Kandmul Bhakshya Bhakshya Mimansa

Here is a comprehensive summary in English of the provided Jain text, "Kandmul Bhakshya Bhakshya Mimansa" by Amarmuni:

The text, "Kandmul Bhakshya Bhakshya Mimansa" (An Inquiry into the Consumability of Root Vegetables), by Amarmuni, discusses the Jain perspective on food, particularly focusing on the consumption of root vegetables (kandmul). The core argument revolves around the principle of ahimsa (non-violence) and its practical application in dietary choices within Jainism.

The Fundamental Role of Food: The author begins by emphasizing the absolute necessity of food for the sustenance of life, quoting Bhagwan Mahavir's saying, "Aharatria prana" (Food is life). This is echoed by Vedic traditions, stating, "Annam vai prana" (Food is indeed life). The discussion, however, is primarily focused on human diet, as human scriptures and teachings are replete with rules and prohibitions concerning what humans can and cannot eat.

Humanity's Position and the Influence of Diet: Humans are positioned at a crossroads between good and evil. Their diet significantly influences their mind, actions, and ultimately, their life's trajectory. Good food promotes positive qualities, while impure food can lead to negative inclinations. This influence extends from the individual to the family and society. Therefore, the selection of food is a crucial aspect of life-building and has been a subject of extensive scriptural discourse since ancient times, even elevating the concept of food to the realm of dharma and adharma.

Prohibition of Non-Vegetarian Food: The text first addresses the clear prohibition of meat, fish, and eggs, classifying them as abhakshya (non-consumable) due to their origin from the killing of other living beings. Such food is deemed cruel and is associated with predatory animals and demonic beings. All enlightened spiritual leaders and ahimsa-focused religions strongly condemn these items, considering their consumption a path to hell. The author points out that humans, based on their dental structure and inherent sensitivity, are naturally inclined towards a vegetarian diet.

Discussion on Vegetarianism and Stimulants: While vegetarianism is generally accepted, the text delves into the nuances of plant-based foods. Certain plants like garlic and onions are considered tamoguni (possessing qualities of darkness and lethargy), capable of agitating the mind. While their use might be permitted in specific circumstances for medicinal purposes, they are generally discouraged for healthy individuals, particularly by Jain and Vaishnav traditions. The impact of tamoguni food on both the body and mind necessitates avoidance, especially for spiritual practitioners. Even certain dairy products like milk, curd, and butter are considered potentially problematic if they undergo degradation, leading to their restricted consumption in ancient Jain practices.

The Core Debate: Root Vegetables and the Concept of "Anantkay": The central argument of the book concerns root vegetables. Jain tradition categorizes plants based on the number of souls they contain: sankhyat (countable), asankhyat (innumerable), and anant (infinite). While most plants fall into the countable or innumerable categories, root vegetables like potatoes, carrots, and radishes are considered anantkay (containing infinite souls). This classification has led to a debate within later Jain traditions, suggesting that anantkay root vegetables are abhakshya.

Critique of the "Anantkay" Argument: The author critically examines this later classification. He argues that the distinction between sankhyat and anant based on a single additional soul is arbitrary. The true measure of violence in Jainism lies not just in the number of souls but in the consciousness of the beings and the intentions of the perpetrator. He cites examples from Jain scriptures where farmers, despite causing harm to many beings, are considered less sinful than a fisherman who might not cause as much direct harm but acts with malicious intent.

Historical and Scriptural Evidence: The author strongly asserts that the ancient Jain agamas (scriptures) do not base the classification of bhakshya (consumable) and abhakshya on the number of souls in plants. He quotes extensively from the Dashavaikalika Sutra, a significant text on monastic conduct, and its commentaries. These texts indicate that sachitta (containing living souls) and amaka (raw/uncooked) roots, fruits, and seeds are prohibited for monks. However, achitta (devoid of living souls) and cooked or dried items are generally permitted. The text provides specific examples from the Dashavaikalika Sutra, along with the explanations from Acharya Haribhadra and the Gujarati commentary (Balavabodh), which clearly state that sachitta (raw) roots, fruits, and seeds are prohibited, but not necessarily achitta (processed) ones. The prohibition is linked to the raw, living state, not the root vegetable itself.

Digambara Perspective: The author also presents the perspective of the Digambara tradition, known for its stringent asceticism. He refers to the Moolachar by Acharya Vattaker, another foundational text in Jain ethics. Similar to the Shvetambara tradition, Moolachar also prohibits anaggipakka (not cooked by fire) and amaka (raw) fruits, root vegetables, and seeds. The emphasis is on the state of being raw and unripened, rather than the inherent nature of the root vegetable.

Conclusion on Root Vegetables: The author concludes that the idea of root vegetables being inherently abhakshya based solely on the anantkay classification is a later development and not supported by the original scriptures. He argues that a lack of prejudice and a focus on scriptural accuracy are essential. The author clarifies that he is not personally advocating for the consumption of root vegetables but rather emphasizing that any dietary restrictions should be based on authentic scriptural principles, not on misinterpretations or personal biases.

The Case of the Potato: The text specifically addresses the potato, a topic of regional debate within the Jain community. The author refutes the notion of the potato being an anantkay root vegetable and therefore abhakshya. He explains that potatoes are botanically classified as stem tubers, not true roots, and can even grow above ground. He cites a scientific report about the creation of a "pomato" plant, where potatoes grew as fruits alongside tomatoes, further substantiating their classification as a fruit or a specialized stem, not a root in the conventional sense. He criticizes the practice of condemning those who consume potatoes based on unfounded assumptions.

The Importance of Scriptural Basis: In essence, Amarmuni stresses that all dietary laws and prohibitions in Jainism must be rooted in valid scriptural evidence and sound reasoning, not in fabricated beliefs or interpersonal disputes. The pursuit of truth requires an unbiased approach, prioritizing authenticated principles over prevalent, potentially flawed, practices.