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If the aspirant has faith then he will not be a frightened man not even of death. When one is not afraid of death, what else can frighten him. A life without self-confidence is manifestation of inertness only. That man who is not afraid of death is capable of doing anything in this world. Yes. Any difficult thing.
The word 'amara', deathless is the very second word used by Sri Manatunga in his Stotra. But the explanation of the word amara is given in the fifth sloka. He who has conquerred the fear of death alone is amara. Such a man will easily conquer the other fears too. The other fears are fear of this world; other world; livelihood; fame (i.e., anxiety to maintain one's name and image); ill-fame (i.e., he be not tarnished by any disrepute). An aspirant who understands this becomes confident and consequently fearless. When confidence turns into devotion and devotion into fearlessness in life, then worship becomes happier and leads to immortality. Be it Socrates of Greece or Bhakta Meera of Rajasthan, India, their fearlessness led their ways also to immortality. What could Ajaypal do to Acarya Ramachandra Maharaj ? Could the orders of King Bhoja shake the faith of Acarya Manatunga Surisvarji Maharaj ? It is incumbent that the confidence of the devotee must necessarily manifest as fearlessness. Fearless person does not mind anything and consequently is rid of possessive complex too. Thus one can easily realise that steadfast confidence flowers into devotion. Fearlessness leads to indifference (worrylessness) and then to non-possessive nature.
Explanation of the term ARHAM : The confidence leads one not only to fearlessness and non-possessiveness but to the state of 'NON-EGO' - 'ARHAM' as well finally. The sound 'n signified by an upper stroke in the Sanskrit word (37%)stands for making the soul NON-EGOISTIC, Arham for eternity. The aspirant will then definitely understand the power of confidence in the flowering of success of worship. It is the basis for Bhaktamara worship too. And it is required here.
BHAKTAMARA - PROPER ORDER OF RECITATION
The Bhaktamara Stotra is considered part of The Navasmaran. Generally the study and practice of The Navasmaran follows that of Pancapratikramana. Hence, the worshipper of Bhaktamara must be proficient with the Pancapratikramana-sutra. He must make them his own and memorise them and understand them.
In The Navasmaran too Bhaktamara occupies the seventh place. The nine Stotras are Navakar, Uvasaggahara, Santikaram, Namiuna, Tijayapahutta, Ajitasanti, Bhaktamara, Kalyanamandira and Brhatsanti.
If we look at it from the angle of language, The Bhaktamara Stotra occupies the first place in the recitation of Sanskrit Stotras. The first six Stotras are in Ardhamagadhi or Prakrt language. Thus the worshipper has to recite Bhaktamara when it is to be done and then the other Stotras too. Even if the devout person is not able to remember them in their entirety he must think of the meaning and idea without let or hindrance in his faith and respect to the texts.
Thus it can be deduced that those who want to do Bhaktamara-aradhana must do Pancapratikramana every year according to rules. Such people will naturally be doing temple worship and samayika. Hence the daily recitation and worship of Bhaktamara depend on temple worship, worship of the Lord and worship of Guru and Pratikramana. Such a worship alone will bear fruit and that too manifold. Thus it can be said that The Bhaktamara worship is not a mere recitation but a practice to taste the nector like sweet of Jain-living. But we are not able to say that the same order is followed today. Many memorise Bhaktamara immediately after Navkaramantra.
Our intention is not to dispute the primacy of Bhaktamara. Scriptures say even one sentence of Jinas is enough to awaken the atma from the slumber of ignorance. Hence we cannot disturb those devotees of Bhaktamara, who in other words is following the commands of Jinas only. Our desire is that the worshippers must follow the krama (order) in worship and reap the full benefit. Every year people go to their respective preceptors to pay obeisance but are not in
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Aradhana Darshan
Jain Education International 2010_04
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