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ASSE
10th annivakary pradkhdha mahotsava
Here the apparent meaning of the second verse would be like this:
kammaghanamukkam is an adjective used fo the phrase can be interpreted in two different ways. kammaghanamukkam is an adjective used for the Tirthankar Parshvanath. kanmmaghana mukkam is made up of three words kamma meaning Karma, ghana has three meaning - clouds (1) intense and thick (2) and blacksmith's anvil (3) the word mukkam means freedom. This way the whole adjective kann maghana mukkam would mean that Parshvanath is(1) capable of freeing from the clouds of karmas (2) capable of freeing from intense karmas (3) capable of freenig from the danger of the anvil of karmas
If people can hold the 'Vishara Fullinga' mantra forever on their neck/throat, their bad omens (effect of bad planets), disease, plague, bad fevers etc. would be subsided.
The question now arises: What is a 'Visara Fullinga' mantra. This has been discussed in this article at a later stage. It is advised to hold 'Visara Fullinga' mantra one's kantha (neck or throat) in this verse. When one talks about holding on the kanta, this may mean 'remember and recite' it.
Interpretion of the second line. Vishhar vishninnasam, mangal-kallan avasam Here there are two more adjectives used for Parshvanath. One is that He is Vishhar vishninnásam and the other adjective suggests that He is mangal-kallan ävasam Vishhar vishninnasam would mean that he can destory (ninnas > the poison (vis) of the venomous (vishar = cobra)
The third verse isChitthau dure manto tujja panāmo hi bahufalo hoi Nar tiryeshu va jivă păvanti na dukkha dogachcham
The other adjective mangal-kallan ávasam suggests that Pārshvanāth is the abode (avas) of all that is auspicious (mangal, kallần)
The meaning therefore of the first verse is - I worship Parshvanath who has a yaksha called Parshva with the capacity of removing all obstacles and misery, Who (Pårshvaváth) can destroy all intense karmas, can destroy the venom of most venomous and who he is the abode of all that is auspicious.
Here the poet goes further about the divine attributes of Pärshvanath. In the previous verse, the poet advised the people to hold (recite) the mantra for getting worldly advantages but in this verse, the poet says Chitthu dure manto = your mantra can stay away (does not matter about the mantra), tujja panamo hi bahu falo hoi = just the gesture of bowing down is quite fruitful. And in the second line of this verse he says - Nar tiryeshu va jivă păvanti na dukkha dogachcham = all humans and animals would not suffer from any misery and would not fall into any lower (unhappy) gati/state. Some manuscripts have the word dohaggam instead of dogachcham. Both are acceptable as dohaggam means means poverty and dogachcham means lower existence. In a way the meaning in a wider contex, is almost same.
Meaning of the second verse is
Visshar fullingamantam kanthe dharei jo saya mannuo Tassa gaha rog mari dutta jara janti uvasamma
Again this verse like the first one can be interpreted in differnt ways. This verse suggests a hidden mantra which is only mentioned here by its name.
The meaning therefore of the third verseYour mantra can stay away (does not matter about the mantra), just the gesture of bowing down to you is quite fruitful. Humans and animals -all those who bow down, do not suffer from any miseries and they do not fall into the lowest/unhappiest state.
let us see the first line of this second verseVissha fullingamantam kanthe dharei jo sayā mannuo
The fourth Verse is - Tuha sammata labdhe Chintamani kappapãyuvabhhie Pāvanti avighenam, jive ayarāmanam thanam
If we breakdown and write meanings of each word here it would be like this- Vishhar (=the venomous meaning cobra) Fulling-manta (=a mantra in the name of fullinga) If we take both words together it would mean a mantra in the name of 'Vishara fulling' mantra.
The meaning of this verse is comparatively simple. Having faith in you (or on getting your religion and faith) is like having a Chintamani jewel and kalpa-tree which can grant all wishes. All beings do attain immortal place (Nirvana) without any hindrance what so ever.
Kanthe means 'on the kantha' in Sanskrit the word 'kanth' is used both for neck or the upper part of the throat. i.e. same word is used for the part inside (Throat) and the one visible part outside (neck) dhārei would mean holding, jo means who ever, saya means always and manuo means humans.
The fifth and final verseTha santhu mahāyash! bhattibher nibbren hiyaena Ta dev dijja bohi bhave bhave Pasa Jainachanda
This way, O Mahāyash ! (Parshvanath!) I praise thee with heart full of devotion. Please give me the ultimate wisdom (bohi) in the lives to come - O Parshva Jineshvar !
Here we must consider the second line of the second verse in order to interpret the meaning in full. The second line is Tassa gaha rog mari duttha jară janti uvnasamma and it means that his bad omens, diseases, plague, bad fevers - everything would be subsided (would go away).
This final verse is a concluding one wherein the poet says that he has a heart which is full of denotion and he also asks for one final thing, Bohi coupled with Parsvavath's religion in this and other future lives.
Read no history; nothing but biography,
for that is life without theory.
Jain Education Intemational 2010_03
mtemational 2010_03
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