Jain Darshan Ane Mansahar

Here's a comprehensive summary of the Jain text "Jain Darshan Ane Mansahar" by Manilal Vanmali Shah, based on the provided pages:

Book Title: Jain Darshan Ane Mansahar (Jain Philosophy and Meat-Eating) Author: Rao Saheb Manilal Vanmali Shah (A.I.I.A. Architect and Surveyor, Honorary Secretary of Sthanakvasi Jain Sangh, Rajkot) Publisher: Shri Mahavir Jain Gyanoday Society, Rajkot Publication Year: Samvat 1995 (corresponding to 1939 CE)

Core Argument: The primary aim of this book is to definitively refute the notion that meat-eating was ever permitted or practiced within Jainism, either in ancient times or in any of its present-day branches. The author meticulously analyzes specific passages from Jain scriptures that have been misinterpreted by some to suggest the permissibility of meat-eating, and provides detailed, scholarly explanations to demonstrate that these passages, when understood correctly, actually uphold the principle of non-violence and abstinence from meat.

Key Points and Arguments:

1. Jainism's Core Principle of Ahimsa (Non-Violence): The book emphasizes that Ahimsa is the fundamental and most crucial principle of Jainism. This principle is so central that any interpretation of scripture contradicting it is deemed unacceptable.
2. Addressing Misinterpretations of Scriptures: The author identifies specific verses from the Acharanga Sutra, Dashavaikalika Sutra, and Bhagavati Sutra that have led to the misconception of meat-eating in Jainism. These passages often contain words like "mansa" (flesh) and "matsya" (fish).
3. Linguistic and Semantic Analysis: A significant portion of the book is dedicated to a rigorous linguistic analysis of these controversial terms.
   • "Mansa": The author argues that "mansa" in Jain scriptures often refers not to animal flesh but to the fleshy part or pulp of fruits (like pulp or seed-kernel), a meaning supported by Sanskrit and Prakrit dictionaries, botanical texts, and even medical treatises. Examples like "mansa" in the context of fruits are provided. The author draws parallels with English terms like "flesh" and "pulp" used for fruits.
   • "Matsya": Similarly, "matsya" is shown to be used metaphorically or illustratively. In contexts where "matsya" is mentioned with "kantaka" (thorns), the author argues it refers to fish that are bony or thorny, used as an analogy for fruits with hard kernels or prickly parts that are not meant to be eaten.
   • "Atti" (or "Atthi"): This word, often translated as "bone" in Sanskrit, is explained as referring to the stone or kernel of a fruit in Prakrit. Numerous scriptural examples are provided to demonstrate this usage.
   • "Kantaka": This word means "thorn" or "prickle" and is consistently applied to the inedible parts of fruits or vegetables, such as seeds or hard skins.
   • "Vara" (or "Va"): The author skillfully interprets the conjunction "va" (meaning "or" or "and") to create logical connections between these terms, often explaining it as "like" or "similar to" when used in comparisons.
4. Contextual Interpretation: The author stresses the importance of understanding these passages within their specific scriptural context. The instances mentioned are typically within discussions about alms-round etiquette, the discernment of acceptable food items, or the nature of certain fruits and vegetables.
5. Refutation of Jacobi and others: The book addresses the views of scholars like Hermann Jacobi who, based on their interpretation of these scriptural passages, suggested that meat-eating might have been permitted for Jain monks. The author directly refutes these interpretations through his detailed etymological and contextual analysis.
6. "Paaran" and "Amansa": The text discusses the concept of "Paaran," which refers to food prepared for the monks. It argues that the passages about "Paaran" where meat and fish are mentioned refer to the presence of these items in a household, not their consumption by the monk. The monk is instructed not to ask for them specifically, but if offered acceptable items (like puris) from the same household, that is permissible. The strict prohibition for monks is against asking for or accepting meat.
7. Theological and Ethical Consistency: The author strongly argues that it would be illogical and contradictory for a religion founded on the absolute principle of Ahimsa, which even advocates for extreme care regarding tiny insects and plants, to permit the consumption of animal flesh. The scriptural references that prohibit meat-eating (e.g., calling it a cause of hellish rebirth, impure, or an obstacle to liberation) are highlighted to reinforce this point.
8. The "Revati Dan" Incident (Bhagavati Sutra): A significant portion of the book analyzes the incident involving Revati, a laywoman who offered food to Lord Mahavir. The controversial passage describes the food as "majarakadaki kukkuḍamansae tamāharāhi" (cat, cat's product, chicken flesh). The author, citing the commentary of Acharya Abhaydevsuris and medical texts, argues that "majarakadaki" refers to a specific medicinal fruit (like a citron or lemon) used to cure a particular ailment (possibly related to wind or bile), and "kukkuḍamansae" is a descriptive term for the fruit's pulp or edible part, similar to how "flesh" is used for fruits. This interpretation aligns with Mahavir's known principles and the context of finding a cure for his suffering. The author emphasizes that Revati's act of offering this medicinal preparation led to her good karma, not the consumption of actual animal flesh.
9. Distinction Between "Utsarga" and "Apavada": While not explicitly detailed in the provided excerpts, the underlying principle likely involves distinguishing between general rules (Utsarga) and exceptions or special circumstances (Apavada). However, the book strongly asserts that no exception for meat-eating exists within Jainism.
10. Endorsements and Support: The book includes endorsements from prominent Jain scholars, monks, and respected individuals who praise the author's diligent research, clear explanations, and successful refutation of misconceptions. They highlight the book's importance in clarifying controversial scriptural passages and defending Jainism's principle of Ahimsa.

Conclusion: "Jain Darshan Ane Mansahar" stands as a definitive and scholarly defense of Jainism's inherent non-meat-eating stance. By meticulously dissecting scriptural passages, analyzing linguistic nuances, and emphasizing the ethical consistency of Jain philosophy, the author successfully demonstrates that the Jain tradition has always been, and continues to be, strictly opposed to the consumption of meat. The book serves as a crucial resource for understanding and defending this core tenet of Jainism against misinterpretations.