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On having performed Samayika («elf-meditatiom) the horseholder really becomes like a saint, he should, therefore, perform Samāyika (sel-meditation) repeatedly. If the bouseholder who has begun to perform Sāmāyika ( selfmeditation), keeps in mind certain anxieties, then, since he has been occupied with an cnslaved and perturbed mental condition, his performance of Samāyika ( self-meditation is
mo consequence. That is Posadba ( in which) the renommc.cuncut of food and bodily embellishment ( is effected) partially or completely and ( in which the com-performance of bouseholder's busi ness and ( the study of) spiritual values ( for comprehending the significance of equanimity) ( are effected) partially or completely. Besides, in the end of the Posadha this Samāyika (sell-meditation) is performed as a ruke. When the systematic offering of food which is pure, fit to be consumed and which is associated with region and season is made to saints, then, ( that systematic offering) has been proclaimed to be householder's Sikşavrata ( vor of pursuanke) known as Alit hisatvibhāga vom).. The gift is regarded as of four kinds. The division of which bies in food, medicine, books ( scriptures) and fearlessness. The gift of these should be offered. This has been so described in the Upāsakadhyayana ( book of householdkor's life). On understanding wen ( the difference between dicserving and non-deserving recipicots), even if the offering of more food is made to persons without the distinction of deserving and non- deserving recepients, then also the householder becomes praiseworthy. (only in oflering food) what is the use of inquiring into this distinction ? Ob! where even a litke thing fit to be consumed by the saint has not been offered to him, there the virtuous householders who are steadfast in conduct and who are the pursusers of the law of Jiva ( spiritual vátor) do not consume food
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Samanasuttam-Vol I
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