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The Jain thinkers have been very clear on this subject. They have studied in detail all aspects of human life. Knowing its importance for health, they have defined food as a balanced diet, which is helpful to life and discipline, which does not cause intoxication, and which does not cause negligence towards duty. Here again, they found that the concept of Ahimsa was not only applicable but also comprehensive.
Almost similar, but covering only the physiological aspects, is the modern definition meant for dietitians: ‘A good diet must fulfill these criteria: (1) it must furnish the appropriate levels of all nutrients to meet the physiological and biochemical needs of the body at all stages of the life cycle; and (2) it must avoid the excesses of calories, fat, sugar, salt, and alcohol associated with increased risk of diet related diseases. Giving more attention to avoiding excesses does not mean that one gives less attention to dietary adequacy. The key words in achieving the two criteria are moderation and prudence.”
The biological mechanism for converting food into the energy required for various functions of body is almost same in all mammals, but diets vary with different species. There are three broad groups into which all mammals fall according to their food intake: herbivorous, carnivorous and omnivorous. The herbivores are those having plants as their staple diet. The carnivores are those having flesh, which is derived from any life form higher than plants, as their staple diet. The omnivorous are those having a combined diet of flesh and plants.
The division between these three groups is not very sharp, as the food habits are influenced by a variety of fac
AHIMSA: THE SCIENCE OF PEACE
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