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 157

भावी तीर्थकरत्व ।
इसी ग्रंथमें एक श्लोक निम्न प्रकारसे भी पाया जाता है----
रुचं बिभर्ति ना धीरं नाथातिस्पष्टवेदनः ।
वचस्ते भजनात्सारं यथायः स्पर्शवेदिनः ॥६॥ इसमें, थोड़े ही शब्दों द्वारा, अर्हद्भक्तिका अच्छा माहात्म्य प्रदर्शित किया है-यह बतलाया है कि ' हे नाथ, जिस प्रकार लोहा स्पर्शमणि ( पारस पाषाण) का सेवन ( स्पर्शन ) करनेसे सोना बन जाता है और उसमें तेज आ जाता है उसी प्रकार यह मनुष्य आपकी सेवा करनेसे अति स्पष्ट ( विशद ) ज्ञानी होता हुआ तेजको धारण करता है और उसका वचन भी सारभूत तथा गंभीर हो जाता है।'
मालूम होता है समंतभद्र अपनी इस प्रकारकी श्रद्धाके कारण ही अर्हद्भक्तिमें सदा लीन रहते थे और यह उनकी इस भक्तिका ही परि. णाम था जो वे इतने अधिक ज्ञानी तथा तेजस्वी हो गये हैं और उनके वचन अद्वितीय तथा अपूर्व माहात्म्यको लिये हुए थे। - समंतभद्रका भक्तिमार्ग उनके स्तुतिग्रंथोंके गहरे अध्ययनसे बहुत कुछ स्पष्ट हो जाता है । वास्तवमें समन्तभद्र ज्ञानयोग, कर्मयोग और भक्तियोग तीनोंकी एक मूर्ति बने हुए थे—इनमेंसे किसी एक ही योगके वे एकान्त पक्षपाती नहीं थे-निरी एकान्तता तो उनके पास भी नहीं
जन्मारण्यशिखी स्तवः स्मृतिरपि क्लेशाम्बुधेनौः पदे भक्तानां परमौ निधी प्रतिकृतिः सर्वार्थसिद्धिः परा। वन्दीभूतवतोपि नोन्नतिहतिर्नन्तुश्च येषां मुदा
दातारो जयिनो भवन्तु वरदा देवेश्वरास्ते सदा ॥ ११५॥ १ जो एकान्तता नयों के निरपेक्ष व्यवहारको लिये हुए होती है उसे 'निरी' अथवा 'मिथ्या' एकान्तता कहते हैं । समन्तभद्र इस मिथ्यैकान्ततासे रहित थे; इसीसे 'देवागम में एक आपत्तिका निरसन करते हुए, उन्होंने लिखा है-"न मिथ्यैकान्ततास्ति.नः।"

Translation AI Generated

Future Tirthankarahood.

In this very text, a verse is found as follows:

"He who bears the burden of patience, does not speak clearly about the Lord.
Your words, from devotion, are like the touch of a touchstone, full of essence." (6)

Here, in a few words, the great merit of Arhat devotion is shown - it is explained that "O Lord, just as iron, by consuming (touching) the touchstone (parasa-pashana), becomes gold and gains brilliance, in the same way, this human being, by serving you, becomes a very clear (detailed) knower, bearing brilliance, and his speech also becomes essential and profound."

It seems that Samantabhadra, due to his devotion of this kind, always remained absorbed in Arhat devotion, and this was the result of his devotion, that he became so knowledgeable and brilliant, and his words were unique and possessed unparalleled greatness. - Samantabhadra's path of devotion becomes very clear from a deep study of his praise-texts. In fact, Samantabhadra was an embodiment of all three - Jnana Yoga, Karma Yoga, and Bhakti Yoga - he was not a partisan of any one of these Yogas alone - he did not have any one-sidedness.

"The praise of the fire of the forest of birth, the memory, even though it is overwhelmed by the ocean of afflictions, is the ultimate treasure for the devotees, a replica, the ultimate fulfillment of all desires. Those who are honored, even though they are not elevated, are not diminished, but are always joyful.
May the Lord of the Gods, the givers, the victors, be merciful to them." (115)

One-sidedness, which is taken for the impartial behavior of the doctrines, is called "niri" or "mithya" one-sidedness. Samantabhadra was free from this mithya-ekantata; in refuting an objection in the Devagama, he wrote, "There is no mithya-ekantata in us."