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HISTORY OF JAINA MONACHISM
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Some scholars, ignoring the explanation of the commentators, hold the view that these phrases refer to the eating of flesh. The commentators, on the other hand, explain the words pudgala' and 'animişa' as varieties of fruits,211 the 'kapotaka' as 'kūşmānda' or a pumpkin, the 'mārjāra' as a kind of gas (vāyuvišeşa) 212 or a vegetable called 'virālikā' and the 'kukkutamāmsa' as 'bījapūraka katāha'.213
The question can be rightly solved if one takes into consideration the fact that Mahāvīra was the principal advocate of Ahiṁsā. It was he who denounced the sacrificial practices of contemporary society and declared that all beings, great and small, desire to live. In the light of the role of Mahavira, therefore, it is correct to fall in line with the commentators.
Right since the times of Mahāvīra todate --- all these 2500 years -- the Jainas have been known for their scrupulous practice of Ahimsā. No other sect--nor even the Buddhists - has been so vigilant about non-violence. This tradition which has been a matter of everyday practice with the Jainas suggests that the words should be interpreted in the way the commentators have done.
Even apart from considerations of the traditional advocacy of Ahirsā by the Jainas, one has to admit that a word is likely to have two meanings and hence we may not be wrong if we accept as correct the explanations by the commentators.
Proper and Improper Donors :
As we have already seen, the monk visited all the houses irrespective of the status of the families residing in them. He went to beg food to such places where he was not known.214 If he frequented the same houses, then the people were likely to remark 'that (men become monks) because they will not work and are wretched. 215
He was, therefore, to approach only "unblamed (ädugunchiä), uncensured (ägarahiä) families, to wit, noble families (uggakula), distinguished families (bhogakula), royal families (rāïņnakula), or ksatriya families, or families of the Ikşvākus and Hari, those of cowherds, barbers, merchants,
211. See Dév. (Ed. ABHYANKAR), p. 28 (Notes). 212. Ibid., Bhag. p. 691a. 213. Ibid. 214. Stkr. 1, 7, 27 (p. 296). 215. Ibid, 1, 3, 1, 6 (SBE, XIV, p. 262).
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