________________
297
HISTORY OF JAINA MONACHISM also it was attributed to the advice of the monk. Hence, in order to avoid both these, the monk was not encouraged to obtain food by acting as a physician.498
(vii) Krodhapinda (kohapinda):
Such food as was given by the householder to the monk out of fear for his power of penance, or power to curse out of anger, or owing to the monk's being favourite of the king, was not to be accepted.499
(viii) Mānapinda (māņapinda):
Food acquired by a monk out of his pride for personal ability, or when spurred by the ridicule of others regarding one's ability to secure something, was called 'mānapiņda'. 500
(ix) Māyāpinda:
Securing food by deceit was not permitted. In this connection the story of Āsādhabhūti stands as an illustration.
Once Aşādhabhūti acquired modakas thrice by changing his apparel in the house of an actor. The actor was pleased with this and that led ultimately to Āşādhabhūti's giving up monk life and marrying the daughters of the actor. But later on, when on one occasion, he saw them in a drunken and naked state, he again decided to become a monk. But the girls begged his pardon and he gave up the idea. Later on he worked in a drama depicting Bharata's renunciation and took again to monk-life in reality.501
(x) Lobhapinda:
Deciding to accept only a particular type of food out of great liking or greed for it even when other type of food was available, was deemed an unfit conduct for the monk.
In this connection, a very interesting story of a monk called Suyrata depicts him as going mad for the sake of getting modakas and wandering
498. Ibid., 456-60.
499. Ibid., 461-64: Story of the monk whom people gave food owing to their being afraid of his power to curse.
500. Ibid., 465-73: To what extent a monk can go in obtaining ordinary things is illustrated by the story of one Guncandra who being offended by a lady, humiliated her husband in an assembly and secured what he had baited for in the company of other monks.
501. Ibid., 474-80. BULL. DCRI.-38
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