Jain Aur Vaidik Parampara Me Vanaspati Vichar

Here's a comprehensive summary of the Jain text "Jain aur Vaidik Parampara me Vanaspati Vichar" (Plant Thought in Jain and Vedic Traditions) by Kaumudi Baldota, focusing on the concept of senses:

The article "Plant Thought in Jain and Vedic Traditions (in the context of senses)" by Dr. Kaumudi Baldota explores the contrasting views and practices regarding plants in Jain and Vedic traditions, particularly concerning their sentience and sensory capabilities.

Introduction and Contrasting Practices:

The author highlights the significant differences in daily practices and beliefs concerning plants between Jain and Vedic traditions.

• Jain Cuisine: Jain cooking often minimizes the use of fresh herbs like coriander, green chilies, and fresh coconut, preferring dried spices. The selection of vegetables is influenced by religious beliefs, with root vegetables like potatoes and yams being forbidden.
• Vedic/Hindu Practices: In contrast, the modern Hindu lifestyle often incorporates root vegetables, especially during fasting. Ancient Vedic sages are described as consuming roots, leaves, and fruits. Hindu puja practices emphasize the use of fresh flowers and leaves for deities, along with fresh coconuts.
• Worship and Rituals: While some Jain sects (like Shvetambara Mandirmargis) might use fresh flowers, most Jain traditions do not use fresh flowers, leaves, or whole coconuts in worship. Digambara traditions often offer dried coconut and nuts. Vedic traditions widely include practices like gardening, seasonal tree pruning, and using plant-based remedies (like Tulsi, Betel, Peepal) for healing. Vedic traditions also venerate certain trees as sacred. Jain traditions do not worship trees during any vows or festivals.

The Core of the Difference: Sentience and Senses

The author posits that the underlying reason for these differing perspectives lies in the philosophical and ethical principles of each tradition, particularly the concept of plant sentience and the presence of senses in plants. The research draws upon key Jain texts like Acharanga, Sutrakritanga, Vyakhyaprajnapti, Prajnapana, Jeevajivabhigama, and Trilokaprajnapti, as well as Mulachara and Gommatsara (Jeevakaanda). For Vedic traditions, the primary source discussed is the Samkhya philosophy, though it is noted to be very limited in its discussion of plants.

Key Points of Comparison:

1. Origin of Plants:

   • Vedic: The Vedic creation sequence, as described in the Taittiriya Upanishad, posits a progression from Self (Atman) to Space, Air, Fire, Water, Earth, then Plants (Oushadhi), Food, and finally Man. This sequence, excluding the spiritual origin, is seen as somewhat aligned with scientific understanding.
   • Jain: From a Jain perspective, the universe is composed of Soul (Jiva) and Non-soul (Ajeeva). Jiva is classified into five types based on the number of senses, with Ekendriya (one-sensed beings) being the lowest. Plants belong to the Vanaspati-kayika category. Jain texts like Sutrakritanga state that plants originate from the combination of water, air, space, time, and seeds, a view considered scientifically sound. However, Jainism uniquely considers these five elements as distinct, first-level beings, not arising from each other, and existing eternally.

2. Location of Plants:

   • Jain: Plants exist in all three realms (lokas).
   • Samkhya: Plants are believed to exist only in the lower realm (Adholoka).
   • Puranic: Plants are found in all three realms.
   • Scientific: Modern science indicates plant existence primarily on Earth, linked to the presence of water.

3. Sentience (Jivatva) in Plants:

   • Jain: Plants are considered living beings with dormant consciousness ("supta chetana"). Their consciousness is described as being "moochhit" (in a state of stupor) due to the constant influence of a particular type of sleep. While there's a concept of a single life-force pervading the entire plant, other texts also suggest the presence of separate lives in different parts of the plant.
   • Vedic: Vedic traditions consider plants as stationary (achara) and a lower form of life. The Samkhya Karika categorizes beings, placing plants (sthavara) at the lowest rung of animal life.
   • Scientific: Science views plants as the first form of living creation, forming the base for evolved life. Plants have adapted and changed over time, possessing a life force that drives their growth. The Jain concept of a single pervasive life-force and separate entities in different parts is explained scientifically through the idea of distinct cells with identical DNA, allowing for the identification of the entire plant from any part.

4. Sex/Gender (Veda) in Plants:

   • Vedic: Vedic traditions refer to plants as "udbhijja" (those that sprout from the earth). The Upanishads and texts like Harita Samhita and Charaka Samhita suggest sexual reproduction in some higher plants, with the need for male and female entities for propagation. This aligns with scientific understanding of dioecious (separate male and female plants) and monoecious (both sexes in one plant) species.
   • Jain: Jainism considers all plants as sammurchhim (born without parental union) and generally "napunsak vedi" (eunuch-gendered). This is interpreted by the author as potentially stemming from the term "beeja" (seed) being masculine and the process of sowing, or observing plants growing from roots and branches. The Jain focus on the seed being the primary reproductive element, perhaps overlooking the complex floral sexuality in some species, might explain this classification.

5. Senses (Indriya) in Plants:

   • Jain: Jainism identifies five types of Ekendriya beings, including plants, all possessing the sense of touch (sparshan-indriya). Plants are dependent on the other four Ekendriya types (earth, water, fire, air) for their sustenance, which are considered their "food." While primarily having touch, some Jain scholars suggest the bhav-indriya (functional sense) of the other senses and mind might be present, though they are amanaska (mindless). The Acharanga and Sutrakritanga draw detailed comparisons between plant and human bodies and senses, suggesting the perception of all five senses, but the absence of other bodily tissues like blood and flesh leads to their classification as Ekendriya.
   • Vedic: Vedic literature, particularly the Mahabharata's Shanti Parva, extensively discusses the senses in plants. In a dialogue between Bhrigu and Bharadwaj, there's a debate on whether trees are five-elemental and possess senses. Bhrigu argues that trees are indeed five-elemental and possess senses because they respond to heat, dryness, wind, and are nourished by water. He attributes senses like touch, hearing (from wind sounds), sight (from their growth patterns), smell (from fragrances), and taste (from absorbing water and nutrients). He concludes that trees are conscious, not inert.
   • Scientific: Scientifically, plants lack clearly defined sensory organs like animals. However, they do exhibit responses akin to sensory perception, often mediated through their "skin" (epidermis). Touch, taste (absorption), and potentially a rudimentary response to scent and sound (via vibrations) can be observed. Plants react to environmental stimuli through chemical and hormonal processes rather than through a nervous system or mind. Reflex-like reactions, similar to the sensitive plant (Mimosa pudica), are explained as physiological responses.

6. Time Perception (Samaya Gnyan) in Plants:

   • Jain: Jain texts state that plants lack the knowledge of time. While phenomena like sunflowers turning towards the sun or flowers blooming at specific times might suggest time awareness, scientifically, these are understood as chemical and hormonal responses to environmental cues, not conscious acts of knowing time.
   • Vedic: Vedic literature frequently mentions plants blooming and fruiting according to seasons in poetry and drama.

7. Dietary Practices:

   • Jain: Jainism advocates vegetarianism and has strict rules about permissible and forbidden foods, even for lay followers. Root vegetables and certain other plants are avoided due to the potential for violence (himsa) during their extraction and the presence of multiple life-forms within them. The rejection of certain plant parts is based on a heightened sensitivity to causing harm.
   • Vedic: Vedic traditions also emphasize vegetarianism, but their approach to food consumption is generally less restrictive than Jainism. They have a broader acceptance of plant-based foods, and their understanding of the food chain ("Jivo Jivasya Jivanam" - life lives on life) is evident.
   • Scientific: Science views root vegetables, green vegetables, and sprouted grains as nutritious, rich in proteins and vitamins, and does not prohibit their consumption.

8. Use of Plants in Medicine:

   • Vedic: Ayurveda, considered the fifth Veda, extensively uses plant parts for medicinal purposes, following a philosophy of promoting a healthy and prosperous life.
   • Jain: Jain philosophy views lifespan as determined by karma. While illness can be treated, the emphasis is on using "prasuk" (purified or ritually acceptable) plant parts. Live plant parts like fresh leaves, bark, or roots are generally not permitted for medicinal use, aligning with their principle of minimizing harm to living beings. This restricted use has also meant less emphasis on botanical cultivation and horticulture within Jain traditions.

Conclusion:

The author concludes that both Jain and Vedic traditions, despite their differences, show a remarkable understanding of plant life for their time, often aligning with modern scientific observations, particularly regarding plant sentience and sensory perception.

• Shared Understanding: Both traditions acknowledge plants as living beings with dormant consciousness.
• Vedic Approach: Vedic tradition often views plants with a human-centric perspective, focusing on their utility for human well-being, health, and longevity. They attributed senses and even considered some trees sacred. Their approach is seen as more "vyavahar-nay" (practical approach).
• Jain Approach: Jain tradition emphasizes a deeply ethical and empathetic view of plants, seeing them as sentient beings deserving of non-violence. Their classification as "Ekendriya" is rooted in their ethical framework to minimize harm. Their approach is described as "nishchay-nay" (ultimate reality approach) and "humanitarian."
• Scientific Alignment: Both traditions' analyses, based on contemplation and observation, are praised. While Jainism's strict adherence to non-violence led to abstaining from practices like gardening, Vedic traditions, while acknowledging plant sentience, utilized plants judiciously for human benefit, leading to the development of Ayurveda and horticulture. The fundamental difference lies in their underlying life philosophies and epistemological approaches.