________________
466
I 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. Modern physiologists also hold that human body and meat are contraries. The very constitution of man does not warrant it. Man's habit of taking meat is not natural. It is the result or 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 misunderstanding that meat is invigorator. In fact it is medically proved that vegetarianism gives more lasting strength. Vasunandi and other Acaryas explained the fact in detailed. Meat does not contain calcium, and carbohydrate 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 Naisthika Sravaka (Allegiant Layman) and Human Rites
The Naisthika Shravaka follows the twelves vows (five Anuvratas, three Gunavratas, and four Siksavratas). Under the Anuvratas, the principle of Non-violence or non-injury is the first and foremost vow which teaches us to avoid the injury ! by mind, speech, and body. He does not trade in flesh, land skin, nor does he incite others to do it. He also avoids the binding, killing or torturing, maiming, overloading and carelessness in giving food and water to animals and persons living under him. The second vow Satyavrata teaches us that the layman should not state a lie. He is also expected not to reveal the secrets of others, accusing somebody without any justification, writing counterfeit documents, playing tricks in weighing and measuring and so on.
The third vow is Acauryanuvrata, which means not to appropriate something to oneself him which belongs to somebody else without his express permission. He should not purchase the stolen property, should not encourage and praise thieves, should not purchase the property in cheaper rates, should not indulge in illegal export and import business, should not adulterate at all and so on. The fourth vow is Svadarsantosavrata, which means to be satisfied with one's own wife or husband without any sexual craving for other women or men. Celibacy is the great force and potential aid to self-realization. He is expected to avoid irrepressible yearning for
Svadarsantu Pont business, should not cheaper rates, should
