Contact Us What is Bhaktamar Stotra? Jainism or Jain Dharma is an antiquated religion. Jains follow their history through a progression of twenty-four successful heros and instructors known as tirthankaras, with the first being Ruler Adinath, who is otherwise called Rishabha Dev, who as indicated by Jain custom lived a large number of years back, twenty-third being Parshvanatha in eighth century BC and twenty-fourth being the Mahavira around BCE around two thousand five hundred years prior. Jains trust that Jainism is an everlasting dharma with the tirthankaras managing each cycle of the Jain cosmology.

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With the completion of each verse, a chain broke, or a door opened. Manatunga was free when all the verses were finished. However Manatunga probably lived a few centuries before Raja Bhoja of Dhara. He is identified by some scholars as Kshapanaka, one of the Navaratnas in the court of legendary Vikramaditya.

An unidentified Sanskrit poet Matanga, composer of "Brahaddeshi" on music theory, may also have been the same person. Bhaktamara stotra was composed sometime in the Gupta or the post-Gupta period, making Manatunga approximately contemporary with other navaratnas like Kalidasa and Varahamihira.

Several spots near Bhopal and Dhar are traditionally associated with Manatunga. In the prison Acharya Mantunga entered the realms of the Lord Rishabhanatha and started the prayer. The chants and prayers of Manatunga were thus in full brim, flowing with the unbound energy of chain-reaction. Due to the effect of Bhaktamar Stotra, Acharya Mantunga no more remained imprisoned as the locks opened automatically.

Verses[ edit ] Bhaktamara Stotra is believed to be at least a thousand years old, though many believe it to be still older. Bhaktamara Stotra has been passed down from generation to generation. It is an ageless panegyric. The importance and effectiveness is believed to have increased with the passage of time. Bhaktamara Stotra is recited by many with religious regularity. The original Stotra is in Sanskrit and written in Devnagiri script.

The Bhaktamar Stotra has 48 stanzas. Every stanza has four parts. Every part has 14 letters. The complete panegyric is formed by 26 88 letters. It is said that some specific stanzas are miraculously effective for fulfilment of different purposes. Samyak pranamya jin pad yugam yugada- valambanam bhavajale patatam jananam. Having duly bowed down at the feet of Bhagwan Adinath, the first Tirthankar, the divine glow of his nails increases luster of jewels of their crowns.

Mere touch of his feet frees the beings from sins. He who submits himself at these feet is saved from taking birth again and again. I offer my respectful salutations at the feet of Bhagavan Adinath, the propagator of religion at the beginning of this era. Stotrair jagattri taya chitta harairudaaraih stoshye kilahamapi tam prathamam jinendram. The Lords of the Gods, with profound wisdom, have eulogized Bhagavan Adinath with Hymns bringing joy to the audience of three realms heaven, earth and hell.

I shall offer my obeisance in my endeavour to eulogize that first Tirthankar. Balam vihaya jala samsthitam indu bimbam anyah ka ichchhati janah sahasa grahitum. Shameless I am, O God, as a foolish child takes up an inconceivable task of grabbing the disc of the moon reflected in water, out of impertinence alone, I am trying to eulogize a great soul like you. Kalpanta kala pavanoddhata nakra hakram ko va taritum alam ambunidhim bhujabhyam.

O Lord, you are the ocean of virtues. Can even Brihaspati, the teacher of gods, with the help of his infinite wisdom, narrate your virtues spotless as the moonbeams? Is it possible for a man to swim across the ocean full of alligators, lashed by gales of deluge?

Prityatma viryam avicharya mrigi mrigendram nabhyeti kim nijashishoh paripalanartham. O Great God! I am incapable of narrating your innumberable virtues. Still, urged by my devotion for you, I intend eulogise you. It is well known that to protect her fawn, even a deer puts his feet down and faces a lion, forgetting its own frailness. Similarly, devotion is forcing me to eulogise you without assessing my own capacity. Yat kokilah kila madhau madhuram virauti tachchamra charu kalika nikaraika-hetuh.

O Almighty! I am so unlettered that I am subject to ridicule by the wise. Yet, my devotion for you forces me to sing hymns in your praise, just as the cuckoo is compelled to produce its melodious coo when the mango trees blossom.

Akranta lokamalinilamasheshamashu suryamshu bhinnamiva sharvara mandhakaram Just as the shining sun rays dispel the darkness spread across the universe, the sins accumulated by men through cycles of birth, are wiped out by the eulogies offered to you.

Cheto harishyati satam nalinidaleshu muktaphala dyutim upaiti nanudabinduh I begin this eulogy with the belief that, though composed by an ignorant like me, it will certainly please noble people due to your magnanimity. Indeed, dew drops on lotus-petals lustre like pearls presenting a pleasant sight. Tulya bhavanti bhavato nanu tena kim va bhutyashritam ya iha natmasamam karoti O Lord of beings!

O Ornament of the universe! It is no wonder that he who is engaged in praising your infinite virtues imbibing the virtues in his conduct attains your exhilarated position.

It should not be surprising if a benevolent master makes his subjects his equals. In fact, what is the purpose of serving a master who does not allow his subjects to prosper to an elevated position like his? Drishtava bhavantam animesha vilokaniyam nanyatra toshamupayati janasya chakshuh. Pitva payah shashikaradyuti dugdha sindhohksharam jalam jalnidhe rasitum ka ichchhet? O Great one! Your divine grandeur is enchanting. Having once looked at your divine form, nothing else enthrals the eye.

Obviously, who would like to drink the salty sea water after drinking fresh water of the divine milk-ocean, pure and comforting like the moonlight? O Supreme Ornament of the three worlds! As many indeed were the atoms filled with lustre of non-attachment, became extinct after constituting your body, therefore I do not witness such out of the world magnificence other than yours.

Bimbam kalanka malinam kva nishakarasya Yad vasare bhavati pandu palasha kalpam Comparison of your lustrous face with the moon does not appear befitting. How can your scintillating face, that pleases the eyes of gods, angels, humans and other beings alike, be compared with the spotted moon that is dull and pale, during the day, as the Palasa leaves. Indeed, your face has surpassed all the standards of comparison.

Your innumerable virtues are radiating throughout the universe-even beyond the three worlds, surpassing the glow of the full moon; the hymns in praise of your virtues can be heard everywhere throughout the universe. Indeed, who can contain the movement of devotees of the only supreme Godhead like you? Kalpanta kala maruta chalitachalena kim mandaradri shikhiram chalitamkadachit Celestial nymphs have tried their best to allure you through lewd gestures, but it is not surprising that your serenity has not been disturbed.

Of course, is the great Mandara mountain shaken by the tremendous gale of the doomsday, that moves common hillocks? Gamyo na jatu marutam chalitachalanam dipoaparastvamasi natha! Even the greatest of storm that does not effect it. Nnambhodharodara niruddha maha prabhavah suryatishayimahimasi munindra! Your glory is greater than that of the sun.

The sun rises every day but sets as well. The sun suffers eclipse, is obstructed by the clouds, but you are no such sun. Your infinite virtues and passionlessness cannot be eclipsed. The sun slowly shines over different parts of the world, but the glory of your omniscience reaches every part of the world, all at once. Vibhrajate tava mukhabjamanalpakanti vidyotayajjagadapurvashashanka bimbam. O Master! Your beautiful face transcends the moon.

The moon shines only at night but your face is always beaming. The moon light dispels darkness only to a some level, your face dispels the delusion of ignorance and desire.

The moon is eclipsed as well as obscured by clouds, but there is nothing that can shadow your face. Nishpanna shalivana shalini jivaloke karyam kiyajjaladharairjalabhara namraih.

O God! Your aura dispels the perpetual darkness. The sun beams during the day and the moon during the night, but your ever radiant face sweeps away the darkness of the universe. Once the crop is ripe what is the need of the cloud full of rain. Tejah sfuran manishu yati yatha mahattvam naivam tu kachashakale kiranakuleapi. O Supreme God!

The infinite and eternal knowledge that you have, is not possessed by any other deity in this world. Indeed,the splendour and shine of priceless jewels can not be seen in the glass pieces shining in the light. Kim vikshitena bhavata bhuviyena nanyah kashchinmano harati natha! O Ultimate Lord! It is good that I have seen other deities before seeing you.

The dissatisfaction even after seeing them has been removed by the glance of your detached and serene expression. That I have seen the supreme I can not be satisfied with anything less. Sarva disho dadhati bhani sahasrarashmim prachyeva digjanayati sphuradamshujalam. O the great one!

Infinite stars and planets can be seen in all directions but the sun rises only in the East.


Bhaktamara Stotra

Loke 17 Nityodayam dalitamohamahandhakaramgamyam na rahuvadanasya na varidanam Vibhrjate tava mukhabjamanalpa kantividyotayajjagadapurva — shashankabimbam 18 Kim sharvarishu shashinaahni vivasvata vayushmanmukhendu — daliteshu tamassu natha Nishmanna shalivanashalini jiva lokekaryam kiyajjaladharair — jalabhara namraih 19 Gyanam yatha tvayi vibhati kritavakashamnaivam tatha hariharadishu nayakeshu Tejah sphuranmanishu yati yatha mahatvamnaivam tu kacha — shakale kiranakuleapi 20 Manye varam hari-haradaya eva drishtadrishteshu yeshu hridayam tvayi toshameti Kim vikshitena bhavata bhuvi yena nanyahkashchinmano harati natha! Bhavantareapi 21 Strinam shatani shatasho janayanti putrannanya sutam tvadupamam janani prasuta Sarva disho dadhati bhani sahastrarashmimprachyeva dig janayati sphuradanshujalam 22 Tvamamananti munayah paramam pumansa-madityavarnamamalam tamasah parastat Tvameva samyagupalabhya jayanti mrityumnanyah shivah shivapadasya munindra! Panthah 23 Tvamavyayam vibhumachintyamasankhyamadyambrahmanamishvaramanantamanangaketum Yogishvaram viditayogamanekamekamgyanasvarupamamalam pravadanti santah 24 Buddhastvameva vibudharchita buddhi bodhat ,tvam shankaroasi bhuvanatraya shankaratvat Dhataasi dhira! Shivamarga-vidhervidhanat ,vyaktam tvameva bhagavan! Purushottamoasi 25 Tubhyam namastribhuvanartiharaya natha tubhyam namah kshititalamalabhushanaya Tubhyam namastrijagatah parameshvaraya,tubhyam namo jina! Bhavodadhi shoshanaya 26 Ko vismayoatra yadi nama gunairasheshais -tvam sanshrito niravakashataya munisha!


With the completion of each verse, a chain broke, or a door opened. Manatunga was free when all the verses were finished. However Manatunga probably lived a few centuries before Raja Bhoja of Dhara. He is identified by some scholars as Kshapanaka, one of the Navaratnas in the court of legendary Vikramaditya. An unidentified Sanskrit poet Matanga, composer of "Brahaddeshi" on music theory, may also have been the same person.

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