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Besides the Goddesses like Ambikä, certain Goddesses called the Vidyädevis were worshipped with the belief that they were the goddesses of special sciences (vidyä) and mantra power. Vasudevahindi of Sanghdäsgani (circa 600 AD) mentions various Vidya-devis.
The Sootrakritänga mentions forty vidyas', out of which twenty-eight deal with the
mantra etc.
There are several references to vidyäs in the Paumachariyam. It is a work composed in year three of the Christian Calendar. About sixty-one vidyäs have been mentioned in this work. A Digambara book, the Padmacharita, provides references of miraculous achievements performed through the aid of the mantras.
The Sthanänga Sootra volume two, verse 440 mentions a miraculous power acquired by development of the soul. Verse 776 mentions a power to burn a person to death (tejo-lesya) acquired by performing austerities. Power to extinguish such flames (sit-lesyä) is the opposite of (tejo-lesyä). The incident where Mahävira employed sit-lesya to protect himself from the effect of tejo-lesyä, released on him by Gosälaka, is famous in Jain narratives. Gautam, the chief disciple of Mahävira, used vidyä to climb the mountain. The Samväyanga Sootra mentions seventy-two arts for man, which includes mantras and vidyäs. The Rayapaseniya Sootra describes Keshi as being prominent in the knowledge of the mantra and vidyas.
The Gyäta-dharma-kathä Volume 1/14, sootra 99 mentions the knowledge of making medicinal powders and using mantra power. (Churnayoga and mantrayoga).
The Prasnavyäkaran Sootra Vol.1, 7 contains several references such as yantras, meaning diagrams for the purpose of driving away opponents. Vipäk sootra narrates the story of one Priyasena who would control the kings, lords and others by employing vidyas and magical powders, making others subservient.
The Dasavaikälika Sootra3 mentions a snake that would suck poison from a bite, compelled to do so by mantrikas (persons who know the mantras). The Avasyakniryukti verse 927 mentions eleven kinds of achievements. These include Vidyä, mantras and Yoga. The Vyavahära-Pithika' prescribes contemplation through the Panch Parmeshtin Mantra, in a case of ill omen.
It is believed that Pärshvanätha's followers employed the science of astrology, involving use of the mantras and vidyäs for obtaining the necessities of life. Dharmendra, the principal attendant deity of Pärshvanätha is connected with the origin of the vidyas.. It is believed that attendant deities of Pärshvanätha are alert and respond at once when invoked. This also accounts for the popularity of the worship of Dharmendra and Padmavati amongst the Jains, as they are the principal attendant deities of Pärshvanätha.
Translation by H Jacobi, Jain Sutras Part 2, Published by Motilal Banarasidass.
2 This incident is to be found in all biographies of Manzo≈pa. See also Sachitra Tepτηαкαρα
Charitra, by Amar Muniji, Published by Padam Prakashan, Delhi
3 Dasvaikalika Σtpa, Translated By Prof Lalwani, Motilal Banarasidass
4 (see page No 280 of Mantra-shastra
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