Background
One of the most popular devotional hymns of the Jain hymns is the Bhaktāmara-stotra – Devoted Gods Hymn. With either 44 or 48 stanzas, it is accepted by both main sects of Śvetāmbaras and Digambaras. It is dedicated to the first Jina, Ṛṣabhanātha or Lord Ṛṣabha, frequently known as Ādinātha, meaning ‘First Lord’. The title comes from the first verse, which says that 'his feet enhance the lustre of the jewels set in the crowns lowered by the devoted gods'.
The Bhaktāmara-stotra is written in Sanskrit in an elaborate poetical style. Many followers know the original text by heart and may daily recite or meditate upon it. This hymn of praise belongs to the categories of Sapta Smarans – 'Seven Remembrances' – or Nava Smarans – 'Nine Remembrances'. These refer to seven or nine popular hymns that form the core of Śvetāmbara Jain liturgy.
Mānatuṅga is the author of this hymn, and a figure who is the starting point of several legends. Recent scholarship considers that he was 'a Śvetāmbara devotional poet who lived in the second half of the 6th century A.D' (Wiley 2004: 53).
The Bhaktāmara-stotra has generated a number of commentaries from the 14th century onwards. It is also part of the Jain tantric tradition and is often given a magical value. Manuscripts of this text are often artefacts with noteworthy features. This manuscript demonstrates vignettes in the middle of each side of every folio, showing Jinas, auspicious symbols or mystical diagrams.
Transcription
1. [matta-dvipendra-mr̥garāja-]davānalâhi-/saṃgrāma-vāridhi-mahôdara- baṃdhanôtthaṃ / tasyâśu nāśam upayāti bhayaṃ *bhayêva /
ya
2. s tāvakaṃ stavam imaṃ matimān adhīte //47// stotra-srajaṃ tava jineṃdra guṇair nibaddhāṃ / bhaktyā mayā
3. rucira-varṇṇa-vicitra-puṣpāṃ / dhatte jano ya iha kaṃṭha-gatām ajasraṃ / taṃ māna-tuṃgam avaśā samupaiti
4. lakṣmīḥ //44// iti Bhaktâmara-stavanaṃ // saṃvat 1819
5. varṣe Phāguṇa vadi 10 vāra-buddhe saṃpūrṇṇam //
The asterisk symbol * indicates obvious scribal errors in this manuscript.
At the end of the first line, bhayeva should be understood as bhiyeva – 'as if out of fear'.
Translation
1. The fear born from mad elephants, lions, forest fires, snakes, battles, oceans, serious diseases or jail quickly disappears, as if [itself] taken by fear, for the one
2. who, an intelligent person, studies for himself this hymn to you //47// O Lord of the Jinas, the garland of this hymn has been devotedly woven by me with your qualities,
3. made of various flowers of beautiful colours – its letters. The person who perpetually wears it on his neck [= knows it by heart], to him, who has an elevated mind, prosperity spontaneously goes
4. //44// Thus ends the Bhaktāmara hymn. Completed in the year 1819 [of the Vikrama era] on the 10th day of the dark half of Phālguna, a Wednesday.
As often happens, the literary style of the final stanza is special.
The stated equivalence between the hymn and a garland implies double meanings for some of the words used in the verse, namely that:
- varṇa means ‘colour’ and 'letters of the alphabet'
- dhatte kaṃṭha-gatām means both ‘to wear around the neck’ and to ‘put in the throat’, which is the standard Sanskrit expression for ‘to know by heart’.
Using the adjective māna-tuṃgaṃ, rather than any other, is a way for the poet to insert his own name – Mānatuṅga – at the end of the text. Indian poets, from the earliest point, use various indirect techniques or puns to sign their works. In the Jain context, māna is not necessarily positive, as it means ‘pride’. It thus belongs to the set of the four passions – kaṣāya. This is why some commentators tend to understand the word here to mean ‘knowledge’ or ‘mind’.
The date of the manuscript's completion is given in the traditional way, which corresponds to the Gregorian calendar thus:
- year 1762 CE
- month from mid-February to mid-March.
Glossary
Description
Manuscripts of the Bhaktāmara-stotra are often artefacts with noteworthy aesthetic features, which underline the particular value and presence of this hymn in the Jain tradition. The song has magic powers and is part of the Jain tantric tradition, associated with mantras and yantras.
Each recto and verso page of this manuscript has a central vignette. All different from each other, they depict auspicious symbols or figures.
Here the painting is a combination of two auspicious symbols:
- the auspicious throne – bhadrāsana – which is one of the eight auspicious symbols – aṣṭa-mangala
- the palace – vimāna – which is one of the 14 auspicious dreams.
A cushion is placed on the throne, which has a roof in the form of a royal canopy. It is adorned with banners on each side. Thus it symbolises victory and glory.
The yellow designs on the right and on the left are difficult to interpret precisely. They recall temple structures.
Selected pages of this manuscript are digitised on JAINpedia.
Other visual elements
There are several notable things about this page.
- The top left corner contains the title of the text and the folio number: Bhaktāmara 5
- Verse numbers are at the end of each stanza and are often written in red between two vertical lines, like here.
- The margins are decorated with an ornamental motif of flowers and leaves.
Script
The elaborate script is the Jaina Devanāgarī script, here written in a form which recalls calligraphy. It is used for writing numerous Indian languages, here for Sanskrit.
The red vertical lines – daṇḍas – within the text are used to divide the parts of a verse. Single ones mark the end of a pāda, a verse part. Double ones mark the end of the whole verse.
On this page red ink is also used for some words. Red is used to write the:
- beginning of the last verse, on line 2
- colophon, on lines 4 and 5.
- Source:
The British Library Board
- Shelfmark:
Or. 13478
- Author:
Mānatunga
- Date of creation:
1762
- Folio number:
5 verso
- Total number of folios:
5
- Place of creation:
western India
- Language:
Sanskrit
- Medium:
paper
- Size:
25.5 x 11.5 cms
- Copyright:
CC0 1.0 (Creative Commons Public Domain)
- Image Copyright:
- +
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- uUpādhyāya
- uUpāṅga
- uUpaniṣads
- uUpāsaka
- uUpasarga
- uUpāśraya
- uŪrdhva-loka
- uUtsarpiṇī
- uUttarādhyayana-sūtra
- vVāhana
- vVaimānika
- vVairāgya
- vVaiṣṇava
- vVaiśramaṇa
- vVaiśya
- vValabhī
- vVanaspatikāya
- vVandana
- vVaṇik
- vVarṇa
- vVāsudeva
- vVāsupūjya
- vVayubhūti
- vVeda
- vVedanīya-karma
- vVegetarianism
- vVehicle
- vVernacular
- vVerso
- vVidyā
- vVidyā-devī
- vVihāra
- vVijñapti-patra
- vVikrama-saṃvat
- vVikṛti
- vVimala
- vVinaya
- vVipāka
- vVirji Vora
- vVirodhaja
- vVīrya
- vVisarga
- vViṣṇu
- vVītarāga
- vVizier
- vVotive
- vVow
- vVrata
- vVS
- vVyakta
- vVyantara
- vVyasana
- yYakṣa
- yYakṣī
- yYantra
- yYaśoda
- yYaśovijaya
- yYati
- yYātrā
- yYoga
- yYoginī
- yYojana
Description
Manuscripts of the Bhaktāmara-stotra are often artefacts with noteworthy aesthetic features, which underline the particular value and presence of this hymn in the Jain tradition. The song has magic powers and is part of the Jain tantric tradition, associated with mantras and yantras.
Each recto and verso page of this manuscript has a central vignette. All different from each other, they depict auspicious symbols or figures.
Here the painting is a combination of two auspicious symbols:
- the auspicious throne – bhadrāsana – which is one of the eight auspicious symbols – aṣṭa-mangala
- the palace – vimāna – which is one of the 14 auspicious dreams.
A cushion is placed on the throne, which has a roof in the form of a royal canopy. It is adorned with banners on each side. Thus it symbolises victory and glory.
The yellow designs on the right and on the left are difficult to interpret precisely. They recall temple structures.
Selected pages of this manuscript are digitised on JAINpedia.
Other visual elements
There are several notable things about this page.
- The top left corner contains the title of the text and the folio number: Bhaktāmara 5
- Verse numbers are at the end of each stanza and are often written in red between two vertical lines, like here.
- The margins are decorated with an ornamental motif of flowers and leaves.
Script
The elaborate script is the Jaina Devanāgarī script, here written in a form which recalls calligraphy. It is used for writing numerous Indian languages, here for Sanskrit.
The red vertical lines – daṇḍas – within the text are used to divide the parts of a verse. Single ones mark the end of a pāda, a verse part. Double ones mark the end of the whole verse.
On this page red ink is also used for some words. Red is used to write the:
- beginning of the last verse, on line 2
- colophon, on lines 4 and 5.