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ANTIQUITY OF JAIN MANTRAS: AUSPICIOUS AND PROTECTIVE RITES 269
7; Rājaprasniya, Sūtra 54 p. 120; Vyavahārasūtra Sutra I; Kalpasūtra III, Sūtra 67 p. 62; Upāsakadasānga, I Sūtra 3 & VII, Sūtra 43, Avasyaka -bịhadvștti p. 518 and Pancāsaka XIII, 24.
Obtaining answers by questioning seers, who know future by gazing on a piece of cloth, mirror or crystal, sword, water, or wall aided by deities, or through Vidyās giving answers in dreams, or through a deity like Ghanţika Yakşa communicating the answer to the ear of a Dombi-is also classed with the above along with Nimitta or Divination in Bșhatakalpa I, v, 1314 which says that one employing these through pride is tainted with 'Abhiyogika' Karma which makes him subservient to other deities in the next life but if one employs these without any desire for personal benefit and only for enhancing the credit or reputation of the Jain fold and the Jain faith he becomes an 'Aradhaka' or faithful devotee and earns Karma which would make him high-born in the next life. +
We would stop here for a moment to show how this is a complete answer to all objections against Mantras and Vidyās and an explanation of what is really meant by inclusion of Mantras and Vidyās in Pāpa-sruta. * It means that by themselves they are not sinful but it is their abuse that makes them so and that they are called Pāpasruta only because of such possibility of their abuse; otherwise the fact that
+ Cf. Bhagavatīsūtra III, 5; Uttarādhyayana XXXVI, v. 262 p. 709. See Thāņånga IV, 4, 354 p. 274 for 5 Bhāvanas. * Besides Sūtrakstānga II, 2, Sūtra 30 already referred to Thāņānga 1X,3, Sūtra 678 p. 451, and Samavāyånga XXIX p. 49 term Mantras and Vidyās ‘Papaśrutas'. The last mentions works on Vidyas like Rohiņi and others, works on Mantras of Cetakas and others, and works on Yoga i.e.herbs or powders meant for other's fascination or control. Uttarādhyayana XXXI v. 19 also prohibits employment of Papaśruta; strangely the Sangrahani verse cited by the commentator does not include Mantras and Vidyas but only Nimitta of eight kinds and sciences of singing, dramaturgy, architecture, medicine and archery and cites a Sangrahaņi verse in support which is also cited at p. 660 Āvaśyakasūtra by Sri Haribhadrasūri in his commentary.
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