Jamikand Aur Bahubij - Book Summary

Here's a comprehensive summary of the provided Jain text, "Jamikand aur Bahubij" by Nandighoshvijay, focusing on the theological and philosophical discussions regarding dietary restrictions:

Book Title: Jamikand aur Bahubij (Tuberous Roots and Multiple Seeds) Author: Muni Nandighoshvijay

Central Theme: The text addresses common questions within the Jain community about the consumption of certain vegetables, specifically Jamikand (often translated as a type of tuberous root like yam, but in this context, heavily debated in relation to potatoes) and plants with multiple seeds. The author, Muni Nandighoshvijay, engages in a detailed dialogue with a chemistry professor, Dr. Nandlal Jain, to clarify Jain dietary principles based on scriptural interpretation and logical reasoning.

Discussion on Jamikand (and Potatoes):

The Core Question: Many Jains question why Jamikand cannot be eaten, leading to various interpretations and dissatisfaction.
Absence of Direct Prohibition: Muni Nandighoshvijay asserts that no specific Jain scripture or Agam explicitly prohibits the consumption of Jamikand. The scriptures primarily classify plant life into Pratyek Vanaspatikay (individual plant bodies) and Sadharan Vanaspatikay (common or collective plant bodies), also known as Anantkay.
Anantkay (Infinite-bodied) Plants: The crux of the prohibition lies in the concept of Anantkay. These are plants where a single root or body contains an infinite number of souls (Anant Atma). Consuming such plants is considered an act of immense violence (Himsa) due to the destruction of countless souls.
Distinguishing Anantkay:
- Definition: Anantkay is defined as having infinite souls within a single body. These souls share the same birth, death, sustenance, and respiration.
- Scientific Observation vs. Scriptural Understanding: Dr. Nandlal Jain suggests that if Jamikand (or potatoes, as implied) contained infinite souls, they would be visible under a microscope, similar to bacteria in yogurt. Muni Nandighoshvijay clarifies that bacteria are distinct, single-celled organisms (Beindriya), while the souls within Anantkay are inseparable aspects of the plant's very being, akin to the soul within a human body – one cannot see the soul separately from the body. He draws an analogy: just as we accept the existence of subatomic particles like electrons and protons without seeing them directly, we must accept the scriptural account of infinite souls in Anantkay as described by omniscient Tirthankaras.
- Examples of Anantkay: The Muni states that while not all plants growing underground are Anantkay, many root modifications, like Jamikand (and implicitly potatoes), are considered so. However, not all parts of every plant are Anantkay. For example, peanuts are not Anantkay, and external parts like stems, flowers, fruits, and leaves of plants are generally Pratyek Vanaspatikay, even if they grow underground.
The Concept of Prasuk (Sanctified/Harmless): Dr. Jain raises the point about garlic being mentioned in the Acharanga Sutra and questions why, if cooking makes plants Prasuk (non-living), then potatoes, onions, and garlic shouldn't be eaten after cooking. Muni Nandighoshvijay explains that Prasuk means non-living, but more importantly, it must also be Nirdosh (blameless or without fault).
Nirdosh (Blameless) Explained: A plant is not Nirdosh if it was made non-living specifically for the purpose of consumption through actions that cause significant violence. While ginger dries naturally in sunlight and becomes harmless (Sunth), potatoes require cutting and/or cooking to become non-living. This act of cutting or cooking the potato, which is considered Anantkay, to make it edible is seen as causing intentional violence for sustenance, thus making it Nirdosh and therefore Abhakshya (inedible).
Historical Context: Dr. Jain argues that potatoes are not native to India and were introduced later, suggesting that the prohibition might be a later, non-omniscient interpretation. Muni Nandighoshvijay counters that while specific names might not be in ancient texts, the characteristics of Anantkay are described, and ancient acharyas applied these characteristics to plants like potatoes. He uses the example of apples, which are also not native but are not prohibited.
Difference between Food and Medicine: The Muni distinguishes between foods like potatoes, consumed in large quantities, and medicinal herbs like ginger and turmeric, used in very small amounts. The latter, even if processed, are considered acceptable due to their medicinal purpose and minimal consumption.
Observation of Pests: Dr. Jain notes that some tubers appear clean internally, unlike other vegetables that might have worms. Muni Nandighoshvijay states that a characteristic of Anantkay is that when cut, the pieces are uniformly structured, without visible fibers or knots, though they still contain subtle life.

Discussion on Bahubij (Multiple Seeds):

The Question: Dr. Rajanibhai Doshi asks whether plants with many seeds, like eggplant and figs, are Abhakshya (inedible), while others like cucumber and okra are not.
Scriptural Definition: According to the Dharmasangraha text, Bahubij plants are those whose seeds lack a transparent outer layer. Plants like cucumber and okra have seeds with such a layer, making them not classified as Bahubij in this context.
Seed Viability Post-Cooking: Another criterion is whether the seeds become non-living during cooking. Plants whose seeds do not become non-living after cooking are considered Abhakshya (e.g., guava, figs).
Modern Science Perspective: Modern science indicates that eggplants contain higher levels of toxic substances, making them Abhakshya from a health perspective as well.

Underlying Principle: Jayanā (Carefulness/Right Conduct)

Core of Jainism: The text emphasizes that Jayanā (carefulness, diligent practice of non-violence) is the foremost principle in Jainism.
Scriptural Basis: Referencing the Dashavaikalika Sutra, the Muni explains that all activities – walking, standing, sitting, sleeping, speaking, and eating – involve violence. The disciple's question on how to live without accumulating pāpakarma (sinful actions) is answered by the principle of Jayanā.
Living with Jayanā: Living with Jayanā means performing all actions with utmost care and mindfulness to minimize harm. This principle guides the selection of food and all other activities, aiming for minimal savadh vyapar (regulated or potentially harmful activities).
Unity of Opposites: The text concludes with a quote from Fritjof Capra, highlighting the spiritual understanding in Eastern traditions that good and bad, pleasure and pain, are not absolute but polarities of the same reality, and recognizing this unity is a high spiritual aim. This philosophical underpinning reinforces the Jain emphasis on mindful living and minimizing harm in all aspects.

In essence, the book clarifies that Jain dietary restrictions are not arbitrary but are based on meticulous scriptural interpretations of concepts like Anantkay and Bahubij, emphasizing the paramount importance of Jayanā to minimize violence in daily life. The discussion uses a scientific lens to engage with traditional principles, aiming to provide a satisfactory explanation for the community's queries.