Angel Animals operates embodying the cardinal Jain principles of Ahiṁsā, Aparigraha, and Anekāntavāda
Holding back tears looking at this emaciated mama stray in Pondicherry, India.
Animals are sacred sentient beings that deserve to be treated with the upmost kindness, respect, and honor. Dogs are associated with divinity in many cultures. Canines have been the loyal protectors and companions of humans since ancient times. The domestication and excessive breeding of dogs has resulted in an overwhelming global overpopulation crisis. The views from anti-speciesists have been largely suppressed by the belief system that humans are more important than all other living beings. As an eternal optimist and dedicated lover of animals, I believe the suffering of animals in current times can be alleviated by applying the holy trinity of ancient Jaina philosophical principles.
This blog composition will discuss how the guiding principles of Ahiṁsā, Aparigraha, and Anekāntavāda can be utilized to facilitate humanitarian healing focusing on the canine collective. Ahiṁsā is the defining principle of the earliest text of the Jaina tradition that means non-violence. Aparigraha is inherently connected to Ahiṁsā and translates to non-possessiveness. Anekāntavāda is a doctrine that needs to be shouted from the rooftops as it means non-one-sidedness and that there is not one absolute truth. Ahiṁsā and Aparigraha are first order doctrines that can be understood as goals for one’s actions that will attenuate karma. Anekānta serves as a second order regulative doctrine that provides essential support in the evaluation and cultivation of discernment to fulfil the goals of Ahiṁsā and Aparigraha.
The stray dog overpopulation crisis has escalated to a new level on a local and global scale as a repercussion of the pandemic. The souls born into this world as stray animals have a small chance of survival and suffer from hunger, thirst, disease, injuries, and unfathomable abuse. The World Health Organization estimated the global stray dog population to be around 200 million.[1] According to the ASPCA there approximately 920,000 shelter dogs euthanized annually just in the United States.[2] Humans are the culprit of these horrifying numbers and sadly this problem is ignored and continues to perpetuate. Stray dogs desperately need help, love, and compassion but tragically these innocent beings are often seen as a nuisance and harm is inflicted upon them.
My beautiful friends at Serenity Beach in Pondicherry, India.
Humans have a responsibility to take actions to end the overpopulation crisis because humans domesticated and recklessly over-bred dogs for their own egoic desires. Stray dogs are not wild animals that can survive on their own. Most of the dogs living on the street were abandoned by irresponsible owners that failed to sterilize them to prevent reproductive diseases and unwanted litters. There are very few animal welfare laws in the United States and no federal policy to combat commercial breeding or to implement the sterilization of animals.
Dogs were the first animal domesticated by humans.[3] Humans domesticated dogs for hunting over 30,000 years ago according to archaeological evidence from the Czech Republic.[4] Around 10,000 years ago livestock domestication happened, and dogs served as herders and protectors of cattle. In ancient times humans had close relationships with dogs and many cultures viewed them as incredibly sacred. Dogs served as hunters in India so that humans did not have to go against their religious beliefs to commit acts of violence.[5]
Ahiṁsā originates from India and non-violence serves as the core concept of Jainism with great prevalence also in Hinduism, and Buddhism. Jain practitioner’s hold strong belief that all living things on Earth are sacred and contain sparks of life force energy which takes infinite forms, birth after birth.[6] In Nonviolence to Animals, Earth, and Self in Asian Traditions, Christopher Chapple offers comparative theological insights about Ahiṁsā and how this principle eternally honors all living beings. Chapple breaks down the word, “Ahiṁsā comes from the Sanskrit root hims, a desiderative form of the verb han, to kill or injure or strike. Prefixed with a privative “a,” it is best translated as “absence of the desire to kill or harm” (p. 10). In Jainism, they devote themselves to the strict code of non-violence because one who injures another being can expect to have injury happen to themselves later, as a direct consequence of their actions.
The Jaina population has the utmost regard for all life on Earth and they are the champions of animal activism. The Jain dedication to Ahiṁsā has resulted in major success with animal sacrifices becoming illegal and the widespread adoption of vegetarianism in India. I believe traditional Jain practitioners would support the activism that I engage in to prevent innocent homeless animals from being killed due to a lack of space in shelters. Chapple describes the Jain sentiment towards living beings quoting the Acaranga Sutra, “All beings are fond of life; they like pleasure and hate pain, shun destruction and like to live, they long to live. To all, life is dear” (p. 11). This statement elicits an immediate emotion in myself because it is such a simple, yet undeniable truth that has been ignored. Collective desensitization has reached unprecedented extremes due to the constant overexposure to violence and suffering.
Ahiṁsā includes advocacy for animals. Practicing non-violence is cosmically intertwined with one’s karma. Thinking about living beings in pain and dying plagues my mind. Cultivating an understanding of these sacred Jain principles provides reassurance and ease to my deeply empathetic soul. Grief leaves my body and is replaced with ease when I choose to see things differently. Accepting the ideas of karmic retribution and the samara cycle of rebirth after death, allows for me to surrender and trust that justice is always served to individuals who commit evil deeds. Even if evil individuals live out the rest of their disgraced lives with no seeming consequences, the laws of the Universe are always in effect. Committing harmful actions will result in those individual’s souls being born into a new existence to experience the suffering they caused previously.
Birth as a human is a gift and a privilege that is accessed by having good karmic retribution from previous lives. The eternal unchanging essence of a being is passed through each rebirth. Chapple discusses the concept of saṃskāra in religious traditions of India, “After one dies the impressions of the life that has passed continue and find a new embodiment. Depending upon the nature of these impressions (saṃskāras), one can achieve a higher birth or lower birth. Hence, the life force of an animal can evolve into human status; the opposite can also take place” (p. 19). I allow myself to take refuge in the irony that despicable souls of animal abusers are destined to be reborn as the very animals they cause pain to.
The integration and application of the Jain practices of Ahiṁsā into Hinduism are prevalent in the epic Hindu text, the Mahābhārata:
Ahiṁsā is the highest dharma. Ahiṁsā is the best austerity (tapas).
Ahiṁsā is the greatest gift. Ahiṁsā is the highest self-control.
Ahiṁsā is the highest sacrifice. Ahiṁsā is the highest power.
Ahiṁsā is the highest friend. Ahiṁsā is the highest truth. Ahiṁsā is the highest teaching.
Mahābhārata XIII:116:37-41
Activism is directly to related to one’s commitment to Ahiṁsā and fulfilling one’s dharma. Failure to speak out and take necessary action can result in harm and the perpetuation of suffering. Individuals have a responsibility to share information and resources with their community that can prevent harmful action. Oppressed populations and non-human animals do not have a voice in the world, and they tragically suffer in silence. Everyone has a unique duty as an individual to take non-harmful actions that create positive change in the world and my dharma is fulfilling my duty to dogs.
Feeding a senior stray in Chennai, India.
The application of Ahiṁsā is essential in ending the stray animal crisis. Volunteering, fostering, rescuing, and sterilizing animals are modern day devotional acts of Ahiṁsā. Sterilizing stray animals is the most crucial action above all and if all animals are given access to this preventative healthcare procedure, the stray animal population will rapidly decrease. The temporary pain of a spay or neuter procedure liberates the animal from a lifetime of pain by reducing the risk for cancers, aggressive fights, and getting pregnant during a time where the least harmful and most optimal decision is for the animal to have a spay-abortion procedure.
Perfectly healthy dogs that are languishing in overcrowded shelters are euthanized every time someone chooses to buy a puppy from a breeder instead of adopting an animal in need of a home. Paying money to support someone capitalizing off the birth of more dogs during a devastating local and global overpopulation crisis is causing harm and the consequence is deadly. Unfortunately, many people are not aware of the thousands of adoptable animals being sentenced to death each day in the shelter systems because of societies obsession and attachment to purebred puppies. It is astounding that America has no federal legislation that prevents pet stores and Craigslist sellers from farming puppies for profit.
Aparigraha refers to the concept of non-attachment and it goes hand in hand with Ahiṁsā (Kartarnikar, 2018). Everything in life is temporary besides the life force energy of living beings that recycles eternally. Aparigraha is intrinsically related to Ahiṁsā and non-attachment is an essential aspect of Jainism. Chapple states, “The name Jainism is derived from the term jina, which means conqueror or victor; hence the Jainas are the followers of the path established by Jinas, those who have conquered the suffering (duhkha) inherent in attachment” (p. 9). Devotion to the practice of non-attachment is very important for those who seek peace and liberation from the physical world.
Ahiṁsā and Aparigraha are two of the moral restraints known as the Yamas from Patañjali’s Yoga Sutras. It is easy to become attached to things in the world, but this attachment unfortunately disallows an individual’s freedom. In The Yamas and the Niyamas: Exploring Yoga’s Ethical Practice, Deborah Adele says, “The jewel of Aparigraha invites us to enjoy life to the fullest and yet always be able to drop everything and run into the waiting arms of the Divine” (p. 50). This concept offers us a unique opportunity to deeply immerse ourselves in the human experience while remembering to not allow our possessions to possess us.
Letting go can be difficult and attachment can be compared to bondage. Attachment goes far beyond clinging to material possessions. Humans naturally attach themselves to belief systems, memories, people, places, occupations, and things that they love. Non-attachment does not mean to stop caring, enjoying, and loving. Releasing attachment is recognizing the inherent impermanence of everything and surrendering by letting go of all that we are grasping so tightly.
Aparigraha is challenging to apply to our loved ones and animals. Many people, including myself, have extreme resistance implementing non-attachment when it comes to pets that are held so close to our hearts. House pets are beloved members of families that teach us how to love unconditionally without attachment since these beings live significantly shorter lives than humans. Individuals who are not able to master loving without attachment immediately want to buy another animal of the same breed. A whole new ethical issue has emerged because of advanced science that is creating an industry for cloning pets.[7]
Pet breeding is a three billion dollar industry in the United States.[8] A capitalistic society that values beings based solely on their appearance has given birth to entire industries around breeds of dogs. Tragically, the current most popular and lucrative dogs in America are intentionally bred to be Brachycephalic with genetic breathing problems.[9] The attachment people have to “perfect” physical features and young puppies straight from their mothers are the primary reasons there is an animal overpopulation crisis.
The act of fostering an animal is an incredible way to practice Aparigraha. Holding space for an animal in need quite literally saves them from being euthanized. It isn’t always easy to welcome a being of pure unconditional love into your life knowing that the animal will be going to another home unless you adopt it. Applying the concept of non-grasping by loving animals without needing the creature to be your property forever is a liberating practice that results in the accumulation of positive karma. There is nothing more rewarding helping an animal heal while it is waiting for it to find its best-case scenario forever family.
My first foster dog Elvis in Arizona during Spring, 2021.
The application of the third core Jain principle known as Anekāntavāda, allows one to fully embody the doctrines of Ahiṁsā and Aparigraha by recognizing the fallacy of one-sidedness. In Anekāntavāda and Dialogic Identity Construction, Melanie Barbato states, “Jainism holds that there is an infinite number of attributes to any given object, and based on this assumption anekāntavāda means most fundamentally that whenever we observe a thing, we only grasp a limited amount of its attributes, missing others that would be equally deserving of attention” (Barbato, 2019). Understanding Anekāntavāda is accepting the wildly complicated nature of reality and that there is not one absolute truth.
The unequivocable respect for life and tolerance for all beings in the Jain tradition is demonstrated by Anekāntavāda. Various theology scholars present the argument that Anekāntavāda is an extension of non-violence that is called “Intellectual Ahiṁsā”.[10] In the journal article ‘Intellectual Ahiṁsā’ Revisted: Jain Tolerance and Intolerance of Others, John Cort elaborates on this Jain position, “Anekāntavāda would appear to be a tool that describes a universe in which all perspectives and statements are relative and contextualized, and while some statements are more adequate than others, all statements are to some extent inadequate. If one is to turn the focus of Anekāntavāda upon one's own statements and assumptions, one is forced into a position of intellectual humility by recognizing the limitations of one's own position as well as the truth in the positions of others" (p. 331). The application of Intellectual Ahiṁsā is recognizing that harm can occur from the refusal to respect the validity of different perspectives in this multifaceted Universe.
Anekāntavāda directly relates to Aparigraha as one cannot practice non-attachment when they are so attached to beliefs that they cannot acknowledge that there is not a single fundamental truth. Belief systems are often programmed deeply into an individual and many people struggle to see things differently. Practitioners of the Jain tradition utilize Anekāntavāda in their pursuit of enlightenment since one must release attachment to everything, including their opinions and beliefs.
World peace will happen when the collective adopts the Jain practices of not only respecting all life, but also respecting all perspectives. Anekāntavāda is needed in the world more than ever at this current moment. My personal activism for animals is based on my own opinions and I know that my perspective is not shared by everyone. I love and respect everyone who is not concerned about street dogs and those who believe that buying breeder dogs is ethical.
In conclusion, the doctrine of Ahiṁsā, Aparigraha, and Anekāntavāda from the ancient Jaina tradition offer a profound and transformative approach in addressing the harrowing overpopulation crisis of stray dogs. These sacred philosophical principles guide us toward compassionate and responsible actions that can alleviate the suffering of innocent animals.
Petting a stray in Chennai that looks identical to one of my fosters.
Ahiṁsā, the principle of non-violence, serves as the foundational concept. Non-violence emphasizes the interconnectedness of all living beings and how crucial it is to avoid causing harm. Aparigraha, or non-attachment, complements Ahiṁsā by reminding us to let go of possessiveness and harmful attachments. Non-attachment encourages a more sustainable and humane approach to our relationships with animals. Anekāntavāda, the doctrine of non-one-sidedness, challenges us to lovingly embrace the complexity of reality. Accepting that there is not one absolute truth cultivates tolerance for diverse perspectives.
The global overpopulation crisis of stray dogs is an unfortunate consequence of domestication by humans and irresponsible breeding. I strongly believe that applying these Jaina principles to animals will help to alleviate this crisis. Ahiṁsā calls for the humane treatment of stray dogs, emphasizing the responsibility we have as the primary reason for their suffering. Aparigraha encourages responsible ownership by advocating for sterilizations to prevent overbreeding and abandonment of animals. Anekāntavāda guides us to respect different perspectives in our approach to animal welfare. This important principle encourages collaboration since accepting other perspectives replaces animosity among individuals with mutual understanding.
The application of Ahiṁsā, Aparigraha, and Anekāntavāda in this context of stray dog overpopulation demonstrates a multifaceted approach to improving this situation. Volunteering, fostering, rescuing, and sterilizing animals become beautiful acts of devotion and compassion in alignment with these powerful principles. Recognizing the impermanence of our attachments, especially in the context of pet ownership, encourages responsible practices such as adoption and fostering.
Anekāntavāda challenges us to acknowledge the diverse viewpoints on animal welfare and to approach the issue with intellectual humility. It prompts us to engage in dialogue, share information, and work collaboratively to find sustainable solutions. By incorporating these principles into our individual and collective actions, we can save the lives of stray dogs and work towards ending the overpopulation crisis.
In the spirit of the Mahābhārata's proclamation that “Ahiṁsā is the highest dharma”, we can recognize the urgency of our duty to dogs and all sentient beings. The principles of Ahiṁsā, Aparigraha, and Anekāntavāda offer philosophical framework and serve as a practical guide for humane and sustainable coexistence with our fellow animals. As we strive to embody these principles, we create a world where the suffering of stray dogs is eradicated, and the sacredness of all life is honored.
My street dog Shroomi that was rescued from Tijuana
[1] “Stray Animals: Pets without a Home.” 2023. FOUR PAWS in US - Global Animal Protection Organization. August 10, 2023.
[2] ASPCA. 2022. “Pet Statistics.” ASPCA. American Society for the Prevention of Cruelty to Animals. 2022.
[3] Boehringer Ingelheim. 2020. “The Human-Dog Relationship – a Historical Perspective.” Boehringer-Ingelheim.com. 2020.
[4] Callaway, Ewen. 2013. “Prehistoric Genomes Reveal European Origins of Dogs.” Nature, November
[5] Enroute Indian History, and Archi Biswas. 2022. “Dogs in Ancient India.” Enroute Indian History. July 28, 2022.
[6] Christopher Key Chapple. 1993. Nonviolence to Animals, Earth, and Self in Asian Traditions. State University of New York Press.
[7] Olsson, P. Olof, Yeon Woo Jeong, Yeonik Jeong, Mina Kang, Gang Bae Park, Eunji Choi, Sun Kim, Mohammed Shamim Hossein, Young-Bum Son, and Woo Suk Hwang. 2022. “Insights from One Thousand Cloned Dogs.” Scientific Reports
[8] “IBISWorld - Industry Market Research, Reports, and Statistics.” n.d. Www.ibisworld.com.
[9] Hernandez, Joe. 2023. “The Small but Mighty French Bulldog Is Now the Top Purebred Dog Breed in America.” WUSF. March 15, 2023.
[10] Cort, John E. 2000. “‘Intellectual Ahiṃsā’ Revisited: Jain Tolerance and Intolerance of Others.” Philosophy East and West 50 (3): 324–47.
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Barbato, Melanie. 2019. “Anekāntavāda and Dialogic Identity Construction.” Religions 10 (12): 642. https://doi.org/10.3390/rel10120642.
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