Jainism And Vegetarianism

Here's a comprehensive summary of the provided text from "Jainism and Vegetarianism" by Dr. A. N. Upadhye:

The text emphasizes that vegetarianism, within the context of Jainism, goes beyond a simple dietary choice to a profound ethical commitment. It is intrinsically linked to three core Jain principles:

• Ahimsa (Non-injury): This is the foundational principle of Jainism, advocating a creed of "Live and let live." The author argues that just as humans desire life, pleasure, and the avoidance of pain, so too do all other living beings. Therefore, humans have no inherent right to slaughter animals for food or pleasure, especially considering their potential superiority in biological evolution. Upholding justice and equity in society demands profound respect for all animal life and the sanctity of life itself, which necessitates a vegetarian diet.
• Samyama (Self-control): Jainism posits that human superiority lies in the faculty to discriminate between right and wrong. As enlightened members of society, individuals cannot claim privileges without acknowledging corresponding responsibilities. This self-control involves various restrictions, including in matters of food, possessions, and pleasure. Moderation is a crucial first step. Jaina teachers observed that animal food not only causes the destruction of life but also stimulates animal passions. Consequently, a sober, sensible, and religious life is best lived on a vegetarian diet.
• Tapas (Austerity): Jainism prescribes various forms of austerity, such as fasting, eating less than one's fill, restricting certain foods, and renouncing delicacies. The principle is to "eat to live, not live to eat." These austerities are primarily for those advanced in their spiritual journey.

The text further elaborates on the practical implications of Ahimsa:

• Classification of Living Beings: Jaina teachers meticulously studied the animal kingdom, classifying beings based on their development and sense-faculties. This was essential for gradually avoiding injury. Living beings are broadly categorized into Trasa (mobile beings with two to five senses) and Sthāvara (immobile beings with only the sense of touch). Sthāvara beings include earth-bodied, water-bodied, fire-bodied, air-bodied, and vegetable-bodied beings. Jaina teachings recognized that plants also possess life and are considered one-sensed beings.
• Application to Monks and Householders:
  • Monks observe the vow of Ahimsa in its strictest sense, avoiding any injury to living beings, even in their potentiality. This means monks refrain from consuming seeds that are capable of growing into plants. They avoid harm to both Trasa and Sthāvara beings.
  • Householders, due to their social obligations and practical duties, strive to avoid injury to Trasa beings. While complete avoidance of injury to Sthāvara beings might not always be feasible, they are encouraged to minimize harm. This translates to avoiding fruits, roots, and green vegetables that might contain living organisms.

In conclusion, the text asserts that Jainism not only mandates a strict vegetarian diet but also encourages the avoidance of vegetarian items that involve harm to subtle organisms. Beyond its religious significance, vegetarianism is presented as:

• A marker of cultured citizenship, demonstrating a life not lived at the expense of other beings.
• A contributor to a dispassionate and balanced mind, fostering a detached and equable attitude.
• A means to sublimate baser emotions and lower instincts, leading to virtues like universal kindness, equality, and brotherhood.

The author highlights the profound and long-lasting influence of Ahimsa on Indian national character. Therefore, it is presented as natural and fitting for outstanding individuals in India to adhere to vegetarianism in both public and private life, creating a kinder atmosphere and embodying high thinking and plain living.