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169
among paryupasana, sravana, jnana, vijnana, pratyakhyana, samyama, anasrava, tapas, vyavadana (nirjara), akriya and siddhi. Each one of them from 'sravana up to akriya stands in such a way that it is the result of the previous item as well as the cause of the succeeding item. The items 'sravana and vijnana can be somewhat traceable in the Uttara XXIX.23-24, pratyakhyana and anāsrava in its 13, and samyama up to siddhi in its 26-28 exactly as they are.
Paryupasana is of course postulated here in this actual scene of gathering in the story. The content expressed in our passages seems to have improved the material in the Uttara IXX, or they were composed in trends of the same thought. We place them in the final canonical stage. It should be noted in this regard that 1.5.106 describes Jaina laymen as being well acquainted with the principles of jiva-ajiva-punya-papa-a srava-samvara-nirjara -kriya-adhikaranabandha-mokşa.
435
X V1.6.579 enumerates 14 dreams which lead one to salvation as follows: (A) (1) dreaming oneself mounting a herd of horses, etc., (2) picking up a rope extended over the ocean from the east to the west, (3) cutting a rope extended over Lokanta from the east to the west, (4) disentangling knots of white and black threads, (5) mounting on heaps of silver and gold, etc., (6) scattering hay, etc., (7) pulling out and throwing away the stalks of reeds and bamboo, etc., (9) entering a pond full of blooming lotus, (10) crossing a wavy ocean, (11) entering a house built of precious stones, (12) mounting the celestial car made of jewels; (B) (1) mounting on a heap of iron and copper, etc., and (2) breaking a jar of wine and sour gruel, etc. These are made up of symbolism relevant to popular belief and karma theory. Immediate emancipation is said to follow from dreaming of the items in the group (A), while emancipation is promised within two lives by dreaming of those in the group (B). This nondialogue text is a continuation of the topic of dreams seen by MV on the eve of his moksa told in the previous sutra 578 (cf. F-1-1). XVI.6.579 falls in the fifth canonical stage. It is interesting to see that the Jaina theoreticians expanded the criterion of moksa to this extent under the sway of the general trends current in those days.
436
It is said in V.6.210 that an acarya and an upadhyaya who have unwearyingly served their gana by way of helping students shall attain liberation in this life or in their third birth at the latest. This passage may belong to the time when the canonical authors were attempting to consider the attainment of moksa of people by their kind of occupation. This probably occurred in the fourth-fifth canonical stages. X1.8.459 reads that animals such as a monkey, a cock, and a frog that are devoid of sila, vrata, guna, marya da, pratya khya na and pauşadhopavasa are reborn in Ratnaprabha as infernal beings. It is similarly said to be true with those such as a lion that are described in VII.6.286-87 (X), which draw its materials from the Jambudvipa p. [..36. This passage thus belongs to the fifth canonical stage. There is, however, something wrong in the
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