Jain Unity

Jain unity.

Unity is the adjective of unite. Unite shows together and unity shows togetherness. unity Is always recognised while single is not as recognised as unity. 

Now discuss in part of religion.There are and there were many religion in this world.There are many religion are only find in the books and on Internet and some are still exists. They are live.They have strength.Strength of people.They have Followers.people have the thought,The beliefs,the ethics,the trust on these religions.That is why these religions are still In this world.They are still recognised by these Followers.These Followers we can say UNITY.

So,If JAINS we wantto sustain,If we want aur religion till "Yawat Chandra Diva Karo" we must have our own strength means followers means Unity. Then only We will have our own voice which the world can hear and believe.By Unity only we can established Jain ethics and culture In this world.
A Simple example: IF we take a stick
then we can easily break it but if we take a whole bunch of Sticks it is very much hard to break sticks.
only by togetherness We will spread and preserve our Jainism ethics in coming generations. we should make all the"SADHARMIK" to come together,be unite,and make our Voice strong and believable.

Thank You

..Jainism Update..

Ravan the tirthankar !

The ancient Jain scriptures say Ravan will be one of the next 24 Jain tirthankaras or revered souls ...

Legend has it that Ravan and his wife Mandodari were offering puja at the Ashtapad temple,set in a picturesque hilly landscape near Ayodhya,now believed to be under layers of snow. Mandodari was in a state of trance while dancing in devotion as Ravan played the veena.Suddenly,a string of the veena snapped. But Ravan,determined to not let that come in the way of Mandodari's divine dance, plucked out a vein from his thigh to keep the instrument playing. "Ravan was not a bad person. Every time he committed a sin, he would suffer with guilt. Like an injured cockroach flutters in pain," says Masatiji Bhavyaratna, a female Jain monk.

Jain texts say that every soul is capable of self-realisation and can break away from the endless shackles of birth and death. It is also believed that in a time cycle (of thousands of years), a new set of tirthankaras is born. "Each time cycle has two parts: one is called Utsarpini and is marked by increasing happiness, while the other is called Avasarpini marked by decreasing happiness.

Further, each half is divided into six unequal time periods. In the descending period of Avasrpinini, the fourth period is marked by human beings looking for charismatic people to guide them towards happiness. At this point, 24 tirthankaras are born to rejuvenate the path to liberation," says Shugan C Jain, director of the Delhi-headquartered International School for Jain Studies, 

Tirthankaras are born as human beings who subsequently achieve enlightenment and show the world the right path. Their teachings form the Jain cannons. Mahavir is the last of the 24 reigning tirthankaras, and Jain texts say that Ravan will be one of the 24 tirthankaras in the next cycle, expected to come into force in roughly 84,000 human years.

It is believed that Ravan and the 23 other future tirthankaras are still trapped in the cycle of birth and death,some even in hell. "When they receive enlightenment, all the world will know. There will be no illness or drought for miles from the place they are born, all species will be able to hear and understand them, a throne will magically emerge, there will be a shower of flowers and an aura will circle their heads," says Masatiji Bhavyaratna.

"We don't worship Ravan today, because for us, he has still not received enlightenment or shed his bow and arrow." Apart from Ravan, Lord Krishna too is revered as one of the next 24 Jain tirthankars. Pratima Kantilal Shah, a Jain scholar says, that Krishna was to go to the seventh hell, but was pardoned three hells when he performed the guru vandan (circumambulation of folded hands to pay respects) to 18,000 sadhus. In the Jain Ramayan called 'Trishastishalakapurush' and written by a Jain monk called Hemchandra Suriji, Krishna tells the 23rd Tirthankara Lord Arishtanemi:  "I was not so tired from 360 battles as from this homage."

Dr Harshad Sanghrajka,who has helped set up Jainpedia (an online collection of Jain scriptures), says that Lord Krishna in Jain mythology was a cousin of Arishtanemi. "Krishna as a Vasudeva is considered to be one of the 63 special people (Shalaka Purusha) born in each half cycle," he says. "Vasudevas are responsible for eliminating evil and commit a lot of violence in doing so. However their intent is good. Krishna also encouraged his countrymen to join Arishtanemi in taking the vows of Jain asceticism, with a guarantee that he would take full responsibility for their families.

By doing this he qualified to take birth as a tirthankara in the next group of 24." Shrenik,the king of Magadh from 601-552 BC, is believed to be the first of the new tirthankaras. Jain texts state that he followed Mahavir's sermons very closely. "He used to ask a lot of questions to Mahavir about the soul,the cycle of birth and death,meditation and Jainism,'' says Marajsaheb Vimalsagarji,a Jain monk.

Legend has it that one day Shrenik asked Mahavir about his destiny and emancipation, to which Mahavir replied, "Because of the bondage of ayu karma, Shrenik, you will be born in hell first, but because of your bondage with tirthankara-nama-karma, you will become a tirthankara afterwards." Shrenik requested Mahavir to suggest ways of eliminating or reducing his time in hell. Mahavir asked him to do two things, of which Shrenik managed one. But the second - the task of convincing a butcher called Kala to give up killing - he could achieve only partly. Shrenik reduced his stay in hell significantly but did not eliminate it completely.

But all his life, he lived by Mahavir's teachings. Even when Shrenik died and his son placed his body on the pyre, the people of Magadh heard a voice from the dead body that chanted veer veer,' says Marajsaheb Vimalsagarji. Himanshu Prabha Ray, a professor at Jawaharlal Nehru University, believes that the Ramayan and the Mahabharat as epics are complex texts, but each time they are rewritten, they are recast to suit contemporary society.

"I would not like to look at these texts in a watertight manner - as those written by and for the Jains, or the Valimiki version or the one written by Tulsidas for the Hindus," she says. "I would look at the time when each one is written, not just in different parts of India, but across South Asia." A visiting fellow at The Oxford Centre for Hindu Studies, Ray says it is the constant reinvention of the epics that fascinates the people of that time. "The Ramayan and Mahabharat are interestingly put in the context of different religions and regional identities at different times.''

ref : speakingtree.in

Uvasaggaharam Stotra

UVASAGGAHARAM STOTRA

MAKING OF STOTRA :

Uvasaggaharam Stotra was composed 2,100 years ago by Shree Bhadrabahu Swami, a very powerful Jain Monk. Another powerful Jain monk was Varahmihir but he could not bear to see his brother getting the Acharya position and getting more respect. Varahmihir became angry with Jains and the Jain religion on the whole.

It is said that Varahmihir after his death became a ‘Vyantar dev’ and started giving Upsarg (pain) to the Jains on earth. His actions born mainly out of jealousy and anger towards his brother Bhadrabahu Swami, brought a lot of ruin to Jains.

At such a difficult time the people approached Bhadrabahu Swami for help. Moved by their plight, Bhadrabahu Swami wrote “Uvasaggaharam” – to pay respect to 23rd tirthankar Bhagwan Parshvanath and seek his help in making all Upsargs vanish(In fact, the literal meaning of Uvasaggaharam is removal (har) of upsurges).

This Stotra evoked demi-gods and they had to come to earth every time somebody read it with full concentration. In its original form it was very powerful. Soon people started using this Stotra excessively for smaller things and petty material desires. Fearing misuse of the same, one gatha (stanza) of the Stotra was abolished. Today, though short of one stanza, it still occupies the place of pride and is considered more powerful than any other prayer.

STOTRA WITH TRANSLATION :

उवसग्गहरं पासं, पासं वंदामि कम्म-घण मुक्कं ।
विसहर विस निन्नासं, मंगल कल्लाण आवासं ।।१।।

Uvasaggaharam Päsam, Päsam Vandämi Kamma-ghan-mukkam;
Visahar-vis-ninnäsam, Mangal Kallän Äväsam (1)

Translation: I bow to Lord Parshwanath, who is attended by the distress removing Parshwa deity, who is free from all types of Karma, who is the destroyer of the poisonous defilements and who is the abode of bliss and well being.

विसहर फुलिंग मंतं, कंठे धारेइ जो सया मणुओ ।
तस्स गह रोग मारी, दुट्ठ जरा जंति उवसामं ।।२।।

Visahar-fuling Manatam, Kanthe Dharei Jo Sayä Manuo;
Tassa Gah Rog Märi, Duttha-Jarä Janti Uvasämam. (2)

Translation: If one always holds in his neck the charm of Visaharfulling, his evil planetary effects, disease, epidemics and acute fever are calmed down. There is an 18 letter Visaharfulling Mantra associated with the name of Pärshwanäth, which is considered effective against all types of pain and affliction. The Mantra is: Namiuna Päsa Visahara Vasaha Jina Fullinga.

चिट्ठउ दुरे मंतो, तुज्झ पणामो वि बहु फलो होइ ।
नरतिरिएसु वि जीवा, पावंति न दुक्ख-दोगच्चं।।३।।

Chitthau Dure Manto, Tujza Panamo Vi Bahu-falo Hoi;
Naratiriesu Vi Jivä, Pävanti Na Dukkha-Dogachcham (3)

Translation: Let aside that charm, obeisance to you also would be highly fruitful; (thereby) humans and animals too would not get misery or evil state. The darkness disappears with the rise of the sun. But prior to sunrise there is the twilight of the morning, which removes the darkness of the night. Similarly, the above said Mantra would, no doubt, remove the pain and distress, but even the obeisance to the Lord can avert such affliction.

तुह सम्मत्ते लद्धे, चिंतामणि कप्पपाय वब्भहिए ।
पावंति अविग्घेणं, जीवा अयरामरं ठाणं ।।४।।

Tuha Sammatte Laddhe, Chintämani Kappa-Päyavabbhahie;
Pävanti Avigghenam, Jivä Ayaramaram Thänam. (4)

Translation: By gaining the right perception laid by you, which is superior to the desire yielding jewel and the desire yielding tree, souls easily attain the unaging, immortal state.

इअ संथुओ महायस, भत्तिब्भर निब्भरेण हिअएण ।
ता देव दिज्ज बोहिं, भवे भवे पास जिणचंद ।।५।।

Ea Santhuo Mahäyas, Bhatti-bbhar-nibbharen Hiyaenam;
Tä Dev Dijza Bohim, Bhave Bhave Päs Jinachanda (5)

Translation: Oh. Highly esteemable Lord, I have thus prayed to you with the heart flowing with devotion; hence Omniscient Parshwa Lord, bestow the wisdom to me in every life.

Meaning of BHAKTAMAR STOTRA

Bhaktamara Stotra is the most famous jain prayer.It was composed by Acharya Mantunga.

The name Bhaktamara comes from a combination of two sanskrit names, "Bhakta" (Devotee) and "Amar" (Immortal). So, it is said that by reciting this Stotra, a person gets free from the worldly bonds, attains salvation, and hence becomes immortal.

story behind the composition of BHAKTAMAR STOTRA :-

In earlier era in Avanti Acharya Mantunga is very famous for his faith in Loar Adinath.Once the king of Avanti, Vriddha Bhoj, had chained and imprisoned the Acharya Mantunga 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.This incident astounded the king Vridda Bhoj and he became a staunch devotee of the Acharya and Lord Adinath.

The Bhaktamar Stotra has 48 stanzas. Every stanza has four parts. 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 opression – 46th

• For removal of fears – 47th

• For cure of snakebite and poisoning – 41st

• For protection of bewitching spells – 9th

• For fulfillment of needs – 19th 

bhaktamar Stotra in English with Meanings

Shlokas 1-4

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 ||

I bow to Thee, O Lord Adinath
Teacher Supreme Guide of the Path
of Dharma Eternal Source Divine
The Purusha first Saviour Benign
Crowns place celestials on Thy feet
Delusions they remove, see vision sweet
Worshipping Thy feet ends transmigration
With body, mind, speech concentration.

With words select and expressions deep
I give Thine supreme attributes a peep
Just as Shruti others sang Thy praise
It was Indra and other celestials craze.

My desire to praise Thee is insolence
Using various expressions sheer ignorance
No wise man would catch the reflection
Of moon in water, a childish action.

Ocean limitless of passionless attributes
Even Brahaspati is unable to pay tributes
Which creature can swim the ocean
Disturbed by Dooms day violent motion.

Shlokas 5-8

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 ||

Incapable still I pray with devotion
Moved by urge without hesitation
Faces lion, a mother deer
To rescue her little one without fear.

The cuckoo sings sweet notes in the spring
Buds of mango tree provide the urge
Though idiotic like a laughing stock I sing
Thy praise, devotion imparts the surge.

Accumulated sins of births disappear
The prayer removes their traces
No traces of any darkness appear
When sun's rays the night faces.

With Thy grace, prayer I offer
Pleasant soothing to people's mind
When water drops on lotus flower
Shine, it imparts of pearls kind.

Shlokas 9-12

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 ||

What to say of Thy attributes glorious
Mere mention destroys sins notorious
Just as lotus flowers bloom with delight
When falls on them remote sun's light.

No wonder they attain Thy position
Who recite Thy attributes with devotion
Such masters hardly get commendation
Who raise not their servants to their elevation.

On Thee a person focuses attention
Excludes everything else to mention
After taste of nectar from milky ocean
Who will have saline water notion.

Lord of the universe its decoration and grandeur
There is none else here to match your splendour
Because ingredients of your attributes of non attachment
Were the only ones in the world without replacement.

Shlokas 13-16

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 ||

Serenity of Thine face is matchless
Is feast for mortals celestial sight
Moon trying to vie with it, is helpless
Spot it has and obscurity in day light.

Thine attributes all three worlds transcend
Like full moon rays filling earth's atmosphere
Because for their source on Thee depend
Lord of Lords of all the worlds sphere.

Failed to seduce Thee with her charm
Celestial beauty could do no harm
Mountain Meru is too steadfast
Dooms day winds other mountains blast.

O Lord, Thy light three worlds illumines
A lamp without wick oil smoke Thou shines
O wonderful lamp, brightening the whole universe
Too strong for the mount quaking windy curse

Shlokas 17-20

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 ||

Sun suffers eclipse, clouds obscure its light
It sets, disappears leaving darkness in the night
Thou art not such a sun, Thy infallible light
Illumines the universe and for obstacles, too bright.

The beauty of Thy face, O Lord, transcends that of moon
Which sets, suffers, eclipse, disappears in the clouds soon
Thou dispels delusion moon the darkness of night
Thou illumines universe moon makes a planet bright.

O Lord, Thy halo dispels the darkness perpetual
Of what use is then sun of usual and moonlight
Of what use are the clouds full of rains
When all the fields flow with ripe grains.

Deities other envy Thy Omniscience
Just as glass glaze diamond's brilliance
In them there is no such glorification
It is matching the glass to diamond's position

Shlokas 21-24

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 ||

Other deities may be said good in a way
As soul searches Thee under their sway
To seek contentment and solace eternal
Thou imparts unlike others ephemeral.

Innumerable stars in all directions appear
It is only the East from which the sun does rise
Numberless sons other mothers bear
A son like Thee is Thy mother's prize.

Resplendent like sun spotless, the Being Supreme
Unaffected by delusion saints hold you in high esteem
They conquer death on Thy realization
Being the only sure way of securing salvation.

Virtuous hail Thee indestructible and all composite
With form beyond conception and virtues infinite
They call Thee ADI being the first of Tirthankars
They call Thee Brahma having shed all karmas
They call Thee Ishwar having achieved all achievable
They call Thee Ananta as Thy form is ever durable.

Shlokas 25-28

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 ||

As Anangketu having destroyed the sex instinct
As Yogishwar being head of saints distinct
As Vidityoga, having attained yogee perfection
As many since each soul has distinction
They call Thee one being Thyself a class
As knowledge incarnate, spotless without karmas
They hail Thee Buddha, being venerated by learned many
Shankar as bestower of peace in the worlds den,
As Narayan being the ideal soul there.

My obeisance to Thee O Lord,
Thou are the remover of world's misery and pain
My respects to Thee O Lord,
Thou driest up the ocean of wandering mundane
My veneration to Thee O Lord,
Thou art the world's beauty and decoration
I bow to Thee O Lord
Thou are the Lord of the world's population.

No wonder the virtues not finding a place anywhere
Found in Thee a fit receptacle and reposed there
The sins and defects full of pride without care
Could not dream of Thee, being accepted every where.

Surrounded by spotless halo below the Ashoka tree
Thy light focuses upward from Thy resplendent body free
The scene is fascinating like might sun's reflection
Seen through dark clouds with rays in all direction.

Shlokas 29-32

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 ||

Seated on the multicoloured throne
Scintillating with the most costly stone
Thy speckless golden person
Emanates halo in each direction
Fascinates like rising sun's disc
On mount top shooting rays brisk.

Celestials serve Thee with chanwar white,
Thy person golden then assumes a sight
Most charming like froth and foam
From the spring dancing on Meru's golden dome.

Over Thy head are three canopies
Bedecked with jewels and fine rubies
Thou art world's Lord they clear
And absorb the Sun's heat severe.

The Dundubhi, sounds directions pierce
Proclaiming Thy victory over bigotries fierce
Trumpeting the true religion's eternal efficacy
In bestowing on universe highest ecstasy.

Shlokas 33-36

mandara - sundaranameru - suparijata
santanakadikusumotkara-vrishtiruddha |
gandhodabindu - shubhamanda - marutprapata,
divya divah patita 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 ||

Celestial Beings on Thy person shower
From Kalpa tree bunches of flower
Sprinkled with drops of water fragrant
Touched by breeze with odour incessant.

The brilliance of Thy Bhamandal bright
Surpasses the most resplendent of light
Eclipses numberless suns without their heat
Is cool and soothing like moon lit sweet.

Thy letterless speech, the authority and exposition
Clear to the Seekers of Dharma and liberation
Exponent of the ingredients of true religion
Understood by all in their own expression.

O Lord Jinendra whenever Thine holy feet
Fascinating like new golden lotus sweet
Attractive with shining finger nails go
The celestials create beautiful lotus below.

Shlokas 37-40

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 ||

Lord Jinendra the above glory Thou attained
In preaching true religion none also gained
No surprise no other planet is so bright
As to emulate sun's darkness dispelling light.

An elephant mad with rage excited
With cheeks by humming bees blighted
Looking like Indra's Arawat elephant
Cannot hold Thy devotee in fear's element.

A lion who has torn asunder
Elephants head with blood flowing under
Scattering blood stained pearls on the ground
Ready to pounce with growling sound
If Thy devotee falls in his clutches
Firm in faith him no scratch touches.

Fierce fire fanned by ferocious gust
Of wind violent as Dooms day motion lust
Emitting white flames threatening to devour
Whole of the universe in less than an hour
Extinguishes and there appears a pool with lotus flowers
The recitation of Thy name acts as pouring shower.

Shlokas 41-44

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 ||

A cobra black as cuckoo under the neck
Fangs raised, eyes red with rage, without check
Faces a person who enshrines Thee in heart pure
Harms not though trampled, he has infallible cure.

Opposed in battle field by mighty forces
Consisting of yelling elephants and neighing horses
Of powerful kings, when Thy devotee offers prayers
Enemy disappears as if sun's rays darkness tear.

Where rivers of blood flow from elephants head
Thrust through pierced with spears all red
A person with faith firm in Thy lotus feet
Conquers the most turbulent foe and their armies fleet.

Through sea where hordes of crocodiles abound
And dreadful fire creates terror abound
Thy devotee's vessel tossed by turbulent waves
Completes the voyage when indulgence Thy craves.

Shlokas 45-48

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 ||

Afflicted by dropsy and maladies incurable
A person laid prostrate feels miserable
Smears his body with the dust off Thy feet
It's nectar, recovers, assumes form like cupid sweet.

Handcuffed and manacled by heavy chains
With thighs torn suffering untold pains
A person who remembers Thee, O Lord!
Is set free, chains break of their own accord.

A person who reads this poem with devotion
Never has of afflictions any fear or notion
Malady serious, elephant in rage, python angry lion,
furious fire, horrible sea
Turbulent war devastating imprisonment rigorous.

This charming composition like rosary beautiful
Containing expressions picked like flowers suitable
Borne in one's heart like garland round the neck
Secures heavens and Moksha at Thy devotees back
Like Mantunga the author of the composition
This contains Lord Jinendra's attributes exposition.



ref : - jaintirthankars.com , 

Significance of OM

JAINAUM

"OM" one akshara, is made from the initials of the five  parameshthhis.  It has been said: "Arihanta, Ashiri (i.e. siddha), Acharya, Upadhyaya, Munis(sadhus)"

Thus "om" is a+a+a+u+m and thus stands for all the five parameshThis. 

In Hindi 

OM is the symbol of Ishwariya. OM should be repeated over and over again while reflecting on its deeper meaning. From this practice ( reciteng OM) awarness turns inwards and all obstacles are overcome.