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Vada ] Nihnavavada
: 301: Thus, a pātra becomes a necessary means of discharging charitable duty to ascetics who receive food from rich persons and distribute the same among the poor. Moreover, if there is a pātra, it would be beneficial to mendicants of all categoriesthose who possess and who do not possess, the able as well as disabled ones, those staying in upāśraya and those coming as guests. If a mendicant possussesa pātra he can receive food into it, and impart the same to one who has not received food. Simi. larly, able-bodied monks would serve the disabled ones and church-inmate would treat a guest. In absence of pātra, no such convenience is enjoyed.
The same should be understoorl of wātraka also, It has been said
Chakkāyarakkhaṇatthā pāyaggbhananam Jiņehim pannatam | Je ya guna sambhöc havanti te pāyagahane vi. (1) Ataranta-bāla-viddhā-sehāesā gura a sāhuvaggā 1 Sāhāraņuggaha aladdhikāraṇā pāya-gahaņam tu. (2)
[The Tirthankara has deemed fit the acceptance of pātra, fit for the purpose of protecting the bodies of the six varieties of living beings. Merits abounding in enjoyment are found in acceptance of pātra also. But the pātra should be accepted for (the benefit of) weak, young, old, new desciple, guests, and sick persons being advised by the preceptor on the grounds of security (of food etc.) in absence of a-labdhi, And, the acceptance of wātra is allowed in case of preceptor being sick, an outsider being rare, and food and drink of real mendicant being given away in charity. ] 26-30. (2575–2578).
In reply to the assertion that "sud bhaņiyamapariggahattham" etc, the Acārya states— अपरिग्गहया सुत्ते त्ति जा य मुच्छा परिग्गहोऽभिमओ। सव्वदन्वेसु न सा कायव्वा सुत्तसम्भावो ॥३१॥२५८०॥ 31. A-pariggahayā sutte tti jāya mucchā pariggaho' bhimaö
Savvadavvèsu na sā kāyavvā suttasabbhāvo. (2580)
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