Agam 24 Chhed 01 Nishith Sutra Part 01 Sthanakvasi

Author(s): Amarmuni, Kanhaiyalal Maharaj
Publisher: Amar Publications

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magical is regarded as synonymous with spiritual excellencc. In Jainism there is the least scope for such fantasmagoria. Yet the cases were not rare when saveral ascetics did depend upon such vulgar approach to religious practices. Niśitha mentions few names who indulged in such anti-spiritual activities; these are Ajja vaira sāmi, Ajja khanda, Siddhasena yariya, Kālagajj, Palittayariya and Samitayariya etc.
Ironically enough those who practised such Vijjā, although forbidden, were regarded with veneration as atiśaya-satru. Any one possessing such occult powers or supernatural powers could take up any type of physical form (Viuvvana), could fly in the sky (ākāśa gamana) (Niśitha Cūrņi I, p. 17). There were cther types of rituals per formed to acquire such powers with which they could walk on the surface of water (N. Cūrņi III, p 425). Even the emergence of inauspicious phenomena could be transformed into auspicious ones ; one could make oneself invisible or see the invisible wealth with the power of añjanayoga. It is mentioned that two Monks making themselves invisible could take their food of King Chandragupta Maurya. (N. Cūrņi, III, pp. 423-4). The work Niśithacūrņi bristles with innumerable instances of the efficacy of such magical powers, no matter whether they were allowed or not. In fact, such practice was not intrinsic to the ethical teachings of Mahāvira.
Mahāniśitha declares the value of correct faith, knowledge and conduct. There were various Samghas amongst the ascetics. Vyavahāra Bhāşya Țikā mentions twelve Sadharmikas depending on the common factors, namely name, occupation, object, country, age, designation, insignia, beliefs, instruction, observances, vows, thoughts and feelings. The term stands for the fellow feeling or fraternity of ascetics, not excluding the Sahadharmiņi, the female ascetic.
Commentaries made distinctions between two groups and the religious ācāryas : those who wanted to remain aloof from the group are known as nirapekșa ; these follow the jinakalpa in a categorical way; the other group is known as sāpeksa, emphasising the importance of corporate life for the good of community ;