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 346

रत्नकरण्डकश्रावकाचार
मोहनीयकर्मसहायस्यैव वेदनीयस्य बुभुक्षोत्पादने सामर्थ्यात् । भोक्तुमिच्छा बुभुक्षा सा मोहनीयकर्मकार्यत्वात् कथं प्रक्षीणमोहे भगवति स्यात् ? अन्यथा . रिरंसाया अपि तत्र प्रसंगात् कमनीयकामिन्यादिसेवाप्रसक्तेरीश्वरादेस्तस्याविशेषाद्वीतरागता न स्यात् । विपक्षभावनावशाद्रागादीनां हान्यतिशयदर्शनात् केवलिनि तत्परमप्रकर्षप्रसिद्धीतरागतासंभवे भोजनाभावपरमप्रकर्षोऽपि तत्र किं न स्यात् तद्भावनातो भोजनादावपि हान्यतिशयदर्शनाविशेषात् । तथा हि—एकस्मिन् दिने योऽनेकवारान् भुक्ते, कदात् विपक्षभावनावशात् स एव पुनरेकवारं भुंक्ते । कश्चित् पुनरेकदिनाद्यन्तरितभोजनः, अन्यः पुनः पक्षमाससंवत्सराद्यन्तरितभोजन इति । कि च-बुभुक्षापीडानिवृत्तिभॊजनरसास्वादनाद्भवेत् तदास्वादनं चास्य रसनेन्द्रियात् केवलज्ञानाद्वा ? रसनेन्द्रियान्चेत् मतिज्ञानप्रसंगात् केवलज्ञानाभावः स्यात् । केवलज्ञानाञ्चेत् किं भोजनेन ? दूरस्थस्यापि त्रैलोक्योदरवतिनो रसस्य परिस्फुटं तेनानुभवसंभवात् । कथं चास्य केवलज्ञानसंभवो भुंजानस्य श्रेणीतः पतितत्वेन प्रमत्तगुणस्थानवर्तित्वात् । अप्रेमत्तो हि साधुराहारकथामात्रेणापि प्रमत्तो भवति नार्हन्भुजानोऽपीति महच्चित्रं । अस्तु तावज्ज्ञानसंभवः तथाप्यसौ केवलज्ञानेन पिशिताद्यशुद्धद्रव्याणि पश्यन् कथं भुंजीत अन्तरायप्रसंगात् । गृहस्था अप्यल्पसत्वांस्तानि पश्यन्तोऽन्तरायं कुर्वन्ति किं पुनर्भगवाननन्तवीर्यस्तन्न कुर्यात् । तदकरणे वा तस्य तेभ्योऽपि हीनसत्त्वप्रसंगात् । क्षुत्पीडासंभवे चास्य कथमनन्तसौख्यं स्यात् यतोऽनन्तचतुष्टयस्वामितास्य । न हि सान्तरायस्यानन्तता युक्ता ज्ञानवत् । न च बुभुक्षा पीडैव न भवतीत्यभिधातव्यं “क्षुधासमा नास्ति शरीरवेदना " इत्यभिधानात्। तदलमतिप्रसंगेन प्रमेयकमलमार्तण्डे न्यायकुमुदचन्द्रे प्रपञ्चतः प्ररूपणात् ॥ ६ ॥ ___ अथोक्तदोषैर्विवर्जितस्याप्तस्य वाचिका नाममालां प्ररूपयन्नाह;
१ अप्रमत्तोऽपि ख । २ सत्त्वानि ख ग । ३ हीनत्व ख।

Translation AI Generated

## Ratnakarandaka Shravaka Achar

**Since the object of desire (bu-bhuksha) is produced by the power of the mohaniya karma, which is an aid to the vedaniya karma, how can it be present in the one who has destroyed moha (delusion), O Bhagavan?** Otherwise, even if there is a desire for food, it would not be free from attachment due to the involvement of the service of beautiful women and the like, which is not different from the service of Ishvara. Due to the perception of the opposite, the destruction of raga (attachment) and the like is seen to be very great in the Kevalin. Therefore, even the extreme absence of food would not be present there, because the perception of the opposite is the same in the case of food. For example, on one day, a person eats many times. Due to the perception of the opposite, he eats again once. Another person eats after a day, another after a month, a year, etc. Moreover, is the enjoyment of the taste of food due to the cessation of the pain of hunger, or due to the taste buds or due to Kevala Jnana? If it is due to the taste buds, then there would be no Kevala Jnana due to the involvement of mati-jnana. If it is due to Kevala Jnana, then what is the purpose of food? Because even the taste of the stomach of the three worlds can be clearly experienced by it. How can Kevala Jnana be present in one who is eating, since he has fallen from the rank of a Shreni and is in the state of a pramatta (distracted)? For even a sadhu (saint) becomes distracted by merely hearing about food, let alone one who eats. This is a great contradiction. Let us assume that Jnana is possible. Even then, how can one who sees flesh and other impure substances with Kevala Jnana eat them, because of the involvement of obstacles? Even householders who see these things with little sattva (purity) create obstacles. How much more so would Bhagavan, who has infinite power, do so? If he does not do so, then he would be inferior to them in sattva. If he experiences the pain of hunger, how can he have infinite happiness, since he is the master of the four infinites? For it is not appropriate for the infinite to have obstacles. Nor can it be said that hunger is not a pain, because it is said, "There is no pain in the body like hunger." Therefore, enough of this unnecessary discussion. This is the explanation of the lotus of the object of knowledge, the sun, in the moon of the Nyaya Kumuda.

**Now, describing the garland of names of the perfect one, free from the above-mentioned defects, he says:**

1. **A-pramatto'pi kha** (Even though he is not distracted)
2. **Sattvani kha ga** (He has sattva)
3. **Heenatva kha** (He is not inferior)