59 Kalyan Mandir Stotra

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

Page #1
Error! No text of specified style in document. 2/8.0 kalyANamaMdira stotra 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 sSiddhasenabecameadiscipleofVridhhavadiSoori.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

Page #2
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 spharantivAdikhadhotAHsAmpatedakSiNApathe Page 2 of 23

Page #3
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 nUnaMstaMgatevAdIsiddhasenodivAkaraH SfurantiVdikhdhyotahsampratedakshinapathe, noonamastamgatevadisiddhaseno Diwakarah - PrabhavakCharitra. 'Forewordwrittenin HiralalKapadia'sbook Bhaktamara, Kalyan Mandir.Published1928 Page 3 of 23

Page #4
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 kalyANa-maMdiramudAramavadya bhedi, bhItAbhaya-pradamaninditamadhri-padmama; saMsAra-sAgara-nimajjadazeSa-jantupotAyamAnamabhinamya jinezvarasya. yasya svayaM suragururgarimAmburAzeH, stotraM suvistRtamatirna vibhurvidhAtum; tIrthezvarasya kamaTha-smaya-dhUmaketo, stasyAhameSa kli saMstavanaM kariSye (yugmam) sAmAnyato'pi tava varNayituM svarUpamasmAdRzAH kathamadhIza! bhavantyadhIzAH?; dhRSTo'pi kauzika-zizuryadivA divAndho, rUpaM prarUpayati kiM kila gharmarazmeH?...... mohakSayAdanubhavannapi nAtha! matyo, Page 4 of 23

Page #5
Error! No text of specified style in document. nUnaM guNAn gaNayituM na tava kSameta; kalpAnta-vAnta-payasaH prakaTo'pi yasmAn mIyeta kena jaladhernanu ratnarAziH?. abhyudyato'smi tava nAtha! jaDAzayo'pi, kartuM stavaM lasadasaMkhya-guNAkarasya; bAlo'pi kiM na nijabAha-yugaM vitatya, vistIrNatAM kathayati sva-dhiyAmbu-rAzeH?. ye yoginAmapi na yAnti guNAstaveza?, vaktuM kathaM bhavati teSu mamAvakAzaH?; jAtA tadevamasamIkSita-kAriteyaM, jalpanti vA nija-girA nanu pakSiNo'pi. AstAmacintya-mahimA-jina saMstavaste, nAmApi pAti bhavato bhavato jaganti; tIvrAtapopahata-pAntha-janAnnidAghe, prINAti padmasarasaH saraso'nilo'pi. hRdavatini tvayi vibho! zithilIbhavanti, jantoH kSaNena nibiDA api karmabandhAH; sadyo bhujaMgamamayA Iva madhyabhAgamabhyAgate vana zikhaNDini candanasya. mucyanta eva manujAH sahasA jinendra!, raudrairupadrava zataistvayi vIkSite'pi; go-svAmini sphurita-tejasi dRSTamAtre, caurairivAzu pazavaH prapalAyamAnaiH. tvaM tArako jina! kathaM bhavinAM ta eva, tvAmudvahanti hRdayena yaduttarantaH; yadvA dRtistarati yajjalameSa nUna Page 5 of 23

Page #6
Error! No text of specified style in document. 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 prapannA stvAM jantavaH kathamaho hRdaye dadhAnAH?; janmodadhiM laghu tarantyati-lAghavena, cintyo na hanta mahatAM yadi vA prabhAvaH. krodhastvayA yadi vibho! prathamaM nirasto, dhvastAstadA bata kathaM kila karma-caurAH?; ploSatyamatra yadi vA zizirA'pi loke nIlamANi vipinAni na kiM himAnI?. tvAM yogino jina! sadA paramAtma-rUpa manveSayanti hRdayAmbaja-koza-deza; patasya nirmala-ruceryadi vA kimanyadakSasya saMbhavi padaM nanu karNikAyAH?.. dhyAnAjjineza! bhavato bhavinaH kSaNena, dehaM vihAya paramAtma-dazAM vrajanti; tIvrAnalAdupala-bhAvamapAsya loke, cAmIkaratvamacirAdiva dhAtu-bhedAH. ...... aMtaH sadaiva jina! yasya vibhAvyase tvaM, bhavyaiH kathaM tadapi nAzayase zarIrama?; etatsvarUpamatha madhya-vivartino hi, yadvigrahaM prazamayanti mahAnubhAvAH; AtmA manISibhirayaM tvadabheda-buddhyA; Page 6 of 23

Page #7
Error! No text of specified style in document. dhyAto jinendra bhavatIha bhavatprabhAvaH, pAnIyamapyamRtamityancintyamAnaM, kiM nAma no viSa-vikAramapAkaroti?. tvAmeva vIta-tamasaM paravAdino'pi, nUnaM vibho! hari-harAdi-dhiyA prapannAH ; kiM kAca kAmalibhirIza! sito'pi zaMkho, no gRhyate vividha-varNa-viparyayeNa? .. dharmopadeza-samaye sa-vidhAnubhAvAdAstAM jano bhavati te tarurapyazokaH; abhyudgate dinapatau sa-mahIruho'pi, kiMvA vibodhamupayAti na jIva-lokaH. citraM vibho! kathamavAGmukha-vRntameva, viSvak patatyaviralA sura-puSpa-vRSTiH?; tvadgocare su-manasAM yadi vA munIza?, gacchanti nUnamadha eva hi baMdhanAni. sthAne gabhIra-hRdayodadhi-saMbhavAyAH, pIyuSatAM tava giraH samudIrayaMti; pItvA yataH parama-saMmada-saMga-bhAjo; bhavyA vrajanti tarasApyajarAmaratvam. svAmin! su-dUramavanamya samutpatanto, manye vadanti zucayaH sura-cAmaraughAH, ye'smai natiM vidadhate muni puMgavAya, te nunamUrdhva-gatayaH khalu zuddha bhAvAH. .. zyAmaM gabhIra-giramjjva la-hema-ratnasiMhAsana-sthamiha bhavya-zikhaNDinastvAm; Alokayanti rabhasena nadantamuccai Page 7 of 23

Page #8
Error! No text of specified style in document. zcAmIkarAdri-zirasIva navAmbuvAham. .... udgacchatA tava ziti-dyuti-maNDalena, luptacchadacchavirazoka-tarrubabhUva; sAnnidhyato'pi yadi vA tava vItarAga!, nIrAgatAM vrajati ko na sacetano'pi. bho bho pramAdamavadhUya bhajadhvamena, mAgatya nirvRti-purI prati sArthavAham; etannivedayati deva! jagattrayAya, manye nadannabhi-nabhaH sura-duMdubhiste. udyotiteSu bhavatA bhuvaneSu nAtha! tArAnvito vidhurayaM vihatAdhikAraH; muktA-kalApa-kalitocchavasitAtapatra, vyAjAtridhA dhRta-tanurdhavamabhyupetaH. svena prapUrita-jagattraya-piNDitena, kAnti-pratApa-yazasAmiva saMcayena; mANikya-hema-rajata pravinirmitena, sAla-trayeNa bhagavannabhito vibhAsi. ...... divya-srajo jina! namattri-dazAdhipAnA mutsRjya ratna-racitAnapi mauli-bandhAna, pAdau zrayanti bhavato yadi vA paratra, tvatsaMgame sumanaso na ramanta eva. ...... .... 28 tvaM nAtha! janma-jaladherviparAGmukho'pi, yattArayasyasumato nija-pRSTha-lagnAn; yuktaM hi pArthiva-nipasya satastavaiva, citraM vibho yadasi karma-vipAka-zUnyaH. vizvezvaro'pi jana-pAlaka! durgatastvaM, Page 8 of 23

Page #9
Error! No text of specified style in document. kiM vAkSara-prakRtirapyalipistvamIza!; a-jJAnavatyapi sadaiva kathaMcideva, prAgbhAra-saMbhRtanabhAMsi rajAMsi roSAdutthApitAni kamaThena zaThena yAni; chAyApi taistava na nAtha! hatA hatAzo, grastastvamIbhirayameva paraM durAtmA. yad rgajjadUrjita-ghanaugha-madabhra-bhIma, azyattaDinmusala-mAMsala-ghora-dhAram; daityena muktamatha dustara-vAri darge; tenaiva tasya jina! dustaravAri-kRtyam. dhvastordhva-kezavikRtAkRti-rmatya-muNDaprAlamba-bhRd-bhayada-vaktraviniryadagniH ; preta-vrajaH pratibhavantamapIrito yaH, so'syAbhavatpratibhavaM bhava-duHkha-hetuH. dhanyAsta eva bhuvanAdhipa! ye tri-sandhyamArAdhayanti vidhivavidhatAnya-kRtyAH; bhaktyollasatpulaka-pakSmala-deha-dezAH, pAda-dvayaM tava vibho! bhuvi janma-bhAjaH. manye na me zravaNa-gocaratAM gato'si; AkarNite tu tava gotra-pavitra-mantre, kiMvA vipadaviSa-dharI sa-vidhaM sameti?. janmAntare'pi tava pAda-yugaM na deva!, manye mayA mahita-mIhita-dAna-dakSama; teneha janmani manIza! parAbhavAnAM, Page 9 of 23

Page #10
Error! No text of specified style in document. 36 jAto niketanamahaM mathitAzayAnAm. nUnaM na moha-timirAvRta-locanena, pUrva vibho! sakRdapi pravilokito'si; marmAvidho vidhurayanti hi mAmanarthAH, prodyatprabandha-gatayaH kathamanyathaite?. nUnaM na cetasi mayA vidhRto'si bhaktyA; jAto'smi tena janabAndhava! duHkha-pAtraM, yasmAtkriyAH pratiphalanti na bhAva-zUnyAH. tvaM nAtha! duHkhi-jana-vatsala! he zaraNya! kAruNya-puNya-vasate! vazinAM vareNya!; bhaktyA nate mayi maheza! dayAM vidhAya, duHkhAMkuroddalana-tatparatAM vidhehi. niHsaMkhya-sAra-zaraNaM zaraNaM zaraNya mAsAdya sAdita-ripu prathitAvadAtam; tvatpAda-paMkajamapi praNidhAna-vandhyo, vadhyo'smi ced bhavana-pAvana! hA hato'smi. devendra-vanya! viditAkhila-vastu-sAra!, saMsAra-tAraka! vibho! bhavanAdhinAtha!; trAyasva deva! karuNA-hRda! mAM punIhi, sIdantamadya bhayada-vyasanAmbu-rAzeH. yadayasti nAtha! bhavadaMghri-saro-ruhANAM, bhakteH phalaM kimapi saMtati-saMcitAyAH; tanme tvadeka-zaraNasya zaraNya! bhUyAH, svAmI tvameva bhuvane'tra bhavAntare'pi. itthaM samAhita-dhiyo vidhivajjinendra!, 42 Page 10 of 23

Page #11
Error! No text of specified style in document. Hostechrychylencia-HTOTT: rag-pana-Tac-Hal-457-06-27&ZIT, ye saMstavaM tava vibho! racayanti bhavyAH Hal-Cf4A-GG-UGG!, WATT-FQRT: Faaf-fiyat ageral; te vigalita-mala-nicayA, a-cirAnmokSaM prapadyante. yugmam. ....... 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

Page #12
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

Page #13
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

Page #14
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

Page #15
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

Page #16
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

Page #17
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 'matsamaHpAtakInAsti,pApaghnItvatasamAnahIM,evaMjJAtvAmahAdevI,yathAyogyaMtathAkuru 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