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A Jain lay woman offering food to a Jain monk. Manuscript of Matisāra’s Śālibhadracaupaī, dated 1726 CE. (British Library)

Part 3. Cross-Cultural Recognitions Between Vegans & Jains

Rātri-bhojana | Not Eating After Dark

04/25/2025

By Cogen Bohanec, MA, PhD

Despite the similarities in spirit that I’ve underscored between (some) Jain and (some) vegan practices, there is one particular Jain practice that I really haven’t observed any vegans following, that is, the practice of rātri-bhojan tyāg, or “abstaining from eating in the evening.” In this blogpost I’ll explore that topic, with particular attention to the discussion by Śrīmad Rājcandra (1867-1901) in Mokṣa-māḷā, Śikṣāpāṭh 28 (MM 28) and Śrī Brahmacārījī’s “Vivecan” (MMV 28) commentary on that passage, keeping in mind the themes of “cultural recognitions” between Jains and vegans if the discussions from the previous blogposts (see Parts 1 and 2 of Cross-Cultural Recognitions Between Vegans & Jains).[1]

Śrīmad opens the discussion on rātri-bhojan tyāg with a fairly strong statement that likens (jevum) the practice of refraining from eating after dark to the mahāvratas, or the “great vows,” which are perhaps the most sacred vows that a mendicant takes during initiation (dīkṣā). These include the vows of ahiṃsā/nonviolence, satya/truthfulness, asteya/non-stealing, brahmacarya/sexual-restraint, and aparigraha/non-consumerism[2] (MM 28.1), practices that Śrī Brahmacārījī (a main disciple of Śrīmad Rājcandra’s) asserts are roughly equally as beneficial as rātri-bhojan tyāg[3](MMV 28.2).

Interestingly, for evidence, Brahmacārījī cites “the story of Prītikar, that is found (in the Previśikā”[4] (MMV 28.3), a text authored by Brahmacārījī himself that is often considered to be “Book 1” as a sort of preface for the Mokṣa-māḷā. The story of Prītikar is told to King Śreṇika by Lord Mahāvīra. It is about a fox who had received instructions in Jain philosophy and theoethics from a Jain sage, after which the fox took the vow of rātri-bhojana-tyāg, abstaining from consuming food or drink after dark, a vow that the fox upheld for years. But one evening, he had been severely dehydrated but was unable to find any water until after darkness had set in, so he refused to drink because of this vow, and died. Because of his great merit from following this vow, he was born as Prītikar in Rājagṛha at the time of Mahāvīra. Initially he was a wealthy merchant, but upon hearing Lord Mahāvīra preach, he became a monk, and in the episode Mahāvīra tells us that he will gain mokṣa from listening to his guru, and of course, practicing the vow of rātri-bhojana-tyāg in his previous life as a fox.

Like pretty much any teaching in the Jain tradition, the rationale behind the spiritual potency of rātri-bhojana-tyāg is related to the vow of non-harming, or ahiṃsā, where it is believed that eating after dark causes excessive harm. For example, Śrīmad tells us, at night certain types of food may have the same dark color as dark-bodied (tamas-kāy) beings that arise after darkness[5] (MM 28.3). Brahmacārījī clarifies that, in the dark, these tiny living beings will appear “like water in water, like milk in milk, and like the color of rice in rice, etc.”[6] (MMV 28.8). In all of these cases, “That food of a certain color has exactly that color as a living entity that arises at night with a dark body, and they are therefore not visible”[7] (MMV 28.9).

Moreover, Śrīmad informs us that “apart from that there remain many other problems with respect to eating in the evening (rātri-bhojan)[8] (MM 28.4). In terms of causing unnecessary harm, “at night, in order to cook for the dinner, a fire has to burn.” From that heat, “there in the vicinity, subtle (sūkṣma) living beings who inhabit” the area “become destroyed”[9] (MM 28.5), including those tiny beings who inhabit the location where the fire is to be lit”[10] (MM 28.6).

But there are also health concerns in terms of eating after dark, particularly with food contaminants of things like “snake venom, saliva of a spider, and subtle (sūkṣma) lifeforms such as mosquitos etc. as well”[11] (MM 28.6) which “become the cause of terrible disease for the family”[12] (MM 28.7). Brahmacārījī clarifies that when “lice enter food, then hydropsy (jalaṃdar) will result; [when] a spider enters, then leprosy (koḍh) happens; [when] an ant comes, then intelligence (buddhi) is lost (haṇāy); if a fly comes, then vomiting (vaman) occurs; if a poisonous (jherī) lifeform (prāṇī) comes (āve), then an untimely death (mṛtyu) occurs”[13] (MMV 28.26). These creatures such as “lice etc. have such a type of poison such that it becomes the cause of that sort of disease”[14] (MMV 28.27).

Interestingly, Śrīmad turns to Hindu texts to provide support “with respect to the teaching of eating in the evening (rātri-bhojana),” citing “the purāṇas etc. (purānādik).” But he also notes that while Jains follow that teaching of rātri-bhojana-tyāg, the Hindus largely seem to “have abandoned (tyāg) the tradition (ācārane)” since they have “followed the custom of taking evening meals (rātri-bhojan) despite it being forbidden (niśedkhak)”[15] (MM 28.8) even by their own traditions. While Śrīmad doesn’t cite an example, Brahmacārījī mentions that this is taught in the Kumar-purāṇa[16] (MMV 28.21), further noting that there are “many prohibitions (niṣedha) in multiple places in the purāṇas”[17] which restrict eating after dark (MMV 28.22). Śrīmad cites one unattributed verse (MMV 28.23) and provides a synopsis. By this, according to the “Ayurveda in some places, inside the body there are two types of lotuses.” One of these becomes “shrunken (saṃkoc) during the setting of the sun.” Once this, assumedly metaphysical, lotus has shrunk after dark, “the consumption of subtle lifeforms (sūkṣma jīva-bhakṣan-rūp) becomes harmful (ahita) and the cause of great disease”[18] (MM 28.9).

Brahmacārījī also adds another important reason to abstain from eating after dark. For him, eating after dark interferes with the practice of bhakti (spiritual devotionalism) and meditation (dhyān)[19] (MMV 28.28). To clarify, “one might not have an opportunity to meditate (dhyān) during the day”[20] (MMV 28.29) because one is “fixated (dhyān) upon the haste of the day”[21] (MMV 28.30). In contrast, “peacefulness (śāṃti) is often found at night” so “one should use that time to meditate (dhyān)”[22] (MMV 28.31). But if one eats during the evening then “meditation (dhyān) does not happen”[23] (MMV 28.32) at that time.

For all of these reasons, Śrīmad concludes that “a virtuous person” does not eat when it is dark[24] (MM 28.10) and there is “great merit” (mahadphuḷ) that is achieved “from the renunciation of eating during the evening” [25](MM 28.13) as indicated by “the words of liberated beings” (jina-vacan)[26] (MM 28.14).

As I have mentioned in the opening of this blogpost, rātri-bhojan is not really something that I’ve ever encountered in the vegan community, and I’m not entirely sure if it is something that vegans would adopt as part of their (otherwise) non-Jain reasons for being vegan. I can only say that when I mention these types of practices to modern, non-Jain vegans, they tend to be met with a sense of inspiration, a sense of kinship and jubilance that there is a precedent to the similar motivations—if not exact practices—behind spiritual veganism in an ancient and venerable tradition. I think it is also noteworthy that when I mention these types of Jain practices to non-vegans (and of course some vegans as well since neither the categories of vegans or non-vegans are at all monolithic) they tend to be met more with confusion than inspiration, for whatever my anecdotal experience is worth. But auto-ethnographically speaking, having been an active vegan for twenty seven years, and having befriended and interacted with countless other vegans in that time, and having operated both personally and professionally in the Jain community for many years, I can say with near certainty that there is a palpable and often conscious and overtly expressed mutual recognition and a sense of kinship between these communities. I will explore one more way that I frame that observation in a final upcoming blogpost on the subject.

If you are interested in learning more on this topic, consider the Master of Arts in Engaged Jain Studies. Learn More

Cogen Bohanec, MA, PhD holds the position of Assistant Professor in Sanskrit and Jain Studies at Arihanta Institute where he teaches various courses on Jain philosophy and its applications. He received his doctorate in Historical and Cultural Studies of Religion from the Graduate Theological Union (GTU) in Berkeley, California where his research emphasized comparative dharmic traditions and the philosophy of religion. He teaches several foundational self-paced, online courses based in Jain philosophy, yoga, ecology, languages, and interfaith peace-building, including:

[1] All translations from Gujarati have been done by the current author, Dr. Cogen Bohanec.

[2] MM 28.1: ahiṃsādik paṃc mahāvrata jevuṃ bhagavāne rātri-bhojan-tyāg-vrat khyuṃ che. The vow of renouncing eating in the evening (rātri-bhojan-tyāg-vrat) [has been] considered (khyum che) [to be] equal (jevum) to the five major vows (paṃc mahāvrata) including non-violence etc. (ahiṃsādik)” [as well as satya/truthfulness, asteya/non-stealing, brahmacarya/sexual-restraint, and aparigraha/non-consumerism].

[3] MMV 28.2: pāṃc mahāvratmāṃ jem lābh che tem rātribhojan tyāg-vrt-māṃ paṇ lābh ce. Whatever [benefit] is (jem) obtained (lābh) with respect to the five great vows (pāṃc), that (tem) is (ce) also (paṇ) obtained (lābh) with respect to taking the vow to refrain (tyāg-vrat-māṃ) [from] eating after sunset (rātri-bhojan).

[4] MMV 28.3: tethī mahān phaḷ maḷe che, te viṣe prīti-kar-nī kathā, ‘preveśikā’māṃ āpī che. Therefore (tethī), a significant (mahān) result (phaḷ) is obtained (maḷe che), which (te) is the subject (viṣe) of the story (kathā) of Prītikar (prītikar-nī), that is found (āpī che) in the Previśikā (previśikā-māṃ).

[5] MM 28.3: je jātino āhārano raṃg hoy che, te jātinā tamaskāy nāmanā jīv te āhāramāṃ utpanna thāy che. That which is (je) the color (raṃg) that (je) a certain type (jātino) of food (āhārano) usually has (hoy che) is that (te) living entity (jīv) that is described (nāmanā) to be of the class (jātinā) that is ‘dark-bodied’ (tamaskāy) that (te) becomes (thāy che) awakened (utpanna) within [one’s] food (āhāramām).

MMV 28.7: uttar— je jātino āhār hoy te ja jātinā tamaskāya nāmnā jīvo temāṃ rātre utpanna thāy che. Answer—That (je) food (āhār) of a certain type (jātino) has (hoy) exactly that (te ja) type (jātinā) of description (nāmnā) as dark-bodied (tamas-kāya), [just like that type of] living entity (jīvo) [who] arises (utpanna thāy che) during the night (temāṃ rātre).

[6] MMV 28.8: pāṇīmāṃ pāṇī jevā, dūghmāṃ dūgh jevā, bhāt-māṃ bhāt-nā raṃg jevā vagere. [Those living beings that are dark bodied and arise in night appear] like (jevā) water (pānī) in water (pānīmām), like (jevā) milk (dūgh) in milk (dūgh-māṃ), [and] like (jevā) the color (raṃg) of rice (bhāt-nā) in rice (bhāt-māṃ), etc.

[7] MMV 28.9: je raṃgno āhār, tevā ja raṃg-nā jīv hoy tethī dekhāy nahīṃ. That (je) food (āhār) of [a certain] color (raṃg-no) has (-nā…hoy) exactly that (teyā ja) color (raṃg-nā) [as] a living entity (jīv) [that arises at night with a dark body]. Therefore, (tethī) they are not (nahīṃ) visable (dekhāy).

[8] MM 28.4: rātri-bhojan-māṃ e sivāy paṇ anek doṣ rahyā che. Apart from that (e sivāy) there remain (rahyā che) also (paṇ) many (anek) problems (doṣ) with respect to eating in the evening (rātri-bhojan-māṃ).

[9] MM 28.5: rātre jamnārne rasoīne māṭe agni saḷagāvavī paḍe che, tyāre samīpanī bhīṃt par rahelāṃ niraparādhī sūkṣma jaṃtuo nāś pāme che. At night (rātre), having cooked (rasoīne) for the dinner (jamnārne) a fire (agni) that has (paḍe) to burn (saḷagāvavī), there (tyāre) in the vicinity (samīpanī) upon the wall (bhīṃt par) inhabit (rahelāṃ) subtle (sūkṣma) living beings (jaṃtuo) that become destroyed (nās pāme che).
MMV 28.10: ratre agni saḷagāve tenā tāp-thī jīvo haṇāy. At night (ratre) a fire (agni) has (tenā) burning heat (saḷagāve), from that heat (tāp-thī) a living entity (jīvo) may be killed (haṇāy).

[10] MM 28.6: iṃdhanane māṭe āṇelāṃ kāṣṭhādikmāṃ rahelāṃ jaṃtuo rātrie nahīṃ dekhāvāthī nāś pāme che... The living entities (jaṃto) that had remained (rahelāṃ, pluperfective) in the vessel (kāṣṭhādikmāṃ) that had been brought (āṇelāṃ, pluperfective) for the sake (māṭe) of fuel (iṃdhanane) in the evening (rātrie), since they are not (nahī) seen (nahīṃ dekhāvāthī), they become destroyed (nāś pāme che)…”

[11] MM 28.6: …temaj sarpanā jherno, karoḷiyānī lāḷno ane maccharādik sūkṣma jaṃtuno paṇ bhay rahe che. …there also (temaj) remain (rahe che) The danger (bhaya) of snake venom (sarpanā jherno), saliva (lāḷno) of a spider (karoḷiyānī), and (ane) subtle (sūkṣma) lifeforms (jaṃtuno) such as mosquitos etc. (maccharādik) as well (paṇ).

[12] MM 28.7 vakhate e kuṭuṃbādikne bhayaṃkar rognuṃ kāraṇ paṇ thaī paḍe che. That is the opportunity (vakhate e) that also (paṇ) becomes (thaī paḍe che) the cause (kāran) of terrible (bhayaṃkar) disease (rognum) for the family (kuṭuṃbādikne).

[13] MMV 28.26: bhojan-māṃ jū āve to jalaṃdar thāy, karoḷiyo āvo to koḍh thāy, kīḍī āve to buddhi haṇāy, mākhī āve to vaman thāy, jherī prāṇī āve to akāḷ mṛtyu thāy. Lice (jū) come (āve) into food (bhojan-māṃ), then (to) hydropsy (jalaṃdar) will result (thāy); a spider (karoḷiyo) comes (āvo), then (to) leprosy (koḍh) happens (thāy); an ant (kīḍī) comes (āve), then (to) intelligence (buddhi) is lost (haṇāy); if a fly (mākhī) comes (āve), then (to) vomiting (vaman) occurs (thāy); if a poisonous (jherī) lifeform (prāṇī) comes (āve), then an untimely (akāḷ) death (mṛtyu) occurs (thāy).

[14] MMV 28.27: jū vagere-māṃ evā prakārnuṃ jher che tethī evā roganuṃ kāraṇ thāy che. Lice (jū) ect. (vatere-māṃ) have (che) such (evā) a type (prakārnuṃ) [of] poison (jher) such that (tethī) it becomes (thāy che) the cause (kāraṇ) of that sort (evā) of disease (roganuṃ).

[15] MM 28.8: rātri-bhojana-no purāṇādik mat-māṃ paṇ sāmānya ācārane khātar tyāg karyo che, chatāṃ teomāṃ paraṃparānī ruḍhthī karīne rātri-bhojan pesī gayuṃ che, paṇ e niṣedhak to che ja. With respect to the opinion (mat-māṃ) of eating in the evening (rātri-bhojana-no) in the purāṇas etc. (purānādik), also (paṇ) generally (sāmānya) this mess (khātar) has been (karyo che) abandoned (tyāg) for the tradition (ācārane). However, (chatāṃ) because of having followed (karīne) the custom (ruḍhthī) of the tradition (paramparānī), evening meals (rātri-bhojan) had become (gayaṃ che) customary (pesī), but (paṇ) this (e) is nonetheless (to che ja) forbidden (niśedkhak).

[16] MMV 28.21: em kūrma-purāṇa-māṃ khyuṃ che. Thus (em) it is said (khyuṃ che) in the Kūrma-purāṇa (kūrma-purāṇa-māṃ).

[17] MMV 28.22: em purāṇo-māṃ anek ṭhāṇe niṣedha che chatāṃ paraṃparā ruḍhithī rātri-bhojan pesī gayuṃ che. Thus (em), there are (che) many (anek) prohibitions (niṣedha) in many places (ṭhāṇe) in the purāṇas (purāṇo-māṃ), from the conveyance (ruḍithī) by successive generations (paraṃparā), the taking of evening meals (rātri-bhojan) has become (gayaṃ che) a practice (pesī).

[18] MM 28.9: śarīranī aṃdar be prakāranāṃ kamaḷ che; te sūryanā astathī saṃkoc pāmī jāy che; ethī karīne rātri-bhojana-māṃ sūkṣma jīva-bhakṣaṇ-rūp ahita thāy che, je mahāroganuṃ kāraṇ che evo keṭalek sthaḷe āyurved-no paṇ mat che. Inside (aṃdar) of the body (śarīranī) there are (che) two (be) types of (prakāranāṃ) lotuses (kamal), that one that (te) goes to a (pāmī jāy che) shrunken state (saṃkoc) from the setting (astathī) of the sun (sūryanā), and from having done that (ethī karīne) that form of meal that is the consumption of subtle lifeforms (sūkṣma jīva-bhakṣan-rūp) becomes (thāy che) harmful (ahita). That (je) is the cause (kāran che) of great disease (mahāroganum) such (evo) is also the opinion (paṇ mat che) of the Āyurveda (āyurvedano) in some (keṭalek) places (sthaḷe).

[19] MMV 28.28: rātre jame to bhakti, dhyān vagere na bane. So (to) generally (jame) at night (rātre) bhakti and meditation (dhyān) etc. (vagere) do not happen (na bane) [if one has eaten after dark].

[20] MMV 28.29: dhyān-ne māṭe divase vakhat na maḷe. One might not have an opportunity (vakhat na maḷe) with respect (māṭe) to meditation (dhyān-ne) during the day (divase).

[21] MMV 28.30: divas-nī dhamāl-māṃ dhyān na thāy. One should not become (na thāy) fixated (dhyān) upon the haste (dhamāl) of the day (divas-nī).

[22] MMV 28.31: śāṃti rātre maḷe tyāre bane teṭlo vakhat dhyān kare. Peacefulness (śāṃti) is found (maḷe) at night (rātre). At that time (tyāre) as often as possible (bane teṭlo) one sould make (kare) the time (vakhat) to meditate (dhyān).

[23] MMV 28.32: rātre jame to dhyān thāy nahīṃ. Otherwise (jame to) meditation (dhyān) does not happen (thāy nahīṃ) at night (rātre) [if one has eaten after dark].

[24] MM 28.10: satpuruṣo to divas be ghaḍī rahe tyāre vāḷru kare; ane be ghaḍī divas caḍhcā pahelāṃ game te jātano āhār kare nahīṃ. A virtuous person (sat-puruṣo) then (to) when (tyāre) there remains (rahe) two (be) hours (ghaḍī) of daylight (divas) they should take (kare) supper (vāḷu), and two (be) hours (ghaḍī) before (pahelām) the day (divas) has ascended (caḍhcā) one would like (game), those (te) are the types of (jātano) eating (āhār) that are not to be done (nahīṃ).

[25] MM 28.13: care prakāranā āhār rātrine viṣe tyāgvāthī mahadphuḷ che. There is (che) great merit (mahadphuḷ) from the renunciation (tyāgayāthī) with resepct to (viṣe) eating (āhār) the four (care) types of (prakāranā) food (āhār) during the evening (rātrine).

[26] MM 28.14: e jinavacan che. This (e) is (che) the words of the liberated beings (jina-vacan).