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MATERIAL CULTURE
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references to the practice of betel-chewing can be found in the contemporary literaturel which reveal that betel-eating had by then become a common practice amongst the people.
Food-habits and Customs—Some idea regarding the foodhabits and customs of the people can also be had from the text. Moderation in food was always enjoined, and overeating was never appreciated. Thirty-two morsels of food were supposed to be sufficient to keep a person alive.2 An ideal monk was expected to take only this much of food as his diet.
Different food-customs were observed in different regions. In the Kośala country the place of dining (ahara-bhūmi) was besmeared with cow-dung; lotus-leaves and flowers were strewn over the ground, the earthen-pots were properly arranged and only then the people had their meals. S I-Tsing also found the same practice being observed by the people of his time as he wrote: "Ground, before taking food, is strewn with cow-dung, and fresh leaves are scattered over it." In the Koukana country rice-gruel (peya) was offered first at meals, while in Northern India parched barley-meal (saktu) was offered first and other articles of food were served later. The monks from the Korikana country could easily withstand the dry and coarse food (ayambila), but the monks from Sindhu were accustomed to rich and spicy food (vaṁjaṇamisa). They were even allowed to take the same. In certain regions, as in Northern India, people were habituated to night-food.? In these regions the Jaina monks had to be allowed to take food
1. In the Harsacarita (p. 85) of Bana Sudrsti is mentioned as having ps red with betel leaves. In the Kadambari (para 15), Sūdraka is shown as
गृहीतताम्बूल: । 2. NO. 1, p. 144. 3. et Filialaug BERHA Rata taraf-NG. 1, p. 51. 4. Takakusu, op. cit., p. 25. 5. Yra to vodi ET PRO OTT, 57TË TY-NC. 1, p. 52. 6. NC. 1, p. 145. 7. Test Hught Tietty GIF, FET STREE_NO. 1, p. 154.
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