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S. B. DEO technical phrase denoting such category of food was 'adhākarmika' (āhākammiä) which is not to be found newly used in the Chedaśūtras or even in the Niryuktis.
Such 'ādhākarmika' food was, therefore, prohibited.420 Along with that, any articles of food containing living beings, as for instance, raw palm fruit or mango, raw sugarcane, roots, bulbs, seeds, etc. were not allowed.421 Even articles placed on live substratum were disallowed.422 In case the monk happened to accept food in which a living being fell, he tried to take it out, and then ate it or deposited it on a region (thandila) free from living beings.423 If he obtained food devoid of living beings but otherwise unclean (anesaņijja), then he gave it to his disciple who was not till then ordained (sehatarāë aņuţthaviyaë). But if there was no such person with him, then he deposited the food on a place devoid of any impurities (bahuphāsuë).424
Eating of stale (pariyāsiya) food was not allowed, and we have already seen that a monk was not permitted to preserve food upto the fourth porisi, of the day. Hence any stale articles like the pippalī, or powder of pippalī, singabera or powder of singabera, bila or salt (lona) were disallowed.425 Stale food generally gave rise to bacteria due to chemical action or fermentation and hence the rule.
Water was to be drunk as was previously boiled and made lifeless by somebody else. Normally, the nine vikstis-milk (khīra), curds (dahi), butter (navanīya), fat (sappi), oil (tella), molasses (phāniya), honey (mahu), flesh (mamsa) and wine (majja), -were not to be eaten, and their use was restricted, it seems, only in cases of severe illness in rainy season. The ‘agrapiņda?426 and the 'nivedanapiņda 427 were not allowed. So also such
420. Daśā. 2nd Daśā. 421. Brh.kalp. 1, 1; Nis. 10, 5-6; 12, 4; 15, 5-12; 16, 4-12.
On the rule disallowing monks to eat raw, unbroken palm-fruit, JAIN remarks: "The first section of BȚhatkalpa-sutra which prescribes the eating of broken or unbroken, raw and ripe palm-fruit (tala) or the fibres (palamba) for the Jaina monks and nuns, leads us to the olden days of famine in Magadha when Bhadrabāhū migrated to Nepal, These precepts indicate the hardest days through which Jain monks and nuns had to pass and how they had to live on raw palm-fruits and fibres of the trees for their subsistence." -Life in Ancient India, p. 36.
422. Nis. 17, 126-29. 423. Brh kalp, 5, 11. 424. Ibid., 4, 13. 425. Nis. 11, 91. 426. Ibid., 2, 32-36. 427. Ibid., 11, 81.
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