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Jainism and Meat-Eating
: 191
आहच्च पडिगाहिए सिया, तं णो 'हि' त्ति वएज्जा, णो 'अणहि' त्ति वएज्जा सेत्तमायाए एगंतमवक्कमेज्जा। अवक्कमेत्ता अहे आरामंसि वा अहे उवस्सयंसिवा अप्पंडए जाव अप्पसंताणए मंसगं मच्छगं भोच्चा अट्ठियाई कंटए गहाय से त्तमायाए एगंतमवक्कमेज्जा अवक्कमेत्ता अहे ज्झामथंडिलंसि वा अट्ठिरासिंसि वा किट्टरासिंसि वा तसरसिंसि वा गोमयरासिंसि वा अण्णयरंसि थंडिलंसि पडिलेहिय २ पमज्जिय २ तओ संजयामेव पमज्जिय २ परिठ्ठवेज्जा। (६३०)३
The interpretation of para 629 is this: "A monk or a nun need not accept E3tiga at has an Eceti in his or her alms, only for the reason that such foods contain much of the non-eatable and very little of the eatable parts.
The same thing has been reiterated, with greater stress, in details, in the next para, which says that, if a monk or a nun happens to go to a certain house for alms and any inmate of the house asks him or her whether he or she will accept E315 Fi he or she should say in reply that estige H is not acceptable to him or her. He or she can accept only thici and not 34fgers. In spite of this, if the host persistently puts ag 37fget tid in his or her vessel against his or her will, the monk or nun should use Hi Fosgri the eatable part and should put away 31sguis one the non-eatable part in a safe place such as burnt up ground heap of bones, heap of scrape iron etc. which should be devoid of insects and other small creatures".
In the first instance let me try to explain the meaning and use of the words, which I have used in the original untranslated form in the above paragraph, because most of the critics have taken their stand on these words and interpreting them in their own way, have gone so far as to say that meat-eating was common among the Jains of old.
It is quite evident that in the compound PE 31f5 ci the latter part is 37fgai, and not 34ff, because in the same quotation its own derivatives अट्ठियाई and अट्ठिअण are used'. अट्ठि (सं० अस्थि)= bone.
