Kalyan Mandir Stotra - Book Summary

Here's a comprehensive summary of the Jain text "Shree Kalyan Mandir Stotra" based on the provided pages:

Title: Shree Kalyan Mandir Stotra (Praise of the Abode of Welfare)

Authors/Translators: Purushottam Jain, Ravindra Jain

Publisher: Purshottam Jain, Ravindra Jain

Original Author: Acharya Sidh Sen Diwakar

Core Theme: The text is a devotional hymn (Stotra) dedicated to Lord Parshvanath, the 23rd Tirthankara of Jainism. It extols his virtues, divine qualities, and the transformative power of his devotion. The Stotra also includes a historical account of its composition and the life of its author.

Historical Context and Composition:

Lord Parshvanath: He was the 23rd Tirthankara, born in 777 BCE in Varanasi. He attained Nirvana at Shikharji at the age of 100. He is considered a historically significant figure. Jain acharyas have traditionally worshipped Parshvanath and his Yakshini, Padmavati.
Acharya Sidh Sen Diwakar: The author of the Kalyan Mandir Stotra. His life story is recounted in detail:
- He was initially named Mukund, the proud and scholarly son of Devamika, a purohit in Ujjain during King Vikramaditya's reign.
- Mukund challenged Acharya Shri Varidwadi to a debate. According to their agreement, the loser had to adopt the winner's religion.
- The debate took place in a forest with cowherds as witnesses. Mukund spoke Sanskrit, while Acharya Varidwadi used Prakrit (the common language), making the Acharya's points understandable to the cowherds but not to Mukund.
- Mukund lost the debate and became a disciple of Acharya Varidwadi.
- Later, Mukund became an Acharya and was named Sidh Sen Diwakar.
- A significant event in Sidh Sen's life was his translation of Jain Agamas into Sanskrit, including the Navkar Mantra. This act led to his excommunication from the Sangh.
- He was readmitted on the condition that he would convert 18 kings to Jainism.
- Sidh Sen went to Ujjain and met King Vikramaditya, who was holding a horse race. Sidh Sen identified himself as "Sarvang Putra."
- King Vikramaditya tested Sidh Sen by secretly offering a Namaskar. When Sidh Sen stood firm, the king offered gifts (elephants, horses, coins), which Sidh Sen refused, asking only for the king to listen to his religious teachings.
- A pivotal moment occurred when Sidh Sen, while sleeping, rested his foot on a Shiva Lingam in the Mahakal temple in Ujjain. This caused a city-wide commotion.
- Despite being beaten, Sidh Sen did not move. The blows meant for him were felt by queens, causing panic in the palace.
- King Vikramaditya confronted Sidh Sen, asking why he placed his foot on the worshipped Mahadev. Sidh Sen stated it was not Mahadev but something else, and that "this deity would not tolerate my praise."
- At the king's request, Sidh Sen began praising Parshvanath. Upon reciting the 11th verse, the Shiva Lingam cracked open, revealing a statue of Parshvanath.
- Sidh Sen explained that a Parshvanath temple had previously been there, but it was buried, and a Shiva Lingam was installed in its place, causing the stone to break and the idol to reappear.
- King Vikramaditya, pleased, granted 100 villages, and the 18 vassal kings converted to Jainism.
- However, this reward led Sidh Sen astray, as he began enjoying worldly pleasures. He eventually returned to the right path with the guidance of his Guru.
- It is believed that the Kalyan Mandir Stotra was composed in the Mahakal temple in Ujjain, and it is considered a great work of Sanskrit literature in terms of meter and rhetoric.

Content of the Stotra (Praise of Lord Parshvanath):

The Stotra is a series of verses that praise Lord Parshvanath, using various metaphors and analogies to highlight his divine attributes. The core themes across the verses include:

Lord Parshvanath as the Abode of Welfare: His lotus feet are described as the "temple of welfare" (Kalyan Mandir), signifying that devotion to him leads to ultimate well-being.
Removal of Sins and Fears: He is portrayed as the one who eradicates sins and dispels fear, offering solace to those in the worldly ocean.
Incomparable Virtues: His virtues are described as unfathomable, like the ocean, beyond the comprehension of even learned beings like Brihaspati (Guru of the gods).
Overcoming Ego and Afflictions: He is said to have destroyed the ego of the ascetic Kamatha (his past-life adversary) like a shooting star.
Inability to Fully Describe His Glory: The verses express humility, acknowledging the speaker's limited understanding, likening themselves to an owl trying to describe the sun or a child measuring the ocean. Even omniscient beings (Kevalis) cannot fully count his qualities.
Power of His Name and Presence: Merely chanting his name brings liberation from the cycle of birth and death. His presence brings relief from worldly suffering, like a cool breeze on a hot day or the sun's rays dispelling darkness.
Release from Karmic Bonds: His presence loosens the chains of karma, similar to how snakes coiled around a sandalwood tree relax when the eagle (Garuda) approaches.
Redemption from Suffering: His divine vision frees beings from hundreds of troubles, akin to how the sunlight frees stolen cattle.
Divine Intervention: He is the ultimate ferryman across the ocean of existence, yet devotees themselves "float" him by keeping him in their hearts.
Victory over Kama (Lust): He conquered Kama, a force that defeated even great deities like Mahadeva, much like water extinguishes fire, but in his case, it's a divine power that calms the "fire of lust."
Destroyer of Anger and Other Afflictions: He is also credited with destroying anger and other negative emotions, similar to how a cold wind can burn trees.
Source of Spiritual Pursuit: Yogis and ascetics seek the divine state by keeping him in their hearts, as a pure seed indicates future growth.
Instantaneous Transformation: Through meditation on him, pure souls attain the state of divinity instantly, like gold being purified by fire.
Mediator Between Soul and Liberation: He acts as a mediator, helping devotees achieve liberation (Moksha).
Equality with Other Deities: His worship is seen as encompassing the worship of other deities like Hari and Har, as all are manifestations of the divine.
Auspicious Symbols: His teachings are so pure that even the Ashoka tree becomes free from sorrow in his presence. The celestial shower of flowers during his discourse signifies the shedding of celestial beings' karma.
Divine Speech: His profound speech, like the vast ocean, is considered nectar by the wise, granting immortality.
Symbolism of Divine Attributes: The divine parasols (chauris) waved by gods symbolize the auspiciousness of bowing to him, leading to liberation. His black complexion, seated on a golden throne adorned with gems, is compared to a storm cloud over Mount Meru. His aura dispels the shade of trees, inspiring detachment.
Guidance to Liberation: The sounds of celestial instruments call upon people to seek refuge in him, the leader of merchants on the path of spiritual cessation.
Overcoming the Moon's Brilliance: His effulgence outshines the moon, and celestial crowns adorn his feet, showing devotion to him.
The Somosaran: His divine assembly (Somosaran) reflects the spread of his lineage, power, and fame throughout the three worlds.
The Clay Pot Analogy: He is like a clay pot that helps people cross the river of life, even though he himself is free from the "mud" of karma.
The Unattainable Yet Present Lord: Despite being the Lord of the Universe, he is described as not being attained in a worldly sense. He is beyond letters and scripts yet possesses knowledge that unfolds for the world.
Defeat of Kamatha's Attacks: The powerful attacks of Kamatha (storms, lightning, rain) had no effect on Lord Parshvanath, only leading to Kamatha's own destruction.
The Futility of Evil Deeds: Kamatha's efforts to harm the Lord only resulted in his own accumulation of negative karma, leading to suffering through cycles of birth and death.
The Meritorious Devotee: Those who meditate on him, leave worldly pursuits, and follow his teachings are considered blessed and their lives meaningful.
The Power of Hearing His Name: Even hearing his lineage or name can protect from worldly troubles, like a snakebite being prevented.
Regret for Past Non-Devotion: The author expresses regret for not serving Lord Parshvanath's feet in past lives, which led to a current state of suffering.
The Necessity of Divine Vision: Not having seen the Lord has led to distress and constant affliction from accumulating misfortunes.
Incomplete Devotion: Despite hearing about and perhaps worshipping the Lord, the lack of deep, devoted internalization of his presence is cited as the reason for continued suffering.
Plea for Mercy and Liberation: The verses conclude with earnest pleas to the Lord, the refuge of the distressed, the source of mercy, and the best among pure souls, to destroy the "plant of sorrow" and grant purity.
The Ultimate Goal of Devotion: The devotee desires to become the Lord himself through unwavering devotion, seeking his lordship in this life and the next.
The Fruit of Devotion: The ultimate fruit of devotion is to become like the Lord, achieving detachment and liberation.

In essence, the "Shree Kalyan Mandir Stotra" is a profound hymn that not only praises Lord Parshvanath but also provides a narrative of spiritual transformation, highlighting the power of devotion, faith, and adherence to Jain principles for achieving liberation from the cycle of birth and death.