Shakahar Jain Darshan Ke Pariprekshya Me

Here's a comprehensive summary of the Jain text "Shakahar Jain Darshan ke Pariprekshya me" (Vegetarianism in the Perspective of Jain Philosophy) by Dr. Hukumchand Bharilla, based on the provided pages:

Book Title: Shakahar Jain Darshan ke Pariprekshya me (Vegetarianism in the Perspective of Jain Philosophy) Author: Dr. Hukumchand Bharilla Publisher: Todarmal Granthamala Jaipur (published by Akhil Bhartiya Jain Yuva Federation)

Core Theme: The book is a detailed exposition and defense of vegetarianism, firmly rooted in Jain philosophy, highlighting its ethical, scientific, and spiritual dimensions. It aims to educate and persuade both Jains and non-Jains about the importance and practice of a strictly vegetarian diet.

Key Arguments and Content Breakdown:

1. Introduction and Context (Pages 1-4):

   • The book is presented as a vital contribution to understanding vegetarianism from a Jain perspective.
   • The author, Dr. Hukumchand Bharilla, is highlighted as a prolific writer and scholar with multiple academic achievements.
   • The publication is associated with the "Shaakahar Shravakachar Varsh" (Vegetarianism & Lay Follower Conduct Year) initiated by the Akhil Bhartiya Jain Yuva Federation, emphasizing the social and religious significance of promoting vegetarianism.
   • The extensive publishing history (over 300,000 copies in multiple languages) indicates its popularity and the widespread need it addresses.

2. The Significance of "Shaakahar Shravakachar Varsh" (Pages 7-10):

   • The Jain community is historically vegetarian, but a decline in strict adherence is observed, necessitating a renewed focus.
   • The term "Shaakahar Shravakachar Varsh" (Vegetarianism and Lay Follower Conduct Year) was chosen to encompass broader aspects of Jain conduct beyond just abstaining from meat.
   • Why "Shravakachar" (Lay Follower Conduct)?
     • The word "Shaakahar" (vegetarianism) alone doesn't explicitly prohibit alcohol consumption (Madira), which is also considered a significant sin in Jainism due to the harm it causes to living beings and the destruction of intellect.
     • "Shravakachar" includes the prohibition of alcohol (madyamānsamadhū - alcohol, meat, honey) and also emphasizes other Jain practices like abstaining from night meals (Ratri bhojan tyag) and filtering water (Pani chhan kar kam mein lena), which are crucial for minimizing violence.
     • Including "Shravakachar" broadens the scope to a more comprehensive and ethically rigorous lifestyle advocated by Jainism.
   • Addressing "Abhakshya" (Forbidden Foods): The book stresses the importance of promoting foods that are truly permissible according to Jain practices. This includes grains, fruits, and permissible vegetables, while cautioning against vegetables like carrots, radishes, and cauliflower, which, though vegetarian, are considered "abhakshya" (forbidden) in some Jain traditions due to their rooted nature or other specific reasons. The aim is to promote correct vegetarianism, not just any form of it.

3. Ethical and Philosophical Foundations of Jain Vegetarianism (Pages 10-13):

   • Ahimsa (Non-violence) as the Core: Jainism's foundational principle is Ahimsa, which extends to all living beings, from one-sensed (like plants) to five-sensed (animals).
   • Meat Consumption is Violence: The text vehemently argues that meat consumption is inherently violent. Meat production requires the killing of animals. Even the meat of self-dead animals is considered problematic because their bodies continuously generate countless micro-organisms (nigodas), and their decomposition involves violence.
   • The Meaning of "Mānsa" (Meat) in Jainism: Jain philosophy defines "mānsa" not just as animal flesh but as any part of a two-sensed or more developed being.
   • Scriptural Support: The book cites ancient Jain texts and acharyas like Amritchandra (in Purusharthasiddhiupaya) and Samantabhadra, who extensively debated and prohibited meat consumption, even in an era likely more ascetic than the present. This underscores that the prohibition is a deeply ingrained principle, not a recent addition.

4. Debunking Myths about Meat and Strength (Pages 13-14):

   • Strength from Vegetarianism: The author challenges the notion that meat is necessary for strength. Powerful vegetarian animals like elephants and horses are cited as evidence. The strength of these animals originates from their plant-based diet.
   • Social Nature: Vegetarian animals are depicted as social beings, living in herds, unlike solitary carnivores. Humans, too, are social beings, and collective living is essential for humanity's well-being.
   • Natural Design: The book points to the anatomical evidence (teeth and intestines) suggesting that humans are naturally inclined towards a vegetarian diet. The difficulty most people would face in killing animals for food further supports this.

5. Scientific and Health Arguments (Pages 14-18):

   • Night Meal Prohibition (Ratri Bhojan Tyag): This practice is explained as being scientifically sound, aligning with the natural rest cycles of both humans and vegetarian animals. Eating late disturbs digestion and overall health.
   • Filtering Water: The practice of filtering water is presented as a scientifically valid method to ensure purity and avoid microscopic life, aligning with health consciousness.
   • The Egg Controversy: A significant portion of the book addresses the debate surrounding eggs.
     • Eggs are unequivocally classified as non-vegetarian (mānsāhār) because they are a product of reproduction from a sentient being (chicken) and are considered to be the chicken's offspring.
     • The argument that some eggs might be "vegetarian" (unfertilized) is refuted. Even unfertilized eggs are part of a sentient being's reproductive process and are impure.
     • The comparison with milk is addressed: Milk is described as a secretion that doesn't harm the animal and is even beneficial when milked at the right time. In contrast, consuming an egg destroys the life within it. While milk is part of a symbiotic relationship (animal's food and care in exchange for milk), eggs are the direct offspring.
     • The book strongly criticizes the marketing of eggs as "vegetarian" as a deceitful conspiracy by egg traders to expand their market.

6. Jain Dietetics and Forbidden Foods (Abhakshya) (Pages 19-22):

   • Basis of Jain Diet: The core principle of Jain dietetics is Ahimsa, aiming for the least amount of violence possible.
   • Hierarchy of Foods: The text outlines a hierarchy of foods based on their ahimsic nature:
     • Most Pure: Grains (wheat, rice), pulses (lentils), oilseeds (tilhan) – these are considered non-violent because they are harvested after the plant has naturally completed its life cycle. Rice is even considered more pure as it doesn't sprout when sown after hulling.
     • Next: Dry fruits (mewa).
     • Following: Fruits that ripen and fall naturally from the tree.
     • Then: Leafy vegetables (sag-bhaji) – these are considered less pure because they are harvested while the plant is still alive, causing some pain to the plant.
     • Forbidden: Root vegetables (kandmool) are strictly prohibited because harvesting them destroys the entire plant and they are believed to harbor many micro-organisms.
   • Classification of Forbidden Foods (Abhakshya): Jainism categorizes forbidden foods into five types:
     • Trasa-ghāt Mulak (Violence to mobile beings): Meat, fish, etc.
     • Bahu-hantā Mulak (Violence to many immobile beings): Root vegetables like carrots, radishes, onions, garlic.
     • Nashākārak (Intoxicants): Alcohol, etc.
     • Anupasevya (Not to be consumed): Bodily excretions (saliva, stool, urine).
     • Anishta (Unhealthy/Undesirable): Foods harmful to health (e.g., excessive sugar for diabetics), which are linked to intense attachment (Rāgabhāv), considered "bhāvahimsā" (mental violence).

7. Promoting Vegetarianism in Society (Pages 22-26):

   • Holistic Approach: The book advocates for a balanced approach to promoting vegetarianism, appealing to both ethical/spiritual (non-violence, purity) and practical/material (health, cost) concerns.
   • Challenges: The increasing trend of consuming ready-made foods, influenced by Western culture, poses a significant challenge. These often contain hidden non-vegetarian ingredients (animal fats, eggs, alcohol, honey) and are produced through violent processes.
   • Consumer Responsibility: Conscious consumers need to be aware of the ingredients and production methods of the food and cosmetic products they use.
   • Industry's Role: The book calls upon industrialists to develop and market vegetarian alternatives at competitive prices.
   • Collective Effort: The promotion of vegetarianism and Jain conduct requires a concerted effort from industrialists, religious leaders, scholars, doctors, and researchers. It's a lifelong commitment, not a one-year campaign.

8. Conclusion (Page 26):

   • The book concludes by urging every individual to practice strict vegetarianism and encourage their families and others to do so.
   • It reiterates that spiritual peace, self-realization, and the attainment of the Jain path (Samyagdarshan-Gyān-Charitra) are impossible without a pure, ethical, and vegetarian lifestyle.
   • Vegetarianism and adherence to Jain lay follower conduct are not just desirable but essential for both worldly happiness and spiritual liberation.

In essence, "Shakahar Jain Darshan ke Pariprekshya me" is a comprehensive manual advocating for a pure vegetarian diet as an integral component of Jain philosophy and practice, grounded in non-violence, ethics, health, and scientific reasoning. It aims to revive and strengthen these principles within the Jain community and educate the wider world.