Paumacariya (critical study)

by K. R. Chandra | 1970 | 238,015 words

This is an English study of the Paumacariya: the earliest Jain version of Rama's life story, written in Prakrit by Vimalasuri dating to the 4th century AD. In this text, Rama (referred to as Padma) is depicted with lotus-like eyes and a blooming face. The Paumacariya places emphasis on the human aspects of characters rooted in Jain values, contrast...

11.4. Superhuman powers

[Full title: Supernatural Elements (in ancient India); (3): Supernatural occurrences]

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The Paumacariya reveals that the people of ancient India had great faith in the efficacy of superhuman powers. These powers are called Rddhis and Vidyas. The former were the potentialities of the souls spiritually advanced. The latter were supernatural powers which could be acquired even by ordinary persons. The possessors of the Rddhis and the Vidyas performed miracles and affected the day to day life of the people.

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400 A CRITICAL STUDY OF PAUMACARIYAM Rddhis-Tha Paumacariya mentions that various types of supernatural powers could be attained by practising proper penances and meditation (nanaladdhisu sattisampanna 86.7). Monks are said to have acquired (soul powers) Rddhis on account of self-contemplation, selfdiscipline and austerities (uppanna riddhivihava 14.82) and with their help they performed miracles (abbhuyakammani kuvvanti). Some Rddhis have been specifically named in the Paumacariya while in some cases merely their efficacy is described. They can be mentioned as follows:→ (1) The Rddhis of Kosthabuddhi, Padanusari and Sambhinna srotrtva (14.85). (2) The Vikriyalabdhi (70.29), the powers of making the sun lustreless, covering the moon, causing rain (14.83) and shaking the Mandara mountain (14.84). (3) The power of faring into the sky (15.84), and the Carana (3.156) or the Caturangula Carana Sramanas1 who moved speedily from place to place (84.9). (4) The power of produ cing fire (41.34). (5) The power of curing a disease by the mere touch of dust of the foot. (14 84) and (6) the madhu-Ksirasarpis-amrtasraviRiddhis (14, 45). These various spiritual powers can be compared with the Riddhis mentioned in the Titoyapannatti which (4.967-1091) associates with the Ganadharas of the Tirthankaras eight classes of Rddhis with their 64 sub-kinds. These eight classes of Rddhis are described as follows:-(1) buddhi (learning and enlightment). (2) Vikriya (capacity to change physical body at one's will), (3) Kriya (capcity to move in the sky. water, fire, smoke, air etc.), (4) Tapa (power of austerites), (5) Osadhi (capacity of healing disease). Rasa (capacity to change the elements in to liquids (7) Bala (capacity of exhibiting miraculous strength) and (8) Ksiti (capacity to make a thing inexhaustible). The powers quoted above from the Paumacariya fall under the first six classes of Rddhis the Tiloyapannatti respectively. Vidyas: Vidyas are mentioned to have been mastered by men (7. 73) and women (5.1.8) alike to get fulfilled their desire which entailed performance of extrordinary feats on the part of the desirous one. They are said to be presided over by some female deities (7.73.130; 47.43; 64.27; 68.46). These deities presented themselves before their masters whenever the latter remembered them and then the deities helped their masters in accomplishing their works. These Vidyas are said to have been mastered by performing meditation in solitary places such as caves (10. 13). forests (51. 14; 1. The Caturangula-caranas are called Tiloyapannatti, (4.1037). Janghacarana Sramanas in the

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SOCIAL CONDITIONS 401 43. 19-22; 7. 104). groves (7. 65) or temples (66. 31). Thousands of 'japas' were chanted (7. 107, 88; 66. 31) and an undisturbed meditation on the Vidyas was essential to accomplish the desired object. At times such meditators were disturbed by evil spirits (7. 115-129) or human beings (68. 44-45) but the formers' success lay in not getting perturbed at all. When the course of meditation was completed, the presiding deity of the Vidya appeared before the meditator and promised him to help whenever he desired (68. 47-49). Occasionally these Vidyas are said to have been bestowed upon some persons by some superhuman beings (Devas) as a pleasure gift (3149; 11.65) or in recognition of the latters' devotion to the Jinas (9.101; 64.27) or in acknowledgement of the latters' services to the monks (39.130; 59.84). In such cases no meditation or penance was performed by the recipient. A large number of Vidyas have been mentioned in the Paumacariya: They were possessed by various persons. A number of them which were mastered by Ravana are as follows: Agasagamini (Akasagamini)3, Kamadaini (Kamadamini), Kamagami (Kayagamini). Dunnivara (Durnivara), Jayakamma (Jagatkampa), Pannatti (Prajnapti), Bhanumalini (Bhanumalini), Anima, Laghima, Manathambhani, Akhoha (Ksobhya), Samvahini, (Samvahini), Suraddhamsi (Suradhvamsi) Komari (Kaumari), Vahakari (Vadhakarini). Suvihana (Suvidhana), Tamoruva (Taporupa), Viulaari (Vipulodari). Dahani (Dahani), Suhadaini (Subhaprada), Raoruva (Rajorupa), Dinarayanikari (Dinaratrividhayini), Vajjoyari (Vajrodari), Samaditthi (Samadrsti), Ajaramara, Visanna (Adarsani), Jalathambhini (Toyastambhani), Aggitthambhani (Analastambhani), Giridarini (Giridarani), Avalovani (Avalokani), Arividdhamsi (Aridhvams). Ghora, Vira (Dhira), Bhuyangini (Bhujangini), Varuni (Varuni), Bhuvana (Bhuvana), Daruni (Daruna), Mayanasani (Madanasini) Raviteya (Bhaskari), Bhayajanani (Bhayasambhuti), Isani (Aisani). Jaya. Vijaya. Bandhani, Varahi, Kudilakitti (Kutilakrti), Vaubbhava (Cittodbhavakari), Satti (Santi), Koberi (Kauveri), Sankari (Vasakarini), Jogesi (Yogesvari). Balamahani (Valotsadi) Candali (Canda) and Varisini (Pravarsini Paumacariya 7. 143. Ravana had mastered Bahurupavidya also (64.46). Then Savvaruha (Sarvaha), Raividdhi (Ratisamvardhani, Agasagama (Vyomagamini), Jambhani (Jrmbhini). Niddani (Nidrani) and Siddhatthi (Siddhartha); Aridamani (Satrudamani), Nivvaghaya (Nirvyaghata) and Khagamini 1. In the brackets the names are from the Paumacariya Generally they are Sanskrit equivalents, occasionally they are quite different Vidyas. 26

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402 A CRITICAL STUDY OF PAUMACARIYAM (Khagamini) are said to have been mastered by Kumbhakarna and Vibhisana respectively (7.144-145). Sahasagati mastered Ruvaparivattanakari (Rupaparivartanakari) (10.13) or Veyali (Vaitali) Vidya. (47. 43) Ratnasrava acquired Manasasundarividya (7.73). Three daughters of king Gandharva mastered Managamini (Manasagamini) Vidya (51. 19). Besides these, the Vidyas which were bestowed by some persons are as follows:- Rama and Laksmana were bestowed with Simhavahini and Garuda Vidyas by celestial Garudadhipati (59.84). Ravana was bestowed with Asaliya (Asalika) Vidya by Uparambha, the wife of Nalakubara (12.64). Narada was bestowed with the Agasagamini Vijja (1165) by some celestial beings. Nami and Vinami were bestowed with several Vidyas by celestial Nagaraja (3. 149). Nami and Vinami possessed various Vidyas hence their dynasty was known. as Vidyadhara Vamsa, Some of the above mentioned Vidyas can be compared with the Vidyas which were attained by Jitasatru and then assigned over by him to prince Nagakumara.1 The Rddhis and Vidyas are said to be playing an important part in the social and political life of the people. With the help of these powers monks fared in the sky (17. 74; 41. 5%; 89.1; 97.13). They could cure snake bites (77. 91), press down the peak of a mountain (9. 76) and could burn towns to ashes (41. 34). By the power of these Vidyas even laymen brought about miracles. Vidyadhara Indra created the paraphernalia of the celestial lord (7. 6); Ravana raised a peak, the Kailasa mountain (9.67-69), conjured up ferocious animals, demons, hobgoblins and snakes (46.52-53), and became invisible (9. 12-13); Sahasagati changed his form (43. 38); Vali circumambulated the whole world daily (9. 3); Hanu warded off the calamity of fire (51. 6); Ravana conjured up many counterfeits of himself, produced sun-heat, moonlight, fire, and rain (8. 26-29) and Ratnasrava created a city of his liking (7. 74). girls also could move to the place of their liking within no time (51. 8). The following are the political events which were influenced by the Vidyas. Sahasagati by the power of his Rupaparivartanakari (10. 1. cce Nayakumara cariu VI. 6,

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SOCIAL CONDITIONS. 403 13) or Vetali (47.43) Vidya assumed the form of Sugriva to establish sexual relations with the latter's wife. This incident forced Sugriva to seek the help of Rama and Laksmana. Thus Sugriva became a strong and prominent ally of Rama and helped the latter in rescuing Sita from the clutches of Ravana. It was with the help of the Avalokani Vidya that Ravana could ascertain the identity of Rama, Laksmana and Sita in the Dandakaranya and then he could also know Laksmana's secret signal of a lion's roar. By the help of that signal he managed to kidnap Sita (44.22-39), Sita-harana is the main incident of the theme of the Rama-story. Rama and Laksmana by the help of their Simhavahini and Garuda Vidyas got Bhamandala and Sugriva released from the captivity of Ravana (59.84; 60.2). Ravana created many heads and limbs on his person by the help of Bahurupa mahavidya as a result of which Laksmana, for some time remained unsuccessful in slaying Ravana (72.15-24).

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