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10th anniversary praishtha mahotsawa
Vinod Kapashi
UVASAGGAHARAM STOTRA:
The Uvasaggaharam Stotra is one of the most important devotional prayers in the Jain religion. It forms part of nine holy recitations collectively known as Nav-Smaran (simply 'Nine Recitations'). Jain recite the composition regularly at homes and in Temples in order to remove the negative Karmic particles which they believe, act as obstascles on the path to success, health, longevity and peace. Stotras, or poems are written in praise of Jain deities - usually in the Sanskrit, Prakrit or later Apabhramsa languages and in verses with a definite rhythm (metre). They can be sung by an individual or a group, in temples or assembly halls. It is said that Jain Hymnology can be divided into short poems (stuti) or longer ones (stava or stotra). The Livasaggaharam Stotra recited by lay people is a short poem consisting only of five stanzas but it is elevated to the status of a stotra because the longer versions of this composition are found as well.
nd as well.
listening to scriptures (shravan) singing devotional songs (kirtan) recitation of devotional compositions (smaran) worship ritual in front of the idol (pädsevan) Requesting/praying (archan) bowing down (vandan) believing that the worshipper is merelu a servant of God doing what is advised in the holy books (dăsya) a worshipper believes that he is a friend of God doing what is advised in the holy books and also thinks that he is close with his friend - God (sakhya) talking to God, admitting his weaknesses from time to time (atmanivedan)
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Much of Stotra literature was in its infancy in the early Agamic period, when the original holy scriptures (or Agams) were compiled. The only exception is a chapter found in the second Shvetämbar Agam, which consists of 29 vereses and was written entirely in praise of Lord Mahăvir (last and 24th ford-maker -Tirthankar). The composition compares Mahavir's virtues and abilities with the highest of mountains and the deepest of oceans. It is the first known attemt to glorify Mahavir through literature. Once stared, this tred of glorifying the Gods and other deities continued and more and more poets chose style of writing in the poetic style.
If we look at the Jain stolras, the old ones (like the one
we 100K mentioned above) do not mention the diveine attributes of Jain 'Gods' neither they are composed to gain any material benefits or magical achievements. Chanting of a stotra to please a god or asking favours from him does not fit into Jain philosophy. But all these changed during the course of time. The spread of I linduism with its other branches like Yoga and Tantrik system, both Jain and Buddhists have introduced or modified their worship practices considerably. This modification may not have been be very easy and simple. Hindus believe in the almighty God - capable of creating, sustainging or destroying everything and the God Who is all pervading, all knowing, omnipotent and also is the super human, divine force. He is capable of
ing an ordinary mortal person what is asked from Him. Be it a Health, Wealth or even an immortal existance.
The background to this phenomenon can be found in the Hindu scriptures. Compositions in praise of Hindu gods are found in sacred books like Vedas, Upanishads and Puranas. Sanskrit scholars have marvelled the style of Writing by using various metres. The ancient Sanskrit Stotras are still popular amongst the Hindus. Stotras composed in praise of Gods started to take definite form. The earlier versions merely praise Gods or Goddesses but the later versions have not only glorified the virtues of God's but have attributed special magical powers into them. (This difference can be easily noted in Rigveda and Athrvaveda). With the gradual introduction of various practises stotras became the part of rituals and daily recitations. As sacrifices (yagnas) were performed to please Gods and Goddesses, the poetic compositions were recited to aid the ceremony or invoke the powers of Gods. Thus the fully developed stotra literature came into existence.
Jains do not have a convetional belief in God'. Jains maintain that this universe has not been created by any divine being. It has always existed and will always exist in one form of the other. There is no creator of God and according to the Jains, a saintly person, following the path of renunciation, austerities and non-violence may become free from the bondage of karmas. This is enlightenment (Keval Gyan), and after that he is refered to as the enlightened one (Arihanta). In Jain tradition 24 of such Arihantas start propagating the rule of Law and they establish the structure of laypeople and monks. They are then referred to as ford makers (Tirthankaras). Once the ford maker dies, he becomes the liberated soul (Siddha), in other words he attains Nirvana. The liberated Soul resides forever in eternal bliss. As far as jain religion is concerned these are the Gods. But then this Gods are merely in a state of pure soul and not in a position to grant any boon or fulfil anyone's wishes.
Jains are living side by side with the large population of Hindus in India and their cultural identity is greatly influenced by the Hindu traditions and practices. As per Hindu tradition, there are nine different ways one can worship God :
So the question of asking any favour a Jain God would not arise. Jain religion is a religion of renuncition where strict ascetic life prevails. Jain Gods have no attachments (they are Veetrāga) and can not or would not take interest or
The nearer we come to great men the more clearly we see that
they are only men. They rarely seem great to their valets.
Jain Education Intemational 2010_03
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