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[Full title: Supernatural Elements (in ancient India); (2): Supernatural elements associated with the 63 illustrious persons of the Jaina faith ]

The Paumacariya reveals that some particular supernatural occurrences, qualities and objects are associated with the Tirthankaras, Cakravartins, Vasudevas, Prativasudevas and Baladevas of the Jaina faith. The Kevalins are also mentioned to have been associated with these elements. In the following lines an account of the same as recorded in the Paumacariya has been given. (1) Tirthankaras:-The Paumacariya states that the Tirthankaras are graced with some supernatural events on the occasion of five important incidents of their life viz. conception of the embryo, birth, renouncement of the world, attainment of Kevelajnana and emancipation. This is a traditional account. 1. See Tattvartha-sutra 4. 33-38 (Svet).

_ SOCIAL CONDITIONS 393 Conception: The Paumacariya (3.59-67; 21.15-17) mentions that at the time of the conception of the embryo of a Jina various goddesses serve his mother and there is a shower of gems in his house¹. Birth-The celestial beings take the new-born child to the Meru mountain and perform his ablution ceremony (3. 71-103; 21.18) called Abhiseka (5. 54)%. Renouncement:-This occasion is called Nikkhamanamahamahima (3. 138). The Lokantika gods strengthen the inclination of a Jina to renounce the world (3. 127-130). Celestial beings carry him in a divine litter when he renounces the world (3.132). They further immerse his five-handfulls of hair extracted by himself from his head into the Ksirodadhi (3. 137). The Adipurana calls the ceremony Pariniskrantimahakalyanaka (17. 74)³. Omniscience:-When a Jina attains omniscience, the Indra, the Suras and the Asuras pay homage to him, sign in his praise (2. 47; 4. 20), listens to his first sermon and then returns to their respective places¹. Other monks who attain omniscience are also said to have been hailed by the celestial beings (39.34; 101.69). At that time the quarter appear to be red-bright and divine music is heard (14. 1-7) 5. Emancipation:-In the case of the Jinas the ceremony associated with this event is not mentioned in the Paumacariya But the occasion of monk Kosala's emancipation is said to have been graced by the Devas by making a worship of and offering perfumes and flowers to the body of that monk. This ceremony is called Nirvanagamanamahima (22. 46)潞. The Adipurana calls these five occasions 'Kalyanakas' i. e. auspicious occasions The Tattvartha-sutra (4. 22)8 also refers to these auspicious occasions and the work of the Devas on these occasions. Parana:-The occasion of breaking a fast by a Tirthankara or a great muni is hailed by five Atisayas (21. 25 supernatural occurrences) flow of cold breeze, downpour of precious stones and flowers, viz. 1. See Adipurana, 12. 84, 97; 163-211; Trishashti Shalaka Purusha-caritra, I. 2. pp. 105-130. See Adipurana 13. 176, 213; Trishashti Shalaka Purusha-caritra, I, p. 109-130. 3. See T麓SP, I. p; 159-6 6; Adipurana, 17. 47-209. 4. See Adipurana 22, 18, 74f; 23. 191-194; Trishashti Shalaka Purusha-caritra, I. p. 188f. 5. Adipurana, 20; 269 f; Uttara-purana, 48. 79-80. 6. See, Adipurana, 47. 343; T'SP, I. p. 360, 363. 7. Adipurana, 25. 222. 8. See the Bhasya also.

394 A CRITICAL STUDY OF PAUMACARIYAM 1 sound of divine drums and hailing words of Devas (4. 12-14). These are called Ascaryas² also. Samavasarna:-When a Tirthankara after having attained omniscience delivers a Sermon, a divine assembly hall (Samosarana) is erected by the Devas. His religious discourse is listened to by the gods, monks, human beings and animals all alike. The Paumacariya (2. 47f) further gives the details of the assembly hall with its three ramparts, big gates (Gopuras) banners etc. At every entrance eight dance-dramas (atthatthanadayaim) are performed. The Tirthankara seated in the centre is attended by some Pratiharyas (see infra). The twelve divisions of the hall (aha? daha? donni ya vakkhara) are occupied by the monks, nuns, goddesses, gods, nobles, men, women and even animals. This description of the Samosarana can be corroborated by other works with certain details and minor differences. The Trishashti Shalaka Purusha-caritra mentions three ramparts, but the Tiloyapannatti (4. 733) and the Adipurana (22. 81 f) refer to one more rampart which is made of mud (dhulisala). Both these works mentions dance and music performances, not dramas. Atisayas and Pratiharyas:-The Paumacariya further associates 34 Atisayas and 8 Pratiharyas (cottisam ca aisaya atthamahapadihera ya 5. 60) with the Tirthankaras. The eight Pratiharyas which appear when a Tirthankara attains omniscience are:-a divine throne, a parasol, a high parosal, a chowry, a halo of light, a sacred tree, the sound of divine drum and the shower of flowers (Uppannammi ya nane uppajjai asanam jinindassa/Chattaichattacamara taheva bhamandalam vimalam// Kappaddumo ya divvo dunduhighosam ca pupphavarisam ca 4. 18-19). The Paumacariya refers categorically to 34 Atisayas and eight Pratiharyas at 5. 72, but at 4. 23-29 it enumerates only seven Pratiharyas by omitting 'atichatra'. Further in place of 'chatra' it mentions 'chatratrayam' i. e. three umbrellas, The 'atichatra' is not mentioned in the Samavayanga, the Tiloyapannatti 5 and the Abhidanacintamani-kosha The Samavayanga mentions one umbrella (agasagayam chattam), but the Tiloyapannatti and the Abhidanacintamani-kosha mention three (chatratrayam). The Paumacariya (4. 27) mentions two chowries, while the Tiloyapannatti mentions 64 chowries. The Samavayanga and the Abhidanacintamani-kosha refer to the chowry in plural. Further the Tiloyapannatti mentions the Ganas attending upon the 1. Tiloyapannatti, 4. 672-674; Adipurana, 20, 102-105; Tattvartha-sutra, P. I, p. 181. 2. Uttara-purana, 48. 41. 3. Tiloyapannatti, 4. 710-895; Adipurana, 22 & 33. 72-112; Trishashti Shalaka Purusha-caritra, I. p. 190-193. 4. Su. 34. 5. 4. 915-927. 6. Abhidhanacintamanikosa by Hemacandra (1-57-64). In the Vasudevahindi Vol. I., (I. p. 5) there is a reference to 'chattaichatta'.

SOCIAL CONDITIONS 395 Jina in place of the 'Atichatra'. The Samavayanga and the Abhidanacintamani-kosha do not mention eight 'Pratiharyas' separately. They are included in the 34 'Atisayas', therefore the substitute for the 'Atichatra' cannot be marked out. It is to be noted that on the one hand some of the Atisayas mentioned in the Samavayanga and the Abhidanacintamani-kosha do not agree between themselves and on the other hand some of them mentioned in both the works differ from those of the Tiloyapannatti Further sometimes two and some times three Atisayas of the Tiloyapannatti are grouped together and they are Some of the groups counted as one in the Samavayanga and the Abhidanacintamani-kosha of the Atisays mentioned in the Samavayanga vary with those of the Abhidanacintamani-kosha The Paumacariya does not enumerate all the 34 'Atisayas'. It mentions some of them and those also at different places. Most of them are mentioned in association with Lord Mahavira (Ch. 2) while a few are referred to in connection with Lord Rsabha (Ch.4). A general reference to them is also made (Ch. 75). Thus the Atisayas enumerated in the Paumacariya (2.31-37) can be given as follows:- (1) The blood of a Tirthankara is like milk (ruhiramkhirasavannam); His body is free from (2) dirt, (3) perspiration and is (4) full of fragrance (malaseyavivajjiyam surabhigandham deham); His body bears (5) auspicious marks and (6) qualities (7) and it is lustrous like the sun-(salakkhanagunam ravippabham ceva aivimalam); (8) His eyelids are motionless (nayana phandanarahiya); (9) His nails and hair are smooth and growthless (nahakesavatthiya ya niddha ya); His surroundings up to one hundred Yojanas (10) are free from any pestilence (joyanasayam samanta mariivivajjig deso), (11) sickness etc; That much region (12) is free from any enmity between kings, (13) there the sky is bright (14) the blowing of the wind is pleasant (15) and the land is free from any phenomenal upheaval (75. 25-26)2; (16) Wherever the Jina wanders that area assumes heavenly³ form; (17) A Jina walks on lotuses (jatto thavei calane tatto jayanti sahasapattaim); (18) The trees bend with the heaviness of the fruits appearing on them, (19) the land becomes prosperous with fresh crops (phalabharanamiya ya duma sasasamiddha mahi hoi) and (20) it shines like a mirror (ayarisasama dharani jayai, (21) The quarters look bright and dustless (sarae va nimmalao disao rayarenurahiyao and (22) 1. Rogadivivajjio rammo' 4.34. 2. Joyanasayam anunam jatthacchai kevali samuddesa/ Veranubandharahiya havanti niyayam naravarinda// Gayanam jaha aruvam calo ya vau thira havaibhum/ Taha Kevalissa niyama esa sahavo ya loyahio// 3. Viharai jattha Jinindo so deso saggasanniho hoi -4.34.

396 A CRITICAL STUDY OF PAUMACARIYAM The Ardhamagadhi language emerges from his mouth (iha Addhamagah i vani). Further at 2,61 it is said that the Ardhamagadhi language is understandable to all the kinds of living beings (To Addhamagahie) bhasae savvajivahiyajannam). These 'Atisayas' can be corroborated by the Samavayanga, the Tiloyapannatti and the Abhidanacintamani-kosha The latter two works arrange them under three different heads. Thus the Tiloyapannatti associates ten 'Atisayas' with the birth and eleven with the attainment of omniscience by the Tirthankara. Then the rest of the thirteen are mentioned. The Abhidanacintamani-kosha associates four with the birth, eleven with the omniscience and then the remaining nineteen are mentioned. Before a comparison of these 'Atisayas' with those mentioned in other works, it should be noted that the names of the 'Atisayas' are generally not in literal agreement. The terminology is not specific but general, hence a 'Atisaya' of one work can be accomodated under one or the other of another work. Further there are differences as regards their details in all the three works. to The Tiloyapannatti mentions all these 'Atisayas' (4.896-914) of the Paumacariya except two i. e. No. 6 'qualities' which are not specifically referred to in the Tiloyapannatti, the Paumacariya refers to it (aparameya gunagaram 2.90) and No. 17 i. e. 'walking on flowers' which is also not mentioned in the Tiloyapannatti, the Paumacariya refers to it (2.98). The Tiloyapannatti does not only mention one language but it refers eighteen (i. e. Ardhamagadhi-bhasa-No 22) Mahabhasas, 700 Ksudrabhasas and many other languages of all the with the faculty of mind. It describes the speech of Tirthankara as divvabhasitam and divvajhuni (4.902, 903-905) whereas in the Paumacariya there is no reference to the divine speech. The Paumacariya does not refer to any language at the time of describing the 'Atisayas' of Lord Mahavira. But with Ajitanatha it associates the Ardhamagadhi language (5.190). creatures The Samavayanga does not refer to No. 5. 6 and 8 of the Paumacariya specifically whereas the Abhidanacintamani-kosha does not refer to No. 5, 6, 8 and 15 specifically. The Samavayanga refers to Ardhamagadhi-bhasa and further says that it is understandable by all kinds of living beings (Addhamagahibhasa bhasijjamani tesim savvesim. 'appappanohiyasivasuhadayabhasattae¹ parinamai). The Abhidanacintamani-kosha does not refer to Ardhamagadhi. It mentions in general that the language of the Tirthankaras is understandable by all kinds of living beings. The Paumacariya states, as already mentioned above, that the effect of certain occurrences spread over 100 Yojanas. But in the Tiloyapannatti some of 1. Compare 'appappanoniya....' with 'savvajivahiyajanaani' of the Paumacariya

SOCIAL CONDITIONS 397 those occurreeces have been associated with numerous Yojanas (4.907), in the Samavayanga with twenty-five Yojanas and in the Abhidanacintamani-kosha with 200 Gavyutis. (2) Cakravartins:-The Cakravartin kings are said to be the masters of fourteen great gems or excellent things and nine treasures (coddasa ya maharayananava nihao 461, 8.201)¹. him by (3) Baladevas:-The Paumacariya states that Baladeva Rama possessed three divine weapons, namely, a bow, a ploughshare and a pestle (100.8). It also mentions the presenting of a chariot to Garudadhipati (59.85). It is not counted as a Ratna. The Tiloyapannatti (4. 1435) associates with the Baladevas four gems but mentions a string of gems (Ratnavali) in place of a bow. The Uttara-purana (57.93) refers to a mace and a string of gems in place of a bow and a chariot in the case of Rama. - (4) Vasudevas: The Paumacariya mentions that Vasudeva Laksmana was the master of seven gems (divvaranaim 91. 8). They are mentioned as a disc, a parasol, a bow, a spear, a mace, a precious stone and a sword (cakkam chattam ca dhanum satti ya gaya mani asi ceva). The Tiloyapannatti mentions a conch and a staff in place of a parasol and a precious stone (4. 1434). The Uttarapurana (57. 92) follows the Tiloyapannatti (鈧�) Prativasudevas:-The Paumacariya refers to the Sudarsanacakra (10.24) and a staff (19.44) of Ravana. He is killed by Vasudeva Laksmana with the cakra (72. 36; 73. 27). The Tiloyapannatti mentions that Prativasudevas are killed by Vasudevas with the former's disc (4. 1423). The Paumacariya further mentions that Cakravartins are immune from the effects of any Vidya operated against them by any other person (68. 48). Similarly Vasudevas are not at all harmed by the Cakra hurled at them by the Prativasudevas (72. 36) 2 and the divine weapons of Cakravartins or Vasudevas and Baladevas do not harm their own kith and kin (4. 48; 100. 8, 19-21)³.