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Bhaktamar stotra is gem of devotional literature. This incessant stream of devotion for the first Tirthankar Adinath can make a devotee immortal. The.

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Presentation on theme: "Bhaktamar stotra is gem of devotional literature. This incessant stream of devotion for the first Tirthankar Adinath can make a devotee immortal. The."— Presentation transcript:


2 Bhaktamar stotra is gem of devotional literature. This incessant stream of devotion for the first Tirthankar Adinath can make a devotee immortal. The author of Bhaktamar stotra, Acharya Shri Mantunga was a missionary monk as well as eminent scholar. It is said that king of Avanti, Vriddha Bhoj, had chained and imprisoned the Acharya out of curiosity to witness some miracle. He was kept in a dark cell. It was possible to come out of cell only after crossing 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 honor 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.

3 The Bhaktamar Stotra has 48 stanzas. Every stanza has four parts. Every part has 14 letters. Thus the complete panegyric is formed by 2888 letters. It is said that some specific stanzas are miraculously effective for fulfillment of different purposes : For wealth - 2nd, 36th, and 48th For improving knowledge - 6th For improving oratory to be true - 10th For relief from disturbances - 7th For relief from diseases and pain - 17th and 45th For release from prison and state oppression - 46th For removal of fears - 47th For cure of snakebite and poisoning - 41st For protection of bewitching spells - 9th For fulfillment of needs - 19th

4 When the Gods bow down at the feet of Bhagavan Rishabhdeva divine glow of his nails increases shininess of jewels of their crowns. Mere touch of his feet absolves the beings from sins. He who submits himself at these feet is saved from taking birth again and again. I offer my reverential salutations at the feet of Bhagavan Rishabhadeva, the first Tirthankar, the propagator of religion at the beginning of this era.

5 Wise celestial lords, who have acquired wisdom from all the canons, have eulogized Bhagavan Adinath with Hymns bringing joy to the audience of three realms (heaven, earth and hell) I(Matungacharya, an humble man with little wisdom) shall be steadfast in my endeavour to eulogize that first Tirthankar.

6 Buddhya vinaapi vibudharchita padapitha stotum samudyata matirvigata trapoaham. Balam vihaya jala samsthitam indu bimbam anyah ka ichchhati janah sahasa grahitum. ||3|| O Jina! As an ignorant child takes up an impossible task of grabbing the reflection of moon in water, out of impudence alone, an ignorant man like me trying to eulogize a great soul like you.

7 Vaktum gunan gunasamudra shashankakantan kaste kshamah suraguru pratimoapi buddhya. Kalpanta kala pavanoddhata nakra hakram ko va taritum alam ambunidhim bhujabhyam || 4 || O Ocean of virtues! Can even Brihaspati, the guru of gods, with the help of his unlimited wisdom, narrate your virtues transparent and blissful as the moon? (certainly not.) Is it possible for a man to swim across the reptile infested ocean, lashed by gales of deluge? (certainly not.)

8 Soaham tathapitava bhakti vashanmunisha kartum stavam vigatashaktirapi pravrittah.Prityatma viryam avicharya mrigi mrigendram nabhyeti kim nijashishoh paripalanartham || 5 || 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. It is well known that to protect her fawn, even a doe puts her feet down and faces a lion, forgetting its own fraility. (Similarly, devotion is forcing me to face the great task of composing the hymn without assessing my own capacity.)

9 Alpashrutam shrutavatam parihasadhama tvadbhakti-reva mukhari kurute balanmam. Yat kokilah kila madhau madhuram virauti tachchamra charu kalika nikaraika-hetuh. || 6|| O lord ! I am such an ignorant that I am an object of ridicule for the wise. Still, my devotion for you compels me to sing hymns in your praise, as the mango sprouts compel the cuckoo during the spring time to produce its melodious coo.

10 Tvat sanstavena bhavasantati sannibaddhampapam kshanat kshayamupaiti sharirabhajam. Akranta lokamalinilamasheshamashu suryamshu bhinnamiva sharvaram andhakaram || 7|| Just as the bright sun rays remove darkness, the sins accumulated by living beings are wiped out by praying you.

11 Matveti nath ! tava samstavanam mayedamam arabhyate tanudhiyapi tava prabhavat. Cheto harishyati satam nalinidaleshu muktaphala dyutim upaiti nanudabinduh || 8 || I compose this panegyric with the belief that, though composed by an ignorant like me, it will certainly please noble people due to your divine influence. Indeed, when on lotus leaves, dew drops gleam like pearls presenting a pleasant sight.

12 The brilliant sun is far away; still, at dawn its soft glow makes the drooping lotus buds bloom. Similarly, O Jina ! Let alone the immeasurable powers of your eulog, mere utterance of your name with devotion destroys the sins of the mundane beings and purifies them. Astam tava stavanam astasamasta dosham tvat samkathapi jagatam duritanihanti Dure sahasrakiranah kurute prabhaiva padmakareshu jalajani vikasha bhanji || 9||

13 Natyadbhutam bhuvana bhushana ! bhutanatha bhutairgunairbhuvi bhavantam abhishtuvantah. Tulya bhavanti bhavato nanu tena kim va bhutyashritam ya iha natmasamam karoti || 10 || O Lord of the living ! O Eminence of the world ! It is not surprising that he who is engrossed in praise of your infinite virtues (assimilating the virtues in his conduct) attains your exalted position. It should not be surprising if a benevolent master makes his subjects his equals. In fact, what is the use of serving such a master who does not allow his dependents to prosper to an exalted position like his ?


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