59 Kalyan Mandir Stotra

Author(s): Purvacharya
Publisher: ZZZ Unknown
Catalog link: https://jainqq.org/explore/300570/1

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Error! No text of specified style in document. 2/8.0 कल्याणमंदिर स्तोत्र Kalyan Mandir Stotra 2/8.2Introduction TheeighthsmaranainthelistofNavsmaranasistheKalyan Mandir Stotra.Likemostofthestotrasthisoneisnamedaskalyan Mandirbecauseitbegins withtwowordsKalyanand Mandir. Thestotraisbelievedtohavebeencomposedby SiddhasenaDiwakarwhowasa IsoknownbythenameofKumudchandra.ThewordKumudchandraappearsinthelastverseofthestotra. Thepracti ceofmentioningthepoet'sownnameisnotuncommonin SanskritandPrakritliterature. Thepoet'slifehistoryisquitesketchyandwecanonlygobywhatthe ShvetambaraPattavalitellsus. Therewasamonkcalled SkandilSooriwholivedduringthefirstcentury BCE.Hehadadisciplebythenameof VridhavadiSoori. Vridhhavadipossessedanextraordinarymemoryandwasverybrilliant.,thisisperhapsthereasonthathewa scalled Vridhavadi(elderandrespectedscholar). VridhhavadioncecametothetownofUjjaini(nowinthestateofMadhya Pradesh), whichwasruledbyking Vikram.T hereoncehemetaBrahminscholarandhissonforreligiousdiscussionsandtheinterpretationofvariousaspects.T heBrahmin Panditandhissonwereverymuchimpressedby VridhavadiSoori. Notonlythat, thesonwhosenamewa sSiddhasenabecameаdiscipleofVridhhavädiSoori.HewasgivenanameKumudchandra. This Siddhasenaalias KumudchandraistheauthoroftheKalyan Mandir Stotra. SiddhasenaoncewenttothetownofChitorinthestateofRajasthanwhere, accordingthelegend', hesawahugepill arthatlookedslightlyweakatoneparticularplace. Siddhasenaaskedhismentodrillwheretheweakpointwasandth erehefoundsomebookshiddeninsidethepillar.Siddhasenagotonebookoutandstartedreadingonepageatrand om.Butbysomemiraculoushappening, acertaingodappearedinfrontofhim. Thegodtookthebookawayfrom Sidd hasenaandputitbackintothepillarandtheholewasmiraculouslypluggedwithinafewseconds. Siddhasena, however, rememberedsomeoftheparagraphshehadreadfromthebook. Whathehadreadandreme mberedweretwoimportantvidyasor(scienceofcreatingmiracles). Thefirstvidyataughthim howtomaterialisegol dfromnothingandthesecondvidyataughthimhowtocreateanarmyofwarriorsoutofgrainsofmustardseeds. resultthathesaidthatacharya Siddhasena'sgloryshineslikethatofthebrightnessofthesun. Thereforefromthatda yonSiddhasenawasnamedSiddhasenaDiwakar(Diwakarmeaningsun). Thelegendgoesontonarrateonemoreexample.Acharya SiddhasenaDiwakarwenttoUjjainiandtherehehadvisit eda HindutempleofLord Shiva. TheAcharyastartedcomposingtheKalyan MandirStotrainpraiseofParshvanath a,thetwentythird Tirthankaraofthe Jains. Whenthe AcharyacomposedverseNo13,theidolof Lord Shivabrokeopenandtheim ageofParshvanathaappearedfromthetopofthelinga/idol. TheAcharyawentoncomposingmoreversesandthere sultisthisbeautifulsmaranacontainingforty-fourverses Accordingtothe Jain SahityanoSankshiptaltihasa", SiddhasenaDiwakarwasperhaps, oneofthenineprominent personalitiesatthecourtofKing Vikram(King Vikramhadninejewelsmeaningninegreatmenwhoweremastersintheirfields). Whateverthecase, Siddhasena Diwakarisfamou sforhisbooksonlogic. Hisworksareheldingreatesteemandonlythereaderspursuing Jainstudiesatadvancelevel ophyofstandpoints(nayavada)inminutedetail. Hehasalsocomposedmanydwatrinshikas(booksorpoemsconta iningthirtytwoverseseach). Both ShvetambaraandDigambarasectsmention SiddhasenaDiwakar'snamewithutmostrespect. Many Digam barascholarshavewrittendetailedcommentariesonthe SanmatiTarka,mentionedabove. 'ShvetambaraPattavaliPage59 ?Para153, author MDDesai, 1933 Page 1 of 23

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Error! No text of specified style in document. Shvetambaraacharyalike HaribhadraSooriandHemchandraacharyahavementioned Siddhasena'snameasagreatscholarandthebestamongpoets. Asregardshisbirthyearandbirthplace,onecandeducefromthePrabhavakCharitrathatSiddhasena'sfamilylived duringthetimeofKing Vikramin Ujjainiandthathisfather'snamewasDevarshiandhismother'snamewasDevasika ThisstatementatleastleadsonetobelievethatSiddhasenalivedduringthefirstcentury BCEbecause King Vikram wastherulerofUjjainiatthesametime. ThecalendarmostwidelyusedbymostHindusinIndiaisthe Vikram Calendar,andonecanaddfiftyseventotheChristianyeartogetthe Vikramyearbecause Vikram'scoronationtookplacefiftysevenyearsbeforeth eGregoriancalendarbegan. Now, wewillexploreanotherinterestingpointaboutthetimeofSiddhasenaDiwakar.Pandit SukhlaljiSanghaviand ShriBechardasDoshi'snamesareregardedinhighesteemin Jainliterarycircles. Thesetwoscholarsofthe 20thcen turyhavewrittenabookwithadetailedcommentaryon SanmatiPrakranaabookoflogicby Siddhasena Diwakar.Intheprologuetothebook, theauthorswrite:Alltraditionstendtoconsider Si ddhasena'stimeassameasthatofKing Vikram'sandthathelivedinUjjaini', butthereisadisputeabouttherealVikra mandwherehewasborn, thereforeindecidingwhowasborn withreferencetoVikram'stimedoesnothelpusatall. SiddhasenaandhisbooksarementionedbytwogreatJainacharyas:Oneis HaribhadraSooriwhoexistedinthe8thcenturyAD,andtheotherisJinabhadraganiofthe 7thcenturyAD.Referencesbytheset womonkssuggestthatSiddhasenawasbornsometimesbeforethe7thcenturyAD. NowwealsoknowthatSiddhasena'sguruwasVriddhavadi,and Vriddhavadi'sguruwas Skandil. Skandil'stimeha sbeendeducedfromthefactthathepresidedatoneoftheconferenceswhichwasheldinthe5thcenturyAD.Thus, Si ddhasenaDiwakarwasprobablyborninthesixthcentury AD. ButonemayneverbeabletofindoutSiddhasenaDiwakar'sactualdates, normaywefindoutwhether SiddhasenaDi wakarwastheauthoroftheKalyan Mandir Stotraornot. Itendtothinkthatthetraditionofpassinginformationverballyfromgenerationtogenerationisreliableinonerespect, viz.theauthorshipofthestotrabutnotthedatingofthecomposition. Thereforelwouldtendtoagreewiththestateme ntthattheKalyan MandiriscomposedbySiddhasena Diwakar, whosenamewasalsoKumudchandra,ashasbeen mentionedinthelastverse.Butasregardshisdateshemaynothaveexistedasearlyasthefirstcentury ADbutmayh avebeenexistedafewcenturiesafterthat. Prof. Hermann Jacobi putshimafter Mantunga Soori,thepoetoftheBha ktamara Stotra,andthereforehestatesthattheKalyan MandirhasbeencomposedinimitationoftheBhaktamaraSt otra. ComingtootheraspectsofSiddhasena:Hisnameisalsofamousasthescholarwhodisagreedwithmanyminorpoin tsinJainphilosophy,butthenhehadhisownideologyandtheextraordinarypowerofconvincingotherswithlogicale xplanations. Hewasalwaysfrankandhonestinhisopinions. Thisalsoledtohisunpopularity.HeoncesaidthatallJai nscripturesshouldbetranslatedintothe Sanskritlanguageas SanskritwaswidelyusedduringthattimeandthatPra kritwasalmostdead. However, theorthodoxJain Sanghadidnotlikehisideaandaskedhimtorepentandacceptapu nishmentforthinkingthisway. Siddhasenawasastonishedbythisreactionbutacceptedthepunishmentimposedu ponhim.Itissaidthathewasmade outcast'fromthe Jain Sanghafortwelveyearsformakingsuchastatement. Thus hecouldnottranslatethescripturesinto Sanskritbutmostofhisownworksarecomposedinthe Sanskritlanguage,a ndshowshisscholarlycommandofthelanguageaswellashisdeepknowledgeofJain, BuddhistandHinduscriptur es. ThePrabhavakCharitramentionsthatafterSiddhasena'sdeath, itseemedasif thesunwassetandonlythetwinklin glightsofthefire-insectsremainedinthesouthernsky. 'SanmatiPrakrana, Page 74, Gujarat Vidyapeeth 1972 Forewordwrittenin HirallaKapadia'sbook Bhaktamara, Kalyan Mandir.Published 1928 स्फरन्तिवादिखधोताःसाम्पतेदक्षिणापथे Page 2 of 23

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Error! No text of specified style in document. Comingtooursubjectmatter theKalyan Mandir Stotra, thereisnodoubtthatitisascholarlymasterpieceandcontai nsverseswhichhavebeencomposedbyagreatpoet. HowevertheKalyan Mandir StotraisnotasfamousastheBha ktamara Stotra. Thoughbothstotrasareincludedinthegroupofnineauspiciousrecitations, theBhaktamaraistheo ne,whichishighlypopular,andmorepeople haveattemptedtoremembertheBhaktamara Stotraratherthanthekal yan Mandir Stotra.Onecanfindonlyahandfulofpeoplewhocanrememberandrecitethe Kalyan Mandir Stotra, whe reastherearehundredsof JainswhoknowtheBhaktamara Stotrabyheartandreciteitregularly. BoththeBhaktamaraandthe Kalyan Mandirhavebeencomposedinametercalled Vasanttilakathereforebothcanbesungwithequalease. Thereasonsastowhythe Kalyan Mandirisnotsopopularareperh apsasfollows: (1)ThelanguageoftheKalyan MandirismuchmorecomplexthanthatoftheBhaktamara Stotragivingsomedifficult iesinpronunciation. (2)TherearetwomorestotrasofParshvanatha(twentythirdTirthankara)liketheUvasaggaharam StotraandtheNamiunaStotrainthelistofnineauspiciousrecitations. W hereasthereisnootherstotrainpraiseofthefirst TirthankaraRishabhadevaexcepttheBhaktamaraStotra.i.e.one StotraofParshvanathaispopular(theUvasaggaharamStotra)asisone StotraofRishabhadeva(theBhaktamara Stotra). (3)TheBhaktamara Stotrahasattractedmorepeoplebecauseitvividlydescribeshowonecangetridofalltheseven mainfearsinone'slife. Thereareseparateversesforeach. TheKalyan Mandir Stotradoesnotmentionfearinthiswa y. ThereforetheappealoftheBhaktamara Stotra,asfarasalaypersonisconcerned,ismuchmorethanthe KalyanM andirStotra. (4)ThestoryofMantungacharyaandhowhecomposedtheBhaktamara Stotrahasprovedmorepopular. Theseobservationsaremineandsomescholarsmaynotagreewiththesepoints. Howeveronethingiscertain. The Kalyan Mandir Stotra, thoughnotaspopularastheBhaktamara,isanimportantandscholarlypoem,fullofpoeticalc harm. Manycommentatorsandauthorshavetriedtocomparethe Kalyan MandirandtheBhaktamara Stotras. Thereaso nsfortheattemptarequiteclear: (1)TheBhaktamaraandtheKalyan Mandirarecomposedinthesamemeter (2)TheBhaktamaraandtheKalyan Mandirbothmentiondivineattributesofa Tirthankarainasimilarstyle. (3)Thenumbersofversesinboththe Stotrasarealmostsimilar(theKalyan MandirhasfortyfourversesandtheBhaktamarahasforty-fouraspertheShvetambaratraditionandfortyeightasperthe Digambaratradition) (4)Thenarration hasmanysimilarities. Initiallythepoetsveryhumblyacceptthefactthattheyareunabletodescribet hedivineattributesofthe Tirthankaras.Manyothersimilaritiesareexploredherelater. Thesearesomeofthereasonswhyscholarstendtothinkthatthe Kalyan MandirhasbeencomposedtoimitatetheB haktamara Stotra. Prof. Hermann Jacobistronglyopinesthatthe Kalyan MandiristheimitationoftheBhaktamara Stotra'. Thisstatem entraisesmanyquestions.IfwearetoaccepttheaccountsofPattavalithentheKalyan Mandir'sauthor, Siddhasena Diwakar,existedduringthe FirstCenturyBCEwhereastheBhaktamara'sauthor, Mantungacharya,existedsome sevenoreighthundredyearsafterSiddhasena. Thereforethe Kalyan Mandircouldnothavebeencomposedinimit नूनंस्तंगतेवादीसिद्धसेनोदिवाकरः SfurantiVdikhdhyotahsampratedakshinapathe, noonamastamgatevadisiddhaseno Diwakarah - PrabhavakCharitra. 'Forewordwrittenin HiralalKapadia'sbook Bhaktamara, Kalyan Mandir.Published1928 Page 3 of 23

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Error! No text of specified style in document. ationoftheBhaktamara.ButthenProf.JacobiraisesanotherimportantpointinsayingthattheKalyan Mandir Stotrai snottheworkofSiddhasenaDiwakarbutsomeonecalledKumudchandra.Hesays: "OurinformationabouttheauthoroftheKalyan Mandirisveryscantyoralmostnil.Ithasbeenalreadystatedthathec omposedthis StotrainimitationoftheBhaktamara.HealludestohisnameKumudchandrainthelastverseofthekal yanMandir,inthesamewayasMantungahasintroducedhisnameinthelaststropheoftheBhaktamara.Thecomm entatorsaverthattheauthorwas SiddhasenaDiwakar,andthekumudchandrawasbutanothernameofthatfamou steacher. Thisassertion, however, isopentogravedoubts.ForintheextantworksofSiddhasenaDiwakarthename Kumudchandraisnotfound. Butinhisfifth Dwatrishinka,whichisatruestotra, hasintroducedthename Siddhasena justasMantungaandKumudchandradidalludetotheirnamesinthecorrespondingpassagesoftheirstotras. Whys hould SiddhasenanothaveretainedthenamecontainedintheKalyan Mandir Stotraifhehadbeentheauthorofit?W epossessseveralhymnsofSiddhasena..[whichjareentirelydifferentinconceptionandstylefromtheKalyan Mand ir. Itistherefore, almostcertainthatKumudchandrashouldnotbeidentifiedwith Siddhasena Diwakar. ThispointnaturallythrowsmoredoubtontheauthorshipoftheKalyan Mandir Stotra. Andthewholestudyofwhenan dhowitwascomposedtakesaninterestingturn. HoweveritisnoteworthythatmanyscholarsinIndiadonotagreewit hProf.Jacobi'sopinionandtheyfirmlybelievethatKumudchandrais Siddhasena Diwakarandthatheistheauthoro ftheKalyan Mandir Stotra.Ifwearetogobythis, thenwecansafelysaythattheKalyan Mandirisnotanimitationofthe BhaktamaraStotra.AsthereseemstobenodoubtaboutthefactthatSiddhasenaDiwakarwasbornbeforetheauth oroftheBhaktamara Stotra. OnemayalsothinkalongthelinethatperhapstheBhaktamaraStotrawascomposedinimitationofthe Kalyan Mandi rStotra. MantungacharyahasprobablyadoptedthestyleandmethodofcompositionthatisfoundinKalyan Mandir Stotra.Onemayneverfindout. 2/8.10riginal Sutra कल्याण-मंदिरमुदारमवद्य भेदि, भीताभय-प्रदमनिन्दितमध्रि-पद्मम; संसार-सागर-निमज्जदशेष-जन्तुपोतायमानमभिनम्य जिनेश्वरस्य. यस्य स्वयं सुरगुरुर्गरिमाम्बुराशेः, स्तोत्रं सुविस्तृतमतिर्न विभुर्विधातुम्; तीर्थेश्वरस्य कमठ-स्मय-धूमकेतो, स्तस्याहमेष क्लि संस्तवनं करिष्ये (युग्मम्) सामान्यतोऽपि तव वर्णयितुं स्वरूपमस्मादृशाः कथमधीश! भवन्त्यधीशाः?; धृष्टोऽपि कौशिक-शिशुर्यदिवा दिवान्धो, रूपं प्ररूपयति किं किल घर्मरश्मेः?...... मोहक्षयादनुभवन्नपि नाथ! मत्यो, Page 4 of 23

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Error! No text of specified style in document. नूनं गुणान् गणयितुं न तव क्षमेत; कल्पान्त-वान्त-पयसः प्रकटोऽपि यस्मान् मीयेत केन जलधेर्ननु रत्नराशिः?. अभ्युद्यतोऽस्मि तव नाथ! जडाशयोऽपि, कर्तुं स्तवं लसदसंख्य-गुणाकरस्य; बालोऽपि किं न निजबाह-युगं वितत्य, विस्तीर्णतां कथयति स्व-धियाम्बु-राशेः?. ये योगिनामपि न यान्ति गुणास्तवेश?, वक्तुं कथं भवति तेषु ममावकाशः?; जाता तदेवमसमीक्षित-कारितेयं, जल्पन्ति वा निज-गिरा ननु पक्षिणोऽपि. आस्तामचिन्त्य-महिमा-जिन संस्तवस्ते, नामापि पाति भवतो भवतो जगन्ति; तीव्रातपोपहत-पान्थ-जनान्निदाघे, प्रीणाति पद्मसरसः सरसोऽनिलोऽपि. हृदवतिनि त्वयि विभो! शिथिलीभवन्ति, जन्तोः क्षणेन निबिडा अपि कर्मबन्धाः; सद्यो भुजंगममया ईव मध्यभागमभ्यागते वन शिखण्डिनि चन्दनस्य. मुच्यन्त एव मनुजाः सहसा जिनेन्द्र!, रौद्रैरुपद्रव शतैस्त्वयि वीक्षितेऽपि; गो-स्वामिनि स्फुरित-तेजसि दृष्टमात्रे, चौरैरिवाशु पशवः प्रपलायमानैः. त्वं तारको जिन! कथं भविनां त एव, त्वामुद्वहन्ति हृदयेन यदुत्तरन्तः; यद्वा दृतिस्तरति यज्जलमेष नून Page 5 of 23

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Error! No text of specified style in document. मन्तर्गतस्य मरुतः स किलानुभावः. .... यस्मिन् हर-प्रभृतयोऽपि हतप्रभावाः, सोऽपि त्वया रतिपतिः क्षपितः क्षणेन; विध्यापिता हुत-भुजः पयसाथ येन, पीतं न किं तदपि दुर्द्धर-वाडवेन?....... स्वामिन्ननल्प-गरिमाणमपि प्रपन्ना स्त्वां जन्तवः कथमहो हृदये दधानाः?; जन्मोदधिं लघु तरन्त्यति-लाघवेन, चिन्त्यो न हन्त महतां यदि वा प्रभावः. क्रोधस्त्वया यदि विभो! प्रथमं निरस्तो, ध्वस्तास्तदा बत कथं किल कर्म-चौराः?; प्लोषत्यमत्र यदि वा शिशिराऽपि लोके नीलमाणि विपिनानि न किं हिमानी?. त्वां योगिनो जिन! सदा परमात्म-रूप मन्वेषयन्ति हृदयाम्बज-कोश-देश; पतस्य निर्मल-रुचेर्यदि वा किमन्यदक्षस्य संभवि पदं ननु कर्णिकायाः?.. ध्यानाज्जिनेश! भवतो भविनः क्षणेन, देहं विहाय परमात्म-दशां व्रजन्ति; तीव्रानलादुपल-भावमपास्य लोके, चामीकरत्वमचिरादिव धातु-भेदाः. ...... अंतः सदैव जिन! यस्य विभाव्यसे त्वं, भव्यैः कथं तदपि नाशयसे शरीरम?; एतत्स्वरूपमथ मध्य-विवर्तिनो हि, यद्विग्रहं प्रशमयन्ति महानुभावाः; आत्मा मनीषिभिरयं त्वदभेद-बुद्ध्या; Page 6 of 23

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Error! No text of specified style in document. ध्यातो जिनेन्द्र भवतीह भवत्प्रभावः, पानीयमप्यमृतमित्यन्चिन्त्यमानं, किं नाम नो विष-विकारमपाकरोति?. त्वामेव वीत-तमसं परवादिनोऽपि, नूनं विभो! हरि-हरादि-धिया प्रपन्नाः ; किं काच कामलिभिरीश! सितोऽपि शंखो, नो गृह्यते विविध-वर्ण-विपर्ययेण? .. धर्मोपदेश-समये स-विधानुभावादास्तां जनो भवति ते तरुरप्यशोकः; अभ्युद्गते दिनपतौ स-महीरुहोऽपि, किंवा विबोधमुपयाति न जीव-लोकः. चित्रं विभो! कथमवाङ्मुख-वृन्तमेव, विष्वक् पतत्यविरला सुर-पुष्प-वृष्टिः?; त्वद्गोचरे सु-मनसां यदि वा मुनीश?, गच्छन्ति नूनमध एव हि बंधनानि. स्थाने गभीर-हृदयोदधि-संभवायाः, पीयुषतां तव गिरः समुदीरयंति; पीत्वा यतः परम-संमद-संग-भाजो; भव्या व्रजन्ति तरसाप्यजरामरत्वम्. स्वामिन्! सु-दूरमवनम्य समुत्पतन्तो, मन्ये वदन्ति शुचयः सुर-चामरौघाः, येऽस्मै नतिं विदधते मुनि पुंगवाय, ते नुनमूर्ध्व-गतयः खलु शुद्ध भावाः. .. श्यामं गभीर-गिरम्ज्ज्व ल-हेम-रत्नसिंहासन-स्थमिह भव्य-शिखण्डिनस्त्वाम्; आलोकयन्ति रभसेन नदन्तमुच्चै Page 7 of 23

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Error! No text of specified style in document. श्चामीकराद्रि-शिरसीव नवाम्बुवाहम्. .... उद्गच्छता तव शिति-द्युति-मण्डलेन, लुप्तच्छदच्छविरशोक-तर्रुबभूव; सान्निध्यतोऽपि यदि वा तव वीतराग!, नीरागतां व्रजति को न सचेतनोऽपि. भो भो प्रमादमवधूय भजध्वमेन, मागत्य निर्वृति-पुरी प्रति सार्थवाहम्; एतन्निवेदयति देव! जगत्त्रयाय, मन्ये नदन्नभि-नभः सुर-दुंदुभिस्ते. उद्योतितेषु भवता भुवनेषु नाथ! तारान्वितो विधुरयं विहताधिकारः; मुक्ता-कलाप-कलितोच्छवसितातपत्र, व्याजात्रिधा धृत-तनुर्धवमभ्युपेतः. स्वेन प्रपूरित-जगत्त्रय-पिण्डितेन, कान्ति-प्रताप-यशसामिव संचयेन; माणिक्य-हेम-रजत प्रविनिर्मितेन, साल-त्रयेण भगवन्नभितो विभासि. ...... दिव्य-स्रजो जिन! नमत्त्रि-दशाधिपाना मुत्सृज्य रत्न-रचितानपि मौलि-बन्धान, पादौ श्रयन्ति भवतो यदि वा परत्र, त्वत्संगमे सुमनसो न रमन्त एव. ...... .... 28 त्वं नाथ! जन्म-जलधेर्विपराङ्मुखोऽपि, यत्तारयस्यसुमतो निज-पृष्ठ-लग्नान्; युक्तं हि पार्थिव-निपस्य सतस्तवैव, चित्रं विभो यदसि कर्म-विपाक-शून्यः. विश्वेश्वरोऽपि जन-पालक! दुर्गतस्त्वं, Page 8 of 23

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Error! No text of specified style in document. किं वाक्षर-प्रकृतिरप्यलिपिस्त्वमीश!; अ-ज्ञानवत्यपि सदैव कथंचिदेव, प्राग्भार-संभृतनभांसि रजांसि रोषादुत्थापितानि कमठेन शठेन यानि; छायापि तैस्तव न नाथ! हता हताशो, ग्रस्तस्त्वमीभिरयमेव परं दुरात्मा. यद् र्गज्जदूर्जित-घनौघ-मदभ्र-भीम, अश्यत्तडिन्मुसल-मांसल-घोर-धारम्; दैत्येन मुक्तमथ दुस्तर-वारि दर्गे; तेनैव तस्य जिन! दुस्तरवारि-कृत्यम्. ध्वस्तोर्ध्व-केशविकृताकृति-र्मत्य-मुण्डप्रालम्ब-भृद्-भयद-वक्त्रविनिर्यदग्निः ; प्रेत-व्रजः प्रतिभवन्तमपीरितो यः, सोऽस्याभवत्प्रतिभवं भव-दुःख-हेतुः. धन्यास्त एव भुवनाधिप! ये त्रि-सन्ध्यमाराधयन्ति विधिवविधतान्य-कृत्याः; भक्त्योल्लसत्पुलक-पक्ष्मल-देह-देशाः, पाद-द्वयं तव विभो! भुवि जन्म-भाजः. मन्ये न मे श्रवण-गोचरतां गतोऽसि; आकर्णिते तु तव गोत्र-पवित्र-मन्त्रे, किंवा विपदविष-धरी स-विधं समेति?. जन्मान्तरेऽपि तव पाद-युगं न देव!, मन्ये मया महित-मीहित-दान-दक्षम; तेनेह जन्मनि मनीश! पराभवानां, Page 9 of 23

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Error! No text of specified style in document. 36 जातो निकेतनमहं मथिताशयानाम्. नूनं न मोह-तिमिरावृत-लोचनेन, पूर्व विभो! सकृदपि प्रविलोकितोऽसि; मर्माविधो विधुरयन्ति हि मामनर्थाः, प्रोद्यत्प्रबन्ध-गतयः कथमन्यथैते?. नूनं न चेतसि मया विधृतोऽसि भक्त्या; जातोऽस्मि तेन जनबान्धव! दुःख-पात्रं, यस्मात्क्रियाः प्रतिफलन्ति न भाव-शून्याः. त्वं नाथ! दुःखि-जन-वत्सल! हे शरण्य! कारुण्य-पुण्य-वसते! वशिनां वरेण्य!; भक्त्या नते मयि महेश! दयां विधाय, दुःखांकुरोद्दलन-तत्परतां विधेहि. निःसंख्य-सार-शरणं शरणं शरण्य मासाद्य सादित-रिपु प्रथितावदातम्; त्वत्पाद-पंकजमपि प्रणिधान-वन्ध्यो, वध्योऽस्मि चेद् भवन-पावन! हा हतोऽस्मि. देवेन्द्र-वन्य! विदिताखिल-वस्तु-सार!, संसार-तारक! विभो! भवनाधिनाथ!; त्रायस्व देव! करुणा-हृद! मां पुनीहि, सीदन्तमद्य भयद-व्यसनाम्बु-राशेः. यदयस्ति नाथ! भवदंघ्रि-सरो-रुहाणां, भक्तेः फलं किमपि संतति-संचितायाः; तन्मे त्वदेक-शरणस्य शरण्य! भूयाः, स्वामी त्वमेव भुवनेऽत्र भवान्तरेऽपि. इत्थं समाहित-धियो विधिवज्जिनेन्द्र!, 42 Page 10 of 23

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Error! No text of specified style in document. Hostechrychylencia-HTOTT: rag-pana-Tac-Hal-457-06-27&ZIT, ये संस्तवं तव विभो! रचयन्ति भव्याः Hal-Cf4A-GG-UGG!, WATT-FQRT: Faaf-fiyat ageral; ते विगलित-मल-निचया, अ-चिरान्मोक्षं प्रपद्यन्ते. युग्मम्. ....... 88 kalyana-mandiramudaramavadya bhedi, bhitabhaya-pradamaninditamandhri-padmam; ................... samsara-sagara-nimajjadasesa-jantupotayamanamabhinamya jinesvarasya. yasya svayam suragururgarimamburaseh, stotram suvistrtamatirna vibhurvidhatum; tirthesvarasya kamatha-smaya-dhumaketo, stasyahamesa kli samstavanam karisye (yugmam).... samanyato'pi tava varnayitum svarupamasmadrsah kathamadhisa! bhavantyadhisah?; dhrsto'pi kausika-sisuryadiva divandho, rupam prarupayati kim kila gharmarasmeh?. mohaksayadanubhavannapi natha! rmatyo, nunam gunan ganayitum na tava ksameta; kalpanta-vanta-payasah prakato'pi yasman miyeta kena jaladhernanu ratnarasih?... abhyudyato'smi tava natha! jadasayo'pi, karttum stavam lasadasankhya-gunakarasya; balo'pi kim na nijabahu-yugam vitatya, vistirnatam kathayati sva-dhiyambu-raseh?. ye yoginamapi na yanti gunastavesa?, vaktum katham bhavati tesu mamavakasah?; jata tadevamasamiksita-kariteyam, jalpanti va nija-gira nanu paksino'pi... Page 11 of 23

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Error! No text of specified style in document. astamacintya-mahima-jina samstavaste, namapi pati bhavato bhavato jaganti; tivratapopahata-pantha-janannidaghe, prinati padmasarasah saraso'nilo'pi. hrdvarttini tvayi vibho! sithilibhavanti, jantoh ksanena nibida api karmabandhah; sadyo bhujangamamaya iva madhyabhagamabhyagate vana sikhandini candanasya. mucyanta eva manujah sahasa jinendra!, raudrairupadrava sataistvayi viksite'pi; go-svamini sphurita-tejasi drstamatre, caurairivasu pasavah prapalayamanaih..... tvam tarako jina! katham bhavinam ta eva, tvamudvahanti hrdayena yaduttarantah; yadva drtistarati yajjalamesa nuna mantargatasya marutah sa kilanubhavah.. yasmin hara-prabhrtayo'pi hataprabhavah, so'pi tvaya ratipatih ksapitah ksanena; vidhyapita huta-bhujah payasatha yena, pitam na kim tadapi durddhara-vadavena?. svaminnanalpa-garimanamapi prapannastvam jantavah kathamaho hrdaye dadhanah?; ...................... 12 janmodadhim laghu tarantyati-laghavena, cintyo na hanta mahatam yadi va prabhavah. krodhastvaya yadi vibho! prathamam nirasto, dhvastastada bata katham kila karma-caurah?: plosatyamutra yadi va sisira'pi loke; niladrumani vipinani na kim himani?. tvam yogino jina! sada paramatma-rupamanvesayanti hrdayambuja-kosa-dese; Page 12 of 23

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Error! No text of specified style in document. putasya nirmala-ruceryadi va kimanyadaksasya sambhavi padam nanu karnikayah?. dhyanajjinesa! bhavato bhavinah ksanena, deham vihaya paramatma-dasam vrajanti; tivranaladupala-bhavamapasya loke, camikaratvamaciradiva dhatu-bhedah... amtah sadaiva jina! yasya vibhavyase tvam, bhavyaih katham tadapi nasayase sariram?; etatsvarupamatha madhya-vivarttino hi, yadvigraham prasamayanti mahanubhavah;. atma manisibhirayam tvadabheda-buddhya; dhyato jinendra bhavatiha bhavatprabhavah, paniyamapyamrtamityanucintyamanam, kim nama no visa-vikaramapakaroti? tvameva vita-tamasam paravadino'pi, nunam vibho! hari-haradi-dhiya prapannah; kim kaca kamalibhirisa! sito'pi sankho, no grhyate vividha-varna-viparyayena? dharmopadesa-samaye sa-vidhanubhavadastam jano bhavati te tarurapyasokah; ...................... 18 abhyudgate dinapatau sa-mahiruho'pi, kimva vibodhamupayati na jiva-lokah.. citram vibho! kathamavanmukha-vrntameva, visvak patatyavirala sura-puspa-vrstih?; tvadgocare su-manasam yadi va munisa?, gacchanti nunamadha eva hi bandhanani. sthane gabhira-hrdayodadhi-sambhavayah, piyusatam tava girah samudirayanti; pitva yatah parama-sammada-sanga-bhajo; bhavya vrajanti tarasapyajaramaratvam... ..................21 Page 13 of 23

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Error! No text of specified style in document. svamin! su-duramavanamya samutpatanto, manye vadanti sucayah sura-camaraughah, ye'smai natim vidadhate muni pungavaya, te nunamurdhva-gatayah khalu suddha bhavah. syamam gabhira-giramujjvala-hema-ratnasimhasana-sthamiha bhavya-sikhandinastvam; alokayanti rabhasena nadantamuccaiscamikaradri-sirasiva navambuvaham. udgacchata tava siti-dyuti-mandalena, luptacchadacchavirasoka-tarrubabhuva; sannidhyato'pi yadi va tava vitaraga!, niragatam vrajati ko na sacetano'pi.... bho bho pramadamavadhuya bhajadhvamena, magatya nirvrti-purim prati sarthavaham; etannivedayati deva! jagattrayaya, manye nadannabhi-nabhah sura-dundubhiste.. udyotitesu bhavata bhuvanesu natha! taranvito vidhurayam vihatadhikarah; mukta-kalapa-kalitocchvasitatapatra, vyajattridha dhrta-tanurdhruvamabhyupetah.. svena prapurita-jagattraya-pinditena, .......................... 27 kanti-pratapa-yasasamiva sancayena; manikya-hema-rajata pravinirmitena, sala-trayena bhagavannabhito vibhasi. divya-srajo jina! namattri-dasadhipanamutsrjya ratna-racitanapi mauli-bandhan, padau srayanti bhavato yadi va paratra, tvatsangame sumanaso na ramanta eva... tvam natha! janma-jaladherviparanmukho'pi, yattarayasyasumato nija-prstha-lagnan; Page 14 of 23

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Error! No text of specified style in document. yuktam hi parthiva-nipasya satastavaiva, citram vibho yadasi karma-vipaka-sunyah. visvesvaro'pi jana-palaka! durgatastvam, kim vaksara-prakrtirapyalipistvamisal; a-jnanavatyapi sadaiva kathancideva, jnanam tvayi sphurati visva-vikasa-hetuh. pragbhara-sambhrtanabhamsi rajamsi rosadutthapitani kamathena sathena yani; chayapi taistava na natha! hata hataso, grastastvamibhirayameva param duratma.......... yad rgajjadurjita-ghanaugha-madabhra-bhimam, bhrasyattadinmusala-mamsala-ghora-dharam; daityena muktamatha dustara-vari daghre; tenaiva tasya jina! dustaravari-krtyam. dhvastordhva-kesavikrtakrti-rmatya-munda pralamba-bhrd-bhayada-vaktraviniryadagnih; preta-vrajah pratibhavantamapirito yah, so'syabhavatpratibhavam bhava-duhkha-hetuh. dhanyasta eva bhuvanadhipa! ye tri-sandhya ................. 33 maradhayanti vidhivadvidhutanya-krtyah; bhaktyollasatpulaka-paksmala-deha-desah, pada-dvayam tava vibho! bhuvi janma-bhajah. asminnapara-bhava-vari-nidhau munisa!, manye na me sravana-gocaratam gato'si; akarnite tu tava gotra-pavitra-mantre, kimva vipadvisa-dhari sa-vidham sameti?.. janmantare'pi tava pada-yugam na deva!, manye maya mahita-mihita-dana-daksam; teneha janmani munisa! parabhavanam, jato niketanamaham mathitasayanam... ................. 36 Page 15 of 23

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Error! No text of specified style in document. nunam na moha-timiravrta-locanena, purvam vibho! sakrdapi pravilokito'si; marmavidho vidhurayanti hi mamanarthah, ................... 37 prodyatprabandha-gatayah kathamanyathaite?. akarnito'pi mahito'pi niriksito'pi, nunam na cetasi maya vidhrto'si bhaktya; jato'smi tena janabandhava! duhkha-patram, yasmatkriyah pratiphalanti na bhava-sunyah. tvam natha! duhkhi-jana-vatsala! he saranya! karunya-punya-vasate! vasinam varenya!; bhaktya nate mayi mahesa! dayam vidhaya, duhkhankuroddalana-tatparatam vidhehi. ........ 38 ......... 39 nihsankhya-sara-saranam saranam saranyamasadya sadita-ripu prathitavadatam; tvatpada-pankajamapi pranidhana-vandhyo, vadhyo'smi ced bhuvana-pavana! ha hato'smi.. 40 devendra-vandya! viditakhila-vastu-sara!, samsara-taraka! vibho! bhuvanadhinatha!; trayasva deva! karuna-hrda! mam punihi, sidantamadya bhayada-vyasanambu-raseh. yadyasti natha! bhavadanghri-saro-ruhanam, bhakten phalam kimapi santati-sancitayah; tanme tvadeka-saranasya saranya! bhuyah, svami tvameva bhuvane'tra bhavantare'pi... ittham samahita-dhiyo vidhivajjinendra!, sandrollasatpulaka-kancukitanga-bhagah; tvad-bimba-nirmala-mukhambuja-baddha-laksya, ......................... 42 ye samstavam tava vibho! racayanti bhavyah... jana-nayana-kumuda-candra!, prabha-svarah svarga-sampado bhuktva; te vigalita-mala-nicaya, a-ciranmoksam prapadyante. yugmam. .......... Page 16 of 23

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Error! No text of specified style in document. 2/8.3TranslationandCommentary NotmanytranslationsoftheKalyan Mandir Stotraarefound. ThereareonlytwoEnglishtranslations, whichlhaveco meacross. OneisthatofProf. Hermann JacobiandtheotherbyProf.Hiralalkapadia. TherearealsoquiteafewHindi andGujaratitranslations.Ihavearrivedatthefollowingtranslationafterstudyingallthe availableonesandtheorigin alSanskritverses. (Icomposethisstotra)afterbowingtothelotusfeetoftheJineshvarawhichareanabodeofwelfare, nobleandgreat,d estroyersofsinsandarelikealifeboatforallbeingssinkingintheoceanofexistence, willcomposethisinpraiseofPar shvanathawhoistheoceanofgreatness, Towhomeventhepreceptorofthegods(Brihaspati), inspiteofhissuprem elywideknowledge,isunabletopraiseandwhoislikeacometindestroyingthearroganceofKamath. 1/2 Comments:ThefirsttwoverseshaveremarkablesimilaritieswiththeBhaktamara Stotra. Thepoetsinboththestotr ashavecombinedverses Nos. 1and2toarriveatthefullmeaning. Boththeversesarethestartingpointandthepoets oftheBhaktamaraaswellastheKalyan Mandir Stotrabowingtothelotusfeetofthe Tirthankarasandaresayingthat nowtheyaregoingtocomposethe Stotra. InIndianastrologicalbelief, acometisconsideredaplanet whichhasdestructivepowers. OLord, howcanapersonlikemesucceedingivingevenageneraloutlineofyournature(oryouraura)?Canayoungo neofanowl, whichisblindduringthedaytime, describetheorbofthehotsun, howeverpresumptuousitmaybe? OLord, amortalissurelyincapableofcountingyourmerits, inspiteoftheannihilationofhisinfatuation;(for), whocan measuretheheapofjewelsintheoceanevenwhenitisemptiedofwatersatthetimeofthedestructionoftheuniverse ? 4 OLord,1, though,dullwitted, havestartedtosingasongforyouwhoisthemineofinnumerable,resplendentvirtues.(For)doesnotevenac hilddescribeaccordingtoitsownintellectthevastnessoftheoceanbystretchingitsarms? 5 OLord,whencecanitbewithinmyscopetodescribeyourmerits, wheneventhemasterlysaints(yogis)failtodoso?T herefore, thisattemptofmineisathoughtlessact. Myattemptatrecitingthisstotraislikethechirpingofbirds, whichse emsimperfect, butthebirdsmanagetocommunicatewiththeirownkind. 6 Jina letaloneyourhymnwhichpossessessublimepowers, yournameisenoughtosavethe (livingbeingsofthe)thr eeworldsfromthisworldlyexistence. Eventhecoolbreezefromalakefulloflotuses,delightstravellerstormentedby theimmenseheat(ofthesun). 7 OLord, whenyouareenshrinedintheheartbyalivingbeing, hisfirmfettersofkarma, howevertighttheymaybe beco mecertainlyloosewithinamomentliketheserpentbandsofasandaltree, loosenimmediatelywhenawildpeacockarrivesatitscentre 8. OLord!ofthe Jinas. Nosooneryouaremerelyseenbypersons,thentheyareindeedspontaneouslyreleasedfromh undredsofhorribleadversities, liketheanimalswhoarereleasedfromthethieveswhenthey(thieves)seethemeres ightof(1)thesunresplendentwithlustre,or (2)thekingor(3)thebravecowherdrushingtofightthemoff. 9 Comments:Itisnoteworthythatthestotradoesnotmentionabovethreei.e.thesun, thekingorthebravecowherd, separatelybutjustgivesonesimpleword'goswamin'. Thiswordisthecombinationoftwowords'go'and'swamin'meaningthemasterofthe'go'.Inthe Sanskritla nguagetherearethreemeaningsoftheword go': rays(ofthesun), thereforego-swaminwouldmeanthesun; goalsomeanscow,andthereforego-swaminwouldmeancowherds; goalsomeanslandortheearthandthereforego-swaminwouldalsomeantheking. Itisabeautyofthepoemthatallthreemeaningsherefitperfectlywell. Page 17 of 23

Page #18
Error! No text of specified style in document. Ojina!Howcanitbethatyouareconsideredthesaviourofmundanebeingswhentheythemselvescarryyouintheirh eartswhilecrossingtheseaofexistence?Orindeed, thataleatherbag(forholdingwater)floatsonwater,iscertainlyt heeffectoftheairinsideit? 10 Comments:Whatthepoetissayingisthatalthoughtheairisinsidethebagitisinstrumentalinkeepingthebagafloat. LikewiseevenwhentheLordisinsidethedevotee'sheart, Heistheonewhocansavetheman. Whenonecarriessom ethingwith him,itbecomesdifficulttoswimbutthepoetissayingthateventhoughsomepeoplecarryyoutheycanea silyswimanddonotsinkbecauseofyourweight. Thisisanexampleof contradiction'virodhabhasa),oneofthegem sofindianpoetry,calledalankara. Eventhegodoflove(anddesire)whocouldwinover Hara(Hindu GodShankara)andothers,weredestroyedwithina momentbyyou(youwerenottemptedbyanydesiresforphysicallove),likethewaterdestroyed(swallowedup)byth eirresistibleunderwaterfireeventhoughnormallyitiscapableofextinguishingfire. 11 Comments:Thestyleofpoetryinverses 10and1 1 isuniqueto Sanskritliterature. Thealankaradescribescontradict oryattributesasbefore(virodhabhasaalankara). Inverse No. 10 asimileofaleatherbagisused.Aleatherbag(mush ak)canholdwaterand/orairinsidebutitcanfloatonthewater. Thepoetasksaquestionhowcomethebagfloatswhen itcarriessomethinginitandgetsheavierbytheweight? Likewisethepoetaskswhetherthe Tirthankaraisasaviouror ishebeingsavedbyothers. Becausepeoplecarrythe Tirthankaraintheirheartasiftheyaresavinghimbutinfactthe Tirthankarasavesthemfromthisseaofsamsara. InverseNo 11 similarcomparisonsaremade. Waterisknowntoextinguishfirebutahugeunderwaterfiremayswallo wthesamewater. Likewiseyoudestroytheverylust, whichdestroyedthemightiestpeople. 11 OMaster, Howcanthosebeingsswimtheoceanofdeathsandrebirthwiththegreatesteasewhilstcarryingyouinthe irheart,eventhough youareveryheavy?Indeed, theprowessofthegreatisincomprehensible. 12 Comments:TheaboveverseissomewhatsimilartoNo 10andbringsaboutthesamephenomenon, viz.allbeingsar efloatingintheseaofsamsaraandarestrugglingtoreachthefinaldestination. Thosewhocarrythe Tirthankarainth eirheartmanagetocrosssamsaraeasily. Howcouldyoumanagetodestroykarmathieves, whenyou, Oomnipresentone!Haveattheveryoutsetnoangerwit hinyou.Orwhy,doesnotthemassofsnow, thoughcold, burn/destroyforestshavingdarkbluetrees? 13 Comments:AgainNos. 12andNo13havethesamestyleasverses 10 and 11.InverseNo 12virodhabhasaalankara (contradiction)isapparent.Onecannotswimeasilywhilstcarryingaheavythingonhimbutpeoplewhocarrythemig htyLordintheirheartswimveryeasilyintheseaofsamsara. InverseNo 13, thepoetusesthesamealankara,whichis easytocomprehend. Ojina, Theyogisalwayssearchforyou,intheinterioroftheirlotuslikeheart, asthereisnoabodeforthepureseedsotherthentheinterioroflotuspetals. 14 OLordofthe Jinas!Bymeditatinguponyou,mundanebeingsattainthesupremestatusinamoment, Similarlyisthec aseinthisworldwithpiecesoforewhichsoonceasetobestonesandbecomegoldbytheapplicationofsevereheat. 15 Ojina, Howisitthatyoudestroythatverybodyofthenoblehumanbeings(whydotheydie?)intheinteriorofwhichthe yenshrineyou?Perhapsthisisthenatureofanarbitrator, whoisappointedbecauseofaconflict, bringingtheveryco nflicttoanend. 16 OLordofthe Jinas!Thedevoteeswhomeditateuponyouattaintoyoursuperiorabilityinthisworld. Thisislikeapheno menonofwaterwhen(continuously)lookeduponasnectarattainsthequalitiesofnectaranddestroystheeffectofp oison. 17 OOmnipotentbeing!eventhefollowersoftheotherschoolsofphilosophycertainlyresorttoyoualone,mistakingyo uforHari, Haraandothergods. Thisislikeacasewhereinawhiteconchismistakenashavingvariouscoloursbythos ewhosufferfromadefectintheireyes. 18 (Hariisanothernameofthe HindugodVishnuandHarameans Shankara,thegodofdestruction.) Nowthepoetdescribeseightdivineattributesofthe Tirthankara. TheyhavebeendiscussedinquiteadetailinPart2. Page 18 of 23

Page #19
Error! No text of specified style in document. Theseeightattributeshappenorarecreatedbyotherdemigodstoproclaimthegloryofthe Tirthankaraduringthetim eofthedivinesermon. Theseeightattributesarecalledthe EightPratiharyas'. Hereweshallseethoseeightattributesinthefollowingeight verses. (1)The Ashokatree: 19 Leaveasidethecaseofahumanbeing, (for)evenatreebecomesfreefromsorrow(ashoka)onaccountofit's beinginyourproximityatthetimeyoupreach.Doesnottheworldoflivingbeingsincludingev entreesawake(orbecomefreefromsorrow)attherisingofthesun? Comments: Hereadualmeaning(shlesh)isapplied.ATirthankaraisseatedunderatreecalledthe Ashoka.In Sans kritlanguageashokaalsomeans(a-shoka)absenceofsorrowimplyingthatthe Ashokatreehasreallybecomeashoka(freefromsorrow)intheproximityofthedivinepresence. (2)The ShowerofFlowers: Omasterofallmonks, itisamatterofsurprisethatanuninterruptedshowerofcelestialblo ssomsfallsdownallaroundyouwiththeirstalksturneddownwards,orwhyinyourpresencefettersofthegoodmindedcertainlyfalldown(disintegrate). 20 Comments:Againwhilstsayingthatallflowersfallinsuchamannerthattheirstalkshaveturneddownwards, thepoe ttriestoimplythatthedevotees'karmaalsofalls downwardsinthepresenceofthe Tirthankara, Parshvanatha.Inthe Bhaktamara Stotra, thepoethasdescribedtheshowerofflowersinthisfashion:"Whentheflowers, mixedwithfragr antdropsofrainwaterarefallingdowninthegentlebreeze,fromthetreeslike Mandar, Sundar, NameruandSuparija ta(namesofthetrees)itgivesanimpressionasiftheshowerofyourgentlewordsisfallingdown." (3)The Divine Speech: Itisproperthatyourspeechwhichspringsupfromtheoceanofyourgraveheartisregardedasambrosia;for,bydrinki ngit,thenobleones(bhavyas) whoparticipateinthesupremejoy,quicklyattainthestatusofpermanentyouthandim mortality. 21 VerseNo.22(4)TheChamara-Whisk: OLord!Theclustersofthesacredcelestialwhisks(Chamaras)whichfirstbendverylow(asiftheybowdowntoyou)a ndthenriseup, proclaimthatthosepureheartedpersons whobowtothismasterofthesagesaresuretoreachthehig hestgrade. 22 Comments: Hereonemustreallyimaginethissituation. The Tirthankaraisseatedinthesamovasarana.Twoattend antsaregentlyfanningHimwith whisks. Theylowerthewhisksandthenliftgentlyinarhythmicmotion. Seehowthep oethasperceivedthisphenomenon. oftheBhaktamara Stotrasays:"OLord!Whenthewhisks(Chamaras), whichareas whiteastheflowersofkunda,ar egentlyfannedeithersideofyourhandsomeandgoldenbody:(andwhenithappens)yourbodylookslikethe Meru mountain)fromthepeaksofwhichflowsthestreamsofpurewaterwhiteasthefreshmoon. 30" Itcanbenotedherethatboththekalyan MandirandtheBhaktamarahavedescribedmanydivineattributesofthe Tirt hankara,butinbothcasespoetshaveusedtheirownstyleofcomparisonandmakingcomparisonswith differentph enomena.Inthecaseofthe Bhaktamara Stotra, whilstdescribingthisattribute, thepoet Mantungasaysthatwhenw hiteChamarasarebeingusedtofanthe Tirthankararhythmicallyitlookslikeastreamofwaterflowinggentlyfromthe topofamountain. Inthisstotra, SiddhasenaDiwakarhasmadeadifferenttypeofcomparison. Thosewhohumblybo wdownaresuretoriseupinthepresenceofthe Tirthankaraas Chamarasdo. (5)The Throne (Simhasana) Thenoblepeople(bhavyas)hereardentlylookatyouwhois dark, whosespeechisgraveandwhoisseatedonaglitte ringgoldenlionthronestuddedwithjewels, asisthecasewiththepeacockswhoeagerlylookatthedark, thundering, andfreshcloudwhich hasrisentothesummitofthegoldenmountain. 23 Comments:Itissaidthatthe TirthankaraParshvanathahadadarkcomplexion.Parshvanatha'sidolsareusuallym adefromthedarkcolouredmarble.HerethepoetcomparesthebeautyofshiningdarkcolourofParshvanathawhois seatedonathronetothedarkcloudsonthepeakofamountain. Page 19 of 23

Page #20
Error! No text of specified style in document. MantungacharyaintheBhaktamara Stotradescribesthisphenomenoninadifferentstyle:"Whenseatedonalionth ronewithmultifacetedjewels,yourbrightandgoldenbody,shineslikethediscofthesunradiatingunderthesky,seat edonthesummitoftheeasternmountain. TheBhaktamarahasbeencomposedinpraiseofthe TirthankaraRishabhadevawhosecomplexionwasgolden, a ndthereforethepoethascomparedhisshiningbeautytothatoftherisingsunwithgoldencoloursradiatingintheeast ernsky. (6) Divine Halo:The Ashokatreeseemstohavelostitscolourbytheshiningdarkhalowhichsurroundsyouandwhich isspreadingabove. ThiswayOpassionlessone!Whowouldnotloosehiscolours(attachmentinworldlymatters)by theinfluenceofyourmerepresence? Comments:ThesameattributehasbeenpresentedintheBhaktamaraStotrainthefollowingmanner: Theglorioushalo(bhamandal) aroundyouwhichsurpassesthebrightnessofallluminousobjectsintheuniverse,dispelsthedarknessoft henight, ismorebrightthanthecountlesssunsputtogetherandstillitisascoolandsoothingasthemoon. Inthiscase, theverseintheKalyan Mandirseemstoplacethegloryofbhamandalinamorebeautifulmanneranditalsomentionsthetheoryofkarmainaverysubtleway.Theattachmenttoan ythingortoanybodycausesaflowofkarmaparticles, whichbindasoulandpolluteit. Theparticlesalsoformaninvisib leauralesya),whichchangesasperhismentalattitude. Herethepoetverywiselystatesthatthegloryofthe Tirthank arahelpsinremovingthecoloursofattachmentandthatalsohelpsintheremovalofkarmaparticles.TheBhaktamar a Stotradoesnotmentionkarmainadirectoranindirectwaywhendescribingthebhamandalaspect, butitdoesglorifythebhamandalbysayingthatithasqualities, whichsurpassesthatofboththesunandthemoon. 24 (7)CelestialDrum:OGod! believethatthecelestialdrumwhichisresoundingintheskyannouncestothethreeworl ds:Olivingbeingsshakeoffidleness, approachandresorttotheleaderofthecaravan(i.e. You)leadingtothecityofth efinalemancipation. Comments:Inthecaseofthisattributeofthecelestialdrums(Dundubhis),boththe Bhaktamara StotraandtheKalya nMandirStotramoreorlesssaythesamething:viz.thedeepandhighsoundofdrumsproclaimsthevictoryofthepro pagatorofthetruereligion,andplaysthetunesofhisfame. (8)Canopy OLord!Themoonhasbeendeprivedofherilluminationbecauseyouhaveilluminatedtheworlds. The(rounddiscoft he)canopyoveryourhead, whichisstuddedwithpearls, lookslikethemoon, withaclusterofstars(intheformofhangi ngpearls), standinginattendancetoserveyou. CommentsAsfarasthedescriptionofthreetieredcanopies(Chhatra)goes, theverseintheBhaktamara Stotracaptivatesread er'shearts. WhilsttheKalyan MandirStotraissayingthatthemoonisassumingthebodyofthecanopy,theBhaktam ara Stotranarratesthephenomenonthus: Thethreecanopies(Chhatratrayam), adornthespaceoveryourhead. Thesecanopiesarelikeawhite,glowingmoon, andhavepreventedthehe atoftheraysofthesun. Thebeautyofthesecanopiesisgreatlyincreasedbytheswingingpearls(onthem),whichaga inproclaim yoursupremacyoverthethreeworlds. Thisvividdescriptionpaintsabeautifulpictureinone'smindwhile readingtheverse. Theideaofswingingpearlssingingthesupremacyofthe Tirthankaraissimplymarvelous 26. OLord!Youshineinalldirectionsonaccountofthetriadofthewallswhicharebeautifullymadeofrubies,goldandsilv er. Thetriadofyourlustre,prestigeandgloryfillthethreeworldsandareamassedtogether. Comments: Thisversedescribestheassemblyofthe Tirthankara.Every Tirthankarapreachesinadivine'assembl yhall constructedbythegods. Thestructureofthisassembly,calledthesamovasaranainJainterminology,consist softhreecircularwalls. Thespeakeri.e.the Tirthankaraoccupiesthecentralpart.AllaroundHim Devas, humansan danimalsseatintheirrespectivecirclesandlistentothesermondeliveredbythe Tirthankara. Thereusuallyisasepa rateareaforeventhevehiclesofallthegodswhoareattendingthesamovasarana.Itisalsosaidthatthreecircularwal Isaremadeofthreedifferenttypesofmaterials. 27 25 Page 20 of 23

Page #21
Error! No text of specified style in document. Ojina, WhenIndrabowsdownatyourfeet,theflowersintheircelestialgarlandsmoveawayfromthejewelledneckla cesandresorttoyourfeet.Indeedthegoodminded(sumanasa donotfindpleasureanywhereelsewhentheyarein yourcompany. Comments:Heretheuseofthewordsumanasaisquitesignificant. Su+manasacouldmeangoodmindedpeople, w hereastheothermeaningofsumanasaisflowers. Thepoethascleverlyusedthewordtoshowthatbothgoodminde dpeopleandflowerstendtoresorttothe Lord'sfeetwhentheyarenearto Him. 28 OLord, Youhaveturnedawayyourfacefromtheoceanofdeathandrebirthsyetyouenablethelivingbeingsclingingt oyourbacktocrossitnevertheless. Thisisalsoseeninthecaseofanearthenpot(whichfloatsupsidedownontheoce anbutcansafelycarrysomelittlecreatureonitsback).Thepotdoesthisbecauseithasgonethroughacertainproces s(theheatofafurnacemeaningvipaka)butyoudoiteventhoughyouarefreefromsuchprocesses(theresultofkarm a,alsomeaningvipaka). Comments:Thisisnotaneasyversetotranslateinto English.Thepoethasusedthewordvipakaintwosenses: Whenoldkarmastartsbringingitsfruitofthepastgoodorbaddeeds, itissaidtohavekarmavipaka.Whenapottermakesapot, heputsitinanovensothattheclayishardenedandacquiresapermanentshape. Thisprocedureofheatingisreferredtoasthevipakaoftheclay(pot).Apotcanfloatupsidedownonthewaterandthec laydoesnotmeltawayafterithasbeenheatedintheoven. Thereforethepotwithvipakacanmakeotherscrossthese awhereasthe Tirthankaraeventhoughheiswithoutvipakacanhelppeoplecrosstheseaofmundaneexistence. 29 Verse No.300 saviourofthemankind, thoughyouare: (1)Themasteroftheuniverse, yetyouarepoor(durgatameanspoor;theothermeaningofthiswordisonewhoisrealisedwithgreatdifficulty). (2) Althoughyourverynatureisaletter(aksharameansletter;othermeaningofthiswordisimperishable),youareno tforminganalphabet(alipimeanswithoutlipi,withoutalphabet othermeaningofthewordis'notboundbykarma'). (3)Andfinallytheknowledgepermanentlyshinesinyoueventhoughyouareignorant. Comments:Onceagaintherichnessin Sanskritlanguagedelightseveryreaderherebecausethepoethasinserted apparentcontradictionsinthisverse. Theabovetranslationisrewrittenbelowinthreepartstoexplain: Osaviourofmankindthoughyouarethemasteroftheuniverse, (wealthy), youarestillpoor(durgata).contradictionNo1 Althoughyourverynatureisaletter(akshara) youarenotforminganalphabet(alipi).contradiction No.2 Moreovertheknowledgepermanentlyshinesinyou Eventhoughyouareignorant.(ajnanavati).contradiction No.3 Nowthe Sanskritwordswritteninbracketsabovecanbeusedwith differentinterpretation.indifferentways.Letusse ethetranslationinadifferentlight. Theabovephraseswillnowchangeasbelow Osaviourofthemankind! thoughyouarethemasteroftheuniverse, youarerealisedwithgreatdifficulty(durgata).contradiction No1 Althoughyourverynatureisimperishable(akshara) youarenotboundbykarma (alipi)-contradiction No.2 Moreovertheknowledgepermanentlyshinesinyou eventhoughyougiveawayyourknowledgetotheignorant.(ajananavati).-contradiction No.3 30 Page 21 of 23

Page #22
Error! No text of specified style in document. 31 Massesofdustwhichentirelyfilledtheskyandwhichwerethrowninaragebymalevolentkamath(whowantedtotak erevenge,but)failedtoblemishyourloveliness, OLord, butthatverysinistermanwhosehopeswereshattered, was caughtinthemassofdust(ofkarmadustthrownbyhim). OLord, Theheavydownpour, accompaniedbyarangeofthunderingmightyclouds, flashesoflightningandterrible dropsofwatercomingdownlikeaclub, which wasletloosebythedemon(Kamath), didnotharmyoubutservedhimli keadeadlysword. Comments:TheincidentoftheencounterbetweenKamathandParshvanathagoeslikethis:ThedemonKamathc ametotakerevengeforpastbirthsandtriedtoharass Parshvanathabyfirstcausingagreatstormofdust. This didnot affectParshvanathaatall.Kamaththencreatedthunderingcloudsbyhisblackmagic. Rainfellwiththeheaviestinte nsityallaroundParshvanatha. Theheavyraincausedfloodingeverywhereandthewaterstartedtorise.Parshvana thacontinuedhismeditation. Hewasnotmovedordisturbedbythisseverecalamity. Thewaterstartedrisinganditca meuptothekneesofParshvanathaanditkeptrising.Atthisjuncture, Dharnendra, theattendantdeityofParshvanat ha,appearedandcreatedagreatlotuswhichliftedParshvanathaclearoffthesurfaceofthewater.Dharnendraalso madeahood(snakehood)tocover Parshvanatha'sheadandpreventhimgettingwet.Parshvanathawasstillindee pmeditation.Kamathatlastgaveuphisevilactsandapologised.Parshvanathaforgavehim. 32 Eventheghosts(sentby Kamath) whoworegarlandsofskullsofhumanbeings, with dishevelledanderecthairanddi stortedfeaturesandwhowerebelchingfirefromtheirdreadfulmouths, couldnotharm Parshvanathabuteventually madehim(Kamath) suffer. 33 OLordoftheuniverse! Blessedarethosewhobyleavingasidetheirotheractivities worshipatyourfeetthreetimesad aywithutmostdevotion. Comments:Nowinthefollowingfourversesthepoetadmitswithutmosthumilitythathehassufferedbecauseheha dneverresortedtothedivinefeetofParshvanatha.Hesaysthathehasbeenapproachedbyadisaster,hehasbeen madeanobjectofhumiliationbyothersandheismiserableduetothefactthathehasnotworshippedParshvanatha, andhadnodevotionorfaithinhimduetothepassioninotherworldlymatters. Henowsurrendersandasksforhelp.He admitsthatheisfittobepunishedbutinallhumblenessheisseekingprotectionandpraystheLordtosavehim. These versesrepresentthepoet'srepentanceforhisbaddeeds(ifany). Heconfesseshislimitationsandsaysthathemayn othavedoneanythingasfarasreligiousmattersareconcernedbutnowhehasrealisedtherightpath.Heistotallyatth emercyofParshvanathaandbegsforprotection. Thistypeofhumblesurrendercanalsobeseeninmany Sanskritpr ayersin Hinduism'. 34 OLord!ldonotbelievethatyouhaveevercomewithintherangeofmyears, (Ididnotlistentoyourgoodname) otherwi secanthevenomousreptileofdisastersapproachmeaftersingingyoursacredmantra? 35 OGod! Ibelievethatyourfeet, capableofgrantinggiftshavenotbeenworshippedbymeeveninmypreviousbirths. T hatiswhylhavenowbecomeanobjectofhumiliationandabodeoffrustratedhopes. 36 Itiscertainthatiwhoseeyesareblindedbythedarknessofinfatuation, havenotseenyou.Otherwisehowcanthesemisfortunesma kememiserable? 37 OLord, thoughlhaveheard, worshippedandseenyou,lhavenotreallyinstalledyouinmyheartwithutmostdevotion Thisiswhylhavebecomeanobjectofmisery. 38 OProtectortheholyabodeofcompassion, Bestamongstthosewhohavecontrolledtheirsenses, havepityonmeas lambowingtoyouwithdevotion. 39 Evenaftertakingshelteratyourlotusfeet, which havedestroyedtheabilityoffoes(likeattachment),iflamlackinginp rofoundreligiousdevotion, lamprobablyfittobedestroyed.lamindeedtheunfortunateone. 40 'मत्समःपातकीनास्ति,पापघ्नीत्वतसमानहीं,एवंज्ञात्वामहादेवी,यथायोग्यंतथाकुरु Matsamahpatakinasti, papaghnitvatsamanahi, Evamgnatvamahadevi,yathayogyamtathakuru. -Lastverseof Devi-apradh-kshamapan-stotrabyShankracharya Page 22 of 23

Page #23
Error! No text of specified style in document. Oobjectofworshipbythelordsofgods,Conversantwiththeessenceofeveryobject, Saviourfromthisworld, Master oftheuniverse, Ruleroftheworld! Saveme, purifymeaslamsinkingintheterrifyingseaofsufferings;Oreservoirofco mpassion! 41 OLord, Iftherecanbeanyrewardwhatsoeverformyhavingbeendevotedtoyourlotusfeetforaseriesofbirths,mayyougrantprotectiontomebecauseyouaremyonlyrefugeandyoubemymasterinthisbi rthandthebirthstocome. 42 OLordofthe Jinas, Othehandsomeone youarelikethemoonforthedevotees'lotuslikeeyes.(Lotuslooksmorebea utifulwhenthereisafullmooninthesky).Thedevotees, whocomposesuchhymnswithintelligence, findthathairs(o ftheirfeetandhands)standuprightduetointenseconcentration/meditationonyourdivinelotuslikeface.(Only)the yattainnirvanaveryquicklyaftergettingridofallkarmaandafterenjoyingtheprosperityofheaven. 43/44 Page 23 of 23