Samish Niramish Ahar

Here's a comprehensive summary in English of the provided Jain text, "Samish Niramish Ahar" by Sukhlal Sanghavi:

The book "Samish Niramish Ahar" (Non-Vegetarian and Vegetarian Diet) by Sukhlal Sanghavi, published by Z_Darshan_aur_Chintan_Part_1_2_002661.pdf, delves into the historical and philosophical aspects of the Jain understanding of dietary practices, particularly the prohibition of meat and fish.

Core Issue: The Interpretation of Ancient Jain Texts Regarding Diet

The central theme of the book revolves around a historical debate within the Jain community regarding the interpretation of ancient Jain scriptures (Agamas). Specifically, it addresses the question of whether ancient Jain ascetics (Shramans) consumed meat and fish, as suggested by some interpretations of certain verses.

Historical Context of the Debate:

• Modern Agitation: The author notes a recent upheaval in the Jain community caused by a statement in Acharya Dharmanand Kosambi's book "Buddha Charitra," which suggested that ancient Jain ascetics consumed meat and fish.
• Past Disruptions: This is not a new phenomenon. The text highlights a similar significant disturbance that occurred about 50 years prior when the German scholar Jacobi translated the Achārāṅga Sūtra and interpreted certain verses as referring to meat and fish consumption.
• Ancient Scholarly Interpretations: The author points out that even ancient Jain commentators (Acharyas) writing in Prakrit and Sanskrit between 1200-1300 years ago, in their commentaries on the Agamas, interpreted some verses as pertaining to meat and fish.
• Devanandi Pujyapada's Criticism: Pujyapada Devanandi, a Digambara scholar in the 6th century, while writing his commentary 'Sarvārthasiddhi' on Umaswati's 'Tattvartha Sutra,' criticized interpretations that suggested meat consumption as "Shrutāvarnavāda" (a flaw in scripture interpretation). This indicates that even in the 6th century, a significant portion of the Jain community was disturbed by such interpretations of the Agamas.

The Conflict and its Roots:

The author posits that the Jain community's strong aversion to meat and fish consumption is a deeply ingrained aspect, present across all sects (Śvetāmbara, Digambara, Sthānakavāsī) both in ancient and modern times. This unity in practice raises a crucial question: why did conflicting interpretations of the Agamas arise within such a homogenous community regarding diet?

The answer, the author suggests, lies in the ever-changing nature of history and the multifaceted aspects of human nature.

Human Nature and Historical Interpretation:

The book explores two contrasting human tendencies when confronted with historical texts that seemingly contradict current societal norms:

1. Reinterpretation to Fit the Present: One tendency is to twist or re-interpret old texts to align with the prevailing social or religious ideals. People find it difficult to accept ancestral practices that are diametrically opposed to their own and try to fit them into their current framework.
2. Acceptance and Preservation of Past Interpretations: The other tendency is to accept and remain faithful to older, even conflicting, interpretations of historical texts, regardless of criticism. These individuals do not shy away from preserving potentially divergent historical narratives within their scriptures.

The Jain Context: Similarities with Buddhist and Vedic Traditions

The author draws parallels with Buddhist and Vedic traditions, noting that they too have experienced similar internal debates and reinterpretations of scriptures concerning dietary practices due to evolving societal views on non-violence.

• Buddhism: Even within Buddhism, a tradition that generally advocates for limited meat consumption, there arose a faction that interpreted ancient Buddhist sutras to support meat-eating, while others insisted on the original interpretation of abstinence.
• Vedic Tradition: Similarly, various Vedic traditions (like Vaishnavism and Arya Samaj) have reinterpreted ancient Vedic injunctions, while the Mimānsakas strictly adhere to older meanings. Despite these differing interpretations, most Vedic followers today abstain from meat.

The Rise of Conflicting Interpretations within Jainism:

The Jain tradition experienced a similar phenomenon:

• Digambara Perspective: Digambara scholars like Pujyapada Devanandi criticized interpretations of meat consumption in Agamas, suggesting that followers should abandon such texts or brand those who interpret them this way as deviating from the true scripture. The author suggests that the Digambara rejection of some Śvetāmbara Agamas might have been partly driven by other reasons, but the dietary interpretations were used to justify this separation.
• Sthānakavāsī Perspective: Later, the Sthānakavāsī sect emerged and reinterpreted verses related to meat and fish as referring to edible plants. They argued that the older, meat-related interpretations were incompatible with the principle of non-violence. This approach aimed to uphold the Agamas while aligning them with their contemporary practices.

The Author's Analysis of the Agamas:

The author argues that the presence of verses seemingly permitting meat consumption in Jain Agamas indicates:

• Ancient Origin: These verses are remnants of an older period in Jain history when the community, while generally promoting non-violence, had not yet reached the absolute prohibition of meat consumption as practiced today.
• Exceptional Circumstances (Apavāda): The inclusion of such verses suggests that meat consumption was permitted only under specific, exceptional circumstances (apavāda) or during transitional periods when new converts from meat-eating communities were being integrated. It was not the norm (autsargika).
• Historical Evolution of Non-Violence: The Jain tradition, through its strong emphasis on Ahimsa (non-violence), gradually progressed towards complete abstinence from meat. The Agamas reflect this evolutionary journey.

The "One Stem, Many Fruits" Analogy:

To illustrate the point, the author uses the analogy of "one stem, many fruits." Just as a single scriptural text can be interpreted in various ways to suit different historical contexts and philosophical leanings, the Jain Agamas, while rooted in ancient principles, contain verses that have been interpreted differently over time. This is exemplified by the debate over idol worship within the Śvetāmbara tradition itself, where some interpret verses literally as referring to idols, while others reinterpret them to support their anti-idol stance.

Utsarga (Norm) and Apavāda (Exception):

The book emphasizes the Jain concept of Utsarga (norm) and Apavāda (exception). The ultimate goal of Jainism is spiritual liberation, achieved through strict adherence to Ahimsa, Samyama (restraint), and Tapa (austerity). However, for the smooth functioning and expansion of the monastic order and to accommodate new members, exceptions were necessary. These exceptions, like the conditional allowance of certain types of meat, were always meant to be subservient to the main principles and not detrimental to them.

The Role of Ahimsa in Jainism:

The author highlights the profound and continuous influence of the Jain tradition on the development and propagation of the concept of Ahimsa in India. From Neminatha's renunciation due to the thought of animal sacrifice to Mahavira's absolute condemnation of violence, and later the impact of Jainism on rulers like Samprati and Kumarpal, the tradition has consistently championed non-violence. This strong emphasis on Ahimsa is the reason why any mention of meat consumption in their scriptures is a point of contention.

Comparison with Buddhist and Vedic Traditions on Meat Consumption:

The latter part of the book compares the Jain debate with similar discussions in Buddhism and Vedic traditions.

• Buddhism: Despite the Buddha's supposed consumption of certain meats and the allowance for monks to accept meat that was not specifically killed for them, there were significant debates within Buddhism regarding meat-eating. Scholars like Buddhaghosa and Shantideva offered various interpretations, with some advocating for complete abstinence and others allowing for exceptions under specific circumstances.
• Vedic Tradition: The Vedic tradition, which historically permitted animal sacrifice in religious rituals, also saw the rise of factions that reinterpreted these verses to promote non-violence and prohibited meat consumption in everyday life and even in religious contexts.

Conclusion:

The author concludes that the presence of verses in Jain Agamas that appear to permit meat consumption should not cause distress or confusion among Jains. Instead, these verses represent a testament to the Jain tradition's historical journey and its eventual triumph in establishing the absolute practice of vegetarianism. They reflect an earlier stage of the tradition and the skillful management of exceptions to uphold the core principles of non-violence, restraint, and austerity. The author asserts that those who defended the literal interpretation of these verses did so with deep understanding and historical fidelity, preserving the true history of the Jain community.