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 156

स्वामी समन्तभद्र ।
अर्थात् — स्तुतिके समय और स्थानपर स्तुत्य चाहे मौजूद हो या न हो और फलकी प्राप्ति भी चाहे सीधी उसके द्वारा होती हो या न होती हो, परंतु साधु स्तोताकी स्तुति कुशल परिणामकी - पुण्यप्रसा धक परिणामोंकी – कारण जरूर होती है; और वह कुशल परिणाम अथवा तज्जन्य पुण्यविशेष श्रेय फलका दाता है । जब जगत में इस तरह स्वाधीनता से श्रेयोमार्ग सुलभ है-अपनी स्तुतिके द्वारा प्राप्त है - तब, हे सर्वदा अभिपूज्य नमिजिन, ऐसा कौन परीक्षापूर्वकारी विद्वान् अथवा विवेकी होगा जो आपकी स्तुति न करेगा ? जरूर करेगा ।
६८
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इससे स्पष्ट है कि समंतभद्र इन अर्हत्स्तोत्रोंके द्वारा श्रेयो मार्गको सुलभ और स्वाधीन मानते थे, उन्होंने इन्हें ' जन्मारण्यशिखी ' - जन्ममरणरूपी संसार वनको भस्म करनेवाली अग्नि- तक लिखा है और ये उनकी उस निःश्रेयस — मुक्तिप्राप्तिविषयक — भावनाके पोषक थे जिसमें वे सदा सावधान रहते थे । इसी लिये उन्होंने इन जिन - स्तुतियों ' को अपना व्यसन बनाया था- -उनका उपयोग प्रायः ऐसे ही शुभ कामोंमें लगा रहता था । यही वजह थी कि संसारमें उनकी उन्नतिका — उनकी महिमाका - कोई बाधक नहीं था; वह नाशरहित थी । ' जिनस्तुतिशतक' के निम्न वाक्यसे भी ऐसा ही ध्वनित होता है
6
'वन्दीभूतवतोऽपिनोन्नतिहतिर्नन्तुश्च येषां मुदा
।'
१ — जन्मारण्यशिखी स्तव: ' ऐसा ' जिनस्तुतिशतक' में लिखा है । २ येषां नन्तुः (स्तोतुः ) मुदा ( हर्षेण ) वन्दीभूतवतोऽपि ( मंगलपाठकी भूतवतोऽपि नग्नाचार्यरूपेण भवतोपि मम ) नोन्नतिहति: ( न उन्नतेः माहात्म्यस्य हतिः हननं ) । इति तट्टीकायां नरसिंहः ।
* यह पूरा पद्य इस प्रकार है

Translation AI Generated

Swami Samantabhadra.
That is to say - whether the object of praise is present or not at the time and place of praise, and whether the fruit of praise is directly obtained through it or not, but the praise of the virtuous praiser is certainly the cause of a skillful result - a result of merit - and that skillful result or the special merit arising from it is the giver of the fruit of good fortune. When in the world, the path of liberation is easily accessible in this way - obtained through one's own praise - then, O always venerable Namin, who is the wise or discerning person who will not praise you? He will surely do so.
68
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This makes it clear that Samantabhadra considered the path of liberation to be easily accessible and independent through these Arhat Stotras. He wrote them as 'Janmaranyshiki' - the fire that burns the forest of the world of birth and death - and they were the nourishment of his feeling of liberation - the attainment of liberation - in which he was always vigilant. This is why he made these Jina-stotras his addiction - he used them frequently in such auspicious deeds. This was the reason why there was no obstacle to his progress in the world - his glory - it was indestructible. The following verse from the 'Jinastuti Shataka' also echoes this:
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'Vandibhūtavata'pinonnatihati'nantusch yeṣāṁ mudā
।'
1 - 'Janmaranyshiki stava:' is written in 'Jinastuti Shataka'. 2 Yeṣāṁ nantuh (stotuḥ) mudā (harṣeṇa) vandibhūtavata'pi (mangalapāṭhakī bhūtavata'pi nagnācāryarūpeṇa bhavatopi mama) nonnatihatiḥ (na unnateḥ māhātmysya hatiḥ hananam). iti taṭṭīkāyāṁ narasiṁhaḥ.
* This entire verse is as follows