The Doctrine of the Jainas, Described after the Old Sources c10.98

c10.98

cauttha-bhattiya, chattha-bh., atthama-bh., etc. is called he who refuses to take food until the 4th, 6th, 8th, etc. meal, i.e. who spends 1 1/2, 2 1/2 3 1/2, etc. days by fasting, though he may take certain drinks differing as the case may be (Thāṇ. 147a). The moya-paḍimā (Vav. 9, 35; and comm. Thāṇ. 64b; Uvav. 24) as a "small one" lasts 6 1/2 as a "large one" 7 1/2 days; for both of them the drinking of urine (mokam kāyiki) was obligatory.¹ Either was reserved for monks of a strong constitution at the beginning or the end of the hot season. The cauttha- etc. fastings are arranged in artificial systems and sequences. We find their names in Uvav. 24; Thāṇ. 292a, while the ways as to how most of them and some others are being practised are referred to in Antag. 8.² The kaṇag'āvalī, for instance, appears as follows: 4 (abbreviation for cauttha, the following accordingly); 6; 8; 8 times 8; 4 up to 34; 34 times 8; 34 down to 4; 8 times 8; 6; 4. This sums up to 522 days in all. Moreover we have the "short" savvaobhadda-paḍimā of 100 and the "long" s.-p. of 245, the "short" siha-mikkiliya of 187 and the "long" s.-n. of 462 days apart from several more up to the rayaṇ'āvalī of 472 days. In all cases, however, the individual fastings are interrupted by times of recreation (savva-kāma-guṇiyam pārei). The female ascetics of the Antag. carry out such fastings four times each in succession and in connexion with the changes as to the contents of the meals allowed to them (see below). By ascetic positions (§ 157), however, the guṇarayaṇa-samvacchara cycle of 16 months' duration is intensified. and the way they act upon the fasting Khandaga is illustrated by Viy. 123b, comp also Antag. in BARNETT on p. 56. The third aspect of asceticism in eating and drinking is the change of food, of which Uvav. § 30 IV gives nine different kinds (comp. also Thāṇ. 296a) by the name of rasa-pariccāga. We here point out the abstention from the 10 vigai, i.e. milk and its products dahi, sappi, navaṇiya, ghaya, oil, fat, honey, meat and marrow (Thāṇ. 204 b; 450 b). Accordingly we speak of the nivvīya.³ We are told that he who is not able to brace himself upto this abstention (*vigai-paḍibaddha*) may attend lessons no more than he who is illmannered (*aviṇiya*) or unsociable (*aviosaviya-pāhuḍa*, K. 4, 5). But *vikṛti* here certainly stands for "ill-humour", and what is meant is a monk of moods easily getting out of tune. The *āyambiliya* owing to his disposition to sourness has to content himself with eating the sour porridge called *āyambila*.¹ The words of *panta* and *lūha āhāra* are, so it seems, expressions of general meaning denoting old and, hence, dry leftovers.