Niramisha Ahar Jain Drushtie - Book Summary

Here's a comprehensive summary of the Jain text "Niramisha Ahar Jain Drushtie" (Non-Meat Diet from a Jain Perspective) by Ramanlal C. Shah, based on the provided pages:

The book "Niramisha Ahar Jain Drushtie" delves into the Jain perspective on diet, particularly focusing on the concept of a non-meat (Niramisha) diet and its underlying principles.

Understanding Dietary Terms:

Amisha: Refers to meat. Those who consume meat are called Amishahari.
Niramisha: Refers to a diet without meat. Those who do not consume meat are called Niramishahari.
Vanaspatiyahari (Vegetarian): This term is more accurate than "Shakahari" (vegetable-eater) as it encompasses not only vegetables but also grains and dairy products. The author notes that "Shakahari" is commonly used in Gujarati.
Vegan: A strict form of vegetarianism where individuals abstain from all animal products, including eggs, fish, milk, dairy products (yogurt, butter, cheese, sweets made from milk), and anything derived from living animals.

Humanity's Dietary Evolution and Choice:

Nature has a system where all living beings find their appropriate food. Humans, being the most intelligent species, have a vast array of choices in their diet, influenced by their relationship with plants and animals, and their dominance over them.
Historically, humans were likely carnivorous, relying on hunting. This tradition has continued to varying degrees throughout history. The text acknowledges that there hasn't been a period where all humanity has been purely vegetarian, nor a time when all humans have been fully enlightened.
Over millennia, humans have extensively researched and experimented with various plants, understanding their properties. They have developed diverse culinary techniques (grinding, roasting, boiling, frying, drying, mixing, seasoning) to create new and flavorful dishes. The 21st century is expected to see even more innovative food consumption.

The Philosophy and Principles of Diet:

Beyond mere sustenance, diet is closely linked to physical health, nutrition, and well-being. Different diets are considered beneficial or detrimental for maintaining a strong and healthy body.
The influence of diet on the mind is also acknowledged. Religious leaders, sociologists, and medical practitioners have contemplated dietary choices for mental clarity and health. The text mentions that diet can cause mental and physical disturbances and that dietary habits are discussed in the context of leading a virtuous and disciplined life.
The temperature (hot/cold) properties of food and their impact based on age, season, and time are considered. The influence of food on the three Gunas (Sattva, Rajas, Tamas) in the body and mind is also examined.
Indian tradition emphasizes the mental state of the cook and server, believing it influences the food and its reception, as reflected in proverbs like "As the food, so the burp."
Economic considerations also favor vegetarianism, as it is generally cheaper. Nutritionally, vegetarian diets are considered complete and no longer a point of debate.
Many religions have dictated dietary laws, with some involving animal sacrifice, while others advocate for vegetarianism due to compassion for animals. The text notes a growing trend of vegetarianism in Western countries driven by animal welfare concerns.

The Jain Perspective: Ahimsa (Non-Violence) as Supreme:

Jainism places Ahimsa (non-violence) as the paramount principle, advocating for a lifestyle that causes the least possible harm to all living beings. Lord Mahavir stated, "Every life wants to live; no one wants to die. Therefore, do not kill animals."
Jainism recognizes the presence of life not only in animals and birds but also in plants, air, water, and soil (microscopic beings). The goal is to minimize violence for sustenance.
Monks and nuns adhere to the vow of Ahimsa to the highest degree, practicing minimal harm in their daily lives. Unnecessary violence, gross or subtle, is considered a great sin.
The text emphasizes that the soul (Atma) residing in every grain of food, every leaf, and every living creature, including animals, is essentially the same in its fundamental nature.

Addressing the "More Violence" Argument:

A common question arises: if plants have souls, doesn't eating plants cause more violence than eating meat?
The text addresses this by introducing the concept of "Vedana" (pain or suffering) in addition to the number of lives taken.
While a meat-eater kills one animal, a vegetarian consuming grains and vegetables might consume many individual grains or plant parts. However, the intensity of suffering experienced by the organism is a crucial factor.
The text refutes the argument that eating live animals is superior to eating dead meat, citing examples of people and animals who consume live prey. It argues that this logic would elevate wild and predatory beings above humans.

Classification of Living Beings by Senses (Indriyas):

Jainism classifies living beings based on the number of senses they possess:
- Ekindriya (One-sensed): Possess only the sense of touch. All plants fall into this category.
- Baindriya (Two-sensed): Possess touch and taste.
- Treindriya (Three-sensed): Possess touch, taste, and smell.
- Chauresindriya (Four-sensed): Possess touch, taste, smell, and sight.
- Pancendriya (Five-sensed): Possess touch, taste, smell, sight, and hearing.
Pancendriya are further divided into Sanjni (with mind) and Asanjni (without mind). Those with minds can have developed or underdeveloped speech.
The more senses and developed the mind a being possesses, the greater its capacity to experience pleasure and pain (Vedana). Humans, with all five senses and a mind, experience the most intense physical and emotional suffering. Therefore, violence against humans is considered the most sinful.
Even within humans, the sin of killing varies. Killing a saint or highly virtuous person is considered more sinful than killing a child or a thief. The circumstances and the perpetrator's intentions also matter.

Vegetarianism and Reduced Suffering:

The less the senses, the less the suffering. A blind, deaf, and mute person experiences less pain than a person with all senses intact.
Ekindriya beings (plants) have only the sense of touch, and their consciousness is often dormant. Therefore, the total suffering caused by consuming plants is considered significantly less than that caused by harming a sentient being with multiple senses.
The text illustrates this by comparing the suffering of a chicken to that of a thousand grains of rice, concluding that the latter is much less.
Green vegetables are considered to cause more suffering than dried plants. This is why Jains minimize the consumption of green vegetables, with some abstaining entirely, during specific periods (like Chaturmas) or on holy days. This practice stems from a desire to cause minimal pain to even one-sensed beings.

Beyond Simple Vegetarianism: Jain Dietary Restrictions:

Jainism's dietary principles extend beyond simple vegetarianism. It prohibits 32 types of foods, including 22 categories of Abhakshya (inedible or forbidden) items, such as those with Anantkay (infinite lives).
Anantkay refers to plants where a single root or tuber contains an innumerable number of microscopic lives (e.g., potatoes, onions, garlic, ginger, turmeric, yams, carrots, radishes). Consuming these is considered a large-scale act of violence.
Foods with multiple seeds or fruits that sprout quickly, or produce numerous lives in a short time, are also forbidden (e.g., brinjal, berries, certain gourds, butter, honey).
Night eating is prohibited due to the increased presence of microscopic life at night.
Monks and nuns follow these rules with extreme strictness, even using boiled, de-livified water. Such meticulous adherence to dietary restrictions for the sake of minimizing violence is unique to Jainism.

The Ultimate Goal: Liberation (Moksha):

The ultimate aim of Jainism is to minimize karmic bondage by causing minimal violence. As the soul is freed from karmic ties, it achieves its pure state and attains Moksha (liberation), escaping the cycle of birth and death.
The soul is intrinsically "anāhāri" (non-eating), but due to ancient impressions, it perceives the need for food. The ultimate spiritual goal is to reawaken this inherent non-eating nature and detach from the craving for food.
The text concludes that discussions on such subtle aspects of Jain diet, like Anantkay, require genuine faith and understanding of the soul's journey towards liberation. It is unproductive for those who prioritize worldly comforts and material pleasures over spiritual principles.