The Doctrine of the Jainas, Described after the Old Sources c8.153

c8.153

§79. These magic qualities are equally inherent in those who own the negative *ohi*-cognition (Viy. 435a). For the three first kinds of cognition also appear in their negations (T. 1, 32) called the three-fold *annāṇa*: *mai-annāṇa*, *suya-a.* and *vibhanga-nāṇa* (Viy. 343a). All three of them rest on *micchā-diṭṭhi*, the wrong belief (§168), a word, by the way, not applied by Umāsvāti in the Sūtra (T. 1, 32 f.). As to *mai-* and *suya-annāṇa* (both of which do not occur separately) Nandi gives it in 143a. The erroneous cognition in the field of imagination has the same four stages as has the *ābhinibohiya*, which if caused by evidence is based (Nandi 194a; Viy. 343 a) on the non-Jainist philosophy, science and arts.¹ The *vibhanga-nāṇa*, finally, (or *vibhanga nāmam annāṇe*, e.g. Viy. 433 a, b) shows up where the teaching of Mahāvīra was not conveyed orally and where, moreover, the Karman condition does not correspond with the above mentioned presuppositions (Viy. 430a). But it is the reward for spiritual preparedness and abstinence in the sense of the teaching, and on account of *sammatta* and its consequences it may even change into *ohi*-cognition (Viy. 433a). Thus Mahāvīra corrects the wrong conceptions of the world view resting on *vibhanga* which the former King Siva had acquired through his chastisements as *disā-pokkhiya vāṇapattha tāvasa* (Viy. 514b), as well as the wrong ideas about gods maintained by the Brahman Poggala (Viy. 551a). And the seven cases of *vibhanga-nāṇa*, listed by Ṭhāṇ. 382b, also refer to questions concerning the teaching. It is not only the wrong view but also the rejection of the true facts which they all have in common, whereas the wrong *ohi*-cognition is being described by Viy. 343a as referring (*samthiya*) to the most different things beyond the field of belief e.g. localities, geographical dates, places of worship,² animals and genii.³