The Doctrine of the Jainas, Described after the Old Sources c6.33

c6.33

§15. At the beginning of her pregnancy the mother of a Titthagara has experienced 14 visions by dreaming as has such of a cakkavaṭṭi, whereas the mother of a vāsudeva has visioned 7, such of a baladeva 4, and such of a maṇḍaliya 1 out of those 14. The germ for these figures is in the 14 dreams of Mahāvīra's mother (Jiṇac. § 32 ff.)⁴. Acc. to Viy. 709a we have (to refer to this here) 42 normal and 30 major dreams (mahā-suviṇa) of the kind of dreams in pregnancy mentioned above. Ten dreams were visioned by Mv. when still a chaumattha (§ 81, also Ṭhāṇ. 499a). 14 dreams immediately lead to true cognition and in most cases to salvation within the same existence. The dream belongs to the 8 possible omens (nimitta, Ṭhāṇ. 427a) and is considered rather incongruently⁵ as a special kind of visionary power (Thāṇ. 430b) together with sammad-damsaṇa etc. up to kevala-d. (§ 82) to which Sthān. 430b remarks that, properly speaking, the svapna-darśana pertains to the akṣur-d. (§82). It comes in during the state of semi-trance (sutta-jāgara) and it is either true (ahātacca), of temporal extension (payāṇa), goes back to some day-event (cintā-suviṇa) or not (tavvivarīya), or, finally, it is vague (avvatta-damsaṇa). The dream of a samvuḍa, i.e. of one who exercises samvara (§169), is necessarily true, however, while this is not positive with the samvuḍa and the samvaḍāsamvuḍa. All this is taught by Viy. 16, 6 (709a ff.) perhaps in identity with the Sumiṇabhavana referred to by Vav. 10, 28, or with the Mahāsumiṇabhāvaṇā quoted at other places.