Jain Shastro Me Ahar Vigyan - Book Summary

This document is an excerpt from a Jain text titled "Jain Shastro me Ahar Vigyan" (Dietary Science in Jain Scriptures) by Dr. N.L. Jain. The excerpt focuses on the concept of "Ahar" (food or sustenance) within the Jain philosophical and practical framework.

Here's a comprehensive summary:

1. Introduction to Food in Indian Culture and Jainism:

Indian culture, and by extension Jainism, views religion as a way of life that encompasses all aspects of existence, from birth to death, and across lifetimes.
The concept of "Jeev" (living beings) is central, and sustenance ("Ahar") is identified as an essential need for the existence and continuation of life, as well as for spiritual development.
While scriptures encourage fearlessness towards death, the natural human inclination is to prolong life and overcome its causes, suggesting that worldly pleasures are often prioritized over the suffering described in scriptures.

2. Classification of Living Beings by Diet:

Jainism classifies living beings into two categories based on their dietary habits:
- Self-sustaining (Swavamposhi): This includes all types of plants, which create their own food.
- Other-sustaining (Par-poshi): This includes mobile beings (Trasa Jeeva) that consume other living beings for sustenance.

3. "Ahar" in Jain Scriptures and its Scope:

Jain scriptures extensively discuss "Ahar" and its related concepts like "Ahar Vargana" (food-matter), "Ahar Paryapti" (nourishment-formation), "Ahark Sharir" (food-body), "Ahar Pratyakhyan" (renunciation of food), "Ahar Parishah" (ascetic hardships related to food), and "Ahar Dan" (charity of food).
The term "Ahar" in Jainism is broader than the modern scientific definition. It encompasses not only physical substances but also:
- Knowledge and Perception: Intake of knowledge and insights.
- Emotions and Sentiments: Intake of emotions like joy, sorrow, fear, hate, desire, etc. (termed "Nokarma").
This wider definition acknowledges both the physical and psychological impacts of "Ahar," a concept validated by modern science only in recent times.

4. Historical Evolution of Dietary Discussions in Jainism:

Early Jain scriptures primarily focused on the conduct of monks and ascetics.
Later scriptures, like the "Upasakadasha" (seventh limb of the twelve Angas), began to address the conduct of lay followers (Shravakas).
Prominent acharyas like Kundakunda, Umashvami, and Samantabhadra wrote extensively on Shravakachar (conduct of lay followers), emphasizing the importance of their role as patrons and foundational support for the monastic order.

5. Need, Benefits, and Uses of "Ahar":

Physical Benefits (Shastriya & Vaigyanik):
- Increases strength and energy.
- Prolongs lifespan.
- Maintains bodily systems in a healthy and functional state.
- Enhances bodily luster and well-being.
- Satisfies natural hunger.
- Sustains the ten vital energies (Pranas).
- Acts as medicine.
- Aids in serving others.
- Supports ascetic practices like penance and meditation.
- Contributes to cellular growth, protection, and regeneration.
- Boosts immunity.
- Balances and regulates bodily functions.
Spiritual Benefits (Shastriya):
- A means to achieve the ultimate spiritual goal (Moksha).
- Essential for practicing Dharma.
- Facilitates the acquisition of knowledge.
The scriptures emphasize that the body is the primary instrument for achieving religious goals.

6. Scientific Perspective on Food and Energy:

Modern science recognizes that all activities require energy. "Ahar" provides this energy through biochemical and physiological transformations during metabolism.
A typical person requires around 2000 calories daily. Therefore, a key purpose of "Ahar" is to provide sufficient energy.
Scientifically, "Ahar" is the intake of substances that, upon digestion, provide energy for the body's normal and special functions.

7. Classification of "Ahar" Based on Components and Methods:

Based on Components:
- Jain scriptures identify four primary components of food, though variations exist in terminology. Initially, it's believed to have been two (solid and liquid), later expanded.
- These components are broadly categorized as:
  - Ashan: Solid foods, often grain-based (like cooked rice, lentils, etc.).
  - Paana: Liquid substances (water, milk, fruit juices, etc.).
  - Khadya: Edible items, including fruits and nuts.
  - Swadya: Flavoring agents and condiments (spices, herbs, etc.).
- The text notes that some classifications include "Lihya" (lickable) and "Lepa" (paste-like) as food components.
- Scientific classification of food into carbohydrates, proteins, fats, vitamins, minerals, and water is also discussed and correlated with the classical categories.
Based on Method of Intake:
- Ojahara/Usma-ahara: Absorption of energy from heat or subtle substances.
- Roma-ahara: Absorption through pores or surface contact (like osmosis or diffusion), relevant for plants and cells.
- Kavala-ahara: Ingestion of food through the mouth, both solid and liquid.
- These three methods are considered common to all living beings.
- Later classifications include "Manasahara" (mental intake), "Karmahara" (intake through actions), and "Nokarmahara" (intake of emotions), highlighting the broader Jain understanding of sustenance.

8. Scientific Review of Food Components:

Modern science identifies six major food components: carbohydrates, fats, proteins, minerals, vitamins, and water.
The classical Jain classifications are reviewed against these modern categories, noting that while the classical system is broad, it can be somewhat vague and mixed. However, it effectively encompasses foods containing all essential nutrients.
A point is raised about the absence of vegetables in the examples of food components, suggesting they might have been implicitly included or discussed under specific consumption conditions.

9. Timing of "Ahar" (Ahar Kaal):

Scriptures advise considering factors like type of substance, place, time (seasons, day), mental state, and digestive capacity when eating.
Regional and seasonal variations influence dietary habits. Specific advice is given for different seasons and times of day.
Favorable conditions for eating: Proper elimination, absence of flatulence, feeling of lightness, activated digestive fire, and a healthy mind are indicators of a suitable time for eating.
Jain practice generally prohibits night meals. The text suggests that even with modern conveniences, adhering to the principle of avoiding night meals is beneficial for a healthy, happy, and non-violent life.
The timing of meals is often linked to the sun's position and internal body cues. Ascetics have stricter timing rules than laypeople.

10. Quantity of "Ahar" (Ahar Ka Praman):

While the quantity for laypeople is not explicitly detailed, scriptures specify quantities for ascetics, mentioning maximum intake of 32 mouthfuls for men and 28 for women.
The unit of "grass" (mouthful) is discussed, with varying interpretations of its weight in ancient texts, suggesting a transition from egg weight to rice grains as a standard.
The concept of balanced eating, with a significant portion of the stomach left empty for digestion and bodily functions, is emphasized.
The text notes that the classical division of the stomach into four parts (eating, drinking, air, and empty) might not align with modern balanced diet principles, potentially leading to nutritional deficiencies in some ascetics.

11. Consideration of Edible vs. Non-Edible Foods (Bhakkshya-Abhakkshya Vichar):

Jain dietary laws strictly define what can and cannot be eaten.
The reasons for prohibiting certain foods are multifaceted, including:
- Violence (Himsa): Consuming foods that are known to harbor many organisms (e.g., root vegetables, fermented products, honey, meat) or lead to significant violence.
- Substance/Matter: Foods with extensive biological matter or multiple seeds.
- Intoxication: Foods that cause intoxication or mental disturbance (alcohol, cannabis, etc.).
- Health Hazards: Foods that are detrimental to health.
- Social Taboos: Foods considered socially unacceptable.
- Inefficiency/Waste: Foods with a large amount of inedible parts relative to edible portions.
- Unripeness/Unprocessed: Raw or improperly processed foods.
The text lists twenty-two categories of prohibited foods, noting that this list evolved over time.
Modern scientific scrutiny of naturally occurring and synthesized food items is suggested as necessary.

In essence, "Jain Shastro me Ahar Vigyan" highlights how Jain scriptures offer a holistic and profound understanding of diet, extending beyond mere nutrition to encompass ethical considerations, psychological well-being, and spiritual progress. The text emphasizes the interconnectedness of food, life, and the path to liberation.