Bhaktamara Stotra is the most famous of the Jain prayers. It was composed by Acharya Manatunga. Bhaktamar stotra is gem of devotional Jain literature. Bhaktamar Stotra of. Acharya Manatunga. Transliteration by Ashok Sethi, asethi Proof-reading assistance: Surbhi Sethi Translation by Bhagwan Das . Page 1. Page 2. Page 3. Page 4. Page 5. Page 6. Page 7. Page 8.

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    Bhaktamar Stotra Hindi Pdf

    Bhaktambar Hindi - Bhaktamar Stotra Hindi is a Jain Stotra which was written by Acharya Mantung Swami while he was doing stuti of Adinath Bhagwan in the. Find Bhaktamar Stotra in Hindi, English, Sanskrit, Gujrati, Tamil and Marathi, also know the meaning and you can free download pdf version or print it. The author of Bhaktamar stotra, Acharya Shri Mantunga was a missionary monk as well as After this the meaning of stanza is given in English and Hindi.

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    Even the guru of celestial beings brihaspati , with his immense wisdom is not capable of praising your virtues, which are as blissful as the moon. Who can swim across the ocean, which is infested by crocodiles and is lashed by the hurricane wind blowing at the time of the destruction of the universe, with his bare hands?

    No one can. The poet has used the word ocean twice once as samudra and then as ambunidhi. The first ocean is the ocean of virtues that an ordinary mortal cannot fathom and the other ocean is the ocean we know, the mighty sea. Ocean mundane , raging with fierce storms.

    Soaham tathapitava bhakti vashanmunisha Kartum stavam vigatashaktirapi pravrittah. Prityatma viryam avicharya mrigi mrigendram Nabhyeti kim nijashishoh paripalanartham 5 Verse Comparison with a deer who would protect her own offspring.

    O, Apostle of apostles! I am incapable of narrating your infinite virtues. Still, inspired by my devotion for you, I intend to compose a hymn in your praise. This is like an act of a mother deer who would forget about her own strength, and because of the love towards her offspring, confront a lion if it comes to protecting the child from that lion.

    (6) Bhaktamar Stotra

    The poet says that I am like that deer. I too, have no ability but because of the devotion, I have now prepared myself to sing your praises. Therefore the reason for the composition of this stotra is only one, devotion bhakti to the Lord. Alpashrutam shrutavatam parihasadhama Tvadbhakti-reva mukhari kurute balanmam. Yat kokilah kila madhau madhuram virauti Tachchamra charu kalika nikaraika-hetuh. I possess little knowledge and therefore I am an object of ridicule to the scholars but my bhakti to you makes me or compels me sing hymns in praise of you.

    This is like a cuckoo who, in springtime, suddenly starts singing with a sweet voice melodious coo on seeing the mango sprouts. There is always one pitfall, when one opens his mouth in front of the other learned ones, and that he may be ridiculed by the people surrounding him. Tvat-sanstavena bhavasantati sannibaddham Papam kshanat-kshayam upaiti sharirabhajam Akranta-loka malinilam asheshamashu Suryamshu bhinnamiva sharvaram andhakaram 7 Verse Poet narrates what happens when singing praise to the Lord.

    O Lord, by singing your hymn, the sins of mortals, which have been accumulated in various births, is automatically annihilated in a moment. Just as the bright rays of the sun dispel the darkness of the night even if it the darkness was as black as the bumblebees. Just as the piercing sun rays dispel the all enveloping dense darkness which is as black as a bumble-bee.

    Matveti nath! I have composed this panegyric verse with the belief that, though I have less intelligence owing to your divine powers, Verse This way good people will appreciate my verses because the verses have been composed in praise of you. It will certainly please noble people due to your influence, just like a drop of water looks like a pearl when it is sitting influence of being near on the edge of a lotus petal.

    Astam tava stavanam astasamasta dosham Tvat samkathapi jagatam duritanihanti Dure sahasrakiranah kurute prabhaiva Padmakareshu jalajani vikasha bhanji 9 Verse Poet has the confidence in the power of the Lord's name. O Jina! Let alone the immeasurable powers of your eulogy, mere utterance of your name with devotion destroys the sins of the mundane beings and purifies them. The brilliant sun makes the lotus buds in the lakes bloom at dawn even though it is millions of miles away.

    Similarly, mere utterance of your name with devotion destroys the sins of the mundane beings and purifies them. Natyadbhutam bhuvana bhushana! What is the use of benevolent master who does not make others, who have taken refuge unto him, as prosperous as Himself.

    This verse is remarkable in its poetic composition because the syllable 'bhoo' has been used repetitively.

    The master gives wealth to his subjects and makes them his equals. Drishtava bhavantam animesha vilokaniyam Nanyatra toshamupayati janasya chakshuh. Pitva payah shashikaradyuti dugdha sindhoh ksharam jalam jalnidhe rasitum ka ichchhet?

    Peoples' eyes do not get any satisfaction elsewhere once they have seen you with their unblinking eyes. No one. Two different things have been mentioned here, one is the ordinary sea, the water of which is always salty, and the other is a legendary milky ocean where one can find nectar like milk or milky water.

    There is no comparison between the virtues of these two. A person drinking fresh water milk-like water from the divine stream rejects saline and unbootable sea water. Yaih shantaragaruchibhih paramanubhistavam Nirmapitastribhuvanaika lalamabhuta Tavanta eva khalu teapyanavah prithivyam yatte samanam aparam na hi rupam asti 12 Verse The good karma atoms of the Lord.

    O Jewel in the crown of the three worlds!

    Here a unique statement is made. The poet assumes that there are good and bad atoms in this universe. Some people are made of good atoms and some are made of bad. All atoms that are pure and good in the universe are occupied by Lord Adinath Bhagavan. Lord Rishabhadeva is made only of atoms that are pure and good.

    It is assumed that the Lord is made of the particles which have certain divine qualities. The good karma atoms of the Lord.

    Angels and humans are bowing to the Jina, the unique embodiment of peace and harmony. Vaktram kva te sura naroraga netra hari Nihshesha nirjita jagat tritayopamanam. Bimbam kalanka malinam kva nishakarasya Yad vasare bhavati pandu palasha kalpam 13 Verse Comparing the Lord with the moon. The comparison of your face to the moon does not appear proper to me. How can your scintillating face that pleases the eyes of gods, angels, humans and serpent gods, Verse Indeed, even the best available analogy for your face is lowly in comparison.

    Here the poet attempts to compare the face of Rishabhadeva with the moon but he himself says that the comparison is futile because the moon fades at dawn, whereas not only the brightness on the face of Rishabhadeva remains constant, the shine of which far excels the all standards of comparison. During the day the moon looks pitted as well as pale and dull like autumn leaves.

    Sampurna mandala shashanka kala kalapa Shubhra gunastribhuvanam tava langhayanti Ye sanshritastrijagadishvara! O Lord of the three realms! Surpassing the glow of the full moon, your infinite virtues are radiating throughout the universe-even beyond the three realms; Verse Indeed, who can curb the freedom of movement of devotees of the only omnipotent like you?

    But the glory of the infinite virtues of the Jina spreads everywhere in the three realms. Chitram kimatra yadi te tridashanganabhir Nitam managapi mano na vikara margam. Kalpanta kala maruta chalitachalena kim mandaradri shikhiram chalitamkadachit 15 Verse Comparison with the mountain Meru. O Passionless! Divine nymphs have tried their best to allure you through libid gestures, but it is not surprising that your tranquility has not been disturbed even fractionally.

    Of course, the tremendous gale of doomsday, that moves common hillocks, can not disturb even the tip of the great Sumeru mountain. Divine nymphs have tried their best to allure you through libid gestures.

    Nnirdhumavartipavarjita taila purah Kritsnam jagat trayamidam prakati karoshi. Gamyo na jatu marutam chalitachalanam Dipoaparastvamasi natha! O Lord! You are an all enlightening divine lamp that needs neither a wick nor oil, and is smokeless, Verse You are the divine lamp, the light of the world. Nastam kadachidupayasi na rahugamyah Spashtikaroshi sahasa yugapajjaganti. Nnambhodharodara niruddha maha prabhavah Suryatishayimahimasi munindra!

    O Lord of the ascetics! Moreover you brighten the whole world all of a sudden in a flash and your glorious radiance is not obstructed by clouds. Here the composer of the poem has provided us with few similarities.

    The sun is the sun of omniscience. The omniscience of Lord does not wither or set. Passions do not eclipse super knowledge. His glory is not obstructed by the clouds of karma.

    Karma obstructs the true qualities of the soul. Here in the case of the Tirthankara, the clouds of karma cannot obstruct His shining glory.

    Your abounding glory is greater than that of the sun. The sun rises every day but sets as well, but the orb of your omniscience is ever shining, it never sets.

    The sun is eclipsed but you are passionless and infinitely virtuous ; as such, no mundane passion or desire eclipses the glory of your virtues. The sun slowly rises over parts of the world, The sun slowly rises over parts of the world, but the glow of your omniscience reaches every part of the world at once.

    The sunrays are obstructed by insignificant clouds, but there is nothing that can obstruct the radiance of your knowledge. Nityodayam dalitamoha mahandhakaram Gamyam na rahuvadanasya na varidanam. Vibhrajate tava mukhabjamanalpakanti Vidyotayajjagadapurvashashanka bimbam. O Lord!. Your lotus like face is always shines bright in the sky , it has destroyed the darkness of illusion mohaniya karma.

    Your lotus like face is like the moon with an extraordinary shine. It possesses immense luster and brightens the world. After comparing the glory of the Tirthankara with that of the sun, now the poet compares Him with the moon in a similar way. The poet here provides two similarities. Here again, first the poet clearly uses the word 'dalit moha' which means that illusion- causing karma is destroyed. The moon which rises and sets in the sky has waxing and waning phases but the lotus like face of the Lord is so bright and is never affected by such phases.

    The Lord's face has been compared with the moon, but again the one which has been compared is better than the object of comparison. The moon light penetrates darkness only to a limited extent, your face removes the universal darkness of ignorance and desire. Kim sharvarishu shashinanhi vivasvata va Yushman mukhendu daliteshu tamassu nath Nishpanna shalivana shalini jiva loke Karyam kiyajjaladharair jalabhara namraih.

    O Lord of the Universe!

    Bhaktamar Stotra Hindi English Sanskrit

    Where is the need of the sun during the day and the moon during the night when your ever radiant face sweeps away the darkness of the world. Indeed, once the crop of rice is ripe, what is the need of the thundering rain clouds.

    There is no need for rain to fall once the crop is fully ripe. We do not need the brightness of the sun or the moon when the Tirthankara is here. After comparing the Lord's glory with that of the sun and the moon, the poet now says a different thing. He says: Verse Explanation of the hidden word.

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    Read the 7th, 11th, 36th, 37th and 38th syllables. Indeed, once the crop is ripe what is the need of the thundering rain- bearing clouds? Janam yatha tvayi vibhati kritavakasham Naivam tatha Hari Haradishu nayakeshu. Tejah sfuran manishu yati yatha mahattvam Naivam tu kachashakale kiranakuleapi. Indeed, the luster and light of priceless gems can hardly be seen in the glass pieces, glittering in a beam of light. Indeed, the luster and light of priceless gems can hardly be seen in the glass pieces glittering in a beam of light.

    Manye varam Hari Haradaya eva drishta Drishteshu yeshu hridayam tvayitoshameti Kim vikshitena bhavata bhuviyena nanyah Kashchinmano harati natha! O Supreme Lord! It is good that I have seen other mundane deities before seeing you; because the discontent even after seeing them has been removed by the glimpse of your detached and serene expression. Now that I have witnessed the ultimate, I can not be satisfied with anything less in this and later lives.

    But the Jina is always seen in detached and serene state in meditative posture. He is exalted above other gods. Strinam shatani shatasho janayanti putran Nanya sutam tvadupamam janani prasuta Sarva disho dadhati bhani sahasrarashmim Prachyeva digjanayati sphuradamshujalam.

    Hundreds of women give birth to hundreds of sons but there is no mother whose son could be compared to you. You are Unique. All directions shine with different stars or constellations, but the East is the only direction, which produces or brings the collection of brightest rays of the sun.

    The poet does not actually say that the Tirthankara's mother is like the easterly direction. He presents two things in front of us separately and makes us compare one with the other. Numerous stars and planets can be seen in all directions but the sun rises only in the East.

    Similarly innumerable women give birth to sons but an illustrious son like you was born only to one mother; you are unique. Tvamamanati munayah paramam pumamsha Madityavaranam amalam tamasah purastat Tvameva samyagupalabhya jayanti mrityu Nanyah shivah shivapadasya munindra! Panthah 23 Verse Comparison with the sun again. O Sage of sages! It is said that king of Avanti, Vriddha Bhoj, had chained and imprisoned the Acharya out of curosity to witness some miracle.

    He was kept in a dark cell. It was possible to come out of cell only after crossinng 48 doors. Each door was chained and locked. He was told by the king if he had enough faith in Lord Adinath then he should use his power of faith to come out of it.

    The Acharya remained in meditation for three days and on the fourth morning composed this panegyric in honour of Lord Adinath.

    The moment he chanted the first couplet the chains and shackles of first door were gone. Likewise he chanted 48 couplets and all the 48 doors opened one by one. After chanting 48 couplets he walked out of the prison as a free man. The incident astounded the king. He became a staunch devotee of the Acharya and Lord Adinath.

    Indeed,miracle has tremendous influence.

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