Disclaimer: This translation does not guarantee complete accuracy, please confirm with the original page text.
## Translation:
**165**
**184.** Food offered to an elephant by its keeper is considered permissible even if the elephant does not see it. However, food offered to an elephant by its keeper is not permissible if the elephant does not see it. If the food offered by the keeper is not seen by the elephant, it is considered permissible.
**185.** Accepting unpermitted royal offerings and food offered to an elephant leads to obstacles and faults like *adattadan* (giving without receiving). Seeing the food offered daily by the keeper, the elephant may break the *upaashraya* (shelter) of the *sadhu* (holy person).
**186.** There are three types of *adhyavapurka* (supplementary food): *swagruhayavadarthikamishra* (mixed for oneself and for those who come), *swagruhasadhุมिश्र* (mixed for oneself and for the *sadhu*), and *swagruhapaashandimishra* (mixed for oneself and for the *paashandi* (heretic)). Cooking more food for these three while preparing food for oneself before the arrival of the *sadhu* or *paashandi* is considered *adhyavapurka*.
**187.** The quantity of rice, water, flowers, fruits, vegetables, and spices varies during the time of offering. This is the difference between *adhyavatar* (supplementary food offered at the time of offering) and *mishra* (mixed food).
**188.** If *yadvadarthikamishra* *adhyavapurka* food is mixed with pure food, it can be purified by simply removing that portion. If *swagruhapaashandimishra* or *swagruhasadhุมिश्र* cooked food falls into pure food, the entire food becomes impure. After removing the portion of *yadvadarthikamishra* *adhyavapurka* food, the remaining food is permissible for the *munis* (Jain monks). However, *swagruhapaashandimishra* and *swagruhasadhุมिश्र* *adhyavapurka* food is not permissible even if the remaining portion is left.
**Notes:**
1. For the explanation of this verse, see the translation and commentary of verse 185.
2. While explaining the word "adi" (etc.), the commentator says that faults like being pulled by humiliation and changing one's appearance to that of a *sadhu* are also generated.
3. While explaining this verse, the commentator says that if the king takes something without permission, he may get angry and dismiss the keeper from his job. The *sadhu* faces the loss of his livelihood due to this, so the *sadhu* is considered to have the fault of *antaraya* (obstacle). While explaining the latter part of the verse, Malayagiri says that seeing the keeper offering food daily, the elephant may get angry thinking that this *mund* (bald-headed person) takes food from me daily. Therefore, seeing the *sadhu* in the *upaashraya*, the elephant may break the *upaashraya* and may even kill the *sadhu*. Therefore, one should not accept food offered by the keeper in front of the elephant (Mavri p. 115).
4. The word "sadhu" is not used in the original verse. The commentator Malayagiri says that "sagarmi se tti atra sadhushabdo'dhyahriyate" (the word "sadhu" should be added here). *Swagruhasramanamishra* is included in *swagruhapaashandimishra*, so it is not mentioned separately (Mavri p. 115).
5. The author has explained the difference between *mishra* and *adhyavapurka* in this verse. In *mishra*, more food is cooked for *yadvadarthik* etc. from the beginning, and in *adhyavapurka*, more rice etc. is added later (Mavri p. 115, 116).
6. *Swagruhayavadarthikamishra* *adhyavapurka* falls under the category of *vishodhi koti* (purifiable).
7. Even after separating that portion from the *swagruhapaashandimishra* and *swagruhasadhุมिश्र* or giving it to the *paashandis*, the remaining food is not permissible (Mavri p. 116).