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bhaktamar Stotra Transliteration - Hindi : English

Article By: Sandesh Doshi- On Dated: 2008-05-01

bhaktamara-pranata-maulimani-prabhana -
mudyotakam dalita-papa-tamovitanam |
samyak pranamya jina padayugam yugada-
valambanam bhavajale patatam jananam || 1||

yah sanstutah sakala-vangaya- tatva-bodha-
d -ud bhuta- buddhipatubhih suralokanathaih|
stotrairjagattritaya chitta-harairudaraih
stoshye kilahamapi tam prathamam jinendram || 2||

buddhya vinaapi vibudharchita padapitha
stotum samudyata matirvigatatrapoaham |
balam vihaya jalasansthitamindu bimba -
manyah ka ichchhati janah sahasa grahitum || 3 ||

vaktum gunan gunasamudra shashankkantan
kaste kshamah suragurupratimoapi buddhya |
kalpanta - kal - pavanoddhata - nakrachakram
ko va taritumalamambunidhim bhujabhyam || 4 ||

soaham tathapi tava bhakti vashanmunisha
kartum stavam vigatashaktirapi pravrittah |
prityaaatmaviryamavicharya mrigo mrigendram
nabhyeti kim nijashishoh paripalanartham || 5 ||

alpashrutam shrutavatam parihasadham
tvad bhaktireva mukharikurute balanmam |
yatkokilah kila madhau madhuram virauti
tachcharuchuta - kalikanikaraikahetu || 6||

tvatsanstavena bhavasantati - sannibaddham
papam kshanat kshayamupaiti sharira bhajam |
akranta - lokamalinilamasheshamashu
suryanshubhinnamiva sharvaramandhakaram || 7||

matveti nath! tav sanstavanam mayeda -
marabhyate tanudhiyapi tava prabhavat |
cheto harishyati satam nalinidaleshu
muktaphala - dyutimupaiti nanudabinduh || 8 ||

astam tava stavanamastasamasta - dosham
tvatsankathaapi jagatam duritani hanti |
dure sahastrakiranah kurute prabhaiva
padmakareshu jalajani vikashabhanji || 9||

natyad -bhutam bhuvana-bhushana bhutanatha
bhutaira gunair -bhuvi bhavantamabhishtuvantah
tulya bhavanti bhavato nanu tena kim va
bhutyashritam ya iha natmasamam karoti || 10 ||

drishtava bhavantamanimesha-vilokaniyam
nanyatra toshamupayati janasya chakshuh |
pitva payah shashikaradyuti dugdha sindhoh
ksharam jalam jalanidherasitum ka ichchhet || 11 ||

yaih shantaragaruchibhih paramanubhistavam
nirmapitastribhuvanaika lalama-bhuta|
tavanta eva khalu teapyanavah prithivyam
yatte samanamaparam na hi rupamasti || 12 ||

vaktram kva te suranaroraganetrahari
nihshesha - nirjita-jagat tritayopamanam |
bimbam kalanka-malinam kva nishakarasya
yad vasare bhavati pandupalashakalpam || 13 ||

sampurnamannala - shashankakalakalap
shubhra gunastribhuvanam tava langhayanti |
ye sanshritas -trijagadishvara nathamekam
kastan -nivarayati sancharato yatheshtam || 14 ||

chitram kimatra yadi te tridashanganabhir -
nitam managapi mano na vikara - margam |
kalpantakalamaruta chalitachalena
kim mandaradrishikhiram chalitam kadachit || 15 ||

nirdhumavartipavarjita - tailapurah
kritsnam jagattrayamidam prakati-karoshi |
gamyo na jatu marutam chalitachalanam
dipoaparastvamasi nath jagatprakashah || 16 ||

nastam kadachidupayasi na rahugamyah
spashtikaroshi sahasa yugapajjaganti |
nambhodharodara - niruddhamahaprabhavah
suryatishayimahimasi munindra! loke || 17 ||

nityodayam dalitamohamahandhakaram
gamyam na rahuvadanasya na varidanam |
vibhrajate tava mukhabjamanalpa kanti
vidyotayajjagadapurva - shashankabimbam || 18 ||

kim sharvarishu shashinaahni vivasvata va
yushmanmukhendu - daliteshu tamassu natha
nishmanna shalivanashalini jiva loke
karyam kiyajjaladharair - jalabhara namraih || 19 ||

gyanam yatha tvayi vibhati kritavakasham
naivam tatha hariharadishu nayakeshu
tejah sphuranmanishu yati yatha mahatvam
naivam tu kacha - shakale kiranakuleapi || 20 ||

manye varam hari-haradaya eva drishta
drishteshu yeshu hridayam tvayi toshameti |
kim vikshitena bhavata bhuvi yena nanyah
kashchinmano harati natha! bhavantareapi || 21 ||

strinam shatani shatasho janayanti putran
nanya sutam tvadupamam janani prasuta|
sarva disho dadhati bhani sahastrarashmim
prachyeva dig janayati sphuradanshujalam || 22 ||

tvamamananti munayah paramam pumansa-
madityavarnamamalam tamasah parastat |
tvameva samyagupalabhya jayanti mrityum
nanyah shivah shivapadasya munindra! panthah || 23 ||

tvamavyayam vibhumachintyamasankhyamadyam
brahmanamishvaramanantamanangaketum
yogishvaram viditayogamanekamekam
gyanasvarupamamalam pravadanti santah || 24 ||

buddhastvameva vibudharchita buddhi bodhat ,
tvam shankaroasi bhuvanatraya shankaratvat |
dhataasi dhira ! shivamarga-vidhervidhanat ,
vyaktam tvameva bhagavan ! purushottamoasi || 25 ||

tubhyam namastribhuvanartiharaya natha |
tubhyam namah kshititalamalabhushanaya |
tubhyam namastrijagatah parameshvaraya,
tubhyam namo jina ! bhavodadhi shoshanaya || 26 ||

ko vismayoatra yadi nama gunairasheshais -
tvam sanshrito niravakashataya munisha!
doshairupatta vividhashraya jatagarvaih,
svapnantareapi na kadachidapikshitoasi || 27 ||

uchchairashoka-tarusanshritamunmayukha-
mabhati rupamamalam bhavato nitantam |
spashtollasatkiranamasta-tamovitanam
bimbam raveriva payodhara parshvavarti || 28 ||

simhasane manimayukhashikhavichitre,
vibhrajate tava vapuh kanakavadatam |
bimbam viyadvilasadanshulata - vitanam,
tungodayadri - shirasiva sahastrarashmeh || 29 ||

kundavadata - chalachamara - charushobham,
vibhrajate tava vapuh kaladhautakantam |
udyachchhashanka - shuchinirjhara - varidhara-,
muchchaistatam sura gireriva shatakaumbham || 30 ||

chhatratrayam tava vibhati shashankakanta-
muchchaih sthitam sthagita bhanukara - pratapam |
muktaphala - prakarajala - vivriddhashobham,
prakhyapayattrijagatah parameshvaratvam || 31 ||

gambhirataravapurita - digvibhagas -
trailokyaloka - shubhasangama bhutidakshah |
saddharmarajajayaghoshana - ghoshakah san ,
khe dundubhirdhvanati te yashasah pravadi || 32 ||

mandara - sundaranameru - suparijata
santanakadikusumotkara-vrishtiruddha |
gandhodabindu - shubhamanda - marutprapata,
divya divah patati te vachasam tatirva || 33 ||

shumbhatprabhavalaya - bhurivibha vibhoste,
lokatraye dyutimatam dyutimakshipanti |
prodyad -divakara - nirantara bhurisankhya
diptya jayatyapi nishamapi soma-saumyam || 34 ||

svargapavargagamamarga - vimarganeshtah,
saddharmatatvakathanaika - patustrilokyah |
divyadhvanirbhavati te vishadarthasatva
bhashasvabhava - parinamagunaih prayojyah || 35 ||

unnidrahema - navapankaja - punjakanti,
paryullasannakhamayukha-shikhabhiramau |
padau padani tava yatra jinendra ! dhattah
padmani tatra vibudhah parikalpayanti || 36 ||

ittham yatha tava vibhutirabhujjinendra,
dharmopadeshanavidhau na tatha parasya |
yadrik prabha dinakritah prahatandhakara,
tadrik -kuto grahaganasya vikashinoapi | 37 ||

shchyotanmadavilavilola-kapolamula
mattabhramad -bhramaranada - vivriddhakopam |
airavatabhamibhamuddhatamapatantan
drisht va bhayam bhavati no bhavadashritanam || 38 ||

bhinnebha - kumbha - galadujjavala - shonitakta,
muktaphala prakara - bhushita bhumibhagah |
baddhakramah kramagatam harinadhipoapi,
nakramati kramayugachalasanshritam te || 39 ||

kalpantakala - pavanoddhata - vahnikalpam,
davanalam jvalitamujjavalamutsphulingam |
vishvam jighatsumiva sammukhamapatantam,
tvannamakirtanajalam shamayatyashesham || 40 ||

raktekshanam samadakokila - kanthanilam,
krodhoddhatam phaninamutphanamapatantam |
akramati kramayugena nirastashankas -
tvannama nagadamani hridi yasya punsah || 41 ||

valgatturanga gajagarjita - bhimanada-
majau balam balavatamapi bhupatinam !
udyaddivakara mayukha - shikhapaviddham,
tvat -kirtanat tama ivashu bhidamupaiti || 42 ||

kuntagrabhinnagaja - shonitavarivaha
vegavatara - taranaturayodha - bhime |
yuddhe jayam vijitadurjayajeyapakshas -
tvatpada pankajavanashrayino labhante || 43 ||

ambhaunidhau kshubhitabhishananakrachakra-
pathina pithabhayadolbanavadavagnau
rangattaranga - shikharasthita - yanapatras -
trasam vihaya bhavatahsmaranad vrajanti || 44 ||

ud bhutabhishanajalodara - bharabhugnah
shochyam dashamupagatashchyutajivitashah |
tvatpadapankaja-rajoamritadigdhadeha,
martya bhavanti makaradhvajatulyarupah || 45 ||

apada - kanthamurushrrinkhala - veshtitanga,
gadham brihannigadakotinighrishtajanghah |
tvannamamantramanisham manujah smarantah,
sadyah svayam vigata-bandhabhaya bhavanti || 46 ||

mattadvipendra - mrigaraja - davanalahi
sangrama - varidhi - mahodara-bandhanottham |
tasyashu nashamupayati bhayam bhiyeva,
yastavakam stavamimam matimanadhite || 47 ||

stotrastrajam tava jinendra ! gunairnibaddham,
bhaktya maya vividhavarnavichitrapushpam |
dhatte jano ya iha kanthagatamajasram,
tam manatungamavasha samupaiti lakshmih || 48 ||

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The most important prayer used in Jainism - Namokar

Article By: Sandesh Doshi- On Dated: 2007-10-17

Version 1	Version 2	In Roman Script	Translation
णमो अरिहंताणं	नमो अरिहंताणं ।	Namo Arihantanam	I bow to the Arihant.
णमो सिद्धाणं	नमो सिद्धाणं।	Namo Siddhanam	I bow to the Siddha.
णमो आयरियाणं	नमो आयरियाणं।	Namo Ayariyanam	I bow to the Acharya.
णमो उवज्झायाणं	नमो उवज्झायाणं।	Namo Uvajzayanam	I bow to the Upadhyaya.
णमो लोए सव्व साहुणं	नमो लोए सव्वसाहूणं।	Namo Loe Savva Sahunam	I bow to all the Sadhu.
एसो पंच णमोकारो	एसो पंच नमुक्कारो।	Eso Panch Namokkaro	This fivefold obeisance mantra
सव्व पाव प्पणासणो	सव्वपावप्पणासणो।	Savva Pav Panha Sanho	Destroys all sins and obstacles
मंगलाणं च सव्वेसिम	मंगलाणं च सव्वेसिं	Mangalanam Cha Savvesim	And of all auspicious repetitions
पढ्मम हवइ मंगलम	पढमं हवइ मंगलं।।	Padhamam Havai Mangalam	Is the first and foremost...

In the above Prakrit prayer, Jains salute the virtues of the Pancha Parmeshti, or five benevolents: The Arihants, Siddhas, Acharyas, Upadhyayas, and normal monks. They do not pray to a specific Tirthankar or monk by name. By saluting them, Jains believe they receive the inspiration from the five benevolent for the right path of true happiness and total freedom from the misery of life. Jain prayers do not ask for any favors or material benefits from the Tirthankaras or from sadhus and sadhvis. These prayers simply serve as a gesture of deep respect towards beings they believe are more spiritually advanced and to remind followers of the Jain religion of their ultimate goal of nirvana or moksha.

1.ARIHANTAS

The word Arihanta is made up of two words: 1) Ari, meaning enemies, and 2) hanta, meaning destroyer. Therefore, Arihanta means a destroyer of the enemies. These enemies are not people like you, me, or any animal, or plant, etc. These enemies are inner desires known as passions. These includes anger, ego, deception, and greed. These are the internal enemies within us. Until we control our passions, the real nature or the power of our soul will not be realized or manifested. When a person (soul) wins over these inner enemies he/she is called Arihanta. When that happens, the person has destroyed the four ghati karmas namely Jnanavarniya (knowledge blocking) Karma, Darshanavarniya (perception blocking) Karma, Mohniya (passion causing) Karma and Antaraya (obstacle causing) Karma. These karmas are called ghati karmas because they directly affect the true nature of the soul. Arihanta attains: 1) Kevaljnan, perfect knowledge due to the destruction of all Jnanavarniya Karmas, 2) Kevaldarshan, perfect perception due to the destruction of all Darshanavarniya karmas, 3) becomes passionless due to the destruction of all Mohniya Karmas, and 4) gains infinite power due to the destruction of all Antaraya Karmas. Complete knowledge and perception means they know and see everything everywhere that is happening now, that has happened in the past, and that will happen in the future. Arihantas are divided into two categories: Tirthankar and Ordinary. Tirthankaras are special Arihants because they revitalize the Jain Sangh (four-fold Jain Order) consisting of Sädhus, Sädhvis, Shrävaks (male householders), and Shrävikäs (female householders). During every half time cycle, twenty-four persons like us rise to the level of Tirthankar. The first Tirthankar of our time period was Lord Rushabhdev, and the twenty-fourth and last Tirthankar was Lord Mahävira, who lived from 599 B. C. to 527 B. C. A Tirthankar is also called a Jinä. Jina means conqueror of passions. At the time of nirvän (liberated from the worldly existence), Arihanta sheds off the remaining four aghati karmas namely 1) Nam (physical structure forming) Karma, 2) Gotra (status forming) Karma, 3) Vedniya (pain and pleasure causing) Karma and 4) Ayushya (life span determining) Karma. These four karmas do not affect the true nature of the soul; therefore, they are called Aghati karmas. After attaining salvation these Arihants are called Siddhas.

2. SHIDDHAS

Siddhas are the liberated souls. They are no longer among us because they have completely ended the cycle of birth and death. They have reached the ultimate highest state, salvation. They do not have any karmas, and they do not collect any new karmas. This state of true freedom is called Moksha. Siddhas are experiencing unobstructed bliss (eternal happiness). They have complete knowledge and perception and infinite power. They are formless and have no passions and therefore are free from all temptations.

3. ACHARYAS

The message of Jina, Lord Mahävira the last Tirthankara, is carried on by the Ächäryas. They are our spiritual leaders. The responsibility of the spiritual welfare, but not social or economical welfare of the entire Jain Sangh, rests on the shoulders of the Ächäryas. Before reaching this state, one has to do in-depth study and achieve mastery of the Jain scriptures (Ägams). In addition to acquiring a high level of spiritual excellence, they have the ability to lead the monks and nuns. They know various languages with a sound knowledge of other philosophies and religions of the area and the world.

4. UPADHYAYAS

This title is given to those Sädhus who have acquired a special knowledge of the Ägams and philosophical systems. They teach Jain scriptures to sädhus and sädhvis.

5. SADHUS AND SADHVIS

When householders become detached from the worldly aspects of life and get the desire for spiritual uplift(and not worldly uplift), they give up their worldly lives and become sädhus (monk) or sädhvis (nun). A male person is called sädhu, and a female person is called sädhvi. Before becoming sädhus or sädhvis, a lay person must observe sädhus orto understand their life style and do religious studies. When they feel confident that they will be able to live the life of a monk or a nun, then they inform the Ächärya that they are ready to become sadhu or sadhvi. If the Ächärya is convinced that they are ready and are capable of following the vows of sadhu or sadhvi, then he gives them Deekshä. Deeksha is initiation ceremony when a householders changes to a monk or a nun. At the time of Deekshä, the sadhu or sadhvi voluntarily accepts to obey following five major vows for the rest of his/her life:

1. Commitment of Total Ahimsä (non-violence)-not to commit any type of violence.
2. Commitment of Total Satya (truth)-not to indulge in any type of lie or falsehood.
3. Commitment of Total Asteya (non-stealing)-not to take anything unless it is given.
4. Commitment of Total Brahmacharya (celibacy)-not to indulge in any sensual. activities
5. Commitment of Total Aparigraha (non-possessiveness)-not to acquire more than what is needed to maintain day to day life.

Some other things they observe are:

They do not accept the food cooked specially for them; They do not eat before sunrise or after sunset; They drink boiled water; They walk bare footed and do not sit in a car, train, airplane or any other vehicle; They do not stay in one place for a longer time; They do not touch any person of the opposite sex even the children of opposite sex; They do not get involved in social or society affairs; Some monks wear no clothes while others wear white clothes; All nuns wear white clothes; They offer spiritual guidance to us, Self-discipline and purity is the part of their daily life. That is why Jain monks and nuns are unique. Their activities are directed towards the uplift of their souls to Paramätman (the state of liberation).

Digambars and Sthanakvasis only use the first five lines, and in inscriptions inside the Orissa Hathi Guffa caves, the order is different from what is given above.

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