Samayik And Chaityavandan Vidhi

Author(s): Manu Doshi
Publisher: Manu Doshi

Page 58

(17) UVASAGGAHARAM STOTRA
This is another significant Mantra of Jain tradition and its importance as a charm is next only to Navkarmantra. This Sutra is addressed to Lord Pärshwanath. The miraculous impact of Lord Pärshwanäth and Padmavati, the attendant goddess of his order, is not merely known among Jains, many non-Jains also worship them.
Uvasaggaharam Pasam, Päsam Vandämi Kamma-ghan-mukkam; Visahar-vis-ninnäsam, Mangal Kallän Äväsam (1)
Meanings:Uvasaggaharam=remover of affliction, Päsam=Parshwa deity, Pasam=Lord Parshwanath, Vandämi=I bow, Kamma-ghan-mukkam-free from aggregation of Karma, Visahar=poisonous defilements, Vis-ninnäsam=destroyer of poison, Mangal=bliss, Kallän=well being, Äväsam=abode.
Translation: I bow to Lord Parshwanath, who is attended by the distress removing Parshwa deity, who is free from all types of Karma, who is the destroyer of the poisonous defilements and who is the abode of bliss and well being.
The first line of the stanza has two Päsam. The first Päsam stands for Lord Pärshwanath and the second for the male deity in charge of the Lord's order. Jain tradition believes that there is one male and one female deity earmarked for every Tirthankar. They take care of the well being of the Sangha as well as of Lord's devotees. The male deity of Lord Parshwanath is known as Parshwa.
Some people translate the second 'Päsam' as 'close to and interpret the line as bowing near Pärshwanath. But the word for closeness in Ardhamägadhi is Päsah, not Päsam. Moreover, such preposition is not required in the context of bowing, because we do not bow near; we bow to. As such, that interpretation does not seem to be right.
The Lord has destroyed all sorts of Karma and stays in the liberated state. He has therefore been described here as free from Karma. Such Karmaless state is free from all misery and unhappiness. As such, that state has been specified here as the abode of bliss.
The literal meaning of Visahar occurring in the third line is holder of poison. As such, the term can stand for snakes. But to adore Lord Pärshwanäth as remover of snake's poison would amount to reducing his status to the level of a snake charmer. His overcoming of the defilements is more significant than any other aspect. Since such defilements are as harmful as poison, it is more reasonable to translate Vishar as defilements.