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HISTORY OF JAINA MONACHISM
303 (10) Haständu (hatthindu): "One whose hands were bound'. (See
below). (11) Nigadabaddha (niyalabaddha): 'One whose feet were bound with
fetters'.
In both these cases, it was difficult for the donor to offer alms. But if such persons were in a position to move without trouble and if there was no likelihood of their falling down,
then the monk was allowed to accept alms from such persons. (12) Vivarjita (vivajjiä): "A person devoid of some limbs. Besides
the possibility of such a person falling down while offering alms,
people condemned monks who accepted alms from such persons. (13) Trairāśika (terāsi): A eunuch'. Due to frequent alms-taking
from such a person there was a likelihood of the eunuch developing intimacy with the monk leading to the breaking of selfcontrol. Moreover, people suspected the very nature of such monks. Monks, however, were permitted to approach eunuchs
of auspicious nature for food. (14) Gurviņi (guvviņī): "A pregnant lady'. As there was a possi
bility of the pregnant lady having abortion or miscarriage while getting up to offer alms, monks were prevented from accepting alms from such women. It may be noted, however, that the 'Sthavirakalpika' monks did not accept alms from a lady far advanced in pregnancy, while the 'Jinakalpikas' did not accept
food from a lady from the day she was carrying. (15) Bālavatsā (balavaccha): 'A woman with breast-fed child'. If
a lady kept aside her child whom she was feeding, and got up to offer alms to the monk, then the child was likely to be attacked by a cat, etc. or it might cry. Hence it was not deemed proper for a monk to accept food under such circumstances.
The 'Sthayirakalpikas' accepted food from such a lady if her child was grown up enough as not to be attacked by a cat,
The 'Jinakalpikas', however, did not do so. (16) Bhuñjānā (bhuñjantī): 'A lady taking meals.' If after seeing a
monk, she got up and washed her hands, then it involved himsā of water-bodies and the monk was thus unable to accept alms from her. But if the monk approached her before she had begun
taking meals, then he could accept food from her. (17) Ghusulinti: “A lady churning curds'.
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