jainadinatharishabhanathatirthankara

ଭକ୍ତାମର ସ୍ତୋତ୍ର

भक्तामर स्तोत्र

🕉️ jain·📿 1× repetitions·🕐 Early morning (Brahma Muhurta) after bath, facing east, before a Jina image or in the temple·📜 Bhaktamara Stotra (Jain devotional literature)

Also known as: bhaktamar stotra · bhaktamara stotram · bhaktamar stotram · adinatha stotra · manatunga bhaktamara

📜 Complete Lyrics 📖 Word-by-Word Meaning ✨ Benefits & How to Chant ⬇️ PDF Download

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हिन्दी / देवनागरीతెలుగు தமிழ்ಕನ್ನಡ മലയാളം ગુજરાતી বাংলা ଓଡ଼ିଆ ਪੰਜਾਬੀ English සිංහල 𑌗𑍍𑌰𑌨𑍍𑌥

✦ Meaning

Bhaktamara Stotra is one of the most revered Jain devotional hymns, composed by Acharya Manatunga in praise of Rishabhanatha (Adinatha), the first Tirthankara. Written in the lyrical Vasantatilaka metre, its forty-four verses extol the Lord's infinite virtues and the protective power of his name. Tradition holds that Manatunga composed it while bound in chains, and as each verse was uttered a fetter broke, demonstrating the stotra's power to dissolve bondage and fear.

Origin & Story

Bhaktamara Stotra (Jain devotional literature) · Acharya Manatunga · c. 6th–7th century CE

Acharya Manatunga, a great Jain monk, composed the Bhaktamara Stotra as a paean to Adinatha, the first Tirthankara. According to the most popular legend, a king imprisoned him in chains to challenge the power of his devotion. Manatunga began reciting verses in praise of the Jina, and with the completion of each verse a fetter snapped, until he stepped forth wholly unbound. The hymn has since been cherished as a source of protection and liberation across both Shvetambara and Digambara traditions.

✦ As told in scripture

It is traditionally believed that Acharya Manatunga, fettered and imprisoned by a king who doubted Jain devotion, recited the Bhaktamara Stotra verse by verse — and that each successive verse caused one of the iron chains binding him to break apart, until he walked free, demonstrating the liberating power of devotion to the Jina.

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Complete Text with Meaning

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Verse 1

भक्तामर-प्रणत-मौलि-मणि-प्रभाणा- मुद्योतकं दलित-पाप-तमो-वितानम्। सम्यक् प्रणम्य जिन-पाद-युगं युगादा- वालम्बनं भव-जले पततां जनानाम्॥

Bhaktamara-praṇata-mauli-maṇi-prabhāṇā- mudyotakaṁ dalita-pāpa-tamo-vitānam। Samyak praṇamya jina-pāda-yugaṁ yugādā- vālambanaṁ bhava-jale patatāṁ janānām॥

Meaning:ଯିଏ ଜିନେନ୍ଦ୍ରଙ୍କ ଚରଣ-ଯୁଗଳ ପ୍ରଣତ ଦେବତାମାନଙ୍କ ମୁକୁଟର ମଣିଗୁଡ଼ିକର ପ୍ରଭାକୁ ଆହୁରି ଉଦ୍ଭାସିତ କରନ୍ତି, ପାପ ରୂପୀ ଅନ୍ଧକାରର ସମୂହକୁ ନଷ୍ଟ କରନ୍ତି, ଏବଂ ଯୁଗର ଆରମ୍ଭରୁ ହିଁ ସଂସାର-ସାଗରରେ ବୁଡ଼ୁଥିବା ପ୍ରାଣୀମାନଙ୍କ ଆଲମ୍ବନ — ସେହି ଚରଣକୁ ଭଲ ଭାବେ ପ୍ରଣାମ କରି:

Verse 2

यः संस्तुतः सकल-वाङ्मय-तत्त्व-बोधा- दुद्भूत-बुद्धि-पटुभिः सुर-लोक-नाथैः। स्तोत्रैर्जगत्-त्रितय-चित्त-हरैरुदारैः स्तोष्ये किलाहमपि तं प्रथमं जिनेन्द्रम्॥

Yaḥ saṁstutaḥ sakala-vāṅmaya-tattva-bodhā- dudbhūta-buddhi-paṭubhiḥ sura-loka-nāthaiḥ। Stotrairjagat-tritaya-chitta-harairudāraiḥ stoṣye kilāhamapi taṁ prathamaṁ jinendram॥

Meaning:ଯାହାଙ୍କ ସ୍ତୁତି ସମସ୍ତ ଶାସ୍ତ୍ରର ଜ୍ଞାନରୁ ଉତ୍ପନ୍ନ ତୀକ୍ଷ୍ଣ ବୁଦ୍ଧିସମ୍ପନ୍ନ ଦେବଲୋକର ଅଧିପତିମାନେ (ଇନ୍ଦ୍ରାଦି) ତିନି ଲୋକର ଚିତ୍ତ ହରଣକାରୀ ଉଦାର ସ୍ତୋତ୍ରରେ କରିଛନ୍ତି — ସେହି ପ୍ରଥମ ଜିନେନ୍ଦ୍ର (ଋଷଭଦେବ)ଙ୍କ ସ୍ତୁତି ମୁଁ ମଧ୍ୟ କରିବି।

Verse 3

बुद्ध्या विनापि विबुधार्चित-पाद-पीठ! स्तोतुं समुद्यत-मतिर्विगत-त्रपोऽहम्। बालं विहाय जल-संस्थित-मिन्दु-बिम्ब- मन्यः क इच्छति जनः सहसा ग्रहीतुम्॥

Buddhyā vināpi vibudhārchita-pāda-pīṭha! stotuṁ samudyata-matirvigata-trapo'ham। Bālaṁ vihāya jala-saṁsthita-mindu-bimba- manyaḥ ka ichchhati janaḥ sahasā grahītum॥

Meaning:ହେ ଦେବତାମାନଙ୍କ ଦ୍ୱାରା ପୂଜିତ ଚରଣ-ପୀଠବିଶିଷ୍ଟ ପ୍ରଭୁ! ବୁଦ୍ଧି ବିନା ମଧ୍ୟ, ଲଜ୍ଜା ତ୍ୟାଗ କରି ମୁଁ ଆପଣଙ୍କ ସ୍ତୁତିକୁ ଉଦ୍ୟତ ହୋଇଛି। ଜଳରେ ପ୍ରତିବିମ୍ବିତ ଚନ୍ଦ୍ର-ବିମ୍ବକୁ ଶିଶୁ ବ୍ୟତୀତ ଆଉ କିଏ ହଠାତ୍ ଧରିବାକୁ ଚାହିଁବ?

Verse 4

वक्तुं गुणान् गुण-समुद्र! शशाङ्क-कान्तान् कस्ते क्षमः सुर-गुरु-प्रतिमोऽपि बुद्ध्या। कल्पान्त-काल-पवनोद्धत-नक्र-चक्रं को वा तरीतुमलमम्बु-निधिं भुजाभ्याम्॥

Vaktuṁ guṇān guṇa-samudra! śaśāṅka-kāntān kaste kṣamaḥ sura-guru-pratimo'pi buddhyā। Kalpānta-kāla-pavanoddhata-nakra-chakraṁ ko vā tarītumalamambu-nidhiṁ bhujābhyām॥

Meaning:ହେ ଗୁଣର ସାଗର! ଆପଣଙ୍କ ଚନ୍ଦ୍ର ସମାନ କାନ୍ତିମାନ ଗୁଣର ବର୍ଣ୍ଣନା କରିବାରେ ବୃହସ୍ପତି ସମାନ ବୁଦ୍ଧିସମ୍ପନ୍ନ ମଧ୍ୟ କିଏ ସମର୍ଥ? ପ୍ରଳୟକାଳର ପ୍ରଚଣ୍ଡ ବାୟୁରେ କ୍ଷୁବ୍ଧ କୁମ୍ଭୀରମାନଙ୍କ ସମୂହଯୁକ୍ତ ସମୁଦ୍ରକୁ ବାହୁରେ କିଏ ପହଁରି ପାରିବ?

Verse 5

सोऽहं तथापि तव भक्ति-वशान्मुनीश! कर्तुं स्तवं विगत-शक्तिरपि प्रवृत्तः। प्रीत्यात्म-वीर्यमविचार्य मृगो मृगेन्द्रं नाभ्येति किं निज-शिशोः परिपालनार्थम्॥

So'haṁ tathāpi tava bhakti-vaśānmunīśa! kartuṁ stavaṁ vigata-śaktirapi pravṛttaḥ। Prītyātma-vīryamavichārya mṛgo mṛgendraṁ nābhyeti kiṁ nija-śiśoḥ paripālanārtham॥

Meaning:ତଥାପି, ହେ ମୁନୀଶ! ଭକ୍ତିର ବଶ ହୋଇ, ଶକ୍ତିହୀନ ହୋଇ ମଧ୍ୟ ମୁଁ ଆପଣଙ୍କ ସ୍ତୁତିରେ ପ୍ରବୃତ୍ତ ହୋଇଛି। ପ୍ରେମରେ ନିଜ ବଳର ବିଚାର ନ କରି, ହରିଣୀ କ'ଣ ନିଜ ଶିଶୁର ରକ୍ଷା ପାଇଁ ସିଂହ ସମ୍ମୁଖରେ ଆସେ ନାହିଁ?

Verse 6

ॐ ह्रीं श्रीं ऋषभदेवाय नमः॥

Oṁ hrīṁ śrīṁ ṛṣabhadevāya namaḥ॥

Meaning:ଓଁ ହ୍ରୀଂ ଶ୍ରୀଂ ଋଷଭଦେବଙ୍କୁ ନମସ୍କାର।

Word-by-Word Meaning

Click any word to hear its pronunciation

भक्तामर🔊bhakta-amarathe devoted celestial beings (gods who are devotees)

प्रणत🔊praṇatabowed down, prostrated

मौलि-मणि-प्रभाणाम्🔊mauli-maṇi-prabhāṇāmof the radiance of the crest-jewels (on their crowns)

उद्योतकम्🔊udyotakamthat which illumines / brightens further

दलित-पाप-तमो-वितानम्🔊dalita-pāpa-tamo-vitānamwhich destroys the spreading darkness of sin

सम्यक् प्रणम्य🔊samyak praṇamyahaving bowed down rightly and properly

जिन-पाद-युगम्🔊jina-pāda-yugamthe pair of feet of the Jina (Tirthankara)

युगादौ🔊yugādauat the beginning of the age / of the era

आलम्बनम्🔊ālambanamthe support, the refuge

भव-जले पतताम्🔊bhava-jale patatāmfor those falling into the ocean of worldly existence

जनानाम्🔊janānāmof the people, of beings

यः संस्तुतः🔊yaḥ saṁstutaḥHe who has been praised / well-eulogized

सुर-लोक-नाथैः🔊sura-loka-nāthaiḥby the lords of the heavenly realms (Indra and the gods)

प्रथमं जिनेन्द्रम्🔊prathamaṁ jinendramthe first Jinendra (Rishabhadeva / Adinatha, the first Tirthankara)

स्तोष्ये🔊stoṣyeI shall praise / I shall eulogize

विगत-त्रपः अहम्🔊vigata-trapaḥ ahamI, having set aside shyness / shame

इन्दु-बिम्बम्🔊indu-bimbamthe reflected disc of the moon

गुण-समुद्र🔊guṇa-samudraO ocean of virtues (an epithet of the Tirthankara)

मृगो मृगेन्द्रम्🔊mṛgo mṛgendrama deer towards a lion (king of beasts)

निज-शिशोः परिपालनार्थम्🔊nija-śiśoḥ paripālanārthamfor the sake of protecting its own young one

ऋषभदेवाय नमः🔊ṛṣabhadevāya namaḥsalutations to Lord Rishabhadeva (Adinatha)

Benefits of Chanting ଭକ୍ତାମର ସ୍ତୋତ୍ର

✦

Invokes the grace and protection of the first Tirthankara, Adinatha

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Traditionally believed to dissolve fear, bondage, imprisonment and obstacles

✦

Cultivates deep devotion (bhakti) and humility before the Jina

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Recitation is said to remove afflictions, disease and misfortune

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Calms the mind and brings inner peace and steadiness of faith

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A complete poetic meditation on the virtues of an enlightened soul

How to Chant ଭକ୍ତାମର ସ୍ତୋତ୍ର

Repetitions1times

Best TimeEarly morning (Brahma Muhurta) after bath, facing east, before a Jina image or in the temple

Recite with a calm, pure mind and sincere devotion, ideally seated before an image of Adinatha. The full stotra has 44 verses; many devotees recite the complete text daily, while others begin with the opening verses given here. Pronounce each word clearly in the flowing Vasantatilaka metre. Conclude with the seed-mantra salutation to Rishabhadeva. Maintaining cleanliness, non-violence and a vegetarian discipline strengthens the practice.

Frequently Asked Questions

It was composed by Acharya Manatunga (around the 6th–7th century CE) in praise of Rishabhanatha, also called Adinatha — the first of the twenty-four Tirthankaras in Jainism.

The hymn opens with the word 'Bhaktamara', meaning the devoted immortals — the gods (devas) who bow at the Tirthankara's feet. By tradition, hymns are often named after their first word.

Tradition relates that King Bhoja (or in some accounts another king) had Manatunga bound in chains to test the power of Jain faith. As Manatunga recited each verse of the Bhaktamara, one lock or chain fell away, until he was completely freed — showing the stotra's power to break bondage.

The Shvetambara tradition counts 44 verses and the Digambara tradition 48. This entry presents the celebrated opening verses; the full text is widely recited in both traditions.