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23.) Since the path to moksa shown by you is auspicious, it's not just a support but a proper and unfailing support.
His idea is like this : for those who surrender to God in a proper way, the way of moksa shown by God is definitely a proper support for them. And they will be able to proceed in that path without much problem. Even an ordinary man who takes the support of His feet too will get salvation. Such was the nature of the 'support'. There won't be any obstructions or troubles.
Hence it is a must to add 'samyak' to all the three characteristics viz., 'udyotakam, alambanam and pranamya' representing darsana, jnana and caritra. 3. BHAVAJALE
On reading the 4th pada "alambanam bhavajale patatam jananam", there arises a doubt as to the usage of jale (water) instead of jaladhi (ocean). Normally people say, "samsara sagara" only and not "samsara jala". Jala (water) is not a synonymn of ocean. Then we must try to understand the intention of the author for such a usage. He has used the word bhava first and then jala. Bhava jaladhi is bhavajala too i.e., a drop of water of ocean is called water only. Not only did Sri Manatunga Surisvarji help people from getting drowned in ocean, but tried his utmost to prevent from getting drowned in droplets too. Passions and sensuous objects are to be cut at their roots. As long as this has not happened, attempts must be made to be free from getting drowned in droplets. He invites people to save themselves from the cycle of birth and death. Passions attract beings towards objects every second and people are instructed to keep themselves away from even drops of water. 4. PRATHAMAM JINENDRAM
People generally think that it is proper to recite The Bhaktamara Stotra in the vicinity of the idol of Sri Adinatha at Siddhachala. It is also proper to recite the same at the sacred shrine of Kulpakji or at the new temple at Solaroad where also the idol of Lord Adinatha has been consecrated. Anybody can recite The Bhaktamara Stotra before the idol of Lord Adinatha but how is the recitation done in the sacred Uvasaggaharam Parsvanatha shrine or Shankhesvar Parsvanatha shrine proper ? So also the recitation of the stotra at the beautiful Sakunika Vihar Temple dedicated to Sri Munisuvrat Svami.
All these doubts are to be answered and they find an answer in the phrase, "prathamam jinendram". While explaining the significance of this phrase Sri Gunakara Suri has said that this Stotra can be recited before any Arihant Bhagavan. It is a pervasive stotra. It does not pertain to a particular jina but is dedicated to jinas in general. We must make our hearts one with paramatman. The phrase prathamam jinendram has to be understood accordingly.
People interested in polymics may say that the Lord whom the devotee reveres is his jinendra. But Rev. Manatunga Surisvarji accepts multifaceted doctrine (anekantavada). He has come to evaluate the nature of the world properly. He would tell the plaintiffs. "See oh friends, you can call any god jinendra. We subscribe to the theory of niksepas. Any one can be "dravya jinendra". What we speak of is "bhava Jinendra". That is why, the poet has not used Rsabha or any other word to refer a particular jina but gave primacy to the word jinendra.
He used the general term jinendra but by using the adjective "prathamam" with it he had shown his expertise. "Prathamam" brings out the significance of the word jinendra.
Normally prathamam jinendram may mean first jina. But "prathamam" may also mean, "important, best, the ancient" etc.
Sri Manatungacarya praises bhava-jinendra and not dravya-jinendra i.e., one who has conquered the passions hatred etc. Of the four niksepas, bhava niksepa is considered most important. There are many stotras and stavans, but whom would have Sri Manatunga addressed in this stotra by just referring to prathamam jinendram. Sri Gunakara writes that prathamam may mean 'familier, famous' too and the word may mean Tirthankara in general. The word prathamam too sounds a general word as jinendram appears.
Philosophers say darsana means general knowledge - formless and undifferentiated knowledge and it is not an object of dispute. The differences and false knowledge cast their
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Rahasya Darshan
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