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## Pindianiyukti: An Observation
**125. Not abandoning food is also a cause-defect.** The *Anugardharmamrita* does not mention cause-defect. In *Pindianiyukti*, six purposes of food are specified for the Muni:
1. **Vedana-Kshudha:** There is no greater pain than hunger, therefore, food should be taken to alleviate it.
2. **Vaiyavrutya:** A hungry person cannot serve, therefore, food should be taken for the proper service of the sick, elderly, ascetics, etc.
3. **Iryapatha-Shuddhi:** A hungry person cannot be aware of the Iryapatha, therefore, food should be taken to properly perform the Iryapatha and the six essentials.
4. **Samyama-Preksha:** Food should be taken for the proper observance of Samyama, contemplation, etc.
5. **Pranapratyay:** Without food, physical strength weakens, therefore, food should be taken to sustain life.
6. **Dharmachintan:** In a state of no food, the Sadhu is not able to use knowledge-reflection, contemplation, etc., therefore, food should be taken.
**Reasons for not eating:**
Similar to the six reasons for eating, the Agamas mention six reasons for not eating. The *Pindianiyukti* mentions the same reasons that are also indicated in the *Uttaraadhyayayana*, *Sthananga*, etc.:
1. **Atanka:** In case of sudden illness like fever, etc., to prevent it.
2. **Upsarga-Titiksha:** In case of an attack by a king, etc.
3. **Brahmacharya-Suraksha:** To protect the nine secrets of Brahmacharya.
4. **Pranidaya:** To show compassion towards living beings in rain, dew, etc.
5. **Tap:** For fasting, etc., up to the Paunmasik Tap.
6. **Sharira-Vyutsarga:** To shed the body, for Sanlekhana or fatal fasting.
**Other defects of Paribhogaishana:**
The *Bhagavati Sutra* prohibits the consumption of food that is *Kshetratrikrant*, *Kalatrikrant*, and *Margatrikrant* in the context of the Muni's diet. There, consuming food before sunrise and then consuming it after sunrise is a *Kshetratrikrant* defect. Consuming food taken in the first watch in the last watch is a *Kalatrikrant* defect.
**Note:** The *Brihatkalpa*, *Nishitha*, etc., and their commentaries use only the terms *Kalatrikrant* and *Kshetratrikrant*, the term *Margatrikrant* is not used there. The interpretation of the term *Kshetratrikrant* in the *Bhagavati* is debatable because it relates to time, not place. In this context, the commentator Abhaydeva Suri and Acharya Mahaprajna have discussed it in detail in the *Bhagavati Bhashya Bha. 2 p. 336*.