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yogishvaram vidit yogam: the Hindu sage Patanjali, who has written the Yoga books, is referred to as Yogishvara, anekam: the one with many virtues; ekam : as the soul -substance, you are only one; gnän swarupam : you have attained kevala- gyän; amalam : you are free from the dirt of karma particles;
Verse No. (25) The wise ones have worshipped you, therefore you alone are the wisest one (Buddha). You are Shankara because you are the benefactor of three worlds. You have laid down the auspicious path therefore you are the creator (Brahmä) and you are considered the best among men (purushottam = Vishnu)
Comments: Here the poet has very cleverly expressed that Rishabhadeva, the first Tirthankara is also the Lord Buddha, He is also Brahma and Vishnu and He is Shankara all in one. The Gods of the Buddhist and Hindu faiths also can be visualised in the Tirthankara Rishabhadeva.
In the opinion of Prof. Hiräläl Käpadia, this verse represents sectarian influence. However other great Jain poets have also composed verses which are similar in tone. A great philosopher and poet of the Jains, Siddhasena Diwäkar compares the Tirthankara with the other Hindu Gods in his famous poem called the Parmätam Dwatrinshika':
Verse No. (26) O Lord! I bow down to you because you destroy the miseries of the three worlds. I bow down to you, as you are the jewel on the surface of the earth. I bow down to you as you are the Lord of the three worlds, and I bow down to you as you make the ocean of mundane existence (bhavodadhi) completely dry. (Free us from the cycle of transmigration).
This is a simple yet very meaningful and deeply devotional verse wherein the poet simply bows down to the Tirthankara.
(27) It is not surprising O Lord, that all the virtues - not having found shelter elsewhere- have taken refuge unto you. And you are not seen, even in a dream, with vice elevated by false pride because they find shelter elsewhere.
Verses 28 to 31 in the Shvetämbara version and the verses 28 to 35 in the Digambara version describe the guardians or divine happenings when a Tirthankara is preaching. These happenings are called pratihäryas. I have discussed the point about Pratihäryas in detail whilst discussing the argument about the total number of verses in the Bhaktämara Stotra.
It is widely believed that there are eight divine attributes (pratihäryas). But the Bhaktämara Stotra has been found in two versions. The Shvetämbara version has only four pratihäryas (which means the whole stotra consists of forty-four verses. Verses found in the Digambara version only are given at the end of the forty-four verses as the Digambara version has all eight pratihäryas, making forty-eight verses in all.
Rushikesh Vishno, Jagnnath jishno, Mukundachyuta, shripte vishvaroopa'
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