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samskaras. Just to remove the dirt, (temporarily) 'natva' will do. But it requires a 'pranamya' to destroy the samskaras and habits so as not to raise their heads again.
To do pranam, one has to follow the vidhi, the rules and method. It is a must. It is of no use to do a pranam without discrimination, forced by a sudden bout of spiritualism. There is a qualifying adverb to pranam in the verse. It is 'samyak', ("well, "proper"). One can not think of salvation without renunciation and without recourse to the great vows. It is true. Without proper preparation, development of vairagya, one will not be able to go further spiritually. inspite of a monk's dress and definitely can not reach the target.
The word papa in dalita-papa-tamo-vitanam reminds us of 'savvapavappanasano' and naturally of Navakarmahamantra the essence of fourteen 'purvas' by the dicta 'association of thoughts'. The thought of mahamantra is not just mangala but mahamangala.
The word samyak also reminds us of the first sutra of Tattvartha sutra. "Samyag-darsanajnana-caritrani moksa-margah". (Right faith, right knowledge, and right conduct all together form the way of salvation). This sutra is considered to be the essence of all the twelve Agamas. The samyak pranam too must be done to padayuga. Darsana and jnana can be taken as one. Hence equivalent to sruta, represented by one foot. The second foot is equivalent to caritra (conduct). As it is stated in Tattvartha sutra that all the three viz., jnana, darsana and caritra jointly alone lead to moksa, so too by the pair of 'sruta and caritra only', we can say, the way for moksa opens up. Hence samyak pranam "a proper surrender" to 'jinapadayuga' the lotus feet of the Lord is a pre-requisite to moksa.
The style of the great poet Sri Manatunga has got a captivating appeal. He has wielded his pen so effectively. Just as a lamp at the threshold sheds light both ways (dehali-dipa nyaya) the word 'samyak' can be joined with other words too in the verse. Eg., 'samyak udyotakam' 'illuminates well'. So it can be added to "alambanam" also meaning 'great, unfailing support' in rescuing the people who have fallen into the ocean of samsara from immemorial times.
A thinker once asked a pertinent question. "Does the greatness of jina just lie in kindling the light of the gems in the crown of Devas more ?" Normally a powerful light subsides another light i.e., another does not shed or add any light in the presence of a powerful light just as an electric lamp in the sun light. It does not have an identity even. Then what does the phrase "kindling the light more" mean? Since the question of illumination of other lights does not arise, the phrase has to be looked at properly. The word mauli throws up some light on this problem. Mauli (crown), is nothing but the sahasrara cakra, the seventh esoteric place in the form of an inverted lotus. The centre of that lotus 'bindu' is called 'mani'. It shines with the Grace of the Lord.
It is said of Ganadharas, that when they took diksa from the Lord, manah-paryaya-inana arose in them. If we surrender properly to the Lord, the kundalini sakti awakens in the muladhara and reaches sahasrara. It is not difficult to awaken kundalini but it is very difficult to raise it up so as to be led to sahasrara. Yogis say that if the awakened kundalini were not to be led to sahasrara, it may bring problems to the sadhaka. Therefore the awakened kundalini must be brought to sahasrara, where the Grace of the Lord shows up itself by kindling the illumination more. The awakening of kundalini is possible by various modes. But the proper awakening so as to be led to sahasrara, takes place with the Grace of Adinatha only. We salute again and again the feet of Lord Adinatha who subsides the cruel passions (kasaya) and poisonous sensuous objects (visaya). Kasaya and visaya are a natural pair.
Visaya is an open ground for passions to play. The kasayas when manifest are like great magnet for the sensuous pleasures. Hence a 'proper surrender' 'samyak pranam'is a must to Jinendra's feet which destroys both passions (kasayas) and sensuousness in objects (visaya).
A support for him who is drowning in the sea of samsara will not be enough. It must be a proper support. The author himself has made it clear by saying 'nanyas sivah siva padasya munindra panthah' (no other auspicious way (exists) to the place of peace and bliss - verse no
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