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A CULTURAL STUDY OF THE NETHA CURNI
loes', goats, dogs and cows has been specifically mentioned in the text, although meat of other animals might have also been used. Various preparations of boiled (pakkani) as well as fried (taliyāni) meat and meat-soup (timmana) were made." The meat-soup (māṁsa-rasa) was supposed to be highly conducive to health. In some of the feasts meat or fish was offered first (maṁsadi, macchadi), while the other articles like rice (odana) etc. were served later.' Meat was dried at a place called maṁsa-khalas and was stored for the season. The Mlecchas and the other lower castes, however, seem to have been more accustomed to take fish and uncooked meat." Besides, as noted before, the Pulindas and the other untouchable castes were habituated of taking meat of the dead cows.". It can thus be assumed from the above account that meat-eating was largely in vogue.
The non-vegetarian diet was common in society, but it has always been a matter of dispute as to what the Jaina monks did in regard to non-vegetarian food. Various contradictory views have been held by different scholars. 11 In the NC. honey, meat and wine have always been regarded as contemptible articles (garahiya-vigati, appasattha-vigati), 2 the use of which was not allowed to a monk in normal circumstances, 18. We know that the Jaina monks even abstained from
1. Ibid. 2. NC, 3, p. 429. 3. NO. 3, p 527. 4. NC. 3, p. 521. 5. ET for afërzifo e FFHÜTE SOTTET HACYtiti pagara-NC. 1, p. 55. 6. ## afterà fè AFTAAI BERFI-NC. 1, p. 158. 7. fi# queŪT HE Brett fasula real sitauila, at wala hufa--NC. 3, p.
222. 8. Haec Fra AHTO Herita, vai sad fa-Ibid. 9. gal TH EITTH Fitda da TATU
TO--NC. 3, p. 518. 10. NC. 3, p. 521. . 11. For references see--Shah, M.V., Jainism and Meat-eating; also Prof.
Kosambi's article on Meat-eating in Purātaltua (3. 4, p. 323). 12. fez faratsit HFTFATA-NC. 1, p. 141. 13. f3702HISHIFTAIRE-NC. 2, p. 124.
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