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HISTORY OF JAINA MONACHISM
295
Sometimes thieves, taking pity on the monks, robbed others' articles in order to give them to the monks. But in this case also the monks were strictly forbidden to accept such articles.
(xv) Anisrsta (anisattha);
If food owned by two or more owners was offered, then the monk had to accept it only if the gift was given after the common and free consent of all the owners of the food.
This rule was adopted as a precaution against the creation of ill feeling between the different owners.491
(xvi) Adhyavapuraka (ajjhoyara):
If a monk accepted such food the original quantity of which was increased by the householder in order to be able to give it to somebody in charity, then he was said to have done the 'adhyavapuraka' fault pertaining to food.492
This increment in food was done either for those who sought alms given in charity (svagṛha-yāvadarthika-miśra), or for the sake of monks (svagṛhasādhu-miśra), or for the sake of heretics (svagṛha-pakhaṇḍi-miśra). All these three types were unfit for the monk.
The nature of the above sixteen faults may be said to arise out of the improper conduct on the part of the householders and not on the part of the monks.
Utpadanadosas (Uppāyaṇadosas):
These were also sixteen in number and pertained to improper ways of behaviour by monks in seeking food.
(i) Dhatri (dhai):
The monk was forbidden to act as a nurse in order to get food. He was not allowed to give opinion regarding the proper time of and the utility of feeding the child at a particular time. If his opinion proved wrong and the child fell ill, then the people held the monk responsible for that. No efforts of reinstating a dismissed nurse or finding fault with a newly appointed
491. Ibid., 377-78: Story of Manibhadra who gave all sweetmeat balls to the monks without consulting his other friends and had to face trouble.
492. Ibid., 388-91.
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