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Religious Rituals and Practices of the liarnataka Jainas
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personal faith and punctuality, and jealousy at the generosity of others, etc., spoils charity.1 . The Jainas are repeatedly warned against making gifts to undeserving persons. The Jaina texts from Karnataka declare the naked Jaina ascctics, who observe the vow of noninjury and practise austerities, to be the most deserving. The gifts made to those who follow false doctrines and wrong conduct, produce evil consequences such as the feeding of serpents with milk and are considered as futile as sowing seeds on stone. Somadeva shudders at the appearance of thc Buddhists, Năstikas, Šaivas and Ājivikas at the reception of the Jaina inonks because it leads to pollution. In the Ādin purāne, the prince Bharala is said to have refused charity to those who violated the vow of non-injury.5 Somadeva classifies the worthy recipients into five categories. They are samayin or adherent of the Jaina faith, the śravaka or, one who has an expert knowledge of astrology, incantations and omens, the sādhu who has mastered religious austerities and observed all the Jaina religious vows, the siri or the instructor, and the samaradīpaka or one who advances the causc of the Jaina faith. Begging and Dietary Practices of the Jaina Monks
The sacred injunction that forbade the Jaina monks to cook their food themselves made it compulsory for them to go on regular tour for begging food except in the four monthis of the lainy season.
Purity of food and abstaining from night's meal both for the monks and the laymen continued to be stressed in the Jaina circles during the carly medieval age. In order to maintain the Jaina vow of non-injury, Ravisena in his
1. Zasastilaka, pi, ii, BK. viii, p. 410. 2, Padmaputāna, pt. i, ch. 14, vv. 53-5, pp. 309-10;
Adipurāņa, pt.i, ch. 20. vv. 146-8, pp. 458;
Parängacarta, ch. 7, v. 31, p. 62. 3. Tasas laka, cited in K.K. Handiqui, op. cit, p. 281.. 4. Ibid. 6. Adapurūna, pt. ii, ch. 38, vv. 10-18. PP 240-1. 6. KK. Handiqui, op. cit., pp. 234.).
