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HISTORY OF JAINA MONACHISM
177 modes of begging, like choosing a particular method of begging, or a particular time, or a peculiar type of food, or donor, may be said to imply the factor of non-attachment which a monk was not normally likely to develop in the event of his regular visits to particular houses.
The element of ahiṁsā was foremost in these rules which made a monk forego not only raw, powdered and vegetable food, but even that which was given with a wet hand or pot, or with a ladle besmeared with other impure articles. Not accepting cold unboiled water, not traversing over mud or bridge or rain-water or ash, etc., implied the effort in the strict practice of Ahimsā. The rule of not taking food at night was also adopted due to these considerations.
A keen foresight was shown regarding hissā in such rules as not accepting food from pregnant women, or that given from a high place. In such cases the donor was likely to get bodily trouble. The food specially done for the monk was also likely to involve himsā and it was likely to contain foodstuffs full of condiments which were harmful to the controlled mode of monklife. With the same view, the monk was not allowed to visit the places of his relatives beforehand.
It is indeed remarkable to note that inspite of the prevalence of nonvegetarian practices of the then contemporary society, Jaina monks advocated and practised vegetarian habits. In this case, the instance of Ariştanemi,234 who renounced the world knowing that several animals would be killed in the marriage feast, would remain unique for all times to come.
The description of a normal size of the morsel of food in terms of a hen's egg need not be taken to mean anything more. Trying to seek more significance in that than necessary would be against the very traditions of Jainism.235 Similar references from other texts have already been discussed.236 It is a tribute to the Jaina monks that they had to undergo strict discipline regarding food even under abnormal circumstances like famine or illness.237
Contemporary rival sects like the Buddhists also were not strict about the vegetarian habits. In this connection, Durga BHAGVAT remarks, "The
234. Uttar. Chapt. 22. 235. See Die Lehre der Jainas, art, 154 for a different view. 236. See pp. 172-73 above.
237. For deviations of the rule, see Nayā. p. 80, where Selaga is said to have taken wine and flesh in illness; Vivāgasuya (p. 53) mentions a doctor who prescribed meat-eating to all including the samaņas; Acar. II, 1, 4, 1 (p. 97) forbids monks to go to such festivals where meat is served.
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