Jain Shastro Me Ahar Vigyan

Here's a comprehensive summary in English of the provided Jain text, "Jain Shastro me Ahar Vigyan" by Prof. Nandlal Jain:

The book "Jain Shastro me Ahar Vigyan" (Dietetics in Jain Scriptures) by Prof. Nandlal Jain explores the comprehensive understanding of food and diet within Jain religious and philosophical texts. The author emphasizes that in Indian culture, religion is viewed as a complete way of life, encompassing all aspects from birth to death, and across past and future lives. This holistic approach extends to material and spiritual subjects, with a significant focus on the "living being" (Jiva).

Core Concepts and Structure:

The book delves into the fundamental necessity of ahar (food/diet) for the sustenance and spiritual development of any living being. It highlights that Jain scriptures extensively discuss diet through various related terms such as ahar vargana (food matter), ahar paryapti (food assimilation), aharak sharir (food-body), ahar pratyakhyan (renunciation of food), ahar parishah (ascetic discipline of food), and ahar dan (charitable giving of food). These terms illustrate the diverse forms and implications of food in Jainism.

Evolution of Discourse on Diet:

Historically, the primary focus of Jain scriptures was on the conduct of monks and ascetics. However, over time, there has been a significant emphasis on the role of lay followers (shravakas). While initial texts like Acharanga and Dashavaikalika were silent on lay conduct, later works like Upaasakadasha (the seventh limb of the twelve limbs of Jain scripture), Charitraprabhrita by Kundakunda, Tattvartha Sutra by Umaswami, and Ratnakaranda Shravakachara by Samantabhadra extensively detailed the practices of lay followers. The author notes that while the monastic path is considered supreme, the importance of lay followers as patrons and guardians of the Jain tradition is also acknowledged and appreciated.

Definition and Necessity of Diet:

The book defines diet as crucial for the overall development of an individual, influencing their thoughts, actions, and spiritual progress. It cites popular proverbs like "As you eat the food, so becomes the mind" to underscore this connection. From a religious perspective, diet is linked to the karma theory, influencing the formation of the physical body and its attributes.

The Jain definition of ahar is broader than the modern scientific one. It includes not only the physical substances consumed but also energetic subtle particles like knowledge, perception, emotions (joy, sorrow, hatred, desire), and mental states. This implies that the absorption of these subtle elements from the environment is also considered a form of diet, impacting both physical and psychological well-being.

Benefits and Objectives of Diet:

Jain scriptures, through observation, outline the necessity of diet for:

• Physical Benefits: Increasing strength, lifespan, efficiency of bodily systems, radiance of the body, and making life enjoyable. Diet sustains vital energies (prana) and can also act as medicine. It facilitates controlled movement and aids in ascetic practices like penance and meditation.
• Spiritual Benefits: Achieving the ultimate spiritual goal (liberation/moksha) and fulfilling religious duties. It also assists in the attainment of knowledge.

The book draws a parallel between classical and scientific understandings of diet, noting that while ancient texts focused on sustenance and spiritual growth, modern science emphasizes cellular structure, energy provision, disease resistance, and balance in bodily functions.

Classification of Diet:

Jain scriptures classify diet based on two primary aspects:

1. Components of Food: Primarily four categories are recognized:

   • Ashana (solid food, often grain-based)
   • Pana (liquid food, drinks)
   • Khadiya (fruits, nuts, sweet preparations)
   • Swadya (flavor enhancers, medicinal herbs, spices) The author notes that initially, only bhakta (solids) and pana (liquids) might have been considered, with other categories being later additions. The book explores various examples and distinctions within these categories, acknowledging that some distinctions require further clarification.

2. Method of Ingestion: Three methods are described:

   • Ojahara (Absorption of subtle energies, possibly related to respiration or cellular absorption)
   • Romahara (Absorption through surface pores, like osmosis)
   • Kavalhara (Chewing and swallowing food, the most common form) The text also mentions other classifications like lepa (paste-like substances) and lehyas (edible pastes).

Scientific Review of Components:

The book attempts to correlate the classical categories with modern nutritional science, identifying carbohydrates, fats, proteins, minerals, vitamins, and water as key dietary components. It suggests that the classical categories, though broad and sometimes imprecise, encompass foods that provide these essential nutrients.

Timing and Quantity of Diet:

Jain texts provide guidelines on appropriate times for eating, considering factors like bodily health, digestion, season, and individual constitution. They advocate for eating when the body is light, senses are clear, and hunger is present, with the stomach not being overly full. The concept of intermittent fasting, especially the avoidance of night meals, is strongly supported.

Regarding the quantity of food, scriptures specify a limit for monks, suggesting a maximum of 32 gras (mouthfuls) for men and 24 for women per meal. The unit of gras is equated to the weight of a common hen's egg in earlier times, and later to a thousand grains of rice. The book discusses the practical implications and historical context of these measurements, suggesting that they represent an optimal quantity for health and ascetic practice.

Prohibited Foods (Abhakshya):

A significant portion of the book is dedicated to the concept of prohibited foods (abhakshya). The basis for prohibition is not solely non-violence (ahimsa) but also includes:

• Violence (Himsa): Foods that involve the destruction of multiple living beings (e.g., root vegetables, fruits with many seeds, fungi) or the killing of mobile beings (trasa-jiva).
• Prohibited Ingredients: Fermented substances (kimva), alcohol, and intoxicating substances.
• Unwholesomeness: Foods considered unhealthy or detrimental to the body.
• Unsuitability: Foods that are considered unacceptable according to social customs or scriptures.
• Immaturity/Unprocessed: Uncooked or improperly prepared foods.
• Wastefulness: Foods that are largely discarded.

The book details a list of 22 prohibited items, acknowledging that the exact number and categories have evolved over time and may include repetitions or overlaps. It highlights the need for a scientific review of these prohibitions in the context of modern food availability.

Conclusion:

"Jain Shastro me Ahar Vigyan" by Prof. Nandlal Jain presents a comprehensive overview of the Jain perspective on diet. It showcases the depth and breadth of knowledge within Jain scriptures regarding food, emphasizing its role in physical health, mental well-being, and spiritual advancement. The book bridges the gap between ancient wisdom and contemporary understanding, offering valuable insights into a holistic approach to sustenance.