Jainism And Vegetarianism

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

The text explains that in Jainism, vegetarianism is not merely a dietary choice but a fundamental principle deeply intertwined with the core tenets of Ahimsa (Non-injury), Samyam (Self-control), and Tapas (Austerity).

Ahimsa (Non-injury) is presented as the bedrock of the Jaina moral code, encapsulated by the creed "Live and let live." The author emphasizes that just as humans desire to live and avoid pain, all other living beings share this innate desire. Therefore, humans, particularly those with a capacity for moral reasoning, have no right to inflict harm or slaughter animals for their sustenance or pleasure. Upholding justice and equity in society necessitates a profound respect for all animal life and, indeed, the sanctity of all life. This naturally leads to the adoption of a vegetarian diet.

Samyam (Self-control) is highlighted as a key aspect of human superiority, stemming from the faculty to discern right from wrong. As enlightened members of society, individuals should not claim privileges without acknowledging the accompanying responsibilities. Self-control in Jainism involves various restrictions, including those related to food, possessions, and the indulgence of pleasures. Moderation is considered the initial step towards self-control. Jaina teachings observe that animal food not only causes the destruction of life but also stimulates animal passions. Consequently, a sober, sensible, and religious life is best pursued through a vegetarian diet.

Tapas (Austerity) is an integral part of Jain practice, with pious Jains observing various austerities like fasting, reduced food intake, restrictions on certain food items, and renunciation of delicacies. The philosophy is to "eat to live, not live to eat." These austerities are primarily for those advanced in their spiritual journey.

The doctrine of non-injury has prompted Jaina teachers to meticulously study the animal kingdom and classify living beings based on their developmental stages and sense faculties. This was a practical necessity to understand and avoid causing harm. Living beings are categorized into Trasa (mobile, with two to five senses) and Sthāvara (immobile, with only the sense of touch). The latter includes five types: earth-bodied, water-bodied, fire-bodied, air-bodied, and vegetables. Jainism has long recognized that plants possess life and considers them one-sensed beings.

The text distinguishes between the strictness of vegetarianism for monks and householders. Monks observe Ahimsa in its most stringent form, avoiding even potential harm to living beings in their diet. This means they refrain from consuming seeds that can sprout. They avoid all harm to both Trasa and Sthāvara beings.

Householders, on the other hand, have social obligations and practical duties. While they strive to avoid injury to Trasa beings, it's not always feasible to completely avoid harm to Sthāvara beings. However, they are encouraged to minimize harm to Sthāvara beings by consciously avoiding fruits, roots, and green vegetables that may contain living organisms.

In conclusion, the text asserts that Jainism mandates not only strict vegetarian food but also the avoidance of vegetarian items that may harm subtle organisms. Beyond its religious significance, vegetarian food is valued for promoting a cultured citizenry that doesn't live at the expense of other life. It contributes to a dispassionate, balanced mind and a detached, equable attitude, sublimating base emotions and fostering virtues like universal kindness, equality, and brotherhood. The enduring influence of Ahimsa in India is noted, and the text suggests that prominent individuals adhering to vegetarianism in public and private life can foster a kinder atmosphere and serve as examples of high thinking and plain living.