Bhaktamarstava Vrutti

This document is a scholarly work, likely an introduction and the beginning of a commentary on the Bhaktamar Stotra. Here's a breakdown of its key elements:

Title: Bhaktamar Stotra Vrutti (Commentary on the Bhaktamar Stotra)

Author: Shilchandrasuri (This is identified as the author of the original commentary). The Vrutti itself is attributed to Shri Shantishuri of the Khandellaka Gachha. The editor/publisher is Samvat Vijayshilchandra Suri.

Publisher: ZZ_Anusandhan (This appears to be the publishing house or research institution).

Catalog Link: https://jainqq.org/explore/229273/1

Introduction (Page 1-3):

• Discovery and Significance: The introduction highlights a significant discovery: a commentary on the Bhaktamar Stotra written by Shri Shantishuri. Dr. Madhusudan Dhanki is credited with initially pointing out the existence of this commentary in Khambhat and emphasizing its importance as likely the earliest available commentary on the Bhaktamar Stotra. The current publication aims to make this ancient text accessible.
• Author and Era: The commentary is attributed to Shri Shantishuri of the Khandellaka Gachha. While the exact period of Shantishuri's life is unknown, the commentary's unadorned style, its presentation in question-and-answer format, and the depth of its explanations suggest it dates back to at least the 12th century CE, and not later.
• Manuscript Details: The commentary is found in the Shantinath Prachin Tadpatra Granthabhandar in Khambhat, cataloged as item #278. It consists of 28 palm leaves. Pujya Shri Punyavijayji Maharaj, in his "Catalogue of Palm-leaf MSS. in the Shantinatha Jain Bhandara, Cambay," dated the writing of this manuscript to the 15th century Vikram Samvat.
• Condition and Content: The manuscript has some minor damage and missing parts in two places. One section is torn, leading to incomplete text. However, the majority of the 44 verses (Gathas) of the Bhaktamar Stotra and their commentary are available and complete. Verse 15 and its initial commentary are missing and have been added based on the prevailing tradition.
• Textual Variations: The introduction meticulously lists several textual variations found in this manuscript compared to the commonly accepted version of the Bhaktamar Stotra. These variations are noted for specific verses (e.g., verses 10, 12, 20, 25, 27, 39) and include differences in wording and punctuation, along with the commentary's interpretation of these variations. For instance:
  • Verse 10: "Bhuvanabhushan! Bhutanath!" versus "Bhuvanabhushanabhuta! Natth!"
  • Verse 12: "Shantaraga! Ruchibhi:" versus "Shantaragaruhibhi:"
  • Verse 20: "Mahamanishu" versus "Manimanishu"
  • Verse 25: "Baddhastvameva" versus "Buddastvameva"
  • Verse 27: "Kadachidveekshito'si" versus "Kadachidapeekshito'si"
  • Verse 39: "Tarunaturyodhbhime" versus "Tarunaturyodhbhime" and a variant reading noted as "samashrayinaha."
• Acknowledgements: The author expresses gratitude to the custodians of the Shantinatha Prachin Jain Palm-leaf Bhandar for allowing the transcription of the manuscript.

Commentary (Pages 3-23):

The bulk of the document presents the actual commentary on the Bhaktamar Stotra, verse by verse. The commentary provides detailed explanations of the verses, drawing upon Jain philosophy, grammar, and logic. Key themes and approaches observed in the commentary include:

• Elucidation of Divine Qualities: The commentary meticulously explains the numerous auspicious qualities of the Jina, highlighting his purity, omniscience, compassion, and transcendence.
• Metaphorical Interpretations: Many verses are interpreted through metaphors and similes from nature and everyday life to illustrate profound spiritual truths. For example, the Jina's glory is compared to the sun, his wisdom to the vast ocean, and his followers' devotion to a deer protecting its fawn.
• Refutation of Other Philosophies: The commentary subtly refutes or contrasts Jain doctrines with other philosophical systems by emphasizing the unique perfections and path to liberation offered by Jainism.
• Emphasis on Devotion (Bhakti): The commentary stresses the importance of sincere devotion as a means to understand and attain the Jina's qualities. It explains that even those with limited knowledge can attain great heights through unwavering devotion.
• Illustrating Transcendence: The commentary consistently portrays the Jina as superior to gods, celestial beings, and even natural phenomena like the sun and moon, emphasizing his unique spiritual prowess and attainment.
• Commentary Style: The style is scholarly, often involving grammatical analysis, etymology, and the use of arthantaranyasa (argument by analogy or example) to support the interpretations.
• Specific Verse Commentaries (Examples):
  • Verse 1-2: Explains the Jina's role as a refuge in the ocean of existence and the reverence shown by celestial beings due to his profound knowledge of scriptures.
  • Verse 3: The author expresses humility, acknowledging their own limited intellect while attempting to praise the Jina, using the analogy of a child trying to grasp the moon's reflection.
  • Verse 10: Discusses how those who praise the Jina with genuine qualities become similar to him, likening it to how a king elevates his subjects.
  • Verse 11: Compares the Jina's incomparable beauty to the impossibility of preferring the sea's salty water after drinking the nectar-like milk from the ocean of milk.
  • Verse 12: Elaborates on the unique composition of the Jina's form from pure atoms, making him unparalleled.
  • Verse 13: Contrasts the Jina's face with the moon, highlighting the former's flawlessness and radiance.
  • Verse 17: Argues that the Jina's glory surpasses that of the sun, as he is eternal, unshadowed by Rahu or clouds, and illuminates the universe simultaneously.
  • Verse 18: Depicts the Jina's face as an unfading, radiant moon that dispels the darkness of delusion.
  • Verse 20: Compares the Jina's knowledge to that of great jewels, far superior to knowledge found in lesser materials.
  • Verse 25: Identifies the Jina with the divine forms of Buddha, Shankara, and Brahma due to his supreme qualities and role in establishing the path to liberation.
  • Verses 28-33: Describe the Jina's regal appearance, his divine attributes, his regal throne, his attendants (chauris), his celestial umbrella, and the worship he receives. The Jina's influence in teaching Dharma is also compared to the sun's power.
  • Verses 34-43: Focus on the protective power of the Jina's name and presence. It provides refuge from dangers like wild elephants, lions, fire, serpents, war, floods, and imprisonment. The Jina's name is likened to a charm that dispels poisons and fears. Reciting his name is said to grant victory and protection.
  • Verse 44: This concluding verse, attributed to Mantungacharya, the original author of the Bhaktamar Stotra, is a mangalacharan (auspicious beginning) or a concluding blessing, stating that whoever wears this garland of verses, composed by "me" (Mantunga) with devotion and adorned with beautiful, diverse flowers of virtues, will be graced by Lakshmi (prosperity and auspiciousness).

Overall:

This publication is a valuable contribution to Jain scholarship, offering an ancient and potentially definitive commentary on a widely revered Jain text. It sheds light on the textual history and provides deep philosophical and devotional insights into the Bhaktamar Stotra. The meticulous comparison of textual variants also makes it important for textual criticism.