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This is the eternal truth and the essence of knowledge. When Lord Mahävira uttered these three words, His disciples understood and interpreted the nature of the substances in the universe. The nature of human qualities can be explained on this basis. The Jain scriptures were compiled on the basis of these three words.
It seems that there was a general trend that one had to praise the God or Gods of one's own religion, and maybe say that they are superior to the Gods of other beliefs. Prof. Hiräläl Käpadia has said that it is possible that the poet Mäntungächärya was a Hindu1 Brahmin first and then he had accepted Jainism as his faith at some stage in his life. This verse is perhaps his way of saying what he had observed after obtaining the knowledge of Jainism. The verse that follows now gives a little hint that the poet might have been a Hindu first.
Verse No. (21) I believe it was better for me that I have already seen Gods like Hari, Hara, etc., prior to seeing you, because now, after seeing you my heart has attained complete satisfaction. My mind will not be diverted now from you even in the next birth.
Comments: This verse strengthens the point that Mäntungächärya was a Hindu first and he had later converted to the Jain faith. Many Jain poets have tried to portray the similarities and differences between Jain and Hindu images.
Hindu idols are usually found with all sorts of weapons. If one sees the idol of Hara (Shankara) one can observe that Shankara possesses a trident as his weapon. Hari or Vishnu usually has a chakra in his hand, which is meant to destroy the evil powers. Lord Räma is seen standing with bow and arrow in his hands. Whereas the Jain Tirthankaras' idols are found in a seated or standing meditation posture and they are not holding any weapons. Their faces are shown as the faces of Veetaräga (those who have no attachment or aversion). This of course goes with the philosophy of nonviolence (ahimsä) and renunciation.
Verse No. (22) Hundreds of women give birth to hundreds of sons but there is no mother whose son could be compared to you. All directions shine with different stars or constellations, but the East is the only direction, which produces (or brings) the collection of brightest rays (of the sun).
Comments: This beautiful comparison is known as prativästupamä alankära in Sanskrit poetry. In this type of alankära comparison is made indirectly. The poet does not actually say that the Tirthankara's mother is like the easterly direction. He presents two things in front of us separately and makes us compare one with the other.
Verse No. (23) O Lord! Sages believe that you are the Supreme Being, you have the bright colour of the sun, you are spotless and you are beyond the realms of darkness. One can conqueror death by only following your path. O the leader of ascetics (munindra)! There is no better path (Shiva) leading to salvation (Shiva-pada).
P 27 of Bηaкtzμapa, Kaλyz Manir, Namiuna Stotra.
2Na shulam, na chapam' in a poem called Parmatma Dwatrinshika by Siddhasena Diwakar
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