HINDUISM TAKE

The Hindu precept of 'cause no injury' applies to animals and all life forms. This precept isn't
found in the oldest verses of Vedas, but increasingly becomes one of the central ideas between
500 BC and 400 AD.[51][52] In the oldest texts, numerous ritual sacrifices of animals, including cows
and horses, are highlighted and hardly any mention is made of Ahimsa to non-human life.[53][54]
Hindu texts dated to 1st millennium BC, initially mention meat as food, then evolve to
suggestions that only meat obtained through ritual sacrifice can be eaten, thereafter evolving to
the stance that one should eat no meat because it hurts animals, with verses describing the
noble life as one that lives on flowers, roots and fruits alone.[51][55]
Later texts of Hinduism declare Ahimsa one of the primary virtues, declare any killing or harming
any life as against dharma (moral life). Finally, the discussion in Upanishads and Hindu
Epics[56] shifts to whether a human being can ever live his or her life without harming animal and
plant life in some way; which and when plants or animal meat may be eaten, whether violence
against animals causes human beings to become less compassionate, and if and how one may
exert least harm to non-human life consistent with ahimsa precept, given the constraints of life
and human needs.[57][58] The Mahabharata permits hunting by warriors, but opposes it in the case
of hermits who must be strictly non-violent. Sushruta Samhita, a Hindu text written in the 3rd or
4th century, in Chapter XLVI suggests proper diet as a means of treating certain illnesses, and
recommends various fishes and meats for different ailments and for pregnant women,[59][60] and
the Charaka Samhita describes meat as superior to all other kinds of food for convalescents.[61]
Across the texts of Hinduism, there is a profusion of ideas about the virtue of Ahimsa when
applied to non-human life, but without a universal consensus.[62] Alsdorf claims the debate and
disagreements between supporters of vegetarian lifestyle and meat eaters was significant. Even
suggested exceptions – ritual slaughter and hunting – were challenged by advocates of
Ahimsa.[63][64][65] In the Mahabharata both sides present various arguments to substantiate their
viewpoints. Moreover, a hunter defends his profession in a long discourse.[66]
Many of the arguments proposed in favor of non-violence to animals refer to the bliss one feels,
the rewards it entails before or after death, the danger and harm it prevents, as well as to the
karmic consequences of violence.[67][68]
The ancient Hindu texts discuss Ahimsa and non-animal life. They discourage wanton
destruction of nature including of wild and cultivated plants. Hermits (sannyasins) were urged to
live on a fruitarian diet so as to avoid the destruction of plants.[69][70] Scholars[71][72] claim the
principles of ecological non-violence is innate in the Hindu tradition, and its conceptual fountain
has been Ahimsa as their cardinal virtue.
The classical literature of Hinduism exists in many Indian languages. For example,
the Tirukkural, written between 200 BC and 400 AD, and sometimes called the Tamil Veda, is
one of the most cherished classics on Hinduism written in a South Indian language. The Kural
dedicates Chapters 26, 32 and 33 of Book I to the virtue of Ahimsa, namely, vegetarianism, non-
harming, and non-killing, respectively. The Kural says that Ahimsa applies to all life forms.[73][74][75]
Influence of Atman theory on Hindu Ethics[edit]

Ahimsa, non-violence, is considered the highest ethical value and virtue in Hinduism.[71] The virtue of
Ahimsa follows from the Atman theories of Hindu traditions.[72][73]

The Atman theory in Upanishads had a profound impact on ancient ethical theories and dharma
traditions now known as Hinduism.[72] The earliest Dharmasutras of Hindus recite Atman theory
from the Vedic texts and Upanishads,[74] and on its foundation build precepts of dharma, laws and
ethics. Atman theory, particularly the Advaita Vedanta and Yoga versions, influenced the
emergence of the theory of Ahimsa (non-violence against all creatures), culture of vegetarianism,
and other theories of ethical, dharmic life.[75][76]

Dharma-sutras[edit]
The Dharmasutras and Dharmasastras integrate the teachings of Atman theory. Apastamba
Dharmasutra, the oldest known Indian text on dharma, for example, titles Chapters 1.8.22 and
1.8.23 as "Knowledge of the Atman" and then recites,[77]
There is no higher object than the attainment of the knowledge of Atman. We shall quote the
verses from the Veda which refer to the attainment of the knowledge of the Atman. All living
creatures are the dwelling of him who lies enveloped in matter, who is immortal, who is spotless.
A wise man shall strive after the knowledge of the Atman. It is he [Self] who is the eternal part in
all creatures, whose essence is wisdom, who is immortal, unchangeable, pure; he is the
universe, he is the highest goal. – 1.8.22.2-7 Freedom from anger, from excitement, from
rage, from greed, from perplexity, from hypocrisy, from hurtfulness (from injury to others);
Speaking the truth, moderate eating, refraining from calumny and envy, sharing with others,
avoiding accepting gifts, uprightness, forgiveness, gentleness, tranquility, temperance, amity with
all living creatures, yoga, honorable conduct, benevolence and contentedness – These virtues
have been agreed upon for all the ashramas; he who, according to the precepts of the sacred
law, practices these, becomes united with the Universal Self. – 1.8.23.6

— Knowledge of the Atman, Apastamba Dharma Sūtra, ~ 400 BCE[77]

Ahimsa[edit]
The ethical prohibition against harming any human beings or other living creatures (Ahimsa,
अअअअअअ), in Hindu traditions, can be traced to the Atman theory.[72] This precept against
injuring any living being appears together with Atman theory in hymn 8.15.1 of Chandogya
Upanishad (ca. 8th century BCE),[78] then becomes central in the texts of Hindu philosophy,
entering the dharma codes of ancient Dharmasutras and later era Manu-Smriti. Ahimsa theory is
a natural corollary and consequence of "Atman is universal oneness, present in all living beings.
Atman connects and prevades in everyone. Hurting or injuring another being is hurting the
Atman, and thus one's self that exists in another body". This conceptual connection between
one's Atman, the universal, and Ahimsa starts in Isha Upanishad,[72] develops in the theories of
the ancient scholar Yajnavalkya, and one which inspired Gandhi as he led non-violent movement
against colonialism in early 20th century.[79][80]
अअअअअ अअअअअअअ अअअअअअअअअअअअअअअअअअअअअअअअअ अ अअअअअअअअअअ
अअअअअअअअ अअअ अ अअअअअअअअअअअ अअअ
अअअअअअअअअअअअअअ अअअअअअअअअअअअअअअअअअअअअअअअअ अ अअअअ अअ अअअअ अअ
अअअ अअअअअअअअअअअअअअ अअअ
अ अअअअअअअअअअअअअअअअअअअअअअअअ अअअअअअअअअ अअअअअअअअअअअअअअअअ अ
अअअअअअअअअअ अअअअअअ अअअअअअअअअअअअअअअअअअअअअअअअअअ
अअअअअअअअअअअअअअअअअअअ अअअअअअअ अअअ
And he who sees everything in his atman, and his atman in everything, does not seek to hide
himself from that.
In whom all beings have become one with his own atman, what perplexity, what sorrow, is there
when he sees this oneness?
He [the self] prevades all, resplendent, bodiless, woundless, without muscles, pure, untouched
by evil; far-seeing, transcendent, self-being, disposing ends through perpetual ages.

— Isha Upanishad, Hymns 6-8,[79]

JAIN TAKE

Jain doctrine mandates vegetarianism based on its strict interpretation of the doctrine of
ahimsa.[3]

Almost every Jain community in India has established animal hospitals to care for injured and
abandoned animals.[4] Many Jains also rescue animals from slaughterhouses.[4]

Jain vegetarianism
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The food choices of Jains are based on the value of Ahimsa (non-violence), and this makes the Jains to
prefer food that inflict the least amount of violence.

Jain vegetarianism is practiced by the followers of Jain culture and philosophy. It is one of the
most rigorous forms of spiritually motivated diet on the Indian subcontinent and beyond. The Jain
cuisine is completely vegetarian and also excludes underground vegetables such as potato,
garlic, onion etc, to prevent injuring small insects and microorganisms; and also to prevent the
entire plant getting uprooted and killed. It is practised by Jain ascetics and lay Jains.[1][2]

Jain objections to the eating of meat, fish and eggs are based on the principle of non-
violence (ahimsa, figuratively "non-injuring"). Every act by which a person directly or indirectly
supports killing or injury is seen as act of violence (himsa), which creates harmful reaction karma.
The aim of ahimsa is to prevent the accumulation of such karma.[3][4] The extent to which this
intention is put into effect varies greatly among Hindus, Buddhists and Jains. Jains believe
nonviolence is the most essential religious duty for everyone (ahinsā paramo dharmaḥ, a
statement often inscribed on Jain temples).[5][6][7] It is an indispensable condition for liberation from
the cycle of reincarnation,[8] which is the ultimate goal of all Jain activities. Jains share this goal
with Hindus and Buddhists, but their approach is particularly rigorous and comprehensive. Their
scrupulous and thorough way of applying nonviolence to everyday activities, and especially to
food, shapes their entire lives and is the most significant hallmark of Jain identity.[9][10][11][12] A side
effect of this strict discipline is the exercise of asceticism, which is strongly encouraged in
Jainism for lay people as well as for monks and nuns.[13][14][15] Out of the five types of living beings,
a householder is forbidden to kill, or destroy, intentionally, all except the lowest (the one sensed,
such as vegetables, herbs, cereals, etc., which are endowed with only the sense of touch).[16]
Practice[edit]

 For Jains, lacto-vegetarianism is mandatory. Food is restricted to that originating from plants,
since plants have only one sense ('ekindriya') and are the least developed form of life, and
dairy products. Food that contains even the smallest particles of the bodies of dead animals
or eggs is unacceptable.[17][18] Some Jain scholars and activists support veganism, as the
modern commercialised production of dairy products involves violence against farm animals.
In ancient times, dairy animals were well cared for and not killed.[19] According to Jain texts,
a śrāvaka (householder) shouldn't consume the four maha-vigai (the four perversions) -
wine, flesh, butter and honey; and the five udumbara fruits (the five udumbara trees are
Gular, Anjeera, Banyan, Peepal, and Pakar, all belonging to the fig class).[20][21]
 Jains go out of their way so as not to hurt even small insects and other tiny
animals,[22][23][24][25] because they believe that harm caused by carelessness is as reprehensible
as harm caused by deliberate action.[26][27][28][29][30] Hence they take great pains to make sure
that no minuscule animals are injured by the preparation of their meals and in the process of
eating and drinking.[31][32]
 Traditionally Jains have been prohibited from drinking unfiltered water. In the past,
when stepwells were used for the water source, the cloth used for filtering was reversed, and
some filtered water poured over it to return the organisms to the original body of water. This
practice of jivani or bilchavani is no longer possible because of the use of pipes for water
supply. Modern Jains may also filter tap water in the traditional fashion and a few continue to
follow the filtering process even with commercial mineral or bottled drinking water.
 Jains make considerable efforts not to injure plants in everyday life as far as possible. Jains
only accept such violence in as much as it is indispensable for human survival, and there are
special instructions for preventing unnecessary violence against plants.[33][34][35] Strict Jains
don’t eat root vegetables such as potatoes, onions, roots and tubers, because such root
vegetables are considered ananthkay.[21] Ananthkay means one body, but containing infinite
lives. A root vegetable such as potato, though from the looks of it is one article, is said to
contain infinite lives in it. Also, tiny life forms are injured when the plant is pulled up and
because the bulb is seen as a living being, as it is able to sprout.[36][37][38] Also, consumption of
most root vegetables involves uprooting and killing the entire plant, whereas consumption of
most terrestrial vegetables doesn't kill the plant (it lives on after plucking the vegetables or it
was seasonally supposed to wither away anyway). Green vegetables and fruits contain
uncountable, but not infinite, lives. Dry beans, lentils, cereals, nuts and seeds contain a
countable number of lives and their consumption results in the least destruction of life.
 Mushrooms, fungus and yeasts are forbidden because they grow in non-hygienic
environments and may harbour other life forms.[citation needed]
 Honey is forbidden, as its collection would amount to violence against the bees.[39][40][32]
 Jain texts declare that a śrāvaka (householder) shouldn't cook or eat at night. According to
Acharya Amritchandra's Purushartha Siddhyupaya:
And, how can one who eats food without the light of the sun, albeit a lamp may have been
lighted, avoid hiṃsā of minute beings which get into food?

— Puruşārthasiddhyupāya (133)[41]

 Strict Jains do not consume food that has been stored overnight, as it possesses a higher
concentration of micro-organisms (for example, bacteria, yeast etc.) as compared to food
prepared and consumed the same day. Hence, they do not
consume yoghurt or dhokla and idli batter unless they have been freshly set on the same
day.
 During certain days of the month and on important religious days such as Paryushana and
'Ayambil', strict Jains avoid eating green leafy vegetables along with the usual restrictions on
root vegetables. Even with these restrictions, Jains have developed a wide-ranging cuisine.
 Apart from the regular vegetables, plain yeastless fresh bread, lentils and rice (dal chawal -
roti), Jains prepare various delicacies.[42]
 Jains do not consume fermented foods (beer, wine and other alcohols) to avoid killing of a
large number of microorganisms associated with the fermenting process.[43] According
to Puruṣārthasiddhyupāya:
Wine deludes the mind and a deluded person tends to forget piety; the person who forgets piety
commits hiṃsā without hesitation.

— Puruşārthasiddhyupāya (62)[44]

In the times of Mahavira and in the following centuries, Jains criticized Buddhists and followers of
the Vedic religion or Hindus for negligence and inconsistency in the implementation of ahimsa. In
particular, they strongly objected to the Vedic tradition of animal sacrifice with subsequent meat-
eating, and to hunting.[5][60][61][62][63][64]
According to the famous Tamil classic, Tirukkuṛaḷ, which is also considered a Jain work by some
scholars:
If the world did not purchase and consume meat, no one would slaughter and offer meat for sale.
(Kural 256)[65]