Saklarhat Stotram

Here's a comprehensive summary of the Sakalārhat Stotra text, based on the provided pages:

Book Title: Sakalārhat Stotram Author: Kalikālasarvajña Śrī Hemacandrācārya (originated), with commentary by Śrī Kanakakuśala Gaṇi. Editor/Compiler: Muni Puṇyavijaya (disciple of Pravartaka Śrī Kāntivijaya Mahārāja) Publisher: Śrī Jain Ātmānanda Sabhā, Bhāvanagar Catalog Link: https://jainqq.org/explore/003674/1 Publication Details: First Edition, Vīra Samvat 2468 / Vikrama Samvat 1998 / Ātma Samvat 46. Published in 1942 (or 1941 as also indicated). Printed at Śrī Śāradā Mudrṇālaya, Rājānakar.

Overall Purpose: This publication presents the Sakalārhat Stotra, a hymn dedicated to the 24 Tīrthaṅkaras (Arhats), along with a detailed commentary by Śrī Kanakakuśala Gaṇi. The aim is to make this significant Jain text accessible to scholars and students, particularly those new to Sanskrit grammar, by explaining each verse and its constituent parts.

Key Information from the Preliminary Pages:

• The Stotra's Origin: The Sakalārhat Stotra was originally composed by the renowned Jain scholar and philosopher, Śrī Hemacandrācārya, who was known as "Kalikālasarvajña" (the omniscient of the Kali Yuga). It was initially a part of his magnum opus, the Triṣaṣṭi Śalākāpuruṣa Carita Mahākāvya (The Great Epic of the Sixty-three Great Men), included as an auspicious beginning. Due to its profound influence and remarkable brilliance, it was later extracted and presented as a separate devotional hymn.
• The Commentary (Vṛtti): The accompanying commentary was written by Śrī Kanakakuśala Gaṇi, a disciple of Śrī Vijayanasūri of the Tapogaccha. This commentary was completed in the year 1654 of the Vikram era. The text notes that Śrī Kanakakuśala Gaṇi authored other significant works, including commentaries on various Jain texts like the Dānaprakāśa, Jñānapañcamī Kathā, and the Bhaktāmara Stotra.
• The Commentary's Value: The commentary is described as being exceptionally beneficial for beginners and those wishing to teach the text. It meticulously explains each verse, breaking down compound words and providing their etymological derivations. This detailed approach is particularly helpful for new students who have a foundational understanding of grammar.
• The Editing and Publication: The text was edited and prepared for publication by Muni Puṇyavijaya, a disciple of Śrī Kāntivijaya Mahārāja. The editor acknowledges that only one imperfect manuscript was available for the revision and printing. Therefore, any errors or omissions are humbly requested to be excused by the learned readers.
• The Publisher: The Śrī Jain Ātmānanda Sabhā in Bhāvanagar is credited with publishing this important work.

Summary of the Stotra's Content (Verse by Verse - based on the provided pages):

The Sakalārhat Stotra praises the 24 Tīrthaṅkaras, highlighting their attributes and significance. Each verse is dedicated to a specific Tīrthaṅkara, often invoking their name and describing their spiritual qualities or epithets.

1. Verse 1: Praises the Ārhatva (status of Arhat) as the abode of liberation and the lord of the three realms (earth, atmosphere, heaven). It is the state that resides in all Arhats.
2. Verse 2: Expresses devotion to the Arhats, who purify the three worlds through their names, forms, essence (living beings), and spiritual states (present in the samavasaraṇa). This devotion is offered across all regions (five Bharat, Aivata, Videha) and all times (ascending and descending cycles of time).
3. Verse 3: Praises Lord Ṛṣabhanātha (the first Tīrthaṅkara) as the first king of the earth, the first to be free from possessions, and the first lord of the spiritual path (Tīrtha).
4. Verse 4: Praises Lord Ajitanātha (the second Tīrthaṅkara) as an Arhat, like the sun in the lotus pond of the world, whose reflected image appears in the untarnished mirror of his omniscience.
5. Verse 5: Praises Lord Sambhavanātha (the third Tīrthaṅkara), stating that his sermons and words excel, being like the nectar from the kulyā (a type of stream) in the gardens of beings blessed by the universe.
6. Verse 6: Praises Lord Abhinandananātha (the fourth Tīrthaṅkara) as the moon that illumines the ocean of the doctrine of anekānta (non-one-sidedness), bestowing immense bliss.
7. Verse 7: Invokes Lord Sumatinātha (the fifth Tīrthaṅkara), whose toenail-jewels are sharpened by the crowns of gods, to fulfill your desires.
8. Verse 8: Prays for the radiance of Lord Padmaprabhā's body to bestow spiritual well-being, like the blazing sun in battles against inner enemies fueled by anger.
9. Verse 9: Offers salutations to Lord Supārśvanātha, who is worshipped by Indra and whose radiance illuminates the expanse of the sky, encompassing the fourfold Jain community (monks, nuns, laymen, laywomen).
10. Verse 10: Prays for the presence of Lord Candrapraphā's form, radiant like a cluster of moonbeams, and as if created by pure white meditation, to bring you prosperity.
11. Verse 11: Invokes Lord Suvidhinātha, who understands the universe as clearly as a gooseberry in the palm of his hand, and who is a repository of unfathomable glory, to grant you enlightenment.
12. Verse 12: Invokes Lord Śītalnātha, the jewel among the Arhats, who is like a new cloud of bliss for beings, and who drips the nectar of Syādvāda (the doctrine of manifold aspects), to protect you.
13. Verse 13: Prays that Lord Śreyāṁsanātha, who is like a physician seeing the remedy for the disease of worldly existence, and who is the beloved of the fortune of liberation, may be beneficial to you.
14. Verse 14: Invokes Lord Vāsupūjya, the cause of the creation of the Tīrthaṅkara's activities which benefit the entire world, worshipped by gods, demons, and humans, to purify you.
15. Verse 15: States that the words of Lord Vimala Svāmin are like the powder of the kataka fruit (known for purifying water), excelling in their ability to cleanse the minds of beings in the three worlds.
16. Verse 16: Invokes Lord Anantanātha, who is as it were, in competition with the wish-fulfilling tree, and whose compassion flows like water, to grant you eternal happiness and prosperity.
17. Verse 17: Expresses devotion to Lord Dharmnātha, who is like a wish-fulfilling tree for the attainment of desires for embodied beings, and who expounds the fourfold path (charity, conduct, penance, contemplation).
18. Verse 18: Prays that Lord Śāntinātha, whose speech is like moonlight born from ambrosia, and who is like the moon that dispels the darkness of ignorance, may be the cause of peace for you.
19. Verse 19: Invokes Lord Kunthunātha, endowed with miraculous powers, the unique lord of gods, demons, and kings, to bring you prosperity.
20. Verse 20: Prays that Lord Aranātha, the sun of the sky of the fourth era, may bestow upon you the pleasure of the wealth of the fourth ultimate goal (liberation).
21. Verse 21: Offers praise to Lord Mallinātha, who is like a new cloud for the lords of gods, demons, and men, and who is like the elephant Irāvaṇa in uprooting the trees of karma.
22. Verse 22: Praises the sermon of Lord Munisuvratanātha, comparing it to the dawn that dispels the deep sleep of the great delusion of the world.
23. Verse 23: Invokes the rays of the toenails of Lord Naminātha, which are like streams of water and the cause of purification, to protect you as you bow your heads.
24. Verse 24: Prays that Lord Ariṣṭanēmi, the moon of the ocean of the Yadava dynasty, and the fire that burns the forest of karma, may be your destroyer of calamities.
25. Verse 25: States that Lord Pārśvanātha, who is a lord with a steady mind, should bring you prosperity, while the tortoise (Kamatha) and the serpent king (Dharaṇendra) perform their respective duties.
26. Verse 26: Prays for auspiciousness from the eyes of Lord Vīranātha, whose pupils are slow and filled with compassion, and which are slightly moist with tears, even towards those who have committed offenses. (The commentary explains this is due to empathy for Sāṅgamaka's future suffering caused by his actions against the Lord).

Concluding Remarks: The text concludes with a colophon detailing the year of composition of the commentary (VS 1654) and mentioning the total number of verses and the commentary. It calls for scholars to review and improve the text.