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Bhagavat 5:6:139-146
distribution mutually among others of the food, purchased for the monk, up to the one obtained from the anointed king.
5.145 āhākammam nam 'anavajje' tti bahujanamajjhe panṇavaitta bhavati, se nam tassa thānassa aṇāloiyapaḍikkamte kālam karei-natthi tassa ärähaṇā. se nam tassa thāṇassa aloiyapadikkamte kālam karei-atthi tassa ärahana.
A monk who, thinking that the acceptance of the food etc., prepared for the monk is immaculate, propounds the idea among many people and dies without confessing and retracing from such as act, such a monk has not meticulously observed the discipline. But if he confesses and retraces from such an act before dying, he has meticulously observed the discipline.
5.146 eyam pi taha ceva jäva rayapimdam.
The same description as given in connection with the propounding the idea that acceptance of food etc., prepared for the monk is immaculate, in 5.145 is to be given here about propounding the idea that acceptance of the food etc., purchased for the monk is immaculate, among many people...... up to propounding the idea that acceptance of the food etc., purchased for the monk, is immaculate among many people...... up to propounding the idea that acceptance of food etc., obtained from the annointed king, is immaculate among many people.
Bhāṣya
1. Sutras 139-146
In the present dialogue, there are four statements about ādhākarma (acceptance of the food etc. prepared for the monk):
[1] The mental conception that the ädhäkarma food etc. is immaculate. [2] To consume the adhakarma food etc. considering it as immaculate. [3] Considering that adhakarma food etc. to indulge in mutual distribution of such food.
[4] To propound to the masses the idea that the ädhäkarma is immaculate. To indulge in these four blemishes and not to confess and retrace from them is
virādhanā.
These statements are concerned with monastic conduct. Acceptance of food is an important item in monastic life. Lord Mahāvīra prescribed acceptance of immaculate food for the monk. To consider a blameworthy food as blameless is a perverse attitude. To partake of blameworthy food and distribute it mutually among other monks is transgressing the monastic discipline. To propound the blameworthy food as blemeless is but a propagation of wrong ethical concept.
In the canonical texts, there are many classification of blemishes of accepting foods. See the list given below:
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