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ANTIQUITY OF JAIN MANTRAS : AUSPICIOUS AND PROTECTIVE RITES 269
7; Rājaprasnīya, Sūtra 54 p. 120; Vyavahārasūtra Sutra 1; Kalpasūtra III, Sūtra 67 p. 62; Upāsakadasārga, 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 'Arādhaka' 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 Pápa-śruta. * It means that by themselves they are not sinful but it is their abuse that makes them so and that they are called Pāpaśruta only because of such possibility of their abuse; otherwise the fact that
+ Cf. Bhagavatīsūtra III, 5; Uttaradhyayana XXXVI, v. 262 p. 709. See Thānanga IV, 4, 354 p. 27+ for 5 Bhavanās. * Besides Sūtrakstānga II, 2, Sūtra 30 already referred to Thāņānga IX,3, Sūtra 678 p. 451, and Samavāyānga XXIX p. 49 term Mantras and Vidyas 'Pāpaśrutas'. The last mentions works on Vidyās 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. Uttaradhyayana XXXI v. 19 also prohibits employment of Pāpaśruta; strangely the Sangrahaņi 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 Sangrahani verse in support which is also cited at p. 660 Āvasyakasutra by Sri Haribhadrasūri in his commentary.
