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Suzuko Ohira
called pürya-bhava-prajñāpaniya (by past life) and pratyutpanna-bhavaprajñāpaniya (by present life of siddhahood). Nandı 21, Prajñāpana 1. 7.7–10 aud Jivajīvābhi gama 1.7 likewise classify the emancipated souls according to two standpoints, i, e., anantara siddha and parampara siddha by tirtha. pratyekabuddha-bodhita, linga and sankhyā, Siddhaprabhrtas which is quoted by Malayagiri in his commentary on Nandisūtra enumerates fifteen anuyo. gadvaras for the investigation of siddhas in the sequence of the twelve list of Umäsvati with the addition of veda, utkrsta and anusamaya which are included in linga, alpabahutva aod kala in the Tattvārthasūtra. Obviously Umäsvati utilized these fifteen anuyogadvāras which had existed in the svetambara tradition, although complete list of them are not traceable in the Agamic resources, and replaced the old terms of anantara siddha and param para siddha by the new terminologies of two nayas.
Logically speaking, jivas who are absolutely released from the entire karmas should become vibhu in the loka akasa as they have no śarīras, to whom ananta jñāna, ananta darśana, ananta Virya and ananta sukha are attributed. Earthly, personalities arise to the souls in their stage of samsāra alone when they are bound with karmas. Upon separation from karias, the individualities of souls should disappear once for all, and they remain in the form of pure energy, omnipresent in the loka ākāśa, endowed with pure upayogas. In another word, all the emancipated ones should dissolve in a single universal soul as so conceived by the monistic system of Brahmavada, because their physical dimension is all pervading and because they have attained the universal qualities of siddhahood by losing their earthly individualities, Logical ground does not tolerate to surmise that the siddhas remain in 2/3 of the size of their former : bodies 4 and that they are distinguishable from their past individualities. Here the premise of the pluralisn of souls upon which realistic system of the Jainas stands suffers ontological contradiction,
Dhavala 7/2.1.7gatha 4-11/14-15 lists ninefold characteristics of siddhas, i,e., ananta jñāna, ananta darsana, ananta sukha, kşāyika samyaktva, akaşayatvarūpa cãritra, janma-inarañarabitatā, ašarıratva, nica-ūñca rabitata and panca kşāyika labdhis, Dravyasangraha 2, Gommața sāra juakanda 61 etc, mention eight guņas of siddhas, which are enumerated in the Laghu siddhabhakti 8, i.e., kṣāyika samyaktva, ananta jñāna, ananta darsana, ananta Virya, sükşmalva, avagābanatva, agurulaghutya and avyā. badhatva. These eightfold gunas seem to have become the standard of the characteristics of siddas in both traditions. They are treated in relation with karmic destrucion, that is, each one of these eight guņas are explained in relation with the annihilation of the respective mula karmas, i.e., samyaktva--nolanıya, jñāna-jñānāvarana, darśana-darśanāvarana, virya-antarāya, sükşmatva-nāma, avagalianatva-ayus, agurulaghutya-gotra,
