Mahanisiha Studies And Edition In Germany

Author(s): Chandrabhal Tripathi
Publisher: Chandrabhal Tripathi

Page 26

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Chandrabhal Tripathi
4-7. Initiating the true knowledge can be undertaken only by invoking the Holy. And this invocation is the fivefold formula of auspiciousness (panca-mangala) consisting of namo arihantāṇam, namo siddhāṇam, namo āyariyāṇam, namo uvajjhāyāṇam, namo loe savva-sāhūņam. These five formulas are called the five ajjhayaņas, the appended verse the culă; both together are then called pancamangala-mahāsuyakkhandha. A faithful person, who has prepared himself by fasting, appears on an astronomically auspicious day in the sacred place of worship and pays his respects to the idol (paḍimăbimba) of the Holy by kneeling and repeats the first namaskara formula, on the subsequent days the second upto fifth formula. He then concentrates on the attached verse from the sixth to the eighth day. The daily study is accompanied by ayambila fasting. One practises the correct pronunciation, in order, out of order or in reverse order.
8-10. The inner meaning (sutt'attha) of the panca-mangala explained in brief (samās'attho), mainly by the derivation of the words arihanta ... siddha.
11-13. The detailed exposition (vitthar'attham) follows now; however, it discontinues while describing the majesty of the arhat and changes over to äryä metre to be precise in expression (aha va, Goyama! kim ettha pabhaya-vägaraṇeṇam, sārʼattham bhannae), vss.16-22. He who worships the Arhat with veneration will, as consequence, attain mokşa.
14-15. With the remark aha va ciṭṭhau tāva sesa-vägaraṇam the prose passage then continues the discussion of the 11th section, and vss.23-33 resuming the thread of vss. 16-22 depict the Tirthankaras as the most praiseworthy in the world.
16-21. vss.34-5 followed by exegetical prose with sandwiched vss.36-38. The worship (accana, thava) has two forms: the ascetic life of a monk, and the pious life of the laity. The asceticism of monks is indeed higher than the life of laity. Donations (dana) are prohibited for monks, hence the laity should perform them. The Slokas 39-45 contain a question by Goyama about the deep respect paid to Jina by gods and prominent lay-persons and its answer. Āryā vss.46-68. Under whatever reason one might decorate the idols of Jinas and celebrate them in festivities, asceticism and self-control are far more important, as they lead to mokṣa; a lay-person can at the most reach the