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i.e. heavenly beings (gods and goddesses) have such capabilities and their bodies are even
termed as celestial body so that they do not need 'kaval h ra'. v. 'Karma a' or the absorption of karma a particles by the empirical soul due to its various non
self activities. These act as insulation for soul's energy to enjoy its own nature of knowledge & bliss. These particles also reduce the efficiency of body parts to perform their function. All spiritual practices aim at stopping further accumulation of these particles on the soul and to dissociate the existing bonded karma particles with soul.
2. Basis of Jain Diet The question now arises, what is the proper diet as per Jains? We know that one type of food makes us sick and the other type makes us healthy, calm and composed. Ayurveda divides food in three types namely 'hita' or beneficial to the body, mita or eating less than needed and ta i.e. which does not depend on exploitation of others and the consumer earns his food. Jains talk primarily of the third type as the first two are corollaries of this. Jains talk of the kaval h ra i.e. taken from the mouth or through other means introduced in the body as food. Perhaps Jain ethical texts emphasize the importance of food most for a happy life now and to move forward on Mok a Mrga i.e. path of spiritual beneficiation to attain salvation. Basis of Jain diet can be enumerated as follows:
2.1 Non Violence (Ahis ) Non violence is the heart of Jain philosophy. The entire ethical practices and the doctrine evolve around minutest details of this concept. 'Live and let live' and Non violence is the supreme spiritual value' are the hallmarks of Jain doctrine. Thus Jain food also is based on the practice of this doctrine. This result in the following boundaries for what is good to eat and what is not good.
Total avoidance of killing of 2 to 5 sensed living beings as food. This prohibits consumption of meat, eggs etc of any kind. Minimal killing of one sensed i.e. living beings with air, water, fire and earth as body and plants for food. To live, we cannot avoid harming air, water, fire and earth bodied living beings while we can exercise control and restraint in harming the plant life. This perhaps prohibits consumption of root vegetables or plants and fruits where colonies of micro-living organism exist. Only fruits of the plants free from such considerations are prescribed for consumption. The food taken should be such that it does not enhance the violent nature like anger, aversion, hatred etc) in the person consuming the food. Excessive consumption of dry i.e. non oily) or spicy food; consumption of animals or their products create violent feelings Exercise carefulness while preparing and taking food e.g. not eating after sunset as the subtle two-three sensed living beings may not be visible and to prepare the food in a clean place after carefully cleaning the food articles by known and well intentioned persons.
2.2 Non-eating One of the pillars of three components of Jain doctrine of Anekant namely co-existence of opposites says that eating and non-eating should co-exist to practice Mok a Mrga. Therefore Jains lay equal importance on not eating also. The first three types of external penance are an ana (fasting), unodari (eating less than what is normal food intake) and rasa parity ga (giving up one or more of the five types of tastes namely salty-sweet-oily-dry and bitter foods on specific dates and for specific periods). Jains (practicing spiritual vows) keep fasts or eat once a day on 8th and 14 h day of each fortnight, do the same on almost on all festivals and special occasions, do not eat greens during rainy season and on specified days etc. Not eating or practicing the three austerities does help the person in maintaining control over his sensual desires and perform spiritual and other worldly duties more rigorously. The community glorifies those individuals who observe the maximum number of fasts during Paryu a a Parva.
2.3 Minimization or annihilation of passions (anger, pride, deceit and greed) and
maximize self control over sensual pleasures and enhance the capability to
observe the vow of celibacy (b hamcarya). The five deterrents to salvation and causes for the k rmika influx and bondage are':
Perverted views (mithy tva), ii. Disinterest in observing vows (avirati).
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STUDY NOTES version 4.0
