I’ll answer in two parts:

1. What kind of “proof” is there for reincarnation in Jainism?
2. Why are insects and other lower life‑forms considered to have fewer chances for spiritual awakening?

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1. “Proof” of reincarnation – Jain point of view

Jain Dharma does not “prove” reincarnation in a laboratory sense. It gives:

• Scriptural proof (āgama pramāṇa) – teachings of the Tirthankars.

All Jain scriptures assume a beginningless cycle of birth–death (saṁsāra) and repeated rebirth in four destinies: - human (manuṣya) - celestial (deva) - animal/plant/insect etc. (tiryanca) - hellish (nāraki)

• Logical / philosophical proof (yukti / anumāna) – simple idea:

- We see clear differences in birth: one child is born into lot of comfort, another into terrible suffering; one with sharp intellect, another with disability. - If there is only one life and no past cause, these huge differences look unjust and random. - Jainism explains them as results of karmas done in many past lives. Birth is not random; it is a fair result of our own past actions.

• Experiential proof of great saints (pratyakṣa for them)

- Kevali (omniscient beings) and very advanced souls are said to directly see past and future lives of themselves and others. - For them, rebirth is not a belief; it is direct perception. We accept their testimony as we accept a scientist’s statement about atoms we cannot see directly.

So, for a Jain, reincarnation is a natural law:

• Soul (jīva) is eternal.
• Bodies keep changing according to karma.
• Until all karmas are destroyed, this changing of bodies (rebirth) continues.

You can read a simple explanation of death and rebirth here

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2. Why are insects seen as having fewer chances for awakening?

Your feeling is compassionate and very close to Jain values. Jainism never denies that insects and all tiny beings are conscious and important. It actually goes further than most traditions in respecting them.

2.1. All beings, including insects, have a soul

• Every living being – from one‑sensed nigoda up to humans and heavenly beings – is jīva.
• Each jīva has the same pure potential: infinite knowledge, bliss, and energy in its true state.
• So in essence, an insect’s soul and your soul are of the same kind.

This is why Jainism insists so strongly on ahiṁsā even towards:

• water beings
• fire beings
• air beings
• plants
• insects, worms, etc.

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2.2. Then why is human birth called special?

Scriptures repeatedly say: only from human birth can one attain moksha.

Reason is not “superiority” of the soul, but practical conditions of the body and mind:

1. Developed mind and senses

- A human can hear teachings, think deeply, compare, doubt, ask questions, choose long‑term goals. - An insect body and nervous system are very limited: mostly driven by hunger, fear, automatic instincts.

1. Capacity for vows and discipline

- To walk the Jain path you need some level of self‑control: - to avoid unnecessary violence, lies, stealing, sensual indulgence, possessiveness, etc. - An insect cannot practically take and keep such vows; its life is continuously threatened and reactive.

1. Opportunity for satsang and dharma

- In human birth you can meet sādhus/sādhvīs, read/listen to scriptures, reflect, meditate, do pratikraman, etc. - Tiryanca beings (animals/insects) generally lack such social and mental set‑up.

So Jainism doesn’t say:

> “Insects have no inner life.”

It says:

> “Their current embodiment gives very little practical scope for sustained spiritual practice leading to liberation.”

The soul inside is fully capable; the equipment (body‑mind) is not.

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2.3. Do insects have their own prayer or meditation?

From a strict Jain doctrinal standpoint:

• Scriptures do not describe insects doing formal prayers, mantras, or meditation the way humans or higher beings do.
• But they clearly state that:

- Every jīva has upayoga (consciousness expressed as knowing/feeling). - Every jīva constantly generates bhāva (inner states: attachment, fear, desire, etc.). - These inner states also bind or shed karma.

So while a fly or ant is not “meditating” in the conscious, deliberate way a human muni does, its moment‑to‑moment mental states still:

• create karma
• slightly raise or lower it on the long journey of evolution.

Jainism, therefore, does not claim to know their inner world in a poetic way (like “they secretly recite mantras”), but:

• It insists they do have experience and feeling, just much more limited and instinctive compared to humans.

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2.4. Is it “unfair” that they have fewer chances?

From Jain view:

• Today’s insect birth is not a punishment given by someone else.
• It is the karmic result of the soul’s own past choices.
• The journey is beginningless and very long: a jīva has wandered through countless births – sometimes higher, sometimes lower.

Important points:

1. No soul is forever stuck as an insect.

- Through gradual evolution of karma, births become more favorable. - Eventually, after many cycles, that same jīva does get a human birth again.

1. Human birth is a rare opportunity, not a guaranteed right.

- That is why Jain texts urge us: - “Don’t waste this human life in mere sense‑pleasures; use it to reduce violence and passions and move toward right faith and liberation.”

1. Compassion for “lower” beings is central.

- Because they have so little chance to help themselves right now, it is our duty not to exploit them and to reduce harm as much as possible. - This is the heart of ahimsa.

You can read a simple explanation of the different destinies (human, animal, dev, narak) here

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2.5. Digambar and Śvetāmbara – any difference here?

On this topic, both traditions agree on the essentials:

• Same four gatis (destinies) and many life‑forms.
• Same idea that all jīvas can ultimately attain moksha.
• Same teaching that only from human birth, with right faith–knowledge–conduct, can liberation actually be achieved.

Differences, where they exist, are in details of cosmology and scriptural lists, not in the basic principle.

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In very short

• Jainism “proves” reincarnation mainly through scriptural testimony, logical justice of karma, and direct vision of omniscient beings – not in the modern experimental sense.
• Every insect and tiny being has a soul just like us, with the same ultimate potential for omniscience and liberation.
• They are considered to have fewer chances for awakening now because their current body‑mind is too limited for sustained spiritual practice, not because their soul is inferior.
• Over countless births, they too rise, gain higher forms, and finally human birth, from where true spiritual awakening and moksha are possible.