Jain Journal 1980 10

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

Page 12

50
Let us justfy the above position. The 2nd stage of sukla dhyana has śruta as its object of concentration. Rddhis relevant to śruta listed in the Tattvärthasūtra X.7 Bhāṣya are of two types, i.e. pada...prabhṛtaanga-anusăritva and vastu-purva-anusaritva. The latter is called 14 purvadharatva and utkarika bheda also. We have already discussed that the capacity of Anga-anusaritva is less competent than 14 pürvadharatva, for 11 Angas out of 12 are existent. If, therefore, pada...prabhṛta-anga-anusaritva is assigned to have the capacity of destroying jñānā varaṇa and darśanavaraṇa karmas, it may become rather easy for many sages to attain omniscience. But ominiscience is the capacity that is believed to be attainable for no one after Jambu. Then, pada...prabhṛta-angaanusāritva is not fit for playing a role of eradicating jñānāvaraṇa and darsanavaraṇa karmas. This task must have been thus assigned to 14 pūrvadharatva and it thus came to make its appearance in the process of the 2nd stage of ŝukla dhyāna.
JAIN JOURNAL
The Tattvärthasütra X.7 Bhāṣya lists a rddhi called prākāmya which is said to be the capacity that enables a sage to go through the water as smoothly as he goes on the earth, or enables him to go through the underground as smoothly as he goes through the underwater. Beside the capacity as such, prākāmya is explained in the commentary to the Yogasutra III.45 that it is the rddhi that enables a sage to materialize any of his desires without hindrance. It is most likely that the then karma specialists attributed to this rddhi called prākāmya a capacity of eradicating antarāya karma. Upon destroying antaraya karma, the sage achieves kevala jñānadarsana as a matter of course, and he is assured to be liberated.
We have so far been able to hit upon the point that the rddhi called 14 pūrvadharatva came into existence with an assignment of destroying jñānāvaraṇa karma and darśanavaraṇa karma in the process of ekatva dhyana, thanks to the list of rddhis offered in the Tattvärthasutra X. 7 Bhasya. 14 purvadharatva has necessarily 14 Purvas as its object. Then, what is the Purva literature? 14 purvadharatva is also called vastupurva-anusāritva which is obviously derived from the purvagata consisting of 14 books in the Dṛṣṭivada. It is not therefore that the Purva in 14 books had been existent somewhere first and then came to be placed in the Dṛṣṭivada, but 14 Purvas as well as purvadharatva came into being on the basis of the purvagata in the Dṛṣṭivada. Does it mean that the Purva is no other than the purvagata in the Dṛṣṭivada ? But the Purva literature is said to form one class and the Anga literature forms another class. And it is difficult to get convinced that the two different classes of literature can be placed in one class. And strange is the fact that the Jaina church authorized 12 Angas which consist of 11 existent Angas