1. [You surpass the sun in greatness] in this world, Lord of the Jinas   //17//    Having a perpetual rise, having destroyed the darkness of delusion, never within the reach of Rāhu or clouds,
2. your lotus-face shines, with considerable beauty – the disc of a moon without equal, illuminating the world // 18// What is the use
3. of a moon at night, of a sun in the day, when your moon-face has destroyed all darkness, O Lord? When the living world is full of
4. grown rice fields, how is there a need for; clouds loaded with water? //19//
5–6. Knowledge does not shine in the same way in leaders like Hari and Hara as it does having found space in you. The greatness that is found in sparkling jewels
7. cannot be found in a piece of glass, even if it is full of rays.
8. //20// It was good, I think, that I first saw Hari, Hara and others. As I have seen them [already], my heart
9. finds full satisfaction in you. What was the use of seeing you? – In the world no one else captivates the mind, O Lord, even in another birth.
10. //21// Hundreds of women give birth to hundreds of sons. No other had given birth to someone comparable to you. All directions
11. carry constellations. But only the eastern direction produces the sun with its collection of sparkling rays //22// Sages give you….

These verses of the hymn underline the ideas that:

• the Jina is characterised by beauty and brightness that are both unequalled and eternal
• the Jina is superior to Hindu gods
• this superiority is clear when comparing them and thus is rational
• the mothers of the Jinas are extremely important.

The Jina's unparalleled beauty and radiance are stressed throughout the hymn. A Jina is the luminary above all others, superior to even the best sources of light and brightness, such as the sun and the moon.

These verses emphasise that the Jina is superior to Hindu gods, here represented by Hari and Hara. These are Viṣṇu and Śiva, two members of the Hindu triad. Later stanzas add Brahmā, the third member of the Hindu triad, and Buddha among those whom the Jina surpasses.

The hymn presents this superiority as the result of a comparative experience. This underscores the rationality of the belief.

The last stanza on this page highlights the role of the mothers of Jinas, a feature otherwise expressed through the notion of the auspicious dreams, for instance. Queen Marudevī is not explicitly named here but is a particular focus in Jain religiosity because she is the mother of the first Jina.