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140.
A CULTURAL STUDY OF THE NISITHA CURNI
accept meat-diet.1 In such circumstances, greater punishment was enjoined upon a monk who accepted meat while wearing his monk-robes (salinga).2
Besides, meat was also taken by the Jaina monks for purposes other than eating. It is said to have been used for curing certain diseases like fistula (bhagandara).8 The oil haṁsatella, which was extracted from the body of a swan, was also used 'for medicinal purposes. Keeping in view the various references that are found in the text, we have to accept that the Jainas took a practical view of the question of flesheating, and that the NC. at least allows the monks to save their life even by taking meat, although the monks had to atone for it during their later period of life.
Drink--As in food so in drinks a great variety ranging from fresh water, milk and butter-milk to perfumed water, juices, syrups as well as intoxicating liquors®, can be found. Fresh water was procured from wells, ponds, springs and rivers for drinking. In the Tosali Vişaya water of ponds (tala) was used for drinking which was termed talodaka”, water of springs or streams was called dharodaka", while the water brought from the great rivers like Ganges or Sindhu was termed as maha salilodaka. In Rājagļha hot-water-springs (tavodaga) existed in abundance. 10
1. NO. 3, p. 217. 2. जत्थ सत्थे गामे वा जणो विसेसं जाणति-जहा साहू पिसितं न भुंजंति, तत्थ जति
Afisitor fra EU ila at 306_NC. 3, p. 217. 3. httir HFT, SI TE 510 Tas Talhuifà, fenfifty Tin rifat-NC. 1, p. 100. 4. NC. 1, p. 121. 5. LAI., p. 127. 6. qto e-ett-SGT HIFTTH-NC. 3, p. 287. 7. Jalat PENC. 4, p. 43. 8. ETTESİ FET RICH-NC. 4, p. 38. 9. HETESTETI PTIETY HIGIE-Ibid. 10. aratari tre NC. 4, p. 43; also atcatena TTFLERS_Brh. V. 4,
p. 959,
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