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author of it? We possess several hymns of Siddhasena .[which are entirely different in conception and style from the Kalyan Mandir. It is therefore, almost certain that Kumudchandra should not be identified with Siddhasena Diwakar."
This point naturally throws more doubt on the authorship of the Kalyan Mandir Stotra. And the whole study of when and how it was composed takes an interesting turn. However it is noteworthy that many scholars in India do not agree with Prof. Jacobi's opinion and they firmly believe that Kumudchandra is Siddhasena Diwäkar and that he is the author of the Kalyan Mandir Stotra. If we are to go by this, then we can safely say that the Kalyan Mandir is not an imitation of the Bhaktämara Stotra. As there seems to be no doubt about the fact that Siddhasena Diwäkar was born before the author of the Bhaktämara Stotra.
One may also think along the line that perhaps the Bhaktämara Stotra was composed in imitation of the Kalyan Mandir Stotra. Mäntungächärya has probably adopted the style and method of composition that is found in Kalyan Mandir Stotra. One may never find out.
10.1
Translation and Commentary
Not many translations of the Kalyan Mandir Stotra are found. There are only two English translations, which I have come across. One is that of Prof. Hermann Jacobi and the other by Prof. Hiräläl Käpadia. There are also quite a few Hindi and Gujarati translations. I have arrived at the following translation after studying all the available ones and the original Sanskrit verses.
Translation:
Verse Nos 1 and 2 (I compose this stotra) after bowing to the lotus feet of the Jineshvara which are an abode of welfare, noble and great, destroyers of sins and are like a lifeboat for all beings sinking in the ocean of existence, I will compose this in praise of Pärshvanatha who is the ocean of greatness, To whom even the preceptor of the gods (Brihaspati), in spite of his supremely wide knowledge, is unable to praise and who is like a comet in destroying the arrogance of Kamath.
Comments: The first two verses have remarkable similarities with the Bhaktämara Stotra. The poets in both the stotras have combined verses Nos. 1 and 2 to arrive at the full meaning. Both the verses are the starting point and the poets of the Bhaktämara as well as the Kalyan Mandir Stotra bowing to the lotus feet of the Tirthankaras and are saying that now they are going to compose the Stotra. In Indian astrological belief, a comet is considered a planet, which has destructive powers.
Verse No 3 O Lord, how can a person like me succeed in giving even a general outline of your nature (or your aura)? Can a young one of an owl, which is blind during the daytime, describe the orb of the hot sun, however presumptuous it may be?
Verse No. 4 O Lord, a mortal is surely incapable of counting your merits, in spite of the annihilation of his infatuation; (for), who can measure the heap of jewels in the ocean even when it is emptied of waters at the time of the destruction of the universe?
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