Bhaktamara Stotra
Bhaktamara Stotra is a famous Jain Sanskrit prayer. It was composed by Acharya Manatunga. The name Bhaktamara comes from a combination of two Sanskrit names, "Bhakta" and "Amar".
The prayer praises Rishabhanatha, the first Tirthankara of Jainism in this time cycle. There are forty-eight verses in total. The last verse gives the name of the author Manatunga. Bhaktamar verses have been recited as a stotra, and sung as a stavan, somewhat interchangeably. Other Jain prayers have taken after these ; additional verses here praise the omniscience of Adinatha, while devotionals are considered a source for lay understandings of Jain doctrine.
Legend
According to legends, Manatunga Āchārya was chained and imprisoned by the local King Bhoj. Manatunga Āchārya composed this stotra in the prison. With the completion of each verse, a chain broke, or a door opened. Manatunga was free when all the verses were finished.History
Bhakamara Stotra was composed by Manatunga in sixth century CE. Legends associate Manatunga with a ruler named Bhoja. However Manatunga probably lived a few centuries before Raja Bhoja of Dhara. He is identified by some scholars as Kshapanaka, one of the Navaratnas in the court of legendary Vikramaditya. An unidentified Sanskrit poet Matanga, composer of "Brahaddeshi" on music theory, may also have been the same person. Bhaktamara stotra was composed sometime in the Gupta or the post-Gupta period, making Manatunga approximately contemporary with other navaratnas like Kalidasa and Varahamihira. Several spots near Bhopal and Dhar are traditionally associated with Manatunga.. In the prison Acharya Mantunga entered the realms of the Lord Rishabhanatha and started the prayer. He wrote in Sanskrit language a poem known as Bhaktamara Stotra having 48 Stanza in Jainism. The chants and prayers of Manatunga were thus in full brim, flowing with the unbound energy of chain-reaction. Due to the effect of Bhaktamar Stotra, Acharya Mantunga no more remained imprisoned as the locks opened automatically.
Verses
Bhaktamara Stotra is believed to be at least a thousand years old, though many believe it to be still older. Bhaktamara Stotra has been passed down from generation to generation. It is an ageless panegyric. The importance and effectiveness is believed to have increased with the passage of time. Bhaktamara Stotra is recited by many with religious regularity. The original Stotra is in Sanskrit and written in Devnagiri script.The Bhaktamar Stotra has 48 stanzas. Every stanza has four parts. Every part has 14 letters. The complete panegyric is formed by 26
88 letters.
It is said that some specific stanzas are miraculously effective for fulfilment of different purposes.
| 1.भक्तामर - प्रणत - मौलि - मणि -प्रभाणा- मुद्योतकं दलित - पाप - तमो - वितानम्। सम्यक् -प्रणम्य जिन - पाद - युगं युगादा- वालम्बनं भव - जले पततां जनानाम् | Bhaktamar pranat maulimaniprabhanam uddyotakam dalita pap tamovitanam.Samyak pranamya jin pad yugam yugada- valambanam bhavajale patatam jananam. | Having duly bowed down at the feet of Bhagwan Adinath, the first Tirthankar, the divine glow of his nails increases luster of jewels of their crowns. Mere touch of his feet frees the beings from sins. He who submits himself at these feet is saved from taking birth again and again. I offer my respectful salutations at the feet of Bhagavan Adinath, the propagator of religion at the beginning of this era. |
| 2.य: संस्तुत: सकल - वाङ् मय - तत्त्व-बोधा- दुद्भूत-बुद्धि - पटुभि: सुर - लोक - नाथै:। स्तोत्रैर्जगत्- त्रितय - चित्त - हरैरुदारै:, स्तोष्ये किलाहमपि तं प्रथमं जिनेन्द्रम् | Yah samstutah sakala vaangmaya tatva bodhaat dudbhuta buddhi patubhih suraloka naathaih. Stotrair jagattri taya chitta harairudaaraih stoshye kilahamapi tam prathamam jinendram. | The Lords of the Gods, with profound wisdom, have eulogized Bhagavan Adinath with Hymns bringing joy to the audience of three realms. I shall offer my obeisance in my endeavour to eulogize that first Tirthankar. |
| 3.बुद्ध्या विनापि विबुधार्चित - पाद - पीठ! स्तोतुं समुद्यत - मतिर्विगत - त्रपोऽहम्। बालं विहाय जल-संस्थित-मिन्दु-बिम्ब- मन्य: क इच्छति जन: सहसा ग्रहीतुम् | Buddhya vinaapi vibudharchita padapitha stotum samudyata matirvigata trapoaham. Balam vihaya jala samsthitam indu bimbam anyah ka ichchhati janah sahasa grahitum. | Shameless I am, O God, as a foolish child takes up an inconceivable task of grabbing the disc of the moon reflected in water, out of impertinence alone, I am trying to eulogize a great soul like you. |
| 4.वक्तुं गुणान्गुण -समुद्र ! शशाङ्क-कान्तान्, कस्ते क्षम: सुर - गुरु-प्रतिमोऽपि बुद्ध्या । कल्पान्त -काल - पवनोद्धत- नक्र- चक्रं, को वा तरीतुमलमम्बुनिधिं भुजाभ्याम् | Vaktum gunan gunasamudra shashankakantan kaste kshamah suraguru pratimoapi buddhya. Kalpanta kala pavanoddhata nakra hakram ko va taritum alam ambunidhim bhujabhyam. | O Lord, you are the ocean of virtues. Can even Brihaspati, the teacher of gods, with the help of his infinite wisdom, narrate your virtues spotless as the moonbeams? Is it possible for a man to swim across the ocean full of alligators, lashed by gales of deluge?. |
| 5.सोऽहं तथापि तव भक्ति - वशान्मुनीश! कर्तुं स्तवं विगत - शक्ति - रपि प्रवृत्त:। प्रीत्यात्म - वीर्य - मविचार्य मृगी मृगेन्द्रम् नाभ्येति किं निज-शिशो: परिपालनार्थम् | Soaham tathapitava bhakti vashanmunisha kartum stavam vigatashaktirapi pravrittah.Prityatma viryam avicharya mrigi mrigendram nabhyeti kim nijashishoh paripalanartham. | O Great God ! I am incapable of narrating your innumberable virtues. Still, urged by my devotion for you, I intend eulogise you. It is well known that to protect her fawn, even a deer puts his feet down and faces a lion, forgetting its own frailness.. |
| 6.अल्प- श्रुतं श्रुतवतां परिहास-धाम, त्वद्-भक्तिरेव मुखरी-कुरुते बलान्माम् । यत्कोकिल: किल मधौ मधुरं विरौति, तच्चाम्र -चारु -कलिका-निकरैक -हेतु: | Alpashrutam shrutavatam parihasadham tvadbhakti-reva mukhari kurute balanmam. Yat kokilah kila madhau madhuram virauti tachchamra charu kalika nikaraika-hetuh. | O Almighty! I am so unlettered that I am subject to ridicule by the wise. Yet, my devotion for you forces me to sing hymns in your praise, just as the cuckoo is compelled to produce its melodious coo when the mango trees blossom. |
| 7.त्वत्संस्तवेन भव - सन्तति-सन्निबद्धं, पापं क्षणात्क्षयमुपैति शरीरभाजाम् । आक्रान्त - लोक - मलि -नील-मशेष-माशु, सूर्यांशु- भिन्न-मिव शार्वर-मन्धकारम् | Tvat sanstavena bhavasantati sannibaddhampapam kshanat kshayamupaiti sharirabhajam. Akranta lokamalinilamasheshamashu suryamshu bhinnamiva sharvara mandhakaram | Just as the shining sun rays dispel the darkness spread across the universe, the sins accumulated by men through cycles of birth, are wiped out by the eulogies offered to you. |
| 8.मत्वेति नाथ! तव संस्तवनं मयेद, - मारभ्यते तनु- धियापि तव प्रभावात् । चेतो हरिष्यति सतां नलिनी-दलेषु, मुक्ता-फल - द्युति-मुपैति ननूद-बिन्दु: | Matveti nath ! tava samstavanam mayedamam arabhyate tanudhiyapi tava prabhavat. Cheto harishyati satam nalinidaleshu muktaphala dyutim upaiti nanudabinduh | I begin this eulogy with the belief that, though composed by an ignorant like me, it will certainly please noble people due to your magnanimity. Indeed, dew drops on lotus-petals lustre like pearls presenting a pleasant sight. |
| 9.आस्तां तव स्तवन- मस्त-समस्त-दोषं, त्वत्सङ्कथाऽपि जगतां दुरितानि हन्ति । दूरे सहस्रकिरण: कुरुते प्रभैव, पद्माकरेषु जलजानि विकासभाञ्जि | Astam tava stavanam astasamasta dosham tvat samkathapi jagatam duritanihanti Dure sahasrakiranah kurute prabhaiva padmakareshu jalajani vikasha bhanji. | The mere utterance of the great Lord's name with devotion, destroys the sins of the living beings and purifies them just like the brilliant sun, which is millions of miles away; still, at the break of day, its soft glow makes the drooping lotus buds bloom. |
| 10.नात्यद्-भुतं भुवन - भूषण ! भूत-नाथ! भूतैर्गुणैर्भुवि भवन्त - मभिष्टुवन्त:। तुल्या भवन्ति भवतो ननु तेन किं वा भूत्याश्रितं य इह नात्मसमं करोति | Natyadbhutam bhuvana bhushana ! bhutanatha bhutairgunairbhuvi bhavantam abhishtuvantah. Tulya bhavanti bhavato nanu tena kim va bhutyashritam ya iha natmasamam karoti | O Lord of beings ! O Ornament of the universe! It is no wonder that he who is engaged in praising your infinite virtues attains your exhilarated position.It should not be surprising if a benevolent master makes his subjects his equals. In fact, what is the purpose of serving a master who does not allow his subjects to prosper to an elevated position like his ? |
| 11.दृष्ट्वा भवन्त मनिमेष - विलोकनीयं, नान्यत्र - तोष- मुपयाति जनस्य चक्षु:। पीत्वा पय: शशिकर - द्युति - दुग्ध-सिन्धो:, क्षारं जलं जलनिधेरसितुं क इच्छेत्? | Drishtava bhavantam animesha vilokaniyam nanyatra toshamupayati janasya chakshuh.Pitva payah shashikaradyuti dugdha sindhohksharam jalam jalnidhe rasitum ka ichchhet? | O Great one ! Your divine grandeur is enchanting. Having once looked at your divine form, nothing else enthrals the eye. Obviously, who would like to drink the salty sea water after drinking fresh water of the divine milk-ocean, pure and comforting like the moonlight? |
| 12.यै: शान्त-राग-रुचिभि: परमाणुभिस्-त्वं, निर्मापितस्- त्रि-भुवनैक - ललाम-भूत ! तावन्त एव खलु तेऽप्यणव: पृथिव्यां, यत्ते समान- मपरं न हि रूप-मस्ति | Yaih shantaragaruchibhih paramanubhistavam nirmapitastribhuvanaika lalamabhuta Tavanta eva khalu teapyanavah prithivyam yatte samanam aparam na hi rupam asti. | O Supreme Ornament of the three worlds! As many indeed were the atoms filled with lustre of non-attachment, became extinct after constituting your body, therefore I do not witness such out of the world magnificence other than yours. |
| 13.वक्त्रं क्व ते सुर-नरोरग-नेत्र-हारि, नि:शेष- निर्जित - जगत्त्रितयोपमानम् । बिम्बं कलङ्क - मलिनं क्व निशाकरस्य, यद्वासरे भवति पाण्डुपलाश-कल्पम् | Vaktram kva te sura naroraga netra hari nihshesha nirjita jagat tritayopamanam. Bimbam kalanka malinam kva nishakarasya Yad vasare bhavati pandu palasha kalpam | Comparison of your lustrous face with the moon does not appear befitting. How can your scintillating face, that pleases the eyes of gods, angels, humans and other beings alike, be compared with the spotted moon that is dull and pale, during the day, as the Palasa leaves. Indeed, your face has surpassed all the standards of comparison. |
| 14.सम्पूर्ण- मण्डल-शशाङ्क - कला-कलाप- शुभ्रा गुणास् - त्रि-भुवनं तव लङ्घयन्ति। ये संश्रितास् - त्रि-जगदीश्वरनाथ-मेकं, कस्तान् निवारयति सञ्चरतो यथेष्टम् | Sampurna mandala shashanka kala kalapa shubhra gunastribhuvanam tava langhayanti Ye sanshritastrijagadishvara! nathamekam kastan nivarayati sancharato yatheshtam | O Master of the three worlds! Your innumerable virtues are radiating throughout the universe-even beyond the three worlds, surpassing the glow of the full moon; the hymns in praise of your virtues can be heard everywhere throughout the universe. Indeed, who can contain the movement of devotees of the only supreme Godhead like you? |
| 15.चित्रं - किमत्र यदि ते त्रिदशाङ्ग-नाभिर्- नीतं मनागपि मनो न विकार - मार्गम् । कल्पान्त - काल - मरुता चलिताचलेन, किं मन्दराद्रिशिखरं चलितं कदाचित् | Chitram kimatra yadi te tridashanganabhir nitam managapi mano na vikara margam. Kalpanta kala maruta chalitachalena kim mandaradri shikhiram chalitamkadachit | Celestial nymphs have tried their best to allure you through lewd gestures, but it is not surprising that your serenity has not been disturbed. Of course, is the great Mandara mountain shaken by the tremendous gale of the doomsday, that moves common hillocks? |
| 16.निर्धूम - वर्ति - रपवर्जित - तैल-पूर:, कृत्स्नं जगत्त्रय - मिदं प्रकटीकरोषि। गम्यो न जातु मरुतां चलिताचलानां, दीपोऽपरस्त्वमसि नाथ ! जगत्प्रकाश: | Nnirdhumavartipavarjita taila purah kritsnam jagat trayamidam prakati karoshi. Gamyo na jatu marutam chalitachalanam dipoaparastvamasi natha ! jagatprakashah | You are O Master, an irradiating divine lamp that needs neither a wick nor oil,and is smokeless, yet enlightens three realms. Even the greatest of storm that does not effect it. |
| 17.नास्तं कदाचिदुपयासि न राहुगम्य:, स्पष्टीकरोषि सहसा युगपज्- जगन्ति। नाम्भोधरोदर - निरुद्ध - महा- प्रभाव:, सूर्यातिशायि-महिमासि मुनीन्द्र! लोके | Nastam kadachidupayasi na rahugamyah spashtikaroshi sahasa yugapajjaganti. Nnambhodharodara niruddha maha prabhavah suryatishayimahimasi munindra! loke | O Great one ! Your glory is greater than that of the sun. The sun rises every day but sets as well. The sun suffers eclipse, is obstructed by the clouds, but you are no such sun. Your infinite virtues and passionlessness cannot be eclipsed. The sun slowly shines over different parts of the world, but the glory of your omniscience reaches every part of the world, all at once. |
| 18.नित्योदयं दलित - मोह - महान्धकारं, गम्यं न राहु - वदनस्य न वारिदानाम्। विभ्राजते तव मुखाब्ज - मनल्पकान्ति, विद्योतयज्-जगदपूर्व-शशाङ्क-बिम्बम् | Nityodayam dalitamoha mahandhakaram gamyam na rahuvadanasya na varidanam. Vibhrajate tava mukhabjamanalpakanti vidyotayajjagadapurvashashanka bimbam. | O Master! Your beautiful face transcends the moon. The moon shines only at night but your face is always beaming. The moon light dispels darkness only to a some level, your face dispels the delusion of ignorance and desire. The moon is eclipsed as well as obscured by clouds, but there is nothing that can shadow your face. |
| 19.किं शर्वरीषु शशिनाह्नि विवस्वता वा, युष्मन्मुखेन्दु- दलितेषु तम:सु नाथ! निष्पन्न-शालि-वन-शालिनी जीव-लोके, कार्यं कियज्जल-धरै-र्जल-भार-नमै्र: | Kim sharvarishu shashinanhi vivasvata va yushman mukhendu daliteshu tamassu natha! Nishpanna shalivana shalini jivaloke karyam kiyajjaladharairjalabhara namraih. | O God ! Your aura dispels the perpetual darkness. The sun beams during the day and the moon during the night, but your ever radiant face sweeps away the darkness of the universe. Once the crop is ripe what is the need of the cloud full of rain. |
| 20.ज्ञानं यथा त्वयि विभाति कृतावकाशं, नैवं तथा हरि -हरादिषु नायकेषु। तेजो महा मणिषु याति यथा महत्त्वं, नैवं तु काच -शकले किरणाकुलेऽपि | Jyanam yatha tvayi vibhati kritavakasham naivam tatha Hari Haradishu nayakeshu. Tejah sfuran manishu yati yatha mahattvam naivam tu kachashakale kiranakuleapi. | O Supreme God! The infinite and eternal knowledge that you have, is not possessed by any other deity in this world. Indeed,the splendour and shine of priceless jewels can not be seen in the glass pieces shining in the light. |
| 21.मन्ये वरं हरि- हरादय एव दृष्टा, दृष्टेषु येषु हृदयं त्वयि तोषमेति। किं वीक्षितेन भवता भुवि येन नान्य:, कश्चिन्मनो हरति नाथ ! भवान्तरेऽपि | Manye varam Hari Haradaya eva drishta drishteshu yeshu hridayam tvayitoshameti. Kim vikshitena bhavata bhuviyena nanyah kashchinmano harati natha ! bhavantareapi. | O Ultimate Lord ! It is good that I have seen other deities before seeing you.The dissatisfaction even after seeing them has been removed by the glance of your detached and serene expression. That I have seen the supreme I can not be satisfied with anything less. |
| 22.स्त्रीणां शतानि शतशो जनयन्ति पुत्रान्, नान्या सुतं त्वदुपमं जननी प्रसूता। सर्वा दिशो दधति भानि सहस्र-रश्मिं, प्राच्येव दिग्जनयति स्फुरदंशु-जालम् | Strinam shatani shatasho janayanti putran nanya sutam tvadupamam janani prasuta. Sarva disho dadhati bhani sahasrarashmim prachyeva digjanayati sphuradamshujalam. | O the great one! Infinite stars and planets can be seen in all directions but the sun rises only in the East. Similarly numerous women give birth to sons but a remarkable son like you was born only to one mother; you are very special. |
| 23.त्वामामनन्ति मुनय: परमं पुमांस- मादित्य-वर्ण-ममलं तमस: पुरस्तात्। त्वामेव सम्य - गुपलभ्य जयन्ति मृत्युं, नान्य: शिव: शिवपदस्य मुनीन्द्र! पन्था: | Tvamamanati munayah paramam pumamsham adityavaranam amalam tamasah purastat. Tvameva samyagupalabhya jayanti mrityum nanya shivah shivapadasya munindra ! panthah. | O monk of monks ! All monks believe you to be the supreme being beyond the darkness, splendid as the sun. You are free from attachment and disinclination and beyond the gloom of ignorance. One obtains immortality by discerning, understanding,and following the path of purity you have shown. There is no path leading to salvation other than the one you have shown. |
| 24.त्वा-मव्ययं विभु-मचिन्त्य-मसंख्य-माद्यं, ब्रह्माणमीश्वर - मनन्त - मनङ्ग - केतुम्। योगीश्वरं विदित - योग-मनेक-मेकं, ज्ञान-स्वरूप-ममलं प्रवदन्ति सन्त: | Tvamavayam vibhumachintya masankhyamadyam Brahmanamishvaramanantamanangaketum. Yogishvaram viditayogamanekamekam jnanasvarupamanmalam pravadanti santah. | O God ! After having seen you in different perspectives, monks hail you as: Indestructible and all composite, All pervading, Unfathomable, Infinite in virtues, Progenitor, Perpetually blissful,Majestic, having shed all the karmas, eternal, Serene with respect to sensuality, Omniscient in form, and free from all vices. |
| 25.बुद्धस्त्वमेव विबुधार्चित-बुद्धि-बोधात्, त्वं शङ्करोऽसि भुवन-त्रय- शङ्करत्वात् । धातासि धीर! शिव-मार्ग विधेर्विधानाद्, व्यक्तं त्वमेव भगवन् पुरुषोत्तमोऽसि | Buddhastvameva vibudharchita buddhibodthat tvam Shankaroasi bhuvanatraya shankaratvat. Dhatasi dhira!shivamarga vidhervidhanat vyaktam tvameva Bhagavan!purushottamoasi. | O Supreme God ! The wise have hailed your omniscience, so you are the Buddha. You are the ultimate patron of all the beings, so you are Shankar. You are the developer of the codes of conductleading to Nirvana, so you are Brahma. You are manifest in thoughts of all the devotees, so you are Vishnu. Hence you are the Supreme God. |
| 26.तुभ्यं नमस् - त्रिभुवनार्ति - हराय नाथ! तुभ्यं नम: क्षिति-तलामल -भूषणाय। तुभ्यं नमस् - त्रिजगत: परमेश्वराय, तुभ्यं नमो जिन! भवोदधि-शोषणाय | Tubhyam namastribhuvanartiharaya natha Tubhyam namah kshititalamala bhushanaya. Tubhyam namastrijagatah parameshvaraya Tubhyam namo jina! bhavodadhi shoshanaya. | O Salvager from all the miseries ! I bow to thee. O Master of this world ! I bow to you. O Lord supreme of the three worlds ! I bow to you. O eradicator of the unending cycle of rebirths ! I bow to you. |
| 27.को विस्मयोऽत्र यदि नाम गुणै-रशेषैस्- त्वं संश्रितो निरवकाशतया मुनीश ! दोषै - रुपात्त - विविधाश्रय-जात-गर्वै:, स्वप्नान्तरेऽपि न कदाचिदपीक्षितोऽसि | Ko vismayoatra yadi nama gunairasheshaih tvam samshrito niravakashataya munisha. Doshairupatta vividhashraya jatagarvaih svapnantareapi na kadachidapikshitosi. | O Supreme ! It is not surprising that all the virtues have been packed into you, leaving no place for vices. The vices have appeared in other beings. Elated by the false pride, they drift away and do not draw closer to you even in their dream. |
| 28.उच्चै - रशोक- तरु - संश्रितमुन्मयूख - माभाति रूपममलं भवतो नितान्तम्। स्पष्टोल्लसत्-किरण-मस्त-तमो-वितानं, बिम्बं रवेरिव पयोधर-पाश्र्ववर्ति | Uchchairashokatarusamshrita munmayukham abhati rupamamalam bhavato nitantam. Spashtollasat kiranamasta tamo vitanam bimbam raveriva payodhara parshvavarti. | O Jina ! Sitting under the Ashoka tree, the aura of your sparkling body gleaming, you look as divinely splendid as the halo of the sun in dense clouds, penetrating the darkness with its rays. |
| 29.सिंहासने मणि-मयूख-शिखा-विचित्रे, विभ्राजते तव वपु: कनकावदातम्। बिम्बं वियद्-विलस - दंशुलता-वितानं तुङ्गोदयाद्रि-शिरसीव सहस्र-रश्मे: | Simhasane mani mayukha shikha vichitre vibhrajate tava vapuh kanakavadatam. Bimbam viyadvilasadamshulata vitanam tungodayadri shirasiva sahasrarashmeh. | O Jina ! Seated on the throne with kaleidoscopic hue of gems, your splendid golden body looks magnificent and attractive like the rising sun on the peak of the eastern mountain, emitting golden rays under blue sky. |
| 30.कुन्दावदात - चल - चामर-चारु-शोभं, विभ्राजते तव वपु: कलधौत -कान्तम्। उद्यच्छशाङ्क- शुचिनिर्झर - वारि -धार- मुच्चैस्तटं सुरगिरेरिव शातकौम्भम् | Kundavadata chalachamara charushobhama vibharajate tava vapuh kaladhautakantam. udyachchashanaka shuchi nirjhara varidharam uchchaistaam suragireriva shatakaumbham. | O Tirthankara ! The snow white fans of loose fibres swinging on both sides of your golden body appear like streams of water,pure and glittering as the rising moon,flowing down the sides of the peakof the golden mountain,Sumeru. |
| 31.छत्रत्रयं - तव - विभाति शशाङ्ककान्त, मुच्चैः स्थितं स्थगित भानुकर - प्रतापम् । मुक्ताफल - प्रकरजाल - विवृद्धशोभं, प्रख्यापयत्त्रिजगतः परमेश्वरत्वम् | Chhatratrayam tava vibhati shashanka kantam uchchaih sthitam sthagita bhanukara pratapam. Muktaphala prakarajala vivraddhashobham prakhyapayat trijagatah parameshvaratvam | O The Greatest One ! A three tier canopy adorns the space over your head. It has the soft white radiance of the moon and is decorated with jewels. This canopy has filtered the scorching sun rays. Indeed, this canopy symbolizes your dominance over the three worlds. |
| 32.गम्भीर - तार - रव-पूरित-दिग्विभागस्- त्रैलोक्य - लोक -शुभ - सङ्गम -भूति-दक्ष:। सद्धर्म -राज - जय - घोषण - घोषक: सन्, खे दुन्दुभि-ध्र्वनति ते यशस: प्रवादी | Gambhira tara rava purita digvibhagah trailokya loka shubha sangama bhuti dakshah. Saddharmaraja jaya ghoshana ghoshakah san khe dundubhirdhvanati te yashasah pravadi. | The vibrant drum beats fill the space in all directions as if awarding your serene presence and calling all the beings of the universe to join the devout path shown by you. All space is resonating with this proclamation of the victory of the true religion. |
| 33.मन्दार - सुन्दर - नमेरु - सुपारिजात- सन्तानकादि - कुसुमोत्कर - वृष्टि-रुद्घा। गन्धोद - बिन्दु- शुभ - मन्द - मरुत्प्रपाता, दिव्या दिव: पतति ते वचसां ततिर्वा | Mandara sundara nameru suparijata santanakadi kusumaotkra vrushti ruddha. Gandhoda bindu shubha manda marutprapata divya divah patati te vachasam tatriva | O Jina ! The divine sprinkle of the Mandar Parbat, Sundar,Nameru,Parijata drift towards you with the mild breeze. This alluring scene presents impression as if the devout words spoken by you have changed into flowers and are drifting toward the earthlings. |
| 34.शुम्भत्-प्रभा- वलय-भूरि-विभा-विभोस्ते, लोक - त्रये - द्युतिमतां द्युति-माक्षिपन्ती। प्रोद्यद्- दिवाकर-निरन्तर - भूरि -संख्या, दीप्त्या जयत्यपि निशामपि सोमसौम्याम् | Shumbhat prava valaya bhuri vibha vibhoste lokatraya dyutimatam dyutimakshipanti. Prodyad divakara nirantara bhuri samkhya diptya jayatyapi nishamapi somasaumyam. | O Lord ! The resplendent orb around you is more magnificent than any other luminous object in the universe. It quells the darkness of the night and is brighter than many suns put together; yet it is as cool and serene as the bright full moon. |
| 35.स्वर्गापवर्ग - गम - मार्ग - विमार्गणेष्ट:, सद्धर्म- तत्त्व - कथनैक - पटुस्-त्रिलोक्या:। दिव्य-ध्वनि-र्भवति ते विशदार्थ-सर्व- भाषास्वभाव-परिणाम-गुणै: प्रयोज्य: | Svargapavarga gama marga virmarganeshtah saddharmatatva kathanaika patustrilokyah. Divyadhvanirbhvati te vishadartha sarva bhasha svabhava parinama gunaih prayojyah. | Your divine voice is a guide that illuminates the path leading to heaven and liberation; it is fully capable of expounding the essentials of true religion for the benefit of all the beings of the three worlds; it is endowed with miraculous attribute that makes it comprehensible and understood by every listener in his own language. |
| 36.उन्निद्र - हेम - नव - पङ्कज - पुञ्ज-कान्ती, पर्युल्-लसन्-नख-मयूख-शिखाभिरामौ। पादौ पदानि तव यत्र जिनेन्द्र ! धत्त:, पद्मानि तत्र विबुधा: परिकल्पयन्ति | Unnidra hema nava pankaja punjakanti paryullasannakha mayukha shikhabhiramau. Padau padani tava yatra Jinendra dhattah padmani tatra vibudhah parikalpayanti. | O Tirthankara ! Your feet are radiant like fresh golden lotuses. Their nails have an attractive glow. Wherever you put your feet the lords create golden lotuses. |
| 37.इत्थं यथा तव विभूति- रभूज् - जिनेन्द्र्र ! धर्मोपदेशन - विधौ न तथा परस्य। यादृक् - प्र्रभा दिनकृत: प्रहतान्धकारा, तादृक्-कुतो ग्रहगणस्य विकासिनोऽपि | Ittham yatha tava vibhutirabhujjinendra ! dharmopdeshanavidhau na tatha parasya. Yadrik prabha dinakritah prahatandhakara tadrik kuto grahaganasya vikashinoapi | O great one ! The height of grandiloquence, clarity and erudition evident in your words is not seen anywhere else. Indeed,the darkness dispelling glare of the sun can never be seen in the stars and planets. |
| 38.श्च्यो-तन्-मदाविल-विलोल-कपोल-मूल, मत्त- भ्रमद्- भ्रमर - नाद - विवृद्ध-कोपम्। ऐरावताभमिभ - मुद्धत - मापतन्तं दृष्ट्वा भयं भवति नो भवदाश्रितानाम् | Schyotanmadavilavilolakapolamula mattabhramad bhramara nada vivriddhakopam. Airavatabhamibhamuddhatam apatantam dristva bhayam bhavati no bhavadashritanam. | O Tirthanakara! The devotees who have surrendered to you are not scared even of a wild elephant being incessantly annoyed by humming bees. They are always and everywhere fearless as the silence of their deep meditation placates even the most brutal of the beings. |
| 39.भिन्नेभ - कुम्भ- गल - दुज्ज्वल-शोणिताक्त, मुक्ता - फल- प्रकरभूषित - भूमि - भाग:। बद्ध - क्रम: क्रम-गतं हरिणाधिपोऽपि, नाक्रामति क्रम-युगाचल-संश्रितं ते | Bhinnebha - kumbha - galadujjavala - shonitakta, muktaphala prakara - bhushita bhumibhagah baddhakramah kramagatam harinadhipoapi, nakramati kramayugachalasanshritam te | A lion who has torn apart elephant's head with blood flowing under, scattering blood stained pearls on the ground, ready to pounce with growling sound, If your devotee falls in his grasp, and has firm faith in you, even the lion will not touch the devotee. |
| 40.कल्पान्त - काल - पवनोद्धत - वह्नि -कल्पं, दावानलं ज्वलित-मुज्ज्वल - मुत्स्फुलिङ्गम्। विश्वं जिघत्सुमिव सम्मुख - मापतन्तं, त्वन्नाम-कीर्तन-जलं शमयत्यशेषम् | Kalpantakala - pavanoddhata - vahnikalpam, davanalam jvalitamujjavalamutsphulingam vishvam jighatsumiva sammukhamapatantam, tvannamakirtanajalam shamayatyashesham | O Lord! Even the all forest inferno, as if kindled by the judgement day storm and having resplendent sparking flames,is extinguished in no time by the satiate stream of your name. |
| 41.रक्तेक्षणं समद - कोकिल - कण्ठ-नीलम्, क्रोधोद्धतं फणिन - मुत्फण - मापतन्तम्। आक्रामति क्रम - युगेण निरस्त - शङ्कस्- त्वन्नाम- नागदमनी हृदि यस्य पुंस: | Raktekshanam samadakokila - kanthanilam, krodhoddhatam phaninamutphanamapatantam akramati kramayugena nirastashankas tvannama nagadamani hridi yasya punsah | O Greatest of the greatest! A devotee who has absorbed the antibody of your devout name crosses fearlessly over an extremely venomous snake that has red eyes, black body, unpleasant appearance and raised hood. |
| 42.वल्गत् - तुरङ्ग - गज - गर्जित - भीमनाद- माजौ बलं बलवता - मपि - भूपतीनाम्। उद्यद् - दिवाकर - मयूख - शिखापविद्धं त्वत्कीर्तनात्तम इवाशु भिदामुपैति: | Valgatturanga gajagarjita - bhimanada-majau balam balavatamapi bhupatinam ! udyaddivakara mayukha - shikhapaviddham,tvat -kirtanat tama ivashu bhidamupaiti | O Victor of all vices ! As darkness withdraws with the rising of the sun, the armies of daunting kings, creating thunderous uproar of neighing horses and trumpeting elephants, recede when your name is chanted. |
| 43.कुन्ताग्र-भिन्न - गज - शोणित - वारिवाह, वेगावतार - तरणातुर - योध - भीमे। युद्धे जयं विजित - दुर्जय - जेय - पक्षास्- त्वत्पाद-पङ्कज-वनाश्रयिणो लभन्ते: | Kuntagrabhinnagaja - shonitavarivahavegavatara - taranaturayodha - bhime yuddhe jayam vijitadurjayajeyapakshas -tvatpada pankajavanashrayino labhante | O conqueror of passion ! In the battlefield, where bravest of all warriors are eager to trudge over the streams of blood coming out of the bodies of elephants pierced by sharp weapons, the devotee having sought protection in your resplendent feet embraces victory. |
| 44.अम्भोनिधौ क्षुभित - भीषण - नक्र - चक्र- पाठीन - पीठ-भय-दोल्वण - वाडवाग्नौ। रङ्गत्तरङ्ग -शिखर- स्थित- यान - पात्रास्- त्रासं विहाय भवत: स्मरणाद्-व्रजन्ति : | Ambhaunidhau kshubhitabhishananakrachakra-pathina pithabhayadolbanavadavagnau rangattaranga - shikharasthita - yanapatras -trasam vihaya bhavatahsmaranad vrajanti | O Jina ! A vessel caught in giant waves and surrounded by alligators, giant oceanic creatures, and dangerous fire, the devotee by chanting your name surmount such terrors and crosses the ocean. |
| 45.उद्भूत - भीषण - जलोदर - भार- भुग्ना:, शोच्यां दशा-मुपगताश्-च्युत-जीविताशा:। त्वत्पाद-पङ्कज-रजो - मृत - दिग्ध - देहा:, मर्त्या भवन्ति मकर-ध्वज-तुल्यरूपा: | Udbhutabhishanajalodara - bharabhugnah shochyam dashamupagatashchyutajivitashah tvatpadapankaja-rajoamritadigdhadeha, martya bhavanti makaradhvajatulyarupah | O the all knowledgeable one ! An extremely sick person, deformed due to dropsy and maladies incurable, having lost all hopes of recovery and survival, when he rubs the nectar-like dust taken from your feet, fully recovers and takes form like cupid sweet. |
| 46.आपाद - कण्ठमुरु - शृङ्खल - वेष्टिताङ्गा, गाढं-बृहन्-निगड-कोटि निघृष्ट - जङ्घा:। त्वन्-नाम-मन्त्र- मनिशं मनुजा: स्मरन्त:, सद्य: स्वयं विगत-बन्ध-भया भवन्ति: | Apada - kanthamurushrrinkhala - veshtitanga, gadham brihannigadakotinighrishtajanghah tvannamamantramanisham manujah smarantah, sadyah svayam vigata-bandhabhaya bhavanti | O Liberated one ! Persons thrown in prison, chained from head to toe, whose thighs have been injured by the chain, gets unshackled and freed from enslavement just by chanting your name. |
| 47.मत्त-द्विपेन्द्र- मृग- राज - दवानलाहि- संग्राम-वारिधि-महोदर - बन्ध -नोत्थम्। तस्याशु नाश - मुपयाति भयं भियेव, यस्तावकं स्तव-मिमं मतिमानधीते: | Mattadvipendra - mrigaraja - davanalahi sangrama - varidhi - mahodara-bandhanottham tasyashu nashamupayati bhayam bhiyeva, yastavakam stavamimam matimanadhite | O Tirhankara ! The one who recites this panegyric with devotion is never afraid of wild elephants, predatory lions, forest inferno, poisonous pythons, tempestuous sea, serious maladies,and slavery. In fact, fear itself is frigthened of him. |
| 48.स्तोत्रस्रजं तव जिनेन्द्र! गुणैर्निबद्धाम्, भक्त्या मया विविधवर्णविचित्रपुष्पाम्। धत्ते जनो य इह कण्ठगतामजस्रं, तं मानतुङ्गमवशा समुपैति लक्ष्मी: | Stotrastrajam tava jinendra ! gunairnibaddham, bhaktya maya vividhavarnavichitrapushpam dhatte jano ya iha kanthagatamajasram, tam manatungamavasha samupaiti lakshmi | O the greatest Lord ! With great devotion, I have made up this string of your virtues. I have decorated it with charming and kaleidoscopic flowers. The devotee who always wears it in the neck attracts the goddess Lakshmi. |
Art
Bhaktamara stotra is widely illustrated in paintings. At the Sanghiji temple at Sanganer, there is a panel illustrating each verse.The verses of Bhaktamar are thought to possess magical properties. A mystical diagram, yantra, is associated with each verse. "Sadhak Shivaanand Saraswati" has painted a number of yantras associated with Bhaktamar stotra.
There is a temple at Bharuch with a section dedicated to the Bhaktamar and its author Manatunga.
The Bhaktamara Stotra is composed in the meter "Vasantatilka". All the fourteen syllables of this meter are equally divided between short and long syllables i.e. seven laghu and seven gurus and this belongs to sakvari group of meters.
It is believed that such an equal division into short and long syllables will help an aspirant attain the state of equanimity quickly, the meter itself serving as a catalyst.