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immediate precedency to jñāna, therefore excluding manaḥparyāya which is devoid of darśana, avadhi darśana and kevala darśana are necessarily rddhis. Labdhi means the attainment of a capacity as such,
. Umåsvāti who systematized the Jaina account of dhyāna for the first time at the end of the canonical period explains in his Bhāşya to the Tattvārthasūtra X.7 that the performers of the 1st and the 2nd stages of śukla dhyāna obtain various types of rddhis such as animā, laghimā, mahimă, prākāmya, and so on. These rddhis include viśuddhi-mati, avadhi, manahparyāya (said as para-citta-jñāna), pada-prakaraņa-uddeśaadhyāya-prābhrta-vastū-pūrva-anga-anusāritva, bhinna-akşaratva, abhinnaak saratva and 14 pūrvadharatva. Umāsvāti continues to explain that he who has attained the capacities of such rddhis but has no desire of attachment to them destroys mohaniya karma totally. He is now the sage in the 12th guṇasthāna. Then within antarmuhurta, he eradicates the rest of these ghātika karma (i.e., jñānāvaraṇa, darśanāvaraņa and antarāya) and becomes a sayoga-Kevali. Finally, upon expelling four aghātika karmas (i.e., vedaniya, ayus, nāma and gotra), he becomes an ayoga-Kevali and gets liberated.
Sukla dhyāna which is the immediate cause of liberation consists of four stages, i.e., prthaktva, ekatva, sūkşma-kri yā and samucchinnakriyā. The Tattvārthasūtra IX.39 says that the first two stages of śukla dhyāna are performed by Purvavids or 14 Pürvadharas. For Umāsvāti's Bhāşya to X.7 above however, it is obvious that the rddhi called 14 pūrvadharatva necessarily arises to the performers of the 1st and the 2nd stages of sukla dhyāna. Umāsvāti must have thus laid down a rule that 14 Pūrvadharas perform these first two stages of śukla dhyāna, which does not mean that the performers of these dhjānas are the knowers of 14 Pūrvas from the beginning.
Various rddhis as such derived by performing these first two stages of śukla dhyāna are obviously used as a touchstone to find out whether the sages are with or without kaşāyas by way of testing if they are attached to the worldly useful supernatural powers as such. And he who is trapped by them is destined to fall to the 1st stage of gunasthāna in order to make a fresh start therefrom. And only the sage whose spiritual purity is proved in this test is assured to proceed to the direct path for liberation. The then karma specialists stipulated here that mohaniya karma is eradicated without residue upon testifying the nonexistence of worldly attachment to rddhis as such.
Among these rddhis mentioned above, mahimā comes to be actually
JAINTHOLOGY,99
