Aajna Vignan Yug Ma Jain Jiv Vicharnani Aahar Kshetra Prastutta

Here is a comprehensive summary in English of the provided Jain text:

Book Title: Aajna Vignan Yug ma Jain Jiv Vicharnani Aahar Kshetra Prastutta (Jain Soul Conception in the Field of Food in the Age of Modern Science) Author: Dr. Narayan M. Kansara Publisher: ZZ_Anusandhan

This document, "Jain Soul Conception in the Field of Food in the Age of Modern Science," by Dr. Narayan M. Kansara, explores the Jain understanding of the soul and its implications for dietary practices, particularly in the context of modern scientific understanding.

Part 1: Jain Soul Conception (Jain Jiv Vicharna)

The text begins by outlining the Jain philosophical concept of the Jiva (soul). The soul is one of the nine fundamental substances in Jainism, characterized by consciousness. It possesses various attributes like knowledge, perception, conduct, happiness, sorrow, energy, potential for liberation, inherent existence, and the ability to be the doer and experiencer of its actions. The soul is distinct from yet inseparable from its modifications and states.

Jains categorize souls into two main types: Liberated (Mukta) and Ensnared (Sansari). Liberated souls have transcended all karma. Ensnared souls are further divided into four categories: celestial beings (Sur), hellish beings (Narak), humans (Manushya), and sub-human beings (Tiryak).

A crucial aspect of the Jain classification is based on senses and life-breaths (Prana):

• Ekendriya (one-sensed beings): Possess touch, body-force, respiration, and lifespan (4 pranas). These include beings in Earth, Water, Fire, Air, and Plants.
• Dviindriya (two-sensed beings): Have the above plus the sense of taste and speech-force (6 pranas). Examples include worms and snails.
• Trindriya (three-sensed beings): Have the above plus the sense of smell (7 pranas). Examples include ants and lice.
• Chaturindriya (four-sensed beings): Have the above plus the sense of hearing (8 pranas). Examples include flies and bees.
• Panchindriya (five-sensed beings): Have the above plus the sense of sight (9 pranas).
  • Asanjni Panchindriya (non-rational five-sensed beings): Lack the mind (10 pranas).
  • Sanjni Panchindriya (rational five-sensed beings): Possess the mind (11 pranas).

Souls are also categorized as Sthavar (stationary) and Trasa (mobile). Sthavar beings are those primarily possessing a body without apparent movement, yet they exhibit instincts for food, fear, reproduction, and possession. This category includes the five types of one-sensed beings. The text notes that modern scientific instruments like microscopes have confirmed the presence of conscious life in Earth, Water, Fire, Air, and Plants.

The text further elaborates on the concept of Paryapti (aptitudes or fulfillments), which are specific capacities that enable a being to sustain itself and its functions. These include aptitudes for food, body, senses, respiration, speech, and mind. Ekendriya beings have the first four aptitudes, while Dviindriya to Chaturindriya beings have the first five. Sanjni Panchindriya beings possess all six aptitudes, whereas Asanjni Panchindriya beings have five, lacking the mental aptitude.

Part 2: Ethical System for the Path to Liberation (Mokshamargi Acharvyavastha)

The Jain ethical system, guided by the teachings of the Tirthankaras, aims to liberate souls from the cycle of birth and death through the path of Moksha (liberation). Karma binds the soul to this cycle, and liberation is achieved by eradicating desires and engaging in intense asceticism.

This path is structured through Vratas (vows), differentiated for householders (Grihastha) and ascetics (Sadhu).

• Mahavratas (Great Vows) for Ascetics: Ahimsa (non-violence), Satya (truthfulness), Asteya (non-stealing), Brahmacharya (celibacy), and Aparigraha (non-possession).
• Anuvratas (Minor Vows) for Householders: These are less strict versions of the Mahavratas. The first five are: refraining from gross violence, gross falsehood, gross stealing, gross sensual indulgence, and gross accumulation.

The text then details the remaining vows: Gunavratas (qualitative vows) (Digvrata, Bhogopabhogaviraman Vrata, and Anarthadandaviraman Vrata) and Shikshavratas (training vows) (Samayika, Deshavagashika, Paushadha, and Atithisamvibhaga). By observing these twelve vows, a householder (Shravaka) progresses towards the ascetic path and eventually achieves liberation through the purification of the soul.

The primary goal of the soul is liberation, and the first minor vow, Sthula Pranatipta Viraman Vrata (refraining from gross violence), is directly linked to the field of food. This vow emphasizes the abandonment of harming innocent beings, rooted in the principle of Ahimsa.

Ahimsa and Daya (Compassion): The text highlights the paramount importance of Daya (compassion) in Jainism, considering it the mother of Dharma. While Ahimsa is abstaining from causing harm, Daya is an inner feeling of empathy and concern for the suffering of others. Jain scriptures describe eight types of compassion, with some directly relating to the sphere of food: Dravya Daya (material compassion), Bhava Daya (mental compassion), Sva Daya (self-compassion), Para Daya (compassion for others), Svarupa Daya (compassion for one's true nature), and Anubandha Daya (compassion for continuation of life).

Part 3: Purpose, Types, and Requirements of Food for the Human Body (Aahar nu Prayojan, Prakaro ane Manavsharir mate ni Teni Jaruriyat)

The purpose of food extends beyond mere sustenance, health maintenance, or satisfying taste. It is also crucial for the development of mind and character. The text states, "As the food, so the eater" or "As the food, so the person," signifying that dietary choices reflect a person's behavior and character. Therefore, food should contribute to physical, moral, social, and spiritual growth and foster virtues like love, affection, compassion, non-violence, and peace.

The ideal diet should provide energy, health, and warmth through adequate proteins, carbohydrates, vitamins, and minerals. The body's cells are constantly renewed, and food plays a vital role in this process, as well as in maintaining a strong immune system.

The text provides nutritional guidelines, estimating daily calorie needs for men, women, and children, and details the caloric contribution from various food groups like grains, pulses, vegetables, fruits, and dairy.

Overeating and Hunger: The author warns against overeating, suggesting that eating slightly less than one's hunger is beneficial. The saying "One should not eat to live, but live to eat" is emphasized. Overeating leads to obesity, lethargy, indigestion, constipation, and other diseases, often stemming from poor dietary habits.

The text distinguishes between bodily hunger, which is limited and satisfiable, and mental hunger, which is insatiable and can lead to negative emotions like fear, stress, anger, and hatred.

Vegetarianism and Modern Science: Due to the principle of Ahimsa, Jainism strictly prohibits non-vegetarian food. The author strongly advocates for adopting vegetarianism, especially in the current scientific age, by acknowledging that the human body is naturally structured like that of vegetarian animals, not carnivorous ones.

The text presents scientific evidence supporting this claim by comparing the anatomical and physiological characteristics of vegetarian and carnivorous animals, including teeth, nails, jaw movement, tongue, intestines, liver, gall bladder, stomach acid, saliva, blood composition, sense of smell, eyesight, and vocalizations. The author concludes that humans are naturally inclined towards a vegetarian diet.

The text strongly suggests that if even one aspect of the Jain practice – refraining from gross violence in diet (Sthula Pranatipta Viraman Vrata) – is universally accepted in the 21st century, it could eradicate the root causes of many global diseases. Embracing further Jain vows would amplify this positive impact, leading to widespread well-being and fulfilling the aspiration of "May all be happy." In this regard, Jain soul conception can significantly contribute to realizing the noble sentiment of universal happiness in practical life in the coming century.