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INTRODUCTION
way to an inhabited quarter, they should resort to contemplation of the sylvan deity (who may be attached to the Jain Faith), assuming Kāyotsarga pose. The deity thus invoked would tell them the way to an inhabited place or guide them there through some miracle such as the appearance of an illusory herd of cows in some part of the forest going to such a place. The significance of the said reference is that the Jain sacred scriptures under special circumstances sanction invocation of such deities by Sadhus for such and similar purposes, just as Vyavhārasūtrā Udd. X p. 137 sanctions invocation of the deity presiding over Koranțaka at Broach for ascertaining appropriate expiatory austerities for due performance of Repentence. I
MAHĀNISITHA Adh. III Udd. 11 gives Vardhamānavidyā alias. Aparājitā Mahā. vidyā. It is also given at the end of Adh. VIII after the colophon. Srutadevatā Vidyā is set forth in Adh. 1 v. 46ff. It is to be recited one lac times in a temple. These are known as two Mahānisītha Vidyās. Adh. VII Uddesā 4, Aryā verses 19-20 give Kurukullā Mantra: gaming Fiet' * for protection against all kinds of dangers (vv. 19-23).
BRHATKALPA SUTRA
Commentary on BỊhat Kalpa Pithikā Bhāşya v. 20 states that just as Vidyā and Mantra are acquired by worship with due regard to material, place, time and devotional feeling so Mangala or Benedictory verse comprising a prayer in the beginning of a work brings about completion thereof without obstacle and confers the desired fruit on the pupils studying the work.
I Cf. Bțhatkalpa Bhäsya Udd. I. vv. 3104 to 3110 and also the writer's article entitled 'Place of Mantra, Vidya and Tantra in Jainism' Jain Yuga Vol. V, 1-3 pp. 53-56.
* Kurukullā is referred to in such an ancient work as Rudrayāmala at p. 92" FH Fiftet er opptatt "as in Mahānisītha. It will not therefore be correct to say that Kurukullā is a Buddhistic deity borrowed by other pantheons.
