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Studies in Jainology, Prakrit
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observed the vow for three days trodding the path of Right Faith, Knowledge, Conduct and Penance. In some inscriptions as well as in literary works the practising of this vow is simply referred to as 'tapambhattam' or 'tapambattar'. . These have been discussed by scholars like Dr.B.A.Saletore in his Medieval Jainism, (Bombay, 1938) pp. 172ff; Prof.S.R.Sharma in his Jainism and Karnatak Culture, (Dharwar, 1940), pp.124 ff; and Dr.P.B.Desai in his Jainism in South India and Some Jaina Epigraphs (Sholapu, 1957). The author generally refers to this vow in terms of Samlekhanā, Samadhimarana and Samnyasana, and at times in those of Bhaktapratyākhyāna as noted already. Samnyasana, however, recurs in greatest number and Samlekhanā in the smallest. It should be noted that these details are not available in the parallel contexts of the corresponding stories in other Ārādhanā Kathākośas viz., of Harishena, Śrīchandra, Nemidatta and Prabhāchandra. Jaina Scriptures classify all human food under four heads : asana (that which is swallowed), pāna (that which is drunk), khādima (that which is chewed), and svādima (that which is tasted). Two terms ‘mahamahime' and 'pujc' are used here. The first means worship offered by princes and the second, worship offfered by commoners. gahā 639. gāhā 2007. (i) It is worth nothing at this context that pujā plays an important role among the Digambaras and especially among the followers of the tradition laid down by Achārya Jinasena. It is one (the first) of the six daily karmas to be performed by the householder. Hence in order to encourage the
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