bhaktamar stotra translation pps, part 2 of 2, 110109
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BHAKTAMAR STOTRA TRANSLATION PPS, PART 2 OF 2, 110109TRANSCRIPT
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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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3
Play CD or tape
If you have a CD of the Bhaktamar Stotra,
please play each verse after reviewing
slide of the corresponding verse.
You can pause and view the next slide
and play next verse.
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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.
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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
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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
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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.
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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.
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Tubhyam namastribhuvanartiharaya natha
Tubhyam namah kshititalamala bhushanaya.
Tubhyam namastrijagatah parameshvaraya
Tubhyam namo jina! bhavodadhi shoshanaya. (26)
Verse # 26-1
Namaskaar with utmost respect.
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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
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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
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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.
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Ko vismayoatra yadi nama gunairasheshaih
Tvam samshrito niravakashataya munisha.
Doshairupatta vividhashraya jatagarvaih
Svapnantareapi na kadachidapikshitosi. (27)
Verse # 27-1
The Lord is faultless.
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It is not surprising O Lord,
that all the virtues
not having found shelter elsewhere
have taken refuge unto you.
Verse # 27-2
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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.
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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.
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O Tirthankara !
Sitting under the Ashoka tree,
the aura of your scintillating body radiating,
Verse # 28-2
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you look as divinely splendid as the
orb of the sun amidst dense clouds,
piercing the growing darkness with its rays.
Verse # 28-3
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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)
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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.
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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.
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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.
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Simhasane mani mayukha shikha vichitre
Vibhrajate tava vapuh kanakavadatam
Bimbam viyadvilasadamshulata vitanam
Tungodayadri shirasiva sahasrarashmeh. (29)
Verse # 29-1
Second felicitation, the lion-throne.
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O Tirthankara !
Sitting on throne with multicolored hue of gems,
your bright golden body looks resplendent,
Verse # 29-2
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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
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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.
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Kundavadata chalachamara charushobhama
Vibharajate tava vapuh kaladhautakantam.
Udyachchashanaka shuchi nirjhara varidharam
Muchchaistaam suragireriva shatakaumbham. (30)
Verse # 30-1
Third felicitation, the Chämara-whisk.
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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
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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
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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.
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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.
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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.
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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
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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.
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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.
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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
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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.
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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.
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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
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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.
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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.
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O Tirthankara !
The splendorous halo around you is more brilliant
than any other luminous object in the universe.
Verse # 34-2
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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.
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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.
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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
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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.
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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.
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O Jina !
Your feet surrounded by the blooming golden
fresh lotus shine because of the rays
(emanating) from your fingernails.
Verse # 36-2
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Wherever you put your feet
the gods (vibudha)
create divine golden lotuses.
Verse # 36-3
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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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61
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.
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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.
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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
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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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65
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.
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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
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Schyotanmadavilavilola-kapolamula
Mattabhramad bhramara nada vivriddhakopam
Airavatabhamibhamuddhatam apatantam
Dristva bhayam bhavati no bhavadashritanam (38)
Verse # 38-1
The first fear of elephants.
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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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69
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.
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Bhinnebha kumbh galadujjvala shonitakta
Muktaphala prakara bhushita bhumibhagah.
Baddhakramah kramagatam harinadhipoapi
nakramati kramayugachala samshritam te. (39)
Verse # 39-1
The second fear of lions.
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O Jina ! A ferocious lion tears open the
temples of elephant and scatters around
white bone-pearls made crimson with blood.
Verse # 39-2
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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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73
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.
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Kalpanta kala pavanoddhata vahnikalpam
Davanalam jvalitam ujjvalam utsphulingam
Visvam jighatsumiva sammukhamapatantam
Tvannamakirttanajalam shamayatyashesham. (40)
Verse # 40-1
The third fear of fire.
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O Jina ! Even the all consuming forest
conflagration, as if kindled by the doomsday
tempest and having incandescent sparking flames,
Verse # 40-2
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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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77
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.
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Raktekshanam samada kokila kantha nilam
Krodhoddhatam phaninam utphanamapatantam
Akramati krakmayugena nirastashankah
Tvannama nagadamani hridiyasya pumsah. (41)
Verse # 41-1
The fourth fear of snakes.
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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
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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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81
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.
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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.
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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
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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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85
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.
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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.
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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
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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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89
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.
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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.
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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
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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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93
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.
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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.
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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
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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
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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.
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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.
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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.
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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
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become at once free (unshackled) from the
fear of bondage by
meditating upon your name
(or by chanting your name).
Verse # 46-3
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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.
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Mattadvipendra mrigaraja davanalahi
Samgrama varidhi mahodara bandhanottham
Tasyashu nashamupayati bhayam bhiyeva
Yastavakam stavamiman matimanadhite. (47)
Verse # 47-1
Summary of all the eight fears.
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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
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is destroyed by reciting this panegyric stotra
with devotion. In fact, fear itself is afraid of
your hymn of praise.
Verse # 47-3
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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.
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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.
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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
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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
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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.
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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.
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Verse # 48-6
Comments:
(4) Wearing the garland round the neck (kantha) has another meaning
too.
It also means remembering and reciting by Heart.
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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).
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114
The devotee who always wears a
garland around the neck
(memorizes and chants) attracts
the goddess of success, Lakshmi
(attaining liberation).
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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.
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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
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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
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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.
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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.
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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.
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Thank you & Michhami Dukaddam
If we have made any mistakes Please accept our sincere apologies.
http://www.jainworld.com
http://www.jaintirthankars.com and
Other Jain web sites, & books.
Materials in this presentation is compiled data, using“NINE SACRED RECITATIONS OF THE JAIN RELIGION” by
Shri Vinod Kapashi,
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Thank you & Michhami Dukaddam
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