Studies in Buddhist and Jaina Monachism

Author(s): Nand Kishor Prasad
Publisher: Research Institute of Prakrit Jainology & Ahimsa Mujjaffarpur

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STUDIES IN BUDDHIST AND JAINA MONACHISM
of Jainism, the staunch advocate of ahimsa. But as a matter of fact the explanation is purely misleading, firstly because nowhere in the whole of Indian literature such explanation of the terms and phrases concerned is to be traced out, and secondly to seek out pure vegetarian food was an impossibility for the early monks, and thirdly to eat meat or fish not prepared for their sake was normally not regarded as violence The Buddhists were perhaps allowed non-vegetarian food because of the latter two reasons. The right explanation, therefore, is that that non-vegetarian diet was also in vogue among the early Jaina monks which fell into abeyance in due course. But the Jaina insistence on the prohibition of food prepared for self (auddestka) points to the fact that the prohibition under question related to non-vegetarian food prepared for monks. The Buddhists also did not accept non-vegetarian food prepared for themselves. The concept of auddesika food was perhaps originally concerned with non-vegetarian food prepared for monks, and the concept was common to both the Buddhists and the Jainas, which however acquired a general impor tance and wider application to all kinds of food in the Jaina Church.
Moreover, the jainas believe that even living vegetables have souls and they are to be ranked equally with living animals and this is also endorsed by Manu. The vegetable kingdom and the animal kingdom have got the same status so far as fundamental physical functions are concerned. The difference is one of degree and not of kind. A Jaina monk does not partake of even fruits or leaves unless they are boiled and reduced to dead matter They take these boiled food stuff from householders subject to the restrictions noted. If meat can be made extinct of life like vegetable, the eating of it should not logically speaking be incompatible with the vow of nonviolence. Meat-eating however is anathema to the Jaina, Vaişpava and particular sections of the Hindu community. The reason for this distinction seems to be derived from the horror of blood-shed and distressful reactions of animals after slaughter. If so the ban on animal food is due to physical and emotional reaction and not logical consideration.
(iii) The Begging-bowl The most significant thing which was closely associated with food and drink was the begging-bowl. The Buddhists called it patta',
1. MV, 1. 6. 12, p. 12; 1. 18. 66, p. 44; 1. 19. 67, p. 48; 1. 23. 78, p. 58; etc.;
CV, 8. 11. 21, p. 328; etc.