Why should we not eat green and raw vegetables on some special days?

The rules and principles relating to food in the Jain dharma are based on considerations relating to health and non- violence (giving protection to creatures). There is a profound scientific reason underlying the principle of prohibiting the consuming of green vegetables on festivals and festive occasions You may see what it is ?

There is a strong gravitational force acting between the earth and the moon. The gravitational force of the moon is greater on the water on the earth. The ebb and tide in the seas also change in accordance with the waning and waxing of the moon. If we think of the revolution of the moon around the earth, we find that the moon comes a little nearer the earth, on such days of the Shukla Paksh the bright fortnight and the Krishna Paksh the bleak fortnight as Panchmi (the fifth day ), Ashtami the Eighth day, the eleventh day, the fourteenth day, the new-moon day and the full-moon day.

WhY? We should not take food in the night.

Consuming food, water etc. in the night is very strictly prohibited in the Jain Dharma There are two reasons for this prohibition. First, if we eat food during the night, there is the possibility of our committing violence because many minute creatures and germs may get killed if we take food during night times. Secondly if we take food late in the night we may not be able to digest it because we will not do any work in the night that helps digestion. Hence, it is not good to take food in the night according to the principles of health. The habit of consuming food etc. during the night may result in indigestion foul smell in the breath, putrefaction of teeth, constipation and several diseases of the throat. The digestive system becomes inactive during the night owing to the absence of sunlight. Hence the food taken during night, does not get digested; and its putrefaction in the body is harmful to health. The germs and microbes that disappear when there is sunlight do not really get destroyed; they take shelter in the shadowy places and after sunset, they enter pervade the atmosphere. These microbes that are invisible to the naked eye, get into our food and cause many dreadful diseases.

Of all the religions in the world, the Jain Dharm is unique in examining with great care and thoughtful-ness even such comparatively small matters as food and drink. The Jain dharma concentrates more on the development of the mind than on the development of the body. After all certain effects of food, both good and bad. fall not only on the body, but on the mind

Jain Dharma prohibits the eating of the following things

The Jain Dharma has adopted for Itself the method of releasing the soul from all the bondages of Karma as the ultimate and supreme aim of life. Only human beings are capable of cutting off the hard and deceptive bondage of Karma. Other beings cannot achieve this aim completely. In the endeavor to achieve deliverance, the cooperation of the body is very important. Therefore, it is necessary to take care of the body. But we should not forget one vital point in this connection. Just as we should not cause the body to wither away with hunger, thirst and hardships, so also we should not make it bulky and florid by enjoying ( eating and drinking ) various things. If the senses and the mind should remain healthy and wholesome we should exercise control over our instincts and passions; and in this manner, we should exercise discipline in respect of food. Moreover, with a peaceful and elevated mind we should contemplate on the soul, achieve firmness and cheerfulness and should achieve self- realization.

Here is a list of things that should not be taken (eaten).

Meat-eating - One should not eat any kind of meat.
Alcoholic drinks - People should not take any alcoholic drinks including beer.
Eggs - Eggs and the so called vegetarian eggs also should not be eaten.
Roots - Potatoes, onions, garlic, carrot, radish, ginger, sweet potato, white yam. the elephant's foot ( a root ) and other such roots should not be eaten.

Some other foods - Brinjal, cheese, cream. honey, butter etc., should not be consumed.
Eating ( Dwidal ) pulses - Preparing food by mixing raw dwidal with raw milk and curds (The grains like wheat, Bengal gram, Green gram, black gram, lentil etc. ). This is Viruddha food or prohibited food for body and soul.

Stale food - Eating of stale food ( which has remained in the night) in the next morning is prohibited.

If we think of all these items from the religious point of view, they are not fit to be eaten because eating such food involves the killing of various kinds of microscopic creatures and germs; and so people should abstain from eating them. If we think of them from the point of view of health and physical wellbeing we find that they provoke the darker aspects of human nature. They provoke the senses, the instincts and the passions. They provide fuel to the fire of latent and dormant instincts and passions. The virtues like tenderness, softness, kindness, equanimity and peace wither away by the consumption of such foods. The choice of food should depend more on considerations relating to the natural freshness. health and wellbeing of the mind than on considerations relating to the wellbeing and nourishment of the body.

It is necessary to filter water:

For the most part, in Jain families, they first filter water by means of a thick and clean cloth and then use it for drinking, bathing and for washing clothes, because there will be countless creatures in water; moreover, flying creatures may fall into open vessels. Filtering water is necessary even if we think of kindness to these creatures. If water is filtered those creatures are saved; moreover, filtered water is not only good but absolutely essential for health. We should place covers or lids on vessels containing water meant for bathing and washing so that flying creatures may not fall into them. Sometimes, some poisonous creatures also may fall into those vessels or their saliva, spittle etc., may fall into them if they are kept open; and so such things cause harm to health.

Why should water be boiled ?

Jains, while performing Biyasan and any higher austerity have to drink only boiled water. First, water should be filtered and boiled and then cooled, Then they can drink it; that too, only before the sunset; not after that. They should not drink water in the nights. Of course, when water is heated once, all the countless beings in it, die. But according to the Jain doctrines, in boiled water beings will not be born and so will not die for a certain period according to the season. In unboiled water every moment countless creatures are born and they die. So if once the water is boiled further violence is avoided. The sin of killing creatures is committed only once if the water is heated; and this avoids the committing of that sin again and again. Thoughtful people incur a small loss if by that small loss they can get a large profit. Of course, we should not cause violence to creatures; but we cannot live without water; so minimizing sins, we should use water. If the use of hot water is necessary, it has to be used. Meaningless use is improper. Now-a-days, even great physicians and doctors prescribe the drinking of hot water. Boiled water is good for health. In china, today, in large hotels drinkimg-water is first boiled and then cooled.

Tapasya and the codes of conduct:

Food has been considered inevitable for existence. It has been considered essential. The impact of food falls on the body as well as on the mind. " The food we eat determines the nature of our minds". Moreover there is the epigram, "As is the food; so is the mood" Such statements are certainly true. They contain truth. The body helps us in our spiritual endeavors. The enlightened men have prescribed the quantity of food to be taken; the time at which food should be taken and the kinds of food that should be taken to keep the body vigorous and healthy. They have made a beautiful analysis of these points. They have pointed out some austerities to get rid of karmas; moreover, they have also prescribed some prohibitions in respect of eating and drinking. Just as total fasting is a tapasya, even restriction to some kinds of to be taken is also a kind of tapascharya; austerity.

Twelve kinds of austerities have been described. Of these, six are external and six are internal.

Bahya External: means that which can be seen.

Abhyantar Internal:means that which cannot be seen externally.

Why should we not eat certain types of food?

(Prohibited food)

Certain kinds of food like pulses should be given up. They are prohibited by Dharma because they are generative of life and so eating them amounts to violence. Moreover, according to the science of health and physiology, by the mixing of certain things, certain substances that can cause chemical reactions, are produced. They convert foreign substances into poisons which get into the body Since they do not get out of the body in the form of perspiration etc., they get into blood and pollute it. On account of this it may become polluted and ooze out causing skin-diseases. Therefore, We should not eat raw pulses like green gram, black gram, bengal gram, beans etc., mixing them with raw milk or curds. The Jain dharma has prohibited the consumption of such food under the name, Dwidal Tyag(The renunciation of pulses).In addition to this, we should not consume such thlngs as fruit salad, ice-cream, fruit-shrikand(fruit slices mixed with sugar and curds),Dahi fruit(fruit mixed with curds) and all antibiotic medicines since they are made up of different substances the combination of which is harmful to our health.

Reson behind not eating Green vegetables on Tithi

Why we say "Michchhami Dukkadam"

Before I start on this I, myself want to say "Michchhami Dukkadam" to
you all.

My dear friends

Let us understand what is meant by "Michchhami Dukkadam" and why do we
say it?

Michchhami means to be fruitless (forgiven) and Dukkadam (Dushkrut)
means bad deeds. Therefore the meaning of Michchhami Dukkadam is my bad
deeds (with you) be fruitless. So concept behind saying or writing
someone "Michchhami Dukkadam" is that if I have done any harm to you
then those bad deeds to be forgiven (be fruitless).

Those who did traditional Samvatsari (yearly) Pratikrman would remember
saying "Tassa Michchhami Dukkadam" at the end of many of sutras. There
it meant that if I have committed any violations or transgressions
related to those minor vows or so then those violations be forgiven (be
fruitless).

The following is the prayer we say while doing Pratikraman:

"KHAMEMI SAVVE JIVE, SAVVE JIVA KHAMANTU ME
METTI ME SAVVE BHUYESU, VERAM MAJAHAM N KENAI"

which has been read by readers of this list many times. Those who are
born in Jain families are familiar with the meaning and theme behind
it. But when it is read or heard by those who are unfamiliar with it,
then it may loose some concept in it though there was good discussion
in this list. So as per my understanding by including some more words I
have tried to expand its meaning and the scope which would make it more
meaningful.

"I forgive (from the bottom of my heart without any reservation) all
living beings (who may have caused me any pain and suffering either in
this life or previous lives), and I beg  (again from the bottom of my
heart without any reservation) for the forgiveness from all living
beings (no matter how small or big to whom I may have caused pain and
suffering in this life or previous lives, knowingly or unknowingly,

mentally, verbally or physically, or if I have asked or encouraged
someone else to carry out such activities). (Let all creatures know
that) I have a friendship with everybody and I have no revenge
(animosity or enmity) toward anybody."

Why do we say "Michchhami Dukkadam"?

If we reflect back on ourselves we would realize that our mind is
continuously busy either thinking on something which may be near to us
or could even be as far away as the other end of the world, talking or
doing physical activities. This thinking, our words or our physical
activities would be reflection of our happiness, sorrow, anger, greed,
jealousy, and egoism, etc.  And, depending upon how we react to those,
we attract various types of new karmas to our souls. No prudent person
would like to attract bad karma and at certain stages any karma at all.
It is not as easy as turning off a light switch but we have a choice to
minimize our damage so that things would be more conducive for our
social and spiritual uplift which should ultimately lead to salvation
or liberation from this worldly life of any kind.

Buzz word is "minimizing the damage to our soul". Jinas had explained
that along with other karmas we should be careful that the bondage of
Mohniya karma. Among all the subtypes of Mohniya karma we should be
very still more careful about bondage of Anantanubadhi kashay Mohniya
karmas (this does not means that other subtypes are acceptable.).

Anantanubadhi kashay Mohniya karmas are accumulated not only when our
passions (anger, ego, deceit, and greed) are sever while carrying out
our actions but if we donM-^Rt repent for our other actions within one
year of them. This Anantanubadhi kashay Mohniya karmas obstruct right
belief and right conduct which are necessary ingredients to start the
beginning of spiritual uplift which would ultimately lead to
liberation. As a human we are able to recognize this factor better than
other living beings and therefore we shall take continue to take
advantage of knowing this secret to put us to advantageous level.

Earlier discussion explained how  "Michchhami Dukkadam" can affect the
type of nature of karmas, but there is also another reason to say
"Michchhami Dukkadam".  The physical bondage of karmas can be loose
(sithil), tight (gadha), tighter(nidhatta), and tightest (nikachit).
The loose, tight bondage can easily be shed off by repenting and
apologizing for our deeds which caused them. The moderate bondage can
be shed off by austerity while sever bondage can be only shed off by
suffering the results of those karmas. Now going back to realize before
we say "Michchhami Dukkadam", first we realize to that me have or might
have done some harms to others and regret for doing so and then we feel
sorry for doing so and want to apologize for the same. So these
repenting and expressing apology by saying  "Michchhami Dukkadam" would
help us to get rid off some of our karmas ahead of time which can
change our future for a better.

While we are in mood to be a better person we can do a little more
contemplation and it would put on a different path. So I am taking an
opportunity to add a few more words which should go along with
friendship. Those contemplation including freidship are:
1) Maitri Bhavana (Thinking of being a Friend)
2) Pramod Bhavana (Thinking of Appreciation)
3) Karuna Bhavana (Thinking of Compassion)
4) Madhyastha Bhavana (Think to staying neutral or uninvolved)

Let us understand how these bhavanas play important roles in our lives,
how they can keep us away from bad karmas, and ultimately how they can
improve our overall chances to uplift our souls.

1. Maitri Bhavana  (Thinking of a Friendship)
Jinas had taught us, "We must be a friend to all living beings." The
feeling of friendship brings love and respect for others. It, also,
initiates a feeling of brotherhood among all and in turn leaves no room
for harm, deceit or quarrelsomeness with anybody. If we contemplate on
Maitri Bhavana our thoughts, words, and actions will not be harsh, and
we will not hurt anybody. On the contrary, we will support and protect
everybody. Friendship will lead us to be tolerant, forgiving, and
caring for one another. Therefore by developing a friendship with all
living beings, we will avoid bad karma.

2. Pramod Bhavana   (Thinking of Appreciation)
In this bhavana, we admire the success of our friends, spiritual
leaders and Arihants. One of the most destructive forces in our lives
is jealousy. However, friendship combined by admiration, destroys
jealousy . As jealousy subsides, negative impulses are turned into
positive ones, and in time, you will be at peace.

3. Karuna Bhavana  (Thinking of Compassion)
Instead of succeeding, many of our friends may be getting into trouble
for things they should not be doing, and even those who are successful
may be accumulating vices such as greed and ego. If such is the case
then, they are not on the right path, and may they are weak, helpless,
and in distress. At a time like this, you should contemplate on the
karuna Bhavana and show compassion towards them instead of being
disgusted towards them or hating them. Show them a right path with
patience, tolerance, and forgiveness and offer them the needed support.
In this way, not only will you be avoiding bad karma, but so will your
friends.

4. Madhyastha Bhavana (Think of staying neutral or uninvolved)
Life appears to be nothing but involvement. Sometimes life works out
favorable and sometimes it does not. So when the things dont workout,
instead of getting disappointed, angry, or more involved, you should
contemplate on Madhyastha Bhavana which leads to feeling that I did my
best to resolve the situation. If someone does not want to understand,
then leave him/her alone without getting further involved. You should
simply hope that one of these days, he/she may understand and change.
By observing Madhyastha Bhavana, you will remain in equanimity, instead
of provoking turmoil in your mind. When your mind stays neutral and
uninvolved it keeps karma away.

In short, you can avoid influx of bad karma and stay in peace while
living in worldly life by developing a friendship towards all living
beings, admiring their success, holding their hands when they are in
distress, and leaving them alone at times when they do not understand
what is right or wrong.

So, until it becomes the natural way of life to observe the above
bhavanas, one should contemplate on:

"KHAMEMI SAVVE JIVE, SAVVE JIVA KHAMANTU ME
METTI ME SAVVE BHUYESU, VERAM MAJAHAM N KENAI"

as many times as needed. If there is a goal, then there will be an
achievement.

"Michchhami Dukkadam"