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karma, which as a matter of course dawns to him as soon as his antarāya karma, is removed. The eradication of jñānāvarana and darśanāvarana karmas thus takes an important role in producing omniscience. Now, jñānāvarana karma and darśanāvarana karma necessarily operate on śruta that consists of 12 Angas and Angabāhyas (Tattvārthasūtra 1.20), and both the 1st and the 2nd stages of sukla dhyāna have śruta as their object. And the rddhi called 14 pūrvadharatva enters the 2nd stage of śukla dhyāna involving śruta. Then, 14 pūrvadharat va must have appeared here entrusted with a task of eardicating jñānāvarana and darsunavaraņa karmas, if mohaniya karma can be totally destroyed by testifying that a sages has no attachment to the acquired rddhis, and if kevalisamudghāta can be accomplished by utilizing mahimā rddhi.
Let us justify the above position. The 2nd stage of sukla dhyāna has śruta as its object of concentration. Rddhis relevant to śruta listed in the Tattvārthasūtra X. 7 Bhāşya are of two types, i.e., pada.. prābhrtaanga-anusārītva and vastu-pūrva-anusăritva The latter is called 14 pūrvadharatva and utkarikā bheda also. We have already discussed that the capacity of Anga-anusăritva is less competent than 14 pūrvadharalva, for 11 Angas out of 12 are existent. If, therefore, pada...prābhrta-angaanusāritva is assigned to have the capacity of destroying jñānāvarana and darśanāvaraṇa 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...prābhrta-angaanusāritva is not fit for playing a role of eradicating jñānāvarana and darśanāvarana karmas. This task must have been thus assigned to 14 pūrvadharat va and it thus came to make its appearance in the process of the 2nd stage of sukla dhyāna.
The Tattvārthasūtra X.7 Bhāşya 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 Yogasūtra 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 antarāya karma, the sage achieves kevala jñāna-darśana 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
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