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JAIN MANTRAVADA AND CAITYAVASIS: PURVASEVA AND UTTARASEVA 165
placing of various deities in the various Mantra-padas and various modes of Dhyāna.
In another Sūrimantrakalpa it is stated that Sūrimantra from Sri Gautamaswāmi to Sri Prabhavasūri was the same and the latter redacted it for Srtakevalis (Persons equalling the Omniscient through learning). Thereafter Vajraswāmi separated the Vardhamāna Vidya from Gani-Vidyā alias Sūrimantra. This fact is evidenced by several Kalpas. This gives us the various stages through which Sūrimantra has passed and shows its antiquity and sacredness.
PORVASEVĀ AND UTTARASEVĀ We may note here and explain the two technical terms Pūrvasevā and Uttarasevá used amongst Jains in connection with Mantrasādhana. According to one explanation the former means the ceremonies including Japa upto Homa and the latter means Homa and ceremonies incidental thereto (See Appendix 31, Adh. IV, vv.8-9) According to another explanation the ceremony prior to Siddhi or success is Pūrvasevā and the recital of the Mantra or Vidyā thereafter for a limited number of times daily or the rite required to be gone through for use or employment of the Vidyā or Mantra is Uttarasevā. See P. 346 Sadhanamālā Vol. II "wa: gotiaana eta tal qana FF FATHERII”. We may also note that the Homa amongst the Jains is only with materials like dried fruits, rice and ghee, and appears to be in substitution of 'Bali' originally offered in Sādhanā of Vidyās-See Vasudevahindi P. 52. +
The writer considers that the preliminary worship as a result of which the Sādhaka obtains permission from the Mantra-deity to undertake the Sadhanā proper is Pūrvasevā and the Sadhanā proper including Homa is the Uttarasevā-See Yantra-Cintāmaņi-Kalpa, pp. 7-8. II Pithikā, vv. 27-30 where such method to obtain permission is recommended. The said portion being important is reproduced below :
+ 'विजाओ य पुरचरण-बलिविहाणेहिं सिझंति।'
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