The Bhaktamar Stotra series on this site follows one hymn verse by verse. This series covers four more texts that Jains recite every week, all of them short enough to learn and each one worth reading slowly: two Prakrit sutras from the daily liturgy, a Prakrit hymn to Parshvanatha, and a long Sanskrit hymn to him. Each page gives the original, a transliteration, a meaning in our own words, and a plain account of where the text comes from.
The texts
- Uvasaggaharam Stotra: Five Verses to Parshvanatha: uvasaggaharaṁ pāsaṁ. Five Prakrit verses, one of the Nav Smaran, traditionally attributed to Bhadrabahu.
- Logassa Sutra: Praise of the Twenty-Four Tirthankaras: logassa ujjoagare. The second of the six duties of pratikraman, with a table linking each name to its Tirthankara.
- Namotthunam Sutra: The Praise of the Arihantas: namutthuṇaṁ arihaṁtāṇaṁ. The Shakrastava, Indra’s praise, in nine sections.
- Kalyan Mandir Stotra: The Hymn to Parshvanatha, Verse by Verse: kalyāṇamandiram udāram. All forty-four verses, with meanings and notes.
The two sutras sit inside the rite described on the Pratikraman page; the two hymns to Parshvanatha belong beside the Parshvanatha page and Posh Dashami. The earlier series, the Bhaktamar Stotra, is the hymn to the first Tirthankara.
How these texts are established
None of these four is on Wikisource, and none has a critical edition online, so the usual best sources are not available. We therefore rely on old printed Jain editions scanned by the Digital Library of India on archive.org, read against each other. Their text layer is noisy, so every verse is checked against several books, not one, and a reading is taken only where the books agree. Where they differ in substance, the difference is recorded at the foot of the page, and where they differ only in spelling or in the glide y that Prakrit writes in two ways, we follow the printed books and say so. The page for each text lists the editions used.
Two cautions run through the series. The uses attached to a hymn, such as relief from fear or illness, are traditions that vary by teacher, and none of them is a promise or a substitute for medical care. And authorship is traditional wherever the sources disagree, which is more often than the confident attributions suggest.