ISJS Jainism Study Notes E5 Vol 04

Author(s): International School for Jain Studies
Publisher: International School for Jain Studies

Page 528

i) P k ikar vaka
The observance of P k ikar vaka is in fact a Jain way of life. Accordingly, P k ikar vaka is he who has an inclination (P k a) towards Ah s. This is the first spiritual status of the Jain laity in which he first takes the vow with right faith not to eat meat, not to drink alcohol or wine and not to relish honey or any of the five kinds of figs containing multiple souls. These are called basic virtues. Then he desists from injury, falsehood, stealing, unchastely, and attachment to wealth. The P k ika r vaka also takes the vow not to indulge in seven types of obnoxious habits (Vyasanas) or habits resulting in sins, which make the life disastrous. They are gambling and betting, meat-eating, alcoholic drink, prostitution, hunting, stealing, and sexual intercourse with another's wife or husband. These are the addictions, which make a hell of an addict's life. Addiction is the deep muddy pit. They create social disturbances, fear and destruction. Religion diverts their destructive power to the constructive side. The ordinary Jain layman should also not indulge in violence-based professions.
dhara enumerated fifteen types of such professions in the S g radharm mrita (v.21-23): 1) livelihood from charcoal, 2) livelihood from destroying plants, 3) livelihood from carts, 4) livelihood from transport fees, 5) livelihood from hewing and digging, 6) trade in animal by-products, 7) trade in lac and similar substances, 8) trade in alcohol and forbidden foodstuffs, 9) trade in men and land animals, 10) trade in destructive/poisonous articles, 11) work involving milling, 12)work involving mutilation, 13) work involving the use of fire, 14) work involving the use of water, and 15) work involving breeding and rearing.
The legitimate earning sources according to Jinasena are agriculture (K i), study, teaching and clerical occupation (Masi), art or craft profession (ilpa), trade (V nijya), military occupation (Asi), practice of medicine (Vidy). However the pursuit of the profession should be positively in the pure way. These observations create communal harmony and peace in society and in the nation.
Vegetarian diet and Human Rites
I could not find any impressive reference where the advocacy for vegetarian diet has been made. Jainism did it by including into fundamental duties of the layman. It stressed more and more on vegetarian diet since inception. According to it, the object of man's food is not just to fill his stomach, to maintain health or to satisfy his taste but to properly develop his mind, character and spirituality too. Our intake of food is closely related with our thinking, character and deeds. There is high truth in ancient saying that the kind of food you eat determines the kind of man you are. The taste of the man in different types of food reflects his behavior and character. In fact, it is an indicator of one's innermost self. Meat eating is totally against human nature. Jain thinkers discussed the subject at length in their works about its demerits. The very constitution of man does not warrant it. Man's habit of taking meat is not natural. It is the result of perverted taste, which becomes a sort of addiction. As such it should be completely discarded.
Our food should contain all those ingredients, which produce energy, health and heat. Our food should have proteins, sugar, vitamins, minerals and fats in adequate quantities and right proportions so that good quality of new cells and red blood corpuscles are produced continuously. It is a misunderstanding that meat is invigorator. In fact it is medically proved that vegetarianism gives more lasting strength. Vasunandi and other Jain monks /scholars explained the fact in detailed. Meat does not contain calcium, and carbohydrates with the result that meat-eaters are irritable, angry, and intolerant and pessimists. In vegetarian diets they are present in greater measure and so vegetarians are just the reverse in their nature. Animal proteins do not have additional value in the human nutrition rather it forms the potential risk for the development of the large number of serious meat borne diseases like cysticercus's, hydrated cuts, trichinosis which do not have any permanent treatment. Some of these diseases may be lethal.
ii) The Nai thikar vaka (Allegiant Layman)
The Nai thikar vaka follows the twelve vows (five A vratas, three G avratas, and four ik vratas). Under the A vratas, (Ratnakara dar vak c ra Verse 52) the principle of Nonviolence or non-injury is the first and foremost vow that teaches us to avoid the injury by mind, speech, and body. He does not trade in flesh and skin, nor does he incite others to do it. He also avoids the bonding, killing or torturing, maiming, overloading and carelessness in giving food and water to animals and persons living under him (ibid. verse 53-54). The second vow Satyavrata
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STUDY NOTES version 4.0