Why can’t you kill an animal if it will die anyways
The question of why you cannot kill an animal even if it will die anyway is addressed in Jain philosophy through the concept of himsā (violence) and its karmic consequences. The key point is that the act of killing itself—regardless of whether the animal is already dying—generates negative karma for the killer, because the animal experiences pain and suffering at the moment of death, and the killer is responsible for inflicting that suffering [1]. Even if the animal's death is inevitable, the violence of killing it causes the being distress, mental anguish, and forces it into a new birth, which is why wise people deliberately avoid such acts [1].
Additionally, Jain philosophy holds that killing an animal, even one that is diseased or injured, does not actually end its suffering—it merely destroys the present body while the soul continues its journey, often into a worse condition [4]. The animal has a strong will to live and values its life above all else, as even a dying creature would reject gold or kingdoms in favor of continued life [2]. Killing it prematurely breaks the natural cycle of its existence and destroys the evolutionary progress it has made through countless lifetimes [3]. Furthermore, the argument that killing a suffering animal is an act of mercy is rejected as self-deception; it is considered himsā pure and simple, because the killer's duty is to alleviate suffering through care and service, not to destroy the body under the false notion that this terminates the soul's suffering [4].
Sources
Related questions
In Jain philosophy, soil and stones are classified as *Prithvikäya* (earth-bodied) one-sensed beings (*Ekendriya Jivas*), meaning they possess only the sense of touch and are considered living as long as they remain connected to their source or root [1][2]. According to the Dashavaikalik Sutra, these one-sensed beings are alive while joined to their original source, but once separated—such as a stone broken from a mountain or sand removed from the earth—they gradually become lifeless [1]. The text elaborates that a cluster of living organisms, like a lump of sand or a rock, remains living until it comes into contact with a "weapon" or fatal thing, which can include mixing with another type of organism (e.g., water mixed with sand), at which point it becomes non-living [1]. Regarding the stone you find on the road: if it has been separated from its original source (like a mountain or the earth), it is considered to have slowly become lifeless or non-living [1]. However, if it were still attached to its source, it would be considered living. This distinction is important in Jain practice, as harming or separating these beings is a form of *Himsä* (violence), though the degree of violence is lower for one-sensed beings compared to multi-sensed beings [4].
In Jain philosophy, the earth itself is considered a living being (Prithvikāya), a one-sensed (ekendriya) being with only the sense of touch. This includes seemingly inanimate forms like clay, sand, metal, and coral, which are all considered to have earthly bodies and are thus alive [2][3]. The top few inches of soil are not considered "dead" in this framework; rather, the entire earth body is a living entity, and the individual organisms within it are part of a larger cluster of life [1]. Pebbles and sand are also considered alive as part of the earth-bodied (Prithvikāya) category of one-sensed beings [1][2]. However, a cluster of living organisms, such as a lump of sand, can become non-living when it comes into contact with a "weapon" or other fatal thing. This includes mixing with another type of sand (Swakaya), mixing with water (Parkaya), or a combination of both (Ubhayakaya), which is fatal for the organisms in both [1]. So, while sand on a beach is considered alive, it would become lifeless if mixed with a different type of sand or water, as this contact is fatal to the organisms within it [1].
The Visahara Phulinga (also spelled Visahar Fullinga) mantra is a protective Jain hymn associated with Lord Parshvanatha. The core mantra is: **"Namiuna Pāsa Visahara Vasaha Jina Fulinga"** [1][5]. This is an 18-letter mantra considered effective against all types of pain and affliction, and it is implicit in stanza 18 of the Namiun Sutra [5]. There is also a longer version composed by Acharya Shri Mantung Suri that adds symbolic syllables: **"Om Rhim Shreem Arham Namiuna Pāsa Visahara Vasaha Jina Fuling Rhim Namaha"** [1][5]. In this version, "Om" symbolizes the five supreme entities, "Hrim" the three worlds, "Shrim" spiritual wealth, and "Arham" the worshipful one [5]. The mantra is said to pacify evil planetary effects, disease, epidemics, and acute fever when recited or held in the throat (remembered) [1][2][5].
Based on the provided context, the "Visahara Phulinga" mantra is a hymn dedicated to Lord Pārsva Nātha, who is attended by the deity Pārsva Yaksha. The mantra is believed to eliminate disturbances in the universe and destroy the poison of snakes and cobras. Lord Pārsva Nātha is described as an abode of auspiciousness and prosperity. The context states that a person who always remembers this hymn will be rid of misfortunes, fatal diseases, epidemics, and deadly fevers. Even a simple obeisance offered to Lord Pārsva Nātha is said to result in many good things, and because of these prayers, human beings and animals will not suffer from sickness and poverty. Furthermore, upon attaining right faith as preached by him, which is considered more valuable than the most precious heavenly jewels, living beings can easily attain the place of immortality. The hymn concludes with a prayer to the greatly renowned Lord Parśvanātha to bestow the seeds of attaining perfect knowledge in all future births.
Yes, the 63 Shalaka Purushas (outstanding personalities) are not unique to a single time cycle — they appear in **every** Kala-chakra (wheel of time). Each full cycle consists of one Avasarpini (regressive half) and one Utsarpini (progressive half), and the same pattern of 63 great souls is born in each cycle [1]. The 63 are divided into: - **24 Tirthankaras** (spiritual teachers) - **12 Chakravartins** (universal emperors) - **27 Viras/Heroes**, comprising 9 Baldevas, 9 Vasudevas, and 9 Prati-Vasudevas [1] The distribution across the six Aras (epochs) is specific: at least one Tirthankara and one Chakravartin appear in the Sukhama-Dukhama Ara, while the remaining Tirthankaras and Chakravartins are born in the Dukhama-Sukhama Ara. The same sequence repeats in both the regressive and progressive halves of every time cycle [1]. So while the *individuals* differ from cycle to cycle, the *set of 63* recurs in every Kala-chakra.
In Jain philosophy, numbers are classified into three main categories: *sankhyata* (countable), *asamkhya* (uncountable), and *ananta* (infinite). The uncountable (*asamkhya*) and infinite (*ananta*) categories are each further subdivided into nine and eight types respectively, based on specific mathematical operations. **Asamkhya (Uncountable) – 9 types:** 1. *Jaghanya parita-asamkhya* – one more than the highest countable number 2. *Madhyama parita-asamkhya* – between the first and third types 3. *Utkrishtha parita-asamkhya* – one less than the product of the first type multiplied by itself (anyonyabhyasa) 4. *Jaghanya yukta-asamkhya* – one more than the third type 5. *Madhyama yukta-asamkhya* – between the fourth and sixth types 6. *Utkrishtha yukta-asamkhya* – one less than the product of the fourth type multiplied by itself 7. *Jaghanya asamkhyata-asamkhya* – one more than the sixth type 8. *Madhyama asamkhyata-asamkhya* – between the seventh and ninth types 9. *Utkrishtha asamkhyata-asamkhya* – one less than the product of the seventh type multiplied by itself **Ananta (Infinite) – 8 types:** 1. *Jaghanya parita-ananta* – one more than the ninth type of asamkhya 2. *Madhyama parita-ananta* – between the first and third types 3. *Utkrishtha parita-ananta* – one less than the product of the first type multiplied by itself 4. *Jaghanya yukta-ananta* – one more than the third type 5. *Madhyama yukta-ananta* – between the fourth and sixth types 6. *Utkrishtha yukta-ananta* – one less than the product of the fourth type multiplied by itself 7. *Jaghanya anantananta* – one more than the sixth type 8. *Madhyama anantananta* – all numbers beyond the seventh type [1] The key distinction is that *asamkhya* numbers, though vast, can eventually be exhausted by subtracting one at a time, while *ananta* numbers can never be exhausted [3]. Some teachers propose a ninth type of *ananta* (*utkrishtha anantananta*), but this is not supported by the scriptures [1].