________________ Pancastikaya-samgraha anger (krodha), he engages in devotion to the supreme souls, like the Arhat and the advanced ascetics (sadhu). He becomes a right-believerwith-attachment (saraga samyagdrsti) and his conduct, at that time, is based on the others - parasamaya. When such a worthy and knowledgeable-man (nani) is called 'parasamaya', will the man whose conduct is tainted black by the dirt of attachment (raga), etc., not be called "parasamaya"? Acarya Kundakunda's Pravacanasara: अरहंतादिसु भत्ती वच्छलदा पवयणाभिजुत्तेसु / विज्जदि जदि सामण्णे सा सुहजुत्ता भवे चरिया // 3-46 // जो मुनि-अवस्था में अर्हतादि पञ्चपरमेष्ठियों में अनुराग और परमागमकर युक्त शुद्धात्म स्वरूप के उपदेशक महामुनियों में प्रीति अर्थात् जिस तरह गौ अपने बछड़े में अनुरागिणी होती है, उसी तरह प्रवर्ते तो वह शुभरागकर संयुक्त आचार की प्रवृत्ति होती है। The course of conduct for the ascetic (muni, sramana) engaged in auspicious-cognition (subhopayoga) consists in devotion (bhakti) to the Arhat, etc. (the five Supreme Beings), and fervent affection (vatsalya) - similar to the tender love of the cow for her calf - for the preceptors of the Doctrine. The ascetic (muni, sramana) who is rid of attachment to all possessions (parigraha), but is not able to establish himself in his pure-soul due to the tinge of passions (kasaya), engages in devotion to the Arhat and affection for those worthy preceptors who preach the pure-soul nature. Only to this extent he has the tinge of attachment (raga) in external objects, and deviates from establishing in the puresoul-substance (suddhatmatattva). Thus, the marks (laksana) of the ascetic engaged in auspicious-cognition (subhopayoga) are devotion to the Arhat and affection for the worthy preceptors. 316
