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If properly defined, this reason would explain the purpose behind abstaining from many of the eatables mentioned in the Jain canons. Anything that produces any form of toxicity or toxic derivatives, at any stage of its consumption or absorption into the body, should not be consumed at all. If this definition were accepted, it would help modern people to understand and observe Ahimsa conduct much more easily and sincerely.
A common question raised by many is whether the flesh of animals that die naturally or are killed by others could be eaten? This question is born out of the belief that when you are not involved in the act of killing, there should be no harm in eating. Perhaps this question can best be answered by other questions: 'Should one eat flesh of a fellow human being, once he dies naturally or is killed by someone else?' and 'Are we carrion eaters?'
Taking food becomes a matter of habit. Once the natural revulsion towards anything not good for human consumption is removed, the formerly unwanted things are consumed indiscriminately. This tendency towards unrestricted eating encourages others to indulge in providing such food for commercial gains, and the process continues unabated. Whether you kill or not, if you consume, others will kill for you; and that is equally undesirable and violent. Moreover, even natural death does not alter the toxicity of meat.
Selection of proper food and eating in proper quantities is very important for physical and mental health. In the longterm social context, it is all the more important, as deviations from it adversely affect the health of not only the adult population but also the younger generation on whom the future of humanity depends.
AHIMSA: THE SCIENCE OF PEACE 77
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