2

The Seventh recitation of

the Nine Smaranas.

BHAKTÄMARA STOTRAPart 2 of 2

Bhaktamar = Bhakt + Amar

Bhakt is a true devotee,

Amar is an immortal person

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Buddhastvameva vibudharchita buddhibodthat

Tvam Shankaroasi bhuvanatraya shankaratvat

Dhatasi dhira!shivamarga vidhervidhanat

Vyaktam tvameva Bhagavan! purushottamoasi. (25)

Verse # 25-1

Comparison with the Buddha, Shankara, Brahmä & Vishnu.

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.

Verse # 25-2

You have laid down the auspicious path therefore

you are the creator (Brahmä) and

you are considered the best among men

(purushottam = Vishnu) .

Verse # 25-3

Verse # 25-4

Explanation:

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 visualized in the Tirthankara

Rishabhadeva.

Verse # 25-5

Explanation:

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 Dwatrinshikä.

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Comparison with the different deities.

Buddha Krishna

Shankara Brahma

Vishnu

You are the most supreme of all,

with infinite virtues.

Tubhyam namastribhuvanartiharaya natha

Tubhyam namah kshititalamala bhushanaya.

Tubhyam namastrijagatah parameshvaraya

Tubhyam namo jina! bhavodadhi shoshanaya. (26)

Verse # 26-1

Namaskaar with utmost respect.

O Lord! My namaskaar to you, because you destroy

the miseries of the three worlds.

My namaskaar to you, as you are the jewel

(virtuous adoration) on the surface of the earth.

Verse # 26-2

My namaskaar to you, as you are the Lord paramount of the three worlds. My namaskaar to you as you make the ocean of mundane existence (bhavodadhi) completely

dry (free us from the cycle of transmigration).

Verse # 26-3

Verse # 26-4

Explanation:

This is a simple yet very meaningful and deeply devotional verse wherein the poet simply bows down (namaskaar) to the Tirthankara.

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Men, gods, ascetics and lesser gods pay their homage to

the Jina.

You are the virtuous adoration of the world, supreme

being, and guide toward liberation.

Ko vismayoatra yadi nama gunairasheshaih

          Tvam samshrito niravakashataya munisha.

Doshairupatta vividhashraya jatagarvaih

Svapnantareapi na kadachidapikshitosi. (27)

Verse # 27-1

The Lord is faultless.

It is not surprising O Lord,

that all the virtues

not having found shelter elsewhere

have taken refuge unto you.

Verse # 27-2

And you are not seen, even in a dream,

with vice elevated by false pride because

they find shelter elsewhere.

Verse # 27-3

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Balance, lamp etc. are symbols of

morality, knowledge, humility,

detachment, and compassion.

All these virtues have converged into the

Jina. He, who drifts away from the true path is

obsessed by vices like anger, conceit, illusion, and greed.

Uchchairashokatarusamshrita munmayukham

Abhati rupamamalam bhavato nitantam

Spashtollasat kiranamasta tamo vitanam

Bimbam raveriva payodhara parshvavarti. (28)

Verse # 28-1

The first felicitation (Pratihäryas), the Ashoka tree.

O Tirthankara !

Sitting under the Ashoka tree,

the aura of your scintillating body radiating,

Verse # 28-2

you look as divinely splendid as the

orb of the sun amidst dense clouds,

piercing the growing darkness with its rays.

Verse # 28-3

Verse # 28-4

Comments:

This is the first divine attribute, an Ashoka tree. There always is a tree where the

Tirthankara is seated for His sermon.

The name of the tree is Ashoka.

In Sanskrit Ashoka also means no misery or no sadness ( a -shoka. the first 'a' denotes negativity as in Ahimsä, non-violence)

Verse # 28-5

Comments:

The height of the tree is usually twelve times the height of a Tirthankara.

The first Tirthankara Rishabhadeva was the tallest, so the tree in His case is also

the tallest one.

According to the Samväyanga Sootra, another tree is seen on top of the Ashoka tree.

Verse # 28-6

Comments:

That tree is different in the case of each of the Tirthankaras.

It is usually the same tree under which the particular Tirthankara had attained infinite, supreme knowledge (kevala gyän). Whether

the height of another tree is calculated, that the total height is twelve times, is not quite clear.

25

Sitting under the Ashoka-tree, the aura of your scintillating body

radiating,

you look as divinely splendid as the

orb of the sun amidst dense clouds, piercing the growing

darkness with its rays.

Simhasane mani mayukha shikha vichitre

      Vibhrajate tava vapuh kanakavadatam

            Bimbam viyadvilasadamshulata vitanam

    Tungodayadri shirasiva sahasrarashmeh. (29)

Verse # 29-1

Second felicitation, the lion-throne.

O Tirthankara !

Sitting on throne with multicolored hue of gems,

your bright golden body looks resplendent,

Verse # 29-2

and attractive like the rising sun on the

peak of the eastern mountain (meru),

radiating golden rays under the

canopy of the blue sky.

Verse # 29-3

Verse # 29-4

Comments:

This is the second divine attribute the throne or lion-throne (Simhäsana).

The first Tirthankara had a golden complexion as per the description of His body.

That is why we can see here that the poet has used the word ‘golden body’.

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The body of the Jina with golden

glow looks resplendent on the gem studded

throne,

just like the golden sun on the

peak of the eastern mountain.

Kundavadata chalachamara charushobhama

Vibharajate tava vapuh kaladhautakantam.

Udyachchashanaka shuchi nirjhara varidharam

Muchchaistaam suragireriva shatakaumbham. (30)

Verse # 30-1

Third felicitation, the Chämara-whisk.

O Lord, when the whisks (chämaras),

which are as white as the flowers of kunda,

are gently fanned either side of your

handsome and golden body;

Verse # 30-2

your body looks like the Meru (mountain) from the

peaks of which flows the streams of pure water,

white & glittering as the rising moon.

Verse # 30-3

Verse # 30-4

Comments:

The poet has given us here just one long sentence but the comparison is really

beautiful.

It shows how the poet has imagined this third felicitation.

It takes us on a mountain where the gentle streams are flowing.

He then reminds us of the Tirthankara seated in His sermon.

Verse # 30-5

Comments:

Here the poet has given us many points in one long sentence: The body of the Tirthankara is golden and handsome. The whisks are as white and pure as the flowers of the Kunda plant.

When the celestial beings stand either side of the Lord and gently move (fan) the whisks up and down.

This gives an appearance of a stream gurgling down (flowing from) the mountain, Meru.

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The snow-white fans of loose fibers (giant whisks)

swinging on both sides of your golden

body appear like streams of water, pure and glittering as the rising moon,

flowing down the sides of the peak of

the golden mountain, Sumeru.

Chhatratrayam tava vibhati shashanka kantam

Muchchaih sthitam sthagita bhanukara pratapam.

Muktaphala prakarajala vivraddhashobham

Prakhyapayat trijagatah parameshvaratvam. (31)

Verse # 31-1

Fourth felicitation, the three-tier canopy.

The three canopies (chhatra),

adorn the space over your head.

These canopies are like a white glowing moon that

has prevented the heat of the rays of the Sun.

Verse # 31-2

The beauty of these canopies is greatly increased

by the swinging pearls (on them), which again

proclaim your supremacy over the three worlds.

Verse # 31-3

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A three tier canopy adorns the space

over your head, shielding from the

scorching sun rays .

Indeed, this three tier canopy

symbolizes that you are paramount over the three realms.

Gambhira tara rava purita digvibhagah

Trailokya loka shubha sangama bhuti dakshah

Saddharmaraja jaya ghoshana ghoshakah san

Khe dundubhirdhvanati te yashasah pravadi. (32)

Verse # 32-1

Fifth felicitation, the divine voice of Dundubhi.

The deep resonant drum beats fill

space in all directions as if felicitating your

serene presence and giving a call to all the

beings of the three realms,

Verse # 32-2

to join the pious path shown by you.

All space is reverberating with this

announcement of victory of the true religion.

Verse # 32-3

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Fifth felicitation, the divine voice of Dundubhi.

The gods are beating the drums in the sky.

Hearing the triumphant drum-beats all living

beings start coming in throngs.

Mandara sundara nameru suparijata

Santanakadi kusumaotkra vrushti ruddha

Gandhoda bindu shubha manda marutprapata

Divya divah patati te vachasam tatriva. (33)

Verse # 33-1

Sixth felicitation, the shower of flowers.

O Tirthankara ! The divine spray of perfumes and

shower of fragrant flowers, like Mandar, Sundar,

Nameru, Parijata, etc., float toward you with the

drift of mild breeze.

Verse # 33-2

This enchanting scene creates an impression as if

the pious words uttered by you have turned into

flowers and are floating toward the earthlings.

Verse # 33-3

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Sixth felicitation, the shower of

flowers.Angels and gods

are spraying perfumes and

sprinkling fragrant flowers.

It appears as if the words uttered by

the Jina have turned into flowers, the compilations of which have become the twelve canons.

Shumbhat prava valaya bhuri vibha

Vibhoste   lokatraya dyutimatam dyutimakshipanti

Prodyad divakara nirantara bhuri samkhya

Diptya jayatyapi nishamapi somasaumyam. (34)

Verse # 34-1

Seventh felicitation, the halo around the Lord.

O Tirthankara !

The splendorous halo around you is more brilliant

than any other luminous object in the universe.

Verse # 34-2

It dispels darkness of the night and is

more dazzling than many suns put together;

but still it is as cool and soothing as the

bright full moon.

Verse # 34-3

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Seventh felicitation, the halo around the Lord (bha-mandal).

The face of the Jina sitting in the divine

congregation is visible from all

directions.

There is a bright halo around his face

that is more dazzling than the

sun and cooler than the moon.

Svargapavarga gama marga virmarganeshtah

Saddharmatatva kathanaika patustrilokyah.

Divyadhvanirbhvati te vishadartha sarva

bhasha svabhava parinama gunaih prayojyah. (35)

Verse # 35-1

Eighth felicitation, the divine language of the discourse.

O Tirthankara ! Your divine voice (discourse) is

potent enough to show the path of liberation to all

beings. It has the clarity to reveal the mystery of

matter and its transformation.

Verse # 35-2

Profound but candid,

it has the astounding capacity of transforming into

the language understood by

each being of the world.

Verse # 35-3

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Eighth felicitation, the divine

language of the discourse.

Gods, humans, animals etc., all are present in the divine

congregation.

The discourse about the four dimensional

path leading to Moksha is understood

by each being in his own

language.

Unnidra hema nava pankaja punjakanti

Paryullasannakha mayukha shikhabhiramau

      Padau padani tava yatra Jinendra dhattah

       Padmani tatra vibudhah parikalpayanti. (36)

Verse # 36-1

The Lord walks on lotuses.

O Jina !

Your feet surrounded by the blooming golden

fresh lotus shine because of the rays

(emanating) from your fingernails.

Verse # 36-2

Wherever you put your feet

the gods (vibudha)

create divine golden lotuses.

Verse # 36-3

Verse # 36-4

Comments:

This verse has anupräsa alankära.

i.e. the repeated use of the letter 'p' in six different words adds to the beauty of

melodious singing.

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Your feet are resplendent like

fresh golden lotuses.

Their nails have a comely glow.

Wherever you put your feet the gods

create divine golden lotuses.

Ittham yatha tava vibhutirabhujjinendra !

Dharmopdeshanavidhau na tatha parasya

          Yadrik prabha dinakritah prahatandhakara

        Tadrik   kuto grahaganasya vikashinoapi (37)

Verse # 37-1

The eloquence of the Lord.

O lord of ascetics,

the kind of the splendor and lucidity

(seen in yourself) at the time of the discourse

cannot be compared to anything else.

Verse # 37-2

Indeed, the darkness dissipating

dazzle of the sun can never be seen

in the twinkling stars and planets.

Verse # 37-3

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It is the scene of the divine

congregation of the Jina.

Eight grand divine felicitations, beings from every strata of life sitting together

amicably.

Such religious assembly is unique.

66

Eight verses of fears. Now the poet mentions eight types of fear

in eight verses and states that the name of the Lord and His worship can free man from these fears.

Elephants Lions

Fire Snakes

War Water

Disease Imprisonment

Schyotanmadavilavilola-kapolamula

Mattabhramad bhramara nada vivriddhakopam

Airavatabhamibhamuddhatam apatantam

Dristva bhayam bhavati no bhavadashritanam (38)

Verse # 38-1

The first fear of elephants.

O Jina ! The devotees who have submitted to you

are not scared even of a mad mammoth elephant

with dripping oily liquid (due to musth symptom),

and being incessantly goaded by humming bees.

Verse # 38-2

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The first fear of elephant.

A mad elephant with dripping humor and

humming bees around, advances

toward the meditating devotee.

As it approaches near, it calms down and, like a pet, sits near the devotee.

Bhinnebha kumbh galadujjvala shonitakta

    Muktaphala prakara bhushita bhumibhagah.

Baddhakramah kramagatam harinadhipoapi

   nakramati kramayugachala samshritam te. (39)

Verse # 39-1

The second fear of lions.

O Jina ! A ferocious lion tears open the

temples of elephant and scatters around

white bone-pearls made crimson with blood.

Verse # 39-2

Even such angry and roaring lion, ready to leap at its

prey, gets pacified and does not attack a devotee

who has taken shelter at your secure feet.

(your devotee is free of the fear of ferocious lions.)

Verse # 39-3

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The second fear of lion.

A ferocious lion has torn open an

elephants head and added to the pile of

blood-drenched bone-pearls.

Even so dangerous a lion sits calmly near the devotee

engrossed in meditation of the

Jina.

Kalpanta kala pavanoddhata vahnikalpam

     Davanalam jvalitam ujjvalam utsphulingam

      Visvam jighatsumiva sammukhamapatantam

Tvannamakirttanajalam shamayatyashesham. (40)

Verse # 40-1

The third fear of fire.

O Jina ! Even the all consuming forest

conflagration, as if kindled by the doomsday

tempest and having incandescent sparking flames,

Verse # 40-2

is extinguished in no time by the

quenching stream of your name laudation.

(That is, your devotee has no fear of fire.)

Verse # 40-3

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The third fear of fire.

To save their lives the animals of the wild are running

away from the forest fire and approaching the devotee of the

Jina.

The devotee extinguishes the conflagration by name laudation.

Raktekshanam samada kokila kantha nilam

Krodhoddhatam phaninam utphanamapatantam

Akramati krakmayugena nirastashankah

Tvannama nagadamani hridiyasya pumsah. (41)

Verse # 41-1

The fourth fear of snakes.

O Benevolent !

The snake who is extremely venomous, seated with raised hood, whose eyes are red with

anger and has turned dark blue, like the throat of an intoxicated cuckoo.

Verse # 41-2

A devotee who has absorbed the anti-toxin of

your pious name (nagdamani) can cross the

path of such a snake fearlessly.

(Your devotee has no fear of snakes.)

Verse # 41-3

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The fourth fear of snakes.

A devotee who has absorbed the anti-toxin of your pious

name crosses fearlessly over an

extremely venomous and hissing serpent that has blood red eyes, pitch black body, obnoxious appearance and

raised hood.

Valgat puranga gaja garjita bhima nadam

ajau balam balavatamapi bhupatinam

Udyaddivakara mayukha shikhapaviddham

Tvapkirtanat tama ivashu bhidamupaiti. (42)

Verse # 42-1

The fifth fear of the army/ battles.

The army of mighty kings, where the horses are

running at full gallop and where the elephants are

making fierce noises by roaring,

Verse # 42-2

is immediately retreted on the battlefield by praising you, it is like the darkness (which is

destroyed) when pierced by the sharp ends of the rays of the rising sun.

(Your devotee is free of the fear of such enemies.)

Verse # 42-3

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The fifth fear of the War (army/ battles).

Hearing the din of elephants, horses,

and soldiers of formidable army of

the enemy, the devotee sings hymns in praise of the Jina. Due to the effect of name chanting the

army of the foe retreats and he

himself comes to surrender.

Kuntagra bhinna gaja shonita varivaha

Vegavatara taranatura yodha bhime

Yuddhe jayam vijita durjaya jya pakshah

Tvat pada pankaja vanashrayino labhante. (43)

Verse # 43-1

Again the fifth fear of battles.

O Vanquisher of the passion ! In the fierce

battle where brave warriors are eager to plod over

the streams of blood gushing out of the bodies of

elephants pierced by sharp spears,

Verse # 43-2

the devotee having sought protection

of the garden of your lotus feet

embraces victory ultimately.

(Your devotee is always victorious in the end.)

Verse # 43-3

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The fifth fear of War

In the battle field streams of blood are

flowing from the bodies of elephants

pierced by spears.

In such a fierce battle, the devotee bows down at the

lotus feet of the Jina and advances. He defeats the enemy

and returns victorious.

Ambhonidhau kshubhita bhishana nakrachadra

  pathina pitha bhayadolvana  vadavagna

Rangat taranga shikhara sthita yana patrah

 trasam vihaya bhavatah smaranad brajanti. (44)

Verse # 44-1

The sixth fear of the water.

O Equanimous !

Abroad a ship caught at the crest of giant waves

and surrounded by attacking alligators,

giant oceanic creatures, and marine fire,

Verse # 44-2

with the help of your name chanting,

the devotee surmount such horrors and

cross the ocean.

(Your devotees are free of the fear of water.)

Verse # 44-3

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The sixth fear of the water.

The ship sways on the giant waves of the stormy sea.

In such terrifying predicament the

devotees chant the name of the Jina

and the ship reaches ashore

safely.

Udbhuta bhishana jalodara bhara bhugnah

    Shochyam dasha mupagatah chyuta jivitashah.

Tvatpada pankaja rajoamrita digdhadeha

Martya bhavanti makaradhvaja tulya rupah. (45)

Verse # 45-1

The seventh fear of disease.

The mortals, bent down under the

burden of the dreadful disease of dropsy,

who are reduced to a deplorable condition and

who have lost all hope of surviving,

Verse # 45-2

fully recover and become most handsome

(makar- dhvaj tulaya roopa), when they anoint their

bodies with the nectar like particles

taken from your lotus feet.

Verse # 45-3

Verse # 45-4

Comments:

Here the poet uses the word makar-dhvaja tulya roopa meaning a man becomes as handsome as the Kämadeva,

a Hindu god who was famous for his handsome body.

98

The seventh fear of the disease.

Such a person takes dust particles from

under the feet of the Jina and rubs them

on his body. Due to their divine effect he

regains his health.

A patient of dropsy lies worrying hopelessly.

Apada kanthamuru shrinkhala vestitanga

Gabhan brihannigada koti nighrishtajanghah.

Tvannama mantramanishan manujah smarantah

Sadyah svayam vigata bandhabhaya bhavandi (46)

Verse # 46-1

The eighth fear of imprisonment.

O Liberated soul !

Persons put in prison, tied from head to toe in

heavy chains, whose thighs have been bruised by

the rough edges of the chain-links,

Verse # 46-2

become at once free (unshackled) from the

fear of bondage by

meditating upon your name

(or by chanting your name).

Verse # 46-3

102

The eighth fear of imprisonment.

In a prison a person is lying heavily

chained.

He chants the name of the Jina and

chains and shackles break down

automatically and returns home.

Mattadvipendra mrigaraja davanalahi

Samgrama varidhi mahodara bandhanottham

Tasyashu nashamupayati bhayam bhiyeva

Yastavakam stavamiman matimanadhite. (47)

Verse # 47-1

Summary of all the eight fears.

O Jina !

The fears of the wild elephants, the kings of the

animals (lions), forest fire, snakes, wars, oceans,

dropsy and bondage (imprisonment) ,

Verse # 47-2

is destroyed by reciting this panegyric stotra

with devotion. In fact, fear itself is afraid of

your hymn of praise.

Verse # 47-3

106

Summary of all the eight fears.

A person surrounded by

fears, worried and apprehensive when

he recites this panegyric, all fears are removed and

he becomes pleasant, as if

fearlessness and pleasure have dawned anew.

Stotrasrajam tava Jinendra ! gunaih nibaddham

Bhaktya maya ruchira varna vichitra pushpam

Dhatte jano ya iha kanthagatam ajasram                

Tam Manatungamavasha samupaiti Lakshmih. (48)

Verse # 48-1

Importance of this poem, message of liberation.

O Jina ! With devotion, I have made up this

string (panegyric) of your virtues.

I have decorated it with charming and

multicolored (words) flowers (sentiments).

Verse # 48-2

The devotee who always wears it in

the neck (memorizes and chants)

attracts the goddess of success.

(attracts highest honor, the goal of liberation).

Verse # 48-3

Verse # 48-4

Comments:

Different meanings of various words in this verse.

(1) Mäntunga means the name of the poet. Or Man-tunga could mean a person with honor and pride, a person who is elevated to a higher position due to his devotion.

Verse # 48-5

Comments:

(2) Lakshmi means Goddess Lakshmi, wife of Vishnu, or Lakshmi here can be

interpreted as the final liberation, nirväna.

(3) Garland of flowers is either a garland in the normal sense or it can be taken as

the poem composed of beautiful words.

Verse # 48-6

Comments:

(4) Wearing the garland round the neck (kantha) has another meaning

too.

It also means remembering and reciting by Heart.

113

The importance of this poem is message of liberation.

With devotion, I have made up this garland (panegyric)

of your virtues.

I have decorated it with charming and beautiful (words)

flowers (sentiments).

114

The devotee who always wears a

garland around the neck

(memorizes and chants) attracts

the goddess of success, Lakshmi

(attaining liberation).

115

The devotee has, in his hands, a garland of forty eight beads marked with the first

letters of the forty eight stanzas of this

panegyric.

Lakshmi, the goddess of success and

prosperity is drawn toward the devotee who is chanting the

hymns.

116

Miraculous effect of the Stotra

It is said that some specific stanzas are miraculously effective for fulfillment of

following purposes.

Wealth 2nd, 36th, 48th

Improving knowledge 6th

Relief from disturbances 7th

Protection of bewitching spells 9th

Improving oratory 10th

117

Miraculous effect of the Stotra (1)

It is said that some specific stanzas are miraculously effective for fulfillment of

following purposes.

Relief from diseases & pain 17th & 45th

Fulfillment of needs 19th

Cure of snakebite & poisoning 41th

Release from prison 46th

Cures of fears 47th

118

Miraculous effect of the Stotra (2)

There are lots of stories of a person or persons who were rescued from their troubles

by the Goddess Chakreshvari.

Chakreshvari is the attendant deity of Rishabhadeva, the first Tirthankara.

People believe that the Goddess Chakreshvari helps a person who recites or worships the Bhaktämara Stotra by heart.

Our main goal is to attain liberation by reciting the Stotra.

How to get most benefit.

To get most benefit from the stotra one should recite it with:

(a) Clear pronunciation

(b) Deep, Inexhaustible, Unbreakable faith

(c) and Overflow of devotion

towards Arihant’s teachings.

How to get most benefit.

To get most benefit from the stotra, one should recite with

(c) Ultra pure mind, without even slightest

of raag (attachment) & dwesh (malice)

towards any Living beings.

Thank you & Michhami Dukaddam

If we have made any mistakes Please accept our sincere apologies.

http://www.jainworld.com

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Other Jain web sites, & books.

Materials in this presentation is compiled data, using“NINE SACRED RECITATIONS OF THE JAIN RELIGION” by

Shri Vinod Kapashi,

Thank you & Michhami Dukaddam

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