International Journal Of Jaina Studies Vol 01 To 03 2005 To 2007

SR No.: 022773
Original Sutra Author: N/A
Author: Peter Flugel
Publisher: Hindi Granth Karyalay
Publication Year: 2008
Total Pages: 202
Language: English
Classification: Book_English
File Size: 19 MB

Page 139

"Was there happiness here (i.e., for you, Pärśva ?) because of the meditation of the snake (Dharanendra), of the snake king's female attendant (Padmavati), of Indra's or your own forbearing, of the religious text, the saying of the charm, after the danger created by the enemy (Sabara was overcome), because of the occurrence of good fortune (?), the right time, the absence of blows (or: aggressivity) ? thus possibly thought about by [the mass of] the gods deserving the respect shown to guests, he, no longer obstructed by a fearful deity and foremost in composedness, should eliminate evil (for us).
168. śrutva yasya vaco 'mṛtam śruti-dukham hrdyam hitam hetuman mithyätvam divijo vamid visam iva vyaviddha-vairôddhuram vam stauti sma ca tädṛśo 'py upanata-sreyaḥ, sa Pärśvo vibhum vighnâugham hari-samdhṛtâsana-sikham adhyasya siddho hatat
After hearing the eternal, pleasing (and) useful feast for the ears, viz his (Pärśva's) words, the deity (Samvara) became reasonable and gave up like poison the firm illusion of revenge connected with it). Pärśva is the Lord to whom just such a one (as Samvara) pays homage. As you seated yourself on the highest throne, which is firmly supported by lions (or: by Indra), and are liberated, remove (our) many troubles.
I have made a literal translation but fail to see the meaning of some single items of the series such as the snake's meditation, the mantra or the tantra. The first two could be references to the dying snake burnt by Katha on whom Pārsva's men pronounce the namaskāra mantra and who is then reborn Dharana (Hemac.. Tri IX 3,226 and HvP 5,38). The eight "severe inflictions cast by Sambara toward Pārsva" depicted in Ellora are discussed by Tiwari in Dhaky 1997: 112.
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The sense of the second part of vs 168 is not very clear to me. PJ paraphrases: svayam akar jin ki stuti ki aur us prakār kā krur hone par bhi vah kalyan ko prapta hua tatha jo indra ke dvara dharan kiye hue simhasan ke agra bhag par virajmän ho kar siddha avastha ko prapta hue aise bhagavan Parsvanath hamare vighnom ke samuha ko naşta kare. 'May Lord Parsvanatha destroy all our difficulties, (Parsvanatha) whose words, which are pleasing to the ears. soothing to the heart, beneficial and pertinent. (motivated Sambaradeva to get rid of the extreme mithyatva, that had arisen in his soul owing to his traditional enmity, as if it were poison and to visit the august presence of Lord Parsvanatha and worship the Lord, thus alleviating his bad karmas despite his cruel nature,) and who attained liberation while seated on a throne borne by Indra' (Translation by Manish Modi). Hatat in SpBr 11,5,1,1 is a 2nd ps. imperative and this seems better than taking hatat as a nominal ablative. To call Parsva for help is a fitting end of the hagiography thus referring to vs 1 the last two stanzas being only a summary. For illustrations see Pal 1994: 1341.
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Sma may be expletive here.
Parsva on the lion-throne is seen, e.g.. on a miniature painting in a manuscript in Müḍabidarī (Nagarajaiah 1999: 3); on such a throne see Hegewald 2005: 495ff.; Auboyer 1949: 34.
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