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Dr. Charlotte Krause : Her Life & Literature
stotra', composed during the reign of king Harsa of Thānesara, Dharmaghoșa Sūri's 'Śri-Cintāmaņikalpa', belonging to the 14th century or perhaps even to an earlier period, the Pārsvanātha hymns by Taruņaprabha Sūri, Kamlaprabha Sūri, Ratnakīrti Sūri, Jinapati Sūri, etc.""' contain the mantra ( some with prescriptions re its use ), and glorify its miraculous efficacy. The 'mūla-mantra' runs as follows : "Namiūņa pāsa visahara vasaha Jiņa phulimga”. 120
Around this ‘müla-mantra', various ‘bījas' are generally arranged in varying number and order. Out poet mentions the following 'bijas' : 'aim' (general , for 'Sarasvati' ), 'om' (general, for 'Praņava' ), 'hrīí' ( general, for “Māyā' ), the latter twice, ‘arhar' ( especially Jaina, for 'Tīrthankara', 'Siddhacakra', or Asta-mahāsiddhi'121, or according to another school of thought for jñāna' )122, and 'śri ( m )' (general, for 'Lakşmi' ), without however giving any hint as to their intended arrangement. 123
In the same way, st. 10 glorifies the efficacy of a mantra of Padmāvatī, Pārsvanātha's much worshipped 'Sāsana-devi', whom Jaina Mantra-śāstra believes to embody Sarasvatī, Durgā, Tārā, Sakti, Aditi, Lakşmi, Kālī, Tripurasundarī, Bhairavī, Ambikā, Kundalini, etc. The ‘mūla-mantra' is given in the following form : 'Padmāvatyai namo'stu sphuta hana daha rakṣa rakṣa'.
It is accompanied by the following 'bījas' : 'om' ( 'Pranava'), 'hris' ( “Māyā' ), 'klim' ( 'Ananga'), 'śrīṁ ( ‘Lakşmi' ), 'blīm' ('ākarşaņa' ), ‘hsom' ('Śakti' ), which are all well-known from general Tantric lore, except for 'blīm', which seems to be particularly Jaina. 124 The poet winds the list up with ‘svadha', which, according to Jaina Tantra-śāstra, indicates, 'śānti',12s just as *namo' is said to stand for ‘Mokşa'.126 If the third line of the pertinent stanza, an isolated Citralekhā-pada between two Sragdharapadas, and, for the matter of that, the only Citralekhā-pada of the whole poem is to be corrected into a Sragdharā-pada, it would most likely have contained also the bija ‘aim', the most important of the bijas applicable to Padmāvati-Sarasvati from the standpoint of our
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