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ANTIQUITY OF JAIN MANTRAS : THANANGA
271
REFERENCES TO VIDYAS AND MANTRAS FROM SCRIPTURES
Jain scriptures while giving rules as to how a Sadhu should obtain his food by begging state that he should not in obtaining food commit any of the sixteen faults including employment of Vidyā, Mantra, Cūrņa or magical powder and Yoga-a mixture of drugs or Mūla i, e., roots or herbs meant for a charm:
धाई दुइ निमित्त आजीव वणीमगे तिगिच्छा य । कोहे माणे माया लोभे य हवंति दस एए॥ पुब्धि पच्छा संथव विज्जा मंते य चुम्न जोगे य ।
उप्पायणाइ दोसा सोलसमे मूल कम्मे य ॥-पिण्डनियुक्ति, ४०८,४०९
ACÃRÃNGA AND UTTARADHYAYANA Besides Pindaniryukti, commentary on Acārānga II, 1 Sūtra 273 and commentary on Thaņānga III, 4 Sūtra 196 also describe the said sixteen faults. Similarly Uttarādhyayana XV, vv. 7 & 8 say that he is a Sadhu who does not maintain himself by employment of Vidyā, Mantra and medicine and gives them up. Uttarādhyayana XXIV vv. 21-25 while describing eight essentials for observance of Sadhus called 'Pravacanamātřs' and particularly the three 'Guptis' say that a Sadhu should carefully control himself from a resolve involving injury to others and execution thereof through concentration or recital of Mantras. Similarly Uttarādhyayana XVIII, 31 says that a Sādhu should turn back from divination through questioning deities etc, and from employment of Mantras for fulfilling desires of others.
There is a reference to Omkāra in Uttarādhyayana XXV, 29. Uttarādhyayana-Niryukti v.88 refers to Angavidyā and v.118 to Prāsādapātana Vidyā i. e. Vidyā which brings down a palace. Commentary on Uttarādhyayana VI, p. 263 describes Kāmaghața i. e. a wish-granting pot obtained through Vidyā.
THAŅANGA Thāṇānga V, 2, Sūtra 440 mentions Ķddhi-Labdhi i. e. miraculous powers acquired by development of the soul, and the commentary thereon describes some of the principal ones. Thāņānga V, 3, Sūtra 449 men
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