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Bhagavai 7:1:22-23
-: 511 :
becoming infatuated with, greedy, avaricious, and covetous of them, is, O Gautama! the consumer of drinks and foods that are free from the blemishes of "like charcoal”. The monk and nun who, having received foods, drinks, dainties and delicacies that are unblameworthy and acceptable, eats them without great gust and not indulging in the affliction of anger, is the consumer of drinks and foods that is free from the blemish of "like smoke". The monk and nun who, having received foods, drinks, dainties and delicacies that are unblameworthy and acceptable, eats them as they are (without mixing any other ingredient) is the consumer of drinks and foods that are free from the blemish of "admixture”. This is indeed the meaning, O Gautama! of drinks and foods that are free from the blemishes of “like charcoal”, "like smoke” and “admixture”.
Bhāsya 1. Sūtras 22, 23
In-take of food is necessary for sustaining body. Hence, for the Jain ascetic, six reasons for intake of food have been laid down as injunction (1) for satiating hunger, (2) offering service to the order, (3) restrained movement, (4) practising self-restraint (conduct) (5) sustaining life and (6) contemplating on the spiritual discipline.' Three modes of eșanā (i.e., proper and thorough investigation) are prescribed for the ascetic, with regards to collection of food etc., viz., (1) gaveşaņāparibhogeșana investigation with regards to acceptability of the food etc., (prior to acceptance of food) grahanaisenā paribhogesana-investigation with regads to the food etc. itself while actually accepting it, paribhogesana-investigation with regads to the mode of consuming the food etc..? There are five blemishes of the third mode of esanā (with regards to) consuming the food etc.-(1) attachment to food for its agreeable flavour (2) condemning food for its bad flavour, (3) mixing up ingredients like milk, yoghurt with molasses and ghee etc. in order to convert them into delicious food. (4) exceeding the prescribed quantity of drink and food (5) non-conformation to the six reasons prescribed for accepting and six from abstaining from food. In the Sūtras 22, 23 the first three blemishes have been discussed.
In the present dialogue, we get the exposition of both--the food etc. vitiated with these blemishes and free from them
(1) "Like-charcoal" (saangära)-eating food in an infatuated state of mind.
(2) "Like-smoke" (sadhūma)---to eat food in a state of anger.
The implication of these two blemishes is that the ascetic should not have attachment to agreeable food and aversion to disagreeable food.
(3) “Admixture" (samyojanā)--to mix other ingredients in order to make the food tasty. This prescription is for the practice of freedom for taste. Semantics
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