Book Title: Agam 05 Ang 05 Study Of Bhagvati Vyakhya Prajnapti Sutra
Author(s): Suzuko Ohira
Publisher: Prakrit Text Society Ahmedabad

View full book text
Previous | Next

Page 191
________________ used, which are mainly reported to occur in the Pindaniryukti." VI.1.267-69 are to be placed in the final canonical stage. (3) Supernatural power 412 It is a belief of the Indians since very remote antiquity that the practice of penance produces superhuman power, from which the Jainas are no exceptions. 1.4.159 tells us that a spiritually advanced monk can fly over Mt. Vaibhara and the like only by attracting external matter particles. This ability is however used by heretical monks alone, and never by the Jaina monks. Because the former consume prepared food (pranita), their bones and marrow become strong but their flesh and blood become weak, it is explained, but this works in reverse in the case of the latter. A spiritually advanced monk is also said in 1.5.160 to be able to create forms such as a woman up to syandamanika and so on and so forth by attracting external particles. The range of his capacity of vikurvana is explained by way of a simile as in the case of devas. Here again heretics alone are said to make use of such ability. X 1.9.497, which refers to .4.159 and 11.5.160, says that a spiritually advanced monk can fly up with a water pot tied with a rope in hand, or can fly by assuming the posture of a bat, and so on and so forth. Then, VI.9.298 reads that an indisciplined monk can also produce colour and the like by attracting the external particles which exist in this middle world. It refers to the deva's capacity of vikurvaņā in V1.9.252 (cf. A-3-4), which goes in parallel with the present text. 413 Here we find a parallelism between devas' and monks' vikurvana as to capacity, range and means. Using external help as such is not required for the tapasvis in order to exercise their miraculous power. Therefore, the contents expressed in these passages must have become fashionable after the mythological development of devas' rddhi and vikurvana. And in both cases, heretics alone are condemned for the actual employment of their magical power as such. The Jaina monastic authorities have long since been warning their fellow monks not to engage in astrology, dream reading and so on (cf. Dasavaikalika VI, for instance) in order to maintain the standard of ascetic conduct distinguishable from non-Jaina practice. All these sutras belong to the final canonical stage. X .10.642 reads that a spiritually advanced monk can penetrate the blade of a sword or a knife but he would not be cut, because a weapon has no effect on him. This text is making use of the material in V.7.213 (cf. B-1), to which reference is made. It does not display a mythological tinge, and we place it in the fourth canonical stage. In XIV.9.536 a pious monk's capacities resulting from his penance during one month up to twelve months after his initiation is compared with tejo le's ya possessed by the gods ranging from Vyantara up to Anuttaropapatika. He is said to attain liberation at the end of twelve months' penance. Abhayadeva explains tejo le'sya in the sense of happiness. This text Jain Education International For Private & Personal Use Only www.jainelibrary.org

Loading...

Page Navigation
1 ... 189 190 191 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 223 224 225 226 227 228 229 230 231 232 233 234 235 236 237 238 239 240 241 242 243 244 245 246 247 248 249 250 251 252 253 254 255 256 257 258 259 260 261 262 263 264 265 266 267 268 269 270 271 272 273 274 275 276 277 278 279 280 281 282 283 284 285 286 287 288 289 290 291 292 293 294 295 296 297 298 299 300 301 302 303 304 305 306 307 308 309 310 311 312 313 314 315 316