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INTRODUCTION
VYAVAHĀRA SUTRA
Bhāṣya v. 118 of Vyavahara-Piṭhikā (p. 41) prescribes contemplation through Pañcamangala i. e. Pañcaparameşți Mantra in case of any ill-omen. Vyavahāra I, Bhāṣya v. 82 (p. 74) says that a Sadhu may stay on with another who is possessed of Vidya or Nimitta till he learns the same from him. Commentary on Bhāṣya I, v. 90 (p. 76) says that as a rule one should not enter into a controversy with a powerful king. If he, however, persists he should be controlled through Vidya Cūrṇa etc. Bhāṣya I, (p. 84) vv. 130 and 131 recommend that a debater about to enter into a debate should be inter alia taught Vidyas which are counter to those of his opponent. Vyavahāra Bhāṣya I, p. 121 says that a Sadhu possessed of Labdhi or Vidya should bring round an inimical king through Labdhi, Vidya or Mantra. Vyavahāra Bhāṣya I, p.137 says that one desiring to confess and repent should resort to Koraṇṭaka garden in Broach and invoke the presiding deity observing a three day's fast and carry out expiatory austerities as might be prescribed by the deity.
Vyavahāra Bhāṣya III v. 181 et seq. refer to the case of a Sadhu who becomes distracted having been charmed through Vidya, Mantra or magical powder and prescribe that if he cannot be cured of such fascination by persuasion of the person employing the same, counter-Vidya should be employed to remove such fascination and engender repugnance instead in the mind of such person towards the Sādhu. As an example is mentioned the austere Sadhu who through his miraculous, powers protected a Jain female ascetic from the clutches of the Buddhists. Bhāṣya II, v. 185 throws abundant light on the propriety of employment of Mantras in such cases and v. 191 says that a Sadhu should be protected from his opponent through pursuasion or threats or by employment of such miraculous power as one possesses;
* विसस्स विसमेवेह उस अग्गिमग्गिणी ।
मंतस्स पडिमंतो उ दुज्जणस्स विवज्जणा || १८५ ॥
