Jain Digest 1998 07 Vol 14 No 03

Author(s): Federation of JAINA
Publisher: USA Federation of JAINA

Page 27

“નમિઉણ પાસ વિસહર વસહ જિણ કુલિંગ'
Namiuna Päsa Visahara Vasaha Jina Fullinga. Some people add to this Mantra a few symbolic utterances and recite it as under:
By gaining your perception, which is far greater than the desire yielding tree, the worldly beings can get the ageless and immortal state. (4)
‘ૐ હ્રીં શ્ર અહં નમિઉણ પાસ વિસહર વસહ ફલિંગ હ્રીં નમઃ” Aum Hrim Srim Arham Namiuna Päsa Visahara Vasah Fulling Hrim
Namah.
The worldly souls have been facing the misery and affliction on account of their ignorance of the Self. That ignorance can be overcome by the right perception which enlightens the Self. Thereby one can pick up the right path leading to liberation. That perception is here described as more important than the desire yielding tree. Such tree is supposed to give whatever one desires. The desires, however, lead to the worldly life, which is the source of misery and unhappiness. As such, the desire yielding tree does not serve the true purpose, while the right perception does. That perception leads to the bliss of liberation, which is indestructible and stays forever.
Of these utterances, Aum is the symbol of five supreme entities, Hrim is the symbol of three worlds, Shrim is the symbol of spiritual wealth, Arham stands for worship-worthiness and the last Hrim stands for truth.
ચિટ્ટઉ દૂરે મતો, તુજઝ પણામો વિ બહુફલો હોઈ ! નરતિરિએ સુ વિ જીવા, પાવંતિ ન દુખદોગચ્ચે | ૩ |
Keep aside that Mantra. Even obeisance to you would be highly fruitful. (Thereby) the human beings and other creatures would not get
misery or distress. (3)
ઈઅ સંથુઓ મહાયશ, ભત્તિ-ભર નિભરેણ હિયએણT
a ovul, mà ca ! Borenzie ! 114 11 I have thus prayed to you by heart overflowing with devotion.
Therefore, Lord Pärshwanäth, the abode of all bliss, endow me with wisdom of right perception in
every life. (5)
The darkness disappears with the rise of the sun. But prior to sunrise there is the twilight of the morning which also removes the darkness of the night. Similarly, the above said Mantra would, no doubt, remove the misery and distress, but even obeisance to the Lord can avert such affliction.
In this concluding stanza the aspirant states that he is praying the Lord with all the sincerity. Right perception is the prize of true prayer and such perception leads to the liberation. But humble as he is, the aspirant thinks that he may still be required to take some births. If he happens to miss the right perception in any of the births, he may be required to wander in the worldly cycle indefinitely. He therefore entreats the Lord to bless him with right perception during every birth which he might have to take.
તુહ સમ્મત્તે લધ્ધ, ચિંતામણિ-કપ્પપાયવભૂહિએ ! ucila wapagi, al 3442 HS sisi 118 11
The astronomer was then subjected to insult and died of the distress resulting from the disgrace. His soul however remained wandering and as an evil ghost, he caused plague and other epidemics in the
enidemics in the city. In order to protect the citizens from thar calamity, Bhadrabahuswami composed this Sutra and advised the people to recite it as a Mantra. As the people started reciting it, they could get free from all the troubles.
The details of this story do not fit historical data. Bhadrabahuswami lived during the time of Chandragupta Maurya who came to the throne in 322 B.C. and abdicated around 300 B.C. Varahmihir, on the other hand, lived during late fifth or early sixth century. There is thus a gap of about 800 years between the two. Moreover, prior to his migration to Nepal or to South, as the case may be, Bhadrabahuswami mostly stayed in Magadh. The king of
uswami mostly stayed in Macadh. The king of Magadh, before Chandragupta's taking over, was Dhannand, who was the last king of Nand dynasty. No incident about the prince dying of such accident has, however, been recorded in the case of
either of them. either of them.
Bhadrabahuswami was a great scholar and is known as the author of several compositions. One of his composition is Dashäshrutskandha and the well known Kalpasutra isa part of it. On account of his fame, many later authors have ascribed their works to his name. This might have happened in the case of Uvasaggaharam Sutra as well. Aside from its origin, however, it is a good Sutra and has been helpful to many in being relieved of their problems.
This Sutra is mostly prevalent among Shwetambar Murtipujak people. There is, however, nothing therein which would be repugnant to Sthanakwasi or Diagambar beliefs. It is a pure prayer adoring Lord Pärshwanath and the request for right perception is the innocent one acceptable to Jainism. It can therefore be safely made use of by all irrespective of their traditions. use
CAIN Digest is grateful to Mr. Manubhai Doshi of Chicago for his permission to print this article, which was published in June issue of "Jain Darshan")
JAIN DIGEST FALL 1998/25