Jain Digest 1995 11

SR No.: 527061
Original Sutra Author: N/A
Author: Federation of JAINA
Publisher: USA Federation of JAINA
Publication Year: 1995
Total Pages: 40
Language: English
Classification: Magazine, USA_Jain Digest, & USA
File Size: 6 MB

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The second rung on the spiritual evolution of a Jain is the Vrat Pratima. The tradition of vows or vrat is central to the Jain path. Gandhi was deeply inspired by this tradition. In Gandhi's words, vows of Jain tradition “are not a formalistic framework but a way of entering more deeply into truth, not simply a renunciation, but a resolution." The Jain path for a lay seeker embraces the five fold vows or the panch anuvrat. Anu means minor, but the vows are minor only in the sense that they are much less rigorous than those practiced by the monks.
The first anuvrat of Ahimsa is central to Jain ethics. Jainism recognizes the sanctity of all life. This principle is a natural outcome of the philosophy of oneness of life, based on the concept that all life is a manifestation of the soul and that the true nature of each soul is the same - pure, blissful and serene. The Jain concept of nonviolence is not a mere passive abstention from injury to others, but a positive quality based on love for all. Jain philosophy is perhaps unique in embracing all living beings including nonhu- mans in the fold of this relationship of love and oneness of life. The Jain path of nonviolence is not an instrument of the weak or timid, but a path of courage and fortitude. The concept of Ahimsa has, in fact, an even more profound connotation. Thus, Himsa implies not only injury to others but also to the self or the Atman (soul). Since violence involves intense passion, it defiles the purity of the Atman and reinforces its bondage to the mundane world.
The practice of nonviolence in its absolute sense requires supreme self discipline and rigorous asceticism. Jain scriptures have realized that the rigorous path may be too difficult for the lay seeker. The saravakachars therefore carefully distinguish between Sankalpi Himsa, premeditated or intentional violence and Arambhi Himsa which is unintentional, unwitting or accidental. Thus while intentional violence goes against the very basic principle of Jain philosophy, unintentional violence is pardoned for a lay aspirant.
The second Anuvrat Satya, or truth demands that one abstain from lying in any form. It is a resolution to avoid falsehood and
deception, harsh words and abusive language. In fact, one must avoid speaking a truth that may be destructive or may cause injury to others. Satya Anuvrat can thus be considered another facet of the concept of Ahinsa.
The third Anuvrat is Achaurya or the vow not to steal. In a broader sense it means not accepting any thing that is not legitimately acquired. It is a resolve not to engage in illegal or immoral practices, not to accept stolen goods, not to use false weights or measures and not to adulterate. Stealing is a manifestation of greed, which represents a passion and a form of Himsa to the self.
The fourth Anuvrat is Shila or chastity. It implies abstention from wanton indulgence in carnal desires and refraining from illicit sex. Overindulgence in any form is slavery to passion. Shilvrat is a Himsa to the self.
The fifth and the final anuvrat in the Jain code of ethics is parigrah pariman or limit on possession. Jain ethical code is based on the realization that the very existence of the soul in its mundane, unliberated form entails an association with possessions. It is the indulgence in them that breeds avarice and greed and therefore untruth and violence. A self imposed limiton possessions helps free the seeker from the passions and imparts him with a rare sense of tranquillity and contentment.
The Jain code of conduct and the Jain tenets of truth and nonviolence, founded on the philosophy of oneness of life and universal love are timeless, but never more relevant than in today's world.
If we pause to reflect, we will find ourselves living in a society burdened by dogma, intolerance, violence and strife. Ironically it is often the perverted influence of passions sold under the guise of religious beliefs that stalk our civilization and fan the fires of bigotry, intolerance, bloodshed and war. Sectarian, ethnic and communal violence goes on all over the world, the conflicts are bloodier and more cruel, the parties more intransigent, less willing to resolve their differences.
NUTRITION and VEGETARIANISM by Tej and Tarang Sheth
Official Views of Vegetarian Nutrition Have Come A Long Way!
authorities on the right selection of foods for a healthy diet. Ever
since its conception, the makeup of the Food Guide has been the s Jains, we regard a vegetarian diet as the normal and subject of much debate. The Food Guide currently in use was healthy way of eating. In North America, as we are well dramatically redesigned in recent years, but there are well substanaware, this has not always been the case. Meat is usually tiated arguments for even more significant changes.
considered the most essential part of the diet and The first Food Guides, formulated in the US in the 1920s vegetarians are regarded with suspicion or scorn. These percep- and '30s, aimed at avoiding nutrient deficiency, especially of tions of the vegetarian diet evolved when thinking among nutri- protein. In an attempt to ensure that enough protein was eaten, tional scientists was much different than it is today. What is the the US Department of Agriculture (USDA) advocated a right balance of animal and plant food? Is vegetarianism healthy? 12-food-group classification in which three food groups were In this article, I will demonstrate how perspectives on the balance animal products. In later years, American nutrition authorities between plant and animal food and the nutritional value of reduced the number of groups in the Food Guide to four. Intense vegetarianism have changed, by considering the evolution of the lobbying pressure from livestock and dairy industries ensured that Food Guides. The Food Guide is a tool for teaching proper two of the four groups in this scheme were animal products, a nutrition and reflects the views taken by government nutritional much greater share than in previous designs. Sept./Dec. 1995
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