Aspects of Jaina Monasticism

Author(s): Nathmal Tatia, Mahendramuni
Publisher: Jain Vishva Bharati

Page 87

under
Only a single party should enter the house, because the entry of more than one party is likely to entail fifteen blemishes of preparation, udgama-dosa (beginning from ādhākarma and ending in anisṛṣṭa, the blemish called ajjhoara (Skt. adhyavapuraka) being included miśrajāta)78. (a-b) Concerning the quantity of the edible, etc., it is laid down that a full meal could be accepted if the food was cooked regularly for a fixed number of ten persons. But a monk is not allowed to go to such families on the next day, because the alms-giver may add some more quantity to the usual one in order to accommodate such monk, and consequently incur the blemish of ajjhoyara.79 But if the food is cooked for an indefinite number of persons, may be ten or even less, irregularly, a monk is permitted to go there for alms everyday without break. (cd) The same rule applies with regard to the salty dainties and dainties incensed with pepper, jiraka (cumin seed) and other condiments. (e) As regards time, it should be strictly observed, because otherwise the blemishes of avaṣvaṣkaṇa and utṣvaşkana may be incurred.
(xxi) Divisions of the Jaina Order and Commensality: The Brhatkalpa Bhāṣya80 gives a very valuable information of the days of its author, regarding the divisions of the Jaina Order into different gacchas (stems). The Bhāṣyakāra characterizes his own gaccha as samvigga (Skt. samvigna) and those of others as asamvigna. Among the samvignas again, there were two
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branches sāmbhogika81 (commensal) and asāmbhogika (noncommensal).
The samvigna monks should not go to the families entertaining the asamvignas, because fifteen blemishes are likely to be incurred there. In special circumstances, for the sake of the old and the sick monks, one could go to such families and receive alms, provided they were absolutely pure and permissible strictly according to the rules.
In the case of non-commensal samvigna new-comers (āgantuka), the rule is that the pre-settled (vastavya) monks might agree to allow them to go to the pivotal families and sustain themselves by means of accepting residua from unfamiliar houses (ajñātoncha),82
In the case of the pre-settled monks being intolerant, the pivotal families might be equally divided for the purpose of alms among the new-comer gacchas (stems) and the pre-settled ones. But, in case the new-comer gacchas were tolerant, they might take to the prac
tice
of accepting residua from unfamiliar houses (ajñātoñcha), allowing the pre-settled ones to go to the pivotal families.
All the above rules were applicable to the Order of nuns also.
If it were not possible to accommodate the commensal party of new-comers in the same abode, they might be accommodated in a separate abode. In such case, the junior ācārya (avama-ratnādhika) and his party should go to the abode of the senior one to take