Illuminating Wisdom from Shri Bhaktamar Stotra - Shlok 1 & 2 | Pujya Gurudevshri Rakeshji

The subject matter of the Bhaktamar Stotra is the recognition of the virtues of the Lord.

It helps one recognise the virtues of the Lord,

and through that, it eliminates the distance, the separation between the Lord and us,

and the secrets of how to attain union with the Lord, have been shown in it.

The Bhaktamar Stotra can also be called 'Bhagwat Shastra' - scripture.

The Bhagwat contains a description of the virtues of the Lord, and so does the Bhaktamar Stotra.

And thus, we can call it 'Bhagwat Stotra' as well.

First, let us understand why it is called the Bhaktamar Stotra - the aptness of its name.

Bhaktamar Stotra.

One reason for that is - the first word of the first verse is 'Bhaktamar',

and the first word of the last verse is 'Stotra',

and when you combine these two, you get - Bhaktamar Stotra.

Alternatively, the Bhaktamar Stotra sings the praises of Lord Rushabhdev.

If you look at the very first verse, in that...

However, it is only the first verse that mentions it,

and the rest of the stotra doesn't say anything about the life stories of Lord Rushabhdev or any such thing,

so this stotra can be sung in praise of any of the Lords.

But the first verse mentions Lord Rushabhdev, so it is also called 'Adinath Stotra' or 'Rushabhdev Stotra'.

Thus, the way Bhaktamar Stotra describes the virtues of the Lord,

if one hears, understands and experiences such feelings for the Lord,

then he becomes 'amar' - immortal, meaning, he attains liberation,

he becomes free from bondages.

So, one that makes 'bhakt '- devotee, 'amar' - immortal, can be called Bhaktamar.

Shri Bhaktamar Stotra.

'Stotra' means - it is written here -

Singing the praises of the awesome, existent virtues of the praiseworthy is 'stotra'.

What does stotra mean?

Singing the praises of the virtues of the Lord who is worthy of being praised is stotra.

Singing the praises of the virtues of the Lord who is worthy of being praised is stotra.

So, 'stuti', 'stavan' and 'stotra' are all synonyms.

If it's short, it's called a 'stuti'; slightly longer is called a 'stavan',

and if it's longer than that, it's called a 'stotra'.

Since this is in Sanskrit, the word 'stotra' is more appropriate for it.

It is written here - As a description of the virtues of Lord Rushabhdev, the foremost Lord of the era,

this incomparable stotra has been accepted and revered by all sects of Jainism.

Among the 9 sacred recitations, it holds the 7th place.

For centuries, souls eligible for liberation, have been consistently memorising it.

A poetic text for which Jain and non-Jain scholars have unanimously voiced their praises,

a text around which commentaries, summaries, comparisons, completions, descriptions, etc.,

several compositions have been created,

the chanting, reading and worshipping of which have been considered miraculous.

Shri Bhaktamar Stotra is such a text, and its composer, Shri Manatung Suriji

was a great Acharya of his times,

a brilliant scholar of Sanskrit and Prakrit languages,

and despite being naturally gifted with several talents,

he was a lover of scriptural knowledge and a capable master of the art of uplifting people;

such was Shri Manatung Suriji, who by his marvellous spiritual prowess,

and his intense selfless devotion, helped greatly in spreading the influence of Jainism.

Acceptable to all sects of Jainism - this is a speciality.

The Navkar Mantra, Tattvarth Sutra and this Bhaktamar Stotra,

these are the only 3 things acceptable to all sects of Jainism.

Digambar; among the Shwetambar - Murtipujak, Sthanakvasi, Terapanthi -

all of these 4 sects accept the Bhaktamar Stotra - this is one of its specialities.

Its subject matter is such, that none of them have a problem with it.

All 4 sects believe in it.

All Jains accept it, the only difference being, they differ on the number of verses in it.

In that too, in the Shwetambar Murtipujak sect, 9 auspicious recitations are of great importance.

In so many households, it is only after reciting the 9 auspicious recitations, that they even have water.

In these 9 recitations, Bhaktamar is at the 7th place.

In the Digambar sect, a great worshipping ritual is performed for it.

And the ritual is celebrated as a festival.

Sometimes, it is continuously chanted; continuous chants like that of a mantra are done.

Similarly, this stotra is believed to be so effective and miraculous,

that, just as we would chant and recite a mantra, Bhaktamar is recited.

It is written, that Jain and non-Jain scholars have been attracted to this stotra.

One who is interested in literature also finds this stotra powerful and attractive.

Why? Its language is suitable to wisdom, its style is simple,

figures of speech and metaphors have been beautifully used.

It is in the Vasant tilika meter, which is very easy to sing,

it is very simple etc. - all these aspects provide it literary elegance,

and hence, those interested in literature are also attracted to it.

Seekers are also attracted to it. Why? Because it propounds selfless devotion.

Not a single verse has any solicitation, any material wants.

Not a single verse has any material wants, which is why, even seekers are attracted.

Because by its recitation, selfless devotion grows in you.

In some places, it does mention - that devotion towards the Lord takes away adversities,

poison is eliminated, diseases are cured, but not as solicitations,

it is to explain the nature of objects.

It is merely a description of the nature of objects;

not as a wish, 'O Lord, may my difficulties be gone by remembering You.'

'O Lord, by Your remembrance, this happens.' that explanation is there.

And that too has been mentioned as secondary. When sensual desires also stop affecting us,

what effect will the poison of a snake have?

One who will recite this, will be unaffected by snake venom,

even sensual desires do not affect him, which are capable of spoiling several births.

And it is nothing extraordinary that it can cure diseases when it can cure even my disease of delusion.

It is not a solicitation, remember that.

It is not a solicitation: 'May this happen! May I get this',

but due to devotion for the Lord, your passions naturally subside and sin is averted,

you accrue karmic merits, with which suitable situations are created,

and adverse situations end.

This description of the nature of things, is seen in a few verses.

It is not a solicitation.

It is similar to how, if you sit under a tree, you receive its shade.

So, due to devotion to the Lord, adversities are averted, suitable situations occur etc. - this happens,

but nowhere, by that intent, has a single verse been composed.

Hence, because it propounds selfless devotion, even seekers are attracted to it.

But even those with worldly aspirations are attracted to it.

The reason for that is those on the ritualistic path,

or those with worldly aspirations,

such people and succeeding pandits, monks, have composed so much literature on it,

like it's written here - comparisons, completions, descriptions, commentaries, summaries,

above that, mantras and tantras on each verse, and by such compositions,

they've made it extremely difficult, extremely miraculous and extremely mystical.

There are mantras on each verse.

This stotra is so powerful, that there are mantras embedded in each verse.

So when you chant the Bhaktamar Stotra, you get the fruits of chanting mantras.

Such accomplishments occur, and tasks are accomplished.

Mantras are interwoven, and hence new mantras...

Mantras and tantra of each verse,

and the miraculous stories associated with each verse,

and by weaving these together, the entire text or stotra has been turned miraculous and mystical.

And with it, so many miraculous stories have been mentioned.

Not just one - about how it was composed,

with every verse...

When this verse was recited, this miracle occurred and so on -

there are 44 - 48 such stories, because of which,

even those with worldly desires get attracted to it.

So let us see, who all are attracted to it -

Those from the world of literature are fascinated by its poetic composition.

Seekers are attracted to it but due to the selfless devotion in it.

And those with sense desires were also attracted to it, which was troublesome.

Once those with sense-desires joined in, the nature of this stotra changed entirely.

This stotra is wonderful, its secrets are wonderful, there are profound teachings in it,

but if these spiritually beneficial meanings are not understood,

then the stotra by which you could have gone from pious feelings to a pure feeling;

instead, you experience an increase in impious feelings.

This stotra is such that anyone who recites it with attention, experiences such fervour,

and he slips into very pious feelings and in that too, purification,

meaning, he attains a high category of pious feelings,

and finally, goes beyond thoughts and becomes steady in the thoughtless state; it is so powerful.

Such a 'miraculous' power - one that creates a miracle of consciousness,

this is the miraculous power this stotra holds.

However, for wealth, power, family, money, the desire for position,

mantras have been created in such a way that,

this mantra is for power...

If you have financial troubles, recite this verse,

and if you desire power or fame, then you must use this verse, mantra, tantra,

and remember this story with it,

and in doing so, its nature got distorted.

So, that stotra that takes one from the pious to a pure state,

that has that potential,

instead, by that very stotra,

one produces impure and impious feelings and

goes into lowly states and incurs spiritual loss - such has become its nature.

There is information about the composer Manatung Suri.

By the end of the 11th century, foreign attacks on India began,

and all the useful literature started getting destroyed,

because of which no proper authentic proven information regarding Manatung Suri is available.

About his life, the time of composition, his initiation, his demise,

no proper authentic proven information is available.

So we have to believe the folk tales.

As per facts presented by researchers, this much is known.

Many researchers studying the 7th century believe...

There are many different opinions on that too, as from the 1st century

to the 13th century, there have been 10 Manatung Suris.

Manatung Suri.

There is not even a slight difference in their spellings.

From the 1st to the 13th century. Now, which Manatung Suri...

All the literature is lost, only these facts are authentic -

Bhaktamar Stotra and its composer is Manatung Suri,

but which Manatung Suri, for that there are various opinions.

Some say, he lived in the 11th century.

In the court of King Bhoj, the incident of Manatung Suri has transpired.

But that also seems unlikely, because in the 11th century,

King Kumarpal had requested Hemchandracharya,

that, "King Bhoj is against Jains,

so why should we learn his Sanskrit?

You kindly create a new Sanskrit grammar."

And Hem-sanskrit grammar was created.

And Hemchandracharya has mentioned Bhaktamar in a text of his.

This means Bhaktamar should have been composed before the 11th century.

In the 10th century, lived Siddhashri Gani,

and he has referenced a verse of Bhaktamar in his text.

This means it was even before the 10th century.

So, this composition is definitely not after the 9th century.

It has been composed between the 3rd and 9th century.

In that, scholars believe, in the 9th century, lived King Harshvardhan,

which is when he was present.

Born in the city of Varanasi,

he was a Brahmin.

He had taken initiation.

The Shwetambars believe that he had taken initiation in the Digambar fold

and then turned into a Shwetambar monk.

Digambars say that he had taken initiation in the Shwetambar sect and then became a Digambar monk.

Both believe that he was a monk.

He was a disentangled monk, so from that point also, we need not get into it.

So, about the time - 7th century, the time of Harshvardhan.

We do not have information about the sect either.

He was a disentangled monk, that's it.

And the story of its creation.

About the circumstances under which Bhaktamar was composed.

It's a long story.

And there are so many stories, I don't know which one to tell you.

I'll place 5-7 random options, you'll tell me which one I should say.

One incident is that it is related to an event during the time of King Bhoj and Kalidas.

King Bhoj of the city of Ujjain or Dhara; the king or ruler of Malwa.

KIng Bhoj and Kalidas and during those times.

One story is related to King Bhoj and the poet Dhananjay.

Another story is of King Bhoj, Baanbhatt and Mayurbhatt,

and there is a story of Harshvardhan and Baanbhatt and Mayurbhatt.

Which one should I narrate?

I have learnt all the stories. Which one should I narrate?

The trustees have put this story here so let me tell you that one.

From the 2 stories, the second one -

it is associated with events during the time of Harshvardhan and Poets Baanbhatt and Mayurbhatt.

Harshvardhan, the King of Varanasi, was devoted to the pursuit of knowledge.

He had great respect for learned men and religious scholars.

Thus several scholars would be present in his court.

There were 2 competent scholars named Baanbhatt and Mayurbhatt who were jealous of each other.

By relation, they were father-in-law and son-in-law.

However, to demonstrate their learning they would compete with each other in various ways.

Once Mayur Pandit...; Mayurbhatt was the father-in-law and Baanbhatt was his son-in-law.

The incident is that there was an argument between Baanbhatt and his wife.

It must have started in the evening, and this incident is of the next morning.

It started in the evening, and just as it happens now, the quarrel went on through the night.

Towards the end, Baanbhatt got tired and fell at his wife's feet,

"Forgive me!"

The wife's anger had not yet calmed down so she ran to hit him on the head.

While this was happening, Mayur Bhatt who was the wife's father and Baan Bhatt's father-in-law,

was passing by to use the bathroom, and he heard this quarrel.

He felt that his daughter is in the wrong and he said something on the lines of "You should not do this."

At that time, the daughter's anger had not calmed down

so she got angry, "Why are you involving in our internal quarrel?"

Just as it happens now.

She was chewing a betel leaf and in her anger, she spat it at her father

and he got leprosy in the areas where the droplets fell.

She curses him that wherever the droplets of the betel leaf fall, he would get leprosy in those areas.

He got leprosy, but he worshipped the Sun God and it was cured.

So Mayurbhatt became widely acclaimed.

Baanbhatt felt jealous and he cut his own hands and feet.

He said, "I will worship Goddess Chandika and get back my limbs."

He did that and it went on.

After all these incidents took place, one day in the king's court, the king was extremely...

Which king?

(Harshvardhan)

In some places, it is King Bhoj and in others, King Harshvardhan.

Whichever you want to believe.

At that time, there was a discussion in the king's court

that such miraculous powers could not exist in any other religious faith apart from Shaivism.

The Jain members of the court who were present respectfully objected to this

and spoke highly about the lustrous Jainacharya Shri Manatung Suriji.

While moving around, Manatung Suri had come to that town at that time.

Whether this has happened in Varanasi or Ujjain, there are many stories about that.

Wherever it has happened,

let us take it as Ujjain, for a change.

So, at that time Manatung Suri had come to Ujjain and the Jain householders

bowed down with reverence and they mentioned the immensely impressive Manatung Suri.

'When Acharyashri Manatung Suri found out about this he said,

"Those devoted to the path of dispassion advocated by Lord Mahavir are always focused on spiritual welfare.

I have never desired to make anyone bow down due to miracles,

however, if the king wants to witness the glory of the Jain religion, it can be done."

In some stories it says that he did not agree to perform a miracle,

he stayed silent, so the king was angered, instigated

and in a state of tranquillity, he was bound and made a prisoner. There this incident took place.

Here it says that he came forward and said,

"I do not believe in making people bow down by performing miracles, but

if you believe that there is no impressive person or no impact of the Jain religion;

then I can show..."

The king invited Suriji to the court with respect and requested him to show his powers.

Suriji asked for his hands and feet to be shackled and for his entire body to be tied up with chains.

Then, each of the ends of the chains were fastened with locks.

He was then locked in a dark chamber surrounded by guards.

Brimming with devotion, words filled with immense reverence sprang from Suriji's heart,

'Bhaktamar pranat maulimani prabhana...'

beginning with these words, a stotra dedicated to Lord Adeshwar was composed.

One after the other, devotional verses were being composed,

there was such an abundance of devotion that with each verse of the stotra,

each of the shackles started breaking and the locks started opening.

In this way, by the end of the stotra all the bonds were broken, the doors of the chamber opened

and he came out free.

Suriji was hailed far and wide and the glory of the Jain order began to spread.

The king organised a grand celebration.

Suriji imparted the Jain principles to the king

and aroused faith in the order of the dispassionate ones in him.

He explained that one should not be impressed merely by miracles.

In this way, he made the king a follower of the dispassionate ones.

From that day until now, having emerged with the purpose of spreading the Jain order,

the Bhaktamar Stotra has constantly been in prominence, it has made a place in people's heart,

it has been awakening the joy of devotion; and in this way its glory is constantly spreading.

In some stories it says that Manatung Suriji was called for, but he was absorbed in meditation.

The servants complained to the king stating that they had asked him numerous times but he had not responded

and adding a few things, they poisoned his ears;

so he ordered them to bring him in whichever state he was in.

He was brought to the court in a state of meditation.

He was asked to speak but he was in silence, in a state of profound meditation so he did not speak.

So, he was bound by chains, by 48 or 44 shackles and imprisoned in the dungeon.

He stayed there the entire night in profound meditation.

In the morning, he began extolling the virtues of Lord Adeshwar with devotion

and 'Bhaktamar pranat maulimani prabhana...' was composed and his chains were broken.

The king then repents and asks for forgiveness. There is a story like this as well.

But these external miracles are of no importance to a devotee.

Even if such a thing happens, it is of no importance.

And even if it does not happen, miracles of the consciousness surely happen,

purification of feelings surely happens; such is the faith of the devotee.

With such faith, let us

begin with the Bhaktamar Stotra.

We will take the first and the second verses together.

Bhaktamar pranat maulimani prabhana

Mudyotakam dalit paap tamovitaanam.

Samyak pranamya Jina paadyugam yugada

Vaalambanam bhavajale patataam jananam.

Yah sanstutah sakal vaangmaya tattva bodha

Dudbhuta buddhipatubhih suralokanaathaih

stotrairjagattritaya chitta harairudaraih

stoshye kilahamapi tam prathamam jinendram.

'The one who adds shine to the lustre of the jewel-studded crowns of devoted heavenly beings,

the one who destroys the multitude of darkness-like sins,

the one who saves the humans drowning in the endless waters of the ocean-like world,

and one who lived at the beginning of this period of time;

bowing down in the right way at the lotus feet of such Jineshwar Bhagwan,

chiefs of heavenly beings who are intelligent due to the knowledge of the principles of all the scriptures,

through the stotra which captivates the minds of beings of the 3 regions and is filled with deep meaning,

they have beautifully venerated the first Tirthankar, Lord Rushabhdev.

Even I shall venerate Him.'

In the first verse...

You have given the exam of the first verse of Atmasiddhi Shastra.

What does it consist of? 1. Auspicious...

Similarly, the first verse contains the auspicious and the second verse contains the subject matter.

The first verse consists of the auspicious prayer in the form of salutations to the Lord.

The second verse consists of the subject matter of the stotra - the resolve to venerate the Lord.

So the first verse contains

salutations at the lotus feet of the Lord who is worthy of veneration.

And the second verse consists of a resolve to venerate Him.

In the following verses; the 3rd, 4th, 5th, 6th verses consist of the enthusiasm of venerating the Lord.

And then the veneration begins, the stotra begins.

In the first verse...

Jineshwar Bhagwan, the first Tirthankar Lord Rushabhdev who is worthy of veneration;

how are His lotus feet described?

3 things are mentioned -

1. The one who adds shine to the lustre of the jewel-studded crowns of devoted heavenly beings

2. The one who destroys the multitude of darkness-like sins

3. The one who saves the humans drowning in the endless waters of the ocean-like world

How are the lotus feet of Jineshwar Bhagwan who lived at the beginning of this period of time?

It states these 3 points.

'Offering salutations at the lotus feet of the one whose lotus feet are like this',

saying this. the second verse begins.

So there are

5 things for us to understand in this.

1. Lotus feet of Jineshwar Bhagwan, who lived at the beginning of this period of time.

Then, how are the lotus feet - 3 points; so 2. to 4.

5. Bowing down in the right way.

5 things. After these 5 things comes the resolution of veneration in verse 2.

That is beautifully expressed as well.

So first is -

whose lotus feet?

Here it says - 'Jineshwar Dev who lived at the beginning of this period of time.'

'Yugni adi' means - the beginning of the time period.

The first propagator of religion in this time period was Rushabhdev Bhagwan.

Bowing down at the lotus feet of Rushabhdev Bhagwan.

At the end it is written, 'I shall venerate Lord Rushabhdev.'

Why is He called the first propagator of this time period?

You would have started preparation for the exam of the second verse, so let me speak in connection with that.

1 time cycle is of how many 'sagaropam' - very large unit of time as per Jain cosmology?

1 time cycle is of 20 'koda kodi' - crore x crore, sagaropam.

It consists of 2 parts -

'Utsarpini' - ascending cycle, 'Avsarpini' - descending cycle.

Utsarpini is 10 koda kodi sagaropam.

From the aspect of the exam...

this is important from the aspect of the exam of the second verse as well,

and it is also very important in order to develop weariness of transmigration.

So, whatever is your intention, it is worth understanding this well.

1 time cycle is 20 koda kodi sagaropam.

Not 20 sagaropam but 20 'koda kodi' - 20 crore x crore or 2000 trillion sagaropam.

The definition of sagaropam will be thoroughly memorised by all in the next verse.

2000 trillion, so 10 each of ascending and descending time cycles...

(10)

Which one is on right now?

(Avsarpini.)

Avsarpini's? 5th era.

Avsarpini's 1st era was of 400 trillion sagaropam,

2nd era was 300 trillion sagaropam,

3rd era was 200 trillion sagaropam,

4th era was 100 trillion sagaropam minus 42,000 years,

and the 5th and 6th era together are 42,000 years.

So... 1000 trillion sagaropam make an Utsarpini and 1000 trillion sagaropam make an Avsarpini.

At the end of the 3rd era of this Avsarpini, Lord Adeshwar was born.

So, the last Lord of the previous time cycle of 24 Tirthankars attained liberation;

the last Lord of the previous time cycle of Tirthankars attained liberation,

and the first Lord of this time cycle, when Adeshwar Bhagwan was born,

let's see how much gap was there between these two?

1800 trillion sagaropam.

Right?

1, 2, and 3, He manifested at the end of the 3rd, so 4 plus 3 plus 2.

And 3 of the next, so 4 plus 3 plus 2, which makes it 18.

For 1800 trillion sagaropam

in 'Bharatkshetra' - region as per cosmology, religion did not exist; the path to liberation was not open.

Land of enjoyment existed, wish-fulfilling trees existed, people were born as twins,

all requirements could be fulfilled under the wish-fulfilling tree.

No action, no religion.

The path to liberation was not open.

No one from Bharatkshetra could attain liberation for 1800 trillion sagaropam years.

Lord Adeshwar opened the path of liberation in this cycle of Avsarpini,

at the end of the 3rd era, Lord manifested and the path to liberation was opened.

It is written here, at the beginning of this time cycle.

It says: 'Samyak pranamya Jina padayugam yugada,'

meaning, one who introduced religion at the beginning of the time cycle,

the 1st 'Naresh' - king, 1st 'Muni' - monk, 1st 'Tirthankar' - propounder of the religious order

and 1st 'Kevaljnani' - omniscient one, which comes in Tirthankar...

Before this, there was the wish-fulfilling tree. There was no societal structure, no monkhood, nothing.

All needs were fulfilled by the wish-fulfilling tree.

Then, the cycle changed and the story changed.

The wish-fulfilling trees vanished,

and He gave guidance regarding the societal structure and family structure.

Then, He gave guidance on religion and monkhood.

He established a 'tirth' - religious order.

Who was the first to do all of these? Lord Rushabhdev.

Salutations at His lotus feet.

The story of Lord Rushabhdev has Nilanjana Devi etc., but we don't have time.

Lord Rushabhdev who introduced religion in this time cycle,

and, opened the path to liberation that was closed for 1800 trillion sagaropam,

salutations at the lotus feet of that Lord Rushabhdev.

Why at Lord Rushabhdev's feet?

Why not His head?

The feet are the most inferior part of the body; which is its most superior part?

Which is the most superior part of the body?

(Head.)

Head. So then the head should be worshipped, right? Why feet?

Why salutations at the lotus feet?

The feet that have been in contact with the earth, and with dirt and dust,

why offer salutations there and not at the head which is superior?

There are a few reasons: If you do salutations at the head, you may bump into it and break your head.

It is the root of the tree that is important;

watering the leaves will not nourish the tree.

Watering the roots enables a tree to live.

One who is interested in the flag but not the foundation;

if a building or a temple is being built, and if its foundation is not strong,

no matter how nice the flag, it is not important.

It is the base that is important.

The base of the enlightened one is conduct and its symbolic form is feet.

Bowing down at the feet also melts one's I-ness.

This is not at all the way in the west; they do a handshake there.

Anything more than this is an insult; it becomes a question of self-esteem.

And here it says that the self, itself, the ego, has to perform the salutation.

Salutations at the feet.

Bowing down at Lord Rushabhdev's feet. So, what are His feet like?

3 are told here: 'The one who adds shine to the lustre of the jewel-studded crowns of devoted heavenly beings,

the one who destroys the multitude of darkness-like sins,

the one who saves the humans drowning in endless waters of the ocean-like world.

How are the feet? Like these 3.

1) Bhaktamar pranata maulimani prabhana mudyotakam

2) Dalit paap tamovitanam

3) Valambanam bhavajale patatam jananam

Salutations by enlightened beings at the transmigration-ending feet of such a dispassionate Lord.

'Samyak pranamya.'

The first is

'bhaktamar'.

'Bhakta' - one who is devotional.

Devotional. 'Amar' means 'dev' - heavenly being.

Here, amar means dev. How?

The lifetime of devs is huge, consisting of countless years.

The first Indra of devlok, Saudharmendra,

he lives for 1 sagaropam - it is a huge lifetime.

So, from the perspective of humans, one who lives a lot is called 'amar' - immortal.

There is an end but it is immortal from the human perspective.

But amar means dev. 'Bhaktivant dev' - devoted heavenly beings.

Their crowns that are bowed in salutation. Some think crown implies Indra.

All devs have crowns but it is a symbol of wealth and kingship,

one who rules, his kingliness,

so, 'crown' can be said to mean Indra.

How are Lord Rushabhdev's feet? Such that even Indra bows down to it.

What did Manatung Suriji mean here,

and what meaning did people extract instead, this is worth understanding.

Even Indra bows down to Him; he wants to say, Indra finds his kingliness inferior and Lord's feet superior.

And we say, "Indra bows down to Him."

The point is Indra bows down to Him.

Crown means your entire wealth; when a king sits on a throne, his crown is on his head.

This crown bows down.

Plus, it has to be a devoted heavenly being, an enlightened one.

When he has such faith, that, instead of all this glory,

Lord Adeshwar's, Lord Adinath's feet are far superior.

This is the faith of an enlightened being.

That, 'I have all this prosperity, but I have nothing.'

He is devoted to Jinendra, binds meritorious karma, and becomes Indra due to it,

and his entire prosperity, which is the fruit of his devotion,

the fruit of his meritorious karma, he finds it all inferior.

He does not want kingliness which is the fruit of his attachment;

he wants the state of omniscience which is the fruit of dispassion.

So, 'bhaktivant amar' - devoted heavenly being;

the enlightened being who is a devotee,

only he has the faith that 'when compared to all my prosperity, the glory of Your lotus feet is greater.'

There are 10 million heavenly beings in the service of the Lord.

In these, Saudharmendra is the lord of 3200 thousand airborne vehicles.

And Ishan Indra is lord of 2800 thousand airborne vehicles.

Such devs. There isn't much time so I am not going into the details,

but just see what their prosperity is like, what their authority is like.

Such devs also bow down.

Where do they bow down? At the lotus feet of Lord Adinath, how glorious are these feet!

It says: The one who adds shine to the lustre of the jewel-studded crowns of devoted heavenly beings.

How are the feet of Lord Rushabhdev, Jineshwar Bhagwan?

First, they are dev, that too of the level of Indra.

There isn't time to describe Indra; otherwise, the description itself would stun you.

it would blind you.

If I begin to describe just his crown...

you will be blinded even more. It is so lustrous.

It is so... the jewel in it,

in the crown, it is so lustrous. But when it falls at the feet of the Lord,

when the crown falls at Lord's feet, it fades out in front of the light emerging from Lord's toe.

Imagine: it is one thing to bring light into darkness. But this brightens something that is already bright.

Understood? If there is no light, just darkness, and there is something illuminating,

it is the darkness that is being illuminated; in darkness.

That is already bright and with this other brightness, the earlier light gets covered,

then, imagine the glory of this light.

The rays of this light fall upon Lord's nail,

upon the nail of Lord's toe, and the rays of light emerging from the toe...

Such bright colourful rays emit from Lord's toe which brightens the jewel in the crown.

How is it already? (Bright.) The jewel is full of light.

But this brightens it further.

'...adds shine to the lustre of the jewel-studded crowns of devoted heavenly beings,'

It brightens the bright - can you imagine it?

Switching on a torch in the darkness and illuminating everything can be understood.

But one that brightens light itself.

It brightens light, wow.

It brightens light, so...

It tells us what the heavenly beings believe.

All our prosperity is inferior, only Lord's lotus feet are...

So, he keeps his crown,

his prosperity is inferior and he desires service at Your lotus feet.

He bows down with this feeling. And why do we do Bhaktamar instead?

To gain prosperity like the 'devtas' - heavenly beings.

Devtas leave their wealth and place their crown, at the lotus feet,

and why do we do Bhaktamar? To eradicate the hurdles in gaining 'Lakshmi' - wealth.

While the symbol of wealth is renounced at Lord's feet,

Bhaktamar is now recited for wealth.

It is to break this delusion that we are studying this text.

What has been shown as inferior, we deem it important and then pray for it.

The devoted heavenly beings say, "We don't worship You because of the brightness of Your nail,

as that is the manifestation of Your karmic merits. But it is the pure soul within that draws us."

This is the method of 'samyak darshan' - right faith; for anyone who wants to attain right faith:

no I-ness and my-ness in prosperity but instead, at the lotus feet of the Lord,

which is deemed to be of greater value;

that is the devotion to Arihant and this is the method of right faith.

This is the process of self-realisation - the transfer of importance.

This is: The one who adds shine to the lustre of the jewel-studded crowns of devoted heavenly beings.

Understand?

2) One who destroys the multitude of darkness-like sins,

Sinful darkness... when salutations are performed at these feet and, when their refuge is taken,

my inauspicious thoughts are destroyed,

and I experience a rise of auspicious feelings and pure transformation.

So, the lotus feet at which salutations can cause pure transformation,

and the darkness of delusion is destroyed,

the darkness of delusion is destroyed, I salute such lotus feet.

Here, it is written sinful.

When we hear the word 'sin', we think of 'vighna' - obstacles.

The lotus feet that destroy obstacles.

But sin means delusion and impure passions.

These delusions and passions are destroyed

and when they are destroyed, externally be it the manifestation of karmic merits or demerits,

internally, this is what happens: darkness of delusion is destroyed.

Inclination to sin will go; no guarantee is given here that past sins will not manifest.

And there is no mention here. Do you understand?

Impure feelings will go but there is no guarantee that manifestation of karmic demerits will go.

Whenever we sing Bhaktamar, we do it to remove the manifestation of demerits.

Who does it to remove impure feelings?

Here, it says 'the darkness of sin', the darkness that is in my soul.

The darkness of sin, impure feelings, passions and ignorance, that is in my soul,

is dispelled by taking refuge at Your lotus feet.

So this is very important, that if there is purity within

but if the karmic demerits are bound to manifest externally, the handcuff may not break.

And if is not bound to manifest, then due to the purity within,

the manifestation of karmic demerits will pass by and karmic merits will manifest, the cuffs may break.

One should not join the incidents of breaking of cuffs and inner state.

And Bhaktamar has direct cause-effect relationship with one's feelings,

and not with any external situation.

Happy or not happy? Happy.

No, if you feel that if the obstacles are not removed, then why should we sing Bhaktamar?

Then I say a major obstacle will be removed, the root of all obstacles.

We probably cannot fathom this.

Today, if there is a financial crisis or breaking relationship or the death of a close one;

only these are considered obstacles. But the biggest obstacle is the darkness of ignorance.

and this stanza has the power to overcome them.

Time...

The one who saves the humans who are drowning in the endless waters of the ocean-like world,

How are the lotus-like feet of the Lord?

Like a ship in the ocean-like world. They would save.

If someone wants to climb to the roof, and there is no support or means to,

and if someone is on the roof and he throws a rope from the roof

and as we climb up due to the support of the rope and reach the roof.

Similarly, to cross the ocean-like world, Your state and Your teachings are a support for us.

'Samyak Pranamya' - true salutations. With no desire in return.

Here, by using the word 'Samyak', he has again cautioned us,

That He is a great person, and offer Him right salutations.

Bow down to Him.

Bow down to Him - this only I cannot understand.

I know that when a very good classical music is being played'

Not classical but whichever you like.

During that, do you have to clap?

Or you just clap automatically?

That is it.

Clapping is on seeing Your hallowed state,

Salutations just happen.

And salutations happen due to my affinity with Your virtues;

not due to support of wealth, status, family; being the reliever of crisis, obstacles, poison...

so many miraculous words have been attached, reliever of crisis...

Remover of calamities. 'Samyak Pranamya', means without desire for anything worldly or mundane,

only due to the affinity of Your virtues; salutations just happen.

After offering salutations,

All the scriptures, second shlok,

Due to the knowledge gained from all the scriptures, the astute king of Devas, Indra,

has sung the glory of the one who has captivated the hearts of the beings of the 3 worlds,

with hymns having deep meaning, I too will sing His glory.

Tirthankars have 34 special attributes.

Among those, 4 are considered to be the important ones.

Jnanatishay, Pujatishay, Vachanatishay and Apayapgam atishay.

Jnanatishay means omniscience. Jnanatishay is result of omniscience...

Then speech is with 35 attributes, so Vachanatishay.

Pujatishay, because He is revered by all.

And 4th is Apayapgam atishay, means that which removes dread, distress, fear, obstacles, misery, sins.

These four are woven in the 1st shlok.

'Bhaktamar pranat mauli mani prabhana' - Pujatishay is covered in this line.

Then, '...dalit paap tamo vitaanam' - Apayapgam atishay is covered in this.

And 'Valambanam bhavjale pattatam janaanam', in that is covered Jnanatishay and Vachanatishay.

Beacuse His omniscient state and His preachings are the only 2 that liberate us.

Because adherence to His state and preachings, liberate us.

Thus, all 4 specialities are woven in the 1st shlok,

And now in the 2nd shlok, he commits to sing the hymn. .

Such a Lord, His lotus feet, the greatness of His lotus feet.

In such lotus-like feet, if salutations are done in the right way, now what?

Now I will sing hymn to praise His virtues,

I will not stop after bowing down.

When does such a feeling arise? In grave situations,

in which we get tensed, do such feelings arise when we are in jail?

Such feelings arise during crisis

that I will bow down to such a Lord and sing hymns in His praise. What type of hymns?

The one whose intellect has become wise after studying all the scriptures,

Indra, the king of celestial beings, the devas,

Here the point is, the king of celestials, Saudharmendra or Shakendra,

the way he has sung Your glory, in the same way, I too will sing Your glory.

This much he wants to tell here.

And then he describes the celestial beings, their intellect and their strength.

So how is their intellect?

they are intelligent due to the knowledge of the principles of all the scriptures.

There, in the first heavenly abode, there is a council called 'vyavsaay sabha'.

It's a name of a library.

There 'Sakal Vaangmay',

Here it is given, 'Yah sanstutah sakal vaangmay tattva bodha',

'Sakal vangmay' means, whatever scriptures, books that can be spoken, are present in this library.

The lord of celestial beings, Indra would go to this library and read and understand all the scriptures.

He is the knower of the secrets of the 12 scriptures, Shakendra, he is a self-realised soul,

and will attain liberation after 1 birth and he is an ardent devotee of the Lord.

So how is the intellect of the celestial beings?

They are intelligent due to the knowledge of the principles of all the scriptures.

Their intellect is described as sagacious; which I do not possess.

Manatung Acharya says devs, possessing great intellect and strength, have sung hymns in Your praise.

I do not possess such intellect, I do not possess such strength, but still I will sing Your glory.

Still tomorrow you all will see how stubborn he is.

You will ask what would be the age of Manatung Acharya that he is being so stubborn. You will feel that.

He was an unattached monk but a child in front of the Lord.

So what is said about celestial beings?

They would go to the 'vyavsaay sabha' and study for years together, and their intellect is so sharp.

Your chief disciples and the celestial beings can sing hymns in Your praise,

I do not possess the intellect like the chief disciples nor king of celestial beings, Indra,

Still I will sing Your glory.

And hymns that the celestial beings or what the Indra sings, how are those hymns?

'Stotraijagattritaya chitta harairudaraih'. This is about hymns sung by the devs.

What type of hymns do celestials sing?

The one who has captivated hearts of the beings of the 3 regions.

The hymn of celestials, how is it?

Their intellect and strength are great.

Intellect is such that they have studied all the scriptures.

So, their hymns also will be so powerful.

Our hymns, how will be our prayers if we sit to write?

How good is our intellect?

He says the celestials have already sung hymns for You,

but right now my devotion,

I do not have strength but I do have devotion.

My strength is not like the celestials. They are Your ardent devotees,

and their strength too is great. I do not have that strength,

but right now, my devotion is leaping a lot.

And just as the celestials have joined all their powers to the lotus feet of the Lord;

their body, mind and wealth.

They have surrendered their wealth, as well as body and mind.

Similarly, I too will join whatever powers I possess.

And it is so good. Some commentators, and I am very surprised, describe it like,

that I will sing better hymns than the celestials.

I said such feelings arise here, not in the heart of a monk.

And I will give a logic for it - I too will sing hymns.

I will sing hymn is ego.

I too will sing. You have so many devotees. I too will sing.

So he does this after destroying the ego. In this word 'too', the ego is destroyed.

I will sing. I will garland You.

I too will garland You.

Where is ego in this? I too.

He is so engrossed, and because of that,

he is not thinking of his strength at all that is he qualified to sing the hymns or not.

Getting engrossed in prayers...

Once Tansen was in the court of King Akbar.

Tansen was singing his songs, chanting...

And Akbar was an expert in classical music, so his head starts swaying to the tune;

Tansen starts and Akbar's head starts swaying to the tune.

And as Akbar's head starts moving, everyone's head in the court too starts moving.

Once Akbar wondered if everyone is understanding what is going on,

which raag is being sung or they are just moving their heads.

He tells Birbal, my courtiers are such experts,

how knowledgeable they are in classical music.

So Birbal says, "let's see tomorrow".

The next day he announces,

that when Tansen sings, whosoever moves his head; his head will be cut off.

His head will be cut off.

So, those who did not understand music, they all resolved to sit without moving.

Then Tansen started.

And those who understood classical music got engrossed,

and they overlooked their heads moving.

And their heads started moving. Birbal said only these many understand.

Once you get engrossed, you forget your head.

And once you get engrossed, one forgets his strength also.

Here, he does not know his strength but an outburst of devotion; devotion has arisen,

and with that devotion, it is said that all Your devotees are...

There are 10 million celestials as Your devotees.

And they possess such special physical power,

special mental strength and power,

not talking of the soul's strength.

But body, mind and prosperity. They have such special strength of wealth.

They can worship with such pomp and splendour.

Just see the description of Mount Meru in the morning.

The celestials who are Your devotees, bow down to You with such pomp.

I do not possess that much strength.

I ring the huge bell and collect everyone and go with them in the plane,

and worship with pomp and splendour like

the celestials celebrate all 5 special events in the Lord's life with a lot of pomp and splendour.

They can worship but cannot do austerities, cannot renunciate. So, they worship with all their strength.

And it is said that Indra goes on Mount Meru to celebrate the birth of the Lord.

Do we have such strength, power?

We may possess such a devotion, but where is such strength?

And it is said that after consecrating the Lord on mount Meru,

Shakendra does the 'Taandav' dance near the Lord. It is said so, he does the 'Taandav' dance.

And sing hymns in His glory with 1008 attributive names of the Lord.

We can write at the most 4 or 5.

Param Pujya, Param Upkaari that is all. We get tired.

We do not possess more strength than that.

How many can we write, Param Vitraagi, Param Dayaalu, Param Mayaalu, Param Krupaalu - that's all.

We have strength of 5-6 words. And Indra's strength?

Due to the study of scriptures, his intellect has become wise, sharp.

What can be said of his strength and vigour?

He does 'Taandav' dance. My hands and feet loosen up by doing Chamar dance for some time.

But my devotion can be like his, I do not possess the strength.

So I say with devotion that the way the celestials have sung hymns for You, I too will do the same.

All the 5 special events in Lord's life are celebrated by the celestials.

and during that, the position of Indra is supreme.

and the auspicious days of conception, birth, renunciation, omniscience and liberation.

So here he says just this,

That I am not fearful on seeing the strength of the devs and Indra,

that I do not possess the strength like Indra,

So instead, it is better if I sit quietly.

Many from us feel that we do not have that strength,

instead, it is better to sit quietly.

If there is an athlete and he is running, a child need not run. He can start walking.

He may not be able to run.

If there is an athlete, if he is running,

a child too will feel like running on seeing him run.

If father is running, child too will feel like running.

Similarly, on seeing the king of Indra's devotion, I too feel like singing hymns in Your praise.

I too will sing hymns in Your praise.

Thus, he sings the glory of the Lord who is worthy of veneration and after offering salutations,

and after resolving to sing His glory, starts the stotra.