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should we understand the rddhi called pada-prakarana-uddeśa-adhyāyaprābhrta-vastu-pūrva-anga-anusăritva ? Anu-sr' means to go after, and 'anusõrin' means following, according to, penetrating, scrutinizing, investigating and so on according to Monier-Williams' Sanskrit-English Dictianary. "Pada' through 'vastu' is used particularly for the chapters in the pūrvagata consisting of 14 books. 'Uddeśa' and 'adhyāya, are commonly used for the sections and chapters in the canonical texts, and the practice of using 'pada' is found in the Drștivāda. Also the usage of 'pada' and 'prābhrta' are found in the texts such as Prajñāpanā and Süryaprajñapti. "Purva' and 'anga' respectively mean 14 Purvas and 12 Angas. The vastu-titles of 14 books in the pūrvagata are not offered in the Samavāya 223 and Nandi 57. It seems from this that this rddhi called pada-pārva-anga-anusāritva means a supernatural power which can penetrate into the original text of 14 Pūrvas 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-pūrva-anusăritva and pada... prābhrta-anga-anusäritva. And these two capacities must have been assumed to exert their power in reconstructing the lost texts, i.e., the Drștivāda and the Pūrva.
Now, the Bhagavati V.4.199 says that 14 Pürvadhara has a rddhi called utkarikā bheda. According to this text, he can show a thousand jars 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 five-fold divisions of bheda or breaking of matters, i.e., khanda, pratara, curņikā, anutaţikā and utkarikā. Utkarikā bheda is meant here breaking one thing into many like the case when many caster oil seeds burst open out of a single seed pot. Then, this is precisely the capacity said as to pada...pūrva-anga-anusäritva. 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 beyoned the shadow of doubt that 14 pūrvadharatva is the same as utkarikā bheda and vastupūrva-anusārivta. Bhinna-akşaratva, abhinna-ak şaratva and 14 pūrvadharatva constitute the divisions of vastu-pūrva-anusāritva. Utkarikā bheda labdhi is not said as to 12 Angis, possibly because utkarikā bheda is effective on the same Drstivāda alone but not on the rest of 11 existent Angas. However, the same capacity should be theoretically expected in pada...anga-anusăritva also.
Then, why this 14 pūrvadharatva had to arise in this specific context ?
JAINTHOLOGY/101
