Jain Journal 1980 10

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 10

JAIN JOURNAL
in the pūrvagata are not offered in the Samavāya 223 and Nandi 57. It seems from this that this rddhi called pada-purva-anga-anusāritva means a supernatural power which can penetrate into the original text of 14 Purvas and 12 Angas by merely having its chapter-title or by merely knowing the sequence of its chapter (like the 3rd chapter of a text). In another word, this rddhi includes two capacities, i.e. vastu-pürvaanusäritva and pada...prābhīta-arga-anusăritva. And these two capacities must have been assumed to exert their power in reconstructing the lost texts, i.e. the Dșstivāda and the Purva.
Now, the Bhagavati V.4.199 says that 14 Purvadhara has a rddhi called utkarikā bheda. According to this text, he can show a thousand
ars out of a single jar, a thousand chariots out of a single chariot and the like. The Prajñāpanā XI.399 (also its XIII.418) enumerates fivefold divisions of bheda or breaking of matters, i.e. khanda, pratara, curņikā, anutatikā and utkarikā. Utkarikā bheda is meant here breaking one thing into many like the case when many castor oil seeds burst open out of a single seed pot. Then, this is precisely the capacity said as to pada... pūrva-arga-anusāritva. That is, by knowing a chapter-title or the sequence of a chapter in a text, the sage endowed with this rddhi can demonstrate its original text just as many seeds encased in a seed pot show themselves when it is burst open. It is thus beyond the shadow of doubt that 14 pūrvadharatva is the same as utkarikā bheda and vastu-pūrvaanusāritva. Bhinna-akşaratva, abhinna-akaşaratva and 14 pūrvadharatva constitute the divisions of vastu-pūrva-anusăritva. Utkarikā bheda labdhi is not said as to 12 Angis, possibly because utkarikā bheda is effective on the Dřstivāda aone but not on the rest of 11 existent Angas. However, the same capacity should be theoretically expected in pada... anga-anusāritva also.
Then, why this 14 pūrvadharatva had to arise in this specific context ? This requires a bit of probe into the mechanism of the 1st and the 2nd stages of śukla dhyāna. As we know, a sage on the upašama freņi performs prthaktva dhyāna and acquires rddhis. However, his suppressed mohaniya karmas get activated upon obtaining rddhis, and he is destined to fall to the 1st stage of inithyātva. A sage who takes the kşapaka freni likewise performs prthaktva dhyāna, acquires rddhis, and upon proving that he has no worldly desire for the acquired rddhis, he roots out his mohaniya karmas. Now he crossed the 11th gunasthana and entered the 12th gunasthāna. Here he performs ekatva dhyāna and destroys all the rest of the three ghātika karmas that obstruct the attainment of omniscience, and attain kevala jñāna-darśana. In brief, prthaktva dhyāna is capable to produce rddhis for a sage on the upašama śreni, and it is capable