The Doctrine of the Jainas, Described after the Old Sources c8.229.2

c8.229.2

This in the first line follows from the Āhāra-paya Pannav. 28 (498 b). The theory distinguishes between the āhāra in ābhoga-nivvattiya and anābhoga-n. (498 b), i.e. between the āhāra which, or, rather, the satisfaction of a demand for being supplied with matter (āhārattha), rests on intention (ābhoga) (comp. also Pannav. 544 b), and the one that happens unintentionally. In the first case we find a.o. the omission of the meal in the fast of the cauttha-bhatta (§ 156). The attracted mass is called avīci-davva acc. to Viy. 644a when being complete, and vici-d. when lacking one or more paesa; but we hear nothing more in detail about it. Moreover the āhāra is lom’āh. (first mentioned in 506b) and pakkhev’āh., and we are tempted to understand by it either continuous or dosed supplies. But the loma concerns undifferentiated appropriation, whereas the pakkheva concerns the taking of food through the mouth.¹ In addition to these two ways of taking in matter (oy’āhāra)² there is the quality of maṇa-bhakkhi pertaining to gods who attract matter by mere wishing.³ Regarding the remaining contents of Pannav. 28 we may but mention that those beings owning a body of transformation take in inanimate matter only, while those having an earthly body take in both animate and semi-animate matter (mīsa) additionally (498 b).