Food And Freedom

Author(s): Paul Dundas
Publisher: Paul Dundas

Page 33

97 See footnote 86.
98 SMTV, p. 613 lines 9 to 26.
99 KBHP kärikā 3 commentary.
Food and Freedom 193
100 Ibid. rejecting the point that the kevalin possesses knowledge of a particularly intense kind which can have nothing to do with hunger.
101 SMTV, p. 613 lines 26 to 29.
102 KBHP kārikā 26.
103 See, for example, Akalanka, Tattvārthavārttika, volume one, p. 106 lines 1 to 2. 104 KBHP kārikā 25.
105 KBHP kārikā 21 and SNT, p. 231. For pūrva see JSK volume 2, p. 216. The expression désonapurvakoti is canonical. See Bhagavaisutta 12.10 (SA I, p. 670 line 16): desūnā puvvakodi. The expression is defined more fully at Bhagavaisutta 9.31 (SA I, p. 579 line 6): jahannenam sairegaṭṭhavāsāue ukkosenam puvvakoḍiāue. See also Hemacandra, Yogaśastra dvitiyo bhāgaḥ, ed. Muni Jambūvijaya, Bombay 1981, 4.10.1, p. 788: "The fire of anger burns away (the fruit of) that austerity which has been gained for ten million purvas less eight years' and Yasovijaya, Adhyatmikamatakhandana (see footnote 162), p. 61a lines 3 to 4: 'If the kevalins' bodies were not to grow from their ninth year for a period of ten million purvas then they would be perpetually in childhood'. See also KBHP 21 commentary. I assume that nine years here represents the minimum age for monastic ordination. Nathmal Tatia and Mahendra Kumar, Studies in Jaina Monachism, p. 69, without quoting the original expression, say that 'the maximum duration of the (kevalin's) course is one purvakoți less twenty-nine years.' Does this refer to the fact that Mahāvīra renounced at the age of thirty years?
106 SMTV, p. 614 lines 6 to 8.
107 SMTV, p. 614 lines 2 to 6; KBHP kārikā 21. KBHP 22 rejects the possibility of untimely death (apavartana) for the kevalin. For this, see Sukhlal's Commentary on the Tattvarthasutra, p. 126.
108 SMTV, p. 614 lines 13 to 15. The period in which the first tirthankara lived was presumably more suitable for spiritual cultivation than later, more corrupt times.
109 KBHP 29 and commentary. For the eighteen faults, see Helen Johnson, The Deeds of the Sixty-four Illustrious Men, Volume 6, p. 293. For the Digambara list which includes hunger see JSK, Volume 1, p. 141.
110 KBHP kārikā 33 with commentary.
111 KBHP karika 32 with commentary.
112 KBHP kārikā 23 with commentary: food is like life-karma. Also SNT, p. 231 lines 8 to 10 and line 24.
113 See Pannavaṇāsutta, Jaina Agama Series Volume 2, pp. 394–398. See also Deleu Viyahapannatti, p. 208 and Schubring, Lehre der Jainas, pp. 125-126. For the Theravada Buddhist use of the term āhāra see Steven Collins, Selfless Persons: Imagery and Thought in Theravada Buddhism, Cambridge 1982, pp. 208-210.
114 See Suyagaḍamganijjutti verse 171-173. Souls which attract ojāhāra are undeveloped (i.e. still in the womb) while those that attract the other two are developed. One-sensed creatures, gods and hell-beings do not take praksepa food; all other souls in samsara do. According to an alternative explanation given by SNT, p. 229 lines 36 to 39, praksepa is that which is deposited in the body. 115 Quoted by KBHP kārikā 35 commentary, SNT, p. 230 lines 1 to 2 and referred to as authoritative by SMTV, p. 612 line 31 p. 613 line 3. According to this