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Some Jaina Canonical Sutras c15: Chapter X: Anuttaraupapātikadaśā (Anuttarovavāiyadasāo)

Some Jaina Canonical Sūtras c15

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Chapter X: Anuttaraupapātikadaśā (Anuttarovavāiyadasāo)

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The *Anuttarovavāiyadasāo*¹ (*Anuttara-aupapātikadaśāṅga*) is the ninth *aṅga* which deals with the lives of persons who after their death were reborn as gods. They would therefrom descend to this world, attain human birth and achieve final emancipation. It treats of the *ekāvatāriṃs*, or the once-returners (Pāli *sakadāgāmins*) most of whom are the sons of king Śreṇika. The stories are mostly abbreviated. The *aṅga* consists of three *vaggas* or divisions; the first containing ten lessons, the second, thirteen and the third, ten, making a total of thirty-three lessons. In Jacobi's opinion the descriptions are very tedious and they consist mostly of endless enumerations.

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¹ This text has been edited by Dr Barnett along with the *Amtaṅadadasāo*. Dr P L Vaidya has also edited it (Poona, 1932). Abhayadeva's commentary is very helpful.

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Though this text is placed in the list of *aṅgas*, its contents go to show that it presupposes other works of the Jain canon, particularly the *Aupapātika Sūtra*. The list of persons whose examples are set forth in each division is given in verse precisely as in the *Amtaṅadadasāo* to which the ninth *aṅga* stands no more than a supplement or sequel.

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In the Jaina cosmography the middle place is occupied by the world of men. Above this stand the three grades of gods, one above the other, the highest being the *Vaimānikas* or gods dwelling in their respective lofty mansions. Below them are the *Gaiveyyakas* and the lowest are known as the *Kalpas*. The *Gaiveyyakas* too are provided with mansions of their own.

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This *aṅga* too is presented in the form of a dialogue put into the mouth of Sudharman and his pupil Jambu. The scene of action is laid in the city of Rājagṛha.

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In the first division all but Vehalla and Vehaẏasa are mentioned as the sons of king Śreṇika by his queen Dhāriṇī and the rest including Abhaya as princes whose mother was the queen Cellaṇā. It may be noted that the name of Prince Abhaya is met with in the Pāli *Nikāyas* particularly in the *Abhayarājakumāra Sutta* of the *Majjhima Nikāya* (Vol. I, pp. 392-396). The thirteen fortunate men whose examples are set forth in the second division are also represented as princes born to king Śreṇika by his queen Dhāriṇī.

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The model story in the third division is that of Dhanva. Sunakṣatra¹ who finds mention in the Pāli Nikāyas as a Licchavi prince and lay supporter of the Jaina order, is included here in the list of ten persons. Dhanva is described as a prince born in the royal house of king Jitaśatru of Kākandi. He became a Jaina monk and he strictly observed the religious practices and rules of life. The real interest of the story lies in the graphic description of the personal condition of the aspirant, while he was going through the hardship of the penances. It may be pointed out that a similar description of the penances is found in the Pāli Mahādukkhakkhandha Sutta of the Majjhima Nikāya (Vol. I, pp. 83–90). The forms of austerity described in the Pāli discourse are the penances observed by the Buddha previous to his enlightenment. These are found fruitless by him as means of salvation.

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¹ Pāli Sunakkhatta, Dīgha, III, pp 1ff; B C. Law, Historical Gleanings, p 16

Cites (5)