Sramana 1999 07

SR No.: 525038
Original Sutra Author: N/A
Author: Shivprasad
Publisher: Parshvanath Vidhyashram Varanasi
Publication Year: 1999
Total Pages: 200
Language: Hindi
Classification: Magazine, India_Sramana, & India
File Size: 9 MB

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(kavala-ülüra) dcposilcd (prakṣipta) in the body as bcforc, even in the absence of thc ālāra-sanjījā. A kovalin must lakc such food, thcy argued, in order to sustain himself, i.c. lo satisfy uic biological conditions of hunger (kşudhā) and thirst (trọnā), uic two painful seclings (asäră-vedaniya) which, being a primary condition of all crnbodiment, must risc voluntarily. one who has brought an end to all desires.29 But the Svclāmbaras probably did not forcscc uic pcrils in pcrinitting a kevalin uic morsels or food (kuvula-ālāra), for once it was admitted that cvcn a kovalin may cal, albcit without the urgings of thc āliāra-sanjñā, there was no way of preventing the possibility of his consuming the forbidden food. The Svetāmbara canonical story of Malāvīra's cating of kukkuta-mümsa-decades aster his attaining omniscicucc--apparently for curing himself of the dehydration causcd by the magic local tirown by tic Ājivika Gosāla is a case in point. Nolwidistanding uic opinion of the old Svetāmbara commentators and of tic conscnsus of llic Jaina public in our times that what was catch was not any kind of meat but a mcdicinal herb-probably bījapūra-kaļāha or belphal-he fact still remains that Maltāvīra could have been accused of such an act only because the Svclābara tradition did provide for vic possibilily of a kovalin caling any food at all.30 This precisely sccms lo bc Dic point of controversy sciz.cd upon by the Diganbaras wlio vchemently rejected the idea of a kcvalin ever cating any food subscquent to the attainnent of omniscience. They maintained uiat with the end of thic desire for food (ālāra-samjñā) also came the end of all hunger and thirst for a kcvalin, as well as the need for answering uic calls of nature, and also of slccn. Thcy declared that with thic altaimcnt of ouniscience the body of a kevalin automatically undergoes a bio-chemical change, as it were, his blood bcing transformed to milk as in the case of heavenly beings (deva), srecing liim totally from hunger and thirst and thus from thic dependence on the 'kavala-āliāra' for ever. This transformed body needs no additional nourislument for its sustenance ouir than Ural which is automalically provided by the nokarma-varganā, a kind of karmic mallor responsible for maintaining thic structure and mass of a given body. This subllc karmic maller is involuntarily drawn 10 tic soul in a continuous Now by lic incchanisms of thc rāma and thic āyu-karınas, sorces which, at the timc of Ice present rebirth, liad projected lic human body of uic kcvalin and had also determined its longevity." The Digambaras proclaimed that the transformed