Ratnakarandaka Shravakachara

SR No.: 010669
Original Sutra Author: N/A
Author: Jugalkishor Mukhtar
Publisher: Manikchand Digambar Jain Granthamala Samiti
Publication Year: 1982
Total Pages: 456
Language: Hindi, Sanskrit
Classification: Book_Devnagari
File Size: 7 MB

Page 345

प्रथमः परिच्छेदः।
दिदर्पः । रागद्वेषमोहाः प्रसिद्धाः । चशब्दाञ्चिन्तारतिनिद्राविस्मयमंदस्वेदखेदा गृह्यन्ते । एतेऽष्टादशदोषा यस्य न सन्ति स आप्तः 'प्रकीर्त्यते' प्रतिपाद्यते। ननु चाप्तस्य भवेत् क्षुत् , क्षुदभावे आहारादौ प्रवृत्त्यभावादेहस्थितिर्नस्यात् । अस्ति चासौ, तस्मादाहारसिद्धिः । तथा हि । भगवतो देहस्थितिराहारपूर्विका, देहस्थितित्वादस्मदादिदेहस्थितिवत्। जैनेनोच्यतेअत्र किमाहारमात्रं साध्यते कवलाहारो वा ? प्रथमपक्षे सिद्धसाधनता आसयोगकेवलिन आहारिणो जीवा इत्यागमाभ्युपगमात् । द्वितीयपक्षे तु देवदेहस्थित्या व्यभिचारः। देवानां सर्वदा कवलाहाराभावेऽप्यस्याः संभवात्। अथ मानसाहारास्तेषां तत्रस्थितिस्तैर्हि केवलिनां कर्मनोकर्माहारात् सास्तु । अथ मनुष्यदेहस्थितित्वादस्मदादिवत्सा तत्पूर्विका इष्यते तर्हि तद्वदेव तदेहे सर्वदा निःस्वेदत्वाद्यभावःस्यात् । अस्मदादावनुपलब्धस्यापि तदतिशयस्य तत्र संभवे भुक्त्यभावलक्षणोऽप्यतिशयःकिं न स्यात् । किं च अस्मदादौ दृष्टस्य धर्मस्य भगवति सम्प्रसाधने तज्ज्ञानस्येन्द्रियजेनितत्वप्रसंगः (स्यात् ) तथा हि-भगवतो ज्ञानमिन्द्रियजं ज्ञानत्वात् अस्मदादिज्ञानवत् । अतो भगवतः केवलज्ञानलक्षणातीन्द्रियज्ञानासंभवात् सर्वज्ञत्वाय दत्तो जलाञ्जलिः । ज्ञानत्वाविशेषेऽपि तज्ज्ञानस्यातीन्द्रियत्वे देहस्थितित्त्वाविशेषेऽपि तदेहस्थितेरकवलाहारपूर्वकत्वं किं न स्यात् । वेदनीयसद्भावात्तस्य बुभुक्षोत्पत्तभॊजनादौ प्रवृत्तिरित्युक्तिरनुपपन्ना १ अस्य स्थाने 'विषाद' इति पाठःख ग। २ जैनेनोच्यते ख-पुस्तके नास्ति। ३ णोकम्म कम्महारो कवलाहारो य लेप्पमाहारो।
ओज मणो वि य कमसो आहारो छब्बिहो णेओ॥
णोकम्मं तित्थयरे कम्मं णारेय माणसो अमरे। . . कवलाहारो परपसु ओजो पक्खीण......॥
विग्गहगइमावण्णा केवलिणो सम्मुहदो अजोगी य। सिद्धा य अणाहारा सेसा आहारिणो जीवा ॥ ४ तर्हि इति ख ग पुस्तकयो नास्ति ।
..........

Translation AI Generated

## First Chapter:

**Pride.** Raga, Dvesha, and Moha are well-known. Ch, Chinta, Rati, Nidra, Vismaya, Manda, Sweda, and Khed are also included. These eighteen doshas are not present in an Aapta, who is declared (proclaimed) as such.

Now, would an Aapta experience hunger? If they did, then due to the absence of activity in eating and so on, there would be no sustenance of the body. But they do exist, so there must be a way for them to obtain sustenance.

Indeed, the sustenance of Bhagavan's body is dependent on food, just like the sustenance of our bodies. Here, a Jain asks: Is only food sufficient, or is it Kavalaahara?

In the first case, the Siddhasadhanata of the Aharin Jivas who are Asyogakevalin is accepted by the scriptures. But in the second case, there is a contradiction with the sustenance of the Devas. Since the Devas do not have Kavalaahara, their sustenance is still possible.

Perhaps their sustenance is through Manasahara. If so, then the sustenance of the Kevalins is through Karma-Nokarma-Aahara.

If the sustenance of the human body is like ours, then there would be a constant absence of sweat and other such things in their body. Even though we do not experience such an excess, it is possible for them. Would there not be an excess in the form of the absence of eating?

Furthermore, if the Dharma we see in us is achieved by Bhagavan, then there is a possibility that their knowledge is generated by the senses. Indeed, Bhagavan's knowledge is sensory knowledge, just like ours. Therefore, since Bhagavan cannot have knowledge beyond the senses, like Kevala Jnana, the offering of water to the sun (a gesture of respect) is given to the concept of omniscience.

Even if there is no difference in the nature of knowledge, if that knowledge is beyond the senses, and even if there is no difference in the sustenance of the body, would the sustenance of their body not be dependent on Kavalaahara?

The statement that they have the desire to eat, and therefore engage in eating, due to the existence of the object of desire, is not valid.