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STUDIES IN JAINA ART
Siddha-Cakra' referred to by Hemacandra, aoted above, had been the same as the Siddha-Cakra later described in the Siri Sirivāla-kahā of Ratnamandira gani. 1
King Sripala (Sirivāla ) an ideal worshipper of the Siddha-Cakra, is said to have visited the ancient city of Sürpāraka or Sopāraka near Bombay and 1 hấpă. The place is well-known as the site of a Buddhist Stūpa and as an ancient port. Some later Jaina texts and hymns do speak of a shrine of Rşabhånātha having existed here, while Vajrasvami, who is said to have re. stored the Siddha-Cakra is also known to have visited it; and four converts from the ancient port, at the hands of Vajrasena, the pupil of Vajrasvāmi, are wellknown as the originators of four kulas, namely, Nagendra, Candra, Nirvști and Vidyadhara, amongst Jaina monks.
Tantric texts like the "Namaskara-Valaya". (as noted above) were known to Siddhasena (1248 V. S.-1181 A. D.), the commentator of Pravacanasāroddhāra. His remarks are noteworthy in as much as he says that in works of this class is given a vyakhya (commentary, discussion of the Panca-Parameşthi Namaskāra. This Pañca-Parameşthi-nantra is said to be the origin of all mantras.:( spells, charms), the essence of all the fourteen Pärvva texts, and the wishing tree ( Kalpa-druma) for the attainment of all desired objects. Its power is great in as much as it can be used against poisons, snakes, supernatural beings like Śākini, Däkini, Yākini and the like grahas and has the powers of Vasya, Akşşti, etc., over the whole world."
Thus it may be inferred that the Siddha-Cakra-Yantra made up of this Panca-Paramesthi mantra was employed in the various Tantric rites-the sat. karmas, such as Santika, Pauştika, Vaśya, Akarşaņa, Mohana and Māraña--at Jeast in the eleventh century A.D., i.e. in a century or two preceeding the age of Siddhasena's commentary. Originally, the Siddha-Cakra or the Namaskāra. Valaya must have been employed in pure rites only, i.e. in the Santika and the Pauştika. But the growing Tantric influence in India, from c. 7th century A.D. if not earlier, which resulted in the composition of various Buddhist Sadhanas, and in a similar activity in the Brahmanical Tantras, also led the Jainas pot only to elaborate their pantheon, but also to introduce a number of
1 Also called Ratnasekhara sûri. He was pupil of Hematilaka sūri, the pupil of Vajrasena süri of Bfhadgaccha. Siri Sirivälakana with Avacūri of Hemacandra (the pupil of Ratnasekhara, the author), is published in D.LJ. P.F., Bombay (1923 A.D.).
It includes invocations to the 16 Vidyadevis, the Sāsana-Suras ( 24yakşas ), the Sasana-devis (24 yaksinis ), 10 Dik-pälas the Kşetrapāla, the 4 Pratibåras (Kumuda, Añjana etc. ), the 4 Viras, the Guru-Pādukās and so onSiri Sirivälakahä, vv. 196-207.
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