Why don't people get jati smaran often?

Not everyone gets *jāti smaraṇ* (past-life memory) because it is not an automatic or universal ability — it arises only under specific conditions related to karma and spiritual effort. According to the Āchārāṅga Sūtra, the main causes include: (1) suppression of *mohaniya karma* (deluding karma), as with Nami Rājarishi; (2) purification of attitude, feeling, and *leśyā* (the soul's purity color-code), as with Mrigaputra; and (3) listening to discourses of or having dialogue with beings of direct knowledge like Tīrthaṅkaras, Kevalis, or advanced sages (e.g., *avadhi-jñāni*, *manah-paryavajñāni*, *chaturdash pūrvadhār*). Some acquire it through outside influence, others naturally through *kṣayopasham* (extinction-cum-suppression) of karmas that obstruct that knowledge [1]. Additionally, the Rājpraśnīya Sūtra explains that many people miss the opportunity to hear the omniscient-propagated dharma — a key trigger for such awareness — due to four reasons: not approaching ascetics, not honoring them, not offering alms with devotion, and hiding from them when met on the way [2]. So, jāti smaraṇ depends on both karmic readiness and actively seeking spiritual guidance; those who lack the right karmic state or fail to engage with enlightened teachers do not develop it.

In Jainism, the disposal of human waste, including urination and excretion, is governed by the **Utsarga or Pärishthäpanikä Samiti** (meticulosity pertaining to disposal of wastes) [1]. This rule is primarily for monks and nuns, who are instructed to dispose of their waste in a lonely place that is not inhabited by living beings, to avoid causing any violence or harm to the minute creatures that may be present [1]. Jainism forbade the use of latrines and urinals by the monastic order because these places are breeding grounds for germs and insects; ascetics are advised to stay outside the city so their waste can be disposed of properly [1]. The core principle is that even the disposal of waste must be done with utmost care and vigilance (Upayoga) to ensure it does not cause violence, hurt, or inconvenience to any living being [1]. For lay Jains (householders), the same principle of non-violence applies, though they are not bound by the strict monastic rules. In general, they are expected to use toilets and dispose of waste in a manner that minimizes harm to living beings, following the broader Jain ethical framework of Ahimsä (non-violence) in all activities. The strict rules about using lonely, uninhabited places and avoiding latrines are specific to the ascetic order, as they have renounced worldly life and must take every possible precaution to avoid even minute violence [1].

Based on the provided context, the question of whether Jains can have milk is a matter of significant debate within the community, with a strong modern movement against it. The core issue is that while milk is not explicitly forbidden in ancient Jain scriptures, the modern dairy industry involves cruelty to cows, which are five-sensed (Panchendriya) animals. Cruelty to such animals is considered the highest sin in Jainism, and the sources argue that the cruelty in milk production is worse than in meat production, as dairy cows are tortured, their male calves are killed, and they are slaughtered after only 4-5 years of their natural 15-20 year life [1][5]. The context strongly advocates for Jains to avoid dairy products, especially in temple rituals, suggesting substitutes like water, almond milk, or soya milk [3][4]. It notes that while both Shvetämbar and Digambar sects traditionally use milk in rituals, no scriptures support this, and it may have been acceptable in the past when cows were treated as family and only leftover milk was consumed [3][5]. The sources highlight that about 10-15% of Jain youth in America are vegans, while less than 0.5% of adults are, indicating a generational shift in understanding the cruelty involved [1][4]. Ultimately, the decision is left to individual reflection, but the context clearly presents a strong case that consuming dairy in today's environment violates the Jain principle of Ahimsa (non-violence) [4].

According to Jain cosmology, Tirthankaras are born only in **Arya-kshetra**, which is the southern middle sub-continent of Bharat-kshetra (India). The remaining five sub-continents are known as **Anarya-kshetra** (or Malechchha) [1]. This is a fundamental rule of the cosmic order — the birth of a Tirthankara is restricted to this specific region. The reason is tied to the spiritual and karmic conditions of the land. Arya-kshetra is considered the "Karma-bhumi" where the conditions are suitable for the highest spiritual pursuits, including the attainment of liberation. The other sub-continents, being Anarya-kshetra, are not considered suitable for the appearance of Tirthankaras. Additionally, Tirthankaras can also be born in the **Mahavideh-kshetra**, which has 32 sub-continents (vijays), and currently four Tirthankaras exist there, including Simandhar Swami [1]. So, while Tirthankaras are not born in the other five sub-continents of Bharat-kshetra, they do appear in other parts of the human world (Manushya Lok) where the spiritual conditions are appropriate.

The provided text does not explicitly state the specific rebirth for people who perform *tapasya* (penance) without any intention. However, it emphasizes that penance is most beneficial and "good and beautiful" when it is practiced without any hope for results or desire for fruit [1]. In contrast, the text provides examples of the outcomes of specific intentions: * **With desire for results:** Saint Vishvabhuti turned his penance into a *Nidana* (agent) to ruin an enemy; despite this, he was reborn as a god in the Mahashukra region [1]. * **With spiritual intent:** Those who observe austerities and remain vigilant in their vows until death may be reborn as celestial beings (Padma Leshyä) or as humans/angels (Shukla Leshyä) [3].

According to Jain scriptures, nine specific individuals are destined to become Tirthankars in the coming (next) Utsarpini cycle of time. These are: (1) Krishna Vasudeva, (2) Baladeva Rama, (3) Udak Pedhalaputra, (4) Pottila, (5) Grihapati Shatak, (6) Nirgranth Daruk, (7) Nirgranthiputra Satyaki, (8) Shravika Ammad (or Buddhamma) Parivrajak, and (9) Arya Suparshva [1]. These nine souls will propagate the four-limbed religion (Chaturyam Dharma) in that future progressive half-cycle and will attain liberation (Siddha, Buddha, Mukta) [1]. The Trishashti Shalaka Purusha Caritra provides a more detailed list of the 24 future Tirthankars, mapping the souls of specific contemporary figures to their future roles. For example, Shrenika's soul will become the first future Tirthankar, Padmanabha; Suparshva's soul will become Suradeva; Pottila's soul will become Suparshva; and Dridhayu's soul will become Svayamprabhu [4]. The list continues through all 24, including souls such as Satyaki (becoming Suvrata), Baladeva (becoming Nishkashaya), Sulasa (becoming Nirmama), and Revati (becoming Citragupta), culminating with Svati's soul becoming the 24th Tirthankar, Bhadrakrit [4]. Additionally, the story of Marichi, the son of King Bharata, is notable: he is told he will be the first Vasudeva, a Chakrabhrit, and ultimately the 24th Arhat (Mahavira) in the future cycle [3].