The Shiv Sena and Maharashtra Navnirman Sena (MNS) on Thursday distributed packets of meat in various areas of Mumbai to protest the controversial four-day meat ban in the city.
Members of Raj Thackeray's MNS were detained after they defied the ban.
On Monday, the Brihanmumbai Municipal Corporation (BMC) had ordered a four-day ban on sale of meat in Mumbai during the Jain ritual of Paryushan. Officials had said that slaughter of animals will not be allowed in the city's abattoirs, meat and poultry shops and fish markets will be shut on September 10, 13, 17 and 18.
Many poultry shops, however, remained open on the first day of the ban.
J-K high court asks state govt to strictly enforce beef ban-Hindustan Times -12.09.2015
The Jammu and Kashmir high court ordered state police on Thursday to ensure strict implementation of a colonial-era law banning the sale of beef after a petitioner argued the slaughter of bovine animals hurt the sentiments of some communities.
Experts say the high court order is a reiteration of a section of the 1932 Ranbir Penal Code that is applicable in J&K, which says slaughter of cows and “like animals” is punishable with up to 10 years of imprisonment as well as a financial penalty.
A division bench of Justice Dhiraj Singh Thakur and Justice Janak Raj Kotwal instructed the director general of police to order top police officials of all districts and police stations to ensure there is no sale of beef in the state and stringent action is taken against violators.
The court was hearing advocate Parimoksh Seth’s public interest litigation (PIL) that said despite the Ranbir Penal Code provisions, bovine slaughter was rampant in the state. Advocate Sunil Sethi, spokesperson of the BJP's state unit, represented the petitioner who is a member of the party’s youth wing.
Soon after the high court order some J&K separatist groups, including Yasin Malik’s Jammu Kashmir Liberation Front, called for a shutdown in the Valley on Saturday to protest the ban.
“Although consumption of beef is less in Kashmir, there are some areas where it’s consumed daily. So I see no reason why this practice should not continue,” said moderate Hurriyat leader and the Valley’s head cleric Mirwaiz Umar Farooq. “It’s nothing but a political gimmick.”
India is the world’s second-largest beef exporter after Brazil, but the BJP and its affiliates have been pushing for a nationwide ban on cow slaughter, as the animal is considered holy by many Hindus.
Home minister Rajnath Singh called for a countrywide prohibition on beef in March.
“How can we accept that cows should be slaughtered in this country? We will do our best to put a ban on this, and we will do whatever it takes to build consensus,” he said.
The same month, Maharashtra extended a ban on the slaughter of cows to bulls and bullocks while Haryana made cow slaughter and beef sale non-bailable offences soon after. Jharkhand and Rajasthan are reportedly considering similar legislation. All these states have BJP-led governments.
The court’s order comes days after some civic bodies in Maharashtra banned the sale of meat during the Jain fasting period of Paryushan, triggering a debate on religious sentiments and individual freedom.
Legal experts in Kashmir said the ban was imposed stringently in the state from 1932 to 1947, but its effect waned afterwards.
“The majority community in the state has never opposed the ban due to a sense of respect for Hindus. This despite the fact that it’s an intrusion on a person’s fundamental right,” said senior lawyer GN Shaheen.
The BJP, which rules the state in coalition with the PDP, welcomed the court’s decision saying the party had always opposed the killing of bovine animals like cows and was vigorously pursuing the ban.
“The ban on sale of beef is a worthy decision that would give a strong message against those forces which had been polluting the religious belief of particular community,” said state legislator Ashok Khajuria, arguing that the cow was India’s building force.
The PDP clarified that the ban was not similar to the ones invoked in Maharashtra and other parts of the country.
“We have inherited the ban from the Constitution of the state. It’s not new. The only thing is considering the sentiments of the majority of people living in Kashmir, it wasn't enforced,” said Waheed-ur-Rehman Parra, political adviser to chief minister Mufti Mohammad Sayeed.
The Congress called the issue “sensitive”, warning that the communal wedge in the state was deepening because of the ruling parties pursuing opportunistic agendas.
“The government should take a call on this situation as it is a sensitive issue. It is a high court decision and should be respected above all,” said MLC Ravinder Sharma. The BJP-PDP coalition government is busy raising uncalled for controversies, as the two parties have different approaches on various issues.”
The HC's order comes as the Rajasthan government ordered a three-day ban on sale of meat during Jain festivals this month, two days after a similar measure in Mumbai raised a huge controversy.
In Maharashtra, the BJP-led government passed the Maharashtra Animal Preservation (Amendment) Act in March, banning the slaughter, sale and import of beef, a move which has been challenged in court. According to the law, slaughter and sale of beef as well as the possession and consumption of beef is a criminal offence.
This is collected from Facebook
वाह ठाकरे बन्धु,आपने बहुत बहादुर काम किया,
धर्म सनातन की शुचिता को पल भर में बदनाम किया,
हिन्दू शब्द नही हठ धर्मी,सदियों से उपकारी है,
सर्व धर्म का शुभचिंतक है,
कभी नही व्यभिचारी है,
जैन,जिन्होंने कभी नही भारत का दामन छोड़ा है,
जैन,जिन्होंने सदा ॐ को अंताणंम से जोड़ा है,
अलग अलग हो व्यंजन लेकिन एक हमारी थाली है,
जैन धर्म को आँख दिखाना तीन देव को गाली है,
धर्म सनातन के जो प्यारे नैन दिखाई देते है,
अलग हिन्दुओं से क्यों तुमको जैन दिखाई देते है,
नही किसी सुल्तान के वंशज,ना वजीर के बेटे है,
भरत भूमि में पले बढे ये महावीर के बेटे है,
सदा जिन्होंने दीवाली पर संग संग दीप जलाए हैं,
लक्ष्मी संग गणेश पूजे है,जो शुभ-लाभ लिखाए हैं,
पहनावे से खान पान तक भारत प्रेम समाया है,
जिनके चाल चलन ने कोई भेद नही दिखलाया है,
उन्ही जैनियो को तुमने क्यों नफरत से धमकाया है,
और मांस के टुकड़ों पर कैसा शिव धर्म निभाया है,
पुन्य पर्व पर जैन धर्म का संबल अगर बढ़ाते तुम,
चार दिनों तक मांस न खाते,भूखों ना मर जाते तुम,
हिम्मत हो तो ज़रा निकल कर घर से बाहर आओ तो,
जुम्मे की नमाज़ पर लगते भीषण जाम हटाओ तो,
शिव सेना के शेर अगर हो साहस जरा दिखाओ तो,
अमर नाथ को गाली देने वालों से टकराओ तो,
हर हर महादेव जयकारा बोलो आज भवानी का,
हिम्मत हो तो शीश काट दो मसरत और गिलानी का,
संख्या अल्प जैनियों की है,उन पर धौंस जमाते हो,
घर में ही दीवार उठाकर देशभक्त कहलाते हो,
देवपुत्र क्यों बोल रहे है आज दानवी बोली में,
भस्मासुर कैसे घुस आये शिव शंकर की टोली में,
-----कवि गौरव चौहान
A facebok friend writes as under
उद्धव ठाकरे व राज ठाकरे के बयानो से तो यही लगता है की ये लोग मानसिक दिवालियापन का शिकार हैं। अहिंसा वादी भारतवर्ष के ये तथाकथित बङबोले नेता जब ५ दिन मांस खाना नही छोङ सकते तो ये लोग गोवंश का नाश कैसे रोक पाएंगे। ये लोग केवल वैमनस्यपुर्ण बातें ही कर सकते है।
My views are as under:----------------
People of India should understand true colours of such leaders. Person like Thakres, Lalu,Mulayam, Mayawati, are least concerned for mankind, they are concerned for vote bank.
Yadi in netawo ko ye pata chale ki beef bechne se chunao me jit pakki ho jayegi to yelog beef ki dukan har kauna me laga de.
Jains are not significant in number and hence politicians of all colours came together to stop BJP or anyone who suggested ban on sale of meat ,that too only for four days. Politicians do not think what is good for humanity and what is good for animals life or what is good for keeping environment pollution free. They ignite fire on emotional issues , divide voters in different segments and then try to win the election . They can go to any ugly extent for the sake of vote, for the sake of power and money.
Jains have true faith in true non-violence and they do not Believe in killing even thought of others. Jains follow syadwad theory and believes in adjustment. They respect views of others and want that people should follow the principles of non-violence in thoughts and action, not only for preaching sermons to others. Politicians who are greedy of money, power and post go to Gandhi samadhi to act as if they are followers of Gandhi's non-violence.
Politicians pay tribute to Gandhiji every now and then. They take oath by keeping hands on Bhagwat Gita or Kuran that they will follow the path of Non-violence , teachings of Gandhiji and follow in true spirit what is written in Constitution. But unfortunately politicians in general do not act what they preach and they do not think what they speak. Their acts and deeds, and thoughts are altogether different.As a matter of fact they are ready to kill anyone and crush thoughts of anyone if it helps them in getting power ,post and money.
People who eat meat will never like ban on beef. Meat eaters do not know the origin of meat when they eat it in some hotel or public bhoj. It should not be astonishing to anyone that meat eaters or beef eaters can also be man eaters. There may be people who find test in Human flash too. Flash eaters do not hesitate in killing not only an animal but also in killing a human being for serving self interest. This is universally truth, and not only for India. Violence is growing worldwide only because of these people who find test in flash of animals, including that of human being.
Khan-pan ka asar vicharo par parts hai. Jo janwaro ko kat kar kha sakte hai apne swad ke liye,wo log apne swarth ke liye insano ka bhi katla kar sakte hai. Jaisa piwo pani vaisi howe vani
We Jains believe in giving respect to thought of everyone and by our action others will be motivated. Let others cry and remain non-vegetarians or meat lovers. respect them too, this is philosophy of our great religion. Killing and attacking thought of others is also a type of violence. Jainism believes in giving respect to all faiths and all thoughts , knows the value of reconciliation and hence propagate the theory of Syadvad. But they must propagate and spread the principles of non-violence and love for all beings to awaken those who are in darkness of knowledge.
I submit hereunder views of one facebook member who has nicely explained what Jains are expected to behave in such critical situation .
Another facebook friend through Jain Yuwa Jagriti writes on facebook as under.
मांस बिक्री पर प्रतिबन्ध – कुछ आवश्यक पहलु.
Part - 2
हम स्वेच्छा से शाकाहार अपनाने का प्रतितादन (publicity and support) करें, गौ-हत्या का विरोध करें, ये बातें प्रजातान्त्रिक व्यवस्था और वर्तमान परिपेक्ष (present context) में खप जाएगी क्योंकि शाकाहार मानने वाले या गौ-हत्या का विरोध करने वाले बहुत लोग हैं और ये गृहस्थ धर्म के कर्तव्य का विवेकपूर्ण पहलु है l मांसाहार पर व्यापक (extensive) प्रतिबन्ध, जबकि यह सर्वकाल एवं सर्वक्षेत्र में व्याप्त है, और तीर्थंकर भी इसे नहीं रोक पाएं हैं, ऐसी जिद पकड़ कर हम एक बड़ी राजनितिक और सामाजिक भूल कर रहे हैं l
हमें इस बात का भी ध्यान रखना चाहिए कि हम वृहद समाज का एक हिस्सा हैं, उस परिवार के सदस्य हैं l हर बात सिर्फ सफलता-असफलता या कानूनी मान्यता के नजरिये से नहीं देखी जा सकती है l जैसे परिवार में कभी-कभी सही होकर भी सामंजस्यता (harmony) को ध्यान में रख कर गलत बनना पड़ता है, वैसे ही बहुसंख्यक या अन्यान्य समाज की मनोवृति (mentality) को भांप कर कुछ समझौते दूरदर्शिता के साथ करने पड़ते हैं उनके खान-पान की व्यक्तिगत स्वतंत्रता के तर्क का इस्तेमाल हम अपनी अनेको अनोखी एवं आवश्यक धार्मिक रीतियों को बचाने में कर सकते हैं, और तब हम उनसे भी सहयोग की बात ज्यादा द्रढ़ता के साथ कर सकते हैं l हाँ, हमें स्वयं के आचरण में समझौता कभी नहीं करना है l
दुर्भाग्यवश कुछ दशकों से सारे संसार में असहष्णुता (intolerance) बढती ही जा रही है l इसका कारण दो प्रकार की सोच है – एक तो ये कि अगर आपको किसी की जीवन शैली का कोई पहलु पसंद नहीं है तो आपको उनसे भय रखना या नफरत करना चाहिए; और दूसरी ये कि अगर आपको कोई पसंद है या आप जिस जीवनशैली से जी रहे हैं, आपको उसकी हर बात पसंद करनी चाहिए l दोनों सोच गलत हैं और जैन धर्म के अनेकांत के सिद्धांत के खिलाफ हैं l जैसे इस लेख को ज्यादातर लोग या तो अत्यधिक नापसंद करेंगे, या कुछ गिने-चुने लोग अत्यधिक पसंद l मैंने सारी बाते गलत या सही नहीं लिखी होंगी, फिर भी l
विडम्बना ये है कि लोगों को अगर दो में एक को चुनना हो - सच को स्वीकारना अथवा अपनी भ्रान्ति को सही सिद्ध करने के सबूत को पेश करना – तो लोग अक्सर भ्रान्ति को सही सिद्ध करने के सबूत को पेश करने में ही लग जाते हैं l और त्रासदी ये है कि सबसे शिक्षित और अनेकांतवादी समुदाय होकर भी हम विषय के विभिन्न पहलुओं पर गौर नहीं करना चाहते हैं l
मेरी बात को आप बिना किसी पूर्वाग्रह (prejudice) के साथ विचारें और अगर जरा भी ठेस लगी हो तो मुझे क्षमा करें l मेरी भूलों के बारे में मुझे अवगत करें l अगर आप सहमत हों तो सहधर्मियों को भेजें l
Michhami Dukkadam !!!
CA Rajesh Jain
Again former member Writes as under
In Jain Darshan, it is advisable that in order to protect ur glory and respect and to save the life of ur fellow being one can raise one's voice along with sword...... it is the part of ahimsa. !
Rt today itself MNS people cooked and ate mutton/meat in front of sthanka temple in Mumbai
I respond as follows on facebook
Meat eater are far far bigger in number than non-eaters. You are right that use of sword in the larger interest of community is advisable from the principles of Non-violence and the same was preached by Gandhi ji too. But the question here is whether violence can stop violence. Even Lord Mahavira moved from one corner to other to spread his message of non violence. But still more than 90% of population are meat eaters.
Can microscopically small population of Jain can stop violent thoughts and actions of larger community byusing sword or by resorting to violence? And is such act not contradictory and in conflict with Jain principles of reconciliation and respect to all.
Jain should rather move from one corner to other to spread the principles of Non-violence. But unfortunately majority of Jains are busy in Ahar Bihar of Jain Munis and Jain Munis are busy in conducting Bidhans, Organising Panch Kalyanak and construction of new temples in Madhuwan only.
Who will then complete the unfinished task of Lord Mahavira?
Can you imagine that mere construction of hundreds of costly Jain Temples in one place or in some places can help in motivating followers of non-violence or eaters of meat or beef to stop such practices? Are these temples helpful in spreading the principles of Jainism?
Keeping in view the present position of Jains and that of greedy politicians, it is advisable that Jains come out with silent protest march all over the country , specially in Maharashtra and more empathetically in Mumbai to express annoyance against Thakres . There are a good number of rich business men in Jains, they can spend crores of rupees to distribute pamphlets and placing big size hoardings all over the country displaying the message of benefits of non-violence for mankind and protesting the acts of Thakres.
Please note it , that Prime Miister of India Mr. Narendra Modi, Chief Minister Of Maharashtra Mr. Fernavis, CMs of many other states and a large section of Indian population are also supporter of ban on sale of beef . It is a positive point. However sale on meat cannot be banned fully until there are eaters in good numbers. But if government want to respect the sentiments of Lovers of Non-Violence, theyshould at least ensure that act of cutting or butchering animals in not performed in public place and these materials are not sold by displaying them in public domain. Sale of meat can be confined to some covered shops only and it can be ensured in entire country without giving rise to any controversy.
Jains have to come forward in spreading the message of Non-violence by conducing various meetings with non-Jains, through newspapers, through free literatures and so on. Jain should stop focusing on construction of new temples at Madhuwan and try to teach people who are on wrong path due to lack of knowledge and lack of understanding the value of non-violence.
Merely abusing on facebook or sending message on Whatsapp will not serve the desired purpose.
Following is the message of Lord Mahavira
The spiritual power and moral grandeur of Mahavir's teachings impressed the masses. He made religion simple and natural, free from elaborate ritual complexities. His teachings reflected the popular impulse towards internal beauty and harmony of the soul.
His message of nonviolence (Ahimsa), truth (Satya), non-stealing (Achaurya), celibacy (Brahma-charya), and non-possession (Aparigraha) is full of universal compassion. He said that,
"A living body is not merely an integration of limbs and flesh but it is the abode of the soul which potentially has perfect perception(Anant-darshana), perfect knowledge (Anant-jnana), perfect power (Anant-virya), and perfect bliss (Anant-sukha)."
Mahavir's message reflects freedom and spiritual joy of the living being.
Mahavir was quite successful in eradicating from human intellect the conception of God as creator, protector, and destroyer. He also denounced the worship of gods and goddesses as a means of salvation. He taught the idea of supremacy of human life and stressed the importance of the positive attitude of life.
Lord Mahavir also preached the gospel of universal love, emphasizing that all living beings, irrespective of their size, shape, and form how spiritually developed or under-developed, are equal and we should love and respect them.
Jainism existed before Mahavir, and his teachings were based on those of his predecessors. Thus, unlike Buddha, Mahavir was more of a reformer and propagator of an existing religious order than the founder of a new faith. He followed the well established creed of his redecessor Tirthankara Parshvanath.
However, Mahavir did reorganize the philosophical tenets of Jainism to correspond to his times. Lord Mahavir preached five great vows while Lord Parshva preached four great vows.
In the matters of spiritual advancement, as envisioned by Mahavir, both men and women are on an equal footing.
The lure of renunciation and liberation attracted women as well. Many women followed Mahavir's path and renounced the world in search of ultimate happiness.
In a few centuries after Mahavir's nirvana, Jain religious order (Sangha) grew more and more complex. There were schisms on some minor points although they did not affect the original doctrines as preached by the Tirthankars. Later generations saw the introduction of ritualistic complexities which almost placed Mahavir and other Tirthankars on the throne of Hindu deities.
PRINCIPLES OF JAINISMThe fundamental principles of Jainism can be briefly stated as follows.
- The first fundamental principle of Jainism is that, man's personality is dual, that is, material and spiritual. Jaina philosophy regards that every mundane soul is bound by subtle particles of matter known as Karma from the very beginning. It considers that just as gold is found in an alloy form in the mines, in the same way mundane souls are found along with the Karma bondage from time eternal. The impurity of the mundane soul is thus treated as an existing condition.
- The second principle that man is not perfect is based on the first principle. The imperfectness in man is attributed to the existence of Karma in his soul. The human soul is in a position to attain perfection and in that true and eternal state it is endowed with four characteristics, viz., Ananta-darsana, Ananta-Jnana, Ananta-virya and Ananta-sukha, i. e., infinite perception or faith, infinite knowledge, infinite power and infinite bliss.
- Even though man is not perfect, the third principle states that by his spiritual nature man can and must control his material nature. It is only after the entire subjugation of matter that the soul attains perfection, freedom and happiness. It is emphatically maintained that man will be able to sail across the ocean of births and achieve perfection through the control of senses and thought.
- The last basic principle stresses that it is only each individual that can separate his own soul and the matter combined with it. The separation cannot be effected by any other person. This means that man himself, and he alone, is responsible for all that is good or bad in his life. He cannot absolve himself from the responsibility of experiencing the fruits of his actions. This principle distinguishes Jainism from other religions, e. g., Christianity, Islam and Hinduism.
Hema Pokharna, Ph.D. ,
Researcher - University of Chicago. , Director - Journeys of Life
One of the important aspects of Jainism is the concept of Anekantwad, or the principle of plurality of viewpoints. It is central to the idea of tolerance and mutual respect. Each person has a perception of the world which is a mix of both truth and ignorance. These perceptions are valid but are incomplete views of reality. This concept is usually explained with the aid of the parable of seven blind men and an elephant. The story demonstrates that truth can be visualized from seven angles and these views of truth are mere additions to the human knowledge. When viewed together, they present the picture of universal reality. I recently read that Mahatma Gandhi agreed with this, saying, "It has been my experience that I am always true from my point of view, and often wrong from the point of view of my honest critics. I know we are both right from our respective points of view."
Our present challenge is that we live in a world of difference. Yet, as we are interdependent we have to live together. Anekantwad has a lot to offer us and help us learn to live with our differences in peace and harmony. I would like us Jains to use Anekantwad as an instrument to facilitate our conversations and dialogues respectfully in a nonviolent manner when we run into the blind men (represented in the story), who seem to appear in our lives and promote division and injustice, betraying the very ideals and teachings that lie at the heart of Ahimsa. Can Jains take this challenge of shaping the lives of billions in wise and wonderful ways Anekantwad offers? There is hope that the world can be transformed through dialogues and relationships can be nurtured among people of differences by working towards a just, peaceful and sustainable future. The well-being of the Earth and all life depends on this collaboration.
As we begin to chart our course of existence on the basis of Anekantwad, we must master the art of choosing. We make choices and decisions from the most day to day mundane to those forks-in-the-road choices which have great consequences. If we can be guided by the principle "Mitti me savva bhuveshu” (Universal friendliness) the process of making a choice can be made easier. Practice of this principle requires learning to recognize that SPIRIT (atman/soul) is an invisible force also made visible in the blind men we encounter in our daily lives who make choices and live in ways that are very different than what Jains would do and is in conflict with our values of Ahimsa. At such junctures Jains can stop and ask themselves if their reactions and responses to these blind men are guided by friendship and nonviolence?Can we apply the principle of Anekantwad and explore what choices do we have in our responses? For example how do we relate to people who eat meat or to people who express their views (however unreasonable or opportunistic they may be) by damaging Jain Murtis? Or how do we stand by our Buddhist brothers who break down in the face of violence and cruelty? How can we use Anekantwad to motivate people to renounce violence and take responsibility for their actions without furthering violence by blaming them, or punishing them in anyway? To include understanding of Anekantwad in our thinking requires us to consciously learn how to express our selves in a larger context of expansion and with an intention to empower all concerned. It is the conscious decision to live our lives with joy and friendliness. It is a chosen approach to life, a chosen attitude and a constant awareness. Practice of friendship is a necessary beginning to recognize and practice nonviolence and develop the quality of wholesome life prescribed to us by the Jinas.
Jainism is a way of life, experimented and perfected by humans and shared by those who have attained perfect knowledge, omniscience and self-control by their own personal efforts and have been liberated from the bonds of worldly existence, the cycle of births and deaths; although the supreme ideal of Jain religion is nonviolence (Ahimsa), equal kindness, and reverence for all forms of life in speech, thought, and action. The practice comes from the supreme tool of Anekantwad. Anekantwad is the tool for transformation of human passions like desire, hatred, anger and greed to love and compassion for all living beings. Literally, Jina does mean one who has transformed oneself and acquired a special quality of response from within which one is devoid of reaction based on hormones or external circumstances but a response from one’s innate ability and generative, infinite and abundant source of compassion.
Like research, Anekantwad is a perspective. It is the original mind asking a question and setting an experiment to answer in a bigger and bolder way that benefits all involved. It is not about pebble picking but about building magnificent castles.
The path of universal friendliness and love is the process of increasing access to the unlimited potential we have and moving with anticipation of its enfoldment by being open, alert, guided, transformed, fulfilled and healed to wholeness.Anekantwad is the ability to not only count the seeds in an apple but to develop a skill and ability to make visible the apples in a seed and develop the art of possibility. This becomes an art and can be engaged only through alert experiences and moving forward with trust and patience to wait for wholesome possibilities to unfold. This is the human search. This search although partially predetermined in the karmic sense definitely does not run through predetermined paths. If the paths were predetermined or in control of an external force the realm of possibility would not exist and the whole beauty of aliveness would be lost. And as Victor Hugo says "Its nothing to die; its frightful not to live”, Jains have to sharpen their Anekantwad "saw” to face and embody the moral code of "Live and Let Live” using the principle of Ahimsa We have to learn to choose to be strong when we have a default option of being miserable and knowing that the effort and work is the same. as the directing idea and evolving force of the living.
Ahimsa is the conscious decision to live our lives. In the midst of turmoil, pain and adversity, in bad times, Jains have been encouraged to maintain samatabhav (equanimity) or connection with the divine self and manifest peace and bliss.It also means to keep one’s mind unagitated and calm in situations of misery and happiness, gain and loss, victory and defeat etc. without losing one’s balance or evenness. To practice and maintain samtabhav, it requires a decision on our part - it is a chosen approach to life, a chosen attitude and a chosen awareness. Living with such awareness means finding ways to overcome inappropriate demands, injustice, and even abuse, and not engaging in fights in which everyone loses. It is to examine things we do regardless of our current life situation and realize that we have a power within us to do things with more love and respect. Anekantwad is not only about us improving ourselves but learning to let go of what blocks our heart. In the infinity of life all is perfect, whole and complete. Anekantwad is about keeping our selves centered and connected with the purpose and potential of our lives as we unfold the sources of unhappiness and disconnection from our vitality. The awareness and moment to moment practice of Ahimsa generates the compassion within us, thus perfecting the art of Anekantwad. This awareness becomes the vehicle to spread this bliss to the world around us. In modern world when countless opinions can be twittered, a need arises for a virtuoso to channel the different vectors of opinions in a unified direction of peace and harmony, instead of letting them fly to destruct each other.It is for us to use our Jain heritage to change ourselves and the world around us for the best.
Now, Haryana govt orders ban on meat for 8 days-Hindustan Times-11th September 2015
The Haryana government on Saturday ordered a eight-day ban on sale of meat during the Jain fasting period of 'Paryushan'.
The state government has ordered closure of all slaughter houses from September 11 to September 18, ANI reported.
On Friday, the Chhattisgarh government ordered a two-day ban. The government's earlier order had banned the sale of meat for eight days till September 18 but it later cut short its order after several organisations openly came out against it.
The Rajasthan government had also ordered a a three-day ban on sale of meat. The state's directorate of local bodies issued the order that slaughterhouses as well as meat and fish shops are kept closed on September 17 and 18 (for Paryushan, a festival of Shwetambar Jains) and September 27 (for Anant Chaturdashi, celebrated by Digambars).
In Ahmedabad, police commissioner Shivanand Jha has ordered a ban on the slaughter of cattle like cows and goats for a week during the Jain fasting period.
Under pressure, Chhattisgarh govt cuts meat ban from 8 days to 2
The Chhattisgarh government late on Friday night cut short its ban on sale of meat during the upcoming Jain festival from eight days to two, after several organisations openly came out against it.
“The two days will be decided by the district collectors”, the order stated.
The government's earlier order had banned the sale of meat for eight days till September 18 in connection with the Jain festival Paryushan and Ganesh Chathurthi.
In Rajasthan government, the state government has ordered ban on sale of meat and fish on September 17 (Paryushan), 18 (Sanvatsari - another Jain festival) and 27 (Anant Chaturdashi).
While the ruling BJP in Maharashtra has defended the ban imposed by Municipal Corporation of Greater Mumbai (MCGM), the Sena as well as opposition MNS and Congress and the NCP have vehemently opposed it, alleging that the move was aimed at polarising voters and appease a section of society before the crucial MCGM polls in early 2017.
A similar ban has also been imposed by Mira-Bhayander and Navi Mumbai municipal corporations in Mumbai's adjoining Thane district.
Meat ban in Mumbai: BJP chickens out, settles for two-day ban-Hindustan Times
The four-day ban during Paryushan Parva – an eight-day period during which members of the Jain community observe fast and pray – remained largely ineffective on Thursday with several poultry shops open for business. Fish and eggs are exempted from the ban that has pitted the BJP against alliance partner Shiv Sena.
Feeling the heat, BJP’s city chief Ashish Shelar said the party, which was pushing for an eight-day ban, would request the civic administration to reduce meatless days to two.
At the inauguration of a flyover in Borivli, at which he shared the stage with Shiv Sena chief Uddhav Thackeray, Shelar appealed political parties in general and the Shiv Sena in particular to put an end to the controversy.
He said, “The BJP is not against non-vegetarians and the chief minister has given no such orders. It was a government resolution that was passed when the previous government was in power. We support a two-day ban and are not proposing an eight-day ban. The BMC should take a legal opinion on how they could implement a two-day ban. Let’s end this controversy.” Shenar, however, alleged that the controversy was politically motivated.
Thackeray said, “No one should force their religion upon me and I won’t force my religion on them either. They should not reach my kitchen.” He added, “I am ready to put an end to this controversy. We are not here to create controversies, but the ones who started it should stop first.”
On Thackeray’s orders, Shiv Sena corporators began to explore ways to reduce the ban to two days, as it used to be before 2004, when the state government extended it to four. Mayor Snehal Ambekar called for a BMC general body meeting on Friday to discuss revoking the circular that called for a four-day ban.
If the circular is revoked on Friday, there will be no ban on the sale of meat on September 13 and 18, though abattoirs will remain closed on these days. However, the ban on September 17 will remain in place, in accordance with the 2004 government resolution.
Trushna Vishwasrao, leader of the house in the BMC, said, “We have called a general body meeting [on Friday] at which the meat ban will be discussed. We are looking into how we can withdraw the circular that bans the sale of meat.”
Earlier in the day, the Shiv Sena tried to corner its alliance partner on the issue with a number of protests, which involved distributing packets of meat.
Saamna, the Shiv Sena’s mouthpiece, also published an editorial in which it mocked, criticised and even threatened the Jain community over the meat ban. “Jains must not follow the path of Muslims and become fanatics. At least Muslims have Pakistan to go to. Where will the Jains go?" read the editorial, which is believed to reflect the views of Uddhav Thackeray
MNS chief Raj Thackeray also waded into the controversy, saying the people of Maharashtra need not follow such a ban. “Jains will not decide what we should do in Maharashtra. They want to build Jain colonies. They don’t even allow vegetarian Maharastrians in these buildings. Don’t push us to the limit,” he said.
The latest circular issued by BMC to shut down slaughterhouses and ban the sale of meat on four days during Paryushan came from a combination of resolutions passed by the BMC’s general body (in 1964 and 1994) with a government resolution issued in 2004. The ban on selling meat on September 13 and 18 is in accordance with the BMC resolutions, while the September 10 and 17 bans are in accordance with the 2004 government resolution. BMC corporators are also thinking about revisiting the 1994 resolution to limit the extent of the meat ban.
Rais Shaikh, group leader, Samjwadi Party, said, “The circular is illegal as the resolution passed by the BMC earlier doesn’t mention banning the sale of meat in municipal markets. How can the commissioner tell licensed sellers not to sell meat in municipal markets? This means bowing down to pressure from one political party."
Now, Rajasthan orders 3-day meat ban during Jain festival-Hindustan Times 11.09.2015
The Rajasthan government on Wednesday ordered a three-day ban on sale of meat during the Jain festival this month, two days after a similar measure in Mumbai raised a huge controversy.
The letter on this was sent to the heads of all civic bodies – municipal corporations, councils and municipalities – as well as district collectors. Though the directorate also prohibited the sale of liquor during that period, it later rescinded the order because it did not have the “jurisdiction” to do so.
Local bodies director Purushottam Biyani told Hindustan Times that this was because liquor shops fell under the jurisdiction of the excise department.
“As civic bodies are the licensing authority for slaughter houses, we issue an order for their closure during the Jain festival every year. The bit on liquor prohibition crept in by mistake,” he said, before issuing a revised order that made no mention of the alcohol ban.
Hindustan Times is in possession of both the orders.
मांस बिक्री पर प्रतिबन्ध – कुछ आवश्यक पहलु
(CA Rajesh Jain)
एक दो शहरों में मांस की बिक्री बंद होने पर हमारा दंभ (arrogance) एवं अन्य कई समुदायों तथा मीडिया की प्रतिक्रिया काफी चिंता का विषय है l
हमें हर स्थिति में यह ध्यान रखना है कि हम कहीं समस्या का हिस्सा तो नहीं बन जा रहे हैं, या जिसे हम समाधान समझ रहे हैं, कहीं वो किसी बड़ी समस्या को तो नहीं पैदा कर देगा? एक अल्पसंख्यक (minority) समाज होने के नाते हमें इस बात का भी ध्यान रखना है कि कहीं हम राजनितिक सतरंज के मोहरे ना बन जाएं या स्वयं मुद्दा ना बन जाएं l हमारी स्थिति खरबूजे जैसी है – छूरी खरबूजे पर गिरे, या खरबूजा छूरी पर – कटना हर हाल में खरबूजे को ही है l
नेमिनाथ भगवान् का वैराग्य प्रसंग याद आता है l वो राजुल से शादी हेतु बारात ले कर जा रहे हैं l अचानक उनके कान में पशुओं की चीत्कार (painful cries) सुनाई पड़ती है l पूछने पर पता चलता है शादी में मांसाहार की व्यवस्था है l क्या वो ज्ञान देने में ही उलझ जाते हैं या विरक्त (Passionless ) भाव से वहाँ से चले जाते हैं आत्म कल्याण के लिए?
जैन यानि सहजता या सरलता l एक ऐसा व्यक्तित्व जो किसी के लिए बाधा नहीं बनता, किसी के लिए रोड़े (obstacle) नहीं अटकाता l जो अपने काम से काम रखता है l पर में कर्तत्व (doer), ममत्व (attached) या भोक्तत्व (consumption) का भाव नहीं रखना हमारा ध्येय है l फिर हम अनावश्यक विवादों में इस भ्रान्ति (illusion) के साथ क्यों उलझ रहें हैं जैसे सारी दुनिया को बदलने का दायित्व (responsibility) हमने ही ले रखा है l
एक सांप अगर मेंढक को खा रहा हो तो जैन धर्म सांप को पत्थर मारने की बात नहीं करता है l हमें शांति से णमोकार मन्त्र पढना है और वीतरागी भाव से चले जाना है l हमें सांप से भी नफरत नहीं करनी है l सब अपने अपने कर्मों के अनुसार परिणमन कर रहे हैं l हमें अपना भाव नहीं बिगाड़ना है l
वस्तु स्वातंत्रय (independence of each element ) या यह आस्था कि एक द्रव्य दुसरे द्रव्य का कुछ भी नहीं बिगाड़ सकता या उसमे कुछ हेर-फेर नहीं कर सकता – यह जैन संस्कार का आधार-स्तम्भ (pillar) है l फिर हम किस भ्रम में फंसे हैं l हमारा खुद पर जोर नहीं चलता, अपने परिवार पर जोर नहीं चलता, अपने समुदाय पर जोर नहीं चलता – तो फिर हम अन्यान्य समुदायों पर परिस्थिति की जटिलता (complexity) को समझे बिना जोर जबरदस्ती क्यों करना चाहते हैं? हम दूसरों के व्यव्हार को नहीं बदल सकते, बल्कि दूसरों के व्यव्हार के प्रति हमारी जो प्रतिक्रिया (reaction) है, हमारा कार्य क्षेत्र (scope of work) सिर्फ इस प्रतिक्रिया पर नियंत्रण हासिल करने का है, जिसमे भी हम अक्सर असफल हो जाते हैं l
जैनिस्तान जैसे शब्दों को इस्तेमाल करने वालों से हमें उलझना नहीं है, उनकी उपेक्षा (neglect) ही कर देनी है l वरना हम एक चक्रव्यूह (trap) में अनावश्यक रूप से फँस जाएंगे l समाज के जिन सदस्यों को बयान देना आवश्यक है उन्हें सम्पूर्ण समाज के दूरगामी (long-term) हितों को ध्यान में रखना है l स्थानीय मुद्दों में दूर बैठे लोगों को ज्यादा उकसाने (provoking) वाले वक्तव्य (statements) नहीं देने हैं l याद रखे कीमत मुंबई में रहने वाले भाई-बहन उठाएंगे l मीडिया द्वारा उत्तेजित करने के प्रयासों को भी हमें विवेकपूर्ण तरीके से समझना और अत्यंत संयम पूर्वक निपटाना है l
दरअसल मांस बिक्री बंदी की ये घटना इस स्वरुप में बदल जायेगी ये किसी ने नहीं सोचा था l जिनके प्रयास से ऐसा हुआ उनको भी ये आभास नहीं था मुद्दा इतना विकराल रूप ले लेगा l कुछ भ्रांतियां सुप्रीम कोर्ट के एक फैसले के कारण भी पैदा हो गयी जिसने गुजरात में विशिष्ट क्षेत्रों में पर्युषण के दौरान मांस बिक्री पर प्रतिबंध लगाने के फैसले को बरकरार रखा l जस्टिस काटजू ने अपने ब्लॉग में ये लिखा है कि ये उनके जीवन का सबसे कठिन निर्णय था। उन्होंने इसके तीन कारण बताये:
(1) प्रतिबंध केवल 9 दिनों की छोटी अवधि के लिए लगाया गया था।
(2) अहमदाबाद सहित पश्चिमी भारत के कई हिस्सों में जैन समुदाय बड़ी संख्या में रहता है।
(3) प्रतिबंध नया नहीं था, लेकिन कई दशकों के लिए हर साल लगाया गया था। संदर्भ में सम्राट अकबर के द्वारा जैनियों के सम्मान में लिए फैसले का जिक्र किया गया था।
हमने सिर्फ नौ दिन वाली बात पकड़ ली और बाकि दोनों पहलुओं को गौण कर दिया। 2-4 दिन के बंद का एक स्वीकृत सिस्टम चल रहा थाl हमने उसे उद्वेलित (excited) होकर ज्यादा ही खिंच दिया l
दरअसल, संथारा आन्दोलन ने समाज में एक नयी उर्जा का संचार कर दिया है जिसे अगर सही दिशा नहीं दी गयी तो लोग हर बात को मुद्दा बना लेंगे और अंत में आपस में ही उलझ जाएंगे। मुक़दमे में फ़िलहाल कुछ होना नहीं है l पर हमारा हर कदम संतुलित होना चाहिए l
मांस बिक्री बंदी एक आँखे खोलने वाला वाकिया हैl अल्पसंख्या के कारण कुछ हिस्सों को छोड़ कर हम चुनावी सम्मिकरण (equation) में कोई महत्वपूर्ण भूमिका नहीं निभा सकते, इस लिए राजनितिक दलों का स्वार्थ हमसे भिन्न मान्यता रखने वाले हमसे संख्या में बड़े समुदाय के विचारों की पैरवी करने में ही सिद्ध होता दिखेगा l दुसरे, मीडिया और राजनेताओं की नए मुद्दे पैदा करने की आवश्यकता भी हमारे लिए घातक बन गयी है l और तीसरे मीडिया की व्यापक पहुंच के कारण स्थानीय मुद्दे भी अब राष्ट्रिय मंच तक पहुँच जाते हैं l
किसी ने व्हाट’स अप्प पर एक वाकिया बयान किया जो विचारने योग्य है l कुछ वर्षो पूर्व इन्दौर में 1 बार सामुहिक रूप से किसी समाज द्वारा मांसाहार का आयोजन एक स्कूल में रखा गया l तब उस समाज के पदाधिकारीयो से मिलने जैन समाज के बहुत से पदाधिकारी गये और उनसे कहा - "आप लोग आपके घर में चाहे जो कुछ करे हमने कभी आपसे कुछ नहीं कहा किंतु आप यहां सामुहिक रूप से मांसाहार का आयोजन न रखे हम आपसे ये विनम्रता पूर्वक विनती करने आये है, यूँ तो आप आपके कार्य के लिये स्वतंत्र है फिर भी हम आपके पास अपनी विनती लेकर आये है l"
तब उस समाज के लोगो ने कहा कि - "चुंकि अहिंसक जैन समाज हमारे पास ये बात लेकर आया है इसलिये हमने विचार - विमर्श करके ये निर्णय लिया है (विचार करके निर्णय करेंगे ऐसा नहीं कहा बल्कि विचार करके निर्णय लिया ये कहा) कि हम ये सामुहिक रूप से मांसाहार का आयोजन रद्द करते है l फिर जब जैन समाज के वो पदाधिकारी खुश होकर वहां से जाने लगे तब उस समाज के लोगों ने जो कहा वो बहुत सारगर्भित बात थी, उन्होने कहा कि - "क्या आपके धर्म में लिखा है कि आप रात्री भोजन नहीं कर सकते हैं?" तब जैन समाज के लोगो ने कहां कि - "हां ये सही लिखा है हमारे धर्म में l" तब उस समाज के पदाधिकारीयो ने जैन समाज से विनती करी कि - "क्या आप भी यहां ये ऐलान करके जा सकते है कि आपके समाज में सामुहिक रूप से रात्री में भोजन नहीं होगा और आप लोग कभी किसी सामुहिक रात्री भोजन में सम्मलीत नहीं होंगे l" तब वहां पर जो जैन समाज के पदाधिकारी थे वे कुछ जवाब नहीं दे पाये और नज़रे निची करते हुए सर निचा करते हुए वहां से बाहर आ गये l
इतना होने के बावजुद भी जैन समाज के अनुरोध पर उन्होंने अपना कार्यक्रम रद्द कर दिया लेकिन जैन समाज खुद के धर्म में लिखी बातो को पालने के लिये भी कुछ ना बोल सका l
एक ऊँगली अगर दुसरे की तरफ उठेगी तो तीन हमारी तरफ भी उठेगी l नैतिकता के पाठ पढ़ाने की मंशा रखने वाले को अपने आचरण को भी देखना होगा l
आवश्यकता है जैन समाज के मूल्यों को सँभालने और बचाने की l आज जैन शादियों में हमें “जैन फ़ूड काउंटर” लगाना पड़ता है, जिस पर हमारे गेस्ट पूछते हैं “बाकि खाना जैन फ़ूड नहीं है क्या?” कम से कम भाषा तो ठीक करें l चौविहार की व्यवस्था तो की जाती है, पर खाना अक्सर बर्बाद ही जाता है l
जैन फ़ूड और चौविहार (सूर्यास्त से पूर्व शुद्ध शाकाहारी भोजन) ससक्त जैन पहचान का अभिन्न हिस्सा हैं l कम से कम सामूहिक भोजन में इनका पालन आवश्यक रूप से एवं व्यवस्थित तरीके से हमारी प्रतिष्ठा को ध्यान में रख कर यथोचित रूप से करना चाहिए l
आज हम अत्यंत अल्पसंख्या में सिमट कर रह गए हैं l देश की राजनीती में हमारा कोई विशेष प्रतिनिधित्व (representation) नहीं है l धर्म और जात-पात पर आधारित वोट के गणित में हम कहीं नहीं टिकते l पर स्ट्रेटेजिक तरीके से कार्य कर कर हम अपनी भूमिका को सकारात्मक रूप से (positively) महत्वपूर्ण बनाए रख सकते हैं, और देश को इसकी आवश्यकता भी है l