Manorathmay Nemijina Stotra - Book Summary

Here's a comprehensive summary of the Jain text "Manorathmay Nemijina Stotra" by Amrut Patel, based on the provided pages:

The book "Manorathmay Nemijina Stotra" by Amrut Patel presents a detailed study and exposition of a hymn composed by the renowned Jain minister and poet Shri Vastupal. This hymn, dedicated to Lord Neminatha, the twenty-second Tirthankara, is particularly notable for its profound emotional and metaphorical content.

Core of the Stotra:

Authorship and Context: The stotra is attributed to Shri Vastupal, a prominent minister during the Chaulukya dynasty, who composed it during his pilgrimage to the holy site of Raivatachal (Girnar). It consists of twelve verses, each described as a "flower-petal of desire" (manoratha-dal), woven into a garland of praise.
Manuscript and Editing: The original manuscript of this stotra, written in the Vikram Samvat 15th century, is preserved at the Acharya Shri Kailassagarsuri Hastprat Bhandar in Koba, Gujarat. Amrut Patel has edited the stotra based on this single manuscript.
Theme and Purpose: The primary theme of this "Manorathmay" (full of desires/aspirations) stotra is to depict how the spiritual aspirant's desires for the vision of Lord Neminatha are fulfilled. It explores the process by which a mind afflicted by the "poison of attachment" (moha-visha) becomes joyous through the "nectar" (piyush) from the Lord's moon-like face.
Comparison with Another Stotra: The introduction notes a parallel with another "Manorathmay" stotra, the "Vimalachalmandal Sri Adinatha Stotra," also by Vastupal. While both stotras share similarities in words, style, structure, and meter (primarily Shardulvikridit), the Adinatha stotra uses various metaphors for Shatrunjayagiri (like an island, sacred hermitage, fortress, Nandana garden), whereas the Neminatha stotra focuses more on the internal process of desire fulfillment and spiritual bliss derived from the Lord's darshan.
Literary Devices: The stotra is rich in literary devices, particularly metaphors (rupak alankar).
- The very title "Manorathmay" uses a metaphor where desires are personified as the material for the stotra.
- The verses employ metaphors like "desire-petals" (manoratha-dal), the mind being entangled in the "forest of senses" (vishaya-aranyantara), the "great serpent of delusion" (moha-mahorag), and the "prison of the cycle of birth and death" (samsara-karagriha).
- Verse 4 compares the world to a prison, and verse 8 to a forest.
- Verse 10 uses an appeal (akshep alankar) where the devotee questions when the Lord, who has revived animals, will uplift a human devotee.
- The stotra emphasizes the potent use of metaphors, with the editor noting at least 36 such figures of speech throughout the twelve verses, enhancing the depth and emotional impact of the praise.

Summary of the Verses (as per the Bhavanuvaad - Gujarati translation provided):

Verse 1: Shri Vastupal, the minister to the Chaukya king, having conquered the "king of delusion" and brought the "village of senses" under control, offers this garland of vast desires, born from self-realization, at the temple of Lord Neminatha.
Verse 2: The speaker addresses Lord Neminatha, the gem on Raivatachal, acknowledging how his mind, wandering in the forest of senses, was overcome by the potent poison of the great serpent of delusion. However, it is now revived by pure desires, which act like healing mantras, through meditation focused on the nectar of serene rasa (peaceful emotion).
Verse 3: The devotee asks when that day, night, or auspicious moment will arrive when the nectar-like rays from the Lord's moon-like face will dispel the heat of the summer of worldly existence and bring a touch of clear affection to his eyes.
Verse 4: After breaking the strong chains of pride, piercing the bolt of greed, and vanquishing the guards of desire and other passions, the speaker yearns to escape the dark prison of delusion and the cycle of birth and death and to gaze with joy upon the Lord, the sun of the universe.
Verse 5: Overcome by the bite of the serpent of lust, defiled by the algae of bad desires, scraped by the tortoises of passions, and drowned in the ocean of delusion, the speaker asks when, upon obtaining the friendship of the dust of the Lord's lotus-like feet, he will be liberated from the blind well of worldly existence, adorned by the Lord of Raivatachal.
Verse 6: The speaker laments that his eyes, having become tainted by witnessing the sinful faces of others who follow paths of misconduct, long to be purified by bathing in the river of spiritual attainment, which is the bounty of the Lord's beauty. He appeals to the Lord, the purifier of the world.
Verse 7: Addressed as the Kalpavriksha (wish-fulfilling tree) of Raivatachal, the Lord's devotee expresses that his two eyes, like chakora birds, are scorched by the heat of the summer of worldly life and the flames of seeing false gods. He asks when they will be joyously intoxicated by drinking the nectar of the Lord's face, the moon.
Verse 8: The speaker describes being pierced by the enemies of disease, losing all his possessions to the great thief of lust, and being agitated by seeing the lions of passions. He has wandered in the forest of existence. Now, he has arrived at the fortress of Raivatachal. He asks when, with the Lord's soldiers (feet) near, the fear of ailments and other troubles will be removed.
Verse 9: Seated in a corner of a cave on Raivatachal, the devotee aims to calm his wavering mind through restraint and introspection. He desires to experience pure bliss, as if directly beholding the Lord, who shines like the sun.
Verse 10: The devotee, acknowledging the Lord's universal fame and influence, recalls having seen him somewhere. Yet, he is still drowned in the ocean of existence. He implores the Lord, the steadfast one, to consider when he will desire to uplift him, especially since the Lord has previously granted new life even to animals.
Verse 11: The son of King Samudravijaya, the Lord of the Universe, the speaker states that he desires nothing else from the Lord's grace except that these "trees of his desires" may bear fruit through the nectar of the Lord's vision.
Verse 12: Thus, Shri Vastupal, the minister and leader of the sangha to King Viradhavala, has crafted this garland of desires, which serves as a unique ornament for the hearts of noble souls.

In essence, "Manorathmay Nemijina Stotra" is a deeply devotional and metaphorically rich hymn that captures the aspirant's yearning for spiritual union with Lord Neminatha, highlighting the transformative power of divine vision and the overcoming of worldly attachments through devotion and introspection.