Jain Dharma ka Maulik Itihas Part 1

SR No.: 002071
Original Sutra Author: N/A
Author: Hastimal Maharaj
Publisher: Jain Itihas Samiti Jaipur
Publication Year: 1999
Total Pages: 954
Language: Hindi
Classification: Book_Devnagari, History, Story, Tirthankar, N000, & N999
File Size: 16 MB

Page 712

६४८
जैन धर्म का मौलिक इतिहास
[कुतर्कपूर्ण भ्रम
Vol. IV-2, Poona 1933, pp. 75. Prof. Kapadia has, however, published a letter from Prof. Jacoby on the 14th February. 1928 which in my opinion settles the matter. Fish of which the fiesh may be eaten, but scales and bones must be taken out was a school example of an object containing the substance which is wanted in intimate conexion with much that must be rejected. The words of the Acharanga are consequently technical terms and do not imply that 'meat' and 'fish' might be earen."१
प्रोस्ली के विद्वान डॉक्टर स्टेन कोनो ने जैनाचार्य श्री विजयेन्द्र सरिजी को लिखे गये पत्र में डॉ. हर्मन जैकोबी के स्पष्टीकरण की सराहना करते हुए यह मत व्यक्त किया है कि पूर्ण अहिंसावादी और आस्तिक जैनों में कभी मांसाहार का प्रचलन रहा हो , इसकी कल्पना भी नहीं की जा सकती। वह पत्र इस प्रकार है :--
"Prof. Jacoby has done a great service to scholars in clearing up the much discussed question about meat eating among Jainas. On the face of which, it has always seemed incredible to me that it had at any time, been allowed in a religion where Ahimsa and also Ascetism play such a prominent role...." Prof. Jacoby's short remarks on the other hand make the whole matter clear. My reason for mentioning it was that I wanted to bring his explanation to the knowledge of so many scholars as possible. But there will still, no doubt, be people who stick to the old theory. It is always difficult to do away with false ditthi but in the end truth always prevails.".
इन सब प्रमारणों से स्पष्टतः सिद्ध होता है कि अहिंसा को सर्वोपरि स्थान देने वाले जैन धर्म में मांस-भक्षण को सर्वथा त्याज्य और नर्क में पतन का कारण माना गया है । इस पर भी जो लोग कुतर्कों से यह सिद्ध करना चाहते हैं हैं कि जैन प्रागमों में मांस-भक्षण का उल्लेख है, उनके लिए हम इस नीति पद को दोहराना पर्याप्त समझते हैं :
"ज्ञानलवदुर्विदग्धं ब्रह्मापितं नरं न रंजयति ।"
१ तीपंकर महावीर भाग, २, (जैनाचार्य श्री विजयेन्द्र सूरि) पृ० १८२