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monk. The reason behind this rule is that the lay-devotees of Jainism should always take pure food and be prepared to offer faultless food to a monk at any time.87 Na kumbhi mukha pagigganhati, na kalopimukhā pațigganhati, na elakamantarań, na dandamantaram, ma musalamantaran ( 8-11 ) are the Sthapita and Misra dosas pertaining to food in Jaina asceticism.88 According to these rules, the utensils and things cooked therein should not be mixed :
Pasanndehi ya saddham sägarehim ya jadaņlamuddisiyam. Dādumidi samjadānari Siddhan missam viyāņāhi. Pāgādu bhāyaṇāo annambi ya bhāyananhi pakkhaviya, Saghare vã paraghare vá nihidam thavidan viyāņā hi 89
sankattisu (16) is the Praduşkara (sankramana) and Rnidoşa of the Mülacara. According to them, the food for Jaina monks should neither be collected nor be borrowed from any other places. This indicates that a donation should be made according to one's capacity.91 So ekagiiriko va. dvägariko vā. satiagăriko vā hoti ( 20 ) are identical with the Acinna dosa. A muni should not go begging beyond seven houses. He is supposed to have returned in case he could not get alm2. Na dubinam bhuñijaminanari, (12) Na gabbhiniyā83, (13) Na püyamanay 494 (14) Na puri santara gatāya (15) are identical with the Dāyaka Dosas, according to which a woman who is eating ( ghasatti ), is pregnant (gabbhini ) or is nursing a baby (piyamūnaris dūrāyari ) is not eligible to offer alms to a monk.85 Na ehi bhadantiko, Na tittha bhadantiko (4) Na uddissakatan (6) are related to Uddista-tyaga, according to which a Jaina monk does not accept any invitation. ( 1ddistam pindamapyujjhed ).
Mode of eating
We have already seen that a Jaina monk (Digambara) does not possess anything except a water-pot and a broom. He therefore eats food in the hollow of his palms in a standing position. The hattha palekhano (3) indicates the same mode of eating of Jaina saints in an ironical way. The Muttacāro (2) also perhaps hints the same, Somadeva points out here that
