The poet declares his intention of praising Lord Parshvanatha
Having bowed to the lotus feet of that Jineshvara (Tirthankar Lord Parshvanatha), who is the ocean of greatness.
Whom (even) the preceptor of Gops (Brihaspati) himself in spite of his supremely wide knowledge is unable to praise and who is a comet (or fire) in destroying the arrogance of Kamatha-the feet which are, the temple of bliss’ which are sublime, which can destroy sins and give safety to the terrified, which are faultless and (i.e. serva the purpose of) a life-boat for all beings sinking in the ocean of existence. I will indeed compose a hymn (in honour) of Him (1-2).
सामान्यतोऽपि तव वर्णयितुं स्वरूप-
मस्मादृश: कथमधीश! भवन्त्यधीशा:।।
धृष्टोऽपि कौशिकशिशुर्यदि वा दिवान्धो,
रूपं प्ररूपयति किल घर्मरश्मे:?।।३।।
He points out his incompetency to under take such a work.
Oh Lord ! how can persons like us succeed in giving even a general outline of Thy nature? Is indeed a young-one of an owl blind By day capable of describing the orb of the hot-rayed one (sun). however presumptuous it may be? (3)
मोह-क्षयादनुभवन्नपि नाथ! मत्र्यो,
नूनं गुणान्गणयितुं न तव क्षमेत।
कल्पान्त-वान्त-पयस: प्रकटोऽपि यस्मा-
न्मीयेत केन जलधे-र्ननु रत्नराशि:?।।४।।
Oh Lord ! a mortal is surely incapable of counting Thy merits, in spite of his realizing them, owing to the annihilation of his infatution, (for) who can measure the heap of jewels, though obvious, in the ocean emptied of waters at the time of the destruction of the universe? (4)
अभ्युद्यतोऽस्मि तव नाथ! जडाशयोऽपि,
कर्तुं स्तवं लसदसंख्य-गुणाकरस्य।
बालोऽपि न निजबाहु-युगं वितत्य,
विस्तीर्णतां कथयति स्वधियाम्बुराशे:।।५।।
He mentions one By one the reasons of Commencing the hymn.
Oh Lord! I, though dull-witted, have started to sing a song of Thine, the mine of innumerable resplendent virtures. (For) does not even a child describe according to its own intellect the vastness of the ocean By stretching its arms? (5)
ये योगिनामपि न यान्ति गुणास्तवेश!
वत्तुं कथं भवति तेषु ममावकाश:।
जल्पन्ति वा निज-गिरा ननु पक्षिणोऽपि।।६।।
Oh Lord! whence can it be within my scop to describe Thy merits, when even the masterly saints fail to do so? Therefore, this attempt of mine is a thoughtless act; or why, even birds do speak in their own tongue (6)
आस्तामचिन्त्य-महिमा जिन! संस्तवस्ते,
नामापि पाति भवतो भवतो जगन्ति।
प्रीणाति पद्म-सरस: स-रसोऽनिलोऽपि।।७।।
Oh Jina! Let Thy hymn whose sublimity is inconceivable he out of considaration; (For) even Thy name saves the (living beings of ihe) three worlds from (this) worldly existence. Even the cool breeze of a lotus-lake gives delight in summer to the travellers tormented By the immense heat (of the sun). (7)
Oh Lord! when Thou art enshrined in the heart By a living being, his firm fetters of Karmans, however tight they may become certainly loose within a moment like the serpent-bands of a sandal tree, immediately when a wild peacock arrives at its centre. (8)
He Points out advantage of seeing God.
Oh Lord of the Jinas! No sooner art Thou merely seen By persons, than they are indeed spontaneously released from hundreds of horrible adversities, like the beasts from the thieves that are fleeing away at the mere sight of (1) the sun resplendent with lustre, (2) the king or (3) the cowherd shining with vaiour. (9)
He suggests the advantage of consiant contemplation about God.
Oh Jina! How art Thou the saviour of mundane beings when (on the contrary) they themselves carry Thee in their hearts while crosing (the ocean of existence)? Or indeed, that a leatner bag (for holding water) floats in water, is certainly the effect of the air inside it. (10)
He establishes the pre-eminence of Lord Parshva in virtue of His dispassion.
Even that Cupid (the husband of Rati) who baffled even Harr (Siva) and others was destroyed within a moment By Thee. (For), is not even that water which extinguishes (earthly) conflagrations swallowed up By the irresistible submarine fire? (11)
स्त्वां जन्तव: कथमहो हृदये दधाना:।।
जन्मोदधिं लघु तरन्त्यतिलाघवेन,
चिन्त्यो न हन्त महतां यदि वा प्रभाव:।।१२।।
Power of the great is unimaginable.
Oh Master! How do the beings who resort to Thee soon cross the ocean of births (and deaths) with the greatest ease, when they carry in their heart, Thee, that excessively heavy (dignified)? Or why, prowess of the great is incomprehensible.(12)
क्रोधस्त्वया यदि विभो! प्रथमं निरस्तो,
ध्वस्तास्तदा वद कथं किल कर्म-चौरा:?
प्लोषत्यमुत्र यदि वा शिशिरापि लोके,
नील-द्रुमाणि विपिनानि न क हिमानी?।।१३।।
How couldst Thou indeed (manage to) destroy Karman-thieves, when Thou, oh Omnipresent one! hadst at the very outset annihilated anger? Or why, does not the mass of snow though cold burn forests having dark-blue (or fig) trees? (13)
ध्यानाज्जिनेश! भवतो भविन: क्षणेन,
देहं विहाय परमात्म-दशां व्रजन्ति।
Meditation of Jina leads to equality with Him.
Oh Lord of the Jina! By mediting upon Thee, mundane beings attain in a moment the supreme status leaving aside their body, as is the case in this world with pieces of ore which soon cease to be stones and become gold By the application of severe heat. (15)
अन्त: सदैव जिन! यस्य विभाव्यसे त्वं,
भव्यै: कथं तदपि नाशयसे शरीरम्।
एतत्स्वरूपमथ मध्य-विवर्तिनो हि,
यद्विग्रहं प्रशमयन्ति महानुभावा:।।१६।।
Oh Jina! How is it that Thou destroyest that very body of the, Bhavyas in the interior of which they enshrine Thee? Or why, this is the nature of an arbitrator (one who remains impartial) : for, great personages bring the discord (the body) to an end (or this is the nature; for, great persons who are impartial, remove the quarrel). (16)
Efficacy of meditation is extra-ordinary.
Oh Lord of the Jinas! this soul, when meditated upon By the talented as non-distinct from Thee attains to Thy prowess in this world. Does not even water when looked upon as nectar verily, destroy the effect of poison? (17)
Oh omnipotent Being? even the followers of the other (non Jaina) schools philosophy certainly resort to Thee alone, mistaking Thee for Hari, Hara-and others-Thee from whom ignorance has departed. For, Oh God! is not even a white conch mistaken for one having various colours By those who suffer form Kacha-kamali (eyediseases like colour-blindness)? (18)
Leave aside the case of a human being (for) even a tree becomes free from sorrow (Asoka) on account of its being in Thy proximity at the time Thou preachest religion Aye, does not the world of living beings including even trees awake at the rise of the sun? (19)
Jina’s presenee is miraculous.
Oh pervader of the universe! it is a matter of surprise that uninterrupted shower of celestial blossoms falls all around with their stalks turned down-wards; or why, (it is natural that) in Thy presence, oh master of saints? fetters (stalks) of the good-minded (flowers) (ought to) certainly fall down. (20)
Jina’s sermon leads to immortality.
It is proper that Thy speech which springs up from the ocean of thy grave heart is spoken of as ambrosia; for, By drinking it, the Bhavyas who (hence) participate in the supreme joy, quickly attain the status of permanent youth and immortality. (21)
The poet describes the fourth Pratiharya.
Oh Lord! I think, the clusers of the sacred (or bright) celestial chowries (Chamaras) which first bend very low and then rise up proclaim that those pure-hearted persons who bow to (Thee) this master of the sages are sure to the highest grade. (22)
आलोकयन्ति रभसेन नदन्तमुच्चै-
The poet describes the fifth Pratiharya.
The Bhavyas here ardently look at Thee who art dark (in complexion), whose speech is grave and who art seated on a glitterirg golden lion-throne studded with jewels, as is the case with the Peacocks who eagerly look at the mightily thundering, dark and fresh cloud which has arisen to the summit of the golden mountain (Meru). (23)
Even God’s presence destroys passions.
The colour of leaves of Asoka Tree is obscured By the dark halo of the orb of Thy light (Bhamandala) which is spreading above Or why, oh passionless one! which animate being is not set free from attachment (and aversion) By the influence of Thy mere presence? (24)
The seventh Pratiharya viz, the celestial drum like the previous objects is suggestive.
Oh God! I believe that the celestial drum which is resounding in the sky announces to the three worlds:- Haloo, Haloo, shake off idleness, approach (this god) and resort to him the leader of the caravan leading to (proceeding towards) the city of the final emancipation. (25)
The poet delineates the eighth or the final Pratiharya .
Oh Lord! as the worlds have been (already) illuminated By Thee, this moon accompanied By stars, (being thus) deprived of her authority has certainly approached Thee By assuming the three bodies in the disguise of the (three) canopies which are shining on account of their being adorned By a cluster of pearls. (26)
The poet depicts the triad of ramparts.
Oh (all) knowing being! Thou shinest in all directions on account of the triad of the ramparts beautifully made of rubies, gold and silver-the triad which is as it were the store of Thy lustre, prowess and glory, that fill up the three worlds and are amassed together. (27)
The poet praises God By resorting to a rhetorical inconsistency.
Oh Jina! celestial garlands of the bowing lords of heavens leave aside their diadems, (even) though (they are) studded with jewels and resort to Thy feet. Or indeed the good-minded (flowers) do not find pleasure any where else when there is Thy company. (28)
Even one who indirectly follows Jina i. e. directly follows Jainism gets liberated.
Oh Lord! though Thou hast turned away Thy face from the ocean of births (and deaths), yet Thou enablest the living beings clinging to Thy back to cross it Nevertheless, this is justifiable in the case of Thine that art the good governor of the world (Parthiva-nipa).
This is also seen in the case of an earthen pot (Parthiva-nipa). But, this is strange that Thou art not subject to the effects of Karmans (Karma-vipaka-sunya) whereas that earthen pot is not so. (There is another interpretation possible. viz, it is strange that Thou enablest the beings to cross Samsara even when Thou art Karma-vipaka-sunya, but such is not the case with an earthen pot which is not annealed. (29)
Oh saviour of mankind (Jarapalaka)! though Thou art the master of the universe, yet Thou art poor (Durgata) Oh God! although Thy very nature is a letter (Akshara), yet Thou art not forming an alphabet (Thou art Alipi) Moreover, how is it that knowledge the acause of the illumination of the universe permanently shines in Thee, even when Thou art ignorant (Ajnanavati)?
Oh saviour of mankind! as Thou art the master of the universe, Thou art realized with great difficulty (Durgata). Or, Oh saviour of mankind: (Janapa)! though Thou art the master of the universe. Thou art bald-headed (Alakadurgata).
Or Though are the protector from the mundane existence (Durga) as Thy very nature is imperishable (Akshara). Thou art not enshrouded with karmans (Alipi). And there is no wonder if knowledge, the cause of the illumination of the universe, always shines in Thee, even when Thou redeemest the ignorant (Ajnanavati). (30)
Those who try to harass God are caught in their own trap.
Masses of dust which entirely filled up the sky and which were thrown up in rage By malevolent Kamatha failed to mar, oh Lord, even Thy loveliness. On the contrary, that very wretch whose hopes were shattered, was caught in this trap (of masses of dust). (31)
Oh Jina! that very shower which was let loose (upon Thee) By the demon (kamatha)-the shower which was unfordable and excessively horrible and which was accompanied By a range of thundering mighty clouds. flashes of lightnings horribly emanating (from the sky) and terrible drops of water thick like a club served in his own (kamatha’s) case the purpose of a bad sword. (32)
Even that very troop of the ghosts that was sent against Thee By him (kamatha)-the ghosts who were (round their necks) garlands (reaching their chests) of skulls of human beings, with dishevelled and erect hair and distorted features, and who were belching fire from their dreadful mouths became the cause of mundane sufferings in every birth in his (kamathas) case. (33)
Those who devote their time in worshipping God are fortunate.
Oh Lord of the universe! blessed are those persons alone who, By leaving aside their other activities worship here the pair of Thy feet. Oh mighty one, thrice a day (dawn, noon and sunset) according to the prescribed rules, with the different parts of their bodies covered up with bristling horripliation of devotion. (34)
The poet commences self-examination and resorts to repeniance.
Oh Lord of the saints! I do not believe that Thou hast (Thy name has) ever come within the range of my ears, in this endless ocean of existence; otherwise, can the venemons reptile of disasters approach (me), after the pure incantation (in the form) of Thy appellation has been listened to (By me)? (35)
A worshipper of God can never suffer from humitiations and disappointments.
Oh God! I believe that Thy (pair of) feet capable of granting desired gifts has not been worshipped By me even in the previous births. That is why I have (now) become in the birth an object of humiliations and an abode of frustrated hopes. (36)
The sight of God averts adversities.
It is certain, Oh Omnipotent one! that Thou hast not been formerly seen even once By me whose eyes are blinded By the darkness of infatuation. For, otherwise, how can these misfortunes which pierce the vital parts of the heart and which are quickly appearing in a continuous succession, make me miserable? (37)
आकर्णितोऽपि महितोऽपि निरीक्षितोऽपि,
नूनं न चेतसि मया विधृतोऽसि भक्त्या।
जातोऽस्मि तेन जनबान्धव! दु:खपात्रं,
यस्मात्क्रिया: प्रतिफलन्ति न भाव-शून्या:।।३८।।
Prayers eic, void of sincerity are fruittess.
Oh philanthrophist! though I have even heard, worshipped and seen Thee, yet I Have not reverentallw enshrined Thee in my heart. Hence I have become an object of miseries; for, actions. (such as hearing worshipping and seeing The) performed without sincerity (Bhava) do not yield fruits. (38)
The poet prays to God to be gracious.
Oh Lord, the cherisher of affection for the miserable! the protector! the hoty abode of compassion (or residence of mercy and merit) ! the best amongst those who have controlled their senses! great God! have pity on me who devotedly bow to Thee; and show readiness to destroy sprouts of my sufferings. (39)
Even after having attained as a refuge Thy lotus-feet, which are the resting place of innumerable exellences, which are an object fit to be resorted to and the which has destroyed the famous prowess of foes (like attachment or which has destroyed enemies and which is well-known for purity). If I am lacking in the profound religious meditation, oh purifier of the univeres (or pure in the worlds)! I am fit to be killed and hence alas, I am undone. (40)
Oh object of worship for the lords of gods! Conversant with the essence of every object! Saviour from this worldly existence (the ferryman that enables to cross the ocean of existence)! Pervader of the Universe! Ruler of the world! save me, oh God! oh reservoir of compassion! purify me who am now-a-days sinking in the terrifying sea of sufferings. (41)
Oh Lord! if there can be any reward whatsoever for my having been devoted to Thy lotus-feet for a series of births, mayest Thou yield protection to me who have Thee as the only refuge (or Thee alone as the refuge) and mayest Thou alone be my master in this world and even in my future life (incarnations). (42)
इत्थं समाहित-धियो विधिवज्जिनेन्द्र!
ये संस्तवं तव विभो! रचयन्ति भव्या:।।४३।।
जननयन ‘कुमुदचन्द्र’! प्रभास्वरा: स्वर्ग-सम्पदो भुक्त्वा।
ते विगलित-मल-निचया, अचिरान्मोक्षं प्रपद्यन्ते।।४४।।
The poet sume up the paneggric and suggests his name.
Oh Lord of the Jinas! Oh Omni-potent Being! the Bhavyas who compose Thy hymn in accordance with the prescribed rules, with their mind thus concentrated, with portions of their body thickly covered up with hair standing erect and with their eyes (attention) fixed upon the pure face-lotus of Thy image, and whose heap of dirt is destroyed, attein in no time.
Oh Moon (in opening) the night-lotuses (Kamuda-Chandra) (in the form) of eyes of human beings! salvation after enjoying the exceedingly brilliant prosperities of heaven.(43-44)