Bhaktamar Stotra of Acharya Manatunga Part 2

Shlokas 25-28
	buddhastvameva vibudharchita buddhi bodhat , tvam shankaroasi bhuvanatraya shankaratvat | dhataasi dhira ! shivamarga-vidhervidhanat , vyaktam tvameva bhagavan ! purushottamoasi || 25 || tubhyam namastribhuvanartiharaya natha | tubhyam namah kshititalamalabhushanaya | tubhyam namastrijagatah parameshvaraya, tubhyam namo jina ! bhavodadhi shoshanaya || 26 || ko vismayoatra yadi nama gunairasheshais - tvam sanshrito niravakashataya munisha! doshairupatta vividhashraya jatagarvaih, svapnantareapi na kadachidapikshitoasi || 27 || uchchairashoka-tarusanshritamunmayukha- mabhati rupamamalam bhavato nitantam | spashtollasatkiranamasta-tamovitanam bimbam raveriva payodhara parshvavarti || 28 ||
As Anangketu having destroyed the sex instinct As Yogishwar being head of saints distinct As Vidityoga, having attained yogee perfection As many since each soul has distinction They call Thee one being Thyself a class As knowledge incarnate, spotless without karmas They hail Thee Buddha, being venerated by learned many Shankar as bestower of peace in the worlds den, As Narayan being the ideal soul there. My obeisance to Thee O Lord, Thou are the remover of world's misery and pain My respects to Thee O Lord, Thou driest up the ocean of wandering mundane My veneration to Thee O Lord, Thou art the world's beauty and decoration I bow to Thee O Lord Thou are the Lord of the world's population. No wonder the virtues not finding a place anywhere Found in Thee a fit receptacle and reposed there The sins and defects full of pride without care Could not dream of Thee, being accepted every where. Surrounded by spotless halo below the Ashoka tree Thy light focuses upward from Thy resplendent body free The scene is fascinating like might sun's reflection Seen through dark clouds with rays in all direction.

Shlokas 29-32
	simhasane manimayukhashikhavichitre, vibhrajate tava vapuh kanakavadatam | bimbam viyadvilasadanshulata - vitanam, tungodayadri - shirasiva sahastrarashmeh || 29 || kundavadata - chalachamara - charushobham, vibhrajate tava vapuh kaladhautakantam | udyachchhashanka - shuchinirjhara - varidhara-, muchchaistatam sura gireriva shatakaumbham || 30 || chhatratrayam tava vibhati shashankakanta- muchchaih sthitam sthagita bhanukara - pratapam | muktaphala - prakarajala - vivriddhashobham, prakhyapayattrijagatah parameshvaratvam || 31 || gambhirataravapurita - digvibhagas - trailokyaloka - shubhasangama bhutidakshah | saddharmarajajayaghoshana - ghoshakah san , khe dundubhirdhvanati te yashasah pravadi || 32 ||
. Seated on the multicoloured throne Scintillating with the most costly stone Thy speckless golden person Emanates halo in each direction Fascinates like rising sun's disc On mount top shooting rays brisk. Celestials serve Thee with chanwar white, Thy person golden then assumes a sight Most charming like froth and foam From the spring dancing on Meru's golden dome. Over Thy head are three canopies Bedecked with jewels and fine rubies Thou art world's Lord they clear And absorb the Sun's heat severe. The Dundubhi, sounds directions pierce Proclaiming Thy victory over bigotries fierce Trumpeting the true religion's eternal efficacy In bestowing on universe highest ecstasy.

Shlokas 33-36
	mandara - sundaranameru - suparijata santanakadikusumotkara-vrishtiruddha | gandhodabindu - shubhamanda - marutprapata, divya divah patati te vachasam tatirva || 33 || shumbhatprabhavalaya - bhurivibha vibhoste, lokatraye dyutimatam dyutimakshipanti | prodyad -divakara - nirantara bhurisankhya diptya jayatyapi nishamapi soma-saumyam || 34 || svargapavargagamamarga - vimarganeshtah, saddharmatatvakathanaika - patustrilokyah | divyadhvanirbhavati te vishadarthasatva bhashasvabhava - parinamagunaih prayojyah|| 35 || unnidrahema - navapankaja - punjakanti, paryullasannakhamayukha-shikhabhiramau | padau padani tava yatra jinendra ! dhattah padmani tatra vibudhah parikalpayanti || 36 ||
Celestial Beings on Thy person shower From Kalpa tree bunches of flower Sprinkled with drops of water fragrant Touched by breeze with odour incessant. The brilliance of Thy Bhamandal bright Surpasses the most resplendent of light Eclipses numberless suns without their heat Is cool and soothing like moon lit sweet. Thy letterless speech, the authority and exposition Clear to the Seekers of Dharma and liberation Exponent of the ingredients of true religion Understood by all in their own expression. O Lord Jinendra whenever Thine holy feet Fascinating like new golden lotus sweet Attractive with shining finger nails go The celestials create beautiful lotus below. . Shlokas 37-40 ittham yatha tava vibhutirabhujjinendra, dharmopadeshanavidhau na tatha parasya | yadrik prabha dinakritah prahatandhakara, tadrik -kuto grahaganasya vikashinoapi | 37 || shchyotanmadavilavilola-kapolamula mattabhramad -bhramaranada - vivriddhakopam | airavatabhamibhamuddhatamapatantan drisht va bhayam bhavati no bhavadashritanam || 38 || bhinnebha - kumbha - galadujjavala - shonitakta, muktaphala prakara - bhushita bhumibhagah | baddhakramah kramagatam harinadhipoapi, nakramati kramayugachalasanshritam te || 39 || kalpantakala - pavanoddhata - vahnikalpam, davanalam jvalitamujjavalamutsphulingam | vishvam jighatsumiva sammukhamapatantam, tvannamakirtanajalam shamayatyashesham || 40 || Lord Jinendra the above glory Thou attained In preaching true religion none also gained No surprise no other planet is so bright As to emulate sun's darkness dispelling light. An elephant mad with rage excited With cheeks by humming bees blighted Looking like Indra's Arawat elephant Cannot hold Thy devotee in fear's element. A lion who has torn asunder Elephants head with blood flowing under Scattering blood stained pearls on the ground Ready to pounce with growling sound If Thy devotee falls in his clutches Firm in faith him no scratch touches. Fierce fire fanned by ferocious gust Of wind violent as Dooms day motion lust Emitting white flames threatening to devour Whole of the universe in less than an hour Extinguishes and there appears a pool with lotus flowers The recitation of Thy name acts as pouring shower. Shlokas 41-44 raktekshanam samadakokila - kanthanilam, krodhoddhatam phaninamutphanamapatantam | akramati kramayugena nirastashankas - tvannama nagadamani hridi yasya punsah || 41 || valgatturanga gajagarjita - bhimanada- majau balam balavatamapi bhupatinam ! udyaddivakara mayukha - shikhapaviddham, tvat -kirtanat tama ivashu bhidamupaiti || 42 || kuntagrabhinnagaja - shonitavarivaha vegavatara - taranaturayodha - bhime | yuddhe jayam vijitadurjayajeyapakshas - tvatpada pankajavanashrayino labhante || 43 || ambhaunidhau kshubhitabhishananakrachakra- pathina pithabhayadolbanavadavagnau rangattaranga - shikharasthita - yanapatras - trasam vihaya bhavatahsmaranad vrajanti || 44 || A cobra black as cuckoo under the neck Fangs raised, eyes red with rage, without check Faces a person who enshrines Thee in heart pure Harms not though trampled, he has infallible cure. Opposed in battle field by mighty forces Consisting of yelling elephants and neighing horses Of powerful kings, when Thy devotee offers prayers Enemy disappears as if sun's rays darkness tear. Where rivers of blood flow from elephants head Thrust through pierced with spears all red A person with faith firm in Thy lotus feet Conquers the most turbulent foe and their armies fleet. Through sea where hordes of crocodiles abound And dreadful fire creates terror abound Thy devotee's vessel tossed by turbulent waves Completes the voyage when indulgence Thy craves. Shlokas 45-48 ud bhutabhishanajalodara - bharabhugnah shochyam dashamupagatashchyutajivitashah | tvatpadapankaja-rajoamritadigdhadeha, martya bhavanti makaradhvajatulyarupah || 45 || apada - kanthamurushrrinkhala - veshtitanga, gadham brihannigadakotinighrishtajanghah | tvannamamantramanisham manujah smarantah, sadyah svayam vigata-bandhabhaya bhavanti || 46 || mattadvipendra - mrigaraja - davanalahi sangrama - varidhi - mahodara-bandhanottham | tasyashu nashamupayati bhayam bhiyeva, yastavakam stavamimam matimanadhite || 47 || stotrastrajam tava jinendra ! gunairnibaddham, bhaktya maya vividhavarnavichitrapushpam | dhatte jano ya iha kanthagatamajasram, tam manatungamavasha samupaiti lakshmih || 48 || Afflicted by dropsy and maladies incurable A person laid prostrate feels miserable Smears his body with the dust off Thy feet It's nectar, recovers, assumes form like cupid sweet. Handcuffed and manacled by heavy chains With thighs torn suffering untold pains A person who remembers Thee, O Lord! Is set free, chains break of their own accord. A person who reads this poem with devotion Never has of afflictions any fear or notion Malady serious, elephant in rage, python angry lion, furious fire, horrible sea Turbulent war devastating imprisonment rigorous. This charming composition like rosary beautiful Containing expressions picked like flowers suitable Borne in one's heart like garland round the neck Secures heavens and Moksha at Thy devotees back Like Mantunga the author of the composition This contains Lord Jinendra's attributes exposition.

Bhaktamar Stotra of Acharya Manatunga Part 1

Bhaktamar Stotra of Acharya Manatunga Part 1
	Transliteration bhaktamara-pranata-maulimani-prabhana - mudyotakam dalita-papa-tamovitanam | samyak pranamya jina padayugam yugada- valambanam bhavajale patatam jananam || 1|| yah sanstutah sakala-vangaya- tatva-bodha- d -ud bhuta- buddhipatubhih suralokanathaih| stotrairjagattritaya chitta-harairudaraih stoshye kilahamapi tam prathamam jinendram || 2|| buddhya vinaapi vibudharchita padapitha stotum samudyata matirvigatatrapoaham | balam vihaya jalasansthitamindu bimba - manyah ka ichchhati janah sahasa grahitum || 3 || vaktum gunan gunasamudra shashankkantan kaste kshamah suragurupratimoapi buddhya | kalpanta - kal - pavanoddhata - nakrachakram ko va taritumalamambunidhim bhujabhyam || 4 ||
I bow to Thee, O Lord Adinath Teacher Supreme Guide of the Path of Dharma Eternal Source Divine The Purusha first Saviour Benign Crowns place celestials on Thy feet Delusions they remove, see vision sweet Worshipping Thy feet ends transmigration With body, mind, speech concentration. With words select and expressions deep I give Thine supreme attributes a peep Just as Shruti others sang Thy praise It was Indra and other celestials craze. My desire to praise Thee is insolence Using various expressions sheer ignorance No wise man would catch the reflection Of moon in water, a childish action. Ocean limitless of passionless attributes Even Brahaspati is unable to pay tributes Which creature can swim the ocean Disturbed by Dooms day violent motion.
Shlokas 5-9
	soaham tathapi tava bhakti vashanmunisha kartum stavam vigatashaktirapi pravrittah | prityaaatmaviryamavicharya mrigo mrigendram nabhyeti kim nijashishoh paripalanartham || 5 || alpashrutam shrutavatam parihasadham tvad bhaktireva mukharikurute balanmam | yatkokilah kila madhau madhuram virauti tachcharuchuta - kalikanikaraikahetu || 6|| tvatsanstavena bhavasantati - sannibaddham papam kshanat kshayamupaiti sharira bhajam | akranta - lokamalinilamasheshamashu suryanshubhinnamiva sharvaramandhakaram || 7|| matveti nath! tav sanstavanam mayeda - marabhyate tanudhiyapi tava prabhavat | cheto harishyati satam nalinidaleshu muktaphala - dyutimupaiti nanudabinduh || 8 ||
Incapable still I pray with devotion Moved by urge without hesitation Faces lion, a mother deer To rescue her little one without fear. The cuckoo sings sweet notes in the spring Buds of mango tree provide the urge Though idiotic like a laughing stock I sing Thy praise, devotion imparts the surge. Accumulated sins of births disappear The prayer removes their traces No traces of any darkness appear When sun's rays the night faces. With Thy grace, prayer I offer Pleasant soothing to people's mind When water drops on lotus flower Shine, it imparts of pearls kind.
Shlokas 9-12
	astam tava stavanamastasamasta - dosham tvatsankathaapi jagatam duritani hanti | dure sahastrakiranah kurute prabhaiva padmakareshu jalajani vikashabhanji || 9|| natyad -bhutam bhuvana-bhushana bhutanatha bhutaira gunair -bhuvi bhavantamabhishtuvantah tulya bhavanti bhavato nanu tena kim va bhutyashritam ya iha natmasamam karoti || 10 || drishtava bhavantamanimesha-vilokaniyam nanyatra toshamupayati janasya chakshuh | pitva payah shashikaradyuti dugdha sindhoh ksharam jalam jalanidherasitum ka ichchhet || 11 || yaih shantaragaruchibhih paramanubhistavam nirmapitastribhuvanaika lalama-bhuta| tavanta eva khalu teapyanavah prithivyam yatte samanamaparam na hi rupamasti || 12 ||
What to say of Thy attributes glorious Mere mention destroys sins notorious Just as lotus flowers bloom with delight When falls on them remote sun's light. No wonder they attain Thy position Who recite Thy attributes with devotion Such masters hardly get commendation Who raise not their servants to their elevation. On Thee a person focuses attention Excludes everything else to mention After taste of nectar from milky ocean Who will have saline water notion. Lord of the universe its decoration and grandeur There is none else here to match your splendour Because ingredients of your attributes of non attachment Were the only ones in the world without replacement.
Shlokas 13-16
	vaktram kva te suranaroraganetrahari nihshesha - nirjita-jagat tritayopamanam | bimbam kalanka-malinam kva nishakarasya yad vasare bhavati pandupalashakalpam || 13 || sampurnamannala - shashankakalakalap shubhra gunastribhuvanam tava langhayanti | ye sanshritas -trijagadishvara nathamekam kastan -nivarayati sancharato yatheshtam || 14 || chitram kimatra yadi te tridashanganabhir - nitam managapi mano na vikara - margam | kalpantakalamaruta chalitachalena kim mandaradrishikhiram chalitam kadachit || 15 || nirdhumavartipavarjita - tailapurah kritsnam jagattrayamidam prakati-karoshi | gamyo na jatu marutam chalitachalanam dipoaparastvamasi nath jagatprakashah || 16 ||
Serenity of Thine face is matchless Is feast for mortals celestial sight Moon trying to vie with it, is helpless Spot it has and obscurity in day light. Thine attributes all three worlds transcend Like full moon rays filling earth's atmosphere Because for their source on Thee depend Lord of Lords of all the worlds sphere. Failed to seduce Thee with her charm Celestial beauty could do no harm Mountain Meru is too steadfast Dooms day winds other mountains blast. O Lord, Thy light three worlds illumines A lamp without wick oil smoke Thou shines O wonderful lamp, brightening the whole universe Too strong for the mount quaking windy curse
Shlokas 17-20
	nastam kadachidupayasi na rahugamyah spashtikaroshi sahasa yugapajjaganti | nambhodharodara - niruddhamahaprabhavah suryatishayimahimasi munindra! loke || 17 || nityodayam dalitamohamahandhakaram gamyam na rahuvadanasya na varidanam | vibhrajate tava mukhabjamanalpa kanti vidyotayajjagadapurva - shashankabimbam || 18 || kim sharvarishu shashinaahni vivasvata va yushmanmukhendu - daliteshu tamassu natha nishmanna shalivanashalini jiva loke karyam kiyajjaladharair - jalabhara namraih || 19 || gyanam yatha tvayi vibhati kritavakasham naivam tatha hariharadishu nayakeshu tejah sphuranmanishu yati yatha mahatvam naivam tu kacha - shakale kiranakuleapi || 20 ||
Sun suffers eclipse, clouds obscure its light It sets, disappears leaving darkness in the night Thou art not such a sun, Thy infallible light Illumines the universe and for obstacles, too bright. The beauty of Thy face, O Lord, transcends that of moon Which sets, suffers, eclipse, disappears in the clouds soon Thou dispels delusion moon the darkness of night Thou illumines universe moon makes a planet bright. O Lord, Thy halo dispels the darkness perpetual Of what use is then sun of usual and moonlight Of what use are the clouds full of rains When all the fields flow with ripe grains. Deities other envy Thy Omniscience Just as glass glaze diamond's brilliance In them there is no such glorification It is matching the glass to diamond's position
Shlokas 21-24
	manye varam hari-haradaya eva drishta drishteshu yeshu hridayam tvayi toshameti | kim vikshitena bhavata bhuvi yena nanyah kashchinmano harati natha! bhavantareapi || 21 || strinam shatani shatasho janayanti putran nanya sutam tvadupamam janani prasuta| sarva disho dadhati bhani sahastrarashmim prachyeva dig janayati sphuradanshujalam || 22 || tvamamananti munayah paramam pumansa- madityavarnamamalam tamasah parastat | tvameva samyagupalabhya jayanti mrityum nanyah shivah shivapadasya munindra! panthah || 23 || tvamavyayam vibhumachintyamasankhyamadyam brahmanamishvaramanantamanangaketum yogishvaram viditayogamanekamekam gyanasvarupamamalam pravadanti santah || 24 ||
Other deities may be said good in a way As soul searches Thee under their sway To seek contentment and solace eternal Thou imparts unlike others ephemeral. Innumerable stars in all directions appear It is only the East from which the sun does rise Numberless sons other mothers bear A son like Thee is Thy mother's prize. Resplendent like sun spotless, the Being Supreme Unaffected by delusion saints hold you in high esteem They conquer death on Thy realization Being the only sure way of securing salvation. Virtuous hail Thee indestructible and all composite With form beyond conception and virtues infinite They call Thee ADI being the first of Tirthankars They call Thee Brahma having shed all karmas They call Thee Ishwar having achieved all achievable They call Thee Ananta as Thy form is ever durable.

NAVKAAR MANTRA

NAVKAR MANTRA

Namo Arihantanam: I bow down to Arihanta,

Namo Siddhanam: I bow down to Siddha,

Namo Ayariyanam: I bow down to Acharya,

Namo Uvajjhayanam: I bow down to Upadhyaya,

Namo Loe Savva-sahunam: I bow down to Sadhu and Sadhvi.

Eso Panch Namokaro: These five bowings downs,

Savva-pavappanasano: Destroy all the sins,

Manglananch Savvesim: Amongst all that is auspicious,

Padhamam Havei Mangalam: This Navkar Mantra is the foremost.

The Navkar Mantra is the most important mantra in Jainism and can be recited at any time. While reciting the Navkar Mantra, we are bowing down with respect to Arihantas (souls who have reached the state of non-attachment towards worldly process), Siddhas (liberated souls), Ächäryäs (heads of sadhus and sadhvis), Upädhyäyas (those who teach scriptures to sadhus and sadhvis), Sädhus (monks, who have voluntarily given up social, economical and family relationships) and Sädhvis (nuns, who have voluntarily given up social, economical and family relationships). Collectively, they are called Panch Parmesthi (five supreme spiritual people). In this mantra we worship their virtues rather than worshipping any one particular person; therefore, this Mantra is not named after Lord Mahavir, Lord Parshvanath or Adinath, etc. When we recite Navkar Mantra it, also reminds us that, we need to be like them. This mantra is also called Namaskär or Namokär Mantra because we are bowing down.

The Navkär Mantra contains the main message of Jainism. The message is very clear. If we want to be liberated from this world then we have to take the first step of renunciation by becoming a monk or a nun. This is the beginning. If we stay on the right path then we will proceed to a higher state, Arihant, and ultimately proceed to Siddha after nirvana (liberation from the cycle of birth and death). The goal of every Jain is, or should be, to become a siddha.

ARIHANTAS

The word Arihanta is made up of two words: 1) Ari, meaning enemies, and 2) hanta, meaning destroyer. Therefore, Arihanta means a destroyer of the enemies. These enemies are not people like you, me, or any animal, or plant, etc. These enemies are inner desires known as passions. These includes anger, ego, deception, and greed. These are the internal enemies within us. Until we control our passions, the real nature or the power of our soul will not be realized or manifested. When a person (soul) wins over these inner enemies he/she is called Arihanta. When that happens, the person has destroyed the four ghati karmas namely Jnanavarniya (knowledge blocking) Karma, Darshanavarniya (perception blocking) Karma, Mohniya (passion causing) Karma and Antaraya (obstacle causing) Karma. These karmas are called ghati karmas because they directly affect the true nature of the soul. Arihanta attains: 1) Kevaljnan, perfect knowledge due to the destruction of all Jnanavarniya Karmas, 2) Kevaldarshan, perfect perception due to the destruction of all Darshanavarniya karmas, 3) becomes passionless due to the destruction of all Mohniya Karmas, and 4) gains infinite power due to the destruction of all Antaraya Karmas. Complete knowledge and perception means they know and see everything everywhere that is happening now, that has happened in the past, and that will happen in the future. Arihantas are divided into two categories: Tirthankar and Ordinary. Tirthankaras are special Arihants because they revitalize the Jain Sangh (four-fold Jain Order) consisting of Sädhus, Sädhvis, Shrävaks (male householders), and Shrävikäs (female householders). During every half time cycle, twenty-four persons like us rise to the level of Tirthankar. The first Tirthankar of our time period was Lord Rushabhdev, and the twenty-fourth and last Tirthankar was Lord Mahävira, who lived from 599 B. C. to 527 B. C. A Tirthankar is also called a Jinä. Jina means conqueror of passions. At the time of nirvän (liberated from the worldly existence), Arihanta sheds off the remaining four aghati karmas namely 1) Nam (physical structure forming) Karma, 2) Gotra (status forming) Karma, 3) Vedniya (pain and pleasure causing) Karma and 4) Ayushya (life span determining) Karma. These four karmas do not affect the true nature of the soul; therefore, they are called Aghati karmas. After attaining salvation these Arihants are called Siddhas.

SIDDHAS

Siddhas are the liberated souls. They are no longer among us because they have completely ended the cycle of birth and death. They have reached the ultimate highest state, salvation. They do not have any karmas, and they do not collect any new karmas. This state of true freedom is called Moksha. Siddhas are experiencing unobstructed bliss (eternal happiness). They have complete knowledge and perception and infinite power. They are formless and have no passions and therefore are free from all temptations.

ACHARYAS

The message of Jina, Lord Mahävira the last Tirthankara, is carried on by the Ächäryas. They are our spiritual leaders. The responsibility of the spiritual welfare, but not social or economical welfare of the entire Jain Sangh, rests on the shoulders of the Ächäryas. Before reaching this state, one has to do in-depth study and achieve mastery of the Jain scriptures (Ägams). In addition to acquiring a high level of spiritual excellence, they have the ability to lead the monks and nuns. They know various languages with a sound knowledge of other philosophies and religions of the area and the world.

UPADHYAYAS

This title is given to those Sädhus who have acquired a special knowledge of the Ägams and philosophical systems. They teach Jain scriptures to sädhus and sädhvis.

 SADHUS AND SADHVIS

When householders become detached from the worldly aspects of life and get the desire for spiritual uplift(and not worldly uplift), they give up their worldly lives and become sädhus (monk) or sädhvis (nun). A male person is called sädhu, and a female person is called sädhvi. Before becoming sädhus or sädhvis, a lay person must observe sädhus orto understand their life style and do religious studies. When they feel confident that they will be able to live the life of a monk or a nun, then they inform the Ächärya that they are ready to become sadhu or sadhvi. If the Ächärya is convinced that they are ready and are capable of following the vows of sadhu or sadhvi, then he gives them Deekshä. Deeksha is initiation ceremony when a householders changes to a monk or a nun. At the time of Deekshä, the sadhu or sadhvi voluntarily accepts to obey following five major vows for the rest of his/her life:

1. Commitment of Total Ahimsä (non-violence)-not to commit any type of violence.
2. Commitment of Total Satya (truth)-not to indulge in any type of lie or falsehood.
3. Commitment of Total Asteya (non-stealing)-not to take anything unless it is given.
4. Commitment of Total Brahmacharya (celibacy)-not to indulge in any sensual. activities
5. Commitment of Total Aparigraha (non-possessiveness)-not to acquire more than what is needed to maintain day to day life.

Some other things they observe are:

1. They do not accept the food cooked specially for them;
2. They do not eat before sunrise or after sunset;
3. They drink boiled water;
4. They walk bare footed and do not sit in a car, train, airplane or any other vehicle;
5. They do not stay in one place for a longer time;
6. They do not touch any person of the opposite sex even the children of opposite sex;
7. They do not get involved in social or society affairs;
8. Some monks wear no clothes while others wear white clothes;
9. All nuns wear white clothes;
10. They offer spiritual guidance to us, Self-discipline and purity is the part of their daily life.

That is why Jain monks and nuns are unique. Their activities are directed towards the uplift of their souls to Paramätman (the state of liberation).