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should go from house to house to procure food, taking care that no particular item of food is specially cooked for him; further he is not supposed to prepare it for himself. The food given to the saints should not be over-rich, but should be as simple just to maintain his body fit and mind sound. The important factor is that nothing should be prepared out of living (sajiva) or something connected with it. After all, the main emphasis is on the non-violent way of life..
Although it has been elaborately discussed about the quality of foods and the method of getting it in ãcarānga, Daśavaikālika, Bṛhatkalpa and kalpa etc., no provision has been made in these works about the nature and need of expiation (prāyaścitta): expiation has its own operative value. It remakes man. The Niśītha sūtras contain abundantly the references to the need and value of prayaścitta.1
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In due course, the authors of niryukti, Bhāṣya and Cūrṇi also had to discuss in details regarding the value and need of prayaścitta and also make necessary allowance for self-purification, in event of the breach of expiation (prayaścitta).
The formulation of rules regarding the quality of food is based on the fundamental concept of ahimsa. Ahimsa in its full significance has been realised, preached and practised notably in the Jain religion. Taking in view the exceptions to the doctrine of non-violence, similar exceptions were made in case of the permitted foods also.
Niśītha Gāthā (115) declares that it is also an act of himsā if any one burns the idol of one whom he hates or is his enemy; on the other hand, if any one tries to destroy or defile Religion whatever it implies, his statue may be made and injuries should be inflicted upon; this act is not regarded as himsã, and hence the performer of such acts is not a sinful person.2
1.
2.
N. Sūtra-232-35, 39-49; 3.1-15, 4.19-21, 38-39, 112, 5.13-14, 34-35, etc.
N. Gāthā-167.
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