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JUNE, 19111
JAINA IOONOGRAPHY
159
Translation. (Vs. 449-50). At the four gateways of the second rampart, in accordance with the order, stood the goddesses Jaya, Vijaya, Ajitâ and Aparajita, all with abhaya, poose, goad and hammer in (their) hands (and) with complexion like the moon-stone, raby, gold and blue.
(V. 451). At each door of the last rampart stood as door-keeper Tumbaru, bear inga #kull-crowned mace and a garland of human skulls, and decorated with matted hair and coronet.
सामन्त्रसमोसरणे एस विही एक जइ महिडिसुरो।।
सवमिणं एगोविस कुणा भयणेयरसुरम् ॥ २२॥ एष विधिः सामान्बसमवसरण । यदि महर्जिको देवपतिः स एकोऽपि सर्वमिदं करोति । यदीन्द्रा नागच्छन्ति तदा भवनपत्यादयः कुर्वन्ति । समवसरणं वा न वा इति भजनाभिवणेवर मुरेमुत्ति इतरसुरेषु भजना कुर्वन्ति न वेति ॥ २२॥
(V. 29). If there be a god possessed of high supernatural powers, i. e., Indra, be alone does all this; if not, the other gods may or may not do it. This is the rule in the case of ordinary samawasaranas.
पुब्वमजावं जत्थउ जत्येसरो महिडिमघवाई।
तस्थ ओसरणं नियमा सवयं पुण पाडिहेराई ॥२३॥ बत्र च तत्तीर्यकरापेक्षया अभूतपूर्व समवसरणं येन च श्रमणेनादृष्टपूर्व तेन तत्र द्वादशयोजनेभ्यः पागन्तव्यं स्यात् । अनागमे तु तस्य चतुलेघवः प्रायश्चित्तं भवन्ति । बयुक्तं ॥ जय अपुल्वी सरणं अविपुल्वं च जे समणे । बारसहिं जोमणेहिं स एह गए लहुचा ।। तथा प्रभुः प्रथमपौरुषर्षी संपूर्ण यापडर्ममाचष्टे अभ्रान्तरे बलिः प्रविशति । संच बलिं क्षिप्यमाणं देवादयः सर्वेपि यथोचितं गृहन्ति सर्वामयप्रशमनं शुभं । तेन च षण्मासान्तरे नान्बा कुप्यति रोगः बितिक्षेपामु प्रभुरायवप्रानुत्तरेण निर्गस्य ऐशान्यां देवच्छन्दकमेति । गणाधरव दितीयपीरुष्यां धर्ममाचरेऽसंख्येयभवकथिता इत्यादिविस्तर मावश्यकादी ।। २३
(V. 23). Where it is not done previously, and where there comes a god possessed of supernatural powers such as Maghavat and so forth, there the samavasarana takes place with oertainty ; (and) the pratihdryas, again, are (displayed) constantly.
The pratiháryas are eight, and are so called because they are constantly associated with the Jina. They are described in a verse which runs thus :
अशोक वृक्षः सुरपुष्पवृष्टिर्दिव्यध्वनिश्चामरमासनं च। भामण्डलं दुन्दुभिरातपत्रं समातिहार्याणि जिनेश्वराणां ।।
____ Translation. The Asoka tree, a shower of heavenly flowers, celestial music (accompanying the sermon), chauri, seat (i. e., lion-throne), nimbus, drum and parasol-(these are the excellent pràtiharyas of the supreme Jinas.
The commentator makes no comments on this verse, but supplements it with two items of information. The first is that if the samavasarana of a Tirthakara is the first of its kind, and if a Sramana, who has never seen a samarasarana, happens to be within twelve yojanas of it, he may absent himself from it on pain of performing a penance called chatur-laghu. Secoudly, during the first fourth part of the day (paurushi) when the Lord delivers a sermon, an oblation is throw]) into the skies, which is partaken of by the various gods according to their rights, and thereafter, during the second paurushi the Gañadhara gives a religious discourse after the Lord has made his exit from the uppermost rampart and resorted to the devachchhanda in the north-east.
दुत्थिअसमयअस्थिअजणपस्थिअश्रन्थसत्यसुसमस्थो ।
इथं शुओ लहुजणं तित्ययरी कुण्ठ सुपयत्यं ॥२४॥ दुःस्थिता पुनखिता ये समस्तार्थिकजनास्तेषां प्रार्थितार्थपूरणसमर्थः लघु शीघ्रं जनं तीर्थकरः सुपदस्थ मोक्षपदस्थं करोतु ॥२४॥
इति श्रीसमवसरणस्तवस्पावचरिः संपूर्ण ॥ (V. 24). May the Tirthamkara, who is able to fulfil the objects asked for, by all the supplicants that are ill-circumstanced, being so praised, speedily grant good position to such people.
Abhaya is not a weapon, bat means an abhaya-påņi, a hand so held as to indionte the granting of safety, as will be seen from the translation of v. 20 above.
