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fl*- BkAtapanam mhdmaU attiedhvani rdjdbhut sinha sauddso n&tKct so rndnsa bhofotid bStati pfdsottgttui prattsevamdtto rasa trsna dhyamtsdtta panttaya ntittsdni mdnusyd ttyafd bhaksUttvdn tanttidditdni chu tnited tnd tya jndti bandhudfargendpt pantycMah prdgeva pour- ajana paraih svardjya vtsaya parttydgddtcha nuthad vyasana ntdsdditavdn mdnsa hetdh. “0 ^’nse man, there flourished in old tiroes R<r/<r Stnfia Saudaso. He became too much covetous of ^meat-eatmg. He used to eat the human flesh owing to heav>' desire for it. He w as therefore abandoned bj* his fnends, ministers, caste people and others# Before this, he was dethroned and bamshed out of bis coontr}' the citiaens He suffered great miseries on account of flesh.” Ifote. 1 bis statement about Saudaitfts written in the same way in the Padmaparam of the Digambar J ains Ahims\ 259 ^ -STl^wiiy gn^j ^ Ihaiva cha mahantate janmani sapfaitdirc^epi lirdme prachura mdnsa laidyadaH prasangena'nise- vamdttd mdnusamdsddd ghord dd kd va etd kinyascha sanjdyante Jdti panvarte cha mahdmate tathatva mansa rasadhyavasdna tayd sinha vydj^ira dupi Vrika taraksu mdrjdra lambtdudtt kddi prachura mdnsdda yotiisu vini pdtyante, “Even in this ^er> life, 0 wis** in<in, the\', who are addicted to too much flcsh-eaUnR, on account of great greed become eaten of human flesh, voraaous and demonlike On change of birth, on account of their greed for flesh the) are fallen in flesh-eating gemi of lion, tiger, >\olf, hj’ena, cat, jackal, oal etc.” snf^ ftro- flit <%SSjfeR s[n*nF9^^ ^TRirf^i sir5t ^ 5raT 5IRf ’ VidillFlUg % Yadtcha mahduucte mdmsam na iathandiana kech- ana bhdksa yeyur na tanmddnain ghdtcran mulya hstsr 260 ]\msM AND Buddhism At inahdmate prdyah pranino niraparddhtno badbymite svalpadanya hetoh kostham mahh mate rasa it tend ydtntH sevttam mattsatti tnanvsyanyapt tndntisambhdks’ yante kimpunantara tnriga pakst prdtie sambhfita tfumsani prdyo mahdmate rndnsarasa tnsnarfatndam tathd tathdjdla yantra mdviddhant moha purusatr yach- chhd bunt kiturabhraka kaivartddayah khechara hMchara jalachardn prdiitno napard dhino n^prakdram mulya hetor vtsasantt “0 Hise man, neither flesh should be eaten nor murder should be done on that account, mostly for the sake of money, harmless living beings are killed, ver} fcAi on account of other cause It is painful that for the great desire of flesh, even men eat the human flesh, VI hat to speak about the flesh of animals and bird^^ etc. Most!} for the sake of deluding persons pained bj the desire of eating flesh, killers of birds, lambs and fish through their nets and machines kill birds, deer, fish etc., harmless creatures to gam money.” ?rf iuFk'^fir, xnr ^ AH1M5\ 261 itRrfew ^ m ^ to ^ ^icT. SI ^ rfH snjftci si rai ^ m S!?sr- AtW/kt mahdmate akntkamakante masankalpitam ttdma mdnsam kalpyama^t yadupdddydnujdniyam ireuiiebhyah bhavtsyati tu punar mahamaU andgate- adhavam mantaiva sdsant pravrajitva sakyaputnyattvam prerttjdndndh kdsdya dhvaja dbanuo moha purusd mittbyamtarkopa hatachetso vtmdha vinaya vtkalpa %ddtnah satkdya dnsH yuktah rasa ifihia dhyavasit- dstdm tdm mdnsabhaksana hetvdbkdsdm grataha ytsy- antt mama c/idbbfffd khydaam ddfavyam mansyattfe tattadartiiotpatu ntddnam idlpayttva vaksyanti iyam iirfbotpaUt rasmn ntddne Bliagavata mdnsa bbojam manujndtam ialpyamiti pramta Vhojanesu chdktam syayum cba kila tatbagatena part bbuitamih m cha tnabdmate kuira chit mtre prcdt sevitavyamtya nujndtam pranifa bbojanestt va desifam KalpyamtH. "0 uise man, there cannot beanj flesh eatable, which may be undone, not caused to be done or not supposed to be done , on account of which 1 may order It for the disciples. In the future time, there will occur in m) order some, who having adopted the conduct of monk and having pledged to follow the order of the Sakyaputra and having pat on the flag of red clothes will be deluding and addicted to bodilj pleasures. Thev 262 J\iNisM \ND Buddhism will have many false notions in their minds and declare different rules of conduct. They will be desirous of taste and shall compile books giving false arguments for ilesh-eatmg. They will maintain that which I have never told. They will tell matters in support of flesh- eating. They will say that I have ordered it for this reason, that I have counted it among the eatables and that Bhagavan has himself eaten flesh But, Q nise man, I have never ordered flesh m any sutra, nor told 'it to be eatable nor counted it among good eatables." “ Sift sTOjft sirjjiJigs^rerc snsreftr HkKi ft w aft’s snftai?ncr. am w srar:, ft wsp^ aam i wteftraft araisssa ftaarasnasRir* ftaaia* 9#ir: ^rlaftra: aoareft- ’ct:, Nahi mahdmate dryasrdvakdh prdknta mmisyd- hdra mdJiaranii kutaeca mdnsarudhtrdhdramaltalpyamt dharmdhdrdU mahd mate mama srdvakah pratyeka bttddha Bodhisattvaicha nd tmsd hdrSh prdgfiva tatka’ gatdh Dharma Kdya At mahdmate tathdgatd Dkarina- hdra sthttayo wfwisoAdyo na sarvdmisdhdra sthitayo AtttMSA 263 ^iinidsafva hhavopaheraua tnanatsani vdsand sarva hlesa dosa vdsaitdpagatah aU‘Winukta cJitttaprajmh mrvajnSh aatva-dafstuah aanaaattvatka puttaka aama darsino nuthdkdfmikdh soham tdahonuae aa/vaaattvaika^ putra ka aanjM amt kathamiva svapufra tndnaa twtnuj* vasyam paribhcSttunn itdvakabkydfi kuta eoa avayam partbhokhmi, attujnatavdnasnutt Sravakebhyah soayam vd paribliukta vmtttt tnahd mate nedam sthdnam vtdyatet “ 0 w ise man I Arya Stavakda do not even take the natural human diet, hon can thej eat the re^iectable flesh and blood? Mj disciples are followers of Truth and so are the self-intelligent ones and other Buddhists. They are not flesh-eaters. Such were the Tafhagataa in the former times . .Taihagataa have Truth as their body, the} In'e on Truth, they do not support their bodies with flesh. They never take any flesli They have given up desire for all the worldly* objects The} are free from ell the defects causing misery. Th^ are full of unattached discrimination, all-knowing, all- perceiving. They look towards all the creatures like their sons. They ere veiy compassionate. Similarly* t look towards all the m^eatures as my sons how' can t order my disciples to eat the flesh of my sons and how can I eat it There is no question of this that I ordered my disciples for it and that I have myself eaten it.” 264 J4IXISV AXli BudUHISM AW. The same chapter has some verses in the t*nd : a few are given here : — ii \ ii g MS Ti gg irarfir i ^ipft n STOW JTRflil ^ I tnwi^ II II TOWW raqtej:ii II ^ ^nsraiJ aratrwct ^j^ii \o ii JTOPsr 5q|RFnM ^^5irs>ct ^oif i ^ t i3r: ii Vi ii Madyam mdn^am paldnduacha na hJiaksayeyam mahd' mane, Bodhisattvaii mahdsattvair bhasadbbir Jttta puagavatb Vdnsam cha palanduscha mady&ni vtvtdhdntcha, Grinjanam lasunam chatva yop nttiyam vtvaiyayet 5 Ldbhdrtham hanyate saHvo mdnsdrthan diyate dhaiiam, Ubhautaw pdpaharmdnaa pachyete rouravddisu ® Ha^haksya mahdmeghe ntrvdiidnguli mSlike, tjankdvatardstttre cha mayd mdnsam vivarjitam Yathaiva rago moisdya antardyaharo bhavet, Tathaiva mdit->a madyddyd antardya haro bhavet 20 Tamdnna bhahsaye n mdnsamudteja nakaram m Idtdtsadharm nruddhattvdddrydndntesa vai dhvajah 24 Ahimsa 265 C wise man ' The conquerors have said that w'lne, desh and onions should not be eaten by any Buddhist or great Buddhist 1 \ monk should alua}s abstain from flesh, onion, many kinds of intoxicating liquors, gadic, and turnip 5. He, who kills an} creature for money and he, w'ho pa}s money for it — both of them are evil-doers and shall fall in the Rourava etc , hells 9 I have prohibited flesh in the follow'ing scriptures (]) Htisti kaks}’a, (2) Mahfl megha, (3} Nirvan&nguli malika (4) and Lank&vatArasutra. 16 Just as attachment is obstructive to liberation, so is fltsb, wine etc obstructive to mrv&na 20. Therefore flesh, which is fearful to the creaturS: and IS contran' to the conduct for liberation, should not be eaten This is the flag of the Arya people 24 iVote This LankavatSra sfltra is also very old It appears lo me that when the Pali sutras w^ere at first compiled in Ce}lan in the first century A D and flesh- eating was supported therein through any argument then this sutra appears to have been written in answer to that This Lankavat&ra sutra explicitly prohibits any Buddhist from taking any flesh The saying of those persons who declare that they do not themselves kill the creatures, they only buy flesh from the market and so th^ are not guilty of any injury is contradicted in this sutra When they pay money in change of flesh, 266 Jainism and Buddhism then they are in tact indiiectl} promoters of killing. The butchers and fishermen kill the animals on this understanding that their flesh is sold and is used b) the people. When they are getting money for the sake of fleshi th^ go on continually killing the animals. Really they, who buj flesh, are the inducers of kilUng the dumb creatures. Those monks uho sa> mat th^ accept a hat is given to them onij in alms, that they do nojt suppose of having flesh and therefore they ace not guilty* of ktUing animals, even if thm accept and eat flesh, should deepl} consider on their arguments. It is a rule that whatever is accepted bj anyone is approved by the same. Accepting flesh proves approval of that food. This approval of flesh bj the monks produces this conviction in mind of the donor* layman that there is no harm in eating flesh, when our worshipful monks accept and eat it Thus the laymen remam flesheaters, and are obliged to induce the killers to kiB the aaimak for flesh. Just a monk if supplied with the flesh of a man or a dog, refuses to accept it, because he fces not approve of it, similarly he should not Bccept any kind* of flesh.