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Jaina Ethics
be a mere formality but should cut at the very root of attachment.
Transgressions of bhogopabhogaparimāņavrata
The transgressions of this vow according to Tattvārthasūtra are limited to restriction on food. They are eating of (1) articles having life, (2) articles mixed with other articles having life, (3) articles in contact with those having life, (4) articles not fully cooked, (5) articles conserved by fermentation.1
The Svetāmbara tradition replaces the third and fifth aticāras of this list by mentioning the consuming of uncooked food and hollow-vegetable products, respectively, as aticāra of this vrata. According to Somadeva, taking of prohibited food (nişiddhāhāra ) and such food, the preparation of which has not been supervised personally (avikṣitāhāra), are the first and fifth aticāras of this vow; the fourth is the same as that mentioned in the Tattvārthasūtra; and the second and third, though different in name, are substantially the same.
Samantabhadra has made a substantial contribution in enhancing the scope of the aticāra of this vow. In keeping with the wider spirit of the vow, he enumerates the following aticāras? :
(i) Lack of indifferenee to the poison of sensual pleasures (vişayavişato’nupekṣā).
(ii) Remembering past pleasures ( anusmrti). (iii) Indulging in pleasures after enjoying them (atilaulya). (iv) Acute craving for pleasures in future (atitrşā). (v) Excessive indulgence (atyanubhāva). Now we take each aticāra individually :
1. Sacittāhāra : The word Sacitta means body of those who have one sense, as prthvikāya or apkāya or vegetables.3 Siddhasenagaộin says that anantakāyas are to be avoided. Vegetables etc. should be taken only when they have been rendered as acitta by cooking, etc.
1. Tattvärthasūtra, 7.30; Also Upāsakadaśānga, 1.51; Sāgardharmāmsta, 520. 2. Ratnakarandaśrävakācāra, go. 3. rogaśāstra, 3.98 (p. 196). 4. Ganin, Siddhasena on Tattvärthas ülra, 7.30.
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