Page #1
--------------------------------------------------------------------------
________________ sacitra zrI bhagavatI sUtra -pravartaka zrI amara muni ILLUSTRATED SHRI BHAGWATI SUTRA Pravartak Shri Amar Muni palyodhana aura sAgaropama asaMkhya kAla hai aura tuma asaMkhya kAla yatIta karake Aye the| PUN 4
Page #2
--------------------------------------------------------------------------
________________ prastuta Agama zrI bhagavatIsUtra jaina AgamoM meM sarvAdhika mahattva prApta vizAlakAya Agama kA nAma hai zrI bhagavatI suutr| prasiddha hai, ki isameM jaina tattvavidyA se sambandhita vividha viSayoM ke 36 hajAra praznoM kA bhagavAna mahAvIra dvArA pradatta yukti pUrNa samAdhAna hai| jJAna-vijJAna kI aneka zAkhAoM ke rahasya pUrNa siddhAntoM kA varNana isa Agama meM upalabdha hai| mAnA jAtA hai, vizvavidyA kI aisI koI bhI zAkhA nahIM hogI, jisakI pratyakSa yA apratyakSa rUpa meM carcA isa Agama meM nahIM ho| darzana, adhyAtma-vidyA, pudgala va paramANu siddhAnta Adi saikar3oM mahattvapUrNa viSayoM kA varNana tathA unakA anekAnta zailI meM samAdhAna isa Agama ke anuzIlana se prApta ho jAtA hai| AgamoM ke gambhIra adhyetA pravartaka zrI amara muni jI ne TIkA va anya aneka granthoM ke AdhAra para isa Agama ke gambhIra viSayoM kA apanI sarala sArapUrNa zailI meM vivecana prastuta kara 'sAgara' ko 'gAgara' meM bharane kA prayatna kiyA hai| isa Agama kA prakAzana lagabhaga 6 bhAga meM sampanna hone kI sambhAvanA hai| tIna bhAga prakAzita ho cuke haiN| jisameM prathama zataka se navam zataka taka liyA gayA hai| isa caturtha bhAga meM dazam zataka se terahaveM zataka ke tRtIya uddezaka taka kA kalevara liyA gayA hai| bhagavAna mahAvIra ne jina zAzvata satya siddhAntoM kA pratipAdana kiyA, ve Aja ke vaijJAnika yuga meM sarvAdhika prAsaMgika hai| jaise- kisI bhI vastu ko sarvAMga dRSTi se samajhane ke lie anekAntadRSTi aura usakA samyak svarUpa kathana karane ke lie naye-nikSepa kI sApekSika syAdvAda vcn-prnnaalii| dharma, adharma, jIva, ajIva, pudgala-svarUpa, paramANu, lezyA, tapa-vidhAna, gati-sahAyaka dravya dharmAstikAya, kAlacakra-parivartana kA varNana, karma-siddhAnta, vanaspati meM jIva, paryAvaraNa, manovargaNA kA svarUpa, vibhinna jIva yoniyA~ Adi viSayoM meM ho rahe jIva-vijJAna va bhautika-vijJAna sambandhI adhunAtana anusaMdhAna ina sabakI satyatA siddha karate haiN| bhagavAna mahAvIra ke ina zAzvata siddhAntoM ko unhIM kI bhASA va pratipAdana zailI meM par3hane-samajhane ke lie sacitra bhagavatIsUtra, mUla ardhamAgadhI, hindI tathA aMgrejI anuvAda ke sAtha Apake hAthoM meM prastuta hai| This Agam Bhagavati Sutra The most important and voluminous among the Jain Agams is Shri Bhagavati Sutra (Vyakhya Prajnapti). It is well known that this work contains logical answers given by Bhagavan Mahavir to 36,000 questions on a variety of ontological topics. This Agam contains discussions about many important and obsours principles from many branches of knowledge and special studies. It is believed that there is no branch of universal knowledge that has not been discussed directly or indirectly in this Agam. Information about numberous subjects including philosphy, spiritualism, matter and particle theory can be acquired by studying this Agam. Pravartak Shri Amar Muniji, a profound scholar of Agams, has tried to condense a sea in a drop by presenting the complex topics of this Agam in a simple and lucid style with the help of commentaries and many other reference works. This voluminous Agam as expected to be completed in six volumes. This is the fourth volume containing original Ardhamagadhi text with Hindi and English translations, elaboration and multicolored illustrations. The eternal and true principles Bhagwan Mahavir propagated are completely relevant in the modern scientific world. One example is the non-absolutisic viewpoint (Anekantavaad) to fully understand a thing and the relative methodology of Syadvad using naya and nikshep (standpoint and attribution) to realistically describe a thing. Virtue, vice, soul, non-soul, matter and its form, ultimate particle, soul complexion, codes of austerity, entity of motion, time-cycle and its changes, theory of karma, life in plants, environment, classification of mind and its activities, different genuses of life are being confirmed and authenticated by the latest. researches in biology and physics. We place in your hands Illustrated Bhagwati Sutra (original Ardhamagadhi text with Hindi and English translations, elaboration and multicolored illustrations) to enable you to read and understand these eternal principles of Bhagwan Mahavir in his own language and style.
Page #3
--------------------------------------------------------------------------
________________ "zrI bhagavatI sUtra -pravartaka zrI amara muni Illustrated SHRI BHAGWATI SUTRA Pravartak Shri Amar Muni PART 4
Page #4
--------------------------------------------------------------------------
________________ // // // zrI vardhamAnAya nmH|||| bhAamara Atma garabA rave namaH AnaMda gurave padama gara rave namaH rASTra santa uttara bhAratIya pravartaka anaMta upakArI gurUdeva bhaNDArI pa.pU. zrI padma candra jI ma.sA. kI puNya smRti meM sAhitya samrATa zrutAcArya pUjya pravartaka vANI bhUSaNa gurUdeva pa.pU. zrI amara muni jI ma.sA. dvArA saMpAdita evaM padma prakAzana dvArA vizva meM prathama bAra prakAzita (sacitra, mUla, hindI-iMgaliza anuvAda sahita) jainAgama sAdara saprema bheMTa / bheMTakartA : zrutasevA lAbhArthI saubhAgyazAlI parivAra zrImatI mIrAbAI ramezalAlajI luNiyA (samasta parivAra)
Page #5
--------------------------------------------------------------------------
________________ 85555555555555555555555555555555555558 | paMcama gaNadhara bhagavat sudharmA svAmI praNIta paMcama aMga ) sacitra zrI bhagavatI sUtra (vyAkhyAprajJapti) (caturtha khaNDa) | mUla pATha, hindI-aMgrejI bhAvAnuvAda, vivecana tathA raMgIna citroM sahita | pradhAna sampAdaka - zrutAcArya sAhitya samrATa pravartaka zrI amara muni jI mahArAja zrI varuNa muni 'amara ziSya' saMjaya surAnA . prakAzaka padma prakAzana, padma dhAma, narelA maNDI, dillI-40
Page #6
--------------------------------------------------------------------------
________________ 845555555555555555555555555))))))))) | uttara bhAratIya pravartaka gurudeva bhaNDArI zrI padmacandra jI ma.sA. dvAra samprerita sacitra AgamamAlA kA chabbIsavA~ puSpa - sacitra zrI bhagavatI sUtra (vyAkhyAprajJapti) (caturtha khaNDa) 0 pradhAna sampAdaka : zrutAcArya sAhitya samrATa pravartaka zrI amara muni jI mahArAja 0 saha-sampAdaka: zrI varuNa muni 'amara ziSya' saMjaya surAnA 0 aMgrejI anuvAdaka: surendra botharA, jayapura 0 prathamAvRtti : vi. saM. 2070, jyeSTha, IsvI san 2013, jUna 0 citrAMkana: DaoN. triloka zarmA 0 prakAzaka evaM prApti-sthAna : padma prakAzana padma dhAma, narelA maNDI, dillI-110 040 mahendra jaina (adhyakSa) mo. : 09810027225 mudraka: saMjaya surAnA zrI divAkara prakAzana e-7, avAgar3ha hAusa, ema. jI. roDa, AgarA-282 002 phona : 0562-2851165, mo. : 9319203291 O mUlya: ATha sau rupayA mAtra (800/- rupaye) sarvAdhikAra : padma prakAzana, dillI 5555555555555555555555555555555555558
Page #7
--------------------------------------------------------------------------
________________ 044444444444444444444444444$$$$$$$$$$$$$ THE FIFTH ANGA WRITTEN BY THE FIFTH IGANADHAR SHRI SUDHARMA SWAMI ILLUSTRATED SHRI BHAGAVATI SUTRA (VYAKHYA PRAJNAPTI) (FOURTH VOLUME) | Original text with Hindi and English translations, elaboration and multicoloured illustrations 454545454545454545454545454545454545454545444444444444444445454545454545454545454545458 O EDITOR-IN-CHIEF O Shrut Acharya Sahitya Samrat Pravartak Shri Amar Muni ji Maharaj O ASSOCIATE-EDITOR O Shri Varun Muni"Amar Shishya" Sanjay Surana PUBLISHERS * PADMA PRAKASHAN, PADMA DHAM, NARELA MANDI, DELHI-40 54545454545454545454545454545454545454545454545454545454545454545454545
Page #8
--------------------------------------------------------------------------
________________ 0 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 958 855555555555555555595 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 5 5 5 5 5 5 5 5 5 5 5 5 95 95 955958 The Twenty-sixth number of the Illustrated Agam Series Inspired by Uttar Bharatiya Pravartak Gurudev Bhandari Shri Padmachandra ji M. S. ILLUSTRATED SHRI BHAGAVATI SUTRA (VYAKHYA PRAJNAPTI) (Fourth Volume) # Editor-in-Chief Shrut Acharya Sahitya Samrat Pravartak Shri Amar Muni ji Maharaj # Associate-Editor Shri Varun Muni "Amar Shishya" Shri Sanjay Surana English Translator Surendra Bothara, Jaipur First Edition Jyeshth, 2070 V., June, 2013 A. D. Illustrations (c) Dr. Trilok Sharma Publishers and Distributors Padma Prakashan Padma Dham, Narela Mandi, Delhi-110040 Mahender Jain (President-9810027225) Printers Sanjay Surana Shree Diwakar Prakashan, Agra A-7, Awagarh House, Opp. Anjna Cinema, M. G. Road, Agra-282 002. Ph. (0562)2851165, Mob.:9319203291 Price 855555555555555555555555555555555555555555555555555558 Eight Hundred Rupees only (Rs. 800/-) Copyright : Padma Prakashan, Delhi Wan 0 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95958
Page #9
--------------------------------------------------------------------------
________________ rASTrasanta uttara bhAratIya pravarttaka ananta upakArI pUjya gurudeva bhaNDArI zrI padmacandra jI mahArAja kI pAvana smRti meM sAdara savinaya samarpaNa pravarttaka amara muni
Page #10
--------------------------------------------------------------------------
________________ Agama prakAzana ke AdhAra staMbha MAMANGadiione snehamUrti mahAsatI zrI sneha kumArI jI ma. jina zAsana prabhAvikA divya sAdhikA mahAsatI zrI razmi jI ma. Meevarilesaralegalewana Sidhwar G GodavMastakGAMADAGAMAR parama gurubhakta zrI suzIla jI - kauzalyA devI jaina (yojanA vihAra, dillI) Faceaetieselalese parama gurubhakta zrI nema canda jI - rakSA jaina (maNDI goviMdagar3ha) parama gurUbhakta zrI rAma kumAra jI- kamalA jaina (jATala vAle) trI nagara, dillI
Page #11
--------------------------------------------------------------------------
________________ Agama prakAzana meM parama sahayogI guru bhakta parama gurUbhakta zrI subhASa jI - mithaleza goyala (agra nagara, ludhiyAnA) parama gurUbhakta zrI jineza jI - premalatA jaina (agra nagara, ludhiyAnA) | parama gurUbhakta zrI satyapAla jI rUkminIdevI jaina (kurUkSetra) DORADABNMUDRANDNDIADODOAS AAMANANDAWRANDIBAADASAeodious parama gurubhakta zrI sudarzana jI - mohitA agravAla (kurukSetra) parama gurubhakta zrI virendra jI- nIrU agravAla (vannA )
Page #12
--------------------------------------------------------------------------
________________ zruta sevA meM samarpita guru bhakta Color Color CC parama gurubhakta lA. jagamandaralAla jI - zakuntalAdevI jaina (padamapura vAle) rohiNI, dillI - parama gurUbhakta lA. pRthvI canda jI zAMti devI jaina (padamapura, rAja.) Ca parama gurUbhakta DaoN. zrI maujI rAma jI puSpA jaina (sainika phArma, dillI) Sambo Cabe Galos Cats Cat Catala parama gurubhakta zrI kRSNa lAla jI - rAmA mittala (padamapura) - parama gurubhakta zrI subhASa jI sulocanA jaina (huDDA kaoNlonI, pAnIpata)
Page #13
--------------------------------------------------------------------------
________________ 855555555555555555555555555555555555558 5555555 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9555555555555555555555558 jaina dharma darzana kI anamola dharohara Apta puruSoM kI vANI "Agama" kA zAbdika artha hai padArtha ke rahasya kA paripUrNa jJAna honA / jinhoMne kevalajJAna se tInoM kAla ke padArthoM ko va tInoM lokoM ke dravyoM ko guNa va paryAya se jAnA va dekhA hai, aise sarvajJa tIrthaMkara hI Apta puruSa haiM aura unase utpanna artha jJAna 'Agama' hai| 4 prakAzakIya aisA hI eka Agama hai - zrI bhagavatI sUtra / isa 41 zataka aura 1138 uddezakoM vAle vizAla Agama ke caturtha khaNDa ko pustakAkAra kara sacitra rUpa meM Apake kara-kamaloM meM suzobhita karate hue hamArA hRdaya AdhyAtmika ullAsa se bhara uThA hai| - Agama sAhitya jaina darzana kI anamola nidhi hai| lagabhaga bIsa varSa pUrva isa nidhi kI rakSA ke lie pUjya gurudeva uttara bhAratIya pravarttaka bhaNDArI zrI padmacandra jI ma. sA. ne apane antevAsI suziSya pravartaka zrI amara muni jI ma. sA. ko preraNA pradAna kii| guru icchA ko pUrNa karane hetu pU. pravartaka zrI amara muni jI ma. sA. ne tatkAlIna paristhitiyoM para vicAra kara isakA aMgrejI anuvAda sahita sacitra saMskaraNa prakAzita karAne kA mAnasa bnaayaa| kar3e parizrama aura ciMtana ke pazcAt isa vicAra ne mUrta rUpa dhAraNa kiyA aura padma prakAzana kA prathama sopAna sacitra uttarAdhyayana sUtra san 1992 meM prakAzita huA / Agama kA isa prakAra kA sacitra saMskaraNa vizva meM prathama bAra prakAzita kiyA gayA thaa| isake prakAzana se jaina Agama sAhitya ke prakAzana meM eka navIna vidhA kA zubhArambha huaa| sacitra zrI bhagavatI sUtra isa zrRMkhalA meM 26vIM racanA hai| isakA prathama bhAga san 2005 meM prakAzita kiyA gayA / san 2006 meM dvitIya bhAga aura san 2008 meM tRtIya bhAga prakAzita kiyA gyaa| aba yaha caturtha bhAga ( zataka 10 se lekara zataka 13 ke cauthe uddezaka taka) Apake samakSa prastuta hai| Age ke bhAgoM kA prakAzana bhI zIghra karane kA prayAsa kiyA jA rahA hai| 095 95 95 95 95 95 95 95 95 95 95 95 95 955955555555555555555 95 95 95 95 95 95 95 95 95 95 95 95 9555555558 1 95 96 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 958
Page #14
--------------------------------------------------------------------------
________________ 3 . ma aMgrejI bhASA vizva kI sAhityika bhASAoM meM mahatvapUrNa sthAna rakhatI hai| isa bhASA meM AgamoM kA anuvAda karake citroM sahita zuddha saMskaraNa kA mudraNa karavAnA aura vizva ke pramukha vizvavidyAlayoM meM pahu~cAnA apane ApameM eka zramasAdhya anupama kArya hai| pUjya gurudeva zrI amara muni jI ma. sA. ke isa mahAna sevAkArya se jaina sAhitya ke itihAsa meM unakA nAma svarNa akSaroM meM aMkita kiyA jaayegaa| pUjya gurudeva pravartaka zrI amara muni jI ma. sA. ke sevAbhAvI ziSya, AgamoM ke gahana jJAtA zrI varuNa muni jI ma. sA. bhI isa kArya meM pUrNa manoyoga pUrvaka juTe hue haiN| unakA upakAra bhI hama nahIM bhUla skte| sampAdana aura citraNa meM sahayogI saMjaya surAnA (zrI divAkara prakAzana, AgarA) evaM aMgrejI anuvAdaka zrI surendra jI botharA, jayapura aura citrakAra triloka zarmA kA sahayoga bhI sadA smaraNa rhegaa| prakAzana hetu artha vyavasthA karane vAle zruta sahayogI guru-bhaktoM ne bhI isa kArya meM mukta-hasta sahayoga pradAna kiyA, ve bhI dhanyavAda ke pAtra haiN| yaha Agama prakAzana jaina sAhitya ke zruta loka meM meru parvata kI bhA~ti sthApita ho, hama isake lie saMkalpabaddha haiN| isI kAmanA ke sAtha.....! -mahendrakumAra jaina adhyakSa : padma prakAzana, dillI pa 55555555555
Page #15
--------------------------------------------------------------------------
________________ 04444444444444444444444444444444444444 Publisher's Note 4414414514614444444444444444 Agam' or the compilation of the words of the savants is invaluable heritage of Jain philosophy. The literal meaning of Agam is 'the complete knowledge of the secrets of substances'. These savants are the omniscient Tirthankars who saw and knew all the attributes and modes of all substances and things existing in all the three worlds in all the three times. The corpus of the message of these savants and elaborations by their worth disciples is known as Agam. One such Agam is Shri Bhagavati Sutra, a voluminous work having 41 Chapters and 1138 Lessons. We are filled with a spiritual elation to offer this fourth illustrated volume of this great Agam to our readers. Agam literature is the immeasurable treasure of Jain philosophy. About twenty years back revered Gurudev Uttar Bharatiya Pravartak Bhandari Shri Padmachandra ji M. S. inspired his able disciple Pravartak Shri Amar Muni ji Maharaj for a mission to protect this treasure. In order to fulfill the desire of his guru and looking at the prevailing social conditions Pravartak Shri Amar Muni ji Maharaj thought of publishing illustrated editions of Agams with English translation. With a lot of contemplation and hard work this idea took practical shape and the first book by Padam Prakshan came out in 1992 as Illustrated Uttaradhyayan Sutra. Such illustrated edition of an Agam was published for the first time in the world. Its publication was the beginning of a new style in the field of Jain Agam literature. This Illustrated Shri Bhagavati Sutra (IV) is the 26th book of this series. The first volume of this work was published in 2005. The second came in 2006 and the third in 2008. Now this IV volume, containing chapters 10-12 and three lessons of chapter 13, is in your hands. Following volumes are also in the pipeline and will soon be available to our readers. English occupies an important place in modern languages of the world. This essential and much appreciated project of translating Agams into English, getting elaborative illustrations made, getting them attractively printed and ensuring that they reach universities around the world has been an unprecedented but Herculean task. Once this exemplary mission is concluded the name of revered gurudev Shri Amar Muni ji Maharaj will be written in golden letters in the history of Jain literature. The service oriented disciple of revered gurudev Shri Amar Muni ji Maharaj and a profound scholar of Jain Agams in his own right, Shri Varun Muniji M.S., is also diligently involved with this project; we are indebted to him as well. We will never forget the active co-operation of Shri Sanjay Surana (Shri Diwakar Prakashan, Agra) in editing of the text as well as conceiving and getting the illustrations made; that of Shri Surendra Bothara, Jaipur in doing the free flowing English translation, much appreciated by foreign scholars; and that of Dr. Trilok Sharma, the artist-illustrator, in making beautiful multi-colour illustrations. We are, of course, thankful to the devotees who have liberally provided financial contributions for this mission of service to Tirthankar's sermon. May this Illustrated Agam series gain the status of Meru Mountain in the world of Jain literature. With this hope and resolve......! Mahendra Kumar Jain President: Padma Prakashan ng and greenglish translaor, in making brally provid 04444444444444444444444444444444444444
Page #16
--------------------------------------------------------------------------
________________ &Wan ))))))) )))))))))))))))))))))) IRAAMAIMIMARIWRMIRMIRMA prAgavaktavya mahApuruSoM kI vANI meM eka aisI adbhuta zakti hotI hai ki jaba vaha kisI viSaya kA vizleSaNa karate haiM to zrotAgaNa maMtramugdha ho jAte haiN| unakA upadeza gahana anubhUtiyoM kI chalanI se chanA vaha sArarUpa hotA hai jisameM kucha bhI aMza vyartha jaisA nahIM hotaa| inhIM mahApuruSoM meM eka haiM zramaNa bhagavAna mahAvIra, jinake upadezoM ko gaNadharoM ne apanI mahAprajJatA se dvAdazAMgI kA rUpa diyA hai jo Aja Agama sAhitya ke rUpa meM sampUrNa jagat ko sarvatra Alokita kara rahe haiN| ina kI Agama graMthoM meM jo graMtha dvAdazAMgI kA sabase bar3A mahAsAgara kahA jAtA hai, vaha bhagavatI sUtra' hai| vizva vidhA kI aisI koI bhI abhidhA nahIM jisakI prastuta Agama meM pratyakSa yA parokSa rUpa se carcA na kI gaI ho| isa Agama kI vistRta jAnakArI prathama bhAga kI prastAvanA meM dI jA cukI hai| ataH yahA~ usake punarAvartana kI AvazyakatA nahIM hai| pUrva prakAzita tIna bhAgoM meM isa sUtra ke zataka 1 se lekara zataka 9 taka kA varNana kiyA jA cukA hai| aba isa caturtha bhAga meM 10veM zataka se lekara 13veM zataka ke tRtIya uddezaka taka.diye gaye haiN| dasaveM zataka meM dizA saMvRta adhikAra, uttara antaradvIpa Adi kA nirUpaNa kiyA gayA hai| ___gyArahaveM zataka ke prArambha meM hastinApura nivAsI zivarAjarSi kA ullekha hai jisane pUrva meM dIkSA-prokSaka tApasa dIkSA grahaNa kI thI parantu bAda meM vaha bhagavAna mahAvIra kA ziSya bnaa| Akhira vaha prabhu vIra kA ziSya kyoM banA? isake bAre meM bar3e hI sundara DhaMga se prastuta zataka meM vivecana diyA gayA hai| isake atirikta sudarzana zreSThI kI kAla sambandhI jijJAsAe~ tathA mahAbala evaM AlaMbhikA ke RSibhadra putra kA varNana bhI isI zataka meM kiyA gayA hai| . bArahaveM zataka meM zrAvastI ke zaMkha aura pokkhalI zrAvakoM ke pAkSika pauSadha karane kA ullekha hai| tatpazcAt zramaNopAsikA jayantI dvArA zramaNa bhagavAna mahAvIra se jIva ke sambandha meM aneka praznoM kI pRcchA aura prabhu mahAvIra dvArA bar3e hI sundara, sahaja tarIke se unakA samAdhAna kiyA gayA hai| zramaNopAsikA jayantI prazna karatI hai-"bhante! jIva gurutva ko kaise prApta hotA hai?" prabhu mahAvIra kahate haiM-"jayantI! prANAtipAta Adi 18 doSoM kA sevana karane se jIva gurutva hai &55555555555555555555555
Page #17
--------------------------------------------------------------------------
________________ 9555555555555555555555555555555555 ma ko prApta hotA hai aura usakI nivRtti karane se laghutva ko prApta hotA hai|" jayantI-"bhante! jIva sotA huA acchA hai athavA jAgatA huA?" bhagavAna mahAvIra-"jayantI! kitane hI jIvoM kA sonA acchA hai aura kitane hI jIvoM kA jAganA acchA hai| jo jIva adharma aura anItipUrNa kArya karatA hai, dUsaroM ko kaSTa detA hai usakA sonA acchA hai aura jo jIva dharmayukta evaM nItipUrvaka kArya karatA hai, usakA jAganA acchA hai|" isI kathana para kabIra ne eka dohA prastuta kiyA hai soyA saMta jagAie, kare nAma kA jaap| tInoM sote haiM bhale, sAkata, siMha aura saaNp|| isake bAda naraka kI sAta pRthviyoM, pudgala parAvartana para vicAra, rUpI-arUpI para cintana tathA loka va ATha prakAra kI AtmA kA vistRta varNana bhI 12veM zataka meM vyavahRta kiyA gayA hai| ____ terahaveM zataka ke prathama uddezaka meM naraka kI sAta pRthviyoM ke sambandha meM vistRta praznottara haiN| dvitIya uddezaka meM cAroM nikAya ke devoM ke AvAsAdi kA varNana hai| tRtIya uddezaka meM nairayika . jIvoM ke anantarAhArAdi ke bAre meM prarUpaNA kI gaI hai| cU~ki bhagavatI sUtra anya AgamoM kI apekSA atyadhika vizAla hai jisakI viSaya-vastu meM prAyaH vibhinnatA evaM vividhatA dekhane ko milatI hai| ataH prastuta mUlasUtra ke bhAvAnuvAda ke sAtha jahA~-jahA~ AvazyakatA huI vahA~-vahA~ hamane sarala, sarasa evaM saMkSipta vidhA meM vivecana prastuta kie haiM tAki sujJa pAThakoM ko koI bhI viSaya samajhane meM parezAnI na ho| prastuta mUla sUtra meM aneka sthAnoM para AgamakAra ne prajJApanA sUtra kA sandarbha dekhane kI sUcanA dekara viSaya ko kAphI saMkSipta kara diyA hai lekina hamane yahA~ prajJApanA sUtra kA vaha aMza vistRta rUpa se prastuta kara pAThakoM ko pUrA viSaya samajhane meM suvidhA de dI hai| itanA hI nahIM sthAna-sthAna para aneka mahatvapUrNa viSayoM ko samajhane ke lie bhAvapUrNa suramya raMgIna citroM kA citrAMkana bhI kiyA gayA hai tAki ye citra pAThakoM ke hRdaya-aMtarAla ko sparza kara jAe jisase vaha usa viSaya ko samajhakara jinazAsana rasika bneN| isake vistRta vivecana meM mere dvArA pUrva meM anuvAdita bhagavatI sUtra meM kie gae vivecana ke kAphI aMza yahA~ bhI lie gae haiN| isake sAtha-sAtha paNDita zrI ghevaracanda jI zAstrI kA hindI vivecana aura AcArya mahAprajJa jI dvArA bhagavatI sUtra para kiyA gayA vivecana bhI hamane sAmane (9) 85555555555555555555555555555555555555
Page #18
--------------------------------------------------------------------------
________________ meM rakhakara yathAvazyaka upayoga kiyA hai| sarala bhAvAnusArI aMgrejI anuvAda dvArA isa Agama ko hai aura bhI adhika upayogI evaM ruciprada banA diyA hai jo Aja kI yuvA pIr3hI ke andara zAstra-paThana kI pyAsa jagAne evaM Atma-anubhUti kI lalaka jagAne hetu madadagAra sAbita hogA, aisA hamArA vizvAsa hai| pariziSTa meM zataka 10 se 13 taka Aye hue ardha mAgadhI ke jaina pAribhASika zabdoM kI hai eka vistRta zabdAvalI dI gaI hai jisameM ina zabdoM kA jaina paribhASika artha aMgrejI meM saralatA pUrvaka samajhAyA gayA hai| AgamoM kA gahana adhyayana karane vAle vidvAnoM ke lie yaha atyanta upayogI siddha hogii| AgamoM ke isa vistRta zrama-sAdhya kArya ko vyavasthita rUpa se sampanna karAne meM mere parama ma upakArI zraddheya pUjya gurudeva u. bhA. pravartaka, rASTrasaMta bhaNDArI zrI padmacandra jI ma. sA. kA hai AzIrvAda kadama-kadama para sambala kI bhA~ti sAtha rahA hai| maiM aise parama upakArI gurudeva ke prati vinayAvanta huuN| isake saMpAdana Adi meM hamezA kI taraha mere priya ziSya Agama rasika varuNa muni jI, sva. zrIcanda jI surANA 'sarasa' ke suputra saMjaya surANA evaM aMgrejI anuvAdaka surendra jI botharA ne pUrNa sahayoga diyA hai| sAtha hI isake prakAzana meM jina gurubhaktoM ne udAra hRdaya pUrvaka artha-sahayoga pradAna kiyA hai, una sabhI ko hama sAdhuvAda dete haiN| AzA hai ki aMgrejI anuvAda ke sAtha yaha sacitra bhagavatI sUtra (bhAga-4) zruta upAsakoM ko na kevala saddharma caraNAbhimukha banAe apitu Atma-darzana bhI kraae| -pravartaka amara muni jaina sthAnaka, ludhiyAnA (10)
Page #19
--------------------------------------------------------------------------
________________ 24444444444444444444444444444414141414144440 Preface 044444444444444444444444444444444444444444454545454545454545LELE The speech of great men has such astonishing power that when they analyze some theme the audience is spellbound. Their sermon is the essence filtered through the strainer of their profound spiritual experience; it has nothing that could be called worthless. One among these great men was Shraman Bhagavan Mahavir, whose sermons were compiled by highly accomplished Ganadhars in the form of Dwadashangi (the twelve limbed canon). The corpus was further enriched by the lineage of accomplished ascetic disciples and is now available as Agam literature, the source of spiritual light for the whole world. Bhagavati Sutra is the work that is popularly known as the ocean of knowledge among these Agamic scriptures. There is no topic of universal knowledge that has not been discussed in it, directly or indirectly. Detailed information about this Agam has already been given in the preface of the first volume, as such there is no need to repeat it here. In the already published three volumes of this book chapters one to nine have been covered. Now this book includes chapters 10-12 and three lessons of chapter 13. The tenth chapter has lessons describing the directions, restrained homeless-ascetic, inner powers, Shyamahasti (a disciple of Bhagavan Mahavir), goddesses, divine assembly, and northern inner-islands. The eleventh chapter contains the story of Shiva Rajarshi of Hastinapur, who first got initiated as Dishaprokshak hermit but later became a disciple of Bhagavan Mahavir. The reason for his becoming a disciple of Bhagavan has been lucidly discussed. Besides this the chapter includes Merchant Sudarshan's questions about time and stories of Mahabal and Rishibhadraputra of Aalaabhika city. The fortnightly partial-ascetic vow of Shravaks Shankh and Pokkhali in Shravasti city is discussed in chapter twelfth. The chapter also includes some questions of Jayanti Shramanopaasika about jiva(soul/living being) and easily understandable enlightening answers by Bhagavan Mahavir. Jayanti Shramanopaasika asked -- "Bhante! How do souls soon attain heaviness? Bhagavan Mahavir says -- "Jayanti! Through indulgence in eighteen activities of sin including harming or destruction of life. And by abstaining from these, souls soon attain lightness." Jayanti - "Bhante! What is good for living beings - to remain sleeping or awake?" Bhagavan - "Jayanti! It is better for some to remain sleeping and for some to remain awake. It is better for irreligious to remain asleep because when awake they indulge in sinful deeds. It is good for a religious person to be awake because as long he is awake he indulges in pious deeds." On the same theme Kabir also says in a couplet -- "Awaken the sleeping saint who will chant the name of the Lord. These three are best sleeping - a rascal, a lion and a snake." (11) 044444444444444444444444444444444444448
Page #20
--------------------------------------------------------------------------
________________ 4545454545454545454545454545454545454545454545454545454545454545444448 This is followed by elaboration of seven hells, matter transformation, form and formless, universe (Lok) and eight kinds of souls, concluding the twelfth chapter. . The first lesson of the thirteenth chapter gives further details of seven hells. The second lesson here details the abodes of four classes of divine realms. The third lesson informs about intake without interlude of infernal beings. Bhagavati Sutra is very large as compared to other Agams and it contains varied discussions on different topics. As such, along with the free flowing translation of the original text, simple and brief but interesting elaborations have been included wherever needed. This will facilitate better understanding of the themes. At many places in the original text indications to refer to other scriptures like Prajnapana Sutra have been given for the sake of brevity. However, wherever needed we have quoted those portions in full for convenience of readers. Besides this, as always, colorful illustrations have been included on select topics for the easy understanding of complex subjkects as well as making the reading interesting and touching so that the readers get inspired to go deeper into Jain scriptures. In preparing this edition many selected portions from my Hindi translation of Bhagavati Sutra have been included here. Besides this Bhagavati Sutra (commentary) by Pt. Ghevarchand ji Banthia and Bhagavai edited by Acharya Mahaprajna ji have been extensively consulted. Including easy to comprehend free flowing English translation makes this series of Agams useful for the international community of scholars as well as the new generation more adept in English. I hope that this would help evoke an interest and desire to study scriptures in the modern Jain youth. A glossary of Jain technical terms has been given as appendix. Researchers and scholars of Jainology would find it useful. My preface would not be complete without the pious remembrance of my revered teacher Uttar Bharatiya Pravartak Gurudev Bhandari Shri Padmachandra ji M. S. who always inspired me to work in service of the Shrut (Agams). Whatever I have achieved and whatever I am presently doing is the fruit of his kindness and blessings. As always, scholarly editors like my able disciple Agam lover Varun Muniji, Sanjay Surana (son of late Shri Shrichand Surana 'Saras') and Shri Surendra Bothara (English translator) have extended their full cooperation in completing this edition. Also, generous devotees have extended their cooperation and contributions to this pious project. They all deserve thanks and commendations. I earnestly hope that this Illustrated Bhagavati Sutra (IV) with English translation will inspire and guide the devotees of Shrut towards pious conduct and spiritual uplift. -Pravartak Amar Muni Jain Sthanak, Raikot (12) 44444444444444444444444444444444444448
Page #21
--------------------------------------------------------------------------
________________ anukramaNikA 31-42 89115455555555555555555555555555555555555 dazama zataka : prathama uddezaka : dazama zataka : caturtha uddezaka : dizAe~ 1-11 zyAmahastI prAthamika 1 upodghAta dasaveM zataka kI saMgrahaNI gAthA 1 camarendra ke trAyastriMzaka deva : sambandhI prazna 32 dizAoM kA svarUpa 2 balIndra ke trAyastriMzaka deva dizAoM ke dasa prakAra 3 dharaNendra Adi ke trAyastriMzaka deva dasa dizAoM ke nAma 4 zakrendra se acyutendra taka ke trAyastriMzaka deva 38 jIva-ajIva sambandhI kathana dazama zataka : paMcama uddezaka : zarIra ke bheda-prabheda tathA sambandhita kathana 10 devI (agramahiSI varNana) dazama zataka : dvitIya uddezaka : upodghAta saMvRta anagAra 12-20 apanI sudharmA sabhA meM camarendra kI saMvRta anagAra ko lagane vAlI kriyA 12 (maithuna-nimittaka) bhoga kI asamarthatA yoniyoM ke bheda-prakAra evaM svarUpa 14 lokapAloM kA devI-parivAra vedanA : prakAra evaM svarUpa 15 balIndra lokapAloM kA devI-parivAra mAsika bhikSupratimA kI ArAdhanA 17 dharaNendra lokapAloM kA devI-parivAra akRtyasevI bhikSu ___ 18 bhUtAnandAdi lokapAloM kA devI-parivAra vyantara devendroM ke devI-parivAra dazama zataka : tRtIya uddezaka : AtmaRddhi candra-sUrya-grahoM ke devI-parivAra 21-30 zakrendra tathA lokapAloM kA devI-parivAra upodghAta IzAnendra tathA usake lokapAloM kA devI-parivAra 63 devoM kI ullaMghanazakti devoM ke madhya meM se hokara gamana sAmarthya 22 dazama zataka : chaThA uddezaka : deva-deviyoM kA eka-dUsare ke madhya meM sabhA (zakrendra kI sudharmA sabhA) 65-66 se hokara gamana sAmarthya 26 zakrendra kI sudharmA sabhA daur3ate hue azva ke 'khu-khu' zabda kA bheda 29 dazama zataka : sAtaveM se cauMtIsaveM uddezaka taka: prajJApanI bhASA : mRSA nahIM uttaravartI (aTThAIsa) andIpa 67-68 21 29 (13)
Page #22
--------------------------------------------------------------------------
________________ 8555555555555555555555555555555555555555555555555555) gyArahavAM zataka: prathama uddezaka: gyArahavAM zataka : paMcama uddezaka : utpala (jIva viSayaka) 69-100 nAlika (jIva viSayaka) 106-106 prAthamika gyArahavAM zataka : chaThA uddezaka : gyAharaveM zataka kI saMgrahaNI gAthA padma (jIva viSayaka) 107-107 dvAra gAthAe~ 1. upapAta dvAra gyArahavA~ zataka : saptama uddezaka : 2. parimANa dvAra karNikA (jIva viSayaka) 108-108 3. apahAra dvAra 4. uccatva dvAra 74 gyArahavA~ zataka : aSTama uddezaka : 5 se8 taka-jJAnAvaraNIyAdi-bandha-veda nalina (jIva viSayaka) 109-110 udaya-udIraNA dvAra 9. lezyA dvAra 79 gyArahavA~ zataka : navama uddezaka : 10 se 13 dRSTi-jJAna-yoga-upayoga-dvAra 82 ziva rAjarSi 111-136 14-15-16-varNarasAdi-ucchvAsaka- ziva rAjA kA dikprokSika-tApasaAhAraka dvAra 84 pravrajyAgrahaNa-saMkalpa 17-18-19-virati-kriyA aura zivabhadra kumAra kA rAjyAbhiSeka aura bandhaka dvAra rAjya-grahaNa 20-21-saMjJA aura kaSAya dvAra 89 ziva rAjarSi dvArA dizAprokSakatApasa-pravrajyA 22 se 25-strIvedAdi-vedaka-bandhakasaMjJI-indriya-dvAra ziva rAjarSi dvArA dizAprokSaNatApasacaryA kA 26-27-anubandha-saMvedha-dvAra pAlana 28 se 31 taka AhAra-sthiti-samudghAta rAjarSi ko vibhaMgajJAna prApta hone para apane udvartanA-dvAra jJAna kA dAvA aura janazaMkA gyArahavA~ zataka : dvitIya uddezaka : bhagavAna dvArA asaMkhyAta dvIpasamudra kI prarUpaNA zAlUka (jIva viSayaka) 101-102 dvIpa-samudragata dravyoM meM varNAdi kI parasparasambaddhatA gyArahavA~ zataka : tRtIya uddezaka : bhagavAna se satya sunakara janatA dvArA pracAra palAza (jIva viSayaka) 103-104 zivarAjarSi dvArA nirgrantha pravrajyA svIkAra aura gyArahavA~ zataka : caturtha uddezaka : mukti prApti kumbhika (jIva viSayaka) 105-105 siddha hone vAle jIvoM kA saMhananAdi 135 grahaNa 96 (14) bhaema))))))))))))55555555555555555558
Page #23
--------------------------------------------------------------------------
________________ 8 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 959595 8 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan gyArahavA~ zataka : dazama uddezaka : loka (bheda-prabheda) loka- aloka kA saMsthAna (AkAra) 141 144 adholoka meM jIva- ajIvAdi adholoka Adi ke eka pradeza meM jIva Adi 146 adho-tiryag Urdhva kSetraloka aura aloka meM dravya-kSetra - kAla-bhAva kI apekSA se jIva- ajIva dravya loka kI vizAlatA aloka kI vizAlatA kA varNana AkAzapradeza para paraspara sambaddha jIvoM kA nirAbAdha avasthAna eka AkAzapradeza meM jaghanya - utkRSTa jIvapradezoM evaM sarva jIvoM kA alpabahutva gyArahavA~ zataka : gyArahavA~ uddezaka : kAla (sambandhita carcA ) kAla aura usake cAra prakAra 137-160 pramANakAla kI vyAkhyA yathAyurnirvRttikAla kI vyAkhyA maraNakAla kI vyAkhyA addhAkAla kI vyAkhyA palyopama sAgaropama kA prayojana nairayikAdi samasta saMsArI jIvoM kI sthiti kI prarUpaNA palyopama-sAgaropama karane hetu mahAbala rAjA kA dRSTAnta kSayopacaya ko siddha rAnI kA svapnanivedana aura svapna phala kathana Agraha rAjA dvArA svapnaphala kathana 149 151 154 156 159 161-208 171 171 prabhAvatI kA vAsagRha - zayyA - siMhasvapna-darzana 172 rAnI prabhAvatI kA rAtri jAgaraNa upasthAnazAlA kI saphAI aura siMhAsana kI sthApanA bala rAjA dvArA svapnapAThakoM ko AmaMtraNa svapnapAThakoM se svapna kA samAdhAna rAjA dvArA svapnapAThakoM kA satkAra evaM rAnI ko svapnaphala batAnA svapnaphala sunakara rAnI prabhAvatI dvArA garbha qI rakSA dAsiyoM dvArA putra-janma kI badhAI dene para unheM prItidAna 175 176 putra - janmotsava evaM nAmakaraNa mahAbala kumAra kA paMca dhAtriyoM dvArA pAlana tathA taruNAvasthA 163 163 navavadhuoM ko prItidAna 168 rAjakumAra mahAbala ke lie zreSTha ATha prAsAdoM kA nirmANa 169 paryupAsanA 169 170 dharmaghoSa anagAra kA padArpaNa, janatA dvArA mahAbalakumAra dvArA dIkSAgrahaNa mahAbala anagAra kA adhyayana, tapasyA, samAdhimaraNa evaM svargaloka prApti sAgaropama kI sthiti kA kSayopacaya tathA sudarzana ke pUrvabhava kA rahasyodghATana gyArahavA~ zataka : bArahavA~ uddezaka : AlabhikA zramaNopAsaka RSibhadra putra kI dharma carcA, usake prati azraddhA 178 (15) 179 balakumAra kA ATha kanyAoM ke sAtha vivAha 196 bala rAjA evaM mahAbala kumAra kI ora se 180 183 186 188 189 191 194 196 197 202 203 205 206 209-222 209 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9595 phra 8 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 955959559595 96 95 95 95 95 95 958
Page #24
--------------------------------------------------------------------------
________________ 85555555555555555555555555555555555555 bhagavAn dvArA una zramaNopAsakoM kI jijJAsA kA puSkalI Adi zramaNopAsakoM dvArA khAte-pIte samAdhAna evaM una RSibhadraputra se kSamAyAcanA 211 pauSadha kA anupAlana karanA bhagavAna dvArA RSibhadraputra ke bhaviSya ke zaMkha tathA anya zramaNopAsakoM dvArA bhagavAna sambandha meM kathana 214 kI sevA mudgala parivrAjaka ko vibhaMgajJAna prApti 216 bhagavAna kA upadeza aura zaMkha zramaNopAsaka vibhaMgajJAnI mudgala dvArA apane atizaya jJAna kI nindAdi na karane kI preraNA rakIperaNA darzana kI ghoSaNA aura logoM dvArA pratikriyA 217 bhagavAna dvArA trividhi jAgarikA-prarUpaNA zaMkha dvArA krodhAdi kaSAya-pariNAmaviSayaka bhagavAna dvArA mudgala parivrAjaka ke kathana / prazna aura bhagavAna dvArA uttara ke viSaya meM satyAsatya kA nirNaya 219 zramaNopAsakoM dvArA zaMkha zrAvaka se kSamAyAcanA mudgala parivrAjaka dvArA nirgranthapravrajyAgrahaNa tathA svagRhagamana 244 evaM siddhiprApti 220 zaMkha kI mukti ke viSaya meM gautama svAmI kA bArahavAM zataka : prathama uddezaka : zaMkha prazna, bhagavAna kA uttara (aura puSkalI zramaNopAsaka) 223-246 . bArahavA~ zataka : dvitIya uddezaka : prAthamika 223 jayaMtI zramaNopAsikA . 247-263 bArahaveM zataka kI saMgrahaNI gAthA 226 jayantI zramaNopAsikA aura usase sambandhita do zramaNopAsakoM "zaMkha" aura "puSkalI" kA anya vyaktiyoM kA paricaya saMkSipta paricaya ____ 226 jayantI zramaNopAsikA evaM mRgAvatIdevI kA bhagavAna kA zrAvastI nagarI meM padArpaNa rAjaparivAra sahita bhagavAna kI sevA meM gamana 249 tathA zramaNopAsakoM dvArA dharmakathA-zravaNa 228 karmagurutva-laghutva sambandhI jayantI ke prazna zaMkha zramaNopAsaka dvArA pAkSika pauSadha karane aura bhagavAna dvArA unakA samAdhAna kA vicAra evaM zramaNopAsakoM ko vipula bhavasiddhika jIvoM ke viSaya meM carcA bhojana-sAmagrI taiyAra karAne ke nirdeza 229 suptatva-jAgRtatva, sabalatva-durbalatva zaMkha zramaNopAsaka dvArA AhAra tyAga kara 'evaM dakSatva-Alasitva ke sAdhutA ke viSaya meM paricarcA ekAkI pAkSika pauSadha kA anupAlana paMcendriyoM ke vaza Arta bane hue jIvoM kA AhAra taiyAra karane ke uparAMta puSkalI kA bandhAdi duSpariNAma . zaMkha ko bulAne ke lie jAnA 232 jayantI dvArA pravrajyAgrahaNa aura mokSa prApti 263 zaMkha zramaNopAsaka kI patnI dvArA puSkalI kA svAgata evaM paraspara praznottara 234 bArahavA~ zataka : tRtIya uddezaka : puSkalI dvArA zaMkha zrAvaka ko AhAra sahita pRthviyA~ 264-265 pauSadha kA nimaMtraNa, zaMkha dvArA asvIkAra 234 sAta naraka pRthviyoM ke nAma-gotrAdi kA varNana 264 (16) 84555555555555555555555555555555555555
Page #25
--------------------------------------------------------------------------
________________ 85 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 9555555555555555555 95 95 95 95 95 95 95 9595595958 1 8 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 5 5 5 5 5 5 5 5 95 95 95 95 95 95 18 bArahavA~ zataka : caturtha uddezaka : pudgala do paramANu- pudgaloM ke saMghAta evaM vibhAga kA nirUpaNa tIna paramANu- pudgaloM ke saMghAta evaM vibhAga kA nirUpaNa sAta paramANu ke pudgaloM ke saMyoga aura vibhAga kA nirUpaNa ATha paramANu-pudgaloM ke saMyoga evaM vibhAga kA nirUpaNa . nau paramANu- pudgaloM ke saMyoga aura vibhAga kA nirUpaNa 266-323 267 268 cAra paramANu- pudgaloM kA saMyojana va viyojana 267 pA~ca paramANu-pudgaloM kA saMyojana va viyojana chaha paramANu-pudgaloM ke saMyoga evaM vibhAga kA nirUpaNa dasa paramANu-pudgaloM kA saMyojana aura viyojana saMkhyAta paramANu-pudgaloM ke saMyoga aura vibhAga se bane bhaMgoM kA nirUpaNa asaMkhyAtaM paramANu-pudgaloM ke saMyoga aura vibhAga se niSpanna bhaMga kA nirupaNa ananta paramANu-pudgaloM ke saMyoga aura vibhAga se niSpanna bhaMga kI prarUpaNA paramANu-pudgaloM kA pudgala parivarttana aura usake prakAra ekavacana evaM bahuvacana kI dRSTi se caubIsa daNDakoM meM audArikAdi sAta pudgala parivartana kI prarUpaNA ekatva kI apekSA se caubIsa daNDakoM meM atItAdi sAta prakAra ke pudgala parivartanoM kI prarUpaNA 266 271 269 bArahavA~ zataka : paMcama uddezaka : atipAta 273 275 279 285 289 293 296 299 bahutva kI apekSA se nairayikAdi jIvoM ke nairayikatvAdi rUpa meM atItAdi sAta prakAra ke pudgala - parivarttanoM kI prarUpaNA sAta prakAra ke pudgala - - parivattanoM kA nirvarttanAkAla nirUpaNa saptavidha pudgala-parivartoM ke niSpattikAla 306 kA alpa - bahutva sAta prakAra ke pudgalaparivarttanoM kA alpabahutva aThAraha pApasthAnoM meM varNa- gandha-rasasparza kI prarUpaNA aThAraha pApasthAna - viramaNa meM varNAdi kA abhAva hotA hai cAra buddhi, avagrahAdi cAra, utthAnAdi pA~ca ke viSaya meM varNAdi kI prarUpaNA avakAzAntara, tanuvAta - ghanavAta- ghanodadhi, pRthvI Adi ke viSaya meM varNAdi prarUpaNA caubIsa daNDakoM meM varNAdi kI prarUpaNA dharmAstikAya se lekara addhAkAla taka varNAdi kI prarUpaNA garbha meM utpanna ho rahe jIva meM varNAdi kI prarUpaNA karmoM ke kAraNa jIva kA vividha rUpoM meM pariNamana 313 (17) 318 324-344 319 322 324 331 331 334 336 339 343 343 bArahavA~ zataka : chaThA uddezaka : rAhu dvArA candra kA grahaNa (grasana) 345-358 rAhudeva kA svarUpa, unake vimAnoM kA varNa aura unake dvArA candra grasana kI lokabhrAntiyoM kA nirAkaraNa 345 5555555555555555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 9 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5
Page #26
--------------------------------------------------------------------------
________________ ma OM OM dhruvarAhu aura parvarAhu kA svarUpa tathA candra ko pUrvokta pA~ca prakAra ke devoM kI utpatti kA AvRta-anAvRta karane kA kAryakalApa 350 sakAraNa nirUpaNa candra ko zazI (sazrI) aura sUrya ko paMcavidha devoM kI jaghana Aditya kahe jAne kA kAraNa 352 sthiti kA nirUpaNa candramA aura sUrya kI agramahiSiyoM paMcavidha devoM kI vaikriya zakti kA nirUpaNa ( paTarAniyoM ) kA varNana 354 paMcavidha devoM kI udvarttanA-prarUpaNA candra aura sUrya ke kAmabhogoM se sukhAnubhava paMcavidha devoM kI sva-svarUpa meM saMsthiti kA nirUpaNa 354 prarUpaNA bArahavAM zataka : saptama uddezaka : paMcavidha devoM ke antarakAla kI prarUpaNA 401 loka kA parimANa paMcavidha devoM kA alpa-bahutva 359-374 bhavanavAsI Adi bhAvadevoM kA alpa-bahutva 407 loka ke parimANa kI prarUpaNA 359 bakariyoM ke bAr3e ke dRSTAnta dvArA loka meM bArahavAM zataka : dasavA~ uddezaka : paramANu mAtra pradeza meM jIva ke janma-maraNa AtmA 410-448 kI prarUpaNA 360 AtmA ke ATha bhedoM kI prarUpaNA 410 narakAdi caubIsa daNDakoM kI AvAsa saMkhyA dravyAtmA Adi AThoM AtmabhedoM kA paraspara kA atidezapUrvaka nirUpaNa 363 sahabhAva evaM asahabhAva-nirUpaNa 412 ekajIva athavA sarvajIvoM ke caubIsa daNDakavartI AvAsoM meM vividha rUpoM meM terahavAM zataka : prathama uddezaka : ananta bAra utpanna hone kI prarUpaNA 363 naraka pRthviyA~ 449-481 eka jIva athavA sarvajIvoM ke mAtAdi, zatrudi, prAthamika 449 rAjAdi aura dAsAdi ke rUpa meM ananta bAra terahaveM zataka ke saMgrahaNI gAthA 451 utpanna hone kI prarUpaNA 371 naraka pRthviyoM kA varNana tathA ratnaprabhA naraka . bArahavAM zataka : aSTama uddezaka : pRthvI ke narakAvAsoM kI saMkhyA aura unakA _____375-380 vistAra nAga, maNi, vRkSAdi meM maharddhika deva kI ratnaprabhA ke saMkhyeya (saMkhyAta) vistRta utpatti evaM prabhAva kI carcA 375 narakAvAsoM meM vividha vizeSaNa-viziSTa zIlAdi se rahita vAnarAdi kA narakagAmittva * nairayika jIvoM kI utpatti se sambandhita nirUpaNa unacAlIsa praznottara 378 ratnaprabhA ke saMkhyeya (saMkhyAta) vistRta bArahavAM zataka : nauMvA~ uddezaka : narakAvAsoM se udvarttanA sambandhI praznottara 459 __381-409 ratnaprabhA pRthvI ke saMkhyAta vistRta narakAvAsoM bhavyadravyAdi paMcavidha devoM ke svarUpa kA meM nairayika jIvoM kI saMkhyA se lekara caramanirUpaNa 381 acarama kI saMkhyA se sambandhita praznottara 461 nAga deva (18) U555555555555555555555555555555555
Page #27
--------------------------------------------------------------------------
________________ 85555555555555555555555555555555555555 ratnaprabhA ke asaMkhyAta vistRta narakAvAsoM se jyotiSka devoM se sambandhita prazna 489 sambandhita praznottara 466 saudharmAdi kalpoM, graiveyaka evaM anuttara devoM se zeSa chaha naraka pRthviyoM ke narakAvAsoM ke sambandhita kathana 491 sambandha meM nirUpaNa 468 caturvidha devoM ke saMkhyAta-asaMkhyAta vistRta nairayikoM meM samyag-mithyA-mizradRSTi vAle AvAsoM meM samyagdRSTi Adi ke utpatti, nairayika jIvoM ke utpAda, udvarttanA evaM udvarttana evaM sattA kI prarUpaNA virahita-avirahita kI prarUpaNA 474 eka lezyA vAle deva kA dUsarI lezyA vAle lezyAoM kA paraspara parivartana aura usake devoM meM utpatti-prarUpaNA anusAra naraka meM utpatti kA nirUpaNa 477 terahavAM zataka : tRtIya uddezaka : terahavAM zataka : dvitIya uddezaka : (nairayikoM ke) anantarAhArAdi 503-504 deva (bheda-uttara bheda, AvAsa.....) 482-502 cauvIsa daNDakoM meM anantarAharAdi kI prarUpaNA 503 cAra prakAra ke devoM kI prarUpaNA 482 pariziSTa 505-547 bhavanapati devoM ke bheda, asurakumAra devoM ke AvAsa aura unake vistAra kI prarUpaNA 483 zabdakoSa 505 bhavanapati AvAsoM meM utpanna asurakumArAdi AgamoM kA anadhyAyakAla se sambandhita praznottara 484 prakAzita Agama sUcI vANavyantara devoM se sambandhita prarUpaNA 488 535 OIL.IN OERROR CATED (19) 5555555555555555555555555555555555555
Page #28
--------------------------------------------------------------------------
________________ 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 955958 5555555555555555555555555555555555555 Tenth Shatak: Pratham Uddeshak (First Lesson): Dishi (The Directions) Introduction Collative Verse Directions Ten Directions CONTENTS Names of Ten Directions About the Living and the Non-living Types and Sub-types of Body Tenth Shatak: Dvitiya Uddeshak (Second Lesson): Samvrit Anagara (The Restrained Ascetic) 12-20 Activities Performed by Restrained Ascetic Description and Types of Genus Description and Types of Sufferance Observing Month-long Bhikshupratima 17 Wrongdoer Ascetic 18 Tenth Shatak: Tritiya Uddeshak (Third Lesson): Atmariddhi (Innate Power) Inception Traverse Power of Gods Capacity to Traverse through Other Divine Realms 1-11 1 1 2 3 4 5 10 Mutual Passing through of Gods and Goddesses Guttural Sound of a Running Horse 245 12 14 15 21-30 21. 21 22 26 29 Factual Form of Language is not Called False Tenth Shatak: Chaturth Uddeshak (Fourth Lesson): Curiosity of Shyamahasti Inception Question about Trayastrimshak Gods of Chamarendra 31-42 29 Tenth Shatak: Pancham Uddeshak (Fifth Lesson): Devi (the Goddess)-43-64 31 (20) 32 Trayastrimshak Gods of Balindra 36 Trayastrimshak Gods of Dharanendra 37 Trayastrimshak Gods of Shakrendra to Achyutendra 3 333 38 Inception Chamerandra's Inability of Enjoying Carnal Pleasures in his Assembly 44 Goddesses of the Realm-guardians of Chamarendra Goddesses of the Realm-guardians of Balindra Goddesses of the Realm-guardians of Dharanendra Goddesses of the Realm-guardians of Bhootanand and Others 43 47 49 51 52 Goddesses of Kings of Vyantar Gods 54 Goddesses of Stellar Gods Goddesses of Shakrendra and his Lokapaals 59 61 5555555555555555555555555555555555555 8 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 2
Page #29
--------------------------------------------------------------------------
________________ 55555555555555555555555555555555555555555555555 55555555555555555555555555555555555558 Goddesses of ishaanendra and his Lokapaals Tenth Shatak: Shasht Uddeshak (Sixth Lesson): Sabha (Sudharma Assembly) 65-66 Sudharma Assembly of Shakrendra 65 63 Tenth Shatak: Shashtam Chatustrimsh Uddeshakam (Seventh To Thirty-fourth Lessons): Uttarvarti Antardveep (Northern Middle-islands) Eleventh Shatak: Pratham Uddeshak (First Lesson): Utpal (Life In Lotus) Introduction Collative Verse Verses of themes 67-68 69-100 69 70 70 (1) Theme of Instantaneous Birth (Upapaat) 71 (2) Theme of Quantity (Parimaan) 73 (3) Theme of Removal (Apahaar) 73 (4) Theme of Height (Uchchata) 74 (5-8) Themes of Bondage (Bandhak), Sufferance (Veda), Fruition (Udaya) and Volitional Fruition (Udeerana) of Karmas (9) Theme of Soul-complexion (Leshya) (10-13) Themes of Drishti (Perspective), Jnana (Knowledge), Yoga (Association) and Upayoga (Intent of Indulgence) 75 79 82 14-16. Themes of Varnarasadi (Colour, Taste etc.), Uchchhavasak (Deep Breathing) and Aahaarak (Food Intake) 17-19. Themes of Virati (Detachment), Kriya (Action) and Bandhak (Bondage) 20-21. Themes of Sanjna (Active Awareness) and Kashaaya (Passions) 22-25. Themes of Ved-vedak (Genderic), Ved-bandhak (Genderbondage Acquirer), Sanjna Sentience) and Indriya (Sense Organs) 26-27. Themes of Anubandh (Reborn in Same Genus) and Samvedh (Reborn in Other Genus) 28-31. themes of Aahaar (Food Intake), Sthiti (Span of Existence), Samudghaat (Bursting-forth), and Udvartan (Rebirth) 84 88 89 (21) 90 92 96 Eleventh Shatak: Dvitiya Uddeshak (Second Lesson): Shaaluka (Life in Shaaluka) 101-102 Eleventh Shatak: Tritiya Uddeshak (Third Lesson): Palaash (Life in Palaash) 103-104 Eleventh Shatak: Chaturth Uddeshak (Fourth Lesson): Kumbhik (Life in Kumbhik) 105-105 Eleventh Shatak: Pancham Uddeshak (Fifth Lesson): Naalik (Life in Naalik) 106-106 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 555555555555555555555555 5555555555555555555555555555555555558
Page #30
--------------------------------------------------------------------------
________________ 5555555555555555555555555555555555555555555555555558 Wan 5555555555555555555555555555555555555 Eleventh Shatak: Shasht Uddeshak (Sixth Lesson): Padma (Life in Padma) Eleventh Shatak: Shashtam Uddeshak (Seventh Lesson): Karnika (Life in Karnika) Eleventh Shatak: Ashtam Uddeshak (Eighth Lesson): Nalin (Life in Nalin) 107-107 108-108 109-110 Eleventh Shatak: Navam Uddeshak (Ninth Lesson): Shiva Rajarshi (Shiva the Saint King) The Body-constitution of beings to be Liberated 111-136 King Shiva's Initiation into Directional Worship Coronation of Prince Shivabhadra Saint-king Shiva Initiated as Dishaprokshik Hermit Saint-king Shiva Observing Dishaprokshik Austerity The Saint-king Gains Vibhanga-jnana and Pride for his Knowledge Bhagavan Preaches Innumerable 112 116 118 119 123 125 130 continents-oceans Beings Interrelation of Attributes of Story of King Mahabal: Substances in continents-oceans 128 Decrease in Metaphoric Age Publicity of the truth told by Prabhavati's Dream of Lion Bhagavan Initiation of Saint-king Shiva as Nirgranth 132 135 Eleventh Shatak: Dasham Uddeshak (Tenth Lesson): Lok (Universe) Structure of the Lok-alok Substances in the Lower World Entities in one space-point Substances in three worlds in four contexts Vastness of the Lok The Vastness of Alok 154 Interconnection of Soul-space-points 156 Comparative Numbers on one Space-point Eleventh Shatak: Ekadasham Uddeshak (Eleventh Lesson): Kaal (Time) Four Types of Kaal Standard Time Queen Narrates her Dream and Seeks its Meaning 137-160 (22) 141 144 146 149 151 159 161-208 Yathaayurnivritti Kaal Maran Kaal Addha Kaal Purpose of Palyopam and Sagaropam 170 Life-spans of All Worldly Living 163 163 168 169 * 169 171 171 172 175 Interpretation of Dream by the King 176 Prabahavati Remains Awake During the Night 178 555555555555555555555555555555555555 55555555555555555555555555555555555555555555555555
Page #31
--------------------------------------------------------------------------
________________ 188 4444444444444444444444448 4444444444444444444444444444444444444 Cleaning the Hall and Installing the Bhagavan Decides about Truth of Throne 179 Mudgal's statement King Invites Dream Diviners 180 Mudgal Parivrajak's Nirgranth Interpretation by Dream-diviners 183 Initiation and Liberation 220 Felicitation of Dream-diviners 186 Twelfth Shatak: Pratham The Queen Cares for Child in her Uddeshak (First Lesson) : Shankh Womb (and Pushkali) 223-246 Rewards to Maids for News of Birth of a Son 189 Introduction 223 Birth and Naming Ceremonies 191 Collative Verse 226 Care of Infant Mahabal 194 Brief Introduction of Shankh and Construction of Eight Palaces 196 Pushkali Marriage of Prince Mahabal 196. Arrival of Bhagavan Mahavir in Marriage Gifts to Brides 197 Shravasti Arrival of Ascetic Dharmaghosh 202 Shankh Thinks of Observing Partial Initiation of Prince Mahabal 203 Ascetic Vow for a Fortnight 45 Study, Austerities, Death and Shankh Alone Observes Fasting $ Reincarnation of Ascetic Mahabal 205 Paushadh for a Fortnight Erosion and Depletion of Span After Preparing Food Pushkali of Sagaropam 206 Goes to Invite Shankh 232 Shankh's Wife Greets Pushkali 234 Eleventh Shatak: Dwadasham Pushkali Invites Shankh for Uddeshak (Twelfth Lesson): Paushadh with Food Intake Aalabhiya 209-222 Pushkali and Other Shramanopasaks Religious Discussion and Disbelief Observe Paushadh with Food 236 of Rishibhadraputra 209 Shankh and Other Shramanopasaks Removal of Doubt by Bhagavan Worship Bhagavan Mahavir 21. Bhagavan's Sermon and Advise Bhagavan Predicts Future of not to Censureshankh Rishibhadraputra 214 Bhagavan Defines three kinds of Mudgal Parivrajak Gains Vibhanga Jaagarika 241 Jnana 216 Bhagavan answers Shankh's questions Vibhangajnani Mudgal Announces about Fruits of Passions 243 Hissupreme Knowledge, People Shramanopasaks Return After Seeking React Forgiveness From Shankh 244 230 237 217 (23) 044444444444444444444444444444444444440
Page #32
--------------------------------------------------------------------------
________________ 5555555555555555555555555555555555555 55555555555555555555555555555555555555555555555558 Wan Gautam Swami's question about Shankh's Liberation Twelfth Shatak: Dvitiya Uddeshak (Second Lesson): Jayanti Shramanopasika Introduction of Jayanti and her kinfolk Jayanti and Mrigavati go to Bhagavan's Assembly Jayanti's Questions and Bhagavan's Answers Discussion about Souls Destined to Liberate Discussion about Positive and Negative States of Asceticism Consequences of Grief Experienced due to Sensual Organsa Jayanti's Initiation and Liberation Twelfth Shatak: Tritiya Uddeshak (Third Lesson): Prithvi (Hell) Description of Seven Hells Twelfth Shatak: Chaturth Uddeshak (Fourth Lesson): Pudgal (Matter) 245 247-263 Combination and Division: Two Ultimate Particles of Matter Combination and Division: Three Ultimate Particles of Matter Combination and Division: Four Ultimate Particles of Matter 247 249 252 253 256 262 263 264-265 264 266-323 266 267 267 Combination and Division: Five Ultimate Particles of Matter Combination and Division: Six Ultimate Particles of Matter Combination and Division: Seven Ultimate Particles of Matter Combination and Division: Eight Ultimate Particles of Matter Combination and Division: Nine Ultimate Particles of Matter Combination and Division: Ten Ultimate Particles of Matter Combination and Division: Countable Ultimate Particles of Matter Combination and Division: Uncountable Ultimate Particles of Matter Combination and Division: Infinite Ultimate Particles of Matter Material Transformation of Ultrons and Its Types Seven Types of Transformations of Beings of Twenty Four Places of Suffering Seven Types of Transformations in Singular Context Seven Types of Transformations in Plural Context Period of Completion of Seven Particulate Transformations Comparative Period of Seven Types of Particulate Transformation Comparative Number of Seven Types of Particulate Transformation (24) 268 269 271 273 275 279 285 289 293 296 299 306 313 318 319 322 5555555555555555555555555555555555555 5555555555555555555555555555555555555555555555555555
Page #33
--------------------------------------------------------------------------
________________ 359 44444444444444444445454545454545454545LELELELELE 0444444444444444455454545454545454545454545454545454545454545454540 Twelfth Shatak : Pancham Twelfth Shatak: Saptam Uddeshak Uddeshak (Fifth Lesson) : (Seventh Lesson): Atipaat (Violation) 324-344 Lok (Universe) 359-374 Colour, Smell, Taste and Touch in Expanse of the Lok Eighteen Sources of Demerit 324 Death and Birth of Beings Explained Absence of Attributes in Abstaining from with Example of Goat-yard Eighteen Sources of Demerit 221 The Number of Abodes in Twenty Four Places of Suffering Colour and Other Attributes of Birth of one or many Souls in Intelligence etc. 331 - different forms in abodes in Attributes of Intervening Space, Air, all places of Suffering Water, Hell and Other Cosmic . Birth of one or all Souls in different Things 334 Human Relationships Attributes of Colour etc. in Twenty Four Sources of Demerit 336 Twelfth Shatak: Ashtam Uddeshak (Eighth Lesson): f Attributes of Colour Etc. in Naag (Serpent) 375-380 Dharmaastikaaya To Addhaakaal 339 Attributes of a Soul in Womb 343 Birth and Effects of Opulent God Transformation of Jiva in Various Among Serpents, Gems and Trees Forms Due to Karmas 343 Rebirth in Hell of Virtue-less Vaanars etc. 378 Twelfth Shatak : Shasht Uddeshak Twelfth Shatak: Navam Uddeshak (Sixth Lesson) : Rahu (Rahu) 345-358 (Ninth Lesson) : Dev (Gods) 381-409 Description of God Rahu and his Description of Five Types of Gods 381 Vimaans 345 Birth of aforesaid Gods and its Dhruva Rahu and Parva Rahu and Cause Veiling and Unveiling of the Moon 350 Minimum and Maximum Life-spans Reasons For Calling the Moon Shashi of Five Kinds of Gods and the Sun Aditya 352 The Vaikriya Shakti of Five Kinds Description of the Chief Consorts of of Gods Chandra and Surya 354 Rebirth of Five Kinds of Gods Pleasure Experiences of Chandra The Life-span of Five Kinds of and Surya 354 Gods in their Current Status 400 4 4444444444 (25) 04454464444444444444444444444444444444440
Page #34
--------------------------------------------------------------------------
________________ 55555555555555555555555 5555555555555555555555555555555555555555558 The Intervening-period for Five Kinds of Gods Comparative Numbers of Five Kinds of Gods Comparative Numbers of Bhaavadevs Thirteenth Shatak: Pratham Uddeshak (First Lesson): Narak Prithvis (Hells) Introduction Twelfth Shatak: Dasham Uddeshak (Tenth Lesson): Atma (Soul) 410-448 Description of Eight Kinds of Souls 410 Associated Presence of Eight Types of Soul 412 Collative Verse Hells and Infernal Abodes in First Hell Questions 401 about Birth of Infernal beings in Infernal Abodes of First Hell with Limited Area Questions about Death of Infernal beings in Infernal Abodes of First Hell with Limited Area 405 449-481 The Number of different Infernal beings in Infernal Abodes of First Hell with Limited Area Questions about Infernal Abodes of First Hell with Unlimited Area Details About the Infernal Abodes in the Remaining Six Hells 407 Thirteenth Shatak: Dvitiya Uddeshak (Second Lesson): Dev (Divine Beings) 451 453 Questions about Jyotishk Devs 449 Information about Saudharm Kalp 451 to Anuttar Vimaans 461 Birth, Death and Existence of Righteous, Unrighteous and Mixed Infernal beings Transformation of Leshyas and Entailing Birth in Hells 466 468 Four Classes of Divine Beings Classes of Abode Dwelling Gods, their Abodes and Expanse Asur-kumar and Other Devs Born in Divine Abodes Information about Vaanavyantar Devs 459 Intake without Interlude in Twenty Four Places of Suffering 482-502 474 Appendix Technical Terms Inapproprate Time for Study of Agams List of Published Agams (26) 477 482 483 484 488 Origin, Descent and Existence of Righteous Jivas in Divine Realms 499 Rebirth of Divine beings from one Leshya to Another 489 491 Thirteenth Shatak: Tritiya Uddeshak (Third Lesson): Anantar (Without Interlude) 500 503-504 503 505-547 505 535 537 1 8 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9595958 85555555555555555555555555555555555555m
Page #35
--------------------------------------------------------------------------
________________ 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 955555555555555558 8 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 5 5 5 5 5 5 5 95 95 95 95 8 OM namo samaNassa bhagavao mahAvIrassa Om Namo Samanassa Bhagavao Mahavirassa (zrI vyAkhyAprajJapti sUtra) i (4) BHAGAVATI SUTRA (4) (SHRI VYAKHYAPRAJNAPTI SUTRA) 8 95 95 95 95 95 9599559595 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 8 8 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 8
Page #36
--------------------------------------------------------------------------
________________ 1 95 95 95 95 95 95 95 95 95 95 95 95 95 9 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 958 85 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 8 0959595 95 95 95 959595959595959595959595959595 95 95 95 95 95 95 95 9595959595959595959595959595959595959595 95 95 9558 1555555555555555555555555555555555555
Page #37
--------------------------------------------------------------------------
________________ 0 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9595959595 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95959 0 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 9595958 prAthamika INTRODUCTION anagAra, dasamaM sayaM : dazama zataka DASHAMAM SHATAK (CHAPTER TEN) AdhyAtmika, Adi vyAkhyA prajJapti ke dasaveM zataka meM dizA, kaSAya bhAva va akaSAya bhAva devoM kI Atma-Rddhi, zyAmahastI, indroM kI deviyA~, sudharmA sabhA va 28 antardvIpoM viSayoM se sambandhita praznottara ke cauMtIsa uddezaka haiN| isa pUre zataka meM manuSyoM aura devoM kI bhautika evaM divya zaktiyoM kA nirdezana kiyA gayA hai| dasaveM zataka kI saMgrahaNI gAthA COLLATIVE VERSE 1. sthita In the tenth chapter of Vyakhya Prajnapti there are thirty four lessons having question-answers on various topics including directions, restrained homeless-ascetic in passion-ridden and passion-free states of mind, powers of divine beings, Shyamahasti, consorts of kings of gods, divine assemblies, pha and twenty eight middle islands (antardveeps). This chapter is fully devoted to the spiritual, physical and divine powers of human and divine beings. disi 1 saMvuDa aNagAre 2 AyaDDhI 3 sAmahatthi 4 devi 5 sabhA 6 / uttara aMtaradIvA 7 - 34 dasamammi sayammi cauttIsA // saMvRta dasaveM zataka ke cauMtIsa uddezaka isa prakAra haiM- (1) dizA, (2) saMvRta anagAra, 1. (3) Atma-Rddhi, (4) zyAmahastI, (5) devI, (6) sabhA aura (7 se 34 taka) uttaravartI antadvIpa / dazama zataka : prathama uddezaka Elaboration (1) The first lesson explains cardinal and intermediate directions. (2) The second lesson contains details about restrained (1) 1. The thirty four lessons of the tenth chapter are as follows - (1) Disha (The Directions), (2) Samvrit Anagar (Restrained Homeless-ascetic), (3) Atmariddhi (Inner Powers ), ( 4 ) Shyamahasti, (5) Devi ( Goddesses), (6) Sabha (Assembly), (7-34) Uttarvarti Antardveep (Northern Inner-islands). pha vivecana - (1) prathama uddezaka meM dizAoM ke sambandha meM nirUpaNa hai / (2) dvitIya uddezaka meM saMvRta anagAra Adi ke viSaya meM varNana hai / (3) tRtIya uddezaka meM devAvAsoM ko ullaMghana karane meM devoM kI Atma-Rddhi (svazakti) kA kathana hai / (4) caturtha uddezaka meM zramaNa bhagavAn mahAvIra ke ' zyAmahastI' nAmaka ziSya ke praznoM se sambandhita kathana hai / (5) paMcama uddezaka meM camarendra Adi indroM kI deviyoM (agramahiSiyoM) ke sambandha meM nirUpaNa hai| (6) chaThe uddezaka meM devoM kI sudharmA sabhA ke viSaya meM pratipAdana hai aura (7-34) se 34veM uddezaka meM uttara dizA ke 28 antadvIpoM ke viSaya meM 28 uddezaka haiN| 7veM 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 Tenth Shatak: First Lesson 55555555555 Wan Wan 95 95 95 95 95 95 95 95 95 95 95 95
Page #38
--------------------------------------------------------------------------
________________ 85555555555555555555555555555555555555 homeless-ascetic and related information. (3) Inner powers of divine beings 4 employed in transgressing their respective realms are discussed in the third lesson. (4) The questions of Shyamahasti, a disciple of Bhagavan Mahavir, are included in the fourth chapter. (5) The fifth lesson is about the chief consorts of kings of gods including Chamarendra. (6) The sixth 4 chapter contains description of Sudharma Sabha (divine assembly) of different gods. (7-34) These are 28 lessons about the 28 Northern Innerislands. paDhamo uddesao : 'disi' prathama uddezaka : dizAe~ PRATHAM UDDESHAK (FIRST LESSON): DISHI (THE DIRECTIONS) dizAoM kA svarUpa DIRECTIONS 2. [pra.] rAyagihe jAva evaM vayAsI-kimiyaM bhaMte ! 'pAINA' ti pavuccai? [u.] goyamA ! jIvA ceva ajIvA cev| 2. [pra.] rAjagRha nagara meM gautama svAmI ne (zramaNa bhagavAn mahAvIra svAmI se) yAvat isa Wan prakAra pUchA-bhagavan ! yaha pUrva dizA kyA kahalAtI hai? [u.] gautama ! yaha jIva rUpa bhI hai aura ajIva rUpa bhI hai| 2. [Q.] In Rajagriha city... and so on up to... (Gautam Swami) asked (Bhagavan Mahavir) - Bhante ! What this East direction is called ?' [Ans.] Gautam ! It is called living (jiva) as well as non-living (ajiva). 3. [pra.] kimiyaM bhaMte ! 'paDINA' ti pavuccai? [u.] goyamA ! evaM cev| 3. [pra.] bhagavan! yaha pazcima dizA kyA kahalAtI hai? [u.] gautama! yaha bhI pUrva dizA ke samAna jAnanA caahie| 3. [Q.] Bhante ! What this West direction is called ? [Ans.] Gautam ! This too should be taken as the East direction. 4. evaM dAhiNA, evaM udINA evaM uDDhA evaM aho vi| bhagavatI sUtra (4) Bhagavati Sutra (4) 855555555555555555555555555555555555558
Page #39
--------------------------------------------------------------------------
________________ 4. isI prakAra dakSiNa dizA, uttara dizA, Urdhva-dizA aura adho-dizA ke viSaya meM bhI hai Wan jAnanA caahie| 4. And the same holds good for the South, North, Zenith and Nadir. vivecana-dizAe~ : jIva-ajIva rUpa kyoM? gautama svAmI dvArA pUche jAne para bhagavAna ne dizAoM kA jIva rUpa bhI batAyA aura ajIva rUpa bhii| jIva rUpa isalie haiM ki unameM ekendriya Adi jIva rahe hue haiM aura ajIva rUpa isalie haiM ki unameM ajIva (dharmAstikAyAdi) padArtha rahe hue haiN| Elaboration Directions : Why living and non-living ?-On being asked by Gautam Swami, Bhagavan said the directions to be living as well as non-living. They are called living because living beings including one-sensed beings exist there. They are also called non-living because non-living substances including the medium of motion (Dharmastikaya) too exist there. UM dizAoM ke dasa prakAra TEN DIRECTIONS ma 5. [pra.] kai NaM bhaMte ! disAo paNNattAo? - [u.] goyamA ! dasa disAo paNNattAo, taM jahA- purathimA 1 purathimadAhiNA 2 OM dAhiNA 3 dAhiNapaccatthimA 4 paccatthimA 5 paccatthimuttarA 6 uttarA, 7 uttarapurasthimA, 8 uDDhA 9 aho 10 / 5. [pra.] bhagavan ! dizAe~ kitanI kahI gayI haiM? _[u.] gautama! dizAe~ dasa kahI gaI haiN| yathA-(1) pUrva, (2) pUrva-dakSiNa (Agneya koNa), ma (3) dakSiNa, (4) dakSiNa-pazcima (naiRtya koNa), (5) pazcima, (6) pazcimottara (vAyavya koNa), (7) uttara, (8) uttara pUrva (IzAna koNa), (9) Urdhva-dizA aura (10) adho-dishaa| 5. [Q.] Bhante ! Directions are said to be how many ? [Ans.] Gautam ! Directions are said to be ten. They are - (1) east, (2) southeast (Agneya kone), (3) south, (4) southwest (Nairitya kone), (5) west, (6) northwest (Vayavya kone), (7) north, (8) northeast (Ishaan kone), (9) zenith, and (10) nadir. vivecana : daza dizAoM ke nAma-prastuta sUtra meM dasa dizAoM ke nAmoM kA ullekha kiyA gayA hai| Wan pichale sUtroM meM 6 dizAe~ batAI gaI thiiN| isameM cAra vidizAoM ke 4 koNoM (pUrvadakSiNa, dakSiNapazcima, pazcimottara, evaM uttarapUrva) ko jor3akara 10 dizAe~ batAI gaI haiN| Elaboration--The ten directions--This aphorism mentions ten directions. In the preceding aphorisms six directions are mentioned. | dazama zataka: prathama uddezaka (3) Tenth Shatak : First Lesson
Page #40
--------------------------------------------------------------------------
________________ 85555555 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 955555555 8 Wan 555555555555555555555 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9555555555555 Here four intermediate directions have been added (southeast, southwest, northwest and northeast) to make them ten. dasa dizAoM ke nAma NAMES OF TEN DIRECTIONS 6. [ pra. ] eyAsi NaM bhaMte! dasaNhaM disANaM kai nAmadhejjA paNNattA ? [u.] goyamA ! dasa nAmadhejjA paNNattA, taM jahA iMdA 1 aggeyI 2 jammA ya 3 neraI 4 vAruNI 5 ya vAyavvA 6 / somA 7 IsANI ya 8 vimalA ya 9 tamA ya 10 bodhavvA // 6. [pra.] bhagavan ! ina dasa dizAoM ke kitane nAma kahe gae haiM? [u.] gautama! (inake) dasa nAma haiN| ve isa prakAra haiM gAthArtha - (1) aindrI (pUrva), (2) AgneyI (agnikoNa), (3) (4) nairRtI (naiRtya koNa), (5) vAruNI (pazcima), (6) vAyavyA (7) saumyA (uttara), (8) aizAnI (IzAna koNa), (9) vimalA (Urdhva - dizA) aura (10) tamA (adho- dishaa)| ye dasa (dizAoM ke ) nAma samajhane cAhie / , yAmyA (dakSiNa), 6. [Q.] Bhante ! How many are said to be the names of these ten directions? ( vAyavya koNa), [Ans.] Gautam ! There are said to be ten names of these, they are Verse-- Know these to be the ten names (of these directions ) - ( 1 ) Aindri (East), (2) Agneyi (southeast or agneya kone), (3) Yamya (South), (4) Nairiti (southwest or nairitya kone ), ( 5 ) Varuni (West), (6) Vayavyaa (northwest or. vayavya kone), (7) Saumya (North), (8) Aishaani (northeast or ishaan kone), (9) Vimala (Zenith), and (10) Tama (Nadir). bhagavatI sUtra (4) vivecana - pUrva dizA aindrI isalie kahalAtI hai kyoMki usakA svAmI (devatA) indra hai| isI prakAra agni, yama, nairRti, varuNa, vAyu, soma aura IzAna devatA inake svAmI hone se ina dizAoM ko kramazaH AgneyI, yAmyA, nairRtI, vAruNI, vAyavyA, saumyA aura aizAnI kahate haiN| Urdhva dizA prakAza-yukta hone se use 'vimalA' kahate aura adho-dizA andhakAra- yukta hone se use 'tamA' kahate haiN| (4) Elaboration-The East is called Aindri because its overlord is Indra (the king of gods). In the same way the remaining nine directions are called Agneyi, Yamya, Nairiti, Varuni, Vayavyaa, Saumya, and Aishaani because their overlords are Agni, Yama, Nairiti, Varun, Vayu, Soma and Ishaan respectively. As Zenith is the direction of light it is called Vimala and as Nadir is the direction of darkness it is called Tama. Bhagavati Sutra ( 4 ) 1895959595595959595 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95959595 18 90 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 8
Page #41
--------------------------------------------------------------------------
________________ naiRtya pazcima dizA pazcima uttara vAyavya koNa pazcima rucaka pradeza dasa dizAe~ pUrva, pazcima, uttara aura dakSiNa ye cAroM dizAe~ mUla meM ddhi pradezI haiN| aura Age do-do pradeza kI vRddhi karatI huI lokAnta taka asaMkhyAta pradezI ho jAtI haiM aura aloka meM ananta pradezI ho jAtI hai| dakSiNa pazcima (naiRtya koNa vAyavya dakSiNa uttara dizA dakSiNa dizA Urdhva dizA adho dizA (IzAna koNa) uttara pUrva pUrva dizA eka pradeza pUrva dakSiNa (Agneya koNa) dasoM dizAoM kA triAyAmI citra uttara Agneya - IzAna pUrva
Page #42
--------------------------------------------------------------------------
________________ 055555555555555555555555555555555555 citra-paricaya 1 Illustration No. 1 dasa dizAe~ jambUdvIpa kI samapRthvI se 10 yojana nIce do atyanta choTe pratara haiM jo eka-dUsare ke Upara-nIce sthita haiM, ina prataroM meM Upara kI ora cAra tathA nIce kI ora cAra gostanAkAra rUpa meM ATha rucaka pradeza haiN| inhIM ATha rucaka pradezoM se dizAe~-vidizAe~, nikalatI haiN| ___ inameM Urdhva tathA adhodizA Upara se nIce taka 4 pradezI hai| pUrva, pazcima, uttara, dakSiNa kI dizA mUla meM do pradezI haiM aura do-do pradeza kI vRddhi karatI huI lokAnta taka asaMkhyAta pradezI aura aloka meM ananta pradezI ho jAtI haiN| 4 vidizAe~ eka pradezI haiM jo prArambha se anta taka eka-eka pradezI hI rahatI haiN| -zataka 10, u. 1 TEN DIRECTIONS 0555555555555555555555555555555555555555555555555550 Ten Yojans below the level land of Jambu continent there are two micro-levels vertically located. Here there are eight Ruchak sections (glowing areas). They are in the shape of udders of a cow with four teats facing upwards and four downwards. The ten directions originate from these eight Ruchak sections. Zenith and Nadir originate from four space-points and extend up to the edge of the occupied space (Lok) and beyond, into unoccupied space (Alok). The four cardinal directions (east, west, north south) originate from two space-points and extend in steps adding transverse space-points in geometric progression (in multiples of two) into unoccupied space (Alok). In the occupied space (Lok) its extension is up to innumerable space-points and in unoccupied space (Alok) it is infinite space-points. The four intermediate directions originate from a single space-point and have just a linear extension, without any addition of space-points. -Shatak 10, lesson-1 0555555555555555555555555555555555550
Page #43
--------------------------------------------------------------------------
________________ )) )))))) m 85555555555555555555555555555555555555 jIva-ajIva sambandhI kathana ABOUT THE LIVING AND THE NON-LIVING ma 7. [pra.] iMdA NaM bhaMte! disA kiM jIvA, jIvadesA, jIvapaesA, ajIvA, OM ajIvadesA, ajIvapaesA? _ [u.] goyamA ! jIvA vi, taM ceva jAva ajIvapaesA vi| je jIvA te niyamA egiMdiyA beiMdiyA jAva paMciMdiyA, anniNdiyaa| je jIvadesA te niyamA egidiyadesA, jAva anniNdiydesaa| je jIvapaesA te niyamA egidiyapaesA beiMdiyapaesA, jAva annidiypesaa| je ajIvA te duvihA paNNattA, taM jahA-rUviajIvA ya arUviajIvA y| je rUviajIvA te cauvvihA paNNattA, taM jahA-khaMdhA, 1 khaMdhadesA 2 khaMdhapaesA 3 OM paramANupoggalA 4 / je arUviajIvA te sattavihA paNNattA, taM jahA-no dhammatthikAe, dhammatthikAyassa dese 1 dhammatthikAyassa paesA 2; no adhammatthikAe, adhammatthikAyassa dese 3 adhamma sthikAyassa paesA 4; no AgAsasthikAe, AgAsatthikAyassa dese 5 AgAsatthi kAyassa OM paesA 6 addhAsamae 7 / / 7. [pra.] bhagavan! kyA aindrI (pUrva) dizA jIva rUpa hai, jIva ke deza rUpa hai, jIva ke pradeza rUpa hai, athavA ajIva rUpa hai, ajIva ke deza rUpa hai yA ajIva ke pradeza rUpa hai? [u.] gautama ! vaha (aindrI dizA) jIva rUpa bhI hai, ityAdi pUrvavat jAnanA cAhie, yAvat vaha ajIva pradeza rUpa bhI hai| usameM jo jIva haiM, ve niyamataH ekendriya, dvIndriya, yAvat paMcendriya tathA anindriya (kevalama jJAnI) haiN| jo jIva ke deza haiM, ve niyamataH ekendriya jIva ke deza haiM, yAvat anindriya jIva ke deza haiN| jo jIva ke pradeza haiM, ve niyamataH ekendriya jIva ke pradeza haiM, yAvat anindriya jIva ke pradeza haiN| isameM jo ajIva haiM, ve do prakAra ke haiN| yathA-rUpI ajIva aura arUpI ajiiv| rUpI ajIvoM ke OM cAra bheda haiN| yathA-(1) skandha, (2) skandha deza, (3) skandha pradeza aura (4) paramANu pudgl| jo arUpI ajIva haiM, ve sAta prakAra ke haiN| yathA-(1) (skandha rUpa samagra) dharmAstikAya OM nahIM, kintu dharmAstikAya kA deza hai, (2) dharmAstikAya ke pradeza haiM, (3) (skandha rUpa) adharmAstikAya nahIM, kintu adharmAstikAya kA deza hai, (4) adharmAstikAya ke pradeza haiM, (5) (skandha rUpa) AkAzAstikAya nahIM, kintu AkAzAstikAya kA deza hai; (6) AkAzastikAya ke pradeza haiM aura (7) addhA-samaya arthAt kAla hai| 7. [Q.] Bhante ! Does the east appear as (abound in) jiva (the living), section (desh) of the living, space-point (pradesh) of the living, or bha95955555555555555 | dazamazataka: prathama uddezaka (5) Tenth Shatak : First Lesson 555555555555555555555555 558
Page #44
--------------------------------------------------------------------------
________________ Wan OMOMOMOMOM55)))))))))))))))))))))))))))))) ajiva (the non-living), section of the non-living, or space-point of the non-living? [Ans.] Gautam ! Know that it (the east) abounds in the living as well as all the aforesaid up to it also abounds in space-point of the non 45 living The living in it are, as a rule, one-sensed, two-sensed, and so on up to five-sensed as well as without sense organs (the Perfected ones or Siddhas). The sections of the living in it are, as a rule, those of onesensed, two-sensed, and so on up to five-sensed as well as without sense organs (the Perfected ones or Siddhas). The space-points of the living in it are, as a rule, those of one-sensed, two-sensed, and so on up to five sensed as well as without sense organs (the Perfected ones or Siddhas). . The non-living in it are of two kinds--the non-living with form and the non-living without form. The non-living with form are of four types--(1) Aggregate (skandh), (2) Section of aggregate (skandh-desh), Wan (3) Space-point of aggregate (skandh-pradesh) and (4) Ultimate particle Wan of matter (paramanu-pudgal). The formless non-living are of seven types--(1) Motion entity as Wan sections and not as the whole (Dharmastikaya-desh), (2) Motion entity as space-point (Dharmastikaya-pradesh), (3) Rest entity as sections and not as the whole (Adharmastikaya-desh), (4) Rest entity as space-point Wan (Adharmastikaya-pradesh), (5) Space entity as sections and not as the + whole (Akashastikaya-desh), (6) Space entity as space-point (Akashastikaya-pradesh), and (7) Time entity (Addhasamaya). vivecana- sagaDuddhisaMThiyAo mahAdisAo havaMti cttaari| __muttAvalIva cauro do ceva ya hoMti ruygnibhe|| dizA-vidizAoM kA AkAra evaM vyApakatva-pUrva, pazcima, uttara aura dakSiNa, ye cAroM OM mahAdizAe~ gAr3I (zakaTa) kI uddhi (oDhaNa) ke AkAra kI haiM aura AgneyI, nerRtI, vAyavyA aura // aizAnI-ye cAra vidizAe~ muktAvalI (motiyoM kI lar3I) ke AkAra kI haiN| Urdhva-dizA aura adho-dizA OM rucakAkAra haiM, arthAt- meruparvata ke madhyabhAga meM 8 rucaka pradeza haiM, jinameM se cAra Upara kI ora aura cAra ma Wan nIce kI ora gostanAkAra haiN| yahA~ se dasa dizAe~ nikalI haiN| pUrva, pazcima, uttara aura dakSiNa, ye cAroM ke dizAe~ mUla meM do-do pradezI nikalI haiM aura Age do-do pradeza kI vRddhi hotI huI lokAnta taka evaM aloka ma meM calI gaI haiN| loka meM asaMkhyAta pradeza taka aura aloka meM ananta pradeza taka bar3hI haiM isalie inakI // AkRti gAr3I ke oDhaNa ke samAna haiN| cAroM vidizAe~ eka-eka pradeza vAlI nikalI haiM aura lokAnta taka eka pradezI hI calI gaI haiN| Urdhva aura adho-dizA cAra-cAra pradezI nikalI haiM aura lokAnta taka evaM ke bhagavatI sUtra (4) (6) Bhagavati Sutra (4) fa )))))))))))))))))))))))))
Page #45
--------------------------------------------------------------------------
________________ - aloka meM bhI calI gaI haiN| pUrva dizA jIvAdi rUpa hai kintu vahA~ samagra dharmAstikAyAdi nahIM, kintu dharma, adharma evaM AkAza kA eka deza rUpa aura asaMkhya pradeza rUpa haiM tathA addhA-samaya rUpa hai| isa prakAra arUpI ajIva rUpa sAta prakAra kI pUrva dizA hai| Elaboration--The shapes and reach of directions and intermediate directions-East, west, north and south, these four cardinal directions in the shape of an expanding cone or the central beam of a bullock-cart (shakat-uddhi). The four intermediate directions (southeast, southwest, northwest and northeast) are garland shaped (pearl-string or muktavali). 41 Zenith and Nadir are of Ruchak (glow) shape. The concept is that at the center of the Meru Mountain there are eight Ruchak sections (glowing areas). They are in the shape of udders of a cow with four teats facing upwards and four downwards. The ten directions originate from this area. The four cardinal directions originate from two space-points and extend in steps adding transverse space-points in geometric progression (in multiples of two) up to the edge of the occupied space (Lok) and beyond into unoccupied space (Alok). In the occupied space (Lok) its extension is up to innumerable space-points and in unoccupied space (Alok) it is infinite space-points. This extension gives these directions the said expanding cone shape. The four intermediate directions originate from a single space-point and have _just a linear extension, without any addition of space-points, up to the edge of the occupied space (Lok) and beyond into unoccupied space (Alok). Zenith and Nadir originate from four space-points and extend, without any addition of space-points, up to the edge of the occupied space (Lok) and beyond into unoccupied space (Alok). The east appears as (abound in) jiva (the living) etc. but it does not have the Motion and other entities as the whole. It only has sections of these entities with innumerable space-points as well as the Time entity. Thus in terms of formless non-living the east is of seven types. 8. [pra.] aggeyI NaM bhaMte ! disA kiM jIvA, jIvadesA, jIvapaesA0 pucchaa| [u.] goyamA ! no jIvA, jIvadesA vi, jIvapaesA vi, ajIvA vi, ajIvadesAI vi, ajIvapaesA vi| je jIvadesA te niyamA egidiydesaa| ahavA egidiyadesA ya beiMdiyassa dese 1, ahavA egidiyadesAya beiMdiyassa desAya 2, ahavA egidiyadesA ya beiMdiyANa ya desA 3 / ahavA egidiyadesA ya teiMdiyassa deseya, evaM ceva tiyabhaMgo bhaanniyvvo| evaM jAva aNiMdiyANaM ma tiybhNgo| je jIvapaesA te niyamA egidiypesaa| ahavA egidiyapaesA ya beiMdiyassa dazama zataka : prathama uddezaka (7) Tenth Shatak : First Lesson
Page #46
--------------------------------------------------------------------------
________________ Wan phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 55555555 paesA, ahavA egiMdiyapaesA ya beiMdiyANa ya paesA / evaM Aillavirahio jAva aNiMdiyANaM / je ajIvA te duvihA paNNattA, taM jahA - rUviajIvA ya arUviajIvA ya / rUviajIvA te cauvvihA paNNattA, taM jahA - khaMdhA jAva paramANupoggalA 4 / je arUviajIvA te sattavihA paNNattA, taM jahA - no dhammatthikAe, dhammatthikAyassa dese 1 dhammatthikAyassa paesA 2; evaM adhammatthikAyassa vi. 3-4; evaM AgAsatthikAyassa vi jAva AgAsatthikAyassa vi jAva AgAsatthikAyassa paesA 5-6 ; addhAsamaye 7 / 8. [pra.] bhagavAn! AgneyI dizA kyA jIva rUpa hai, jIva deza rUpa hai, athavA jIva pradeza rUpa hai? ityAdi pUrvavat prazna / [u.] gautama ! vaha (AgneyI dizA) jIva rUpa nahIM, kintu jIva ke deza rUpa hai, jIva ke pradeza rUpa bhI hai, tathA ajIva rUpa hai aura ajIva ke pradeza rUpa bhI hai| isameM jIva ke jo deza haiM ve niyamataH ekendriya jIvoM deza haiM, athavA ekendriyoM ke bahuta deza aura dvIndriya kA eka deza hai 1, athavA ekendriyoM ke bahuta deza evaM dvIndriyoM ke bahuta deza haiM 2, athavA ekendriyoM ke bahuta deza aura bahuta dvIndriyoM ke bahuta deza hai 3, (aise tIna bhaMga haiM, isI prakAra) ekendriyoM ke bahuta deza aura eka trIndriya kA eka deza hai 1, isI prakAra se pUrvavat trIndriya ke sAtha tIna bhaMga kahane caahie| isI prakAra yAvat anindriya taka ke bhI kramazaH tIna-tIna bhaMga kahane cAhiye / isameM jIva ke jo pradeza haiM, ve niyama se ekendriyoM ke pradeza haiN| athavA ekendriyoM ke bahuta pradeza dvIndriyoM ke bahuta pradeza haiN| isI prakAra sabhI jagaha prathama ko chor3akara do-do bhaMga jAnane cAhie; yAvat anindriya taka isI prakAra jAnanA cAhie / T ajIvoM ke do bheda haiN| yathA-rUpI ajIva aura arUpI ajIva / jo rUpI ajIva haiM, ve cAra prakAra ke haiN| yathA- (1-4) skandha se lekara yAvat paramANu pudgala taka / arUpI ajIva sAta prakAra ke haiN| yathA- (1) dharmAstikAya nahIM, kintu dharmAstikAya kA deza, (2) dharmAstikAya ke pradeza, (3) adharmAstikAya nahIM, kintu adharmAstikAya kA deza, (4) adharmAstikAya ke pradeza, (5) AkAzAstikAya nahIM, kintu AkAzastikAya kA deza, (6) AkAzAstikAya ke pradeza aura (7) addhAsamaya (kAla) / (vidizAoM meM jIva nahIM hai, isalie sarvatra deza-pradeza viSayaka bhaMga hote haiM / ) 8. [Q.] Bhante ! Does the Agneyi direction (southeast) appear as (abound in) jiva (the living), section (desh) of the living, space-point (pradesh) of the living and so on as aforesaid? [Ans.] Gautam ! It (the southeast) does not abound in the living but in section (desh) of the living, space-point (pradesh) of the living, as well as bhagavatI sUtra (4) (8) Bhagavati Sutra ( 4 ) 55555555555 8 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9595958
Page #47
--------------------------------------------------------------------------
________________ 0 95 95 95 95 95 95 95 95 95 95 95 95 95 95 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 55 5555555555555555555555555555555555555 ajiva (the non-living), section of the non-living, or space-point of the nonliving. Motion entity as The non-living in it are of two kinds - the non-living with form and the non-living without form. The non-living with form are of four types Aggregate (skandh) up to... Ultimate particle of matter (paramanupudgal). The formless non-living are of seven types sections and not as the whole (Dharmastikaya-desh), Motion entity as spacepoint (Dharmastikaya-pradesh), Rest entity as sections and not as the whole (Adharmastikaya-desh), Rest entity as space-point (Adharmastikayapradesh), Space entity as sections and not as the whole (Akashastikayadesh), Space entity as space-point (Akashastikaya-pradesh), and Time entity (Addhasamaya). (In the intermediate directions there is absence of the living as a whole, as such there are only alternatives of sections and space-points.) The sections of the living in it are, as a rule, sections of one-sensed beings. These have three alternatives - many sections of one-sensed beings and one section of two-sensed beings (1), or many sections of one-sensed beings and many sections of two-sensed beings (2), or many sections of onesensed beings and many sections of many two-sensed beings (3). In the same way there are three aforesaid alternatives with one and three sensed beings, such as many sections of one-sensed beings and one section of three-sensed beings. In the same way three said alternatives should be taken for all combinations up to beings without sense organs. The space-points of the living in it are, as a rule, those of one-sensed beings. These have two alternatives each, leaving aside the first one - many sections of one-sensed Wan beings and many sections of two-sensed beings (1), or many sections of onesensed beings and many sections of many two-sensed beings (2), and so on up to beings without sense organs. - Elaboration-Agneyi direction (southeast)-The southeast intermediate direction does not have the living as a whole. This is because the intermediate directions are linear with a width of one space-point only. They originate from one space-point and remain so till the end. As the space occupation of a living is innumerable space-points as a rule, it cannot exist in one space-point. dazama zataka : prathama uddezaka (9) 45 1 95 96 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 5 Tenth Shatak: First Lesson Wan 475 vivecana - AgneyI vidizA kA svarUpa - AgneyI vidizA jIva rUpa nahIM hai, kyoMki sabhI vidizAoM 557 kI caur3AI eka-eka pradeza rUpa hai - ve eka-pradezI hI nikalI hai aura anta taka eka pradezI hI rahI hai aura usa phra pradeza meM samagra jIva kA samAveza nahIM ho sakatA, kyoMki jIva kI avagAhanA asaMkhya pradezAtmaka hai| eka Wan Wan Wan 8555555555555555555555555555555555555 Wan 95 95 95 95 95 95 95 958 45
Page #48
--------------------------------------------------------------------------
________________ * 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 8 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 955555555 9. [pra.] jammA NaM bhaMte! disA kiM jIvA. ? 9. [3] jahA iMdA (su. 8) taheva niravasesaM / neraI jahA aggeyI (su. 9) / vAruNI jahA iMdA (su. 8) / vAyavvA jahA aggeyI (su. 9) / somA jahA iMdA / IsANI jahA aggeyI / vimalAe jIvA jahA aggeyIe, ajIvA jahA iNdaa| evaM tamAe vi, navaraM arUvi chavvihA / addhAsamayo na bhaNNai / 9. [ pra.] bhagavan ! yAmyA (dakSiNa) - dizA kyA jIva rUpa hai ? ityAdi pUrvavat prazna / [u.] ( gautama !) aindrI dizA ke samAna sabhI kathana (sU. 8 meM ukta ) jAnanA caahie| nairRtI vidizA kA kathana AgneyI vidizA ke samAna jAnanA caahie| vAruNI (pazcima) - dizA kA aindrI dizA ke samAna jAnanA caahie| vAyavyA vidizA kA kathana AgneyI ke samAna hai| saumyA (uttara) - dizA kA kathana aindrI dizA ke samAna hai| aizAnI vidizA kA kathana AgneyI ke samAna hai| vimalA (Urdhva) - dizA meM jIvoM kA kathana AgneyI ke samAna hai tathA ajIvoM kA kathana aindrI dizA ke samAna hai| isI prakAra tamA (adho- dizA) kA kathana bhI jAnanA cAhie / vizeSa itanA hI hai ki tamA-dizA meM arUpI - ajIvoM 6 bheda haiM, kyoMki vahA~ ( gatimAna sUrya kA prakAza na hone se ) addhA samaya nahIM hai| ataH addhA samaya kA kathana nahIM kiyA gayA hai| 9.[Q.] Bhante ! Does the Yamya direction (south) appear as (abound in) jiva (the living) etc. ? (as earlier question) [Ans.] Gautam ! The answer is exactly same as that about east direction (Aphorism-7). That about Nairiti (southwest) is same as that about southeast (Aphorism-8). That about the West is same as the East (Aphorism - 7). That about Vayavyaa (northwest) is same as southeast (Aphorism-8). That about the North is same as east. That about Aishaani (northeast) is same as southeast. In case of Zenith the answer about the living follows the pattern of southeast and that about the non-living follows the pattern of the East. The same is true for Nadir, the only difference being that in case of Nadir the number of formless non-living is only 6. This is because there is absence of time (in absence of the moving sun). zarIra ke bheda-prabheda tathA sambandhita kathana TYPES AND SUB TYPES OF BODY 10. [ pra.] kai NaM bhaMte ! sarIrA paNNattA ? [u.] goyamA ! paMca sarIrA, paNNattA, taM jahA- orAlie jAva kammae / 10. [pra.] bhagavAn ! zarIra kitane prakAra ke kahe gae haiM ? bhagavatI sUtra (4) (10) 85 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 955 95 95 95 95959595959595959559595595959558 Bhagavati Sutra ( 4 ) 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555555555555558
Page #49
--------------------------------------------------------------------------
________________ phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha [u.] gautama ! zarIra pA~ca prakAra ke kahe gae haiN| yathA- audArika, vaikriya, AhAraka, aura kArmaNa zarIra / 10. [Q.] Bhante ! How many are said to be the types of body ? [Ans.] Gautam ! There are said to be five types of body - Audarik (gross physical body), Vaikriya (transmutable body), Aharak (telemigratory body), Taijas (fiery body), and Karman (karmic body) Sharira. 11. [.] orAliyasarIre NaM bhaMte ! kaivihe paNNatte ? [ u. ] evaM ogAhaNasaMThANaM niravasesaM bhANiyavvaM, jAva 'appAbahugaM' ti / sevaM bhaMte! sevaM bhaMte ! ti0 / // dasa sa paDhamo uddeso samatto // 10- 1 // 11. [pra.] bhagavan ! audArika zarIra kitane prakAra kA kahA gayA hai ? [u.] ( gautama !) yahA~ prajJApanAsUtra ke ( 21veM) avagAhana - saMsthAna - pada meM varNita samasta varNana yAvat alpa-bahutva taka kahanA cAhie / taijasa he bhagavana ! yaha isI prakAra hai ! he bhagavan ! yaha isI prakAra hai| aisA kahakara gautama svAmI yAvat vicarate haiN| // dazama zataka : prathama uddezaka samApta // 11. [Q.] Bhante ! How many are said to be the types of Audarik sharira (gross physical body)? [Ans.] (Gautam !) Here repeat complete description up to less or more, given in the Avagahana Samsthan pad (chapter 21st Space-occupation and Structure) of Prajanapana Sutra. "Bhante! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. * END OF THE FIRST LESSON OF THE TENTH CHAPTER. dazama zataka : prathama uddezaka (11) Tenth Shatak: First Lesson phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha555555 Wan 95 96 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 950
Page #50
--------------------------------------------------------------------------
________________ 85555555555555555555555555555555555555 bIo uddesao : saMvuDaaNagAre dvitIya uddezaka : saMvRta anagAra DVITIYA UDDESHAK (SECOND LESSON): SAMVRIT ANAGARA (THE RESTRAINED ASCETIC) saMvRta anagAra ko lagane vAlI kriyA ACTIVITIES PERFORMED BY RESTRAINED ASCETIC 1. rAyagihe jAva evaM vyaasii| 1. rAjagRha meM (bhagavAna mahAvIra se) yAvat gautama svAmI ne isa prakAra pUchA 1. In the city of Rajagriha... and so on up to... Gautam Swami asked Shraman Bhagavan Mahavir as follows 2. [pra.] saMvuDassa NaM bhaMte ! aNagArassa vIyI paMthe ThiccA purao rUvAiM nijjhAyamANassa, maggao rUvAiM avayakkhamANassa, pAsao rUvAiM avaloemANassa, uDDhaM rUvAiM AloemANassa, ahe rUvAI AloemANassa tassa NaM bhaMte! kiM iriyAvahiyA : kiriyA kajjai, saMparAiyA kiriyA kajjai? [u.] goyamA ! saMvuDassa NaM aNagArassa vIyI paMthe ThiccA jAva tassa NaM no ke hai iriyAvahiyA kiriyA kajjai, saMparAiyA kiriyA kjji| 2. [pra.] bhagavan! vIcipatha (kaSAya bhAva athavA kaSAyodaya) meM sthita hokara sAmane ke ke rUpoM ko dekhate hue, pIche rahe hue rUpoM ko dekhate hue, pArzvavartI (donoM ora ke) rUpoM ko +dekhate hue, Upara ke (Urdhva sthita) rUpoM kA avalokana karate hue evaM nIce ke (adhaH sthita) OM rUpoM kA nirIkSaNa karate hue saMvRta anagAra ko kyA airyApathikI kriyA lagatI hai athavA // sAmparAyikI kriyA lagatI hai? [u.] gautama! vIcipatha (kaSAya bhAva) meM sthita hokara sAmane ke rUpoM ko dekhate hue yAvat nIce ke rUpoM ko dekhate hue saMvRta anagAra ko airyApathikI kriyA nahIM lagatI, kintu hai sAmparAyikI kriyA lagatI hai| 2. (Q.) Bhante ! While observing forms in front, those on the back, those on flanks (both), those above and those below, is a Samvrit Anagaar (an ascetic who has blocked the inflow of karmas) settled on the association (vichipath; state of fruition of passions) liable of involvement in Iryapathiki kriya (careful activity of an accomplished ascetic) or Samparayik kriya (passion inspired activity) ? | bhagavatI sUtra (4) (12) Bhagavati Sutra (4)| &5555555555555555555555555555555555555
Page #51
--------------------------------------------------------------------------
________________ 855555555555555555555555555555555555558 [Ans.] Gautam ! While observing forms in front, ... and so on upE 4 to ... those below, a Samvrit Anagaar (an ascetic who has blocked the inflow of karmas) settled on the path of association (vichipath; state of fruition of passions) is not liable of involvement in Iryapathiki kriya (careful activity of an accomplished ascetic) but liable of involvement in Samparayik kriya (passion inspired activity). 3. [pra.] se keNadveNaM bhaMte ! evaM buccai-saMvuDa0 jAva saMparAiyA kiriyA kajjai? [u.] goyamA ! jassa NaM koha-mANa-mAyA-lobhA0 evaM jahA sattamasae paDhamoddesae (sa. 7 u. 1) jAva se NaM ussuttameva riyai, se teNaTeNaM jAva saMparAiyA kiriyA kjji| 3. [pra.] bhagavan ! kisa kAraNa se Apa aisA kahate haiM ki vIcipatha meM sthita.... yAvat hai OM saMvRta anagAra ko yAvat sAmparAyikI kriyA lagatI hai, airyApathikI kriyA nahIM lagatI? [u.] gautama! jisake krodha, mAna, mAyA evaM lobha vyucchina ho gae hoM, usI ko airyApathikI + kriyA lagatI hai; ityAdi (saMvRta anagAra sambandhI) sabhI kathana saptama zataka ke prathama uddezaka meM ke kahe anusAra, yAvat-yaha saMvRta anagAra sUtra viruddha (utsUtra) AcaraNa karatA hai; yahA~ taka jAnanA caahie| isI kAraNa se he gautama! aisA kahA gayA hai ki yAvat sAmparAyikI kriyA lagatI hai| - 3. [Q.] Bhante ! Why do you say that an ascetic settled on the path of association ... and so on up to... is not liable of involvement in 5 Iryapathiki kriya but liable of involvement in Samparayik kriya ? [Ans.] Gautam ! (In this regard) refer to the statement (about restrained ascetic) in the first lesson of the seventh chapter beginningOnly that soul whose anger, conceit, deceit and greed are devoid of the state of fruition or have been destroyed (vyuchchhinn) is liable of involvement in Iryapathiki kriya ... and so on up to... acts contrary to Sutra (Agam). Gautam ! That is why it is said ... and so on up to... he is liable of involvement in Samparayiki kriya - 4-1.[pra.] saMvuDassa NaM bhaMte ! aNagArassa avIyI paMthe ThiccA purao rUvAiM nijjhAyamANassa jAva tassa NaM bhaMte ! kiM iriyAvahiyA kiriyA kajjai0? pucchaa| [u.] goyamA ! saMvuDa0 jAva tassa NaM iriyAvahiyA kiriyA kajjai, no saMparAiyA OM kiriyA kjji| 4-1. [pra.) bhagavan! avIcipatha (akaSAya bhAva) meM sthita saMvRta anagAra ko sAmane ke ma rUpoM ko nihArate hue yAvat nIce ke rUpoM kA avalokana karate hue kyA airyApathikI kriyA lagatI hai. athavA sAmparAyikI kriyA lagatI hai? ityAdi prshn| | dazama zataka : dvitIya uddezaka (13) Tenth Shatak : Second Lesson
Page #52
--------------------------------------------------------------------------
________________ [u.] gautama! akaSAya bhAva meM sthita saMvRtta anagAra ko uparyukta rUpoM kA avalokana karate hai Wan hue airyApathikI kriyA lagatI hai, (kintu) sAmparAyikI kriyA nahIM lagatI hai| 4-1. [Q.] Bhante ! While observing forms in front, those on the back, those on flanks (both), those above and those below, is a Samvrit Anagaar (an ascetic who has blocked the inflow of karmas) settled on the path of non-association (avichipath; state of non-fruition of passions) liable of involvement in Iryapathiki kriya (careful activity of an accomplished ascetic) or Samparayik kriya (passion inspired activity) ? [Ans.] Gautam ! While observing forms in front,... and so on up to ... those below, a Samvrit Anagaar (an ascetic who has blocked the inflow of karmas) settled on the path of non-association is liable of involvement in Iryapathiki kriya (careful activity of an accomplished ascetic) but not liable of involvement in Samparayik kriya (passion inspired activity). 4-2. [pra.] se keNaTeNaM bhaMte ! evaM vuccai? [u.] jahA sattamesae paDhamoddesae, jAva se NaM ahAsuttameva rIyai se teNadveNaM jAva no OM saMparAiyA kiriyA kjji| 4-2. [pra.] bhagavan ! aisA Apa kisa kAraNa se kahate haiM? ___[u.] gautama! saptama zataka ke prathama uddezaka meM varNita (jisake krodha, mAna, mAyA aura hai lobha vyucchinna ho gae hoM)- aisA jo saMvRta anagAra yAvat sUtrAnusAra AcaraNa karatA hai; (usako aipithikI kriyA lagatI hai, sAmparAyikI kriyA nahIM lgtii|) isI kAraNa maiM aisA kahatA hU~, yAvat sAmparAyika kriyA nahIM lgtii| 4-2. [Q.] Bhante ! Why do you say so ? [Ans.] Gautam ! (In this regard) refer to the statement (about restrained ascetic) in the first lesson of the seventh chapter (7/1/16) beginning-Only that soul whose anger, conceit, deceit and greed are devoid of the state of fruition or have been destroyed (vyuchchhinn) is liable of involvement in Alryapathiki kriya... and so on up to... acts contrary to Sutra (Agam). Gautam ! That is why it is said... and so on up to... he is not liable of involvement in Samparayiki kriya. yoniyoM ke bheda-prakAra evaM svarUpa DESCRIPTION AND TYPES OF GENUS 5. [pra.] kaivihA NaM bhaMte ! joNI paNNattA ? [u.] goyamA ! tivihA joNI paNNattA, taM jahA-sIyA, usiNA, sIosiNA; evaM joNIpayaM niravasesaM bhaanniyvvN| bhagavatI sUtra (4) (14) Bhagavati Sutra (4) &
Page #53
--------------------------------------------------------------------------
________________ 18 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 5 5 5 5 5 5 5 95 95 95 8 555555555555555 95 95 95 95 95 95 95 95 9555555555555555555555555555555 5. [pra.] bhagavan ! yoni kitane prakAra kI kahI gaI hai ? [u.] gautama ! yoni tIna prakAra kI kahI gaI hai| vaha isa prakAra hai- zIta, uSNa, zItoSNa / yahA~ (prajJApanA sUtra kA nauvA~ ) 'yoni pada' sampUrNa kahanA cAhie / 5. [Q.] Bhante ! How many types of yoni (genus or place of birth) are said to be there ? [Ans.] Gautam ! There are said to be three types of yoni (genus or place of birth ) -- cold, warm and cold-warm. Here quote the complete ninth chapter, Yoni Pad, of Prajnapana Sutra. vivecana - prastuta sUtra meM yoni tIna prakAra kI batAI gaI hai - zIta- sparza ke pariNAma vAlI zIta yoni, uSNa-sparza ke pariNAma vAlI uSNa yoni aura ubhaya-sparza ke pariNAma vAlI zItoSNa yoni kahalAtI hai| prajJApanA sUtra ke yoni pada ke anusAra nArakI jIvoM kI zIta aura uSNa do prakAra kI yoniyA~ haiM, devoM aura garbhaja jIvoM kI zItoSNa yoniyA~ haiN| tejaskAya kI uSNa yoni hotI hai tathA zeSa jIvoM ke tInoM prakAra kI yoniyA~ hotI haiN| yoni sambadhI vistRta varNana prajJApanA sUtra se jAnA caahie| (vR., patra - 496) Elaboration-This aphorism states three kinds of genus (yoni) cold genus having cold conditions, warm genus having warm conditions and cold-hot genus having both cold and hot conditions. According to the Yoni Pad chapter of Prajnapana Sutra infernal beings have two kinds of genus, cold as well as hot. Divine and placental beings have only one kind of genus, cold-hot. Fire-bodied beings also have only one kind of genus, hot. All the remaining classes of living beings have all the three kinds of genuses. Refer to Prajanapana Sutra for detailed information about genuses (Vritti, leaf 496) vedanA : prakAra evaM svarUpa DESCRIPTION AND TYPES OF SUFFERANCE 6- 1. [ pra. ] kaivihA NaM bhaMte! veyaNA paNNattA ? [u.] goyamA ! tivihA veyaNA paNNattA, taM jahA -sIyA, usiNA, sIosiNA / evaM veyaNApayaM bhANiyavvaM jAva 6-2. [pra. N] neraiyA NaM bhaMte! kiM dukkhaM veyaNaM vedeMti, suhaM veyaNaM vedeMti, adukkhamasuhaM veyaNaM vedeMti ? - [u.] goyamA ! dukkhaM pi veyaNaM vedeMti, suhaM pi veyaNaM vedeMti, adukkhamasuhaM pi veNaM vedeMti / 6-1. [pra.] bhagavan ! vedanA kitane prakAra kI kahI gaI hai ? dazama zataka : dvitIya uddezaka (15) Tenth Shatak: Second Lesson 95 95 95 95 95 95 95 95 95 95 95 95 95 95555555555555555555555555555555555555558 phra 1 95 96 95 95 95 95 95 95 95 95 95 9 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 958
Page #54
--------------------------------------------------------------------------
________________ 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 959595 phaphaphaphaphaphaphaphapha [u.] gautama ! vedanA tIna prakAra kI kahI gaI hai| yathA - zIta, uSNa aura zItoSNa / yahA~ prajJApanA sUtra kA sampUrNa paiMtIsavA~ vedanA pada kahanA cAhie; yAvat 6-2. [pra.] 'bhagavan!' kyA nairayika jIva duHkha rUpa vedanA vedate haiM, yA sukha rUpa vedanA vedate haiM, athavA aduHkha - asukha rUpa vedanA vedate haiM? [u.] he gautama! nairayika jIva duHkha rUpa vedanA bhI vedate haiM, sukha rUpaM vedanA bhI vedate haiM aura aduHkha - asukha rUpa vedanA bhI vedate haiN| phra 6-1. [Q.] Bhante ! How many types of Vedana ( sufferance) are said to be there? [Ans.] Gautam! There are said to be three types of Vedana (sufferance)-cold, hot and cold-hot. Here quote the complete thirtyfifth chapter, Vedana Pad, of Prajnapana Sutra. 6- 2. [Q.] Bhante ! Do infernal beings experience sufferance in the form of sorrow, or in the form of pleasure, or in the form of absence of sorrow or pleasure? [Ans.] Gautam ! Infernal beings experience sufferance in the form of sorrow, and in the form of pleasure, as well as in the form of absence of sorrow or pleasure. vivecana - vedanA kA svarUpa - prastuta sUtra meM vedanA ke tIna prakAra batAe haiM- 1. zIta- vedanA, 2. uSNa - vedanA aura 3. zItoSNa vedanA / naraka meM zIta aura uSNa donoM prakAra kI vedanA pAI jAtI hai / zeSa asurakumArAdi se vaimAnika taka 23 daNDakoM meM tInoM prakAra kI vedanA pAI jAtI haiN| dUsare prakAra se vedanA 4 prakAra kI hai- dravyataH, kSetrataH, kAlataH aura bhAvataH / pudgala dravyoM ke sambandha se jo vedanA hotI hai vaha dravya - vedanA, narakAdi kSetra se sambandhita vedanA kSetra - vedanA, paMcamAraka evaM SaSThAraka sambandhI vedanA kAla - vedanA, zoka krodhAdi sambandhajanita vedanA bhAva - vedanA hai / samasta saMsArI jIvoM ke ye cAroM prakAra kI vedanAe~ hotI haiN| vedanA ke vividha bhedoM va prabhedoM ko ukta prajJApanA sUtra se jAna lenA cAhie / Elaboration-This aphorism states three kinds of Vedana (sufferance ) -- (1) cold sufferance, ( 2 ) hot sufferance and ( 3 ) cold-hot sufferance. In hell two kinds of sufferance, both hot and cold is experienced. In all the remaining 23 places of suffering ( dandak) including divine realms from Asur-kumars to Vaimanik all three kinds of sufferance is experienced. In another context sufferance is of four kinds--substance (dravya) related, area (kshetra ) related, time (kaal) related and feeling (bhaava) related. The sufferance caused by bhagavatI sUtra (4) (16) Bhagavati Sutra (4) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha * 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9595595951958
Page #55
--------------------------------------------------------------------------
________________ 555555555555555555555555555555555555 association with material things is called substance related sufferance, that caused by presence in areas like hell is called area related sufferance, that related to periods of time including the fifth and sixth epochs (aaraks) is called time related sufferance, and that caused by. feelings, like grief and anger, is called feeling related sufferance. All worldly beings experience all these four kinds of sufferance. In order to know about various types and sub-types of sufferance the aforesaid chapter of Prajnapana Sutra should be studied. OM mAsika bhikSapratimA kI ArAdhanA OBSERVING MONTH-LONG BHIKSHUPRATIMA 7. mAsiyaM NaM bhaMte ! bhikkhupaDima paDivannassa aNagArassa niccaM vosaTe kAe ma ciyatte dehe, evaM mAsiyA bhikkhupaDimA niravasesA bhANiyavvA jahA dasAhiM jAva ArAhiyA bhvi| 7. mAsika bhikSu-pratimA jisa anagAra ne aMgIkAra kI hai tathA jisane zarIra (ke ma. mamatva) kA tyAga kara diyA hai aura (zarIra-saMskAra Adi ke rUpa meM) kAyA kA sadA ke lie vyatsarga kara diyA hai. ityAdi dazAzrataskandha meM batAe anasAra mAsika bhikSa-pratimA Wan sambandhI samagra varNana (bArahavIM bhikSu-pratimA taka) karanA cAhie, yAvat (tabhI) ArAdhita ma hotI hai, yahA~ taka kahanA caahie| 7. The ascetic who has accepted the vow of month-long Bhikshupratima (rigorous periodic austerities prescribed for ascetics) and who has renounced (the fondness for) his body and dissociated from all care for) his body... etc. up to... is only then successfully concluded. All this description about month-long Bhikshupratima (up to the twelfth 4 special austerity) should be said (quoted) here. vivecana-bhikSu-pratimA kA svarUpa-sAdhu kI eka prakAra kI pratijJA (abhigraha) vizeSa ko ma bhikSu-pratimA kahate haiN| yaha bAraha prakAra kI hai| pahalI se lekara sAtavIM pratimA taka kramazaH eka - mAsa se lekara sAta mAsa kI haiN| AThavIM, nauvIM aura dasavIM pratimA pratyeka sAta-ahorAtra kI hotI haiN| OM gyArahavIM pratimA eka ahorAtra kI aura bArahavIM bhikSu-pratimA kevala eka rAtri kI hotI hai| isakA ke Wan vistRta varNana dazAzrutaskandha kI sAtavIM dazA meM hai| bhikSu snAnAdi zarIra saMskAra ke tyAga ke rUpa meM kAyA kA vyutsarga kara detA hai tathA zarIra ke prati mamatva kA tyAga kara detA hai, usa sthiti meM jo koI pariSaha yA devakRta, manuSyakRta yA tiryaJcakRta upasarga utpanna hote haiM, unheM samyak prakAra se sahatA + hai to usakI bhikSu-pratimA ArAdhita hotI hai| Elaboration-Bhikshupratima-A special vow or resolve of an ascetic to observe special rigorous austerities is called Bhikshupratima. dazamazataka :dvitIya uddezaka (17) Tenth Shatak : Second Lesson
Page #56
--------------------------------------------------------------------------
________________ 15555555555555555555555555555555555558 These are twelve in number. The first seven of these have gradual 41 increase of duration starting from one month for the first and going up i to seven months for the seventh. Each of the eighth, ninth and tenth is for duration of 7 days and nights. The eleventh is for one day and one night and the twelfth just for one night. Detailed description of this is given in the seventh chapter of Dashashrutskandh. The practicing ascetic dissociates completely from his body by renouncing all fondness and care for his body including bathing. His austerity is successfully concluded only when he calmly endures all afflictions caused by divine beings, human beings and animals during his practice. + akRtyasevI bhikSu WRONG DOER ASCETIC 8. bhikkhU ya annayaraM akiccaTThANaM paDisevittA, se NaM tassa ThANassa + aNAloiyA'paDikkaMte kAlaM karei, natthi tassa aaraahnnaa| se NaM tassa ThANassa AloiyapaDikkate kAlaM karei asthi tassa aaraahnnaa| ____8. koI bhikSu kisI akRtya (pApa) kA sevana karake, yadi usa akRtya-sthAna kI Wan AlocanA tathA pratikramaNa kiye binA hI kAla kara (mara) jAtA hai to usake ArAdhanA nahIM hotii| yadi vaha bhikSu usa sevita akRtya-sthAna kI AlocanA aura pratikramaNa karake kAla Wan karatA hai, to usake ArAdhanA hotI hai| 8. If an ascetic indulges in forbidden activity (sin) and dies without performing the formal censure (aalochana) and critical review fi (pratikraman) for the same, he fails to accomplish his spiritual endeavour (aaradhana). However, if he dies after performing the formal censure (aalochana) and critical review (pratikraman) for the same, he accomplishes his spiritual endeavour (aaradhana). 9. [1] bhikkhU ya annayaraM akiccaTThANaM paDisevittA, tassa NaM evaM bhavai-pacchA kavi NaM ahaM carimakAlasamayaMsi eyassa ThANasma AloessAmi jAva paDikkamissAmi, se OM NaM tassa ThANassa aNAloiya apaDikkate jAva natthi tassa aaraahnnaa| hai [2] se NaM tassa ThANassa AloiyapaDikkate kAlaM karei asthi tassa aaraahnnaa| 9. [1] kadAcit kisI bhikSu ne kisI akRtya-sthAna kA sevana kara liyA ho, kintu Wan bAda meM usake mana meM aisA vicAra utpanna ho ki maiM apane antima samaya meM isa akRtya-sthAna kI AlocanA karU~gA yAvat tapa-rUpa prAyazcita svIkAra karU~gA; parantu vaha usa akRtya-sthAna U kI AlocanA aura pratikramaNa kiye binA hI kAla kara jAe, to usake ArAdhanA nahIM hotii|' [2] yadi vaha AlocanA aura pratikramaNa karake kAla kare, to usake ArAdhanA hotI hai| 555555555555555555555555555555555555555555555555 bhagavatI sUtra (4) (18) Bhagavati Sutra (4) &5555555555555555555555555555
Page #57
--------------------------------------------------------------------------
________________ prathama bhikSu pratimA - eka-eka mAsa kI eka akhaMDa dhAra se pAnI lete hue aura eka bAra bhojana lete hue sAdhu / | AThavIM bhikSu pratimA-sAta ahorAtri kI upavAsa karake gA~va ke bAhara uttanAsana meM raheM / dasavIM bhikSu pratimA-sAta ahIrAtri kI upavAsa karake gA~va ke bAhara vIrAsana meM rheN| pAnI Adi boharAte samaya jaba taka dhAra khaMDita na ho, taba taka use eka dattI kahate haiN| isI taraha eka bAra meM jo bhI AhAra de diyA jAe, use bhI eka dattI kahate haiN| bhikSu pratimA do se sAta takaeka-eka mAsa kI 2. do datti AhAra- pAnI 2. Food and water of two dutti. 3. tIna datti AhAra- pAnI gyArahavIM bhikSu pratimA- eka ahorAtri kI char3a karake gA~va ke bAhara kAyotsargI meM rhe| 3. Food and water of three dutti. 4. cAra datti AhAra- pAnI 4. Food and water of four dutti. 5. pA~ca datti AhAra- pAnI 5. Food and water of five dutti. 6. chaha datti AhAra pAnI 16. Food and water of six dutti. 7. sAta datti AhAra -pAnI 7. Food and water of seven dutti. navIM bhikSu pratimA-sAta ahorAtri kI upavAsa karake gA~va ke bAhara laguDAsana meM raheM / bArahavIM bhikSu pratimA - eka rAtri kI aTTama karake gA~va ke bAhara sunasAna sthAna para kAyotsarga kareM (eka bindu para dRSTi TikAkara) 2
Page #58
--------------------------------------------------------------------------
________________ @55555555959595959595959595959595959595955559595959595959595555 $ $ $ $ $ $ $$$$$$$$ 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 9559 Wan citra - paricaya 2 mizra pratimA Illustration No.2 jaina paribhASA meM pratimA eka prakAra kA vrata yA abhigraha hai jisameM AtmA kI zuddhi ke lie dharma kriyAoM kA vizeSa rUpa se anuSThAna kiyA jAtA hai| jaba sAdhu Atma sAdhanA aura karma-nirjarA ke lie eka vizeSa prakAra kI pratijJA karatA hai to use 'bhikSu pratimA' kahate haiN| dazAzruta skandha meM inakA rUpa bAraha prakAra kA batAyA gayA hai| prathama pratimA - yaha pratimA eka mAsa kI kahI gaI hai| pratimAdhArI sAdhu pratidina kevala eka akhaNDa dhAra se pAnI grahaNa karatA hai aura eka hI bAra anna grahaNa karatA hai| dUsarI se sAtavIM pratimA - dUsarI se sAtavIM pratimA bhI eka-eka mAsa kI hotI hai antara sirpha itanA hai ki dUsarI pratimA meM sAdhu do datti (do bAra ) anna pAnI grahaNa kara sakatA hai aura bar3hate krama meM sAtavIM pratimA meM 7 bAra anna-pAnI pratidina grahaNa karatA hai| AThavIM pratimA - yaha pratimA sAta dina aura sAta rAta kI mAnI gaI hai| isameM sAta dina taka upavAsa pUrvaka nagara ke bAhara ekAnta sthAna meM uttanAsana meM kAyotsarga kiyA jAtA hai| navIM - dasavIM pratimA - yaha pratimA bhI sAta dina-rAta (sAta ahorAtra) kI hai| AThavIM aura navIM pratimA meM kevala itanA hI pharka hai ki yaha daNDAsana yA laguDAsana meM kI jAtI hai tathA dasavIM pratimA kA pAlana vIrAsana yA goduhAsana lagAkara kiyA jAtA hai| zeSa saba AThavIM pratimA ke samAna hI hai| gyArahavIM pratimA - yaha pratimA eka dina-rAtri (ATha prahara) kI hotI hai| isameM do upavAsoM ke sAtha nagara ke bAhara jAkara jina-mudrA meM kAyotsarga kiyA jAtA hai| yaha haThayoga kI sAdhanA vizeSa hai| bArahavIM pratimA - binA pAnI ke aSTama bhakta kA pAlana karate hue nagara ke bAhara ekAnta sthAna para animeSa netroM se eka bindu para dRSTi TikAkara kAyotsarga kiyA jAtA hai| yaha pratimA kevala eka rAtri kI hI hotI hai| - zataka 10, u. 2 BHIKSHUPRATIMA The Jain definition of the term pratima in this context is a special vow or resolve of an ascetic to observe special rigorous austerities aimed at purification of soul. When an ascetic takes some special prescribed resolve for spiritual uplift and shedding of karmas it is called Bhikshupratima. According to Dashashrutskandh these are twelve in number. First Pratima-This is a one month long practice. The ascetic observing this pratima eats only once a day and drinks water from one unbroken pouring only once a day. Second to seventh Pratimas-These six pratimas start with two offerings (datti) of food and water per day during the second pratima with a gradual increase of one offering per month ending in 7 offerings per day in the seventh pratima. Eighth Pratima-This is for duration of 7 days and 7 nights. It is performed with fasting and practicing dissociation from body (kaayotsarg) in Uttaanaasan posture for seven days at an isolated spot. Ninth and tenth Pratima-These are also performed exactly like the eighth pratima with a change in posture. Posture for ninth is Dandaasan or Lagudaasan and that for tenth is Viraasan or Goduhaasan. Eleventh Pratima-This is for one day and one night only. It is performed after a two day fast by doing kayotsarg at an isolated spot in Jinamudra posture. This is a special practice of Hathayoga. Twelfth Pratima-This is just for one night. It is performed after a two day fast by doing kayotsarg at an isolated spot with an unblinking gaze focused at a point. (c)555555555phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha - Shatak 10, lesson-2 $ 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 $ $ $ $ $ $ $ $ $ $ $ $
Page #59
--------------------------------------------------------------------------
________________ 9. [1] An ascetic having indulged in some forbidden activity (sin), if gets to think that during the last moments of his life he will perform the formal censure (aalochana)... and so on up to... accept atonement in the form of austerities, but he dies without performing the formal censure (aalochana) and critical review (pratikraman) for the same, he fails to accomplish his spiritual endeavour (aaradhana). [2] However, if he dies after performing the formal censure (aalochana) and critical review (pratikraman) for the same, he + accomplishes his spiritual endeavour (aaradhana). 10. [1] bhikkhU ya annayaraM akiccaThANaM paDisevittA, tassaM NaM evaM bhavai-'jai tAva samaNovAsagA vi kAlamAse kAlaM kiccA annayaresu devaloesu devattAe uvavattAro bhavaMti kimaMga puNa ahaM aNapanniyadevattaNaM pi no labhissAmi?' tti kaTu se NaM tassa ThANassa aNAloiya apaDikkate kAlaM karei natthi tassa aaraahnnaa| [2] se NaM tassa ThANassa AloiyapaDikkate kAlaM karei natthi tassa aaraahnnaa| sevaM bhaMte ! sevaM bhaMte ! tti0| ||dsme sae bIo uddesao smtto||10-2|| . 10. [1] kadAcit kisI bhikSu ne kisI akRtya-sthAna kA sevana kara liyA ho aura ke usake bAda usake mana meM yaha vicAra utpanna ho ki zramaNopAsaka bhI kAla ke avasara para kA OM kAla karake kinhIM devalokoM meM deva rUpa meM utpanna ho jAte haiM, to kyA maiM aNapannika devatva // bhI prApta nahIM kara sakU~gA? yaha socakara yadi vaha usa akRtya-sthAna kI AlocanA aura kI 5 pratikramaNa kiye binA hI kAla kara jAtA hai, to usake ArAdhanA nahIM hotii| [2] yadi vaha usa akRtya-sthAna kI AlocanA aura pratikramaNa karake kAla karatA hai, to usake ArAdhanA hotI hai| he bhagavan! yaha isI prakAra hai! he bhagavan ! yaha isI prakAra hai| aisA kahakara gautama OM svAmI yAvat vicarate haiN| ||dshm zataka : dvitIya uddezaka smaapt|| ___10. [1] An ascetic having indulged in some forbidden activity (sin), if gets to think that when even a lay devotee (shramanopasak or Shramanist) gets reborn as a god in some divine realms, will he not attain a birth as Anapannik god ? Thinking thus if he dies without performing the formal censure (aalochana) and critical review dazama zataka : dvitIya uddezaka (19) Tenth Shatak : Second Lesson
Page #60
--------------------------------------------------------------------------
________________ 5555555555555555555555555555555555555 (pratikraman) for the same, he fails to accomplish his spiritual Wan endeavour (aaradhana). Wan 5555555555555555555555555555555555555555555555555555 [2] However, if he dies after performing the formal censure (aalochana) and critical review (pratikraman) for the same, accomplishes his spiritual endeavour (aaradhana). "Bhante! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. he vivecana - prastuta sUtra 6 se 8 kA sAra yahI hai ki cAhe sAdhu ho yA zrAvaka, jo apane vratoM meM Aye hue doSoM kA sevana karane usakI AlocanA-pratikramaNa kara letA hai, vahI ArAdhaka hotA hai|' nahIM karane vAlA virAdhaka hotA hai| Elaboration-The gist of aphorisms 6 to 9 is that whether the aspirant is a lay devotee or an ascetic he accomplishes his spiritual endeavour only if he performs formal censure and critical review of the faults committed in observation of vows. One who does not do that fails in his spiritual endeavour. wait(x) AlocanA-pratikramaNa END OF THE SECOND LESSON OF THE TENTH CHAPTER. (20) Bhagavati Sutra (4) 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 958 0 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 955555555 95 95 95 95 95 95 95 95958
Page #61
--------------------------------------------------------------------------
________________ 0 95 95 95 95 95 95 95 95 95 95 95 95 95 959595959555555555555555555555555555555555555 8 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 955955958 TRITIYA UDDESHAK (THIRD LESSON) : ATMARIDDHI (INNATE POWER) upodghAta INCEPTION taio uddesao : AiDDhI tRtIya uddezaka : Atma - Rddhi 1. rAyagihe jAva evaM vayAsI 1. rAjagRha nagara meM (zrI gautama svAmI ne bhagavAn mahAvIra se) yAvat isa prakAra pUchA 1. In Rajagriha city... and so on up to ... ( Gautam Swami) asked (Bhagavan Mahavir) - devoM kI ullaMghana zakti TRAVERSE POWER OF GODS 2 [ pra.] AiDDhIe NaM bhaMte! deve jAva cattAri, paMca devAvAsaMtarAiM vIikkaMte, teNa paraM pariDDhIe ? [ u. ] haMtA, goyamA! AiDDIe NaM0 taM ceva / , 2. [ pra.] bhagavan! deva kyA Atma- Rddhi (apanI Atma-zakti) dvArA yAvat cAra-pA~ca devAvAsAntaroM kA ullaMghana karatA hai aura isake pazcAt dUsarI zakti dvArA ullaMghana karatA hai ? [u.] hA~, gautama! deva Atma-zakti se yAvat cAra-pA~ca devAvAsAntaroM kA ullaMghana karatA hai aura usake uparAnta dUsarI (atirikta vaikriya) zakti (para - Rddhi) dvArA ullaMghana karatA hai| 2. [Q.] Bhante ! Does a god traverse the intervening space between four to five divine realms with the help of his innate power and beyond that with the help of some (special power of transmutation or Vaikriya shakti) other (acquired) power ? [Ans.] Yes, Gautam ! A god traverses the intervening space between four to five divine realms with the help of his innate power and beyond that with the help of some other (acquired) power. 3. evaM asurakumAre vi / navaraM asurakumArAvAsaMtarAI, sesaM taM cev| 3. isI prakAra asurakumAroM ke viSaya meM bhI samajha lenA cAhie / parantu vizeSa yaha hai ki ve asurakumAroM ke AvAsoM kA ullaMghana karate haiN| zeSa pUrvavat jAnanA caahie| dazama zataka : tRtIya uddezaka (21) 0555 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 959595959555555555555555595959595959595959595959595958 Tenth Shatak: Third Lesson Wan 0 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555555
Page #62
--------------------------------------------------------------------------
________________ 255555554555555555555555556552 * 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 955555555 3. Know that the same holds good for Asur-kumars (a class of gods). However, the difference is that they traverse through the abodes of Asur-Kumars only. Rest is same as aforesaid. 4. evaM eeNaM kameNaM jAva thnniykumaare| 4. isI prakAra isI anukrama se yAvat stanitakumAra paryanta jAnanA cAhie / 4. Know that the same holds good for all classes of gods up to Stanit Kumars in their conventional order. evaM vANamaMtare, joisie vemANie jAva teNa paraM pariDDhIe / 5. isI prakAra vANavyantara, jyotiSka aura vaimAnika deva- paryanta jAnanA cAhie yAvat Atma-zakti se cAra - pA~ca anya devAvAsoM kA ullaMghana karate haiM; isake uparAnta para - Rddhi ( svAbhAvika zakti se atirikta dUsarI vaikriya - zakti) se ullaMghana karate haiN| 5. 5. Know that the same also holds good up to interstitial gods (Vanavyantar dev, stellar gods (Jyotishk dev) and Celestial - vehicular gods (Vaimanik dev)... and so on up to... traverse the intervening space between four to five divine realms with the help of his innate power and beyond that with the help of some other (acquired) power. devoM ke madhya meM se hokara gamana sAmarthya CAPACITY TO TRAVERSE THROUGH OTHER DIVINE REALMS 6. [ pra. ] appiDDhIe NaM bhaMte! deve mahADDhayassa majjhamajjheNaM vIivaejjA ? [3. ] no iNaTThe samaTThe / 6. [pra] bhagavan! kyA alpa - Rddhika (alpa- zakti yukta) deva, maharddhika (mahA-zakti vAle) deva ke bIca meM hokara jA sakatA hai ? [u.] gautama ! yaha artha ( bAta) samartha (zakya) nahIM hai / ( vaha, maharddhika deva ke bIcoMbIca hokara nahIM jA sakatA / ) 6. [Q.] Bhante ! Can a god with lesser power pass through a god with greater power? [Ans.] Gautam ! This is statement is not correct. (He cannot pass through a god with greater power.) 7-1, [ pra. ] samiDDhIe NaM bhaMte! deve samiDDhIyassa devassa majjhamajjheNaM vIivaejjA ? [ u. ] no iNaTThe samaTThe; pamattaM puNa vIivaejjA / bhagavatI sUtra (4) (22) 3 Bhagavati Sutra ( 4 ) phaphaphaphaphaphaphapha phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha
Page #63
--------------------------------------------------------------------------
________________ 85)))))))))))))))))))))))))))))) 7-1. [pra.] bhagavan ! samarddhika (samAna zakti vAlA) deva samarddhika deva ke bIca meM se fa hokara jA sakatA hai? [u.] gautama! yaha artha samartha nahIM hai; parantu yadi vaha (dUsarA samarddhika deva) pramatta (asAvadhAna) ho to (bIcoMbIca hokara) jA sakatA hai| 7-1. [Q.] Bhante ! Can a god with equal power pass through a god with same power ? [Ans.] Gautam ! This statement is not correct. However, if the other god is in stupor (not alert) he can pass through. 7-2. [pra.] se NaM bhaMte ! kiM vimohittA pabhU, avimohittA pabhU? [u.] goyamA ! vimohittA pabhU, no avimohittA pbhuu| 7-2. [pra.] bhagavan ! kyA vaha deva, usa (sAmane vAle samarddhika deva) ko vimohita OM karake jA sakatA hai yA vimohita kiye binA jA sakatA hai? [u.] gautama! vaha deva, sAmane vAle samarddhika deva ko vimohita karake jA sakatA hai, OM vimohita kiye binA nahIM jA sktaa| ! 7-2. (Q.) Bhante ! Can that god pass through the other god by 41 entrancing him or without entrancing him ? [Ans.] Gautam ! He can pass through only by entrancing him and Wan not without entrancing him. ___7-3. [pra.] se bhaMte ! kiM puci vimohittA pacchA vIivaejjA? puvi vIivaittA pacchA vimohejjA? __[u.] goyamA! puTviM vimohittA pacchA vIivaejjA, no puTviM vIivaittA pacchA OM vimohejjaa| 7-3. [pra.] bhagavan ! kyA vaha deva, usa deva ko pahale vimohita karake bAda meM jAtA Wan hai, yA pahale jAkara bAda meM vimohita karatA hai? [u.] gautama! vaha deva, pahale use vimohita karatA hai aura bAda meM jAtA hai, parantu pahale jAkara bAda meM vimohita nahIM karatA hai| 7-3. (Q.) Bhante ! Does that god first entrance the other god and then pass through or does he first pass through and then entrance ? [Ans.] Gautam ! That god first entrances the other god and then passes through, and does not first pass through and then entrance. dazama zataka : tRtIya uddezaka (23) Tenth Shatak : Third Lesson 55555555555555555558
Page #64
--------------------------------------------------------------------------
________________ 8 95 95 95 95 95 95 95 95 95 95 95 95 95 9555555555555555 95 95 95 95 95 95 95 95958 phra 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 955 8- 1. [pra.] mahiDDI NaM bhaMte ! deve appaDDhiyasya devassa majjhamajjheNaM vIivaejjA ? [ u. ] haMtA, vIivaejjA / 8-1. [pra.] bhagavan! kyA maharddhika deva, alpa - Rddhika deva ke bIcoMbIca hokara jA sakatA hai ? [u.] hA~, gautama ! jA sakatA hai| 8-1. [Q.] Bhante ! Can a god with greater power pass through a god with lesser power? [Ans.] Yes, Gautam ! He can pass through. 8-2. [ pra. ] se bhaMte! kiM vimohittA pabhU, avimohittA pabhU ? [u.] goyamA ! vimohittA vi pabhU, avimohittA vi pabhU / 8-2. [pra.] bhagavan ! vaha maharddhika deva, usa alpa - RddhikaM deva ko vimohita karake jAtA hai, athavA vimohita kiye binA jAtA hai ? [u.] gautama ! vaha vimohita karake bhI jA sakatA hai aura vimohita kiye binA bhI jA sakatA hai| 8-2. [Q.] Bhante ! Can that god pass through the other god by entrancing him or without entrancing him? [Ans.] Gautam ! He can pass through by entrancing him as well as without entrancing him. 8- 3. [ pra.] se bhaMte! kiM puvviM vimohittA pacchA vIivaejjA ? puvviM vIivaittA pacchA vimohejjA ? [u.] goyamA ! puvviM vA vimohittA pacchA vIivaejjA, puvviM vA vIivaittA pacchA vimohejjA | 8-3. [pra.] bhagavan! vaha maharddhika deva, use pahale vimohita karake bAda meM jAtA hai, athavA pahale jAkara bAda meM vimohita karatA hai ? [u.] gautama ! vaha maharddhika deva, pahale use vimohita karake bAda meM bhI jA sakatA aura pahale jAkara bAda meM bhI vimohita kara sakatA hai ? 83. [Q.] Bhante ! Does that god first entrance the other god and then pass through or does he first pass through and then entrance ? [Ans.] Gautam! That god can first entrance the other god and then pass through, and he can also first pass through and then entrance. bhagavatI sUtra (4) (24) --> Bhagavati Sutra ( 4 ) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 18 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 8
Page #65
--------------------------------------------------------------------------
________________ alpaRddhi vAle aneka devoM ke bIca meM se mahARddhi vAlA deva nikala jAtA hai| mahARddhi vAlA deva khu-khu...khu.... aune XO karakaTa vAyu BA mahARddhi vAle devoM ke bIca meM se alpaRddhi vAlA deva nahIM nikala sakatA / alpaRddhi vAlA deva daur3atA huA ghor3A khu-khu... khu.... AvAja karatA hai kyoMki usake hRdaya aura yakRta ke bIca meM karkaTa nAmaka vAyu kI utpatti hotI hai| 3
Page #66
--------------------------------------------------------------------------
________________ @555595959595555559595959595959595959595959595959595959555559555@ $ 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9559 citra - paricaya 3 Illustration No. 3 devoM kI mahARddhi- alpaRddhi cAroM nikAyoM (vaimAnika, jyotiSka, bhavanavAsI, vANavyantara) ke devoM meM mahARddhi sampanna aura alpaRddhi sampanna do prakAra ke deva hote haiN| pIche diye gaye citra meM darzAyA gayA hai ki jo mahARddhi sampanna deva hote haiM ve alpaRddhi sampanna devoM ke bIca meM se hokara jA sakate haiM, jabaki alpaRddhi vAle deva mahARddhi sampanna devoM ke bIca hokara nahIM jA skte| - zataka 10, u. 3/6-8 azva kI dhvani kA bheda daur3ate hue azva ke hRdaya aura yakRta (lIvara) ke bIca karkaTa nAmaka vAyu utpanna hotI hai| jaba vaha tIvra gati se daur3atA hai to usake mukha se vaha vAyu nikalatI hai aura khu... khu... khu... isa prakAra kI dhvani utpanna hotI hai| -zataka 10, u. 3, sUtra 17 GREAT AND LOW POWER OF GODS Among the divine beings of four realms (Vaimanik, Jyotishk, Bhavan-vaasi and Vaanavyantar) there are gods with great power and less power. The illustration shows that gods with greater power can pass through those with lesser power, whereas those with lesser power cannot pass through those with greater power. -Shatak-10, lesson-3, Sutra-6-8 SOUND OF HORSE When a horse gallops a specific wind called karkat is produced between its heart and lever. When it speeds up this wind makes it produce the guttural sound - Khu... khu khu -Shatak-10, lesson-3, Sutra-17 5555555555555 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 550
Page #67
--------------------------------------------------------------------------
________________ 855555555555555555555555555555555555558 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 9. [ pra. ] appiDDhIe NaM bhaMte! asurakumAre mahaDDiyassa asurakumArassa majjhamajjheNaM vIivaejjA ? [ 3 ] no iNaTThe samaTThe / evaM asurakumAreNa vi tiNNi AlAvagA bhANivvA jahA ohieNaM deveNaM bhaNiyA ! evaM jAva thaNiyakumAreNaM / vANamaMtara - joisiya-vemANieNaM evaM ceva / 9. [pra.] bhagavan! alpa - Rddhika asurakumAra deva, maharddhika asurakumAra deva ke bIcoMbIca hokara jA sakatA hai ? [u.] gautama ! yaha artha samartha nahIM hai| isI prakAra sAmAnya deva ke AlApakoM kI taraha asurakumAra ke bhI tIna AlApaka kahane caahie| isI prakAra yAvat stanitakumAra taka tIna-tIna AlApaka kahane cAhie / vANavyantara, jyotiSka aura vaimAnika devoM ke viSaya meM bhI isI prakAra kahanA cAhie / 9. [Q.] Bhante ! Can an Asur kumar god with lesser power pass through an Asur-kumar god with greater power? the [Ans.] Gautam ! This is statement is not correct. And repeat three statements like the aforesaid ones about ordinary gods. In the same way repeat the three statements for gods up to Stanit Kumar gods. Repeat the same also for Vanavyantar (interstitial), Jyotishk (stellar) and Vaimanik (celestial vehicular) gods. vivecana - prastuta sUtroM ke mukhyatayA 4 AlApaka haiM - (1) alpa - Rddhika deva maharddhika deva ke sAtha, (2) samarddhika ke sAtha (3) maharddhika deva kA alparddhika deva ke sAtha aura (4) alparddhika cAroM jAti ke devoM kA sva-sva jAtIya maharddhika devoM ke sAtha niSkarSa yaha hai ki alparddhika deva maharddhika deva ke bIcoMbIca hokara nahIM jA skte| maharddhika deva alparddhika deva ke bIcoMbIca hokara use pahale yA pIche vimohita karake yA vimohita kiye binA bhI jA sakate haiM / samarddhika samarddhika deva ke bIcoMbIca hokara pahale use vimohita karake jA sakatA hai, bazarte ki jisake bIcoMbIca hokara jAnA hai, vaha asAvadhAna ho / vimohita kA yahA~ prasaMgavaza artha hai - vismita karanA, arthAt dhUMara Adi ke dvArA andhakAra karake moha utpanna kara denaa| usa andhakAra ko dekhakara sAmane vAlA deva vismaya meM par3a jAtA hai ki yaha kyA hai ? ThIka usI samaya usake, na dekhate hue hI bIca meM se nikala jaanaa| Elaboration These aphorisms detail four alternatives about passing through (1) gods with lesser power through those with greater power, (2) gods through those with equal power, (3) gods with greater power through those with lesser power, and (4) all four classes of gods with lesser power through those of same class but with greater power. The conclusion is that gods with lesser power cannot pass through those with dazama zataka : tRtIya uddezaka (25) Tenth Shatak: Third Lesson 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 955558 Wan
Page #68
--------------------------------------------------------------------------
________________ 5555555555555555555555555555555555555555)) Wan 555555555555555555555555555555555558 greater power; those with greater power can pass through those with 5 lesser power by entrancing before or after the act or even without entrancing; those with equal power can pass through others only after entrancing them or when they are in stupor. The meaning of entrancing in this context is to astonish as if by creating darkness by smoke or other means and to pass through the other god when he is taken aback by the darkness and in stupor momentarily. (Vritti, leaf 499) deva-deviyoM kA eka-dUsare ke madhya meM se hokara gamanasAmarthya MUTUAL PASSING THROUGH OF GODS AND GODDESSES 10. [pra.] appiDDhIe NaM bhaMte ! deve mahaDDiyAe devIe majjhaMmajjheNaM vIivaejjA? _ [u.] no iNaThe smtthe| 10. [pra.] bhagavan! kyA alpa-Rddhika deva, maharddhika-devI ke madhya meM hokara jA sakatA hai? [u.] gautama! yaha artha samartha nahIM hai| 10. [Q.] Bhante ! Can a god with lesser power pass through a goddess with greater power ? [Ans.] Gautam ! This is statement is not correct. 11. [pra.] samiDDhIe NaM bhaMte ! deve samaDDiyAe devIe majjhamajjheNaM0? [u.] evaM taheva deveNa ya devIe ya daMDao bhANiyavvo, jAva vemaanniyaae| 11. [pra.] bhagavan! kyA samarddhika deva, samarddhika devI ke bIcoMbIca hokara jA sakatA hai? [u.] pUrvokta prakAra se deva ke sAtha devI kA bhI daNDaka yAvat vaimAnika-paryanta kahanA caahie| 11. [Q.] Bhante ! Can a god with equal power pass through a goddess with same power ? [Ans.] For this aforesaid statements should be repeated for all classes of gods with goddesses up to Vaimanik gods and goddesses. 12-1. [pra.] appaDDhiyA NaM bhaMte ! devI mahaDDiyassa devassa majjhaMmajjheNaM0? [u.] evaM eso vi taIo daMDao bhANiyavvo jaav| 12-2. [pra. ] mahaDDiyA vemANiNI appaDDiyassa vemANiyassa majjhamajheNaM vIivaejjA? [u.] haMtA, viiivejjaa| bhagavatI sUtra (4) (26) Bhagavati Sutra (4)
Page #69
--------------------------------------------------------------------------
________________ 5555555555555555555555555555555) 12-1. [pra.] bhagavan! alpa-Rddhika devI, maharddhika deva ke madhya meM se hokara jA sakatI hai? [u.] gautama! yaha artha samartha nahIM hai| isa prakAra yahA~ bhI yaha tIsarA daNDaka kahanA cAhie yAvat 12-2. (pra.) bhagavan! maharddhika vaimAnika devI, alpa-Rddhika vaimAnika deva ke bIca meM se hokara jA sakatI hai? (u.) hA~, gautama! jA sakatI hai| 12-1. [Q.] Bhante ! Can a goddess with lesser power pass through a god with greater power ? [Ans.] Gautam ! This statement is not correct. ___Here repeat the third statement (She cannot pass through)... and so on up to ... 12-2. IQ.] Can a Vaimanik goddess with greater power pass through a god with lesser power ? [Ans.] Yes, Gautam ! She can. 13. [pra.] appaDDhiyA NaM bhaMte ! devI mahaDDiyAe devIe majjhamajheNaM vIivaejjA? [u.] no iNaDhe smddhe| evaM samaDDiyA devI samaDDiyAe devIe thev| mahaDDiyA devI appaDDiyAe devIe thev| 13. [pra.] bhagavan ! alpa-Rddhika devI, maharddhika devI ke madhya meM se hokara jA sakatI hai? [u.] gautama! yaha artha samartha nahIM hai| isI prakAra sama-Rddhika devI kA, sama-Rddhika ma devI ke sAtha, maharddhika devI kA, alpa-Rddhika devI ke sAtha pUrvavat AlApaka kahanA caahie| 13. [Q.] Bhante ! Can a goddess with lesser power pass through a goddess with greater power ? [Ans.] Gautam ! This statement is not correct. In the same way epeat the statements with regard to passing through of goddess with same power with that of same power and goddess with greater power with that of lesser power, as aforesaid. 14. evaM ekkekke tiNNi tiNNi alAvagA bhANiyavvA, jAva___ 1. [pra.] mahaDDiyA NaM bhaMte ! vemANiNI appaDDhiyAe vemANiNIe majjhaMmajjheNaM hai vIivaejjA? | dazama zataka: tRtIya uddezaka (27) (27) Tenth Shatak: Third Lesson | 9555555555555555555555555555555
Page #70
--------------------------------------------------------------------------
________________ 855555555555555555555555555555555555558 [u.] haMtA, viiivejjaa| 2. [pra.] sA bhaMte ! kiM vimohittA pabhU? [u.] taheva jAva puTviM vA vIivaittA pacchA vimohejjaa| ee cattAri dNddgaa| 14. isI prakAra eka-eka ke tIna-tIna AlApaka kahane cAhie; yAvat 1. [pra.] bhagavan ! vaimAnika maharddhika devI, alpa-Rddhika vaimAnika devI ke madhya meM hokara jA sakatI hai? [u.] hA~ gautama! jA sakatI hai| yAvat 2. [pra.] kyA vaha maharddhika devI, use vimohita karake jA sakatI hai yA vimohita kie ma binA bhI jA sakatI hai? tathA pahale vimohita karake bAda meM jAtI hai, athavA pahale jAkara meM bAda meM vimohita karatI hai? [u.] he gautama! pUrvokta rUpa se jAnanA cAhie, yAvat-pahale jAtI hai aura pIche bhI vimohita karatI hai; taka kahanA caahie| isa prakAra ke cAra daNDaka kahane caahie| 14. In the same way repeat three statements for each condition. ... and so on up to... Q.] Can a Vaimanik goddess with greater power pass through 41 a god with lesser power ? [Ans.] Yes, Gautam ! She can. ... and so on up to... 2. [Q.] Can that goddess pass through the other goddess by entrancing her or without entrancing her ? And does she first entrance and then pass through or does she first pass through and then entrance? [Ans.] Gautam ! Know as aforesaid..: and so on up to... she first pass through and then entrances. Thus repeat four related statements. vivecana-ukta kathana kA niSkarSa yaha hai ki jaise pahale alpa-Rddhika, maharddhika, aura samarddhika devoM ke viSaya meM kahA hai, vaise hI deva-deviyoM ke tathA deviyoM-deviyoM ke viSaya meM bhI samajhanA caahie| Elaboration--The intent of this aphorism is to convey that what has been stated with regard to gods with lesser, greater and same power should also be repeated for passing through between gods and goddesses as well as goddesses and goddesses. bhagavatI sUtra (4) (28) Bhagavati Sutra (4) 85555555555555555555555555555555555558
Page #71
--------------------------------------------------------------------------
________________ 8 95 96 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 955555 95 95 95 95 95 95 95 95 95 95 95 95 958 & 5 5 5 5 5 5 5 95 95 95 95 95 95 9555555555555555555555555555555555555555 0 daur3ate hue azva ke 'khu - khu' zabda kA bheda GUTTURAL SOUND OF A RUNNING HORSE 15. [pra. ] Asassa NaM bhaMte ! dhAvamANassa kiM 'khu khu' tti karei ? [u. ] goyamA ! Asassa NaM dhAvamANassa hiyayassa ya jagayassa ya aMtarA ettha NaM kakkaDa nAmaM vAe saMmucchai, je NaM Asassa dhAvamANassa 'khu khu' tti karei / 15. [pra.] bhagavan! daur3atA huA ghor3A 'khu-khu' zabda kyoM karatA hai ? [3.] gautama ! jaba ghor3A daur3atA hai to usake hRdaya aura yakRta (lIvara) ke bIca meM karkaTa nAmaka vAyu utpanna hotI hai, isase daur3atA huA ghor3A 'khu-khu' zabda karatA hai / 15. [Q.] Bhante ! Why does a galloping horse produce the guttural sound--Khu khu ? [Ans.] Gautam ! When a horse gallops a specific wind called karkat is produced between its heart and lever; this wind makes it produce the guttural sound -' Khu khu. * prajJApanI bhASA : mRSA nahIM FACTUAL FORM OF LANGUAGE IS NOT CALLED FALSE 16. [ pra. ] aha bhaMte! AsaissAmo, saissamo, ciTThissAmo, nisiissAmo, tuyaTTissAmo AmaMtaNI 1 ANavaNI 2 jAyaNi 3 taha pucchaNI 4 ya paNNavaNI 5 / bhAsA icchAlomA ya 7 // paccakkhANI bhAsA 6 aNabhiggahiyA bhAsA 8 bhAsA ya abhiggahammi bodhavvA 9 / saMsayakaraNI bhAsA 10 voyaDa 11 mavvoyaDA 12 ceva // paNavaNI NaM esA bhAsA, na esA bhAsA mosA ? [ u. ] haMtA, goyamA ! AsaissAmo0 taM ceva jAva na esA bhAsA mosA / sevaM bhaMte ! sevaM bhaMte ! ti0 / // dasame sae taio uddeso samatto // 10.3 // 16. [pra.] bhagavan ! 1. AmaMtraNI, 2 AjJApanI, 3. yAcanI, 4. pRcchanI, 5. prajJApanI, 6. pratyAkhyAnI, 7. icchAnulomA, 8. anabhigRhItA, 9. abhigRhItA, 10. saMzayakaraNI, 11. vyAkRtA aura 12. avyAkRtA, ina bAraha prakAra kI bhASAoM meM 'hama Azraya kareMge, zayana kareMge, khar3e raheMge, baiTheMge, aura leTeMge' ityAdi bhASaNa karanA kyA prajJApanI bhASA kahalAtI hai aura aisI bhASA mRSA (asatya) nahIM kahalAtI hai ? dazama zataka : tRtIya uddezaka (29) Tenth Shatak: Third Lesson 5 95 95 95 95 95 959595959595959559595959595 95 95 95 95 95 95 9595959595 5555 0955 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9558
Page #72
--------------------------------------------------------------------------
________________ 855555555555 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha [u.] hA~, gautam ! yaha (pUrvokta) Azraya kareMge, ityAdi bhASA prajJApanI bhASA hai, yaha bhASA mRSA (asatya) nahIM hai| 'he, bhagavan ! yaha isI prakAra hai, yaha isI prakAra hai!' aisA kahakara gautama svAmI yAt vicaraNa karate haiN| // dazama zataka : tRtIya uddezaka samApta // 16. [Q.] Bhante ! Out of the following twelve forms of language(1) Aamantrini (address ), ( 2 ) Aajnapani (command), ( 3 ) Yaachani (request ), ( 4 ) Prichchhani ( question ), ( 5 ) Prajnapani ( factual ), ( 6 ) Pratyaakhyaani (denial), ( 7 ) Ichchhaanuloma (consent ), (8) Anabhigrihita ( inquiry ), ( 9 ) Abhigrihita (conviction ), ( 10 ) Samshayakarani (doubt ), ( 11 ) Vyakrita (distinct) and ( 12 ) Avyakrita (indistinct ) -- is it called the Prajnapani (factual ) form when we utter - I will take lodge, I will lie down, I will stand, I will sit, and I will stretch."? And is it not that form of language is not called false? [Ans.] Yes, Gautam ! 'I will take lodge, and so on' is, indeed, Prajnapani (factual) form of language and it is not called false. such "Bhante! Indeed that is so. Indeed that is so." With these words... and so on up to ... ascetic Gautam resumed his activities. vivecana - uparokta sUtra meM laukika vyavahAra kI pravRtti kA kAraNa hone se AmaMtraNI Adi 12 prakAra kI asatyAmRSA (vyavahAra) bhASAoM meM se 'Azraya kareMge' ityAdi bhASA prajJApanI ( vastu sthiti batAne vAlI ) hone se mRSA nahIM hai| prajJApanA, gyArahaveM bhASA pada meM isakA vistAra ke sAtha varNana hai / Elaboration-Here the statements like 'I will take lodge' convey the actual intent of the person. Thus they fall under the factual form of language among the 12 social (true-cum-false) forms of language. This subject has been discussed in detail in the 11th chapter of Prajnapana Sutra, titled Bhasha Paad. END OF THE THIRD LESSON OF THE TENTH CHAPTER. bhagavatI sUtra (4) (30) Bhagavati Sutra ( 4 ) 55555555555 1 94 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95558
Page #73
--------------------------------------------------------------------------
________________ 855555555555555555555555555555555555558 cauttho uddesao : sAmahatthI caturtha uddezaka : zyAmahastI CHATURTH UDDESHAK (FOURTH LESSON): CURIOSITY OF SHYAMAHASTI )5555555555555555555555555555555555555555kha upodghAta INCEPTION 1. teNaM kAleNaM teNaM samaeNaM vANiyagAme nAma nayare hotthA, vnnnno| dUipalAsae ceie| sAmI samosaDhe jAva parisA pddigyaa| 1. usa kAla aura usa samaya meM vANijyagrAma nAmaka nagara thaa| vahA~ dyutipalAza nAmaka udyAna thaa| (eka bAra) vahA~ zramaNa bhagavAn mahAvIra kA samavasaraNa huA yAvat pariSada AI aura (darzana-pravacana zravaNa kara) vApasa lauTa gii| 1. During that period of time there was a city named Vanijyagram (description). There was a garden called Dyutipalash. Once Bhagavan Mahavir had his Divine Assembly (Samavasaran) there. People assembled there and returned (after the discourse). 2. teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa jeTe aMtevAsI iMdabhUI OM nAma aNagAre, jAva uDDhaMjANU jAva vihri| 2. usa kAla aura usa samaya meM, zramaNa bhagavAna mahAvIra svAmI ke jyeSTha antevAsI OM indrabhUti gautama nAmaka anagAra the| ve UrdhvajAnu (dhyAna kI vizeSa mudrA) meM sthita hokara vicaraNa karate the| 2. During that period of time the senior in-house disciple (antevasi) of Shraman Bhagavan Mahavir was an ascetic named Indrabhuti Gautam... and so on up to... he used to sit in the Urdhvajanu posture (with knees erect)... and so on up to... performed his duties. 3. teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa aMtevAsI sAmahatthI nAma aNagAre pagaibhaddae, jahA rohe jAva uDDhaMjANU jAva vihri| 3. usa kAla aura usa samaya meM zramaNa bhagavAn mahAvIra ke eka antevAsI (ziSya) OM zyAmahastI nAmaka anagAra the| ve prakRtibhadra (prakRtivinIta) yAvat roha anagAra ke samAna 5 kI urdhvajAnu, yAvat vicaraNa karate the| 855555555555555555555555)))))))))))))))))))))))))))) ka | dazama zataka : caturtha uddezaka (31) Tenth Shatak : Fourth Lesson 95555555555555555555555555555555
Page #74
--------------------------------------------------------------------------
________________ 55555555555555555555555555555555555555 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan Wan 3. During that period of time Shraman Bhagavan Mahavir had an in-house disciple named ascetic Shyamahasti. He was gentle by nature like ascetic Roha and so on up to... he used to sit in the Urdhvajanu posture (with knees erect )... and so on up to ... performed his duties. 4. tae NaM se sAmahatthI aNagAre jAyasaDDhe jAva uTThAe uTThei, uTThittA jeNeva bhagavaM goyame teNeva uvAgacchai bhagavaM goyamaM tikkhutto jAva pajjuvAsamANe evaM vayAsI / 4. eka dina una zyAmahastI nAmaka anagAra ko zraddhA, saMzaya ( jijJAsA) sandeha, vismaya (kutUhala) Adi utpanna hue| yAvat ve apane sthAna se uThe aura uThakara jahA~ bhagavAna gautama svAmI virAjamAna the, vahA~ aae| bhagavAna gautama svAmI ke pAsa Akara vandana - namaskAra kara yAvat paryupAsanA karate hue isa prakAra pUchane lage 4. One day that ascetic Shyamahasti was filled with reverence as well as doubt, curiosity and quandary... and so on up to... he got up and came where Bhagavan Gautam was seated. He formally saluted... and so on up to ... paid homage and submitted as follows-- camarendra ke trayastriMzaka deva : sambandhI prazna QUESTION ABOUT TRAYASTRIMSHAK GODS OF CHAMARENDRA 5- 1. [ pra. ] atthi NaM bhaMte! camarassa asuriMdassa asurakumAraraNNo tAyattIsagA devA ? [ u ] haMtA, atthi / 5-1. [pra.] bhagavan! kyA asurakumAroM ke rAjA, asurakumAroM ke indra camara ke trAstrizaka deva haiM ? [u.] hA~, haiN| (ye deva maMtrI aura purohita kA kArya karate haiM / ) 5-1. [Q.] Bhante ! Does Chamar, the king of gods of Asur-kumar gods, has Trayastrimshak gods (ministers or priests ) ? [Ans.] Yes, he has. 5- 2. [ pra. ] se keNaTTeNaM bhaMte ! evaM vuccai - 'camarassa asuriMdassa asurakumAraraNNo tAyattIsagA devA' ? [u. ] evaM khalu sAmahatthI / teNaM kAleNaM teNaM samaeNaM iheva jaMbuddIve dIve bhAra vAse kAyaMdI nAmaM nayarI hotthA / vaNNao / tattha NaM kAyaMdIe nayarIe tAyattIsaM sahAyA gAhAvaI samaNovAsayA parivasaMti, aDDhA jAva aparibhUyA abhigayajIvA'jIvA, uvaladdhapuNNapAvA, vaNNao jAva viharati / taeNaM te tAyattIsaM sahAyA gAhAvaI bhagavatI sUtra (4) (32) Bhagavati Sutra ( 4 ) 5 1 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 1954 1955 195 19 8 95 95 95 95 95 95 95 95 95 95 959955555 95 95 95 95 95 95 95 95 95 95 95 95 955555558
Page #75
--------------------------------------------------------------------------
________________ )))))))))))))))))))))))))))))))))))))))))) 8555555555555555555555555555555555 ke samaNovAsayA puTviM uggA uggavihArI, saMviggA, saMviggavihArI bhavittA, tao pacchA pAsatthA, pAsatthavihArI, osaNNA, osaNNavihArI, kusIlA, kusIlavihArI, ahAcchaMdA, OM ahAchaMdavihArI, bahUI vAsAiM samaNovAsagapariyAgaM pAuNaMti pAuNittA addhamAsiyAe ma saMlehaNAe attANaM jhUseMti, attANaM jhUsittA tIsaM bhattAiM aNasaNAe chedeti, chedittA, OM tassa ThANassa aNAloiya apaDikkaMtA kAlamAse kAlaM kiccA camarassa asuriMdassa hai asurakumAraraNNo tAyattIsagadevattAe uvvnnaa| 5-2. [pra.] bhagavan! kisa kAraNa se aisA kahate haiM ki asurakumAroM ke rAjA asurendra OM camara ke trAyastriMzaka deva haiM? [u.] he zyAmahastI! (asurendra camara ke trAyastriMzaka deva hone kA) kAraNa isa prakAra fa hai-usa kAla usa samaya meM isa jambUdvIpa nAmaka dvIpa ke bhAratavarSa meM kAkandI nAma kI nagarI thI (vrnnn)| usa kAkandI nagarI meM (eka dUsare kI paraspara) sahAyatA karane vAle taiMtIsa gRhapati OM zramaNopAsaka (zrAvaka) rahate the| ve dhanADhya yAvat aparibhUta the| ve jIva-ajIva ke jJAtA evaM puNya-pApa ko hRdayaMgama kiye hue vicaraNa (jIvana-yApana) karate the| eka samaya thA, jaba ve + paraspara sahAyaka taiMtIsa gRhapati zramaNopAsaka pahale ugra (utkRSTa-AcArI), ugra-vihArI, saMvigna (saMsAra se bhayabhIta), saMvignavihArI the, parantu tatpazcAt ve pArzvastha (dharma se dUra mohagrasta) ma pArzvasthavihArI, avasanna (dharmAcaraNa meM pramAdI) avasannavihArI, kuzIla (jJAnAdi ke virAdhaka) kuzIlavihArI, yathAcchanda (sUtra viruddha icchAnusAra calane vAle) aura yathAcchandavihArI ho ge| Wan bahuta varSoM taka zramaNopAsaka-paryAya kA pAlana kara, ardhamAsika, saMlekhanA dvArA zarIra ko kRza karake tathA tIsa bhaktoM kA anazana dvArA chedana karake, usa (pramAda) sthAna kI AlocanA aura ma pratikramaNa kiye binA hI kAla ke avasara para kAla kara ve asurakumArarAja asurendra camara ke trAyastriMzaka deva ke rUpa meM utpanna hue haiN| 5-2. [Q.] Bhante ! Why is it said that Chamar, the king of gods of 4 Asar-kumar gods has Trayastrimshak gods? [Ans.] O Shyamahasti ! The reason for this is as follows--During 4 that period of time in the Bharat area of this Jambu continent 4 a city called Kakandi. Description. In Kakandi city lived thirty three $ Shramanist (followers of the Shraman religion or Jains) house holders who were mutually helpful. They were affluent... and so on up to... fearless. They knew about the living and the non-living and lead their life with full awareness of merit and demerit. There was a time when these thirty three Shramanist householders were perfect (ugra) and rebirth-fearing (samvigna) in thought and conduct, but later they turned stragglers (parshvasth), negligent (avasanna), transgressors (kusheel) ma dazama zataka: caturtha uddezaka (33) Tenth Shatak : Fourth Lesson sa
Page #76
--------------------------------------------------------------------------
________________ and unruly (yathachhand) in thought and conduct. They lived as Shramanists for many years, after which they emaciated their body by Wan observing the ultimate vow (sanlekhana) for a fortnight missing thirty // meals. In the end at the time of their death they left their body without performing critical review and atonement for their lapses. They have taken rebirth as the Trayastrimshak gods of Chamarendra, the king of Asur-kumar gods. 5. [3] jappabhiI ca NaM bhaMte ! te kAyaMdagA tAyattIsaM sahAyA gAhAvaI samaNovAsagA camarassa asuriMdassa asurakumAraraNNo tAyattIsagadevattAe uvavaNNA tappabhiI ca NaM bhaMte ! evaM vuccai-'camarassa asuriMdassa asurakumAraraNNo tAyattIsagA devA, tAyattIsagA devA'? 5. [3] (zyAmahastI ne gautama svAmI se) bhagavan ! jaba se ve kAkandI nivAsI paraspara ma sahAyaka taiMtIsa gRhapati zramaNopAsaka asurarAja camara ke trAyastriMza-deva rUpa meM utpanna hue haiM, OM kyA tabhI se aisA kahA jAtA hai ki asurarAja asurendra camara ke (ye) taiMtIsa deva trAyastriMzaka ke OM deva haiM? (arthAt kyA isase pahale usake trAyastriMzaka deva nahIM the?) 5. [3] (Shyamahasti to Gautam Swami) Bhante ! Does it mean that only since those thirty three friendly Shramanist householders were born as Trayastrimshak gods of Chamarendra, the king of Asurkumar gods, it is said that Chamar, the king of gods of Asur-kumar gods has Trayastrimshak gods ? (In other words did he not have them before this ?) 6. taeNaM bhagavaM goyame sAmahatthiNA aNagAreNaM evaM vutte samANe saMkie, kaMkhie, vitigicchie uTThAe uThei, uTThAe uTThattA sAmahatthiNA aNagAreNaM saddhiM jeNeva ma samaNe bhagavaM mahAvIre teNeva uvaagcchdd| teNeva uvAgacchittA samaNaM bhagavaM mahAvIraM vaMdai OM namasai vaMdittA namaMsittA evaM vayAsI- . 6. zyAmahastI anagAra ke dvArA yaha prazna pUche jAne para bhagavAn gautama svAmI zaMkita, Wan kAMkSita evaM vicikitsita (atisaMdehagrasta) ho ge| ve vahA~ se uThe aura zyAmahastI anagAra ke sAtha jahA~ zramaNa bhagavAn mahAvIra svAmI virAjamAna the, vahA~ aae| zramaNa bhagavAn mahAvIra svAmI ko vandanA-namaskAra kiyA aura isa prakAra pUchA 6. On hearing this question from ascetic Shyamahasti, Bhagavan Gautam Swami was filled with doubt (shanka), confusion (kanksha), d incredulity (vichikitsa). He got up and, accompanied by ascetic Shyamahasti, came to Shraman Bhagavan Mahavir, paid homage and submitted | bhagavatI sUtra (4) (34) Bhagavati Sutra (4)|
Page #77
--------------------------------------------------------------------------
________________ @5566555555555555555555555555555555555 8 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 955555555555555555 95 95 95 95 95 95 95 95 95 95 95 95 95558 7-1. [ pra.] atthi NaM bhaMte! camarassa asuriMdassa asurakumAraraNNo tAyattIsagA devA tAyattIsagA devA ? [ u. ] haMtA, asthi / 7-1. [pra.] bhagavan ! kyA asurendra asurakumArarAja camara ke trAyastrizaka deva haiM ? [u.] hA~, gautama haiN| 7-1. [Q.] Bhante! Does Chamar, the king of gods of Asur-kumar gods, has Trayastrimshak gods (ministers or priests ) ? [Ans.] Yes, he has. 7- 2. [ pra. ] se keNadveNaM bhaMte ! [ u. ] evaM vuccai-evaM taM ceva savvaM bhANiyavvaM, jAva tAyattIsagadevattAe uvavaNNA / 7-2. [pra.] bhagavan! kisa kAraNa se aisA kahate haiM ki camara ke trAyastrizaka deva haiM ? [u.] uttara meM pUrva- kathita trAyastrizaka devoM kA samasta vRttAnta kahanA cAhie yAvat ve hI (kAkandI nivAsI paraspara sahAyaka taiMtIsa gRhastha zramaNopAsaka marakara ) camarendra ke trAyatriMza deva ke rUpa meM utpanna hue / 7-2. [Q.] Bhante ! Why is it said that Chamar, the king of gods of Asur-kumar gods has Trayastrimshak gods? [Ans.] In answer repeat the whole statement already given about Trayastrimshak gods (5.2) up to "They have taken rebirth as the Trayastrimshak- gods of Chamarendra.' 7-3. [ pra. ] bhaMte ! tappabhiGgaM ca NaM evaM vuccar3a-camarassa asuriMdassa asurakumAraraNNo tAyattIsagA devA, tAyattIsagA devA ?' [u. ] no iNaTThe samaTThe, goyamA ! camarassa NaM asuriMdassa asurakumAraraNNo tAyattIsagANaM devANaM sAsae nAmadhejje paNNatte; jaM na kadAi nAsI, na kadAi na bhavai, jAva nicce avvocchittinayaTThatAe, anne cayaMti, anne uvvjjNti| 7-3. [pra.] bhagavan! jaba se ve ( taiMtIsa gRhastha zramaNopAsaka asurarAja asurendra camara ke) trAyastrizaka deva rUpa meM utpanna hue haiM, kyA tabhI se aisA kahA jAtA hai ki asurarAja asurendra camara ke trAyastriMzaka deva haiM ? ( kyA isase pUrva usake trAyastriMzaka deva nahIM the?) [u.] gautama ! yaha artha ucita nahIM hai / asurarAja asurendra camara ke trAyastrizaka devoM ke nAma zAzvata haiM isalie kisI samaya nahIM the, yA nahIM haiM, aisA nahIM hai aura kabhI nahIM raheMge, aisA bhI nahIM hai / yAvat avyucchitti (dravyArthika) naya kI apekSA se ve nitya haiM, dazama zataka : caturtha uddezaka (35) Tenth Shatak: Fourth Lesson 5555555555555555555555555555555555555555555555Wan Qu 0 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 959595958
Page #78
--------------------------------------------------------------------------
________________ ma (kintu paryAyArthika naya kI apekSA se) AyuSya pUrNa hone para pahale vAle cyavate haiM, aura 5 OM dUsare utpanna hote haiN| (unakA pravAha rUpa se kabhI viccheda nahIM hotaa|) 2.] Bhante ! Does it mean that only since those thirty three friendly Shramanist householders were born as Trayastrimshak gods of Chamarendra, the king of Asur-kumar gods, it is said that Chamar, the king of gods of Asur-kumar gods has Trayastrimshak gods? (In other words did he not have them before this ?) [Ans.] Gautam ! That is not true. The names (position and number) of Trayastrimshak gods of Chamarendra the king of Asur-kumar gods, are eternal. Therefore it is not that they did not or do not exist at any point of time. It is also not right to say that they will not be there in future. ... and so on up to... From existent material aspect (dravyarthik naya) they are eternal and (from paryayarthik naya or transformational aspect) they (the existing ones) descend (from their divine abode) and new ones are born. (Their position and number is never extinct.) balIndra ke trAyastriMzaka deva TRAYASTRIMSHAK GODS OF BALINDRA 8-1. [pra.] atthi NaM bhaMte ! balissa vairoyaNiMdassa vairoyaNaraNNo tAyattIsagA devA, tAyattIsagA devA? _[u.] haMtA, atthi / 8-1. [pra.] bhagavan ! kyA vairocanarAja vairocanendra bali ke trAyastriMzaka deva haiM? [u.] hA~, gautama! haiN| 8-1. [Q.] Bhante ! Does Bali, the king of gods of Vairochan gods, has Trayastrimshak gods (ministers or priests) ? [Ans.] Yes, he has. 8-2. [pra.] se keNadveNaM bhaMte ! evaM vuccai-balissa vairoyaNiMdassa jAva tAyattIsagA devA tAyattIsagA devA?' ___[u.] evaM khalu goyamA ! teNaM kAleNaM teNaM samaeNaM iheva jaMbuddIve dIve mArahe vAse bibhele nAmaM sannivese hotthaa| vnnnno| tattha NaM bibhele sannivese jahA camarassa jAva uvvnnaa| 8-2. [pra.] bhagavan ! aisA kisa kAraNa se kahate haiM ki vairocanarAja vairocanendra bali ke taiMtIsa trAyastriMzaka deva haiM? 85555555555555555555555555555555555555555555555555555 | bhagavatI sUtra (4) -(36) Bhagavati Sutra (4)|
Page #79
--------------------------------------------------------------------------
________________ 855555555555555555555555555555555555558 [u.] gautama! usa kAla aura usa samaya meM isI jambUdvIpa ke bhAratavarSa meM bibhela OM nAmaka eka sanniveza thA (vrnnn)| usa bibhela sanniveza meM paraspara sahAyaka taiMtIsa gRhastha 5 zramaNopAsaka the; ityAdi jaisA varNana camarendra ke trAyastrizakoM ke lie kiyA gayA hai, vaisA 5 se hI yahA~ jAnanA cAhie, yAvat-ve trAyastriMzaka deva ke rUpa meM utpanna hue| 8-2. (Q.) Bhante ! Why is it said that Bali, the king of gods of Vairochan gods has Trayastrimshak gods ? [Ans.] Gautam ! During that period of time in the Bharat area of this Jambu continent there was a settlement called Bibhel. Description. In Bibhel settlement lived thirty three Shramanist (followers of the Shraman religion or Jains) house holders who were mutually helpful. Repeat complete description as mentioned about Chamarendra up to "They have taken rebirth as the Trayastrimshak gods. 8-3. [pra.] jappabhiI ca NaM bhaMte ! vibbhelagA tAyattIsaM sahAyA gAhAvaI samaNovAsayA balissa vairoyaNiMdassa vairoyaNaraNo? [u.] sesaM taM ceva jAva nicce avvocchittiNayaTThayAe, anne cayaMti, anne ..uvvjjti| 8-3. [pra.] bhagavan! jaba se ve bibhela sanniveza nivAsI paraspara sahAyaka taiMtIsa * gRhapati zramaNopAsaka bali ke trAyastriMzaka deva ke rUpa meM utpanna hue, kyA tabhI se aisA kahA jAtA hai ki vairocanarAja vairocanendra bali ke trAyastriMzaka deva haiM? ityAdi prshn| [u.] (isake uttara meM) zeSa sabhI varNana pUrvavat jAnanA cAhie; yAvat-ve avyucchitti kI (dravyArthika)-naya kI apekSA nitya haiN| (kintu paryAyArthika naya kI apekSA se) purAne 5 (trAyastriMzaka deva) cyavana karate rahate haiM, (unake sthAna para) dUsare (naye) utpanna hote rahate haiM 8-3. [Q.] Bhante ! Does it mean that only since those thirty three + friendly Shramanist householders were born as Trayastrimshak gods of Bali, the king of Vairochan gods, it is said that Bali, the king of $i Vairochan gods has Trayastrimshak gods ? . [Ans.] (As answer) Repeat as before up to 'From existent material aspect (dravyarthik naya) they are eternal and (from paryayarthik naya or transformational aspect) they (the existing ones) descend (from their $ divine abode) and new ones are born.' dharaNendra Adi ke trAyastriMzaka deva TRAYASTRIMSHAK GODS OF DHARANENDRA 9-1. [pra. ] asthi NaM bhaMte ! dharaNassa nAgakumAriMdassa nAgakumAraraNNo tAyattIsagA devA, tAyattIsagA devA? [u.] haMtA, atthi| | dazama zataka : caturtha uddezaka (37) Tenth Shatak : Fourth Lesson 055555555555555555555555555555555555558
Page #80
--------------------------------------------------------------------------
________________ 5555555555 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 9-1. [pra.] bhagavan! kyA nAgakumArarAja nAgakumArendra dharaNendra ke trAyastrizaka deva haiM ? [u.] hA~, gautama ! haiM / 9-1. [Q.] Bhante ! Does Dharanendra, the king of gods of Naag Kumar gods, has Trayastrimshak gods (ministers or priests) ? [Ans.] Yes, he has. 9 - 2. [ pra. ] se keNaTTheNaM jAva tAyattIsagA devA, tAyattIsagA devA ? [3] goyamA ! dharaNassa nAgakumAriMdassa nAgakumAraraNNo tAyattIsagANaM devANaM sAsae nAmadhejje paNNatte, jaM na kayAI nAsI, jAva anne cayaMti, anne uvavajjati / evaM bhUyANaMdassa vi / evaM jAva mahAghosassa / 9-2. [pra.] bhagavan ! kisa kAraNa se aisA kahate haiM ki nAgakumArendra nAgakumArarAja dharaNa ke trAstrizaka deva haiM ? [u.] gautama! nAgakumArarAja nAgakumArendra dharaNa ke trAyastrizaka devoM ke nAma zAzvata haiM / ve kisI samaya nahIM the, aisA nahIM hai; 'nahIM raheMge' - aisA bhI nahIM hai; yAvat purAne cyavate haiM aura ( unake sthAna para) naye utpanna hote haiM / ( isalie pravAha rUpa se ve anAdikAla se haiM) / isI prakAra bhUtAnanda indra, yAvat mahAghoSa indra ke trAyastrizaka devoM ke viSaya meM kathana hai| 9-2. [Q.] Bhante ! Why is it said that Dharanendra, the king of gods of Naag Kumar gods has Trayastrimshak gods? (and other. following questions) [Ans.] Gautam ! The names (position and number) of Trayastrimshak gods of Dharanendra, the king of gods of Naag Kumar gods, are eternal. Therefore it is not that they did not or do not exist at any point of time. It is also not right to say that they will not be there in future. ... and so on up to... they (the existing ones) descend (from their divine abode) and new ones are born. (Their position and number is never extinct.). The same should be repeated for Trayastrimshak gods of other kings of gods including Bhootanand... and so on up to ... Mahaghosh. zakrendra se acyutendra taka ke trAstrizaka deva TRAYASTRIMSHAK GODS OF SHAKRENDRA TO ACHYUTENDRA 10- 1. [pra.] asthi NaM bhaMte! sakkassa deviMdassa devaraNNo0 pucchA / [u. ] haMtA, asthi / bhagavatI sUtra (4) (38) Bhagavati Sutra ( 4 ) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 555555555
Page #81
--------------------------------------------------------------------------
________________ 5555555 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5. 8 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95555555555555555595 95 958 10-1. [pra.] bhagavan ! kyA devarAja devendra zakra ke trAyastrizaka deva haiM ? ityAdi prazna / [u. ] hA~, gautama ! haiM / 10-1 [Q.] Bhante ! Does Shakra, the king of gods, has Trayastrimshak gods (ministers or priests) ? [Ans.] Yes, he has. 10- 2. [ pra. ] se keNaTTheNaM jAva tAyattIsagA devA, tAyattIsagA devA ? [u. ] evaM khalu goyamA ! teNaM kAleNaM teNaM samaeNaM iheva jaMbuddIve dIve bhArahe vAse vAlAe nAmaM sannivese hotthA / vaNNao / tattha NaM vAlAe sannivese tAyattIsaM sahAyA gAhAvaI samaNovAsayA jahA camarassa jAva viharati / tae NaM te tAyattIsaM sahAyA gAhAvaI samaNovAsayA puvviM pi pacchA vi uggA uggavihArI saMviggA bahUiM vAsAiM samaNovAsagapariyAgaM pAuNaMti pAuNittA mAsiyAe saMlehaNAe attANaM jhUseMti, jhUsittA saTThi bhattAiM aNasaNAe chedeMti, chedittA AloiyapaDikkaMtA samAhipattA kAlamAse kAlaM kiccA jAva uvavannA / jappabhiiM ca NaM bhaMte! te vAlAgA tAyattIsaM sahAyA gAhAvaI samaNovAsayA sesaM jahA camarassa jAva anne uvavajjati / 10- 2. [pra.] bhagavan! aisA kisa kAraNa kahate haiM ki devendra devarAja zakra ke trAyastrizaka deva haiM ? saMviggavihArI [.] gautama ! usa kAla aura usa samaya meM isI jambUdvIpa nAmaka dvIpa meM, bhAratavarSa meM bAlAka (athavA palAzaka) sanniveza thaa| usa bAlAka sanniveza meM paraspara sahAyaka taiMtIsa gRhapati zramaNopAsakaM rahate the, ityAdi saba varNana caramendra ke trAyastriMzaka devoM ke anusAra kahanA caahie| ve taiMtIsa paraspara sahAyaka gRhastha zramaNopAsaka pahale bhI aura pIche bhI ugra, ugravihArI evaM saMvigna tathA saMvignavihArI hokara bahuta varSoM taka zramaNopAsaka paryAya kA pAlana kara, mAsika saMlekhanA se zarIra ko kRza karake, sATha bhakta kA anazana dvArA chedana karake, anta meM AlocanA aura pratikramaNa karake kAla ke avasara para samAdhipUrvaka kAla karake yAvat zakra ke trAyastrizaka deva ke rUpa meM utpanna hue / 'bhagavan ! jaba se ve bAlAka nivAsI paraspara sahAyaka gRhapati zramaNopAsaka zakra ke trAyastrizakoM ke rUpa meM utpanna hue, kyA tabhI se zakraM ke trAyastrizaka deva haiM ? ityAdi prazna evaM usake uttara meM zeSa samagra varNana, dravyArdika naya se zAzvata hai aura paryAyAthika naya kI dRSTi se purAne cyavate haiM aura naye utpanna hote haiM; yahA~ taka caramendra ke samAna kahanA cAhie / 10-2. [Q.] Bhante ! Why is it said that Shakra, the king of gods has Trayastrimshak gods? dazama zataka : caturtha uddezaka (39) Tenth Shatak: Fourth Lesson 1 5 5 5 5 959595955555555555555555555555555555 95 95 95 95 95 95 95 95 95 95 95 95 95 95959595595959595959559595959 94 95 95 95 95 95 9558
Page #82
--------------------------------------------------------------------------
________________ 84555555555555555555555555555555 [Ans.] Gautam ! During that period of time in the Bharat area of this Jambu continent there was a settlement called Baalaak (Palaashak). Description. In Baalaak city lived thirty three Shramanist (followers of the Shraman religion or Jains) house holders who were mutually helpful pha (as mentioned about Chamarendra). These thirty three Shramanist householders started as perfect (ugra) and rebirth-fearing (samvigna) in thought and conduct, and continued as Shramanists for many years, after which they emaciated their body by observing the ultimate vow (sallekhana) for a month missing sixty meals. In the end at the time of their death they serenely left their body after performing critical review and atonement for their lapses. They have taken rebirth as the 41 Trayastrimshak gods of Shakrendra, the king of gods. Repeat all 41 following questions like 'Bhante! Does it mean that only since those thirty three friendly Shramanist house holders were born as Trayastrimshak gods of Shakrendra, the king of gods, it is said that Shakra, the king of gods has Trayastrimshak gods? and their answers as mentioned about Chamarendra... and so on up to... From existent material aspect (dravyarthik naya) they are eternal and (from paryayarthik naya or transformational aspect) they (the existing ones) descend (from their divine abode) and new ones are born. 11. [pra.] asthi NaM bhaMte ! iisaannss0| Wan [u.] evaM jahA sakkassa, navaraM caMpAe nayarIe jAva uvvnnaa| jappibhiI ca NaM OM bhaMte! caMpiccA tAyattIsaM sahAyA0 sesaM taM ceva jAva anne uvvjjNti| 11. [pra.] bhagavan ! kyA devarAja devendra IzAna ke trAyastriMzaka deva haiM? ityAdi prazna / [u.] isa prazna kA uttara zakrendra ke samAna hai| itanA vizeSa hai ki ye taiMtIsa OM zramaNopAsaka campAnagarI ke nivAsI the, yAvat IzAnendra ke trAyastriMzaka deva ke rUpa meM utpanna hue| (isake pazcAt) jaba se ye campAnagarI nivAsI taiMtIsa paraspara sahAyaka zramaNopAsaka trAyastriMzaka baneM, ityAdi (prazna aura usake uttara meM) zeSa samagra varNana pUrvavat karanA cAhie, yAvat purAne cyavate haiM aura naye (anya) utpanna hote haiM, yahA~ taka kahanA caahie| 11. (Q.) Bhante! Does Ishaan, the king of gods, has Trayastrimshak gods (ministers or priests) ? [Ans.] The answer of this and other related questions follows the pattern of Shakrendra. The difference is that these Shramanists resided in Champa city... and so on up to... They have taken rebirth as the bhagavatI sUtra (4) (40) - ... Bhagavati Sutra (4)
Page #83
--------------------------------------------------------------------------
________________ 85555555555555555555555555555555555555 Trayastrimshak gods of Ishaanendra. Same is true for other questions 45 like only since those thirty three friendly Shramanist householders from Champa city were born as Trayastrimshak gods... and so on up to... The existing ones descend and new ones are born. __ 12-1. [pra.] asthi NaM bhaMte! saNaMkumArassa deviMdassa devaraNNo0 pucchaa| [u.] haMtA, atthi| 12-1. [pra.] bhagavan ! kyA devarAja devendra sanatkumAra ke trAyastriMzaka deva haiM? [u.] hA~ gautama! haiN| 12-1. [Q.] Bhante ! Does Sanatkumar, the king of gods, hast Trayastrimshak gods (ministers or priests) ? [Ans.] Yes, he has. 12-2. [pra.] se keNaTTeNaM0? [u.] jahA dharaNassa thev| 12-2. [pra.] bhagavan! kisa kAraNa se aisA kahate haiM? ityAdi samagra prshn| [u.] usake uttara meM jaise dharaNendra ke viSaya meM kahA hai, usI prakAra kahanA caahie| 12-2. [Q.] Bhante ! Why is it said so ? And all other questions... [Ans.] Their answers should be mentioned as aforesaid about Dharanendra. 13. evaM jAva paannyss| evaM accuyassa jAva anne uvvjjNti| sevaM bhaMte! sevaM bhaMte! tti| .||dsmese cauttho uddeso smtto|| 10.4 // [13] isI prakAra yAvat prANata (devendra) taka ke trAyastriMzaka devoM ke viSaya meM + samajheM aura isI prakAra acyutendra ke trAyastriMzaka devoM ke sambandha meM jAnanA cAhie, yAvat ke purAne cyavate haiM aura (unake sthAna para) naye (trAyastriMza deva) utpanna hote haiM, yahA~ taka kahanA caahie| he bhagavan! yaha isI prakAra hai! bhagavan ! yaha isI prakAra hai! aisA kahakara gautama svAmI hai yAvat vicaraNa karate haiN| // dazama zataka : caturtha uddezaka smaapt|| 13. The same follows for Trayastrimshak gods of other kings of gods... and so on up to... Pranat king of gods as well as Achyut king of Tenth Shatak : Fourth Lesson dazama zataka : caturtha uddezaka (41) BHHHHHHHHHHHHHHHHHHHH555555555555kkkkkm
Page #84
--------------------------------------------------------------------------
________________ "DI 855555555555555555555555555555555555558 gods... and so on up to... The existing ones descend and new ones are born. "Bhante! Indeed that is so. Indeed that is so." With these words.. and so on up to... ascetic Gautam resumed his activities. vivecana-trAyastriMzaka deva : kina-kina devanikAyoM meM?-devoM ke 4 nikAya haiM-bhavanapati, OM vANavyantara, jyotiSka aura vaimaanik| inameM se vANavyantara evaM jyotiSka devoM meM trAyastriMzaka nahIM hai Wan hote, kintu bhavanapati evaM vaimAnika devoM meM hote haiN| bhavanapati devoM ke trAyastriMzaka deva pUrva bhava meM, virAdhaka hokara utpanna hote haiM, kintu vaimAnika devoM ke trAyastriMzaka ArAdhaka avasthA meM kAla karake , utpanna hote haiN| Elaboration--Trayastrimshak gods in which divine realms ?Wan There are four divine realms - Abode-dwelling (Bhavan-pati), Interstitial (Vanavyantar), Stellar (Jyotishk), and Celestial-vehicular (Vaimanik). Out of these Abode-dwelling and Celestial-vehicular gods have Trayastrimshak gods but Interstitial and Stellar gods do not. The 41 Trayastrimshak gods of Abode-dwelling gods were lax in their practices during past birth and those of Celestial-vehicular gods get reborn after their death as perfect observers. * END OF THE FOURTH LESSON OF THE TENTH CHAPTER . bhagavatI sUtra (4) (42) ___Bhagavati Sutra (4)| 155555555555555555555555555555555558
Page #85
--------------------------------------------------------------------------
________________ phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha paMcamo uddesao : devI paMcama uddezaka : devI (agramahiSI varNana) PANCHAM UDDESHAK (FIFTH LESSON) : DEVI (THE GODDESS) upodghAta INCEPTION 1. teNaM kAleNaM teNaM samaeNaM rAyagihe nAmaM nayare guNasilae ceie jAva parisA paDigayA / [1] usa kAla aura usa samaya meM rAjagRha nAmaka nagara thA / vahA~ guNazIlaka nAmaka udyAna thaa| (vahA~ zramaNa bhagavAna mahAvIra svAmI kA samavasaraNa huA / ) yAvat pariSad (dharmopadeza sunakara lauTa gii| 1. During that period of time there was a city named Rajagriha. 5 There was a garden called Gunasheelak. (Once Bhagavan Mahavir had his Divine Assembly there.)... and so on up to... People assembled there and returned (after the discourse). 2. teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa bahave aMtevAsI therA bhagavaMto jAisaMpannA jahA aTTame sae sattamuddesae jAva viharati / [2] usa kAla aura usa samaya meM zramaNa bhagavAna mahAvIra svAmI ke bahuta-se antevAsI (ziSya) sthavira bhagavaMta jAtisampanna ityAdi vizeSaNoM se yukta the, AThaveM zataka ke saptama uddezaka meM kahe anusAra aneka viziSTa guNasampanna, yAvat vicaraNa karate the| 3. tae NaM te therA bhagavaMto jAyasaDDhA jAyasaMsayA jahA goyamasAmI jAva pajjuvAsamANA evaM vayAsI Wan 2. During that period of time many of Shraman Bhagavan Mahavir's senior ascetic disciples (Sthavir Bhagavant), endowed Wan with virtues like jatisampanna (belonged to high castes)... and so on up to... they stayed in his proximity. [3] eka bAra una sthaviroM (ke mana ) meM ( jijJAsAyukta) zraddhA aura zaMkA utpanna huI / ataH ve gautama svAmI kI taraha, yAvat (bhagavAna kI) paryupAsanA karate hue isa prakAra pUchane lage 3. One day those senior ascetic disciples were filled with reverence as well as doubt, curiosity and quandary... and so on up to... like Gautam Swami... and so on up to ... they paid homage and submitted as follows -- dazama zataka : paMcama uddezaka 55555555555555 (43) Tenth Shatak: Fifth Lesson Wan Wan 55555555555555555555
Page #86
--------------------------------------------------------------------------
________________ 85555555555555555555555555555555555558 4. [pra.] camarassa NaM bhaMte! asuriMdassa asurakumAraraNNo kai aggamahisIo + pannattAo? OM [u.] ajjo! paMca aggamahisIo pannattAo, taM jahA-kAlI 1, rAyI 2, rayaNI 3, OM vijjU 4, mehA 5 / tattha NaM egamegAe devIe aTTa'TTa devIsahassA parivAro pnntto| pabhU, NaM tAo egamegA devI annAiM aTThaTTa devIsahassAiM pariyAraM viuvvitte| evAmeva sapuvvAvareNaM cattAlIsaM devIsahassA, se taM tuddie| 4. [pra.] bhagavan! asurendra asurarAja camara kI kitanI agramahiSiyA~ (paTarAniyA~mukhya deviyA~) haiM? [u.] Aryo! (camarendra kI) pA~ca agramahiSiyA~ haiM-(1) kAlI, (2) rAjI, (3) rajanI, (4) vidyut aura (5) meghaa| inameM se eka-eka agramahiSI kA ATha-ATha hajAra deviyoM kA parivAra hai| eka-eka devI (agramahiSI), dUsarI ATha-ATha hajAra deviyoM ke parivAra kI vikurvaNA kara sakatI hai| isa prakAra pUrvA-para saba milAkara (pA~ca agramahiSiyoM kA parivAra) cAlIsa hajAra deviyA~ haiN| yaha eka truTika (varga) kahalAtA hai| ____ 4. [Q.] Bhante ! How many chief consorts does Chamar, the king of gods of Asura gods have? (Ans.] Noble ones ! He (Chamarendra) has five chief consorts(1) Kaali, (2) Raaji, (3) Rajani, (4) Vidyut and (5) Megha. Each one of them has a family of eight thousand goddesses. "Prabhu ! Is it possible for each of these goddesses to create or raise a family of eight thousand goddesses? 'Yes, it is. And thus, all told, the total number of goddesses in the family of the said five chief consorts) is forty thousand. This is called a group (trutik or varga). apanI sudharmA sabhA meM camarendra kI (maithuna-nimittaka) bhoga kI asamarthatA CHAMERANDRA'S INABILITY OF ENJOYING CARNAL PLEASURES IN HIS ASSEMBLY 5-1. [pra.] pabhU NaM bhaMte! camare asuriMde asurakumArarAyA camaracaMcAe rAyahANIe sabhAe suhammAe camaraMsi sIhAsaNaMsi tuDieNaM saddhiM divvAiM bhogabhogAI bhuMjamANe viharittae? [u.] no iNaDhe smtthe| 5-1. [pra.] bhagavan! kyA asurakumArarAja asurendra camara apanI camaracaMcA rAjadhAnI kI sudharmA sabhA meM camara nAmaka siMhAsana para baiTha kara (pUrvokta) truTika (sva-deviyoM ke parivAra) ma ke sAtha bhogya divya bhogoM ko bhogane meM samartha hai? | bhagavatI sUtra (4) (44) Bhagavati Sutra (4) 555555555555555555555555555555555555
Page #87
--------------------------------------------------------------------------
________________ 0 95 95 95 95 95 95 95 95 95 95 95 95 9 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 9595958 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaLa [u.] (he Aryo!) yaha artha samartha nahIM hai| Sudharma 5-1. [Q.] Bhante ! Can Chamarendra, the king of Asur kumar gods, enjoy divine pleasures sitting on the Chamar throne in his assembly in his capital Chamarchancha along with the said group of goddesses? [Ans.] (Noble ones !) That is not true. 5-2. [ pra. ] se keNaTTheNaM bhaMte ! evaM vuccai - no pabhU camare asuriMde camaracaMcAe rAyahANIe jAva viharittae ? [ u. ] "ajjo! camarassa NaM asuriMdassa asurakumAraraNNo camaracaMcAe rAyahANIe sabhAe suhammAe mANavae ceiyakhaMbhe vairAmaesa golavaTTasamuggaesu bahUo jisakAo sannikkhittAo ciTThati, jAo NaM camarassa asuriMdassa asurakumAraraNNo annesiM ca bahUNaM asurakumArANaM devANa ya devINa ya accaNijjAo vaMdaNijjAo nasaNA pUyaNijz2Ao sakkAraNijjao sammANaNijjAo kallANaM maMgalaM devayaM ceiyaM pacjuvAsaNijjAo bhavaMti, tesiM paNihAe no pabhU; se teNaTTheNaM ajjo ! evaM vuccai-no bhU camare asuriMde jAva rAyA camaracaMcAe jAva viharittae / " 5-2. [pra.] bhagavan! kisa kAraNa se aisA kahate haiM ki asurendra asurakumArarAja camara 5 camaracaMcA rAjadhAnI kI sudharmA sabhA meM yAvat bhogya divya bhogoM ko bhogane meM samartha nahIM hai ? [u.] Aryo! asurendra asurakumArarAja camara kI camaracaMcA nAmaka rAjadhAnI kI sudharmA sabhA meM mANavaka caitya-stambha meM, vajramaya ( hIroM ke ) gola DibboM meM jina bhagavAna kI bahuta-sI asthiyA~ rakhI huI haiM, jo ki asurendra asurakumArarAja ke lie tathA anya bahuta se asurakumAra devoM aura deviyoM ke lie arcanIya, vandanIya, namaskaraNIya, pUjanIya, satkArayogya evaM sammAnayogya haiN| ve kalyANarUpa, maMgalarUpa, devarUpa caityarUpa evaM paryupAsanIya haiM, isalie una (jina bhagavAn kI asthiyoM) ke sAnnidhya meM vaha (asurendra apanI sudharmA sabhA meM ) bhoga bhogane meM samartha nahIM haiN| isIlie he Aryo! aisA kahA gayA hai ki asurendra yAvat camara, camaracaMcA rAjadhAnI kI sudharmA sabhA meM divya bhoga bhogane meM samartha nahIM hai| 5-2. [Q.] Bhante ! Why is it said that Chamarendra, the king of Asur-kumar gods, is unable to enjoy ... and so on up to ... with the said group of goddesses? 1. 'jAva' pada sUcita pATha - " naTTagIyavAiyataMtItalatAlatuDiyaghaNamuiMgapaDuppavAiyaraveNaM divvAiM bhogabhogAI ti" / (45) dazama zataka : paMcama uddezaka phra 9 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 958 Tenth Shatak: Fifth Lesson phaLa
Page #88
--------------------------------------------------------------------------
________________ 855555555555555555555555555555555555518 [Ans.] Noble ones ! In the Sudharma assembly in Chamarchancha, Wan the capital city of Chamarendra, the king of Asur-kumar gods, a sacred pillar (Chaitya-stambh) called Manavak. Within this pillar are ensconced diamond-studded round boxes containing many bones of Jinas. These bones are objects of veneration (archaniya), reverence (vandaniya), salutation (namaskaraniya), worship (pujaniya), adoration (satkaar) and respect (sammaan) for Chamarendra and many other + Asur-kumar gods and goddesses. Therefore, in proximity of those (the remains of Jinas) he is unable to enjoy divine pleasures: That is why, Noble ones, it said that Chamarendra, the king of Asur-kumar gods, is 5 + unable to enjoy ... and so on up to ... with the said group of goddesses. 5. [3] pabhU NaM ajjo! camare asuriMde asurakumArarAyA camaracaMcAe rAyahANIe sabhAe suhammAe camaraMsi sIhAsaNaMsi causaThThIe sAmANiyasAhassIhiM tAyattIsAe jAva | annehiM ya bahUhiM asurakumArehiM devehi ya devIhi ya saddhiM saMparivuDe mahayA'haya-jAva bhuMjamANe viharittae, kevalaM pariyAriddhIe; no ceva NaM mehunnvttiyN| .. 5. [3] parantu he Aryo! vaha asurendra asurakumArarAja camara, apanI camaracaMcA rAjadhAnI / kI sudharmA sabhA meM camara nAmaka siMhAsana para baiThakara cauMsaTha hajAra sAmAnika devoM, trAyastriMzaka meM devoM aura dUsare bahuta-se asurakumAra devoM aura deviyoM se parivRta hokara mahA-ninAda ke sAtha ke Wan hone vAle nATya, gIta, vAditra Adi ke zabdoM se hone vAle (rAga-raMga-rUpa) divya bhogya : bhI bhogoM kA kevala parivAra kI Rddhi se upabhoga karane meM samartha hai, kintu maithuna-nimittaka bhoga 9 bhogane meM samartha nahIM hai| 5. [3] However, Noble ones! Sitting on the Chamar throne in his Sudharma assembly in his capital Chamarchancha and surrounded by sixty four thousand gods of equal status, Trayastrimshak gods (ministers or priests) and many other Asur-kumar gods and goddesses, Chamarendra, the king of Asur-kumar gods can enjoy audio-visually the divine opulence and pleasures available as dramatic and musical, both vocal and instrumental, performances. But he is unable to indulge in any carnal pleasures. vivecana-mANavaka caitya-staMbha-aneka sthAnoM para mANavaka caitya-staMbha kA varNana AtA hai| OM isakA saMkSipta paricaya isa prakAra hai-sudharmA sabhA ke madhya meM eka vizAla maNi-pIThikA (caukI-cabUtarA) Wan hai| vaha solaha yojana lambA-caur3A hai| usakI moTAI ATha yojana hai| usake Upara mANavaka nAmaka caitya-staMbha hai jo sATha yojana U~cA tathA eka yojana bhUmi meM gaharA hai tathA eka yojana caur3A hai| usa 5555555555555555555555555555555555555555555555555558 bhagavatI sUtra (4) (46) Bhagavati Sutra (4) 855555555555555555555555555555555555558
Page #89
--------------------------------------------------------------------------
________________ B)))))))))))))))))))))155555555 mANavaka caitya-staMbha ke madhya meM sAr3he cAra yojana kA suvarNa-rajata-ratna jaDita pATiyA (paTTikA) haiN| OM usa paTTI para vajra-ratna ke hAthI dA~ta ke AkAra kI khUTiyA (nAgadatta) banI haiN| usa para cA~dI ke Wan sIke laTaka rahe haiN| unameM vajramaya Dibbe rakhe hue haiN| una DibboM meM aneka tIrthaMkaroM kI asthiyA~ hai Adi surakSita rakhI rahatI haiN| vaha sabhI devoM ke lie va deviyoM ke lie pUjanIya hotI haiM, jinheM OM maMgaladAyI mAnA jAtA hai| Elaboration-Manavak chaitya-stambh (sacred pillar called Manavak)-The detailed description of this pillar is available in many texts. Its brief description is--There is a huge platform at the center of the Sudharma assembly hall. In dimension it is sixteen Yojan square $ with a height of eight Yojan. On this platform this pillar called Manavak is built. It is sixty Yojan in height, with one Yojan deep foundation 5 and one Yojan each in length and width. At the center of this pillar there is a projected platform of four and a half Yojan studded with gold ilver and gems. On this projection there are tusk-shaped pegs made of 4. diamonds. On these pegs are suspended silver baskets containing diamond boxes. These boxes contain skeletal remains of many 5 Tirthankars. These remains are objects of worship for all gods and goddesses and are considered auspicious and beatific. lokapAloM kA devI-parivAra GODDESSES OF THE REALM-GUARDIANS OF CHAMARENDRA 6. [pra.] camarassa NaM bhaMte ! asuriMdassa asurakumAraNNo somassa mahAraNNo kai OM aggamahisIo pannattAo? [ [u.] ajjo ! cattAri aggamahisIo pannattAo, taM jahA-kaNagA 1, kaNagalayA 2, ma cittaguttA 3, vasuMdharA 4 / tattha NaM egamegAe devIe egamegaM devIsahassaM parivAro pnntto| apabhU NaM tAo egamegAe devIe annaM egamegaM devisahassaM parivAra viuvvitte| evAmeva kA sapuvvAvareNaM cattAri devIsahassA, se taM tuddie| 6. [pra.] bhagavan! asurendra asurakumArarAja camara ke lokapAla soma mahArAja kI OM kitanI agramahiSiyA~ haiM? ma [u.] AryoM ! unake cAra agramahiSiyA~ haiN| yathA-(1) kanakA, (2) kanakalatA, (3) citragupta ma aura (4) vsundhraa| inameM se pratyeka devI kA eka-eka hajAra deviyoM kA parivAra hai| inameM se pratyeka devI, eka-eka hajAra deviyoM ke parivAra kI vikurvaNA kara sakatI hai| isa prakAra pUrvA-para ke ma saba milakara cAra hajAra deviyA~ hotI hai| yaha eka truTika (devI-varga) kahalAtA hai| )))))))55555555555555555555555 55555 | dazamazataka : paMcama uddezaka (47) Tenth Shatak: Fifth Lesson
Page #90
--------------------------------------------------------------------------
________________ cha55555555555555555555555555555555555558 6. [Q.] Bhante ! How many chief consorts does Soma, the realmSi guardian (lokapaal) of Chamarendra, the king of Asur-kumar gods $ have ? [Ans.] (Noble ones !) He has four chief consorts--(1) Kanaka, (2) Kanakalata, (3) Chitragupta and (4) Vasundhara. Each one of them * has a family of one thousand goddesses. Each of these goddesses can Wan create or raise a family of one thousand goddesses. Thus, all told. the + total number of goddesses is four thousand. This is called a group U (trutik or varga). 7. [pra.] pabhU NaM bhaMte! camarassa asuriMdassa asurakumAraraNNo some mahArAyA somAe rAyahANIe sabhAe suhammAe somaMsi sIhAsaNaMsi tuDieNaM0? [u.] avasesaM jahA camarassa, navaraM pariyAro jahA sUriyAbhassa, sesaM taM ceva jAva OM no ceva NaM mehunnvttiyN| OM 7. [pra.] bhagavan! kyA asurendra asurakumArarAja camara kA lokapAla soma mahArAja, apanI ma somA nAmaka rAjadhAnI kI sudharmA sabhA meM, soma nAmaka siMhAsana para baiThakara apane usa truTika ma (deviyoM ke parivAra varga) ke sAtha bhogya divya-bhoga bhogane meM samartha hai? OM [u.] (he Aryo!) jisa prakAra asurendra asurakumArarAja camara ke sambandha meM kahA gayA meM hai, usI prakAra yahA~ bhI jAnanA cAhie, parantu isakA parivAra, rAjapraznIya sUtra meM varNita Wan sUryAbhadeva ke parivAra ke samAna jAnanA caahie| zeSa sabhI varNana parvavata hai yAvata vaha somA rAjadhAnI kI sudharmA sabhA meM maithuna-nimittaka bhoga bhogane meM samartha nahIM hai| 7. [Q.] Bhante ! Can Soma, the realm-guardian (lokapaal) of 5 Chamarendra, the king of Asur-kumar gods, enjoy divine pleasures sitting on the Soma throne in his Sudharma assembly in his capital 5 Soma along with the said group of goddesses ? ma [Ans.] (Noble ones!) What has been said about Chamarendra, the 5 king of Asur-kumar gods should be taken to be true here also; however, the details about his family should be taken to be same as those mentioned in Rajaprashniya Sutra about the family of Suryaabh Dev (god). All other description is same as mentioned earlier ... and so on + up to ... But he is unable to indulge in any carnal pleasures. 8. [pra.] camarassa NaM bhaMte ! jAva raNNo jamassa mahAraNNo kai aggamahisIo0? (48) | bhagavatI sUtra (4) Bhagavati Sutra (4) 8555555555555555)))))))))))))))))))) )
Page #91
--------------------------------------------------------------------------
________________ 5555555555555555555555555555555555555555555555 855555555555555555555555555 [u.] evaM ceva, navaraM jamAe rAyahANIe sesaM jahA somss| evaM varuNassa vi, navaraM / OM varuNAe raayhaanniie| evaM vesamaNassa vi, navaraM vesamaNAe raayhaanniie| sesaM taM ceva jAva no // hai ceva NaM mehunnvttiyN| 8. [pra.] bhagavan ! camarendra ke yAvat lokapAla yama mahArAja kI kitanI agramahiSiyA~ haiM? ityAdi pUrvavat prshn| [u.] (Aryo!) (jisa prakAra) soma mahArAja ke sambandha meM kahA hai, usI prakAra yama mahArAja ke sambandha meM bhI kahanA cAhie; vizeSa itanA hai ki yama lokapAla kI rAjadhAnI yamA hai| isI prakAra (lokapAla) varuNa mahArAja kA bhI kathana hai| vizeSa yahI hai ki varuNa OM mahArAja kI rAjadhAnI kA nAma varuNA hai| isI prakAra (lokapAla) vaizramaNa mahArAja ke + viSaya meM bhI kathana hai| vizeSa itanA hI hai ki vaizramaNa kI rAjadhAnI vaizramaNa hai| 've vahA~ maithuna-nimittaka bhoga bhogane meM samartha nahIM haiN|' 8. [Q.] How many chief consorts does Yama, the realm-guardian (lokapaal) of Chamarendra, the king of Asur-kumar gods have... and 41. so on up to... other questions as mentioned earlier ? . [Ans.] (Noble ones !) What has been said about Soma should be ' repeated here for Yama, the only difference being that the capital city 41 of Lokapaal Yama is Yamaa. The same is true for Lokapaal Varun, the only difference being that the capital city of Varun is Varuna. The same is also true for Lokapaal Vaishraman, the only difference being that the capital.city of Vaishraman is Vaishramana. ... and so on up to ... But they are unable to indulge in any carnal pleasures. balIndra lokapAloM kA devI-parivAra GODDESSES OF THE REALM-GUARDIANS OF BALINDRA 9. [pra.] balissa NaM bhaMte ! vairoyaNiMdassa0 pucchaa| [u.] ajjo ! paMca aggamahisIo pannattAo, taM jahA-suMbhA 1, nisuMbhA 2, raMbhA 3, niraMbhA 4, mayaNA 5 / tattha NaM egamegAe devIe aTThaTTha0 sesaM jahA camarassa, navaraM balicaMcAe rAyahANIe pariyAro jahA mouddesae (sa. 3, u. 1), sesaM taM ceva, jAva mehunnvttiyN| __9. [pra.] bhagavan ! vairocanendra vairocanarAja balI kI kitanI agramahiSiyA~ haiM? ___ [u.] AryoM! (balIndra kI) pA~ca agramahiSiyA~ haiM-1. zumbhA, 2. nizumbhA, 3. rambhA, OM 4. nirambhA aura 5. mdnaa| inameM se pratyeka devI (agramahiSI) ke ATha-ATha hajAra deviyoM ke kA parivAra hai; ityAdi zeSa samagra varNana camarendra ke devIvarga ke samAna hai| vizeSa itanA hai : | dazama zataka : paMcama uddezaka (49) Tenth Shatak : Fifth Lesson | 855555555555555555555555555555555555558
Page #92
--------------------------------------------------------------------------
________________ 55555555555555555 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha ki balIndra kI rAjadhAnI balicaMcA hai| inake parivAra kA varNana tRtIya zataka ke prathama uddezaka (za. 3, u. 1) ke anusAra hai| zeSa saba varNana pUrvavat samajhanA cAhie; yAvat-vaha (sudharmA sabhA meM) maithuna - nimittaka bhoga bhogane meM samartha nahIM hai / 9. [Q.] Bhante ! How many chief consorts does Balindra, the king of Vairochan gods have? [Ans.] (Noble ones!) He ( Balindra) has five chief consorts-- (1) Shumbha, ( 2 ) Nishumbha, ( 3 ) Rambha, ( 4 ) Nirambha and (5) Madana. Each one of them has a family of eight thousand goddesses. All the remaining details are same as those of the group of goddesses of Chamarendra. The difference being that the capital city of Balindra is Balichancha. The description of the family is as mentioned in the first lesson of the third chapter. Other details are as mentioned earlier... and so on up to ... But they are unable to indulge in any carnal pleasures. 10. [pra.] balissa NaM bhaMte! vairoyaNiMdassa vairoyaNaraNNo somassa mahAraNNo kai aggamahisIo pannattAo ? [u.] ajjo ! cattAri aggamahisIo pannattAo, jahA - mINagA 1, subhaddA 2, vijayA 3, asaNI 4 / tattha NaM egamegAe devIe0 sesaM jahA camarasomassa, evaM jAva vesamaNassa / 10. [pra.] bhagavan ! vairocanendra vairocanarAja bali ke lokapAla soma mahArAja kI kitanI agramahiSiyA~ haiM ? [u.] Aryo! cAra agramahiSiyA~ haiM - ( 1 ) menakA, (2) subhadrA, (3) vijayA aura (4) azanI / inakI eka-eka devI kA parivAra Adi samagra camarendra ke lokapAla soma ke samAna jAnanA cAhie / isI prakAra yAvat vairocanendra bali ke lokapAla vaizramaNa taka sArA varNana pUrvavat jAnanA cAhie / 10. [Q.] Bhante ! How many chief consorts does Soma, the realm - guardian (lokapaal) of Balindra, the king of Vairochan gods have? [Ans.] (Noble ones !) He has four chief consorts - (1) Menaka, (2) Subhadra, (3) Vijaya and (4) Ashani. All details about the families of each goddess should be mentioned like those about Soma, the realmguardian (lokapaal) of Chamarendra. In the same way repeat as mentioned earlier all description about other realm guardians of Balindra, the king of Vairochan gods up to Vaishraman. bhagavatI sUtra (4) (50) Bhagavati Sutra ( 4 ) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 5555555phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha
Page #93
--------------------------------------------------------------------------
________________ 8 95 96 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9595958 8 5 5 5 5 5 5 5 5 5 95 95 95555555555555555555555555555555 95 95 95 95 95 95 95 95558 dharaNendra lokapAloM kA devI - parivAraGODDESSES OF THE REALM-GUARDIANS OF DHARANENDRA 11. [ pra. ] dharaNassa NaM bhaMte! nAgakumAriMdassa nAgakumAraraNNo kai aggamahisIo pannattAo ? [u.] ajjo ! cha aggmahisIo pannattAo, taM jahA - alA 1, makkA 2, saterA 3, soyAmaNI 4, iMdA 5, ghaNavijjuyA 6 / tattha NaM egamegAe devIe chaccha devisahassA pariyAro pannatto / pabhU NaM tAo egamegA devI annAiM chaccha devisahassAiM pariyAraM viuvvittae / evAmeva sapuvvAvareNaM chattIsaM devisahassAiM se ttaM tuDie / 11. [Q.] Bhante ! How many chief consorts does Dharanendra, the king of Naag-kumar gods have? [Ans.] Noble ones! He (Dharanendra) has six chief consorts-- (1) Ala (Ila ), (2) Makka (Shukra ), ( 3 ) Satara, ( 4 ) Saudamini, ( 5 ) Indraa and (6) Ghanavidyut. Each one of them has a family of six thousand goddesses. Each of these goddesses (chief consorts) can create or raise a family of six thousand goddesses.' Thus, all told, the total number of goddesses is thirty-six thousand. This is called a group (trutik or varga). *12. [ pra. ] pabhU NaM bhaMte! dharaNe ? [u. ] sesaM taM ceva, navaraM dharaNAe rAyahANIe dharaNaMsi sIhAsAMsi sao pariyAro, sesaM taM ceva / Wan 11. [pra.] bhagavan! nAgakumArendra nAgakumArarAja dharaNendra kI kitanI agramahiSiyA~ haiM ? Wan [3] AryoM! ( dharaNendra kI ) chaha agramahiSiyA~ haiM - ( 1 ) alA (ilA), (2) makkA (zukrA), (3) satArA, (4) saudAminI, (5) indrA aura (6) ghanavidyuta / unameM se pratyeka agramahiSI ke chaha-chaha hajAra deviyoM kA parivAra hai| inameM se pratyeka devI ( agramahiSI), * anya chaha-chaha hajAra deviyoM ke parivAra kI vikurvaNA kara sakatI hai| isa prakAra pUrvA - para saba milAkara chattIsa hajAra deviyoM kA yaha truTika (varga) kahA gayA hai| 12. [pra.] bhagavan ! kyA dharaNendra ( sudharmA sabhA meM devI parivAra ke sAtha) yAvat bhoga bhogane meM samartha haiM ? ityAdi prazna | [u.] pUrvavat samagra kathana jAnanA caahie| vizeSa itanA hI hai ki ( dharaNendra kI) rAjadhAnI dharaNA meM dharaNa nAmaka siMhAsana para baiThakara ) sva-parivAra.... zeSa saba varNana pUrvavat / dazama zataka : paMcama uddezaka (51) &$$$ $$ $$$$$$$$$$$$$$ 55555555555555555555555959595959595959595958 Tenth Shatak: Fifth Lesson Wan Wan Wan 8 95 96 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 955555958
Page #94
--------------------------------------------------------------------------
________________ )))))) )) )) )))) 12. (Q.) Bhante! Can Dharanendra, the king of Naag-kumar gods, enjoy... and so on up to... along with the said group of goddesses? And 4 other questions. [Ans.) All details should be taken as mentioned earlier (about Chamarendra). The difference being that Dharanendra sits on the Dharan throne in his capital city Dharana. Description as mentioned earlier. 13. [pra.] dharaNassa NaM bhaMte ! nAgakumAriMdassa logapAlassa kAlavAlassa mahAraNNo kai aggamahisIo pannattAo? [u.] ajjo! cattAri aggamahisIo pannattAo; taM jahA-asogA 1, vimalA 2, suppabhA 3, sudaMsaNA 4 / tattha NaM egamegAe0 avasesaM jahA cmrlogpaalaannN| evaM sesANaM tiNha vi logpaalaannN| 13. [pra.] bhagavan! nAgakumArendra dharaNendra ke lokapAla kAlavAla nAmaka mahArAja kI kitanI agramahiSiyA~ haiM? [u.] Aryo! (dharaNendra ke lokapAla kAlavAla kI) cAra agramahiSiyA~ haiN| yathA+ 1 azokA, 2 vimalA, 3 suprabhA aura 4 sudrshnaa| inameM se eka-eka devI kA parivAra OM Adi varNana camarendra ke lokapAla ke samAna hI hai| isI prakAra (dharaNendra ke) zeSa tIna ma lokapAloM ke viSaya meM bhI kahanA caahie| 13. [Q.] Bhante ! How many chief consorts does Kaalvalla, the realm-guardian (lokapaall of Dharanendra, the king of Naag-kumar gods have ? [Ans.] (Noble ones!) He has four chief consorts-(1) Ashoka, (2) Vimala, (3) Suprabha and (4) Sudarshana. All details about the families of each goddess should be mentioned like those about the realmguardian (lokapaal of Chamarendra. In the same way repeat as mentioned earlier all description about other three realm-guardians (of Dharanendra). bhUtAnandAdi lokapAloM kA devI-parivAra GODDESSES OF THE REALM-GUARDIANS OF BHOOTANAND AND OTHERS 14. [pra.] bhUyANaMdassa NaM bhaMte ! pucchaa| [u.] ajjo! cha aggamahisIo pannattAo, taM jahA-rUyA 1, rUyaMsA 2, surUyA 3, rUyagAvai 4, rUyakaMtA 5, rUyappabhA 6 / tattha NaM egamegAe devIe0 avasesaM jahA dhrnnss| ))) ) ) ) | bhagavatI sUtra (4) (52) Bhagavati Sutra (4) 855555
Page #95
--------------------------------------------------------------------------
________________ 8555555555555555555555555555555555555 14. [pra.] bhagavan! bhUtAnanda (bhavanapatIndra) kI kitanI agramahiSiyA~ haiM? [u.] Aryo ! bhUtAnanda kI chaha agramahiSiyA~ haiN| yathA-1. rUpA, 2. rUpAMzA, 3.surUpA, OM 4. rUpakAvatI, 5. rUpakAntA aura 6. ruupprbhaa| inameM se pratyeka devI-agramahiSI ke parivAra Adi kA tathA zeSa samasta varNana dharaNendra ke samAna hai| 14. (Q.) Bhante ! How many chief consorts does Bhootanand, the king of Bhavan-pati Devas (abode-dwelling gods) have ? [Ans.] Noble ones! He (Bhootanand) has six chief consorts(1) Rupa, (2) Rupaansha, (3) Surupa, (4) Rupakavati, (5) Rupakanta and (6) Rupaprabha. The description of family of all goddesses and all other details follow the pattern of the description about Dharanendra. 15. [pra.] bhUyANaMdassa NaM bhaMte! nAgavittassa0 pucchaa| [u.] ajjo! cattAri aggamahisIo pannattAo, taM jahA-suNaMdA 1, subhaddA 2, ma sujAyA 3, sumaNA 4 / tattha NaM egamegAe devIe0 avasesaM jahA cmrlogpaalaannN| evaM sesANaM tiNha vi logpaalaannN| 15. [pra.] bhagavan! bhUtAnanda ke lokapAla nAgavitta ke kitanI agramahiSiyA~ haiM? [u.] Aryo! (nAgavitta kI) cAra agramahiSiyA~ haiN| ve isa prakAra-(1) sunandA, OM (2) subhadrA, (3) sujAtA aura (4) sumnaa| isameM pratyeka devI ke parivAra Adi kA zeSa + varNana camarendra ke lokapAla ke samAna hai| isI prakAra zeSa tIna lokapAloM kA varNana bhI OM (camarendra ke zeSa tIna lokapAloM ke samAna) hai| 15. (Q.) Bhante! How many chief consorts does Naagvitta, the realm-guardian (lokapaal) of Bhootanand, the king of Bhavan-pati gods have ? [Ans.) (Noble ones!) He has four chief consorts--(1) Sunanda, (2) Subhadra, (3) Sujata and (4) Sumana. All details about the families of each goddess should be mentioned like those about the realm-guardian (lokapaal) of Chamarendra. In the same way mention all description about other three realm guardians as mentioned earlier that about those of Chamarendra. 16. je dAhiNillA iMdA tesiM jahA dhrnnss| logapAlANa vi tesiM jahA dharaNassa / logpaalaannN| uttarillANaM iMdANaM jahA bhuuyaannNdss| logapAlANa vi tesiM jahA bhUyANaMdassa logpaalaannN| navaraM iMdANaM savvesiM rAyahANIo, sIhAsaNANi ya sarisanAmagANi, dazama zataka: paMcama uddezaka (53) Tenth Shatak : Fifth Lesson B95))))))))))))))))))))))))))))))))
Page #96
--------------------------------------------------------------------------
________________ 89555555555555555555555555555555555) ma pariyAro jahA mouddesae (sa. 3 u. 1) / logapAlANaM savvesiM rAyahANIo sIhAsaNANika 9 ya sarisanAmagANi, pariyAro jahA cmrsslogpaalaannN| 16. jo dakSiNa dizAvartI indra haiM unakA kathana dharaNendra ke samAna tathA unake lokapAloM meM Wan kA kathana dharaNendra ke lokapAloM ke samAna hai| uttara dizAvartI indroM kA kathana bhUtAnanda ke samAna tathA unake lokapAloM kA kathana bhI bhUtAnanda ke lokapAloM ke samAna hai| vizeSa itanA hai ki saba indroM kI rAjadhAniyoM aura unake siMhAsanoM kA nAma indra ke nAma ke samAna hai| unake parivAra kA varNana bhagavatI sUtra ke tIsare zataka ke prathama uddezaka meM kahe anusAra hai| sabhI lokapAloM kI rAjadhAniyoM aura ma unake siMhAsanoM kA nAma lokapAloM ke nAma ke sadRza tathA unake parivAra kA varNana camarendra 4 ke lokapAloM ke parivAra ke varNana ke samAna jAnanA caahie| 16. The description of Indras (kings of gods) in the south and their 4 lokapaals is like Dharanendra and his lokapaals. The description of si Indras in the north and their lokapaals is like Bhootanand and his lokapaals. The difference being that the names of the throne and capital city of each Indra resemble the name of the particular Indra. Their families follow the description mentioned in lesson one of the third chapter. The names of the throne and capital city of each lokapaal resemble the name of the particular lokapaal. The description of their families resembles that of the lokapaals of Chamarendra. vyantara devendroM ke devI-parivAra GODDESSES OF KINGS OF VYANTAR GODS 17. [pra.] kAlassa NaM bhaMte ! pisAyiMdassa pisAyaraNNo kai aggamahisIo pannattAo? [u.] ajjo ! cattAri aggamahisIo pannattAo, taM jahA-kamalA 1, kapalappabhA 2, OM uppalA 3, sudaMsaNA 4 / tattha NaM egamegAe devIe egamegaM devisahassaM, sesaM jahA hai cmrlogpaalaannN| pariyAro taheva, navaraM kAlAe rAyahANIe kAlaMsi sIhAsaNaMsi. sesaM Wan taM cev| evaM mahAkAlassa vi| 17. [pra.] bhagavan ! pizAcendra pizAcarAja kAla kI kitanI agramahiSiyA~ hai? [u.] Aryo! (kAlendra kI) cAra agramahiSiyA~ haiN| yathA-(1) kamalA, (2) kamalaprabhA, ma (3) utpalA aura (4) sudrshnaa| inameM se pratyeka devI (agramahiSI) ke eka-eka hajAra deviyoM kA parivAra hai| zeSa samagra varNana camarendra ke lokapAloM ke samAna hai evaM parivAra kA ke kathana bhI usI ke parivAra ke sadRza hai| vizeSa itanA hai ki isake 'kAlA' nAma kI rAjadhAnI bhagavatI sUtra (4) Bhagavati Sutra (4) (54) 5 555 &95555555555
Page #97
--------------------------------------------------------------------------
________________ 55555555555555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 5 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan aura kAla nAmaka siMhAsana hai| zeSa saba varNana pUrvavat hai / isI prakAra pizAcendra mahAkAla viSaya meM bhI jAnanA caahie| 17. [Q.] Bhante ! How many chief consorts does Kaal, the king of Pishaachas (a class of lower gods) have ? phra phra [Ans.] Noble ones! He (Kaal) has four chief consorts - ( 1 ) Kamala, 5 (2) Kamal-prabha, (3) Utpala and ( 4 ) Sudarshana. Each of these goddesses has a family of one thousand goddesses. All the remaining details are just like those of the Lokapaals of Chamarendra. The description of families also follows the same pattern. The only difference is that the names of his throne and capital city are Kaal and Kaala respectively. All other details follow the same pattern. The same is true for Mahakaal, the king of Pishaachas. 18. [ pra. ] surUvassa NaM bhaMte ! bhUiMdassa bhUyaranno0 pucchA / [u.] ajjo ! cattAri aggamahisIo pannattAo, taM jahA - rUvavaI 1, bahurUvA 2, surUvA 3, subhagA 4 / tattha NaM egamegAe0 sesaM jahA kAlassa / evaM paDirUvagassa vi / 18. [pra.] bhagavan ! bhUtendra bhUtarAja surUpa kI kitanI agramahiSiyA~ haiM ? [.u.] Aryo ! (surUpendra bhUtarAja kI ) cAra agramahiSiyA~ haiM - 1. rUpavatI, 2. bahurUpA, 3. surUpA aura 4. subhagA / inameM se pratyeka devI (agramahiSI) ke parivAra Adi kA varNana kAlendra ke samAna jAnanA caahie| isI prakAra pratirUpendra ke ( devI - parivAra Adi ke) viSaya meM bhI jAnanA cAhie / 18. [Q.] Bhante ! How many chief consorts does Surupa, the king of Bhoots (a class of lower gods) have ? [Ans.] Noble ones! He ( Surupa) has four chief consorts-- (1) Rupavati, (2) Bahurupa, (3) Surupa and (4) Subhaga. The description of each of these goddesses (chief consorts) and her family should be taken as that of Kaal, the king of Pishaachas. The same is true for Pratirupa, the king of Bhoots. 19. [.] puNNabhaddassa NaM bhaMte ! jakkhidassa0 pucchA / [u.] ajjo ! cattAri aggamahisIo pannattAo, taM jahA - puNNA 1, bahuputtiyA 2, uttamA 3, tArayA 4 / tattha NaM egamegAe0 sesaM jahA kAlassa evaM mANibhaddassa vi / 19. [pra.] bhagavan yakSendra yakSarAja pUrNabhadra kI kitanI agramahiSiyA~ haiM ? dazama zataka : paMcama uddezaka (55) 95 5 5 5 5 5 55555555959559595959555555555555555555555555555555555 Tenth Shatak: Fifth Lesson Wan pha pha phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha
Page #98
--------------------------------------------------------------------------
________________ 55555555555555555555555555555 [u.] Aryo! cAra agramahiSiyA~ haiN| yathA-1. pUrNA, 2. bahuputrikA, 3. uttamA aura 4. OM taarkaa| inameM pratyeka devI (agramahiSI) ke parivAra Adi kA varNana kAlendra ke samAna hai| 5 hai| isI prakAra mANibhadra (yakSendra) ke viSaya meM bhI jAna lenA caahie| 19. [Q.] Bhante ! How many chief consorts does Purnabhadra, the 5 king of Yakshas (a class of lower gods) have ? [Ans.] Noble ones! He (Purnabhadra) has four chief consorts15 (1) Purna, (2) Bahuputrika, (3) Uttama and (4) Taraka. The description \ of each of these goddesses (chief consorts) and her family should be taken as that of Kaal. The same is true for Maanibhadra, the king of Yakshas. 20. [pra.] bhImassa NaM bhaMte ! rakkhasiMdassa0 pucchaa| [u.] ajjo! cattAri aggamahisIo pannattAo, taM jahA-paumA 1, paumAvaI 2, kaNagA 3, rayaNappabhA 4 / tattha NaM egamegAe0 sesaM jahA kaalss| evaM mahAbhImassa vi| 20. [pra.] bhagavan ! rAkSasendra rAkSasarAja bhIma ke kitanI agramahiSiyA~ haiM? [u.] Aryo! (bhImendra kI) cAra agramahiSiyA~ haiM-1. padmA, 2. padmAvatI, 3. kanakA aura bhI rtnprbhaa| inameM se pratyeka devI (agramahiSI) ke parivAra Adi kA varNana kAlendra ke samAna hai| OM isI prakAra mahAbhIma (rAkSasendra) ke viSaya meM bhI jAna lenA caahie| 20. [Q.) Bhante ! How many chief consorts does Bheem, the king of Raakshasas (a class of lower gods) have ? [Ans.] Noble ones ! He (Bheem) has four chief consorts-(1) Padmaa, + (2) Padmavati, (3) Kanaka and (4) Ratnaprabha. The description of each of these goddesses (chief consorts) and her family should be taken as that 41 of Kaal. The same is true for Mahabheem, the king of Raakshasas. 21. [pra. ] kinnarassa NaM bhaMte ! pucchaa| [u.] ajjo! cattAri aggamahisIo pannattAo, taM jahA-vaDeMsA 1, ketumaI 2, ma raiseNA 3, raippiyA 4 / tattha NaM0 sesaM taM cev| evaM kiMpurisassa vi| 21. [pra.] bhagavan ! kinnarendra kI kitanI agramahiSiyA~ haiM? [u.] Aryo! (kinnarendra kI) cAra agramahiSiyA~ haiM-1. avataMsA, 2. ketumatI, 3. ratisenA ke hai aura 4. rtipriyaa| inameM se pratyeka agramahiSI ke devI-parivAra ke viSaya meM pUrvokta rUpa se jAnanA ma caahie| isI prakAra kimpuruSendra ke viSaya meM kahanA caahie| | bhagavatI sUtra (4) (56) Bhagavati Sutra (4)
Page #99
--------------------------------------------------------------------------
________________ 0 95 95 95 95 95 95 95 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 * 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95555555555555 95 95 95 95 95 8 21. [Q.] Bhante ! How many chief consorts does Kinnarendra, the king of Kinnars (a class of lower gods) have ? [Ans.] Noble ones! He (Kinnarendra) has four chief consorts-- (1) Avatamsa, (2) Ketumati, (3) Ratisena and ( 4 ) Ratipriya. The description of each of these goddesses (chief consorts) and her family should be taken as mentioned earlier. The same is true for Kimpurushendra, the king of Kinnaras. 22. [ pra.] sappurisassa NaM0 pucchA / [ u. ] ajjo ! cattAri aggamahisIo pannattAo, taM jahA - rohiNI 1, navamiyA 2, hirI 3, pupphavaI 4 / tattha NaM egamegA0, sesaM taM ceva / evaM mahApurisassa vi / 22. [pra.] bhagavan! satpuruSendra kI kitanI agramahiSiyA~ hai ? [u.] Aryo ! (satpuruSendra kI ) cAra agramahiSiyA~ haiM - 1. rohiNI, 2. navamikA, 3. hrI aura 4. puSpavatI / inameM se pratyeka agramahiSI ke devI - parivAra kA varNana pUrvoktarUpa se jAnanA cAhie / isI prakAra mahApuruSendra ke viSaya meM bhI kathana hai| 22. [Q.] Bhante ! How many chief consorts does Satpurushendra, the king of Kimpurushas (a class of lower gods) have? [Ans.] Noble ones ! He ( Satpurushendra) has four chief consorts-- (1) Rohini, (2) Navamika, (3) Hri and (4) Pushpavati. The description of each of these goddesses (chief consorts) and her family should be taken as mentioned earlier. The same is true for Mahapurushendra, the king of Kimpurushas. 23. [ pra.] atikAyassa NaM bhaMte! pucchA / [u.] ajjo ! cattAri aggamahisIo pannattAo, taM jahA - bhuyagA 1, bhuyagavaI 2, mahAkacchA 3, phuDA 4 / tattha NaM0, sesaM taM ceva / evaM mahAkAyassa vi / [pra.] bhagavan! atikAyendra kI kitanI agramahiSiyA~ haiM ? [u.] Aryo ! ( atikAyendra kI ) cAra agramahiSiyA~ haiM - ( 1 ) bhujaMgA, (2) bhujaMgavatI, 23. (3) mahAkacchA aura (4) sphuTA / inameM se pratyeka agramahiSI ke devI - parivAra kA varNana pUrvokta rUpa se jAnanA caahie| isI prakAra mahAkAyendra ke viSaya meM bhI kathana hai / 23. [Q.] Bhante ! How many chief consorts does Atikaayendra, the king of Mahorags (a class of lower gods) have ? dazama zataka : paMcama uddezaka (57) Tenth Shatak: Fifth Lesson 555559595959595 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95958 5555555555555 Wan
Page #100
--------------------------------------------------------------------------
________________ 855555555555555555555555555555555555555555555555ela 855555555555555555555555555555 [Ans.] Noble ones! He (Atikaayendra) has four chief consorts4i (1) Bhujaga, (2) Bhujagavati, (3) Mahakachchha and (4) Sfuta. The 4 description of each of these goddesses (chief consorts) and her family should be taken as mentioned earlier. The same is true for \i Mahakaayendra, the king of Mahorags. 24. [pra. ] gIyaraissa NaM bhaMte ! pucchaa| [u.] ajjo! cattAri aggamahisIo pannattAo, taM jahA-sughosA 1, vimalA 2, hai sussarA 3, sarassaI 4 / tattha NaM0 sesaM taM cev| evaM gIyajasassa vi| ' savvesiM eesiM jahA kAlassa, navaraM sarisanAmiyAo rAyahANIo sIhAsaNANi OM y| sesaM taM cev| 24. [pra.] bhagavan! gItaratIndra kI kitanI agramahiSiyA~ haiM? __ [u.] Aryo! cAra agramahiSiyA~ haiM-1. sughoSA, 2. vimalA, 3. susvarA aura 4. srsvtii| + inameM se pratyeka agramahiSI ke devI-parivAra kA varNana pUrvavat hai| isI prakAra gItazaya-indra ke ke viSaya meM bhI kathana hai| ina sabhI indroM kA zeSa sampUrNa varNana kAlendra ke samAna hai| rAjadhAniyoM aura siMhAsanoM ma kA nAma indroM ke nAma ke samAna hai| zeSa sabhI varNana pUrvavat (eka jaisA) hai| $ 24. (Q.) Bhante ! How many chief consorts does Geetaratindra, the king of Gandharvas (a class of lower gods) have ? 41 [Ans.) Noble ones! He (Geetaratindra) has four chief consorts4 (1) Sughosha, (2) Vimala, (3) Susvara and (4) Sarasvati. The description of each of these goddesses (chief consorts) and her family should be taken as mentioned earlier. The same is true for Geetayash, the king of Gandharvas. Remaining details about all these Indras are same as Kaal. The names of the throne and capital city of each Indra resemble the name of the particular Indra. Other details are as mentioned earlier. OM vivecana-vyantarajAtIya devoM ke 8 prakAra-(1) pizAca, (2) bhUta, (3) yakSa, (4) rAkSasa, + (5) kinnara, (6) kimpuruSa, (7) mahoraga, evaM (8) gndhrv| fa ina AThoM ke pratyeka samUha ke do-do indroM ke nAma-(1) pizAca ke do indra-kAla aura ma + mahAkAla, (2) bhUta ke do indra-surUpa aura pratirUpa; (3) yakSa ke do indra-pUrNabhadra aura maNibhadra, (4) rAkSasa ke do indra- bhIma aura mahAbhIma, (5) kinnara ke do indra-kinnara aura kimpuruSa, 555555555555555555555555555555555555555555555555 bhagavatI sUtra (4) (58) Bhagavati Sutra (4) | &555555555555555555555555555555555
Page #101
--------------------------------------------------------------------------
________________ 8955555555555555555555emaeephaemaemaephaephaema 555555555555555555555555555555555555) (6) kimmapuruSa ke do indra-satpuruSa aura mahApuruSa, (7) mahoraga ke do indra-atikAya aura OM mahAkAya tathA (8) gAndharva ke do indra-gItarati aura giitysh| inake pratyeka ke cAra-cAra agramahiSiyA~ haiM aura pratyeka agramahiSI ke devI-parivAra kI saMkhyA eka-eka hajAra hai| ina indroM kI pratyeka kI rAjadhAnI aura siMhAsana kA nAma apane-apane nAma ke anurUpa hotA hai| ye sabhI indra apanI-apanI sudharmA sabhA meM apane devI parivAra ke sAtha maithuna-nimittaka bhoga nahIM bhoga sakate haiN| . Elaboration--There are eight kinds of Vyantar Devas interstitial gods)--(1) Pishaach, (2) Bhoot, (3) Yaksha, (4) Raakshas, (5) Kinnar, (6) Wan Kimpurush, (7) Mahorag and (8) Gandharva. Names of two kings (Indras) each of these eight groups of gods-(1) Pishaach-Kaal and Mahakaal, (2) Bhoot-Surupa and Pratirupa, (3) Yaksha-Purnabhadra and Maanibhadra, (4) RaakshasBheem and Mahabheem, (5) Kinnar-Kinnar and Kimpurush, (6) Kimpurush-Satpurush and Mahapurush, (7) Mahorag-Atikaaya and Mahakaaya and (8) Gandharva-Geetarati and Geet.iyash. .. Each of these kings has four chief consorts and each of these chief consorts has a family of one thousand goddesses. The names of the throne and capital city of each Indra resemble the name of the particular Indra. All these Indras cannot enjoy carnal pleasures with their respective families of goddesses in their respective assemblies. candra-sUrya-grahoM ke devI-parivAra GODDESSES OF STELLAR GODS 25. [pra.] caMdassa NaM bhaMte ! joisiMdassa joisaraNNo0 pucchaa| [u.] ajjo! cattAri aggamahisIo pannattAo, taM jahA-caMdappabhA 1,5 dosiNAbhA 2, accimAlI 3, pabhaMkarA 4 / evaM jahA jIvAbhigame joisiyauddesae thev| 25. [pra.] bhagavAn ! jyotiSkendra jyotiSkarAja candra kI kitanI agramahiSiyA~ haiM? / _[u.] Aryo! jyotiSkendra candra kI cAra agramahiSiyA~ haiM-(1) candraprabhA, (2) jyotsnAbhA, (3) arcimAlI evaM (4) prbhNkraa| zeSa samasta varNana jIvAbhigama sUtra kI tIsarI pratipatti ke ke dvitIya uddezaka meM kahe anusAra jAnanA caahie| 25. (Q.) Bhante ! How many chief consorts does Chandra, the king of Jyotishk Devas (stellar gods) have? [Ans.] Noble ones! He (Chandra) has four chief consorts9 (1) Chandraprabha, (2) Jyotsnabha, (3) Archimali and (4) Prabhankara.. dazamazataka : paMcama uddezaka (59) Tenth Shatak : Fifth Lesson 555555555555555 5555
Page #102
--------------------------------------------------------------------------
________________ 8555555555555555555555555555555555555) All the remaining description should be quoted from the second lesson the third chapter of Jivabhigam Sutra. 26. sUrassa vi sUrappabhA 1, AyavAbhA 2, accimAlI 3, pabhaMkarA 4 / sesaM taM ceva jAva no ceva NaM mehunnvttiyN| 26. isI prakAra sUrya ke viSaya meM bhI jAnanA caahie| sUryendra kI cAra agramahiSiyA~ bhI haiM-(1) sUryaprabhA, (2) AtapAbhA, (3) arcimAlI aura (4) prbhNkraa| zeSa saba varNana pUrvavat hai yAvat ve apanI rAjadhAnI kI sudharmA sabhA meM siMhAsana para baiTha kara apane devI ma parivAra ke sAtha maithuna-nimittaka bhoga bhogane meM samartha nahIM haiN| 26. The same is true for Surya. The four chief consorts of Surya, the king of stellar gods--(1) Suryaprabha, (2) Atapabha, (3) Archimali and (4) Prabhankara. Rest of the description is as mentioned earlier... and so on up to... They cannot enjoy carnal pleasures with their respective families of goddesses in their respective assemblies. . 27. [pra.] iMgAlassa NaM bhaMte ! mahaggahassa kai agga0 pucchaa| - [u.] ajjo ! cattAri aggamahisIo pannattAo, taM jahA-vijayA 1, vejayaMtI 2, jayaMtI 3, aparAjiyA 4 / tattha NaM egamegAe devIe0, sesaM jahA caMdassa, navaraM iMgAlavaDeMsae vimANe iMgAlagaMsi siihaasnnNsi| sesaM taM cev| 27. [pra.] bhagavan! aMgAra (maMgala) nAmaka mahAgraha kI kitanI agramahiSiyA~ haiM? [u.] Aryo! (aMgAra-mahAgraha kI) cAra agramahiSiyA~ haiM-(1) vijayA, (2) vaijayantI, ma (3) jayantI aura (4) apraajitaa| inameM se pratyeka agramahiSI ke devI-parivAra kA varNana candramA ke devI-parivAra ke samAna hai| parantu itanA vizeSa hai ki isake vimAna kA nAma aMgArAvataMsaka aura siMhAsana kA nAma aMgAraka hai, ityAdi zeSa samagra varNana pUrvavat hai| 27. [Q.] Bhante ! How many chief consorts does the great planet (mahagraha) Angaar (Mangal or Mars) have ? [Ans.] Noble ones! He (Angaar) has four chief consorts--(1) Vijayaa, (2) Vaijayanti, (3) Jayanti and (4) Aparajitaa. The description of the family of goddesses of each of these chief consorts is like that of the family of goddesses of Chandrama. The only difference is that the name of his avatamsak (abode or celestial vehicle) is Angaaravatamsak and that of the throne is Angaarak. The remaining details are as mentioned earlier. bhagavatI sUtra (4) * (60) Bhagavati Sutra (4)| 855555555555555555555555555555555555558
Page #103
--------------------------------------------------------------------------
________________ 28. evaM viyAlagassa vi| evaM aTThAsItIe vi mahAgahANaM bhANiyavvaM jAva bhaavkeuss| 9 navaraM vaDeMsagA sIhAsaNANi ya srisnaamgaanni| sesaM taM cev| OM 28. isI prakAra vyAlaka nAmaka graha ke viSaya meM bhI kathana hai| isI prakAra 88 mahAgrahoM : ke viSaya meM yAvat-bhAvaketu graha taka jAnanA caahie| parantu vizeSa yaha hai ki avataMsakoM aura siMhAsanoM kA nAma indra ke nAma ke anurUpa hai| zeSa saba varNana pUrvavat hai| 28. In the same way repeat the description about the planet called 41 Vyaalak. The same is true for all 88 Mahagrahas up to Bhaavaketu. The difference being that the names of Avatamsaks and thrones follow the name of the respective god. The remaining description is as mentioned earlier. zakrendra tathA lokapAloM kA devI-parivAra GODDESSES OF SHAKRENDRA AND HIS LOKAPAALS 29. [pra.] sakkassa NaM bhaMte ! deviMdassa devaraNo0 pucchaa| __ [u.] ajjo ! aTTha aggamahisIo pannattAo, taM jahA-paumA 1, sivA 2, seyA 3, aMjU 4, amalA 5, accharA 6, navamiyA 7, rohiNI 8 / tattha NaM egamegAe devIe solasa kI solasa devIsahassA pariyAro pnntto| pabhU NaM tAo egamegA devI annAiM solasa solasa ke devIsahassA pariyAraM viuvvitte| evAmeva sapuvvAvareNaM aTThAvIsuttaraM devisayasahassaM, se taM ma tuddie| 29. [pra.] bhagavan! devendra devarAja zakra kI kitanI agramahiSiyA~ haiM? [u.] Aryo! (zakrendra kI) ATha agramahiSiyA~ haiN| yathA-(1) padmA, (2) zivA, (3) + zreyA, (4) aMjU, (5) amalA, (6) apsarA, (7) navamikA aura (8) rohinnii| inameM se pratyeka hai devI (agramahiSI) kA solaha-solaha hajAra deviyoM kA parivAra kahA gayA hai| inameM se pratyeka hai hai devI solaha-solaha hajAra deviyoM ke parivAra kI vikurvaNA kara sakatI hai| isa prakAra pUrvA-para saba milAkara eka lAkha aTThAIsa hajAra deviyoM kA parivAra hotA hai| yaha eka truTika (deviyoM kA hai mavarga) kahalAtA hai| 29. [Q.] Bhante ! How many chief consorts does Shakrendra, the king of gods have ? [Ans.] Noble ones! He (Shakrendra) has eight chief consorts(1) Padmaa, (2) Shiva, (3) Shreya, (4) Anju, (5) Amala, (6) Apsara, (7) Navamika and (8) Rohini. Each one of them has a family of sixteen thousand goddesses. Each of these goddesses (chief consorts) can create 355555555555555555555555555555555555555555555555 dazama zataka: paMcamaddezaka (61) Tenth Shatak : Fifth Lesson
Page #104
--------------------------------------------------------------------------
________________ 1855555595 96 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9 5 5 5 5 5 5 5 5 5 5 8 5555555555555555555555555555555555555555555555555555 or raise a family of sixteen thousand goddesses. Thus, all told, the total number of goddesses is one lac twenty-eight thousand. This is called a group (trutik or varga). 30. [ pra. ] pabhU NaM bhaMte! sakke deviMde devarAyA sohamme kappe sohammavaDeMsae vimA sabhAe suhammAe sakkaMsi sIhAsaNaMsi tuDieNaM saddhi0 / [u. ] sesaM jahA camarassa | navaraM pariyAro jahA mouddesae (sa. 3 u. 1 su. 15) / 30. [pra.] bhagavan! kyA devendra devarAja zakra, saudharma -kalpa (devaloka ) meM, saudharmAvataMsaka vimAna meM sudharmA sabhA meM, zakra nAmaka siMhAsana para baiTha kara apane (ukta truTika ke sAtha bhoga bhogane meM samartha hai ? [u.] ( Aryo!) isakA samagra varNana camarendra ke samAna hai| vizeSa itanA hI hai ki isake parivAra kA kathana bhagavatI sUtra ke tIsare zataka ke prathama uddezaka meM kahe anusAra jAna lenA cAhie / 30. [Q.] Bhante ! Can Shakrendra, the king of gods, enjoy divine pleasures sitting on the Shakra throne in his Sudharma assembly in his celestial vehicle Saudharmavatamsak in Saudharma divine realm along with the said group of goddesses? [Ans.] (Noble ones!) All this description follows the pattern of Chamarendra. More details about his family should be taken to be same as those mentioned in the first lesson, of the third chapter of Bhagavati Sutra. 31. [pra.] sakkassa NaM deviMdassa devaraNNo somassa mahAraNNo kai aggamahisIo0 pucchaa| [u.] ajjo ! cattAri aggamahisIo pannattAo, taM jahA - rohiNI 1, madaNA 2, cittA 3, somA 4 / tattha NaM egamegA0, sesaM jahA camaralogapAlANaM / navaraM sayaMpabhe vimANe sabhAe suhammA somaMsi sIhAsaNaMsi, sesaM taM ceva / evaM jAva vesamaNassa, navaraM vimANAiM jahA taiyasae (sa. 3 u. 7) / 31. [pra.] bhagavan! devendra devarAja zakra ke lokapAla soma mahArAja kI kitanI agramahiSiyA~ haiM ? [u.] Aryo ! (lokapAla soma mahArAjA kI) cAra agramahiSiyA~ haiM - 1. rohiNI, 2. madanA, 3. citrA aura 4. somA / inameM se pratyeka agramahiSI ke devI - parivAra kA varNana camarendra ke bhagavatI sUtra (4) (62) Bhagavati Sutra (4) 8 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9595958 Wan 0 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 8
Page #105
--------------------------------------------------------------------------
________________ 55555555555555 lokapAloM ke samAna hai| kintu itanA vizeSa hai ki svayaMprabha nAmaka vimAna meM sudharmA sabhA meM soma OM nAmaka siMhAsana para baiTha kara yAvat maithuna-nimittaka bhoga bhogane meM samartha nahIM hai ityAdi yAvat // vaizramaNa lokapAla taka kA kathana karanA caahie| vizeSa yaha hai ki inake vimAna Adi kA varNana OM (bhagavatI sUtra ke) tRtIya zataka ke sAtaveM uddezaka meM kahe anusAra smjheN| 31. [Q.] Bhante ! How many chief consorts does Soma, the realmWan guardian (lokapaal) of Shakrendra, the king of gods have? ___[Ans.] (Noble ones !) He (Soma) has four chief consorts (1) Rohini, + 41 (2) Madana, (3) Chitra and (4) Somaa. The description of the family of i goddesses of these Chief consorts follows the pattern of the lokapaals of Chamarendra. The difference is that he is not able to enjoy carnal pleasures sitting on the Soma throne in the Sudharma assembly in the Svayamprabh celestial vehicle etc. ... and so on up to... description of Lokapaal Vaishraman. The difference being that the description of their celestial vehicles and other things should be taken from the seventh lesson of the third chapter of Bhagavati Sutra. IzAnendra tathA usake lokapAloM kA devI-parivAra GODDESSES OF ISHAANENDRA AND HIS LOKAPAALS 32, [pra.] IsANassa NaM bhaMte ! pucchaa| _ [u.] ajjo! aTTha aggamahisIo pannattAo, taM jahA-kaNhA 1, kaNharAI 2, OM rAmA 3, rAmarakkhiyA 4, vasU 5, vasuguttA 6, vasumittA 7, vasuMdharA 8 / tattha NaM egamegAe0 hai sesaM jahA skkss| 32. [pra.] bhagavan! devendra devarAja IzAna kI kitanI agramahiSiyA~ haiM? [u.] Aryo! IzAnendra kI ATha agramahiSiyA~ haiN| yathA-1. kRSNA, 2. kRSNarAji, 3. rAmA, 4. rAmarakSitA, 5. vasu, 6. vasuguptA, 7. vasumitrA, 8. vsundhraa| inameM se pratyeka agramahiSI kI deviyoM ke parivAra Adi kA zeSa samasta varNana zakrendra ke samAna jAnanA caahie| 32. [Q.] Bhante ! How many chief consorts does Ishaanendra, the king of gods have ? [Ans.] Noble ones! He (Ishaanendra) has eight chief consorts(1) Krishna, (2) Krishnarashi, (3) Rama, (4) Ramarakshita, (5) Vasu, (6) Vasugupta, (7) Vasumitra and (8) Vasundhara. Other details about $ their families of goddesses and other things are same as those about Shakrendra. dazama zataka: paMcama uddezaka (63) Tenth Shatak : Fifth Lesson
Page #106
--------------------------------------------------------------------------
________________ 855555555555555555555555555555555555558 33. [pra. ] IsANassa NaM bhaMte ! deviMdassa somassa mahAraNNo kai0 pucchaa| __ [u.] ajjo! cattAri aggamahisIo pannattAo, taM jahA-puDhavI 1, rAtI 2, mI rayaNI 3, vijjU 4 / tattha NaM0, sesaM jahA sakkassa logpaalaannN| evaM jAva varuNassa, ke navaraM vimANA jahA cautthasae (sa. 4 u. 1) / sesaM taM ceva jAva no ceva NaM mehunnvttiyN| sevaM bhaMte! sevaM bhaMte! tti jAva vihri| ||dsme sae paMcamo uddeso smtto||10.5|| 33. [pra.] bhagavan! devendra IzAna ke lokapAla soma mahArAjA kI kitanI agramahiSiyA~ haiM? [u.] Aryo! (soma lokapAla kI) cAra agramahiSiyA~ haiM-1. pRthvI, 2. rAtri, 3. rajanI 5 * aura 4. vidyut| inameM se pratyeka agramahiSI kI deviyoM ke parivAra Adi zeSa samagra varNana zakrendra 9 ke lokapAloM ke samAna hai| isI prakAra yAvat varuNa lokapAla taka jAnanA caahie| vizeSa yaha meM hai ki inake vimAnoM kA varNana cauthe zataka ke prathama uddezaka ke anusAra kheN| zeSa pUrvavat / ma yAvat-vaha maithuna-nimittaka bhoga bhogane meM samartha nahIM hai| ___'he bhagavan ! yaha isI prakAra hai| bhagavan! yaha isI prakAra hai,' aisA kaha kara Arya sthavira hai yAvat vicaraNa karate haiN| // dazama zatakaH paMcama uddezaka smaapt|| 33. [Q.] Bhante ! How many chief consorts does Soma, the realmguardian (lokapaal of Shakrendra, the king of gods have? [Ans.] Noble ones! He (Soma) has four chief consorts-(1) Prithvi, $ (2) Ratri, (3) Rajani and (4) Vidyut. The description of the family of si goddesses of these Chief consorts follows the pattern of the lokapaals of Shakrendra. The same is true also for other Lokapaals up to Varun. The difference is that the description of their celestial vehicles should be according to the first lesson of the fourth chapter. Remaining description is same as mentioned earlier ... and so on up to ... They cannot enjoy i carnal pleasures. "Bhante ! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. * END OF THE FIFTH LESSON OF THE TENTH CHAPTER * | bhagavatI sUtra (4) (64) Bhagavati Sutra (4)| 5)))))555555555555555555555555558
Page #107
--------------------------------------------------------------------------
________________ Wan 5555555555555555555555555555555555558 chaTTho uddesao : sabhA chaThA uddezaka : sabhA (zakrendra kI sudharmA sabhA) ___SHASHT UDDESHAK (SIXTH LESSON) : SABHA (SUDHARMA ASSEMBLY) zakrendra kI sudharmA sabhA SUDHARMA ASSEMBLY OF SHAKRENDRA ___1. [pra.] kahi NaM bhaMte! sakkassa deviMdassa devaraNNo sabhA suhammA pannattA? ma [u.] goyamA! jaMbuddIve dIve maMdarassa pavvayassa dAhiNeNaM imIse rayaNappabhAe evaM jahA rAyappaseNaijje jAva paMca vaDeMsagA pannattA, taM jahA-asogavaDeMsae jAva majjhe OM sohmmvddeNse| se NaM sohammavaDeMsae mahAvimANe addhaterasa joyaNasayasahassAiM # aayaam-vikkhNbhennN| "evaM jaha sUriyAbhe taheva mANaM taheva uvvaao| sakkassa ya abhiseo taheva jaha suuriyaabhss||" alaMkAra accaNiyA taheva jAva Ayarakkha tti, do sAgarovamAiM tthiii| 1. [pra.] bhagavan! devendra devarAja zakra kI sudharmA sabhA kahA~ hai? [u.] gautama! jambUdvIpa nAmaka dvIpa ke meruparvata ke dakSiNa dizA meM, isa ratnaprabhA pRthvI ke + bahusama ramaNIya bhUbhAga se aneka koTA-koTi yojana dUra U~cAI meM saudharma nAmaka devaloka meM + sudharmA sabhA hai; isa prakAra sArA varNana rAjapraznIya sUtra ke anusAra hai, yAvat pAMca avataMsaka vimAna kahe gae haiM; yathA-azokAvataMsaka yAvat madhya meM saudharmAvataMsaka vimAna hai| vaha ma saudharmAvataMsaka mahA-vimAna kI lambAI aura caur3AI sAr3he bAraha lAkha yojana hai| [gAthArtha-] (rAjapraznIya sUtragata) zakra kA vimAna-pramANa tathA upapAta, abhiSeka, alaMkAra + tathA arcanikA, yAvat Atma-rakSaka ityAdi sArA varNana sUryAbha deva ke samAna jAnanA caahie| (kevala usakA pramANa jo zakendra kA hai vahI mAnanA cAhiye) zakendra kI sthiti (Ayu) do sAgaropama kI hai| . 1. (Q.) Bhante! Where the Sudharma Assembly of Shakrendra, + the king of gods, is located? . [Ans.] Gautam ! Many Kotakoti (millions of millions) Yojans above the beautiful level land of this Ratnaprabha Prithvi, to the south of Meru #mountain on this continent called Jambudveep, the said Sudharma assembly is located in the divine realm called Saudharma. The detailed dazama zataka: chaThA uddezaka (65) Tenth Shatak : Sixth Lesson
Page #108
--------------------------------------------------------------------------
________________ 5555555555)))))))555555555555555555555555555555558 description is as mentioned in Rajaprashniya Sutra... and so on up to... it is said to have five Avatamsaks (celestial vehicles), namely Ashokavatamsak... and so on up to... Saudharmavatamsak in the middle. The length and breadth of that Saudharmavatamsak celestial vehicle is twelve and a half lac (1.25 million) Yojans. ___Verse-The description of the birth, anointment, ornamentation, veneration... and so on up to... his bodyguards (of Shakrendra) etc. is same as that of Suryaabh god (only the dimension follows the Shakrendra standard). The life span of Shakrendra is two Sagaropam (a metaphoric unit of time). 2. [pra.] sakke NaM bhaMte! deviMde devarAyA kamahiDDIe jAva kemahAsokkhe? [u.] goyamA! mahiDDIe jAva mahAsokkhe, se NaM tattha battIsAe vimANavAsasayasahassANaM jAva viharai, evaM mahiDDIe jAva mahAsokkhe sakke deviMde devraayaa| sevaM bhaMte! sevaM bhaMte! tti| ||dsme sae chaTTho uddesao smtto||10.6|| 2. [pra.] bhagavan ! devendra devarAja zakra kitanI mahA-Rddhi vAlA yAvat kitane mahAn hai sukha vAlA hai? _ [u.] gautama! vaha mahA-RddhizAlI yAvat mahA-sukha-sampanna hai| vaha vahA~ battIsa lAkha vimAnoM kA svAmI hai| devendra devarAja zakra isa prakAra kI mahA-Rddhi sampanna aura mahA-sukhI hai| 'he bhagavan! yaha isI prakAra hai, bhagavan! yaha isI prakAra hai!' aisA kahakara gautama svAmI yAvat vicaraNa karate haiN| // dazama zataka : chaThA uddezaka smaapt|| 2. [Q.) Bhante ! How great is the wealth of Shakrendra, the king of gods... and so on up to... how great is his happiness? [Ans.) Gautam ! He is endowed with enormous wealth... and so on up to... he is endowed with great happiness. He is the lord of thirty-two lac (3.2 million) celestial vehicles. Thus Shakrendra, the king of gods is enormously wealthy and extremely happy. "Bhante ! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. * END OF THE SIXTH LESSON OF THE TENTH CHAPTER * | bhagavatI sUtra (4) (66) Bhagavati Sutra (4)
Page #109
--------------------------------------------------------------------------
________________ 5555555 95 95 95 95 95 95 955555555555555555 95 95 95 95 95 95 955555555555555555 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 5555555 sattamAi - cottIsaima pajjaMtA uddesA : aMtaradIvA sAtaveM se cautIsaveM taka ke uddezaka : uttaravartI (aTThAIsa ) andadvapa SHASHTAM- CHATUSTRIMSH UDDESHAKAM (SEVENTH TO THIRTY-FOURTH LESSONS) : UTTARVARTI ANTARDVEEP (NORTHERN MIDDLE-ISLANDS) 1. [ pra. ] kahi NaM bhaMte! uttarillANaM egoruyamaNussANaM egoruyadIve nAmaM dIve pannatte ? [3] evaM jahA jIvAbhigame taheva niravasesaM jAva suddhadaMtadIvo tti / ee uddegA bhANiyavvA / sevaM bhaMte! sevaM bhaMte! tti jAva viharai / // dasame sae sattamAi - cottIsaima pajjaMtA uddesA samattA // // dasamaM sayaM samattaM // aTThAvIsaM 1. [pra.] bhagavan ! uttara dizA meM rahane vAle ekoruka manuSyoM kA ekoruka dvIpa nAmaka dvIpa kahA~ hai ? [u.] gautama! ekaruka dvIpa se lekara yAvat zuddhadanta dvIpa taka kA samasta varNana jIvAbhigama sUtra meM kahe anusAra hai / ( pratyeka dvIpa ke sambandha meM eka-eka uddezaka hai / ) isa prakAra aTThAIsa dvIpoM ke ye aTThAIsa uddezaka haiN| 'he bhagavan! yaha isI prakAra hai ! bhagavan ! yaha isI prakAra hai!' aisA kahakara gautama svAmI yAvat vicaraNa karate haiN| // dazama zataka : sAtaveM se cautIsaveM uddezaka taka sampUrNa // // dazama zataka sampUrNa // 1. [Q.] Bhante ! Where is the Ekoruk island inhabited by northern Ekoruk human beings is located? [Ans.] Gautam! Complete description of Ekoruk island... and so on up to... Shuddhadant island is as mentioned in Jivabhigam Sutra. dazama zataka : sAtaveM se cauMtIsaveM uddezaka (67) Tenth Shatak: Seventh to Thirty-fourth Lesson 8 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 9555555555555555555555555555555558 W5555555 95 95 95 95 95 95 95 95 95 9555555 95 95 95 95 95 95 95 95 95 95 95 95 95 95 958
Page #110
--------------------------------------------------------------------------
________________ 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95595958 8 95 95 95 95 95 95 95 95 95 95 95 95 95 95555555555555555555555558 (One lesson is devoted to one island.) Thus there are twenty-eight lessons for twenty-eight islands (to be read here). "Bhante! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. vivecana - isase pUrva nauveM zataka ke tIsare se tIsaveM uddezaka taka varNana kiyA jA cukA hai| prastuta dazama zataka ke 7 veM se 34 veM uddezaka taka meM uttara dizA ke antadvIpoM kA nirupaNa kiyA gayA hai, jo dakSiNa- digvartI antadvIpoM ke hI samAna hai / 28 nAma bhI samAna haiN| zeSa varNana pUrva navam zataka ke anusAra jaaneN| Elaboration-Earlier southern middle-islands have been described in third to thirtieth lessons of the ninth chapter. Here northern middleislands have been described in seventh to thirty-fourth lessons, which is same as the southern middle-islands. The twenty eight names are also the same, other details should be read as in the ninth chapter. dakSiNa dizA ke antadvIpoM kA END OF SEVENTH TO THIRTY-FOURTH LESSONS OF THE TENTH CHAPTER * bhagavatI sUtra (4) (68) 8 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 958 Bhagavati Sutra (4) 1 95 95 95 95 95 95 95 95 95 95 95 95 95 1995 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95
Page #111
--------------------------------------------------------------------------
________________ ekkArasaM sayaM : gyAharavA zataka EKADASH SHATAK (CHAPTER ELEVEN) prAthamika INTRODUCTION vyAkhyAprajJapti sUtra ke gyArahaveM zataka meM kula 12 uddezaka haiN| prathama eka se ATha uddezakoM meM utpala se lekara ekendriya vanaspatikAya jIva ke sambandha meM hai karmabandha ke 32 dvAroM-utpatti-sthitibandha-yoga-upayoga-lezyA-AhAra Adi ke mAdhyama se praznottara fa zailI meM karma viSayaka vividha zaMkAoM kA samAdhAna kiyA gayA hai| nauveM uddezaka meM ziva rAjA kA vRtAMta diyA gayA hai| dasaveM uddezaka meM loka kA svarUpa, dravyAdi ke prakAra, adholoka, jIva-ajIva viSaya kA vyApaka varNana hai| gyArahaveM uddezaka meM kAla aura usake prakAra kA evaM sudarzana zreSThi kA varNana hai| bArahaveM uddezaka meM RSibhadra putra, zramaNopAsaka evaM mudgala parivrAjaka kA jIvana vRttAnta diyA gayA hai| In the tenth chapter of Vyakhya Prajnaptithere are twelve lessons. The first eight lessons deal with the life in Utpal (a class of lotus) and other one-sensed plant-bodied living beings. It explains various queries about karma with reference to the thirty two sources of bondage of karma __including utpatti (origin), sthitibandh (acquiring bondage of span of existence), yoga (association), upayoga (intent for indulgence), leshya (soulcomplexion) and aahaar (food intake). As earlier, this has been done in question-answer style. The ninth lesson contains the story of king Shivi. The tenth lesson has detailed descriptions of a variety of topics including the form of cosmos, kinds of substance etc., the lower world as well as the living and the non-living. The eleventh chapter describes time and its divisions. It also has the story of Sudarshan merchant. The twelfth chapter gives the stories of Rishibhadra's son, Shramanopasak and Mudgal Parivrajak. khssssssssssssssssssssssssssssssssssssssssssssssssssss gyArahavA~zataka: prathama uddezaka (69) Eleventh Shatak : First Lesson 55555555555555555555555 &
Page #112
--------------------------------------------------------------------------
________________ ssssssssssssssssssssssssssssssssssss gyAharaveM zataka kI saMgrahaNI gAthA COLLATIVE VERSE 1. uppala 1 sAlu 2 palAse 3 kuMbhI 4 nAlIya 5 pauma 6 kaNNIya 7 / ____naliNa 8 siva 9 loga 10 kAlA''labhiya 11-12 dasa do ya ekkaare||1|| gyArahaveM zataka ke bAraha uddezka isa prakAra haiM-(1) utpala, (2) zAlUka, (3) palAza, (4) kumbhI, (5) nADIka, (6) padma, (7) karNikA, (8) nalina, (9) zivarAjarSi, (10) loka, + (11) kAla aura (12) aalbhik| 1. The twelve lessons of the eleventh chapter are-(1) Utpal, + (2) Shaaluk, (3) Palaash, (4) Kumbhi, (5) Naadeek, (6) Padma, 4i (7) Karnika, (8) Nalin, (9) Shiva Rajarshi, (10) Lok, (11) Kaal, and + (12) Aalabhik. [1] paDhamo uddesao : uppala prathama uddezaka : utpala (jIva viSayaka) PRATHAM UDDESHAK (FIRST LESSON): ____UTPAL (LIFE IN LOTUS) dvAra gAthAe~ VERSES OF THEMES uvavAo 1, parimANaM 2, avahAruccatta 3-4, baMdha 5, vede 6 y| udae 7, udIraNAe 8, lesA 9, diTThI 10, ya nANe 11 ya // 2 // joguvaoge 12-13, vaNNa-rasamAi 14, UsAsage 15, ya AhAre 16 / viraI 17, kiriyA 18, baMdhe 19, saNNa 20, kasAyitthi 21-22, baMdhe 23 ya // 3 // saNiNadiya 24-25, aNubaMdhe 26, saMvehA''hAra 27-28, Thii 29, samugghAe 30 / cayaNaM 31, mUlAdIsu ya uvavAo savvajIvANaM 32 // 4 // 1. upapAta, 2. parimANa, 3. apahAra, 4. U~cAI (avagAhanA), 5. bandhaka, 6. veda, 7. udaya, Wan 8. udIraNA, 9. lezyA, 10. dRSTi, 11. jJAna, 12. yoga, 13. upayoga, 14. varNa-rasAdi, 15. ucchvAsa, 16. AhAra, 17. virati, 18. kriyA, 19. bandhaka, 20. saMjJA, 21. kaSAya, + 22. strIvedAdi, 23. bandha, 24. saMjJI, 25. indriya, 26. anubandha, 27. saMvedha, 28. AhAra, kI 29. sthiti, 30. samudghAta, 31. cyavana aura 32. sabhI jIvoM kA mUlAdi meM uppaat| mI (1) Upapaat, (2) Parimaan, (3) Apahaar; (4) Uchchata, (5) Bandhak, 4 (6) Veda, (7) Udaya, (8) Udeerana, (9) Leshya, (10) Drishti, (11) Jnana, bhagavatI sUtra (4) (70) Bhagavati Sutra (4) & 55555555555555555555555a
Page #113
--------------------------------------------------------------------------
________________ 5 ))))))))))))))))))))))))))))))) (12) Yoga, (13) Upayoga, (14) Varna-rasaadi, (15) Uchchhavaas, (16) Aahaar, (17) Virati, (18) Kriya, (19) Bandhak, (20) Sanjna, (21) Kashaaya, (22) Streevedaadi, (23) Bandh, (24) Sanjni, (25) Indriya, (26) Anubandh, (27) Samvedha, (28) Aahaar, (29) Sthiti, (30) Samudghaat, fa (31) Chyavan, and (32) Upapaat of all beings in root etc. vivecana-battIsa dvAra saMgraha-uparokta dvitIya sUtra kI kramazaH tIna gAthAoM meM prathama uddezaka meM pratipAdya viSayoM kA nAmollekha kiyA gayA hai| yaha saMgraha gAthAe~ mUla meM nahIM pAI jaatii| abhayadevIya vRtti meM prathama uddezaka ke artha saMgraha meM ye Wan vAcanAntara kahakara uddhRta kI gaI haiN| bandhaka zabda yahA~ tIna bAra prayukta kiyA gayA hai, prathama baMdhaka dvAra meM eka jIva karma-bandhaka hai yA aneka jIva karmabandhaka? isakI carcA hai| dvitIya bandhaka dvAra meM saptavidha bandhaka haiM yA aSTavidha bandhaka? yaha carcA hai| tIsare bandhadvAra meM strIveda bandhaka haiM, puruSaveda bandhaka yA napuMsakaveda bandhaka? isakI carcA hai| (viyAhapaNNattisuttaM (mUlapATha-TippaNa), bhA. 2, pR. 506) Elaboration List of thirty two themes : The three verses of the aforesaid second statement state the names of themes discussed in the first lesson. The original text does not contain these collative verses. They are found as alternative text in the elaboration of the first lesson in the commentary (Vritti) by Abhayadev. The term 'Bandhak has been mentioned thrice in these verses. The first Bandhak theme is about bondage by one being or many beings. ond one is about seven-way or eight-way bondage. And the third one is about bondage of feminine, masculine or neuter genders. (Annotations in original text in Viyahapannatti Suttam Part-2, p. 506) 1. upapAta dvAra (1) THEME OF INSTANTANEOUS BIRTH (UPAPAAT) 2. teNaM kAleNaM teNaM samaeNaM rAyagihe jAva pajjuvAsamANe evaM vayAsI 2. usa kAla aura usa samaya meM rAjagRha nAmaka nagara thaa| vahA~ paryupAsanA karate hue gautama ma svAmI ne yAvat isa prakAra pUchA 2. During that period of time there was a city named Rajagriha... ind so on up to... Gautam Swami paid homage and submitted as follows 3. [pra.] uppale NaM bhaMte ! egapattae kiM egajIve aNegajIve? | gyArahavA~zataka : prathama uddezaka (71) Eleventh Shatak : First Lesson 55555555555555555555555555555555555
Page #114
--------------------------------------------------------------------------
________________ 555555555555555555555555555555phaphaphaphaphaphaphaphaphaphapha [u.] goyamA ! egajIve, no aNegajIve / teNa paraM je aNNe jIvA uvavajjaMti te NaM no egajIvA, aNegajIve / 3. [pra.] bhagavan ! eka patra vAlA utpala (kamala) eka jIva vAlA hai yA aneka jIva vAlA ? phaphaphaphaphaphaphaphapha [u.] gautama ! eka patra vAlA utpala eka jIva vAlA hai, aneka jIva vAlA nhiiN| usake pazcAt jaba usa utpala meM dUsare jIva (jIvAzrita patte Adi avayava) utpanna hote haiM, taba vaha eka. jIva vAlA nahIM raha kara aneka jIva vAlA bana jAtA hai| 3. [Q.] Bhante! Does an Utpal (a kind of lotus) with one petal have one soul (jiva) or many? [Ans.] Gautam ! ( Originally) An Utpal (a kind of lotus) with one petal has one soul (jiva) not many. However, when later other souls are born (soul-carrying parts like petals sprout) on it, then it no longer remains a single-soul but carries many souls. 4. [ pra. ] te NaM bhaMte ! jIvA kaohiMto uvavajjati ? kiM neraiehiMto uvavajjati, tirikkha joNiehiMto uvavajjati, maNussehiMto uvavajjati, devehiMto uvavajjaMti ? [u.] goyamA ! no neraiehiMto uvavajjaMti, tirikkha joNiehiMto vi uvavajjaMti, maNussehiMto vi uvavajjaMti, devehiMto vi uvavajjaMti / evaM uvavAo bhANiyavvo jahAM vakkaMtI vaNassaikAiyANaM jAva IsANe tti / 4. [pra.] bhagavan ! utpala meM ve jIva kahA~ se Akara utpanna hote haiM? kyA ve nairayikoM se Akara utpanna hote haiM, yA tiryaJcayonikoM se utpanna hote haiM athavA manuSyoM se Akara utpanna hote haiM yA devoM meM se Akara utpanna hote haiM ? [u.] gautama! ve jIva nArakoM se Akara utpanna nahIM hote haiM, ve tiryaJcayonikoM se, manuSyoM se aura devoM se Akara utpanna hote haiN| isa prakAra prajJApanA sUtra ke chaThe vyutkrAnti pada ke anusAravanaspatikAyika jIvoM meM yAvat IzAna - devaloka taka ke jIvoM kA upapAta hotA hai| yahA~ taka kahanA caahiye| 4. [Q] Bhante! Wherefrom these souls come, to be born in an Utpal ? Do they come from among infernal beings, animals, human beings or divine beings ? [Ans.] Gautam! To be born in an Utpal, these souls do not come from among infernal beings. They come from among animals, human bhagavatI sUtra (4) (72) 1 8 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9595959518 Bhagavati Sutra ( 4 ) 195959595 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 958
Page #115
--------------------------------------------------------------------------
________________ 0 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9595958 555555La beings and divine beings. Here quote, 'in plant-bodied beings are born souls from among ... and so on up to...divine beings up to Ishaan divine realm', from the sixth lesson, titled Vyutkraanti, of Prajnapana Sutra. vivecana - pra - prastuta paMcama sUtra meM utpala jIvoM kI utpatti tIna gatiyoM se batAI gaI hai - tiryaMca se, manuSya se aura deva se| ve naraka gati se Akara utpanna nahIM hote haiM / (viyAhapaNNattisuttaM (mUlapATha - TippaNa), bhA. 2, pR. 507 ) Elaboration-The statement conveys that souls from among only three genuses come to be born in Utpal - animal, human and divine. They do not come from the infernal genus. (Annotations in original text in Viyahapannatti Suttam Part-2, p. 507) 2. parimANa dvAra (2) THEME OF QUANTITY (PARIMAAN) 5. [ pra. ] te NaM bhaMte ! jIvA egasamaeNaM kevaiyA uvavajjati ? [u.] goyamA ! jahanneNaM ekko vA do vA tiNNi vA, ukkoseNaM saMkhejjA vA asaMkhejjA vA uvavajjati / 5. [pra.] bhagavan ! utpala meM ve jIva eka samaya meM kitane utpanna hote haiM ? [u.] gautama! ve jIva eka samaya meM jaghanyataH eka, do yA tIna aura utkRSTataH saMkhyAta yA asaMkhyAta utpanna hote haiM / 5. [Q.] Bhante ! How many souls are born in Utpal in one Samaya (the smallest unit of time)? [Ans.] Gautam ! A minimum of one, two or three souls and a maximum of countable number or uncountable number of souls are born. 3. apahAra dvAra (3) THEME OF REMOVAL (APAHAAR) 6. [ pra. ] te NaM bhaMte! jIvA samae samae avahIramANA avahIramANA kevaikAleNaM ? avahIraMti " [ u. ] goyamA ! te NaM asaMkhejjA samae samae avahIramANA avahIramANA asaMkhejjAhiM ussappiNiossappiNihiM avahIraMti, no ceva NaM avahiyA siyA / [ dAraM 3 ] 6. [pra.] bhagavan! ve utpala ke jIvoM ko prati samaya meM eka-eka nikAle jAe~ to kitane kAla meM ve pUre nikAle jA sakate haiM? gyArahavA~ zataka : prathama uddezaka (73) Eleventh Shatak: First Lesson 94 95 96 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 99595 555555555
Page #116
--------------------------------------------------------------------------
________________ 1 8 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 595958 555555555phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan [u.] gautama ! yadi ve asaMkhyAta jIva eka-eka samaya meM eka-eka nikAle jAe~ aura unheM asaMkhya utsarpiNI aura avasarpiNI kAla taka nikAle jAe~ to bhI ve sampUrNa rUpa se nikAle [ - tRtIya dvAra ] nahIM jA sakate haiN| 6. [Q.] Bhante ! If those souls, born in Utpal, are removed one every Samaya then what period it would take to remove them all? [Ans.] Gautam ! Of the innumerable souls, if one is removed every Samaya they cannot be removed completely even if the act of continues for innumerable progressive and regressive cycles of time. removing [ -The third theme] 4. uccatva dvAra (4) THEME OF HEIGHT (UCHCHATA) 7. [ pra.] tesi NaM bhaMte ! jIvANaM kemahAliyA sarIrogAhaNA paNNattA ? [ u. ] goyamA! jahanneNaM aMgulassa asaMkhejjaibhAgaM, ukkoseNaM sAiregaM joyaNasahassaM / [ dAraM 4] 7. [pra.] he bhagavan ! una ( utpala ke) jIvoM kI avagAhanA kitanI bar3I kahI gaI hai ? [u.] gautama! una jIvoM kI avagAhanA jaghanya aMgula ke asaMkhyAtaveM bhAga aura utkRSTa kucha adhika hajAra yojana hai| [ - caturtha dvAra] 7. [Q.] Bhante ! What is said to be space-occupation (avagaahana) of those beings (in Utpal) ? [Ans.] Gautam ! The space-occupation (avagaahana) of those beings is a minimum of an immeasurable fraction of an Angul (a linear measure equal to the width of a finger) and a maximum of a little more than one thousand Yojans (a linear measure equal to eight miles). [-the fourth theme] (74) vivecana - utpala jIvoM kI avagAhanA - avagAhanA kA artha hai- U~cAI / utpala jIvoM kI avagAhanA jaghanya se aMgula ke asaMkhyAtaveM bhAga aura utkRSTa se kucha adhika hajAra yojana hai jo tathAvidha samudra, gotIrtha Adi meM utpanna utpala kI apekSA se kahI gaI hai| (1. bhagavatI, a. vRtti, patra 512 ) Elaboration-Space occupation of beings in Utpal-Here avagaahana conveys height. The height of beings in Utpal is a minimum of an innumerable fraction of an Angul and a maximum of a little more than one thousand Yojans. This is with reference to the Utpal growing in mythical oceans and Gotirth. (Bhagavati Vritti by Abhayadev, leaf 512) bhagavatI sUtra (4) Bhagavati Sutra (4) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95555555555555555555555555555555555558
Page #117
--------------------------------------------------------------------------
________________ phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 5 se 8 taka - jJAnAvaraNIyAdi-bandha-veda- udaya - udIraNA dvAra (5-8) THEMES OF BONDAGE (BANDHAK), SUFFERANCE (VEDA), FRUITION (UDAYA) AND VOLITIONAL FRUITION (UDEERANA) OF KARMAS 8. [ pra.] te NaM bhaMte! jIvA nANAvaraNijjassa kammassa kiM baMdhagA, abaMdhagA ? [ u. ] goyamA ! no abaMdhagA, baMdhae vA baMdhagA vA / evaM jAva aMtarAiyassa / 8. [pra.] bhagavan! ve (utpala ke) jIva jJAnAvaraNIya karma ke bandhaka haiM yA abandhaka haiM? [u.] gautama ! ve jJAnAvaraNIya karma ke abandhaka nahIM; bandhaka haiM kintu eka jIva ho to eka hai aura aneka jIva hoM to aneka bandhaka haiN| isa prakAra AyuSya ko chor3akara antarAya karma taka samajhanA caahie| bandhaka 8. [Q.] Bhante ! Do these souls acquire bondage (bandh) of Knowledge obscuring karmas (Jnanavaraniya karma) or do they not ? [Ans.] Gautam ! They are not non-acquirers of bondage (abandhak) of Knowledge obscuring karmas. They are acquirers (bandhak) but when there is one soul there is one acquirer and when there are many souls there are many acquirers. Other than the life-span determining karma (Ayushya karma), the same holds good for all karmas... and so on up to... Power hindering karma (Antaraaya karma). 9. [pra.] navaraM Auyassa pucchA / [3. ] goyamA ! baMdhae vA 1, abaMdhae vA 2. baMdhagA vA 3, abaMdhagA vA 4, ahavA baMdha ya abaMdhae ya 5, ahavA baMdhae ya abaMdhagA ya 6, ahavA baMdhagA ya abaMdhae ya 7, ahavA baMdhagA ya abaMdhagA ya 8, ete aTTha bhNgaa| [ dAraM 5 ] 9. [pra.] bhagavan ! ve jIva, AyuSya karma ke bandhaka haiM, yA abandhaka ? *[u.] gautama! (1) utpala kA eka jIva bandhaka hai, (2) eka jIva abandhaka hai, (3) aneka jIva bandhaka hai, (4) aneka jIva abandhaka haiM, (5) athavA eka jIva bandhaka aura eka jIva abandhaka hai, (6) athavA eka jIva bandhaka aura aneka jIva abandhaka haiM, (7) athavA aneka jIva bandhaka haiM aura eka jIva abandhaka hai (8) athavA aneka jIva bandhaka haiM aura aneka jIva abandhaka haiN| isa prakAra ye ATha bhaMga hote haiN| [ - paMcama dvAra] 9. [Q.] Bhante ! Do these souls acquire bondage (bandh) of Life - span determining karmas (Ayushya karma) or do they not? [Ans.] Gautam ! ( It is like this -- ) (1) One soul (in Utpal) is acquirer (of bondage of karma ), ( 2 ) or one soul is non-acquirer, ( 3 ) or many souls gyArahavA~ zataka : prathama uddezaka (75) Eleventh Shatak: First Lesson 855555555555555555555 666666666666666666666666666
Page #118
--------------------------------------------------------------------------
________________ LE ja))))))))))))))))5555555555555555558 are acquirers, (4) or many souls are non-acquirers, (5) or one soul is acquirer and one soul is non-acquirer, (6) or one soul is acquirer and many souls are non-acquirers, (7) or many souls are acquirers and one soul is non-acquirer, (8) or many souls are acquirers and many souls are non-acquirers. Thus there are eight options. [-the fifth theme] 10. [pra.] te NaM bhaMte ! jIvA nANAvaraNijjassa kammassa kiM veyagA, aveyagA? _ [u.] goyamA ! no aveyagA, veyae vA veyagA vaa| evaM jAva aNtraaiyss| 10. [pra.] bhagavan ! ve utpala ke jIva jJAnAvaraNIya karma vedate haiM yA nahIM vedate haiM? vedaka haiM yA avedaka haiM? [u.] gautama ! ve jIva avedaka nahIM, eka jIva ho to eka jIva vedatA hai aura aneka jIva hoM to aneka jIva vedate haiN| isI prakAra antarAya karma taka samajhanA caahie| 10. [Q.] Bhante ! Do these souls (in Utpal) suffer (vedan) (fruits of) (Knowledge obscuring karmas (Jnanavaraniya karma) or do they not? Are they sufferers (vedak) or non-sufferers (avedak)? [Ans.] Gautam ! They are not non-sufferers. When there is one soul there is one sufferer and when there are many souls there are many sufferers. The same holds good for all karmas ... and so on up to ... Power hindering karma (Antaraaya karma). 11. [pra. ] te NaM bhaMte ! jIvA kiM sAyAveyagA, asAyAveyagA? _[u.] goyamA ! sAyAveyae vA, asAyAveyae vA, aTTha bhNgaa| [ dAraM 6] / . 11. [pra.] bhagavan ! ve (utpala ke) jIva sAtA vedate haiM yA asAtA vedate haiM? [u.] gautama! eka jIva sAtA vedatA hai, athavA eka jIva asAtA vedatA hai, Adi upara batAe ATha bhaMga samajhane caahie| [-chaThA dvAra] 11. [Q.] Bhante ! (As fruits of karmas) Do these souls (in Utpal) experience pleasure (saata vedan) or pain (asaata vedan) ? [Ans.] Gautam ! (It is like this -) (1) One soul (in Utpal) experiences pleasure, (2) or one soul experiences pain, and repeat the aforesaid eight 5 options (statement 9). [- the sixth theme] 12. [pra.] te NaM bhaMte! jIvA nANAvaraNijjasa kammassa kiM udaI, aNudaI? [u.] goyamA! no aNudaI, udaI vA udaiNo vaa| evaM jAva aNtraaiyss| [dAraM 7] / | bhagavatIsUtra (4) __ (76) Bhagavati Sutra (4) &9555555555555555555555
Page #119
--------------------------------------------------------------------------
________________ 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 9595 5 5 5 5 5 5 5 5 5 5 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 12. [pra.] bhagavan! ve jIva jJAnAvaraNIya karma ke udaya vAle haiM yA anudaya vAle haiM ? udaya [u.] gautama! ve jIva jJAnAvaraNIya karma se anudaya vAle nahIM haiM, eka jIva ho to bhI vAle hote haiM athavA aneka jIva hoM to bhI udaya vAle hote haiN| isI prakAra antarAya karma taka jAna [ - sAtavA~ dvAra] lenA cAhie / 12. [Q.] Bhante ! Do these souls (in Utpal) experience fruition (udaya) of Knowledge obscuring karmas (Jnanavaraniya karma) or do they not ? [Ans.] Gautam! It is not that they do not experience fruition (anudaya). Whether there is one soul or there are many souls, all experience fruition ( udaya). The same holds good for all karmas... and 5 so on up to... Power hindering karma (Antaraaya karma ). [ - the seventh theme] 13. [ pra. ] te NaM bhaMte! jIvA nANAvaraNijjassa kammassa kiM udIragA, aNudIragA? [ u. ] goyamA ! no aNudIragA, udIrae vA udIragA vA / evaM jAva aMtarAiyassa / navaraM veNijjAuesa aTTha bhNgaa| [ dAraM 8 ] | udIraka haiM yA anudIraka haiM? 13. [pra.] bhagavan! ve utpala ke jIva, jJAnAvaraNIya karma ke [u.] gautama! ve anudIraka nahIM; yadi eka jIva hai eka jIva udIraka hai aura yadi 13. aneka jIva hoM to aneka jIva udIraka haiN| isI prakAra yAvat antarAya karma taka jAnanA cAhie; parantu vizeSatA yaha hai ki vedanIya aura AyuSya karma (ke udIraka) meM pUrvokta ATha bhaMga kahe jAne cAhie / [ - AThavA~ dvAra] 13. [Q.] Bhante ! Do these souls (in Utpal) cause voluntary fruition (udiran) of Knowledge obscuring karmas ( Jnanavaraniya karma) or do they fi not ? Wan phrI [Ans.] Gautam ! It is not that they do not cause voluntary fruition (anudiran). When there is one soul there is one perpetrator of voluntary fruition (udirak) and when there are many souls there are many perpetrators of voluntary fruition. The same holds good for all karmas... and so on up to... Power hindering karma (Antaraaya karma). The only difference is that in case of Vedaniya karma (karma responsible for pain or pleasure) and Ayushya karma (karma responsible for life-span) state the aforesaid eight options each. [- the eighth theme] gyArahavA~ zataka : prathama uddezaka (77) Eleventh Shatak: First Lesson pha
Page #120
--------------------------------------------------------------------------
________________ 8 95 96 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 8 095 95 95 95 95 95 95 95 95 95 95 95555555595959595 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55555555 vivecana - jainetara dArzanika prAya: yaha samajhate haiM ki utpala (kamala) ke jIva ko socane-samajhane kI buddhi nahIM hotI aura dravya mana bhI na hone se vaha koI vicAra nahIM kara sktaa| aisI sthiti meM vaha jJAnAvaraNIyAdi karmoM kA bandha, vedana, udaya yA udIraNA kaise kara sakatA hai ? isa zaMkA kA samAdhAna karane hetu gautama svAmI ne ye baMdha Adi viSayaka prazna uThAkara bhagavAna se pUchA hai| bhagavAna ke uttaroM se yaha spaSTa ho jAtA hai ki ekendriya vanaspatikAyika jIvoM meM saMjJA tathA bhAva mana hotA hai, jisake kAraNa ve cAhe vikasita cetanA vAle na ho, parantu mithyAtva dazA meM hone ke kAraNa viparIta dizA meM socakara bhI jJAnAvaraNIya Adi karmabandha kara lete haiN| ve karmoM ko vedate bhI haiM udaya vAle bhI hote haiM aura 5 udIraNA bhI viparIta dizA meM kara lete haiN| utpala ke eka tathA aneka jIvoM ke karma bandhana Adi kaise ? utpala ke prArambha meM jaba usake eka hI pattA hotA hai, taba eka jIva hone se eka jIva jJAnAvaraNIya Adi karmoM kA bandhaka hotA hai, parantu jaba usake aneka patte hote haiM to usameM aneka jIva hone se aneka jIva bandhaka hote haiN| AyuSyakarma to samagra jIvana meM eka hI bAra baMdhatA hai, usa bandhakAla ko chor3akara jIva AyuSyakarma kA abaMndhaka hotA hai| isalie AyuSkarma ke bandhaka aura abandhaka kI apekSA se ATha bhaMga hote haiM, jinameM cAra asaMyogI aura cAra dvikasaMyogI hote haiN| Elaboration-According to non-Jain schools of philosophy, in absence of brain and intellect the living being that is Utpal (a kind of lotus) is devoid of thoughts. Therefore how can it acquire bondage of, suffer fruits of, experience fruition of and cause voluntary fruition of knowledge obscuring and other karmas? ( - bhagavatI. a. vRtti. patra 512 ) In order to explain this Gautam Swami put this question about bondage etc. before Bhagavan Mahavir. His answers make it clear that one-sensed plant-bodied beings have sentience and mind (bhaava-man). Due to this they acquire bondage of karmas including knowledge obscuring karma due to base sentiments in their unrighteous state in spite of the fact that they only have under developed sentience. They also undergo processes of suffering, fruition and regressive voluntary fruition. Karmic bondage of single and multiple souls in Utpal-To start with there is only one petal on a lotus and thus only one soul acquires bondage of karmas. However, when it has many petals and many souls it results in having many acquirers of karmic bondage. The bondage of life-span determining karma is acquired only once in a lifetime, thus except for the moment of acquiring that bondage the soul is non-acquirer of that karma. Therefore there are eight options with bhagavatI sUtra (4) (78) Wan Bhagavati Sutra (4) 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9595 5 5 5 5 5 5 5 5 5 5 5 5 5 5 8 45 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 5 5 5 5 95 95 95 95 95 95 958
Page #121
--------------------------------------------------------------------------
________________ 8 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 18 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan Wan regard to acquirer and non-acquirer of life-span determining karma; of these, four are with single factors and four with combinations of two factors. (- Bhagavati Vritti by Abhayadev, leaf 512) 9. lezyA dvAra (9) THEME OF SOUL COMPLEXION (LESHYA) 14. [ pra. ] te NaM bhaMte! jIvA kiM kaNhalessA nIlalessA kAulessA teulessA ? [ u. ] goyamA ! kaNhalesse vA jAva teulesse vA, kaNhalessA vA nIlalessA vA kAulessA vA teulessA vA ahavA kaNhalesse ya nIlalesse ya, evaM ee tiyAsaMjoga - caukkasaMjogeNaM asIiM bhaMgA bhavaMti / [ dAraM 9 ] duyAsaMjoga 14. [pra.] he bhagavan ! ve utpala ke jIva, kRSNalezyA vAle, nIlalezyA vAle, kApotalezyA vAle yA tejolezyA vAle hote haiM? 14. [u.] he gautama! eka jIva kRSNalezyA vAlA yAvat eka jIva tejolezyA vAlA hotA hai athavA aneka jIva kRSNalezyA vAle, nIlalezyA vAle, kApotalezyA vAle athavA tejolezyA cAle hote haiM athavA eka jIva kRSNalezyA vAlA aura eka jIva nIlalezyA vAlA hotA hai| isa prakAra dvikasaMyogI, trikasaMyogI aura catu:saMyogI saba milakara 80 bhaMga hote haiN| [ - nauvA~ dvAra ] 14. [Q.] Bhante ! Are those souls in Utpal with black soul-complexion 5 (Krishna leshya), blue soul-complexion (Leshya leshya), pigeon soul-f phra complexion (Kaapot leshya) or fiery soul-complexion (Tejo leshya) ? Wan [Ans.] Gautam! One soul may be with black soul-complexion f (Krishna leshya) and so on up to ... one soul may be with fiery soulcomplexion (Tejo leshya). Or many souls may be with black soulcomplexion (Krishna leshya), blue soul-complexion (Leshya leshya), Fi pigeon soul-complexion (Kaapot leshya) or fiery soul-complexion (Tejo Hi leshya). Or one soul with black soul-complexion ( Krishna leshya) and one with blue soul-complexion (Neel leshya). This way there are altogether 80 options with combinations of two, three and four factors. theme] 1 95 96 95 95 95 95 95 95 95 95 95 95 9595 (79) [-the ninth 5 5 F vivecana - utpala vanaspatikAyika hone se usameM pahale se pAI jAne vAlI cAra lezyAoM (kRSNa, Fi nIla, kApota aura tejolezyA) ke vividha 80 bhaMgoM kI prarUpaNA uparokta sUtra meM kI gaI hai| Si 557 Elaboration - Being a plant-bodied being Utpal already has four fi soul-complexions (leshya). This statement details the 80 possible 5 alternatives of the same in contexts of souls born in it. The table of all these options is as follows gyArahavA~ zataka : prathama uddezaka Eleventh Shatak: First Lesson 55555phala
Page #122
--------------------------------------------------------------------------
________________ 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 8 5 95 95 95 95 959595959595 95 95 95 95 95 95 95 95 95 95 95 95 9 1 95 96 95 95 95 95 95 95 95 95 95 95 95 95 95 95 959595959595958 1. eka kRSNa. 5. eka kApota. 1. One black 5. One pigeon 17. 19. aneka kRSNa., eka nIla. eka kRSNa., eka kApota. eka kApota. aneka kRSNa., eka kRSNa., eka tejo. 11. aneka kRSNa, eka tejo. 13. eka nIla, eka kApota. 15. aneka nIla., eka kApota., 1. lezyAoM ke bhaMgajAla kA nakzA TABLE OF SOUL-COMPLEXIONS (LESHYAS) asaMyogI 8 bhaMga (8 Options with single factors) 3. eka nIla. 7. eka tejo. 3. One blue 7. One fiery eka nIla, eka tejo. aneka nIla, eka tejo. 21. eka kApota. eka tejo. 23. aneka kApota, eka tejo. 3. 2. aneka kRSNa. 6. aneka kApota. 5. 2. Many black 6. Many pigeon 57. eka kRSNa., eka nIla. One black and one blue Many black and one blue One black and one pigeon Many black and one pigeon One black and one fiery 11. Many black and one fiery 9. 13. One blue and one pigeon dvisaMyogI 24 bhaMga (24 Options with combinations of two factors) 15. Many blue and one pigeon 5 17. One blue and one fiery 519. Many blue and one fiery bhagavatI sUtra (4) 5 21. One pigeon and one fiery 23. Many pigeon and one fiery (80) 2. 4. 6. 8. 10. 12. 14. 16. 18. 20. 22. 24 2. 4. 6. 8. 4. aneka nIla. 10. 12. 14. 8. aneka tejo. 24. 4. Many blue 8. Many fiery eka kRSNa., aneka nIla aneka kRSNa., aneka nIla. eka kRSNa., aneka kApota aneka kRSNa., aneka kApota. eka kRSNa., aneka tejo. aneka kRSNa., aneka tejo. eka nIla., aneka kApota. aneka nIla., aneka kapota. eka nIla. aneka tejo. aneka nIla., aneka tejo. eka kApota., aneka tejo. aneka kApota., aneka tejo. Many black and many blue One black and many pigeon Many black and many pigeon One black and many fiery Many black and many fiery One blue and many pigeon Many blue and many pigeon One blue and many fiery 20. Many blue and many fiery 22. One pigeon and many fiery Many pigeon and many fiery 16. 18. One black and many blue Bhagavati Sutra (4) 8 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 959595959595959555555559595958 20 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 958
Page #123
--------------------------------------------------------------------------
________________ 855555555555555555555555555555555555558 trikasaMyogI 32 bhaMga (32 Options with combinations of three factors) * 1. eka kRSNa., eka nIla., eka kApota. 2. eka kRSNa., eka nIla., aneka kApota. ma 3. eka kRSNa., aneka nIla., eka kApota. 4. eka kRSNa., aneka nIla., aneka kApota. 5 5. aneka kRSNa., eka nIla., eka kApota. 6. aneka kRSNa., eka nIla., aneka kApota. + 7. aneka kRSNa., aneka nIla., eka kApota. 8. aneka kRSNa., aneka nIla. aneka kApota. // 9. eka kRSNa., eka nIla., eka tejo. 10. eka kRSNa., eka nIla., aneka tejo. 11. eka kRSNa., aneka nIla., eka tejo. 12. eka kRSNa., aneka nIla., aneka tejo. ma 13. aneka kRSNa., eka nIla., eka tejo. 14. aneka kRSNa., eka nIla., aneka tejo. 15. aneka kRSNa., aneka nIla., aneka tejo. 16. aneka kRSNa., aneka nIla., eka tejo. 17. eka kRSNa., eka kApota., eka tejo. 18. eka kRSNa., eka kApota., aneka tejo. 19. eka kRSNa., aneka kApota., aneka. tejo. 20. eka kRSNa., aneka kApota., aneka tejo. 21. aneka kRSNaH, eka kApota., eka tejo. 22. aneka kRSNa., eka kApota, aneka tejo. ma 23. aneka kRSNa., aneka kApota., eka tejo. 24. aneka kRSNa., aneka kApota., aneka tejo. OM 25.. eka nIla., eka kApota., eka tejo. 26. eka nIla., eka kApota., aneka tejo. ma 27. eka nIla., aneka kApota., eka tejo. 28. eka nIla., aneka kApota., aneka tejo... OM 29. aneka nIla., eka kApotaH, eka tejo. 30. aneka nIla., eka kApota., aneka tejo. hai| 31. aneka nIla, aneka kApotaH, eka tejo. 32. aneka nIla., aneka kApota., aneka tejo. 1. One black, one blue, one pigeon 2. One black, one blue, many pigeon Wan 3. One black, many blue, one pigeon 4. One black, many blue, many pigeon 5. Many black, one blue, one pigeon 6. Many black, one blue, many pigeon Many black, many blue, one pigeon 8. Many black, many blue, many pigeon 4 9. One black, one blue, one fiery 10. One black, one blue, many fiery 11. One black, many blue, one fiery 12. One black, many blue, many fiery 13. Many black, one blue, one fiery 14. Many black, one blue, many fiery 15. Many black, many blue, one fiery 16. Many black, many blue, many fiery 17. One black, one pigeon, one fiery 18. One black, one pigeon, many fiery 19. One black, many pigeon, one fiery 20. One black, many pigeon, many fiery 21. Many black, one pigeon, one fiery 22. Many black, one pigeon, many fiery 23. Many black, many pigeon, one fiery 24. Many black, many pigeon, many fiery 25. One blue, one pigeon, one fiery 26. One blue, one pigeon, many fiery 27. One blue, many pigeon, one fiery 28. One blue, many pigeon, many fiery 29. Many blue, one pigeon, one fiery 30. Many blue, one pigeon, many fiery 31. Many blue, many pigeon, one fiery 32. Many blue, many pigeon, many fiery 7. gyArahavaoNzataka: prathama uddezaka (81) Eleventh Shatak : First Lesson
Page #124
--------------------------------------------------------------------------
________________ 55555555 95 95 95 95 95 95555555555555555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5555555 2 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 950 catu:saMyogI 16 bhaMga (16 Options with combinations of four factors) 7. 1. eka kRSNa., eka nIla, eka kApota, eka tejo. 3. eka kRSNa., eka nIla., aneka kApota., eka tejo. 5. eka kRSNa., aneka nIla, eka kApota., eka tejo. eka kRSNa., aneka nIla., aneka kApota, eka tejo. aneka kRSNa., eka nIla., eka kApota., eka tejo. 11. aneka kRSNa., eka nIla., aneka kApota., eka tejo. 13. aneka kRSNa., aneka nIla., eka kApota. eka tejo. 15. aneka kRSNa., aneka nIla., aneka kApota., eka tejo. 9. 1. One black, one blue, one pigeon, one fiery 3. One black, one blue, many pigeon, one fiery One black, many blue, one pigeon, one fiery 7. One black, many blue, many pigeon, one fiery 5. 9. Many black, one blue, one pigeon, one fiery 11. Many black, one blue, many pigeon, one fiery 13. Many black, many blue, one pigeon, one fiery 15. Many black, many blue, many pigeon, one fiery 2. 4. 6. 10 se 13 dRSTi - jJAna-yoga-upayoga-dvAra eka kRSNa., eka nIla., eka kApota., aneka tejo. eka kRSNa, eka nIla., aneka kApota., aneka tejo. eka kRSNa., aneka nIla., eka kApota., aneka tejo. 8. eka kRSNa, aneka nIla., aneka kApota., aneka tejo. 10. aneka kRSNa., eka nIla., eka kApota., aneka tejo. 12. aneka kRSNa., eka nIla. aneka kApota., aneka tejo. 14. aneka kRSNa., aneka nIla., eka kApota. aneka tejo. 16. aneka kRSNa., , aneka nIla., aneka kApota., aneka tejo. One black, one blue, one pigeon, many fiery One black, one blue, many pigeon, many fiery isa prakAra asaMyogI 8, dvikasaMyogI 24, trikasaMyogI 32 aura catu:saMyogI 16 bhaMga, milAkara kula 80 bhaMga hote haiN| ( bhagavatI vivecana (paM. ghevaracandajI), bhA. 4, pR. 1852 - 1854) 2. 4. 6. One black, many blue, one pigeon, many fiery 8. One black, many blue, many pigeon, many fiery 10. Many black, one blue, one pigeon, many fiery 12. Many black, one blue, many pigeon, many fiery 14. Many black, many blue, one pigeon, many fiery 16. Many black, many blue, many pigeon, many fiery This way, 8 Options with single factors, 24 Options with combinations of two factors, 32 Options with combinations of three factors and 16 Options with combinations of four factors make a total of 80 options. (Bhagavati commentary (Vivechan) by Pt. Ghewarchand, part - 4, pp. 1852 - 1854) bhagavatI sUtra (4) (10-13) THEMES OF DRISHTI (PERSPECTIVE), JNANA (KNOWLEDGE), YOGA (ASSOCIATION) AND UPAYOGA (INTENT OF INDULGENCE) 15. [ pra. ] te NaM bhaMte! jIvA kiM sammaddiTThI, micchAdiTThI, sammAmicchAdiTThI ? [3. ] goyamA ! no sammaddiTThI, no sammAmicchAddiTThI, micchAdiTThI vA micchAdiTTiNo vA / [ dAraM 10 ] | (82) 15. [pra.] bhagavan! ve utpala ke jIva samyagdRSTi haiM, mithyAdRSTi haiM athavA samyag - mithyAdRSTi haiM ? Bhagavati Sutra ( 4 ) Wan $ 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 955555555555555 95 95 95 95 95 95 9555558 8 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95
Page #125
--------------------------------------------------------------------------
________________ 8555555555555555555555555555555 ma [u.] he gautama! ve samyagyadRSTi nahIM, samyag-mithyAdRSTi bhI nahIM parantu ve eka ho yA bhI aneka hoM ve sabhI mAtra mithyAdRSTi haiN| [-dazama dvAra] 15. (Q.) Bhante ! Are those souls in Utpal endowed with right $i perspective (samyag drishti), wrong or false perspective (mithya drishti) or right-wrong perspective (samyag-mithya drishti) ? [Ans.] Gautam ! They all are endowed neither with right perspective hti) nor with right-wrong perspective (samyag-mithya drishti) but only with wrong or false perspective (mithya drishti) irrespective of being one or many. [-the tenth theme] 16. [pra.] te NaM bhaMte ! jIvA kiM nANI, annANI? [u.] goyamA ! no nANI, annANI vA annANiNo vaa| [dAraM 11] / 16. [pra.] bhagavan ! ve utpala ke jIva jJAnI haiM yA ajJAnI haiM? [u.] gautama! ve jJAnI nahIM haiM, parantu ve eka yA aneka hoM ve sabhI jIva ajJAnI haiN| [-gyArahavA~ dvAra] 16. [Q.] Bhante ! Are those souls endowed with knowledge or are Wan they devoid of knowledge ? __[Ans.] Gautam ! They are not endowed with knowledge but are 41 devoid of knowledge irrespective of being one or many. [-the eleventh theme] 17. [pra.] te NaM bhaMte! jIvA kiM maNajogI, vayayogI, kAyajogI? [u.] goyamA! no maNajogI, no vayajogI, kAyajogI vA kAyajogiNo vaa| [dAraM 12] 17. [pra.] bhagavan ! ve jIva manayogI, vacanayogI yA kAyayogI haiM? [u.] gautama! ve manayogI nahIM, vacanayogI bhI nahIM, parantu ve eka ho yA aneka hoM, sabhI kAyayogI haiN| [-bArahavA~ dvAra] 17. (Q.) Bhante ! Do those souls in Utpal have capacity of mental OM association (mano-yoga), vocal association (vachan-yoga) or physical association (kaaya-yoga)? [Ans.] Gautam ! They do not have capacity of mental association or vocal association but only of physical association irrespective of being one or many. [-the twelfth themel | gyArahavAMzataka: prathamauddezaka (83) Eleventh Shatak : First Lesson
Page #126
--------------------------------------------------------------------------
________________ 845555555555555555555555555555555555558 18. [pra.] te NaM bhaMte! jIvA kiM sAgArovauttA aNAgArovauttA? [u.] goyamA! sAgArovautte vA aNAgArovautte vA, aTTha bhaMgA [ dAraM 13 ] 18. [pra.] bhagavan ! ve utpala ke jIva sAkAropayogI haiM athavA anAkAropayogI haiM? 18. [u.] gautama! ve eka jIva sAkAropayoga vAlA (jJAna upayogI) hai athavA eka jIva // anAkAropayoga vAlA (darzana upayogI) hai| isake upayukta ATha bhaMga samajhane caahie| 18. [Q.) Bhante ! Do those souls in Utpal have intent for indulgence in knowledge (saakaaropayoga) or that for indulgence in perception 4 (anaakaaropayoga) ? [Ans.] Gautam ! (It is like this-) (1) One soul (in Utpal) has intent for indulgence in knowledge (saakaaropayoga); (2) or one soul has for indulgence in perception (anaakaaropayoga); and repeat the aforesaid eight options (statement 9). [-the thirteenth theme] vivecana-pA~ca jJAna aura tIna ajJAna ko sAkAropayoga kahate haiM aura cAra darzana ko anAkAropayoga kahate haiN| Elaboration-Saakaaropayoga means intent for indulgence in knowledge including five kinds of knowledge and three kinds of nonknowledge. Anaakaaropayoga means intent for indulgence in four kinds of perception. El 14-15-16-varNarasAdi-ucchvAsaka-AhAraka dvAra 14-16. THEMES OF VARNARASADI (COLOUR, TASTE ETC.), UCHCHHAVASAK (DEEP BREATHING) AND AAHAARAK (FOOD INTAKE) 19. [pra.] tesi NaM bhaMte! jIvANaM sarIragA kaivaNNA kaigaMdhA kairasA kaiphAsA pannattA? 19 [u.] goyamA! paMcavaNNA, paMcarasA, dugaMdhA, aTThaphAsA pnnttaa| te puNa appaNA ma avaNNA agaMdhA arasA aphAsA pannattA [ dAraM 14] 19. [pra.] bhagavan ! utpala ke jIvoM ke zarIra kitane varNa, kitane gandha, kitane rasa aura Wan kitane sparza vAle hote haiM? ma [u.] gautama! unakA (zarIra) pA~ca varNa, pA~ca rasa, do gandha aura ATha sparza vAlA hai| jIva meM svayaM varNa, gandha, rasa aura sparza-rahita hai| [-caudahavA~ dvAra] 19. (Q.) Bhante ! Of how many kinds of colours (varna), smells (gandh), tastes (rasa) and touches (sparsh) are the bodies of those souls in Utpal? | bhagavatI sUtra (4) / (84) Bhagavati Sutra (4) 95955555555555555555555555555555555558
Page #127
--------------------------------------------------------------------------
________________ 55555555555555555555555555555555558 385555555))))))))))))))))))))))))))))) Ans.] Gautam ! Their bodies may have five kinds of colours, two kinds of smells, five kinds of tastes and eight kinds of touches. The soul itself is devoid of any colour, smell, taste or touch. [- the fourteenth theme] 20. [pra.] te NaM bhaMte ! jIvA kiM ussAsagA, nissAsagA, noussAsanissAsagA? __ [u.] goyamA ! ussAsae vA 1, nissAsae vA 2, noussAsanissAsae vA 3, ussAsagA vA 4, nissAsagA vA 5, noussAsanissAsagA vA 6, ahavA ussAsae ya nissAsae ya 4 (7-10), ahavA ussAsae ya noussAsanissAsae ya 4 (11-14), ahavA nissAsae ya noussAsanIssAsae ya 4 (15-18), ahavA ussAsae ya nIssAsae ya noussAsanissAsae ya-aTTha bhaMgA (19-26), ee chavvIsaM bhaMgA bhvNti| [dAraM 15] 20. [pra.] bhagavan ! ve utpala ke jIva ucchvAsaka haiM, niHzvAsaka haiM, yA anucchvAsakameM ni:zvAsaka haiM? [u.] gautama! (unameM se) (1) eka jIva ucchvAsaka hai, (2) yA eka jIva ni:zvAsaka hai, (3) yA eka jIva anucchvAsaka-ni:zvAsaka hai, (4) yA aneka jIva ucchvAsaka haiM, (5) yA 5 aneka jIva ni:zvAsaka haiM, (6) yA aneka jIva anucchvAsaka-ni:zvAsaka haiM (7-10) athavA OM eka ucchvAsaka hai aura eka ni:zvAsaka hai; aadi| (11-14) athavA eka ucchvAsaka aura eka anucchvAsaka-ni:zvAsaka hai; aadi| (15-18) athavA eka ni:zvAsaka aura eka anucchvAsaka-niHzvAsaka hai, aadi| (19-28) athavA eka ucchvAsaka, eka ni:zvAsaka aura eka anucchvAsaka-ni:zvAsaka hai Adi ATha bhaMga hote haiN| ye sampUrNa milakara 26 bhaMga hote haiN| [-pandrahavA~ dvAra] 20. [Q.] Bhante !Are those living beings in Utpalendowed with faculties of deep breathing (uchchhavaas) or shallow breathing (nishvaas) or neither (no-uchchhavaas-nishvaas). [Ans.] Gautam ! (It is like this-) (1) One soul is uchchhavaasak, or (2) One soul is nishvaasakor (3) One soul is no-uchchhavaas-nishvaasakor (4) Many souls are uchchhavaasak, or (5) Many souls are nishvaasak or 15 (6) Many souls are no-uchchhavaas-nishvaasak, or (7-10) One soul is uchchhavaasak and one nishvaasak (and other three combinations of these two); or (11-14) One soul is uchchhavaasak and one no-uchchhavaasnishvaasak (and other three combinations of these two); or (15-18) one soul is nishvaasak and one no-uchchhavaas-nishvaasak (and other three combinations of these two); or (19-28) One soul is uchchhavaasak, nishvaasak, and one no-uchchhavaas-nishvaasak (and other seven ja gyArahavA~zataka: prathama uddezaka (85) Eleventh Shatak : First Lesson 8555555555555555555555555555555555555
Page #128
--------------------------------------------------------------------------
________________ jaeeeepha 555555555555555555555558 combinations of these three). All these combined make 26 options. [-the fifteenth theme] vivecana-paryApta avasthA meM sabhI jIvoM ke ucchvAsa aura ni:zvAsa hote haiM, parantu aparyApta avasthA meM jIva anucchvAsaka-ni:zvAsaka hotA hai| ataH ucchvAsaka-ni:zvAsaka dvAra ke 26 bhaMga hote haiN| ve isa prakAra Elaboration--In fully developed state all living beings (jiva) are endowed with faculties of deep and shallow breathing. However, the beings in underdeveloped state are not endowed with these faculties, thus they are no-uchchhavaas-nishvaasak. This theme has following 26 options __ asaMyogI 6 bhaMga (6 Options with single factors) 1. eka ucchvAsaka 4. aneka ucchvAsaka ma 2. eka ni:zvAsaka 5. aneka ni:zvAsaka 3. eka anucchvAsaka-ni:zvAsaka 6. aneka anucchvAsaka-ni:zvAsaka 1. One uchchhavaasak 2. One nishvaasak 3. One no-uchchhavaasak-nishvaasak 4. Many uchchhavaasak 5. Many nishvaasak 6. Many no-uchchhavaasak-nishvaasak dvikasaMyogI 12 bhaMga (12 Options with two factors) 1. eka ucchvAsaka, eka ni:zvAsaka 7. aneka ucchvAsaka, eka noucchvAsaka + 2. eka ucchvAsaka, aneka niHzvAsaka 8. aneka ucchvAsaka, bahuta noucchvAsaka 3. aneka ucchvAsaka, eka ni:zvAsaka 9. eka ni:zvAsaka, eka noucchvAsaka / 4. aneka ucchvAsaka, aneka ni:zvAsaka . 10 eka ni:zvAsaka, bahuta noucchvAsaka 5. eka ucchvAsaka, eka noucchvAsaka 11. aneka niHzvAsaka, eka noucchvAsaka 6. eka ucchvAsaka, aneka noucchvAsaka ... 12. aneka ni:zvAsaka, bahuta noucchvAsaka 1. One uchchhavaasak and one 2. One uchchhavaasak and many nishvaasak nishvaasak 3. Many uchchhavaasak and one 4. Many uchchhavaasak and many nishvaasak nishvaasak: 5. One uchchhavaasak and one 6. One uchchhavaasak and many no-uchchhavaasak no-uchchhavaasak Many uchchhavaasak and one Many uchchhavaasak and many no-uchchhavaasak no-uchchhavaasak | bhagavatI sUtra (4) (86) Bhagavati Sutra (4) 95959555555555555555558
Page #129
--------------------------------------------------------------------------
________________ * 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 8 0595 5 5 5 5 5 95 95 95 95 95 95 9555555555555555555555555555555555555555 9. 11. Many nishvaasak and one no-uchchhavaasak 1. 4. 5. eka ucchvAsaka, eka niHzvAsaka, eka noucchvAsa eka ucchvAsaka, eka niHzvAsaka, aneka noucchvAsaka eka ucchvAsaka, aneka niHzvAsaka, eka noucchvAsaka eka ucchvAsaka, aneka niHzvAsaka, aneka noucchvAsaka bahuta ucchvAsaka, eka niHzvAsaka, eka noucchvAsaka 6. bahuta ucchvAsaka, eka niHzvAsaka, aneka noucchvAsaka bahuta ucchvAsaka, aneka niHzvAsaka, eka noucchvAsaka bahuta ucchvAsaka, aneka niHzvAsaka, aneka noucchvAsaka One uchchhavaasak, one nishvaasak and one no-uchchhavaasaknishvaasak One uchchhavaasak, one nishvaasak and many no-uchchhavaasaknishvaasak One uchchhavaasak, many nishvaasak and one no-uchchhavaasaknishvaasak 4. One uchchhavaasak, many nishvaasak and many no-uchchhavaasaknishvaasak 5. Many uchchhavaasak, one nishvaasak and one no-uchchhavaasaknishvaasak Many uchchhavaasak, one nishvaasak and many no-uchchhavaasaknishvaasak 7. . 8. 1. 2. 3. 6. One nishvaasak and one no-uchchhavaasak 7. 8. 10. One nishvaasak and many no-uchchhavaasak trikasaMyogI 8 bhaMga (8 Options with three factors) 12. Many nishvaasak and many no-uchchhavaasak Many uchchhavaasak, many nishvaasak and one no-uchchhavaasaknishvaasak Many uchchhavaasak, many nishvaasak and many no-uchchhavaasaknishvaasak gyArahavA~ zataka : prathama uddezaka 21. [ pra.] te NaM bhaMte ! jIvA kiM AhAragA, aNAhAragA ? [ u. ] goyamA ! no aNAhAragA, AhArae vA aNAhArae vA, evaM aTTha bhNgaa| (87) [ dAraM 16 ] 85555555555555555555555 95 95 95 95 95 95 95 95 95 95 95 95 95 9555555555555555558 Eleventh Shatak: First Lesson phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha
Page #130
--------------------------------------------------------------------------
________________ phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha phaphaphaphaphaphapha 21. [pra.] bhagavan! ve utpala ke jIva AhAraka haiM yA anAhAraka haiM ? [u.] gautama! ve saba anAhAraka nahIM; kintu koI eka jIva AhAraka hai, athavA koI eka jIva anAhAraka haiM; isa taraha anya ATha bhaMga kahane caahie| [ - solahavA~ dvAra] 21. [Q] Bhante ! Are those living beings in Utpal endowed with faculty of food-intake (aahaar) or not? [Ans.] Gautam ! It is not that all of them are not endowed with faculty of food-intake. Some soul is endowed with faculty of food-intake or some soul is not, and repeat the aforesaid eight options (statement 9). vivecana - vigrahagati meM jIva anAhAraka hotA hai, zeSa samaya meM AhAraka / isalie AhAraka - anAhAraka 8 bhaMga kahe gae haiN| ve pUrvavat samajha lene caahie| Elaboration-In Vigraha gati (the reincarnative movement, when a soul reaches the destination of reincarnation) souls are not endowed with faculty of food-intake, at all other times they are. That is the reason eight options have been mentioned. 17-18-19 - virati kriyA aura bandhaka dvAra [ - the sixteenth theme] 17-19. THEMES OF VIRATI (DETACHMENT), KRIYA (ACTION) AND BANDHAK (BONDAGE) 22. [ pra. ] te NaM bhaMte ! jIvA kiM virayA, avirayA, virayAvirayA ? [u.] goyamA ! no virayA, no virayAvirayA, avirae vA avirayA vA / [ dAraM 17 ] / 22. [pra.] bhagavan! kyA ve utpala ke jIva virata (sarvavirata) haiM, avirata haiM yA viratAvirata haiM ? [u.] gautama! ve utpala-jIva na to sarvavirata haiM aura na viratAvirata haiM, kintu eka jIva avirata hai athavA aneka jIva bhI avirata haiN| [ - satrahavA~ dvAra] 22. [Q.] Bhante ! Are those living beings in Utpal detached (virat), undetached (avirat) or detached-undetached ? [Ans.] Gautam ! They are neither detached nor detached-undetached but are undetached irrespective of being one or many. [-the seventeenth theme] 23. [ pra.] te NaM bhaMte ! jIvA kiM sakiriyA, akiriyA ? [ u. ] goyamA ! no akiriyA, sakirie vA sakiriyA vA / [ dAraM 18 ] / 23. [pra.] bhagavan! kyA ve utpala ke jIva sakriya haiM yA akriya haiM ? bhagavatI sUtra (4) (88) Bhagavati Sutra ( 4 ) 555555555555555 1 8 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 959595 18
Page #131
--------------------------------------------------------------------------
________________ phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha [u.] gautama ! ve akriya nahIM haiM, kintu eka jIva ho yA aneka jIva, sakriya hai| 23. [Q.] Bhante ! Are those living beings in Utpal active ( sakriya) or inactive (akriya) ? [ - aThArahavA~ dvAra] [Ans.] Gautam ! They are not inactive but are active irrespective of being one or many. [ - the eighteenth theme] 24. [ pra. ] te NaM bhaMte ! jIvA kiM sattavihabaMdhagA, aTThavihabaMdhagA ? [u. ] goyamA ! sattavihabaMdhae vA aTThavihabaMdhae vA, aTTha bhNgaa| [ dAraM 19 ] / 24. [pra.] bhagavan! ve utpala ke jIva sAta karma bAMdhate haiM yA ATha karma bAMdhate haiM? [u.] gautama! ve jIva sAta yA ATha karma bAMdhate haiN| yahA~ pUrvokta ATha bhaMga samajhane caahie| [ - unnIsavA~ dvAra ] 24. [Q.] Bhante ! Do those souls in Utpal acquire bondage of seven types of karma or eight types ? [Ans.] Gautam ! They acquire bondage of either seven types of karma or eight types; repeat the aforesaid eight options (statement 9). 20-21 - saMjJA aura kaSAya dvAra [ - the nineteenth theme] 20, 21. THEMES OF SANJNA (ACTIVE AWARENESS) AND KASHAAYA (PASSIONS) 25. [pra.] te NaM bhaMte ! jIvA kiM AhArasaNNovauttA, bhayasaNNovauttA, mehuNasannovauttA, pariggaha-sannovauttA ? [u. ] goyamA ! AhArasaNNovauttA vA, asII bhNgaa| [ dAraM 20] / 25. [pra.] bhagavan! ve utpala ke jIva AhArasaMjJA ke upayoga vAle yA bhayasaMjJA ke upayoga vAle yA maithunasaMjJA ke upayoga vAle yA parigrahasaMjJA ke upayoga vAle haiM ? [u.] gautama! ve AhArasaMjJA ke upayoga vAle haiM ityAdi lezyAdvAra ke samAna assI bhaMga kahanA cAhie / [ - bIsavA~ dvAra] (89) 25. [Q.] Bhante ! Do those souls in Utpal have active awareness for food (Aahaar Sanjna) or active awareness of fear (Bhaya Sanjna) or active awareness for copulation (Maithun Sanjna) or active awareness for possessions (Parigraha Sanjna)? gyArahavA~ zataka : prathama uddezaka Eleventh Shatak: First Lesson 5555555 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha
Page #132
--------------------------------------------------------------------------
________________ 5555555555555555555555555555555555555 [Ans.] Gautam! They have active awareness for food (Aahaar " Sanjna) or etc.; repeat the eighty options as mentioned about theme of $ + soul complexion (statement 14). [-the twenteeth theme] 26. [pra.] te NaM bhaMte ! jIvA kiM kohakasAyI, mANakasAyI, mAyAkasAyI, lobhakasAyI? [u.] goyamA ! asII bhNgaa| [dAraM 21] 26. [pra.] bhagavan! ve utpala ke jIva krodhakaSAyI haiM, mAnakaSAyI haiM, mAyAkaSAyI haiM athavA lobhakaSAyI haiM? [u.] gautama! yahA~ bhI pUrvokta 80 bhaMga kahanA caahie| 26. [Q.] Bhante ! Do those souls in Utpal have (four) passions (kashaayas), namely anger (krodh), conceit (maan), deceit (maaya) and greed (lobh) ? [Ans.] Gautam ! (They have passions), repeat the aforesaid eighty options (statement 14). [- the twenty-first theme] 22 se 25-strIvedAdi-vedaka-bandhaka-saMjJI-indriya-dvAra 22-25. THEMES OF VED-VEDAK (GENDERIC), VED-BANDHAK (GENDER-BONDAGE ACQUIRER), SANJNA (SENTIENCE) AND INDRIYA (SENSE ORGANS) 27. [pra.] te NaM bhaMte ! jIvA kiM itthiveyagA, purisaveyagA, napuMsaga veyagA? - [u.] goyamA ! no itthiveyagA, no purisaveyagA, napuMsaga veyae vA napuMsaga veyagA vaa| [dAraM 22] / 27. [pra.] bhagavan! ve utpala ke jIva strIvedI haiM, puruSavedI haiM yA napuMsakavedI haiM? [u.] gautama! ve strIvedI nahIM, puruSavedI nahIM, parantu eka jIva yA aneka jIva sabhI 5 OM napuMsakavedI haiN| [-bAvIsavA~ dvAra]. 27. [Q.] Bhante! Do those living beings in Utpal belong to female gender (stree-vedi), male gender (purush-vedi) or neuter gender (napumsak-vedi) ? [Ans.] Gautam! They neither belong to female gender nor male gender but to neuter gender irrespective of being one or many. [-the twenty-second theme] 28. [pra.] te NaM bhaMte ! jIvA kiM itthiveyabaMdhagA, purisaveyabaMdhagA, napuMsagaveyabaMdhagA? | bhagavatI sUtra (4) (90) Bhagavati Sutra (4)
Page #133
--------------------------------------------------------------------------
________________ 5555555555555555555555555555555))))))))))))))) 8555555555555555555555555555555555555 hai [u.] goyamA ! itthiveyabaMdhae vA purisaveyabaMdhae vA napuMsagaveyabaMdhae vA, chavvIsaM bhNgaa| [dAraM 23] ma 28. [pra.] bhagavan ! ve utpala ke jIva strIveda ke bandhaka haiM, puruSaveda ke bandhaka haiM yA ' napuMsakaveda ke bandhaka haiM? ___ [u.] gautama! ve strIveda ke bandhaka haiM, yA puruSaveda ke bandhaka haiM athavA napuMsakaveda ke 5 OM bandhaka haiN| yahA~ ucchvAsa dvAra ke samAna 26 bhaMga kahane caahie| [-22 vA~, 23 vA~ dvAra] 28. [Q.] Bhante! Do those souls in Utpal acquire bondage of (being + born as) female gender, male gender or neuter gender ? [Ans.] Gautam! They acquire bondage of (being born as) either female gender or male gender or neuter gender; repeat the aforesaid % twenty-six options as mentioned about Uchchhavasak (statement 20). [-the twenty-third theme) 29. [pra.] te NaM bhaMte ! jIvA kiM saNNI, asaNNI? . [u.] goyamA ! no saNNI, asaNNI vA asaNiNo vaa| [dAraM 24] / 29. [pra.] bhagavan ! ve utpala ke jIva saMjJI haiM yA asaMjJI? [u.] gautama! ve saMjJI nahIM, kintu eka ho yA aneka, ve jIva asaMjJI hI haiN| 29. (Q.) Bhante! Are those living beings in Utpal sentient (sanjni) 5 or non-sentient (asanjni) ? [Ans.] Gautam! They are not sentient but are non-sentient irrespective of being one or many. [-the twenty-fourth theme] 30. [pra. ] te NaM bhaMte ! jIvA kiM saiMdiyA, aNiMdiyA? [u.] goyamA ! no aNiMdiyA, saiMdie vA saiMdiyA vaa| [dAraM 25 ] / 30. [pra.] bhagavan ! ve utpala ke jIva saindriya haiM yA anindriya? [u.] gautama! ve anindriya nahIM, kintu eka jIva ho yA aneka, sabhI jIva saindriya haiN| [-24 vA~, 25vA~ dvAra] 30. [Q.] Bhante ! Are those living beings in Utpal with sense organs (sa-indriya) or without sense organs (an-indriya) ? [Ans.] Gautam! They are not without sense organs but are with sense organs irrespective of being one or many. [-the twenty-fifth themel gyArahavA~zataka : prathama uddezaka (91) Eleventh Shatak : First Lesson
Page #134
--------------------------------------------------------------------------
________________ 55555555555555555555555555555555555Wan Wan 26-27 - anubandha - saMvedha-dvAra Wan 26, 27. THEMES OF ANUBANDH (REBORN IN SAME GENUS) AND SAMVEDH (REBORN IN OTHER GENUS) 31. [ pra. ] se NaM bhaMte ! 'uppalajIve' tti kAlao kevaciraM hoi ? [ u. ] goyamA ! jahanneNaM aMtomuhuttaM, ukkoseNaM asaMkhejjaM kAlaM / [ dAraM 26 ] | [pra.] bhagavan! vaha utpala kA jIva utpalatva meM kitane kAla taka rahatA hai ? 95 95 95 95 95 95 95 95 9595595 95 95 95 959595959595959559595 95 95 95 95 95 9595959595955959595 95 95 95 95 95959595959558 31. [u.] gautama! vaha jaghanyataH antarmuhUrta aura utkRSTataH asaMkhyAta kAla taka rahatA hai| 31. [Q.] Bhante ! For what duration that soul in Utpal remains in that state ? [-chabbIsavA~ dvAra] [Ans.] Gautam ! It remains in that state for a minimum period of Antarmuhurt (a unit of time slightly less than 48 minutes) and a 5 maximum of uncountable time. [- the twenty-sixth theme] 32. [ pra. ] se NaM bhaMte ! uppalajIve 'puDhavijIve' puNaravi 'uppalajIve' tti kevaiyaM kAlaM sevejjA ? kevaiyaM kAlaM gairAgaiM karejjA ? [u. ] goyamA ! bhavAdeseNaM jahanneNaM do bhavaragahaNAI, ukkoseNaM asaMkhejjAI bhvgghnnaaiiN| kAlAdeseNaM jahanneNaM do aMtomuhuttA, ukkoseNaM asaMkhejjaM kAlaM / evaiyaM kAlaM sevejjA, evaiyaM kAlaM gairAgaI karejjA / 32. [pra.] bhagavan! vaha utpala kA jIva, pRthvIkAya meM jAve aura punaH utpala meM Ave, isa prakAra usakA kitanA kAla vyatIta ho jAtA hai? kitane kAla taka vaha gamanAgamana (gati - Agati) karatA hai? [u.] gautama ! vaha utpala kA jIva bhava kI apekSA se jaghanya do bhava grahaNa karatA hai aura utkRSTa asaMkhyAta bhava taka gamanAgamana karatA hai| kAla kI apekSA se jaghanya do antarmuhUrta taka aura utkRSTa asaMkhyAta kAla taka gamanAgamana karatA hai| utane kAla taka vaha rahatA hai aura gati - Agati karatA hai| 32. [Q.] Bhante ! If that soul in Utpal takes rebirth as an earthbodied being and then returns to be born again in Utpal, how long does it take? How long does it continue to move thus back and forth? [Ans.] Gautam! In terms of rebirths it moves back and forth for a minimum of two rebirths and a maximum of innumerable rebirths. In terms of time it moves back and forth for a minimum of two Antarmuhurts bhagavatI sUtra (4) 1 95 95 95 95 95 95 95 9555555555595959595 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95959595 18 Bhagavati Sutra ( 4 ) (92) 1555555555555555555555555555555555555Wan Qu
Page #135
--------------------------------------------------------------------------
________________ 5555555555555555555555555555555555555 and a maximum of uncountable period. For that period it remains and moves back and forth (in those states). 33. [ pra. ] se NaM bhaMte! uppalajIve AujIve. ? [ u ] evaM ceva / 33. [pra.] bhagavan! vaha utpala kA jIva, apkAya ke rUpa meM utpanna hove aura punaH utpala meM Ae to isameM kitanA kAla vyatIta ho jAtA hai ? vaha kitane kAla taka gamanAgamana karatA hai ? [u.] gautama! jisa prakAra pRthvIkAya ke viSaya meM kahA, usI prakAra bhavAdeza se aura kAlAdeza se apkAya ke viSaya meM kahanA cAhie / 55555555555555555555555555555555555555555555555555555 33. [Q.] Bhante! If that soul in Utpal takes rebirth as a waterbodied being and then returns to be born again in Utpal, how long does it take? How long does it continue to move thus back and forth? [Ans.] Gautam ! What has been mentioned with regard to earthbodied being should be repeated hear, both in terms of rebirths and time. 34. evaM jahA puDhavijIve bhaNie tahA jAva vAujIve bhANiyavve / [34] isI prakAra jaise - ( utpalajIva ke) pRthvIkAya meM gamanAgamana ke viSaya meM kahA, usI prakAra yAvat vAkAya jIva taka ke viSaya meM kahanA cAhie / and so 34. In the same way what has been mentioned with regard to earthbodied being should also be repeated for other bodied beings. on up to ... air-bodied beings, both in terms of rebirths and time. 35. [ pra.] se NaM bhaMte! uppalajIve se vaNassaijIve, se vaNassaijIve puravi uppalajIve tti kevaiyaM kAlaM sevejjA, kevaiyaM kAlaM gairAgaI karejjA ? [ u. ] goyamA bhavAeseNaM jahanneNaM do bhavaggahaNAiM, ukkoseNaM aNaMtAiM bhavaggahaNAIM / kAlA seNaM jahanneNaM do aMtomuhuttA, ukkoseNaM anaMtaM kAlaM - tarukAlaM, evaiyaM kAlaM sevejjA, evaiyaM kAlaM gairAgaI karejjA / 35. [pra.] bhagavan! vaha utpala kA jIva, vanaspati ke rUpa meM utpanna ho aura vaha punaH utpala ke jIva meM Ae, isa prakAra vaha kitane kAla taka rahatA hai? kitane kAla taka gamanAgamana karatA hai? [u.] gautama! bhavAdeza se vaha ( utpala kA jIva) jaghanya do bhava grahaNa karatA hai aura utkRSTa ananta bhava grahaNa karatA hai / kAlAdeza se jaghanya do antarmuhUrtta taka, utkRSTa anantakAla gyArahavA~ zataka : prathama uddezaka (93) 85 5 5 5 5 5 5 5 5 95 95 95 955555555555555555555555555555555555555558 Eleventh Shatak: First Lesson Wan 8 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9558
Page #136
--------------------------------------------------------------------------
________________ 9 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95555555 95 95 95 95 95 95 95 8 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha (vanaspatikAla) taka rahatA hai| ( arthAt - ) itane kAla taka vaha usI meM rahatA hai, itane kAla taka vaha gati-Agati karatA hai| 35. [Q.] Bhante ! If that soul in Utpal takes rebirth as a plant - bodied being and then returns to be born again in Utpal, how long does it take? How long does it continue to move thus back and forth? [Ans.] Gautam! In terms of rebirths it moves back and forth for a minimum of two rebirths and a maximum of infinite rebirths. In terms of time it moves back and forth for a minimum of two Antarmuhurts and a maximum of infinite period (plant-period). For that period it remains and moves back and forth (in those states). 36. [ pra. ] se NaM bhaMte ! uppalajIve beiMdiyajIve, beiMdiyajIve puNaravi uppalajIve tti haiyaM kAlaM sevejjA ? kevaiyaM kAlaM gairAgaI karejjA ? [u. ] goyamA ! bhavAdeseNaM jahanneNaM do bhavaggahaNAI, ukkoseNaM saMkhejjAiM bhavaggahaNAI / kAlAeseNaM jahanneNaM do aMtomuhuttA, ukkoseNaM saMkhejjaM kAlaM / evaiyaM kAlaM sevejjA, evaiyaM kAlaM gairAgaI karejjA / 36. [pra.] bhagavan! vaha utpala kA jIva, beindriya paryAya meM jAkara punaH utpala jIva meM Aye (utpanna ho), to isameM usakA kitanA kAla vyatIta hotA hai? kitane kAla taka gamanAgamana karatA hai ? [u.] gautama ! vaha jIva bhavAdeza se jaghanya do bhava grahaNa karatA hai, utkRSTa saMkhyAta bhava grahaNa karatA hai| kAlAdeza se jaghanya do antarmuhUrta, utkRSTa saMkhyAta kAla vyatIta ho jAtA hai / arthAt itane kAla taka vaha usameM rahatA hai| itane kAla taka vaha gati - Agati karatA hai / 36. [Q.] Bhante ! If that soul in Utpal takes rebirth as a two-sensed being and then returns to be born again in Utpal, how long does it take? How long does it continue to move thus back and forth? [Ans.] Gautam! In terms of rebirths it moves back and forth for a minimum of two rebirths and a maximum of countable rebirths. In terms of time it moves back and forth for a minimum of two Antarmuhurts and a maximum of countable period. For that period it remains and moves back and forth (in those states). 37. evaM teiMdiyajIve, evaM cauriMdiyajIve vi / [37] isI prakAra teindriya aura caturindriya jIva ke viSaya meM bhI jAnanA caahie| 37. The same is also true for three and four sensed beings. bhagavatI sUtra (4) (94) Bhagavati Sutra ( 4 ) 55555555phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 1 95 96 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 958
Page #137
--------------------------------------------------------------------------
________________ 555555555555555555555555555555555555555555555 855555555555555555555555555555555555558 38 [pra.] se NaM bhaMte ! uppalajIve paMceMdiya tirikkhajoNiya jIve, puNaravi uppalajIve tti. pucchaa.| [u.] goyamA ! bhavAdeseNaM jahanneNaM do bhavaggahaNAI, ukkoseNaM aTTha bhvgghnnaaii| hai kAlAeseNaM jahanneNaM do aMtomuhuttA, ukkoseNaM puvvkoddipuhtt| evaiyaM kAlaM sevejjA, ma evaiyaM kAlaM gairAgaI karejjA / 38 [pra.] bhagavan ! utpala kA vaha jIva, paMcendriya tiryaJca yoni meM jAkara punaH utpala ke ke rUpa meM utpanna ho to isameM usakA kitanA kAla vyatIta hotA hai? vaha kitane kAla taka U gamanAgamana karatA rahatA hai? [u.] gautama! bhavAdeza se jaghanya do bhava grahaNa karatA hai aura utkRSTa ATha bhava (cAra ma tiryaMca paMcendriya ke aura cAra bhava utpala ke) grahaNa karatA hai| kAlAdeza se, jaghanya do antarmuhUrta OM taka aura utkRSTa pUrvakoTi pRthaktva kAla taka rahatA hai| itanA kAla vaha usameM vyatIta karatA hai| itane kAla taka gati-Agati karatA hai| 38. [Q.] Bhante! If that soul in Utpal takes rebirth as a five-sensed animal being and then returns to be born again in Utpal, how long does it take? How long does it continue to move thus back and forth ? [Ans.] Gautam ! In terms of rebirths it moves back and forth for a minimum of two rebirths and a maximum of eight rebirths (four in Utpal and four as animal). In terms of time it moves back and forth for a minimum of two Antarmuhurts and a maximum of Purvakoti-prithakatva (2 to 9 Purvakoti; an extremely long period of time). For that period it remains and moves back and forth (in those states). 39. evaM maNusseNa vi samaM jAva evaiyaM kAlaM gairAgaiM krejjaa| (dAraM 27) [39.] isI prakAra manuSyayoni ke viSaya meM bhI jAnanA cAhie yAvat itane kAla taka utpalakA vaha jIva gamanAgamana karatA hai| [-sattAIsavA~ dvAra] 39. The same also holds good for human genus. ... and so on up to ... For that period it remains and moves back and forth (in those 5 states). [-the twenty-seventh theme] vivecana-utpala kA jIva utpala ke rUpa meM utpanna hotA rahe, ise anubandha kahate haiM aura utpala kA Wan jIva pRthvIkAyAdi dUsare kAyoM meM utpanna hokara punaH utpala rUpa meM utpanna ho, ise kAyasaMvedha kahate haiN| yaha bhavAdeza aura kAlAdeza kI apekSA se do prakAra kA hai arthAt utpala kA jIva bhava kI apekSA se kitane U bhava grahaNa karatA hai aura kAla kI apekSA se kitane kAla taka gamanAgamana karatA hai, uparokta sUtroM meM isakI +prarUpaNA kI gaI hai| (bhagavatI, vivecana bhA. 4 (paM. ghevaracandajI), pR. 1863) 81111111111111111111111111111111111111555555555555555 | gyArahavA~zataka: prathama uddezaka (95) Eleventh Shatak : First Lesson 8959555555555555555555555555555555555
Page #138
--------------------------------------------------------------------------
________________ Elaboration-When a soul born in Utpal continues to get reborn in Utpal, the process is called anubandh (the process of getting reborn in $1 the same genus). When a soul born in Utpal gets reborn in some other genus including that of earth-bodied beings and once again gets reborn sesaM taM cev| [dAra 28] 40 [pra.] bhagavan! ve utpala ke jIva kisa padArtha kA AhAra karate haiM? ___ [u.] gautama! ve jIva dravya se anantapradezI dravyoM kA AhAra karate haiM ityAdi, jisa prakAra prajJApanAsUtra ke aTThAIsaveM pada ke prathama AhAra-uddezaka meM varNita varNana ke anusAra vanaspatikAya jIvoM ke AhAra ke viSaya meM kahA hai, yAvat ve sarvAtmanA (sarva dezoM se) AhAra karate haiM, yahA~ (Vivechan) by Pt. Ghewarchand, part-4, p. 1863] 28 se 31 taka AhAra-sthiti-samudghAta-udvartanA-dvAra 28-31. THEMES OF AAHAAR (FOOD INTAKE), STHITI (SPAN OF EXISTENCE), SAMUDGHAAT (BURSTING-FORTH), AND UDVARTAN (REBIRTH) 40 [pra.] te NaM bhaMte ! jIvA kimAhAramAhAreMti? [u.] goyamA! davvao aNaMtapaesiyAI davvAiM., evaM jahA AhAruddesae' vaNassaikAiyANaM AhAro taheva jAva savvappaNayAe AhAramAhAreMti, navaraM niyama chaddisiM, sesaM taM cev| [dAraM 28] 40 [pra.] bhagavan ! ve utpala ke jIva kisa padArtha kA AhAra karate haiM? [u.] gautama! ve jIva dravya se anantapradezI dravyoM kA AhAra karate haiM ityAdi, jisa prakAra prajJApanAsUtra ke aTThAIsaveM pada ke prathama AhAra-uddezaka meM varNita varNana ke anusAra vanaspatikAya jIvoM ke AhAra ke viSaya meM kahA hai, yAvat ve sarvAtmanA (sarva dezoM se) AhAra karate haiM, yahA~ taka-kahanA caahie| vizeSa yaha hai ki ve niyamataH chaha dizA se AhAra karate haiN| zeSa sabhI U varNana pUrvavat jAnanA caahie| ___ [-aTThAisavA~ dvAra] 40. (Q.) Bhante ! What material do those living beings in Utpal eat ? [Ans.] Gautam ! In terms of substance they eat substances having infinite space-points (pradesh) etc. as described about the food intake of plant-bodied beings in the first lesson, titled Aahaar, of the twenty-eighth - chapter of Prajnapana Sutra... and so on up to... they have intake 1 through all soul-space-points. The only difference being that as a rule they have food intake from all six directions. Rest of the information follows the aforesaid pattern. [- the twenty-eighth themel bhagavatI satra (4) (96) *** Bhagavati Sutra (4) 5555555555555555555555555555555555
Page #139
--------------------------------------------------------------------------
________________ 85 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555555555555555 1 8 5 5 5 5 5 5 5555555555555 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95958 41 [ pra.] tesi NaM bhaMte! jIvANaM kevaiyaM kAlaM ThiI pannattA ? [u. ] goyamA ! jahanneNaM aMtomuhuttaM, ukkoseNaM dasa vAsasahassAiM / [ dAraM 29 ] / 41 [pra.] bhagavan! una utpala ke jIvoM kI sthiti kitane kAla kI hai ? [u.] gautama! unakI sthiti jaghanya antarmuhUrta kI aura utkRSTa dasa hajAra varSa kI hai| 41. [Q.] Bhante ! What is the span of existence of those living beings in Utpal ? [Ans.] Gautam! The span of existence of those living beings in Utpal is a minimum of one Antarmuhurt and a maximum of ten thousand [- the twenty-ninth theme] years. [ - unatIsavA~ dvAra] 42 [pra.] tesi NaM bhaMte! jIvANaM kai samugdhAyA pannattA ? [u.] goyamA ! tao samugdhAyA pannattA, taM jahA - veyaNAsamugdhAe kasAyasamugdhAe mAraNaMtiya samugdhAe / [ dAraM 30 ] | 42 [pra.] bhagavan! una ( utpala ke) jIvoM meM kitane samudghAta kahe gae haiM ? [u.] gautama! unameM tIna samudghAta kahe gae haiN| yathA-vedanA samudghAta, kaSAya samudghAta aura mAraNAntika samudghAta / 42. [Q.] Bhante! How many types of bursting-forth (samudghaat) are said to occur in those living beings in Utpal? [Ans.] Gautam ! There are said to be three types of bursting-forth (samudghaat) that occur in them-bursting-forth of pain (vedana samudghaat), bursting forth of passions (kashaaya samudghaat), and fatal bursting-forth (maranaantik samudghaat ). [ -the thirteeth theme] 43 [ pra. ] te NaM bhaMte ! jIvA mAraNaMtiyasamugdhAeNaM kiM samohayA maraMti, asamohayA maraMti ? [u. ] goyamA ! samohayA vi maraMti, asamohayA vi marati / 43 [pra.] bhagavan! ve jIva mAraNAntika samudghAta dvArA samavahata hokara marate yA asamavahata hokara ? [u.] gautama! (ve utpala ke jIva mAraNAntika samudghAta dvArA ) samavahata hokara bhI marate haiM aura asamavahata hokara bhI marate haiN| gyArahavA~ zataka : prathama uddezaka (97) 855555555555555555555555555555555555555555555555555558 Eleventh Shatak: First Lesson & 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9 5 5 5 5 5
Page #140
--------------------------------------------------------------------------
________________ 8 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555555555555555558 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 955555555 43. [Q.] Bhante ! Is their death caused by fatal bursting forth (maranaantik samudghaat) or even otherwise ? [Ans.] Gautam! Their death caused by fatal bursting-forth (maranaantik samudghaat) and otherwise also. 44 [ pra. ] te NaM bhaMte ! jIvA aNaMtaraM uvvaTTittA kahiM gacchaMti ? kahiM uvavajjaMti ? kiM neraiesu uvavajjaMti, tirikkhajoNiesu uvavajjaMti0 ? [3. ] evaM jahA vakkaMtIe uvvaTTaNAe vaNassaikAiyANaM tahA bhANiyavaM / [ dAraM 31] 44 [pra.] bhagavan! ve utpala ke jIva marakara turanta kahA~ jAte haiM aura kahA~ utpanna hote haiM ? kyA ve nairayikoM meM utpanna hote haiM, tiryaJcayonikoM meM utpanna hote haiM ? athavA manuSyoM meM yA devoM utpanna hote haiM? [u.] gautama! (utpala ke jIvoM kI anantara utpatti ke viSaya meM ) prajJApanA sUtra ke chaThe vyutkrAntika pada ke udvarttanA - prakaraNa meM vanaspatikAya jIvoM ke varNita varNana ke anusAra kahanA cAhie / [ - tIsavA~ ikatIsavA~ dvAra ] 44. [Q.] Bhante ! Immediately after their death where do those living beings in Utpal go and where are they reborn? Are they born among infernal beings or animals? Or, are they born among human beings or divine beings? [Ans.] Gautam! The details about rebirth of living beings in Utpal are as mentioned about plant-bodied beings in the Udvartana lesson of the sixth chapter, titled Vyutkrantik of Prajanapana Sutra. vivecana - utpala ke jIva niyamataH chaha dizA se AhAra kyoM grahaNa karate haiM? - pRthvIkAyika [- the thirty-first theme] Adi jIva sUkSma hone se niSkuToM (loka ke antima koNoM) taka utpanna ho sakate haiM, isalie ve kadAcit tIna, cAra yA pA~ca dizAoM se AhAra lete haiM tathA nirvyAghAta kI apekSA se chahoM dizAoM se AhAra lete haiN| kintu utpala ke jIva bAdara hone se ve niSkuToM meM utpanna nahIM hote, ataH ve niyama se chahoM dizAoM se AhAra lete haiN| (bhagavatI, a. vRtti, patra 513 ) utpala ke jIva vahA~ se mara kara turanta tiryaJcagati yA manuSyagati meM janma lete haiM, devagati yA narakagati meM utpanna nahIM hote| (vahI, patra 513 ) Elaboration-Food intake from all six directions-Earth-bodied and other such beings are minute and as such they get born even at the edges of the Lok (occupied space); therefore they have possibility of food bhagavatI sUtra (4) (98) Bhagavati Sutra (4) & 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 5 5 5 5 5 5 95 95 95 95 95 95 958 W555555 95 95 95 95 95 95 95 95 955555555 95 95 95 95 95 95 95555555558
Page #141
--------------------------------------------------------------------------
________________ 1 8 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 959595 8 85 5 5 5 5 5 55555555555555555555555555555555555555 95 95 95 95 95 95 95 50 intake from two, three, four or five directions, and from six directions if not born on edges. But living beings in Utpal are gross and as such they are never born on the edges; therefore they have intake from all six directions as a rule. (Bhagavati Vritti by Abhayadev, leaf 513) After their death the living beings in Utpal are reborn among animals and human beings; never among infernal or divine beings. (Bhagavati Vritti by Abhayadev, leaf 513) 45 [ pra.] aha bhaMte! savva pANA savvabhUyA savvajIvA savvasattA uppalamUlattAe uppalakaMdattAe uppalanAlattAe uppalapattattAe uppalakesarattAe uppalakaNNiyattAe uppalathibhugattAe uvavannapuvvA ? [u. ] haMtA, goyamA ! asaI aduvA aNaMtakhutto / [ dAraM 32 ] sevaM bhaMte! sevaM bhaMte! tti / // ekkArasame sae paDhamo uppaluddesao samatto // 45 [pra.] bhagavan! sabhI prANa, sabhI bhUta, sabhI jIva aura samasta sattva; kyA utpala ke mUlarUpa meM, utpala ke kandarUpa meM, utpala ke nAlarUpa meM, utpala ke patrarUpa meM, utpala ke kesararUpa meM, utpala kI karNikA ke rUpa meM tathA utpala ke thibhuga ke rUpa meM (patra ke utpatti sthAna meM) isase pahale utpanna hue haiM ? [u.] hA~ gautama! (sabhI prANa, bhUta, jIva aura sattva, isase pUrva ) aneka bAra athavA ananta bAra (pUrvokta rUpa se utpanna hue haiM / ) [ - battIsavA~ dvAra] he bhagavan ! yaha isI prakAra hai! yaha isI prakAra hai! aisA kahakara gautama svAmI, yAvat vicaraNa karate haiN| // gyArahavA~ zataka: prathama uddezaka samApta // 45. [Q.] Bhante ! Have all beings (praan), organisms (bhoot), souls (jiva), and entities (sattva) been born in the form of the root (mool), the bulb (kand), the stalk ( naal), the petal / leaf (patra), the pollen (kesar), pistil (karnika) and base (thibhug or the point where the petal/leaf sprouts) earlier? [Ans.] Yes, Gautam ! They (beings etc.) have been born many times, may be infinite times in the aforesaid forms (root etc.). [- the thirty-second theme] gyArahavA~ zataka : prathama uddezaka (99) Eleventh Shatak: First Lesson 5555555555phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan * 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 5 5 5 5 5 5 5 5 5 5 5 5
Page #142
--------------------------------------------------------------------------
________________ 55555555555555555555555555555555555558 "Bhante! Indeed that is so. Indeed that is so." With these words... Wan and so on up to... ascetic Gautam resumed his activities. vivecana-koI bhI saMsArI jIva aisA nahIM hai, jo vartamAna meM jisa gati-yoni meM hai, usameM yA + ma usase bhinna 84 lAkha jIva yoniyoM meM isase pUrva aneka yA ananta bAra utpanna na huA ho| isI dRSTi se ma bhagavAna ne kahA ki samasta jIva utpala ke mUla, kanda, nAla Adi ke rUpa meM aneka yA ananta bAra utpanna ho cuke haiN| Elaboration--There is no such living being, which has never been born, many or infinite times in the past, among all the 8,4 million lifeforms, including the one he is in now. With this reality in mind Bhagavan has said that they (beings etc.) have been born many times, may be fa infinite times in the aforesaid forms (root etc.).. kaThina zabdArtha : uvavaNNapuvvA-utpannapUrva-pahale utpanna hue| kaNNiyattAe-karNikAma bIjakoza ke rUpa meN| thibhugattAe-jinameM se patte nikalate haiM, pattoM kA utpatti sthaan| Technical terms - Uvavannapuvva - utpannapurva - born earlier or before this. Kanniya - Karnika - pistil of a flower, which has ovary as its part. Thibhug - stibuk - base or the point where the petal/ leaf sprouts. * END OF THE FIRST LESSON OF THE ELEVENTH CHAPTER * | bhagavatI sUtra (4) (100) Bhagavati Sutra (4)| 55555555555555555555555555555 &
Page #143
--------------------------------------------------------------------------
________________ phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 555555 5 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha bIo uddesao : sAlu dvitIya uddezaka : zAlUka (jIva viSayaka ) DVITIYA UDDESHAK (SECOND LESSON) : SHAALUKA (LIFE IN SHAALUKA) 1. [ pra.] sAlu NaM bhaMte! egapattae kiM ega jIve aNegajIve ? [u.] goyamA ! egajIve, evaM uppaluddesagavattavvayA aparisesA bhANiyavvA annNtkhutto| navaraM sarIrogAhaNA jahanneNaM aMgulassa asaMkhejjaibhAgaM, ukkoseNaM dhaNupuhuttaM / sesaM taM ceva / sevaM bhaMte! sevaM bhaMte! tti / // ekkArasame sae bIo uddeso samatto // 1 [pra.] bhagavan! eka patte vAlA zAlUka ( utpala - kanda) eka jIva vAlA hai yA aneka jIva vAlA hai? jAva [u.] gautama ! vaha (eka patra vAlA zAlUka) eka jIva vAlA hai; isa pATha se zurU kara yAvat ananta bAra utpanna hue haiM; taka kI sampUrNa vaktavyatA utpala - uddezaka kI taraha kahanI caahie| vizeSatA yahI hai ki zAlUka ke zarIra kI avagAhanA jaghanya aMgula ke asaMkhyAtaveM bhAga aura utkRSTa dhanuSa-pRthaktva hai| zeSa varNana pUrvavat pramANa samajhanA cAhie / 'he bhagavan ! yaha isI prakAra hai| he bhagavan ! yaha isI prakAra hai!' aisA kahakara gautama svAmI yAvat vicarate haiN| // gyArahavA~ zataka : dvitIya uddezaka samApta // 1. [Q.] Bhante ! Does a Shaaluka (bulbous root of lotus) with one petal/leaf have one soul (jiva) or many ? [Ans.] Gautam! ' ( Originally) A Shaaluka (with one petal / leaf) has one soul (jiva) not many.' Beginning with this statement, mention all details following the pattern and content as mentioned in the Utpal lesson (first lesson) up to 'they ( beings etc.) have been born many times, may be infinite times in the aforesaid forms'. The only difference is that the minimum height of Shaaluka is immeasurable fraction of one Angul gyArahavA~ zataka: dvitIya uddezaka (101) Eleventh Shatak: Second Lesson 8 5 5 5 95 95 95 95 95 95 95 95 95 9 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 955555555555555555558 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaLa
Page #144
--------------------------------------------------------------------------
________________ @5555555555555555555555555555555555555 95 95 95 95 95 95 95 95 95 959595959595595959595955959595 5 5 5 5 95 95 95 95 95 95 95 95 955555555 and maximum Dhanush-prithakatva (two to nine Dhanush). Rest of the matter is same as before. "Bhante! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. vivecana - zAluka utpala kA kanda hai| isake jIva ke sambandha meM samasta vivaraNa pichale uddezaka meM diye utpala ke anusAra hI samajhanA caahie| kevala isake zarIra kI avagAhanA hI utpala se alaga hai| zeSa sabhI prarUpaNA pUrvavat jAnanI cAhie / Elaboration Shaaluka is the bulbous root of Utpal (lotus). All information about souls in it is same as mentioned about Utpal. Only the size of its body is different. * END OF THE SECOND LESSON OF THE ELEVENTH CHAPTER * inant (8) (102) 25595959595959595959595959595555559555555555559555552 Bhagavati Sutra (4) 2 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 9 5 5 5 5 5 5 5 5552
Page #145
--------------------------------------------------------------------------
________________ 85555555555555555555555555555555555555 taio uddesao : palAse tatIya uddezaka : palAza (jIva viSayaka) TRITIYA UDDESHAK (THIRD LESSON): PALAASH (LIFE IN PALAASH) 1. [ pra. ] palAse NaM bhaMte ! egapattae kiM egajIve, aNegajIve? [u.] evaM uppaluddesagavattavvayA aparisesA bhaanniyvvaa| navaraM sarIrogAhaNA jahanneNaM aMgulassa asaMkhejjaibhAga, ukkoseNaM gaauypuhttN| devA eesu ceva na uvvjjNti| 2 [pra.] lessAsu-te NaM bhaMte ! jIvA kiM kaNhalessA nIlalessA kAulessA? - [u.] goyamA ! kaNhalesse vA, nIlalesse vA, kAulesse vA, chavvIsaM bhNgaa| sesaM taM cev| . . sevaM bhaMte! sevaM bhaMte ! tti.| // ekkArasame sae taio uddesao smtto|| 1 [pra.] bhagavan ! jaba prArambha meM palAza vRkSa eka patte vAlA hotA hai, taba vaha eka jIva vAlA hotA hai yA aneka jIva vAlA? [u.] gautama! utpala-uddezaka kI sampUrNa vaktavyatA yahA~ kahanI caahie| vizeSa itanA yaha hai ki palAza ke zarIra kI avagAhanA jaghanya aMgula ke asaMkhyAtaveM bhAga hai aura utkRSTa gAU pRthaktva hai| deva cyava kara palAza vRkSa meM utpanna nahIM hote| 1. [Q.] Bhante! Does a Palaash (Butea monosperma tree) with one petal/leaf have one soul (jiva) or many ? [Ans.). Gautam! (Originally) A Palaash (with one petal/leaf) has one soul (jiva) not many.' Beginning with this statement mention all details following the pattern and content as mentioned in the Utpal lesson (first lesson) up to they (beings etc.) have been born many times, may be infinite times in the aforesaid forms. The only difference is that the minimum height of Shaaluka is immeasurable fraction of one Angul and maximum Gau-prithakatva (two to nine Gau). On their descent divine beings are not reborn in Palaash trees. 2 [pra.] bhagavan! ve palAza vRkSa ke jIva kyA kRSNalezyA vAle, nIlalezyA vAle aura ma kApotalezyA vAle hote haiM? gyArahavA~zataka: tRtIya uddezaka (103) Eleventh Shatak : Third Lesson 55555555555555555555555
Page #146
--------------------------------------------------------------------------
________________ 055555555555555555555555555555555555558 [u.] gautama! ve kRSNalezyA vAle, nIlalezyA vAle aura kApotalezyA vAle hote haiN| isa OM prakAra yahA~ ucchvAsaka dvAra ke samAna 26 bhaMga haiN| zeSa sabhI varNana (utpala) pUrva kI taraha ke + samajhanA caahie| _ 'bhagavan ! yaha isI prakAra hai! bhagavan ! yaha isI prakAra hai!' aisA kahakara gautamasvAmI yAvat vicaraNa karate haiN| // gyArahavAM zataka : tRtIya uddezaka smaapt|| 2. (Q.) Bhante! Are those souls in Palaash with black soulcomplexion (Krishna leshya), blue soul-complexion (Neel leshya), or pigeon soul-complexion (Kaapot leshya) ? [Ans.] Gautam! Yes, they are with black soul-complexion (Krishna leshya), blue soul-complexion (Neel leshya), or pigeon soul-complexion 4 (Kaapot leshya). State the 26 options as mentioned in theme. of Uchchhavaasak (first lesson). Rest of the description is as mentioned earlier (lesson on Utpal). "Bhante ! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. vivecana-palAza kI utkRSTa avagAhanA gAU-pRthaktva-do gAU (4 kosa) se lekara nau gAU taka 5 kI hai| gAU yA gavyUti do kosa ko kahate haiN| devagati se cyavakara jIva kevala prazasta vanaspati meM hI utpanna hote haiM, aprazasta vanaspati meM nhiiN| palAza ko aprazasta vanaspati mAnA gayA hai isaliye usameM deva bhava se cyava kiyA haA jIva utpanna nahIM hotaa| palAza ke jIva meM tIna aprazasta lezyAe~ pAI jAtI haiM isaliye // + isake 26 bhaMga banate haiN| Elaboration-The maximum height of Palaash tree is said to be two to nine Gau. Gau or Gavyuta is a linear measure equal to two Kosa or four miles. On their descent, divine beings are reborn only in trees considered noble and never in ignoble trees. Palaash is considered to be an ignoble tree, as such divine beings are not reborn in them. The soulsh born in Palaash have three ignoble soul-complexions, that is why there are 26 options of their alternative combinations. * END OF THE THIRD LESSON OF THE ELEVENTH CHAPTER * | bhagavatI sUtra (4) (104) Bhagavati Sutra (4) ))))))))))))))))))55555555555558
Page #147
--------------------------------------------------------------------------
________________ 85555555555555555555555555555555555555 cauttho uddesao : kuMbhI . caturtha uddezaka : kumbhika (jIva viSayaka) CHATURTH UDDESHAK (FOURTH LESSON): KUMBHIK (LIFE IN KUMBHIK) 14945555555555555555555555551111111111111111111ma 1[pra.] kuMbhie NaM bhaMte ! egapattae kiM egajIve, aNegajIve? [u.] evaM jahA palAsuddesae tahA bhANiyavve, navaraM ThiI jahanneNaM aMtomuhuttaM, ukkoseNaM vaaspuhuttN| sesaM taM cev| sevaM bhaMte! sevaM bhaMte! tti.| // ekkArasame sae cauttho uddeso smtto|| 1 [pra.] bhagavan ! eka patte vAlA kumbhika (vanaspati vizeSa) eka jIva vAlA hotA hai yA 'aneka jIva vAlA? - [u.] gautama! jisa prakAra palAza ke viSaya meM tIsare uddezaka meM kahA gayA hai, usI prakAra yahA~ bhI kahanA caahie| isameM itanI vizeSatA hai ki kumbhika kI sthiti jaghanya antarmuhUrta kI aura utkRSTa varSa-pRthaktva (do varSa se nau varSa taka) kI hai| zeSa sampUrNa varNana pUrvavat jAnanA caahie| 'he bhagavan! yaha isI prakAra hai! he bhagavan ! yaha isI prakAra hai|' aisA kahakara gautama svAmI yAvat vicaraNa karate haiN| // gyArahavA~ zataka : caturtha uddezaka smaapt|| 1. [Q.] Bhante! Does a Kumbhik (a kind of plant) with one petal/ leaf have.one soul (jiva) or many ? [Ans.] Gautam! What has been mentioned about Palaash in the n should be repeated here. The only difference is that the minimum span of existence of Kumbhik is one Antarmuhurt and maximum is Varsh-prithakatva or two to nine years. Rest of the description is as mentioned earlier. "Bhante! Indeed that is so. Indeed that is so." With these. words... and so on up to... ascetic Gautam resumed his activities. * END OF THE FOURTH LESSON OF THE ELEVENTH CHAPTER * gyArahavA~zataka: caturtha uddezaka (105) Eleventh Shatak : Fourth Lesson &555555555555555555555555555555
Page #148
--------------------------------------------------------------------------
________________ 55555555555 555555555phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha paMcama uddesao : nAlIya paMcama uddezaka: nAlika (jIva viSayaka) PANCHAM UDDESHAK (FIFTH LESSON): NAALIK (LIFE IN NAALIK) 1 [ pra. ] nAlie NaM bhaMte! egapattae kiM egajIve, aNegajIve ? [ u. ] evaM kuMbhiuddesagavattavvayA niravasesA bhANiyavvA / sevaM bhaMte! sevaM bhaMte ! tti. / // ekkArasame sae paMcamo uddeso samatto // 1 [pra.] bhagavan! eka patte vAlA nAlika (nADIka), eka jIva vAlA hai yA aneka jIva vAlA ? [u.] gautama! jisa prakAra cauthe kumbhika uddezaka meM kahA hai, usa prakAra sampUrNa vaktavyatA yahA~ bhI samajhanI cAhie / 'he bhagavan ! yaha isI prakAra hai! he bhagavan ! yaha isI prakAra hai|' aisA kahakara gautama svAmI yAvat vicarane lge| // gyArahavA~ zataka : caturtha uddezaka samApta // 1. [Q.] Bhante! Does a, Naalik (a kind of plant) with one petal/leaf have one soul (jiva) or many ? [Ans.] Gautam! What has been mentioned about Kumbhik in the fourth lesson should be repeated here fully. "Bhante! Indeed that is so. Indeed that is so." With these words... and so on up to ... ascetic Gautam resumed his activities. T vivecana - nAlika - jisake phala nADI yA nAlI kI taraha hote haiM, aisA vanaspati vizeSa nADIka yA nAlika hotA hai| (bhagavatI. a. vRttiM, patra 511 - nADIvadyasya phalAni sa nADIko vanaspativizeSa: / ) Elaboration-Naalik is a plant that has fruits in the shape of a tube (naali or naadi). END OF THE FIFTH LESSON OF THE ELEVENTH CHAPTER bhagavatI sUtra (4) (106) 188 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9595958 Bhagavati Sutra ( 4 )
Page #149
--------------------------------------------------------------------------
________________ 8555555555555555555555555555555555555 chaTTho uddesao : pauma chaThA uddezaka : padma (jIva viSayaka) SHASHT UDDESHAK (SIXTH LESSON): PADMA (LIFE IN PADMA) 1 [pra.] paume NaM bhaMte! egapattae kiM egajIve, aNegajIve? [u.] evaM uppaluddesagavattavvayA niravasesA bhaanniyvvaa| sevaM bhaMte! sevaM bhaMte! tti.| // ekkArasame sae chaTo uddesao smtto|| 1 [pra.] bhagavan! eka patra vAlA padma, eka jIva vAlA hotA hai yA aneka jIva vAlA? / [u.] gautama! utpala-uddezaka ke anusAra isakI sArI vaktavyatA kahanI caahie| 'he bhagavan! yaha isI prakAra hai! he bhagavan ! yaha isI prakAra hai|' isa prakAra kahakara gautama OM svAmI yAvat vicaraNa karate haiN| // gyArahavA~ zataka : chaThA uddezaka smaapt|| 1. (Q.) Bhante ! Does a Padma (a kind of lotus) with one petal have Wan one soul (jiva) or many ? [Ans.] Gautam! What has been mentioned about Utpal in the first Si lesson should be repeated here fully. "Bhante! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. * END OF THE SIXTH LESSON OF THE ELEVENTH CHAPTER gyArahavA~zataka : chaThA uddezaka (107) Eleventh Shatak : Sixth Lesson 855555555555555555))))))))))))))))
Page #150
--------------------------------------------------------------------------
________________ 155) ))))))))))))))))))))))))))))) sattamo uddesao : kaNNIya saptama uddezaka : karNikA (jIva viSayaka) SHASHTAM UDDESHAK (SEVENTH LESSON) : KARNIKA (LIFE IN KARNIKA) 1 [pra.] kaNNie NaM bhaMte ! egapattae kiM egajIve, aNegajIve? .. [u.] evaM ceva niravasesaM bhANiyavvaM / sevaM bhaMte! sevaM bhaMte! tti.| // ekkArasame sae sattamo uddesao smtto|| 1 [pra.] bhagavan ! eka patte vAlI karNikA (vanaspati vizeSa) eka jIva vAlI hai yA aneka jIva vAlI hai? __ [u.] gautama! isakA samagra varNana utpala uddezaka ke samAna samajhanA caahie| 'he bhagavan ! yaha isI prakAra hai! he bhagavan ! yaha isI prakAra hai|' isa prakAra kahakara gautama // ma svAmI yAvat vicaraNa karate haiN| // gyArahavA~ zataka : saptama uddezaka smaapt|| Wan 1. [Q.] Bhante ! Does a Karnika (a kind of plant) with one petal/leaf have one soul (jiva) or many ? Ans.] Gautam! What has been mentioned about Utpal in the first lesson should be repeated here fully. OM "Bhante! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. . END OF THE SEVENTH LESSON OF THE ELEVENTH CHAPTER * bhagavannI mUtra (4) (108) Bhagavati Sutra (4)
Page #151
--------------------------------------------------------------------------
________________ 85555555555555)))))))))))))))))))))))) EEEEE aTThamo uddesao : naliNa aSTama uddezaka : nalina (jIva viSayaka) ASHTAM UDDESHAK (EIGHTH LESSON) : ____NALIN (LIFE IN NALIN) )5555555555555555555555555 1 [pra.] naliNe NaM bhaMte ! egapattae kiM egajIve, aNegajIve? [u.] evaM ceva niravasesaM jAva annNtkhutto| sevaM bhaMte! sevaM bhaMte! tti.| // ekkArasame sae aTThamo uddesao smtto|| 1 [pra.] bhagavan ! eka patte vAlA nalina (kamala-vizeSa) eka jIva vAlA hotA hai, yA aneka jIva vAlA? . [u.] gautama! isakA samagra varNana utpala uddezaka ke samAna ka nA cAhie aura sabhI jIva OM ananta bAra utpanna ho cuke haiM, yahA~ taka kahanA caahie| ___'he bhagavan ! yaha isI prakAra hai! he bhagavan ! yaha isI prakAra hai|' isa prakAra kahakara gautama / svAmI yAvat vicaraNa karate haiN| // gyArahavA~ zataka : aSTama uddezaka smaapt|| 1. [Q.] Bhante ! Does a Nalin (a kind of lotus) with one petal have one soul (jiva) or many ? Ans.] Gautam ! What has been mentioned about Utpal in the first lesson should be repeated here fully up to 'they (beings etc.) have been born many times, may be infinite times in the aforesaid forms. "Bhante! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. vivecana-prathama uddezaka 'utpala' se AThaveM 'nalina' uddezaka taka utpala Adi ATha vanaspatikAyika jIvoM kA 32 dvAra ke mAdhyama se varNana kiyA gayA hai| pArasparika aMtara ko batAne ke liye tIna gAthAe~ vRttikAra ne batAyI haiN| yathA sAlaMmi dhaNupuhattaM hoi palAse ya gaauypuhttN| joyaNasahassamahiyaM avasesANaM tu chnnhNpi||1|| kumbhIe nAliyAe vAsapuhattaM ThiI u boddhvvaa| dasavAsasahassAI avasesANaM tu chaNhaM pi||2|| jamaka gyArahavA~zataka: aSTama uddezaka (109) Eleventh Shatak : Eighth Lesson
Page #152
--------------------------------------------------------------------------
________________ 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 9 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 8 095 95 95 95 95 95 95 95 95 95 95 95 95 9555555555 95 95 95 95 95 95 95555555555555555555555558 kuMbhIe nAliyAe hoMti palAse ya tiNNi lesAo / cattAri u lesAo, avasesANaM tu paMcanhaM // 3 // arthAt - zAlUka kI utkRSTa avagAhanA dhanuSa pRthaktva aura palAza kI utkRSTa avagAhanA gAU pRthaktva batAyI hai| zeSa utpala, kumbhika, nAlika, padma, karNikA, nalina kI utkRSTa avagAhanA eka hajAra yojana se kucha adhika batAyI hai // 1 // kumbhika aura nAlika kI utkRSTa sthiti varSa - pRthaktva hotI hai aura zeSa 6 kI utkRSTa sthiti dasa hajAra varSa kI hotI hai // 2 // kumbhika, nAlika aura palAza meM pahale kI tIna lezyAe~ aura zeSa pA~ca meM pahale kI cAra lezyAe~ hotI haiN||3|| ((ka) bhagavatI. a. vRtti. patra 514, (kha) bhagavatI, vivecana, bhA. 4, (paM. ghevaracaMdajI) pR. 1873) vaise to bhale hI isa gAthA meM zAlUka aura palAza ko chor3akara zeSa chaha vanaspatiyoM kI eka hajAra yojana kI avagAhanA batAI hai parantu mUlapATha meM kuMbhaka aura nAlika uddezaka kI vaktavyatA palAza aura kumbhika kI taraha batAyI hone se unakI avagAhanA bhI gAU pRthaktva hI spaSTa samajhI jAtI hai| zeSa cAra vanaspati kI hajAra yojana sAdhika avagAhanA samajhanI caahie| Elaboration-In the first eight lessons from Utpal to Nalin, eight kinds of plant-bodied beings have been described with the help of thirty two themes. The commentator (Vritti) has written three verses to express the few differences some of the beings have from the general trend. They are as follows The maximum height of Shaaluka is said to be Dhanush-prithakatva (two to nine Dhanush) and that of Palaash as Gau-prithakatva. The maximum height of the rest of them (Utpal, Kumbhik, Naalik, Padma, Karnika and Nalin is said to be slightly more than one thousand Yojan. (i) The maximum span of existence of Kumbhik and Naalik is said to be Varsh-prithakatva and that of the remaining six is said to be ten thousand years. (ii) Kumbhik, Naalik and Palaash have the first three soulcomplexions and the remaining five have first four. (iii) - Vritti by Abhayadev, leaf 514; Bhagavati commentary (Vivechan) by Pt. Ghewarchand, part-4, p. 1873) [Bhagavati These verses mention the maximum height of six plants other than Shaaluka and Palaash as one thousand Yojan. It appears erroneous because the original text states that Kunthik and Naalik follow the pattern of Palaash and Kumbhik respectively; as such their height also should be Gau-prithakatva. Thus only the remaining four have a maximum height of slightly more than one thousand Yojan. END OF THE EIGHTH LESSON OF THE ELEVENTH CHAPTER. bhagavatI sUtra (4) (110) Bhagavati Sutra ( 4 ) 8 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 9555555555 95 95 95 95 95 95 95 95 95 95 95 95 95555555555558 8555555555555 95 95 95 95 95 95 95 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 9
Page #153
--------------------------------------------------------------------------
________________ 8)))))))))))))))))))))))))))))))))) navamo uddesao : siva nauvA~ uddezaka : ziva rAjarSi NAVAM UDDESHAK (NINTH LESSON): SHIVA RAJARSHI (SHIVA THE SAINT KING) 1. teNaM kAleNaM teNaM samaeNaM hatthiNApure nAmaM nayare hotthaa| vnnnno| __ [1] usa kAla usa samaya meM hastinApura nAma kA nagara thaa| usakA vrnnn| (hastinApura nagara ke kA varNana aupapAtika sUtra meM dekheN|) 1. During that period of time there was a city called Hastinapur. Description (of the city as mentioned in Aupapatik Sutra). 2. tassa NaM hatthiNApurassa nayarassa bahiyA uttarapurasthime disIbhAge ettha NaM sahasaMbavaNe hai nAma ujjANe hotthaa| savvouyapupphaphalasamiddhe ramme naMdaviNa saNNibhippagAse ma suhasIyalacchAe maNorame sAduphale aMkaTae pAsAIe jAva pddiruuve| [2] usa hastinApura nagara ke bAhara uttara-pUrva dizA (IzAna koNa) meM sahasrAmravana nAmaka udyAna thaa| vaha suramya udyAna sabhI RtuoM ke puSpoM aura phaloM se samRddha thaa| nandana vana ke samAna + suzobhita thaa| usakI chAyA sukhakArI aura zItala thii| vaha manorama, svAdiSTa phalayukta, kaNTakarahita, prasannatA utpanna karane vAlA yAvat pratirUpa (sundara) thaa| 2. Outside the city of Hastinapur, in the north-east direction, there is was a garden named Sahasramravan. That beautiful garden was full of (trees of) all-season fruits and flowers. It was as attractive as the Divine Garden (Nandan Van). Having a pleasant and cool atmosphere, that garden was attractive, full of tasty fruits, free of thorns, joyful... and so + on up to... beautiful. 3. tattha NaM hatthiNApure nayare sive nAmaM rAyA hotthA, mhtaahimvNt0| vnnnno| [3] usa hastinApura nagara meM ziva nAmaka rAjA thaa| vaha himavAn parvata ke samAna zreSTha thA, OM Adi rAjA kA sampUrNa varNana samajhanA caahie| (rAjA kA varNana aupapAtika sUtra meM dekheN|) 3. That city of Hastinapur had a king named Shiva. He was as glorious as the Himalayas... description. (of the king as mentioned in Aupapatik Sutra) | gyArahavaoNzataka : nauMvA uddezaka (111) Eleventh Shatak : Ninth Lesson sssssssssssssssssssssssssssssssssssss
Page #154
--------------------------------------------------------------------------
________________ 85555555555555555555555555555555555555 + 4. tassa NaM sivassa raNNo dhAriNI nAmaM devI hotthA, sukumaalpaannipaayaa0| vnnnno| [4] usa ziva rAjA kI dhAriNI nAma kI devI (paTarAnI) thii| usake hAtha-paira atisukumAla meM ma the, Adi rAnI kA varNana yahA~ karanA caahie| 4. The queen of King Shiva was Dhaarini. She had delicate limbs... description. (as mentioned in Aupapatik Sutra) 5. tassa NaM sivassa raNNo putte dhAriNIe attae sivabhaddae nAma kumAre hotthA, sukumAla. jahA sUriyakaMte jAva paccuvekkhamANe paccuvekkhamANe vihri| [5] usa ziva rAjA kA putra aura dhAriNI rAnI kA aMgajAta 'zivabhadra' nAma kA kumAra thaa| usake hAtha-paira atyanta sukumAla the| kumAra kA varNana rAjapraznIya sUtra meM kathita sUryakAnta rAjakumAra ke samAna samajhanA cAhie, yAvat vaha kumAra rAjya, rASTra, bala (sainya), vAhana, koza, koSThAgAra, pura, antaHpura aura janapada kA svayameva avalokana karatA huA rahatA thaa| 5. Prince Shivabhadra was King Shiva's son, born from queen Dhaarini. He had delicate limbs like Suryakant (as mentioned about prince Suryakant in Rajaprashniya Sutra)... and so on up to... that prince spent his time observing and looking after the kingdom, country, army, vehicles, treasure, fort, palace, inner quarters and inhabited area. ziva rAjA kA dikprokSika-tApasa-pravrajyAgrahaNa-saMkalpa KING SHIVA'S INITIATION INTO DIRECTIONAL WORSHIP 6. tae NaM tassa sivassa raNo annayA kayAi puvvarattAvarattakAlasamayaMsi rajjadhuraM U ciMttemANassa ayameyArUve ajjhatthie jAva samuppajjitthA-"asthi tA me purA porANANaM // jahA tAmalissa jAva-puttehiM vaDDhAmi, pasUhi vaDDhAmi, rajjeNaM vaDDhAmi, evaM raTTeNaM OM baleNaM vAhaNeNaM koseNaM koTThAgAreNaM pureNaM aMteureNaM vaDDhAmi, vipuladhaNa-kaNaga-rayaNa. jAva saMtasArasAvaejjeNaM atIva atIva abhivaDDhAmi, taM kiM NaM ahaM purA porANANaM jAva ke egaMtasokkhayaM uvvehamANe viharAmi? taM jAva tAva ahaM hiraNNeNaM vaDDhAmi, taM ceva jAva bhI abhivaDDhAmi, jAvaM ca me sAmaMtarAyANo vi vase vati, tAvatA me seyaM kallaM pAuppabhAyAe U jAva jalate subahu lohI-lohakaDAha-kaDucchuyaM taMbiyaM tAvasabhaMDayaM ghaDAvettA, sivabhaI kumAraM rajje ThAvittA, taM subahuM lohI-lohakaDAha-kaDucchuyaM taMbiyaM tAvasabhaMDayaM gahAya je ime / gaMgAkUle vANapatthA tAvasA bhavaMti, taM jahA-hottiyA pottiyA kottiyA jannaI saDDaI thAlaI // huMbauTThA daMtukkhaliyA ummajjagA sammajjagA nimajjagA saMpakkhAlA dakkhiNakUlagA uttarakUlagA saMkhadhamagA kUladhamagA migaluddhayA hatthitAvasA udaMDagA disApokkhiNo hai vakkavAsiNo celavAsiNo jalavAsiNo rukkhamUliyA aMbubhakkhiNo vAubhakkhiNo | bhagavatI sUtra (4) (112) Bhagavati Sutra (4) 845555555555555555555555555555555555558
Page #155
--------------------------------------------------------------------------
________________ 855555555555555555555)))))))))))))))) + sevAlabhakkhiNo mUlAhArA kaMdAhArA tayAhArA pattAhArA, pupphAhArA phalAhArA bIyAhArA parisaDiyakaMda-mala-taya-patta-paSpha-phalAhArA jalAbhiseyakaDhiNagAyA AyAvaNAha paMcaggitAvehiM iMgAlasolliyaMpiva kaMDusolliyaMpiva kaTusolliyaMpiva appANaM jAva karemANA OM viharaMti (jahA uvavAie jAvakaTThasolliyaM piva appANaM karemANA viharaMti) tattha NaM je te . disApokkhiya tAvasA tesiM aMtiyaM muMDe bhAvittA disA-pokkhiyatAvasattAe pvvitte| pavvaie vi ya NaM samANe ayameyArUvaM abhiggahaM abhigiNhissAmi kappai me jAvajjIvAe ke chaTheM chaTheNaM aNikkhitteNaM disAcakkavAlaeNaM tavokammeNaM uDDha bAhAo pagijjhiyama pagijjhiya jAva viharittae" tti kaTu; evaM saMpehei, saMpehettA kallaM jAva jalaMte subahuM hai OM lohIloha jAva ghaDAvittA koDuMbiyapurise sadAvei, ko. sa. 2 evaM vayAsI-khippAmeva bhoI OM devANuppiyA! hatthiNApuraM nayaraM sabtira bAhiriyaM Asiya. jAva tamANattiyaM pccppinnNti| [6] usake bAda eka dina rAjA ziva ko rAtri ke pichale prahara meM (pUrvarAtri ke bAda apara rAtri kAla meM) rAjya ke kAryabhAra kA vicAra karate hue aisA adhyavasAya utpanna huA ki yaha mere # pUrva-puNya karmoM kA prabhAva hai, ityAdi tIsare zataka ke prathama uddezaka meM kathita tAmalI-tApasa ke varNana ke anusAra vicAra huA-yAvat maiM putra, pazu, rAjya, rASTra, bala (sainya), vAhana, koSa, koSThAgAra, pura aura anta:pura Adi dvArA vRddhi ko prApta ho rahA huuN| akhUTa dhana, kanaka, ratna , yAvat sArabhUta dravya dvArA atizaya abhivRddhi prApta kara rahA huuN| to kyA maiM pUrva puNya karmoM ke phalasvarUpa yAvat ekAnta sukha kA upabhoga kara rahA hU~ to aba mere liye yahI zreSTha hai ki jaba bhI ma taka maiM hiraNya Adi se vRddhi ko prApta ho rahA hU~, yAvat jaba taka sAmanta rAjA Adi bhI mere vaza hai OM meM haiM taba taka kala prAta:kAla dedIpyamAna sUrya ke udaya hone para maiM bahuta-sI lor3hI, lohe kI hai kar3AhI, kur3achI aura tAmbe ke tApa sahane yogya upakaraNa (yA pAtra) banavAU~ aura zivabhadra kumAra kI fa ko rAjya para sthApita kara upayukta lohe evaM tAmbe ke tApasocita bhAMDa-upakaraNa lekara, ma una tApasoM ke pAsa jAU~ jo vAnaprastha tApasa gaMgAtaTa para haiM; jaise ki-agnihotrI, potika (vastradhArI), kautrika (pRthvI para sone vAle), yAjJika, zrAddhI (zrAddhakarma karane vAle), khapparadhArI (sthAlika), kuNDikAdhArI, danta-prakSAlaka, ummajjaka, sammajjaka, nimajjaka, samprakSAlaka, UrdhvakaNDuka, adhokaNDuka, dakSiNakUlaka, uttarakUlaka, zaMkhadhamaka (zaMkha phUMkakara bhojana karane vAle), kUladhamaka (kinAre para khar3e hokara AvAja karake bhojana karane vAle), mRgalubdhaka, hastItApasa, jala se abhiSeka kiye binA bhojana nahIM karane vAle, bilavAsI, vAyu meM ke rahane vAle, valkaladhArI, jala meM rahane vAle vastradhArI, jalabhakSaka, vAyubhakSaka, zevAlabhakSaka, mUlAhAraka, kandAhAraka, patrAhArI, puSpAhArI, phalAhArI, bIjAhArI, sar3a kara TUTe yA gire hue kanda, + mUla, chAla, patte, puSpa aura phala khAne vAle, U~cA daNDa rakhakara calane vAle, vRkSa ke mUla meM rahane ke vAle, mAMDalika, vanavAsI, dizAprokSI, AtApanA se paMcAgni tApa tapane vAle ityAdi aupapAtika | gyArahavA~zataka : nauMvA uddezaka 5555555555555555555555 (113) Eleventh Shatak : Ninth Lesson
Page #156
--------------------------------------------------------------------------
________________ 18 55555555555555555555555 95 95 95 95 95 95 95 95 95 95 95 95 95 95 18 5555555 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9559595959555555555595959595959595955555555 sUtra meM kahe anusAra yAvat jo apane zarIra ko kASTha jaisA banA dete haiM, unameM se jo tApasa dizAprokSaka haiM, unake pAsa muNDita hokara maiM dikprokSaka- tApasa-rUpa pravrajyA aMgIkAra karU~ / pravrajyA lekara isa prakAra kA abhigraha dhAraNa karU~ ki 'yAvajjIvana nirantara chaTha - chaTha kI tapasyA dvArA dikcakravAla tapa-karma meM donoM bhujAe~ U~cI rakhakara rahanA mere liye kalpanIya hai|' ziva rAjA ne isa prakAra kA vicAra kiyA / yaha vicAra kara dUsare dina prAtaHkAla sUryodaya hone para aneka prakAra kI lor3hiyA~, lohe kI kar3AhI Adi tApasocita bhaNDopakaraNa taiyAra kara kauTumbika puruSoM ko bulAyA aura isa prakAra kahA - he devAnupriyo ! zIghra hI hastinApura nagara ke bAhara aura bhItara jala kA chir3akAva karake svaccha karAo Adi; yAvat unhoMne rAjA kI AjJAnusAra kArya karavAkara rAjA ko nivedana kiyaa| 6. Once during the last quarter of a night, while king Shiva was pondering over the workload of his state duties, an aspiration surfaced in his mind that it is the result of his past meritorious karmas (like that mentioned in the story of Tamil hermit in the first lesson of the third chapter)... and so on up to ... I am gaining continuous growth in terms of sons, livestock, kingdom, state, army, vehicles, treasure, warehouses, forts, inner quarters etc. I am also enjoying unlimited growth of wealth, gold, gems... and so on up to ...valuable things. Now that I am still enjoying absolute happiness due to my past meritorious karmas, as long as my gold etc. is increasing... and so on up to... and my subordinates, including kings and ministers, are under my command, it would be to my benefit that tomorrow when the night ends and the brilliant sun rises I should arrange to get made numerous grinding stones (lodhi), cooking pans (kadaahi) and spoons ( kaduchhi) of iron and utensils of copper that can take heat. Then I should install prince Shivabhadra on the throne of the kingdom. After that I should take those utensils of iron and copper suitable for taapasas (hermits) and go to those hermits who have renounced their homes and live on the banks of the Ganges River. Those taapasas (hermits) include-Agnihotri (those who do offerings at th fire sacrifice), Potrik ( the clad ones); Kautrik (those who sleep on the Wan phra ground); Yajnik (those who perform yajna or ritual sacrifice); Shraaddhakin (those who perform rituals for the benefit of deceased relatives); Sthaalakin (those who carry plate or thaali and other pots); Humbauttha (jungle dwelling ones); Dantukhalik (those who remove husk bhagavatI sUtra (4) (114) 85555555555555 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 959595958 Bhagavati Sutra ( 4 ) * 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 94 95 96 95 95 8
Page #157
--------------------------------------------------------------------------
________________ 44444444444444444444 145 0444544644444444444444444444444444444444 from grain with their teeth before eating); Unmajjak (those who bathe 15 by taking just one dip in water); Sammajjak (those who wash their hands and feet repeatedly); Nimajjak (those who remain under water for some time); Samprakshaalak (those who cleanse their body by rubbing sand or clay); Dakshin-koolak (those who live on the southern bank of the Ganges); Uttar-koolak (those who live on the northern bank of the Ganges); Shankhadhma (those who take their meals after blowing conchshell); Kooladhma (those who take their meals on the bank after shouting loudly); Mrigalubdhak (those who subsist on deer-meat); Hastitaapas (those who subsist on elephant-meat); Uddandak (those who move about raising their staff); Dishaprokshi (those who sprinkle water in all directions for worship); Valkavaasi (the bark-clad); Bil-vaasi (those who dig holes and live in them); Jal-vaasi (those who live in water); Vrikshamoolak (those who live under trees); Jal-bhakshi (those who 41 subsist only on water); Vayubhakshi (those who subsist only on air); Shaivalabhakshi (those who subsist on moss or grass only); Moolaahaari (those who subsist on roots only); Kandaahaari (those who subsist or s roots); Tvachaahaari (those who subsist on bark of a plant), Patraahaari (those who subsist on leaves); Pushpaahaari (those who $ subsist on flowers); Bijaahaari (those who subsist on seeds); those who subsist on naturally fallen or detached bulbous roots, roots, bark, leaves, fi flowers, and fruits; those who develop endurance for water by regularly pouring water on their bodies; and those who mortify their bodies by five fires (burning four pyres on four sides and considering sun to be the fift!:) as if cooking on burning coal or roasting in hot sand... and so on up to... those who turn their body like a log of wood (as mentioned in Aupapatik Sutra). Of these taapasas (hermits) I would like to get initiated with the Dishaprokshiks (those who sprinkle water in all directions for worship). After getting tonsured and initiated I will take this rigorous resolve-"I will observe a life long vow of continuous two day fasts (a two day fast followed by a day of eating and again followed by a two day fast on). While doing this I will perform the Disha-chakraval practice mortifying my body enduring heat of the sun with raised arms in the 4 heat-mortification arena." Thus thought King Shiva. 04441414141414141414141414444444444444! Eleventh Shatak : Ninth Lesson gyArahavA~zataka : nauMvA uddezaka (115) 04455555555654444444444444444444444444
Page #158
--------------------------------------------------------------------------
________________ 85555555555555555555555555555555555555 Deciding thus, at dawn (next morning) he got many grinding stones, iron cooking pans and other utensils befitting a hermit, called his attendants and said, "O beloved of gods! At once arrange to sprinkle water inside and outside Hastinapur and get it cleaned. Etc."... and so on up to... the attendants did as ordered and informed the king. vivecana-jala se dizAoM kI pUjA karake phira phala-phUla ko grahaNa karanA 'dizA-prokSaka Wan pravajyA' kahalAtI hai| dikcakravAla tapaHkarma kA lakSaNa-bele ke pAraNe ke dina pUrva dizA meM jo phala jo hoM, unheM grahaNa karake khAe jAte haiM, phira dUsare pAraNe meM dUsarI jagaha dakSiNa dizA meM jo phala hoM, unheM OM khaanaa| isI taraha kramazaH sabhI dizAoM se phala Adi lAkara khAnA, jisa tapaHkarma meM pAraNA kiyA jAtA hai, use dikacakravAla tapa:karma kahate haiN| 4 Elaboration-Accepting flowers and fruits after performing ritual worship by sprinkling water in all directions is called Disha-prokshik OM initiation. Disha-chakravaal practice-According to Acharya Shri Atmaram ji M., for breaking fast in this austere practice the collects fruits and places in four directions of the arena of practice 4 the proper time he breaks his first fast eating the fruits placed in the east direction. The second, third and fourth fasts are broken by eating 5 fruits placed in south, east, and north directions respectively. The practice in which fast is broken following this sequence is called Disha-chakravaal austerity. (Detailed description of hermits is available in Aupapatik Sutra, aphorism-72) zivabhadra kumAra kA rAjyAbhiSeka aura rAjya-grahaNa CORONATION OF PRINCE SHIVABHADRA 7. tae NaM se sive rAyA doccaM pi koDaM biyapurise saddAvei, saddAvettA evaM OM vayAsI-khippAmeva bho devANuppiyA ! sivabhaddassa kumArassa mahatthaM mahagyaM maharihaM viulaM ma rAyAbhiseyaM uvtttthveh| [7] tadnantara ziva rAjA ne kauTumbika puruSoM ko phira se kahA ki 'he devAnupriyo! . zivabhadra kumAra ke mahArtha, mahAmUlyavAna aura mahotsava yogya vipula rAjyAbhiSeka kI zIghra taiyArI kro|' 7. Then king Shiva once again called his attendants and said, "O beloved of gods! At once make arrangements for celebrating a grand, lavish and opulent coronation of prince Shivabhadra. | bhagavatI sUtra (4) __ (116) Bhagavati Sutra (4)| 555555555555555555555555555555555555
Page #159
--------------------------------------------------------------------------
________________ 18 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 955955958 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 8. tae NaM te koDuM viyapurisA taheva uvtttthveNti| [C] 8] usake bAda ve kauTumbika puruSoM ne rAjA ke Adeza anusAra rAjyAbhiSeka kI taiyArI kI / 8. The attendants made arrangements for the coronation as instructed by the king. 9. tae NaM se sive rAyA aNegagaNanAyaga-daMDanAyaga jAva - saMdhipAla saddhiM saMparivuDe sivabhaddaM kumAraM sIhAsaNavaraMsi puratthAbhimuhaM nisIyAvei, ni. 2 aTThasaeNaM sovaNNiyANaM kalasANaM jAva aTThasaeNaM bhomejjANaM kalasANaM savviDDIe jAva raveNaM mahayA mahayA rAyAbhiseNaM abhisiMcai, ma. a. 2 pamhalasukumAlAe surabhIe gaMdhakAsAIe gAyAiM pamha. lU. 2 saraseNaM gosIseNaM evaM jaheva jamAlissa alaMkAro taheva jAva kapparukkhagaM piva alaMkriyAvibhUsiyaM karei, karittA karayala jAva kaTTu sivabhaddaM kumAraM jaeNaM vijaeNaM vRddhAveMti, jaeNaM vijaeNaM vaddhAvittA tAhiM iTThAhiM kaMtAhiM piyAhiM jahA uvavAie jAva paramAuM pAlayAhi, iTThajaNasaMparivuDe hatthiNApurassa nayarassa annesiM ca bahUNaM gAmAg2ara-nayaraM jAva viharAhi, tti kaTTu jayajayasaddaM pauMjaMti / lUhei, koNiyassa [9] yaha ho jAne para ziva rAjA ne aneka gaNanAyaka, daNDanAyaka yAvat sandhipAla Adi rAjyapuruSa - parivAra se yukta hokara zivabhadra kumAra ko pUrva dizA kI tarapha mukha karake zreSTha siMhAsana para AsIna kiyaa| phira eka sau ATha sone ke kalazoM dvArA yAvat eka sau ATha miTTI ke kalazoM dvArA sarva Rddhi (rAjacihnoM) ke sAtha yAvat bAjoM ke mahA nAda ke sAtha rAjyAbhiSeka se abhiSikta kiyaa| tadanantara atyanta komala sugandhita gandha kASAya vastra (tauliyA) dvArA usake zarIra ko poNchaa| phira gozIrSa candana kA lepa kiyA / yAvat jamAli ke varNana anusAra kalpavRkSa ke samAna alaMkAroM se alaMkRta kiyaa| isake pazcAt hAtha jor3akara zivabhadra kumAra ko jaya-vijaya zabdoM se badhAI dI aura aupapAtika sUtra meM varNita koNika rAjA ke prakaraNa anusAra - (zivabhadra kumAra ko) iSTa, kAnta evaM priya zabdoM dvArA AzIrvAda diyA, yAvat kahA ki tuma dIrghAyu ho aura iSTa janoM se yukta hokara hastinApura nagara aura anya bahuta-se grAma, Akara, nagara Adi ke parivAra, rAjya aura rASTra Adi ke svAmitva kA upabhoga karate hue vicaro; ityAdi kahakara jaya-jaya zabda kA uccAraNa kiyA / (117) 9. Once this was done, King Shiva, along with his retinue of many chieftains (gananaayag or gananaayak); administrators (dandanaayag or dandanaayak)... and so on up to... diplomats ( sandhivaal or sandhipaal), seated prince Shivabhadra on an exquisite throne facing east. Having done that they performed the ritual of pre-crowning anointing (raajyaabhishek ) with grand fanfare (including royal canopy, other regalia and sound of musical instruments) using one hundred eight gyArahavA~ zataka : nauMvA uddezaka Eleventh Shatak: Ninth Lesson Wan Wan 7 95 96 95 95 95 95 95 95 95 95 95 95 95 95! phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha phaphaphaphaphaphaphapha
Page #160
--------------------------------------------------------------------------
________________ 855555555555555555555555)) golden urns... and so on up to... one hundred eight earthen urns. After that his body was wiped dry with soft and fragrant cloth and smeared with paste of Goshirsh sandal-wood. ... and so on up to... embellished with ornaments like Kalpavriksha (divine wish-fulfilling tree) as mentioned about Jamali. Then everyone joined palms, congratulated prince Shivabhadra with hails of victory, blessed him in adorable (isht), lovable (kaant) and endearing words ... and so on up to ... and said, May you live long and enjoy being the lord of Hastinapur and many other villages, settlements, cities, kingdoms and state along with your family and friends.' Saying all this they once again greeted him with us hails of victory. 10. tae NaM se sivabhadda kumAre rAyA jAe mahayA himavaMta. vaNNao jAva vihri| [10] usake bAda vaha zivabhadra kumAra rAjA bana gyaa| vaha mahAhimavAn parvata ke samAna hai rAjAoM meM pradhAna hokara vicaraNa karane lgaa| yahA~ zivabhadra rAjA kA varNana samajhanA cAhie 10. Now prince Shivabhadra became the king. Like the great Himalaya mountain he soon became leader of kings. Description (of king Shivabhadra). ziva rAjarSi dvArA dizAprokSakatApasa-pravrajyAgrahaNa SAINT-KING SHIVA INITIATED AS DISHAPROKSHIK HERMIT 11. tae NaM se sive rAyA annayA kayAiM sobhaNaMsi tihi-karaNa-nakkhattadivasa-muhuttasi viulaM asaNa-pANa-khAima-sAimaM uvakkhaDAvei, uvakkhaDAvettA Wan mitta-nAi-niyaga-sayaNa jAva parijaNaM rAyANo ya khattiyA ya AmaMtei, AmatettA tao pacchA pahAe jAva sarIre bhoyaNavelAe bhoyaNamaMDavaMsi suhAsaNavaragae teNaM mitta-nAiWan niyaga-sayaNa jAva parijaNeNaM rAehi ya khattiehi ya saddhiM viulaM asaNa-pANa-khAima-sAimaM // evaM jahA tAmalI jAva sakkArei sammANei, sakkAre. sakkArittA taM mitta-nAi jAva Wan parijaNaM rAyANo ya khattie ya sivabhadaM ca rAyANaM Apucchai, ApucchittA subahu , lohIlohakaDAhakaDucchuyaM jAva bhaMDagaM gahAya je ime gaMgAkUlagA vANapatthA tAvasA bhavaMti taMja ceva jAva tesiM aMtiyaM muMDe bhavittA disApokkhiyatAvasattAe pvvie| pavvaie vi ya NaM samANe ayameyArUvaM abhiggahaM abhigiNhai-kappai me jAvajjIvAe chaTheM taM ceva jAvaka + abhiggahaM abhigiNhai, aya. abhi. 2 paDhamaM chaTThakkhamaNaM uvasaMpajjittANaM vihri| [11] tadanantara kisI samaya ziva rAjA (bhUtapUrva hastinApura nRpa) ne prazasta tithi, karaNa, nakSatra, divasa aura zubha muhUrta meM vipula azana, pAna, khAdima aura svAdima taiyAra karavAyA aura kI OM mitra, jJAtijana, svajana, parijana, rAjAoM evaM kSatriyoM Adi ko AmaMtrita kiyaa| svayaM snAna Adi ke | bhagavatI sUtra (4) (118) Bhagavati Sutra (4)
Page #161
--------------------------------------------------------------------------
________________ sUrya ko jala arpita karate 4 muni hiyaabhaadd'i / MANKA ziva rAjarSi kA vibhaMga jJAna isa loka meM sAta dvIpa aura sAta samudra haiM isake bAda dvIpa samudra nahIM hai| gautama svAmI kI jijJAsA kA prabhu dvArA samAdhAna RaRIE COM . rAjarSi ziva kA kathana mithyA hai| dvIpa-samudra asaMkhya haiN| ATNA ARAPOORNAL nayA kA
Page #162
--------------------------------------------------------------------------
________________ 95555555555555555555555555555555555 citra-paricaya 4 Illustration No. 4 ziva rAjarSi hastinApura ke rAjA ziva ne gaMgA taTa para dizAprokSaka pravajyA grahaNa kI aura bele-tele kI tapasyA karate hue dikcakravAla tapa karane lge| tapasyA karate-karate unako vibhaMgajJAna 5 utpanna ho gayA aura ve sAta dvIpa-samudroM taka dekhane-jAnane lage, jisase unako yaha bhrama utpanna huA ki isa loka meM kevala sAta dvIpa-samudra hI haiM, isase Age loka samApta hai| taba ve logoM se aisA kahane lge| eka bAra gautama svAmI gocarI ke lie hastinApura nagara meM pdhaare| vahA~ unhoMne logoM ke mukha se ziva rAjarSi kA kathana sunA to vApasa Akara apanI jijJAsA zAnta karane ke lie bhagavAna mahAvIra svAmI se prazna pRcchA kii| taba prabhu ne isakA samAdhAna dete hue batAyA"he gautama! ziva rAjarSi ko vibhaMgajJAna utpanna huA hai aura unakA yaha kathana mithyA hai ki loka meM kevala sAta dvIpa-samudra haiN| gautama! loka meM asaMkhya dvIpa-samudra haiN|" -zataka 10, u: 9 4 SHIVA RAJARSHI King Shiva of Hastinapur got initiated as Dishaprokshak on the banks of Ganges and commenced the Dishachakraval-tap with series of two day fasts. While observing this austerity he acquired Vibhang inana and started seeing and ang jnana and started seeing and knowing seven continents and seas. This gave him a delusion that there are only seve continents and seas in this universe (Lok) and nothing beyond. He started preaching this theory to masses. 45 One Gautam Swami came to Hastinapur city for seeking alms. He heard about Shiva Rajarshi's preaching from people. On his return he went to Bhagavan Mahavir and asked questions to satisfy his curiosity. Bhagavan said--"Gautam ! Shiva Rajarshi has gained Vibhang jnana and his statement that there are only seven continents and seas in this universe (Lok) is wrong. In fact there are innumerable continenti and seas in this universe (Lok). -Shatak-10, lesson-9 955555555555555555555555555555555555se
Page #163
--------------------------------------------------------------------------
________________ 8455555555 5 5 karake zarIra para (caMdanAdi kA lepa kiyaa|) usake bAda bhojana ke samaya bhojanamaNDapa meM uttama fa sukhAsana para baiThA aura una mitra, jJAtijana, svajana, yAvat parijana, rAjAoM aura kSatriyoM ke sAtha hai vipula azana, pAna, khAdima aura svAdima kA bhojana karake tAmalI tApasa (za. 3, u. 1 meM hai Wan varNita varNana) ke anusAra, yAvat unakA satkAra-sammAna kiyaa| tadanantara una mitra, jJAtijana Adi Wan sabhI kI tathA zivabhadra rAjA kI anumati lekara. loDhI-lohakaTAha, kur3achI Adi bahuta se ma tApasocita bhaNDopakaraNa grahaNa kiye aura gaMgA nadI nivAsI jo vAnaprastha tApasa the, vahA~ jAkara, 5 yAvat dizAprokSaka-tApasa ke rUpa meM pravajita ho gyaa| pravrajyA grahaNa karate hI zivarAjarSi ne isa Wan prakAra kA abhigraha dhAraNa kiyA-Aja se jIvana paryanta mujhe bele-bele (chaTTha-chaTTha-tapa) karate hai hue vicaranA kalpanIya hai; Adi uparyukta (sU. 6 ke anusAra) yAvat abhigraha dhAraNa karake prathama ma chaTTha (bele kA) tapa aMgIkAra karake vicarane lgaa| ii. Some time after that king Shiva (erstwhile of Hastinapur) got si Wan prepared plenty of ashan, paan, khadya, svadya (staple food, liquids, 5 general food, and savoury food) on an auspicious date, asterism, day and OM moment and invited friends, kinfolk, relatives, acquaintances, kings, Wan 4 warriors etc. After that he took his bath and smeared sandalwood paste on his body etc. At meal-time he came to the dining area and took a 5 comfortable seat. Thereafter he sat to dine with those friends, kinfolk, relatives, acquaintances, kings, warriors etc. and ate that ample ashan, #paan, khadya, svadya (staple food, liquids, general food, and savoury food)... and so on up to... greeted and honoured them as described about Taamali Taapas (Chapter-3, Lesson-1). Having done that he took permission of those friends, relatives etc. and king Shivabhadra, collected all utensils and equipments befitting a hermit, came to the worldWan renouncing hermits on the banks of river Ganges... and so on up to... got initiated as Dishaprokshik hermit. Immediately after getting initiated saintly king Shiva resolved thus--I will observe a life long vow of continuous two day fasts etc.' (as mentioned in statement-6.)... and so on up to... after taking the resolve he commenced his first two-day fast and moved about. EG4))5555555555555555555555555555555Wan kha OM ziva rAjarSi dvArA dizAprokSaNatApasacaryA kA pAlana SAINT-KING SHIVA OBSERVING DISHAPROKSHIK AUSTERITY 12. tae NaM se sive rAyarisI paDhamachaTThakkhamaNapAraNagaMsi AyAvaNabhUmIo paccoruhai, AyA. pa. 2 vAgalavatthaniyatthe jeNeva sae uDae teNeva uvAgacchai, te. u. 2 kiDhiNasaMkAiyagaM . OM giNhai, ki. gi. 2 puratthimaM disaM pokkhei| 'purasthimAe disAe some mahArAyA patthANe gyArahavA~zataka : nauMvA uddezaka (119) Eleventh Shatak : Ninth Lesson ja
Page #164
--------------------------------------------------------------------------
________________ 8 95 96 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 2 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5555 patthiyaM abhirakkhau sivaM rAyarisiM, abhirakkhittA, jANi ya tattha kaMdANi ya mUlANi ya tayANi ya pattANi ya pupphANi ya phalANi ya bIyANi ya hariyANi ya tANi aNujAu tti kaTTu puratthimaM disaM pAsai, pA. 2 jANi ya tattha kaMdANi ya jAva hariyANi yatAI gehi| ge. 2 kiDhiNasaMkAiyagaM bharei, kiDhi. bha. 2 dabbhe ya kuse ya samihAo ya pattAmoDa ca geNhai, ge. 2 jeNeva sae uDae teNeva uvAgacchai, te uvA. 2 kiDhiNasaMkAiyagaM Thavei, kiDhi. ThavettA vediM vaDDhei, vediM va. 2 uvalevaNasammajjaNaM karei, u. ka. 2 dabbha-kalasAhatthagae jeNeva gaMgA mahAnadI teNeva uvAgacchai, uvA. 2 gaMgAmahAnadiM ogAhai, gaMgA. o. 2 jalamajjaNaM karei, jala. ka. 2 jalakIDaM karei, jala. ka. 2 jalAbhiseyaM karei, ja. ka. 2 AyaMte cokkhe paramasUibhUe devaya- piikayakajje dabbhasagabbhakalasAhatthagae gaMgAo mahAnadIo paccuttarai, gaMgA. pa. 2 jeNeva sae uDae teNeva uvAgacchai, uvA. 2 dabbhehi ya kusehi ya vAluyAehi ya veDaM raei, veiM ra 2 saraeNaM araNiM mahei, sa. maM. 2 agiMga pADei, aggi pA. 2 agiMga saMdhukkei, a. saM. 2 samihAkaTThAI pakkhivai, sa. pa. 2 ariMga ujjAlei, a. u. 2 aggissa dAhiNe pAse, sattaMgAI samAdahe / taM jahA - sakahaM 1 vakkalaM 2 ThANaM 3 sejjAbhaMDaM 4 kamaMDaluM 5 / daMDadAruM 6 taha'ppANaM 7 ahetAiM samAdate // mahuNA ya ghaeNa ya taMdulehi ya aggi huNai, a. hu. 2 caruM sAhei, caruM sA. 2. baliM vaissadevaM karei, bali. ka. 2 atihipUyaM karei, a. ka. 2 tao pacchA appaNA AhAramAhAre / [12] tadanantara vaha zivarAjarSi prathama chaTTha (bele) ke pAraNe ke dina AtApanA bhUmi se nIce utarakara valkala ke vastra pahanakara jahA~ apanI kuTI thI, vahA~ aae| vahA~ para rahA huA kiDhINa (bA~sa kA pAtra -chabar3I) aura kAvar3a lekara pUrva dizA kA pUjana kara isa prakAra bole- 'he pUrva dizA ke lokapAla soma mahArAja ! prasthAna ( paraloka - sAdhanA mArga) meM prasthita ( pravRtta) mujha zivarAjarSi kI Apa rakSA kareM, aura yahA~ (pUrva dizA meM) jo bhI kanda, mUla, chAla, patte, puSpa, phala, bIja aura harI vanaspati haiM, unheM lene kI anujJA deN| isa prakAra kahakara zivarAjarSi ne pUrva dizA kA avalokana kiyA aura vahA~ jo bhI kanda, mUla, yAvat harI vanaspati milI, use grahaNa kI aura kAvar3a meM lagI huI bA~sa kI chabar3I meM bhara lii| phira darbha (DAbha), kuza, samidhA aura kI zAkhA ko jhukAkara tor3e hue patte lie aura jahA~ apanI kuTI thI, vahA~ Ae / kAvar3a vRkSa sahita chabar3I nIce rakhI, phira vedikA kA pramArjana kiyA, use lIpa kara zuddha kiyaa| tatpazcAt DAbha aura kalaza hAtha meM lekara jahA~ gaMgA mahAnadI thI, vahA~ aae| gaMgA mahAnadI meM avagAhana kiyA aura usake jala se deha zuddha kiyA / phira jalakrIr3A kara pAnI apane deha para sIMcA, jala kA Acamana Adi karake svaccha aura parama pavitra hokara deva aura pitaroM kA kArya sampanna karake kalaza meM DAbha DAlakara use hAtha meM lekara gaMgA mahAnadI se bAhara nikale aura jahA~ apanI kuTI bhagavatI sUtra (4) (120) Bhagavati Sutra ( 4 ) Wan phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphra * 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 958
Page #165
--------------------------------------------------------------------------
________________ 555555555555555555555555555555555555555555555555 555555555555555555555555555555555558 thI, vahA~ Ae / kuTI meM unhoMne DAbha, kuza aura bAlU se vedI bnaaii| phira mathanakASTha se araNi kI lakar3I ghisakara Aga sulgaaii| agni jaba dhadhakane lagI to usameM samidhA kI lakar3I DAlakara Aga adhika prajvalita kii| phira agni ke dAhinI tarapha ye sAta vastue~ (aMga) rakhIM, yathA-(1) sakathA ( upakaraNa - vizeSa ), (2) valkala, (3) sthAna (darI) (4) zayyAbhANDa, (5) kamaNDalu, (6) lakar3I kA DaMDA aura (7) apanA zarIra / phira madhu, ghI aura cAvaloM kA agni meM havana karake caru (balipAtra) meM balidravya lekara balivaizva deva (agnideva) ko arpaNa kara atithi kI pUjA karake zivarAjarSi ne svayaM AhAra kiyA / 557 57 12. On the day he was to break his first two day fast that Saint-king Shiva stepped down from the heat-mortification arena. He then put on his bark-garments and came to his hut. He took a bamboo basket and a pole to carry it. After worshipping and sprinkling water in the east he uttered "O honoured Soma, the guardian angel of the east, please protect me, Saint-king Shiva, on the spiritual path and permit me to take whatever bulbous roots, roots, bark, leaves, flowers, fruits, seeds, and green vegetables as well as grass are available in the east." With these words Saint-king Shiva went towards east and collected whatever bulbous roots, roots, and so on up to... grass he could find and put them in the basket on the carrying pole. He also collected some grass, some leaves by bending branches, and some fire-wood. He then returned to his hut. He placed the basket and the pole on the ground. Now he made a clean platform and plastered it with cow-dung and other purifying things. After sprinkling water over that spot he took the grass and a pitcher, walked to the Ganges and entered it. He washed his body clean in the river water and played around in the river to soak his body. After washing his mouth and getting absolutely pure, he made offerings of water to deities and his ancestors. After this ritual he came out of the Ganges carrying the grass and the pitcher and returned to his hut. Back in the hut, he prepared a sacrificial platform with grass and sand. Taking the fire wood, he prepared two pieces of wood, one with a hole and the other pointed to fit in the whole. With the help of these two pieces of wood he made fire and inflamed it by adding fire-wood. Once the pyre was ready he installed seven things on its right-hand side (1) Sakth (an instrument), (2) Valkal (bark garment), (3) Sthaan (aasan; seat or mattress), (4) Shayya-bhaand (bed and utensils), (5) Kamandalu (gourd-bowl), (6) wooden staff, and Wan ... gyArahavA~ zataka : nauMvA uddeza (121) 45 Eleventh Shatak: Ninth Lesson Wan 557 55 55555555555555555555555555555555555558
Page #166
--------------------------------------------------------------------------
________________ (7) one's own body. Installing these seven things he offered honey, OM butter-oil, and rice into the pyre and offered sacrifice with the urn. Het performed the daily yajna and worshipped guests (offered food to guests). At last he himself accepted food. 13. tae NaM se sive rAyarisI doccaM chaTThakkhamaNaM uvasaMpajjittANaM vihri| tae NaM se OM sive rAyarisI docce chaTThakkhamaNapAraNagaMsi AyAvaNabhUmIo paccoruhai, A. pa. 2 vAgala. evaM jahA-paDhamapAraNagaM, navaraM dAhiNagaM disaM pokkhei| dAhiNAe disAe jame mahArAyA hai patthANe patthiyaM., sesaM taM ceva jAva aahaarmaahaarei| Wan [13] tadanantara una zivarAjarSi ne dUsarA belA (chaTThakkhamaNa) aMgIkAra kiyA aura dUsare #bele ke pAraNe ke dina zivarAjarSi AtApanA bhUmi se nIce utare, valkala ke vastra pahane, yAvat ma prathama pAraNe kI jo vidhi kI thI, usI ke anusAra dUsare pAraNe meM bhI kiyaa| vizeSatA yaha hai ki meM dUsare pAraNe ke dina dakSiNa dizA kI pUjA kii| 'he dakSiNa dizA ke lokapAla yama mahArAja! hai paraloka sAdhanA meM prasthita mujha zivarAjarSi kI rakSA kareM', Adi saba uparoktavat jAnanA cAhie; Wan yAvat atithi kI pUjA karake phira usane svayaM AhAra kiyaa| . 13. Saint-king Shiva then commenced his second two day fast. To break his second fast Saint-king Shiva stepped down from the heat mortification arena, put on his bark-garments... and so on up to... and broke the second two days fast following the aforesaid procedure. The only change being that this time he worshipped southern direction and 5 uttered--"O honoured Yama, the guardian angel of the south, please protect me, Saint-king Shiva, on the spiritual path... as aforesaid... and so on up to... worshipped guests (offered food to guests) and at last he 'i himself accepted food. 14. tae NaM se sive rAyarisI taccaM chaTThakkhamaNaM uvasaMpajjittANaM vihri| tae NaM se ma sive rAyarisI. sesaM taM ceva, navaraM paccatthimaM disaM pokkhei| paccatthimAe disAe varuNe OM mahArAyA patthANe patthiyaM abhirakkhatu sivaM. sesaM taM ceva jAva tao pacchA appaNA # aahaarmaahaarei| ma [14] tadanantara una ziva rAjarSi ne tRtIya belA aMgIkAra kiyaa| usake pAraNe ke dina OM zivarAjarSi ne pUrvokta sArI vidhi kii| isameM vizeSatA yaha hai ki pazcima dizA kI pUjA kI aura prArthanA kI-he pazcima dizA ke lokapAla varuNa mahArAja! paraloka-sAdhanA-mArga meM prasthita mujha ma zivarAjarSi kI rakSA kareM, Adi saba pUrvavat jAnanA caahiye| yAvat svayaM AhAra kiyaa| 555555555555555555555555555555555555555555555555555 | bhagavatI sUtra (4) (122) *** Bhagavati Sutra (4)
Page #167
--------------------------------------------------------------------------
________________ 5 5 5 5 5 5 5 95 95 95 95 95 955555555555555555555555555555555555555558 1 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 955555555555558 14. Saint-king Shiva then commenced his third two day fast. He Wan broke the third two days fast following the aforesaid procedure. The only change being that this time he worshipped western direction and uttered--"O honoured Varun, the guardian angel of the west, please 5 protect me, Saint-king Shiva, on the spiritual path (continued the aforesaid procedure)... and so on up to... he himself accepted food. 15. tae NaM se sive rAyarisI cautthaM chaTThakkhamaNaM uvasaMpajjittANaM viharai / tae NaM se sive rAyarisI cautthaM chaTThakkhamaNaM. evaM taM ceva, navaraM uttara disaM pokkhei / uttarAe disAe vesaNe mahArAyA patthANe patthiyaM abhirakkhaDa sivaM. rAyarisiM sesaM taM ceva jAva tao pacchA appaNA AhAramAhArei / [15] tatpazcAt una zivarAjarSi ne caturtha belA aMgIkAra kiyaa| phira isa cauthe bele ke tapa ke pAraNe ke dina uparokta sArI vidhi kI / vizeSatA yaha hai ki unhoMne (isa bAra ) uttara 5 dizA kI pUjA kI aura isa prakAra prArthanA kI - ' he uttara dizA ke lokapAla vaizramaNa mahArAja ! paraloka-sAdhanA-mArga meM prasthita isa zivarAjarSi kI rakSA kareM', yAvat zivarAjarSi ne svayaM AhAra kiyaa| taba taka kA samagra varNana pUrvavat samajhanA / 15. Saint-king Shiva then commenced his fourth two day fast. He broke the fourth two days fast following the aforesaid procedure. The only change being that this time he worshipped northern direction and uttered--"O honoured Vaishraman, the guardian angel of the north, please protect me, Saint-king Shiva, on the spiritual path (continued the aforesaid procedure)... and so on up to... he himself accepted food. rAjarSi ko vibhaMgajJAna prApta hone para apane jJAna kA dAvA aura janazaMkA THE SAINT-KING GAINS VIBHANGA-JNANA AND PRIDE FOR HIS KNOWLEDGE 16. tae NaM tassa sivassa rAyarisissa chaTThachaTTheNaM anikkhitteNaM disAcakkavAleNaM jAva AyAvemANassa pagaibhaddayAe jAva viNIyayAe annayA kayAi tayAvaraNijjANaM kammANaM khaovasameNaM IhApoha-maggaNa - gavesaNaM karemANassa vibbhaMge nAmaM annANe smuppnne| seNaM teNa vibbhaMgaNANeNaM samuppanneNaM pAsai assi loe satta dIve satta samudde / teNa paraM na jANai na pAsai / [16] isake bAda nirantara bele bele kI tapazcaryA ke dikcakravAla kA prokSaNa karane se, yAvat AtApanA lene se tathA prakRti kI bhadratA yAvat vinItatA se ziva rAjarSi ko kisI dina tadAvaraNIya karmoM ke kSayopazama ke kAraNa IhA, apoha, mArgaNA aura gaveSaNA karate hue vibhaMga jJAna utpanna huaa| usa utpanna vibhaMgajJAna se ve isa loka meM sAta dvIpa aura sAta samudra taka dekhane lge| isase Age kA ve jAnate aura dekhate nahIM the| gyArahavA~ zataka : nauMvA uddezaka (123) Eleventh Shatak: Ninth Lesson 555 0 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9595955958
Page #168
--------------------------------------------------------------------------
________________ phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 16. Due to observing aforesaid Dishaprokshik austerity with series of two day fasts along with exposure to sun and fire and due to his gentle and modest nature Saint-king Shiva one day gained Vibhangajnana (pervert knowledge) as a consequence of pacification and destruction of the related veiling karmas, while performing the process of Iha (conceiving the proper meaning ), Apoh ( ascertaining), Margana (searching for supporting values) and Gaveshana (comparing opposing values). With the help of this acquired pervert knowledge he see this Lok (occupied space or universe) up to seven continents and seven oceans; beyond that he neither knew nor saw. could with samuddA, AyAvaNabhUmIo 17. tae NaM tassa sivassa rAyarisissa ayameyArUve ajjhatthie jAva samuppajjitthA - atthi NaM mamaM aisese nANa- daMsaNe samuppanne, evaM khalu assi loe satta dIvA, saMtta teNa paraM vocchinnA dIvA ya samuddA ya / evaM saMpehei, evaM saM. 2 paccoruhai, A. pa. 2 vAgalavatthaniyatthe jeNeva sae uDae teNeva uvAgacchai, te. u. 2 subahuM lohIlohakaDAhakaDucchrayaM jAva bhaMDagaM kiDhiNasaMkAiyagaM ca geNhai, ge. 2 jeNeva hatthiNApure nayare jeNeva tAvasAvasahe teNeva uvAgacchai, te. u. 2 bhaMDanikkhevaM kareha, bhaMDa. ka. 2 hatthaNApure, nare siMghADaga- tiga jAva pahesu bahujaNassa evamAikkhar3a jAva evaM parUvei - asthi NaM devANuppiyA! mamaM aisese nANa- daMsaNe samuppanne evaM khalu assi loe jAva dIvA samuddA ya [17] tadanantara zivarAjarSi ko isa prakAra kA vicAra utpanna huA - "mujhe atizaya jJAna-darzana utpanna huA hai| isa loka meM sAta dvIpa aura sAta samudra haiN| usase Age dvIpa - samudra nahIM hai / " aisA vicAra kara ve AtApanA - bhUmi se nIce utare aura valkala - vastra pahanakara apanI kuTI meM aae| vahA~ se apane lor3hI, lohe kA kar3Aha, kur3achI Adi bahuta-se bhaNDopakaraNa tathA chabar3I-sahita kAvar3a ko lekara hastinApura nagara meM tApasoM ke Azrama meM aae| vahA~ apane tApasocita upakaraNa rakhakara hastinApura nagara ke zRMgATaka, trika yAvat rAjamArgoM meM bahuta-se manuSyoM ko isa prakAra kahane yAvat prarUpaNA karane lage - "he devAnupriyo ! mujhe atizaya jJAna - darzana utpanna huA hai, jisase maiM yaha jAnatA aura dekhatA hU~ ki isa loka meM sAta dvIpa aura sAta samudra haiN| " 17. At this Saint-king Shiva thought thus, "I have gained supreme knowledge and perception. This Lok (occupied space or universe) has seven continents and seven oceans; beyond that there are no continents or oceans." With these thoughts he got down from the heat-mortification arena, put on his bark-garments and came to his cottage. There he bhagavatI sUtra (4) (124) Bhagavati Sutra ( 4 ) *555555**********************lllklkyi 188 95 96 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 5 5 5 5 5 5 5 959595958
Page #169
--------------------------------------------------------------------------
________________ Wan 545555555555555555555555555555555555555555555555 85555555555555555555555555555555555555 collected numerous utensils and equipment including his grinding stone, iron cooking pans and spoons as well as the basket and the carrying pole, and came to the hermitage in Hastinapur. Leaving his hermitequipment there he started moving around in squares, crossings, highways and other public places in the city of Hastinapur and preaching to masses, 451 "O beloved of gods! I have gained supreme knowledge and perception with the help of which, I know and see that this Lok (occupied space or universe) has seven continents and seven oceans." 18. tae NaM tassa sivassa rAyarisissa aMtiyaM eyamaha~ soccA nisamma hatthiNApure nayare siMghADaga-tiga jAva pahesu bahujaNo annamannassa evamAikkhai jAva parUvei-evaM khalu OM devANuppiyA! sive rAyarisI evaM Aikkhai jAva parUvei, 'atthi NaM devaannuppiyaa| mamaM aisese nANa-daMsaNe jAva teNa paraM vocchinnA dIvA ya samuddAya y|' se kahameyaM manne evaM? / [18] tadanantara zivarAjarSi se yaha bAta sunakara hastinApura nagara ke zRMgATaka, trika yAvat rAjamArgoM para bahuta-se loga eka-dUsare se isa prakAra kahane yAvat batAne lage-he devAnupriyo! ' zivarAjarSi jo isa prakAra kI bAta kahate yAvat prarUpaNA karate haiM ki "devAnupriyo! mujhe atizaya OM jJAna-darzana utpanna huA hai, yAvat isa loka meM sAta dvIpa aura sAta samudra hI haiN| isase Age dvIpa aura samudra nahIM haiN| unakI yaha bAta kaise mAnI jAe?" 18. Hearing this from Saint-king Shiva the masses on squares, crossings highways and other public places in the city of Hastinapur started talking among themselves-"Beloved of gods ! Saint-king Shiva speaks and preaches thus-'O beloved of gods ! I have gained supreme knowledge and perception with the help of which, I know and see that this Lok (occupied space or universe) has only seven continents and seven oceans; beyond that there are no continents or oceans.' Why should we believe his statement ?" OM bhagavAna dvArA asaMkhyAta dvIpasamudra kI prarUpaNA BHAGAVAN PREACHES INNUMERABLE CONTINENTS-OCEANS 19. te NaM kAleNaM teNaM samaeNaM sAmI smosddhe| parisA jAva pddigyaa| [19] usa kAla aura usa samaya meM zramaNa bhagavAna mahAvIra svAmI vahA~ pdhaare| pariSad ne ma dharmopadeza sunA, yAvat vApasa calI gii| 19. During that period of time Bhagavan Mahavir arrived there. People came out. Bhagavan gave his sermon. People dispersed. | gyArahavA~zataka : nauMvA uddezaka (125) Eleventh Shatak: Ninth Lesson | 5555555555555555555555555555555555555
Page #170
--------------------------------------------------------------------------
________________ 8555555555555555555 20. teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa jeThe aMtevAsI jahA biiyasae niyaMThuddesae jAva aDamANe bahujaNasadaM nisAmei-bahujaNo annamannassa evaM // Aikkhai jAva evaM parUvei-'evaM khalu devANuppiyA! sive rAyarisI evaM Aikkhai jAva ma parUvei-asthi NaM devANuppiyA! taM ceva jAva vocchinnA dIvA ya samuddA y| se kahameyaM OM manne evaM?' [20] usa kAla aura usa samaya meM zramaNa bhagavAna mahAvIra svAmI ke jyeSTha antevAsI OM indrabhUti anagAra ne, dUsare zataka ke nirgranthoddezaka (za. 2 u. 5) meM varNita vidhi ke anusAra yAvat bhikSArtha-paryaTana karate hue, bahuta-se logoM ke zabda suneN| ve paraspara eka-dUsare se kaha rahe the ki he devAnupriyo! zivarAjarSi yaha kahate haiM, yAvat prarUpaNA karate haiM ki 'he devAnupriyo ! isa OM loka meM sAta dvIpa aura sAta samudra haiM, ityAdi yAvat usase Age dvIpa-samudra nahIM haiM, to unakI. yaha bAta kaise mAnI jAe?' 20. During that period of time the senior disciple of Bhagavan Mahavir, Indrabhuti Anagar, came there (following the procedure mentioned in Nirgranthoddeshak (Lesson-5 of Chapter-2)... and so on up to ... while moving about seeking alms, he heard many people talking among themselves-"Beloved of gods! Saint-king Shiva speaks and preaches thus-'0 beloved of gods ! I have gained supreme knowledge and perception with the help of which, I know and see that this Lok (occupied space or universe) has only seven continents and seven oceans; beyond that there are no continents or oceans.' Why should we believe his statement ?" 21. [pra.] tae NaM bhagavaM goyame bahujaNassa aMtiyaM eyamaThe soccA nisamma jAyasaDDhe fa jahA niyaMThuddesae jAva teNa paraM vocchinnA dIvA ya samuddA y| se kahameyaM bhaMte! evaM? OM [u.] 'goyamA!' dI samaNe bhagavaM mahAvIre bhagavaM goyama evaM vayAsI-jaMNaM goyamA! meM se bahujaNe annamannassa evamAikkhai taM ceva savvaM bhANiyavvaM jAva bhaMDAnikkhevaM karei, OM hatthiNApure nayare siMghADaga. taM ceva jAva vocchinnA dIvA ya samuddA y| tae NaM tassa sivassa rAyarisissa aMtie eyamaDhaM soccA nisammaM taM ceva savvaM bhANiyavvaM jAva teNaM para vocchinnA dIvA ya samuddA y| taM NaM micchaa| ahaM puNa goyamA! evamAikkhAmi jAva parUvemi-evaM ke khalu jaMbuddIvAdIyA dIvA lavaNAIyA samuddA saMThANao egavihivihANA, vitthArao aNegavihivihANA evaM jahA jIvAbhigame jAva sayaMbhuramaNapajjavasANA assi tiriyaloe asaMkhejjA dIvasamuddA paNNattA samaNAuso! bhagavatI sUtra (4) (126) Bhagavati Sutra (4)
Page #171
--------------------------------------------------------------------------
________________ 8 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 959595 18 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 9555555555555555555 95 95 95 95 95 95 95 95 8 21. [pra.] bahuta-se manuSyoM se yaha bAta sunakara aura vicAra kara gautama svAmI ko saMdeha, kutUhala yAvat zraddhA utpanna huI / ve dvitIya zataka ke nirgranthoddezaka meM varNita varNana ke anusAra bhagavAna kI sevA meM Ae aura uparokta ke viSaya meM pUchA - "bhagavan ! zivarAjarSi jo yaha carcA kahate haiM, yAvat usase Age dvIpoM aura samudroM kA sarvathA abhAva hai, kyA unakA aisA kathana satya hai ?" [u.] bhagavAna mahAvIra ne gautama ko sambodhita karate hue isa prakAra kahA - gautama ! jo ye bahuta se loga paraspara aisA kahate haiM yAvat prarUpaNA karate haiM (ityAdi) zivarAjarSi ko vibhaMgajJAna utpanna hone se lekara yAvat unhoMne tApasa - Azrama meM bhaNDopakaraNa rkhe| hastinApura nagara meM trika Adi rAjamArgoM para ve kahane lage- yAvat sAta dvIpa - samudroM se Age dvIpa - samudra haiM, ityAdi saba uparokta kahanA caahie| tadanantara zivarAjarSi se yaha bAta sunakara bahuta se aisA kahate haiM ki usase Age dvIpa - samudra nahIM haiN|' yaha kathana mithyA hai| he gautama! maiM isa kahatA hU~, yAvat prarUpaNA karatA hU~ ki vAstava meM jambUdvIpa Adi dvIpa evaM lavaNa samudra Adi samudra vRttAkAra (gola) hone se AkAra (saMsthAna) meM eka samAna haiM parantu vistAra meM eka-dUsare se dugune - dugune hone se ve aneka prakAra ke haiM, ityAdi sabhI varNana jIvAbhigama sUtra ke anusAra samajhanA cAhie, yAvat ' he AyuSman zramaNoM! isa ticrcchA loka meM svayaMbhUramaNa samudra paryanta prakAra zRMgATaka, asaMkhyAta dvIpa aura samudra haiM / ' 21. [Q.] When Bhagavan Gautam heard people talking thus an interest... and so on up to... curiosity got triggered and surfaced in his mind. On his return he approached Bhagavan following the procedure as mentioned in Lesson-5 of Chapter-2 and asked about the aforesaid matter-"Bhante! This is about the statement of Saint-king Shiva... and so on up to... beyond that there are no continents or oceans. Is his statement correct ?" gyArahavA~ nahIM [Ans.] Addressing Gautam Bhagavan Mahavir said-"Gautam ! Many people talking among themselves say and establish that-here repeat the story of Saint-king Shiva gaining pervert knowledge... and so on up to... he placed his hermit - equipment in the hermitage and started preaching on crossings etc. of Hastinapur city... and so on up to... there are no continents and oceans beyond seven continents and oceans that he saw. Hearing this from Saint-king Shiva many people also started saying-There are no continents and oceans beyond seven continents and oceans.' This statement is false. Gautam ! I say... and so on up to ... zataka : nauMvA uddezaka manuSya (127) Eleventh Shatak: Ninth Lesson Wan 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 955555555555555 0 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555555555
Page #172
--------------------------------------------------------------------------
________________ 5555555555555555555555555555 E propagate that, in fact, being round, Jambu continent and other continents as well as Lavan ocean and other oceans are similar in shape but being progressively double in size from the preceding one they are different in expanse (detailed description as mentioned in Jivabhigam Sutra)... and so on up to... O long lived shramans! In this transverse dimension there are infinite continents and oceans up the Svayambhuraman ocean." dvIpa-samudragata dravyoM meM varNAdi kI parasparasambaddhatA INTERRELATION OF ATTRIBUTES OF SUBSTANCES IN CONTINENTS-OCEANS 22. [pra.] asthi NaM bhaMte! jaMbuddIve dIve davvAiM savaNNAI pi avaNNAI pi, sagaMdhAI pi agaMdhAI pi, sarasAiM pi arasAiM pi, saphAsAI pi, aphAsAiM pi, annamannabaddhAiM annamannapuTThAiM jAva ghaDattAe ciTThati? [u.] haMtA, atthi| - 22 [pra.] bhagavan ! kyA jambUdvIpa nAmaka dvIpa meM varNasahita aura varNarahita, gandhasahita aura gandharahita, rasasahita aura rasarahita, sparzasahita aura sparzarahita, dravya anyonyabaddha, anyonyaspRSTa kI yAvat anyonya sambaddha haiM? [u.] hA~, gautama! haiN| 22. [Q.] Bhante ! Are the substances in Jambu continent; with or without colour, with or without smell, with or without taste, with or without touch; bound, touched... and so on up to... and related with one 5 another ? [Ans.) Yes, Gautam ! They are. 23. [pra.] asthi NaM bhaMte! lavaNasamudde davvAiM savaNNAI pi avaNNAI pi, sagaMdhAI ma pi agaMdhAI pi, sarasAiM pi arasAiM pi, saphAsAiM pi aphAsAiM pi, annamannabaddhAiM annamannapuTThAI jAva ghaDattAe ciTThati? [u.] haMtA, atthi| 23 [pra.] bhagavan! kyA lavaNasamudra meM varNasahita aura varNarahita, gandhasahita aura gandharahita, rasasahita aura rasarahita tathA sparzasahita aura sparzarahita dravya, anyonya baddha tathA anyonya spRSTa yAvat anyonya sambaddha haiM? ___ [u.] hA~, gautama! haiN| bhagavatI sUtra (4) (128) Bhagavati Sutra (4)
Page #173
--------------------------------------------------------------------------
________________ 8 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 959595595 18 5 5 5 5 5 5 5 95 95 95 95 95 95 9555555555555555555555555555555555555555 23. [Q.] Bhante ! Are the substances in Lavan ocean; with or without colour, with or without smell, with or without taste, with or without touch; bound, touched... and so on up to ...and related with one another? [Ans.] Yes, Gautam! They are. 24. [.] asthi NaM bhaMte! dhAyaisaMDe dIve davvAiM savannAiM pi. / [ u. ] evaM ceva / 24 [pra.] bhagavan! kyA dhAtakIkhaNDa dvIpa meM varNasahita - varNarahita Adi dravya yAvat anyonya sambaddha haiM? [u. ] hA~, gautama ! haiM / 24. [Q.] Bhante ! Are the substances in Dhatakikhand continent; with or without colour, and so on up to ... related with one another? [Ans.] Yes, Gautam! They are. 25. [ pra. ] evaM jAva sayaMbhUramaNasamudde jaav| [ u ] haMtA, asthi / 25. [pra.] isI prakAra yAvat svayambhUramaNa samudra meM bhI yAvat dravya anyonya sambaddha haiM? [.] hA~, haiM / 25. [Q.] Bhante ! Are the substances in other continents and oceans... and so on up to ... Svayambhuraman ocean; with or without colour,... and so on up to ... related with one another ? [Ans.] Yes, They are. 26. tae NaM sA mahatimahAliyA mahaccaparisA samaNassa bhagavao mahAvIrassa aMtiyaM eyamaTThe soccA nisamma haTTatuTTa. samaNaM bhagavaM mahAvIraM vaMdai namasai vaMdittA NamaMsittA jAmeva disaM pAubyA tAmeva disaM paDigayA / [26] isake pazcAt vaha atyanta mahatI vizAla pariSad zramaNa bhagavAna mahAvIra se uparyukta artha (bAta sunakara aura hRdaya meM dhAraNa kara harSita evaM santuSTa huI aura zramaNa bhagavAna mahAvIra ko vandanA va namaskAra karake jisa dizA se AI thI, usI dizA meM lauTa gii| 26. After that the large assembly, hearing the sermon from Bhagavan Mahavir, was happy and contented. After paying homage and greetings to Bhagavan Mahavir it dispersed and people went in directions they came from. gyArahavA~ zataka : nauMvA uddezaka (129) Eleventh Shatak: Ninth Lesson phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 555555555555555555555555555555555555555555555555566Wang
Page #174
--------------------------------------------------------------------------
________________ *555555555555555555 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9555555555555555555 Wan 555555555 vivecana - dvIpa - samudragata dravyoM meM varNAdi kI paraspara sambaddhatA - prastuta pA~ca sUtroM (22 se 26 taka) meM jambUdvIpa, lavaNasamudra Adi samasta dvIpa - samudroM meM varNa- gandha-rasa - sparzAdi se rahita aura sahita pha dravyoM kI paraspara baddhatA, gAr3ha zliSTatA, spRSTatA evaM anyonya sambaddhatA kA pratipAdana kiyA gayA hai| savarNAdi evaM avarNAdi kA Azaya - varNAdi sahita kA artha hai- pudgala dravya tathA varNAdi-rahita kA Azaya hai-dharmAstikAya Adi / annamannaghaDattAe ciTThati - paraspara sambaddha rahate haiN| Elaboration These five statements establish the close and intimate inter-relationship of substances with and without attributes of colour, smell, taste etc. With and without attributes-With attributes indicates matter and without attributes means entities like space (Akashastikaaya etc.). Annannaghadattaaye chitthanti-they exist in mutually interconnected state. bhagavAna se satya sunakara janatA dvArA pracAra PUBLICITY OF THE TRUTH TOLD BY BHAGAVAN 27. tae NaM hatthiNApure nayare siMghADaga jAva pahesu bahujaNo annamannassa evamAikkhai jAva parUvei - "jaM NaM devANuppiyA ! sive rAyarisI evamAikkhar3a jAva parUvei-atthi gaM devAppiyA ! mamaM aisese nANe jAva samuddA ya", taM No iNaTThe samaTThe / samaNe bhagavaM mahAvIre evamAikkhar3a jAva parUvei evaM khalu eyassa sivassa rAyarisissa chaTThachaTTheNaM taM ceva jAva bhaMDanikkhevaM karei, bhaMDanikhevaM karettA hatthiNApure nayare siMghADaga jAva samuddA y| eNaM tassa sivassa rAyarisissa aMtiyaM eyamaTThe soccA nisamma jAva samuddA ya, taM NaM micchA / samaNe bhagavaM mahAvIre evamAikkhar3a - evaM khalu jaMbuddIvAIyA dIvA lavaNAIyA samuddA taM ceva jAvaM asaMkhejjA dIva-samuddA paNNattA samaNAuso ! / [27] hastinApura nagara meM zRMgATaka yAvat mArgoM para bahuta se loga paraspara isa prakAra kahane yAvat (eka dUsare ko ) batalAne lage - "he devAMnupriyo ! zivarAjarSi jo yaha kahate haiM yAvat prarUpaNA karate haiM ki mujhe atizaya jJAna darzana utpanna huA hai, jisase maiM jAnatA - dekhatA hU~ ki isa loka meM sAta dvIpa aura sAta samudra hI haiM, isake Age dvIpa- samudra bilkula nahIM haiM; unakA yaha kathana mithyA hai| zramaNa bhagavAna mahAvIra isa prakAra kahate, yAvat prarUpaNA karate haiM ki nirantara bele-bele kA tapa karate hue zivarAjarSi ko vibhaMgajJAna utpanna huA hai| vibhaMgajJAna utpanna hone para ve apanI kuTI meM Ae yAvat vahA~ se tApasa Azrama meM Akara apane tApasocita upakaraNa rakhe aura hastinApura ke zrRMgATaka yAvat rAjamArgoM para svayaM ko atizaya jJAnI hone kA dAvA karane lge| loga unake mukha se ) aisI bAta suna paraspara tarka-vitarka karate haiM - " kyA zivarAjarSi kA yaha kathana satya hai ? parantu maiM kahatA hU~ ki unakA yaha kathana mithyA hai|" zramaNa bhagavAna mahAvIra bhagavatI sUtra (4) (130) Bhagavati Sutra ( 4 ) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha phra
Page #175
--------------------------------------------------------------------------
________________ 0 95 95 95 95 95 95 95 95 95555555555555559595 5 5 5 5 95 95 95 95 95 955958 55 95 95 95 9555555555555555555555555555555555555555555555555 isa prakAra kahate haiM ki vAstava meM jambUdvIpa Adi tathA lavaNa samudra Adi gola hone se eka Wan prakAra ke lagate haiM, kintu ve eka-dUsare se uttarottara dviguNa - dviguNa hone se aneka prakAra ke haiN| isalie he AyuSman zramaNoM! (loka meM) dvIpa aura samudra asaMkhyAta haiN| 27. On crossings... and so on up to... highways of Hastinapur masses started talking among themselves "Beloved of gods! Saint-king Shiva says that he has gained supreme knowledge and perception with the help of which, he knows and sees that this universe (Lok) has only seven continents and seven oceans. There are no continents and oceans beyond that. This statement by him is false. Shraman Bhagavan Mahavir says... and so on up to ... propagates that - 'Saint-king Shiva gained pervert knowledge due to his austerity of a series of two-day fasts. After gaining pervert knowledge he returned to his cottage... and so on up to... placed his hermit-equipment in the hermitage and started claiming that he was endowed with supreme knowledge on crossings etc. of Hastinapur city. Hearing this from him, people started discussing that was the statement by Saint-king Shiva correct? But I say that his statement is false.' Shraman Bhagavan Mahavir says-'In fact, being round, Jambu continent and other continents as well as Lavan ocean and other oceans appear similar in shape but being progressively double in size from the preceding one they are different in expanse. Therefore, O long lived shramans! In this universe (Lok) there are infinite continents.' vivecana - uparokta sUtra meM bhagavAna ne zivarAjarSi ko vibhaMgajJAna utpanna huA batAyA hai| vibhaMgajJAna kA artha hai mithyAtvayukta avadhijJAna / jaba kisI bAla tapasvI ko vibhaMgajJAna utpanna ho jAtA hai to vaha sarvajJa prabhu dvArA upadeSTita vacanoM se viparIta mithyA prarUpaNA karane lagatA hai| vaha usa vibhaMga ko hI sampUrNa jJAna samajha letA hai| Elaboration-The aforesaid statement conveys that Saint-king Shiva gained Vibhanga-jnana (pervert knowledge), which means unrighteous Avadhi-jnana (extrasensory perception of the physical dimension, something akin to clairvoyance). When an ignorant hermit gains this knowledge he starts postulating and propagating against the words of the omniscient. He considers his pervert knowledge to be the ultimate knowledge. 28. tae NaM se sive rAyarisI bahujaNassa aMtiyaM eyamaTThe soccA nisamma sakie kaMkhie vitigicchie bhedasamAvanne kalusasamAvanne jAe yAvi hotthA / gyArahavA~ zataka : nauMvA uddezaka (131) Eleventh Shatak: Ninth Lesson phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan
Page #176
--------------------------------------------------------------------------
________________ 8455555555555555555555555555555555555 [28] taba zivarAjarSi bahuta-se logoM se yaha bAta sunakara tathA hRdayaMgama karake zaMkita, kAMkSita, saMdigdha, anizcita aura kaluSita bhAva ko prApta hue| 28. Hearing and understanding all this from people, Saint-king Shiva's mind was filled with doubt (shankit), desire for other faith + (kankshit), incredulity (vichikitsa yukt), disjunction (bhed samapann), and spite (kalush samapann). . 29. tae NaM tassa sivassa rAyarisissa saMkiyassa kaMkhiyassa jAva kalusasamAvannassa se vibhaMge annANe khippAmeva privddie| [29] taba zaMkita, kAMkSita yAvat kAluSyayukta bane hue zivarAjarSi kA vaha vibhaMga-ajJAna ke turanta hI patita (naSTa) ho gyaa| 29. Then filled with doubt (shankit), desire for other faith (kankshit),... and so on up to... spite (kalush samapann), Saint-king Shiva at once lost his pervert knowledge. vivecana-zivarAjarSi ke prApta jJAna kI vAstavikatA se logoM ko jaba bhagavAna mahAvIra ne paricita karAyA to lAgoM ke mukha se yaha bAta sunakara zivarAjarSi ko zaMkA, kAMkSA, vicikitsA Adi utpanna huii| isa kAraNa unakA vibhaMgajJAna naSTa ho gyaa| (1. bhagavatI, vivecana (paM. ghevaracandajI) bhA. 4, pR. 1892) Elaboration-Bhagavan Mahavir conveyed to the people the true story of the pervert knowledge gained by Saint-king Shiva. Hearing about that, he was filled with doubt etc. on what he had gained and considered to be the ultimate knowledge. This doubt freed him of his belief on pervert knowledge. (Bhagavati commentary (Vivechan) by Pt. Ghewarchand, part-4, p. 1892) zivarAjarSi dvArA nirgrantha pravrajyA svIkAra aura mukti prApti INITIATION OF SAINT-KING SHIVA AS NIRGRANTH 30. tae NaM tassa sivassa rAyarisissa ayameyArUve ajjhatthie jAva samuppajjitthA"evaM khalu samaNe bhagavaM mahAvIre Aigare titthagare jAva savvaNNU savvadarisI AgAsagaNaM cakkeNaM jAva sahasaMbavaNe ujjANe ahApaDirUvaM jAva vihri| taM mahAphalaM khalu tahArUvANaM arahaMtANaM bhagavaMtANaM nAma-goyassa jahA uvavAie jAva gahaNayAe, taM gacchAmi NaM samaNaM bhagavaM mahAvIraM vadAmi jAva pjjuvaasaami| eyaM Ne ihabhave ya parabhave ya jAva bhavissai tti kaTu evaM saMpehei, evaM saMpehittA jeNeva tAvasAvasahe teNeva uvAgacchai, te. u. 2 tAvasAvasahaM aNuppavisai, tA. a. 2 subahuM lohIlohakaDAha jAva kiDhiNasaMkAiyagaM ca geNhai, ge. 2 tAvasAvasahAo paDinikkhamai, tA. pa. 2 parivaDiyavibbhaMge hatthiNApuraM nayaraM majjhaMmajjheNaM | bhagavatI sUtra (4) (132) Bhagavati Sutra (4)
Page #177
--------------------------------------------------------------------------
________________ zaMkAsta ziva rAjarSi kyA bhagavAna kA kathana satya hai aura merA jJAna mithyA hai? bhagavAna mahAvIra svAmI ne asaMkhyAta dvIpa-samudra batAye haiN| zivarAjarSi ne bhagavAna se dIkSA grahaNa kI ziva rAjarSi tapa aura svAdhyAya RAUNUTANAIN karake siddha ho AGREAS
Page #178
--------------------------------------------------------------------------
________________ e5555555555555555555555555555555555 citra-paricaya Illustration No.5 ziva rAjarSi kI pravajyA aura mokSa gamana eka bAra hastinApura nagara ke rAjapatha para apanI kuTiyA ke bAhara khar3e ziva rAjarSi ne prabhu kI dezanA sunakara vApasa Aye logoM ke mukha se sunA ki loka meM asaMkhyAta dvIpa-samudra haiM to unheM apane jJAna para zaMkA utpanna huI aura usI kSaNa unakA vibhaMgajJAna vilupta ho gyaa| hai taba ziva rAjarSi ne prabhu ke samakSa jAkara AlocanA kI aura samyakjJAna prApta karake prabhu ke ke mukha se bhAgavatI dIkSA grahaNa kii| phira tapa aura svAdhyAya karate-karate unhoMne kevalajJAna prApta kiyA aura siddha hue| -zataka 11, u.9 INITIATION AND LIBERATION OF SHIVA RAJARSHI While standing outside his hut on highway in Hastinapur Shiva Rajarshi heard from people returning from Bhagavan Mahavir's discourse that there are innumerable continents and seas in this universe. A doubt arose in his mind on his own knowledge and as a result he lost his Vibhang jnana. Shiva Rajarshi then went to Bhagavan and atoned for his faults. Gaining right knowledge he got initiated by Bhagavan. After performing austerities and studies he gained omniscience and got liberated. -Shatak-10, lesson-9 05555555555555555555555555555555555se
Page #179
--------------------------------------------------------------------------
________________ 845555555555555555555555555 5 niggacchai, ni. 2 jeNeva sahasaMbavaNe ujjANe jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchai, OM uvA. 2 samaNaM bhagavaM mahAvIraM tikkhutto AyAhiNapayAhiNaM karei, ka. 2 vaMdai namasai, vaM.5 2 naccAsanne nAidUre jAva paMjaliuDe pjjuvaasi| [30] tatpazcAt zivarAjarSi ko isa prakAra kA vicAra yAvat utpanna huA ki zramaNa bhagavAna mahAvIra svAmI, dharma kI Adi karane vAle, tIrthaMkara yAvat sarvajJa-sarvadarzI haiM, jinake Age' AkAza meM dharmacakra calatA hai, yAvat ve yahA~ sahasrAmravana udyAna meM yathAyogya avagraha grahaNa karake / OM yAvat vicarate haiN| tathArUpa arihanta bhagavantoM kA nAma-gotra sunanA bhI mahAphaladAyaka hai, to phira // ra unake sammukha jAnA, vandana karanA, ityAdi kA to kahanA hI kyA? ityAdi aupapAtika sUtra ke ma ullekhAnusAra vicAra kiyA; yAvat eka bhI Arya dhArmika suvacana kA sunanA bhI mahAphala-dAyaka // hai, to phira vipula artha ke grahaNa karane kA to kahanA hI kyA! ata: maiM zramaNa bhagavAna mahAvIra OM svAmI ke pAsa jAU~, vandana-namaskAra yAvat paryupAsanA kruuN| yaha mere lie isa bhava meM aura // parabhava meM, yAvat zreyaskara hogaa| isa prakAra kA vicAra karake ve tApasoM ke maTha meM Aye aura usameM praveza kiyaa| phira vahA~ se lor3hI, loha-kar3Aha yAvat chabar3I sahita kAvar3a Adi upakaraNa lie aura usa tApasa maTha se // ma nikle| vahA~ se vibhaMgajJAna-rahita ve zivarAjarSi hastinApura nagara ke madhya meM se hote hue, 4 sahasrAmravana udyAna meM zramaNa bhagavAna mahAvIra ke nikaTa phNce| zramaNa bhagavAna mahAvIra ke nikaTa + meM Akara unhoMne tIna bAra AdakSiNa pradakSiNA kI, unheM vandanA-namaskAra kiyA aura na atidUra, na hai OM atinikaTa yAvat hAtha jor3akara bhagavAna kI upAsanA karane lge| 30. After that, it dawned on Saint-king Shiva that Shraman Bhagavan Mahavir was Tirthankar, the initiator of religion,... and so on up to... all-perceiving omniscient. The wheel of religion (Dharmachakra) moves ahead of him... and so on up to... He is staying here in the Sahasramravan garden with due resolve. When simply hearing the name of Arihant Bhagavants is highly beneficent, what to say of the opportunity to go in his presence, pay homage to him etc.? He had this train of thoughts as mentioned in Aupapatik Sutra... and so on up to... When just a single pious word of the noble religion bestows great boons, what if to say of the opportunity of absorbing volumes of meaning from the us discourse? Therefore, I must go to Shraman Bhagavan Mahavir and greet him, pay homage... and so on up to... worship him. This would benefit this life and the next. With these thoughts he came to the hermitage and entered it. From there he collected his grinding stone, iron cooking pans... and so on up | gyArahavA~zataka : nauMvA uddezaka (133) Eleventh Shatak : Ninth Lesson '' prajamamama ma mamamamamama''
Page #180
--------------------------------------------------------------------------
________________ 855555555555555555555555555555555555558 to... the basket with the carrying pole, and came out of the hermitage. From there Saint-king Shiva, free of his pervert knowledge, passed thro-gh the center of Hastinapur city and came near Shraman Bhagavan Mahavir in the Sahasramravan garden. Reaching near Shraman 2 Bhagavan Mahavir he went around him clockwise thrice, greeted and Wan paid homage. Thereafter he sat down, neither far nor near Bhagavan, and joining his palms commenced his worship. 31. tae NaM samaNe bhagavaM mahAvIre sivassa rAyarisissa tIse ya mahatimahAliyAe jAva ANAe ArAhae bhvi| [31] zramaNa bhagavAna mahAvIra ne zivarAjarSi aura usa mahApariSad ko dharmopadeza diyA yAvat-"isa prakAra pAlana karane se jIva AjJA ke ArAdhaka hote haiN|" 31. Shraman Bhagavan Mahavir gave his sermon to Saint-king Shiva and the large gathering... and so on up to... "Observing this conduct living beings become true spiritual aspirants (aaraadhak). 32. tae NaM se sive rAyarisI samaNassa bhagavao mahAvIrassa aMtiyaM dhamma soccAI ma nisamma jahA khaMdao jAva uttarapurasthimaM disIbhAgaM avakkamai, u. a. 2 subahuM OM lohIlohakaDAha jAva kiDhiNasaMkAiyagaM egate eDei, e. 2 sayameva paMcamuTThiyaM loyaM karei, # sa. ka. 2 samaNaM bhagavaM mahAvIraM evaM jaheva usabhadatte taheva pavvaio, taheva ekkArasa aMgAI hai| OM ahijjai, taheva savvaM jAva svvdukkhpphiinne| [32] usake pazcAt ve zivarAjarSi zramaNa bhagavAna mahAvIra svAmI se dharmopadeza sunakara ke aura avadhAraNa kara; skandaka kI taraha (zataka 2, u. 1) yAvat uttarapUrva dizA (IzAna koNa) , meM gae aura lor3hI, loha-kar3Aha yAvat kAvar3a Adi tApasocita upakaraNoM ko ekAnta sthAna meM 5 meM DAla diyaa| phira svayameva paMcamuSTi loca kiyA aura zramaNa bhagavAna mahAvIra ke pAsa RSabhadatta Wan kI taraha (za. 8, u. 33) pravrajyA aMgIkAra kI; gyAraha aMgazAstroM kA adhyayana kiyA aura usI prakAra yAvat ve zivarAjarSi samasta duHkhoM se mukta hue| 32. Hearing and understanding the discourse of Shraman Bhagavan Mahavir, Saint-king Shiva, followed what Skandak did (Chapter-2, Lesson-1)... and so on up to... proceeded in the north-east direction and 5 discarded the hermit-equipment, including grinding stone, iron cooking pans... and so on up to... the carrying pole at an isolated spot. He then si 5 pulled out his hair in five fistfuls and, like Rishabhdutt (Chapter-8, lesson-33), got initiated by Shraman Bhagavan Mahavir, studied the bhagavatI sUtra (4) (134) Bhagavati Sutra (4) | BEEEEEEEEEEEEEELELELELELELELELELELELELELFIELFIELFIELEIFIEIEIED
Page #181
--------------------------------------------------------------------------
________________ 85555555555555555555555555555555555555 eleven Anga canons... and so on up to... and, in the same way, got liberated from all miseries. siddha hone vAle jIvoM kA saMhananAdi $ THE BODY-CONSTITUTION OF BEINGS TO BE LIBERATED 33. [pra. ] bhaMte! tti bhagavaM goyame samaNaM bhagavaM mahAvIraM vaMdai, namasai, vaM. 2 evaM vayAsI-jIvA NaM bhaMte! sijjhamANA kayarammi saMghayaNe sijhaMti? [u.] goyamA! vairosabhaNArAyasaMghayaNe sijhaMti evaM jaheva uvavAie taheva 'saMghayaNaM saMThANaM uccattaM AuyaM ca parivasaNA' evaM siddhigaMDiyA niravasesA bhANiyavvA jAva 'avvAbAhaM sokkhaM aNuhuMtI sAsayaM siddh|' sevaM bhaMte! sevaM bhaMte! tti.| // ekkArasame sae navamo uddeso smtto|| 33 [pra.] zramaNa bhagavAna mahAvIra ko vandana-namaskAra karake gautama svAmI ne isa prakAra pUchA-"bhagavan! siddha hone vAle jIva kisa saMhanana se siddha hote haiM?" [u.] gautama! ve vajra-RSabhanArAcasaMhanana se siddha hote haiM; ityAdi aupapAtika sUtra ke anusAra saMhanana, saMsthAna, uccatva (avagAhanA), AyuSya, parivasana (nivAsa), isa prakAra sampUrNa OM siddhig2aNDikA taka, yAvat siddha jIva avyAbAdha zAzvata sukha kA anubhava karate haiM; yahA~ taka Wan kahanA caahie| ___ 'he bhagavan ! yaha isI prakAra hai, he bhagavan! yaha isI prakAra hai', yoM kaha kara gautamasvAmI hai yAvat vicaraNa karate haiN| // gyArahavA~ zataka : nauvA~ uddezaka smaapt|| 33. [Q.] Greeting and paying homage to Shraman Bhagavan Mahavir, Gautam Swami asked-"Bhante ! Beings destined to be liberated do so from which body-constitution (Samhanan) ?" [Ans.] Gautam! They do so from vajra-rishabh-narach samhanan (a specific type of constitution of human body where the joints are perfect 45 and strongest). Here quote complete information about Siddhas (the $liberated souls) from Aupapatik Sutra, including body structure (samsthaan), space occupation (uchchatva or avagaahana), life span (aayushya), abode (parivasan)... and so on up to... the liberated souls (Siddhas) experience unhindered eternal bliss... | gyArahavA~zataka : nauMvA uddezaka (135) Eleventh Shatak: Ninth Lesson | 855555555)))))))))))))))))))))))
Page #182
--------------------------------------------------------------------------
________________ 855555555555555555555555555555555))))))))))))))))))) 15555555555555555555555555555555555558 "Bhante ! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. vivecana-siddhoM ke saMhanana Adi isa prakAra haiMsaMhanana-vajra-RSabhanArAcasaMhanana vAle siddha hote haiN| saMsthAna-chaha prakAra ke saMsthAnoM meM se kisI eka saMsthAna se siddha hote haiN| avagAhanA-siddhoM kI (tIrthaMkaroM kI apekSA) avagAhanA jaghanya sAta rali (muMDahAtha) pramANa aura + utkRSTa 500 dhanuSa hotI hai| AyuSya-siddha hone vAle jIva kA AyuSya jaghanya kucha adhika 8 varSa kA, utkRSTa pUrvakoTi-pramANa hotA hai| ma parivasanA (nivAsa)-siddha hone vAle jIva lokAnta meM siddhazilA ke Upara 1/6 gAU bhAga meM nivAsa karate haiN| Wan Elaboration The attributes of liberated souls are as follows Constitution (samhanan)-vajra-rishabh-narach samhanan (a $ specific type of constitution of human body where the joints are perfect and strongest). Structure (samsthaan)-any one of the specified six body structures. Space occupation (avagaahana)-The space occupation or height of Siddhas (Tirthankar-specific) is a minimum of 7 Ratni (a linear unit; approximately one feet) and a maximum of 500 Dhanush ( a linear unit). Life span (aayushya)-The life span of a being destined to be liberated is a minimum of slightly more than eight years and a maxi of Purvakoti (extremely long period of time). Abode (parivasana)-The liberated souls live on Siddhashila at Si the edge of the universe in an area equal to sixth part of a Gau (four + miles). * END OF THE NINTH LESSON OF THE ELEVENTH CHAPTER im bhagavatI sUtra(4) (136) Bhagavati Sutra (4) &555555555555555555555555555
Page #183
--------------------------------------------------------------------------
________________ 85555555555555555555555555555555555555 dasamo uddesao : loga dasavA~ uddezaka : loka (bheda-prabheda) | DASHAM UDDESHAK (TENTH LESSON) : LOK (UNIVERSE) Wan ))))))))55555555555555555))))) 555555 1. rAyagihe jAva evaM vayAsI[1] rAjagRha nagara meM gautama svAmI ne bhagavAna mahAvIra se yAvat isa prakAra pUchA 1. In the city of Rajagriha... and so on up to... Gautam Swami paid homage to Bhagavan Mahavir and submitted as follows 2. [pra.] kaivihe NaM bhaMte ! loe pannatte? __[u.] goyamA ! cauvvihe loe pannatte, taM jahA-davvaloe khettaloe kAlaloe bhaavloe| 2. [pra] bhagavan ! loka kitane prakAra kA kahA hai? [u.] gautama! loka cAra prakAra kA kahA gayA hai| yathA-(1) dravyaloka, (2) kSetraloka, (3) kAlaloka aura (4) bhaavlok| 2. [Q.] Bhante ! How many kinds of Lok are said to be there ? ___[Ans.] Gautam ! Lok (The Occupied Space or Universe) is said to have four kinds-(1) Material aspect of the Universe or the World as matter (Dravya Lok), (2) Area aspect of the Universe or the World as are (Kshetra Lok), (3) Time aspect of the Universe or the World as time (Kaal Lok), and (4) Cognitive aspect of the Universe or the World as cognition (Bhaava Lok). vivecana-dharmAstikAya aura adharmAstikAya se bharA huA sampUrNa dravyoM ke AdhAra rUpa caudaha rajjU pramANa AkAzakhaNDa ko loka kahate haiN| vaha loka (1) dravya, (2) kSetra, (3) kAla aura (4) bhAva kI apekSA se mukhya rUpa se 4 prakAra kA hai| (1) dravyaloka-isake do bheda haiM-AgamataH, noaagmtH| jo loka zabda ke artha ko jAnatA hai, UM parantu usameM upayoga nahIM hai, use AgamataH dravyaloka kahate haiN| noAgamataH dravyaloka ke tIna bheda Wan haiM-jJazarIra, bhavyazarIra, aura tdvytirikt| jisa vyakti ne pahale loka zabda kA artha jAnA thA, usake meM mRta zarIra ko 'jJazarIra dravyaloka' kahA jAtA hai| jisa prakAra bhaviSya meM jisa ghaTa meM madhu rakhA jAegA, ma usa ghar3e ko abhI se 'madhughaTa' kahA jAtA hai, usI prakAra jo vyakti bhaviSya meM loka zabda ke artha ko jAnegA, usake sacetana zarIra ko 'bhavyazarIra dravyaloka' kahA jAtA hai| dharmAstikAya Adi dravyoM ko 'jJazarIra-bhavyazarIra-vyatirikta dravyaloka' kahA jAtA hai| 5558 gyArahavA~zataka: dasavA~ uddezaka (137) Eleventh Shatak : Tenth Lesson
Page #184
--------------------------------------------------------------------------
________________ 94444444444444444444415515444444444444448 (2) kSetraloka-kSetrarUpa loka ko kSetraloka kahate haiN| Urdhvaloka, adholoka aura tiryakloka meM hai jitane AkAza-pradeza haiM, vaha kSetraloka kahalAte haiN| (3) chalinila-4744 Biff octeau click on traditat per (4) bhAvaloka-bhAvarUpa loka do prakAra kA hai-AgamataH noaagmtH| AgamataH bhAvaloka vaha // hai, jo loka zabda ke artha kA jJAtA hai aura usameM upayoga hai| noAgamata: bhAvaloka-audayika, aupazamika, kSAyika, kSAyopazamika evaM pAriNAmika tathA sannipAtika rUpa se 6 prakAra kA hai| Elaboration The fourteen Rajju expanse that forms the occupied 4 part of Akashastikaya (space entity), which is pervaded by Dharmastikaya (motion entity) and Adharmastikaya (rest entity) and which contains all substances including Jivastikaya (life entity), Pudgalastikaya (matter entity) with the interplay of Addhakaal (time entity), is called Lok (Occupied Space or the Universe). This Lok has mainly four aspects4 (1) Physical aspect (Dravya), (2) Area aspect (Kshetra), (3) Time aspect (Kaal), and (4) Cognitive aspect (Bhaava). (1) Physical aspect of the Universe or the World as matter (Dravya Lok)--Based on the theory of disquisition (Anuyoga) Dravya Lok is of two kinds, (a) Agamtah (in context of scripture)-one who knows the meaning of the term Lok but is inactive in that regard is called Agamtah Dravya Lok. (b) No-agamtah (not in context of scripture)--this is of three 41 kinds-(i) Jna-sharira (in past context)-one who knew the meaning of the term Lok but is no more; his dead body is called Jna-sharira Dravya Lok. (ii) Bhavya-sharira (in future context)-one who is destined to know the meaning of the term Lok, his live body is called Bhavya-sharira Dravya Lok. It is something like a pitcher allotted to contain milk in future is called milk-pitcher in advance. (iii) Jnasharira-Bhavyasharira Vyatirikta (other than in past and future context)-Dharmastikaya (motion entity) and other entities or physical substances are called JnashariraBhavyasharira Vyatirikta Dravya Lok. (2) Area aspect of the Universe or the World as area (Kshetra Lok) Lok or the Universe in terms of the area or space it covers is called \ Kshetra Lok. In other words all the space-points occupied by the Upper World, the Lower World and the Transverse World are called Kshetra Lok. pant (8) (138) Bhagavati Sutra (4) 445454545454545454545454545454545454545454545454545454545454545454442
Page #185
--------------------------------------------------------------------------
________________ 8455555555555555555555555555555555555555555555555555 85555555555555555555555555555555555555 (3) Time aspect of the Universe or the World as time (Kaal Lok) - the play of time in the Universe or all aetivities happening in the universe measured in terms of passage of time are called Kaal Lok. (4) Cognitive aspect of the Universe or the World as cognition (Bhaava Lok)-It is of two kinds-(i) Agamtah (in context of scripture)one who knows the meaning of the term Lok and is active in that regard 1 is called Agamtah Bhaava Lok. (ii) No-agamtah (not in context of scripture)-this relates to the states of soul and is of six kinds, namely Audayik (caused by fruition of karmas), Aupashamik (caused by 4 pacification of karmas), Kshaayik (caused by destruction of karmas), Kshayopashamik (caused by pacification-cum-destruction of karmas), Paarinaamik (three eternal states unrelated to action of karmas) and Sannipaatik (state incorporating combinations of the said five states). 3. [pra.] khettaloe NaM bhaMte ! kaivihe pannatte? [u.] goyamA! tivihe pannatte, taM jahA-aholoyakhettaloe tiriyaloyakhettaloe 2 uDDaloyakhettaloe / ..3. [pra.] bhagavan ! kSetraloka kitane prakAra kA kahA hai? [u.] gautama! tIna prakAra kA kahA hai| yathA- 1. adholoka-kSetraloka, 2. tiryaglokameM kSetraloka aura 3. uurdhvlok-kssetrlok| 3. [Q.] Bhante ! How many types of Kshetra Lok (World as area) is said to be there ? [Ans.] Gautam ! It is said to be of three types-1. The Lower World (Adho Lok- Kshetra Lok), 2. The Transverse World (Tiryaklok-Kshetra Lok), and The Upper World (Urdhva Lok-Kshetra Lok). 4. [pra.] aholoyakhettaloe NaM bhaMte ! kaivihe pannatte? [u.] goyamA! sattavihe pannatte, taM jahA-rayaNappabhApuDhaviaholoyakhettaloe jAva ahesttmpuddhviaholoykhettloe| ____4. [pra.] bhagavan! adholoka-kSetraloka kitane prakAra kA hai? __[u.] gautama! (vaha) sAta prakAra kA hai| yathA-ratnaprabhA pRthvI-adholoka-kSetraloka, ' yAvat adhaH sptmpRthvii-adholok-kssetrlok| | gyArahavA~zataka : dasavA~ uddezaka (139) Eleventh Shatak : Tenth Lesson |
Page #186
--------------------------------------------------------------------------
________________ 4. (Q.) Bhante ! How many types of Lower World (Adho Lok- Kshetra Lok) are said to be there? [Ans.] Gautam ! It is said to be of seven types-RatnaprabhaprithviAdho Lok-Kshetra Lok (the first hell)... and so on up to... Adhah Saptamprithvi-Adho Lok-Kshetra Lok (the seventh hell). 5. [pra.] tiriyaloyakhettaloe NaM bhaMte ! kaivihe pannatte? [u.] goyamA ! asaMkhejjativihe pannatte, taM jahA-jaMbuddIvatiriyaloyakhettaloe jAva syNbhuurmnnsmuddetiriyloykhettloe| 5. [pra.] bhagavan ! tiryagloka-kSetraloka kitane prakAra kA kahA gayA hai? [u.] gautama! (vaha) asaMkhyAta prakAra kA kahA gayA hai| yathA-jambUdvIpa-tiglokakSetraloka, yAvat svyNbhuurmnnsmudr-tiryglok-kssetrlok| 5. [Q.] Bhante ! How many types of Transverse World (TiryaklokKshetra Lok) are said to be there? [Ans.] Gautam ! It is said to be of innumerable types--JambudveepTiryaklok- Kshetra Lok (the Jambu continent)... and so on up to... 5 Svayambhuraman Samudra- Tiryaklok-Kshetra Lok (the Svayambhuraman ocean). ___6. [pra. ] uDDaloyakhettaloe NaM bhaMte ! kaivihe pannatte? ___ [u.] goyamA ! paNNarasavihe pannatte, taM jahA-sohammakappauDDaloyakhettaloe jAva accuyauDDaloe. gevejjavimANauDDaloga. aNuttaravimANa. iisipbbhaarpuddhviuddddloykhettloe| 6. [pra.] bhagavan ! Urdhvaloka-kSetraloka kitane prakAra kA kahA gayA hai? [u.] gautama! (vaha) pandraha prakAra kA kahA gayA hai| yathA-(1-12) saudharmakalpaOM Urdhvaloka-kSetraloka, yAvat acyutakalpa-Urdhvaloka-kSetraloka, (13) graiveyaka vimAnahai Urdhvaloka-kSetraloka, (14) anuttara vimAna-Urdhvaloka-kSetraloka aura (15) ISat prAgbhAra ma pRthvii-uurdhvlok-kssetrlok| 6. [Q.] Bhante ! How many types of Upper World (Urdhva LokKshetra Lok) are said to be there ? [Ans.] Gautam ! It is said to be of fifteen types--(1-12) Saudharmakalp-Urdhva Lok-Kshetra Lok (Saudharmakalp divine realm Wan or heaven)... and so on up to... Achyutkalp-Urdhva Lok-Kshetra Lok (Achyutkalp divine realm or heaven), (13) Graiveyak Viman-Urdhva | bhagavatI sUtra (4) (140) Bhagavati Sutra (4) 855555555555555555555555555555555555555555555555555558
Page #187
--------------------------------------------------------------------------
________________ 5 95 95 95 95 95 95 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 9 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 8 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Lok-Kshetra Lok (Graiveyak Celestial Vehicles ), ( 14 ) Anuttar VimanUrdhva Lok-Kshetra Lok (Anuttar Celestial Vehicles), and (15) Ishatpragbharaprithvi- Urdhva Lok-Kshetra Lok (the Realm of Liberated Souls). loka- aloka kA saMsthAna (AkAra) STRUCTURE OF THE LOK-ALOK 7. [ pra. ] aholoyakhettaloe NaM bhaMte! kiMsaThie pannatte ? [ u. ] goyamA ! tappAgArasaMThie pannatte / 7. [pra.] bhagavan! adholoka - kSetraloka kA kisa prakAra kA saMsthAna (AkAra) hai ? [u.] gautama ! vaha trapA ( tipAI) ke AkAra kA 7. [Q.] Bhante ! What is the structure (samsthaan) of the Lower World (Adho Lok- Kshetra Lok) ? [Ans.] Gautam ! It is like the shape of a tripod (trapa). 8. 8. [ pra.] tiriyaloyakhettaloe NaM bhaMte! kisaMThie pannatte ? Urdhvaloka Upper World adholoka tipAI ke AkAra kA Lower World like the shape of a tripod 9. [ pra. ] uDDaloyakhettaloepucchA ? mRdaMga ke [ u. ] goyamA ! jhallarisaMThie pannatte / [pra.] bhagavan! tiryagloka - kSetraloka kA saMsthAna (AkAra) kisa prakAra kA hai? [u.] gautama ! vaha jhAlara ke AkAra kA hai| gyArahavA~ zataka : dasavA~ uddezaka AkAra kA shape of an upturned Mridang tichalAka jhAlara kA AkAra Tiryaklok like the shape of a cymbal 8. [Q.] Bhante ! What is the structure (samsthaan) of the Transverse World (Tiryaklok- Kshetra Lok) ? [Ans.] Gautam! It is like the shape of a cymbal (or round disc). [ u. ] uDDamuiMgAkArasaMThie pannatte / 9. [pra.] bhagavan ! Urdhvaloka- kSetraloka kisa prakAra saMsthAna (AkAra) kA hai ? [u.] gautama! (vaha) UrdhvamRdaMga ke AkAra ( saMsthAna) kA hai| (141) Eleventh Shatak: Tenth Lesson Wan 5 5 5 5 5 5 95 95 95 95 95 95 95 95 9 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95555555558 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha
Page #188
--------------------------------------------------------------------------
________________ 0595 55 5595955955555555555555555555555555555555555555555555 595 95 95 95 95 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 8 9. [Q.] Bhante ! What is the structure (samsthaan) of the Upper World (Urdhva Lok- Kshetra Lok) ? [Ans.] Gautam ! It is like the shape of an upturned Mridang (a two sided drum with bulging middle and unequal ends). 10. [ pra. ] loe NaM bhaMte ! kiMsaMThie pannatte ? [u. ] goyamA ! supaiTThagasaMThie loe pannatte, taM jahA heTThA vitthipaNe, majjhe saMkhitte jahA sattamasae paDhame uddesa jAva aMtaM kare / 10. [pra.] bhagavan! loka kA saMsthAna (AkAra) kisa prakAra kA kahA hai? [u.] gautama ! loka supratiSThaka ke AkAra kA hai / yathA - vaha nIce vistIrNa (caur3A) hai, madhya meM saMkSipta (saMkIrNa - saMkar3A) hai, ityAdi sAtaveM zataka ke prathama uddezaka ke anusAra samajhanA caahie| yAvat - usa loka ko utpanna jJAna - darzana ke dhAraka kevalajJAnI jAnate haiM, isake pazcAt ve siddha hote haiM, yAvat samasta duHkhoM kA anta karate haiN| 10. [Q.] Bhante ! What is the structure (samsthaan) of the Lok (universe) ? [Ans.] It is like the shape of a supratishthit (an earthen pot of the shape of a wine glass). It is wide at the base with a gradual taper in the middle, as mentioned in the first lesson of the seventh chapter... and so on up to... Arhants, Jinas, Kevalis (synonyms of Tirthankar), endowed with perfect knowledge know this and finally they become Siddha (perfected)... and so on up to... end all miseries. 11. [ pra.] aloe NaM bhaMte! kisaMThie pannatte ? [ u. ] goyamA ! jhusiragolasaMThie pannatte ?. 11. [pra.] bhagavan! aloka kA saMsthAna (AkAra) kaisA hai ? [u.] gautama! aloka kA saMsthAna pole gole ke samAna hai| 11. [Q.] Bhante ! What is the structure (samsthaan) of the Alok (unoccupied space or the space beyond the universe) ? [Ans.] It is like the shape of a hollow sphere. vivecana - sumeru parvata ke nIce ATha pradezI rucaka pradeza haiM, usake nicale pratara ke nIce nau sau yojana rucaka taka tiryagloka hai, usake Age adhaHsthita hone se adholoka hai, jo sAta rajjU se kucha adhika hai tathA pradeza se nIce aura Upara 900-900 yojana tirachA hone se tiryagloka hai / tiryagloka ke Upara dezona bhagavatI sUtra (4) (142) 8 95 95 95 95 95 95 5 5 5 5 5 5 5 95 95 95 95 95 95 955555555 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95959595959595958 Bhagavati Sutra (4) * 5 5 5 5 5 5 5 5 5 5 5 5 95 95 9555555555555555555555555
Page #189
--------------------------------------------------------------------------
________________ phra 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 955555555 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha sAta rajjU pramANa UrdhvabhAgavartI hone se Urdhvaloka kahalAtA hai| Urdhva aura adhodizA meM kula U~cAI 14 rajjU hai / Upara kramazaH ghaTate hue krama se 7 rajjU kI U~cAI para vistAra 1 rajjU hai| phira kramazaH bar3hakara 91/2 rajjU taka kI U~cAI para vistAra 5 rajjU hai / phira kramazaH ghaTakara mUla se 14 rajjU kI U~cAI para vistAra 1 rajjU kA hai / isa taraha kula U~cAI 14 rajjU hotI hai / loka ke AkAra ke bAre meM hama isa prakAra batA sakate haiM ki nIce eka ulaTA sakorA rakhA jAye usake Upara eka sIdhA sakorA rakhA jAye phira usake Upara eka ulaTA sakorA rakhA jaaye| isa prakAra jo AkAra banatA hai, vaisA hI loka kA AkAra hai| tInoM lokoM kA nAma, pariNAmoM kI apekSA se - kSetra ke prabhAva se jisa loka meM dravyoM ke prAyaH azubha (adha:) pariNAma hote haiM, vaha adholoka kahalAtA hai| madhyama (na atizubha, na atiazubha) hone se madhya yA tiryagloka kahalAtA hai tathA dravyoM kA Urdhva - U~ce- zubha pariNAmoM kA bAhulya hone se pariNAma Urdhvaloka kahalAtA hai / loka kA AkAra Elaboration-At the center of the Meru Mountain there are Ruchak sections (glowing areas). Below the lowes. level of this area extends the Transverse World (Tiryaklok) up to nine hundred Yojans. Further underneath is the Lower World (Adholok) extending up to a little more than seven Rajjus (a linear measure). In the upper direction too the Transverse World extends up to nine hundred Yojans. Further above is the Upper World (Urdhvalok) extending up to a little less than seven Rajjus. The total height of the Lok is said to be 14 Rajjus. The base is seven Rajju wide and it tapers to one Rajju at the height of 7 Rajjus or the middle of the Lok. Still higher up, it gradually increases to five Rajju wide at the height of 9.5 Rajju or at the fifth dimension of gods, Brahmalok. Then again with gradual reduction it becomes one Rajju at the height of 14 Rajjus or at the top. eight In simple terms this shape of the Lok can be described as putting a tapered tumbler up-side-down on ground, over it putting another tumbler upright and then again putting a tumbler up-side-down over it. gyArahavA~ zataka : dasavA~ uddezaka The names of the three Loks are derived from the general conditions of substances including the living and the non-living. In the middle or the transverse world the general conditions are medium, neither bad nor good; as such it is called the Middle or Transverse World. As we proceed downwards conditions gradually turn from bad to worse; as such it is (143) Eleventh Shatak: Tenth Lesson 5 5 95 95 95 95 95 95 9 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 958 phra Wan phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha
Page #190
--------------------------------------------------------------------------
________________ 85555555555555555555555555555555555666 called Hells or the Lower World. As we proceed higher conditions gradually turn from good to better; as such it is called Heavens or the Upper world. 5 95 95 95 95 95 95 95555555555555555555555555555555555 adholoka meM jIva- ajIvAdi SUBSTANCES IN THE LOWER WORLD 12. [pra.] aholoyakhettaloe NaM bhaMte! kiM jIvA, jIvadesA, jIvapaesA ? [U. ] evaM jahA iMdA disA taheva niravasesaM bhANiyavvaM jAva addhAsamae / 12. [pra.] bhagavan! adholoka - kSetraloka meM kyA jIva haiM, kyA jIva ke deza haiM, kyA jIva ke pradeza haiM? kyA ajIva haiM, kyA ajIva ke deza haiM, kyA ajIva ke pradeza haiM ? [u.] gautama ! jisa prakAra dasaveM zataka ke prathama uddezaka meM aindrI dizoM ke viSaya meM kahA gayA hai, usI prakAra yahA~ bhI samagra varNana kahanA cAhie; yAvat - addhA - samaya (kAla) rUpa hai| 12. [Q.] Bhante ! In the Lower World are there souls, sections (desh ) of souls and space-points (pradesh) of souls ? Also, are there non-souls, sections (desh) of non-souls and space-points (pradesh ) of non-souls ? [Ans.] Gautam ! What has been mentioned in the first lesson of the tenth chapter about the eastern direction should be repeated verbatim... and so on up to... Addha-samaya (time). 13. [ pra. ] tiriyaloyakhettaloe NaM bhaMte! kiM jIvA ? [3. ] evaM ceva / 13. [pra.] bhagavan ! kyA tiryakloka - kSetraloka meM jIva haiM ? ityAdi prazna / [.] gautama! ( isa viSaya meM samasta varNana) uparokta pUrvaka jAnanA cAhie / 13. [Q.] Bhante / In the Transverse World are there souls, etc. ? [Ans.] Gautam ! The answer is same as aforesaid (statement-12). 14. evaM uDDaloyakhettaloe vi / navaraM arUvI chavvihA, addhAsamao natthi / 14. isI prakAra Urdhvaloka- kSetraloka ke viSaya meM jAnanA cAhie; parantu vizeSatA yaha hai ki Urdhvaloka meM arUpI ke chaha bheda hI haiM, kyoMki vahA~ addhAsamaya nahIM hai| 14. The same also holds good for the Upper World except for one variation that in the Upper World the formless entities are only six in number as time (Addha-samaya) is non-existent there. bhagavatI sUtra (4) (144) Bhagavati Sutra (4) 95 95 95 95 95 95 95 95 95 95 95 9595 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9558 9 95 96 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95
Page #191
--------------------------------------------------------------------------
________________ 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 8 555555 15. [ pra. ] loe NaM bhaMte ! kiM jIvA. ? [3] jahA biiyasae atthiuddesae loyAgAse navaraM arUvI sattavihA jAva adhammatthikAyassa pasA, no AgAsatthikAe, AgAsatthikAyassa dese AgAsatthikAyassa paesA, addhAsamae / sesaM taM ceva / 15. [pra.] bhagavan ! kyA loka meM jIva haiM? ityAdi prazna / [u.] gautama ! jisa prakAra dUsare zataka ke dasaveM 'asti' uddezaka meM lokAkAza ke viSaya meM jIva Adi kA kathana kiyA hai, ( usI prakAra yahA~ bhI jAnanA caahie|) vizeSa itanA hI hai ki yahA~ arUpI ke sAta bheda kahane cAhie; yAvat adharmAstikAya ke pradeza, AkAzAstikAya kA deza, AkAzAstikAya ke pradeza aura addhA smy| zeSa pUrvavat jAnanA cAhie / 15. [Q.] Bhante ! In the Lok are there souls, etc. ? [Ans.] Gautam ! The answer is same as that mentioned in the tenth lesson titled Asti of the second chapter with regard to souls and other entities in Lokakash (Space within the Universe) with the exception that here seven types of formless entities should be mentioned... and so on up to... space-points of Adharmastikaya (Rest entity), sections of (Space entity), space-points of Akashastikaya ( Space entity) Akashastikaya and Addha-samaya (time). Remaining being as mentioned earlier. 16. [ pra. ] aloe NaM bhaMte! kiM jIvA. ? [.] evaM jahA atthikAyauddesae alogAgAse taheva niravasesaM jAva anaMtabhAgUNe / 16. [pra.] bhagavan! kyA aloka meM jIva haiM ? ityAdi prazna / [u.] gautama ! dUsare zataka ke dasaveM astikAya uddezaka meM jisa prakAra alokAkAza ke viSaya meM kahA, usI prakAra yahA~ bhI jAnanA cAhie; yAvat vaha sarvAkAza ke anantaveM bhAga nyUna hai| 16. [Q.] Bhante ! In the Alok are there souls, etc. ? [Ans.] Gautam ! The answer is same as that mentioned in the tenth lesson titled Astikaya of the second chapter with regard to Alokakash... and so on up to... and it is infinite parts less than the whole space (this is because Lokakash or occupied space is an infinite fraction of the whole space). vivecana - adholoka ora tiryagloka meM jIva, jIva ke deza, pradeza tathA ajIva, ajIva ke deza, pradeza aura addhA - samaya, ye 7 haiM, kintu Urdhvaloka meM sUrya ke prakAza se prakaTita kAla na hone se gyArahavA~ zataka : dasavA~ uddezaka (145) Eleventh Shatak: Tenth Lesson 5555 255955555555954454555555595552
Page #192
--------------------------------------------------------------------------
________________ 855555555555555555555555555555555555558 + addhA-samaya ko chor3akara zeSa 6 bola haiN| loka meM dharmAstikAya aura adharmAstikAya donoM akhaNDa hone se ina donoM ke deza nahIM haiM isalie dharmAstikAya, dharmAstikAya ke pradeza, adharmAstikAya aura adharmAstikAya ke ke pradeza haiN| loka meM AkAzAstikAya sampUrNa nahIM hai, kintu usakA eka bhAga hai isalie kahA gayA hai-AkAzAstikAya kA deza tathA usake pradeza haiN| loka meM kAla dravya bhI hai| aloka meM ekamAtra ajIva dravya kA dezarUpa AlokAkAza hai, vaha bhI agurulaghu hai| vaha ananta agurulaghu guNoM se saMyukta AkAza ke anantaveM bhAga nyUna hai| Upara ke sAtoM bola aloka meM nahIM haiN| Elaboration--In the Lower World there is existence of soul (jiva), sections and space-points of soul, non-soul, sections and space-points of non-soul and time (Addha-samaya). However in the Upper World due to absence of sun-oriented time there is no Addha-samaya. Thus there are only the other six listed entities and their components. In the Lok Dharmastikaya and Adharmastikaya exist as undivided whole; as such there are no sections of these. Therefore there are only Dharmastikaya, its space-points, Adharmastikaya and its space-points. In the Lok there 4 is only a section of Akashastikaya and not the whole, therefore it is said that there is a section of Akashastikaya and its space-points. Kaal (time entity) also exists in Lok. In Alok there is only one entity and that is a section of Akashastikaya, a non-soul entity, which is endowed with infinite agurulaghu (non-heavy-non-light) attributes and it is infinite parts less than the whole space. The remaining entities and components of the list of seven do not exist in Alok. adholoka Adi ke eka pradeza meM jIva Adi ENTITIES IN ONE SPACE-POINT 17. [pra.] aheloyakhettaloyassa NaM bhaMte ! egammi AgAsapaese kiM jIvA, jIvadesA, ke jIvapaesA, ajIvA, ajIvadesA, ajIvapaesA? [u.] goyamA ! no jIvA, jIvadesA vi jIvapaesA vi ajIvA vi ajIvadesA vi 4 ajIvapaesA vi| je jIvadesA te niyama egidiyadesA; ahavA agiMdiyadesA ya beiMdiyassa ma dese, ahavA egidiyadesA ya beiMdiyANa ya desA; evaM majjhillavirahio jAva aNidiesu meM jAva ahavA egidiyadesA ya aNiMdiyANa desaay| je jIvapaesA te niyama egiMdiyapaesA, Wan ahavA agiMdiyapaesA ya beiMdiyassa paesA, ahavA egidiyapaesA ya beiMdiyANa ya paesA, hai evaM Aillavirahio jAva paMciMdiesu, aNiMeisu tiya bhNgo| je ajIvA te duvihA pannattA, meM taM jahA-rUvI ajIvA ya, arUvI ajIvA y| rUvI thev| je arUvI ajIvA te OM bhagavatI sUtra (4) (146) Bhagavati Sutra (4) 85555555555555555555555555555555555558
Page #193
--------------------------------------------------------------------------
________________ 8 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95555 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 950 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha paMcavihA pannattA, taM jahA - no dhammatthikAe, pase 2, evaM adhammatthikAyassa vi 3-4, addhAsamae 5 / ajIva dhammatthikAyassa dese 1, 17. [pra.] bhagavan! adholoka - kSetraloka ke eka AkAza pradeza meM kyA jIva haiM; jIva ke deza haiM, jIva ke pradeza haiM, ajIva haiM, ajIvoM ke deza haiM yA ajIvoM ke pradeza haiM ? [u.] gautama! (vahA~) jIva nahIM, kintu jIvoM ke deza haiM, jIvoM ke pradeza bhI haiM, tathA haiM, ajIvoM ke deza haiM aura ajIvoM ke pradeza bhI haiN| inameM jo jIvoM ke deza haiM, ve niyama se (1) ekendriya jIvoM ke deza haiM, (2) athavA ekendriyoM ke deza aura dvIndriya jIvoM kA eka deza hai, (3) athavA ekendriya jIvoM ke deza aura dvIndriya jIva ke deza haiM; isI prakAra madhyama bhaMga-rahita (ekendriya jIvoM ke deza aura dvIndriya jIva ke deza- isa madhyama bhaMga se rahita), zeSa bhaMga, yAvat anindriya takaM jAnanA cAhie; yAvat athavA ekendriya jIvoM ke deza aura anindriya jIvoM ke deza haiN| inameM jo jIvoM ke pradeza haiM, ve niyama se ekendriya jIvoM ke pradeza haiM, athavA ekendriya jIvoM ke pradeza aura eka dvIndriya jIva ke pradeza haiM, athavA ekendriya jIvoM kA pradeza aura dvIndriya jIvoM ke pradeza haiN| isI prakAra yAvat paMcendriya taka prathama bhaMga ke sivAya do bhaMga kahane cAhie; anindriya meM tInoM bhaMga kahane caahie| dhammatthikAyassa unameM jo ajIva haiM, ve do prakAra ke haiN| yathA-rUpI ajIva aura arUpI ajIva / rUpI ajIvoM kA varNana pUrvavat jAnanA cAhie / arUpI ajIva pA~ca prakAra ke kahe gae haiN| yathA(1) dharmAstikAya kA deza, (2) dharmAstikAya kA pradeza, (3) adharmAstikAya kA deza, (4) adharmAstikAya kA pradeza aura (5) addhA samaya / 17. [Q.] Bhante ! In a single space-point of the Lower World are there souls, sections (desh) of souls and space-points. (pradesh) of souls ? Also, are there non-souls, sections (desh) of non-souls and space-points (pradesh) of non-souls ? gyArahavA~ zataka : dasavA~ uddezaka . [Ans.] Gautam ! ( In a single space-point of the Lower World) there are no souls but only sections of souls, space-points of souls, non-soul (matter), sections of non-soul, and space-points of non-soul. Here the sections of souls, as a rule, include (1) soul-sections of one-sensed beings or (2) soul-sections of one-sensed beings and one soul-section of two-sensed beings or (3) soul-sections of one-sensed beings and soul-sections of twosensed beings; in the same way, leaving aside the middle alternative (soul-sections of one-sensed beings and one soul-section of two-sensed beings), mention other alternatives... and so on up to... non-sensed beings... and so on up to... or soul-sections of one-sensed beings and (147) Eleventh Shatak: Tenth Lesson phaphaphaphapha phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 5 5 5 5 5 5 5 5 5 5 5 5 95 955555555555555555 95 95 95 95 95 955958
Page #194
--------------------------------------------------------------------------
________________ 855555555555555555555555555555555555558 soul-sections of non-sensed beings. Here the space-points of souls, as an rule, include--(1) space-points of one-sensed beings or (2) space-points of one-sensed beings and one soul-section of two-sensed beings or (3) spacepoints of one-sensed beings and space-points of two-sensed beings; in the same way, leaving aside the first alternative, other two alternatives 4 should be mentioned... and so on up to... five sensed beings. However in case of non-sensed beings, all the three alternatives should be mentioned. (In a single space-point of the Lower World) non-souls (ajiva) are of two kinds--non-soul with form and non-soul without form. Description of non-souls with form is same as mentioned earlier. Non-souls without form are of five kinds (1) Section of motion entity (Dharmastikaya-desh), (2) Space-point of motion entity (Dharmastikaya-pradesh), (3) Section of OM rest entity (Adharmastikaya-desh), (4) Space-point of rest entity Wan (Adharmastikaya-pradesh), (5) Time (Addha-samaya). 18. [pra. ] tiriyaloyakhettaloyassa NaM bhaMte ! egammi AgAsapaese kiM jIvA? 4 [u.] evaM jahA aholoyakhettaloyassa thev| 18. [pra.] bhagavan ! kyA tiryagloka-kSetraloka ke eka AkAza pradeza meM jIva haiM; ityAdi prshn| ma [u.] gautama! jisa prakAra adholoka-kSetraloka ke viSaya meM kahA hai usI prakAra kI tiryagloka-kSetraloka ke viSaya meM jAnanA caahie| 18. (Q.) Bhante! In a single space-point of the Transverse World OM (Tiryak Lok-Kshetra Lok) are there souls ? (and other questions) [Ans.] Gautam ! What has been mentioned about Lower World (Adho Lok-Kshetra Lok) is also true for Transverse World. 19. evaM uDDaloyakhettaloyassa vi, navaraM addhAsamao natthi, arUvI cuvvihaa| [19.] isI prakAra Urdhvaloka-kSetraloka ke eka AkAza pradeza ke viSaya meM bhI jAnanA hai caahie| vizeSa itanA hai ki vahA~ addhAsamaya nahIM hai, (isalie) vahA~ cAra prakAra ke arUpI OM ajIva haiN| 19. The same is also true for a single space-point of the Upper World (Urdhva Lok-Kshetra Lok) with the difference that the solar time (Addha-samaya) does not exist there; therefore only four Non-souls without form exist there. | bhagavatI sUtra (4) (148) Bhagavati Sutra (4) | &999994545455555555555555555555
Page #195
--------------------------------------------------------------------------
________________ bhaeka)5555555555555555555555555555555555 8555555555555555555555555555555555555 20. loyassa jahA aholoyakhettaloyassa egammi aagaaspese| [20.] loka ke eka AkAza pradeza ke viSaya meM bhI adholoka-kSetraloka ke eka OM AkAza pradeza ke kathana ke samAna jAnanA caahie| 20. What has been mentioned about single space-point of the Lower Wan World is also true for single space-point of the Lok. 21. [pra.] aloyassa NaM bhaMte ! egammi AgAsapaese. pucchaa| [u.] goyamA ! no jIvA, no jIvadesA, taM ceva jAva aNaMtehiM agaruyalahuyaguNehiM Wan saMjutte savvAgAsassa annNtbhaaguunne| 21. [pra.] bhagavan ! kyA aloka ke eka AkAza pradeza meM jIva haiM? ityAdi prshn| [u.] gautama! vahA~ jIva nahIM haiM, jIvoM ke deza nahIM haiM, ityAdi pUrvavat jAnanA cAhie; yAvat aloka ananta agurulaghu guNoM se saMyukta hai aura sarva AkAza ke anantaveM bhAga nyUna hai| 21. [Q.] Bhante ! In a single space-point of the Alok (Unoccupied + space or the space beyond) are there souls ? (and other questions) [Ans.] Gautam ! It is devoid of soul, sections of soul etc. as mentioned 4 earlier... and so on up to... it is endowed with infinite agurulaghu (non-heavy-non-light) attributes and it is infinite parts less than the ___whole space. adho-tiryag-Urdhva kSetraloka aura aloka meM dravya-kSetra-kAla-bhAva kI apekSA se jIva-ajIva dravya SUBSTANCES IN THREE WORLDS IN FOUR CONTEXTS 22. [1] davvao NaM aheloyakhettaloe aNaMtAI jIvadavvAiM, aNaMtAI ajIvadavvAiM, aNaMtA jiivaajiivdvvaa| 22. [1] dravya se-adholoka-kSetraloka meM ananta jIva dravya haiM, ananta ajIva dravya haiM aura ananta jIvAjIva dravya haiN| 22. [1] In context of substance, the Lower World contains infinite souls, infinite non-souls and infinite mixed (soul-non-soul) substances. 22. [2] evaM tiriyaloyakhettaloe vi| evaM uDDaloyakhettaloe vi| 22. [2] isI prakAra tiryagloka-kSetraloka meM bhI jAnanA caahie| isI prakAra Urdhvalokama kSetraloka meM bhI jAnanA caahie| 22. [2] The same is true for the Transverse World. The same is also true for the Upper World. | gyArahavA~zataka : dasavA~ uddezaka (149) Eleventh Shatak : Tenth Lesson |
Page #196
--------------------------------------------------------------------------
________________ 845555555555555555555555555555555555 ma 23. davvao NaM aloe nevatthi jIvadavvA, nevatthi ajIvadavvA, nevatthi jIvAjIvadavvA, kI Wan ege ajIvadavva dese jAva svvaagaasannNtbhaaguunne| OM [23] dravya se aloka meM jIva dravya nahIM, ajIva dravya nahIM aura jIvAjIva dravya bhI nahIM, kintu ajIva dravya kA eka deza hai, yAvat sarvAkAza ke anantaveM bhAga nyUna hai| 23. In context of substance, Unoccupied space (Alok) is devoid of souls, non-souls as well as mixed substances. However, it has a section of 4 non-soul ... and so on up to ... and it is infinite parts less than the whole space. ma 24. kAlao NaM aheloyakhettaloe na kayAi nAsi, jAva nicce| evaM jAva aloe| [24] kAla se-adholoka-kSetraloka kisI samaya nahIM thA-aisA nahIM; yAvat vaha nitya kI hai| isI prakAra yAvat aloka ke viSaya meM bhI kahanA caahie| 24. In context of time there was no time when the Lower World did not exist... and so on up to... It is eternal. The same holds good for other + worlds... and so on up to... Alok (the space beyond). . 25. [1] bhAvao NaM aheloyakhettaloe aNaMtA vaNNapajjavA jahA khaMdae (sa. 2 u. 1) jAva aNaMtA agruylhuypjjvaa| evaM jAva loe| ma 25. [1] bhAva se-adholoka-kSetraloka meM 'anantavarNaparyAya' hai, ityAdi, dvitIya zataka OM ke prathama uddezaka meM varNita skandaka-prakaraNa ke anusAra jAnanA cAhie, yAvat ananta agurulaghuparyAya haiN| isI prakAra yAvat loka taka jAnanA caahie| 25. [1] In context of cognition (Bhaava) there are infinite modes of colour in the Lower World, as mentioned in the story of Skandak in first of chapter second... and so on up to... infinite agurulaghu (non-heavy-non-light) modes. The same holds good for other worlds... + and so on up to... Lok (the universe). 25. [2] bhAvao NaM aloe nevatthi vaNNapajjavA jAva nevatthi agaruyalahuyapajjavA, ege ajIvadavvadese jAva annNtbhaaguunne| 25. [2] bhAva se-aloka meM varNa-paryAya nahIM, yAvat agurulaghu-paryAya nahIM hai, parantu ma eka ajIva dravya kA deza hai| ananta agurulaghu guNa se saMyukta hai| vaha sarvAkAza ke anantaveM bhAga nyUna hai| 25. [2] In context of cognition (Bhaava) there are no alternatives of 5 colour in the Lower World... and so on up to... no agurulaghu (non5 | bhagavatI sUtra (4) (150) Bhagavati Sutra (4) | &5555555555555555555555555555555555555 555555555555555555555555555555 55555
Page #197
--------------------------------------------------------------------------
________________ sa 0555555555555555555555555555555))))))))))eka khsssssssssssssssssssssssssssssssssssss heavy-non-light) modes. However, it has a section of non-soul. It is endowed with infinite agurulaghu (non-heavy-non-light) attributes and it is infinite parts less than the whole space. loka kI vizAlatA VASINESS OF THE LOK 26-1. [pra.] loe NaM bhaMte ! ke mahAlae paNNatte? ___ [u.] goyamA ! ayaM NaM jaMbuddIve dIve savvadIva. jAva prikkhevennN| teNaM kAleNaM teNaM samaeNaM cha devA mahiDDIyA jAva mahesakkhA jaMbuddIve dIve maMdare pavvae maMdaracUliyaM savvao samaMtA saMparikkhittANaM citttthjjaa| ahe NaM cattAri disAkumArIo mahattariyAo cattAri hai balipiMDe gahAya jaMbuddIvassa dIvassa causu vi disAsu bahiyA abhimuhIo ThiccA te cattAri + balipiMDe jamagasamagaM bahiyAbhimuhe pkkhivejjaa| pabhU NaM goyamA! tao egamege deve te OM cattAri balipiMDe dharaNitalamasaMpatte khippAmeva pddisaahritte| te NaM goyamA! devA tAe ma ukkiTThAe jAva devagaIe ege deve puratthAbhimuhe payAe, evaM dAhiNAbhimuhe, evaM paccatthAbhimuhe, OM evaM uttarAbhimuhe, evaM uDDAbhimuhe, ege deve ahobhimuhe pyaae| teNaM kAleNaM teNaM samaeNaM' vAsasahassAue dArae pyaae| tae NaM tassa dAragassa ammApiyaro pahINA bhavaMti, no ceva NaM hI OM te devA logaMtaM sNpaaunnNti| tae NaM tassa dAragassa Aue pahINe bhavai, no ceva NaM jAva' ke sNpaaunnNti| tae NaM tassa dAragassa aTThimiMjA pahINA bhavaMti, no ceva NaM te devA logaMtaM sNpaaunnNti| tae NaM tassa dAragassa Asattame vi kulavaMse pahINe bhavai, no ceva NaM te devA ke logaMtaM sNpaaunnNti| tae NaM tassa dAragassa nAma-goe vi pahINe bhavai, no ceva NaM te devA // logaMtaM sNpaaunnNti| 26-1. [pra.] bhagavan! loka kitanA bar3A (mahAn) kahA hai? ___ [u.] gautama! jambUdvIpa nAma kA yaha dvIpa, samasta dvIpa-samudroM ke madhya meM hai| isakI paridhi ke tIna lAkha, solaha hajAra, do sau sattAIsa yojana, tIna kosa, eka sau aTThAIsa dhanuSa aura sAr3he teraha aMgula se kucha adhika hai| agara kisI kAla aura kisI samaya maharddhika yAvat mahAsukha-sampanna chaha deva, merU parvata para usakI cUlikA ke cAroM ora khar3e raheM aura nIce cAra dizAkumArI deviyA~ cAra annapiNDa lekara jambUdvIpa kI (jagatI para) cAroM dizAoM meM bAhara kI ora mukha karake khar3I rheN| phira ve OM cAroM deviyA~ eka sAtha cAroM annapiNDoM ko bAhara kI ora phaiNkeN| he gautama! usI samaya una devoM ma meM se pratyeka deva, una annapiNDoM ko pRthvI para girane se pahale hI, zIghra grahaNa karane meM samartha ho OM aisI tIvra gati vAle una devoM meM se eka deva, usa utkRSTa yAvat tIvra gati se pUrva kI ora jAe, hai eka deva dakSiNa kI ora jAe, isI prakAra eka deva pazcima kI ora, eka uttara kI ora, eka | gyArahavA~zataka : dasavA~ uddezaka (151) Eleventh Shatak : Tenth Lesson |
Page #198
--------------------------------------------------------------------------
________________ 855555555555555555555555555555555555558 madeva UrdhvadizA meM aura eka deva adhodizA meM jaae| usI dina aura usI samaya eka gAthApati ke, ma eka hajAra varSa kI Ayu vAle eka bAlaka ne janma liyaa| tadanantara usa bAlaka ke mAtA-pitA ke cala bse| (utane samaya meM bhI) ve deva, loka kA anta prApta nahIM kara ske| usake bAda vaha hai Wan bAlaka bhI AyuSya pUrNa hone para kAladharma ko prApta ho gyaa| utane samaya meM bhI ve deva, loka kA // anta prApta na kara ske| usa bAlaka kI haDDI, majjA bhI naSTa ho gaI, taba bhI ve deva, loka kA anta pA nahIM ske| phira usa bAlaka kI sAta pIr3hiyoM taka kA kulavaMza naSTa ho gayA utane samaya ke + meM bhI ve deva, loka kA anta prApta na kara ske| tatpazcAt usa bAlaka ke nAma-gautra bhI naSTa ho ma gae, utane samaya taka (calate rahane para) bhI ve deva, loka kA anta prApta nahIM kara ske| $ 26-1. [Q] Bhante ! How large is the Lok (the universe) said to be ? __[Ans.] Gautam ! This continent called Jambudveep is at the centre of all continents and oceans. Its circumference is slightly more than 3,16, 227 Yojans (Y. = 8 miles), 3 Kosas (K. = 2 miles), 128 Dhanush (D = . 5 a little more than a meter) and 13.5 Anguls (A = about 0.5 inch). At some point of time, if six gods with great opulence... and so on % up to... great happiness stand at different points all around the peak of $ Mount Mandaar, and at the ground level four Dikkumaris (goddesses of 41 directions), carrying a lump of dough in hands, stand at the periphery of 15 the Jambu continent facing the four cardinal directions. Now, the goddesses throw out the lump of dough simultaneously. Gautam! If each god is capable of dashing forward with a tremendous speed to catch the 4 lumps before they touch the ground, and if with such superhuman speed 5 one god dashes in the east, one in the west, one in the north, one in the south, one in the Zenith and one in the Nadir; and at that moment a 45 son with a life span of one thousand years is born to a merchant and in due course the parents die; even after the passage of so much time the gods cannot reach the end of the universe. After that the boy completes 51 his life span and passes away, still the gods fail to reach the end of the universe. Then after the passage of a long period the bones and marrow of the boy completely decay, even till then the gods do not reach the end. After this seven generations of the boy pass and still the gods are not near the end of the universe. Even after the extinction of the lineage of the boy and wiping of the name from the social memory the gods cannot reach the end of the universe. 26-2. [pra.] 'tesi NaM bhaMte ! devANaM kiM gae bahue, agae bahue ?' | bhagavatI sUtra (4) (152) Bhagavati Sutra (4)
Page #199
--------------------------------------------------------------------------
________________ * 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 8 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha [u. ] 'goyamA ! gae bahue, no agae bahue, gayAu se agae asaMkhejjaibhAge, agayAu asaMkhejjaguNe / loe NaM goyamA ! emahAlae pannatte / ' 26-2. [pra.] bhagavan ! una devoM kA gata ( gayA huA - ullaMghana kiyA huA) kSetra adhika hai yA agata (nahIM gayA huA - nahIM calA huA) kSetra adhika hai ? [u.] gautama ! ( una devoM kA ) gatakSetra adhika hai, agatakSetra, gatakSetra ke asaMkhyAtaveM bhAga hai| agatakSetra se gatakSetra asaMkhyAta guNA hai / he gautama! loka itanA bar3A ( mahAn) hai| 26-2. [Q.] Bhante ! Is the part crossed by those gods greater or that not yet crossed is larger ? [Ans.] Gautam ! The part crossed by those gods is greater. The part yet to be crossed is only an innumerable fraction of the crossed one. The traversed part is innumerable times more than that not yet crossed. O Gautam! The Universe (Lok) is so vast. kucha vivecana--yaha zaMkA ho sakatI hai ki meruparvata kI cUlikA se cAroM dizAoM meM loka kA vistAra AdhA-AdhA rajjupramANa hai| Urdhvaloka meM kiMcit nyUna sAta rajjU aura adholoka meM sAta rajjU se adhika hai| aisI sthiti meM ve sabhI deva chahoM dizAoM meM eka samAna tvarita gati se jAte haiM, taba phira chahoM dizAoM meM gatakSetra se agatakSetra asaMkhyAtaveM bhAga tathA agata se gatakSetra asaMkhyAta guNA kaise batalAyA gayA haiM, kyoMki cAroM dizAoM kI apekSA UrdhvadizA aura adhodizA meM kSetra - parimANa kI viSamatA hai ? isa zaMkA kA samAdhAna yaha hai ki yahA~ ghanakRta ( vargIkRta) loka kI vivakSA se yaha rUpaka kalpita kiyA gayA hai, isalie koI Apatti nahIM honI cAhie / meruparvata ko madhya meM rakhane se loka saba tarapha se sAr3he tIna-sAr3he tIna rajjU raha jAtA I [pra.] pUrvokta tIvra divya devagati se gamana karate hue ve deva jaba utane lambe samaya taka meM loka kA chora nahIM prApta kara sakate, taba tIrthaMkara bhagavAna ke janmakalyANAdi meM antima acyuta devaloka taka se deva yahA~ zIghra kaise A sakate haiM, kyoMki kSetra bahuta lambA hai aura avataraNa - kAla bahuta hI alpa hai ? [u.] isakA samAdhAna yaha hai ki tIrthaMkara bhagavAna ke janmakalyANAdi meM devoM ke Ane kI gati zIghratama hai| usa gati kI apekSA se isa prakaraNa meM batAI huI gati ati mandatara hai| Elaboration-In this example there may be a doubt. In the said description of the Lok the transverse expanse of the universe from the peak of Mt. Meru is only half a Rajju, whereas in zenith and Nadir directions it is about 7 Rajju. As such how can the time traversed by the gods in all directions be same? The explanation is that this statement is metaphoric and based on the presumption of a cubical universe making the distances in all directions same. Another doubt is that when it takes so much time for gods to reach the end of the universe, how can the gods from the last divine realm gyArahavA~ zataka : dasavA~ uddezaka (153) Eleventh Shatak: Tenth Lesson Wan 95 95 95 95 95 95 95 95555555555555555555555595959595959559595959 195 0 95 95 95 95 95 95 95 95 9555555555 95 95 95 95 95 95 95 95 95 95 95 95 95 9559559595958
Page #200
--------------------------------------------------------------------------
________________ phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha (Achyut) can come to attend a Tirthankar's Kalyanak (auspicious events). The explanation is that the speed at which the gods come on such occasions is the maximum speed of gods whereas the speed mentioned in this example is the minimum. aloka kI vizAlatA kA varNana THE VASTNESS OF ALOK 27- 1. [ pra. ] aloe NaM bhaMte ! kemahAlaya pannatte ? [ u. ] goyamA ! ayaM NaM samayakhette paNayAlIsaM joyaNasayasahassAiM AyAmavikkhaMbheNaM jahA khaMdae (sa. 2 u. 1) jAva parikkheveNaM / teNaM kAleNaM teNaM samaeNaM dasa devA mahiDDIyA taheva jAva saMparikkhittANaM saMciTThejjA, ahe NaM aTTha disAkumArIo mahattariyAo aTTha balipiMDe gahAya mANusuttarassa pavvayassa causu vi disAsu causu vi vidisAsu bahiyAbhimuhIo ThiccA / te aTTha balipiMDe jamagasamagaM bahiyAbhimuhe pakkhivejjA / pabhU NaM goyamA! tao egamege deve te aTTha balipiMDe dharaNitalamasaMpatte khippAmeva paDisAharittae / te NaM goyamA! devA tAe ukkiTThAe jAva devagaIe logaMte ThiccA asabbhAvapaTTavaNAe ege deve puratthAbhimuhe payAe, ege deve dAhiNapuratthAbhimuhe payAe, evaM jAva uttarapuratthAbhimuMhe, ege deve uDDAbhimuhe, ege deve ahobhimuhe payAe / teNaM kAleNaM teNaM samaeNaM vAsasayasahassAue dArae pyaae| tae NaM tassa dAragassa ammApiyaro pahINA bhavaMti no ceva NaM te devA aloyaMtaM sNpaaunnNti|' taM ceva jAva 'tesiM NaM bhaMte! devANaM kiM gae bahue, agae bahue ?' 'goyamA ! no gae bahue, agae bahue, gayAu se agae anaMtaguNe, agayAu se gae anNtbhaage| aloe NaM goyamA ! emahAlae pannatte / ' 27-1. [pra.] bhagavan! aloka kitanA bar3A hai ? [u.] gautama! yaha jo samayakSetra ( manuSyakSetra) hai, vaha 45 lAkha yojana lambA-caur3A hai, ityAdi saba (za. 2, u. 1) skandaka prakaraNa ke anusAra jAnanA cAhie; yAvat vaha (Uparavat) dhiyukta hai| kisI kAla, kisI samaya meM, dasa maharddhika deva, isa manuSyaloka ko cAroM ora se ghera kara khar3e hoN| unake nIce ATha dizAkumAriyA~, ATha annapiNDa lekara mAnuSottara parvata kI cAroM dizAoM aura cAroM vidizAoM meM bAhyAbhimukha hokara khar3I rheN| tatpazcAt ve una AThoM balipiNDoM ko eka sAtha mAnuSottara parvata ke bAhara kI ora pheNke| taba una khar3e hue devoM meM se pratyeka deva una balipiNDoM ko pRthvI para pahu~cane se pUrva zIghra hI grahaNa karane meM samartha hoM, aisI zIghra, utkRSTa tIvra devagati vAle ve dasoM deva, loka ke anta meM khar3e raha kara unameM se eka deva pUrva dizA kI ora jAe, eka deva dakSiNa pUrva kI ora jAe, isI prakAra yAvat eka deva uttarapUrva bhagavatI sUtra (4) (154) Bhagavati Sutra (4) Wan phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaLa phra
Page #201
--------------------------------------------------------------------------
________________ jamaU))))))))))) 85555555555555555555555555555555555555 ma kI ora jAe, eka deva UrdhvadizA kI ora jAe aura eka deva adhodizA meM jAe (aise to yaha hai Wan asadbhUtArtha kalpanA hai, jo saMbhava nhiiN)| usa kAla aura usI samaya meM eka gRhapati ke ghara meM // eka bAlaka kA janma huA ho, jo ki eka lAkha varSa kI Ayu vAlA ho| tatpazcAt usa OM bAlaka ke mAtA-pitA kA dehAvasAna huA, itane samaya meM bhI deva aloka kA anta nahIM prApta karake skeN| tatpazcAt usa bAlaka kA bhI dehAnta ho gyaa| usakI asthi aura majjA bhI vinaSTa ho gaI aura usakI sAta pIr3hiyoM ke bAda vaha kula-vaMza bhI nAza ho gayA tathA usake nAma-gotra bhI OM samApta ho ge| itane lambe samaya taka calate rahane para bhI ve deva aloka ke anta ko prApta nahIM kara skte| 27-1. [Q.] Bhante ! How large is the Alok (space beyond the universe) said to be ? [Ans.] Gautam ! The time-region or the world of the humans is 4.5 million square Yojans etc.-as mentioned in the story of Skandak in lesson OM first of chapter second... and so on up to... its circumference. At some point of time, if ten gods with great opulence... and so on up to... great happiness stand at different points all around the world of humans, and beneath them eight Dikkumaris (goddesses of directions), 5 each carrying a lump of dough in hands, stand facing four cardinal and four intermediate directions. Now, the goddesses throw out the lump of dough simultaneously away from Manushottar mountain. Gautam! If each god is capable of dashing forward with a tremendous speed to catch the lumps before they touch the ground, and if with such superhuman speed one god dashes in the east, one in the west, one in the north, one 4 in the south, one each in the four intermediate directions, one in the Zenith and one in the Nadir; and at that moment a son with a life span of one thousand years is born to a merchant and in due course the parents die; even after the passage of so much time the gods cannot reach the end of the Alok. After that the boy completes his life span and passes away, still the gods fail to reach the end of the Alok. Then after the passage of a long period the bones and marrow of the boy completely decay, even till then the gods do not reach the end. After this seven generations of the boy pass and still the gods are not near the end of the Alok. Even after the extinction of the lineage of the boy and wiping of the name from the social memory the gods cannot reach the end of Alok (the space beyond the universe). gyArahavA~zataka: dasavA~ uddezaka (155) Eleventh Shatak : Tenth Lesson
Page #202
--------------------------------------------------------------------------
________________ 27-2. [pra.] bhagavan ! una devoM kA gatakSetra adhika hai, yA agatakSetra adhika hai? Wan ___ [u.] gautama! vahA~ gatakSetra bahuta nahIM, agatakSetra hI bahuta hai| gatakSetra se agatakSetra hai OM anantaguNA hai| agatakSetra se gatakSetra anantaveM bhAga hai| he gautama! aloka itanA bar3A hai| 27-2. [Q] Bhante ! Is the part crossed by those gods greater or that OM not yet crossed is larger ? [Ans.] Gautam ! The part crossed by those gods is greater. The part 4 yet to be crossed is only an innumerable part of the crossed one. The traversed part is innumerable times more than that not yet crossed. O Gautam ! The Alok is so vast. AkAzapradeza para paraspara-sambaddha jIvoM kA nirAbAdha avasthAna INTERCONNECTION OF SOUL-SPACE-POINTS 28-1. [pra.] logassa NaM bhaMte ! egammi AgAsapaese je egidiyapaesA jAva paMciMdiyapaesA aNiMdiyapaesA annamannabaddhA annamannapuTThA jAva annamannasamabharaghaDattAe ciTThati ? asthi NaM bhaMte ! annamannassa kiMci AbAhaM vA vAbAhaM vA uppAeMti, chaviccheda vA kareMti? [u.] no iNaDhe smtthe| 28-1. [pra.] bhagavan ! loka ke eka AkAza pradeza para ekendriya jIvoM ke jo pradeza haiM, ma yAvat paMcendriya jIvoM ke aura anindriya jIvoM ke jo pradeza haiM, kyA ve sabhI eka-dUsare ke sAtha Wan baddha, haiM, anyonya spRSTa haiM yAvat paraspara-sambaddha haiM? bhagavan ! kyA ve paraspara eka-dUsare ko AbAdhA (pIr3A) aura vyAbAdhA (vizeSa pIr3A) utpanna karate haiM? tathA kyA ve unake avayavoM kA ke chedana karate haiM? [u.] gautama! yaha artha samartha (sahI) nahIM hai| 28-1. [Q.] Bhante ! Are the space-points (pradesh) of one-sensed beings... and so on up to... five-sensed beings as well as non-sensed beings occupying a single point of space, linked together or touching one another,... and so on up to... mutually connected ? Bhante ! Do they cause pain and intense pain to each other? And do they pierce parts of each other? [Ans.] Gautam ! This statement is not correct. 28-2. [pra.] se keNaTTeNaM bhaMte ! evaM vuccai loyassa NaM egammi AgAsapaese je egidiyapaesA jAva ciTThati natthi NaM bhaMte! annamannassa kiMci AbAhaM vA jAva kareMti? / bhagavatI sUtra (4) (156) Bhagavati Sutra (4) |
Page #203
--------------------------------------------------------------------------
________________ 8 5 5 5 5 5 5 95 95 95 95 95 95 95 9595959559595 95 95 95 95 95 95 95 9555555559595 18 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha [u.] goyamA ! se jahAnAmae naTTiyA siyA siMgArAgAracAruvesA jAva kaliyA raMgadvANaMsi jaNasayAulaMsi jaNasayasahassAulaMsi battIsaivihassa naTTassa annayaraM naTTavihiM uvadaMsejjA / [pra. ] se nUNaM goyamA ! te pecchagA taM naTTiyaM aNimisAe diTThIe savvao samaMtA samabhiloeMti ? [u. ] 'haMtA, samabhiloeMti / ' [pra. ] tAo NaM goyamA ! diTThIo taMsi naTTiyaMsi savvao samaMtA saMnnipaDiyAo ? [3] 'haMtA, sannipaDiyAo / ' [pra.] asthi NaM goyamA ! tAo diTThIo tIse naTTiyAe kiMci vi AbAhaM vA vAbAhaM vA uppAeMti, chavicchedaM vA kareMti ? [u. ] 'no iNaTThe samaTThe / ' [pra.] ahavA sA naTTiyA tAsiM diTThINaM kiMci AbAhaM vA vAbAhaM vA uppAei, chavicchedaM vA karei ? [u. ] 'no iNaTThe samaTThe / ' [pra.] tAo vA diTThIo annamannAe diTThIe kiMci AbAhaM vA vAbAhaM vA uppAeMti, chavicchedaM vA kareMti ? [u. ] 'no iNaTThe samaTThe / ' se teNaTTheNaM - goyamA ! evaM vuccai taM ceva jAva chavicchedaM vA kareMti / 28 - 2 [pra.] bhagavan! yaha kisa kAraNa se kahA hai ki loka ke eka AkAza pradeza meM ekendriya Adi jIva pradeza paraspara baddha yAvat sambaddha haiM, phira bhI ve eka-dUsare ko bAdhA yA vyAbAdhA nahIM pahu~cAte ? aura avayavoM kA chedana nahIM karate ? [u.] gautama! jisa prakAra koI zrRMgArita evaM uttama veSa vAlI yAvat sundara gati, hAsya, bhASaNa, ceSTA, vilAsa, lalita saMlApa nipuNa, yukta upacAra se yukta nartakI saiMkar3oM aura lAkhoM vyaktiyoM se paripUrNa raMgasthalI meM battIsa prakAra ke nATyoM meM se koI eka nATya dikhAtI hai, to - [pra.] gautama! kyA darzaka loga usa nartakI ko animeSa dRSTi se cAroM ora se dekhate haiM ? [u.] hA~, bhagavan! dekhate haiM / [pra.] gautama ! una ( darzakoM) kI dRSTiyA~ cAroM ora se usa nartakI para par3atI haiM? [u.] hA~, bhagavan ! par3atI hai| gyArahavA~ zataka : dasavA~ uddezaka (157) Eleventh Shatak: Tenth Lesson phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha
Page #204
--------------------------------------------------------------------------
________________ 8555555555555555555555555555555555 [pra.] gautama! kyA una darzakoM kI dRSTiyA~ usa nartakI ko kisI prakAra kI (kiMcit bhI) OM thor3I yA jyAdA pIr3A pahu~cAtI hai? yA usake avayava kA chedana karatI hai? [u.] bhagavan ! yaha artha samartha (zakya) nahIM hai| [pra.] gautama! kyA vaha nartakI darzakoM kI una dRSTiyoM ko kucha bhI bAdhA-pIr3A pahu~cAtI hai yA unake avayava-chedana karatI haiM? [u.] bhagavan ! yaha artha bhI samartha nahIM hai| [pra.] gautama! kyA (darzakoM kI) ve dRSTiyA~ paraspara eka-dUsare ko kiMcit bhI bAdhA yA pIr3A utpanna karatI haiM? yA unake avayava kA chedana karatI haiM? [u.] bhagavan! yaha artha bhI samartha nahIM hai| ___ gautama! isI kAraNa se maiM aisA kahatA hU~ ki jIvoM ke Atma-pradeza paraspara baddha, spRSTa aura yAvat sambaddha hone para bhI pIr3A yA vizeSa pIr3A utpanna nahIM karate aura na hI avayavoM kA chedana Wan karate haiN| 28-2. [Q.] Bhante ! Why it is said that the space-points (pradesh) of one-sensed beings... and so on up to... five-sensed beings as well as nonsensed beings occupying a single point of space, are linked together or touching one another... and so on up to... mutually connected and still they do not cause pain and intense pain to each other; and they do not pierce parts of each other? ___[Ans.] Gautam ! Take for example that some embellished, well dressed dancer... and so on up to... endowed with beautiful movement, laughter, speech, gesture, disposition, eloquent dialogue delivery and suitable presentation is performing one of the thirty two acts in a theater filled with thousands of people. Now there are few questions [Q.] Gautam ! Does the audience from all directions see that dancer without blinking ? [Ans.] Yes, Bhante ! They do. [Q.] Gautam! Do their glances caress that dancer from all directions? [Ans.] Yes, Bhante ! They do. [Q.] Gautam ! Do the glances of the people in audience cause a little 4 pain or intense pain to the dancer? Do they pierce parts of her body? | bhagavatI sUtra (4) (158) Bhagavati Sutra (4)
Page #205
--------------------------------------------------------------------------
________________ 555555555555555555))))))))))) 855555555555555555555555555555555555558 [Ans.] Bhante ! That is not correct. Gautam ! That is why, I say that space-points (pradesh) of living, though linked together or touching one another or connected or mutually connected, do not cause pain and intense pain to each other nor do they $i pierce parts of each other. vivecana-jisa taraha eka nartakI ko dekhane ke liye hajAroM logoM kI dRSTi par3atI hai| ve dRSTiyA~ nartakI ko yA Apasa meM kisI ko bAdhA pIr3A nahIM kara sktii| vaise hI loka ke eka AkAza pradeza para vividha jIva evaM ajIva raha sakate haiM aura unameM kisI ko kisI se bAdhA nahIM pahu~catI hai kyoMki ve sUkSma jIva hote haiM athavA audArika zarIra rahita choTe-choTe jIva Adi hote haiN| arUpI ajIva bhI vahA~ hote haiN| rUpI ajIva sUkSma pariNAma pariNata bhI hote haiN| ina apekSAoM se eka AkAza pradeza para ye sabhI eka sAtha 5 raha sakate haiN| Elaboration-While looking at a performing dancer thousands of eyes fall on the dancer but the glances do not disturb or hurt the dancer or for that matter each other. In the same way many different living beings $. and non-living particles can coexist on a single space-point without mutually interfering. This is because those living beings are very minute. The non-living things are also very minute. Thus they can exist together on one space-point. eka AkAzapradeza meM jaghanya-utkRSTa jIvapradezoM evaM sarva jIvoM kA alpabahutva COMPARATIVE NUMBERS ON ONE SPACE-POINT 29. [pra.] loyassa NaM bhaMte ! egammi AgAsapaese jahannapae jIvapaesANa, ukkosapae jIvapaesANaM, savvajIvANaM ya kayare kayarehiMto jAva visesAhiyA vA? [u.] goyamA ! savvatthovA loyassa egammi AgAsapaese jahannapae jIvapaesA, savvajIvA asaMkhejjaguNA, ukkosapae jIvapaesA visesaahiyaa| sevaM bhaMte ! saMvaM bhaMte ! tti.| // ekkArasame dasamo uddesao smtto|| 29. [pra.] bhagavan ! loka ke eka AkAza pradeza para jaghanya pada meM rahe hue jIva-pradezoM, , utkRSTa pada meM rahe hue jIva-pradezoM aura samasta jIvoM meM se kauna kisase alpa, bahuta, tulya yA vizeSAdhika hai? [u.] gautama! loka ke eka AkAza pradeza para jaghanya pada meM rahe hue jIva-pradeza sabase ma thor3e haiM, unase sarva jIva asaMkhyAta guNe haiM, unase (eka AkAza pradeza para), utkRSTa pada meM rahe hai hai hue jIva-pradeza vizeSAdhika haiN| gyArahavA~zataka: dasavA~ uddezaka (159) Eleventh Shatak : Tenth Lesson
Page #206
--------------------------------------------------------------------------
________________ 15555555555555555555555555555555555558 he bhagavan! yaha isI prakara hai, bhagavan! yaha isI prakAra hai; isa taraha kahakara gautama svAmI yAvat vicarate haiN| // gyArahavA~ zatakaH dasavA~ uddezaka smaapt|| 29. [Q.] Bhante ! On one space-point in the Lok what are the comparative numbers of soul space-points and all souls ? [Ans.] Gautam ! On one space-point in the Lok the number of soul space-points in the slot of minimum is lowest, the number of all souls is uncountable times more than them and the number of space-points in the slot of maximum is much more than them. ___ "Bhante ! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. * END OF THE TENTH LESSON OF THE ELEVENTH CHAPTER . eka AkAza pradeza meM jaghanya-utkRSTa jIva-pradezoM evaM sarva jIvoM kA alpabahutva jaghanya pada meM rahe jIva pradeza sarva jIva (jaghanya jIva pradezoM se asaMkhyAta gune|) utkRSTa pada meM rahe jIva (sarva jIvoM se vizeSa adhik|) bhagavatI sUtra (4) (160) Bhagavati Sutra (4)
Page #207
--------------------------------------------------------------------------
________________ ssssssssssssssssssssssssssssssssssssss ) ) ekkArasamo uddesao : kAla gyArahavA~ uddezaka : kAla (sambandhita carcA) | EKADASHAM UDDESHAK (ELEVENTH LESSON) : KAAL (TIME) ) ))))))))))))))555555555555555))) 1. teNaM kAleNaM teNaM samaeNaM vANiyaggAme nAmaM nayare hotthA, vnnnno| dUipalAsae ceie vaNNao jAva puddhvisilaavtttto| [1] usa kAla usa samaya meM vANijyagrAma nAma kA nagara thaa| usakA varNana samajhanA Wan caahie| vahA~ dyutipalAza nAma kA udyAna thaa| usakA varNana samajhanA cAhie yAvat eka pRthvI zilApaTTa thaa| 1. During that period of time there was a city called Vanijyagram. Description (as in Aupapatik Sutra). Outside the city there was a chaitya (temple complex) called Dyutipalash; description. ... and so on up to... + there was a flat rock. 2. tattha NaM vANiyaggAme nayare sudaMsaNe nAmaM seTThI parivasai aDDhe jAva aparibhUe meM samaNovAsae abhigayajIvAjIve jAva vihri| [2] usa vANijyagrAma nagara meM sudarzana nAmaka zreSThI rahatA thaa| vaha ADhya yAvat aparibhUta ma thaa| vaha jIva-ajIva Adi tattvoM kA jJAtA, zramaNopAsaka hokara vicaratA thaa| 2. In that Vanijyagram lived a merchant named Sudarshan. He was very rich (aadhya)... and so on up to... insuperable (aparibhoot). He was a devotee of Shramans, understood the fundamental entities including soul and matter... and so on up to... He spent his life enkindling (bhaavit) his soul (with ascetic religion and austerities). 3. sAmI samosaDhe jAva parisA pjjuvaasi| _ [3] (eka bAra) zramaNa bhagavAna mahAvIra svAmI kA vahA~ padArpaNa huA, yAvat pariSad + paryupAsanA karane lgii| 3. (Once) Bhagavan Mahavir arrived there... and so on up to... the religious assembly started. 4. tae NaM sudaMsaNe seTThI imIse kahAe laddhaDhe samANe haTThatuDhe pahAe kaya jAva pAyacchitte savvAlaMkAravibhUsie sAo gihAo paDinikkhamai, sAo gihAo pa. 2 | gyArahavA~zataka : gyArahavA~ uddezaka (161) Eleventh Shatak: Eleventh Lesson |
Page #208
--------------------------------------------------------------------------
________________ 85555555555555555555555555555555555555 ma sakoreMTamalladAmeNaM chatteNaM dharijjamANeNaM pAyavihAracAreNaM mahayA purisavaggurAparikkhitte / OM vANiyaggAmaM nayaraM majjhamajheNaM niggacchai, niggacchittA jeNeva dUipalAsae ceie jeNeva : bhI samaNe bhagavaM mahAvIre teNeva uvAgacchai, te. u. 2 samaNaM bhagavaM mahAvIraM paMcaviheNaM abhigameNaM abhigacchai, taM jahA-sacittANaM davvANaM jahA usabhadatto (sa. 9 u. 33 su. 11) jAva tivihAe pajjuvAsaNAe pjjuvaasi| [4] tadanantara vaha sudarzana zreSThI bhagavAna ke padArpaNa kI bAta sunakara atyanta harSita evaM meM ma santuSTa hue| usane snAna Adi kiyA, yAvat prAyazcitta karake samasta vastra alaMkAroM se sajakara 5 apane ghara se niklaa| phira koraMTa-puSpa kI mAlA se yukta chatra dhAraNa karake aneka vyaktiyoM ke hai sAtha paidala calakara vANijyagrAma nagara ke bIcoMbIca hokara nikalA aura jahA~ dyutipalAza nAmaka meM udyAna thA, jahA~ zramaNa bhagavAna mahAvIra virAjamAna the, vahA~ aayaa| phira (za. 9 u. 33) RSabhadatta-prakaraNa meM jisa taraha batAyA hai, usI prakAra sacitta dravyoM kA tyAga Adi pA~ca : ma abhigamapUrvaka vaha sudarzana zreSThI bhI, zramaNa bhagavAna mahAvIra ke sammukha gayA, yAvat tIna prakAra ke se bhagavAna kI paryupAsanA karane lgaa| 4. Hearing about the arrival of Bhagavan Mahavir, that Sudarshan merchant was glad and contented. He took his bath... and so on up to.... \ performed atonement rituals, adorned himself with dress and ornaments i and came out of his house. After that he took an umbrella with garlands 4 of Korant flowers, walked through the center of Vanijyagram city along with many people and came to the Dyutipalash garden where Shraman Bhagavan Mahavir was staying. After that he observed the five codes of courtesy meant for a religious assembly (abhigam) including discarding of things infested with living organisms (sachet), as mentioned about Rishabh-datt (Chapter 9, lesson 33), went before Shraman Bhagavan Mahavir... and so on up to... commenced his threefold worship (physical, vocal, and mental). 5. tae NaM samaNe bhagavaM mahAvIre sudaMsaNassa seTThissa tIse ya mahatimahAliyAe jAva ArAhae bhvi| [5] isake pazcAt zramaNa bhagavAna mahAvIra ne sudarzana zreSThI ko aura usa vizAla pariSad ko dharma kA upadeza diyA, yAvat vaha ArAdhaka hue| 5. Then Shraman Bhagavan Mahavir gave his sermon to merchant Sudarshan and the large assembly... and so on up to... they became OM spiritual aspirants (aradhak). 5 | bhagavatI sUtra (4) (162) Bhagavati Sutra (4) 5 55555555555555555555555555
Page #209
--------------------------------------------------------------------------
________________ kAma 6. tae NaM se sudaMsaNe seTThI samaNassa bhagavao mahAvIrassa aMtiyaM dhamma soccA OM nisamma haTThatuDhe uThAe uThei, (u. 2) samaNaM bhagavaM mahAvIraM tikkhutto jAva namaMsittA evaM hai vayAsI [6] isake pazcAt vaha sudarzana zreSThI zramaNa bhagavAna mahAvIra se dharmakathA sunakara evaM hRdaya meM dhAraNa karake atyaMta harSita saMtuSTa huaa| usane khar3e hokara zramaNa bhagavAna mahAvIra svAmI kI tIna bAra pradakSiNA kI aura vandanA-namaskAra karake pUchA 6. Merchant Sudarshan became very happy and contented on listening to and learning by heart the religious sermon from Shraman Bhagavan Mahavir. He, then, got up, circumambulated Shraman Bhagavan Mahavir thrice, paid homage and askedkAla aura usake cAra prakAra FOUR TYPES OF KAAL __7. [pra.] kaivihe NaM bhaMte! kAle pannatte? [u.] sudaMsaNA! cauvvihe kAle pannatte, taM jahA-pamANakAle 1 ahAunivvattikAle 2 maraNakAle 3 addhAkAle 4 / 7. [pra.] bhagavan! kAla kitane prakAra kA kahA hai? [u.] he sudarzana! kAla cAra prakAra kA kahA hai| yathA-(1) pramANakAla, (2) yathAyurnivRtti kAla, (3) maraNakAla aura (4) addhaakaal| 7. [Q.] Bhante ! Kaal (time) is said to be of how many types ? [Ans.] Sudarshan! Kaal (time) is said to be of four types--(1) Wan Pramaan Kaal (Solar time or clock time), (2) Yathaayurnivritti Kaal (life-span time), (3) Maran Kaal (death time), and (4) Addha Kaal (time scale). OM pramANaMkAla kI vyAkhyA STANDARD TIME 8. [pra.] se kiM taM pamANakAle? __ [u.] pamANakAle duvihe pannatte, taM jahA-divasappamANakAle ya 1 rAippamANakAle ya hai| OM 2 / cauporisie divase, cauporisiyA rAi bhvi| ukkosiyA addhapaMcamamuhuttA divassa vA rAie vA porisI bhvi| jahanniyA timuhuttA divassa vA rAie vA porisI bhvi| 8. [pra.] bhagavan ! pramANakAla kyA hai? [u.] sudarzana! pramANakAla do prakAra kA kahA gayA hai| yathA-divasa-pramANakAla aura bha raatri-prmaannkaal| cAra pauruSI (prahara) kA divasa hotA hai aura cAra pauruSI (prahara) kI rAtri | gyArahavA~zataka : gyArahavA~ uddezaka (163) Eleventh Shatak: Eleventh Lesson |
Page #210
--------------------------------------------------------------------------
________________ 855555555555555555555555555555555555558 jA hotI hai| divasa aura rAtri kI utkRSTa pauruSI sADhe cAra muhUrta kI hotI hai, tathA divasa aura rAtri kI jaghanya pauruSI tIna muhUrta kI hotI hai| 8. [Q.] Bhante ! What is Pramaan Kaal (standard time or clock time)? [Ans.] Sudarshan! Pramaan Kaal (Solar time) is said to be of two types-standard daytime and standard night-time. (Generally) the length of day is four Paurushis (quarters) and that of night is also four Paurushis OM (quarters). The maximum length of a Paurushi (quarter) of either day or night is four and a half Muhurts (one Muhurt = forty eight minutes); and the minimum length of a Paurushi (quarter) of either day or night is three Muhurts. 9. [pra.] jahA NaM bhaMte ! ukkosiyA addhapaMcamamuhuttA divasassa vA rAie vA porisI OM bhavai tadA NaM kaibhAgamuhattabhAgeNaM parihAyamANI parihAyamANI jahanniyA timahattA divasassa vA rAie vA porisI bhavai ? jahA NaM jahanniyA timuhuttA divasassa vA rAie vA porisI bhavai tayA NaM kaibhAgamuhattabhAgeNaM parivaDDamANI parivaDDamANI ukkosiyA addhapaMcamamuhuttA 4 divasassa vA rAie vA porisI bhavai ? [u.] sudaMsaNA! jahA NaM ukkosiyA addhapaMcamamuhuttA divasassa vA rAie vA porisI Wan bhavai tadA NaM bAvIsaseyabhAgamuhattabhAgeNaM parihAyamANI parihAyamANI jahanniyA timuhattA divassa vA rAie vA porisI bhvi| jayA NaM jahanniyA timuhattA divassa vA rAie vA porisI bhavai tayA NaM bAvIsaseyabhAgamuhattabhAgeNaM parivaDDamANI parivaDDamANI ukkosiyA addhapaMcamamuhattA divassa vA rAie vA porisI bhvi| 9 [pra.] bhagavan! jaba divasa kI yA rAtri kI pauruSI utkRSTa sAr3he cAra muhUrta kI hotI hai, taba usa muhUrta kA kitanA bhAga ghaTate-ghaTate jaghanya tIna muhUrta kI divasa aura rAtri kI pauruSI hotI hai? aura jaba divasa aura rAtri kI pauruSI jaghanya tIna muhUrta kI hotI hai, taba muhUrta kA ma kitanA bhAga bar3hate-bar3hate utkRSTa sAr3he cAra muhUrta kI pauruSI hotI hai? [u.] he sudarzana! jaba divasa aura rAtri kI pauruSI utkRSTa sAr3he cAra muhUrta kI hotI hai, taba muhUrta kA eka sau bAIsavA~ bhAga ghaTate-ghaTate jaghanya pauruSI tIna muhUrta kI hotI hai, aura jaba jaghanya pauruSI tIna muhUrta kI hotI hai, taba muhUrta kA eka sau bAIsavA~ bhAga bar3hate-bar3hate utkRSTa pauruSI sAr3he cAra muhUrta kI hotI hai| 9. [Q.] Bhante ! When the Paurushi of day or night has they maximum span of four and a half Muhurts then by gradual reduction of 5555555555555555555555555555555555555555555555555 | bhagavatI sUtra (4) (164) Bhagavati Sutra (4) OMOMOMOMOMOMOMOMOMOMOMOMOMOMOMOM55555555555555555555558
Page #211
--------------------------------------------------------------------------
________________ dina - 4 prahara - sUrya ASAr3hI pUrNimA 12 muhUrta kI rAtri 18 muhUrta kA dina pramANa kAla caitrI aura AzvinI pUrNimA 15 muhUrta kI rAtri 15 muhUrta kA dina yathAyunirvRtti kAla maraNa kAla zarIra se AtmA kA pRthaka addhA kAla rAtri - 4 prahara - candra Tr 10 6 I 8 18 muhUrta kI rAtri pauSa pUrNimA 7 2 2 6 5 Con 3 J 12 muhUrta kA dina
Page #212
--------------------------------------------------------------------------
________________ 05555555555555555555))))))) | citra-paricaya 6 Illustration No. 6 kAla ke prakAra kAla cAra prakAra ke hote haiM-pramANa kAla, yathAyunirvRtti kAla, maraNa kAla aura addhA kaal| jisase dina-rAta-mahine, varSa Adi kA pramANa jAnA jAe use pramANa kAla kahate haiN| eka dina yA eka rAtri kA pramANa 4 prahara mAnA jAtA hai| prahara kA cauthA bhAga mahata kahalAtA hai| citra meM utkRSTa, samAna aura jaghanya dina-rAtri kA pramANa batAyA gayA hai| ASAr3hI pUrNimA ko OM 12 muhUrta kI rAtri tathA 18 muhUrta kA divasa hotA hai arthAt sabase utkRSTa dina aura sabase jaghanya rAtri caitrI aura AzvinI pUrNimA ko 15 muhUrta kA dina evaM 15 muhUrta kI rAtri hotI hai arthAt samAna dina va samAna raatri| pauSa pUrNimA ko 18 muhUrta kI rAtri (sabase utkRSTa) aura 12 muhUrta kA dina (sabase jaghanya) hotA hai| yathAyunirvRtti kAla-jisa jIva ne jitanA Ayu bA~dhA hai, utanA AyuSya bhoganA yathAyunirvRtti kAla kahalAtA hai| maraNa kAla-jIva ke zarIra se pRthaka hone ke kAla ko maraNakAla kahate haiN| addhA kAla-samaya, AvalikA, utsarpiNI Adi addhA kAla kahalAte haiN| jahA~ cara jyotiSa.cakra hotA hai, vahI addhA kAla hotA hai| -zataka 11, u. 11 TYPES OF KAAL (TIME) ___Kaal (time) is of four types-Pramaan Kaal (Solar time or clock time), Yathaayurnivritti Kaal (life-span time), Maran Kaal (death time) and Addha Kaal (time scale). Pramaan Kaal-That which defines the length of day, night, month, year etc. is called Pramaan Kaal (Solar time or clock time). The length of a day or night is believed to be four Prahars. One fourth of a Prahar is called Muhurt. The illustration shows the length of longest, equal and shortest day and night. On the 15th of the bright half (Purnima) of the month of Ashadh is the day with maximum of eighteen Muhurts and the night with minimum of twelve Muhurts. On the 15th of the bright half (Purnima) of the months of Chaitra and Aashwin the length of the day and night is same. On that date both day and night are fifteen Muhurts long. And on the 15th of the bright half (Purnima) of the month of Paush is the night with maximum of eighteen Muhurts and the day with minimum of twelve Muhurts. Yathaayurnivritti Kaal (life-span time)-Experiencing the passage of the life___span acquired is called Yathaayurnivritti Kaal (life-span time). Maran Kaal (death time)--The moment or time of separation of soul from body or body from soul is called Maran Kaal (death time). Addha Kaal (time scale)-Addha Kaal (time scale) is measured as units like Samaya, Aavalika,... and so on up to... Utsarpini (progressive cycle of time). Where the 4 stellar bodies keep moving is the area of Addha Kaal (time scale). -Shatak-10, lesson-11 e5555555555555555555555555555555555se
Page #213
--------------------------------------------------------------------------
________________ 55555 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha what fraction of Muhurt it gets the minimum span of three Muhurts; also, when the Paurushi of day or night has the minimum span of three Muhurts then by gradual addition of what fraction of Muhurt it gains the maximum span of four and a half Muhurts ? Wan Wan [Ans.] Sudarshan ! When the Paurushi of day or night has the f maximum span of four and a half Muhurts then by gradual reduction of 122nd fraction of Muhurt it gets the minimum span of three Muhurts; also, when the Paurushi of day or night has the minimum span of three Muhurts then by gradual addition of 122nd fraction of Muhurt it gains the maximum span of four and a half Muhurts. 10. [pra.] kayA NaM bhaMte ! ukkosiA addhapaMcamamuhuttA divasassa vA i porasI bhavai ? kayA vA jahanniyA timuhuttA divassa vA rAie vA porisI bhavai ? [ u. ] sudaMsaNA ! jayA NaM ukkosae aTThArasamuhutte divase bhavai, jahanniyA duvAlasamuhuttA rAi bhavai tayA NaM ukkosiyA addhapaMcamamuhuttA divassa porisI bhavai, jahanniyAtimuhuttA rAie porisI bhvi| jayA NaM ukkosiyA aTThArasamuhuttA rAi bhavai, jahannae duvAlasamut divase bhavai tayA NaM mukkosiyA addhapaMcamamuhuttA rAie porisI bhavai, haniyA divassa porisI bhavai / 10. [pra.] bhagavan ! divasa aura rAtri kI utkRSTa sAr3he cAra muhUrtta kI pauruSI kaba hotI hai aura jaghanya tIna muhUrta kI pauruSI kaba hotI hai ? [u.] he sudarzana! jaba utkRSTa aTThAraha muhUrtta kA dina hotA hai tathA jaghanya bAraha muhUrtta kI choTI rAtri hotI hai, taba sAr3he cAra muhUrtta kI divasa kI utkRSTa pauruSI hotI hai aura rAtri kI tIna muhUrtta kI sabase choTI pauruSI hotI hai| jaba utkRSTa aTThAraha muhUrtta kI bar3I rAtri hotI hai aura jaghanya bAraha muhUrtta kA choTA dina hotA hai, taba sAr3he cAra muhUrta kI utkRSTa rAtri - pauruSI hotI hai aura tIna muhUrtta kI jaghanya divasa - pauruSI hotI hai| Wan 10. [Q.] Bhante ! When does the Paurushi of day or night have the fi maximum span of four and a half Muhurts and when does the Paurushi of day or night has the minimum span of three Muhurts? gyArahavA~ zataka : gyArahavA~ uddezaka Fi Fi phrI [Ans.] Sudarshan! When the length of the day is a maximum of Hi eighteen Muhurts and that of the night is a minimum of twelve Muhurt 5 then the Paurushi of day has the maximum span of four and a half Muhurts and the Paurushi of night has the minimum span of three Muhurts. When the length of the night is a maximum of eighteen (165) 555 Eleventh Shatak: Eleventh Lesson phra LF phra Wan 4 95 96 95 95 95 95959559555555555555 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9
Page #214
--------------------------------------------------------------------------
________________ 55555555555555555555555555555555555558 * Muhurts and that of the day is a minimum of twelve Muhurt then the Paurushi of night has the maximum span of four and a half Muhurts 551 and the Paurushi of day has the minimum span of three Muhurts. 11. [pra.] kayA NaM bhaMte ! ukkosae aTThArasamuhatte divase bhavai, jahanniyA duvAlasamuhuttA ke jarAi bhavai? kayA vA ukkosiyA aTThArasamuhuttA rAi bhavai, jahannae duvAlasamuhutte divase bhavai? [u.] sudaMsaNA! AsADhapuNNimAe ukkosae aTThArasamuhutte divase bhavai, jahanniyA ma duvAlasamuhuttA rAi bhavai; posapuNNimAe NaM ukkosiyA aTThArasamuhuttA rAi bhavai, jahannae / duvAlasamuhutte divase bhvi| 11. [pra.] bhagavan! aTThAraha muhUrta kA utkRSTa divasa aura bAraha muhUrta kI jaghanya rAtri Wan kaba hotI hai? tathA aTThAraha muhUrta kI utkRSTa rAtri aura bAraha muhUrta kA jaghanya dina kaba hotA 85555555555555555555555555555555555555555555 [u.] sudarzana ! ASAr3hI pUrNimA ko aTThAraha muhUrta kA utkRSTa divasa aura bAraha muhUrta kI 5 jaghanya rAtri hotI hai; tathA pauSI pUrNimA ko aTThAraha muhUrta kI utkRSTa rAtri aura bAraha muhUrta kA jaghanya divasa hotA hai| 11. [Q.] Bhante! When do the day with maximum of eighteen Muhurts and the night with minimum of twelve Muhurts occur ? And when do the night with maximum of eighteen Muhurts and the day with 5i minimum of twelve Muhurts occur ? [Ans.] Sudarshan! On the 15th of the bright half (Purnima) of the month of Ashadh is the day with maximum of eighteen Muhurts and the night with minimum of twelve Muhurts. And on the 15th of the bright half (Purnima) of the month of Paush is the night with maximum 41 of eighteen Muhurts and the day with minimum of twelve Muhurts. 12. [pra.] asthi NaM bhaMte ! divasA ya rAio ya samA ceva bhavaMti? [u.] haMtA, atthi| 12. [pra.] bhagavan ! kabhI divasa aura rAtri donoM samAna bhI hote haiM? [u.] hA~, sudarzana! hote haiN| 12. [Q.] Bhante ! Is the length of the day and night same ever ? [Ans.] Yes, Sudarshan ! It is. 55555555555555555555555555555555555555555555555555 | bhagavatI sUtra (4) (166) Bhagavati Sutra (4) 8555555555555555555555555555555555555
Page #215
--------------------------------------------------------------------------
________________ %%%% % $$$% $ 855555555555555555555555555555555555558 13. [pra.] kayA NaM bhaMte ! divasA ya rAio ya samA ceva bhavaMti? ___ [u.] sudaMsaNA ! cettasoyapuNNimAsu NaM, ettha NaM divasA ya rAio ya samA ceva OM bhavaMti; pannarasamuhatte divase, pannarasamuhuttA rAi bhavai; caubhAgamuhuttabhAgUNA caumuhuttA divassa vA rAie vA porisI bhvi| se ttaM pmaannkaale| 13. [pra.] bhagavan! divasa aura rAtri, ye donoM samAna kaba hote haiM? [u.] sudarzana ! caitra aura AzvinI pUrNimA ko divasa aura rAtri donoM samAna (barAbara) hote hai ke haiN| usa dina pandraha muhUrta kA dina aura pandraha muhUrta kI rAta hotI hai tathA divasa evaM rAtri kI paune U ma cAra muhUrta kI pauruSI hotI hai| isa prakAra pramANakAla kahA gayA hai| 13. [Q.] Bhante! When is the length of the day and night same? [Ans.] Sudarshan! On the 15th of the bright half (Purnima) of the 4 months of Chaitra and Aashwin the length of the day and night is same. P. On that date both day and night are fifteen Muhurts long. Also, the 4 Paurushis (quarters) of day and night are three and a three quarter 5 Muhurts long. This completes the description of Pramaan Kaal (Solar time). vivecana-pramANakAla-jisase divasa, rAtri, varSa, zatavarSa, Adi kA pramANa jAnA jAe, use , pramANakAla kahate haiN| yaha do prakAra kA hotA hai-divasa pramANakAla aura rAtri prmaannkaal| sAmAnya ra dina yA rAtri kA pramANa cAra-cAra prahara kA mAnA gayA hai| eka prahara ko pauruSI kahate haiN| jitane Wan dina yA rAtri hotI hai, usakA cauthA bhAga pauruSI kahalAtA hai| divasa aura rAtri kI utkRSTa pauruSI sAr3he cAra muhUrta kI hotI hai aura jaghanya pauruSI tIna muhUrta kI hotI hai| utkRSTa dina aura rAta-ASAr3hI pUrNimA ko 18 muhUrta kA dina aura pauSI pUrNimA ko 18 muhUrta kI rAtri hotI hai, usa kathana ko paMca-saMvatsara-parimANa-yuga ke antima varSa kI apekSA se samajhanA caahie| anya varSoM meM to karka saMkrAnti jaba hotI hai, tabhI 18 muhUrta kA dina aura rAtri hotI hai| jaba 18 muhUrta ke ma dina aura rAta hote haiM, taba unakI pauruSI 4% muhUrta kI hotI hai| samAna dina aura rAta-caitrI aura AzvinI pUrNimA ko dina aura rAtri donoM samAna hote haiM, arthAt ina donoM meM 15-15 muhUrta kA divasa aura rAtri hote haiN| isa kathana ko bhI vyavahAra naya se samajhanA caahie| nizcaya meM to karka saMkrAnti aura makara saMkrAnti se jo 92vA~ dina hotA hai, taba rAtri aura divasa donoM samAna hote haiN| jaghanya dina aura rAta-ASAr3hI-pUrNimA ko bAraha muhUrta kI jaghanya rAtri aura pauSI pUrNimA ko 12 // Wan muhUrta kA jaghanya dina hotA hai| jaba 12 muhUrta ke dina aura rAta hote haiM, taba dina evaM rAtri kI pauruSI tIna muhUrta kI hotI hai| 955555555555555555 | gyArahavaoNzataka : gyArahavA~ uddezaka (167) Eleventh Shatak : Eleventh Lesson 5555555555555555555555555555555
Page #216
--------------------------------------------------------------------------
________________ 45645745645641415454545454545454545454545454545454555654444545454545454545545645656454545454545 454545454545454545454545454545454545454545454545454545454545454545454545458 Elaboration-Pramaan Kaal (Solar time)-That which provides measure of day, night, year, century etc. is called Pramaan Kaal (Solar time). This is of two kinds-standard daytime and standard night-time. In general the length of a day or a night is believed to be four Prahar si (quarter) each. Prahar is also called Paurushi. The length of Paurushi is equal to one fourth of the length of day or night in Muhurts. The maximum length of a Paurushi of day or night is four and a half Muhurts and the minimum is three Muhurts. Maximum length of day or night-On the 15th of the bright half 1 (Purnima) of the month of Ashadh is the day with maximum of eighteen Muhurts and on the 15th of the bright half (Purnima) of the month of Paush is the night with maximum of eighteen Muhurts. However, this occurs every fifth year. During other years the maximum length of day and night is on the date the sun enters the sign of Cancer in the Zodiac. The length of the Paurushi is 4.5 Muhurts when the day and night are of maximum length. Same length of day and night-On the 15th of the bright half 5 (Purnima) of the months of Chaitra and Aashwin the length of the day and night is same. On that date both day and night are fifteen Muhurts long. This is according to the traditional belief. Actually this occurs on the 92nd day after the dates of entry of the sun in Cancer (Kark) and Capricorn (Makar) signs of the Zodiac. Minimum length of day and night-On the 15th of the bright half (Purnima) of the month of Ashadh is the night with minimum of twelve Muhurts and on the 15th of the bright half (Purnima) of the month of Paush is the day with minimum of twelve Muhurts. The length of the Paurushi is 3 Muhurts when the day and night are of minimum length. + yathAyunivRttikAla kI vyAkhyA YATHAAYURNIVRITTI KAAL PX.[. ] A Feti a stiftafichst? __[u.] ahAunivvattikAle, jaM NaM jeNaM neraieNa vA tirikkhajoNieNa vA maNusseNa vA deveNa vA ahAuyaM nivvattiyaM se ttaM pAlemANe ahaaunivvttikaale| 88. [7.] 4199! me qeryfefelchist on? 0447444545454545454545454545454545454545454545454545454545454545454545454545454545454545454545454545450 ani (8) (168) Bhagavati Sutra (4) 04444444444444444444444444444444444444
Page #217
--------------------------------------------------------------------------
________________ 0 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9555555555555595955555558 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha phra [u.] (sudarzana!) jisa kisI nairayika, tiryaJcayonika, manuSya athavA deva ne svayaM jaisA AyuSya bA~dhA hai, usI prakAra usakA pAlana karanA - bhoganA, 'yathAyunirvRttikAla kahalAtA hai| 14 [Q.] Bhante ! What is this Yathaayurnivritti Kaal (life-span time)? [Ans.] Sudarshan ! The passage or experiencing (by being alive ) of the life-span acquired (as bondage of ayushya karma or life-span determining karma) as an infernal being, animal, human or divine being is called Yathaayurnivritti Kaal (life-span time). maraNakAla kI vyAkhyA MARAN KAAL 15. [pra.] se kiM taM maraNakAle ? [u. ] maraNakAle, jIvo vA sarIrAo, sarIraM vA jiivaao| se ttaM maraNakAle / 15. [.] bhagavan! maraNakAla kyA hai ? [u.] sudarzana ! zarIra se jIva kA athavA jIva se zarIra kA ( pRthak hone kA kAla ) hai| maraNakAla 15. [Q.] Bhante ! What is this Maran Kaal ( death time ) ? [Ans.] Sudarshan! The moment or time of separation of soul from body or body from soul is called Maran Kaal (death time). addhAkAla kI vyAkhyA ADDHA KAAL 16- 1. [ pra.] se kiM taM addhAkAle ? [u.] addhAkAle aNegavihe pannatte se NaM samayaTTayAe AvaliyaTTayAe jAva ussppinniattttyaae| 16-1. [pra.] bhagavan! addhAkAla kyA hai? [u.] sudarzana! addhAkAla aneka prakAra kA kahA gayA hai| vaha samaya rUpa prayojana ke lie hai, AvalikA rUpa prayojana ke lie hai, yAvat utsarpiNI-rUpa prayojana ke lie hai / 16-1. [Q.]. Bhante ! What is this Addha Kaal (time scale ) ? [Ans.] Sudarshan ! Addha Kaal (time scale) is of numerous types. It is measured as units like Samaya, Aavalika,... and so on up to... Utsarpini (progressive cycle of time). 16. [2] esa NaM sudaMsaNA ! addhA dohAraccheeNaM chijjamANI jAhe vibhAgaM no havvamAgacchai se ttaM samae samayaTTayAe / gyArahavA~ zataka : gyArahavA~ uddezaka (169) Eleventh Shatak: Eleventh Lesson phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 555555555555555555555555555555555555555555558
Page #218
--------------------------------------------------------------------------
________________ 8555555555555555555555555555555555555555555555555555 855555555555555555555555555555555555558 16. [2] sudarzana! do bhAgoM meM jisakA chedana-vibhAga na ho sake, vaha 'samaya' hai, kyoMki vaha samayarUpa prayojana ke lie hai| 16. [2] Sudarshan! That which cannot be further divided into two is called Samaya (the smallest indivisible unit of time). 16. [3] asaMkhejjANaM samayANaM samudayasamiisamAgameNaM sA egA. 'Avaliya' tti OM pvucci| saMkhejjao AvaliyAo jahA sAliuddesae (sa. 6 u. 7) jAva taM sAgarovamassa u egassa bhave priimaannN| 16. [3] asaMkhya samayoM ke samUha se eka AvalikA hotI hai| saMkhyAta AvalikA kA fa eka ucchvAsa hotA hai, ityAdi chaThe zataka ke zAli nAmaka sAtaveM uddezaka meM kahe anusAra yAvat-'yaha eka sAgaropama kA parimANa hotA hai', yahA~ taka jAna lenA caahie| 16. [3] Aggregate of innumerable Samaya units is called Aavalika. Countable Aavalikas make an Uchchhavaas, as mentioned in Shaali, the seventh lesson of chapter sixth ... and so on up to ... this is the measure of Sagaropam (a metaphoric number). palyopama sAgaropama kA prayojana PURPOSE OF PALYOPAM AND SAGAROPAM 17. [pra.] eehi NaM bhaMte ! paliovama-sAgarovamehiM kiM payoyaNaM? [u.] sudaMsaNA! eehi NaM paliovama-sAgarovamehiM neraiya-tirikkhajoNiya-maNussadevANaM AuyAI mvijjNti| 17. [pra.] bhagavan ! ina palyopama aura sAgaropamoM se kyA prayojana hai? [u.] he sudarzana! ina palyopama aura sAgaropamoM se nairayikoM, tiryaJcayonikoM, manuSyoM tathA 5 devoM kA AyuSya nApA jAtA hai| 17. [Q.] Bhante ! What is the purpose of Palyopam and Sagaropam ? [Ans.] Sudarshan! Palyopam and Sagaropam are used for the Wan measure of life-span of infernal beings, animals, humans and divine beings. vivecana-upamAkAla : svarUpa aura prayojana-palyopama aura sAgaropama upamAkAla haiN| cAra gati ke jIvoM kI jo Ayu saMkhyA dvArA nahIM mApI jA sakatI, vaha isa upamAkAla dvArA mApI jAtI hai| Elaboration-Metaphoric scale-Palyopam and Sagaropam are metaphoric units of time. The life span of living beings of all four genuses 41 that cannot be put into numbers is expressed by these metaphoric units. 9555555555555555555555555555555555555555555555555555 bhagavatI sUtra (4) (170) Bhagavati Sutra (4) 5555555555555555555555555555555555558
Page #219
--------------------------------------------------------------------------
________________ )))))))))))))55555555555555555555555555 85555))))))))))))))))))))))))))))))) nairayikAdi samasta saMsArI jIvoM kI sthiti kI prarUpaNA LIFE-SPANS OF ALL WORLDLY LIVING BEINGS. 18. [pra.] neraiyANaM bhaMte ! kevaiyaM kAlaM Thii paNNattA? [u.] evaM Thii payaM niravasesaM bhANiyavvaM jAva jahannamaNukkoseNaM tettIsaM sAgarovamAiM Thii pnnnnttaa| 18. [pra.] bhagavan ! nairayikoM kI sthiti kitane kAla kI kahI gaI hai? [u.] sudarzana! isa viSaya meM prajJApanA sUtra kA cauthA sthiti pada sampUrNa kahanA cAhie; yAvat-sarvArthasiddha devoM kI ajaghanya-anutkRSTa taiMtIsa sAgaropama kI sthiti hai| 18. [Q.] Bhante ! What is said to be the life-span (sthiti) of infernal + beings? [Ans.] Sudarshan ! On this matter quote the fourth chapter of Prajnapana Sutra, titled Sthiti, in full... and so on up to... the average (neither minimum nor maximum) life-span of the divine beings of $ Sarvarth Siddhi Vimaan is thirty three Sagaropam. - vivecana : caubIsa daNDakavartI jIvoM kI sthiti kA atideza-prastuta 18veM sUtra meM nairayikoM se lekara sarvArthasiddha devoM taka ke jIvoM kI jaghanya aura utkRSTa sthiti kA prajJApanAsUtra ke anusAra nirUpaNa ma kiyA gayA hai| Elaboration--This statement informs about the minimum and maximum life-spans of living beings of all the twenty four places of suffering (dandak) from infernal to divine beings as mentioned in 4i Prajnapana Sutra. ma palyopama-sAgaropama kSayopacaya ko siddha karane hetu mahAbala rAjA kA dRSTAnta STORY OF KING MAHABAL: DECREASE IN METAPHORIC AGE 19-1. [pra.] asthi NaM bhaMte ! eesiM paliovama-sAgarovamANaM khaei vA avacaei vA? [u.] haMtA, atthi| 19-1. [pra.] bhagavan ! kyA ina palyopama aura sAgaropama kA kSaya athavA apacaya hotA hai? [u.] hA~, sudarzana! hotA hai| ____19-1. [Q.] Bhante ! Do these Palyopam and Sagaropam get diminished or reduced ? [Ans.] Yes, Sudarshan! They do. + | gyArahavA~zataka : gyArahavA~ uddezaka (171) Eleventh Shatak: Eleventh Lesson | 85555555555555555555555555555555
Page #220
--------------------------------------------------------------------------
________________ 855555555555555555555555555555555555558 19-2. [pra.] se keNaTheNaM bhaMte ! evaM vuccai asthi NaM eesiM paliovama-sAgarovamANaM Wan jAva avacayei vA? [u.] evaM khalu sudaMsaNA ! teNaM kAleNaM teNaM samaeNaM hatthiNApure nAma nayare hotthA, vnnnno| sahasaMbavaNe ujjANe, vnnnno| 19-2. [pra.] bhagavan ! aisA kisa kAraNa se kahate haiM ki ina palyopama aura sAgaropama kA kSaya athavA apacaya hotA hai? [u.] (udAharaNa dvArA samAdhAna-) he sudarzana! usa kAla aura usa samaya meM hastinApura nAma kA nagara thaa| usakA varNana samajhanA caahie| vahA~ sahasrAmravana nAma kA eka udyAna thaa| usakA varNana samajhanA caahie| 19-2. (Q.) Bhante! Why it is said that these Palyopam and Sagaropam get diminished or reduced ? ___[Ans.] (Explained by example) Sudarshan! During that period of time there was a city called Hastinapur. Description. Outside the city there was a garden named Sahasramravan. Description. . 20. tattha NaM hatthiNApure nayare bale nAmaM rAyA hotthA, vnnnno| [20] usa hastinApura meM 'bala' nAmaka rAjA thaa| usakA varNana samajhanA caahie| 20. In Hastinapur ruled a king named Bal. Description. 21. tassa NaM balassa raNNo pabhAvaI nAma devI hotthA sukumAla0 vaNNao jAva vihri| [21] usa bala rAjA kI prabhAvatI nAma kI devI (paTarAnI) thii| usake hAtha-paira sukumAla the, ityAdi varNana samajhanA cAhie; isa taraha vaha pA~coM indriyoM se paripUrNa hokara sukhapUrvaka apane jIvana kA nirvAha karatI thii| 21. The (chief) queen of King Bal was Prabhavati. She had delicate limbs (description)... and so on up to... lived happily. prabhAvatI kA vAsagRha-zayyA-siMhasvapna-darzana PRABHAVATI'S DREAM OF LION 22. taeNaM sA pabhAvai devI annayA kayAiM taMsi tArisagaMsi vAsagharaMsi abhitarao sacittakamme bAhirao dUmiyaghaTThamaDhe vicittaulloyacilliyatale maNirayaNapaNAsiyaMdhayAre Wan bahusamasuvibhattadesabhAe paMcavaNNasarasasurabhimukkapuSphapuMjovayArakalie kAlAgaru pavarakuMdurukka-turukkadhUvamaghamaghatagaMdhu yAbhirAme sugaMdhavaragaMdhie gaMdhavaTTibhUe taMsi 555555555555555555555555555555555555555555 | bhagavatI sUtra (4) (172) Bhagavati Sutra (4) 55555555555555555555555555555555558
Page #221
--------------------------------------------------------------------------
________________ tArisagaMsi sayaNijjaMsi sAliMgaNavaTTIe ubhayo bibboyaNe duhao unnae majjhe Naya-gaMbhIre / gaMgApuliNavAluyauddAlasAlisae uvaciyakhomiyadugullapaTTapaDicchAyaNe suviraiyarayattANe rattaMsayasaMvae saramme AiNaga-rUya-bUra-navaNIya-tUlaphAse sugaMdhavarakusumacuNNasayaNoOM vayArakalie addharattakAlasamayaMsi suttajAgarA ohIramANI ohIramANI ayameyArUvaM orAlaM kallANaM sivaM dhannaM maMgallaM sassiriyaM mahAsuviNaM pAsittANaM pddibuddhaa| hAra-rayaya-khIra-sAgara-sasaMkakiraNa-dagaraya-rayayamahAselapaMDurataroruramaNijjapecchaNijjaM thiralaTThapauTThavaTTapIvarasusiliTThavisiTThatikkhadADhAviDaMbiyamuhaM parikammiyajaccakamalakomalamAiyasobhaMtalaTThauTheM rattuppalapattamauyasukumAlatAlujIhaM mUsAgayapavarakaNagatAviyaAvattAyaMtavaTTataDivimalasarisanayaNaM visAlapIvarorupaDipuNNavipulakhadhaM miuvisayasuhumalakkhaNapasatthavitthiNNakesarasaDovasobhiyaM UsiyasunimmiyasujAyaapphoDiyaNaMgUlaM somaM somAkAraM lIlAyaMtaM // jaMbhAyaMtaM nahayalAyo ovayamANaM niyayavayaNakamalasaramaivayaMtaM sIhaM suviNe pAsittANaM pddibuddhaa| [22] kisI dina vaha prabhAvatI devI usa prakAra ke vAsabhavana ke bhItara, usa prakAra kI OM anupama zayyA para soI thii| vaha vAsabhavana, bhItara se citrita tathA bAhara se saphedI kiyA huA evaM + ghisa kara cikanA banAyA huA thaa| jisakA UparI bhAga vividha citroM se raMgA huA tathA nIce kA OM bhAga prakAza se dedIpyamAna thaa| maNiyoM aura ratnoM ke kAraNa usa vAsabhavana meM andhakAra nahIM thaa| ma usakA bhU-bhAga bahutasama aura suvibhakta thaa| vaha pA~ca varNa ke sarasa aura sugandhita puSpapuMjoM ke 5 upacAra se yukta thaa| uttama kAlAguru (kAlA agara), kundaruka aura turuSka (zilArasa) ke dhUpa se vaha vAsabhavana cAroM ora se sugaMdhita thaa| sugandhI padArthoM se vaha suvAsita evaM sugandhI dravya kI guTikA ke samAna thaa| aise vAsaMbhavana meM jo zayyA thI, vaha apane Apa meM advitIya thI tathA zarIra ke se sparza karate hue upadhAna (pArzvavartI takiye) se yukta thii| usa zayyA ke donoM tarapha (sirahAne 5 aura pAdatala) takiye rakhe hue the| vaha (zayyA) donoM ora se unnata, bIca meM kucha namI huI evaM gaharI thI, gaMgA nadI kI taTavartI bAlU ke avadAla (paira rakhate hI nIce dhasa jAne) ke samAna hai komala thii| vaha parikarmita kSaumika-rezama ke samAna mulAyama cAdara se DhaMkI huI tathA sundara OM suracita rajastrANa (pAdaluMchana) se yukta thii| raktAMzuka (lAla raMga ke sUkSma vastra) kI maccharadAnI // usa para lagI huI thii| vaha suramya Ajinaka (eka prakAra ke camar3e kA komala vastra), rUI, bUra, navanIta tathA arkatUla (Arka kI rUI) ke samAna komala sparza vAlI thI; tathA sugandhita zreSThapuSpa, cUrNa evaM zayanopacAra (zayana-upakaraNa) se yukta thii| aisI zayyA para soI huI prabhAvatI rAnI ne ardharAtri kAla ke samaya ardhanidrita avasthA meM OM eka udAra, kalyANarUpa, ziva, dhanya, maMgalakAraka evaM zobhAyukta (sazrIka) mahAsvapna dekhA aura bhI jAgRta ho gii|| 5555555555555555555555555555555 gyArahavA~zataka : gyArahavA~ uddezaka (173) Eleventh Shatak : Eleventh Lesson
Page #222
--------------------------------------------------------------------------
________________ 85555555555555555555555555555555555555 prabhAvatI rAnI ne svapna meM eka siMha dekhA, jo (motiyoM ke) hAra, rajata (cAMdI), kSIra Wan samudra, candrakiraNa, jalakaNa, rajatamahAzaila ke samAna zveta varNa vAlA thA, vaha vizAla, ramaNIya // hai aura darzanIya thaa| usake prakoSTha sthira aura sundara the| vaha apane gola, puSTa, suzliSTa, viziSTa hai aura tIkSNa dAr3hAoM se yukta mu~ha ko phAr3e hue thaa| usake hoMTha saMskArita uttama jAti ke kamala ke samAna komala, pramANopeta atyanta suzobhita the| usakA tAlu aura jIbha raktakamala-patra ke samAna atyanta komala thii| usake nayana mUsa meM rahe hue tathA agni se tapAye hue aura Avarta karate OM hue uttama svarNa ke samAna varNa vAle gola evaM bijalI ke samAna vimala (camakIle) the| vaha vizAla aura puSTa jaMghAoM vAlA tathA paripUrNa vipula skandhoM (kaMdhoM) vAlA thaa| vaha komala, vizada, sUkSma aura prazasta lakSaNa vAlI vizAla kesara-jaTAoM se suzobhita thaa| vaha saumya AkRti vAlA siMha apanI sunirmita, sundara evaM unnata pU~cha ko pRthvI para phaTakAratA huA, lIlA karatA huA, jaMbhAI letA huA, nabhamaMDala se nIce utara kara apane mukha-kamala-sarovara meM praveza karatA huA dikhAI diyaa| aise siMha ko svapna meM dekhakara rAnI jAgrata huii| 22. One day Queen Prabhavati was in her bed in her bedroom. The outer walls of this room were white-washed and polished with smooth stones. The inner walls of this chamber were adorned with frescoes. The upper portion of the room was decorated with a variety of frescoes and E the lower portion was glowing with light. It was free of darkness due to studded multi-coloured gem stones and beads. Its floor was level and well proportioned. It was embellished with beautiful and fragrant bouquets of flowers of five colours. It was filled with aroma of a variety of burning incenses including black Agar, Kundaruk and Turushk. The 41 fragrance of so many aromas made the room redolent like a box of aromatic substances. The bed in this room was unique and it had body touching side-pillows. There were pillows lying at both ends. It was raised on both sides and sunken in the middle and was soft and pliant like the beach-sand of the Ganges. A bed-spread of colourfully embroidered soft silk was laid out. Also placed on it was a beautiful towel. A red coloured mosquito-net was put around it. This decorated and inviting bed was as soft to touch as chamois leather, softest cotton, Bura plant, fresh butter, or Aak fiber. It was also decorated with best of fragrant flowers and powders and with any and all provisions for comfortable sleep. Around midnight Queen Prabhavati, while reclining in this beautiful bed, dozing and lying half asleep, saw a noble, auspicious, blissful, blessed, providential and enchanting great dream. She got startled and woke up. bhagavatI sUtra (4) (174) **** Bhagavati Sutra (4)
Page #223
--------------------------------------------------------------------------
________________ SoHA RRENTIPLEX rAnI prabhAvatI dvArA na mukha meM siMha praveza kA svapna darzana svarga se cyavana kara mahAbala ke jIva kA rAnI ke garbha meM AnA Sano ETTEILLLEGD) apanI ApattiyoM ke sAtha mahAbala kumAra bala rAjA ne mahAbala kumAra / ke liye atyanta sundara / AThamahala banavAye /
Page #224
--------------------------------------------------------------------------
________________ 05555555555555555555555555555555555se 05555)))))))))))))))))))))))))))))))))))))))))) | citra-paricaya7 Illustration No. 7 mahAbala kumAra sudarzana zramaNopAsaka dvArA kAla viSayaka prazna pUche jAne para bhagavAna mahAvIra svAmI ne usakA samAdhAna dete hue sudarzana ko usake pUrva bhava btaaye| sudarzana ke pUrva bhava / eka rAtri mahAbala kumAra kA jIva svarga se cyavana karake hastinApura nagara ke rAjA bala kI rAnI prabhAvatI ke garbha meM aayaa| usI rAtri ko rAnI ne eka dahAr3ate hue siMha kA svapna dekhaa| rAnI ne nau mAha, sAr3he sAta dina bItane para eka atyanta sundara putra ko janma diyaa| pA~ca dhAyoM kI dekha-rekha meM bAlaka sukhapUrvaka bar3A hone lgaa| yuvA hone para rAjA bala ne usake liye atyanta sundara khamboM se yukta ATha rAjamahaloM kA nirmANa karavAyA aura atyanta rUpavatI ATha ma rAjakanyAoM ke sAtha usakA vivAha karA diyaa| mahAbala kumAra una bhavya prAsAdoM meM apanI OM ATha rAniyoM ke sAtha svargika sukha bhogane lgaa| -zataka 11, u. 11 PRINCE MAHABAL When Sudarshan Shramanopasak asks questions about time, Bhagavan Mahavir, while answering, told him about his past births. SUDARSHAN'S PAST BIRTH One night the soul of Prince Mahabal descended from heavens into the womb of queen Prabhavati, wife of king Bal of Hastinapur. The queen saw a roaring lion in her dream that night. After nine months and seven and a half days the queen gave birth to a beautiful son. He grew happily under the care of five governesses. When he was young, king Bal got eight palaces with beautiful pillars constructed for him. He was also married to eight beautiful princesses. Now prince Mahabal spent his life enjoying divine pleasures with is wives in these grand palaces. -Shatak-10, lesson-11 $
Page #225
--------------------------------------------------------------------------
________________ 85555555555555555555555555555555)) In her dream Queen Prabhavati saw a lion that was white like a pearl-necklace, silver, ocean of milk, moonlight, water drop, and a great mound of silver. It was huge, attractive and appealing. It had beautiful and stable limbs. Its mouth was open showing round, strong, well proportioned and very sharp molars. Its lips were beautiful, uniform and delicate like a clean good quality lotus. Its palate and tongue were soft like petals of red lotus. Its eyes were golden and round like whirling molten gold poured in a crucible and were radiant like lightening. It had large, strong thighs and prominent shoulders. A soft, white, fine, thick and prominent mane added to its beauty. The queen saw that graceful lion descending from the sky swinging its beautiful and shapely tail and entering her lotus-pond like mouth. Seeing such lion in her dream, the queen woke up.. rAnI kA svapna nivedana aura svapna-phala kathana Agraha QUEEN NARRATES HER DREAM AND SEEKS ITS MEANING . 23. taeNaM sA pabhAvaI devI ayameyArUvaM orAlaM jAva sassiriyaM mahAsuviNaM suviNe pAsittANaM paDibuddhA samANI haTThatuTTha jAva hiyayA dhArAhayakalaMbapuSphagaM pivaI samUsaviyaromakUvA taM suviNaM ogiNhai, ogiNhittA sayaNijjAo abbhuDhei, sa.a.2 kI OM aturiyamacavalamasaMbhaMtAe avilaMbiyAe rAyahaMsasarisIe gaIe jeNeva balassa raNNo sayaNijje ke teNeva uvAgacchai, te. u. 2 balaM rAyaM tAhiM iTThAhiM katAhi piyAhiM maNuNNAhiM maNAmAhiM OM orAlAhiM kallANAhiM sivAhiM dhannAhiM maMgallAhiM sassirIyAhiM miyamahuramaMjulAhiM girAhiM ke saMlavamANI saMlavANI paDibohei, paDi. 2 baleNaM raNNA abbhaNuNNAyA samANI nANAmaNi-rayaNabhatticittaMsi bhaddAsaNaMsi nisIyai, nisIyittA AsatthA vIsatthA suhAsaNavaragayA balaM rAyaM tAhiM iTThAhiM kaMtAhiM jAva saMlavamANI saMlavamANI evaM vayAsI-evaM khalu ahaM devANuppiyA! ajja taMsi tArisagaMsi sayaNijjaMsi sAliMgaNa. taM ceva jAva niyagavayaNamaivayaMtaM sIhaM suviNe pAsittANaM pddibuddhaa| taM NaM devANuppiyA? eyassa orAlassa jAva mahAsuviNassa ke manne kallANe phalavittivisese bhavissai? [23] prabhAvatI rAnI isa prakAra ke udAra evaM zobhAvAna mahAsvapna ko dekha jAgRta hokara atyanta harSita evaM santuSTa huI; vaha varSA kI jaladhArA se vikasita kadamba-puSpa ke samAna : Wan romAMcita hotI huI usa svapna kA smaraNa karane lgii| phira vaha apanI zayyA se uThI aura zIghratA // pa se rahita tathA acapala, asambhramita (har3abar3I se rahita) evaM avilambita, rAjahaMsa samAna gati se ke calakara bala rAjA kI zayyA ke pAsa AI aura bala rAjA kI zayyA ke pAsa Akara unheM una // ke iSTa, kAnta, priya, manojJa, manAma, udAra, kalyANarUpa, ziva, dhanya, maMgalamaya tathA zobhAyukta kI 55555555555555555555555555555555555555 OMOMOMOMOMOMOMOMOMOMOMOM555555555555555555555 gyArahavA~zataka: gyArahavA~ uddezaka (175) Eleventh Shatak : Eleventh Lesson 85555555555555555555555555555555555555
Page #226
--------------------------------------------------------------------------
________________ 855555555555555555555555555555555555558 parimita, madhura evaM maMjula vANI se pukAra kara jagAne lgiiN| rAjA jAgrata huaa| rAjA kI AjJA ma hone para rAnI vicitra maNi aura ratnoM kI racanA se citrita bhadrAsana para baitthiiN| phira uttama sukhAsana ke meM se baiTha kara svastha aura zAnta banI huI rAnI prabhAvatI, bala rAjA se iSTa, kAnta aisI madhura vANI se ke isa prakAra bolI-"he devAnupriya! Aja maiM uparokta varNana vAlI sukha-zayyA para soI huI thI taba # maiMne apane mukha meM praveza karate hue siMha-svapna ko dekhA aura maiM jAgrata huI huuN| to he devAnupriya! hai ma mujhe isa udAra yAvat mahAsvapna kA kyA kalyANakAraka phala vizeSa hogA? 23. Waking up after this radiant and appealing, dream, Queen 4 Prabhavati was filled with joy and contentment. As a Kadamba flower blossoms at the touch of rain drops, every pore of Queen Prabhavati's body became alive with a sensation of ecstasy. She brooded over the vivid dream and got up from the bed. She moved away from the bed and sauntering with the grace of a swan approached the bed of King Bal with unhurried gait and steady steps. She gently woke him up uttering loving, touching, and appropriate words in her soft, sweet, pleasing and melodious voice with gracious, clear, warm, and polite accent. The king awoke. Seeking permission from King Bal she made herself comfortable 4 on a golden and gem studded seat. Controlling her excitement and 4 regaining her composure she greeted the king with folded hands and uttered in her soft, sweet voice--"Beloved of gods ! Today while I was sleeping in my (aforesaid) bed I saw in my dream a lion entering my 4 mouth. This dream broke my slumber. O beloved of gods ! Please tell me 41 what boon is portended by this noble... and so on up to... great dream?" rAjA dvArA svapnaphala kathana INTERPRETATION OF DREAM BY THE KING 24. tae NaM se bale rAyA pabhAvaie devIe aMtiyaM eyamaDheM soccA nisamma haTThatuTu OM jAva hayahiyaye dhArAhayaNImasurabhikusumaM vA caMcumAlaiyataNa UsaviyaromakUve taM suviNaM hai ma ogiNhai, ogiNhittA IhaM pavissai, IhaM pa. 2 appaNo sAbhAvieNaM maipuvvaeNaM ma buddhiviNNANeNaM tassa suviNassa atthoggahaNaM karei, tassa. ka. 2 pabhAvaI deviM tAhiM iTAhiM katAhiM jAva maMgallAhiM miyamahurasassiriyAhiM vaggUhiM saMlavamANe saMlavamANe evaM ma vayAsI-"orAle NaM tume devI ! suviNe diDhe kallANe NaM tume jAva sassirie NaM tume OM devI! suviNe diDe, Arogga-tuTThi-dIhAu-kallANa-maMgallakArae NaM tume devI! suviNe madiTTe, atthalAbho devANuppie!, bhogalAbho devANuppie ! puttalAbho devANuppie!, rajjalAbho OM devANuppie! evaM khalu tuma devANuppie ! navaNhaM mAsANaM bahupaDipuNNANaM aTThamANa ya rAiMdiyA-NaM vIikkaMtANaM amhaM kulakeuM kuladIvaM kulapavvayaM kulavaDeMsayaM kulatilagaMja | bhagavatI sUtra (4) (176) - "Bhagavati Sutra (4)|
Page #227
--------------------------------------------------------------------------
________________ * 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95558 0 95 95 95 95 95 95 95 95 95 95 95 95 955555555555555 95 95 95 95 95 95 9595955958 Wan kulakittikaraM kulanaMdikaraM kulajasakaraM kulAdhAraM kulapAyavaM kulavivarddhaNakaraM sukumAlapANipAyaM ahINapuNNapaMciMdiyasarIraM jAva sasisomAkAraM kaMtaM piyadaMsaNaM surUvaM devakumArasamappabhaM dAragaM payAhisi / se vi ya NaM dArae ummukkabAlabhAve viNNAyapariNayamette jovvaNagamaNuppatte sUre vIre vikkate vitthiNNaviulabalavAhaNe rajjavaI rAyA bhavissa / taM orAle gaM tume devI! sumiNe diTThe jAva Arogga-tuTThi. jAva maMgallakArae NaM tume devI ! suviNe diTThe" tti kaTTu pabhAvaI deviM tAhiM iTThAhiM jAva vaggUhiM doccaM pi taccaM pi aNuvUhai / [24] tadanantara vaha bala rAjA prabhAvatI devI kI isa svapnadarzana kI bAta ko sunakara aura hRdaya meM dhAraNa kara harSita aura santuSTa huA yAvat usakA hRdaya AkarSita huA / megha kI dhArA se 5 vikasita kadamba ke sugandhita puSpa ke samAna usakA zarIra pulakita ho uThA, roma-roma vikasita ho utthe| rAjA bala ne usa svapna ke viSaya meM avagraha ( sAmAnya- vicAra) karake IhA (vizeSa vicAra) meM praveza kiyA, phira usane apane svAbhAvika buddhi vijJAna se usa svapna ke phala kA nizcaya kiyaa| tadanantara iSTa, kAnta, maMgalamaya, parimita, madhura evaM zobhAyukta sundara vacana bolatA huA vaha rAnI prabhAvatI se bolA - "he devI! tumane udAra svapna dekhA hai| devI ! tumane kalyANakAraka yAvat zobhAyukta svapna dekhA hai| he devI! tumane Arogya, tuSTi, dIrghAyu, kalyANarUpa aura maMgalakAraka svapna dekhA hai| he devAnupriye ! tumheM arthalAbha, bhogalAbha, putralAbha aura rAjyalAbha hogaa| he devAnupriye! nau mAsa aura sAr3he sAta dina (ahorAtra) vyatIta hone para tuma hamAre kula meM ketu-(dhvaja) samAna, kula ke dIpaka, kula meM parvata ke samAna, kula kA zikhara, kula kA tilaka, kula kI kIrti phailAne vAle, kula ko Ananda dene vAle, kula kA yaza bar3hAne vAle, kula AdhAra, kuMla meM vRkSa samAna, kula kI vRddhi karane vAle, sukumAla hAtha-paira vAle, aMgahInatA rahita, paripUrNa paMcendriyayukta zarIra vAle, yAvat candramA ke samAna saumya AkRti vAle, kAnta, priyadarzana, surUpa evaM devakumAra ke samAna kAnti vAle putra ko janma dogii|" vaha bAlaka bhI bAlabhAva se mukta hokara vijJa aura kalAdi meM pariNata hogA / yauvanavaya prApta hote hI vaha zUravIra, parAkramI tathA vistIrNa evaM vipula bala aura vAhana vAlA rAjyAdhipati rAjA hogaa| ataH he devI! tumane udAra (pradhAna) svapna dekhA hai| devI ! tumane Arogya, tuSTi yAvat maMgalakAraka svapna dekhA hai, isa prakAra bala rAjA ne prabhAvatI devI ko iSTa yAvat madhura vacanoM se vahI bAta do bAra aura tIna bAra khii| 24. Queen Prabhavati's words about seeing this dream filled King Bal with joy, contentment... and so on up to ... enchantment. His heart also brimmed over with delightful ecstasy. He pondered over the dreams with the help of his inborn intelligence, discerning mind, and analytical gyArahavA~ zataka : gyArahavA~ uddezaka (177) 5 Eleventh Shatak: Eleventh Lesson 85555555 Wan
Page #228
--------------------------------------------------------------------------
________________ 55555555555555! 85555555555555555555555555 55555555555555555555555555555555555558 wisdom to interpret the dream and what it foreboded. He then conveyed to Queen Prabhavati in his soft, sweet, pleasing and melodious voice with gracious, clear, warm, and polite accent--"O Queen ! You have seen a noble dream. O Queen ! Your dream is bountiful... and so on up to... opulent. O Queen ! You have seen a dream that is harbinger of well being, contentment, long-life, boons and good fortune. O beloved of gods! 4 You will gain wealth, grandeur, a son, joy, and expansion of kingdom. O beloved of gods! You will give birth to a son after nine months 4 and seven and a half days from today. This son of yours will bring glory to our clan, as do a flag, a lamp, a mountain, a crown, and an auspicious mark on the forehead. For our clan he will be like the sun, a support, and a shade giving tree. He will have delicate limbs, faultless and acute 4 senses, and a perfectly formed body... and so on up to... Like the moon he will be soothingly radiant, absolutely beautiful, charming, handsome and opulent like a divine child. As he passes the age of infancy he will 41 grow into a youth of mature intelligence and having perfect knowledge of all subjects including arts and sciences. In due course he will become + a king having courage, bravery, glory, benevolence, power, vehicles, army, vi and kingdom. Thus you have seen the best of all dreams." King Bal + praised the dream over and over again in sweet (etc.) words. ma rAnI prabhAvatI kA rAtri jAgaraNa PRABAHAVATI REMAINS AWAKE DURING THE NIGHT . ma 25. tae NaM sA pabhAvaI devI balassa raNNo aMtiyaM eyamaDheM soccA nisamma haTThatuTTha karayala jAva evaM vayAsI-'evameyaM devANuppiyA!, tahameyaM devANuppiyA!, avitahameyaM devANuppiyA!, asaMdiddhameyaM devANuppiyA! icchiyameyaM devANuppiyA!, paDicchiyameyaM devANuppiyA!, icchiyapaDicchiyameyaM devANuppiyA! se jaheyaM tubbhe vayaha tti kaTu taM suviNaM ma samma paDicchai, taM. paDi. 2 baleNaM raNNA abbhaNuNNAyA samANI nANAmaNi rayaNabhatticittAo bhaddAsaNAo abbhuDhei, a. 2 aturiyamacavala jAva gaIe jeNeva fa sae sayaNijje teNeva uvAgacchai, te. u. 2 sayaNijjasi nisIyai, ni. 2 evaM vayAsI 'mA me se uttame pahANe maMgalle suviNe annehiM pAvasuviNehiM paDihammissai' tti kaTu OM deva-gurujaNa-saMbaddhAhiM pasatthAhiM maMgallAhiM dhammiyAhiM kahAhiM suviNajAgariyaM meM paDijAgaramANI paDijAgaramANI vihri| [25] tadanantara vaha rAnI prabhAvatI, bala rAjA se svapnaphala ko sunakara, hRdaya meM dhAraNa OM karake harSita aura santuSTa huI aura hAtha jor3akara isa prakAra bolI-"he devAnupriya! Apane jo ' kahA vaha yathArtha hai, devAnupriya! vaha satya hai, asaMdigdha hai| vaha mujhe icchita hai, svIkRta hai, punaH | bhagavatI sUtra (4) (178) Bhagavati Sutra (4) 55555555555555555555555555555555555
Page #229
--------------------------------------------------------------------------
________________ 8555555555555555555555555555555555555 + punaH icchita aura svIkRta hai|" isa prakAra rAnI ne svapna ke phala ko samyak rUpa se svIkAra hai OM kiyA aura phira bala rAjA kI anumati lekara aneka maNiyoM aura ratnoM se citrita bhadrAsana se 5 + utthii| isake bAda zIghratA aura capalatA se rahita gati se jahA~ zayanagRha meM apanI zayyA thI, vahA~ / Thakara mana hI mana isa prakAra kahane lagI-"merA yaha uttama. pradhAna evaM Wan maMgalamaya svapna dUsare pApa svapnoM se vinaSTa na ho jaae|" isa prakAra vicAra karake devagurujanaOM sambandhI prazasta aura maMgala rUpa dhArmika kathAoM (vicAraNAoM) se svapna-jAgarikA ke rUpa meM hai vaha jAgaraNa karatI huI baiThI rhii| 25. Hearing the interpretation of the dream from King Bal made Queen Prabhavati happy and contented. Joining her palms, she exclaimed, "Undoubtedly, beloved of Gods, what you say is true. Your interpretation is absolutely correct. Your statement is desirable and acceptable to me. It is, in fact, again and again cherished and believed." Sincerely accepting the interpretation, she took leave of King Bal, got 4 up from her seat decorated with gem stones and beads. She then returned to her bedroom with her natural graceful gait. Situing on her bed she started thinking--"Lest this dream lose its auspicious effect due to later bad dreams (I should remain awake)." Guided by these thoughts she got occupied with pious, auspicious, and religious tales about gods and elders and kept awake during the rest of the night sitting and devoting herself to post-dream awakening (nurturing the auspicious dream)." upasthAnazAlA kI saphAI aura siMhAsana kI sthApanA CLEANING THE HALL AND INSTALLING THE THRONE 26. tae NaM se bale rAyA koDuMbiyapurise saddAvei, ko. sa. 2 evaM vayAsI-khippAmeva ma bho devANuppiyA! ajja savisesaM bAhiriyaM uvaTThANasAlaM gaMdhodayasittasuiyasammajjiyovalittaM + sugaMdhabara-paMcavaNNapupphovayArakaliyaM kAlAgarupavarakuMdurukka. jAva gaMdhavaTTibhUyaM kareha ya karAveha ya, karittA karAvittA sIhAsaNaM raeha, sIhA. ra. 2 mameyaM jAva pccppinnh| [26] isake pazcAt bala rAjA ne kauTumbika puruSoM (sevakoM) ko bulAyA aura unako isa ke prakAra kA Adeza diyA-"devAnupriyo! tuma bAhara kI upasthAnazAlA ko Aja zIghra hI vizeSa rUpa se gandhodaka chir3aka kara svaccha karo aura lIpa kara zuddha kro| sugandhita aura uttama pA~ca OM varNa ke puSpoM se susajjita karo, uttama kAlAguru aura kundaruka ke dhUpa se yAvat sugandhita guTikA ke samAna karo-karAo, phira vahA~ siMhAsana rkho| ye saba kArya karake mujhe vApasa nivedana kro|" 26. As the dawn approached King Bal summoned the members of his staff and instructed, "O beloved of gods ! Hurry up and get the outer 5 gyArahavA~zataka : gyArahavA~ uddezaka (179) Eleventh Shatak : Eleventh Lesson
Page #230
--------------------------------------------------------------------------
________________ 855555555555555555555555555555555555558 assembly hall cleaned, anointed and sprinkled with good fragrant water. Decorate it with enchanting, fragrant and multicoloured flowers. Burn a 4 variety of incenses, including Black Aguru and Kundaruk to make it redolent and pleasant. ... and so on up to... Turn it into a chamber of perfumes. After that, place a throne there. Do all this and report back." / 27. tae NaM te koDaM biya. jAva paDisuNittA khippAmeva savisesaM bAhiriyaM uvaTThANasAlaM ma jAva pccppinnNti| [27] yaha sunakara una kauTumbika puruSoM ne bala rAjA kA Adeza zirodhArya kiyA aura zIghra hI vizeSa rUpa se bAhara kI upasthAnazAlA ko svaccha, zuddha, sugandhita kiyA isa prakAra AdezAnusAra saba kArya karake rAjA se nivedana kiyaa| 27. Hearing the king's order they happily left and soon cleaned, decorated and perfumed the outer assembly. After completing the entrusted work they returned and informed the king. bala rAjA dvArA svapnapAThakoM ko AmaMtraNa KING INVITES DREAM DIVINERS 28. tae NaM se vale rAyA paccUsakAlasamayaMsi sayaNijjAo samuDhei, sa. sa. 2 pAyapIDhAo paccorubhai, pa. 2 jeNeva aTTaNasAlA teNeva uvAgacchai, te. u. 2 aTTaNasAlaM // mI aNupavisai jahA uvavAie taheva aTTaNasAlA taheva majjaNaghare jAva sasivva piyadaMsaNe naravaI majjaNagharAo paDinikkhamai, ma. pa. 2 jeNeva bAhiriyA uvaTThANasAlA teNeva OM uvAgacchai, te. u. 2 sIhAsaNavaraMsi puratthAbhimuhe nisIyai, ni. 2 appaNo uttarapurasthime ma disIbhAe aTTha bhaddAsaNAI seyavatthapaccutthuyAiM siddhatthagakayamaMgalovayArAI rayAvei, rayA. mI OM 2 appaNo adUrasAmaMte nANAmaNirayaNamaMDiyaM ahiyapecchaNijjaM mahagghavarapaTTaNuggayaM bhI sahapaTTabahubhattisayacittatANaM IhAmiyausabha jAva bhatticittaM abhitariyaM javaNiyaM aMchAvei, a. 2 nANAmaNi-rayaNabhatticittaM attharaya-madhyamasUragotthagaM seyavatthapaccutthuyaM aMgasuhaphAsayuM + sumauyaM pabhAvaIe devIe bhaddAsaNaM rayAvei, ra. 2 kothuviyapurise saddAvei, ko. sa. 2 evaM OM vayAsI-khippAmeva bho devANuppiyA! alaiMgamahAnimittasuttatthadhArae vivihasatthakusale suviNalakkhaNapADhae sddaaveh| [28] tadantara bala rAjA prAta:kAla ke samaya apanI zayyA se uThe aura pAdapITha se nIce + utre| phira ve jahA~ vyAyAmazAlA thI, vahA~ ge| vyAyAmazAlA meM praveza kiyaa| vyAyAmazAlA tathA snAnagRha ke kArya kA varNana aupapAtika sUtra ke anusAra jAna lenA cAhie, yAvat candramA ke + samAna priya-darzana bana kara vaha rAjA, snAnagRha se nikale aura bAhara kI upasthAnazAlA meM Akara ke siMhAsana para pUrvadizA kI ora mukha karake baiTha gye| phira apane se uttarapUrva dizA meM (apanI | bhagavatI sUtra (4) , (180) Bhagavati Sutra (4)| 89555555555555555555555555555555598
Page #231
--------------------------------------------------------------------------
________________ 85555555555555555555555555555555555558 + bAyIM ora) zvetavastra se AcchAdita tathA sarasoM Adi mAMgalika padArthoM se upacarita ATha bhadrAsana / OM rkhvaae| tatpazcAt prabhAvatI devI ke liye, apane se na ati dUra aura na ati nikaTa aneka // prakAra ke maNiratnoM se suzobhita, atyadhika darzanIya, bahumUlya zreSTha paTTana meM nirmita sUkSma paTa para hai OM saikar3oM citroM kI racanA se vyApta, IhAmRga, vRSabha Adi padmalatA ke citroM se yukta eka // + Abhyantarika (aMdara kI) yavanikA (pardA) lgvaaii| (usa parde ke andara) aneka prakAra ke hai OM maNiratnoM se evaM citroM se racita vicitra kholI (astara) vAle, komala vastra (masUraka) se hai AcchAdita, tathA zveta vastra car3hAyA huA, aMgoM ko sukhada sparza vAlA tathA sukomala gaddIyukta meM U eka bhadrAsana rakhavA diyaa| phira bala rAjA ne apane kauTumbika puruSoM ko bulAyA aura unheM isa // ra prakAra kahA-he devAnupriyo! tuma zIghra hI jAo aura aSTAMga mahAnimitta ke sUtra aura artha ke // jJAtA, vividha zAstroM meM kuzala svapna-zAstra ke pAThakoM ko bulA laao| 28. At the hour of dawn King Bal got up and left his bed stepping 4 on the footrest. After that he went to his gymnasium and entered it. The 45 routine of gymnasium followed by that of bathroom should be quoted from Aupapatik Sutra. ... and so on up to... appearing beautiful like the 4 moon, the king left the bathroom; came to the outer assembly hall and 1 sat down on the throne facing the east. Then King Bal got eight chairs with white covers installed in the area north-east of his throne and for auspicious treatment got white mustard seeds placed on them. A gorgeous, rich and gem studded screen-partition was placed neither far nor near his throne. This screen was made of soft imported cloth with exquisite illustrations of Iha-mrig (wolf), bull, horse, crocodile, birds, Kinnars (lower gods), yak, elephant, lotus creeper, etc. and embroidered and enriched with brocade. A beautiful gem studded throne with soft, comfortable cushions and pillows with clean white cotton covers was placed behind the screen for Queen Prabhavati. After making all these arrangements King Bal summoned his attendants and said, "Beloved of gods! Go at once and fetch dream diviners who are scholars of the eight-fold scripture of augury and various other scriptures as soon as possible." 29. tae NaM te koDuMbiyapurisA jAva paDisuNettA balassa raNNo aMtiyAo' ma paDinikkhamaMti, paDi. 2 sigdhaM turiyaM cavalaM caMDaM veiyaM hatthiNAuraM nayaraM majjhamajjheNaM jeNeva tesiM suviNalakkhaNapADhagANaM gihAI teNeva uvAgacchati, te. u. 2 te suviNalakkhaNapADhae / sddaaveNti| [29] taba una kauTumbika puruSoM ne isa prakAra rAjA kA Adeza svIkAra kiyA aura rAjA // OM ke pAsa se nikalakara ve zIghra, capalatA yukta, tvarita, ugra (caNDa) evaM vega vAlI tIvra gati se 89595555555555555555555555555555555555555555555555 gyArahavA~zataka : gyArahavA~ uddezaka (181) Eleventh Shatak : Eleventh Lesson
Page #232
--------------------------------------------------------------------------
________________ 8 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 955555555 95 95 95 95 95 95 95 9558 955 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 955555555555555555 hastinApura nagara ke madhya meM hokara jahA~ una svapnalakSaNa- pAThakoM ke ghara pahu~ce aura unheM rAjA kI AjJA sunaaii| isa prakAra svapnalakSaNa- pAThakoM ko unhoMne balAyA / 29. The attendants happily and humbly accepted the king's order. Taking leave of the king they crossed the streets of Hastinapur city, came to the area where the scholars of augury and allied subjects and extended the king's invitation to them for attending the assembly Thus they called dream diviners. lived 30. tae NaM te suviNalakkhaNapADhagA valassa raNNo ko DubiyapurisehiM sadAviyA samA haTThatuTTha. NhAyA kaya. jAva sarIrA siddhatthaga-hariyAliyakayamaMgalamuddhANA saehiM sahiM niggacchaMti, sa. ni. 2 hatthiNAuraM nayaraM majjhamajjheNaM jeNeva balassa raNNo bhavaNavaravaDeMsae teNeva uvAgacchaMti, teNeva u. 2 bhavaNavaravaDeMsagapaDiduvAraMsi egao milaMti, e. mi. 2 jeNeva bAhiriyA uTThANasAlA, jeNeva bale rAyA teNeva uvAgacchaMti, te. u. 2 karayala. balaM rAyaM jaeNaM vijaeNaM vaddhAveMti / tae NaM te suviNalakkhaNapADhagA baleNaM raNNA vaMdiyapUiyasakkAriyasammANiyA samANA patteyaM patteyaM puvvannatthesu bhaddAsaNesu nisIyaMti / [30] ve svapnalakSaNa-pAThaka bhI bala rAjA ke kauTumbika puruSoM dvArA bulAe jAne para atyanta harSita evaM santuSTa hue / unhoMne snAnAdi karake zarIra ko alakata kiyaa| phira ve apane mastaka para sarasoM aura harI dUba se maMgala karake apane-apane ghara se nikalakara hastinApura nagara ke madhya meM hokara jahA~ bala rAjA kA uttama zikhara rUpa rAjya prAsAda thA, vahA~ aae| usa uttama rAjabhavana ke dvAra para ve svapnapAThaka ekatrita hokara mile aura jahA~ rAjA ko bAharI upasthAnazAlA thI, sabhI milakara vahA~ Ae / balarAjA ke pAsa Akara, unhoMne hAtha jor3akara 'bala rAjA kI jaya ho, vijaya ho' Adi zabdoM se unheM badhAyA / bala rAjA dvArA bandita, pUjita, satkArita evaM sammAnita gae ve svapnalakSaNa-pAThaka pratyeka ke lie pahale se rakhe hue una bhadrAsanoM para baitthe| kiye 30. The scholars felt pleased and honoured getting the invitation from royal attendants. After taking there bath... and so on up to... They embellished themselves and as an auspicious ritual they put mustard and grass on their heads and came out of their houses. Passing through Hastinapur city they approached the gate of the great palace of King Bal. After assembling at the gate they entered the hall in a group and went near the king. Joining their palms they greeted the king, wishing him success and victory, and blessed him. After being saluted, worshiped, honoured and greeted by the king, the dream diviners took the seats offered to them. bhagavatI sUtra (4) (182) 18 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 Bhagavati Sutra ( 4 ) 95 95 95 95 95 8 0955 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 8
Page #233
--------------------------------------------------------------------------
________________ 85555555555)))))))))))))))))))))))) + svapnapAThakoM se svapna kA samAdhAna INTERPRETATION BY DREAM-DIVINERS ma 31. tae NaM se bale rAyA pabhAvaI devIM javaNiyaMtariyaM ThAvei, ThA. 2 puSphameM phalapaDipuNNahatthe pareNaM viNaeNaM te suviNalakkhaNapADhae evaM vayAsI-evaM khalu devANuppiyA! Wan pabhAvaI devI ajja taMsi tArisagaMsi vAsagharaMsi jAva sIhaM suviNe pAsittANaM paDibuddhA, taM, NaM devANaNiyA! eyarasa orAlassa jAva ke manne kallANe phalavittivisese bhavassaDa? 3:: tatpazcAt bala kAja ne prabhAvatI devI ko (bulAkara) yavanikA ke bhItara bitthaayaa| phira puSpa aura phala hAtha, : marakara bala rAjA ne atyanta vinayapUrvaka svapnalakSaNa pAThakoM se isa prakAra kahA -- devAnupriyo . Aja prabhAvatI devI tathArUpa usa vAsagRha meM zayana karate hue svapna meM siMha dekhakara jAgRta huI hai / he devAnupriyo! isa udAra yAvat kalyANakAraka svapna kA kyA phala hogA . . 31. Then King Rai called Queen Prabhavati and made her sit behind the screen. After that king Bal took flowers and fruits in his hands and humbly addressed the scholars, "O beloved of gods ! Queen Prabhavati saw a lion in her dream last night and got up. O beloved of gods! What this great and auspicious dream forebodes ?" 32.1. tae NaM ne suviNalakkhaNapADhagA balassa raNNo aMtiyaM eyamaDheM soccA nisamma haTTatuTTa. taM. suviNa ogiNhaMti, taM. o. 2 IhaM aNu-pavisaMti, IhaM aNu-pavisittA tassa suviNassa atthoggahaNaM kareMti, ta. ka. 1 annamanneNaM saddhi saMcAleMti a. saM. 2 tassa suviNassa laddhaTThA gahiyaTThA pucchiyaTThA viNicchiyaTThA abhigayaTThA balassa raNNo purao OM suviNasatthAI uccAramANA uccAremANA evaM vayAsI 32. [1] bala rAjA se prazna ko sunakara, hRdaya meM avadhAraNa kara svapnalakSaNa-pAThaka prasanna ke evaM santuSTa hue| unhoMne usa svapna ke viSaya meM sAmAnya vicAra kiyA, phira vizeSa vicAra kiyA hai| OM aura usa svapna ke artha kA nizcaya kiyaa| tatpazcAt paraspara eka-dUsare ke sAtha vicAra-vimarza kara. usa svapna kA artha svayaM jAnakara eka-dUsare se grahaNa kara, eka-dUsare se pUchakara zaMkAke samAdhAna karake artha kA nizcaya kiyaa| tadoparAnta bala rAjA ke samakSa svapnazAstroM kA uccAraNa karate hue bole 32. [1] The dream diviners were happy and contented to hear and understand the words of King Bal. They first gave a cursory thought to the dream and then a deep and evaluative contemplation. They consulted with each other in an in-depth discussion about the meaning and #indications of the dream. When they reached a unanimous agreement about the meaning of the dream they conveyed their opinion, based on 9 the relevant scriptures, to King Bal - 5555555555555555 | gyArahavA~zataka : gyArahavA~ uddezaka (183) Eleventh Shatak : Eleventh Lesson | 8
Page #234
--------------------------------------------------------------------------
________________ 0 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 9 5 5 5 5 5 95 95 95 95 95 95 95 95 95 955958 phaphaphaphapha 95995959595959595959595959595 5555558 32-2. "evaM khalu devANuppiyA! amhaM suviNasatyaMsi vAyAlIsaM suviNA, tIsaM mahAsuviNA, bAvattariM savvasuviNA ditttthaa| tattha NaM devANuppiyA ! titthayaramAyaro vA cakkavaTTimAyaro vA titthayaraMsi vA cakkavaTTiMsi vA gabdhaM vakkamamANaMsi eesiM tIsAe mahAsuviNANaM ime coddasa mahAsuviNe pAsittANaM paDibujjhaMti, taM jahA gaya vasaha sIha abhiseya dAma sasi diNayaraM jhayaM kuMbhaM / paumasara sAgara vimANa-bhavaNa rayaNuccaya sihiM ca // 1 // vAsudevamAyaro NaM vAsudevaMsi gabbhaM vakkamamANaMsi eesiM coddasahaM mahAsuviNANaM annayare satta mahAsuviNe pAsittANaM paDibujjhati / baladevamAyaro baladevaMsi gabrbha vakkamamANaMsi eesiM coddasahaM mahAsuviNANaM annayare cattAri mahAsuviNe pAsittANaM paDibujjhati / maMDaliyamAyaro vA maMDaliyaMsi gabbhaM vakkamamANaMsi eesiM coddasahaM mahAsuviNANaM annayaraM egaM mahAsuviNaM pAsittANaM paDibujjhati / " 32. [2] "he devAnupriya! hamAre svapnazAstra meM bayAlIsa sAmAnya svapna aura tIsa mahAsvapna, isa prakAra kula bahattara svapna kahe haiN| tIrthaMkara kI mAtAe~ yA cakravartI kI mAtAe~, jaba tIrthaMkara yA cakravartI garbha meM Ate haiM, taba ina tIsa mahAsvapnoM meM se ye 14 mahAsvapna dekhakara jAgRta hotI haiN| yathA - (1) hAthI, (2) vRSabha, (3) siMha, (4) abhiSeka kI huI lakSmI, (5) puSpamAlA, (6) candramA, (7) sUrya, (8) dhvajA, (9) kumbha (kalaza), (10) padma-sarovara, (11) samudra, (12) vimAna yA bhavana, (13) ratnarAzi aura (14) nirdhUma agni // 1 // jaba vAsudeva garbha meM Ate haiM, taba vAsudeva kI mAtAe~ ina caudaha mahAsvapnoM meM se koI bhI sAta mahAsvapna dekhakara jAgatI haiN| jaba baladeva garbha meM Ate haiM, taba baladeva-mAtAe~ ina caudaha mahAsvapnoM meM se koI bhI cAra mahAsvapna dekhatI haiM / mANDalika rAjA jaba garbha meM Ate haiM, taba mANDalika rAjA kI mAtAe~, inameM se koI eka mahAsvapna dekhakara jAgRta hotI haiN| " 32. [2] "O beloved of gods ! According to our scriptures of dreams there are seventy two types of dreams, out of which forty two are known as common dreams and the remaining thirty as great dreams. Sire! When an Arihant or a Chakravarti is conceived, his mother sees fourteen of the thirty great dreams; they are-1. An elephant, 2. a bull, 3. a lion, 4. the anointing of goddess Laxmi, 5. a garland, 6. the moon, 7. the sun, 8. a flag, 9. an urn, 10. lotus pond, 11. the sea, 12. a space vehicle (Vimaan), 13. a heap of jewels, and 14. a smokeless fire. (1) When a Vasudev is conceived his mother sees any seven out of these fourteen dreams. When it is a Baldev in the womb, the mother bhagavatI sUtra (4) (184) 85 5 5 5 5 95595959559595 95 95 9595959595595955959595 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 959595959559558 Bhagavati Sutra ( 4 ) 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 50
Page #235
--------------------------------------------------------------------------
________________ 0 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9595958 8 5 5 5 5 5 95 95 95 95 95 95 95 95 95 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 58 sees any four of these fourteen dreams. When it is a Mandalik Raja (regional sovereign) in the womb the mother sees any one of these fourteen dreams. 32-3. "iMme ya NaM devANuppiyA! pabhAvaIe devIe ege mahAsuviNe diTThe, taM orAle NaM devANuppiyA! pabhAvaIe devIe suviNe diTThe jAva Arogga-tuTThi - jAva maMgallakArae NaM devANuppiyA! pabhAvaIe devIe suviNe diTThe / atthalAbho ! bhogalAbho. puttalAbho. rajjalAbho devAppiyA!" 32. [3] "he devAnupriya ! prabhAvatI devI ne inameM se eka mahAsvapna dekhA hai| ataH he devAnupriya ! prabhAvatI devI ne udAra svapna dekhA hai / yaha svapna kalyANakArI, Arogya, tuSTi evaM maMgalakArI hai, sukha-samRddhi kA sUcaka hai| he devAnupriya ! isa svapna ke phalasvarUpa Apako arthalAbha, bhogalAbha, putralAbha aura rAjyalAbha hogA / " 32. [3]. "O beloved of gods ! Queen Prabhavati has seen one of these great dreams. Therefore, O beloved of gods! Queen Prabhavati has seen a_noble, dream that is harbinger of good fortune, beatitude, health, 5 contentment, piety, happiness and wealth. You will gain wealth, grandeur, a son, and expansion of your kingdom. 32-4. "evaM khalu devANuppiyA ! pabhAvaI devI navaNhaM mAsANaM bahupaDiNNANaM jAva vIikkaMtANaM tumhaM kulakeuM jAva payAhii / se vi ya NaM dArae ummukkabAlabhAve jAva 5 rajjavaI rAyA bhavissai, aNagAre vA bhAviyappA / taM orAle NaM devANuppiyA? pabhAvaIe devIe suviNe diTThe jAva Arogga-tuTThi- dIhAu - kallANa jAva diTThe / " 32. [4] "ataH he devAnupriya ! yaha nizcita hai ki prabhAvatI devI nau mAsa aura sAr3he sAta dina vyatIta hone para Apake kula meM dhvaja (ketu) ke samAna yAvat putra ko janma degii| vaha bAlaka bhI bAlyAvasthA pAra karane para yAvat rAjya kA adhipati rAjA hogA athavA vaha bhAvitAtmA anagAra hogaa| isaliye he devAnupriya ! prabhAvatI devI ne jo yaha svapna dekhA hai, vaha udAra hai| isa taraha devI ne Arogya, tuSTi, dIrghAyu evaM mahAkalyANakAraka svapna dekhA hai| 32. [4] "As such, O beloved of gods ! It is certain that after passage of nine months and seven and half days Queen Prabhavati will give birth to a son who will bring glory to your clan, as does a flag... and so up to... a divine child. As your son passes the age of infancy... and so up to... he will be a brave and courageous king or a self disciplined ascetic. Therefore, O beloved of gods! Queen Prabhavati has indeed seen a bountiful and auspicious dream. The queen has seen a dream that is harbinger of health, contentment, long life, and bountiful." on on gyArahavA~ zataka : gyArahavA~ uddezaka 855555559595 95 95 95 95 95 95 95 95 95 95 95 95 959595959559595555555555555555555555558 (185) Eleventh Shatak: Eleventh Lesson Wan phra 8555555****************************lllklllinnn
Page #236
--------------------------------------------------------------------------
________________ * 5 5 5 5 5 5 95 95 95 95 95 9 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 50 8 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 955555555555 Wan vivecana - tIrthaMkara yA cakravartI haiN| unameM se bArahaveM svapna meM do zabda diye gaye haiM- vimAna aura bhavana / isakA tAtparya yaha hai ki jA jAva devaloka se Akara tIrthaMkara ke rUpa meM janma letA hai, usakI mAtA svapna meM 'vimAna' dekhatI hai aura jo jIva naraka se Akara tIrthaMkara ke rUpa meM janma letA hai, usakI mAtA svapna meM 'bhavana' dekhatI hai| jaba mAtA ke garbha meM Ate haiM, rAjA dvArA svapnapAThakoM kA satkAra evaM rAnI ko svapnaphala batAnA FELICITATION OF DREAM-DIVINERS taba unakI mAtA (186) caudaha mahAsvapna Elaboration--When an Arihant or a Chakravarti is conceived he mother ses fourteen great dreams. The twelfth dream has two altermann words--Vimaan and Bhavan. This indicates that the mother in whos womb a soul descends from divine realm to be born a Tirthankar 500- 3 Vimaan celestial vehicle in her dream. And the mother in whose want a soul ascends from infernal realm to be born as Tirthankar sees a Bhavan abode) in her dream. dekhatI 33. tae NaM se bale rAyA suviNalakkhaNapADhagANaM aMtie eyamaTThe sAMccA nisara haTTa karayala jAva kaTTu te suviNalakkhaNapADhage evaM vayAsI- evameyaM devApiH jAva se jayaMtubhe vayaha', tti kaTTu taM suviNaM sammaM paDicchaTTa, taMpa saviNalakkhapATa vileNaM asaNa- pANa- khAima - sAima- puppha-vattha- gaMdhamallAlaMkAreNa sakAre sammA " sa. 2 viDalaM jIviyArihaM pIidANaM dalayai, vi. da. 2 paDivisajjeDa, paDi 2 sIhAsaNAo abbhuTThei, sI. a. 2 jeNeva pabhAvaI devI teNeva uvAgacchai naM. 3 2 pabhAvaI dekhi tAhiM iTThAhiM kaMtAhiM jAva saMlavamANe saMlavamANe evaM vayAsI evaM khalu devapita suviNasatyaMsi bAyAlIsaM suviNA, tIsaM mahAsuviNA, bAvattariM savvamuviNA dilA tha NaM devANuppie ! titthayaramAyaro vA cakkavaTTimAyaro vA, taM ceva jAva annayaraM evaM mahAmunirNa pAsittANaM paDibujjhati / ime ya NaM tume devANuppie! ege mahAsuviNe diTThe / taM orAle paNa tume devI! suvidiTThe jAva rajjavaI rAyA bhavissai aNagAre vA bhAviyappA, taM orAne tume devI! suvidiTThe" jAva diTThe tti kaTTu pabhAvaI deviM tAhiM iTThAhiM jAva dAcca pi tacca pi aNubUhai / [33] isake pazcAt svapnalakSaNa- pAThakoM se isa ( uparyukta) svapnaphala ko sunakara evaM hRdaya meM avadhAraNa kara bala rAjA atyanta prasanna evaM santuSTa huA / usane hAtha jor3akara yAvat una svapnalakSaNa- pAThakoM se isa prakAra kahA - "he devAnupriyo ! jaisA Apane svapnaphala batAyA, yAvat vaha usI prakAra hai|" isa prakAra kahakara svapna kA artha samyak prakAra se svIkAra kiyaa| isake bAda una svapnalakSaNa-pAThakoM ko vipula azana, pAna, khAdima, svAdima tathA puSpa, vastra, gandha, mAlA aura alaMkAroM se satkArita kiyA, sammAnita kiyA; jIvikA ke yogya vipula prItidAna diyA evaM sabako vidA kiyaa| bhagavatI sUtra (4) Bhagavati Sutra ( 4 ) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha
Page #237
--------------------------------------------------------------------------
________________ 85555555555555555555555555555555555555 tatpazcAt bala rAjA apana siMhAsana se uThakara rAno prabhAvatI ke pAsa AyA aura prabhAvatI Wan devI ko iSTa, kAnta yAvata madhura vacanoM se vArtAlApa karatA huA (svapna-pAThakoM se sune hue hai svapna-phala ko) isa prakAra kahana lagA-"devAnupriye! svapnazAstra meM bayAlIsa sAmAnya svapna Wan A tIsa mahAsvapna, isa prakAra bahattara svapna batAe haiN| devAnupriye! tIrthaMkaroM kI mAtAe~ yA ke calatiyoM kI mAtAeM inameM se kinhIM 14 mahAsvapnoM ko dekhakara jAgatI haiM; ityAdi saba varNana kA kahanA cAhie, pAvat mANDalikoM kI mAtAe~ inameM se kisI eka mahAsvapna ko dekhakara sAta hotI haiN| devAnupriye! tumane bhI ina caudaha mahAsvapnoM meM se eka mahAsvapna dekhA hai| he devI! sacamuca tumane eka udAra svapna dekhA hai, jisake phalasvarUpa tuma yAvat eka putra ko janma dogI, jo yA to yAvat rAjyAdhipati rAjA hogA, athavA bhAvitAtmA anagAra hogaa| devAnupriye! tumane eka udAra yAvat maMgalakAraka svapna dekhA hai; isa prakAra iSTa, kAnta, priya yAvat madhura vANI se usI OM bAta ko do-tIna bAra kahakara prabhAvatI devI kI prazaMsA kii| 33. Hearing and understanding about the interpretation of the dream, King Bal became very pleased and contented. He joined his palms and addressed the dream diviners--"O beloved of gods! You have indeed revealed the truth and reality." With these words he accepted the oration with fuil faith and respect He felicitated the scholars by them 001 flowers, cloth, incense. garlands, ornaments, etc. e these ings in sufficient quantity to fulfill their needs for tio grveil. 4 ibis. Riig sal got up from his throne, approached Queen avati and in bis soft, sweet... and so on up to... and polite voice O beloved of gods ! According to our scriptures of dreams there are 2 to types of dreams, out of which forty two are known as common wins and the remaining thirty as great dreams. O beloved of gods! on an Arihant or a Chakravarti is conceived, his mother sees fourteen W e thirty great dreams. Repeat the description as mentioned earlier... and so on up to... When it is a Mandalik Raja (regional sovereign) in We womb the mother sees any one of these fourteen dreams. O beloved Dis! Of these fourteen dreams you have seen one great drean. loen! You have, indeed, seen a noble dream. As a result you will 4 gave birth to a con... and so on up to... he will be a brave and courageous king or a self disciplined ascetic. As such, O beloved of gods! You have seen a bountiful and auspicious dream." He repeated these words in sweet voice two three times and praised queen Prabhavati. 5555555555555 gyArahavA~zataka : gyArahavA~ uddezaka (187) Eleventh Shatak : Eleventh Lesson
Page #238
--------------------------------------------------------------------------
________________ svapnaphala sunakara rAnI prabhAvatI dvArA garbha kI rakSA 5 THE QUEEN CARES FOR CHILD IN HER WOMB 34. tae NaM sA pabhAvaI devI balassa raNNo aMtiyaM eyamaDheM soccA nisamma haTThatuTu. karayala jAva evaM vayAsI-eyameyaM devANuppiyA ! jAva taM suviNaM samma paDicchai, taM. paDi. 2 baleNaM raNNA abbhaNuNNAyA samANI nANAmaNi-rayaNabhatti citta jAva abbhuTTei, + a. 2 aturiyamacavala jAva gaIe jeNeva sae bhavaNe teNeva uvAgacchai, te. u. 2 sayaM bhvnnmnnupvitttthaa| [34] bala rAjA se uparyukta (svapna-phalarUpa) artha sunakara evaM usa para vicAra karake prabhAvatI devI harSita evaM santuSTa huii| yAvat hAtha jor3a kara isa prakAra bolI-devAnupriya! jaisA Apa kahate haiM, vaisA hI hai| yAvat isa prakAra kahakara usane svapna ke artha ko bhalIbhAMti svIkAra kiyA aura bala rAjA kI anumati prApta kara vaha aneka prakAra ke maNiratnoM kI kArIgarI se nirmita usa bhadrAsana se yAvat uThI; aura phira zIghratA tathA capalatA se rahita yAvat haMsagati se jahA~ apanA vAsabhavana thA, vahA~ Akara apane bhavana meM praviSTa huii| 34. Hearing and understanding the statement of King Bal, the queen was pleased and contented. Joining her palms, she said--"O beloved of gods! It is, indeed, as you say." She accepted the dream and its interpretation. Then she took leave of King Bal, got up from the seat, ornamented with gems and beads, and returned to her chamber walking slowly like a swan. 35. tae NaM sA pabhAvaI devI pahAyA kayabalikammA jAva savvAlaMkAravibhUsiyA taM gabbhaM nAisIaihiM nAiuNhehiM nAitittehiM nAikaDuehiM nAikasAehiM nAiaMbilehiM nAimahurehi uubhayamANasuhehiM bhoyaNa-cchAyaNa-gaMdha-mallehiM jaM tassa gabbhassa hiyaM miyaM patthaM gabbhaposaNaM taM dese ya kAle ya AhAramAhAremANI vivittamauehiM sayaNAsaNehiM pairikkasuhAe maNANukUlAe vihArabhUmIe pasatthadohalA saMpuNNadohalA sammANiyadohalA avimANiyadohalA vocchinnadohalA viNIyadohalA vavagayaroga-soga-moha-bhaya-parittAsA taM gabbhaM suhaMsuheNaM hai privhi| __ [35] tatpazcAt prabhAvatI devI ne snAna karake zAntikarma yAvat samasta alaMkAroM se OM vibhUSita huii| isake bAda vaha apane garbha kA pAlana karane lgii| vaha na to atyanta zItala (ThaMDe) aura na atyanta uSNa, na atyanta tikta (tIkhe) aura na atyanta kar3ave, na atyanta kasaile, na ma atyanta khaTTe aura na atyanta mIThe padArtha khAtI thI parantu Rtu yogya sukhakAraka bhojana AcchAdana ke (AvAsa yA vastra), gandha evaM mAlA kA sevana karatI thii| garbha ke lie jo bhI hita, parimita, | bhagavatI sUtra (4) (188) Bhagavati Sutra (4)
Page #239
--------------------------------------------------------------------------
________________ da 855555555555555555555555555555555555558 pathya tathA garbhapoSaka padArtha hotA, vaha use grahaNa karatI aura usa deza evaM kAla ke anusAra U AhAra karatI thI tathA jaba vaha doSoM se rahita mRdu zayyA evaM AsanoM se yukta sukhada manonukUla hai vihArabhUmi meM thI, taba unheM prazasta dohada utpanna hue| una dohadoM ko sammAna ke sAtha pUrNa kiyA hai gyaa| kisI ne una dohadoM kI avamAnanA nahIM kii| vaha roga, zoka, moha, bhaya, paritrAsa Adi se rahita hokara garbha kA sukhapUrvaka poSaNa karane lgii| 35. Then queen Prabhavati took her bath, performed various auspicious rituals... and so on up to... embellished herself with all ornaments. She started taking proper care required during pregnancy. She stopped eating excessively hot, cold, pungent, bitter, acrid, sour or sweet food. She would eat food and use dresses, perfumes and garlands $that suited the season. She ate food that was prescribed during pregnancy (limited, nutritious and healthy) and suited the place and conditions. When she lived thus in joyous and comfortable quarters equipped with 4 fault-free and soft beds and seats, she experienced noble pregnancy-desires (dohad). Those desires were fulfilled with due honour. No one neglected those wishes. Avoiding feelings of anxiety, sorrow, humility, fondness, fear, and horror, she spent her pregnancy period happily. dAsiyoM dvArA putra-janma kI badhAI dene para unheM prItidAna REWARDS TO MAIDS FOR NEWS OF BIRTH OF A SON 36. tae NaM sA pabhAvaI devI navaNhaM mAsANaM bahupaDipuNNANaM addhaTThamANa ya rAiMdiyANaM OM vIikkaMtANaM sukumAlapANi-pAyaM ahINapaDipuNNapaMciMdiyasarIraM lakkhaNa-vaMjaNa-guNovaveyaM jAva sasisomAkAraM kaMtaM piyadaMsaNaM surUvaM dArayaM pyaayaa| ___ [36] taba nava mAsa aura sAr3he sAta dina pUrNa hone para prabhAvatI devI ne, sukumAla hAtha aura Wan paira vAle, hIna aMgoM se rahita, pA~coM indriyoM se paripUrNa zarIra vAle tathA lakSaNa-vyaJjana aura guNoM se yukta yAvat candramA ke samAna saumya AkRti vAle, kAnta, priyadarzana evaM sundara rUpa vAle putra kI ko janma diyaa| 36. When nine months and seven and a half days passed since the date of conception, queen Prabhavati gave birth to a son with delicate limbs, faultless and perfectly formed body having auspicious signs and marks... and so on up to... like the moon, he will be soothingly radiant, absolutely beautiful, charming, handsome and opulent. 555555555555555555555555 gyArahavA~zataka: gyArahavA~ uddezaka (189) Eleventh Shatak : Eleventh Lesson
Page #240
--------------------------------------------------------------------------
________________ 8555555555555555555555555555555555558 ma 37. tae NaM tIse pabhAvaIe devIe aMgapaDiyAriyAo pabhAvaI deviM pasUyaM jANettA jeNeva bale rAyA teNeva uvAgacchaMti, uvA. 2 karayala jAva balaM rAyaM jaeNaM vijaeNaM OM vaddhAveMti, ja. va. 2 evaM vayAsI-evaM khalu devANuppiyA! pabhAvaI devI navaNhaM mAsANaM hai bahupaDipuNNANaM jAva dArayaM payAyA, taM eyaM NaM devANuppiyANaM piyaTThayAe piyaM nivedemo, + piyaM te bhvu| [37] putra janma hone para prabhAvatI devI kI aMga-paricArikAe~ (sevA karane vAlI dAsiyA~) prabhAvatI devI ko prasUtA jAnakara bala rAjA ke pAsa AIM aura hAtha jor3akara unheM jaya-vijaya ke OM zabdoM se bdhaayaa| phira unhoMne rAjA se isa prakAra nivedana kiyA-he devAnupriya! prabhAvatI devI ne nau mahIne aura sAr3he sAta dina pUrNa hone para yAvat rUpavAna bAlaka ko janma diyA hai| ataH OM devAnupriya kI prIti ke lie hama Apase yaha priya samAcAra nivedana karatI haiN| yaha Apake lie OM priya ho| 37. Immediately after the birth of the child the attendant maids, realizing that queen Prabhavati has given birth, rushed to King Bal and after formal greetings congratulated him-"O beloved of gods ! At the due hour Queen Prabhavati has given birth to a son. We bring this good news to you for the pleasure of the beloved of gods. May this add to Wan your happiness." 38. tae NaM se bale rAyA aMgapaDiyAriyANaM aMtiyaM eyamaDhe soccA nisamma haTThatuTu jAva dhArAhayaNIva jAva romakUve tAsiM aMgapaDiyAriyANaM mauDavajjaM jahAmAliyaM omoyaM dalayai, o. da. 2 seyaM rayayAmayaM vimalasalilapuNNaM bhiMgAraM ca giNhai, bhiM. pa. 2 matthae / dhovai, ma. dho. 2 viulaM jIviyArihaM pIidANaM dalayai, vi. da. 2 sakkArei sammANei, sa. ma 2 pddivisjjei| [38] dAsiyoM se yaha priya samAcAra sunakara bala rAjA harSita evaM santuSTa huA; yAvat megha ma kI dhArA se siMcita kadambapuSpa ke samAna romAMcita ho gyaa| rAjA ne apane mukuTa ko chor3akara OM dhAraNa kiye hue zeSa sabhI alaMkAra una aMga-paricArikAoM ko pAritoSika ke rUpa meM de diye| # phira sapheda cA~dI kA nirmala jala se bharA huA kalaza lekara una dAsiyoM kA mastaka dhoyA arthAt ma unheM dAsIpana se mukta svataMtra kara diyA aura AjIvikA ke yogya vipula prItidAna dekara unakA satkAra-sammAna kiyA aura unheM vidA kiyaa| 38. Hearing this news from maids, King Bal was happy and contented... and so on up to... like a Kadamb flower soaked in showers of 41 rain every pore of his body was exhilarated with joy. Other than his crown, the king gave all the ornaments on his body to the maids as | bhagavatI sUtra (4) (190) Bhagavati Sutra (4)
Page #241
--------------------------------------------------------------------------
________________ 85555555555555555555555555555555555555 reward. He then took a silver urn filled with pure water and sprinkled it 4 over the heads of the maids (formal sign of freedom from slavery). He $1 also gave them wealth enough to last their lifetime and dismissed them with honour and respect. vivecana-aMga-paricArikAoM kA mastaka dhone kI kriyA, unako dAsatva se mukta karane kI pratIka ka hai| jisa dAsI kA mastaka dho diyA jAtA thA, use usa yuga meM dAsatva se mukta samajhA jAtA thaa| yaha prakriyA usa kAla kI paramparAoM ko parilakSita karatI hai| Elaboration--The act of sprinkling water on the heads of maids or slave girls is the ritual indicating their freedom from slavery. Mention of this ritual informs us about the slave tradition prevalent during that period. putra-janmotsava evaM nAmakaraNa BIRTH AND NAMING CEREMONIES 39. tae NaM se bale rAyA koDuMbiyapurise saddAvei, ko. sa. evaM vayAsI-khippAmeva hai bho devANuppiyA! hatthiNAure nayare cAragasohaNaM kareha, cA. ka. 2 mANummANavaDDhaNaM kareha, OM mA. ka. 2 hatthiNAraM nayaraM sabbhitarabAhiriyaM AsiyasammajjiyovalittaM jAva kareha ya kAraveha ya, karettA ya kAravettA ya, jUvasahassaM vA, cakkasahassaM vA, pUyAmahAmahimasakkAraM ma vA ussaveha, U. 2 mameyamANattiyaM pccppinnh| [39] isake pazcAt bala rAjA ne kauTumbika puruSoM ko bulAyA aura unheM isa prakAra hai kahA-he devAnupriyo! hastinApura nagara ke kArAgAra meM se kaidiyoM ko mukta kara do aura mAna + (nApa) tathA unmAna (taula) meM vRddhi kro| phira hastinApura nagara ke bAhara aura bhItara chir3akAva 5 karo, saphAI karo aura zuddhi kraao| tatpazcAt yUpa (jUvA) sahasra aura cakrasahasra kI pUjA, ma mahimA aura satkAra karake utsava kro| mere AdezAnusAra yaha saba kArya karake mujhe punaH nivedana kro| 39. King Bal then called his attendants and instructed them41 "O beloved of gods! Release all prisoners from the prison in Hastinapur and subsidize prices of essential goods. After that sprinkle water inside and outside the city in order to clean and purify Hastinapur. Then raise thousand pillars and thousand posts, do their ritual worship and launch festivities. Do all this and report back." 40. tae NaM te koDaM biyapurisA baleNaM raNNA evaM vuttA jAva pccppinnNti| [40] tadanantara bala rAjA ke AdezAnusAra yAvat kArya karake una kauTumbika puruSoM ne AjJAnusAra kArya ho jAne kA nivedana kiyaa| | gyArahavA~zataka : gyArahavA~ uddezaka (191) Eleventh Shatak : Eleventh Lesson 85555555555555555555555555555555555555
Page #242
--------------------------------------------------------------------------
________________ 40. The attendants complied with the order and reported back. 41. tae NaM se bale rAyA jeNeva aTTaNasAlA teNeva uvAgacchai, te. u. 2 taM ceva jAva majjaNagharAo paDinikkhamai, pa. 2 ussukka ukkaraM ukkiTTha adejja amejjaM ma abhaDappavesaM adaMDakodaMDimaM adharimaM gaNiyAvaranADaijjakaliyaM aNegatAlAcarANucariyaM OM aNuddhayamuiMgaM amilAyamalladAmaM pamuiyapakkIliyaM sapurajaNajANavayaM dasadivase ThiivaDiyaM kre|| [41] isake bAda bala rAjA vyAyAmazAlA meM gye| vahA~ jAkara vyAyAma kiyaa| tatpazcAt snAnAdi kA varNana pUrvavat jaaneN| yAvat bala rAjA snAnagRha se nikle| (nareza ne dasa dina ke lie) prajA se zulka tathA kara lenA banda kara diyA, bhUmi ke karSaNa-jotane kA niSedha kara OM diyaa| kraya, vikraya kA niSedha kara dene se kisI ko kucha mUlya denA athavA nApa-taula karanA na bhI rhaa| kuTumbiyoM (prajA) ke gharoM meM subhaToM kA praveza baMda kara diyaa| rAjadaNDa tathA aparAdhiyoM Wan ko diye gae kudaNDa kA niSedha kara diyaa| RNiyoM ko RNa se mukta kara diyaa| isake atirikta ke pradhAna gaNikAoM tathA nATaka sambandhI pAtroM se yukta aneka prakAra ke tAlAnucaroM dvArA nirantara karatAla Adi tathA vAdakoM dvArA unmukta rUpa se bajAe jA rahe mRdaMgAdi vAdya yaMtroM se vaha utsava manAyA jAtA rhaa| yatra-tatra binA kumhalAI huI puSpamAlAoM se sajAvaTa kI gaI thii| / Amoda-pramoda aura khelakUda karane vAle aneka loga, sabhI nagarajana evaM janapada ke nivAsI (isa OM utsava meM sammilita the|) isa prakAra dasa dinoM taka rAjA dvArA putra-janma mahotsava prakriyA (sthitipatitA-kula-maryAdAgata prakriyA) hotI rhii| 41. King Bal then went to his gymnasium and entered it. The routine of gymnasium followed by that of bathroom should be quoted as before... 55 and so on up to... came out of the bathroom. (For the ten day celebration period, the king) stopped collection of all fees and taxes. He prohibited land tilling and stopped all trading, resulting in all provisions being distributed free. Policemen were prohibited from entering houses of citizens. Minor and major punishments were discontinued; in other words a general amnesty was declared. Public loans were written off. Actors, courtesans and other performing artists of fame freely performed with accompaniment of musical instruments including Mridangs (a specific 4 type of drum) during the celebrations. Every nook and corner was decorated with garlands of fresh flowers. All the people of the city and the state along with a variety of entertainers and acrobats joined the celebrations with joy and enthusiasm. Thus for ten days these festivities continued without a pause. bhagavatI sUtra (4) (192) Bhagavati Sutra (4) 59555555555555555555
Page #243
--------------------------------------------------------------------------
________________ 5 5 855555555555555555555555555555555555558 mI 42. tae NaM se bale rAyA dasAhiyAe ThiivaDiyAe vaTTamANIe saie ya sAhassie ya Wan sayasAhassie ya jAe ya dAe ya bhAe ya dalamANe ya davAvemANe ya saie ya sAhassie ya sayasAhassie ya laMbhe paDicchemANe ya paDicchAvemANe ya evaM vihri| [42] ina dasa dinoM meM jaba putra-janma mahotsava kI prakriyA (sthitipatitA) cala rahI thI, OM taba bala rAjA saikar3oM, hajAroM aura lAkhoM rupayoM ke kharca vAle zreSTha kArya karatA rahA tathA dAna aura apanI sampatti kA bhAga detA aura dilavAtA haA saikar3oM hajAroM aura lAkhoM rupayoM ke lAbha + (upahAra) detA aura svIkAra karatA rhaa| 42. While these celebrations were going on, King Bal kept on spending hundreds and thousands and millions of gold coins on altruistic activities. He ceremoniously gave donations as well as accepted presents 4 and gifts of hundreds and thousands and millions of gold coins. 43. tae NaM tassa dAragassa ammApiyaro paDhame divase ThiivaDiyaM karei, taie divase ma caMdasUradaMsAvaNiyaM karei, chaThe divase jAgariyaM krei| ekkArasame divase vIikkate, nivvatte asuijAyakammakaraNe, saMpatte-bArasAhadivase viulaM asaNaM-pANaM-khAima-sAimaM ma uvakkhaDAveMti, u. 2 jahA sivo (sa. 11 u. 9) jAva khattie ya AmaMti, A. 2 tao pacchA NhAyA kaya. taM ceva jAva sakkAreMti sammANati, sa. 2 tasseva mitta-nAi jAvarAINa hai ma ya khattiyANa ya purao ajjayapajjayapiupajjayAgayaM bahupurisaparaMparapparUDhaM kulANurUvaM kulasarisaM kulasaMtANataMtuvaddhaNakara ayameyArUvaM goNNaM guNaniSphannaM nAmadhejja kareMti jamhA NaM amhaM ime dArae balassa raNNo putte pabhAvaIe devIe attae taM hou NaM amhaM ke eyassa dAragassa nAmadhejjaM mhbble| tae NaM tasya dAragassa ammApiyaro nAmadhejjaM kareMti ke 'mahabbale' tti| [43] isake bAda usa bAlaka ke mAtA-pitA ne pahale dina kula kI paramparA ke anusAra OM prakriyA (sthitipatitA) kii| phira tIsare dina (bAlaka ko) candra-sUrya ke darzana kraae| chaThe dina // jAgarikA kI kriyA (jAgaraNarUpa utsava kriyA) kii| gyAraha dina bIta jAne ke bAda azuci / jAtakakarma kI nivRtti ko| bArahavA~ dina Ane para vipula azana, pAna, khAdima, svAdima (caturvidha AhAra) taiyAra kraayaa| phira (za. 11, uddezaka 9, sU. 11 meM kathita) ziva rAjA ke samAna yAvat samasta kSatriyoM arthAt jJAtijanoM ko AmaMtrita kiyA aura bhojana kraayaa| phira snAna evaM balikarma kie hue rAjA ne una sabhI mitroM, jJAtijanoM Adi kA satkAra-sammAna kiyaa| tadoparAnta unhIM mitra, jJAtijana yAvat rAjA aura kSatriyoM ke samakSa apane pitAmaha, OM prapitAmaha evaM pitA ke prapitAmaha Adi se calI A rahI aneka puruSoM kI paramparA se rUr3ha, kulabha ke anurUpa, kula ke sadRza, kularUpa santAna-tantu kI vRddhi karane vAlA, guNayukta evaM guNaniSpanna / | gyArahavAM zataka : gyArahavA~ uddezaka (193) Eleventh Shatak : Eleventh Lesson | 55555555555555555555555555555555555
Page #244
--------------------------------------------------------------------------
________________ 8 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 950 5 43. On the first day of the celebrations the parents performed ritual ceremonies according to the family tradition. On the third day they performed the ritual beholding (by the child) of the Sun and the moon. On the sixth night the night long religious chanting (jaagarika) was celebrated. On the eleventh day ritual ceremonies for removal of impurities connected with childbirth. On the twelfth day plenty of food, including ashan, paan, khadya, and svadya (staple food, liquids, general food, and savoury food) was prepared. Then all Kshatriyas (kinsmen ) were invited for the feast as king Shiva did. ( Chapter-11, Lesson-9, 5 Statement 11). 95 95 95 95 95 95 95 isa prakAra nAmakaraNa karate hue unhoMne kahA- cUMki hamArA yaha bAlaka bala rAjA kA putra aura prabhAvatI devI kA Atmaja hai, isalie hamAre isa bAlaka kA nAma 'mahAbala' hogaa| ataeva usa bAlaka ke mAtA-pitA ne usakA nAma 'mahAbala' rkhaa| 1 95 96 95 95 95 95 95 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55555 Following his daily routine of bath and auspicious rituals the king greeted and honoured all the guests, including friends and kinsmen. After this, in presence of all aforesaid friends, kinsmen... and so on up to... kings, and Kshatriyas, following the tradition of his grandfather, great grandfather, father's great grandfather and many generations for giving a name, suitable for the clan, like the clan, extender of the thread of progeny, impregnated with qualities and indicator of qualities, he addressed the assemblage-"As this child is the son of king Bal and queen Prabhavati his name would be Mahabal." Thus the new-born was formally named Mahabal by the parents. mahAbala kumAra kA paMca dhAtriyoM dvArA pAlana tathA taruNAvasthA CARE OF INFANT MAHABAL 44. tae NaM se mahabbale dArae paMcadhAIpariggahie, taM jahA - khIradhAIe evaM jahA daDhappaiNNe jAva nivAenivvAghAtaMsi suhaMsuheNaM parivaDDhai / [44] isake bAda usa bAlaka mahAbala kumAra kA - kSIradhAtrI, majjanadhAtrI, maNDanadhAtrI, krIr3anadhAtrI aura aMkadhAtrI, ina pA~ca dhAtriyoM dvArA rAjapraznIya sUtra meM varNita dRr3hapratijJa kumAra ke samAna lAlana-pAlana hone lagA yAvat vaha mahAbala kumAra vAyu aura vyAghAta se rahita sthAna meM rahe hue campaka vRkSa ke samAna atyanta sukhapUrvaka bar3hane lagA / 44. After that, like prince Dridhapratijna as described in Rajaprashniya Sutra, infant Mahabal was put under the care of five nurse-maids, namely Kshir Dhatri (milk-nurse-maid ), Mandan Dhatri (dress- nurse-maid), Majjan Dhatri (bath-nurse-maid), Kridayan Dhatri bhagavatI sUtra (4) (194) 85 95 95 95 95 95 95 95 95 95 95 9555555555555555555555555555555555555555558 Bhagavati Sutra ( 4 ) 0 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 8
Page #245
--------------------------------------------------------------------------
________________ kha9555555555555555555555555555555555555555555558 8555)))))))))))))))))))))))))))))))))) (play-nurse- maid) and Anka Dhatri (lap-nurse-maid) ... and so on up to ... Prince Mahabal grew happily as a Champa tree grows undisturbed i by the blowing winds in a mountain cave. 45. tae NaM tassa mahabbalassa dAragassa ammA-piyaro aNupuvveNaM ThiivaDiyaM vAja caMda-sUra-daMsAvaNiyaM vA jAgariyaM vA nAmakaraNaM vA paraMgAmaNaM vA payacaMkamaNaM vA jemAmaNaM; vA piMDavaddhaNaM vA pajaMpAmaNaM vA kaNNavehaNaM vA saMvaccharapaDilehaNaM vA coloyaNagaM vA + uvaNayaNaM vA annANi ya bahUNi gabbhAdhANajammaNamAiyAiM kouyAiM kreNti| [45] usa mahAbala kumAra ke mAtA-pitA ne apanI kulamaryAdA ke anusAra (janmadina se lekara) kramazaH candra-sUrya-darzana, jAgaraNa, nAmakaraNa, ghuTanoM ke bala calAnA (paraMgAmana), pairoM se calAnA (pAda-caMkramApana), annaprAzana (anna-bhojana kA prArambha karanA), grAsa-varddhana (kaura bar3hAnA), saMbhASaNa (bolanA sikhAnA), karNavedhana (kAna biMdhAnA), saMvatsara pratilekhana (varSagAMTha-manAnA) 9 coTI rakhavAnA aura upanayana saMskAra karanA, ityAdi anya bahuta-se garbhAdhAna, janma-mahotsava Adi / kautuka kiye| 45. Following the family tradition, Prince Mahabal's parents performed various ceremonial rituals connected with the initiation of the growing child into new activities one after the other. These includedbeholding of the sun and the moon, night vigil (jaagaran), naming, toddling (paramgaaman), walking on feet (paad-chakramaapan), feeding cereals (annapraashan), increase morsels (graas vardhan), speaking (sambhaashan), piercing of earlobes (karna vedhan), celebrating birthday (samvatsar pratilekhan), making tuft of hair on the center of head, investing with holy-thread, and the like. 46. tae NaM taM mahabbalaM kumAraM ammA-piyaro sAiregaTThavAsagaM jANittA sobhaNaMsi tihikaraNanakkhatta muhuttaMsi evaM jahA daDhappaiNNo jAva alaMbhoga samatthe jAe yAvi hotthaa| [46] phira usa mahAbala kumAra ke mAtA-pitA ne jaba use ATha varSa se kucha adhika umra kA jAnA taba zubha tithi, karaNa, nakSatra aura muhUrta meM kalAcArya ke pAsa par3hane ke lie bhejA, ityAdi samasta varNana dRr3hapratijJa kumAra ke anusAra jAnanA cAhie yAvat mahAbala kumAra bhogoM kA upabhoga karane meM samartha (arthAt yuvA) huaa| 46. When Mahabal Kumar became eight years old his parents; finding an auspicious day, star, asterism and moment; sent him to a scholar of a wide range of subjects for study, as stated about Prince Dridhapratijna,... and so on up to... he grew fit to enjoy sensual pleasures (grew to be a youth). gyArahavA~zataka : gyArahavA~ uddezaka (195) Eleventh Shatak : Eleventh Lesson
Page #246
--------------------------------------------------------------------------
________________ 845555555555555555555555555555555555558 rAjakumAra mahAbala ke lie zreSTha ATha prAsAdoM kA nirmANa CONSTRUCTION OF EIGHT PALACESS Wan 47. tae NaM taM mahabbalaM kumAraM ummukkabAlabhAvaM jAva alaMbhogasamatthaM viyANittA OM ammApiyaro aTTha pAsAyavaDeMsae kaareNti| abbhuggayamUsiya pahasie iva vaNNao jahA maiM Wan rAyappaseNaijje jAva pddiruuve| tesi NaM pAsAyavaDeMsagANaM bahumajjhadesabhAge ettha NaM mahegaM // bhavaNaM kareMti aNegakhaMbhasayasanniviTTha, vaNNao jahA rAyappaseNaijje pecchAgharamaMDavaMsi majAva pddiruuve| [47] mahAbala kumAra ko bAlabhAva se unmukta yAvat pUrI taraha bhoga-samartha jAnakara meM mAtA-pitA ne usake lie ATha sarvazreSTha prAsAda bnvaae| ve prAsAda rAjapraznIya sUtra meM ullekhita OM prAsAda varNana ke anusAra, atyanta U~ce yAvat pratirUpa (sundara) the| una ATha zreSTha prAsAdoM ke ThIka madhya meM eka mahAbhavana taiyAra karavAyA, jo saikar3oM khaMbhoM para TikA huA thaa| usakA varNana ma bhI rAjapraznIya sUtra ke prekSAgRha maNDapa ke varNana ke anusAra jAna lenA cAhie yAvat vaha atyanta sundara thaa| 47. When prince Mahabal's parents realized that from being juvenile he had matured in every respect and was capable of enjoying sensual i pleasures, they got eight beautiful palaces constructed for him. These buildings were tall and eye catching like the description of palace given si in Rajaprashniya Sutra. One other large palace, at the exact center of 4 these eight palaces, was constructed. This building was raised on hundreds of pillars. The description of this palace should be quoted from the description of Prekshagrihamandap as mentioned in Rajaprashniya Sutra. ... and so on up to...it was exquisite and alluring. 5555555555555555555 Wan balakumAra kA ATha kanyAoM ke sAtha vivAha MARRIAGE OF PRINCE MAHABAL 48. tae NaM taM mahabbalaM kumAraM ammA-piyaro annayA kayAi sobhaNaMsi tihimakaraNa-divasa-nakkhatta-muhuttaMsi pahAyaM kayabalikammaM kayakouya-maMgala-pAyacchittaM savvAlaMkAravibhUsiyaM pamakkhaNagaNhANa-gIya-vAiya-pasAhaNaTuMgatilaga-kaMkaNama avihavavahuvaNIyaM maMgala-sujaMpiehi ya varakouya-maMgalovayArakayasaMtikammaM sarisayANaM sarittayANaM sarivvayANaM sarisalAvaNNa-rUva-jovvaNa-guNovaveyANaM viNIyANaM ke kayakouya-maMgalovayArakayasaMtikammANaM sarisaehiM rAyakulehito ANilliyANaM aTThaNhaM OM rAyavarakannANaM egadivaseNaM pANiM gihaaviNsu| [48] isake pazcAt zubha tithi, karaNa, divasa, nakSatra aura muhUrta meM mahAbala kumAra ne snAna Wan kiyA, phira nyochAvara karane kI kriyA (balikarma) karake kautuka-maMgala prAyazcitta kiyaa| ma tadoparAMta use samasta alaMkAroM se vibhUSita kiyA gyaa| isake bAda saubhAgyavatI (sadhavA) striyoM | bhagavatI sUtra (4) (196) Bhagavati Sutra (4)| 55555555555555555555555555555555555558
Page #247
--------------------------------------------------------------------------
________________ 5555555555 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha555555 ke dvArA abhyaMgana, snAna, gIta, vAdita, maNDana (prasAdhana), ATha aMgoM para tilaka (karanA), lAla Dore ke rUpa meM kaMkaNa (bAMdhanA ) tathA dahI, akSata Adi maMgala evaM maMgalagIta kiye gae tatpazcAt uttama kautuka evaM maMgalopacAra ke rUpa meM zAntikarma kiye ge| phira mahAbala kumAra ke mAtA-pitA ne samAna jor3I vAlI, samAna tvacA vAlI, samAna umra kI, samAna rUpa, lAvaNya, yauvana evaM guNoM se yukta vinIta kautuka tathA maMgalopacAra kI huI evaM zAntikarma kI huI aisI samAna rAjakuloM se lAI huI ATha zreSTha rAjakanyAoM ke sAtha eka hI dina meM (mahAbala kumAra kA) pANigrahaNa karavAyA / 48. On an auspicious day, star, asterism and moment, after his bath and routine of auspicious rituals prince Mahabal was adorned with all his ornaments. After that, married women performed the auspicious ceremonial rituals of abhyangan (applying cleansing paste), snaana (bath), geet (singing songs), vaadit (playing musical instruments), mandan (decoration), tilak (applying auspicious marks on eight parts of body), kankan (tying auspicious beads with red thread), sprinkling propitious things including curd and rice, and singing ceremonial songs. The rituals were concluded by evoking beatitude and peace. After all this, parents of prince Mahabal married him to eight princesses, who had undergone the aforesaid ceremonial ritual, on the same day. These young ladies had suitable and matching physique, age, aura, beauty, youth, and virtues and they belonged to families of matching status. bala rAjA evaM mahAbala kumAra kI ora se navavadhuoM ko prItidAna MARRIAGE GIFTS TO BRIDES 49. tae NaM tassa mahabbalassa kumArassa ammA- piyaro ayameyArUvaM pIidANaMdalayaMti, taM jahA - aTTha hiraNNakoDIo, aTTha suvaNNakoDIo, aTTha mauDe mauDappavare, aTThakuMDalajoe kuMDalajuyappavare, aTTha hAre hArappavare, aTTha addhahAre addhahArappavare, aTTha egAvalIo gAvalippavarAo, evaM muttAvalIo, evaM kaNagAvalIo, evaM rayaNAvalIo, aTTha kaDagajoe kaDagajoyappavare, evaM tuDiyajoe, aTTha khomajuyalAiM khomajuyalappavarAI, evaM vaDagajuyalAI, evaM paTTajuyalAiM, evaM dugullajuyalAiM, aTTha sirIo aTTha hirIo, evaM dhiIo, kittIo, buddhIo, lacchIo; aTTha naMdAI, aTTha bhaddAI, aTTha tale talappavare savvarayaNAmae niyagavarabhavaNakeU, aTTha jhae jhayappavare, aTTha vae vayappavare dasagosAhassieNaM vaeNaM, aTTha nADagAiM nADagappavarAiM battIsabaddheNaM nADaeNaM, aTTha Ase Asappavare savvarayanAmae sirigharapaDirUvae, aTTha hatthI hatthipavare, savvarayaNAmae sirigharapaDirUvae, aTTha jANAiM jANappavarAI, aTTha juMgAI jugappavarAI, evaM sibiyAo, evaM saMdamANio, evaM gillIo thillIo, aTTha viyaDajANAiM viyaDajANappavarAI, aTTha rahe pArijANie, aTTha rahe saMgAmie, gyArahavA~ zataka : gyArahavA~ uddezaka (197) Eleventh Shatak: Eleventh Lesson phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 1 95 95 95 95 95 9 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9595958
Page #248
--------------------------------------------------------------------------
________________ 85555555555555555555555555555555555555 kI aTTha Ase Asappavare, aTTa hatthI hatthippavare, aTTha gAme gAmappavare dasakulasAhassieNaM OM gAmeNaM, aTTha dAse dAsappavare, evaM ceva dAsIo, evaM kiMkare, evaM kaMcuijje, evaM ke varisadhare, evaM mahattarae, aTTha sovaNNie olaMbaNadIve, aTTha ruppAmae olaMbaNadIve, aTTha suvaNNaruppAmae olaMbaNadIve, aTTa sovaNNie ukkaMcaNadIve, evaM ceva tiNNi vi; aTTha sovaNNie paMjaradIve, evaM ceva tiNNi vi; aTTha sovaNNie thAle, aTTha ruppamae thAle, aTTha OM suvaNNa-ruppamae thAle, aTTha sovaNiyAo pattIo, aTTa ruppamayAo pattIo, aTTha suvaNNa-ruppamayAo pattIo; aTTha sovaNiyAiM thAsagAiM 3, aTTa sovaNiyAiM mallagAI ma 3, aTTa sovaNiyAo taliyAo 3, aTTha sovaNiyAo kaviciAo.3, aTTa sovaNNie hai avaeDae 3, aTTa sovaNiyAo avayakkAo 3, aTTha sovaNNie pAyapIDhae 3, aTTha OM sovaNiyAo bhisiyAo 3, aTTa sovaNiyAo karoDiyAo 3, aTTha sovaNNie pallaMke 3, aTTha sovaNNiyAo paDisejjAo 3, aTTha, haMsAsaNAI 3, aTTha, koMcAsaNAI Wan 3, evaM garulAsaNAI unnayAsaNAiM paNayAsaNAI dIhAsaNAI bhaddAsaNAI pakkhAsaNAI magarAsaNAhaM, aTTha. paumAsaNAI, aTTa, usabhAsaNAI, aTTa disAsovatthiyAsaNAI, aTTha ma tellasamugge, jahA rAyappaseNaijje jAva aTTha. sarisavasamugge, aTTha. khujjAo jahA uvavAie jAva aTTha pArisIo, aTTha chatte, aTTha chattadhArIo ceDIo, aTTha cAmarAo, aTTha OM cAmaradhArIo ceDIo, aTTha tAliyaMTe, aTTha tAliyaMTadhArIo ceDIo, aTTha karoDiyAo, aTTha karoDiyAdhArIo ceDIo aTTha khIradhAIo, jAva aTTha aMkadhAIo, aTTha aMgamadiyAo, aTTha ummadiyAo, aTTha pahAviyAo, aTTha pasAhiyAo, aTTha vaNNagapesIo, aTThaka cuNNagapesIo, aTTha koTThAgArIo, aTTha davakArIo, aTTha uvatthANiyAo, aTTha nADaijjAo, aTTha koDubiNIo, aTTha mahANasiNIo, aTTha bhaMDAgAriNIo, aTTha abbhAdhAriNIo, aTTha puSkadhAriNIo, aTTha pANidhAriNIo, aTTha balikArio, aTTha sejjAkArIo, aTTha abhitariyAo paDihArIo, aTTha bAhiriyAo paDihArIo, aTTha 5 mAlAkArIo, aTTha pesaNakArIo, annaM vA subahu hiraNNaM vA, suvaNNaM vA, kaMsaM vA dUsaMbha vA, viulaghaNakaNaga jAva saMtasArasAvaejjaM alAhi jAva AsattamAo kulavaMsAo pakAmaM dAuM pakAmaM paribhottuM pakAmaM pribhaaeuN| [49] vivAhoparAnta usa mahAbala kamAra ke mAtA-pitA ne (apanI AThoM patravadhuoM ke ke lie) isa prakAra kA prItidAna diyaa| yathA-ATha koTi hiraNya (cA~dI ke sikke), ATha koTi svarNa mudrAe~ (sonaiyA), ATha zreSTha mukaTa, ATha zreSTha kuNDalayugala, ATha uttama hAra, ATha uttama ma arddhahAra, ATha uttama ekAvalI hAra, ATha muktAvalI hAra, ATha kanakAvalI hAra, ATha ratnAvalI OM hAra, ATha uttama kar3oM kI jor3I, ATha bAjUbandoM kI jor3I, ATha zreSTha rezamI vastrayugala, ATha uttama sUtI vastrayugala, ATha Tasara ke vastrayugala, ATha paTTayugala, ATha dukUlayugala, ATha zrI, ATha OM hrI, ATha dhI, ATha kIrti, ATha buddhi evaM ATha lakSmI deviyoM kI pratimA, ATha nanda, ATha bhadra, | bhagavatI sUtra (4) (198) Bhagavati Sutra (4) fa55555555555555555555555555555555555
Page #249
--------------------------------------------------------------------------
________________ 555555555555 uphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha ATha uttama tala (tAr3a) vRkSa, ye saba ratnamaya jAnane caahie| apane bhavana meM ketu (cihna) rUpa ATha uttama dhvaja, dasa hajAra gAyoM kA eka vraja aise ATha uttama vraja ( gokula), battIsa manuSyoM dvArA kiyA jAne vAlA eka nATaka hotA hai, aise ATha uttama nATaka, ATha uttama azva, ye saba ratnamaya jAnane caahie| bhANDAgAra (zrIgRha) ke samAna ATha ratnamaya uttamottama hAthI, bhANDAgAra (zrIdhara ke) samAna ATha uttama yAna, ATha uttama yugma (eka prakAra kA vAhana), ATha zivikAe~, ATha syandamAnikA isI prakAra ATha gillI (hAthI kI ambAr3I), ATha thillI ( ghor3e kA palANa - kAThI), ATha zreSTha vikaTa (khule) yAna, ATha pAriyAnika ( krIr3A karane ke) ratha, ATha saMgrAmika (yuddha ke samaya upayogI ) ratha, ATha uttama azva, ATha uttama hAthI, dasa hajAra kula - parivAroM kA eka grAma hotA hai, aise ATha uttama grAma; ATha uttama dAsa, evaM ATha uttama dAsiyA~, ATha uttama kiMkara, ATha uttama kaMcukI ( dvArarakSaka), ATha varSadhara (antaHpura rakSaka, khojA), ATha mahattaraka (antaHpura ke kArya kA vicAra karane vAle), ATha sone ke, ATha cAMdI ke aura ATha sone-cAMdI ke avalambana dIpaka ( laTakane vAle dIpaka - haNDiyA~), ATha sone ke, ATha cAMdI ke aura ATha sone-cAMdI ke utkaMcana dIpaka (daNDayukta dIpaka - mazAla), isI prakAra sonA, cAMdI aura sonA-cAMdI, ina tInoM prakAra ke ATha paMjaradIpaka, sonA, cAMdI aura sone-cAMdI ke ATha thAla, ATha thAliyA~, ATha sthAsaka ( taztariyA~), ATha mallaka (kaTore ), ATha talikA ( rakAbiyA~), ATha kalAcikA ( cammaca), ATha tApikAhastaka ( saMDAsiyA~), ATha tave, ATha pAdapITha (paira rakhane ke bAjoTa), ATha bhISikA (Asana - vizeSa), ATha karoTikA ( loTA), ATha palaMga, ATha pratizayyAe~ (choTe palaMga), ATha haMsAsana, ATha krauMcAsana, ATha garur3Asana, ATha unnatAsana, ATha avanatAsana, ATha dIrghAsana, ATha bhadrAsana, ATha pakSAsana, ATha makarAsana, ATha padmAsana, ATha diksvastikAsana, ATha tela ke Dibbe, ityAdi sabhI rAjapraznIya sUtra ke anusAra jAnanA cAhie; yAvat ATha sarSapa ke Dibbe, ATha kubjA dAsiyA~ Adi sabhI aupapAtika sUtra ke anusAra jAnanA cAhie; yAvat ATha pArasa deza kI dAsiyA~, ATha chatra, ATha chatradhAriNI dAsiyA~, ATha cAmara, ATha cAmaradhAriNI dAsiyA~, ATha paMkhe, ATha paMkhAdhAriNI dAsiyA~, ATha karoTikA (tAmbUla ke. karaNDie), ATha karoTikA dhAriNI dAsiyA~, ATha kSIradhAtriyA~ (dUdha pilAne vAlI dhAya), yAvat ATha aMkadhAtriyAM, ATha aMgamardikA (alpa mAliza karane vAlI dAsiyA~), ATha unmardikA (adhika mardana karane vAlI dAsiyA~), ATha snAna karAne vAlI dAsiyA~, ATha alaMkAra pahanAne vAlI dAsiyA~, ATha candana ghisane vAlI dAsiyA~, ATha tAmbUla cUrNa pIsane vAlI, koSThAgAra kI rakSA karane vAlI, ATha parihAsa karane vAlI, ATha sabhA meM pAsa rahane vAlI, ATha nATaka karane vAlI, ATha kauTumbika ( sAtha rahane vAlI), ATha rasoI banAne vAlI, ATha bhaNDAra kI rakSA karane vAlI, ATha taruNiyA~, ATha puSpa dhAraNa karane vAlI (mAlina), ATha pAnI bharane vAlI, ATha bali karane vAlI, ATha zayyA bichAne vAlI, ATha Abhyantara aura bAhya pratihAriyA~, ATha mAlA banAne vAlI aura ATha-ATha ATA Adi (peSaNa) pIsane vAlI dAsiyA~ diiN| isake gyArahavA~ zataka : gyArahavA~ uddezaka ATha (199) Eleventh Shatak: Eleventh Lesson 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 5555555Wan Wan Qu 5555555555555555555555555555555555555
Page #250
--------------------------------------------------------------------------
________________ 04444444444444444444444444444444444444 + atirikta bahuta-sA hiraNya, suvarNa, kAMsya, vastra evaM vipula dhana, kanaka, yAvat sArabhUta dravya OM diyaa| jo sAta kulavaMzoM (pIr3hiyoM) taka icchApUrvaka dAna dene, upabhoga karane aura bA~Tane ke lie $i quart 1 49. After the marriage ceremony, parents of Prince Mahabal gave enormous wealth as gift to their eight daughters-in-law. The list includesEighty million silver(coins), eighty million gold (coins), eight best crowns, eight best pairs of earrings, eight best necklaces, eight best half-necklaces, eight best single-line bead necklaces, eight pearl necklaces, eight golden beads necklaces, eight gemstone beads necklaces, eight best pairs bracelets, eight pairs of armlets, eight best suits of silken dress, eight best suits of cotton dress, eight best suits of Tusser-silk dress, eight pairs of best shawls (patt), and eight best suits of extra fine silk (dukool). Also included were eight idols each of goddesses Shree, Hri, Dhee, Kirti, Buddhi, and Laxmi; eight images of Nand, eight images of Bhadra and eight 4 images of best palm trees; these all images were made of gem stones. The premises had eight best flags as ensigns, eight best cattle-yards (vraj or goku) with ten thousand cows each, eight best dramatic teams 4 with thirty-two actors each, eight best horses of gem stones, eight best elephants as large as silo, eight best wagons as large as silo, eight best yugmas (a type of vehicle), eight shivikas (a kind of palanquin), eight 4 syandamaanikas (a kind of palanquin), eight gilli (ambari or howdah 41 with canopy), eight thilli (saddle), eight best vikat (open wagon), eight paariyaanik (chariots for play), eight chariots for battle, eight best horses, eight best elephants, eight villages each having ten thousand families, eight best slaves, eight best maids, eight best servants, eight best kanchuki (door-keepers), eight best varshadhars (guards of ladies quarters, generally eunuchs), and eight mahattarak (managers of ladies 4 quarters). Also included were eight avalamban deepak (hanging lamps) each made of gold, silver and gold-silver; eight utkanchan deepak (lamps with stands) each made of gold, silver and gold-silver; and eight panjar 5 deepak (lamps with shades) each made of gold, silver and gold-silver. Other things included were-eight thaali (full plate), eight sthaasak (half plate), eight mallak (bowl), eight talika (small plate), eight kalachika 5 (spoon), eight taapikahastak (pincer), all made of gold, silver and gold silver; eight platens, eight foot-rests, eight bheeshika (cushions), eight karotika (lota or spherical jug), eight beds, eight pratishaiya (smaller beds). eight hamsaasan, eight kraunchaasan, eight gardudaasan, eight 944444444444444444 5 Mani (8) (200) Bhagavati Sutra (4) 44444444444444444444444444444444444448
Page #251
--------------------------------------------------------------------------
________________ 5555555555555555555555555555555555555555555555555 555555555555555555555555555555555555 unnataasan, eight avanataasan, eight deerghaasan, eight bhadraasan, eight pakshaasan, eight makaraasan, eight padmaasan, eight dikswastikaasan, (all seats of different designs) and eight oil cans etc. as mentioned in Rajaprashniya Sutra... and so on up to... eight mustard pots, eight hunchback maids etc. as mentioned in Aupapatik Sutra... and so on up to... eight maids from Persia; eight umbrellas with maids to carry, eight whisks with maids to carry, eight fans with maids to carry, eight beetle-boxes with maids to carry, eight milk serving maids... and so on up to... eight nurses to hold (ankadhaatri), eight female masseurs for light massage (angamardika), eight female masseurs for heavy massage (unmardika), eight maids to help bathing, eight maids to help wearing ornaments, eight maids for grinding sandalwood, eight maids for grinding betels, and eight storekeeping maids. Besides these other maids were provided for different duties including-eight jester maids, eight to give company in assembly, eight for dramatic performances, eight intimate ones, eight cooks, eight store guards, eight young girls, eight for carrying flowers, eight for water storing, eight cooks for ritual offerings, eight for making bed, eight inside and outside door-keepers, eight garland makers, and eight for grinding flour from grains. Besides these, great wealth including silver, gold, bronze, dresses and enormous wealth and other valuables were also given. The extant of gifts was so enormous that it was enough to enjoy, distribute, use, and donate for seven generations. 50. tae NaM se mahabbale kumAre egamegAe bhajjAe egamegaM hiraNNakoDiM dalayai, egamegaM suvaNNakoDiM dalayai, egamegaM mauDaM mauDappavaraM dalayai, evaM taM ceva savvaM jAva egamegaM pesaNakAriM dalayai, annaM vA subahuM hiraNNaM vA jAva pribhaaeuN| [50 ] isI prakAra mahAbala kumAra ne bhI pratyeka bhAryA (patnI) ko eka-eka hiraNyakoTi, eka - eka svarNakoTi, eka - eka uttama mukuTa, ityAdi pUrvokta sabhI vastue~ dIM yAvat sabhI ko eka-eka peSaNakArI (pIsane vAlI) dAsI dI tathA bahuta-sA hiraNya, suvarNa Adi diyA, jo yAvat vibhAjana karane ke lie paryApta thA / 50. Prince Mahabal too gave ten million silver coins, ten million gold coins, one beautiful crown and all aforesaid gifts... and so on up to... one maid for grinding flour from grains. Besides these, great wealth including silver, gold,... and so on up to... that it was enough to enjoy, distribute, use, and donate for seven generations. gyArahavA~ zataka : gyArahavA~ uddezaka (201) Eleventh Shatak: Eleventh Lesson 555555 5555555555555555555555555555555555555555 5555555555555555555555555555555555555
Page #252
--------------------------------------------------------------------------
________________ )) 51. tae NaM se mahabbale kumAre uppi pAsAyavaragae jahA jamAlI (sa. 9 u. 33) jAva Wan vihri| [51] tatpazcAt vaha mahAbala kumAra (za, 9, u. 33 meM kathita) jamAli kumAra ke varNana ke anusAra uttama prAsAda meM apUrva bhoga bhogatA haA jIvana bitAne lgaa| 51. Then that prince Mahabal lived in that great palace enjoying unprecedented comforts and pleasures as described about prince Jamali Wan (Chapter-9, Lesson-33). dharmaghoSa anagAra kA padArpaNa, janatA dvArA paryupAsanA 4. ARRIVAL OF ASCETIC DHARMAGHOSH 52. teNaM kAleNaM teNaM samaeNaM vimalassa arahao paoppae dhammaghose nAmaM aNagAre meM jAisaMpanne, vaNNao jahA kesisAmissa jAva paMcahi aNagArasaehiM saddhiM saMparivuDe OM puvvANupuTviM caramANe gAmANuggAmaM dUijjamANe jeNeva hatthiNAure nayare jeNeva sahasaMbavaNe meM ujjANe teNeva uvAgacchai, uvA. 2 ahApaDirUvaM uggahaM ogiNhai, o. 2 saMjameNaM tavasA appANaM bhAvemANe virhi| [52] usa kAla aura usa samaya meM terahaveM tIrthaMkara arhanta vimalanAtha ke prapautra meM OM (praziSya-ziSyAnuziSya) dharmaghoSa nAmaka anagAra the| ve jAtisampanna ityAdi (rAjapraznIya sUtra meM ke ma diye anusAra) kezI svAmI ke samAna the, yAvat pA~ca sau anagAroM ke parivAra ke sAtha anukrama se ma eka grAma se dUsare grAma meM vihAra karate hue hastinApura nagara ke sahasrAmravana udyAna meM padhAre aura yathAyogya avagraha grahaNa karake saMyama aura tapa se apanI AtmA ko bhAvita karate hue vicarane Wan lge| 4 52. During that period of time lived ascetic Dharmaghosh who was a great-grand-disciple of the thirteenth Tirthankar Arhant Vimal Naath. He belonged to a noble clan etc. (as mentioned in Rajaprashniya Sutra) and was like Keshi Shraman. ... and so on up to ... With a family of five hundred ascetics, moving from one village to another, he arrived in Sahasramravan garden in Hastinapur city. Seeking suitable place and equipment he camped there enkindling his soul with his practices of penance and discipline. 53. tae NaM hathiNAure nayare siMghADaga-tiya jAva parisA pjjuvaasi| __ [53] taba hastinApura nagara ke zRMgATaka, trika yAvat rAjamArgoM para bahuta-se loga muni-Agamana meM kI paraspara carcA karane lage yAvat janatA paryupAsanA karane lgii| )))))))))))))))))))))) 555555 55555555 855555))))))))))))))) | bhagavatI satra (4) (202) Bhagavati Sutra (4) | 8))))))))))))55555555555555555555558
Page #253
--------------------------------------------------------------------------
________________ 55555555555555555555555555555555 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 53. Then many citizens discussed about the arrival of the ascetic on squares, crossings... and so on up to... main roads of Hastinapur city... and so on up to... people started his worship. mahAbalakumAra dvArA dIkSAgrahaNa INITIATION OF PRINCE MAHABAL 54. tae NaM tassa mahabbalassa kumArassa taM mahayA jaNasaddaM vA jaNavUhaM vA evaM jahA jamAlI ( sa. 9 u. 33) taheva ciMtA, taheva kaMcuijjapurisaM saddAvei, kaMjuijjapuriso vi tava akkhAi, navaraM dhammaghosassa aNagArassa AgamaNagahiyaviNicchae karayala jAva niggcchi| evaM khalu devANuppiyA ! vimalassa arahao pauppara dhammaghose nAmaM aNagAre sesaM taM ceva jAva so vi taheva rahavareNaM niggacchai / dhammakahA jahA kesisAmissa / so vi taheva ( sa. 9 u. 33) ammApiyaraM Apucchai, navaraM dhammaghosassa aNagArassa aMtiyaM muMDe bhavittA agArAo aNagAriyaM pavvaittae taheva vuttapaDivuttiyA (sa. 9 u. 33) navaraM imAo ya te jAyA! viularAyakulabAliyAo kalA. sesaM taM ceva jAva tAhe akAmAiM ceva mahabbalakumAraM evaM vayAsI- taM icchAmo te jAyA ! egadivasamavi rajjasiriM pAsittae / [54] isake bAda usa mahAbala kumAra ne ( dharmaghoSa muni ke darzana ko jAte hue) bahuta-se manuSyoM kA kolAhala evaM carcA sunakara (za. 9 u. 33 meM ullikhita) jamAli kumAra ke samAna vicAra karate hue apane kaMcukI puruSa ko bulAkara (isakA kAraNa puuchaa| taba kaMcukI puruSa ne (pUrvavat) hAtha jor3akara mahAbala kumAra se nivedana kiyA- devAnupriya ! vimalanAtha tIrthaMkara ke prapautra ziSya zrI dharmaghoSa anagAra yahA~ padhAre haiM ityAdi saba varNana pUrvavat jAnanA cAhie yAvat mahAbala kumAra, jamAli kumAra kI taraha (pUrvavat ) uttama ratha para baiThA aura vahA~ pahu~cakara muni ko vandanA karane lgaa| dharmaghoSa anagAra ne bhI kezI svAmI ke samAna dharmopadeza (dharmakathA ) diyA jise sunakara mahAbala kumAra ko bhI (za. 9, u. 33 meM kathita varNana ke anusAra) jamAli kumAra ke samAna vairAgya utpanna huA / ghara Akara mahAbala kumAra ne usI prakAra ( jamAli kumAra kI taraha) mAtA-pitA se anagAra dharma meM pravrajita hone kI anumati mA~gate hue kahA - he mAtA-pitA ! dharmaghoSa anagAra se maiM muNDita hokara AgAravAsa (gRhavAsa) se anagAra dharma meM pravrajita honA cAhatA huuN| (za. 9, u. 33 meM varNita varNana ke anusAra) jamAli kumAra ke samAna mahAbala kumAra aura usake mAtA-pitA meM uttara - pratyuttara hue| mAtA-pitA ne mahAbala kumAra se kahA- he putra ! yaha vipula dhana aura uttama rAjakula meM utpanna huI aneka kalAoM meM kuzala ATha kulabAlAoM ko chor3akara tuma kyoM dIkSA le rahe ho ? ityAdi zeSa varNana pUrvavat hai yAvat mAtA-pitA ne anicchApUrvaka mahAbala kumAra se isa prakAra kahA - " he putra ! hama eka dina ke lie tumhArI rAjya lakSmI ( rAjA ke rUpa meM tumheM) dekhanA cAhate haiM / " gyArahavA~ zataka : gyArahavA~ uddezaka (203) Eleventh Shatak: Eleventh Lesson 959955 1959595 5 5 5 5 5 5 5 55555555558 W 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5
Page #254
--------------------------------------------------------------------------
________________ 85115555555555555555555555555555555558 54. Looking at the large gathering and hearing the noise (of people going to pay homage to ascetic Dharmaghosh), prince Mahabal thought like prince Jamali, called his attendant and asked the reason (Chapter9, Lesson-33). The attendant joined his palms and said to prince Mahabal-"Beloved of gods! Ascetic Dharmaghosh, a great-grand-disciple of Tirthankar Vimal Naath has arrived here. Description as earlier... and so on up to... prince Mahabal, like prince Jamali, boarded a good chariot, came to the ascetic and paid homage. Like Keshi Swami, ascetic Dharmaghosh too gave his religious discourse. Hearing that, prince Mahabal also got detached like prince Jamali (as mentioned in Chapter29, Lesson-33). Returning home and following the example (of Jamali) he sought permission for ascetic initiation from his parents saying--"0 mother and father! I want to get initiated by ascetic Dharmaghosh into his ascetic order after renouncing the worldly life and getting my head tonsured." Like Jamali, prince Mahabal too had a dialogue with his parents (Chapter-9, Lesson-33). His parents said-"Renouncing all this enormous wealth and eight beautiful and virtuous girls from best royal families, why do you want to get initiated?" etc. as described earlier (Chapter-9, Lesson-33)... and so on up to... The parents unwillingly gave OM permission adding-"But, Son ! May be just for a day, we want to see $ you in regal grandeur (as King)." 55. tae NaM se mahabbale kumAre ammA-piyarANavayaNamaNuyattamANe tusiNIe sNcitttthi| [55] mAtA-pitA kI isa bAta ko sunakara mahAbala kumAra mauna rhe| 55. Hearing these words from his parents, prince Mahabal remained Wan silent (gave consent). 56. tae NaM se bale raayaa| koDuMbiyapurise saddAvei, evaM jahA sivabhaddassa (sa. 11 u. +9) taheva rAyAbhiseo bhANiyavvo jAva abhisiMcai, abhisiMcittA karayalapari. mahabbalaM OM kumAraM jaeNaM vijaeNaM vaddhati, jaeNaM vijaeNaM vaddhAvittA jAva evaM vayAsI-bhaNa jAyA! kiM demo? kiM payacchAmo? sesaM jahA jamAlissa taheva, jAva (sa. 9 u. 33)ma [56] tatpazcAt bala rAjA ne kauTumbika puruSoM ko bulAyA aura jisa prakAra (za. 11, ma u. 9 meM) zivabhadra ke rAjyAbhiSeka kA varNana hai, usI prakAra yahA~ bhI mahAbala kumAra ke rAjyAbhiSeka kA varNana samajha lenA cAhie, yAvat mahAbala kA rAjyAbhiSeka kiyA, phira hAtha 9 jor3akara mahAbala kumAra ko jaya-vijaya zabdoM se badhAyA tathA isa prakAra kahA-he putra! kaho, | bhagavatI sUtra (4) (204) Bhagavati Sutra (4)
Page #255
--------------------------------------------------------------------------
________________ 8 5 5 5 5 5 5 5 95 95 95 95 95 95 95 9595955959595555555555 95 95 95 95 95 95 95 95 95 95 95 95 95 95 955555555 2 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 8 hama tumheM kyA deM ? tumhAre lie hama kyA kareM ? ityAdi varNana (za. 9, u. 33 meM kathita ) jamAli the ke samAna jAnanA cAhie; yAvat mahAbala kumAra ne dharmaghoSa anagAra se pravrajyA grahaNa kara lii| 56. Then King Bal called his attendants and gave instructions, like the coronation of Shivabhadra (Chapter-11, lesson- 9 ). Regarding coronation of prince Mahabal, the same description should be repeated here... and so on up to... King Bal concluded the coronation ceremony, joining palms felicitated prince Mahabal with hails of victory, and said-- "Son! Tell me what should I give you ? What can I do for you ? The description should follow the pattern of Jamali (Chapter-9, Lesson-33)... and so on up to... prince Mahabal got initiated by ascetic Dharmaghosh. mahAbala anagAra kA adhyayana, tapasyA, samAdhimaraNa evaM svargaloka prApti STUDY, AUSTERITIES, DEATH AND REINCARNATION OF ASCETIC MAHABAL 57. tae NaM se mahabbale aNagAre dhammaghosassa aNagArassa aMtiyaM sAmAiyamAiyAiM coddasa puvvAiM ahijjai, ahijjittA bahUhiM cauttha jAva vicittehiM tavokammehiM appANaM bhAvemANe bahupaDipuNNAiM duvAlasa vAsAiM sAmaNNapariyAgaM pAuNai, bahu. pA. 2 mAsiyAe saMhAra sahiM bhattAiM aNasaNAe. AloiyapaDikkaMte samAhipatte kAlamAse kAlaM kiccA uDDuM caMdimasUriya jahA ammaDo jAva baMbhaloe kappe devattAe uvavanne / tattha NaM atthegaiyANaM devANaM dasa sAgarovamAiM ThiI paNNattA / tattha NaM mahabbalassa vi devassa dasa sAgarovamAiM ThiI pannattA | [57] dIkSA grahaNa ke pazcAt mahAbala anagAra ne dharmaghoSa anagAra ke pAsa sAmAyika Adi caudaha pUrvoM kA adhyayana kiyA tathA upavAsa (caturthabhakta), belA (chaTTha), telA (aTThama) Adi bahuta-se vicitra tapa:karmoM se AtmA ko bhAvita karate hue pUre bAraha varSa taka zramaNa-paryAya kA pAlana kiyA aura anta meM mAsika saMlekhanA se sATha bhakta anazana kA chedana kara AlocanApratikramaNa Upara bahuta dUra, ambar3a ke samAna yAvat brahmaloka kalpa meM devarUpa meM utpanna hue| vahA~ kitane hI 5 devoM kI dasa sAgaropama kI sthiti kahI gaI hai| tadAnusAra mahAbala deva kI bhI dasa sAgaropama kI sthiti kahI gaI hai| kara samAdhipUrvaka kAla ke avasara para kAla karake Urdhvaloka meM candra aura sUrya se bhI 85 95 95 95 95 95 95 95 95 95 95 95 95 955555555555555555555555555555555 95 95 95 95 95 95 95 57. After getting initiated, ascetic Mahabal studied fourteen Purvas (subtle canons) including Saamaayik. He observed the ascetic conduct for twelve years enkindling his soul by observing various rigorous austerities including fasting for one, two, and three days. In the end he took the ultimate vow of a month long fast and breathed his last in gyArahavA~ zataka : gyArahavA~ uddezaka (205) Eleventh Shatak: Eleventh Lesson phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaLa
Page #256
--------------------------------------------------------------------------
________________ 855555555555555555555555555555555555558 meditation after performing critical review of his deeds. ... and so on up to... Like Ambad, he got reborn in Brahmalok Kalp, a divine realm much higher than the sun and the moon. There the life-span of many 41 gods is said to be ten Sagaropam (a metaphoric unit of time); accordingly the life span of god Mahabal was also said to be ten Sagaropam. sAgaropama kI sthiti kA kSayopacaya tathA sudarzana ke pUrvabhava kA rahasyodghATana 4 EROSION AND DEPLETION OF SPAN OF SAGAROPAM 58. se NaM tumaM sudaMsaNA! baMbhaloe kappe dasa sAgarovamAiM divvAiM bhogabhogAI bhuMjamANe viharittA tAo ceva devalogAo AukkhaeNaM ThiikkhaeNaM bhavakkhaeNaM aNaMtaraM cayaM caittA iheva vANiyaggAme nagare seTThikulaMsi pumattAe pccaayaae| tae NaM tume sudaMsaNA! ummukkabAlabhAveNaM viNNAyapariNayametteNaM jovvaNagamaNuppatteNaM tahArUvANaM therANaM aMtiyaM kevalipaNNatte dhamme nisaMte, se vi ya dhamme icchie paDicchie abhiruie, taM suThu NaM tuma hai sudaMsaNA! iyANiM kresi| se teNaTeNaM sudaMsaNA! evaM vuccai 'asthi NaM eesiM U paliovamasAgarovamANaM khaei vA, avacaei vaa'| [58] he sudarzana! vahI mahAbala kA jIva tuma (sudarzana) ho| brahmaloka kalpa meM dasa ke sAgaropama taka divya bhogoM ko bhogate hue vahA~ kI sthiti pUrNa karake tathA vahA~ ke AyuSya, sthiti aura bhava kA kSaya hone para vahA~ se cyavakara tuma sIdhe isa bharatakSetra ke vANijyagrAma-nagara meM, zreSThi kula meM putra rUpa meM utpanna hue ho| tatpazcAt he sudarzana! bAlabhAva se mukta hokara tuma vijJa aura pariNatavaya vAle hue, yauvana kA OM avasthA prApta hone para tumane tathArUpa sthaviroM se kevali-prarUpita dharma sunaa| vaha dharma tumheM icchita hai pratIcchita (svIkRta) aura rucikara huaa| he sudarzana ! isa samaya bhI tuma jo kara rahe ho, acchA Wan kara rahe ho| isIlie aisA kahA jAtA hai ki ina palyopama aura sAgaropama kA kSaya aura apacaya ja hotA hai| 58. O Sudarshan! You are that soul of Mahabal. After enjoying divine pleasures in Brahmalok Kalp, completing the earned stay there and on erosion of the life-span and end of life there, you have descended and got reborn as a son in a merchant family in Vanijyagram city in this Bharat Area. After that, o Sudarshan ! Rising above your state of ignorance, you grew to be a wise youth. In your youthful age you listened to the religion propagated by omniscients from senior ascetics. You liked and desired 855555555555555555555555555555555555555555 bhagavatI sUtra (4) (206) Bhagavati Sutra (4)
Page #257
--------------------------------------------------------------------------
________________ mahAbala dvArA dIkSA grhnn| brahmaloka kalpa se cyavana kara vANijya grAma nagara ke zreSThi kI bhAryA kI kukSI meM sudarzana ke rUpa meM utpanna mahAbala hastinApura nagara ke sahasrAbhavana vana meM dharmaghoSa muni se pravacana / zravaNa karate huye / *18680221 he bhagavan! palyopama aura sAgaropama kitane kAla haiM mahAbala muni kA jIva brahmaloka kalpa meN| sudarzana! sAgaropama aura palyopama asaMkhya kAla haiM aura tuma asaMkhya kAla vyatIta karake Aye ho| | co 8
Page #258
--------------------------------------------------------------------------
________________ 05555555555555555555555555555555555se citra-paricaya 8 Illustration No.8 mahAbala caritra eka bAra nagara ke bAhara udyAna meM AcArya dharmaghoSa pdhaare| mahAbala kumAra bhI apanI ATha rAniyoM ke sAtha dharmopadeza sunane gyaa| upadeza zravaNa kara use vairAgya utpanna huA aura usane AcArya dharmaghoSa se dIkSA grahaNa kara lii| mahAbala muni ne svAdhyAya, tapa Adi karate hue 14 pUrvo kA jJAna prApta kiyA aura bele-tele kI tapasyA karake bAraha varSa taka kaThora zramaNacaryA kA pAlana kiyaa| anta samaya meM saMlekhanA-saMthArA pUrvaka prANa tyAgakara ve brahma devaloka meM dasa ma sAgaropama Ayu vAle mahARddhika deva bne| dasa sAgaropama kI sthiti pUrNa kara vahA~ se cyavakara OM vANijyagrAma nagara ke zreSThi ke yahA~ 'sudarzana' ke rUpa meM utpanna hue| sudarzana zramaNopAsaka dvArA pUche gaye prazna kA uttara dete hue bhagavAna ne Age kahA"he sudarzana! tuma svargaloka meM dasa sAgaropama kI sthiti kA kSaya karake Aye ho aura yahA~ janme yauvanavaya ko prApta huye ho, isalie aisA kahA jAtA hai ki sAgaropama-palyopama kA bhI kSaya-apacaya hotA hai|" -zataka 11, u. 11 MAHABAL'S STORY Once, Acharya Dharmaghosh came to the garden outside the city. Prince Mahabal also went with his eight wives to the discourse. On hearing the discourse he got detached and then got initiated by the Acharya. After getting initiated, ascetic Mahabal studied fourteen Purvas (subtle canons). He observed the ascetic conduct for twelve years and observed rigorous austerities of fasting for one, two, and three days. In the end he took the ultimate vow of a month long fast and breathed his last. He got reborn in Brahmalok Kalp. After completing the life-span of ten Sagaropam he descended and was born as Sudarshan the son of a merchant in Vanijyagram. Answering Sudarshan's question Bhagavan said--"O Sudarshan! You are that soul of Mahabal. After enjoying divine pleasures in Brahmalok Kalp, completing the life span of ten Sagaropam you have got reborn here. That is why it is said that these Palyopam and Sagaropam get diminished or reduced. -Shatak-10, lesson-ll 55555555555555555555555555555555e
Page #259
--------------------------------------------------------------------------
________________ 855555555555555555555555555555555555558 + that religion. O Sudarshan! What you are doing at present is the right 5 thing. That is why it is said that these Palyopam and Sagaropam get diminished or reduced. 59. tae NaM tassa sudaMsaNassa seTThissa samaNassa bhagavao mahAvIrassa aMtiyaM eyamaDheM OM soccA nisamma subheNaM ajjhavasANeNaM, subheNaM pariNAmeNaM, lessAhiM visujjhamANIhiM, tayAvaraNijjANaM kammANaM khaovasameNaM IhApoha-maggaNa-gavesaNaM karemANassa ma saNNIpuvvajAIsaraNe samuppanne, eyamaTuM sammaM abhismei| [59] tadoparAnta zramaNa bhagavAna mahAvIra se yaha bAta (dharmaphala-sUcaka) sunakara aura hRdaya + meM dhAraNa kara sudarzana seTha ko zubha adhyavasAya, zubha pariNAma aura vizuddha hotI huI lezyAoM se OM tadAvaraNIya karmoM kA kSayopazama huA aura IhA, apoha, mArgaNA aura gaveSaNA karate hue saMjJIpUrva ke jAtismaraNa jJAna utpanna huA, jisase vaha (bhagavAna dvArA kahe gae) isa artha (apane pUrva bhava kI ma bAta) ko samyak rUpa se jAnane lgaa| 59. After hearing and understanding these words from Shraman 4. Bhagavan Mahavir, merchant Sudarshan underwent the process of 4 destruction-cum-pacification of related veiling karmas through noble endeavour, noble thoughts and gradual purification of soul complexions 4 (leshyas). Finally he gained sentient knowledge of his past births 41 (Jatismaran jnana) and he rightly understood the meaning of what was said (by Bhagavan Mahavir). 60. tae NaM se sudaMsaNe seTThI samaNeNaM bhayavayA mahAvIreNaM saMbhAriyapuvvabhave # duguNANIyasaDasaMvege ANaMdasupuNNanayaNe samaNaM bhagavaM mahAvIraM tikkhutto AyAhiNaM payAhiNaM Wan karei, A. ka. 2 vaMdai namasai, vaM. 2 evaM vayAsI-evameyaM bhaMte! jAva se jaheyaM tubbhe vayaha tti kaTu uttarapurasthimaM disIbhAgaM avakkamai sesaM jahA usabhadattassa (sa. 9 u. 33) jAva ma savvadukkhappahINe, navaraM coddasa puvvAiM ahijjai, bahupaDipuNNAI duvAlasa vAsAiM sAmaNNapariyAgaM paaunni| sesaM taM cev| sevaM bhaMte! sevaM bhaMte ! tti.| // ekkArasame sae ekkArasamo uddeso smtto|| [60] (jAtismaraNa jJAna hone para) zramaNa bhagavAna mahAvIra dvArA pUrvabhava kA smaraNa karA OM dene se sudarzana zreSThI ko dugunI zraddhA aura saMvega utpanna huaa| usake netra AnandAzruoM se bhara bhI ge| isake bAda vaha zramaNa bhagavAna mahAvIra svAmI ko tIna bAra AdakSiNa pradakSiNA evaM OM vandanA-namaskAra karake isa prakAra bolA- bhagavan ! yAvat Apa jaisA kahate haiM, vaisA hI hai, satya // meM hai, yathArtha hai| isa prakAra kahakara sudarzana seTha uttara-pUrva dizA meM gayA, ityAdi avaziSTa sArA kI gyArahavA~zataka : gyArahavA~ uddezaka (207) Eleventh Shatak: Eleventh Lesson 05555555555555555555555555555555555555
Page #260
--------------------------------------------------------------------------
________________ 155555555555555555 OM varNana (za. 9, u. 33 meM varNita) RSabhadatta kI taraha jAnanA cAhie, yAvat sudarzana zreSThI ne . OM pravrajyA aMgIkAra kii| caudaha pUrvo kA adhyayana kiyA, sampUrNa bAraha varSa taka zramaNa-paryAya kA pAlana kiyA; yAvat sarva duHkhoM se rahita hue| zeSa saba varNana pUrvavat jAnanA caahie| he bhagavan ! yaha isI prakAra hai, he bhagavan ! yaha isI prakAra hai; aisA kaha kara gautama svAmI hai yAvat vicaraNa karate haiN| // gyArahavAM zataka : gyArahavA~ uddezaka smaapt|| 60. When merchant Sudarshan recalled the story of, his past birth with the help of Shraman Bhagavan Mahavir's words, his faith and fervor (for liberation) doubled. His eyes brimmed with tears of joy. He i then went around Shraman Bhagavan Mahavir thrice clockwise, paid $ homage and said--"Bhante ! It is exactly as you have stated; it is true; $ it is the realty." Then he went in the northeast direction; here repeat the 41 description as mentioned about Rishabh-datt (Chapter-9, Lesson-33)... and so on up to... Sudarshan merchant got initiated. He studied the eleven limbs (Anga) of the canon; spent twelve years as an ascetic... and so on up to... he ended all miseries. Remaining details are as earlier. "Bhante ! Indeed that is so. Indeed that is so." With these words... 41 nd so on up to... ascetic Gautam resumed his activities. vivecana-uparokta do sUtroM meM mukhyatayA do ghaTanAoM kA varNana kiyA gayA hai-pahalA to apane pUrvabhava // kI kathA sunakara sudarzana zreSThI ko jAtismaraNa jJAna utpanna ho gayA, aura dUsarA usakI zraddhA aura saMvega meM dugunI vRddhi huii| bhagavAna ko vandanA namaskAra karake usane RSabhadatta kI taraha bhagavAna se pravrajyA grahaNa kI, Wan phira 14 pUrvo kA adhyayana kiyA, tatpazcAt tapazcaryA karate hue, pUre bAraha varSa taka zramaNatva kA pAlana kara antima samaya meM saMlekhanA saMthArA kiyaa| phira sarvakarmoM se mukta hokara siddha-buddha bana ge| Elaboration--The aforesaid two statements relate two important turns in the life of Sudarshan. First, he gained knowledge of his past births 5. (Jatismaran jnana) after hearing the story from Bhagavan Mahavir. Second, his faith and fervor (for liberation) doubled. He paid homage to Bhagavan and got initiated. He studied the eleven limbs (Anga) of the canon, spent twelve years as an ascetic and observed the ultimate vow (Sanlekhana) to shed all karmas and get liberated (Siddha). * END OF THE ELEVENTH LESSON OF THE ELEVENTH CHAPTER * | bhagavatI sUtra (4) (208) Bhagavati Sutra (4)|
Page #261
--------------------------------------------------------------------------
________________ 0 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9595950 0 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95595 18 bArasamo uddesao : AlabhiyA bArahavA~ uddezaka : AlabhikA DWADASHAM UDDESHAK (TWELFTH LESSON) : AALABHIYA zramaNopAsaka RSibhadra putra kI dharma carcA, usake prati azraddhA RELIGIOUS DISCUSSION AND DISBELIEF OF RISHIBHADRAPUTRA 1. teNaM kAleNaM teNaM samaeNaM AlabhiyA nAmaM nayarI hotthA / vnnnno| saMkhavaNe ceie| vnnnno| [1] usa kAla aura usa samaya meM AlabhikA nAma kI nagarI thii| ( usakA varNana meM batAI nagarI varNana ke anusAra samajhanA caahie|) vahA~ zaMkhavana nAmaka udyAna aupapAtika sUtra thaa| (usakA varNana bhI aupapAtika sUtra ke anusAra samajhanA cAhie / ) phra Fi 1. During that period of time there was a city called Aalabhiya. Hi Description (like the description of city in Aupapatik Sutra). Outside the city there was a chaitya (temple complex with garden) called Shankhavan. Description (as in Aupapatik Sutra). 2. tattha NaM AlabhiyAe nayarIe bahave isibhaddaputtapAmokkhA samaNovAsayA parivati aDDA jAva aparibhUyA abhigayajIvAjIvA jAva viharati / ve ADhya [2] usa AlabhikA nagarI meM RSibhadra putra jaise bahuta-se zramaNopAsaka rahate the| yAvat aparibhUta the| ve jIva aura ajIva (Adi tattvoM) ke jJAtA the, yAvat vicaraNa (jIvanayApana) karate the| 755555555555555555555 [pra. ] devaloesu NaM ajjo ! devANaM kevaiyaM kAlaM ThiI paNNattA ? 2. In that Aalabhiya city lived many shramanopasaks (followers of Shramans or Jain ascetics) including Rishibhadraputra. They were very rich (aadhya)... and so on up to ... insuperable (aparibhoot). They f understood the fundamental entities including soul and matter... and so on up to... spent their life enkindling (bhaavit) their souls (with ascetic f religion and austerities). gyArahavA~ zataka : bArahavA~ uddezaka Aj y Yi phra y 3. tae NaM tesiM samaNovAsayANaM annayA kayAi egayao sahiyANaM samuvAgayANaM i sannividvANaM sannimannANaM ayameyArUve miho kahAsamullAve samuppajjitthA - (209) Eleventh Shatak: Twelfth Lesson 5555555555555557550 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha
Page #262
--------------------------------------------------------------------------
________________ OWS 85555555555555555555555555555555555558 [3] kisI samaya eka dina eka sthAna para eka sAtha ekatrita hokara baiThe hue unake OM zramaNopAsakoM meM paraspara isa prakAra kA vArtAlApa huA [pra.] he Aryo! devalokoM meM devoM kI kitane kAla kI sthiti kahI gaI hai? ____ 3. Some time one day assembling together and sitting at a place, those shramanopasaks had a discussion as follows [Q.] Noble ones ! What is said to be the life-span (sthiti) of gods + (divine beings) in divine realms ? ___4. tae NaM se isibhaddaputte samaNovAsae devaTThiigahiyaDhe te samaNovAsae evaM vayAsI [u.] devaloesu NaM ajjo ! devANaM jahanneNaM dasa vAsasahassAI ThiI paNNattA, teNa | paraM samayAhiyA dusamayAhiyA tisamayAhiyA jAva dasasamayAhiyA saMkhejjasamayAhiyA . U asaMkhejjasamayAhiyA; ukkoseNaM tettIsaM sAgarovamAiM ThiI pnnttaa| teNa paraM vocchinnA devA ya devalogA y| 4. [u.] isa prazna ko sunane ke bAda devoM kI sthiti ke viSaya meM jJAtA RSibhadra-putra OM zramaNopAsaka ne una zramaNopAsakoM se isa prakAra kahA-AryoM! devalokoM meM devoM kI jaghanya // ma sthiti dasa hajAra varSa batAI gaI hai, usake bAda eka samaya adhika, do samaya adhika, yAvat dasa OM samaya adhika, saMkhyAta samaya adhika aura asaMkhyAta samaya adhika, (isa taraha bar3hate hue) ke ma utkRSTa taiMtIsa sAgaropama kI sthiti kahI gaI hai| isake Age adhika sthiti vAle deva tathA / devaloka nahIM hai| 4. [Ans.) On hearing this question, shramanopasak . Rishibhadraputra, who had knowledge about the life-span of divine beings, said to the shramanopasaks present there-"Noble ones ! The minimum life-span of gods in divine realms is said to be ten thousand years; then 4 with gradual increase of one Samaya (the smallest indivisible unit of time), two Samayas... and so on up to... ten Samayas, countable Samayas, uncountable Samayas it can reach the maximum of thirty three Sagaropams (metaphoric unit of time). There are neither gods nor divine realms having life-span more than this." 5. tae NaM te samaNovAsagA isibhaddaputtassa samaNovAsagassa evamAikkhamANassa jAva mI evaM parUvemANassa eyamaTuM no saddahaMti, no pattiyaMti, no royaMti, eyamaTuM asaddahamANA OM apattiyamANA aroemANA jAmeva disaM pAubbhUyA tAmeva disaM pddigyaa| [5] isake bAda una zramaNopasakoM ne RSibhadra-putra zramaNopAsaka dvArA isa prakAra kahI huI ma yAvat prarUpita kI huI isa bAta para na to zraddhA kI, na pratIti kI aura na hI ruci lI; uparyukta | bhagavatI sUtra (4) (210) Bhagavati Sutra (4) &5555555555555555555555555555555555
Page #263
--------------------------------------------------------------------------
________________ kathana para zraddhA, pratIti aura ruci na karate hue ve (zramaNopAsaka) jisa dizA se Ae the, usI U dizA meM vApasa cale ge| 5. The shramanopasaks present there did not believe, notice or like $ this information told... and so on up to... propagated by shramanopasak Rishibhadraputra. As they did not believe, notice or like this information, they all went back in the direction they came from. bhagavAn dvArA una zramaNopAsakoM kI jijJAsA kA samAdhAna evaM una RSibhadraputra se kSamAyAcanA REMOVAL OF DOUBT BY BHAGAVAN MAHAVIR 6. teNaM kAleNaM teNaM samaeNaM samaNe bhagavaM mahAvIre jAva samosaDhe jAva parisA pjjuvaasi| [6] usa kAla aura usa samaya meM zramaNa bhaMgavAn mahAvIra svAmI yAvat vahA~ (AlabhikA nagarI meM) padhAre, yAvat pariSad ne unakI paryupAsanA kii| : 6. During that period of time Shraman Bhagavan Mahavir arrived there (Aalabhiya city)... and so on up to... the religious assembly started $. and people worshiped him. 7. tae NaM te samaNovAsayA imIse kahAe laddhaTThA samANA haTTa tuTThA evaM jahA tuMgiuddesae ma (sa0 2 u0 5) jAva pjjuvaasNti| [7] (za. 2, u. 5 meM varNita) tuMgikA nagarI ke zramaNopAsakoM ke samAna AlabhikA nagarI ke ve (RSibhadraputra ke deva sthiti viSayaka uttara ke prati azraddhAvAna) zramaNopAsaka bhI (bhagavAn ke Agamana) ko sunakara harSita evaM santuSTa hue, yAvat bhagavAn kI paryupAsanA karane lge| 7. Like the shramanopasaks of Tungika city (as described in Chapter-2. Lesson-5). the shramanopasaks of Aalabhiya city (who disbelieved Rishibhadraputra's answer about life-span of divine beings) too were pleased and contented (hearing about arrival of Bhagavan)... and so on up to... they commenced worshipping Bhagavan. 8. tae NaM samaNe bhagavaM mahAvIre tesiM samaNovAsagANaM tIse ya mahati. dhammakahA jAva ANAe ArAhae bhvi| [8] isake uparAnta zramaNa bhagavAn mahAvIra ne una zramaNopAsakoM ko tathA usa mahApariSad Wan ko dharmakathA sunAI, yAvat jise sunakara ve sabhI AjJA se ArAdhaka hue| gyArahavA~zataka : bArahavA~uddezaka (211) Eleventh Shatak : Twelfth Lesson
Page #264
--------------------------------------------------------------------------
________________ 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 959 95 96 95 95 95 95 95 955555555555555555555555 5 5 5 5 5 5 55555555 95 95 95 95 95 95 95 9555555555 Wan 8. After that, Shraman Bhagavan Mahavir gave his sermon to those Wan shramanopasaks and that great assembly... and so on up to... Hearing that they all became his followers. 9. tae NaM te samaNovAsayA samaNassa bhagavao mahAvIrassa aMtiyaM dhammaM soccA nisamma haTTa tuTThA uTThAe uTThei, u. 2 samaNaM bhagavaM mahAvIraM vaMdaMti namasaMti, vaM. 2 evaM vayAsI [pra.] evaM khalu bhaMte ! isibhaddaputte samaNovAsae amhaM evaM Aikkhar3a jAva parUvei - devaloesu NaM ajjo ! devANaM jahanneNaM dasavAsasahassAiM ThiI pannattA, teNa paraM samayAhiyA, jAva teNa paraM vocchinnA devA ya devalogA ya / se kahameyaM bhaMte ! evaM ? [9] tadoparAnta ve zramaNopAsaka zramaNa bhagavAn mahAvIra ke pAsa se dharma zravaNa kara evaM (use hRdaya meM) avadhAraNa karake hRSTa-tuSTa hue| phira ve sabhI uThe aura khar3e hokara unhoMne zramaNa bhagavAn mahAvIra ko vandana - namaskAra kiyA aura isa prakAra pUchA [pra.] bhagavan ! RSibhadra - putra zramaNopAsaka ne hameM isa prakAra kahA hai, yAvat prarUpaNA kI hai - he AryoM! devalokoM meM devoM kI sthiti jaghanya dasa hajAra varSa kahI gaI hai| usake Age eka-eka samaya adhika karate-karate yAvat (pUrvavat) devaloka kI utkRSTa sthiti taiMtIsa sAgaropama kI kahI gaI hai, yAvat isake bAda deva aura devaloka vicchinna haiM (arthAt isake Age deva aura devaloka kI sthiti) nahIM hai| to kyA bhagavan / yaha bAta aisI hI hai ? 9. Those shramanopasaks were pleased and contented on hearing (and understanding) the sermon. Then they all stood up, offered salutations and homage to Bhagavan Mahavir and submitted [Q.] Bhante ! Shramanopasak Rishibhadraputra has told... and so on up to... propagated - Noble ones! The minimum life-span of gods in divine realms is said to be ten thousand years; then with gradual increase of one Samaya, two Samayas... and so on up to... ten Samayas, countable Samayas, uncountable Samayas it can reach the maximum of thirty three Sagaropams. There are neither gods nor divine realms having lifespan more beyond this.' Bhante ! Is it as he has told? 10. [ u. ] 'ajjo !' tti samaNe bhagavaM mahAvIre te samaNovAsae evaM vayAsI - japaNaM ajja! isibhaddaputte samaNovAsae tubbhaM evaM Aikkhar3a jAva parUvei - devalogesu NaM ajjo ! devANaM jahaneNaM dasa vAsasahassAiM ThiI paNNattA teNa paraM samayAhiyA jAva teNa paraM vocchinnA devA ya devalogA y| sacce NaM esamaTThe / ahaM pi NaM ajjo ! evamAikkhAmi jAva bhagavatI sUtra (4) (212) Bhagavati Sutra ( 4 ) 0 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 959595955 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 955558 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 5555555
Page #265
--------------------------------------------------------------------------
________________ 85555555555555555555555555555555555555 + parUvemi-devaloesu NaM ajjo! devANaM jahanneNaM dasa vAsasahassAiM. taM ceva jAva teNa paraM vocchinnA devA ya devalogA y| sacce NaM esmddh'e| 10. [3.] AryoM! isa prakAra sambodhana karate hue zramaNa bhagavAn mahAvIra ne una zramaNopAsakoM + ko aura usa bar3I pariSad ko isa prakAra kahA-he Aryo! RSibhadra-putra zramaNopAsaka ne jo Wan tumase isa prakAra (pUrvokta) kahA hai, yAvat prarUpaNA kI hai ki devalokoM meM devoM kI jaghanya 5 + sthiti dasa hajAra varSa kI hai, usake Age eka-eka samaya adhika hote-hote yAvat utkRSTa sthiti Wan tetIsa sAgaropama kI hai, yAvat isake Age deva aura devaloka vicchinna arthAt nahIM haiM-yaha bAta satya hai| he AryoM! maiM bhI isI prakAra kahatA hU~, yAvat prarUpaNA karatA hU~ ki devalokoM meM devoM kI // + jaghanya sthiti dasa hajAra varSa kI hai, yAvat utkRSTa sthiti taiMtIsa sAgAropama kI hai, yAvat isase ke Age deva aura devaloka vicchinna ho jAte haiN| Aryo! yaha bAta pUrNa rUpa se satya hai| . 10. [Ans.] "Noble ones!" Addressing thus Shraman Bhagavan 4 Mahavir said to those shramanopasaks and that large assembly--"Noble Hones! Shramanopasak Rishibhadraputra has told you... and so on up to... propagated that the minimum life-span of gods in divine realms is said to be ten thousand years; then with gradual increase of one Samaya, two Samayas... and so on up to... ten Samayas, countable Samayas, uncountable Samayas it can reach the maximum of thirty three Sagaropams. Beyond that gods and divine realms are extinct. This statement is true. O Noble ones! I also say this... and so on up to... propagate this that the minimum life-span of gods in divine realms is said to be ten thousand years... and so on up to... it can reach the maximum of thirty three Sagaropams. Beyond that gods and divine realms are extinct.' This statement is absolutely true." 11. tae NaM te samaNovAsagA samaNassa bhagavao mahAvIrassa aMtiyaM eyamaThe soccA OM nisamma samaNaM bhagavaM mahAvIraM vaMdati namasaMti, vaM. 2 jeNeva isibhaddaputte samaNovAsae teNeva uvAgacchaMti, uvA, 2 isibhaddaputtaM samaNovAsagaM vaMdati namasaMti, vaM. 2 eyamaDheM sammaM viNaeNaM. bhujjo bhujjo khaameNti| [11] tadoparAnta una zramaNopAsakoM ne zramaNa bhagavAn mahAvIra ke pAsa se yaha samAdhAna sunakara aura (hRdaya meM) avadhAraNa kara unheM vandana-namaskAra kiyaa| isake bAda jahA~ RSibhadra-putra zramaNopAsaka thA, ve vahA~ aae| RSibhadra-putra zramaNopAsaka ke pAsa Akara unhoMne use OM vandana-namaskAra kiyA phira usakI (pUrvokta) bAta ko satya na mAnane ke lie vinayapUrvaka bAra-bAra kSamAyAcanA karane lge| gyArahavA~ zataka : bArahavA~ uddezaka (213) Eleventh Shatak : Twelfth Lesson 85555555555555555555555555555555555555
Page #266
--------------------------------------------------------------------------
________________ 855 84555555555555555555555555555))))))) 11. On hearing and understanding this answer from Shraman Bhagavan Mahavir those shramanopasaks offered salutations and 4 homage to Bhagavan and came back to Rishibhadraputra. After coming 4 to shramanopasak Rishibhadraputra they greeted him and, after paying homage, humbly sought his forgiveness repeatedly for not accepting his s statement (aforesaid) to be true. 12. tae NaM te samaNovAsayA pasiNAI pucchaMti, pa. pu. 2 aTThAiM pariyAiyaMti, a. pa. . 2 samaNaM bhagavaM mahAvIraM vaMdati namasaMti, vaM. 2 jAmeva disaM pAunbhUyA tAmeva disaM pddigyaa| ___[12] tatpazcAt una zramaNopAsakoM ne bhagavAna se kaI prazna pUche tathA unake artha grahaNa kie isake bAda zramaNa bhagavAn mahAvIra ko vandanA-namaskAra karake jisa dizA se Ae the, usI meM dizA meM (apane-apane sthAna para) vApasa cale ge| 12. Later they asked many other questions to Bhagavan and got answers. Then they offered salutations and homage to Shraman Bhagavan Mahavir and went back in the directions they came from (returned to their respective abodes). bhagavAna dvArA RSibhadraputra ke bhaviSya ke sambandha meM kathana BHAGAVAN PREDICTS FUTURE OF RISHIBHADRAPUTRA 13. 'bhaMte !' tti bhagavaM goyame samaNaM bhagavaM mahAvIraM vaMdai namasai, vaM. 2 evaM vayAsI [pra.] pabhU NaM bhaMte! isibhaddaputte samaNovAsae devANuppiyANaM aMtiyaM muMDe, bhavittA agArAo aNagAriyaM pavvaittae ? [u.] no iNaDhe samaThe, goyamA! isibhaddaputte NaM samaNovAsae bahUhiM sIlavvayaguNavvaya-veramaNa-paccakkhANa-posahovavAsehiM ahApariggahiehiM tavokammehi appANaM OM bhAvemANe bahUI-vAsAiM samaNovAsagapariyAgaM pAuNihida, ba. pA. 2 mAsiyAe saMlehaNAe attANaM bhUsehii, mA. jhU. 2 sarddhi bhattAI aNasaNAe chedehii sa. che. 2 AloiyapaDikkate ma samAhipatte kAlamAse kAlaM kiccA sohamme kappe aruNAbhe vimANe devattAe uvvjjihie| OM tattha NaM atthegaiyANaM devANaM cattAri paliovamAiM ThiI pnnnnttaa| tattha NaM isibhaddaputtassa hai vi devassa cattAri paliovamAiM ThiI bhvissi| 13. tadoparAnta he bhagavan! isa prakAra sambodhita karate hue bhagavAn gautama ne zramaNa bhagavAn Wan mahAvIra ko vandana-namaskAra karake isa prakAra pUchA 555555555555555555555555555555555555555555555 | bhagavatI sUtra (4) (214) Bhagavati Sutra (4) ba ) )))))))))))55555555555555558
Page #267
--------------------------------------------------------------------------
________________ 1 [pra.] bhagavan ! kyA zramaNopAsaka RSibhadra-putra, Apa devAnupriya ke samIpa muNDita hokara bhI Wan (gRha tyAga kara) AgAravAsa se anagAradharma meM pravrajita hone meM samartha hai? [u.] gautama! yaha artha samartha nahIM hai parantu yaha RSibhadra-putra zramaNopAsaka bahuta-se ' zIlavrata, guNavrata, viramaNavrata, pratyAkhyAna aura pauSadhopavAsoM se aura yathA-yogya gRhIta tapa:karmoM kA + se apanI AtmA ko bhAvita karatA huA bahuta varSoM taka zramaNopAsaka-paryAya kA pAlana kregaa| phira mAsika saMlekhanA dvArA sATha bhakta anazana kA chedana kara (AhAra chor3akara), AlocanA aura hai pratikramaNa kara tathA samAdhi prApta kara, kAla ke samaya kAla karake saudharma devaloka ke aruNAbha OM nAmaka vimAna meM deva ke rUpa meM utpanna hogaa| vahA~ kitane hI devoM kI cAra palyopama kI sthiti batAI gaI hai| unameM RSibhadra-putra-deva kI bhI cAra palyopama kI sthiti hoga 13. Then paying homage and addressing Shraman Bhagavan Mahavir as Bhante! Bhagavan Gautam submitted [Q.] Bhante ! Is shramanopasak Rishibhadraputra prepared to renounce his household, get tonsured and get initiated to be an abode41 less ascetic in your order? [Ans.] Gautam! That is not true but he will follow the shramanopasak code for many years enkindling his soul by observing Sheel-vrats (instructive or complimentary vows of spiritual discipline), Gunavrats (restraints that reinforce the practice of anuvrats), Viramanvrats (Anuvrats or five minor vows), Pratyakhyan (codes of renouncing), Paushadhopavas - (partial ascetic vow and fasting) and other formally accepted austerities. After that he will take the ultimate vow of month long fasting, perform critical review of his deeds, attain serenity, end his life span and get reborn as a god in the Arunaabh celestial vehicle in the Saudharma divine realm. The life span of many gods there is said to 5 be four Palyopam. God Rishibhadraputra too will have a life span of four Palyopam. 14. [pra.] se NaM bhaMte ! isibhaddaputte deve tAo devalogAo AukkhaeNaM bhavakkhaeNaM ThiikkhaeNaM jAva kahiM uvavajjihii? [u.] goyamA! mahAvidehe vAse sijjhihii jAva aMtaM kaahei| sevaM bhaMte ! sevaM bhaMte ! tti bhagavaM goyame jAva appaNaM bhAvemANe vihri| ____14 [pra.] bhagavan ! vaha RSibhadra-putra-deva usa devaloka se AyuSya, sthiti aura bhava kSaya ma karake yAvat kahA~ utpanna hogA? | gyArahavAM zataka : gyArahavA~ uddezaka (215) Eleventh Shatak: Twelfth Lesson 8555555555555555555555;)))))))))))))))
Page #268
--------------------------------------------------------------------------
________________ 845555555555555555555555555555555555558 ma 14 [u.] gautama! vaha mahAvideha kSetra meM siddha hogA, yAvat sabhI du:khoM kA anta kregaa| he bhagavan ! yaha isI prakAra hai, bhagavan! yaha isI prakAra hai!, aisA kahakara bhagavAn gautama, yAvat apanI AtmA ko bhAvita karate hue vicarane lge| 14. [Q.] Bhante ! After ending the life-span, stay and birth in that divine realm... and so on up to... where will that Rishibhadraputra god ja: be reborn ? [Ans.] Gautam ! He will become Siddha (perfect one) in the Mahavideha area... and so on up to... end all miseries. "Bhante ! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. ma 15. tae NaM samaNe bhagavaM mahAvIre annayA kayAi AlabhiyAo nayarIo saMkhavaNAo meM ceiyAo paDinikkhamai, pa. 2 bahiyA jaNavayavihAraM vihri| pa [15] tatpazcAt kisI samaya zramaNa bhagavAn mahAvIra bhI AlabhikA nagarI ke zaMkhavana OM udyAna se nikala kara bAhara janapadoM meM vihAra karane lge| Wan 15. Then at some point of time Shraman Bhagavan Mahavir left Shankhavan garden in Aalabhika city and commenced his itinerant way in other populated areas. mudgala parivrAjaka MUDGAL PARIVRAJAK meM mudgala parivrAjaka ko vibhaMgajJAna prApti MUDGAL PARIVRAJAK GAINS VIBHANGA JNANA ma 16. teNaM kAleNaM teNaM samaeNaM AlabhiyA nAma nayarI hotthaa| vnnnno| tattha NaM OM saMkhavaNe nAmaM ceie hotthaa| vnnnno| tassa NaM saMkhavaNassa ceiyassa adUrasAmaMte moggale ma nAma parivvAyae parivasai rijuvveda-yajuvveda jAva nayesu supariniTThie chaTuM chaTeNaM aNikkhitteNaM tavokammeNaM uDDhe bAhAo Ava AyAvemANe vihri| (kisI-kisI prati meM 'moggale' (mudgala) hai ke sthAna para poggale (podgala) diyA gayA hai| jabaki vaidika sAhitya kI dRSTi se dekhA jAe to 'mudgala' Wan zabda ucita pratIta hotA hai|) OM [16] usa kAla aura usa samaya meM AlabhikA nAma kI nagarI thii| (usakA varNana aupapAtika satra ke nagara varNana ke anusAra samajhanA caahie|) vahA~ zaMkhavana nAmaka udyAna thaa| OM (usakA bhI varNana aupapAtika sUtra meM batAe udyAna varNana ke anusAra jAnanA caahie|) usa zaMkhavana udyAna ke na to atidUra aura na hI atinikaTa arthAt kucha dUra mudgala (pudgala) nAmaka bhagavatI sUtra (4) (216) Bhagavati Sutra (4) 5555555555555555555555555555555558
Page #269
--------------------------------------------------------------------------
________________ 845555555555 555555555555555 parivrAjaka rahatA thaa| vaha Rgveda, yajurveda Adi zAstroM yAvat bahuta-se brAhmaNa-viSayaka nayoM meM hai OM acchI taraha kuzala thaa| vaha lagAtAra bele-bele (cha?-chaTTha) kA tapa:karma karatA huA tathA 5 meM AtApanA bhUmi meM donoM bhujAe~ U~cI karake yAvat AtApanA letA huA vicaraNa karatA thaa| 16. During that period of time there was a city called Aalabhika. Description (like the description of city in Aupapatik Sutra). Outside the city there was a chaitya (temple complex with garden) called Shankhavan. 4 Description (as in Aupapatik Sutra). Neither very far nor very near that Shankhavan complex lived a Parivrajak called Mudgal. He was an accomplished scholar of scriptures (Brahmin) including Rigveda, $1 Yajurved... and so on up to... related logic. He moved around indulging in austerities of serial two-day fasts and mortifying his body with heat by standing with raised arms in an area allotted for heat mortification. 17. tae NaM tassa moggalassa parivvAyagassaM chaTuM chadreNaM jAva AyAvemANassa pagaibhaddayAe OM jahA sivassa (sa. 11 u. 9) jAva vibbhaMge nAma annANe smuppnne| se NaM teNaM vibbhaMgeNa ma nANeNaM samuppanneNaM baMbhaloe kappe devANaM ThiiM jANai paasi| ma. [17] tadoparAnta isa prakAra se bele-bele kI tapasyA karate hue mudgala parivrajaka ko prakRti kI bhadratA (saralatA) Adi ke kAraNa (za. 11. u. 9. meM varNita) ziva rAjarSi ke samAna Wan vibhaMga nAma kA ku-avadhijJAna utpanna huaa| vaha usa samutpanna vibhaMgajJAna se paMcama brahmaloka, * kalpa meM rahe hue devoM kI sthiti jAnane-dekhane lgaa| 17. Due to observing aforesaid austerity with series of two day fasts and due to his gentle and modest nature, Mudgal Parivrajak one day gained Vibhanga-jnana (pervert knowledge) like Saint-king Shiva (Chapter-11, Lesson-9). With the help of this acquired pervert knowledge he could see and know the period of existence or life-span of gods living in Brahmalok Kalp or the fifth divine realm. OM vibhaMgajJAnI mudgala dvArA apane atizaya jJAna-darzana kI ghoSaNA aura logoM dvArA pratikriyA VIBHANGAJNANI MUDGAL ANNOUNCES HISSUPREME KNOWLEDGE, PEOPLE REACT 18. tae NaM tassa moggalassa parivvAyagassa ayameyArUve ajjhathie jAva OM samuppajjitthA-'atthi NaM mamaM aisese nANa-daMsaNe samuppanne, devaloesu NaM devANaM jahanneNaM ma dasavAsasahassAI ThiI pannattA, teNa paraM samayAhiyA dusamayAhiyA jAva asaMkhejjasamayAhiyA, OM ukkoseNaM dasasAgarovamAiM ThiI pannattA, teNa paraM vocchinnA devA ya devalogA y'| evaM ma saMpeheti, evaM saM. 2 AyAvaNabhUmIo paccoruhai, A. pa. 2 tidaMDa-kuMDiya jAva dhAurattAo OM ya geNhai, ge. 2 jeNeva AlabhiyA nayarI jeNeva parivvAyagAvasahe teNeva uvAgacchati, te. u. 5555555555555555555555555555555SSSSSSSSSSSSSSSSSSSSSSSSS 5555555555555555555 gyArahavA~zataka :bArahavA~ uddezaka (217) Eleventh Shatak : Twelfth Lesson 895555541 )))))55555555554
Page #270
--------------------------------------------------------------------------
________________ 855555555555555555555555555555555555558 2 bhaMDanikkhevaM karei, bhaM. ka. 2 AlabhiyAe nayarIe siMghADaga jAva pahesu annamannassa ma evamAikkhai jAva parUvei-asthi NaM devANuppiyA ! mamaM aisese nANa-dasaNe samuppanne, 5 meM devaloesu NaM devANaM jahanneNaM dasavAsasahassAiM. taheva jAva vocchinnA devA ya devalogA y| [18] tatpazcAt usa mudgala parivrAjaka ko isa prakAra kA vicAra utpanna huA-"mujhe . OM atizaya jJAna-darzana samutpanna huA hai, jisase maiM jAnatA hU~ ki devalokoM meM devoM kI jaghanya sthiti meM dasa hajAra varSa kI hai, usake bAda eka samaya adhika, do samaya adhika, yAvat asaMkhyAta samaya ke adhika, isa taraha bar3hate-bar3hate utkRSTa sthiti dasa sAgaropama kI hai| usake bAda deva aura devaloka ma vicchinna haiM (nahIM haiN)|" isa prakAra usane aisA nizcaya kara liyaa| phira vaha 'AtApanA bhUmi se ke nIce utarA aura tridaNDa, kuNDikA, yAvat dhAturakta (bhagavAM) vastroM ko lekara AlabhikA nagarI meM hai jahA~ parivrAjakoM kA Avasatha (maTha) thA, vahA~ aayaa| vahA~ usane apane bhaNDopakaraNa rakhe aura hai AlabhikA nagarI ke zRMgATaka, trika, catuSka yAvat rAjamArga para eka-dUsare se isa prakAra kahane ke yAvat prarUpaNA karane lagA-"he devAnupriyo! mujhe atizaya jJAna-darzana utpanna huA hai, jisase maiM , / yaha jAnatA-dekhatA hU~ ki devalokoM meM devoM kI jaghanya sthiti dasa hajAra varSa kI hai aura utkRSTa sthiti yAvat dasa sAgaropama kI hai| isase Age devoM aura devalokoM kA abhAva hai|" 18. Then Mudgal Parivrajak thought thus, "I have gained supreme 4 knowledge and perception, with the help of which I know that the um life-span of gods in divine realms is ten thousand years; then i with gradual increase of one Samaya, two Samayas ... and so on up to ... uncountable Samayas it can reach the maximum of ten Sagaropams. There are neither gods nor divine realms beyond this." Having resolved thus he got down from the heat-mortification arena and, carrying his trident, bowl ... and so on up to ... saffron coloured dress, came to the abode of Parivrajaks in Aalabhika city. Leaving his bowls and equipment there he started moving around in squares, crossings, highways and other public places in Aalabhika city and started preaching to masses - !.fi "O beloved of gods! I have gained supreme knowledge and perception 51 with the help of which, I know and see that the minimum life-span of 4 gods in divine realms is ten thousand years and the maximum is of ten 5. Sagaropams. There are neither gods nor divine realms beyond this." 19. tae NaM AlabhiyAe nayarIe evaM eeNaM abhilAveNaM jahA sivassa (sa. 11 u. 9) taM ceva jAva se kahameyaM manne evaM? OM [19] isa bAta ko sunakara AlabhikA nagarI ke loga paraspara (za. 11, u. 9 ke ma anusAra) ziva rAjarSi ke abhilApa ke samAna kahane lage yAvat-"he devAnupriyo ! unakI yaha bAta OM kaise mAnI jAe?" | bhagavatI sUtra (4) (218) Bhagavati Sutra (4) 555555555555555555555555555555555555
Page #271
--------------------------------------------------------------------------
________________ 85555))))))))))))))))))))))))))))) 19. Hearing this the masses of Aalabhika city started talking as: mentioned about Saint-king Shiva (Chapter-11, Lesson-9)... and so on up to... "O beloved of gods! Why should we believe his this statement ?" bhagavAna dvArA mudgala parivrAjaka ke kathana ke viSaya meM satyAsatya kA nirNaya BHAGAVAN DECIDES ABOUT TRUTH OF MUDGAL'SSTATEMENT ___20. sAmI samosaDhe jAva parisA pddigyaa| bhagavaM goyame taheva bhikkhAyariyAe taheva bahujaNasaI nisAmei (sa. 11 u. 9), taheva savvaM bhANiyavvaM jAva (sa. 11 u. 9.) ahaM puNa' goyamA! evaM AikkhAmi evaM bhAsAmi jAva parUvemi-devaloesu NaM devANaM jahanneNaM / dasavAsasahassAiM ThiI pannattA, teNa paraM samayAhiyA dusamayAhiyA jAva ukkoseNaM tettIsaM ke sAgarovamAI ThiI pannattA; teNa para vocchinnA devA ya devalogA y| [20] (unhIM dinoM) zramaNa bhagavAna mahAvIra svAmI kA (AlabhikA nagarI meM) padArpaNa huA, yAvat pariSad (dharmopadeza sunakara) vApasa lauttii| bhagavAna gautama svAmI usI prakAra ke (pUrvavat) bhikSAcaryA ke lie nagarI meM pdhaare| vahA~ bahuta-se logoM meM paraspara (mudgala parivrAjaka hai ma ke atizaya jJAna-darzanotpatti kI) carcA hotI huI sunii| zeSa sArA varNana pUrvavat (za. 11, u. 9 . ke anusAra) jAnanA cAhie, yAvat (phira gautama svAmI ne bhagavAna se pUchA taba unhoMne isa prakAra ke + kahA-) he gautama! mudgala parivrAjaka kA kathana asatya hai| maiM isa prakAra kahatA hU~, isa prakAra ke pratipAdana karatA hU~ yAvat isa prakAra prarUpaNA karatA hU~-"devalokoM meM devoM kI jaghanya sthiti to 5 dasa hajAra varSa kI hai, kintu isake uparAnta eka samaya adhika, do samaya adhika, yAvat utkRSTa Wan sthiti taiMtIsa sAgaropama kI hai| isase Age deva aura devaloka vicchinna ho gae haiN|" 20. During that period of time Shraman Bhagavan Mahavir arrived there (Aalabhiya city)... and so on up to... the religious assembly started and people dispersed (after hearing his sermon). Bhagavan Gautam Swami went into the city and while moving about seeking alms, he heard many people talking among themselves (about the statement of Mudgal 5 Parivrajak) following description should follow the pattern as mentioned 45 earlier (Chapter-11, Lesson-9)... and so on up to... (Answering Gautam, Bhagavan said-) Gautam ! Mudgal Parivrajak's statement is false. I say, state... and so on up to... propagate that the minimum life-span of gods in divine realms is, indeed, ten thousand years; however, with gradual increase of one Samaya, two Samayas... and so on up to... 4. uncountable Samayas it can reach a maximum of thirty three Sagaropams. Gods and divine realms are extinct beyond this." gyArahavA~zataka : bArahavA~ uddezaka (219) Eleventh Shatak : Twelfth Lesson
Page #272
--------------------------------------------------------------------------
________________ 9 95 96 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 8 5555555 95 95 95 95 95 95 95 95 95 955555 95 95 95 95 95 95 95 95 95 95 95 95 955 95 95 95 95 95 95 95 95 95 9555555555 Wan 21. [pra.] asthi NaM bhaMte! sohamme kappe davvAiM savaNNAiM pi avaNNAI (sa. 11 Wan u. 9.) pi| [ u. ] taheva jAva haMtA, atthi / 21 [pra.] bhagavan! kyA saudharma-devaloka meM varNasahita aura varNarahita dravya haiM ? ityAdi pUrvavat (za. 11, u. 9 ke anusAra ) prazna / [u.] hA~, gautama ! haiM / 21. [Q.] Bhante ! Do substances (dravya) with and without colour exist in Saudharma divine realm? And other questions as before (Chapter-11, Lesson-9). [Ans.] Yes, Gautam ! They do. 22. [ pra. ] evaM IsANe vi / evaM jAva accue evaM gevijjavimANesu, aNuttaravimANesu vi, IsipabbhArAe vi? [ u ] jAva haMtA, asthi / 22 [pra.] isI prakAra kyA IzAna devaloka meM yAvat acyuta devaloka meM graiveyaka vimAnoM meM, anuttara vimAnoM meM aura ISatprAgbhArA pRthvI meM bhI varNAdisahita aura varNAdirahita dravya haiM ? [u.] hA~, gautama ! haiM / 22. [Q.] In the same way do substances (dravya) with and without colour exist in Ishaan divine realm... and so on up to ... Achyut divine. realm, and Graiveyak and Anuttar celestial vehicles as well as Ishatpragbhaara Prithvi (the realm of Siddhas)? And other questions as before (Chapter-11, Lesson-9). [Ans.] Yes, Gautam ! They do. 23. tae NaM sA mahatimahAliyA jAva paDigayA / isake bAda vaha vizAla pariSad (dharmopadeza sunakara ) yAvat vApasa lauTa gii| 23. After that the great religious assembly dispersed (after hearing his sermon). [23] mudgala parivrAjaka dvArA nirgranthapravrajyAgrahaNa evaM siddhiprApti MUDGAL PARIVRAJAK'S NIRGRANTH INITIATION AND LIBERATION 24. tae NaM AlabhiyAe nayarIe siMghADaga-tiya avasesaM jahA sivassa (sa. 11 u. 9) jAva savvadukkhappahINe, navaraM tidaMDa- kuMDiyaM jAva dhAurattavatthaparihie parivaDiyavibhaMge bhagavatI sUtra (4) 85 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 9555555559595 95 95 95 959595959595595 95 95 95 95 95 95 95 95 95 959595958 (220) Bhagavati Sutra ( 4 ) * 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95595 4
Page #273
--------------------------------------------------------------------------
________________ 55555555555555555555 45555555555555555555555555555555555555 + AlabhiyaM nayariM majjhaMmajjheNaM niggacchai jAva uttarapurasthimaM disibhAgaM avakkamai, a. 2 OM tidaMDa-kuMDiyaM ca jahA khaMdao (sa. 2 u. 1) jAva pvvio| sesaM jahA sivassa jAva # avvAbAhaM sokkhaM aNubhavaMti sAsayaM siddhaa| sevaM bhaMte ! sevaM bhaMte ! tti. // ekkArasame sae bArasamo uddeso smtto||11-12|| // ekkArasamaM sayaM smttN|| ___ [24] tatpazcAt AlabhikA nagarI meM zRMgATaka, trika yAvat rAjamArgoM para (bahuta-se logoM se yAvat mudgala parivrAjaka ne bhagavAna dvArA diyA apanI mAnyatA ke mithyA hone kA nirNaya sunakara) ityAdi saba varNana (za. 11, u. 9 ke anusAra) ziva rAjarSi ke samAna jAnanA caahie| [arihaMta, tIrthaMkara, sarvajJa-sarvadarzI] yAvat sarva duHkhoM se rahita (hokara vicarate) haiM; [unake pAsa jAne kA vicAra kara] vibhaMgajJAna se rahita hokara mudgala parivrAjaka ne apane tridaNDa, fa kuNDikA Adi upakaraNa liye, yAvat bhagavA~ vastra pahane aura ve AlabhikA nagarI ke madhya meM meM hokara nikale, [jahA~ bhagavAna virAjamAna the, vahA~ Ae] yAvat unakI paryupAsanA kii| hai bhagavAna dvArA apanI zaMkA kA samAdhAna ho jAne para mudgala parivrAjaka bhI yAvat uttara-pUrva ma dizA meM gae aura skandaka kI taraha (za. 2, u. 1, sU. 34 ke anusAra) tridaNDa, kuNDikA evaM hai bhagavA~ vastra chor3akara yAvat pravrajita ho ge| isake bAda kA varNana ziva rAjarSi kI taraha jAnanA OM cAhie; [arthAt mudgala muni ziva rAjarSi ke samAna ArAdhaka hokara siddha-buddha-mukta hue|] mI yAvat ve siddha, avyAbAdha, zAzvata sukha kA anubhava karate haiN| ___'he bhagavan! yaha isI prakAra hai, bhagavana! yaha isI prakAra hai', aisA kahakara gautama svAmI hai yAvat vicaraNa karane lge| // gyArahavA~ zataka : bArahavA~ uddezaka smaapt|| // gyArahavA~ zataka smpuurnn|| 24. On crossings... and so on up to... highways of Aalabhika city masses started talking among themselves. The following description should follow that mentioned about Saint-king Shiva in Chapter-11, 4 Lesson-9). ... and so on up to... Arihant, Tirthankar, the initiator of religion,... and so on up to... (being free of the pervert knowledge and with thoughts of going to him) Mudgal Parivrajak collected his trident, 4i bowls and other equipment, put on the saffron dress... and so on up t passed through the center of Aalabhika city (came near Shraman Bhagavan Mahavir)... and so on up to... commenced his worship. | gyArahavA~zataka : gyArahavA~ uddezaka (221) Eleventh Shatak: Twelfth Lesson | 1555))))))))))))))))))))))))))55558
Page #274
--------------------------------------------------------------------------
________________ 8 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 9555555559559595 95 95 95 95 95 95 95 958 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 8 (On getting his doubts removed by Shraman Bhagavan Mahavir) Mudgal Parivrajak too followed what Skandak did (Chapter-2, Lesson-1)... and so on up to... proceeded in the north-east direction and discarded his trident, bowls, other equipment and the saffron dress... and so on up to... got initiated. The following description is like that of Saint-king Shiva (... and so on up to... got liberated from all miseries). Now he experiences unhindered eternal bliss as Siddha. "Bhante! Indeed that is so. Indeed that is so." With these words.... vivecana - mudgala parivrAjaka bhI zivarAjarSi ke samAna zaMkita, kaMkSita huye, jisase unakA vibhaMgajJAna and so on up to... ascetic Gautam resumed his activities.. naSTa ho gyaa| Elaboration-Like Saint-king Shiva, Mudgal Parivrajak was. also plagued with doubt and desire for other faith. This rid him of his pervert knowledge. END OF THE TWELFTH LESSON OF THE ELEVENTH CHAPTER. (END OF THE ELEVENTH CHAPTER) Bhagavati Sutra (4) (222) 8 95 96 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 958 bhagavatI sUtra (4) 2 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 958
Page #275
--------------------------------------------------------------------------
________________ # 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 5 5 5 5 5 8 0 95 95 95 95 95 95 95595959595 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 595958 prAthamika INTRODUCTION DWADASH SHATAK (CHAPTER TWELVE) bArasamaM sayaM : bArahavA~ zataka vyAkhyAprajJapti sUtra ke bArahaveM zataka meM kula 10 uddezaka haiM / pahale uddezaka meM zrAvastI nagarI ke zramaNopAsaka zaMkha dvArA nirAhAra pauSadha karane tathA puSkalI Adi anya zramaNopAsakoM dvArA AhAra sahita pauSadha karane kA varNana kiyA gayA hai| isake alAvA tIna prakAra kI jAgarikA kA bhI nirUpaNa kiyA gayA hai| dUsare uddezaka meM bhagavAna mahAvIra kI prathama zayyAtarA jayantI zramaNopAsakA dvArA prabhu jIva ke bhavya - abhavyAdi aneka viSayoM para carcA kI gaI hai| tIsare uddezaka meM sAta naraka pRthviyoM ke nAma, gotrAdi kA varNana kiyA gayA hai| cauthe uddezaka meM do paramANuoM se lekara dasa paramANuoM taka tathA saMkhyAta- asaMkhyAta evaM ananta paramANu pudgaloM ke ekatrita hone aura bhedita hone kA nirUpaNa kiyA gayA hai| pA~caveM uddezaka meM prANAtipAta Adi aThAraha pApa sthAnoM ke paryAyavAcI padoM kA evaM unake varNa, gandha, rasa aura sparza kA nirUpaNa kiyA gayA hai| isake bAda autpattikI Adi cAra buddhiyoM, avagraha Adi cAra, utthAnAdi pA~ca, aSTakarma, SaT lezyA, paMca zarIra, triyoga, saptama avakAzAntara se vaimAnikAvAsa taka, paMcAstikAya, atItAdikAla evaM garbhAgata jIvana meM varNAdi kI prarUpaNA kI gaI hai| isake alAvA jIva kA karmoM ke dvArA manuSyAdi aneka rUpoM ko prApta hone ke viSaya meM bhI samajhAyA gayA hai| chaThe uddezaka meM logoM dvArA rAhu ke viSaya meM bhrAnta mAnyatAoM kA nirAkaraNa karate hue rAhu deva kI vibhUti, zakti, usake nAma, varNa, prakAra Adi kA, rAhu dvArA candramA kI jyotsanA ko AcchAdita karane kA, candra ke zazi evaM sUrya ko Aditya kahane kA tathA candra evaM sUrya ke kAmabhoga janita sukhoM, Adi kA varNana kiyA gayA hai| gaI hai| sAtaveM uddezaka meM isa caudaha rAjaloka meM vyApta paramANu pudgala jitane AkAza pradezoM meM jIva ke janma-maraNa se aspRSTa na rahane kA varNana ajAbraja ke dRSTAnta dvArA kiyA gayA hai| isake bAda ratnaprabhA se lekara anuttara vimAna ke AvAsoM aneka athavA ananta bAra tathA eka va sarva jIvoM kI apekSA se mAtA Adi rUpa meM aneka athavA ananta bAra utpanna hone kI vivecanA kI bArahavA~ zataka : prathama uddezaka Twelfth Shatak: First Lesson phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha (223) 85566555555555555555555555555555555555
Page #276
--------------------------------------------------------------------------
________________ 855555555555555555555555555555555555558 - AThaveM uddezaka meM maharddhika deva ke nAgAdi meM utpanna hone evaM unake prabhAva kI, tatpazcAt / OM vratAdi rahita vAnarAdi ke prathama naraka meM nairayika rUpa meM utpanna hone kI prarUpaNA kI gaI hai| ) nauveM uddezaka meM bhavya-dravyadevAdi paMcavidha devoM ke svarUpa, unakI Agati, sthiti, vikriyA 5 zakti, udvartanA, saMsthiti kAla, antara, alpa-bahutva Adi kA pratipAdana kiyA gayA hai| dasaveM uddezaka meM ATha prakAra kI AtmA aura unameM paraspara sambandhoM kA nirUpaNa kiyA hai gayA hai| tatpazcAt AtmA kI jJAna darzana se bhinnatA-abhinnatA, ratnaprabhA se lekara acyuta kalpa taka ke AtmA, no-AtmA kA kathana tathA paramANu pudgala se lekara ananta pradezI skandha taka ke sakalAdeza-vikalAdeza kI apekSA se vividha bhaMgoM kA pratipAdana kiyA gayA hai| ___ The twelfth chapter (shatak) of Vyakhyaprajnapti Sutra (Bhagavati // Sutra) contains ten lessons (uddeshak) briefly stated as follows. . The first lesson describes the partial ascetic vow (paushadh) inclusive 5 of fasting observed by shramanopasak (devotee of Jain ascetic) Shankh of 5 Shravasti city along with the same vow exclusive of fasting observed by Pushkali and other shramanopasaks. The lesson concludes with praise of Shankh by Bhagavan Mahavir and description of three kinds of night-long 41 religious-awakening (Jaagarika). The second lesson has discussions of shramanopasika Jayanti with Bhagavan Mahavir on various topics including bhavya (destined to be liberated) and abhavya (not destined to be liberated). Jayanti was the first lay woman to offer place of stay to Bhagavan Mahavir. The third lesson describes the names, classes and other information Wan about the seven lower or infernal worlds (Narak Prithvis) The fourth lesson deals with integration and disintegration of matter aggregates of two to ten to countable to uncountable number of ultimate particles (paramanu). The fifth lesson gives synonyms and attributes of the eighteen places of sin. The other topics dealt with in this lesson include-information about attributes including colour associated with four kinds of wisdom including autpattiki (spontaneous); avagraha and other steps of learning; five kinds of vigour (paraakram); six soul complexions (leshya); five kinds of body (sharira); three associations (yoga); seventh intervening space Wan (avakaashaantar) and all other sections of the cosmos; five astikaayas (fundamental conglamorative ontological categories); time including the 855555555555555555555555555555555555555555555555555 | bhagavatI sUtra (4) (224) Bhagavati Sutra (4)
Page #277
--------------------------------------------------------------------------
________________ 044444444444444444444444444444444444449 past; and a being conceived in womb. Besides these there is description about a soul gaining various forms including human form due to fruition of karmas. $ In the sixth lesson prevalent false beliefs about Rahu (a deity) have been cleared. Its glory, power, name appearance and other attributes have been described. Also explained is shadowing of the moon by Rahu as well as reasons of calling the moon and the sun Shashi and Aditya respectively. Besides this the carnal pleasures of the stellar gods Sun and been mentioned. The seventh lesson deals with the fact that not a single space-point in the whole occupied space (Lok) remains untouched by the acts of birth and death of beings. The phenomenon has been explained with the example of Ajaa-vraj. The lesson also informs about numerous or infinite rebirths of 4 souls in all realms from the Ratnaprabha hell to Anuttar Vimaans as well as numerous or infinite rebirths of souls as beings with different status and inter-relationships. The eighth lesson describes rebirth and powers of highly endowed divine beings as lower gods including Naags. It also informs about rebirth of vow less animals like monkeys as infernal beings in the first hell. The ninth chapter gives details about five kinds of gods including 5 bhavyadravya dev. These details include all relevant information about them including their birth, life-span, and powers. The tenth chapter explains eight kinds of souls and their interrelations. It also deals with the subtle relationship of knowledge and perception with soul. Besides these the lesson also includes discussion about souls and nonsouls in all realms from first hell to Achyut kalp, and various alternative combinations of association of soul with various aggregates of matter from ultimate particle to an aggregate of infinite ultimate particles. bArahavA~zataka : prathama uddezaka (225) Twelfth Shatak : First Lesson 044444444444444444444444444444444444440
Page #278
--------------------------------------------------------------------------
________________ 85 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 8 55555555555555555555555555555555555555555555555555558 paDhamo uddesao : saMrakhe prathama uddezaka : zaMkha (aura puSkalI zramaNopAsaka) PRATHAM UDDESHAK (FIRST LESSON) : SHANKH (AND PUSHKALI) bArahaveM zataka kI saMgrahaNI gAthA COLLATIVE VERSE 1. saMkhe 1 jayaMti 2 puDhavI 3 poggala 4 aivAya 5 rAhu 6 loge ya 7 / nAge ya 8 deva 9 AyA 10 bArasamasae dasuddesA // 1 // [1] bArahaveM zataka meM dasa uddezaka haiN| unake nAma isa prakAra haiM- ( 1 ) zaMkha, (2) jayantI, (3) pRthvI, (4) pudgala, (5) atipAta, (6) rAhu, (7) loka, (8) nAga, (9) deva aura (10) AtmA // 1 // [1] The twelfth chapter has ten lessons. There titles are-- (1) Shankh, (2) Jayanti, (3) Prithvi, (4) Pudgal, (5) Atipaat, (6) Rahu, (7) Lok, (8) Naag, (9) Dev and (10) Atma. {1} do zramaNopAsakoM "zaMkha" aura "puSkalI" kA saMkSipta paricaya BRIEF INTRODUCTION OF SHANKH AND PUSHKALI 2. teNaM kAleNaM teNaM samaeNaM sAvatthI nAmaM nayarI hotthA / vaNNao / koTThae ceie / anno| 855555555555555555555555555555555555555555555555555558 [2] usa kAla aura usa samaya meM zrAvastI nAmaka nagarI thI / ( usakA varNana aupapAtika sUtra se samajha lenA caahie)| ( vahA~ ) koSThaka nAmaka udyAna thA, (usakA varNana bhI aupapAtika sUtra ke udyAna - varNana se samajha lenA caahie)| 2. During that period of time there was a city called Shravasti. Description (of the city as mentioned in Aupapatik Sutra). Outside the city there was a chaitya (temple complex) called Koshthak. Description (as mentioned in Aupapatik Sutra). bhagavatI sUtra (4) (226) Bhagavati Sutra (4) 155555555555555555555555555555555555Wan Wan Qu
Page #279
--------------------------------------------------------------------------
________________ 85555555555555555555555555555555555555 3. tattha NaM sAvatthIe nayarIe bahave saMkhappAmokkhA samaNovAsagA parivasaMti aDDhA Wan jAva aparibhUyA abhigayajIvAjIvA jAva vihrNti| [3] usa zrAvastI nagarI meM zaMkha Adi bahuta-se zramaNopAsaka rahate the| (ve) ADhya Wan (dhana-dhAnya se paripUrNa) yAvat aparibhUta the tathA jIvAjIvAdi tattvoM ke jJAtA the, yAvat // vicarate the| 3. In that Shravasti city lived Shankh and many other shramanopasaks. They were very rich (aadhya)... and so on up to... insuperable (aparibhoot) and understood the fundamental entities including soul and matter... and so on up to... spent their life (enkindling their souls with ascetic religion and austerities). 4. tassa NaM saMkhassa samaNovAsagassa uppalA nAma bhAriyA hotthA, sukumAla0 jAva surUvA samaNovAsiyA abhigayajIvAjIvA jAva vihri| [4] usa 'zaMkha' zramaNopAsaka kI 'utpalA' nAma kI bhAryA (patnI) thii| usake hAtha-paira kI atyanta sukomala the, yAvat vaha rUpavatI evaM zramaNopAsikA thI tathA jIva-ajIva Adi tattvoM ko ma jAnane vAlI thI yAvat vicaratI thii| ___4. Shramanopasak Shankh had a wife named Utpala. She had very delicate limbs... and so on up to... she was beautiful. She was also a shramanopasika and understood the fundamental entities including soul and matter... and so on up to... spent her life (enkindling her soul with ascetic religion and austerities). 5. tattha NaM sAvatthIe nayarIe pokkhalI nAma samaNovAsae parivasai aDDhe abhigaya0 OM jAva vihri| OM [5] usI zrAvastI nagarI meM puSkalI nAma kA zramaNopAsaka rahatA thaa| vaha bhI ADhya yAvat jIva-ajIvAdi tattvoM kA jJAtA thA yAvat vicaratA thaa| 5. In the same Shravasti city also lived another shramanopasak named OM Pushkali. He too was very rich (aadhya)... and so on up to... insuperable (aparibhoot) and understood the fundamental entities including soul and matter... and so on up to... spent his life (enkindling his soul with ascetic religion and austerities). Wan bhamafa))))55555555555555555555555555555555 bArahavA~zataka:prathama uddezaka (227) Twelfth Shatak : First Lesson
Page #280
--------------------------------------------------------------------------
________________ 2 55 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 20 Wan phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha bhagavAna kA zrAvastI nagarI meM padArpaNa tathA zramaNopAsakoM dvArA dharmakathA-zravaNa ARRIVAL OF BHAGAVAN MAHAVIR IN SHRAVASTI 6. teNaM kAleNaM teNaM samaeNaM sAmI samosaDhe / parisA niggayA jAva pajjuvAsai / [6] usa kAla aura usa samaya meM zramaNa bhagavAna mahAvIra svAmI zrAvastI pdhaare| unakA samavasaraNa (dharmasabhA) lagA / taba pariSad vandana ke liye gaI yAvat paryupAsanA karane lgii| 6. During that period of time Shraman Bhagavan Mahavir arrived in Shravasti city, his religious assembly started... and so on. up to... people worshiped him. 7. tae NaM te samaNovAsagA imIse kahAe jahA AlabhiyAe (sa. 11 u. 12) jAva pjjuvaasNti| [7] isake bAda ve zramaNopAsaka (zaMkha aura puSkalI) bhI, AlabhikA nagarI ke zramaNopAsaka ke samAna (za. 11, u. 12) unake vandana evaM dharmakathA zravaNa ke lie Ae yAvat paryupAsanA karane lage / 7. Like the shramanopasaks of Aalabhika city (Chapter-11, Lesson - 12), these shramanopasaks (of Shravasti city including Shankh and Pushkali) too came to pay homage to Bhagavan and listen to his sermon... and so on up to ... they commenced his worship. 8. tae NaM samaNe bhagavaM mahAvIre tesiM samaNovAsagANaM tIse ya mahatimahAliyAe. dhammakA jAva parisA paDigayA / [8] isake uparAnta zramaNa bhagavAna mahAvIra ne una zramaNopAsakoM ko aura usa vizAla mahApariSada ko dharmakathA kahI / yAvat pariSad (dharmakathA sunakara ) vApisa calI gaI / 8. After that, Shraman Bhagavan Mahavir gave his sermon to those shramanopasaks and that great assembly ... and so on up to ... ( after hearing the sermon) the assembly dispersed. 9. tae NaM te samaNovAsagA samaNassa bhagavao mahAvIrassa aMtiyaM dhammaM soccA nisamma haTThatuTTha. samaNaM bhagavaM mahAvIraM vaMdaMti namaMsaMti, vaM. 2 pasiNAI pucchaMti, pa. pu. aTThAI pariyAiyaMti, a. pa. 2 uTThAe uTTheti, u. 2 samaNassa bhagavao mahAvIrassa aMtiyAo koTTayAo ceiyAo paDinikkhamaMti, pa. 2 jeNeva sAvatthI nayarI teNeva pahArettha gamaNAe / bhagavatI sUtra (4) (228) 8 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95955959559595959559595959595959595959595 95 959595959595959559559559558 Bhagavati Sutra (4) 5 5 5 5 5 5 95 95 95 95 95 95 95 9 5 5 5 5 5 5 5 5 5 5 5 95 95 95 9 5 5 5 5 5 5 5 5 5 50
Page #281
--------------------------------------------------------------------------
________________ 85)))))))))))))))) ))))))))))))))))) 2 [9] tadoparAnta ve zramaNopAsaka bhagavAna mahAvIra ke pAsa dharmopadeza sanakara aura (hRdaya meM) Wan avadhAraNa karake harSita aura santuSTa hue| unhoMne zramaNa bhagavAna mahAvIra ko vandana-namaskAra kara , unase prazna pUche phira unakA artha (uttara) grahaNa kiyaa| usake bAda unhoMne khar3e hokara zramaNa // ma bhagavAna mahAvIra ko vandana-namaskAra karake koSThaka udyAna se nikala kara zrAvastI nagarI kI ora hai OM jAne kA vicAra kiyaa| 9. Those shramanopasaks were pleased and contented on hearing (and understanding) Bhagavan Mahavir's sermon. They offered salutations and homage to Bhagavan Mahavir, asked questions and listened to the answers given by him. They stood up, paid homage and salutations to Bhagavan Mahavir, came out of the Koshtak garden and thought of returning to Shravasti city. zaMkha zramaNopAsaka dvArA pAkSika pauSadha karane kA vicAra evaM zramaNopAsakoM ko vipala bhojana-sAmagrI taiyAra karAne ke nirdeza SHANKH THINKS OF OBSERVING PARTIAL ASCETIC VOW FOR A FORTNIGHT 10. tae NaM se saMkhe samaNovAsae te samaNovAsae evaM vayAsI-tubbhe NaM devANuppiyA! viulaM asaNaM-pANaM-khAima-sAimaM uvkkhddaaveh| tae NaM amhe taM viulaM asaNaM pANaM-khAima-sAimaM AsAemANA vissAemANA paribhAemANA paribhujemANA pakkhiyaM posahaM ma paDijAgaramANA vihrissaamo| [10] tatpazcAt usa zaMkha zramaNopAsaka ne dUsare zramaNopAsakoM se isa prakAra kahA-devAnupriyo! ma tuma vipula azana, pAna, khAdima aura svAdima (bhojana) taiyAra kraao| hama usa vipula azana, pAna, hai OM khAdima aura svAdima (bhojana) kA AsvAdana karate hue, vizeSa prakAra se AsvAdana karate hue, hai paraspara dete hue aura bhojana karate hue pAkSika pauSadha kA anupAlana karate hue ahorAtra-yApana kreNge| ___10. Just then shramanopasak Shankh said to other shramanopasaksE "Beloved of gods! Please arrange for plenty of ashan, paan, khadya, svadya 41 (staple food, liquids, general food, and savoury food). We will spend days and nights eating, enjoying, and mutually sharing all that staple food, liquids, general food, and savoury food, and observing a fortnight-long partial-ascetic vow (paakshik paushadh vrat). bArahavA~zataka: prathama uddezaka (229) Twelfth Shatak: First Lesson |
Page #282
--------------------------------------------------------------------------
________________ 8455555555555555555555555555555555555558 11. tae NaM te samaNovAsagA saMkhassa samaNovAsagassa eyamaTuM viNaeNaM pddisunnNti| [11] isa para una zramaNopAsakoM ne zaMkha zramaNopAsaka kI isa bAta ko vinayapUrvaka svIkAra 5 OM kiyaa| ___11. The shramanopasaks modestly accepted Shankh's proposal. vivecana-pauSadha mukhyataH do prakAra ke hote haiM-(1) caturvidha AhAratyAga-pauSadha aura (2) AhAra-sevanayukta paussdh| zaMkha zramaNopAsaka ne AhAra-sevanayukta pauSadha karane kA vicAra prastuta kiyA hai, jise vartamAna meM deza pauSadha, dezAvakAzikavrata-rUpa pauSadha, athavA dayAvrata yA chaH kAya-Arambha (SaTkAyArambha) tyAga kahate haiN| Elaboration-Paushadh vrat (partial-ascetic vow) is mainly of two kinds--(1) Chaturvidh ahaar tyaag paushadh or partial-ascetic vow renouncing food of all four kinds or with fasting. (2) Ahaar sevan yukt 41 paushadh or partial ascetic vow with food intake. In this statement Shankh proposes partial ascetic vow of second kind. In modern terms it is called Desh Paushadh (partial partial-ascetic vow), or Deshavakashik Paushadh, 41 or Daya Vrat or Shatkaayaarambh tyaag. zaMkha zramaNopAsaka dvArA AhAra tyAga kara ekAkI pAkSika pauSadha kA anupAlana SHANKH ALONE OBSERVES FASTING PAUSHADH FOR A FORTNIGHT 12. tae NaM tassa saMkhassa samaNovAsagassa ayameyArUve ajjhathie jAva samuppajjitthA-'no khalu me seyaM taM viulaM asaNaM jAva sAimaM AsAemANassa vissAemANassa paribhAemANassa paribhujemANassa pakkhiyaM posahaM paDijAgaramANassa vihritte| seyaM khalu me + posahasAlAe posahiyassa baMbhayArissa ummukkamaNi-suvaNNassa vvgymaalaa-vnnnng-|| vilevaNassa nikkhittasattha-musalassa egassa aviiyassa dabbhasaMthArovagayassa pakkhiyaM posahaM paDijAgaramANassa viharittae' tti kaTu evaM saMpehei, e. saM. 2 jeNeva sAvatthI nayarI jeNeva sae gihe jeNeva uppalA samaNovAsiyA teNeva uvAgacchai, uvA. 2 uppalaM samaNovAsiyaM ma Apucchai, u. A. 2 jeNeva posahasAlA teNeva uvAgacchai, uvA. 2 posahasAlaM aNupavissai, po. a. 2 posahasAlaM pamajjai, po. pa. 2 uccAra-pAsavaNabhUmi paDilehei, u. pa. 2 dabbhasaMthAragaM saMtharai, da. saM. 2 dabbhasaMthAragaM durUhai, durUhittA posahasAlAe posahie baMbhayArI jAva pakkhiyaM posahaM paDijAgaramANe vihri| | bhagavatI sUtra (4) ___ (230) Bhagavati Sutra (4) 5555555555555555555555555555555555555
Page #283
--------------------------------------------------------------------------
________________ )))5555555555555555555555555555555555 [12] isake bAda usa zaMkha zramaNopAsaka ko eka aisA adhyavasAya (vicAra) yAvat utpanna ma huA-"usa vipula azana, pAna, khAdya aura svAdya kA AsvAdana, visvAdana, paribhAga aura paribhoga, OM karate hue pAkSika pauSadha karake dharmajAgaraNA karanA mere lie zreyaskara nahIM hai balki apanI // + pauSadhazAlA meM, brahmacaryapUrvaka, maNi aura suvarNa kA tyAga kara tathA mAlA, varNaka evaM vilepana se hai OM rahita hokara aura zastra-mUsala kA tyAga karake darbha (DAbha) ke saMstAraka (bichaune) para baiThakara, OM dUsare kisI ko sAtha liye binA, akele hI pAkSika pauSadha meM (ahorAtra) dharmajAgaraNA karate hue kI Wan vicaraNa karanA zreyaskara hai|" isa taraha vicAra karake vaha zrAvastI nagarI meM jahA~ apanA ghara thA, vahA~ AyA, (aura apanI bhAryA) utpalA zramaNopAsikA se (isa viSaya meM) puuchaa| phira jahA~ apanI Wan pauSadhazAlA thI, vahA~ AyA phira pauSadhazAlA meM praveza kiyaa| usake bAda usane pauSadhazAlA kAma OM pramArjana kiyA (saphAI kI); uccAra-prasravaNa (mala-mUtra visarjana) kI bhUmi kA pratilekhana (bhalIbhAMti nirIkSaNa) kiyaa| phira usane DAbha kA saMstAraka (bichaunA) bichAyA aura usa para baitthaa| tadoparAnta (usI) pauSadhazAlA meM usane brahmacarya pUrvaka yAvat pAkSika pauSadha (rUpa dharmajAgaraNA) pAlana karate hue, (ahorAtra) yApana kiyaa| 12. However, after that Shankh shramanopasak had an inspiration (adhyavasaaya)... and so on up to... resolve (sankalp)--It is not beneficial for me to spend days and nights eating, enjoying, and mutually sharing 5 all that ashan, paan, khadya, svadya (staple food, liquids, general food, 41 and savoury food) and observing a fortnight-long partial-ascetic vow (Paakshik Paushadh Vrat) with religious-awakening during nights. Instead, it would beneficial to observe a fortnight-long partial-ascetic vow 5 (Paakshik Paushadh Vrat) with religious awakening during nights in solitude in my ascetic-hostel (paushadh shaala). I should do this observing the following code-with complete celibacy; abandoning gems and gold; being free of garlands, auspicious marks and body smear; renouncing weapons and the like; sitting on a bed of hay; and in solitude without any company.' With these thoughts he returned home in Shravasti city and sought consent of Utpala shramanopasika (his wife). Then he came to his paushadh shaala and entered it. Thereafter he cleaned the place and properly inspected the place for disposing excrements. Finally he spread his bed of hay and sat down. He then spent his days and nights observing a fortnight-long partial-ascetic vow (Paakshik Paushadh Vrat) with religious awakening. ma) bArahavA~zataka: prathama uddezaka (231) Twelfth Shatak : First Lesson
Page #284
--------------------------------------------------------------------------
________________ 855555555555555555555555555555555555558 vivecana-zramaNa bhagavAna mahAvIra ke darzana karake vApisa lauTate samaya zaMkha zrAvaka ko acAnaka sAmUhika rUpa se AhAra sahita pauSadha karane kA vicAra sUjhA kintu thor3I hI dera meM zaMkha ke mana meM utkRSTa tyAgabhAva ke kAraNa nirAhAra rahakara akele hI apanI pauSadhazAlA meM pAkSika pauSadha ke anupAlana karane 5 kA vicAra utpanna huA jise usane patnI se parAmarza kiyA phira pauSadhazAlA meM gayA aura akele hI 5 nirAhAra pauSadha aMgIkAra karake dharmajAgaraNA kiyaa| aba yahA~ yaha prazna hotA hai ki AhArasahita pauSadha jaise sAmUhika rUpa se kiyA jAtA hai, to kyA nirAhAra pauSadha sAmUhika rUpa se nahIM ho sakatA? vRttikAra isakA samAdhAna karate hue kahate haiM ki nirAhAra pauSadha pauSadhazAlA meM akele karanA kalpanIya hai| lekina yadi pha pauSadhazAlA meM aneka zrAvaka milakara sAmahika rUpa se bhI nirAhAra pauSadha karate haiM to isameM koI doSa bhI Wan ma nahIM hai, balki sAmUhika rUpa se pauSadha karane se sAmUhika rUpa se svAdhyAya karane arthAt bola-thokar3e OM Adi kA smaraNa karane meM suvidhA hotI hai, aura vizeSa lAbha bhI hotA hai| ataH sAmUhika pauSadha meM viziSTa +guNoM kI sambhAvanA rahatI hai| Elaboration--While returning after paying homage to Shraman 4 Bhagavan Mahavir, shramanopasak Shankh suddenly thought of observing paushadh vrat with food in a group. However, a little later Yi Shankh changed the idea and opted for solitary vow without food. After consulting his wife he went into his personal austerity chamber and 41 observed the vow. This gives rise to a question that like paushadh vrat with food is observed in a group, can the same vow without food also be observed in group. The commentator (Vritti) explains that it is prescribed to observe this vow alone but there is nothing wrong if it is also done in a group. In fact when done in a group it is convenient to do study and 1 chanting as it helps recalling the texts. Thus observation in a group has more merits. U5555555555555 AhAra taiyAra karane ke uparAMta puSkalI kA zaMkha ko bulAne ke lie jAnA AFTER PREPARING FOOD PUSHKALI GOES TO INVITE SHANKH 13. tae NaM te samaNovAsagA jeNeva sAvatthI nayarI jeNeva sAiM sAiM gihAiM teNeva uvAgacchaMti, te. u. 2 viulaM asaNaM-pANaM-khAima-sAimaM uvakkhaDAveMti, u. 2 annamannaM sahAveMti, anna. sa. 2 evaM vayAsI-'evaM khalu devANuppiyA! amhehiM se viule OM asaNa-pANa-khAima-sAime uvakkhaDAvie, saMkhe ya NaM samaNovAsae no hvvmaagcchi| taMbha OM seyaM khalu devANuppiyA! amhaM saMkhaM samaNovAsayaM sddaavette|' phA bhagavatI sUtra (4) (232) Bhagavati Sutra (4) 855555555555555555555555555555555555558 ma
Page #285
--------------------------------------------------------------------------
________________ ))) )))))))))))))))))))))))))))))))))) 8555555555555555555555555555555555555 ma [13] tadoparAnta ve zramaNopAsaka zrAvastI nagarI meM apane-apane ghara Ae aura vipula 5 ma azana, pAna, khAdya aura svAdya (cAra prakAra kA AhAra) taiyAra krvaayaa| phira unhoMne eka-dUsare ke Wan ko bulAyA aura eka-dUsare se isa prakAra kahA-devAnupriyo! hamane to (zaMkha zramaNopAsaka ke meM kahane para) vipula azana, pAna, khAdya aura svAdya (AhAra) taiyAra karavA liyA; lekina zaMkha zramaNopAsaka abhI taka nahIM Ae isalie devAnupriyo ! hameM zaMkha zramaNopAsaka ko bulAkara lAnA OM caahie| 13. There, those shramanopasaks returned to there respective homes 5 and got prepared ample quantity of ashan, paan, khadya, svadya (staple food, liquids, general food, and savoury food). They called each other and said--"Beloved of gods ! We got prepared (as advised by shramanopasak Shankh) ample staple food, liquids, general food, and savoury food. However, he has not yet turned up. As such, beloved of gods ! We should go and fetch him." - 14. tae NaM se pokkhalI samaNovAsae te samaNovAsae evaM vayAsI-'acchaha NaM tubbhe OM devANuppiyA! sunivvuyA vIsatthA, ahaM NaM saMkhaM samaNovAsayaM saddAvemi' tti kaTu tesiM // samaNovAsagANaM aMtiyAo paDinikkhamai, pa. 2 sAvatthIe nayarIe majjhamajheNaM jeNeva saMkhassa samaNovAsagassa gihe teNeva uvAgacchai, te. u. 2 saMkhassa samaNovAsagassa gihaM + annupvitu| [14] isake bAda usa puSkalI nAmaka zramaNopAsaka ne una zramaNopAsakoM se isa prakAra Wan kahA-"devAnupriyo ! tuma saba acchI taraha svastha (nizcita) aura vizvasta hokara (yahA~) baiTho, maiM zaMkha zramaNopAsaka ko bulAkara lAtA huuN|" aisA kaha kara vaha una zramaNopAsakoM ke pAsa se ma nikala kara zrAvastI nagarI ke madhya se hokara jahA~ zaMkha zramaNopAsaka kA ghara thA, vahA~ AyA aura OM zaMkha zramaNopAsaka ke ghara meM praveza kiyaa| + 14. At this a shramanopasak named Pushkali said to the group "Beloved of gods ! I will go and fetch shramanopasak Shankh. You all please sit here and rest assured." With these words he left and crossing Shravasti city came to Shankh's residence and entered. )))) ja | bArahavA~zataka : prathama uddezaka (233) Twelfth Shatak : First Lesson 955555555555555555555555555555555
Page #286
--------------------------------------------------------------------------
________________ zaMkha zramaNopAsaka kI patnI dvArA puSkalI kA svAgata evaM paraspara praznottara 4 SHANKH'S WIFE GREETS PUSHKALI 15. tae NaM sA uppalA samaNovAsiyA pokkhaliM samaNovAsayaM ejjamANaM pAsai, pA. 2 haTThatuTTha. AsaNAo abbhuDhei, A. a. 2 sattaTTha payAI aNugacchai, sa. a. 2 pokkhaliM samaNovAsayaM vaMdai namasai, vaM. 2 AsaNeNaM uvanimaMtei, A. u. 2 evaM vayAsI-'saMdisau NaM devANuppiyA! kimAgamaNappayoyaNaM?' tae NaM se pokkhalI samaNovAsae uppalaM samaNovAsiyaM evaM vayAsI-'kahiM NaM devANuppie! saMkhe samaNovAsae?' tae NaM sA uppalA samaNovAsiyA ma pokkhaliM samaNovAsayaM evaM vayAsI-'evaM khalu devANuppiyA! saMkhe samANovAsae posahasAlAe / posahie baMbhayArI jAva vihri|' ___ [15] isake bAda puSkalI zramaNopAsaka ko apane pAsa Ate dekhakara vaha utpalA zramaNopAsikA (zaMkha zramaNopAsaka kI patnI) harSita aura santuSTa huii| vaha apane Asana se uThI / aura sAta-ATha kadama sAmane gii| phira usane puSkalI zramaNopAsaka ko vandana-namaskAra kiyA aura Asana para baiThane ko khaa| usake bAda usane isa prakAra pUchA-"kahiye, devAnupriya! Apake (yahA~) . Ane kA kyA prayojana hai?" isa para usa puSkalI zramaNopAsaka ne utpalA zramaNopAsikA se isa prakAra kahA-"devAnupriye! zaMkha zramaNopAsaka kahA~ haiM?" (yaha sunakara) usa utpalA zramaNopAsikA ne puSkalI zramaNopAsaka ko isa prakAra uttara diyA-"devAnupriya! vaha (zaMkha zramaNopAsaka) pauSadhazAlA meM pauSadha grahaNa karake brahmacaryayukta hokara yAvat (dharmajAgaraNA kara) rahe haiN|" 15. When she saw shramanopasak Pushkali approaching, Utpala shramanopasika, (Shankh's wife), was pleased and contented. She got up from her seat and took seven-eight steps forward. Then she greeted and saluted Pushkali shramanopasak and offered him a seat. She asked"Please tell me, beloved of gods! What brings you here ?" Pushkali replied to Utpala-"Beloved of gods! Where is shramanopasak Shankh ?" Utpala said to Pushkali-"Beloved of gods ! He is in his paushadh shaala observing partial-ascetic vow (paushadh vrat) with complete celibacy ... and so on up to ... with religious awakening." puSkalI dvArA zaMkha zrAvaka ko AhAra sahita pauSadha kA nimaMtraNa, zaMkha dvArA asvIkAra PUSHKALI INVITES SHANKH FOR PAUSHADH WITH FOOD INTAKE 16. tae NaM se pokkhalI samaNovAsae jeNeva posahasAlA jeNeva saMkhe samaNovAsae teNeva uvAgacchai, uvA. 2 gamaNAgamaNAe paDikkamai, ga. pa. 2 saMkhe samaNovAsayaM vaMdai | bhagavatI sUtra (4) (234) Bhagavati Sutra (4) ssssssssssssssssssssssssssssssssssssss
Page #287
--------------------------------------------------------------------------
________________ 85555555555555555555555555555555555555 namaMsai, vaM. 2 evaM vayAsI-evaM khalu devANuppiyA! amhehiM se viule asaNa0 jAva sAime // ma uvakkhaDAvie, taM gacchAmo NaM devANuppiyA! taM viulaM asaNaM jAva sAimaM AsAemANA jAva ke ma paDijAgaramANA vihraamo|' _ [16] phira puSkalI zramaNopAsaka, jisa pauSadhazAlA meM zaMkha zramaNopAsaka thA, vaha vahA~ usake pAsa AyA aura gamanAgamana kA pratikramaNa karane ke bAda zaMkha zramaNopAsaka ko vandana-namaskAra ma karake isa prakAra bolA-"devAnupriya! hamane vaha vipula azana, pAna, khAdima aura svAdima (bhojana) taiyAra karA liyA hai| ataH devAnupriya! hama donoM caleM aura vaha vipula azanAdi AhAra eka-dUsare ma ko dete hue aura upabhogAdi karate hue pauSadha kreN|" 16. Then Pushkali shramanopasak came to the paushadh shaala (austerity chamber) where Shankh was observing his vow. After doing critical review for his movement he greeted Shankh and said "Beloved of gods ! As advised by you, we have prepared ample ashan, paan, khadya, svadya (staple food, liquids, general food, and savoury food). As such, O beloved of gods ! Please come; let's go and observe partial ascetic vow 41 offering that food to one another and eating it." 17. tae NaM se saMkhe samaNovAsae pokkhaliM samaNovAsayaM evaM vayAsI-'no khalu OM kappai devANuppiyA! taM viulaM asaNaM pANaM khAimaM sAimaM AsAemANassa jAva paDijAgaramANassa vihritte| kappai me posahasAlAe posahiyassa jAva vihritte| taM chaMdeNaM ma devANuppiyA! tubbhe taM viulaM asaNaM pANaM khAimaM sAimaM AsAemANA jAva vihrh|' [17] (yaha sunakara) zaMkha zramaNopAsaka ne puSkalI zramaNopAsaka se isa prakAra kahAma "devAnupriya! usa vipula azana, pAna, khAdya aura svAdya kA upabhoga Adi karate hue yAvat mere liye ma (aba) pauSadha karanA kalpanIya nahIM hai| pauSadhazAlA meM binA AhAra pauSadha aMgIkAra karake yAvat dharmajAgaraNA karate hue rahanA mere lie kalpanIya hai| ataH he devAnupriya! tuma saba apanI icchAnusAra usa vipula azana, pAna, khAdya aura svAdya (AhAra) kA upabhoga Adi karate hue yAvat pauSadha kA anupAlana kro|" . 17. Hearing this, Shankh shramanopasak said to Pushkali shramanopasak-"Beloved of gods ! Now it is not proper for me to enjoy that ample staple food, liquids, general food, and savoury food... and so on up to... observe partial ascetic vow. For me now it is proper just to bArahavA~zataka : prathama uddezaka (235) Twelfth Shatak : First Lesson
Page #288
--------------------------------------------------------------------------
________________ 555555555 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha observe partial ascetic vow without any food and drinks... and so on up to... with religious awakening. Therefore, beloved of gods ! You all enjoy all that food as you wish... and so on up to... observe the partial ascetic vow." puSkalI Adi zramaNopAsakoM dvArA khAte-pIte pauSadha kA anupAlana karanA PUSHKALI AND OTHER SHRAMANOPASAKS OBSERVE PAUSHADH WITH FOOD 18. tae NaM se pokkhalI samaNovAsage saMkhassa samaNovAsagassa aMtiyAo posahasAlAo paDinikkhamai, paDi. 2 sAvatthi nayariM majjhamajjheNaM jeNeva te samaNovAsagA teNeva uvAgacchai, te. u. 2 te samaNovAsa evaM vayAsI - evaM khalu devANuppiyA ! saMkhe samaNovAsae posahasAlAe posahie jAva viharai / taM chaMdeNaM devANuppiyA! tubbhe viulaM asaNaM-pANaM- khAimaM - sAimaM jAva vihrh| saMkhe NaM samaNovAsae no havvamAgacchai / [18] tatpazcAt vaha puSkalI zramaNopAsaka, zaMkha zramaNopAsaka kI pauSadhazAlA se vApasa lauTakara aura zrAvastI nagarI ke madhya meM se hotA huA, jahA~ ve (sAthI) zramaNopAsaka the, vahA~ AyA aura una zramaNopAsakoM se isa prakAra bolA - "devAnupriyo ! zaMkha zramaNopAsakaM nirAhAra - pauSadhavrata lekara pauSadhazAlA meM yAvat sthita hai| usane kahA hai ki "devAnupriyo ! tuma saba icchAnusAra usa vipula azanAdi AhAra ko paraspara dete hue yAvat (upabhoga karate hue) pauSadha kA anupAlana kro| zaMkha zramaNopAsaka aba nahIM aaegaa|" 18. Then Pushkali shramanopasak left Shankh shramanopasak's paushadh shaala (austerity chamber), crossed Shravasti city to return to the group of shramanopasaks and said - "Beloved of gods ! Shankh shramanopasak is in his paushadh shaala observing foodless partial-ascetic vow... and so on up to... with religious awakening. He conveys'Beloved of gods! You all enjoy all that ample food sharing as you wish... and so on up to ... observe the partial ascetic vow '; now Shankh shramanopasak will not come." 19. tae NaM te samaNovAsagA taM viulaM asaNaM-pANaM-khAimaM sAimaM AsAemANA jAva viharati / [19] (yaha sunakara una zramaNopAsakoM ne usa vipula azana-pAna-khAdya-svAdya rUpa bhojana ko khAte-pIte hue yAvat (upabhoga karate hue) pauSadha kA anupAlana kiyaa| bhagavatI sUtra (4) (236) Bhagavati Sutra (4) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 8
Page #289
--------------------------------------------------------------------------
________________ 2 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 8 Wan phaphaphaphaphaphaphaphaphapha phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 19. (On hearing this,) those shramanopasaks observed partial ascetic vow eating and consuming all that ample food. zaMkha tathA anya zramaNopAsakoM dvArA bhagavAna kI sevA SHANKH AND OTHER SHRAMANOPASAKS WORSHIP BHAGAVAN 20. tae NaM tassa saMkhassa samaNovAsagassa puvvarattAvarattakAlasamayaMsi dhammajAgariya jAgaramANassa ayameyArUve jAva samuppajjitthA - 'seyaM khalu me kallaM pAu, jAva jalate samaNaM bhagavaM mahAvIraM vaMdittA namaMsittA jAva pajjuvAsittA tao paDiniyattassa pakkhiyaM posahaM pArittae' tti kaTTu evaM saMpehei, evaM saM. 2 kallaM jAva jalate posahasAlAo paDinikkhamai, po. pa. 2 suddhappAvesAI maMgallAiM vatthAiM pavara parihie sayAo gihAo paDinikkhamai, sa. pa. 2 pAyavihAracAreNaM sAvatthi nayariM majjhaMmajjheNaM jAva pajjuvAsai / abhigamo natthi / [20] (dUsarI ora usa zaMkha zramaNopAsaka ko pUrvarAtri vyatIta hone para, pichalI rAtri ke samaya meM dharma-jAgarikApUrvaka jAgaraNA karate rahane se isa prakAra kA adhyavasAya yAvat (vicAra) utpanna huA-'kala prAta:kAla yAvat jAjvalyamAna (sUryodaya) ho jAne para zramaNa bhagavAna mahAvIra ko vandanA-namaskAra karake yAvat paryupAsanA karake vahA~ se lauTa kara pAkSika pauSadha pAlanA mere lie zreyaskara hai|' isa prakAra kA cintana kara vaha prAtaHkAla sUryodaya hone para apanI pauSadhazAlA se bAhara nikalA / zuddha ( svaccha ) evaM sabhA meM praveza karane yogya maMgala (mAMgalika) vastra ThIka taraha se pahanakara apane ghara se calA aura pAda vihAra karatA huA zrAvastI nagarI ke madhya meM hokara bhagavAna kI sevA meM pahu~cA, yAvat unakI paryupAsanA karane lgaa| vahA~ abhigama nahIM ( kahanA caahie| ) 20. When the night ended, as a consequence of last night's religious awakening, Shankh shramanopasak was inspired with an idea-'When the sun dawns and there is light it would be beneficial for me to go and offer homage and salutations to Shraman Bhagavan Mahavir and then continue observing my partial ascetic vow.' Resolving thus he spent rest of the night and left his paushadh shaala in the morning. Having properly dressed in fresh and auspicious dress he came out of his residence, walked through Shravasti city and came to Bhagavan... and so on up to... commenced worship. Here abhigam (codes of courtesy meant for a religious assembly) are redundant. bArahavA~ zataka : prathama uddezaka (237) 8555555555959559595959595 95 95 95 9555555559595959595959595959595959595959595959595959595 Twelfth Shatak: First Lesson * 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 9595958
Page #290
--------------------------------------------------------------------------
________________ phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 21. tae NaM te samaNovAsagA kallaM pAu, jAva jalate vhAyA kayabalikammA jAva sarIrA saehiM gehehiMto paDinikkhamaMti, sa. pa. 2 egayao milAyaMti, egayao milAittA sesaM jahA paDhamaM jAva pajjuvAsaMti / [21] isake bAda (AhArasahita pauSadha kara lene ke bAda) ve saba zramaNopAsaka, ( agale dina) prAta:kAla yAvat sUryodaya hone para snAnAdi karake yAvat zarIra ko alaMkRta kara apane-apane gharoM se nikale aura eka sthAna para mile| phira sabhI milakara pUrvavat bhagavAna kI sevA meM pahu~ce, yAvat paryupAsanA karane lage / 21. The other shramanopasaks (after observing paushadh with food) left their respective houses after taking bath and adorning themselves, and came to a meeting point. Then they all went together to Bhagavan... and so on up to... commenced worship. bhagavAna kI dezanA aura zaMkha zramaNopAsaka kI nindAdi na karane kI preraNA BHAGAVAN'S SERMON AND ADVISE NOT TO CENSURESHANKH 22. tae NaM samaNe bhagavaM mahAvIre tesiM samaNovAsagANaM tIse ya. dhammakahA jAva ANAe ArAhae bhavai / [22] tadanantara zramaNa bhagavAna mahAvIra ne una zramaNopAsakoM aura usa vizAla pariSad ko dharmakathA kahI (dharmadezanA dI) / yAvat ve sabhI AjJA ke ArAdhaka hue| 22. After that Shraman Bhagavan Mahavir gave his sermon to the large gathering... and so on up to ... they all became true spiritual aspirants (aaraadhak). 23. tae NaM te samaNovAsagA samaNassa bhagavao mahAvIrassa aMtiyaM dhammaM soccA nisamma haTTatuTThA. uTThAe uTTheti, u. 2 samaNaM bhagavaM mahAvIraM vaMdaMti namaMsaMti, vaM. 2 jeNeva saMkhe samaNovAsae teNeva uvAgacchaMti, uvA 2 saMkhaM samaNovAsayaM evaM vayAsI - "tumaM NaM devANuppiyA! hijjo amhe appaNA ceva evaM vayAsI- 'tubbhe NaM devANuppiyA ! viulaM asaNaM0 jAva vihrissaamo'| tae NaM tumaM posahasAlAe jAva viharie taM suTTu NaM tumaM devANuppiyA ! halasi / " amhe [23] tatpazcAt ve zramaNopAsaka, zramaNa bhagavAna mahAvIra ke pAsa se dharma (dharmopadeza) sunakara aura hRdaya meM avadhAraNa kara harSita evaM santuSTa hue| phira ve khar3e hue aura zramaNa bhagavAna bhagavatI sUtra (4) (238) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Bhagavati Sutra ( 4 ) 18 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 959595958 Wan
Page #291
--------------------------------------------------------------------------
________________ 85555555555555555555555555555555555555 mahAvIra ko vandanA namaskAra kiyaa| tadoparAnta ve sabhI zakha zramaNopAsaka ke pAsa Ae aura OM zaMkha zramaNopAsaka se isa prakAra kahane lage-devAnupriya! kala Apane hI hameM isa prakAra kahA thA , ki "devAnupriyo! tuma vipula azanAdi bhojana taiyAra karavAo, hama sabhI bhojana dete hue yAvat // upabhoga karate hue pauSadha kA anupAlana kreNge| parantu phira Apa nahIM Ae aura Apane akele hai hI pauSadhazAlA meM yAvat nirAhAra pauSadha kara liyaa| ataH devAnupriya! Apane hamArI avahelanA kI hai|" 23. Listening to the sermon of Shraman Bhagavan Mahavir and understanding it, those shramanopasaks were pleased and contented. They stood up and paid homage to Bhagavan: Having done that the to Shankh shramanopasak and said "Beloved of gods ! Yesterday you had told us-Beloved of gods! Please arrange for plenty of ashan, paan, ___khadya, svadya (staple food, liquids, general food, and savoury food). We will spend days and nights eating... and so on up to... partial-ascetic vow (Paakshik Paushadh Vrat).' But then you did not come and we observed the vow without you. Therefore, beloved of gods! You have slighted us." 24. 'ajjo!' tti samaNe bhagavaM mahAvIre te samaNovAsae evaM vayAsI-mA NaM ajjo! tubbhe saMkhaM samaNovAsayaM hIlaha, niMdaha, khiMsaha, garahaha, avmnnh| saMkhe NaM samaNovAsae piyadhamme ceva, daDhadhamme ceva, sudakkhujAgariyaM jaagrie| [24] (una zramaNopAsakoM kI isa bAta ko sunakara) AryoM! isa prakAra (sambodhita karate hue) zramaNa bhagavAna mahAvIra ne una zramaNopAsakoM se kahA-"AryoM ! tuma zramaNopAsaka zaMkha kI ma hIlanA, nindA, khiMsanA, kosanA, garhA aura avamAnanA (apamAna) mata kro| kyoMki zaMkha zramaNopAsaka OM priyadharmA aura dRr3hadharmA hai| isane (pramAda aura nidrA kA tyAga karake) sudarzana (surakSA yA sudRzyA nAmaka) jAgarikA jAgRta kI hai|" / 24. (At this) "Noble ones !" Addressing thus, Shraman Bhagavan Mahavir said to those shramanopasaks-"Noble ones! You should neither treat him with contempt (heelana), nor reprimand (khimsana), criticize (ninda), curse (kosana), slander (garha) or insult (apamaan) him. This is because Shankh shramanopasak loves religion and is resolute in observance. He has observed the prescribed and proper religious awakening (Sudarshan Jaagarika). bArahavA~zataka: prathama uddezaka (239) Twelfth Shatak : First Lesson 855555555555555555555555555555555555558
Page #292
--------------------------------------------------------------------------
________________ Wan 555555555555555555)))))))))))))))))58 vivecana-bhagavAna ke isa prakAra kahane kA tAtparya yaha thA ki yadi koI vyakti phle| OM alpatyAga karane kI socatA hai, parantu bAda meM usake pariNAma usase adhika aura ucca tyAga ke ho // + jAte haiM, to vaha vyakti nindanIya, garhaNIya evaM tiraskaraNIya tathA avamAnya nahIM hotA, balki prazaMsanIya hotA hai| Elaboration--The message of Bhagavan is that if a person thinks of renouncing some minor thing but later he resolves of take his renouncement to a higher plane, he is not an object of criticism or insult but that of praise and emulation. zAstroM meM pauSadha ke cAra prakAra batAye haiM-(1) AhAratyAga pauSadha, (2) zarIra satkAra tyAga pauSadha, (3) brahmacarya-pauSadha aura (4) avyApAra paussdh| According to scriptures paushadh (partial-ascetic vow) is of four : kinds--(1) Aahaar-tyaag Paushadh or partial-ascetic vow without food, (2) Sharira satkaar tyaag Paushadh or partial-ascetic vow without body care, (3) Brahmacharya Paushadh or partial-ascetic vow with celibacy, OM and (4) Avyapaar Paushadh or partial-ascetic vow renouncing business activities. AhAratyAga pauSadha vaha hai jisameM zrAvaka 8 prahara ke lie cAra prakAra ke AhAra (aMzana, OM pAna, khAdima, svAdima) kA tyAga karake dharmadhyAnAdi karatA hai| zarIra satkAra tyAga pauSadha vaha hai, 5 jisameM zarIra ko saMskArita karane vAle padArthoM jaise snAna, ubaTana, gandha, vilepana, tela, itra, puSpa, Wan vastra, AbharaNa Adi kA tyAga kiyA jAtA hai| brahmacarya-pauSadha vaha hai jisameM abrahmacarya (maithuna) OM kA sarvathA tyAga karake kuzala anuSThAnoM dvArA dharmavRddhi karanA hai aura avyApAra-pauSadha vaha hai, hai jisameM kRSi-vANijyAdi sarva sAvadha vyApAroM tathA astra-zastra Adi kA tyAga karake zuddha kI dharmadhyAna evaM Atmacintana dvArA samaya vyatIta kiyA jAtA hai| Aahaar-tyaag Paushadh or partial-ascetic vow without food--this 4 vow is observed by renouncing four kinds of food (ashan, paan, khadya, 5 svadya or staple food, liquids, general food, and savoury food) and devoting time in religious study and other prescribed ascetic activities. Sharira satkaar tyaag Paushadh or partial-ascetic vow without body care--this vow is observed by renouncing all activities of body care including bathing, massaging applying creams pastes etc. using perfumes, changing apparel and wearing ornaments. Brahmacharya Paushadh or partial bhagavatI sUtra (4) (240) Bhagavati Sutra (4)
Page #293
--------------------------------------------------------------------------
________________ 9 95 96 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 20 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 5 Wan vow with celibacy-this ascetic vow is observed by complete celibacy and devoting time religious activities. Avyapaar Paushadh or partial-ascetic vow renouncing business activities-this vow is observed by renouncing all business or profession related activities including farming and trading, and devoting time exclusively in religious activities like study and meditation. All these vows are observed for a minimum of eight quarters (one day-night) or multiples of that depending on one's ability. bhagavAna dvArA trividha jAgarikA-prarUpaNA BHAGAVAN DEFINES THREE KINDS OF JAAGARIKA 25-1. [ pra. ] ' bhaMte!' tti bhagavaM goyame samaNaM bhagavaM mahAvIraM vaMdai namaMsai, vaM. 2 evaM vayAsI - ivihANaM bhaMte! jAgariyA pannattA ? - [u. ] goyamA ! tivihA jAgariyA pannattA, taM jahA - buddhajAgariyA 1, abuddhajAgariyA 2, sudakkhujAgariyA 3 | 25- 1. [pra.] 'he bhagavana !' isa prakAra sambodhita karate hue bhagavAna gautama svAmI ne zramaNa bhagavAna mahAvIra svAmI ko vandana - namaskAra karake isa prakAra pUchA- bhagavan ! jAgarikA kitane prakAra kI kahI gaI hai| [u.] gautama! jAgarikA tIna prakAra kI kahI gaI hai| yathA - (1) buddhajAgarikA, (2) abuddhajAgarikA aura (3) sudrshnjaagrikaa| 25-1. [Q.] "Bhante ! Addressing thus Bhagavan Gautam Swami asked after paying homage and salutation to Shraman Bhagavan Mahavir "Bhante! Jaagarika (religious-awakening) is said to be of how many types?" [Ans.] "Gautam! Jaagarika (religious-awakening) is said to be of three kinds - (1) Buddha-jaagarika, (2) ABuddha- jaagarika, and (3) Sudarshanjaagarika. 25-2. [ pra. ] se keNaTTeNaM bhaMte! evaM vuccai 'tivihA jAgariyA pannattA, buddhajAgariyA 1 abuddhajAgariyA 2 sudakkhujAgariyA 3 ' ? [ u. ] goyamA ! je ime arahaMtA bhagavaMto uppannanANa- daMsaNadharA jahA khaMdae (sa. 2 u. 1) taM jahA jAva savvaNNU savvadarisI, ee NaM buddhA buddhajAgariyaM jAgaraMti / je ime aNagArA bhagavaMto bArahavA~ zataka : prathama uddezaka (241) Twelfth Shatak: First Lesson 65555555555 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha
Page #294
--------------------------------------------------------------------------
________________ 855555555555555555555555555555555555558 , iriyAsamiyA bhAsAsamiyA jAva guttabaMbhayArI, ee NaM abuddhA abuddhajAgariyaM jaagrNti| je ma ime samaNovAsagA abhigayajIvAjIvA jAva viharaMti ee NaM sudakkhujAgariyaM jaagrNti| se teNadveNaM goyamA! evaM vuccai 'tivihA jAgariyA jAva sudkkhujaagriyaa'| 25-2. [pra.] bhagavan! kisa kAraNa se kahA gayA hai ki jAgarikA tIna prakAra kI hai, OM yathA-buddha-jAgarikA, abuddha-jAgarikA aura sudarzana-jAgarikA? [u.] he gautama! jo utpanna hue kevalajJAna-kevaladarzana ke dhAraka arihanta bhagavAna haiM, ityAdi ma skandaka-prakaraNa ke anusAra (zataka 2, u. 1 meM ukta) jo yAvat sarvajJa, sarvadarzI haiM, U ve buddha haiM aura vahIM buddhajAgarikA karate haiM, jo ye anagAra bhagavanta IryAsamiti, bhASAsamiti Adi // pA~ca samitiyoM aura tIna guptiyoM se yukta yAvat gupta brahmacArI haiM, ve abuddha (alpajJa-chadmastha) haiM aura vahIM abuddhajAgarikA karate haiN| jo ye zramaNopAsaka, jIva-ajIva Adi tattvoM ke jJAtA yAvat ' pauSadhAdi karate haiM, ve sudarzanajAgarikA karate haiN| isI kAraNa se, he gautama! tIna prakAra kI jAgarikA ke ma. yAvat sudarzanajAgarikA kahI gaI hai| 25-2. [Q.] "Bhante ! Why it is said that jaagarika (religioussi awakening) is of three kinds-(1) Buddha-jaagarika, (2) Abuddha-jaagarika, and (3) Sudarshan-Jaagarika ? [Ans.) "Gautam ! Arihant Bhagavants are endowed with omniscience Wan (Keval-jnana) and omni-perception (Keval-darshan)... and so on up to... ' are all-knowing and all-seeing, are Buddha (enlightened). It is they who indulge in Buddha-jaagarika (enlightened religious-awakening): The 4 Anagaar Bhagavants (accomplished ascetics) are endowed with five self 5 regulations (samitis) including that of movement (irya samiti) and three restraints (guptis)... and so on up to... are undeclared celibates and Abuddha (unenlightened; short of omniscience). It is they who indulge in 4i Abuddha-jaagarika (unenlightened religious-awakening). The shramanopasaks understand the fundamental entities including soul and matter... and so on up to... practice partial ascetic and other vows. It is they who indulge in Sudarshan jaagarika (prescribed and proper religiousWan awakening). vivecana-bhagavAna mahAvIra ne trividha jAgarikA kA svarUpa batAte hue kahA ki ajJAna-nidrA Adi ma pramAda se rahita kevalajJAna-kevaladarzana rUpa buddhoM kI jAgarikA, buddhajAgarikA kahalAtI hai| chadmastha 5555555555555 ma | bhagavatI sUtra (4) (242) Bhagavati Sutra (4) 55555555555555555555555555555555555555
Page #295
--------------------------------------------------------------------------
________________ 84545 5 1 ))))))))))))))))))))))))) jJAnavAna abuddhoM kI jAgarikA, abuddhajAgarikA kahalAtI hai aura jo samyagdRSTi zramaNopAsaka, pauSadha OM Adi meM pramAda nidrA Adi kA tyAga kara dharmajAgaraNA karate haiM, unakI yaha jAgarikA sudarzanA jAgarikA ke kahalAtI hai| Elaboration Explaining three kinds of religious awakening, 5 Bhagavan Mahavir has said that the religious awakening of the enlightened, who are free of stupor and endowed with omniscience and omni-perception, is called Buddha-jaagarika (enlightened religious-' 4. awakening). That of accomplished ascetics, who are short of omniscience, is called Abuddha-jaagarika (unenlightened religious-awakening). That of righteous shramanopasaks, who practice partial ascetic and other vows meticulously is called Sudarshan-jaagarika (prescribed and proper F religious-awakening). zaMkha dvArA krodhAdi kaSAya-pariNAmaviSayaka prazna aura bhagavAna dvArA uttara BHAGAVAN ANSWERS SHANKH'S QUESTIONS ABOUT FRUITS OF PASSIONS - 26. tae NaM se saMkhe samaNovAsae samaNaM bhagavaM mahAvIraM vaMdai namasai, vaMdittA 2 evaM vayAsI-kohavasaTTe NaM bhaMte! jIve kiM baMdhai? kiM pagarei? kiM ciNAi? kiM uvaciNAi? saMkhA ! kohavasaTTe NaM jIve AuyavajjAo satta kammapagaDIo siDhilabaMdhaNabaddhAo ma evaM jahA paDhamasae asaMvuDassa aNagArassa (sa. 1 u. 1) jAva annupriytttti| 26. [pra.] isake pazcAt usa zaMkha zramaNopAsaka ne zramaNa bhagavAna mahAvIra ko vandananamaskAra karake isa prakAra pUchA-"bhagavan! krodha ke vaza Arta banA huA jIva kyA bA~dhatA hai? (arthAt kauna-sA karma bA~dhatA hai?) kyA karatA hai? kisakA caya karatA hai aura kisakA upacaya karatA hai? [u.] zaMkha! krodha ke vaza Arta banA huA jIva AyuSyakarma ko chor3akara zeSa sAta karmoM kI ma zithila bandhana se baMdhI huI prakRtiyoM ko gADha (majabUta) bandhana vAlI karatA hai, ityAdi, prathama zataka (prathama uddezaka) meM asaMvRta anagAra ke varNana ke samAna yAvat vaha saMsAra meM paribhramaNa karatA hai, aisA hai OM jAna lenA caahie| 26. [Q.] Then shramanopasak Shankh paid homage and salutations to Shraman Bhagavan Mahavir and asked--"Bhante ! What bondage (of | bArahavAM zataka : prathama uddezaka (243) Twelfth Shatak : First Lesson psssssssssssssssssssssssssssssssssssss
Page #296
--------------------------------------------------------------------------
________________ 5 5 5 5 5 5 5 95 95 95 95 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555555558 1 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 karma) does a jiva ( living being / soul) afflicted with anger attract ? What does it do? What does it assimilate (chaya) and what does it augment (upachaya)?" [Ans.] Shankh ! A jiva ( living being / soul) afflicted with anger strengthens the weak qualitative bondage (prakriti-bandh) of the seven karmas other than ayushya karma (life-span determining karma) etc. as mentioned in first chapter (first lesson) under description of asamvrit anagaar (ascetic who has not blocked the inflow of karmas)... and so on up to... moves around in the endless, infinite, extended forest of cycles of rebirth having four genuses. 27. [ pra. ] mANavasaTTe NaM bhaMte! jIve. ? [ u. ] evaM ceva / 27. [pra.] bhagavan! mAna-vaza Artta banA huA jIva kyA bA~dhatA hai ? ityAdi prazna / [.] isI prakAra (pUrvavat kahe uttara ke anusAra) samajha lenA caahie| 27. [Q.] "Bhante ! What bondage (of karma ) does a jiva ( living being/soul) afflicted with conceit attract ? (and other questions). [Ans.] Same as aforesaid answer (26). 28. evaM mAyAvasaTTe vi| evaM lobhavasaTTe vi jAva aNupariyaTTA / [28] isI taraha mAyA -vazArtta jIva ke tathA lobhavazArtta jIva ke viSaya meM bhI jAnanA caahie| yAvat vaha saMsAra meM paribhramaNa karatA hai| 28. The same is also true for a jiva ( living being / soul) afflicted with deceit and greed and so on up to ... moves around in the endless, infinite, extended forest of cycles of rebirth having four genuses. zramaNopAsakoM dvArA zaMkha zrAvaka se kSamAyAcanA tathA svagRhagamana SHRAMANOPASAKS 29. tae NaM te samaNovAsagA samaNassa bhagavao mahAvIrassa aMtiyaM eyama soccA nisamma bhIyA tatthA tasiyA saMsArabhauvviggA samaNaM bhagavaM mahAvIraM vaMdaMti, namasaMti, vaM. 2 jeNeva saMkhe samaNovAsae teNeva uvAgacchaMti, uvA. 2 saMkhaM samaNovAsayaM vaMdaMti namasaMti, vaM. 2 eyama sammaM viNaNaM bhujjo bhujjo khAmeMti / 8 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95959595959595 95 95 95 95 95 95 95 95 95 95 95 95 95555555555555558 RETURN AFTER SEEKING FORGIVENESS FROM SHANKH bhagavatI sUtra (4) (244) Bhagavati Sutra ( 4 ) 106556655555555555555555555555555555555Wan Shang
Page #297
--------------------------------------------------------------------------
________________ 85555555555555555555555555555555555555 - [29] zramaNa bhagavAna mahAvIra se (krodhAdi kaSAya kA) aisA phala sanakara aura unheM Wan avadhAraNa karake ve (sabhI) zramaNopAsaka usI samaya (karmabandha se) bhayabhIta, trasta evaM saMsArabhaya se udvigna hue| tadoparAnta unhoMne zramaNa bhagavAna mahAvIra ko vandana-namaskAra kiyA aura phira jahA~ zaMkha zramaNopAsaka thA, vahA~ usake pAsa aae| vahA~ unhoMne zaMkha zramaNopAsaka ko vandana-namaskAra fa kiyA aura phira apane usa avinayarUpa aparAdha ke lie vinayapUrvaka bAra-bAra kSamAyAcanA karane lge| 29. On hearing about and understanding these consequences (of an4 ger and other passions) those shramanopasaks got afraid and distressed of the impending cycles of rebirth (samsaar). After that they paid homage 41 to Shraman Bhagavan Mahavir and came where Shankh shramanopasak sat. Arriving there, they paid him homage and humbly sought forgive4 ness again and again for the fault of immodesty they had earlier commit+ ted. . . 30. tae NaM te samaNovAsagA sesaM jahA AlabhiyAe (sa. 11 u. 12) jAva pddigyaa| - [30] tatpazcAt una sabhI zramaNopAsakoM ne bhagavAna se kaI prazna pUche, ityAdi saba varNana ma (za. 11 u. 12 meM varNita) AlabhikA (nagarI) ke (zramaNopAsakoM ke) samAna jAnanA cAhie, yAvat ve sabhI apane-apane sthAna para lauTa gye| 30. The shramanopasaks then asked numerous questions to Bhagavan Mahavir etc. as mentioned about the shramanopasaks of Aalabhika city (Chapter-11, lesson-12)... and so on up to... returned to their respective abodes. makti ke viSaya meM gautama svAmI kA prazna, bhagavAna kA uttara GAUTAM SWAMI'S QUESTION ABOUT SHANKH'S LIBERATION ____31. [pra.] 'bhaMte ! tti bhagavaM goyame samaNaM bhagavaM mahAvIraM vaMdai namasai, vaMdittA namaMsittA evaM vayAsI-pabhU NaM bhaMte ! saMkhe samaNovAsae devANuppiyANaM aNtiyN| [u.] sesaM jahA isibhaddaputtassa (sa. 11 u. 12) jAva aMtaM kaahei| sevaM bhaMte! sevaM bhaMte ! tti jAva vihri| // bArasame sae : paDhamo uddesao smtto||12-1|| | bArahavA~ zataka : prathama uddezaka (245) Twelfth Shatak : First Lesson 85) ))))))))))))))))))))))))))))))))
Page #298
--------------------------------------------------------------------------
________________ 0 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 8 5555555555555555555555555555555555555555555555555555 31. [pra.] 'he bhagavan !', aisA kahakara bhagavAna gautama ne zramaNa bhagavAna mahAvIra ko vandananamaskAra kiyA phira unase isa prakAra pUchA bhagavan! kyA zaMkha zramaNopAsaka Apa devAnupriya ke pAsa pravrajita hone meM samartha hai ? [u.] gautama! yaha artha samartha nahIM hai; ityAdi samasta varNana (za. 11 u. 12 meM) RSibhadra putra zramaNopAsaka viSayaka kathana ke samAna jAnanA cAhie, yAvat sarvaduHkhoM kA anta kregaa| he bhagavan ! yaha isI prakAra hai, bhagavan ! yaha isI prakAra hai, aisA kahakara zrI gautama svAmI yAvat vicarate haiN| // bArahavA~ zataka : prathama uddezaka sampUrNa // 31. [Q.] Bhante ! Is shramanopasak Shankh prepared to renounce his household, get tonsured and get initiated to be an abode-less ascetic in your order ? [Ans.] Gautam ! That is not true etc. as mentioned about shramanopasak Rishibhadraputra (Chapter-11, lesson-12) ...and so on up to ... end all miseries. "Bhante! Indeed that is so. Indeed that is so." With these words... and so on up to ... ascetic Gautam resumed his activities. END OF THE FIRST LESSON OF THE TWELFTH CHAPTER. bhagavatI sUtra (4) (246) 8 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555555558 Bhagavati Sutra ( 4 ) * 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9 5 5 5 5 5 5 5 5 5 5 5 5 8
Page #299
--------------------------------------------------------------------------
________________ * 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 958 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha DVITIYA UDDESHAK (SECOND LESSON) : JAYANTI SHRAMANOPASIKA INTRODUCTION bIo uddesao : jayaMtI dvitIya uddezaka : jayaMtI zramaNopAsikA jayantI zramaNopAsakA aura usase sambandhita anya vyaktiyoM kA paricaya OF JAYANTI AND HER KINFOLK ceie| vaNNao / 1. teNaM kAleNaM teNaM samaeNaM kosaMbI nAmaM nayarI hotthA / vnnnno| caMdovataraNe [1] usa kAla aura usa samaya meM kauzAmbI nAma kI nagarI thii| (usakA se jAna lenA cAhie / ) vahA~ candropataraNa (candrAvataraNa) nAma kA udyAna thA / aupapAtika sUtra . ( usakA varNana bhI aupapAtika sUtra ke anusAra jAna lenA cAhie / ) 1. During that period of time there was a city called Kaushambi. Description (of the city as mentioned in Aupapatik Sutra). Outside the city there was a chaitya (temple complex and garden) called Chandravataran. Description (as mentioned in Aupapatik Sutra). 2. tattha NaM kosaMbIe nayarIe sahassANIyassa raNNo potte, sayANIyassa raNo putte, ceDagassa raNNo nattue, miyAvaIe devIe attae, jayaMtIe samaNovAsiyAe bhattijjae udayaNe nAmaM rAyA hotthA / vaNNao / varNana bArahavA~ zataka : dvitIya uddezaka [2] usa kauzAmbI nagarI meM sahasrAnIka rAjA kA pautra, zatAnIka rAjA kA putra, ceTaka rAjA kA dauhitra, mRgAvatI devI (rAnI) kA Atmaja aura jayantI zramaNopAsikA kA bhatIjA 'udayana' nAmaka rAjA thA / ( usakA varNana bhI aupapAtika sUtra ke anusAra jAna lenA caahie| ) 2. In that Kaushambi city ruled a king named Udayan, who was the grandson of king Sahasraneek, son of king Shataneek, grandson of king Chetak (on maternal side), son of queen Mrigavati and nephew (brother's son) of shramanopasika Jayanti. (Description as mentioned in Aupapatik Sutra). (247) 8 95 96 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9595958 Twelfth Shatak: Second Lesson 0 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95555555555558
Page #300
--------------------------------------------------------------------------
________________ 55555555555555555555555555555555555558 3. tattha NaM kosaMbIe nayarIe sahassANIyassa raNNo suNhA, sayANIyassa raNNo Wan bhajjA, ceDagassa raNNo dhUyA, udayaNassa raNNo mAyA, jayaMtIe samaNovAsiyAe bhAujjA OM miyAvaI nAmaM devI hotthaa| sukumAla. jAva surUvA samaNovAsiyA jAva vihri| [ [3] usI kauzAmbI nagarI meM sahasrAnIka rAjA kI putravadhU, zatAnIka rAjA kI patnI, ma ceTaka rAjA kI putrI, udayana rAjA kI mAtA, jayantI zramaNopAsikA kI bhaujAI (bhAbhI), Wan mRgAvatI nAmaka devI thii| vaha sukumAla hAtha-paira vAlI, yAvat surUpA zramaNopAsikA yAvat bhI vicaraNa karatI thii| 3. In the same Kaushambi city also lived queen Mrigavati, who 4i was daughter-in-law of king Sahasraneek, wife of king Shataneek, daughter of king Chetak, mother of king Udayan, and sister-in-law (brother's wife) of shramanopasika Jayanti. She had delicate limbs... and so on up to... beautiful... and so on up to... spent their life 5 (enkindling their souls with ascetic religion and austerities). 4. tattha NaM kosaMbIe nayarIe sahassANIyassa raNNo dhUyA, sayANIyassa raNNo ma bhagiNI, udayaNassa raNNo piucchA, miyAvaIe devIe naNaMdA, vesAlIsAvayANaM arahaMtANaM OM puvvasejjAyarI jayaMtI nAma samaNovAsiyA hotthaa| sukumAla. jAva surUvA abhigaya OM jAva vihri| [4] usI kauzAmbI nagarI meM sahasrAnIka rAjA kI putrI, zatAnIka rAjA kI bahina, udayana rAjA kI bUA, mRgAvatI devI kI nananda aura vaizAlika (trizalA ke putra arthAt bhagavAna mahAvIra) ke zrAvaka-ArhatoM (arhanta vacanoM ko sunane-sunAne vAle arthAt sAdhuoM) Wan kI pUrva (prathama) zayyAtarA 'jayantI' nAma kI zramaNopAsikA thii| vaha sukumAla yAvat surUpA aura jIvAjIvAdi tattvoM kI jJAtA yAvat vicaratI thii| 4. In the same Kaushambi city also lived a shramanopasika named 4i Jayanti, who was daughter of king Sahasraneek, sister of king Shataneek, aunt (father's sister) of king Udayan, sister-in-law (husband's sister) of queen Mrigavati, and was the leading lay woman to offer place of stay to ascetic followers (shravak-aarhants or those who listened to the sermons of Arhants) of Vaishalik (Trishala's son, that is Bhagavan Mahavir). She had delicate limbs... and so on up to... beautiful... and knower of the fundamental entities including soul and )))))))))))))))))))))))))))))))))5555555555 | bhagavatI sUtra (4) (248) Bhagavati Sutra (4) 555555555555555555555555555
Page #301
--------------------------------------------------------------------------
________________ 1 95 96 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 8 5555555phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha matter... and so on up to ... spent her life (enkindling their souls with ascetic religion and austerities). vivecana-jayantI zramaNopAsikA bhagavAna mahAvIra ke sAdhuoM ko sthAna dene meM prasiddha thI / jo sAdhu pahalI bAra kauzAmbI nagarI meM Ate the, ve Thaharane ke lie usase sthAna kI yAcanA karate the aura jayantI zramaNopAsikA atyanta bhaktibhAva se unheM Thaharane ke lie sthAna detI thI / isa vaha 'pUrvazayyAtarA' (puvvasejjAyarI) ke nAma se prasiddha thI / kAraNa Elaboration Jayanti shramanopasika was known for providing place of stay for the ascetic disciples of Bhagavan Mahavir. The ascetics who came to Kaushambi city sought a place to stay from Jayanti shramanopasika and she took lead in offering a suitable place with complete devotion. That is the reason she became famous as Puvvasejjayari or Purvashayyatara (leading provider of place of stay) jayantI zramaNopAsakA evaM mRgAvatIdevI kA rAjaparivAra sahita bhagavAna kI sevA meM gamana JAYANTI AND MRIGAVATI GO TO BHAGAVAN'S ASSEMBLY 5. teNaM kAleNaM teNaM samaeNaM sAmI samosaDhe jAva parisA pajjuvAsai / [5] usa kAla aura usa samaya meM (bhagavAna mahAvIra ) svAmI kA kauzAmbI meM samavasaraNa lagA yAvat pariSad paryupAsanA karane lagI / 5. During that period of time Shraman Bhagavan Mahavir arrived there (Kaushambi city)... and so on up to... the religious assembly started and people worshiped him. 6. tae NaM se udayaNe rAyA imIse kahAe laddhaTThe samANe haTTatuTThe koDuM biyapuri saddAvei, ko. sa. 2 evaM vayAsI - khippAmeva bho devANuppiyA ! kosaMbiM nayariM sabbhiMtarabAhiriyaM evaM jahA kUNio taheva savvaM jAva pajjuvAsai / [6] usa samaya udayana rAjA ko jaba yaha ( bhagavAna ke kauzAmbI meM Agamana kA ) patA calA to vaha harSita aura santuSTa huA / usane kauTumbika puruSoM ko bulAkara isa prakAra kahA - "devAnupriyo ! kauzAmbI nagarI ko andara aura bAhara se zIghratApUrvaka sApha karavAo"; ityAdi saba varNana ( aupapAtika sUtra meM varNita ) koNika rAjA ke samAna jAnanA cAhie yAvat paryupAsanA karane lagA / 6. When king Udayan came to know of this (Bhagavan's arrival in Kaushambi) he was pleased and contented. He called his attendants bArahavA~ zataka: dvitIya uddezaka (249) 8 95 95 95 95 95 95 95 95 95 95 95 95 95 959595595959555555555555555555555559595 95 95 95 95 955558 Twelfth Shatak: Second Lesson 5555555555555555
Page #302
--------------------------------------------------------------------------
________________ 8555555555555555555555555555555555555 and instructed--"Beloved of gods! Get Kaushambi city cleaned from inside and outside fast etc."; quote all details as mentioned in Aupapatik Sutra in connection with king Kunik. ... and so on up to...commenced worship. ___7. tae NaM sA jayaMtI samaNovAsiyA imIse kahAe laddhaTThA samANI haTThatuTThA jeNeva miyAvaI devI teNeva uvAgacchai, uvA. 2 miyAvai deviM evaM vayAsI-evaM jahA navamasae usabhadatto (sa. 9 u. 33) jAva bhvissi| [7] tadoparAnta vaha jayantI zramaNopAsikA bhI isa (bhagavAna ke padhArane kA) samAcAra sunakara harSita evaM santuSTa huI aura mRgAvatI ke pAsa Akara isa prakAra bolI-ityAdi Age kA sampUrNa kathana nauveM zataka (u. 33) meM RSabhadatta brAhmaNa ke prakaraNa ke samAna jAnanA caahie| 7. Jayanti shramanopasika was also pleased and contented to hear this news (Bhagavan's arrival in Kaushambi). She came to Mrigavati and said etc. quote all details as mentioned in the story of Rishabhdatt Brahmin in chapter-9 (lesson-33). 8. tae NaM sA miyAvaI devI jayaMtIe samaNovAsiyAe jahA devANaMdA (sa. 9. u. 33) hai jAva pddisunnei| [8] tadoparAnta usa mRgAvatI devI ne bhI jayantI zramaNopAsikA ke vacana usI prakAra kI Wan svIkAra kiye, jisa prakAra (zataka 9, u. 33, meM) devAnandA brAhmaNI ne RSabhadatta ke ma vacana) yAvat svIkAra kiye the| 8. Queen Mrigavati too accepted Jayanti shramanopasika's words like Devananda Brahmini had accepted the words of Rishabh-datt Brahmin... and so on up to... accepted her suggestion. 9. tae NaM sA miyAvaI devI koDaMbiyapurise saddAvei, ko. sa. 2 evaM vayAsI-khippAmeva bho devANuppiyA ! lahukaraNajuttajoiya. jAva (sa. 9, u. 33) dhammiyaM jANappavaraM juttAmeva uvaTThaveha jAva uvaTThaveMti jAva pccppinnNti| [9] tadoparAnta usa mRgAvatI devI ne kauTumbika puruSoM kA bulAyA aura unase isa OM prakAra kahA-"devAnupriyo! jisameM vegavAn ghor3e jute hoM, aisA yAvat dhArmika zreSTha ratha jota ma kara zIghra hI upasthita kro|" kauTumbika puruSoM ne yAvat ratha lAkara upasthita kiyA aura OM yAvat unakI AjJA vApisa sauMpI (pAlana kiyaa)| bhagavatI sUtra (4) (250) Bhagavati Sutra (4) | 85555555555555555555555555555+++++5555
Page #303
--------------------------------------------------------------------------
________________ 0 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 8 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 9. Then Queen Mrigavati called her attendants and said"Beloved of gods! Quickly present a chariot that is harnessed with fleet horses... and so on up to... is religious and best." The attendants followed the order... and so on up to... brought a chariot. 10. tae NaM sAmiyAvaI devI jayaMtIe samaNovAsiyAe saddhiM pahAyA kayabalikammA jAva sarIrA bahUhiM khujjAhiM jAva (sa. 9 u. 33) aMteurAo niggacchai, aM. ni. 2 jeNeva bAhiriyA uvaTThANasAlA jeNeva dhammie jANappavare teNeva uvAgacchai, te. u. 2 jAva (sa. 9 u. 33) rUDhAM / [10] tadantara usa mRgAvatI devI aura jayantI zramaNopAsikA ne snAnAdi karake yAvat zarIra ko alaMkRta kiyaa| phira kubjA (Adi) dAsiyoM sAtha yAvat ve donoM antaHpura se nikliiN| (yahA~ taka kA varNana za. 9 u. 33 ke anusAra jAnanA / ) phira ve donoM bAharI upasthAnazAlA meM AyIM tadoparAnta jahA~ zreSTha dhArmika ratha thA, usake pAsa Akara (za. 9 u. 33 ke anusAra yahA~ taka jAnanA caahie|) yAvat rathArUr3ha huiiN| 10. Queen Mrigavati and Jayanti shramanopasika took their bath... and so on up to... embellished their body. They both then came out of the inner quarters accompanied by many maids including the hunchbacked ones (as described in Ch.-9, Le.-33). They proceeded to the outer courtyard where the carriage was parked... and so on up to ... boarded the carriage (as described in Ch.-9, Le.-33). 11. tae NaM sA miyAvaI devI jayaMtIe samaNovAsiyAe saddhiM dhammiyaM jANappavaraM rUDhA samANI NiyagapariyAla, jahA usabhadatto ( sa. 9 u. 33) jAva dhammiyAo jANappavarAo paccoruhai / [11] isake bAda mRgAvatI devI jayantI zramaNopAsikA ke sAtha zreSTha dhArmika yAna para ArUr3ha hokara apane parivAra ke sAtha, ( ityAdi saba varNana za. 9 u. 33 meM RSabhadatta ke samAna jAnanA caahie|) yAvat dhArmika zreSTha yAna se nIce utrii| 11. After that Queen Mrigavati and Jayanti shramanopasika riding the best religious carriage and surrounded by their family... and so on up to... alighted from it like Rishabh-datt (as described in Ch.-9, Le.-33). bArahavA~ zataka : dvitIya uddezaka (251) Twelfth Shatak: Second Lesson 5 5 5 5 5 5 5 5 95 95 95 95 95 95 955555555555555555 95 95 95 95 95 95 95 9555555558 5555555555555555555555555555555555555
Page #304
--------------------------------------------------------------------------
________________ 0 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9595955 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 12. tae NaM sA miyAvaI devI jayaMtIe samaNovAsiyAe saddhiM jahA devANaMdA (sa. 9 u. 33) jAva vaMdai namasai, vaM. 2 udayaNaM rAyaM purao kaTTu (as described in Ch.-9, Le.-33, St.-12). bahUhiM ThiyA ceva jAva (sa. 9 u. 33) pajjuvAsai / [12] tatpazcAt vaha mRgAvatI devI, jayantI zramaNopAsikA evaM bahuta-sI kubjA Adi dAsiyoM ke sAtha zramaNa bhagavAna mahAvIra kI sevA meM devAnandA brAhmaNI ke samAna pahu~cI (za. 9, u. 33 ke anusAra) yAvat usane bhagavAna ko vandana - namaskAra kiyA phira udayana rAjA ko Age karake samavasaraNa meM baiThI aura usake pIche sthita hokara ( ityAdi saba varNana za. 9 u. 33 ke samAna samajhanA cAhie) yAvat paryupAsanA karane lagI / khujjAhiM 12. Queen Mrigavati, with Jayanti shramanopasika, surrounded by her numerous maids, including the hunchbacked, Shraman Bhagavan Mahavir like Devananda Brahmini (as approached described in Ch.-9, Le.-33)... and so on up to... paid homage and obeisance. She than sat behind king Udayan... and so on up to ... commenced worship [13] tae NaM samaNe bhagavaM mahAvIre udayaNassa raNNo miyAvaIe devIe jayaMtIe samaNovAsiyAe tIse ya mahatimahA. jAva dhammaM parikahei jAva parisA paDigayA, udayaNe paDigae, miyAvaI devI vi paDigayA / karmagurutva - laghutva sambandhI jayantI ke prazna aura bhagavAna dvArA unakA samAdhAna [13] tatpazcAt zramaNa bhagavAna mahAvIra ne, udayana rAjA, mRgAvatI devI, jayantI zramaNopAsikA aura usa vizAla mahApariSad ko yAvat dharmopadeza diyA, (jise sunakara ) yAvat pariSada lauTa gaI, udayana rAjA aura mRgAvatI rAnI bhI cale gae / JAYANTI'S QUESTIONS AND BHAGAVAN'S ANSWERS 13. Then Shraman Bhagavan Mahavir gave his sermon to king Udayan, queen Mrigavati, Jayanti shramanopasika and that large assembly... and so on up to ... the assembly dispersed. King Udayan and queen Mrigavati also left. 14. [pra.] tae NaM sA jayaMtI samaNovAsiyA samaNassa bhagavao mahAvIrassa aMtiyaM dhammaM soccA nisamma haTTatuTThA samaNaM bhagavaM mahAvIraM vaMdai namasai, vaM. 2 evaM vayAsI - kahaM NaM bhaMte! jIvA garuyattaM havvamAgacchaMti ? bhagavatI sUtra (4) (252) Bhagavati Sutra (4) 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 5 5 5 5 5 5 5 5 5 5 5 8
Page #305
--------------------------------------------------------------------------
________________ jayaMtI zramaNopAsikA dvArA bhagavAna mahAvIra se prazna pRcchA he bhante! jIva sote acche yA jAgate? jIva durbala acche yA sabala acche? jIva bhArI kaise hote haiM, halke kaise hote haiM? bhagavAna dvArA samAdhAna ghaairaa4/ HOM adharmI kA sonA acchaa| pApI kA durbala honA dharmI kA sabala honA acchA / acchA / aThAraha pApa sthAna sevana karane vAlI AtmA gurutva ko prApta hotI hai| aThAraha pApa sthAnoM kA tyAga karane vAlI AtmA laghutva ko prApta hotI hai|
Page #306
--------------------------------------------------------------------------
________________ 955555555555555555555555555555555550 0555555555555555555555555555555555555555555555555550 | citra-paricaya 1 | Illustration No.9 jayantI dvArA prazna pRcchA aura bhagavAna dvArA samAdhAna vihAra karate hue bhagavAna mahAvIra kauzAmbI nagarI ke candrAvataraNa udyAna meM pdhaare| unake darzanArtha tattvoM kI jJAtA zramaNopAsikA 'jayantI' bhI aaiiN| bhagavAna kI dharmasabhA samApta hone ke pazcAt usane hAtha jor3akara bhagavAna se kucha prazna kiye, jisakA samAdhAna bhagavAna ne isa prakAra diyA jayantI-"he bhante! jIva sotA acchA yA jAgatA?" prabhu-"jayantI! adharmI kA sonA acchA kyoMki jaba taka adharmI soyA rahegA, pApakarma nahIM kregaa| uThane para vaha pApakarma meM lipta ho jaayegaa| dharmI kA jAganA acchaa| dharmI vyakti jAgRta rahatA hai to vaha dharma meM pravRtta rahatA hai| jAgRta avasthA meM vaha adhika se adhika dharma kArya meM vyasta rhegaa|" jayantI-"prabhu! jIva durbala acchA yA sabala?" prabhu-"jayantI! pApI jIva durbala acchA, kyoMki aisI sthiti meM vaha kama se kama pApakarma kregaa| jIvoM ke zoka, du:kha, paritApa kA kAraNa nahIM bnegaa| dharmI sabala acchA, kyoMki vaha sabala hogA to adhika se adhika dharmAcaraNa kara skegaa|" jayantI-"prabhu! jIva bhArI kaise aura halkA kaise hotA hai?" prabhu-"jo jIva aThAraha pApa sthAnoM kA sevana karatA hai| karmaraja se lipta usakA AtmA karma bandhanoM kI ber3iyoM meM jakar3I gurutva ko prApta hotA hai| isake viparIta aThAraha pApa sthAna kA tyAga karane se jIva karma pudgaloM se rahita nirlepa ho jAtA hai aura laghutva ko prApta hotA hai|" -zataka 12, u. 2 JAYANTI'S QUESTIONS AND BHAGAVAN'S ANSWERS While his wanderings Bhagavan Mahavir came to Chandravataran garden in Kaushambi city. Shramanopasika Jayanti, a knower of the fundamental entities, also came to pay homage. After the discourse was over she joined her palms and asked some questions from Bhagavan. The answer Bhagavan gave were Jayanti-"Bhante! What is good for living beings - to remain sleeping or awake?" Bhagavan-"Jayanti ! It is better for irreligious to remain asleep because while they are asleep they do not indulge in sinful deeds. The moment he is awake he gets involved in sin. It is good for a religious person to be awake because as long he is awake he indulges in pious deeds. When he is awake he is busy more and more in religious deeds." Jayanti-"Bhante ! What is good for living beings - their being strong or their being weak?" ___Bhagavan-"Jayanti! It is better for irreligious to be weak because being weak they will indulge less and less in sinful deeds and will not cause pain, grief and misery to other beings. It is good for a religious person to be strong because being strong he will indulge more and more in pious deeds." Jayanti--"Bhante ! How does a soul become heavy or light? Bhagavan--"Jayanti ! Ajiva who indulges in eighteen activities of sin, his soul acquires the dirt of karma and is shackled in its bondage to become heavy. A jiva who abandons the said eighteen activities of sin gets rid of the dirt of karma and becomes light." -Shatak-12, lesson-2 0555555555555555555555555555555555e
Page #307
--------------------------------------------------------------------------
________________ 0 95 95 95 95 95 95 95 95 95 95 95 95 95 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 950 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha [u.] jayaMtI ! pANAivAeNaM jAva micchAdaMsaNasalleNaM, evaM khalu jIvA garuyattaM hvvmaagcchNti| evaM jahA paDhamasae ( sa. 1 u. 9) jAva vIIvayaMti / 14 [pra.] tadanantara vaha jayantI zramaNopAsakA zramaNa bhagavAna mahAvIra ke pAsa dharmopadeza sunakara evaM hRdaya meM avadhAraNa karake harSita evaM santuSTa huii| phira zramaNa bhagavAna mahAvIra ko vandana - namaskAra karake isa prakAra pUchA- bhagavan ! jIva kisa kAraNa se zIghra gurutva - bhArIpana ko prApta hote haiM ? [u.] jayantI ! jIva prANAtipAta se lekara yAvat mithyAdarzana zalya taka isa taraha aThAraha pApasthAnoM ke sevana se zIghra gurutva ko prApta hote haiM, ( aura inase nivRtta hokara jIva halke hote haiM, ityAdi saba ) prathama zataka (u. 9 meM kahe) anusAra jAnanA cAhie yAvat saMsAra samudra se pAra ho jAte haiN| 14. [Q.] Hearing and understanding the sermon of Bhagavan Mahavir, that Jayanti shramanopasika was pleased and contented. She paid homage and salutations to Shraman Bhagavan Mahavir and asked - "Bhante ! How do souls soon attain heaviness ? [Ans.] Jayanti ! Through indulgence in (eighteen activities of sin ) praanaatipaat (harming or destruction of life)... and so on up to ... mithyadarshan shalya (the thorn of wrong belief or unrighteousness). (And by abstaining from these, souls soon attain lightness) etc. as mentioned in the first chapter (Le.-9)... and so on up to... terminate the cycles of rebirth. bhavasiddhika jIvoM ke viSaya meM carcA DISCUSSION ABOUT SOULS DESTINED TO LIBERATE 15. [pra.] bhavasiddhiyattaNaM bhaMte! jIvANaM kiM sabhAvao, pariNAmao ? [u.] jayaMtI ! sabhAvao, no pariNAmao / 15. [pra.] bhagavan ! jIvoM kA bhavasiddhikatva svAbhAvika hai athavA pAriNAmika ? [u.] jayantI ! vaha svAbhAvika hai, pAriNAmika nahIM / 15. [Q.] Bhante ! Is the condition of souls being bhavasiddhik (destined to attain liberation) is natural or consequential ? [Ans.] Jayanti ! It is natural and not consequential. bArahavA~ zataka: dvitIya uddezaka (253) Twelfth Shatak: Second Lesson Wan 5 5 5 5 5 5 595558 5 95 95 95 95 95 95 95 95 95 95 95 95555555555555595959595 5 5 5 5 5 5 5 58
Page #308
--------------------------------------------------------------------------
________________ 89595555555555555555558 16. [pra.] savve vi NaM bhaMte ! bhavasiddhIyA jIvA sijjhissaMti? [u.] haMtA, jayaMtI ! savve vi NaM bhavasiddhIyA jIvA sijjhissNti| 16. [pra.] bhagavan ! kyA sabhI bhavasiddhika jIva siddha ho jAyeMge? [u.] hA~, jayantI! sabhI bhavasiddhika jIva siddha ho jaayeNge| 16. [Q.] Bhante ! Will all bhavasiddhik souls gain liberation ? / [Ans.] Yes, Jayanti! All bhavasiddhik (destined to gain liberation) souls will gain liberation. 17-1. [pra.] jai NaM bhaMte! savve bhavasiddhIyA jIvA sijjhissaMti tamhA NaM 5 bhavasiddhIyavirahie loe bhavissai? ___ [u.] no iNaDhe smtthe| ___ 17-1. [pra.] bhagavan! yadi sabhI bhavasiddhika jIva siddha jo jAyeMge, to kyA loka meM bhavasiddhika jIvoM se rahita ho jAegA? [u.] jayantI! yaha artha samartha nahIM hai| 17-1. (Q.) Bhante ! If all bhavasiddhik souls will gain liberation then will the universe (Lok) be devoid of bhavasiddhik (destined to gain liberation) souls ? ___ [Ans.] Jayanti ! That is not true. 17-2. [pra.] se keNaM khAieNaM aTTeNaM bhaMte! evaM vuccai-savve vi NaM : bhavasiddhIyA jIvA sijjhissaMti, no ceva NaM bhavasiddhIyavirahie loe bhavissai? - [u.] jayaMtI! se jahAnAmae savvAgAsaseDhI siyA aNAIyA aNavedaggA parittA ke ma parivuDA, sA NaM paramANupoggalamattehiM khaMDehiM samae samae avahIramANI avahIramANI aNaMtAhiM osappiNi-avasappiNIhiM avahIraMti no ceva NaM avahiyA siyA, se teNaTTeNaM 5 OM jayaMtI! evaM vuccai-savve vi NaM bhavisiddhiyA jIvA sijjhissaMti, no ceva NaM ma bhavasiddhiyavirahie loe bhvissi| 17-2. [pra.] bhagavan ! kisa kAraNa se aisA kahA jAtA hai ki sabhI bhavasiddhika jIva Wan siddha ho jAne para bhI yaha loka bhavasiddhika jIvoM se rahita nahIM hogA? bhagavatI sUtra (4) (254) Bhagavati Sutra (4)
Page #309
--------------------------------------------------------------------------
________________ )))))))))))))))))))))))))))))) 85555555555555555555555555555555555555 ma [u.] jayantI! jisa prakAra sarvAkAza kI zreNI, jo anAdi, ananta (ekapradezI hone ke mase) paritta (parimita) aura (anya zreNiyoM dvArA) parivRta haiM, usameM se pratisamaya eka-eka ' paramANu-pudgala jitanA khaNDa nikAlate-nikAlate ananta utsarpiNI aura avasarpiNI taka OM nikAlA jAe to bhI vaha zreNI khAlI nahIM hogii| ThIka isI prakAra, he jayantI! aisA kahA meM jAtA hai ki saba bhavasiddhika jIvoM ke siddha hone para bhI loka bhavasiddhika jIvoM se rahita OM nahIM hogaa| 41 17-2. (Q.) Bhante ! Why is it said that even when all bhavasiddhik souls will gain liberation, the universe (Lok) will still not be devoid of 41 bhavasiddhik (destined to gain liberation) souls ? 5 [Ans.] Jayanti ! A row of space-points in whole space is endless and infinite (being constituted of single space-points) but limited and surrounded (by other rows). If we take out a portion of the size of an ultimate particle every Samaya (the indivisible fraction of time) the row will not be extinct even after the passage of infinite progressive and regressive cycles of time. For the same reason, O Jayanti ! It is said that even when all bhavasiddhik souls will gain liberation, the 5 universe (Lok) will still not be devoid of bhavasiddhik souls. vivecana-jayantI zramaNopAsikA ne prabhu mahAvIra se bhavasiddhika jIva ke viSaya meM tIna ma prazna pUche, jinakA uttara batAte hue prabhu ne kahA-jo bhavya haiM, mukti ke yogya haiM, ve bhavasiddhika kahalAte haiN| samasta bhavasiddhika jIva eka na eka dina avazya siddhi prApta kreNge| U ataH bhavasiddhika jIvoM kI bhavasiddhikatA svAbhAvika hai, pAriNAmika nhiiN| aisA nahIM hotA ki ve pahale abhavasiddhika the kintu bAda meM paryAya-parivartana hone ke kAraNa bhavasiddhika ho ge| jaise OM pudgala meM mUrtatva dharma svAbhAvika hai, vaise hI bhavasiddhika jIvoM meM bhavasiddhikatA svAbhAvika hai| Age jayantI zramaNopAsikA ne prabhu se prazna pUchA-'yadi sabhI bhavasiddhika jIva siddha ho ma jAyeMge to saMsAra bhavasiddhika jIvoM se khAlI ho jAegA? taba bhagavAna mahAvIra ne isa prazna kA + uttara dete hue kahA-jitanA bhI bhaviSyatkAla hai, vaha saba kabhI na kabhI vartamAna ho jAegA, to kyA kabhI aisA samaya 'A sakatA hai jaba saMsAra bhaviSyatkAla se khAlI ho jAe? aisA honA jaise ma asambhava hai, vaise hI loka kA bhavasiddhika jIvoM se khAlI honA asambhava hai| ma isI taraha samagra AkAza kI zreNI anAdi-ananta hai, usameM se eka-eka paramANu jitanA khaNDa prati samaya nikAlA jAe to ananta utsarpiNI-avasarpiNIkAla vyatIta ho jAne para bhI ma AkAzazreNI khAlI nahIM hogI, ThIka isI prakAra bhavasiddhika jIvoM ke mokSa cale jAte rahane para bhI yaha loka bhavasiddhika jIvoM se khAlI nahIM hogaa| )) ka ma bArahavA~zataka : dvitIya uddezaka (255) Twelfth Shatak : Second Lesson ja
Page #310
--------------------------------------------------------------------------
________________ 04444444444444444444444444444444444444444440 Elaboration-Jayanti shramanopasika asked three questions to Bhagavan Mahavir about bhavasiddhik (destined to gain liberation) souls. Answering them Bhagavan said--the souls that are destined to gain liberation or have the ability to be perfect are called bhavasiddhik. All such souls are certain to attain liberation one day. That is why their condition of being destined to gain liberation is natural and not E consequential. It is not that they were earlier abhavasiddhik (not is 4 destined to gain liberation) and became bhavasiddhik due to modal change. As the attribute of form is natural in matter, in the same way the condition of being destined to liberation is natural in bhavasiddhik (destined to gain liberation) souls. The next question Jayanti asked was--if all souls destined to gain si liberation will gain liberation then will the universe (Lok) be devoid of bhavasiddhik souls ? Answering this question Bhagavan said-every future moment is sure to become present with passage of time. Can 4 there be a time when the universe is devoid of future moment ? That is an impossibility and so is extinction of bhavasiddhik (destined to gain liberation) souls. Another example is a row of space-points in whole space is endless 41 and infinite. If a portion of the size of an ultimate particle is removed s every Samaya, even after the passage of infinite progressive and regressive cycles of time the row will still not be extinct. In the same way even when all souls destined to gain liberation will gain liberation, the universe will still not be devoid of bhavasiddhik souls. 0444444444444444444444444444444444444444444444444444 suptatva-jAgRtatva, sabalatva-durbalatva evaM dakSatva-Alasitva ke sAdhutA ke viSaya meM paricarcA DISCUSSION ABOUT POSITIVE AND NEGATIVE STATES OF ASCETICISM 84-8. [g. ] [ Ha ! HIE, TIf 4T HIE? ___ [u.] jayaMtI! atthegaiyANaM jIvANaM suttattaM sAhU, atthegaiyANaM jIvANaM jAgariyattaM / ATE! 86-8. [4.] 41107! plat for your real 3700 Ft Grija 1671? ___[u.] jayantI! kucha jIvoM kA supta rahanA acchA hai aura kucha jIvoM kA jAgRta rahanA hai 37069 bhagavatI sUtra (4) (256) Bhagavati Sutra (4) 04414414514444444444444444455455555555551414141414
Page #311
--------------------------------------------------------------------------
________________ 0 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95558 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 18- 1. [Q.] Bhante ! What is good for living beings to remain sleeping or awake? [Ans.] Jayanti! It is better for some to remain sleeping and for some to remain awake. 18-2. [ pra. ] se keNaTTheNaM bhaMte! evaM vuccai - ' atthegaiyANaM jAva sAhU ' ? [u.] jayaMtI ! je ime jIvA ahammiyA ahammANuyA ahammiTThA ahammakkhAI ahammapaloI ahampalajjaNA ahammasamudAyArA ahammeNaM ceva vittiM kappemANA viharAMti, eesi NaM jIvANaM suttattaM saahuu| ee NaM jIvA suttA samANA no bahUNaM pANANaM bhUyANaM jIvANaM sattANaM dukkhaNayA soyaNayAe jAva pariyAvaNayAe vaTTati / ee NaM jIvA suttA samANA appANaM vA paraM vA tadubhayaM vA no bahUhiM ahammiyAhiM saMjoyaNAhiM saMjoettAro bhavaMti / eesiM NaM jIvANaM suttattaM sAhU | jayaMtI ! je ime jIvA dhammiyA dhammANuyA jAva dhammeNaM ceva vittiM kappemANA viharaMti, eesiM NaM jIvANaM jAgariyattaM sAhU / ee NaM jIvA jAgarA 'samANA bahUNaM pANANaM jAva sattANaM adukkhaNayAe jAva apariyAvaNayAe vaTTati / teNaM jIvA jAgaramANA appANaM vA paraM vA tadubhayaM vA bahUhiM dhammiyAhiM saMjoyaNAhiM saMjoettAro bhavaMti / ee NaM jIvA jAgaramANA dhammajAgariyAe appANaM jAgaraittAro bhavaMti / eesi NaM jIvANaM jAgarittaM sAhU / se teNaTTheNaM jayaMtI ! evaM vuccai - ' atthegaiyANaM jIvANa suttattaM sAhU, atthegaiyANaM jIvANaM jAgariyattaM sAhU / 18-2. [pra.] bhagavan! aisA kisa kAraNa kahate haiM ki kucha jIvoM kA supta rahanA aura kucha jIvoM kA jAgRta rahanA acchA hai ? [u.] jayantI! jo jIva adhArmika, adharma kA anusaraNa karane vAle, adharmiSTha, adharma kA kathana karane vAle, adharma kA avalokana karane vAle, adharma meM Asakta, adharma kA AcaraNa karane vAle aura adharma se hI AjIvikA karane vAle haiM, una jIvoM kA supta rahanA acchA hai; kyoMki ye jIva supta rahate haiM, to bahuta-se prANoM, bhUtoM, jIvoM aura sattvoM ko duHkha zoka yAvat paritApa dene meM pravRtta nahIM hote| ye jIva soye rahate haiM to apane ko, dUsare ko aura sva-para donoM ko aneka adhArmika saMyojanAoM (prapaMcoM) meM nahIM pha~sAte haiN| isalie ina kA supta rahanA acchA hai| jIvoM 'jayantI! jo jIva dhArmika haiM, dharma kA anusaraNa karane vAle, dharmapriya, dharma kA kathana karane vAle, dharma kA avalokana karane vAle, dharmAsakta, dharma kA AcaraNa karane vAle aura dharma bArahavA~ zataka: dvitIya uddezaka Twelfth Shatak: Second Lesson (257) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha pha
Page #312
--------------------------------------------------------------------------
________________ 25555555555555555555555555555555555555 8 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95959595959595955959595959595959595959595595959559559595950 Wan se hI apanI AjIvikA karane vAle haiM, una jIvoM kA jAgrata rahanA acchA hai, kyoMki ye Wan jIva jAgrata rahate haiM to bahuta-se prANoM, bhUtoM, jIvoM aura sattvoM ko duHkha, zoka yAvat paritApa dene meM pravRtta nahIM hote (balki ye jIva aneka jIvoM ke duHkha, zoka aura paritApa ko dUra karane meM pravRtta hote haiM) / aise jIva jAgrata rahate hue svayaM ko, dUsare ko aura sva-para donoM ko aneka dhArmika saMyojanAoM meM saMyojita karate rahate haiM / isalie ina jIvoM kA jAgrata rahanA acchA hai| isI kAraNa se, he jayantI ! aisA kahA jAtA hai ki kaI jIvoM kA supta rahanA acchA to kaI jIvoM kA jAgrata rahanA acchA hai| 18-2. [Q.] Bhante ! Why is it said that it is better for some beings to remain sleeping and for some beings to remain awake? [Ans.] Jayanti! It is better for those beings to remain sleeping who are irreligious, follow irreligion, have faith in irreligion, profess irreligion, explore irreligion, are obsessed with irreligion, follow the conduct of irreligion and earn their living only through irreligion. It is better that such beings remain sleeping because while they are asleep they do not indulge in causing misery, grief... and so on up to ... pain to many beings (praan), organisms (bhoot), souls (jiva), and entities (sattva). When they are asleep they do not trap themselves, others and both in numerous irreligious plots and conspiracies. Therefore it is better that such beings remain asleep. Jayanti! It is better for those beings to remain awake who are religious, follow religion, have faith in religion, profess religion, explore religion, are obsessed with religion, follow the conduct of religion and who earn their living only through religion. It is better that such beings remain awake because while they are awake they do not indulge in causing misery, grief... and so on up to ... pain (on the contrary they indulge in removing their misery, grief and pain). When they are awake they engage themselves, others and both in numerous religious plans and projects. Therefore it is better that such beings remain awake. That is why, Jayanti! It is said that it is better for some beings to remain sleeping and for some beings to remain awake. bhagavatI sUtra (4) (258) 85555555555559595595959555555555555555555555555555555555558 Bhagavati Sutra ( 4 ) 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 9 5 5 5 5 5 95 95 955958
Page #313
--------------------------------------------------------------------------
________________ OMOMOMOMOMOM555555555555555555555555555555555555 19-1. [pra. ] baliyattaM bhaMte! sAhU, dubbaliyattaM sAhU? ___[u.] jayaMtI ! atthegaiyANaM jIvANaM baliyattaM sAhU, atthegaiyANaM jIvANaM dubbaliyattaM saahuu|| 19-1. [pra.] bhagavan ! jIvoM kI sabalatA acchI hai athavA durbalatA? __ [u.] jayantI! kucha jIvoM kI sabalatA acchI hai to kucha jIvoM kI durbalatA acchI hai| 19-1. [Q.] Bhante ! What is good for living beings-their being strong or their being weak ? [Ans.] Jayanti ! It is better for some to be strong and for some to be weak. 19-2 [pra.] se keNaTeNaM bhaMte ! evaM vuccai-'jAva sAhU'? __[u.] jayaMtI! je ime jIvA ahammiyA jAva viharaMti eesi NaM jIvANaM dubbaliyattaM * saahuu| ee NaM jIvA. evaM jahA suttassa (su. 18 [2]) tahA dubbaliyatassa vattavvayA OM bhaanniyvvaa| baliyassa jahA jAgarassa (su. 18 [2]) tahA bhANiyavvaM jAva saMjoettAroke bhavaMti, eesi NaM jIvANaM baliyattaM saahuu| se teNaTeNaM jayaMtI! evaM vuccai taM ceva jAva saahuu| 19-2. [pra.] bhagavan! aisA kisa kAraNa se kahA jAtA hai ki kucha jIvoM kI sabalatA acchI hai aura kucha jIvoM kI durbalatA acchI hai? [u.] jayantI! jo jIva adhArmika yAvat adharma se hI apanI AjIvikA karate haiM, aise meM jIvoM kI durbalatA acchI hai| kyoMki ye jIva durbala hone se kisI prANa, bhUta, jIva aura / sattva ko du:kha Adi nahIM pahu~cA sakate, ityAdi (18-2 sU. ke anusAra) 'supta' ke samAna durbalatA kA bhI varNana karanA cAhie aura 'jAgrata' ke samAna sabalatA kA varNana karanA // ma caahie| yAvat dhArmika saMyojanAoM meM saMyojita karate haiM, isalie aise (dhArmika) jIvoM kI OM sabalatA acchI hai| he jayantI! isI kAraNa se aisA kahA jAtA hai ki kaI jIvoM kI sabalatA acchI hai to + kaI jIvoM kI nirbltaa| 19-2. [Q.] Bhante ! Why is it said that it is better for some beings to be strong and for some beings to be weak ? [Ans.] Jayanti! It is better for those beings to be weak who are irreligious... and so on up to... earn their living only through irreligion 5 bArahavA~zataka :dvitIya uddezaka (259) Twelfth Shatak : Second Lesson |
Page #314
--------------------------------------------------------------------------
________________ 85555555555555555555555555555555555555 because when they are weak they do not indulge in causing misery, $ 4 grief... and so on up to... pain to many beings (praan), organisms (bhoot), souls Giva), and entities (sattva) etc. The 'weak' should be described like 'asleep' in statement-18.2 and the description about 'strong should be like 'awake'. ... and so on up to... engage themselves in numerous religious plans and projects. Therefore it is better that such (religious) beings remain awake. That is why, Jayanti ! It is said that it is better for 'some beings to remain strong and for some beings to remain weak. 20-1. [pra.] dakkhattaM bhaMte ! sAhU, AlasiyattaM sAhU? __ [3] jayaMtI! atthegaiyANaM jIvANaM dakkhattaM sAhU, atthegaiyANaM jIvANaM AlasiyattaM saahuu| 20-1. [pra.] bhagavan ! jIvoM kA dakSatva acchA hai athavA AlasIpana? [u.] jayantI! kucha jIvoM kA dakSatva acchA hai to kucha jIvoM kA AlasIpana acchA hai| 20-1. [Q.] Bhante ! What is good for living beings-their being i efficient or their being sluggish ? Ans. Jayanti ! It is better for some to be efficient and for some to be sluggish. 20-2. [pra.] se keNatuNaM bhaMte! evaM vuccai-taM ceva jAva sAhU? ' [u.] jayaMtI! je ime jIvA ahammiyA jAva viharaMti, eesi NaM jIvANaM AlasiyattaM // saahuu| ee NaM jIvA AlasA samANA no bahUNaM jahA suttA (su. 18 [2] ) tahA ma AlasA bhaanniyvvaa| jahA jAgarA (su. 18 [2] ) tahA dakkhA bhANiyavvA jAva saMjoettAro bhvNti| ee NaM jIvA dakkhA samANA bahUhiM AyariyaveyAvaccehi, uvajjhAyaveyAvaccehi, theraveyAvaccehiM, tavassiveyAvaccehiM, gilANaveyAvaccehiM, sehaveyAvaccehi, kulaveyAvaccehi, gaNaveyAvaccehi, saMghaveyAvaccehi, sAhammiyaveyAvaccehiM attANaM saMjoettAro bhvNti| eesi NaM jIvANaM dakkhattaM saahuu| se teNaTeNaM taM ceva jAva saahuu| 20-2. [pra.] bhagavan! aisA kisa kAraNa se kahA jAtA hai ki yAvat kucha jIvoM kA hai dakSatva acchA hai aura kucha jIvoM kA AlasIpana acchA hai? Wan 55555555555555555555555555555555555555555555555555 bhagavatI sUtra (4) (260) Bhagavati Sutra (4) 89555555555555555555555555555555555518
Page #315
--------------------------------------------------------------------------
________________ 65555 5555555555 phaphaphaphaphapha phaphaphaphaphaphaphaphaphapha [u.] jayantI ! jo jIva adhArmika yAvat adharma dvArA AjIvikA karate haiM, una jIvoM kA AlasIpana acchA hai| yadi ve AlasI hoMge to prANoM, bhUtoM, jIvoM aura sattvoM ko du:kha, zoka aura paritApa utpanna karane meM pravRtta nahIM hoMge, ityAdi saba supta ke samAna (18-2 sU. ke anusAra ) kahanA cAhie, tathA dakSatA ( udyamIpana) kA kathana jAgrata ke samAna (18-2 sU. ke anusAra) kahanA cAhie, yAvat ve (dakSa jIva) sva, para aura sva- para donoM ko dharma ke sAtha saMyojita karane vAle hote haiN| yadi ye jIva dakSa hoM to AcArya kI vaiyAvRtya, upAdhyAya kI vaiyAvRtya, sthaviroM kI vaiyAvRtya, tapasviyoM kI vaiyAvRtya, glAna (rugNa ) kI vaiyAvRtya, zaikSa (navadIkSita) kI vaiyAvRtya, kulavaiyAvRtya, gaNavaiyAvRtya, saMghavaiyAvRtya aura sAdharmikavaiyAvRtya meM apane Apako saMyojita ( saMlagna) karane vAle hote haiN| isalie ina jIvoM kI dakSatA acchI hai| heM jayantI ! isI kAraNa se aisA kahA jAtA hai, ki kucha jIvoM kA dakSatva ( udyamIpana) acchA hai aura kucha jIvoM kA AlasIpana acchA hai| 20-2. [Q.] Bhante! Why is it said that it is better for some beings to be efficient and for some beings to be sluggish? [Ans.] Jayanti! It is better for those beings to be sluggish who are irreligious... and so on up to... earn their living only through irreligion because when they are sluggish they do not indulge in causing misery, grief... and so on up to ... pain to many beings (praan), organisms (bhoot), souls (jiva), and entities (sattva) etc. The sluggish should be described like 'asleep' in statement-18.2 and the description about efficient should be like 'awake' in statement- 18.2. and so on up to... engage themselves in numerous religious plans and projects. If they are efficient they engage themselves in service (vaiyavratya) of Acharya (head of the religious organization), service (vaiyavratya) of Upadhyaya (scholarly teacher of scriptures), service of Sthavis (senior ascetics), service of austerity-observing ascetics, service of ailing ascetics, service of neo-initiates among ascetics, service of Kula (members of same ascetic lineage), service of Gana (own group of ascetics), service of Sangh (members of whole religious organization) and service of co-religionists (saadharmik). Therefore it is better that such ( religious) beings remain efficient. | bArahavA~ zataka: dvitIya uddezaka (261) Twelfth Shatak: Second Lesson 5555555555555555555555555555phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan 555555
Page #316
--------------------------------------------------------------------------
________________ 8555555555555555555555555555555555555 That is why, Jayanti ! It is said that it is better for some beings to remain efficient and for some beings to remain sluggish. paMcendriyoM ke vaza Arta bane hue jIvoM kA bandhAdi duSpariNAma CONSEQUENCES OF GRIEF EXPERIENCED DUE TO SENSUAL ORGANS 21-1. [pra.] soiMdiyavasaTTe NaM bhaMte! jIve kiM baMdhai? [u.] evaM jahA kohavasaTTe (sa. 12 u. 1) taheva jAva annupriytttti| 21-1. [pra.] bhagavan! zrotrendriya ke vaza Arta (pIr3ita) banA huA jIva kyA bA~dhatA OM hai? ityAdi prshn| [u.] jayantI! jisa prakAra krodha ke vaza Arta bane hue jIva ke viSaya meM (za. 12, Wan u. 1 meM kahA gayA) hai, usI prakAra (yahA~ bhI samajhanA cAhie) yAvat vaha saMsAra meM ma bAra-bAra paribhramaNa karatA hai| 21-1. [Q.] Bhante ! What bondage (of karma) does a jiva (living being/soul) afflicted with grief caused due to hold of the sense organ of hearing attract ? And other questions. [Ans.] Jayanti ! As it has been mentioned about a jiva (living si being/soul) afflicted with grief caused by anger (Ch.-12, Le.-1, St.-26), so (it should be taken here)... and so on up to... moves around + in the endless, infinite, extended forest of cycles of rebirth having fourt genuses. 21-2. evaM cakkhidiyavasaTTe vi| evaM jAva phAsiMdiyavasaTTe vi, jAva annupriytttti| 21-2. isI prakAra se cakSurindriya ke vaza Arta bane hue jIva ke viSaya meM bhI kahanA hai caahie| isI taraha yAvat sparzendriyavazAta bane hue jIva ke viSaya meM bhI samajhanA cAhie yAvat vaha bAra-bAra saMsAra meM paribhramaNa karatA hai| 21-2. The same should be said about a jiva (living being/soul) afflicted with grief caused due to hold of the sense organ of seeing. Also (the same is true for)... and so on up to... hold of the sense organ of touch... and so on up to... moves around in the endless, infinite, extended forest of cycles of rebirth having four genuses. 5555555555555555555555555555555555555555555555555 bhagavatI sUtra (4) (262) Bhagavati Sutra (4) &555555555555555555555555555
Page #317
--------------------------------------------------------------------------
________________ jayantI dvArA pravrajyAgrahaNa aura mokSa prApti 5 JAYANTI'S INITIATION AND LIBERATION ma 22. tae NaM sA jayaMtI samaNovAsiyA samaNassa bhagavao mahAvIrassa aMtiyaM ma eyamaDhaM soccA nisamma haTThatuTThA sesaM jahA devANaMdAe (sa. 9 u. 33) taheva pavvaiyA 5 jAva svvdukkhpphiinnaa| sevaM bhaMte ! sevaM bhaMte ! ti.| // bArasame sae : bIo uddesao smtto||12-2|| __[22] isake pazcAt vaha jayantI zramaNopAsikA, zramaNa bhagavAna mahAvIra ke pAsa se hai ma yaha artha sunakara evaM hRdaya meM avadhAraNa karake harSita aura santuSTa huI, ityAdi zeSa samasta // mavarNana (za. 9, u. 33 meM varNita) devAnandA ke samAna hai yAvat jayantI zramaNopAsikA OM pravrajita huI yAvat sampUrNa duHkhoM se rahita huI arthAt AryA candanabAlA kI ziSyA banakara aMga zAstroM kA adhyayana karate hue guruNI kI AjJAnusAra saMyama pAlana kara siddha-buddha-mukta 5 evaM sarva du:kha se rahita huii| he bhagavan ! yaha isI prakAra hai, bhagavan! yaha isI prakAra hai-aisA kahakara zrI gautama svAmI yAvat vicaraNa karate haiN| // bArahavA~ zataka : dvitIya uddezaka smaapt|| 22. After this that Jayanti shramanopasika was pleased and contented to hear the aforesaid answers from Shraman Bhagavan 4 Mahavir etc. all remaining description follows the pattern of Devananda (Ch.-9, Le.-33)... and so on up to... Jayanti shramanopasika got initiated... and so on up to... ended all miseries. (In other words she became a disciple to Aryaa Chandana, studied the eleven limbs of the 5 canon. She followed the ascetic conduct under guidance of her guru 41 + and in the end got perfected (Siddha), enlightened (buddha), liberated 5 (mukta), free of cyclic rebirth (parinivrit), and ended all miseries.) "Bhante! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. 5 * END OF THE SECOND LESSON OF THE TWELFTH CHAPTER * Wan 55555555555555555555555555555555555555555554)))))) bArahavA~zataka :dvitIya uddezaka (263) Twelfth Shatak : Second Lesson
Page #318
--------------------------------------------------------------------------
________________ 855555555555555555555555555555555555558 taio uddesao : 'puDhavI' tRtIya uddezaka : pRthviyA~ TRITIYA UDDESHAK (THIRD LESSON): PRITHVI (HELL) sAta naraka pRthviyoM ke nAma-gotrAdi kA varNana DESCRIPTION OF SEVEN HELLS. 1. rAyagihe jAva evaM vayAsI [1] rAjagRha nagara meM (zramaNa bhagavAna mahAvIra se) yAvat (gautama svAmI ne vandana-namaskAra karake) isa prakAra pUchA 1. (During that period of time Shraman Bhagavan Mahavir arrived in) Rajagriha city... and so on up to... Gautam Swami asked 2. [pra.] kai NaM bhaMte puDhavIo pannattAo? [u.] goyamA ! satta puDhavIo pannattAo, taM jahA-paDhamA doccA jAva sttmaa| 2. [pra.] bhagavan! pRthviyA~ (naraka-bhUmiyA~) kitanI kahI gaI haiM? [u.] gautama! pRthviyA~ sAta kahI gaI haiN| ve isa prakAra haiM-prathamA, dvitIyA yAvat sptmii| 2. [Q.] Bhante ! How many Prithvis (worlds of hell) are said to be there? [Ans.] Gautam ! There are said to be seven Prithvis (worlds of hell)-- The First, The Second... and so on up to... The seventh. 3. [pra.] paDhamA NaM bhaMte ! puDhavI kiMnAmA? kiMgottA pannattA? [u.] goyamA ! ghammA nAmeNaM, rayaNappabhA gotteNaM, evaM jahA jIvAbhigame paDhamo neraiyauddesao so niravaseso bhANiyavvo jAva appAbahugaM ti| sevaM bhaMte ! sevaM bhaMte ! tti.| // bArasame sae : tatio uddesao smtto|| 12.3 // 3. [pra.] bhagavan! prathamA pRthvI kisa nAma aura kisa gotra vAlI hai? [u.] gautama! prathamA pRthvI kA nAma 'ghammA' aura gotra 'ratnaprabhA' hai| zeSa (chaha pRthviyoM kA) sampUrNa varNana jIvAbhigama sUtra (kI tRtIya pratipatti) ke prathama nairayika uddezaka ke samAna 9 yAvat alpabahutva taka samajhanA caahie| bhagavatI sUtra (4) (264) Bhagavati Sutra (4) 95555555555555555555555555555555555558
Page #319
--------------------------------------------------------------------------
________________ 85555555555555555555555555555555555555 5555555555555555555555555555555555555555555555555 Wan bhagavan! yaha isI prakAra hai, bhagavan ! yaha isI prakAra hai, aisA kahakara gautama svAmI yAvat vicaraNa karate haiN| // bArahavA~ zataka : tRtIya uddezaka samApta // 3. [Q] Bhante! What is the name and class (gotra) of The First Prithvi? [Ans.] Gautam ! The name of The First Prithvi is Dhamma and its class (gotra) is Ratnaprabha. The detailed description of (this Prithvi and) the remaining (six Prithvis) should be quoted from Nairayik, the first lesson (uddeshak) of the third chapter (pratipatti) of Jivabhigam Sutra and so on up to... maximum and minimum. "Bhante! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. vivecana - jIvAbhigama sUtra meM naraka kI sAta pRthviyoM ke nAma evaM gotra batAe gae haiM jo isa prakAra haiM - sAta narakoM ke nAma - ghammA, baMsA, zIlA, aMjanA, riTThA, maghA aura mAghavaI / sAta narakoM ke gotra - ratnaprabhA, zarkarAprabhA, vAlukAprabhA, paMkaprabhA, dhUmaprabhA, tamaHprabhA aura tamastamaH prabhA 5 57 (mhaatmHprbhaa)| isakA sampUrNa varNana jIvAbhigamasUtra kI tRtIya pratipatti meM hai / 5 Elaboration-In aforesaid three statements give the names and classes of the seven hells as described in Jivabhigam Sutra. Name and class-The term of address given to a thing, meaningful or meaningless, is called its name. The meaningful term of address given to a thing suiting its attributes is called gotra (class). Names of seven hells-Dhamma, Bansa, Sheela, Anjana, Rittha, Magha and Maghavai. Classes of seven hells-Ratnaprabha, Sharkaraprabha, Balukaprabha, Pankaprabha, Dhoomprabha, Tamahprabha and Tamastamahprabha. The detailed description of these is mentioned in the third chapter of Jivabhigam Sutra. END OF THE THIRD LESSON OF THE TWELFTH CHAPTER. bArahavA~ zataka : tRtIya uddezaka (265) Twelfth Shatak: Third Lesson 5555555555555555555555555555555555555 55555555555555555555
Page #320
--------------------------------------------------------------------------
________________ 55555555555 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha cauttho uddesao : poggale caturtha uddezaka : pudgala CHATURTH UDDESHAK (FOURTH LESSON) : PUDGAL (MATTER) do paramANu- pudgaloM ke saMghAta evaM vibhAga kA nirUpaNa COMBINATION AND DIVISION: TWO ULTIMATE PARTICLES OF MATTER 1. rAyagihe jAva evaM vayAsI [1] rAjagRha nagara meM (zramaNa bhagavAna mahAvIra kA Agamana huA / ) yAvat gautama svAmI isa prakAra pUchA 1. (During that period of time Shraman Bhagavan Mahavir arrived in) Rajagriha city... and so on up to... Gautam Swami asked-- 2. [ pra.] do bhaMte! paramANupoggalA egayao sAhaNNaMti, egayao sAhaNNitA kiM bhavai ? [.] goyamA ! dupaesie khaMdhe bhavai / se bhijjamANe duhA kajjai / egayao paramANupoggale, egayao paramANupoggale bhavai / 2. [pra.] bhagavan! do paramANu pudgala jaba saMyukta hokara ikaTThe hote haiM, to unakA kyA hotA hai ? [u.] gautama ! ikaTThe hue una do paramANu- pudgaloM kA eka dvipradezika skandha bana jAtA hai| yadi usakA bhedana kiyA jAe to do vibhAga hone para eka ora eka paramANu- pudgala aura dUsarI ora bhI eka paramANu-pudgala bana jAtA hai| 2. [Q.] Bhante ! What happens when two paramanu-pudgals (ultimate particles of matter or ultrons) come together and combine ? [Ans.] Gautam ! When two paramanu-pudgals ( ultimate particles of matter or ultrons) come together, they combine to form a bisectional aggregate (skandh). If it is broken, it divides into two sections; one having bhagavatI sUtra (4) (266) Bhagavati Sutra ( 4 ) 2999999999999999999999999999999995959552 1 95 96 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 959595958
Page #321
--------------------------------------------------------------------------
________________ 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95959559555555555555555555555555555555555 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha a single paramanu-pudgal (ultimate particle of matter or ultron) and the other also having a single paramanu-pudgal. tIna paramANu- pudgaloM ke saMghAta evaM vibhAga kA nirUpaNa COMBINATION AND DIVISION: THREE ULTIMATE PARTICLES OF MATTER 3. [ pra. ] tinni bhaMte! paramANupoggalA egayao sAhaNNaMti, egayao sAhaNNitA kiM bhavai ? [ u. ] goyamA ! tipaesie khaMdhe bhavai / se bhijjamANe duhA vi, tihA vi kajjai / duhA kajjamANe egayao paramANupoggale, egayao dupaesie khaMdhe bhavai / tihA kajjamANe tinna paramANupoggalA bhavaMti / 3. [pra.] bhagavan! jaba tIna paramANu saMyukta hokara ikaTThe hote haiM, taba una (ekatra hue tIna paramANuoM) kA kyA hotA hai ? [U.] gautama! unakA tripradezika skandha hotA hai / yadi usakA bhedana kiyA jAe to usake ( tridezika skandha ke) do yA tIna vibhAga ho jAte haiN| yadi do vibhAga hoM to eka ora eka paramANu - pudgala aura dUsarI ora dvipradezika skandha ho jAtA hai aura yadi usake tIna vibhAga hoM to tIna paramANu - pudgala alaga-alaga ho jAte haiN| 3. [Q.] Bhante ! What happens when three paramanu-pudgals (ultimate particles of matter or ultrons) come together and combine ? [Ans.] Gautam! They combine to form a tri-sectional aggregate (skandh). If it is broken, it divides into two or three parts. If there are two parts, one has a single paramanu-pudgal (ultimate particle of matter or ultron) and the other has a bisectional aggregate (skandh). If the parts are three, all the three paramanu-pudgals get separated. cAra paramANu- pudgaloM kA saMyojana va viyojana COMBINATION AND DIVISION: FOUR ULTIMATE PARTICLES OF MATTER 4. [ pra. ] catAri bhaMte! paramANupoggalA egayao sAhaNNaMti pucchA / [ u. ] goyamA ! cauppaesie khaMdhe bhavai / se bhijjamANe hA vi, tihA vi, cahA kajjai / duhA kajjamANe egayao paramANupoggale, egayao tipaesie khaMdhe bhavai; ahavA do dupaesiyA khaMdhA bhavaMti / tihA kajjamANe egayao do paramANupoggalA, egayao dupasie khaMdhe bhavai / cauhA kajjamANe cattAri paramANupoggalA bhavaMti / bArahavA~ zataka : caturtha uddezaka (267) Twelfth Shatak: Fourth Lesson phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 55555 5 5 5 5 5 5 5 5 59595595958
Page #322
--------------------------------------------------------------------------
________________ 855555555555555555555555555555555555558 4. [pra.] bhagavan ! jaba cAra paramANu pudgala ikaTThe hote haiM, taba unakA kyA hotA hai? [u.] gautama! una (ekatra hue cAra paramANuoM) kA catuSpradezika skandha bana jAtA hai| ma unakA bhedana hone se do-tIna athavA cAra vibhAga hote haiN| do vibhAga hone para eka ora eka hai paramANu pudgala aura dUsarI ora tripradezika skandha hotA hai, athavA alaga-alaga do dvipradezika skandha ho jAte haiN| tIna vibhAga hone para eka ora alaga-alaga do paramANu pudgala aura eka ora dvipradezika skandha rahatA hai| cAra vibhAga hone para cAra paramANu pudgala alaga-alaga ho fa jAte haiN| 4. [Q.] Bhante ! What happens when four paramanu-pudgals (ultimate particles of matter or ultrons) come together and combine ? [Ans.] Gautam! They combine to form a tetra-sectional aggregate (skandh). If it is broken, it divides into two or three or four parts. If there are two parts one has a single paramanu-pudgal (ultron) and the other has a tri-sectional aggregate (skandh); alternatively it divides into two separate bi-sectional aggregates. If there are three parts, two of them have one paramanu-pudgal each and the third part is a bi-sectional 4 aggregate. If there are four parts, all the four paramanu-pudgals get separated. pA~ca paramANu-pudgaloM kA saMyojana va viyojana COMBINATION AND DIVISION : FIVE ULTIMATE PARTICLES OF MATTER 5. [pra.] paMca bhaMte ! paramANupoggalA. pucchaa| ___ [u.] goyamA ! paMcapaesie khaMdhe bhvi| se bhijjamANe duhA vi, tihA vi, cauhA vi, ma paMcahA vi kjji| duhA kajjamANe egayao paramANupoggale, egayao caupaesie OM khaMdhe bhavai, ahavA egayao dupaesie khaMdhe, egayao tipaesie khaMdhe bhvi| tihA ma kajjamANe egayao do paramANupoggalA, egayao tipaesie khaMdhe bhavai; ahavA egayao OM paramANupoggale, egayao do dupaesiyA khaMdhA bhvNti| cauhA kajjamANe egayao tiNNi ma paramANupoggalA, egayao dupaesie khaMdhe bhvi| paMcahA kajjamANe paMca paramANupoggalA bhvNti| 5. [pra.] bhagavan ! jaba pA~ca paramANu pudgala ekarUpa saMhata hote haiM taba kyA sthiti hotI ma hai? Wan [u.] gautama! unakA paMca-pradezika skandha bana jAtA hai| jaba usakA bhedana hotA hai taba do, tIna, cAra athavA pA~ca vibhAga ho jAte haiN| yadi do vibhAga kiye jAe~ to eka ora eka paramANu | bhagavatI sUtra (4) (268) Bhagavati Sutra (4)
Page #323
--------------------------------------------------------------------------
________________ 55555555555555555555555555555555555 pudgala aura dUsarI ora eka catuSpradezika skandha ho jAtA hai athavA eka ora dvipradezika skandha ma aura dUsarI ora tripradezika skandha ho jAtA hai| tIna vibhAga kiye jAne para eka ora bhinna-bhinna do paramANu pudgala aura eka ora tripradezika skandha rahatA hai; athavA eka ora eka paramANu-pudgala ma aura dUsarI ora alaga-alaga do dvipradezika skandha rahate haiN| cAra vibhAga kiye jAe taba eka ora alaga-alaga tIna paramANu pudgala aura dUsarI ora eka dvipradezika skandha rahatA hai| pA~ca vibhAga kiye jAne para bhinna-bhinna pA~ca paramANu hote haiN| 5. [Q.] Bhante ! What happens when five paramanu-pudgals (ultrons) come together and combine ? [Ans.] Gautam ! They combine to form a penta-sectional aggregate (skandh). If it is broken, it divides into two, three, four or five parts. If there are two parts one has a single paramanu-pudgal (ultimate particle of matter or ultron) and the other has a tetra-sectional aggregate (skandh); alternatively one has a bi-sectional aggregate and the other has a tri-sectional aggregate. If there are three parts, two of them have one paramanu-pudgal each and the third part is a tri-sectional aggregate; alternatively one has one paramanu-pudgal and the other two have one bi-sectional aggregate each. If there are four parts, one has a bi-sectional aggregate and the other four have one paramanu-pudgal each. If there are five parts, all the five paramanu-pudgals get separated. chaha paramANu-pudgaloM ke saMyoga evaM vibhAga kA nirUpaNa COMBINATION AND DIVISION : SIX ULTIMATE PARTICLES OF MATTER 6. [pra. ] chabbhaMte ! paramANu-poggalA. pucchaa| [u.] goyamA ! chappaesie khaMdhe bhvi| se bhijjamANe duhA vi, tihA vi, jAva chahA hai vi kjji| duhA kajjamANe egayao paramANupoggale, egayao paMca paesie khaMdhe bhavai, OM ahavA egayao dupaesie khaMdhe, egayao caupaesie khaMdhe bhavai; ahavA do tipaesiyA khaMdhA bhvNti| tihA kajjamANe egayao do paramANupoggalA, egayao caupaesie khaMdhe kI bhavai; ahavA egayao paramANupoggale, egayao dupaesie khaMdhe, egayao tipaesie khaMdhe bhavai; ahavA tiNNi dupaesiyA khaMdhA bhvNti| cauhA kajjamANe egayao tinni paramANupoggalA, egayao tipaesie khaMdhe bhavai; ahavA egayao do paramANupoggalA, | bArahavA~zataka : caturtha uddezaka (269) Twelfth Shatak : Fourth Lesson
Page #324
--------------------------------------------------------------------------
________________ 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 959595 5 555555phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan gayao do hai ? dupaesiyA khaMdhA bhavaMti / paMcahA kajjamANe egayao dupaesie khaMdhe bhavai / chahA kajjamANe cha paramANupoggalA bhvNti| egayao cattAri paramANupoggalA, 6. [pra.] bhagavan! chaha paramANu- pudgala jaba ekatra hokara saMyukta hote haiM, taba kyA banatA [u.] gautama ! unakA SaT - pradezika skandha banatA hai| yadi usakA bhedana kiyA jAe to do, tIna, cAra, pA~ca athavA chaha vibhAga ho jAte haiN| do vibhAga kiye jAne para eka ora eka paramANu-pudgala aura eka ora paMcapradezika skandha hotA hai; athavA eka ora dvipradezika skandha aura eka ora catuSpradezika skandha rahatA hai athavA do tripradezI skandha hote haiN| yadi tIna vibhAga kiye jAe to eka tarapha pRthak-pRthak do paramANu - pudgala aura eka tarapha catuSpradezika skandha rahatA hai athavA eka ora eka paramANu- pudgala, eka ora dvipradezika skandha aura eka ora tridezika skandha hotA hai athavA tIna alaga-alaga dvipradezika hote haiN| cAra vibhAga kiye jAne para eka ora tIna pRthak-pRthak paramANu pudgala aura eka ora tripradezika skandha hotA hai athavA eka ora alaga-alaga do paramANu pudgala aura eka ora pRthak-pRthak do dvipradezI skandha hote haiM; pA~ca vibhAga kiye jAne para eka ora pRthak-pRthak cAra paramANu pudgala aura eka ora skandha hotA hai; aura chaha vibhAga kiye jAne para alaga-alaga chaha paramANu- pudgala dvipradezika hote haiN| 6. [Q.] Bhante ! What happens when six paramanu-pudgals (ultimate particles of matter or ultrons) come together and combine? [Ans.] Gautam ! They combine to form a hexa-sectional aggregate (skandh). If it is broken, it divides into two, three, four, five or six parts. If there are two parts one has a single paramanu-pudgal (ultron) and the other has a penta-sectional aggregate (skandh); alternatively one has a bi-sectional aggregate and the other has a tetra-sectional aggregate, another alternative is two tri-sectional aggregates. If there are three parts, two of them have one paramanu-pudgal each and the third part is a tetra-sectional aggregate; alternatively one has one paramanu-pudgal, one bi-sectional aggregate and one tri-sectional aggregate, another alternative is three bi-sectional aggregates. If there are four parts, there is one tri-sectional aggregate and the other three have one paramanu-pudgal each, another alternative is two bi-sectional bhagavatI sUtra (4) (270) Bhagavati Sutra ( 4 ) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha
Page #325
--------------------------------------------------------------------------
________________ 8555555555555555555555555555555555555 aggregates and two having one paramanu-pudgal each. If there are five parts, there is one bi-sectional aggregate and the other four having one paramanu-pudgal each. If there are six parts, all the six paramanupudgals get separated. sAta paramANu ke pudgaloM ke saMyoga aura vibhAga kA nirUpaNa COMBINATION AND DIVISION : SEVEN ULTIMATE PARTICLES OF MATTER 7. [pra.] satta bhaMte ! paramANupoggalA. pucchaa| __[u.] goyamA! sattapaesie khaMdhe bhvi| se bhijjamANe duhA vi jAva sattahA vi kjji| duhA kajjamANe egayao paramANupoggale, egayao chappaesie khaMdhe bhavai; ahavA egayao duppaesie khaMdhe, egayao paMcapaesie khaMdhe bhavai; ahavA egayao tippaesie khaMdhe, egayao caupaesie khaMdhe bhvi| tihA kajjamANe egayao do paramANupoggalA, egayao paMcapaesie khaMdhe bhavai; ahavA egayao paramANupoggale, egayao dupaesie khaMdhe, ma ma egayao caupaesie khaMdhe bhavai; ahavA egayao paramANupoggale, egayao do tipaesiyA khaMdhe bhavaMti; ahavA egayao do dupaesiyA khaMdhA, egayao tipaesie khaMdhe bhvi| hai cauhA kajjamANe egayao tinni paramANupoggalA, egayao cauppaesie khaMdhe bhavai; ahavA egayao do paramANupoggalA, egayao dupaesie khaMdhe, egayao tipaesie khaMdhe bhavai; ahavA egayao paramANupoggale, egayao tinni dupaesiyA khaMdhA bhvNti| paMcahA kajjamANe ke egayao cattAri paramANupoggalA, egayao tipaesie khaMdhe bhavai; ahavA egayao tinni paramANupoggalA, egayao do dupaesiyA khaMdhA bhvNti| chahA kajjamANe egayao paMca paramANupoggalA, egayao dupaesie khaMdhe bhvi| sattahA kajjamANe satta paramANupoggalA bhvNti| 7. [pra.] bhagavan! jaba sAta paramANu pudgala saMyukta rUpa se ekatra hote haiM, taba unakA kyA hotA hai? [u.] gautama ! unakA sapta-pradezika skandha hotA hai| yadi usakA bhedana kiyA jAe to do, tIna yAvat sAta vibhAga ho jAte haiN| yadi do vibhAga kiye jAe~ to eka tarapha eka paramANu-pudgala 5 UM aura eka tarapha SaT-pradezika skandha hotA hai athavA eka tarapha dvipradezika skandha hotA hai aura ke meM eka tarapha paMca-pradezika skandha hotA hai athavA eka ora tripradezika skandha aura eka ora ma catuSpradezI skandha hotA hai| yadi tIna vibhAga kiye jAe to eka ora pRthak-pRthak do. | bArahavA~ zataka : caturtha uddezaka (271) Twelfth Shatak : Fourth Lesson |
Page #326
--------------------------------------------------------------------------
________________ 8455555555555555 55555 paramANu-pudgala aura dUsarI ora paMca-pradezika skandha hotA hai athavA eka ora eka paramANu-pudgala, OM eka ora dvipradezika skandha, aura eka ora catuSpradezika skandha hotA hai athavA eka ora eka // paramANu-pudgala, eka ora alaga-alaga do tripradezika skandha hote haiM athavA eka ora pRthak-pRthakka Wan do dvipradezika skandha aura dUsarI ora eka tripradezika skandha hotA hai| cAra vibhAga kiye jAne OM para eka ora alaga-alaga tIna paramANu-pudgala aura eka ora catuSpradezI skandha hotA hai athavA eka ora bhinna-bhinna do paramANu-pudgala eka ora dvipradezika skandha tathA eka ora tripradezika + skandha hotA hai athavA eka ora eka paramANu pudgala aura eka ora tIna dvipradezika skandha hote haiN| pA~ca vibhAga kiye jAne para eka ora alaga-alaga cAra paramANu pudgala aura eka ora tripradezika skandha rahatA hai athavA eka ora tIna alaga-alaga paramANu-pudgala aura eka ora OM bhinna-bhinna do dvipradezika skandha hote haiN| chaha vibhAga kiye jAne para eka tarapha pRthak-pRthak pA~ca paramANu-pudgala aura dUsarI tarapha dvipradezika skandha hotA hai| sAta vibhAga kiye jAne para alaga-alaga sAta paramANu-pudgala hote haiN| 7. [Q.] Bhante ! What happens when seven paramanu-pudgals 5 (ultimate particles of matter or ultrons) come together and combine ? ___[Ans.1 Gautam! They combine to form a hepta-sectional aggregate+ 41 (skandh). If it is broken, it divides into two, three ... and so on up to.... seven parts. If there are two parts one has a single paramanu-pudgal (ultron) and the other has a hexa-sectional aggregate (skandh); alternatively one has a bi-sectional aggregate and the other has a pentasectional aggregate; another alternative is, one has a tri-sectional aggregate and the other has a tetra-sectional aggregate. If there are three parts, two of them have one paramanu-pudgal each and the third part is a penta-sectional aggregate; alternatively there is one single 4 paramanu-pudgal, one bi-sectional aggregate and one tetra-sectional aggregate; another alternative is, there is one single paramanu-pudgal and two tri-sectional aggregates; another alternative is two bi-sectional aggregates and one tri-sectional aggregate. If there are four parts, there is one tri-sectional aggregate and the other three having one paramanupudgal each; another alternative is two single paramanu-pudgals, one bi-sectional aggregate and one tri-sectional aggregate; another $ alternative is one paramanu-pudgal and three bi-sectional aggregates. 555 bhagavatI sUtra (4) (272) Bhagavati Sutra (4)
Page #327
--------------------------------------------------------------------------
________________ 06666665555555555555555555555555555555Wan Qu 0 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 5 5 5 5 5 5 5 5 95 95 958 5 If there are five parts, there is one tri-sectional aggregate and the 5 other four having one paramanu-pudgal each; alternatively, there are three paramanu-pudgals and two bisectional aggregates. If there are six parts, there are five paramanu-pudgals and one bisectional aggregate. If there are seven parts, all the seven paramanu-pudgals get separated. ATha paramANu- pudgaloM ke saMyoga evaM vibhAga kA nirUpaNa COMBINATION AND DIVISION EIGHT ULTIMATE PARTICLES OF MATTER 8. [ pra.] aTTha bhaMte! paramANupoggalA . pucchA / [ u. ] goyamA ! aTThapaesie khaMdhe bhavai, jAva duhA kajjamANe egayao paramANupoggale o sattapasi khaMdhe bhavai; ahavA egayaoM dupaesie khaMdhe, egayao chappaesie khaMdhe bhavai; ahavA egayao tipaesie khaMdhe, egayao paMcapaesie khaMdhe bhavai; ahavA cauppaesiyA khaMdhA bhavaMti / tihA kajjamANe egayao do paramANupoggalA bhavaMti, egayao chappaesie khaMdhe bhavai; ahavA egayao paramANupoggale, egayao dupaesie khaMdhe, egayao paMcappaesie khaMdhe bhavai; ahavA egayao paramANupoggale egayao tipaesie khaMdhe, egayao caupaesie khaMdhe bhavai; ahavA egayao do dupaesiyA khaMdhA, egayao cauppaesie khaMdhe bhavai; ahavA egayao dupaesie khaMdhe, egayao do tipaesiyA khaMdhA bhavaMti / cauhA kajjamANe egayao tinni paramANupoggalA, egayao paMcapaesie khaMdhe bhavai; ahavA egayao doNi paramANupoggalA, egayao dupaesie khaMdhe, egayao cauppaesie khaMdhe bhavai; ahavA egayao do paramANupoggalA, egayao do tipaesiyA khaMdhA bhavaMti; ahavA egayao paramANupoggale, egayao do dupaesiyA khaMdhA, egayao tipaesie khaMdhe bhavai; ahavA cattAri dupaesiyA khaMdhA bhavaMti / paMcahA kajjamANe egayao cattAri paramANupoggalA, egayao cauppaesie khaMdhe bhavai; ahavA egayao tinni paramANupoggalA, egayao dupaesie khaMdhe, egayao tipaesie khaMdhe bhavai; ahavA egayao do paramANupoggalA egayao tinni dupasiyA khaMdhA bhavati / chahA kajjamANe egayao paMca paramANupoggalA, egayao tipaesie khaMdhe bhavai; ahavA egayao cattAri paramANupoggalA, egayao do dupaesiyA khaMdhA bhavaMti / sattahA kajjamANe egayao cha paramANupoggalA, egayao dupaesie khaMdhe bhavai / aTThahA kajjamA aTTha paramANupoggalA bhavaMti / 8. [pra.] bhagavan! jaba ATha paramANu- pudgala saMyuktarUpa se ikaTThe hote hai taba kyA banate haiM? bArahavA~ zataka : caturtha uddezaka (273) Twelfth Shatak: Fourth Lesson 1 95 96 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 pha 5555555 95 96 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 8
Page #328
--------------------------------------------------------------------------
________________ 855555555555555555555555555555555555558 [u.] gautama! unakA aSTapradezika skandha bana jAtA hai| yadi usake vibhAga kiye jAe~ / Wan to do, tIna, cAra yAvat ATha vibhAga hote haiN| do vibhAga kiye jAne para eka ora eka ke hai paramANu-pudgala aura eka ora saptapradezika skandha hotA hai athavA eka ora eka dvipradezika ma skandha aura dUsarI ora eka SaTpradezI skandha hotA hai athavA eka ora eka tripradezika skandha hai aura eka ora eka paMcapradezI skandha hotA hai athavA alaga-alaga do catuSpradezI skandha hote meM haiN| tIna vibhAga kiye jAne para eka ora alaga-alaga do paramANu-pudgala aura eka ora + SaTpradezI skandha hotA hai athavA eka ora eka paramANu-pudgala, eka ora eka dvipradezI meM skandha aura eka ora eka paMcapradezI skandha hotA hai athavA eka ora eka paramANu-pudgala, ma eka ora eka tripradezI skandha aura eka ora eka catuSpradezI skandha hotA hai athavA eka OM ora do dvipradezI skandha aura eka ora eka catuSpradezI skandha hotA hai athavA eka ora eka dvipradezI skandha hotA hai, aura eka ora do tripradezI skandha pRthak-pRthak hote haiN| cAra vibhAga Wan kiye jAne para eka ora pRthak-pRthak tIna paramANu pudgala aura eka ora eka paMcapradezika skandha hotA hai athavA eka ora alaga-alaga do paramANu-pudgala, eka ora eka dvipradezI' skandha aura eka ora eka catuSpradezI skandha hotA hai athavA eka ora bhinna-bhinna do / paramANu-pudgala, eka ora bhinna-bhinna do tripradezika skandha hote haiM athavA eka ora eka // paramANu-pudgala, eka ora do dvipradezika skandha aura eka ora eka tripradezika skandha hote haiM athavA alaga-alaga cAra dvipradezI skandha hote haiN| pA~ca vibhAga kiye jAne para eka ora pRthak-pRthak cAra paramANu-pudgala aura eka ora eka catuSpradezI skandha hotA hai| athavA eka ora pRthaka-pRthak tIna paramANu-pudgala aura eka ora eka dvipradezI skandha tathA eka ora Wan eka tripradezika skandha hotA hai athavA eka ora alaga-alaga do paramANu-pudgala aura eka 5 OM ora tIna dvipradezika skandha hote haiN| chaha vibhAga kiye jAne para eka ora pRthak-pRthak pA~ca meM paramANu-pudgala aura eka ora eka tripradezika skandha hotA hai athavA eka ora alaga-alaga OM cAra paramANu-pudgala aura eka ora do dvipradezika skandha hote haiN| sAta vibhAga kiye jAne para eka ora bhinna-bhinna chaha paramANu-pudgala aura eka ora eka dvipradezI skandha hotA hai| ATha ma vibhAga kiye jAne para alaga-alaga ATha paramANu-pudgala hote haiN| 8. [Q.] Bhante ! What happens when eight paramanu-pudgals (ultimate particles of matter or ultrons) come together and combine ? [Ans.] Gautam! They combine to form an octa-sectional aggregate (skandh). If it is broken, it divides into two, three, four... and so on up to... eight parts. If there are two parts one has a single paramanu | bhagavatI sUtra (4) (274) __Bhagavati Sutra (4)| 891555555555555555555555555555555555558
Page #329
--------------------------------------------------------------------------
________________ 0414141414141444444444444444444444444444444444444444444444448 04444444444444444444444444444444444444419 pudgal (ultron) and the other has a hepta-sectional aggregate (skandh); alternatively one has a bi-sectional aggregate and the other has a hexasectional aggregate; another alternative is, one has a tri-sectional aggregate and the other has a penta-sectional aggregate and the last alternative is two tetra-sectional aggregates. If there are three parts, two of them have one paramanu-pudgal each and the third part is a hexasectional aggregate; alternatively there is one single paramanu-pudgal, one bi-sectional aggregate and one penta-sectional aggregate; another alternative is, there is one single paramanu-pudgal, one tri-sectional aggregate and one tetra-sectional aggregate; another alternative is two bi-sectional aggregates and one tetra-sectional aggregate; the last alternative is one bi-sectional aggregate and two tri-sectional aggregates. If there are four parts, three of them have single paramanu-pudgals and one penta-sectional aggregate; another alternative is two single paramanu-pudgals, one bi-sectional aggregate and one tetra-sectional aggregate; another alternative is two paramanu-pudgals and two trisectional aggregates; another alternative is, single paramanu-pudgal, two bisectional aggregates and one tri-sectional aggregate; the last alternative is four bisectional aggregates. If there are five parts, four of them have 4 single paramanu-pudgals and one tetra-sectional aggregate; alternatively, there are three paramanu-pudgals and one bisectional aggregate and one tri-sectional aggregate; another alternative is, two paramanu-pudgals and three bisectional aggregates. If there are six parts, there are five paramanu-pudgals and one tri-sectional aggregate; alternatively there are four paramanu-pudgals and two bisectional aggregates. If there are seven parts, six of them are paramanu-pudgals and one bisectional aggregate. If there are eight parts, all the eight paramanu-pudgals get separated. nau paramANu-pudgaloM ke saMyoga aura vibhAga kA nirUpaNa COMBINATION AND DIVISION : NINE ULTIMATE PARTICLES OF MATTER 9. [9. ] Taja ! 441UT INTO YETI [u.] goyamA ! jAva navavihA kjjti| duhA kajjamANe egayao paramANupoggale, kI egayao aTThapaesie khaMdhe bhavai; evaM ekkekkaM saMcAreMtehiM jAva ahavA egayao cauppaesie ansat prach: aqef PTC (275) Twelfth Shatak : Fourth Lesson 044444444444444444444444444444444444447
Page #330
--------------------------------------------------------------------------
________________ 855555555555555555555555555555555555558 ma khaMdhe, egayao paMcapaesie khaMdhe bhvi| tihA kajjamANe egayao do paramANupoggalA, ma egayao sattapaesie khaMdhe bhavai; ahavA egayao paramANupoggale, egayao dupaesie khaMdhe, ma ma egayao chappaesie khaMdhe bhavai; ahavA egayao paramANupoggale, egayao tipaesie khaMdhe, ma egayao paMcapaesie khaMdhe bhavai; ahavA egayao paramANupoggale, egayao do cauppaesiyA OM khaMdhA bhavaMti; ahavA egayao dupaesie khaMdhe, egayao tipaesie khaMdhe, egayao cauppaesie ke khaMdhe bhavai; ahavA tiNNi tipaesiyA khaMdhA bhvNti| cauhA kajjamANe egayao tinni ma paramANupoggalA, egayao chappaesie khaMdhe bhavai; ahavA egayao do paramANupoggalA ke egayao dupaesie khaMdhe, egayao paMcapaesie khaMdhe bhavai; ahavA egayao do paramANupoggalA meM egayao tipaesie khaMdhe, egayao cauppaesie khaMdhe bhavai; ahavA egayao paramANupoggale, ma egayao do dupaesiyA khaMdhA, egayao cauppaesie khaMdhe bhavai; ahavA egayao paramANupoggale, egayao dupaesie khaMdhe, egayao do tipaesiyA khaMdhA bhavaMti; ahavA' egayao tinni duppaesiyA khaMdhA, egayao tipaesie khaMdhe bhvi| paMcahA kajjamANe ke egayao cattAri paramANupoggalA, egayao paMcapaesie khaMdhe bhavai; ahavA egayao tinni ma hai paramANupoggalA, egayao dupaesie khaMdhe, egayao caupaesie khaMdhe bhavai; ahavA egayao ma tiNNi paramANupoggalA, egayao do tipaesiyA khaMdhA bhavaMti; ahavA egayao do OM paramANupoggalA, egayao do dupaesiyA khaMdhA, egayao tipaesie khaMdhe bhavai; ahavA egayao paramANupoggale, egayao cattAri dupaesiyA khaMdhA bhvNti| chahA kajjamANe egayao ma paMca paramANupoggalA, egayao cauppaesie khaMdhe bhavai; ahavA egayao cattAri OM paramANupoggalA, egayao duppaesie khaMdhe, egayao tipaesie khaMdhe bhavai; ahavA egayao ma tinni paramANupoggalA, egayao tinni duppaesiyA khaMdhA bhvNti| sattahA kajjamANe eMgayao . ma cha paramANupoggalA, egayao tipaesie khaMdhe bhavai; ahavA egayao paMca paramANupoggalA ke egayao do dupaesiyA khaMdhA bhvNti| aTThahA kajjamANe egayao satta paramANupoggalA, egayao dupaesie khaMdhe bhvi| navahA kajjamANe nava paramANupoggalA bhvNti|| ___9. [pra.] bhagavan ! nau paramANu-pudgaloM ke ekarUpa se ikaTThe hone para kyA banatA hai? [u.] gautama! unakA navapradezI skandha banatA hai| yadi usake vibhAga kiye jAe~ to do, tIna Wan yAvat nau vibhAga ho jAte haiN| Wan do vibhAga kiye jAne para eka ora eka paramANu-pudgala aura eka ora eka aSTapradezI skandha hotA hai| isa prakAra kramazaH eka-eka kA saMcAra (vRddhi) karanA cAhie, yAvat athavA eka ora eka catuSpradezI skandha aura eka ora eka paMcapradezI skandha hotA hai| | bhagavatI sUtra (4) (276) Bhagavati Sutra (4)
Page #331
--------------------------------------------------------------------------
________________ 555555555555555555555555555 tIna vibhAga kiye jAne para eka ora alaga-alaga do paramANu-pudgala aura eka ora eka Wan saptapradezI skandha hotA hai athavA eka ora eka paramANu-pudgala, eka ora eka dvipradezI skandha // hai aura eka ora eka SaTpradezI skandha hotA hai athavA eka ora eka paramANu-pudgala, eka ora + eka tripradezI skandha aura eka paMcapradezI skandha hotA hai athavA eka ora eka paramANu-pudgala + 1 aura eka ora do catuSpradezI skandha hote haiN| athavA eka ora eka dvipradezI skandha, eka ora ma eka tripradezI skandha aura eka ora eka catuSpradezI skandha hotA hai athavA tIna tripradezI skandha : hote haiN| cAra bhAga kiye jAne para-eka ora bhinna-bhinna tIna paramANu-pudgala aura eka ora eka SaTpradezI skandha hotA hai athavA eka ora alaga-alaga do paramANu-pudgala, eka ora eka dvipradezI skandha aura eka ora eka paMcapradezI skandha hotA hai athavA eka ora alaga-alaga do paramANu pudgala, eka ora eka tripradezI skandha aura eka ora eka catuSpradezI skandha hotA hai , athavA eka ora eka paramANu-pudgala, eka ora do dvipradezI skandha aura eka ora eka ke catuSpradezI skandha hotA hai athavA eka ora eka paramANu-pudgala, eka ora eka dvipradezI skandha aura eka ora do tripradezI skandha hote haiM athavA eka ora tIna dvipradezI skandha aura eka ora eka tripradezI skandha hotA hai| __pA~ca bhAga kiye jAne para-eka ora bhinna-bhinna cAra pamANu-pudgala aura eka ora eka hai paMcapradezika skandha hotA hai athavA eka ora alaga-alaga tIna paramANu-pudgala, eka ora eka // dvipradezI skandha aura eka ora eka catuSpradezI skandha hotA hai athavA eka ora alaga-alaga tIna paramANu-pudgala aura eka ora do tripradezI skandha hote haiM athavA eka ora bhinna-bhinna do paramANu pudgala, eka ora do dvipradezI skandha aura eka ora eka tripradezI skandha hotA hai| athavA eka ora eka paramANu-pudgala aura eka ora cAra dvipradezI skandha hote haiN| chaha bhAga kiye jAne para-eka ora pRthak-pRthak pA~ca paramANu-pudgala aura eka ora eka 5 catuSpradezika skandha hotA hai athavA eka ora alaga-alaga cAra paramANu-pudgala, eka ora eka ke dvipradezika skandha aura eka ora eka tripradezika skandha hotA hai athavA eka ora pRthak-pRthakka ma tIna paramANu-pudgala aura eka ora tIna dvipradezika skandha hote haiN| sAta vibhAga kiye jAne para-eka ora alaga-alaga chaha paramANu-pudgala aura eka ora eka tripradezI skandha hotA hai athavA eka ora bhinna-bhinna pA~ca paramANu-pudgala aura eka ora ke do dvipradezika skandha hote haiN| ATha vibhAga kiye jAne para-eka ora alaga-alaga sAta paramANu-pudgala aura eka ora hai eka dvipradezika skandha hotA hai| bArahavA~zataka:caturtha uddezaka (277) Twelfth Shatak : Fourth Lesson
Page #332
--------------------------------------------------------------------------
________________ 0444444444444444444444444444444444444440 nava vibhAga kiye jAne para-pRthak-pRthak nau paramANu-pudgala hote haiN| 9. [Q.] Bhante! What happens when nine paramanu-pudgals (ultimate particles of matter or ultrons) come together and combine ? [Ans.] Gautam ! They combine to form a nine-sectional aggregate (skandh). If it is broken, it divides into two, three, four... and so on up to... nine parts. If there are two parts one has a single paramanu-pudgal (ultimate particle of matter or ultron) and the other has an octa-sectional aggregate (skandh); alternatively one has a bi-sectional aggregate and the other has a hepta-sectional aggregate. For other alternatives increase one ultron in the first part... and so on up to... the last alternative is one tetra-sectional aggregate and one penta-sectional aggregate (skandh). If there are three parts, two of them have one paramanu-pudgal each and the third part is a hepta-sectional aggregate; alternatively there is one single paramanu-pudgal, one bi-sectional aggregate and one hexa-sectional aggregate; another alternative is, there is one single paramanu-pudgal, one tri-sectional aggregate and one penta-sectional aggregate; another alternative is one single paramanu-pudgal, two tetrasectional aggregates; another alternative is, one bi-sectional aggregate, one tri-sectional aggregate and one tetra-sectional aggregate. The last 5 alternative is three tri-sectional aggregates. If there are four parts, three of them have single paramanu-pudgals and one hexa-sectional aggregate; another alternative is two single paramanu-pudgals, one bi-sectional aggregate and one penta-sectional aggregate; another alternative is two paramanu-pudgals, one tri-sectional aggregate and one tetra-sectional aggregate; another alternative is, single paramanu-pudgal, two bisectional aggregates and one tetra-sectional aggregate; another alternative is, single paramanu-pudgal, one bisectional aggregate and two tri-sectional aggregates; the last alternative is three bisectional aggregates and one tri-sectional aggregate. If there are five parts, four of them have single paramanu-pudgals and one penta-sectional aggregate; alternatively, there are three racit (8) (278) Bhagavati Sutra (4) 044444444444444444444444444444444444440
Page #333
--------------------------------------------------------------------------
________________ 5))))))))))55555555555555555555558 paramanu-pudgals, one bisectional aggregate and one tetra-sectional aggregate; another alternative is, three paramanu-pudgals and two trisectional aggregates; another alternative is, two paramanu-pudgals, two bi-sectional aggregates and one tri-sectional aggregate; the last alternative is one paramanu-pudgals and four bi-sectional aggregates. If there are six parts, there are five paramanu-pudgals and one # tetra-sectional aggregate; alternatively there are four paramanu-pudgals, ' one bisectional aggregate and one tri-sectional aggregate; another alternative is, three paramanu-pudgals and three bi-sectional aggregates. If there are seven parts, six of them are paramanu-pudgals and one 5 tri-sectional aggregate; alternatively there are five paramanu-pudgals and two bi-sectional aggregates. If there are eight parts, seven of them are paramanu-pudgals and one bisectional aggregate. If there are nine parts, all the nine paramanu-pudgals get separated. dasa paramANu-pudgaloM kA saMyojana aura viyojana COMBINATION AND DIVISION : TEN ULTIMATE PARTICLES OF MATTER 10. [pra. ] dasa bhaMte ! prmaannupogglaa| [u.] jAva duhA kajjamANe egayao paramANupoggale, egayao navapaesie khaMdhe bhavai / ahavA egayao dupaesie khaMdhe, egayao aTTha paesie khaMdhe bhavai evaM ekkekkaM saMcAreyavvaMti jAva ahavA do paMcapaesiyA khaMdhA bhvNti| tihA kajjamANe egayao do paramANupoggalA, egayao aTThapaesie khaMdhe bhavai; hai ahavA egayao paramANupoggale, egayao dupaesie khaMdhe, egayao sattapaesie khaMdhe bhavai ahavA egayao paramANupoggale, egayao tipaesie khaMdhe, egayao chappaesie khaMdhe bhavai; ahavA egayao paramANupoggale, egayao cauppaesie khaMdhe, egayao paMcapaesie khaMdhe // bhvi| ahavA egayao do dupaesiyA khaMdhA, egayao chappaesie khaMdhe bhavai; ahavA egayao dupaesie., egayao tipaesie., egayao paMca paesiye khaMdhe bhavai, ahavA egayao ma dupaesie khaMdhe, egayao do cauppaesiyA khaMdhA bhavaMti; ahavA egayao do tipaesiyA OM khaMdhA, egayao cauppaesie khaMdhe bhvi| 5555555555555555555555555555555555555555555555555 bArahavA~zataka : caturtha uddezaka (279) Twelfth Shatak : Fourth Lesson
Page #334
--------------------------------------------------------------------------
________________ 0 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95555555558 555555555555 cauhA kajjamANe egayao tinni paramANupoggalA, egayao sattapaesie khaMdhe bhavai; ahavA egayao do paramANupoggalA, egayao dupaesie khaMdhe egayao chappaesa khaMdhe bhavai; ahavA egayao do paramANupoggalA, egayao tipaesie khaMdhe, egayao paMcapaesie khaMdhe bhavai; ahavA egayao do paramANupoggale, egayao do cauppaesiyA khaMdhA bhavaMti ; ahavA egayao paramANupoggale, egayao dupaesie khaMdhe egayao tipaesie khaMdhe, ega cauppaesie khaMdhe bhavai; ahavA egayao paramANupoggale, egayao tinni tipaesiyA khaMdhA bhavaMti; ahavA egayao tinni dupaesiyA khaMdhA, egayao caupaesie khaMdhe bhavai; ahavA egayao paramANupoggale, egayao tinni tipaesiyA khaMdhA bhavaMti, ahavA egayao do dupasiyA khaMdhA, egayao do tipaesiyA khaMdhA bhavaMti / paMcahA kajjamANe egayao cattAri paramANupoggalA, egayao chappaesie khaMdhe bhavai; ahavA egayao tinni paramANupoggalA egayao dupaesie khaMdhe, egayao paMcapaesie khaMdhe bhavai; ahavA egayao tinni paramANupoggalA, egayao tipaesie khaMdhe, ega caupasie khaMdhe bhavai; ahavA egayao do paramANupoggalA, egayao do dupaesiyA khaMdhA, egayao cauppaesie khaMdhe bhavai; ahavA egayao do paramANupoggale, egayao dupasie khaMdhe, egayao do tipaesiyA khaMdhA bhavaMti ahavA egayao paramANupoggalA, egayao tinni dupaesiyA khaMdhA, egayao tipaesie khaMdhe bhavai; ahavA paMcadupasiyA khaMdhA bhavaMti / chahA kajjamANe egayao paMca paramANupoggalA, egayao paMcapaesie khaMdhe bhavai; ahavA egayao cattAri paramANupoggalA, egayao dupaesie khaMdhe, egayao cauppaesie khaMdhe bhavai; ahavA egayao cattAri paramANupoggalA, egayao do tipaesiyA khaMdhA bhavaMti; ahavA egayao tinni paramANupoggalA, egayao do dupaesiyA khaMdhA, egayao tipaesie khaMdhe bhavai; ahavA egayao do paramANupoggalA, egayao cattAri dupaesiyA khaMdhA bhavati / sattahA kajjamANe egayao cha paramANupoggalA, egayao cauppaesie khaMdhe bhavai; ahavA egayao paMca paramANupoggalA, egayao dupae sie., egayao tipaesie khaMdhe bhavai; ahavA egayao cattAri paramANupoggalA, egayao tinni dupaesiyA khaMdhA bhavaMti / aTTahA kajjamANe egayao satta paramANupoggalA, egayao tipaesie khaMdhe bhavai; ahavA egayao chapparamANupoggalA, egayao do dupaesiyA khaMdhA bhavaMti / bhagavatI sUtra (4) (280) Bhagavati Sutra ( 4 ) 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95555555555555555555555 95 95 95 95 95959595959 phaphaphaphaphaphaphaphaphapha
Page #335
--------------------------------------------------------------------------
________________ 85555555555555555555555555555555555555 ___ navahA kajjamANe egayao aTTha paramANupoggalA, egayao dupaesie khaMdhe bhvi| dasahA kajjamANe dasa paramANupoggalA bhvNti| 10. [pra.] bhagavan! yadi dasa paramANu-pudgala saMyukta hokara ikaTThe ho jAe to kyA sthiti OM banatI hai? [u.] gautama! unakA eka dasa pradezI skandha banatA hai| usake vibhAga kiye jAne para do, ma tIna yAvat dasa vibhAga hote haiN| do vibhAga kie jAne para-eka ora eka paramANu-pudgala, aura eka ora eka navapradezI fa skandha hotA hai athavA eka ora eka dvipradezI skandha aura eka ora eka aSTapradezI skandha OM hotA hai| isa prakAra eka-eka kA saMcAra (vRddhi) karanA cAhie, yAvat do paJcapradezI skandha ke hote haiN| ____ tIna vibhAga kie jAne para-eka ora alaga-alaga do paramANu-pudgala aura eka aSTapradezI OM skandha hotA hai athavA eka ora eka paramANu-pudgala, eka ora dvipradezI skandha aura eka ora eka saptapradezI skandha hotA hai athavA eka ora eka paramANu-pudgala, eka ora eka tripradezI fa skandha aura eka ora eka SaTpradezI skandha hotA hai athavA eka ora eka paramANu-pudgala, meM eka ora eka catuSpradezI skandha aura eka ora eka paMcapradezI skandha hotA hai (athavA eka Wan ora do dvipradezI skandha aura eka ora SaTpradezika skandha hotA hai) athavA eka ora eka OM dvipradezI skandha, eka ora eka tripradezI skandha aura eka paMcapradezI skandha hotA hai athavA eka ora eka dvipradezI skandha aura eka ora do catuSpradezI skandha hote haiM athavA eka ora do tripradezI skandha aura eka ora eka catuSpradezI skandha hotA hai| cAra vibhAga kie jAne para-eka ora bhinna-bhinna tIna paramANu-pudgala aura eka ora eka saptapradezI skandha hotA hai athavA eka ora alaga-alaga do paramANu-pudgala, eka ora eka dvipradezI skandha aura eka ora eka SaTpradezI skandha hotA hai athavA eka ora pRthak-pRthak do OM paramANu-pudgala, eka ora eka tripradezI skandha aura eka ora eka paMcapradezI skandha hotA hai ke hai athavA eka ora alaga-alaga do paramANu-pudgala, aura eka ora do catuSpradezI skandha hote haiM / ma athavA eka ora eka paramANu-pudgala, eka ora eka dvipradezI skandha, eka ora eka tripradezI meM kI skandha aura eka ora eka catuSpradezI skandha hotA hai athavA eka ora eka paramANu-pudgala hai aura eka ora tIna tripradezI skandha hote haiM athavA eka ora tIna dvipradezI skandha aura eka ora OM eka catuSpradezI skandha hotA hai athavA eka ora do dvipradezI skandha aura eka ora do tripradezI skandha hote haiN| ))))))))5555555555555555555555555)))))) 5555555555555555555555555555555555555555555555555559 4 bArahavA~zataka : caturtha uddezaka (281) Twelfth Shatak : Fourth Lesson 5555555555555555555555555555555555555
Page #336
--------------------------------------------------------------------------
________________ 85555555555555555555555555 pA~ca vibhAga kie jAne para-eka ora alaga-alaga cAra paramANu-pudgala aura eka ora Wan SaTpradezika skandha hotA hai athavA eka ora pRthak-pRthak tIna paramANu-pudgala tathA eka ora 5 eka dvipradezI skandha aura eka ora eka paJcapradezI skandha hotA hai athavA eka ora pRthak-pRthak hai OM tIna paramANu-pudgala, eka ora eka tripradezI skandha aura eka ora eka catuSpradezika skandha hotA hai| athavA eka ora do pRthak-pRthak paramANu-pudgala, eka ora do dvipradezI skandha aura ke + eka ora eka catuSpradezI skandha hotA hai athavA eka ora pRthak-pRthak do paramANu-pudgala, ke eka ora eka dvipradezI skandha aura eka ora do tripradezI skandha hote haiM athavA eka ora eka ke paramANu-pudgala, eka ora tIna dvidezI skandha aura eka ora eka tripradezI skandha hotA hai hai meM athavA pA~ca dvipradezika skandha hote haiN| chaha vibhAga kiye jAne para-eka ora pRthaka-pRthak pA~ca paramANu-pudgala, eka ora paMcapradezI skandha hotA hai athavA eka ora alaga-alaga cAra paramANu-pudgala, eka ora eka dvipradezI skandha aura eka ora eka catuSpradezI skandha hotA hai athavA eka ora alaga-alaga cAra paramANu-pudagala aura eka ora do tripradezI skandha hote haiM athavA eka ora alaga-alaga tIna - pudgala-paramANu, eka ora do dvipradezika skandha aura eka ora eka tripradezI skandha hotA hai athavA eka ora pRthak-pRthak do paramANu-pudgala tathA eka ora cAra dvipradezI skandha hote haiN| sAta vibhAga kiye jAne para-eka ora alaga-alaga chaha paramANu-pudgala aura eka ora meM ma eka catuSpradezI skandha hotA hai athavA eka ora alaga-alaga pA~ca paramANu-pudgala, eka ora eka dvipradezI skandha aura eka ora eka tripradezI skandha hotA hai athavA eka ora alaga-alaga + cAra paramANu-pudgala aura eka ora tIna dvipradezI skandha hote haiN| ATha vibhAga kiye jAne para-eka ora pRthak-pRthak sAta paramANu-pudgala aura eka ora eka tripradezI skandha hotA hai athavA eka ora bhinna-bhinna chaha paramANu pudgala aura eka ora do + dvipradezI skandha hote haiN| nau vibhAga kiye jAne para-eka ora bhinna-bhinna ATha paramANu-pudgala aura eka ora eka OM dvipradezI skandha hotA hai| dasa vibhAga kiye jAne para bhinna-bhinna dasa paramANu pudgala hote haiN| _10. [Q.] Bhante ! What happens when ten paramanu-pudgals * (ultimate particles of matter or ultrons) come together and combine ? ___[Ans.] Gautam ! They combine to form a ten-sectional aggregate (skandh). If it is broken, it divides into two, three, four... and so on up 4 to... ten parts. | bhagavatI sUtra (4) (282) Bhagavati Sutra (4) |
Page #337
--------------------------------------------------------------------------
________________ 8555555555555555555555555555555555555 5555555555555555555 Wan Wan 555555555555555555555555555 If there are two parts one has a single paramanu-pudgal (ultimate particle of matter or ultron) and the other has a nine-sectional aggregate (skandh); alternatively one has a bi-sectional aggregate and the other has an octa-sectional aggregate. For other alternatives increase one ultron in the first part... and so on up to... the last alternative is two pentasectional aggregates. If there are three parts, two of them have one paramanu-pudgal each and the third part is a octa-sectional aggregate; alternatively there is one single paramanu-pudgal, one bi-sectional aggregate and one heptasectional aggregate; another alternative is, there is one single paramanupudgal, one tri-sectional aggregate and one hexa-sectional aggregate; another alternative is, there is one single paramanu-pudgal, one tetrasectional aggregate and one penta-sectional aggregate (or one single paramanu-pudgal, two bi-sectional aggregates and one penta-sectional aggregate); another alternative is, one bi-sectional aggregate, one trisectional aggregate and one penta-sectional aggregate; another alternative is one bi-sectional aggregate and two tetra-sectional aggregates; the last alternative is, two tri-sectional aggregate and one tetra-sectional aggregate. If there are four parts, three of them have single paramanu-pudgals and one hepta-sectional aggregate; another alternative is two single paramanu-pudgals, one bi-sectional aggregate and one hexa-sectional aggregate; another alternative is two paramanu-pudgals, one tri-sectional aggregate and one penta-sectional aggregate; another alternative is, two paramanu-pudgals and two tetra-sectional aggregates; another alternative is, single paramanu-pudgal, one bisectional aggregate, one tri-sectional aggregate, and one tetra-sectional aggregate; another alternative is, single paramanu-pudgal, one tri-sectional aggregate, three bi-sectional aggregates; another alternative is, three bi-sectional aggregates and one tetra-sectional aggregate; the last alternative is two bisectional aggregates and two tri-sectional aggregates. If there are five parts, four of them have single paramanu-pudgals and one hexa-sectional aggregate; alternatively, there are three bArahavA~ zataka : caturtha uddezaka (283) Twelfth Shatak: Fourth Lesson 555555555555555555555555555555555555555555555555555 5555555555555555555555555555555555558
Page #338
--------------------------------------------------------------------------
________________ 855555555555555555555555555555555555 one bisectional aggregate and one penta-sectional aggregate; another alternative is, three paramanu-pudgals, one bisectional aggregate and one penta-sectional aggregate; another alternative is, three paramanu-pudgals, one tri-sectional aggregate and one tetra-sectional aggregate; another alternative is, two paramanupudgals, two bi-sectional aggregates and one tetra-sectional aggregate; another alternative is, two paramanu-pudgals, one bisectional aggregate and two tri-sectional aggregates; another alternative is, one paramanupudgal, three bisectional aggregates and one tri-sectional aggregate; the last alternative is five bi-sectional aggregates. 55555555555555555555555555555555555555555555555555 paramanu-pudgals, If there are six parts, there are five paramanu-pudgals and one penta-sectional aggregate; alternatively there are four one bisectional aggregate and one tetra-sectional aggregate; another alternative is, four paramanu-pudgals and two tri-sectional aggregates; another alternative is, three paramanu-pudgals, two bi-sectional aggregates and one tri-sectional aggregate; the last alternative is two paramanu-pudgals and four bi-sectional aggregates. paramanu-pudgals, If there are seven parts, six of them are paramanu-pudgals and one tetra-sectional aggregate; alternatively there are five paramanu-pudgals and one bi-sectional aggregates and one tri-sectional aggregate; the last alternative is four paramanu-pudgals and three bi-sectional aggregates. If there are eight parts, seven of them are paramanu-pudgals and one tri-sectional aggregate; alternatively there are six paramanu-pudgals and two bisectional aggregates. If there are nine parts, eight of them are paramanu-pudgals and one bisectional aggregate. If there are ten parts, all the ten paramanu-pudgals get separated. vivecana - uparokta sUtroM dvipradezI se dasa pradezI skandhoM ke vibhAga kiye jAne para unake vikalpa diye haiM, jo isa prakAra haiM- dvipradezI skaMdha - 1 vikalpa, tripradezI skaMdha - 2 vikalpa, cAra pradezI skaMdha-4 vikalpa, paMca pradezI skaMdha - 6 vikalpa, SaT pradezI skaMdha - 10 vikalpa, sapta pradezI skaMdha - 14 vikalpa, aSTa pradezI skaMdha - 21 vikalpa, navapradezI skaMdha - 28 vikalpa, dasa pradeza skaMdha T - 39 vikalpa, isa prakAra kula 125 vikalpa | bhagavatI sUtra (4) (284) 1 8 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9555555558 Bhagavati Sutra (4) 8555555555555555555555555555555555555
Page #339
--------------------------------------------------------------------------
________________ 855555555555555555555555555555555555558 Elaboration--In the aforesaid statement probabilities of dividing of 5 countable sectional aggregates of ultrons are listed--bi-sectional 5 aggregate-1 alternative; tri-sectional aggregate-2 alternatives; tetrasectional aggregate-4 alternatives; penta-sectional aggregate-6 alternatives; hexa-sectional aggregate-10 alternatives; hepta-sectional aggregate-14 alternatives; octa-sectional aggregate-21 alternatives; ninesectional aggregate-28 alternatives; ten-sectional aggregate-39 alternatives; making a total of 125 alternatives. saMkhyAta paramANu-pudgaloM ke saMyoga aura vibhAga se bane bhaMgoM kA nirUpaNa COMBINATION AND DIVISION : COUNTABLE ULTIMATE PARTICLES OF MATTER 11. [pra.] saMkhejjA NaM bhaMte ! paramANupoggalA egayao sAhaNNaMti, egayao sAhaNNittA kiM bhavai? [u.] goyamA ! saMkhejjapaesie khaMdhe bhvi| se bhijjamANe duhA vi jAva dasahA vika OM saMkhejjahA vi kjji| duhA kajjamANe egayao paramANupoggale, egayao saMkhejjapaesie ma khaMdhe bhavai; ahavA egayao dupaesie khaMdhe, egayao saMkhejjapaesie khaMdhe bhavai, ahavA + egayao tipaesie khaMdhe, egayao saMkhejjapaesie khaMdhe bhavai, evaM jAva ahavA egayao OM dasapaesie khaMdhe, egayao saMkhejjapaesie khaMdhe bhavai; ahavA do saMkhejjapaesiyA khaMdhA bhvNti| tihA kajjamANe egayao do paramANupoggalA, egayao saMkhejjapaesie khaMdhe bhavai; ahavA egayao paramANupoggale, egayao dupaesie khaMdhe, egayao saMkhejjapaesie khaMdhe bhavai; ahavA egayao paramANupoggale, egayao tipaesie khaMdhe. egayao saMkhejjapaesie ma khaMdhe bhavai; evaM jAva ahavA egayao paramANupoggale, egayao dasapaesie khaMdhe, egayao 5 OM saMkhejjapaesie khaMdhe bhavai; ahavA egayao paramANupoggale, egayao do saMkhejjapaesiyA ma khaMdhA bhavaMti; ahavA egayao dupaesie khaMdhe, egayao do saMkhejjapaesiyA khaMdhA bhavaMti; evaM jAva ahavA egayao dasapaesie khaMdhe, egayao do saMkhejjapaesiyA khaMdhA bhavaMti; ahavA tiNNi saMkhejjapaesiyA khaMdhA bhvNti| cauhA kajjamANe egayao tinni paramANupoggalA, egayao saMkhejjapaesie khaMdhe meM bhavai; ahavA egayao do paramANupoggalA, egayao dupaesie khaMdhe, egayao saMkhejjapaesie OM khaMdhe bhavai; ahavA egayao do paramANupoggalA, egayao tippaesie khaMdhe, egayao I saMkhejjapaesie khaMdhe bhavai; evaM jAva ahavA egayao do paramANupoggalA, egayao kI 5555555555555555555555555555555555555555))))) | bArahavA~zataka: caturtha uddezaka (285) Twelfth Shatak: Fourth Lesson | 845555555555555555555555555555555
Page #340
--------------------------------------------------------------------------
________________ dasapaesie khaMdhe, egayao saMkhejjapaesie. bhavai; ahavA egayao do paramANupoggalA, ma egayao do saMkhejjapaesiyA khaMdhA bhavaMti; ahavA egayao paramANupoggale, egayao 5 OM dupaesie khaMdhe, egayao do saMkhejjapaesiyA khaMdhA bhavaMti; jAva ahavA egayao ke paramANupoggale; egayao dasapaesie khaMdhe, egayao do saMkhejjapaesiyA khaMdhA bhavaMti; Wan ahavA egayao paramANupoggale, egayao tinni saMkhejjapaesiyA khaMdhA bhavaMti; jAva ahavA // egayao dupaesie., egayao tinni saMkhejjapaesiyA khaMdhA bhavaMti; jAva ahavA egayao dasapaesie khaMdhe, egayao tinni saMkhejjapaesiyA khaMdhe bhavaMti; ahavA cattAri saMkhejjapaesiyA khaMdhA bhvNti| ___ evaM eeNaM kameNaM paMcagasaMjogo vi bhANiyavvo jAva nvsNjogo| dasahA kajjamANe egayao nava paramANupoggalA, egayao saMkhejjapaesie khaMdhe bhavai ' / ahavA egayao aTTha paramANupoggalA, egayao dupaesie khaMdhe egayao saMkhejjapaesie meM khaMdhe bhavai; evaM eeNaM kameNaM ekkekko pUreyavvo jAva ahavA egayao dasapaesie., OM egayao nava saMkhejjapaesiyA khaMdhA bhavaMti; ahavA dasa saMkhejjapaesiyA khaMdhA bhvNti| saMkhejjahA kajjamANe saMkhejjA paramANupoggalA bhvNti| 11. [pra.] bhagavan ! saMkhyAta paramANu-pudgala jaba saMyukta hote haiM taba kyA banatA hai? . [u.] gautama! vaha saMkhyAta pradezI skandha banatA hai| yadi usake vibhAga kiye jAe~ to do ma tIna yAvat dasa aura phira saMkhyAta vibhAga hote haiN| ___do vibhAga kiye jAne para-eka ora eka paramANu-pudgala aura eka ora eka saMkhyeya hai pradezika skandha hotA hai athavA eka ora eka dvipradezI skandha aura eka ora eka saMkhyAta pradezI skandha hotA hai athavA eka ora eka tripradezI skandha aura eka ora eka saMkhyAta pradezI // meM skandha hotA hai| isI prakAra yAvat eka ora eka dasa pradezI skandha aura eka ora eka saMkhyAta ma pradezI skandha hotA hai athavA do saMkhyAta pradezI skandha hote haiN| tIna vibhAga kiye jAne para-eka ora do pRthak-pRthak paramANu-pudgala aura eka ora 5 ke eka saMkhyAta pradezI skandha hotA hai athavA eka ora eka paramANu pudgala, eka ora eka dvipradezI skandha aura eka ora eka saMkhyAta pradezI skandha hotA hai athavA eka ora eka paramANu . pudgala, eka ora eka tripradezI skandha aura eka ora eka saMkhyAta pradezI skandha hotA hai| isa prakAra yAvata-athavA eka ora eka paramANu-padagala. eka ora eka dasa pradezI skandha aura eka ora eka saMkhyAta pradezI skandha hotA hai athavA eka ora eka paramANu-pudgala tathA eka ora do 5 OM saMkhyAta pradezI skandha hote haiM athavA eka ora eka dvipradezI skandha tathA eka ora do saMkhyAta hai | bhagavatI sUtra (4) (286) Bhagavati Sutra (4) 555555555555555 55555555555555)))))))))))))))))))))))))))))) OM
Page #341
--------------------------------------------------------------------------
________________ 0 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 8 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 959559595 95 95 95 95 95 95 95 95 958 pradezI skandha hote haiN| isa prakAra yAvat - athavA eka ora eka dasa pradezI skandha tathA eka ora do saMkhyAta pradezI skandha hote haiM athavA tIna saMkhyAta- pradezI skandha hote haiN| cAra vibhAga kiye jAne para eka ora pRthak-pRthak tIna paramANu- pudgala aura eka ora eka saMkhyAta-pradezI skandha hotA hai athavA eka ora alaga-alaga do paramANu- pudgala, eka ora eka dvipradezI skandha aura eka ora eka saMkhyAta- pradezI skandha hotA hai athavA eka ora bhinna-bhinna do paramANu- pudgala, eka ora eka tripradezI skandha aura eka ora eka saMkhyAta- pradezI skandha hotA hai| isa prakAra yAvat- athavA eka ora do alaga-alaga paramANu- pudgala, eka ora eka dasa pradezI skandha aura eka ora eka saMkhyAta- pradezI skandha hotA hai athavA eka ora pRthak-pRthak do paramANu- pudgala aura eka ora do saMkhyAta pradezI skandha hote haiM athavA eka ora eka paramANu- pudgala, eka ora eka dvipradezI skandha aura eka ora do saMkhyAta pradezI skandha hote haiN| yAvat-- athavA eka ora eka paramANu- pudgala, eka ora eka dasa pradezI skandha tathA eka ora do saMkhyAta pradezI skandha hote haiM athavA eka ora eka paramANu- pudgala aura eka ora tIna saMkhyAta pradezI skandha hote haiN| isa prakAra yAvat - eka ora eka dasa pradezI skandha hotA hai aura eka aura tIna saMkhyAta pradezI skandha hote haiM athavA cAroM saMkhyAta pradezI skandha hote haiN| isI taraha isI krama se paMcasaMyogI vikalpa bhI kahate hue yAvat nava-saMyogI vikalpa taka kahanA cAhie / aba dasa vibhAga kiye jAne para - eka ora alaga-alaga nau paramANu- pudgala aura eka ora saMkhyAta- pradezI skandha hotA hai athavA eka ora bhinna-bhinna ATha paramANu- pudgala, eka ora eka dvipradezI skandha aura eka ora eka saMkhyAta- pradezI skandha hotA hai| isI krama se eka-eka eka kI saMkhyA uttarottara bar3hAte jAnA cAhie, yAvat athavA eka ora eka dasa pradezI skandha aura eka ora nau saMkhyAta pradezI skandha hote haiM, athavA dasa saMkhyAta pradezI skandha hote haiN| isake bAda usake saMkhyAta vibhAga kiye jAe~ to pRthak-pRthak saMkhyAta paramANu-pudgala hote haiN| 11. [Q.] Bhante! What happens when countable (sankhyat) paramanu-pudgals (ultimate particles of matter or ultrons) come together and combine ? [Ans.] Gautam ! They combine to form a countable-sectional aggregate (skandh). If it is broken, it divides into two, three, four... and so on up to... ten and then countable (sankhyat) parts. bArahavA~ zataka : caturtha uddezaka (287) Twelfth Shatak: Fourth Lesson 55555 95 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 8 * 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 20
Page #342
--------------------------------------------------------------------------
________________ If 04545454545454545454545454545454545454545454545454545454545454545454545450 If there are two parts one has a single paramanu-pudgal (ultimate particle of matter or ultron) and the other has a countable-sectional 41 aggregate (skandh); alternatively one has a bi-sectional aggregate and the other has a countable-sectional aggregate; another alternative is, 4 one tri-sectional aggregate and one countable-sectional aggregate. For other alternatives increase one ultron in the first part... and so on up to... one ten-sectional aggregate and one countable-sectional aggregate; the last alternative is two countable-sectional aggregates. If there are three parts, two of them have one paramanu-pudgal 45 each and the third part is a countable-sectional aggregate; alternatively there is one single paramanu-pudgal, one bi-sectional aggregate and one countable-sectional aggregate; another alternative is, there is one single paramanu-pudgal, one tri-sectional aggregate and one countable-sectional aggregate;... and so on up to... another alternative is, there is one single paramanu-pudgal, one ten-sectional aggregate and one countablesectional aggregate; another alternative is, one paramanu-pudgal and two countable-sectional aggregates; another alternative is, one bi-sectional aggregate and two countable-sectional aggregates;... and so on up to... another alternative is, one ten-sectional aggregate and two countablesectional aggregates; the last alternative is, three countable-sectional aggregates. If there are four parts, three of them have single paramanu-pudgals and one countable-sectional aggregate; another alternative is two single paramanu-pudgals, one bi-sectional aggregate and one countable-sectional aggregate; another alternative is two paramanu-pudgals, one tri-sectional aggregate and one countable-sectional aggregate; ... and so on up to... another alternative is, two paramanu-pudgal, one ten-sectional aggregate and one countable-sectional aggregate; another alternative is, single paramanu-pudgal, one bisectional aggregate, and two countable-sectional aggregates; ... and so on up to... another alternative is, single paramanupudgal, one ten-sectional aggregate, and two countable-sectional aggregates; another alternative is, one single paramanu-pudgal and three countable-sectional aggregates... and so on up to... one ten-sectional 84445454545454545454545454545454545454545454545454545 panier (8) (288) Bhagavati Sutra (4) 04414141414141414141414141414141414141414141414141414141414141414141414140
Page #343
--------------------------------------------------------------------------
________________ 8 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9 5 5 5 5 5 5 5 5 58 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95958 aggregate and three countable-sectional aggregates; the last alternative is all four countable-sectional aggregates. In the same order state alternatives for five divisions... and so on up to ... alternatives of nine divisions. If there are ten parts, nine of them have single paramanu-pudgals and one countable-sectional aggregate; alternatively, there are eight paramanu-pudgals, one bisectional aggregate and one countable-sectional aggregate; in the same way keep on adding one... and so on up to ... another alternative is, one ten-sectional aggregate and nine countablesectional aggregate; the last alternative is ten countable-sectional _aggregates. If there are countable parts, all the countable paramanu-pudgals get separated. phra vivecana - saMkhyAta pradezika skandha ke vibhAga karane para vikalpa (bhaMga) - 1. do vibhAga karane para 11 vikalpa, 2. tIna vibhAga karane para 21 vikalpa, 3. cAra vibhAga karane para 31 vikalpa, 4. pA~ca vibhAga karane para 41 vikalpa, 5. chaha vibhAga karane para 51 vikalpa, 6. sAta vibhAga karane para 61 vikalpa, 7. ATha vibhAga karane para 71 vikalpa, 8. nau vibhAga karane para 81 vikalpa, 9. dasa vibhAgaM karane para 91 vikalpa, isa prakAra kula 460 vikalpa / Elaboration-In the aforesaid statement probabilities of dividing of countable sectional aggregates of ultrons are listed-two divisions-11 alternatives; three divisions - 21 alternatives; four divisions-31 alternatives; five divisions-41 alternatives; six divisions-51 alternatives; i seven divisions -61 alternatives; eight divisions- 71 alternatives; nine i divisions-81 alternatives; ten divisions-91 alternatives; making a total of 460 alternatives. i asaMkhyAta paramANu- pudgaloM ke saMyoga aura vibhAga se niSpanna bhaMga kA nirupaNa COMBINATION AND DIVISION: UNCOUNTABLE ULTIMATE PARTICLES OF MATTER 12. [pra.] asaMkhejjA NaM bhaMte! paramANupoggalA egayao sAhaNNaMti egayao sAhaNNittA kiM bhavai ? [3] goyamA ! asaMkhejjapaesie khaMdhe bhavai / se bhijjamANe duhA vi, jAva dasahA vi, saMkhejjahA vi, asaMkhejjahA vi kajjai / | bArahavA~ zataka : caturtha uddezaka phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 55555555555555555 (289) Twelfth Shatak: Fourth Lesson Jin prA i 4 1995 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 8
Page #344
--------------------------------------------------------------------------
________________ 0 95 95 95 95 95 9559595959595959595955555555557 85555555555555555 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 959595 8 555555555555555555555553 duhA kajjamANe egayao paramANupoggale, egayao asaMkhejjapaesie khaMdhe bhavai; jAva ahavA egayao dasapaesie khaMdhe bhavai, egayao asaMkhijjapaesie khaMdhe bhavai; ahavA egayao saMkhejjapaesie khaMdhe, egayao asaMkhejjapaesie khaMdhe bhava; ahavA do asaMkhejjapaesiyA khaMdhA bhavaMti / tihA kajjamANe egayao do paramANupoggalA, egayao asaMkhejjapaesie khaMdhe bhavai; ahavA egayao paramANupoggale, egayao dupaesie khaMdhe, egayao asaMkhijjapaesie khaMdhe bhavai; jAva ahavA egayao paramANupoggale, egayao dasapaesie, khaMdhe, egayao asaMkhejjapa sie khaMdhe bhavai; ahavA egayao paramANupoggale, egayao saMkhejjapaesie khaMdhe, egayao asaMkhejjapaesie khaMdhe bhavai; ahavA egayao paramANupoggale, egayao asaMkhejjapaesiyA khaMdhA bhavaMti; ahavA egayao dupaesie khaMdhe, egayao do asaMkhejjapaesiyA khaMdhA bhavaMti evaM jAva ahavA egayao saMkhejjapaesie khaMdhe, egayao do asaMkhejjapaesiyA khaMdhA bhavaMti; ahavA tinni asaMkhejjapaesiyA khaMdhA bhavaMti / cahA kajjamANe egayao tinni paramANupoggalA, egayao asaMkhejjapaesie khaMdhe bhavai / evaM caukkagasaMjogo jAva dasagasaMjogo / ee jaheva saMkhejjapaesiyassa, navaraM asaMkhejjagaM egaM ahigaM bhANiyavvaM jAva ahavA dasa asaMkhejjapaesiyA khaMdhA bhavaMti / saMkhejjahA kajjamANe egayao saMkhejjA paramANupoggalA, egayao asaMkhejjapaesie khaMdhe bhavai; ahavA egayao saMkhejjA dupaesiyA khaMdhA, egayao asaMkhejjapa sie khaM bhavai evaM jAva ahavA egayao saMkhejjA dasapaesiyA khaMdhA, egayao asaMkhejjapaesie khaMdhe bhavai; ahavA egayao saMkhejjA saMkhejjapaesiyA khaMdhA, egayao asaMkhejjapaesie khaMdhe bhavai; ahavA saMkhejjA asaMkhejjapaesiyA khaMdhA bhavati / asaMkhejjahA kajjamANe asaMkhejjA paramANupoggalA bhavaMti / 12. [pra.] bhagavan! jaba asaMkhyAta paramANu- pudgala saMyukta rUpa se ikaTThe hote haiM taba unakA kyA hotA hai ? [u.] gautama ! unakA eka asaMkhyAta pradezika skandha hotA hai aura yadi usa asaMkhyAta pradezika skandha ke vibhAga kiye jAe~ to usake do, tIna yAvat dasa vibhAga bhI hote haiM, saMkhyAta vibhAga bhI hote haiM aura asaMkhyAta vibhAga bhI hote haiM / do vibhAga kiye jAne para - eka ora eka paramANu pudgala aura eka ora eka asaMkhyAta pradezI skandha hotA hai| yAvat - athavA eka aura eka daza pradezI skandha aura eka ora eka bhagavatI sUtra (4) Bhagavati Sutra ( 4 ) (290) 36555555555555555555555555555555555555 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha
Page #345
--------------------------------------------------------------------------
________________ 85555555555 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha asaMkhyAta pradezI skandha hotA hai athavA eka ora eka saMkhyAta pradezI skandha aura eka ora eka asaMkhyAta pradezI skandha hotA hai athavA do asaMkhyAta pradezI skandha hote haiN| tIna vibhAga kiye jAne para - eka ora alaga-alaga do paramANu- pudgala aura eka ora eka asaMkhyAta-pradezI skandha hotA hai athavA eka ora eka paramANu pudgala, eka ora eka dvidezI skandha aura eka ora eka asaMkhyAta pradezI skandha hotA hai| yAvat - athavA eka ora eka paramANu- pudgala, eka ora daza pradezI skandha aura eka ora eka asaMkhyAta pradezI skandha hotA hai athavA eka ora eka paramANu pudgala, eka ora eka asaMkhyAta pradezI skandha aura eka ora eka asaMkhyAta pradezI skandha hotA hai athavA eka ora eka paramANu- pudgala aura eka ora do asaMkhyAta pradezI skandha hote haiM athavA eka ora eka dvipradezI skandha aura eka ora do asaMkhyAta pradezI skandha hote haiN| isa prakAra yAvat - athavA eka ora eka saMkhyAta- pradezI skandha aura eka ora do asaMkhyAta pradezI skandha hote haiM athavA tIna asaMkhyAta pradezI skandha hote haiM / jAnanA cAra vibhAga kiye jAne para - eka ora tIna bhinna-bhinna paramANu- pudgala aura eka asaMkhyApta-pradezI skandha hotA hai| isa prakAra catu:saMyogI se yAvat daza saMyogI taka caahie| ina sabakA kathana saMkhyAta- pradezI ke samAna karanA caahie| mukhya rUpa se kevala antara itanA hai ki eka asaMkhyAta zabda adhika kahanA cAhie, yAvat - athavA daza asaMkhyAta - pradezI skandha hote haiN| saMkhyAta vibhAga kiye jAne para - eka ora pRthak-pRthak saMkhyAta paramANu- pudgala aura eka ora eka asaMkhyAta pradezI skandha hotA hai athavA eka ora saMkhyAta dvipradezika skandha aura eka ora asaMkhyAta pradezI skandhaM hotA hai| isa prakAra yAvat - eka ora saMkhyAta daza-pradezI skandha aura eka ora eka asaMkhyAta pradezI skandha hotA hai athavA eka ora saMkhyAta - pradezI skandha aura eka ora eka asaMkhyAta - pradezI skandha hotA hai, athavA saMkhyAta asaMkhyAta - pradezI skandha hote haiN| usake asaMkhyAta vibhAga kiye jAne para alaga-alaga asaMkhyAta paramANu- pudgala hote haiN| 12. [Q.] Bhante ! What happens when uncountable (asankhyat) paramanu-pudgals (ultimate particles of matter or ultrons) come together and combine ? [Ans.] Gautam! They combine to form an uncountable-sectional aggregate (skandh). If it is broken, it divides into two, three, four... and so on up to... ten and then countable (sankhyat) as well as uncountable 5 (asankhyat ) parts. bArahavA~ zataka : caturtha uddezaka 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 958 (291) Twelfth Shatak: Fourth Lesson 1 95 96 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9595959595955959595952
Page #346
--------------------------------------------------------------------------
________________ @441414141414141414141414141414141414141454141414141414141414141414141414 If there are two parts one has a single paramanu-pudgal (ultimate particle of matter or ultron) and the other has an uncountable-sectional aggregate (skandh)... and so on up to... one ten-sectional aggregate and one uncountable-sectional aggregate; another alternative is, one countable-sectional aggregate and one uncountable-sectional aggregate; the last alternative is two uncountable-sectional aggregates. If there are three parts, two of them have one paramanu-pudgal each and the third part is a uncountable-sectional aggregate; alternatively there is one single paramanu-pudgal, one bi-sectional aggregate and one uncountable-sectional aggregate... and so on up to... another alternative is, there is one single paramanu-pudgal, one ten-sectional aggregate and one uncountable-sectional aggregate; another alternative is, one paramanu-pudgal, one countable-sectional aggregate and one uncountable-sectional aggregates; another alternative is one paramanupudgal and two uncountable-sectional aggregates; another alternative is one bi-sectional aggregate and two uncountable-sectional aggregates... and so on up to... another alternative is, one countable-sectional y aggregate and two uncountable-sectional aggregates; the last alternative is, three uncountable-sectional aggregates. If there are four parts, three of them have single paramanu-pudgals 45 and one uncountable-sectional aggregate; the same pattern holds good for four-sectional to ten-sectional aggregates; they should be stated just like countable-sectional aggregates, the only difference being additional mention of uncountable;... and so on up to... the last alternative is ten uncountable-sectional aggregates. If there are countable parts, countable of them have single paramanu-pudgals and one uncountable-sectional aggregate; another alternative is, countable bi-sectional aggregates and one uncountablesectional aggregate;... and so on up to... another alternative is, countable ten-sectional aggregates and one uncountable-sectional aggregate; another alternative is, countable countable-sectional aggregates and one uncountable-sectional aggregate; the last alternative is countable uncountable-sectional aggregates. 4414141414141414144145144444444444444444444444444444444444444444 tracts (8) (292) Bhagavati Sutra (4) 04141414141414141414141414141414141414141444444444444444449
Page #347
--------------------------------------------------------------------------
________________ ja Wan 555555555555555555555555555555555555555555555 If there are uncountable parts, all the uncountable paramanupudgals get separated. vivecana-asaMkhyAta-pradezI skandha ke vibhAga karane para vikalpa-asaMkhyAta pradezI skandhI ma meM pahale bAraha kahakara phira gyAraha-gyAraha bar3hAne se kula 517 vikalpa hote haiN| ve isa prakAra haiM dvikasaMyogI 12, trikasaMyogI 23, catuSkasaMyogI 34, paMcasaMyogI 45, SaT-saMyogI 56, saptasaMyogI + 67, aSTa-saMyogI 78, navasaMyogI 89, dazasaMyogI 100, saMkhyAta-saMyogI 12 aura asaMkhyAta-saMyogI ek| isa prakAra kula milAkara 517 vikalpa hote haiN| Elaboration In the aforesaid statement probabilities of dividing of uncountable sectional aggregates of ultrons start with 12 alternatives and adding 11 at every step makes a total of 517 alternatives--two divisions-12 alternatives; three divisions-23 alternatives; four divisions34 alternatives; five divisions-45 alternatives; six divisions-56 alternatives; seven divisions-67 alternatives; eight divisions-78 " alternatives; nine divisions-89 alternatives; ten divisions-100 countable + divisions-12 alternatives and uncountable division-1; making a total of 517 alternatives. ananta paramANu-pudgaloM ke saMyoga aura vibhAga se niSpanna bhaMga kI prarUpaNA COMBINATION AND DIVISION : INFINITE ULTIMATE PARTICLES OF MATTER 13. [pra.] aNaMtA NaM bhaMte ! paramANupoggalA jAva kiM bhavai? ___ [u.] goyamA ! aNaMtapaesie khaMdhe bhvi| se bhijjamANe duhA vi, tihA vi jAva dasahA vi, saMkhijja-asaMkhijja-aNaMtahA vi kjji| .duhA kajjamANe egayao paramANupoggale, egayao aNaMtapaesie khaMdhe bhavai, jAva meM ahavA do aNaMtapaesiyA khaMdhA bhvNti| tihA kajjamANe egayao do paramANupoggalA, egayao aNaMtapaesie khaMdhe bhavai, ahavA egayao paramANupoggale, egayao dupaesie khaMdhe, egayao aNaMtapaesie khaMdhe bhavai; jAva ahavA egayao paramANupoggale egayao asaMkhejjapaesie khaMdhe, egayao' aNaMtapaesie khaMdhe bhavai; ahavA egayao paramANupoggale, egayao do aNaMtapaesiyA hai khaMdhe bhavaMti; ahavA egayao dupaesie khaMdhe, egayao do aNaMtapaesiyA khaMdhA bhavaMti; evaM ma jAva ahavA egayao dasapaesie khaMdhe egayao do aNaMtapaesiyA khaMdhA bhavaMti; ahavA // bArahavA~zataka:catartha uddezaka (293) Twelfth Shatak : Fourth Lesson BHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHHE
Page #348
--------------------------------------------------------------------------
________________ 8555555555555555555555555555555555555 egayao saMkhejjapaesie khaMdhe, egayao do aNaMtapaesiyA khaMdhA bhavaMti; ahavA egayao + asaMkhejjapaesie khaMdhe, egayao do aNaMtapaesiyA khaMdhA bhavaMti; ahavA tinni aNaMtapaesiyA khaMdhA bhvNti| cauhA kajjamANe egayao tinni paramANupoggalA, egayao aNaMtapaesie khaMdhe bhavai; mI evaM caukkasaMjogo jAva asNkhejjgsNjogo| ee savve jaheva asaMkhejjANaM bhaNiyA taheva + aNaMtANa vi bhANiyavvaM, navaraM ekkaM aNaMtagaM abbhahiyaM bhANiyavvaM jAva ahavA egayao OM saMkhejjA saMkhijjapaesiyA khaMdhA, egayao aNaMtapaesie khaMdhe bhavai; ahavA egayao meM saMkhejjA asaMkhejjapaesiyA khaMdhA, egayao aNaMtapaesie khaMdhe bhavai; ahavA saMkhijjA aNaMtapaesiyA khaMdhA bhvNti| asaMkhejjahA kajjamANe egayao asaMkhejjA paramANupoggalA, egayao aNaMtapaesie U khaMdhe bhavai; ahavA egayao asaMkhejjA dupaesiyA khaMdhA, egayao aNaMtapaesie khaMdhe ra bhavai; jAva ahavA egayao asaMkhejjA saMkhejjapaesiyA khaMdhA, egayao aNaMtapaesie ma khaMdhe bhavai; ahavA egayao asaMkhejjA asaMkhejjapaesiyA khaMdhA, egayao aNaMtapaesie OM khaMdhe bhavai; ahavA asaMkhejjA aNaMtapaesiyA khaMdhA bhvNti| ma aNaMtahA kajjamANe aNaMtA paramANupoggalA bhvNti| ma 13. [pra.] bhagavan ! ananta paramANu-pudgala eka rUpa hokara ikaTThe hote haiM to unakA kyA hotA hai? ___ [u.] gautama! unakA eka ananta-pradezI skandha bana jAtA hai| yadi usake vibhAga kiye ma jAe~ to do tIna yAvat dasa, saMkhyAta, asaMkhyAta aura ananta vibhAga hote haiN| do vibhAga kiye jAne para-eka ora eka paramANu-pudgala aura dUsarI ora ananta pradezI ma skandha hotA hai| yAvat do ananta pradezI skandha hote haiN| tIna vibhAga kiye jAne para-eka ora pRthak-pRthak do paramANu-pudgala aura eka ora mI eka ananta pradezI skandha hotA hai athavA eka ora eka paramANu-pudgala, eka ora eka dvipradezI ma skandha aura eka ora eka ananta pradezI skandha hotA hai| isa prakAra yAvat athavA eka ora eka OM paramANu pudgala, eka ora eka asaMkhyAta pradezI aura eka ora eka ananta pradezI skandha hotA hai athavA eka ora eka paramANu pudgala, eka ora do ananta pradezI skandha hote haiM athavA eka ora eka dvipradezI skandha aura eka ora do ananta pradezI skandha hote haiN| isa prakAra yAvat-athavA eka ora eka daza pradezI skandha aura eka ora do ananta pradezI skandha hote haiM | bhagavatI sUtra (4) Bhagavati Sutra (4) cha55555555555555555555555555555555555 (294)
Page #349
--------------------------------------------------------------------------
________________ )5555555555555555555555555555555555555555555 84555555555555 athavA eka ora eka saMkhyAta pradezI skandha aura eka ora do ananta pradezI skandha hote haiN| OM athavA eka ora eka asaMkhyAta pradezI skandha aura eka ora do ananta pradezI skandha hote haiM // athavA tIna ananta pradezI skandha hote hai| cAra vibhAga kiye jAne para-eka ora alaga-alaga tIna paramANu-pudgala aura eka ora ma eka ananta pradezI skandha hotA hai| isa prakAra catuSkasaMyogI se lekara yAvat asaMkhyAta-saMyogI; taka kahanA caahie| jisa taraha asaMkhyAta-pradezI skandha ke bhaMga (vibhAga) kahe gae haiM, usI ke OM taraha yahA~ ye saba ananta pradezI skandha ke bhaMga kahane caahie| vizeSa rUpa se eka 'ananta' zabda hai OM adhika kahanA caahie| yAvat-athavA eka ora saMkhyAta pradezI skandha aura eka ora eka ke + ananta pradezI skandha hotA hai athavA eka ora saMkhyAta asaMkhyAta pradezI skandha aura eka ora Wan eka ananta pradezI skandha hotA hai athavA saMkhyAta ananta pradezI skandha hote haiN| jaba usake asaMkhyAta bhAga kiye jAte haiM to eka ora alaga-alaga asaMkhyAta paramANu pudgala aura eka ora eka ananta pradezI skandha hotA hai athavA eka ora asaMkhyAta dvipradezI Wan skandha hote haiM aura eka ora eka ananta pradezI skandha hotA hai| yAvat- eka ora asaMkhyAta hai saMkhyAta pradezI skandha aura eka ora eka ananta pradezI skandha hotA hai athavA eka ora ma asaMkhyAta asaMkhyAta pradezI skandha aura eka ora eka ananta pradezI skandha hotA hai athavA hai| OM asaMkhyAta ananta pradezI skandha hote haiN| ananta vibhAga kiye jAne para bhinna-bhinna ananta-paramANu pudgala hote haiN| ___ 13. [Q.] Bhante ! What happens when infinite (anant) paramanu4 pudgals (ultimate particles of matter or ultrons) come together and # combine ? Ans.] Gautam ! They combine to form an infinite-sectional aggregate (skandh). If it is broken, it divides into two, three, four... and so on up to... ten and then countable (sankhyat), uncountable as well as infinite (anant) parts. If there are two parts one has a single paramanu-pudgal (ultimate particle of matter or ultron) and the other has an infinite-sectional aggregate (skandh)... and so on up to... two infinite-sectional aggregates. If there are three parts, two of them have one paramanu-pudgal each and the third part is a infinite-sectional aggregate; alternatively there is one single paramanu-pudgal, one bi-sectional aggregate and one infinite-sectional aggregate... and so on up to... another alternative is, bArahavA~zataka : caturtha uddezaka (295) Twelfth Shatak : Fourth Lesson ka 8) ))))))))))))))))))))))))))))))))))
Page #350
--------------------------------------------------------------------------
________________ 85555555555555555555555555555555555558 055555555555555555555555555555555555555555555555555558 there is one single paramanu-pudgal, one uncountable-sectional aggregate and one infinite-sectional aggregate; another alternative is, one paramanu-pudgal and two infinite-sectional aggregates; another alternative is one bi-sectional aggregate and two infinite-sectional aggregates... and so on up to... another alternative is, one ten-sectional aggregate and two infinite-sectional aggregates; another alternative is, one countable-sectional aggregate and two infinite-sectional aggregates; another alternative is, one uncountable-sectional aggregate and two infinite-sectional aggregates; the last alternative is, three infinite-sectional aggregates. If there are four parts, three of them have single paramanu-pudgals and one infinite-sectional aggregate; the same pattern holds good for four-sectional to ten-sectional aggregates; they should be stated just like uncountable-sectional aggregates, the only difference being additional mention of infinite;... and so on up to... another alternative is, one countable-sectional aggregate and one infinite-sectional aggregate; another alternative is, countable uncountable-sectional aggregate and one infinite-sectional aggregates; the last alternative is countable infinitesectional aggregates. If there are uncountable parts, uncountable of them have single paramanu-pudgals and one infinite-sectional aggregate; another alternative is, uncountable bi-sectional aggregates and one infinitesectional aggregate;... and so on up to... another alternative is, uncountable countable-sectional aggregates and one infinite-sectional aggregate; another alternative is, uncountable uncountable-sectional aggregates and one infinite-sectional aggregate; the last alternative is uncountable infinite-sectional aggregates. If there are infinite (anant) parts, all the infinite paramanu-pudgals get separated. paramANu- pudgaloM kA pudgala parivartana aura usake prakAra MATERIAL TRANSFORMATION OF ULTRONS AND ITS TYPES 14. [pra.] eesi NaM bhaMte! paramANupoggalANaM sAhaNaNA- bheyANuvAeNaM anaMtANaMtA poggalapariyaTTA samaNugaMtavvA bhavatIti makkhAyA ? bhagavatI sUtra (4) (296) Bhagavati Sutra (4) 555555555555555555555555555555555555555555555555555* 555555555555555555555555555555555558
Page #351
--------------------------------------------------------------------------
________________ 85555555555555555555555555555555555555 [u.] haMtA, goyamA ! eesi NaM paramANupoggalANaM sAhaNaNA jAva mkkhaayaa| 14. [pra.] bhagavan ! ina paramANu-pudgaloM ke saMghAta (saMyukta) aura bheda (vibhAga) se hone ke + vAle anantAnanta pudgala parivartana (kyA) jAnane yogya haiM, jisa kAraNa Apane inakA kathana kiyA hai hai? 5555555555555555555555555555555555555555555) [u.] hA~, gautama! saMghAta aura bheda ke sambandha se hone vAle anantAnanta pudgala-parivartana jAnane yogya haiM, isIlie ye kahe gaye haiN| 14. (Q.) Bhante! Are infinite-infinite material transformations (pudgal parivartya) caused by integration (sanghaat or fusion) and disintegration (vibhaag or fission) of these paramanu-pudgals (ultimate 41 particles of matter or ultrons) worth knowing? Is that why you have stated the same ? [Ans.] Yes, Gautam ! Infinite-infinite material transformations (pudgal parivartya) caused by integration (sanghaat or fusion) and disintegration (vibhaag or fission) of these paramanu-pudgals (ultrons) 4. are worth knowing; that is why they have been stated. 15. [pra. ] kaivihe NaM bhaMte ! poggalapariyaTTe pannatte? [u.] goyamA! sattavihe poggalapariyaTTe pannatte, taM jahA-orAliyapoggalapariyaTTe 1 veuvviyapoggalapariyaTTe 2 teyApoggalapariyaTTe 3 kammApoggalapariyaTTe 4 maNapoggalapariyaTTe 5 vaipoggalapariyaTTe 6 ANapANupoggalapariyaTTe 7 / 15. [pra.] bhagavan! pudgala-parivartana kitane prakAra kA kahA gayA hai? [u.] gautama! sAta prakAra kA kahA gayA hai| yathA-(1) audArika pudgala-parivartana, (2) vaikriya-pudgala parivartana, (3) taijasa-pudgala parivartana, (4) kArmaNa-pudgala parivartana, U (5) manaH-pudgala parivartana, (6) vacana-pudgala-parivartana aura (7) AnaprANa-pudgala privrtn|' 15. [Q.) Bhante ! How many types of material or particulate transformations (pudgal parivartya) are said to be there? ___ [Ans.] Gautam ! They are said to be of seven types-(1) Audarik pudgal parivartya (gross physical material or particulate transformations), (2) Vaikriya pudgal parivartya (transmutable material or particulate 41 transformations), (3) Taijas pudgal parivartya (fiery material or | bArahavA~zataka : caturtha uddezaka (297) Twelfth Shatak : Fourth Lesson 8555555555555555555555555555555555558
Page #352
--------------------------------------------------------------------------
________________ 8455555555555555555555555555555555558 + particulate transformations), (4) Karman pudgal parivartya (karmict OM material or particulate transformations), (5) Manah pudgal parivartya' ma (thought material or particulate transformations), (6) Vachan pudgal parivartya (speech material or particulate transformations) and (7) Aanpraan pudgal parivartya (breath material or particulate transformations). 16. [pra. ] neraiyANaM bhaMte ! kaivihe poggalapariyaTTe pannatte? [u.] goyamA ! sattavihe poggalapariyaTTe pannatte, taM jahA-orAliyapoggalapariyaTTe veuvviyapoggalapariyaTTe jAva aannpaannupogglpriytttte| 16. [pra.] bhagavan! nairayikoM ke pudgala-parivartana kitane prakAra ke kahe gaye haiM? [u.] gautama! sAta prakAra ke pudgala-parivartana kahe gae haiN| yathA-audArikapudgala-parivartana, vaikriyapudgala-parivartana yAvat aan-praannpudgl-privrtn| 16. [Q.] Bhante ! How many types of material or particulate transformations (pudgal parivartya) of infernal beings are said to be there? ___ [Ans.] Gautam ! They are said to be of seven types-Audarik pudgal parivartya (gross physical material or particulate transformations), Vaikriya pudgal parivartya (transmutable material or particulate transformations)... and so on up to... Aan-praan pudgal parivartya + (breath material or particulate transformations). 17. evaM jAva vemaanniyaannN| [17] isI prakAra (bhavanapati devoM ke asurakumAra se lekara) yAvat vaimAnika devoM taka kahanA caahie| 17. The same holds good for (divine beings starting from Abodedwelling Asur-kumars) ... and so on up to ... Celestial-vehicular gods (Vaimaanik Devs). vivacana-pudgala dravyoM ke sAtha paramANuoM kA milana pudgala-parivartana kahalAtA hai| ye pudgala-parivartana saMghAta (saMyoga) aura bheda (vibhAga) ke yoga se anantAnanta hote haiN| aba ye pudgala-parivartana kaise hote haiM? isake uttara ke lie batAyA gayA hai ki pudgala dravyoM ke sAtha OM paramANuoM ke saMghAta (saMyoga) aura bheda (vibhAga) ke anupAta-yoga se pudgala-parivartana hote haiN| bhagavatI sUtra (4) (298) Bhagavati Sutra (4) pha95555555555555555555555555555555555
Page #353
--------------------------------------------------------------------------
________________ * 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 phaphaphapha phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha mukhyatayA pudgala - parivartanoM ke 7 prakAra hote haiM - (1) audArika, (2) vaikriya, (3) (4) kArmaNa, (5) mana, (6) vacana aura (7) Ana-prANa pudgala parAvarttana / audArika zarIra meM pha vidyamAna jIva ke dvArA lokavartI audArika zarIra yogya dravyoM kA audArika zarIra ke rUpa meM samagratayA se grahaNa karanA audArika pudgala parivartana kahalAtA hai| isI prakAra vaikriya pudgala parivartana Adi kA artha samajha lenA cAhie / taijasa, nairayika pudgalaparivarttana - anAdikAla se saMsAra meM paribhramaNa karate hue nairayika jIvoM ke pUrvokta sAta prakAra ke pudgalaparivartana kahe gae haiN| Elaboration-Combination and separation of ultimate-particles of matter (paramanu or ultrons) is called pudgal-parivartya. There are infinite times infinite (anantaanant) probabilities of types of pudgalparivartyas when we count different alternative combinations of integrations and disintegrations. In answer to how these pudgalparivartyas take place, it is stated that materials and paramanus integrate or disintegrate in different proportions of numbers to manifest pudgal-parivartyas. There are seven main types of pudgal-parivartyas (1) Audarik (gross physical), (2) Vaikriya (transmutable), (3) Taijas (fiery ), (4) Karman (karmic), (5) Manah (thought), (6) Vachan (speech) and (7) Aan-praan (breath) pudgal parivartyas (material or particulate transformations). Acquiring and integrating of gross physical particulate matter present in the universe (Lok) by the soul/living being existing in its gross physical body is called Audarik pudgal parivartya (gross physical material or particulate transformations). The same definition is applicable to other material transformations including Vaikriya pudgal parivartya (transmutable material or particulate transformations). Nairayik Pudgal-parivartya-There are the same seven types of material transformations related to infernal beings caught in the trap of cyclic rebirths since times immemorial. ekavacana evaM bahuvacana kI dRSTi se caubIsa daNDakoM meM audArikAdi sAta pudgala parivartana kI prarUpaNA SEVEN TYPES OF TRANSFORMATIONS OF BEINGS OF TWENTY FOUR PLACES OF SUFFERING 18-1. [ pra. ] egamegassa NaM bhaMte! jIvassa kevaiyA orAliyapoggalapariyaTTA atIyA ? [u.] anaMtA / bArahavA~ zataka : caturtha uddezaka (299) 55555555phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Twelfth Shatak: Fourth Lesson 1 95 96 95 95 95 95555555 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95
Page #354
--------------------------------------------------------------------------
________________ 2 5595955959595 95 95 95 95 95 95 95 95 95 95555555555555 95 95 95 95 95 95 95 8 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan Wan 18-1. [pra.] bhagavan! pratyeka jIva ke atIta (bhUtakAla ) meM kitane audArika pudgala - parivartana hue haiM ? [u.] gautama! ve ananta hue haiN| 18-1. [Q.] Bhante ! How many gross physical material transformations (Audarik pudgal parivartya) have taken place in the past of each jiva (soul / living being) ? [Ans.] Gautam ! The number is infinite. 18- 2. [ pra. ] kevaiyA purekkhaDA ? [u. ] kassai asthi, kassai natthi / jassa'tthi jahaNNeNaM ego vA do vA tipiNa vA, ukkoseNaM saMkhejjA vA asaMkhejjA vA aNatA vA / 18-2. [pra.] (bhagavan!) bhaviSyakAla meM (pratyeka jIva ke pudgala - parivartana) kitane hoMge ? [u.] gautama! (bhaviSyakAla meM) kisI ( jIva ke pudgala parivartana) hoMge aura kisI ke nhiiN| jisake hoMge, usake jaghanya se eka, do (athavA ) tIna hoMge aura utkRSTa se saMkhyAta, asaMkhyAta yA ananta hoNge| 18-2. [Q.] Bhante ! How many gross physical material transformations (Audarik pudgal parivartya) will take place in the future of each jiva (soul / living being) ? [Ans.] Gautam ! ( In future ) Some soul / living being will undergo that and some will not. Where these will take place the minimum number will be one, two or three and the maximum will be countable, uncountable or infinite. 19. evaM satta daMDagA jAva ANapANu tti / [19] isI prakAra (vaikriya - pudgala - parivartana se lekara) yAvat-Ana-prANa, ( zvAsocchvAsa pudgala - parivartana taka) sAta AlApaka (daNDaka) kahane caahie| 19. In the same way seven statements should be mentioned for other transformations ( from Vaikriya)... and so on up to... Aan-praan. 20- 1. [ pra. ] egamegassa NaM bhaMte! neraiyassa kevaiyA orAliyapoggalapariyaTTA atIyA ? [u.] anaMtA / bhagavatI sUtra (4) (300) Bhagavati Sutra ( 4 ) 55555555phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaLa 12 95 96 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 958
Page #355
--------------------------------------------------------------------------
________________ ) 85555555555555555555555555555555555558 20-1. [pra.] bhagavan! pratyeka nairayika ke atIta (bhUtakAla) meM kitane audArika pudgalaOM parivartana hue haiM? [u.] gautama! ananta haiN| 20-1. (Q.) Bhante! How many gross physical material transformations (Audarik pudgal parivartya) have taken place in the Si past of each infernal jiva (soul/living being) ? [Ans.] Gautam ! The number is infinite. 20. [2] kevaiyA purekkhaDA? [u.] kassai atthi, kassai ntthi| jassa'tthi jahanneNaM ekko vA do vA tiNNi OM vA, ukkoseNaM saMkhejjA vA asaMkhejjA vA aNaMtA vaa| ___20-2. [pra.] bhagavan! bhaviSyakAla meM (pratyeka nairayika ke pudgala-parivartana) kitane hoMge? [u.] gautama! (bhaviSyakAla meM) kisI (nairayika) ke hoMge to kisI ke nhiiN| jisake ke meM hoMge, usake jaghanya se eka, do (athavA) tIna hoMge aura utkRSTa se saMkhyAta, asaMkhyAta yA ananta 5555555555555555555555555555555555555 20-2. [Q.] Bhante! How many gross physical material transformations (Audarik pudgal parivartya) will take place in the future $ of each infernal.jiva (soul/living being)? [Ans.] Gautam ! (In future) Some infernal soul/living being will undergo that and some will not. Where these will take place the minimum number will be one, two or three and the maximum will be countable, uncountable or infinite. 21. [pra.] egamegassa NaM bhaMte ! asurakumArassa kevaiyA orAliyapoggalapariyaTTA Wan atIyA? [u ] evaM cev| 21. [pra.] bhagavan! pratyeka asurakumAra ke atIta (bhUtakAla) meM kitane audArika pudgala-parivartana hue haiM? [u.] gautama! pUrvavat jAnanA caahie| | bArahavAM zataka : caturtha uddezaka (301) Twelfth Shatak: Fourth Lesson
Page #356
--------------------------------------------------------------------------
________________ 5555555555 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan 21. [Q.] Bhante ! How many gross physical material transformations # (Audarik pudgal parivartya) have taken place in the past of each divine jiva (soul/living being) of Asur-Kumar class? [Ans.] Gautam! As aforesaid. 22. evaM jAva vemANiyassa / [22] isI prakAra (nAgakumAra se lekara) yAvat vaimAnika taka ( ke atIta pudgalaparivarttana) (pUrvavat samAna jAnanA caahie|) 22. Same (for past transformations) is also true for other divine jivas (from Naag-kumar class )... and so on up to ... Vaimanik class. 23 - 1. [ pra. ] egamegassa NaM bhaMte! neraiyassa kevaiyA veuvviyapoggalapariyaTTA atIyA ? [u.] anaMtA / 23-1. [pra.] bhagavan! pratyeka nairayika ke atIta (bhUtakAla ) meM kitane vaikriya-pudgalaparivartana hue haiM ? [u.] gautama! (ve bhI) ananta hue haiN| 23-1. [Q.] Bhante ! How many transmutable material transformations (Vaikriya pudgal parivartya) have taken place in the past of each infernal jiva (soul/living being)? [Ans.] Gautam ! The number is infinite. 23-2. evaM jaheva orAliyapoggalapariyaTTA taheva veDavviyapoggalapariyaTTA vi bhANiyavvA / [23-2] jisa prakAra audArika pudgala - parivarttanana ke viSaya meM kahA gayA hai, ThIka usI prakAra vaikriya-pudgala-parivartana ke viSaya meM kahanA cAhie / 23. [2] What has been stated about gross physical material transformations (Audarik pudgal parivartya), exactly same should be stated for transmutable material transformations (Vaikriya pudgal parivartya). 24. evaM jAva vemANiyassa ANApANupoggalapariyaTTA / ee egattiyA satta daMDagA bhavaMti / bhagavatI sUtra (4) (302) 8 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9558 Bhagavati Sutra (4) 5555555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5555555
Page #357
--------------------------------------------------------------------------
________________ 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9559595 8 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha [24] isI prakAra (pratyeka nairayika se lekara) yAvat pratyeka vaimAnika taka ke (atItakAlina taijasa pudgala - parivarttana se lekara ) AnAprANa - zvAsocchvAsa pudgala - parivartana taka kahanA caahie| isa prakAra pratyeka nairayika se vaimAnika taka pratyeka jIva kI apekSA se ye sAta daNDaka hote haiN| 24. The same should be repeated for other jivas (from infernal) up to divine jivas of Vaimanik class (about past Taijas material transformations) and so on up to ... Aan-praan material transformations. In the same way there are seven statements with regard to each jiva (soul/living being) from infernal to Vaimanik class. 25- 1. [ pra. ] neraiyANaM bhaMte! kevaiyA orAliyapoggalapariyaTTA atIyA ? [ u. ] goyamA ! anaMtA / 25-1. [pra.] bhagavan! (sampUrNa) nairayikoM ke atItakAlIna audArika pudgala - parivartana kitane hue haiM? [u.] gautama! ananta hue haiN| 25-1. [Q.] Bhante ! How many gross physical material transformations (Audarik pudgal parivartya) have taken place in the past of (all) infernal soul/living beings? [Ans.] Gautam ! The number is infinite. 25-2. [ pra. ] kevaiyA purekkhaDA ? [u.] anaMtA / 25-2. [pra.] bhagavan! (sampUrNa nairayika jIvoM ke) bhaviSya meM ( audArika pudgala - parivartana) kitane hoMge ? [u.] gautama ! ananta hoMge / 25-2. [Q.] Bhante ! How many gross physical material transformations (Audarik pudgal parivartya) will take place in the future of all infernal jivas ? [Ans.] Gautam ! The number will be infinite. 26. evaM jAva vemANiyANaM / bArahavA~ zataka : caturtha uddezaka (303) Twelfth Shatak: Fourth Lesson 8 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95555555595959595595595555555555555555958 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95558
Page #358
--------------------------------------------------------------------------
________________ 845555555555555555555555558 ma . [26] isa prakAra (sampUrNa asurakumAroM se lekara) yAvat (sampUrNa) vaimAnikoM taka (atItakAlIna evaM bhaviSyakAlIna pudgala-parivartana) ke viSaya meM karanA caahie| 26. The same (about material transformations of past and future) ist true (from all Asur-kumars)... and so on up to... (all) Vaimanik (soul/living beings). 27. evaM veuvviyapoggalapariyaTTA vi| evaM jAva ANApANupoggalapariyaTTA jAva Wan vemaanniyaannN| evaM ee pohattiyA satta cuviistidNddgaa| ma . [27] isa taraha (nairayikoM se lekara vaimAnikoM taka ke) vaikriya pudgala-parivartana ke viSaya OM meM kahanA caahie| isI prakAra (taijasa pudgala-parivartana se lekara) yAvat Ana-prANa pudgalama parivartana taka kI kahanA caahie| . ___ isa taraha alaga-alaga sAtoM pudgala-parivartanoM ke viSaya meM sAta AlApaka tathA samuccaya ma rUpa se caubIsa daNDakavartI jIvoM ke viSaya meM caubIsa AlApaka kahane caahie| 27. In the same way statements should be made about transmutable material transformations (in context of infernal beings to Vaimaniks)... and so on up to... Aan-praan pudgal parivartya (breath material transformations). Thus seven separate statements about seven kinds of \ material transformations should be stated. And twenty four sets of statements related to jivas (souls/living beings) in twenty four places of suffering (dandak). vivecana-sUtra naM. 18 se 27 taka nairayikAdi jIvoM se lekara vaimAnika taka ke jIvoM ke atItakAlIna aura anAgata kAlIna, audArika Adi sAta prakAra ke pudgala parivartana ke bAre meM carcA kI gaI hai| aba prazna yaha hotA hai ki pratyeka nairayikAdi jIva ke atItakAlIna pudgala-parivartana + ananta kaise hote haiM? to isakA uttara yaha hai ki atItakAla anAdi hai aura jIva bhI anAdi hai tathA OM anAdikAla se ananta bhavoM taka bhinna-bhinna pudgala grahaNa ke kAraNa pratyeka nairayikAdi jIva ke ma atItakAla sambandhI audArikAdi pudgala parivartana bhI ananta hai| eka abhavya jIva ke to bhaviSyakAla meM pudgala-parivartana hote hI raheMge, parantu jo jIva naraka Adi gati se nikala kara manuSya bhava pAkara siddhi prApta kara legA, athavA jo saMkhyAta yA asaMkhyAta bhavoM meM siddhi ko prApta karegA, usakA pudgala-parivartana nahIM hogaa| lekina jisakA saMsAra paribhramaNa adhika hogA, vaha eka athavA aneka pudgala-parivartana karegA, vaise bhI eka pudgala-parivartana aneka kAla meM pUrA hotA hai| bhagavatI sUtra (4) (304) Bhagavati Sutra (4) & 5555555555555555555555555555
Page #359
--------------------------------------------------------------------------
________________ 0444444444444444444444444444545454545454545454545 aba daNDaka (vikalpa) sambandhI bAta AtI hai to ekavacana-sambandhI audArikAdi sAta prakAra hai| OM ke pudgala-parivartana hone se, sAta daNDaka (vikalpa) hote haiN| ina sAta daNDakoM ko nairayikAdi ) ma caubIsa daNDakoM meM kahanA cAhie aura isI prakAra bahuvacana se bhI kahanA caahie| ekavacana aura + bahuvacana sambandhI daNDakoM meM antara kevala itanA hai ki ekavacana sambandhI daNDakoM meM bhaviSyakAlIna ma pudgala-parivartana kisI jIva ke hote haiM to kisI jIva ke nhiiN| jabaki bahuvacana sambandhI daNDakoM meM 5 bhaviSyakAlIna pudgala parivartana sabhI jIva ke hote haiM, kyoMki unameM sAmAnya jIvoM ke liye vyatatva Wan kahA gayA hai| Elaboration Statements 18 to 27 detail seven types of pudgal parivartya (material or particulate transformations) of past and future 5 in context of jivas (soul living beings) from nairayik (infernal) to Vaimanik s (Celestial-vehicular gods). The question here is that how can the number 5 of material transformations of the past be infinite? The explanation is 4 that the past is without a beginning; existence of soul/living being is also beginning-less; as such it has undergone material transformations for 5 infinite number of rebirths acquiring and shedding a variety of matter particles making the number of particulate transformations in the past 5 as infinite. A soul/living being, non-deserving or not destined to liberation (abhavya jiva), will continue to undergo particulate transformations but a soul/living being rising from hell, taking birth as human being and 55getting liberated or the one that may ultimately get liberated in $ countable or uncountable rebirths will terminate these transformation. However, the number of transformations will depend on the period of movement in the cycles of rebirth. Thus it will vary from one, two, and three to countable, uncountable and infinite. Note that even a single 41 particulate transformation takes a very long period to manifest. As regards the probabilities or alternatives of a soul/living being undergoing these transformations, they are seven based on the seven types. These seven alternatives are to be considered for twenty four places $1 of suffering (dandak) including nairayik or infernal. All these sets are also to be mentioned in singular and plural contexts. The only difference 4 is that in singular context the future transformations take place in some case and do not in some case; whereas in plural context they take place 44444444444444444444444444444444444444444444444444448 24444444444444444444444444444444444444444444444444 | bArahavAM zataka : caturtha uddezaka (305) Twelfth Shatak : Fourth Lesson 044444444444444444444444444444444444448
Page #360
--------------------------------------------------------------------------
________________ 855555555555555555555555555555555555558 in case of all soul/living beings because that is a general statement for all beings. OM ekatva kI apekSA se caubIsa daNDakoM meM atItAdi sAta prakAra ke pudgala parivartanoM kI prarUpaNA SEVEN TYPES OF TRANSFORMATIONS IN SINGULAR CONTEXT 28-1. [pra.] egamegassa NaM bhaMte! neraiyassa neraiyatte kevaiyA orAliyapoggalapariyaTTA Wan atIyA? ____ [u.] natthi ekko vi| 28-1. [pra.] bhagavan ! pratyeka nairayika jIva ke, nairayika avasthA meM atIta (bhUtakAlIna) audArika pudgala parivartana kitane hue haiM? [u.] gautama! eka bhI nahIM huaa| 28-1. [Q.] Bhante!How many gross physical material transformations (Audarik pudgal parivartya) have taken place in the past of each infernal soul/living being in infernal state? [Ans.] Gautam ! Not even one. 28-2. [pra.] kevaiyA purekkhaDA? [u.] natthi ekko vi| 28-2. [pra.] bhagavan! bhaviSya kAla meM (audArika pudgala-parivartana) kitane hoMge? [u.] gautama! eka bhI nahIM hogaa| 28-2. [Q.] Bhante!How many (gross physical material transformations) will take place in the future ? [Ans.] Gautam ! Not even one. 29-1. [pra.] egamegassa NaM bhaMte! neraiyassa asurakumAratte kevaiyA aurAliyapoggalapariyaTTA.? [u.] evaM cev| 29-1. [pra.] bhagavan! pratyeka nairayika jIva ke, asurakumAra rUpa meM atIta audArika pudgalaparivartana kitane hue haiM? [u.] gautama! isI prakAra (pUrvoktavyatAnusAra) jAnanA caahie| ma)))))))))))))55555555555555555555555555555555555 | bhagavatI sUtra (4) (306) Bhagavati Sutra (4) 859555555555555555555555555555554
Page #361
--------------------------------------------------------------------------
________________ 855555555 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 29-1. [Q.] Bhante ! How many gross physical material transformations (Audarik pudgal parivartya) have taken place in the past of each infernal soul/living being in Asur-kumar state? [Ans.] Gautam! Same as aforesaid (statement 28). 29. [ 2 ] evaM jAva thaNiyakumAratte / [29-2] isI prakAra (nAgakumAra se lekara) yAvat - stanitakumAra ( taka kahanA cAhie / ) 29. [2] The same pattern holds good (from Naag-kumar) up to... Stanit-kumar. . 30- 1. [ pra. ] egamegassa NaM bhaMte! neraiyassa puDhavikkAiyatte kevaiyA orAliyapoggala pariyaTTA atIyA ? [ u. ] aNaMtA / 30- 1. [pra.] bhagavan ! pratyeka nairayika jIva ke, pRthvIkAya kI avasthA meM kitane atItakAlIna audArika pudgala - parivartana hue hai ? [.] gautama ! ananta hue haiN| and so on 30-1. [Q.] Bhante ! How many gross physical material transformations (Audarik pudgal parivartya) have taken place in the past of each infernal soul/living being in earth-bodied (prithvi-kaya) state? [Ans.] Gautam ! Infinite. 30-2. [ pra. ] kevaiyA purekkhaDA ? . [ u. ] kassai asthi, kassai natthi / jassatthi jahanneNaM ekko vA do vA tinnivA, ukkoseNaM saMkhejjA vA asaMkhejjA vA aNaMtA vA / 30-2. [pra.] bhagavan! bhaviSya meM (audArika pudgala - parivartana) kitane hoMge ? [u.] kisI ke hoMge, aura kisI ke nahIM hoNge| jisake hoMge, usake jaghanya se eka athavA tIna aura utkRSTa se saMkhyAta, asaMkhyAta athavA ananta hoNge| 30-2. [Q.] Bhante ! How many (gross physical material transformations) will take place in the future? bArahavA~ zataka : caturtha uddezaka (307) Twelfth Shatak: Fourth Lesson phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha * 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 554
Page #362
--------------------------------------------------------------------------
________________ W55555555555555555555555555555555555555555555555555555 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 5 5 5 5 5 5 95 95 95 95 [Ans.] Gautam! ( In future) Some will undergo that and some will not. Where these will take place, the minimum number will be one, two or three and the maximum will be countable, uncountable or infinite. 31. evaM jAva maNussatte / [31] isI prakAra (apkAya kI avasthA se lekara) yAvat manuSya bhava taka kahanA caahie| 31. The same pattern holds good (from water-bodied state)... and so on up to... human state. 32. vANamaMtara - joisiya-vemANiyatte jahA asurakumAratte / [32] jisa prakAra asurakumAra ke viSaya meM kahA gayA hai, ThIka usI prakAra vANavyantara, jyotiSka tathA vaimAnika ke viSaya meM kahanA cAhie / 32. As has been said about Asur-kumar so should be repeated for Vanavyantar (interstitial ), Jyotishk (stellar) and Vaimanik (celestialvehicular) jivas. 33. [ pra. ] egamegassa NaM bhaMte! asurakumArassa neraiyatte kevaDyA orAliyapoggalapariyaTTA atIyA ? [ u. ] evaM jahA neraiyassa vattavvayA bhaNiyA tahA asurakumArassa vi bhANiyavvA jAva vemANiyatte / 33. [pra.] bhagavan! pratyeka asurakumAra ke nairayika bhava meM kitane atIta audArika pudgala - parivarttana hue haiM? [u.] gautama! jisa prakAra pratyeka nairayika jIva ke bAre meM vaktavya kahA gayA hai, usI prakAra (pratyeka) asurakumAra ke viSaya meM yAvat vaimAnika bhava - paryanta kahanA cAhie / 33. [Q.] Bhante ! How many gross physical material transformations (Audarik pudgal parivartya) have taken place in the past of each Asur-kumar jiva (soul/living being) in infernal (nairayik) state ? [Ans.] Gautam! What has been said about each infernal being should be repeated for Asur kumar... and so on up to ... Vaimanik. 34. evaM jAva thaNiyakumArassa / evaM puDhavikkAiyassa vi / evaM jAva vemANiyassa / savvesiM ekko gamo / bhagavatI sUtra (4) (308) Bhagavati Sutra (4) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 5595595595 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95
Page #363
--------------------------------------------------------------------------
________________ 855555555555555 Wan phaphaphaphaphaphaphapha phaphaphaphaphapha phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha [34] isI prakAra (asurakumAra ke samAna) yAvat - ( nAgakumAra se lekara ) stanitakumAra taka kahanA cAhie / isI taraha pratyeka pRthvIkAyaM ke viSaya meM bhI (pRthvIkAya se lekara) yAvat--vaimAnika paryanta sabhI kA eka samAna AlApaka (gama) kahanA caahie| 34. The same (as Asur-kumar) should be repeated (from Naag - kumar) and so on up to... Stanit-kumar. The same should be repeated for each earth-bodied jiva (from earth-bodied )... and so on up to ... Vaimanik 35 - 1. [ pra. ] egamegassa NaM bhaMte! neraiyassa neraiyatte kevaiyA veDavviyapoggala pariyaTTA atIyA ? [ u.] anaMtA / 35-1. [pra.] bhagavan ! pratyeka nairayika jIva ke nairayika avasthA meM kitane atItakAlIna vaikriya pudgala - parivarttana hue haiM ? [u.] gautama ! ananta hue haiN| state. 35-1. [Q.] Bhante ! How many Vaikriya pudgal parivartya (transmutable material transformations) have taken place in the past of each infernal soul/living being in infernal state? [Ans.] Gautam ! Infinite. 35 - 2. [ pra. ] kevaiyA purekkhaDA ? [3. ] ekkottariyA jAva aNaMtA vA / 35-2. [pra.] bhagavan! bhaviSya meM (vaikriya- pudgala - parivartana ) kitane hoMge ? [u.] gautama ! kisI ke hoMge to kisI ke nhiiN| jinake hoMge unake eka se lekara uttarottara utkRSTa saMkhyAta, asaMkhyAta athavA yAvat ananta hoNge| 35-2. [Q.] Bhante ! How many (transmutable material transformations) will take place in the future? [Ans.] Gautam ! (In future) Some will undergo that and some will not. Where these will take place they will be from one to infinite. 36. evaM jAva thaNiyakumAratte / [36] isI taraha yAvat stanitakumAra bhava taka kahanA caahie| bArahavA~ zataka : caturtha uddezaka (309) Twelfth Shatak: Fourth Lesson 95 96 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9595958 8 95 96 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 952
Page #364
--------------------------------------------------------------------------
________________ * 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 52 55 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 5 5 5 5 5 5 5 5 5 5 5 5 5 58 36. The same holds good (from Asur-kumar)... and so on up to...Stanitkumar. 37-1. [ pra. ] puDhavikAiyatte pucchA ? [ u. ] natthi ekko vi| 37-1. [pra.] (bhagavan ! pratyeka nairayika jIva ke) pRthvIkAyika avasthA meM kitane (atItakAlIna vaikriya pudgala - parivartana) hue haiM ? [u.] ( gautama !) eka bhI nahIM huaa| 37-1. [Q.] The same question about earth-bodied soul / living beings ' [Ans.] ( Gautam !) Not even one. 37-2. [ pra. ] kevaiyA purekkhaDA ? [3. ] natha ekko va / 37-2. [pra.] (bhagavan!) bhaviSyakAla meM kitane hoMge ? [u.] gautama ! eka bhI nahIM hogA / 37-2. [Q.] (Bhante ! ) How many in future ? [Ans.] ( Gautam !) Not even one. 38. evaM jattha veuvviyasarIraM atthi tattha eguttario, jattha natthi tattha jahA puDhavikAiyatte tahA bhANiyavvaM jAva vemANiyassa vemANiyatte / [38] isa prakAra jahA~ vaikriya zarIra hai, vahA~ eka se lekara ananta taka, (vaikriyapudgala-parivarttana jAnanA caahie|) aura jahA~ vaikriya zarIra nahIM hai, vahA~ (pratyeka nairayika ke ) jaisA pRthvIkAyika avasthA meM kahA, usI prakAra, yAvat vaimAnika jIva ke vaimAnika bhava paryanta taka kahanA cAhie / 38. In the same way where there is a scope of transmutable body, the number of transformation should be taken as one to infinite. Where there is no scope of transmutable body the number of transformation (of infernal souls/living beings) follow the pattern of earth-bodied souls/living beings... and so on up to ... Vaimanik souls / living beings in Vaimanik state. bhagavatI sUtra (4) (310) Bhagavati Sutra ( 4 ) 95 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9555558
Page #365
--------------------------------------------------------------------------
________________ phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaLa 55 555555555555555555555555555555555558 Wan 39. teyApoggalapariyaTTA kammApoggalapariyaTTA ya savvattha ekkottariyA bhANiyavvA / maNapoggalapariyaTTA savvesu paMceMdiesa eguttariyA | vigaliMdiesu natthi / vaipoggalapariyaTTA evaM ceva, navaraM egiMdiesu 'natthi' bhANiyavvA / ANApANupoggalapariyaTTA savvattha ekkottariyA jAva vemANiyassa vemANiyatte / [39] taijasa pudgala-parivartana aura kArmaNa-pudgala - parivartana sarvatra ( caubIsa daNDaka jIvoM meM) eka se lekara ananta taka kahanA cAhie / mana: pudgala - parivartana samasta paMcendriya jIvoM meM eka se lekara yAvat ananta taka kahanA cAhie / parantu vikalendriyoM (do-tIna - cAra indriya vAle jIvoM) meM mana:pudgala - parivartana nahIM hotaa| isI prakAra vacana - pudgala - parivartana ke sambandha meM bhI kahanA caahie| vizeSataH antara itanA hai ki vaha ( vacana - pudgala - parivartana) ekendriya jIvoM meM nahIM hotA / Ana-prANa ( zvAsocchavAsa) pudgala - parivartana bhI sarvatra (sabhI jIvoM meM) eka se lekara ananta taka jAnanA caahie| yAvat vaimAnika ke vaimAnika bhava taka ( isa prakAra kA kathana ) kahanA cAhie / 39. (In the same way) State that the number of Taijas pudgal parivartya (fiery material transformations) and Karman pudgal parivartya (karmic material transformations) should be taken as one to infinite (for all souls/ living beings of 24 places of suffering). State that the number of Manah pudgal parivartya (thought material or transformations) should be taken as one to infinite for all five sensed souls/living beings; however in case of souls/living beings with two to four senses there is no Manah pudgal parivartya. The same is also true for Vachan pudgal parivartya (speech material transformations) the only difference is that this does not happen in case of one sensed souls/living beings. State that the number of Aanpraan pudgal parivartya (breath material transformations) should be taken as one to infinite (for all soul/living beings). This pattern of statements should be repeated ... and so on up to ... Vaimanik souls / living beings in Vaimanik state. vivecana - sU. 28 se 39 taka pratyeka vartamAnakAlika nairayika se lekara vaimAnika taka ke atIta-anAgata nairayikatvAdi rUpa ke sAta prakAra ke pudgala parivartanoM kI saMkhyA kA nirUpaNa kiyA gayA hai|. vaikriya-pudgala-parivarttana - pratyeka nairayika jIva ke nairayika bhava meM rahate hue ananta vaikriya pudgala - parivartana atIta meM hue haiM tathA bhaviSyakAla meM kisI ke hoMge aura kisI ke nhiiN| jisake hoMge, usake jaghanya se eka, do, tIna aura utkRSTa se saMkhyAta, asaMkhyAta athavA ananta hoNge| | bArahavA~ zataka : caturtha uddezaka (311) 95 95 95 95 95 95 95 9 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 19 Twelfth Shatak: Fourth Lesson 0 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 8
Page #366
--------------------------------------------------------------------------
________________ 845555555555555555555555555555555558 isake atirikta vAyukAya, tiryaMca paMcendriya aura vyantarAdi devoM meM se jinakA zarIra vaikriya hai, unake vaikriya pudgala-parivartana eka, do, tIna, saMkhyAta, asaMkhyAta athavA ananta taka hote haiN| jahA~ ke ma apkAyika Adi jIvoM meM vaikriya zarIra nahIM hai, vahA~ vaikriya pudgala-parivartana bhI nahIM hotaa| taijasa-kArmaNa-parivartana-taijasa aura kArmaNa ye donoM zarIra samasta saMsArI jIvoM ke hote haiN| 5 isalie nArakAdi caubIsa daNDakavartI sabhI jIvoM meM taijasa-kArmaNa pudgala-parivartana atIta aura Wan bhaviSyakAla meM eka se lekara ananta taka hue haiN| manaHpudgala-parivarttana-mana kevala saMjJI paMcendriyoM ke hI hotA hai, isI kAraNa paMcendriya jIvoM ke + meM eka se lekara ananta taka mana:pudgala parivartana hote haiM, hue haiM aura hote rheNge| kintu jina jIvoM meM OM indriyoM kI apUrNatA hai, aise ekendriya jIvoM se lekara caturindriya jIvoM taka ke mana nahIM hotA aura ke 5 isI kAraNa unameM mana:pudgala-parivartana bhI nahIM hotaa| vacana pudgala-parivarttana-ekendriya jIvoM ke vacana nahIM hotA, isalie unheM chor3a kara zeSa ke samasta saMsArI jIvoM ke (do indriya jIvoM se lekara paMcendriya nAraka, tiryaMca, manuSya aura deva) ke vacana pudgala-parivartana hote haiN| Ana-prANa-pudgala-parivartana-zvAsocchvAsa ekendriya se paMcendriya taka sabhI saMsArI jIvoM ke meM hotA hai, isalie Ana-prANa-pudgala-parivartana sabhI jIvoM meM eka se lekara ananta taka hotA hai| Elaboration--In aforesaid statements all alternatives of numbers of seven kinds of material transformations for all souls/living beings have been 2 detailed. Vaikriya pudgal parivartya (transmutable material transformations) - Infinite transmutable material transformations have taken place in the y past of each infernal soul living being in infernal state. In future some will undergo that and some will not. Where these will take place they will be a fi minimum of one, two or three and a maximum of numerable, innumerable or infinite. Besides this in case of air-bodied, five sensed animals and divine jivas (soul/living beings) that have transmutable bodies, they have one, two, three, numerable, innumerable and infinite transmutable material transformations. In case of jivas, including water-bodied, that do not have transmutable bodies, this transformation does not take place. Taijas and Karman material transformations-As all living jivas have 55 fiery and karmic bodies these transformations have taken place in all jivas bhagavatI sUtra (4) (312) Bhagavati Sutra (4) 05555555555555555555555555555555555555
Page #367
--------------------------------------------------------------------------
________________ 1 95 96 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 958 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan of all the twenty four places of suffering (dandak) from one to infinite times in the past and will also take place in future. Manah material transformations-Only sentient five-sensed beings have mind, therefore in these five sensed jivas Manah pudgal parivartya have taken place, taking place and will take place. However, the jivas having one to four sense organs do not have mind and as such there is no scope of this transformation in them. Vachan material transformations-One sensed jivas lack the faculty of speech, therefore all jivas other than these (two to five sensed infernal beings, animals, humans and divine beings) have Vachan material transformations. Aan-praan pudgal parivartya (breath material transformations)-All jivas, from one to five sensed, have breathing, therefore they all have breath material transformations from one to infinite times. 'kI apekSA se nairayikAdi jIvoM ke nairayikatvAdi rUpa meM atItAdi sAta prakAra ke bahutva pudgala - parivarttanoM kI prarUpaNA SEVEN TYPES OF TRANSFORMATIONS IN PLURAL CONTEXT 40- 1. [ pra. ] neraiyANaM bhaMte! neraiyatte kevaiyA orAliyapoggalapariyaTTA atIyA ? [3. ] nathiko vi / 40 - 1. [pra.] bhagavan! aneka nairayika jIvoM ke nairayika bhava meM kitane atItakAlIna audArika pudgala - parivartana hue haiM ? [u.] gautama ! eka bhI nahIM huaa| 40-1. [Q.] Bhante ! How many gross physical material transformations (Audarik pudgal parivartya) have taken place in the past of many infernal souls/living beings in infernal state? [Ans.] Gautam ! Not even one. 40 - 2. [pra. ] kevaiyA purekkhaDA ? [3. ] nathikko vi| 40-2. [pra.] bhagavan! (una nairayika jIvoM ke nairayika bhava meM) kitane bhaviSyakAlIna ( audArika pudgala - parivartana) hoMge ? bArahavA~ zataka : caturtha uddezaka (313) Twelfth Shatak: Fourth Lesson 55555555phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 12 95 96 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9
Page #368
--------------------------------------------------------------------------
________________ 0 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 950 Wang 665555555555555555555555555555555555Wan [u.] gautama ! bhaviSya meM eka bhI nahIM hogA / 40-2. [Q.] Bhante ! How many (gross physical material transformations) will take place in the future? [Ans.] Gautam ! Not even one. 41. evaM jAva thaNiyakumAratte / [41] isI prakAra ( aneka nairayika jIvoM ke asurakumAra bhava se lekara ) yAvat stanitakumAra bhava taka ( kahanA cAhie / ) 41. The same holds good (from Asur-kumar)... and so on up to... Stanitkumar. 42- 1. [ pra. ] puDhavikAiyatte pucchA ? [ u.] anaMtA / 42-1. [pra.] bhagavan! aneka nairayika jIvoM ke pRthvIkAyika avasthA meM kitane (atItakAlika audArika- pudgala - parivartana) hue haiN| [u.] gautama! ananta hue haiN| 42-1. [Q.] Bhante ! How many gross physical material transformations (Audarik pudgal parivartya) have taken place in the past of many infernal souls / living beings in earth-bodied state ? [Ans.] Gautam! Infinite. 42-2. [ pra. ] kevaiyA purekkhaDA ? [u.] anaMtA / 42-2. [pra.] bhagavan! (una nairayikoM ke pRthvIkAyika avasthA meM ) bhaviSya meM kitane (audArika pudgala - parivartana) hoMge ? [u.] gautama ! ananta hoNge| 42-2. [Q] Bhante ! How many (gross physical material transformations) will take place in the future? [Ans.] Gautam ! Infinite. 43. evaM jAva maNussatte / bhagavatI sUtra (4) 18 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 5 5 5 5 5 5 5 5 95 95 95 95 95 95 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 9558 (314) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Bhagavati Sutra ( 4 )
Page #369
--------------------------------------------------------------------------
________________ 85555555555555555555555555555555555555 ma [43] isI prakAra (jaisA aneka nairayikoM ke pRthvIkAyika avasthA meM atIta-anAgata + audArika pudgala-parivartana ke viSaya meM kahA hai, vaisA) yAvat manuSya bhava taka kahanA caahie| 43. The same holds good (from many infernal beings in water-bodied 4 state)... and so on up to... in human state. 44. vANamaMtara-joisiya-vemANiyatte jahA neriytte| [44] isI taraha (jaisA nairayikoM ke nairayika bhava meM atItAnAgata audArika pudgala parivartana ke bAre meM kahA hai vaisA) vANavyantara jyotiSka aura vaimAnika deva ke bhava meM bhI kahanA caahie| 44. As has been said (about many infernal soul/living beings related gross physical material transformation in past and future) so should be 5 repeated for Vanavyantar (interstitial), Jyotishk (stellar) and Vaimanik + (celestial-vehicular) jivas. . 45. evaM jAva vemANiyassa vemaanniytte| .[45] (jisa taraha aneka nairayikoM ke vaimAnika bhava taka kA audArika pudgala-parivartana OM ke viSaya meM kathana kiyA hai) usI taraha yAvat aneka vaimAnikoM ke vaimAnika bhava taka (kathana ma karanA caahie)| 45. As has been said (about many infernal souls/living beings related gross physical material transformation in past and future in infernal to Vaimanik states) so should be repeated ... and so on up to ... for many 4 Vaimanik souls/living beings in Vaimanik state. . 46. evaM satta vi poggalapariyaTTA bhaanniyvvaa| jattha asthi tattha atItA vi, purekkhaDA vi aNaMtA bhaanniyvvaa| jattha natthi tattha do vi 'natthi' bhANiyavvA jAva vemANiyANaM vemANiyatte kevaiyA ANApANupoggalapariyaTTA atIyA? annNtaa| kevaiyA purekkhaDA? annNtaa| ma [46] (jisa prakAra audArika pudgala-parivartana ke viSaya meM kahA) usI prakAra zeSa sAtoM kI pudgala-parivartanoM ke bAre meM kahanA caahie| jahA~ jo pudgala-parivartana ho, vahA~ usake atIta (bhUtakAlika) aura puraskRta (anAgata) pudgala parivartana ananta-ananta kahane caahie| jahA~ nahIM ke hoM vahA~ atIta aura puraskRta (anAgata) donoM nahIM kahane caahie| yAvat-(prazna) bhagavan! ' aneka vaimAnikoM ke vaimAnika bhava meM kitane (atIta meM) Ana-prANa-pudgala-parivartana hue? meM 1555555555555555555555555555555)))))))))))))))) (315) bArahavA~zataka: caturtha uddezaka Twelfth Shatak : Fourth Lesson 5555555555555555555555555555555555
Page #370
--------------------------------------------------------------------------
________________ Wang Wan Wan 55555555555555555555555555555555555Qu Wan (uttara--) gautama! ananta hue haiM / ( prazna - ) bhagavan ! Age kitane hoMge ? ( uttara - ) gautama! ananta hoNge| phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 46. In the same way (as has been stated about gross physical material transformations) state about the remaining six material transformations. Where, which transformation is applicable mention infinite for past as well as future. Where the same is not applicable, both past and future are not to be stated.... and so on up to... [Q.] Bhante ! How many Aan-praan pudgal parivartya (breath material transformations) have taken place in the past of many Vaimanik souls/living beings in Vaimanik state? [Ans.] Gautam ! Infinite. [Q.] Bhante ! How many will take place in the future ? [Ans.] Gautam ! Infinite. 47. [ pra. ] se keNaTTeNaM bhaMte! evaM vuccai - ' orAliyapoggalapariyaTTe, orAliyapoggalapariyaTTe' ? goyamA ! jaMNaM jIveNaM orAliyasarIre vaTTamANeNaM orAliyasarIrapAyoggAiM davvAiM orAliyasarIrattAe gahiyAiM baddhAiM puTThAI kaDAI paTThaviyAiM niviTThAI abhiniviTThAI abhisamannAgayAiM pariyAiyAiM pariNAmiyAiM nijjiNNAiM nisiriyAiM nisiTThAI bhavaMti, se NaNaM goyamA ! evaM vuccai - 'orAliyapoggalapariyaTTe, orAliyapoggalapariyaTTe' / 47. [pra.] bhagavan! yaha audArika pudgala - parivarttana, audArika pudgala - parivarttana kyoM kahA jAtA hai ? [u.] gautama! jIva ne audArika zarIra meM rahate hue, audArika zarIra yogya dravyoM ko audArika zarIra ke rUpa meM grahaNa kiye haiM, baddha kiye haiM arthAt - jIva pradezoM ke sAtha ekameka kiye haiM; zarIra para reNu ke samAna spRSTa kiye haiM; athavA nae-nae grahaNa karake unheM puSTa kie haiM; unheM pUrva pariNAma kI apekSA se pariNAmAntara kiye haiM; unheM prasthApita (sthira) kiye haiM; niviSTa ( sthApita ) kiye haiM, abhiniviSTa yAni jIva ke sAtha sarvathA saMlagna kiye haiM; abhisamanvAgata arthAt jIva ne rasAnubhUti kA Azraya lekara sabako samApta kiye haiN| jIva ne rasagrahaNa dvArA sabhI avayavoM se unheM paryApta (grahaNa) kara liye haiN| pariNAmita ( rasAnubhUti se hI pariNAmAntara prApta ) karAye haiM, nirjINa (kSINa rasa vAle) kiye haiM; niHsRta (pRthak ) kiye haiM, niHsRSTa (apane pradezoM parityakta) kiye haiN| ataH he gautama! isI kAraNa se audArika pudgala parivartana, audArika pudgala parivartana kahalAtA hai| bhagavatI sUtra (4) (316) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Bhagavati Sutra ( 4 ) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha
Page #371
--------------------------------------------------------------------------
________________ Wan 59 855555555555555555555555555555555555558 47. (Q.) Bhante! Why this Audarik pudgal parivartya (gross physical material or particulate transformations) is called Audarik pudgal parivartya? [Ans.] Gautam ! A soul, while residing in Audarik sharira (gross physical body) has acquired (grahan) gross physical substances suitable for gross physical body; bounded (baddha) them with soul/living being-spacepoints; touched (sprisht) or consolidated (pusht) after acquiring anew; given a new form (krit); stabilized (prasthapit) them; fixed (nivisht) them with soul; fused (abhinivisht) them with soul; experienced the essence (abhisamanvagat) to consume them; thereby attained satiation or full development (paryapt) from all angles; having done that caused transformation (parinamit), extracted the essence (nirjirna), separated OM (nihsrit) them and shed (nihsrisht) them from soul-space-points. Gautam! That is why this Audarik pudgal parivartya (gross physical $ material or particulate transformations) is called Audarik pudgal parivartya. ma. 48. evaM veuvviyapoggalapariyaTTe vi, navaraM veubviyasarIre vaTTamANeNaM veubviyasarIrake pAyoggAiM davvAiM veuvviysriirttaae| sesaM taM ceva svvN| . [48] isI prakAra (pUrvokta kathana ke anusAra) vaikriya pudgala-parivartana ke viSaya meM bhI Wan kahanA caahie| parantu mukhya rUpa se vizeSatA yaha hai ki jIva ne vaikriya zarIra meM rahate hue vaikriya zarIra yogya dravyoM ko vaikriya' zarIra ke rUpa meM grahaNa kiye haiM, ityAdi zeSa saba kathana (pUrvavat kahanA caahie|) 48. In the same way state with regard to Vaikriya pudgal parivartya (transmutable material transformations). The difference being that a soul while residing in Vaikriya sharira (transmutable body) has acquired (grahan) transmutable substances suitable for transmutable body. Rest of the statement is as aforesaid. 49. evaM jAva ANApANupoggalapariyaTTe, navaraM ANApANupAyoggAiM savvadavvAiM ANApANuttAe. sesaM taM cev| [49] isI prakAra (taijasa, kArmaNa se lekara) yAvat Ana-prANa, pudgala-parivartana taka kahanA caahie| kevala vizeSa yaha hai ki Ana-prANa-yogya samasta dravyoM ko Ana-prANa rUpa se jIva ne grahaNa kiye haiM, ityAdi (zeSa saba kathana bhI pUrva kI taraha jAnanA caahie)| bArahavA~zataka: caturtha uddezaka (317) Twelfth Shatak : Fourth Lesson 855555555555555555555555555555555555558
Page #372
--------------------------------------------------------------------------
________________ 85555555555555555555555555555555555558 49. In the same way state with regard to other transformations (from $. fiery and karmic)... and so on up to... Aan-praan pudgal parivartya 4 (breath material transformations). The difference being that a soul while residing in sharira (body) has acquired (grahan) substances suitable for breathing through exhalation and inhalation. Rest of the statement is as aforesaid. ___vivecana-sUtra naM. 47 meM audArika pudgala parivartana kI 13 prakriyAe~ batAI gaI haiM-(1) gRhIta, (2) baddha, (3) spRSTa yA puSTa, (4) kRta, (5) prasthApita, (6) niviSTa, (7) abhiniviSTa, 5 (8) abhisamanvAgata, (9) paryApta, (10) pariNAmita, (11) nijIrNa (12) niHsRta aura (13) Wan niHsRsstt| ina teraha prakriyAoM meM se audArika zarIra yogya dravyoM ke gujarane ke kAraNa hI vaha audArika // pudgala-parivartana kahalAtA hai| ___audArika pudgala parivartana ke samAna hI anya sabhI pudgala-parivattanoM kI prakriyAe~ haiM, vahA~ / kevala 'nAma' badala jAtA hai, zeSa saba kathana samAna hai| Elaboration--Statement 47 names the 13 steps of the process of gross physical material transformation-(1) acquired (grihit), (2) bounded (baddha), (3) touched (sprisht) or consolidated (pusht), (4) given a new form (krit), (5) stabilized (prasthapit), (6) fixed (nivisht), (7) fused (abhinivisht), (8) experienced the essence (abhisamanvagat), (9) attained satiation or full development (paryapt), (10) caused transformation (parinamit), (11) extracted the essence (nirjirna), (12) separated (nihsrit), and (13) shed (nihsrisht). Only when particles suited for gross physical body undergo these thirteen steps the process is called gross physical material transformation. All other transformations also undergo the same process. sAta prakAra ke pudgala-parivattanoM kA nirvartanAkAla nirUpaNa PERIOD OF COMPLETION OF SEVEN PARTICULATE TRANSFORMATIONS 50. [pra.] orAliyapoggalapariyaTTe NaM bhaMte ! kevaikAlassa nivvattijjai? [u.] goyamA! aNaMtAhiM osappiNi-ussappiNIhiM, evaikAlassa nivvttijji| 50. [pra.] bhagavan ! audArika-pudgala-parivartana kitane kAla meM nirvarttita-niSpanna hotA hai? [u.] gautama! ananta avasarpiNI aura utsarpiNIkAla meM (audArika-pudgala-parivartana) niSpanna hotA hai| | bhagavatI sUtra (4) (318) Bhagavati Sutra (4)|
Page #373
--------------------------------------------------------------------------
________________ 855555555555555555555555555555555555558 50. [Q.] Bhante ! How much time does Audarik pudgal parivartya $(gross physical material or particulate transformations) take to reach Wan completion. [Ans.] Gautam ! It (gross physical material or particulate transformations) takes infinite progressive and regressive cycles of time (Utsarpini & Avasarpini) to reach completion. 51. evaM veuvviyapoggalapariyaTTe vi| [51] isI prakAra (pUrvavat) vaikriya-pudgala-parivartana kA niSpattikAla jAnanA caahie| 51. The same is true for Vaikriya pudgal parivartya (transmutable __material transformations). 52. evaM jAva ANApANupoggalapariyaTTe vi| [52] isI taraha (audArika pudgala parivartana-niSpattikAla ke samAna hI zeSa pA~ca // pudgala-parivartana) yAvat Ana-prANa-pudgala parivartana (kA niSpattikAla jAnanA caahie|)| 52. The same is also true for other five material transformations ... and so on up to ... Aan-praan pudgal parivartya (breath material transformations). vivecana-audArika Adi sAtoM pudgala-parivartanoM meM se pratyeka pudgala-parivartana ananta utsarpiNI-avasarpiNI kAla meM niSpanna hotA hai, usakA kAraNa yaha hai ki pudgala ananta hai aura unakA + grAhaka eka hI jIva hotA hai tathA kisI bhI pudgala-parivartana meM pUrvagRhIta pudgaloM kI gaNanA nahIM kI jaatii| Elaboration--Each of the aforesaid particulate transformations takes infinite.cycles of time to come to completion. This is because, in the universe matter particles are infinite and there is only one soul/living being under consideration at one moment; moreover, at the time of consideration the particles transformed in the past are not counted. saptavidha pudgala-parivartoM ke niSpattikAla kA alpa-bahutva COMPARATIVE PERIOD OF SEVEN TYPES OF PARTICULATE TRANSFORMATION 53. [pra. ] eyassa NaM bhaMte ! orAliyapoggalapariyaTTa-nivvattaNAkAlassa, veuvviyapoggalapariyaTTa-nivvattaNAkAlassa, jAva ANApANupoggalapariyaTTa-nivvattaNAkAlassa ya kayare kayarehito jAva visesAhiyA vA? | bArahavA~zataka : caturtha uddezaka (319) Twelfth Shatak : Fourth Lesson 155555555555555555555555555555555558
Page #374
--------------------------------------------------------------------------
________________ 89555555555555555555555555555558 ma [u.] goyamA! savvatthove kammagapoggalapariyaTTa-nivvattaNAkAle, teyApoggalapariyaTTaOM nivvattaNAkAle aNaMtaguNe, orAliyapoggalapariyaTTa-nivvattaNAkAle aNaMtaguNe, ANApANu-5 poggalapariyaTTa-nivvattaNAkAle aNaMtaguNe, maNapoggalapariyaTTa-nivvattaNAkAle aNaMtaguNe, Wan vaipoggalapariyaTTa-nivvattaNAkAle aNaMtaguNe, veuvviyapoggalapariyaTTa-nivvattaNAkAle OM annNtgunne| 53. [pra.] bhagavan ! audArika pudgala-parivartana-nivarttanA kAla, vaikriya pudgala-parivartananirvartanAkAla yAvat Ana-prANa-pudgala-parivartana nirvartanAkAla, ina (sAtoM) meM se kauna-sA hai (niSpatti-) kAla, kisa kAla se alpa (kama) yAvat vizeSAdhika hai? [u.] gautama! sabase thor3A nivarttanA (niSpatti) kAla kArmaNa-pudgala-parivartana kA hai| usase taijasa pudgala-parivartana kA nivarttanAkAla anantaguNA (adhika) hai| usase meM audArika-pudgala-parivartana kA nirvartanA-kAla anantaguNA hai, usase Ana-prANa-pudgala-parivartana 5 kA nivarttanAkAla anantaguNA hai| usase mana:pudgala-parivartana-nirvartanAkAla anantaguNA hai aura usase mana:pudgala-parivartana kA nivarttanA kAla anantaguNA hai, usase vacana-pudgala-parivartana kA nirvartanAkAla anantaguNA hai aura (ina sabase) vaikriya pudgala-parivartana kA nirvartanAkAla anantaguNA 53. [Q.] Bhante !Of the periods of completion of the said seven types of particulate transformations--gross physical particulate transformation, transmutable particulate transformation... and so on up to... breath particulate transformation, which period is less than which... and so on to... which is much more ? [Ans.) The minimum period of completion is of Karmic particulate 5 transformation; infinite times more than that is the period of completion of $ Fiery particulate transformation; infinite times more than that is the period 5 of completion of gross physical particulate transformation; infinite times more than that is the period of completion of Breath particulate transformation; infinite times more than that is the period of completion of Thought particulate transformation; infinite times more than that is the 4 period of completion of Speech particulate transformation; infinite times more than that is the period of completion of Transmutable particulate transformation, which is maximum. vivecana-kArmaNa pudgala parivartana kA niSpattikAla sabase thor3A isalie hai kyoMki kArmaNa OM pudgala sUkSma hote haiM aura bahuta-se paramANuoM se niSpanna hote haiN| isI kAraNa ve eka hI bAra meM nAraka | bhagavatI sUtra (4) (320) Bhagavati Sutra (4)
Page #375
--------------------------------------------------------------------------
________________ 855555555555555555555555555 Adi sabhI gatiyoM meM vartamAna jIvoM dvArA prati samaya bahuta-se grahaNa kie jAte haiN| usase taijasa pudgala OM parivartana kA niSpattikAla anantaguNA hai, kyoMki taijasa pudgala sthUla hone ke kAraNa aura alpa-pradezoM ke se niSpanna hone se ve jIva dvArA eka bAra meM alpa rUpa se grahaNa kie jAte haiN| isalie kArmaNa se ma taijasa pudgala-parivartana kA niSpattikAla anantaguNA hai| usase audArika pudgala-parivartana kA niSpattikAla ke OM anantaguNA hai, kyoMki audArika pudgala atyanta sthUla hote haiM tathA ve kArmaNa aura taijasa pudgaloM kI taraha sarva-saMsArI jIvoM dvArA nirantara gRhIta nahIM hote, kevala audArika zarIradhAriyoM dvArA hI grahaNa kiye +jAte haiM isalie bahuta lambe kAla meM unakA grahaNa hotA hai| usase Ana-prANa-pudgala-parivartana kA + niSpatikAla anantaguNA hai| yadyapi audArika pudgaloM se Ana-prANa-pudgala sUkSma aura bahupradezI hote hai Wan haiM, phira bhI unakA grahaNa alpakAla meM hotA hai, kyoMki aparyApta-avasthA meM unakA grahaNa na hone se 5 tathA paryApta-avasthA meM bhI audArika zarIra-pudgaloM kI apekSA alpa-parimANa meM unakA grahaNa hone se, Wan unakA zIghratApUrvaka grahaNa nahIM hotaa| isalie audArika pudgala-parivartana kA niSpattikAla anantaguNA hai| yadyapi Ana prANa pudgaloM kI apekSA manaHpudgala sUkSma aura bahupradezI hote haiM, phira bhI alpakAla U meM hI unakA grahaNa hotA hai, kyoMki ekendriyAdi kI kAyasthiti bahuta dIrghakAlIna hai| ekendriyAdi meM + cale jAne para mana kI prApti cirakAla ke bAda hotI hai, isalie mana:pudgala-parivartana dIrghakAla-sAdhya OM hone se manaHpudgala-parivartana kA niSpattikAla usase anantaguNA kahI gayI hai| usase vacana pudgala ke ma parivartana niSpattikAla anantaguNA hai kyoMki manodravyoM kI apekSA bhASAdravya atyanta sthUla hote haiM, OM isalie eka bAra meM unako alpa parimANa meM grahaNa kiyA jAtA hai| ataH mana:pudgala-parivartana-bha + niSpattikAla se vAk-pudgala-parivartana-niSpattikAla anantaguNA hai| isase vaikriya pudgala-parivartana hai F kA niSpattikAla anantaguNA hai, kyoMki vaikriya zarIra bahuta dIrghakAla meM prApta hotA hai| Elaboration--The period of completion of Karmic particulate 5 transformation is minimum, because these particles are very minute and thus they are acquired by a soul in bunches every moment. Infinite times 5 more than that is the period of completion of Fiery particulate transformation 5 because these particles grosser and are acquired in lesser numbers every moment by a soul. Infinite times more than that is the period of completion 4 of gross physical particulate transformation because these particles are even larger than fiery particles, moreover they are acquired only by souls with 5 gross physical body and not by any other soul; thus it takes much more time to exhaust all available particles. Infinite times more than that is the period of completion of Breath particulate transformation; this is because, though 4 these particles are smaller than gross physical particles, they are acquired only by souls with fully developed bodies and even the fully developed bodies 41 acquire more gross physical particles than breath particles. Infinite times ma))))))))))))555555555555555555555555)))))))))))))) 65555))))))))))))))))5555555555555555555555555555 | bArahavaoNzataka : caturtha uddezaka (321) Twelfth Shatak: Fourth Lesson
Page #376
--------------------------------------------------------------------------
________________ 85555555555555555555555555555555555555 more than that is the period of completion of Thought particulate transformation; this is because, though these particles are subtler than 5 Y= breath particles, the total number of souls acquiring these is very small as all non-sentient beings are without mina, moreover once a soul moves to these lower beings it again becomes sentient only after a very long period. Infinite times more than that is the period of completion of Speech particulate transformation because the speech particles are larger than the thought particles; larger the particle lesser number is acquired every moment making the period of completion of transformation very long. Infinite times more than that is the period of completion of Transmutable particulate transformation; this is because a soul gains transmutable body after a very long period and the total number of such souls is very less. sAta prakAra ke pudgala parivartanoM kA alpabahutva COMPARATIVE NUMBER OF SEVEN TYPES OF PARTICULATE TRANSFORMATION 54. [pra.] eesi NaM bhaMte! orAliyapoggalapariyaTTANaM jAva ANApANupoggalahai pariyahANa ya kayare kayarehito jAva visesAhiyA vA? zAnIyamA 'savyatyAta vaivyikyo galaparithamRtAipogamalakarakaTTI "maNatanujA, OM maNapoggala-pariyaTTA aNaMtaguNA, ANApANupoggalapariyaTTA aNaMtaguNA, orAliyapoggalapariyaTTA aNaMtaguNA, teyApoggalapariyaTTA aNaMtaguNA, kammagapoggalapariyaTTA annNtgunnaa| sevaM bhaMte! sevaM bhaMte! tti bhagavaM jAva vihri| // bArasame sae : cauttho uddesao smtto||12-4|| ra 54. [pra.] bhagavan ! audArika pudgala-parivartana (se lekara), yAvat Ana-prANa-pudgala parivartana meM kauna pudgala-parivartana kisase alpa yAvat vizeSAdhika hai? ma [u.] gautama! sabase thor3e vaikriya-pudgala-parivartana haiN| unase anaMtaguNA vacana-pudgala-parivartana 5 OM haiM, unase mana:pudgala-parivartana anantaguNe haiM, unase anaMtaguNA AnaprANa-pudgala-parivartana haiN| unase tii anaMtaguNA audArika pudgala-parivartana hai unase anantaguNA taijasa pudgala-parivartana haiM aura unase bhI adhika anantaguNA kArmaNa pudgala parivartana haiN| he bhagavan! yaha isI prakAra hai, he bhagavan! yaha isI prakAra hai; aisA kahakara bhagavAna gautama ma svAmI yAvat vicarate haiN| // bArahavAM zataka : caturtha uddezaka smaapt|| OM bhagavatI sUtra (4) (322) Bhagavati Sutra (4) 855555555555555555555555555555555555558
Page #377
--------------------------------------------------------------------------
________________ 44444444444444444444444444444444444444444444444444444 04444444444444444444444444444444444444 54. (Q.) Bhante! Of the said seven types of particulate transfor45 mations-gross physical particulate transformation, transmutable particulate transformation... and so on up to... breath particulate transformation, which is less in number than which... and so on up to.. which is much more? [Ans.] Gautam ! Minimum number is of Transmutable particulate transformations; infinite times more than that is the number of Speech particulate transformations; infinite times more than that is the number of thought particulate transformations; infinite times more than that is the number of breath particulate transformations; infinite times more than that 41 is the number of Gross physical particulate transformations; infinite times more than that is the number of Fiery particulate transformations; infinite times more than that is the number of Karmic particulate transformations; "Bhante ! Indeed that is so. Indeed that is so." With these words... and 4 so on up to... ascetic Gautam resumed his activities. 5 . vivecana-ina sAtoM pudgala-parivartanoM meM sabase thor3e vaikriya pudgala parivartana haiM, kyoMki ve ma bahuta dIrghakAla meM niSpanna hote haiN| unase vacana-pudgala-parivartana anantaguNe haiM, kyoMki ve alpatara OM kAla meM hI niSpanna hote haiN| isI prakAra Age ke pudgala-parivartanoM ke viSaya meM samajhanA caahie| Elaboration--Of the seven particulate transformations the number of transmutable particulate transformation is minimum because they come to completion in a very long period. Infinite times more is the number of speech particulate transformations because they take lesser time for completion. The same is applicable to the following transformations. END OF THE FOURTH LESSON OF THE TWELFTH CHAPTER bArahavA~zataka: caturtha uddezaka (323) Twelfth Shatak : Fourth Lesson 04444444444444444444444444444444444444
Page #378
--------------------------------------------------------------------------
________________ 85555555555555555555555555555555555555 paMcamo uddesao : ativAta paMcama uddezaka : atipAta PANCHAM UDDESHAK (FIFTH LESSON) : ATIPAAT (VIOLATION) aThAraha pApasthAnoM meM varNa-gandha-rasa-sparza kI prarUpaNA COLOUR, SMELL, TASTE AND TOUCH IN EIGHTEEN SOURCES OF DEMERIT 1. rAyagihe jAva evaM vayAsI[1] rAjagRha nagara meM yAvat gautama svAmI ne isa prakAra pUchA 1. 1. (During that period of time Shraman Bhagavan Mahavir arrived 4 in) Rajagriha city... and so on up to... Gautam Swami asked 2. [pra.] aha bhaMte ! pANAivAe musAvAe adinnAdANe mehuNe pariggahe, esa NaM kaivaNNe kaigaMdhe kairase kaiphAse pannatte ? [u.] goyamA ! paMcavaNNe dugaMdhe paMcarase cauphAse pnntte| 2. [pra] bhagavan ! prANAtipAta, mRSAvAda, adattAdAna, maithuna aura parigraha; ye (sabhI) kitane varNa, kitane gandha, kitane rasa aura kitane sparza vAle kahe haiM? [u.] gautama! (ye sabhI) pA~ca varNa, do gandha, pA~ca rasa aura cAra sparza vAle kahe haiN| 2. [Q.] Bhante ! Of how many colours (varna), how many smellst (gandh), how many tastes (rasa) and how many touches (sparsh) these are said to be - praanaatipaat (violating life), mrishaavaad (falsity), adattaadaan (taking without being given; stealing), maithun (sexual intercourse) and parigraha (covetousness) ? [Ans.] Gautam! They all are said to have five colours (varna), two sinells (gandh), five tastes (rasa) and four touches (sparsh). 3. [pra.] aha bhaMte! kohe kove rose dose akhamA saMjalaNe kalahe caMDikke bhaMDaNe vivAde, esa NaM kaivaNNe jAva kaiphAse pannatte? 9555555555555555555555555555555555555555555555555 OM bhagavatI sUtra (4) (324) Bhagavati Sutra (4) || &555555555555555555555555
Page #379
--------------------------------------------------------------------------
________________ / [u.] goyamA! paMcavaNNe paMcarase dugaMdhe cauphAse pnntte| 3 [pra.] bhagavan ! krodha, kopa, roSa, doSa (dveSa), akSamA, saMjvalana, kalaha, cANDikya, ma bhaNDana aura vivAda-ye sabhI kitane varNa, gandha, rasa aura sparza vAle kahe haiM? [u.] gautama! ye sabhI pA~ca varNa, pA~ca rasa, do gandha aura cAra sparza vAle kahe haiN| 3. (Q.) Bhante ! Of how many colours (varna), how many smells (gandh), how many tastes (rasa) and how many touches (sparsh) these are said to Wan be-krodh (anger), kope (provocation), roash (antagonism), doash (blame), akshama (intolerance), sanjvalan (irritability), kalah (dispute), chaandikya (rage), bhandan (fight), and vivaad (debate) ? [Ans.] Gautam ! They all are said to have five colours (varna), two smells (gandh), five tastes (rasa) and four touches (sparsh). 4. [pra.] aha bhaMte ! mANe mae dappe thaMbhe gavve attukkose paraparivAe ukkAse avakkAse unnae unnAme dunnAme, esa NaM kaivaNNe kaigaMdhe kairase kaiphAse pannatte? - [u.] goyamA! paMcavaNNe jahA kohe thev| 4. [pra.] bhagavan ! mAna, mada, darpa, stambha, garva, atyutkroza, paraparivAda, utkarSa, apakarSa, unnata, unnAma aura durnAma-ye (sabhI) kitane varNa, gandha, rasa aura sparza vA / kahe haiM? [u.] gautama! ye (sabhI) pA~ca varNa, do gandha, pA~ca rasa evaM cAra sparza vAle kahe haiN| 4. [Q.] Bhante! Of how many colours (varna), how many smells (gandh), how many tastes (rasa) and how many touches (sparsh) these are said to 4 be-maan(conceit), mada (pride), darpa (bloated ego), stambh(rigidity), ga "ra (vainglory), atyutkrosh (haughtiness), paraparivaad (snobbery), utkarsh (boastfulness), apakarsh (narcissism), unnat (arrogance), unnaam i (smugness), and durnaam (superciliousness)? [Ans.] Gautam ! Like krodh they all are said to have five colours (varna), two smells (gandh), five tastes (rasa) and four touches (sparsh). 5. [pra.] aha bhaMte ! mAyA uvahI niyaDI valaye gahaNe NUme kakke kurUe jimhe kibbise AyaraNayA gRhaNayA vaMcaNayA paliuMcaNayA sAijoge, esa NaM kaivaNNe kaigaMdhe kairase kaiphAse pannatte? [u.] goyamA ! paMcavaNNe jaheva kohe| bArahavA~zataka:paMcama uddezaka (325) Twelfth Shatak : Fifth Lesson sssssssssssssssssssssssssssssssssssss8
Page #380
--------------------------------------------------------------------------
________________ 18 5 95 95 95 95 95 95 95 95 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 8 5555555555555555555555555 95 95 95 95 95 95 9595955959595959595958 [pra.] bhagavan! mAyA, upadhi, nikRti, valaya, gahana, nUma, kalka, kurUpA, jihmatA, kilviSa, AcaraNatA, gUhanatA, vaJcanatA, pratikuJcanatA, aura sAtiyoga - ina sabhI meM kitane varNa, gandha, rasa aura sparza haiM ? [u.] gautama! ye sabhI krodha ke samAna pA~ca varNa vAle haiN| 5. [Q.] Bhante ! Of how many colours (varna), how many smells (gandh), how many tastes ( rasa) and how many touches ( sparsh) these are said to be-maaya (deceit), upadhi (conspire), nikriti (cheat by enticing), valaya (chicanery), gahan (treachery), noom (vileness), kalk (banditry), kurupa (slyness), jihmata (cunningness), kilvish (treachery), aacharanata (trickery), goohanata (disguise ), vanchanata (swindle), pratikunchanata (misinterpretation) and saatiyoga (adulteration ) ? 5. [Ans.] Gautam! Like krodh they all are said to have five colours (varna), two smells (gandh), five tastes ( rasa) and four touches (sparsh). 6. [ pra. ] aha bhaMte ! lobhe icchA mucchA kaMkhA gehI taNhA bhijjhA abhijjhA AsAsA patthaNayA lAlappaNayA kAmAsA bhogAsA jIviyAsA maraNAsA naMdirAge, esa NaM kaivapaNe0 ? [3. ] jaheva kohe | 6. [pra.] bhagavan! lobha, icchA, mUrcchA, kA~kSA, gRddhi, tRSNA, bhidhyA, abhidhyA, AzaMsanatA, prArthanatA, lAlapanatA, kAmAzA, bhogAzA, jIvitAzA, maraNAzA aura nandirAga- ye sabhI kitane varNa, gandha, rasa aura sparza vAle kahe haiM? [u.] gautama ! krodha ke samAna jAnanA caahie| (arthAt pA~ca varNa vAle haiN|) 6. [Q.] Bhante ! Of how many colours (varna), how many smells (gandh), how many tastes ( rasa) and how many touches ( sparsh) these are said to be-lobha (greed), ichchha (desire), murchchha (graspingness), kaanksha (craving), griddhi (infatuation), trishna ( holding ), bhidhya (longing), abhidhya (voracity), aashamsanata (expectation), praarthanata (begging), laalapanata (demand ), kaamaasha ( hope), bhogaasha ( hope), jivitaasha ( hope for life), maranaasha (death wish) and nandiraag (attachment) ? [Ans.] Gautam! Like krodh they all are said to have five colours (varna), two smells (gandh), five tastes ( rasa) and four touches (sparsh). bhagavatI sUtra (4) (326) Bhagavati Sutra ( 4 ) 18 55555555555555555555 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 8 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha
Page #381
--------------------------------------------------------------------------
________________ phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 7. [ pra. ] aha bhaMte ! pejje dose kalahe jAva micchAdaMsaNasalle, esa NaM kaivaNNe. ? [ u. ] jaheva kohe taheva jAva cauphAse / 7. [pra.] bhagavan ! prema-rAga, dveSa, kalaha se lekara yAvat mithyAdarzana - zalya taka ye (sabhI pApasthAnoM) kitane varNa, gandha, rasa aura sparza vAle kahe haiM ? [u.] ( gautama ! ) jisa prakAra krodha ke lie ( kathana kiyA thA usI prakAra) inameM bhI, yAvat cAra sparza haiM ( yahA~ taka kahanA cAhie / ) 7. [Q.] Bhante ! Of how many colours (varna), how many (gandh), how many tastes ( rasa) and how many touches ( sparsh) these are said to be-preyas or raag (attachment inspired by love), dvesh (aversion), kalah (dispute)... and so on up to... mithyaadarshan shalya (the thorn of wrong belief or unrighteousness)? [Ans.] Gautam ! As stated about krodh... and so on up to... four touches (sparsh). vivecana- - prastuta sAta sUtroM ke antargata batAyA gayA hai ki prANAtipAta se lekara mithyAdarzanazalya taka ye aThAraha pApasthAna pA~ca varNa, do gaMdha, pA~ca rasa aura cAra sparza (snigdha, rukSa, zIta aura uSNa) vAle hote haiM / prANAtipAta -- jIva hiMsA se janita karma prANAtipAta kahalAtA hai / mRSAvAda - krodha, lobha, bhaya athavA hAsya ke vazIbhUta hokara asatya, apriya, ahitakara, vighAtaka vacana kahanA mRSAvAda hai| adattAdAna - svAmI kI anumati, icchA yA sammati ke binA kucha bhI lenA adattAdAna hai| maithuna - viSayavAsanA se prerita strI-puruSa ke saMyoga ko maithuna kahate haiN| parigraha - dhana, kAMcana, makAna Adi bAhya parigraha hai aura mamatA - mUrcchA Adi Abhyantara parigraha hai / smells krodha - krodha rUpa pariNAma ko utpanna karane vAle karma ko krodha kahate haiM / (2) kopa- krodha ke udaya se apane svabhAva se calita honA / (3) roSa - krodha kI paramparA / (4) doSa - apane Apako aura dUsaroM ko doSa denA / (5) akSamA - dUsare ke dvArA kie hue aparAdha ko sahana nahIM karanA / (6) saMjvalana - bAra-bAra krodha se prajvalita honA / (7) karanA / (8) cANDikya- raudra rUpa dhAraNa karanA / (9) (10) vivAda - paraspara virodhI bAta kahakara jhagar3A yA zabda haiN| kalaha - vAk - yuddha karate hue paraspara kleza bhaNDana - daNDa Adi se paraspara lar3AI karanA vivAda krnaa| ye sabhI krodha ke paryAyavAcI (2) mAna aura usake paryAyavAcI zabda - (1) mAna-apane Apako dUsaroM se utkRSTa samajhanA / mada-jAti Adi kA ahaMkAra karanA / (3) darpa - ghamaNDa meM cUra honA / (4) stambha - namra na - stambha kI bhA~ti kaThora bane rahanA / (5) garva - ahaMkAra / (6) atyutkroza - svayaM ko dUsaroM se honA bArahavA~ zataka : paMcama uddezaka (327) Twelfth Shatak: Fifth Lesson 2555555555555555555555555555555k 0 5 5 5 5 5 5 95 95 95 95 95 95 9 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 9595958
Page #382
--------------------------------------------------------------------------
________________ 2 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 8 5 5 5 5 5 955555555555555555555555555 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 959595950 utkRSTa mAnanA yA btaanaa| (7) para-parivAda - para- nindA karake apanI U~cAI kI DIMgeM hA~kanA / (8) utkarSa - kriyA se apane Apako utkRSTa mAnanA athavA abhimAnapUrvaka apanI samRddhi, zakti, kSamatA, vibhUti Adi prakaTa karanA / (9) apakarSa - apane se dUsare ko tuccha batAnA athavA abhimAna se apanA yA dUsaroM kA apakarSa karanA / (10) unnata - namana se dUra rahanA athavA abhimAnapUrvaka tane rahanA arthAt akkhar3a meM rahanA / (11) unnaya - vandana yogya puruSa ko vandana na karanA athavA apane ko namana karane vAle puruSa ke prati sadbhAva na rkhnaa| (12) durnAma - - vandya puruSa ko abhimAnavaza bure DhaMga se vandana- namana krnaa| mAyA aura usake paryAyavAcI zabda - (1) mAyA - chala-kapaTa karanA / (2) upadhi- kisI ko Thagane ke lie usake samIpa jAne kA durbhAva karanA / (3) nikRti - kisI kA Adara-sammAna karake use tthgnaa| (4) valaya-valaya kI taraha gola-mola vacana kahanA / (5) gahana - dUsare ko mUr3ha banAne ke lie gUr3ha (gahana) vacana kA jAla rcnaa| (6) nUma - dUsaroM ko Thagane ke lie nIcatApUrNa kArya krnaa| (7) kalka-hiMsA rUpa pApa ke nimitta se vaMcanA karanA kalka hai / (8) kurUpA - kutsita rUpa se moha utpanna karake ThaganA / (9) jihmatA - jihmatA arthAt kuTilatA, dUsare ko Thagane ke lie vakratA apnaanaa| (10) kilviSa - mAyAcArI karane hetu kilviSI jaisI pravRtti karanA / (11) AdaraNatA - AdaraNatA yAni AcaraNatA arthAt dUsaroM ko Thagane ke lie vividha kriyAoM kA AcaraNa krnaa| (12) gUhanatA - apane svarUpa ko gUhana karanA arthAt chipAnA / (13) vaMcanatA - dUsaroM ko tthgnaa| (14) pratikuJcanatA - sarala bhAva se kahe hue vAkya kA khaNDana karanA athavA viparIta artha lgaanaa| (15) sAtiyoga - sAtiyoga kA artha hai avizvAsapUrNa sambandha, athavA utkRSTa dravya ke sAtha nikRSTa dravya kA saMyoga kara denA / lobha aura usake paryAyavAcI zabda - (1) lobha - mamatva ko lobha kahate haiM / (2) icchA-vastu ko prApta karane kI abhilASA / (3) mUrcchA - pra - prApta vastu kI rakSA kI nirantara cintA karanA / (4) kAMkSA- - aprApta vastu ko prApta karane kI lAlasA / (5) gRddhi - pra - prApta vastu ke prati Asakti / (6) tRSNA - prApta padArtha kA vyaya yA viyoga na ho, aisI icchA krnaa| (7) bhidhyA-viSayoM kA dhyAna karanA / (8) abhidhyA - citta kI vyagratA arthAt caMcalatA / (9) AzaMsanA - apane putra yA ziSya ko yaha aisA ho jAe, ityAdi prakAra kA AzIrvAda yA abhISTa padArtha kI abhilASA / (10) prArthanA - dUsaroM se iSTa padArtha kI yAcanA karanA / (11) lAlapanatA - vizeSa rUpa se bola-bolakara prArthanA karanA / (12) kAmAzA - iSTa zabda aura iSTa rUpa ko pAne kI AzA / (13) bhogAzA - i - iSTa gandha Adi ko pAne kI vaanychaa| (14) jIvitAzA - jIne kI lAlasA / (15) maraNAzA - vipatti yA atyanta duHkha A par3ane para marane kI icchA karanA / (16) nandirAga - vidyamAna abhISTa vastu yA samRddhi hone para rAgabhAva yA mamatva bhAva karanA / prema Adi zeSa pApasthAnaka - rAga - putrAdi se sneha - prema karanA / dveSa - aprIti / kalaha-rAga athavA hAsyAdi vaza utpanna huA kleza yA vAgyuddha | abhyAkhyAna - mithyA doSAropaNa karanA, jhUThA kalaMka lgaanaa| paizunya -- pITha pIche kisI kI nindA - cugalI karanA / paraparivAda - dUsare ko badanAma bhagavatI sUtra (4) (328) 8 5 5 5 95 95 95 9595959595555555555555555555555555555555555555555558 Bhagavati Sutra ( 4 ) * 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95555555 95 95 95 95 95 95 95 95 95 95 95 95 952
Page #383
--------------------------------------------------------------------------
________________ 85555555555555555555555555555555555555 855555555555555555555555555555555555555555555555* karanA yA dUsare kI burAI karanA / arati-rati- mohanIya karma ke udaya ke kAraNa pratikUla viSayoM kI prApti hone para citta meM aruci, ghRNA yA udvega honA araMti hai aura anukUla viSayoM ke prApta hone para citta meM harSa rUpa pariNAma utpanna honA rati hai / mAyAmRSA - kapaTasahita jhUTha bolanA, dambha karanA / mithyAdarzana zalya - zraddhA kI viparItatA / zarIra meM cubhe hue tIkhe kA~Te kI taraha, AtmA meM cubhA huA mithyAdarzana zalya bhI kaSTa detA hai| Elaboration-These seven statements convey that all eighteen sources of demerit (paapasthaan), from praanaatipaat (violating life) to mithyaadarshan shalya (the thorn of wrong belief or unrighteousness), have five colours (varna), two smells (gandh), five tastes (rasa) and four touches (sparsh). Praanaatipaat-The demerit (paap) karmas acquired by violating life or violence towards living beings is called praanaatipaat. Mrishaavaad To utter lies, harsh, harmful and damaging words is called mrishaavaad (falsity). Adattadaan-To take anything without permission, desire or consent of the owner is called adattadaan (stealing). Maithun-To indulge in sexual intercourse inspired by lust is called maithun (sexual intercourse). Parigraha-The desire to possess is called parigraha (covetousness). Wealth, gold, property etc. are material or outer possessions and attachment, obsession etc. are mental or inner possessions. Synonyms of krodh (1) Krodh-The karma that evokes feelings of anger is called krodh (anger). (2) Kope-to shift from one's natural disposition (provocation). (3) Roash-continued anger (antagonism). (4) Doash-to blame self and/or others (blame). (5) Akshama-not to tolerate fault committed by others (intolerance). (6) Sanjvalan-to flare up in anger time and again (irritability). (7) Kalah-to create dispute through verbal exchange (dispute). (8) Chaandikya-To express extreme anger (rage). (9) Bhandan-To fight with weapons (fight). (10) Vivaad-dispute with verbal arguments (debate). All these are synonyms of krodh (anger). Synonyms of maan (1) Maan-to consider self to be better than others (conceit). (2) Mada-pride of caste and other such factors (pride). (3) Darpa-to brim with pride (bloated ego). (4) Stambh-not to be humble (rigidity). (5) Garva-over estimation of the self (vainglory). (6) Atyutkrosh to express self better than others (haughtiness). (7) Paraparivaad- to assert bArahavA~ zataka : paMcama uddezaka (329) Twelfth Shatak: Fifth Lesson 5555555555555555555555555555555555555555555555555 855555555555555555555555555555555555558
Page #384
--------------------------------------------------------------------------
________________ 55555555555555555555555555555555 self by criticizing others (snobbery). (8) Utkarsh-To display one's wealth, power, ability etc. by words and action (boastfulness). (9) Apakarsh-to harm self and others out of pride (narcissism). (10) Unnat-to avoid bowing and be unbending with conceit (arrogance). (11) Unnaam-Not to give respect to the worthy and not to appreciate those who give respect (smugness). Durnaam-to misbehave with revered person out of conceit (superciliousness). 2954454554444445445455445444444544444444444454455452 Wan swindle Synonyms of maaya-(1) Maaya-to indulge in cheating others (deceit). (2) Upadhi-to plan to approach someone in order to (conspire). (3) Nikriti to swindle someone by offering honour and respect (cheat by enticing). (4) Valaya-deceptive talking (chicanery). (5) Gahan to spin a web of secret talks to fool someone (treachery). (6) Noom-to indulge in mean acts to cheat (vileness). (7) Kalk-Employ violence to swindle someone (banditry). (8) Kurupa-to cheat by using lowly enticement (slyness). (9) Jihmata-use of conspiracy to swindle someone (cunningness). (10) Kilvish-to cheat by sinful activities (treachery): (11) Aacharanatato employ various methods to cheat (trickery). (12) Goohanata-to conceal one's identity (disguise). (13) Vanchanata-to swindle (swindle). (14) Pratikunchanata-to refute or misinterpret simple statement (misinterpretation). (15) Saatiyoga-faithless relationship or to mix bad quality material with good quality material (adulteration). Synonyms of lobha-(1) Lobha-fondness for a thing (greed).. (2) Ichchha-desire to own a thing (desire). (3) Murchchha-continued worry to protect a possession (graspingness). (4) Kaanksha-craving to get a thing not owned (crave). (5) Griddhi-infatuation for a thing owned (infatuation). (6) Trishna-wish not to lose a thing owned (holding). (7) Bhidhya-to long for things (longing). (8) Abhidhya-restlessness to possess (voracity). (9) Aashamsanata-to bless one's disciple or son for his achievements (expectation). (10) Prarthanata-to beg the desired from others (beg). (11) Laalapanata-to ask repeatedly for desired things (demand). (12) Kaamaasha-to hope to get desired sound or appearance (hope). (13) Bhogaasha-to hope to get desired smell (hope). (14) Jivitaasha-craving to live (hope for life). (15) Maranaasha-desire for death in face of grief or distress (death wish). (16) Nandiraag-fondness for possessions (attachment). bhagavatI sUtra (4) (330) Bhagavati Sutra (4) 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 55 18 8555555555555555555555555555555555558
Page #385
--------------------------------------------------------------------------
________________ Other sources of demerit-Raagor preyas attachment inspired by love is. Dvesh-aversion inspired by suppressed anger and conceit. Kalahdispute or argument due to attachment or aversion. Abhyaakhyaanblaming falsely. Paishunya-inculpating someone at his back. Paraparivaadslandering others. Rati-arati-happiness and inclination to pursue ignoble and detest noble. Maayamrisha-betray or tell a lie deceptively. Mithyaadarshan shalya--the thorn of wrong belief or unrighteousness. aThAraha pApasthAna-viramaNa meM varNAdi kA abhAva hotA hai ABSENCE OF ATTRIBUTES IN ABSTAINING FROM EIGHTEEN SOURCES OF DEMERIT 8. [pra.] aha bhaMte ! pANAivAyaveramaNe jAva pariggahaveramaNe, kohavivege jAva micchAdasaNasallavivege, esa NaM kaivaNNe jAva kaiphAse pannatte ? [u.] goyamA ! avaNNe agaMdhe arase aphAse pnntte| .. 8. [pra.] bhagavan! prANAtipAta-viramaNa yAvat parigraha-viramaNa tathA krodhaviveka (krodha ma tyAga) yAvat mithyAdarzana-zalyaviveka, ina sabhI meM kitane varNa, gandha, rasa aura sparza kahe haiM? / _ [u.] gautama! ye sabhI varNarahita, gandharahita, rasarahita aura sparzarahita kahe haiN| . 8. [Q.] Bhante ! Of how many colours (varna), how many smells (gandh), how many tastes (rasa) and how many touches (sparsh) these are said to be-Praanaatipaat viraman (to abstain from harming or destroying life)... and so on up to... Parigraha viraman (to abstain from covetousness) and Krodh vivek (prudence with regard to anger)... and so on up to... Mithyaadarshan shalya vivek (prudence with regard to the thorn of wrong 5 belief or unrighteousness)? [Ans.] Gautam ! They all are said to be devoid of attributes of colour (varna), smell (gandh), taste (rasa) and touch (sparsh). cAra buddhi, avagrahAdi cAra, utthAnAdi pA~ca ke viSaya meM varNAdi kI prarUpaNA COLOUR AND OTHER ATTRIBUTES OF INTELLIGENCE ETC. 9. [pra.] aha bhaMte ! uppattiyA veNaiyA kammiyA pAriNAmiyA, esa NaM kaivaNNe jAva kaiphAse pannatte? [u.] taM ceva jAva aphAsA pnnttaa| | bArahavA~zataka : paMcama uddezaka (331) Twelfth Shatak : Fifth Lesson | 85555555555555555555555555555555555558
Page #386
--------------------------------------------------------------------------
________________ 85555555555555555555555555555555555555555555555555555 9. [pra.] bhagavan! autpattikI, vainayikI, kArmikI aura pAriNAmikI buddhi kitane varNa, // gandha, rasa aura sparza vAlI kahI gayI haiM? [u.] gautama! (ye cAroM buddhi) varNa, gandha, rasa aura sparza se rahita haiN| 9. [Q.] Bhante! Of how many colours (varna), smells (gandh), tastes (rasa) and touches (sparsh) these are said to be-Autpattiki, Vainayiki, Karmikiand Parinamiki buddhi (intelligence)? [Ans.] Gautam ! They all (types of intelligence) are said to be devoid Wan of attributes of colour (varna), smell (gandh), taste (rasa) and touch (sparsh). 10. [pra. ] aha bhaMte! uggahe IhA avAe dhAraNA, esa NaM kaivaNNA .? [u.] evaM ceva jAva aphAsA pnnttaa| 10. [pra.] bhagavan! avagraha, IhA, avAya aura dhAraNA kitane varNa, gandha, rasa aura sparza OM vAle kahe gae haiM? [u.] gautama! ye cAroM varNa yAvat sparza se rahita kahe gae haiN| 10. [Q.] Bhante ! Of how many colours (varna), smells (gandh), tastes (rasa) and touches (sparsh) these are said to be-Avagraha, Iha, Avaya, and Dharana (the four steps of learning)? [Ans.] Gautam! They all are said to be devoid of attributes of colour Wan (varna)... and so on up to... touch (sparsh). 11. [pra.] aha bhaMte ! uTThANe kamme bale vIrie purisakkAraparakkame, esa NaM kaivaNNe.? [u.] taM ceva jAva aphAse pnntte| 11. [pra.] bhagavan ! utthAna, karma, bala, vIrya, aura puruSakAra-parAkrama, ina sabhI meM kitane varNa, gandha, rasa aura sparza haiM? [u.] gautama! ye sabhI pUrva kI taraha varNAdi yAvat sparza se rahita haiN| 11. [Q.) Bhante ! Of how many colours (varna), smells (gandh), tastes (rasa) and touches (sparsh) these are said to be--utthaan, karma, bala, virya, purushakaarand paraakram (steps of endeavour). bhagavatI sUtra (4) (332) Bhagavati Sutra (4) |
Page #387
--------------------------------------------------------------------------
________________ ja))))))) 85555555555555555555555555555555555555 [Ans.] Gautam! They all are said to be devoid of attributes of colour OM (varna)... and so on up to... touch (sparsh). vivecana-autpattikI Adi cAra buddhiyoM kA svarUpa-(1) autpattikI-zAstra, satkarma / ma evaM abhyAsa ke binA athavA padArthoM ko pahale dekhe, sune aura soce binA hI unheM grahaNa karake jo // + svataH sahasA buddhi utpanna hotI hai, vaha autpattikI buddhi hai| (2) vainayikI-mAtA-pitA guru Adi ke ke prati vinaya se prApta hone vAlI buddhi vainayikI buddhi hai| (3) kArmikI-nirantara abhyAsa aura viveka // ma se vistRta hone vAlI buddhi kArmikI buddhi hai| (4) pAriNAmikI-ati dIrghakAla taka padArthoM ko OM dekhane se, dIrghakAlika anubhava se prApta hone vAlI buddhi pAriNAmikI hai| avagrahAdi cAroM kA svarUpa-(1) avagraha-mana va indriyoM dvArA kisI padArtha ke aspaSTa jJAna Wan ko avagraha kahate haiN| IhA-avagraha se jAne hue padArtha ke viSaya meM utpanna hue saMzaya ko dUra karate hue usake viSaya ke bAre meM vicAra karane ko IhA kahate haiN| avAya-IhA se jAne hue padArthoM meM nizcayAtmaka jJAna honA avAya hai| dhAraNA-avAya se nirNita padArthoM ke jJAna ko hRdaya meM dRr3ha kara lene ko dhAraNA kahate haiN| utthAnAdi pA~ca kA svarUpa-utthAnAdi-pA~ca vIryAntarAya karma ke kSaya yA kSayopazama se utpanna hone vAle jIva ke pariNAma vizeSoM ko utthAnAdi kahate haiN| ye sabhI jIva ke parAkrama vizeSa haiN| utthAna-prArambhika parAkrama vishess| karma-bhramaNAdi kriyA, jIva kA parAkrama vishess| bala-zArIrika parAkrama yA saamrthy| vIrya-zakti, jIvaprabhAva arthAt-Atmika shkti| puruSakAra parAkrama-prabala puruSArtha, svAbhimAnapUrvaka kiyA huA praakrm| ___Elaboration-Four types of intelligence--(1) Autpattiki-That which rises suddenly, spontaneously and without studying scriptures is called autpattiki buddhi. (2) Vainayiki-That which is acquired through devotion for teachers and elders or seniors, by serving them and being humble before them is called vainayiki buddhi. (3) Karmaja-That which is acquired through regular practice like that of various arts and crafts is called karmaja buddhi. (4) Parinamiki-That which is acquired through long and continuous contemplation or as a consequence of maturity and experience is called OM parinamiki buddhi. | Four steps of learning-(1) Avagrah-To acquire simple knowledge or awareness of a thing through sense organs and mind is called avagrah. (2) Iha-The process of analyzing that information, reject the unreal, and accept the real is called iha. (3) Avaaya-The decision arrived at through the activity of iha is called avaaya. (4)Dhaarana-To accept or absorb, into the mind or the memory, the so decided meaning is called dhaarana. bArahavA~zataka : paMcama uddezaka (333) Twelfth Shatak : Fifth Lesson
Page #388
--------------------------------------------------------------------------
________________ 855555555555555555554) ))))))))))) Five drives of endeavour_These five drives are evoked through 45 destruction or pacification of Viryantaraya karmas (potency hindering karmas)-(1) utthaan-preliminary drive or effort to rise; (2) karma-drive of action, such as movement; (3) bala-physical strength; (4) virya-spiritual and mental potency or capacity; (5) purushakaar-paraakram-intent to act and effort capable of accomplishing an act with self awareness. avakAzAntara, tanuvAta-ghanavAta-ghanodadhi, pRthvI Adi ke viSaya meM varNAdi prarUpaNA ATTRIBUTES OF INTERVENING SPACE, AIR, WATER, HELL AND OTHER COSMIC THINGS 12. [pra.] sattame NaM bhaMte ! ovAsaMtare kaivaNNe.? ___ [u.] evaM ceva jAva aphAse pnntte| -... [ ] gAn / gAna- gANAnA meM milane vA, Ter, TT aura gArNa haiM? [u.] gautama! vaha varNa yAvat sparza se rahita hai| 12. [Q.] Bhante ! Of how many colours (varna), smells (gandh), tastes (rasa) and touches (sparsh) is the seventh avakaashaantar (intervening space)? [Ans.] Gautam ! It is devoid of attributes of colour (varna)... and so on up to... touch (sparsh). 13. [pra. ] sattame NaM bhaMte ! taNuvAe kaivaNNe.? [u.] jahA pANAivAe (su. 2) navaraM aTThaphAse pnntte| 13. [pra.] bhagavan! sAtavA~ tanuvAta kitane varNAdi vAlA hai? [u.] gautama! isakA kathana (sU. 2 meM ukta) prANAtipAta ke samAna karanA caahie| mukhyataH yaha ATha sparza vAlA hai| ____13. [Q.] Bhante! Of how many colours (varna), smells (gandh), tastes (rasa) and touches (sparsh) is the seventh tanuvaat (layer of rarefied air)? [Ans.] Gautam ! It follows the pattern of praanaatipaat (as mentioned OM in statement-2); mainly it has eight touches. 14. evaM jahA sattame taNuvAe tahA sattame ghaNavAe ghaNodahI, puddhvii| 5555555555555555555555555555555555555555555555555 | bhagavatI sUtra (4) (334) Bhagavati Sutra (4) 555555555555))))))))))))))))))))))
Page #389
--------------------------------------------------------------------------
________________ jaekama)))))))))))))555555555555555555555) 855555555555555555555555555555555555558 [14] jisa prakAra sAtaveM tanuvAta ke viSaya meM kahA hai, usI prakAra sAtaveM ghanavAta, OM ghanodadhi evaM sAtavIM pRthvI (ke viSaya meM kahanA caahie|) OM 14. Seventh ghanavaat (layer of dense air), seventh ghanod (layer of dense or frozen water) and seventh prithvi (hell) follows the pattern of OM seventh tanuvaat (layer of rarefied air). 15. chaThe ovAsaMtare avnnnne| ___ [15] chaThA avakAzAntara varNAdi se rahita hai| 15. The sixth tanuvaat (layer of rarefied air) is devoid of attributes of colour (varna) etc. . 16. taNuvAe jAva chaTThI puDhavI, eyAiM aTTha phaasaaiN| ___ [16] chaThA tanuvAta, ghanavAta, ghanodadhi aura chaThI pRthvI-ye sabhI ATha sparza vAle haiN| 16. Sixth ghanavaat (layer of dense air), ghanod (layer of dense or frozen water) and sixth prithvi (hell) ... and so on up to ... have eight touches. -- 17. evaM jahA sattamAe puDhavIe vattavvayA bhaNiyA tahA jAva paDhamAe puDhavIe bhANiyavvaM / [17] jisa prakAra sAtavIM pRthvI kI vaktavyatA kahI hai, usI prakAra yAvat prathama pRthvI taka jAnanA caahie| 17. Like the statements related to seventh prithvi mention for others... 5 and so on up to... the first prithvi (hell) following the same pattern. 18. jaMbUddIve jAva sayaMbhuramaNe samudde, sohamme kappe jAva IsipabbhArA puDhavI, neraiyAvAsA jAva vemANiyAvAsA, eyANi savvANi atttthphaasaanni| ___[18] jambUdvIpa se lekara yAvat svayambhUramaNa samudra taka, saudharmakalpa se yAvat ISatprAgbhArA OM pRthvI taka nairayikAvAsa se lekara yAvat vaimAnikavAsa taka sabhI ATha sparza vAle haiN| 18. (In the same way) Jambu Dveep... and so on up to... Svayambhuraman ocean, Saudharma kalp (divine dimension)... and so on 5 up to... Ishatpragbhara Prithvi, infernal worlds... and so on up to... celestial vehicles, all have eight touches. vivecana-'avakAzAntara' Adi kA svarUpa-pahalI aura dUsarI naraka pRthvI ke bIca jo AkAza khaNDa hai, vaha 'pahalA avakAzAntara' kahalAtA hai| isa apekSA se sAtavIM naraka-pRthvI se nIce bArahavA~zataka : paMcama uddezaka (335) Twelfth Shatak : Fifth Lesson 855555555555555555555555555555555555558
Page #390
--------------------------------------------------------------------------
________________ phaphaphaphaphaphaphapha 55555555555555555555555555555555 phaphaphapha kA 'AkAza khaNDa' hai vaha sAtavA~ avakAzAntara kahalAtA hai| usake Upara sAtavA~ tanuvAta hai, usake Upara sAtavA~ ghanavAta hai / ghanavAta ke Upara sAtavA~ ghanodadhi hai aura sAtaveM ghanodadhi se Upara sAtavIM narakapRthvI hai| isI krama se pahalI narakapRthvI taka jAnanA cAhie / avakAzAntara jitane bhI haiM, ve sabhI AkAza rUpa haiM aura AkAza amUrtta hone se varNa, gandha, rasa aura sparza se sarvathA rahita hai| tanuvAta, ghanavAta, ghanodadhi aura naraka pRthvI Adi paudgalika hone se mUrtta haiN| isalie ve varNa, gandha, rasa aura sparza vAle haiM aura bAdara pariNAma vAle hone se inameM zIta - uSNa, snigdha- rUkSa, mRdu-kaThina, halkA - bhArI, ye AThoM hI sparza pAye jAte haiN| Elaboration-Cosmic structure-The layer of intervening space between the first and second hell (prithvi) is called 'first thus the intervening space beyond the seventh hell is seventh avakaashaantar. Considering that to be the lowest in the conceived the layer of rarified air above that is seventh tanuvaat, above that is seventh ghanavaat, above that is seventh ghanodadhi (ghanod) and above that is seventh prithvi. Like this the pattern follows up to the first prithvi. cosmos, avakaashaantar'; All avakaashaantars being space are completely devoid of attributes of colour, smell, taste and touch. Tanuvaat, ghanavaat, ghanodadhi and prithvi are material things and thus with form. That is why they all have these attributes of colour, smell, taste and touch; and being gross they have attributes of all eight touches - sheet (cold) - ushna ( hot), snigdha (smooth)ruksha (coarse), karkash (hard touch) - mridu (soft) and guru (heavy ) - laghu (light). caubIsa daNDakoM meM varNAdi kI prarUpaNA ATTRIBUTES OF COLOUR ETC. IN TWENTY FOUR SOURCES OF DEMERIT 19. [ pra. ] neraiyA NaM bhaMte! kaivaNNA jAva kaiphAsA pannattA ? [u. ] goyamA ! veuvviya-teyAiM paDucca paMcavaNNA paMcarasA dugaMdhA aTThaphAsA pannattA / kammagaM paDucca paMcavaNNA paMcarasA dugaMdhA cauphAsA pannattA / jIvaM paDucca avA aphAsA pannattA / 19. [pra.] bhagavan! nairayikoM meM kitane varNa, gandha, rasa aura sparza haiM ? [u.] gautama! vaikriya aura taijasa pudgaloM kI apekSA se unameM pA~ca varNa, pA~ca rasa, do gandha aura ATha sparza haiN| kArmaNa pudgaloM kI apekSA se unameM pA~ca varNa, pA~ca rasa, do gandha aura cAra sparza haiM aura jIva kI apekSA se ve varNarahita yAvat sparzarahita haiN| bhagavatI sUtra (4) (336) Bhagavati Sutra ( 4 ) 8 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9558 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha
Page #391
--------------------------------------------------------------------------
________________ pAsa ))) )))))))))55555555555)) 19. [Q.] Bhante! Of how many colours, smells, tastes and touches are nairayiks (infernal beings)? [Ans.] Gautam ! In context of Vaikriya (transmutable) and Taijas 41 (fiery) pudgals (particles) they have five colours, five tastes, two smells and eight touches. In context of Karman pudgals (karmic particles) they have 5 five colours, five tastes, two smells and four touches. In context of jiva (soul) + they are devoid of these attributes of colour... and so on up to... touch. _____20. evaM jAva thnniykumaaraa| [20] isI prakAra (asurakumAroM se lekara) yAvat stanitakumAroM taka kahanA caahie| 20. The same is true (for Asur-kumars) ... and so on up to ...Stanitkumars. 21. [pra. ] puDhavikAiyA NaM. pucchaa| - [u.] goyamA ! orAliya-teyagAiM paDucca paMcavaNNA jAva aTThaphAsA pannattA, kammagaM paDucca jahA neraiyANaM, jIvaM paDucca thev| 21. [pra.] bhagavan! pRthvIkAyika jIva kitane varNa, gandha, rasa aura sparza vAle haiM? [u.] gautama! audArika aura taijasa pudgaloM kI apekSA se ve pA~ca varNa, do gandha, pA~ca rasa ma aura ATha sparza vAle kahe gae haiN| kArmaNa pudgala aura jIva kI apekSA se pUrva kI taraha arthAt pha nairayikoM ke kathana ke samAna jAnanA caahie| 21. [Q.] Bhante ! Of how many colours, smells, tastes and touches are (prithvikayik jivas) earth-bodied beings ? [Ans.] Gautam ! In context of Audaarik (gross physical) and Taijas 15 (fiery) pudgals (particles) they have five colours, five tastes, two smells and + eight touches. In context of Karman pudgals (karmic particles) and jiva (soul), state as aforesaid (about infernal beings). 22. evaM jAva cauriMdiyA, navaraM vAukkAiyA orAliya-veuvviya-teyagAiM paDucca ma paMcavaNNA jAva aTThaphAsA pnnttaa| sesaM jahA neriyaannN| ____ [22] isI prakAra (apkAya, se lekara) yAvat caturindriya taka jAnanA caahie| parantu inameM ke mukhya vizeSatA yaha hai ki vAyukAyika jIva audArika, vaikriya aura taijasa, pudgaloM kI apekSA se e bArahavA~zataka : paMcama uddezaka (337) Twelfth Shatak : Fifth Lesson pa
Page #392
--------------------------------------------------------------------------
________________ 85555555555555555555555555555555555555 pA~ca varNa yAvat pA~ca rasa, do gandha aura ATha sparza vAle kahe gae haiN| zeSa nairayikoM ke samAna Wan jAnanA caahie| 22. The same is true for (water-bodied beings)... and so on up to...foursensed beings. The difference is that air-bodied beings in context of gross physical, transmutable and fiery particles have five colours... and so on up to ... five tastes, two smells and eight touches. All others are same as infernal beings. 23. paMceMdiyatirikkhajoNiyA jahA vaaukkaaiyaa| [23] paMcendriya tiryaJcayonika jIvoM kA kathana bhI vAyukAyikoM ke samAna jAnanA caahie| 23. Five sensed animals follow the pattern of air-bodied beings. 24. [pra.] maNussA NaM. pucchaa| [u.] aurAliya-veuvviya-AhAraga-teyagAiM paDucca paMcavaNNA jAva aTThaphAsA pnnttaa| kammagaM jIvaM ca paDucca jahA neriyaannN| 24. [pra.] bhagavan! manuSya kitane varNa, gandha, rasa aura sparza vAle haiM? [u.] gautama! audArika, vaikriya, AhAraka aura taijasa pudgaloM kI apekSA se (manuSya) ke pA~ca varNa, pA~ca rasa, do gandha aura ATha sparza vAle haiN| jabaki kArmaNa pudgala aura jIva kI hai apekSA se nairayikoM ke samAna (jAnanA caahie|) 24. (Q.) Bhante ! Of how many colours, smells, tastes and touches are human beings? [Ans.] Gautam ! In context of Audaarik (gross physical), Vaikriya (transmutable), aahaarak (telemigratory) and Taijas (fiery) pudgals (particles) they (humans) have five colours, five tastes, two smells and eight si touches. In context of karman (karmic) particles and jiva (soul) they follow the pattern of infernal beings. 25. vANamaMtara-joisiya-vemANiyA jahA neriyaa| [25] vANavyantara, jyotiSI aura vaimAnikoM ke viSaya meM bhI nairayikoM ke samAna kathana karanA caahie| 25. Vanavyantar (interstitial), Jyotishk (stellar) and Vaimanik (celestial vehicular) jivas also follow the pattern of infernal beings. | bhagavatI sUtra (4) (338) Bhagavati Sutra (4)
Page #393
--------------------------------------------------------------------------
________________ prabhadhaOMOMOMOMOM5555555555555555555OMOMOMOMOMOMOMOMOMOMkha 855555555555555555555555555555555555558 vivecana-nAraka, manuSya, paMcendriya tiryaMca Adi jo bhI audArika, vaikriya, taijasa yA AhAraka ke zarIra vAle haiM, ve pA~ca varNa, do gandha, pA~ca rasa tathA aSTasparzI vAle haiM, kyoMki ye cAroM zarIra // bAdara-pariNAma vAle pudgala haiM, jabaki kArmaNa zarIra sUkSma pariNAma-pudgala vAle haiM jisa kAraNa ye + OM catuHsparzI hai| parantu jIva (AtmA) meM varNa, gandha, rasa aura sparza nahIM hai| isalie vaha varNAdi se + rahita hai| 4. Elaboration--Infernal, human, five-sensed animal and other beings having audaarik (gross physical), vaikriya (transmutable), aaharak 4 (telemigratory) and taijas (fiery) bodies have five colours, five tastes, two smells and eight touches; this is because these four kinds of bodies are made 4 up of gross particulate matter. The karman (karmic) body is made up of 5 refore they have only four touches. .. 5 However, as soul is not particulate it is devoid of these attributes. dharmAstikAya se lekara addhAkAla taka meM varNAdi kI prarUpaNA ATTRIBUTES OF COLOUR ETC. IN DHARMAASTIKAAYA TO ADDHAAKAAL - 26. dhammatthikAe jAva poggalatthikAe, ee savve avaNNA, jAva aphAsA, navaraM poggalatthikAe paMcavaNNe paMcarase dugaMdhe aTThaphAse pnntte| ___[26] dharmAstikAya (se lekara) yAvat pudgalAstikAya ko chor3akara adharmAstikAya OM AkAzAstikAya aura kAla-ye sabhI varNAdi yAvat sparza se rahita haiN| vizeSa rUpa se yaha hai ki ma pudgalAstikAya pA~ca varNa, pA~ca rasa, do gandha aura ATha sparza vAlA haiN| 26. Other than Pudgalaastikaaya(matter entity) all (Astikaaya dravyas 51 or eternal agglomerative entities) up to Aakaashaastikaaya (space entity) + and Kaal are devoid of attributes of colour... and so on up to... touch. 5 Pudgalaastikaaya (matter entity) has five colours, five tastes, two smells Wan and eight touches. 27. nANAvaraNijje jAva aMtarAie, eyANi cuphaasaanni| [27] jJAnAvaraNIya (se lekara) yAvat antarAya karma taka ke AThoM karma, pA~ca varNa, do kI gandha, pA~ca rasa aura cAra sparza vAle kahe haiN| 27. All eight karmas from Jnanavaraniya (knowledge obscuring)... and Wan so on up to... Antaraya (power hindering karma) have five colours, five tastes, two smells and four touches. 85555555555555555555555555555555555555555 bArahavA~zataka : paMcama uddezaka (339) Twelfth Shatak : Fifth Lesson
Page #394
--------------------------------------------------------------------------
________________ Wang Wan 55555555555555555555555555555555555Wan Qu 28. [ pra. ] kaNhalesA NaM bhaMte! kaivaNNA. pucchA ? 5 5 5 5 5 555555555555555 95 95 95 95 95 95 95 955555555555555 95 95 95 95 95 95 9555558 [ u. ] davvalesaM paDucca paMcavaNNA jAva aTThaphAsA pannattA / bhAvalesaM paDucca avaNNA arasA agaMdhA aphAsA / 28. [pra.] bhagavan ! kRSNa lezyA kitane varNa, gandha, rasa aura sparza vAlI haiM? [3.] gautama ! dravya lezyA kI apekSA se vaha pA~ca varNa, pA~ca rasa, do gandha aura ATha sparza vAlI haiM aura bhAva lezyA kI apekSA se vaha varNAdi se rahita hai| 28. [Q.] Bhante ! Of how many colours, smells, tastes and touches is krishna leshya (black soul-complexion) ? [Ans.] Gautam ! In context of dravya leshya (physical complexion) it (black soul complexion) has five colours, five tastes, two smells and eight touches. However in context of bhaava leshya (spiritual complexion) it is devoid of attributes of colour etc. 29. evaM jAva sukklessaa| [29] isI prakAra (nIla, kApota, pIta aura padmalezyA) yAvat zukla lezyA taka jAnanA cAhie / 29. The same is true for other soul complexions (blue, pigeon, fiery, yellow)... and so on up to ... white soul-complexion). 30. sammaddiTThi-micchAdiTThi-sammAmicchAdiTThI, cakkhudaMsaNe acakkhudaMsaNe ohidaMsaNe kevaladaMsaNe, AbhinibohiyanANe jAva vibhaMganANe, AhArasannA jAva pariggahasaNNA, eyANi avaNNANi arasANi agaMdhANi aphAsANi / [30] samyagdRSTi, mithyAdRSTi aura samyagmithyAdRSTi, (ye tIna dRSTi) cakSudarzana, acakSudarzana, avadhidarzana aura kevaladarzana ( ye cAra darzana), Abhinibodhika jJAna (se lekara zrutajJAna, avadhijJAna, manaHparyavajJAna, kevalajJAna, ye pA~ca jJAna tathA mati - ajJAna, zruta- ajJAna aura) yAvat vibhaMgajJAna (taka ye tIna ajJAna) AhArasaMjJA ( bhayasaMjJA, maithunasaMjJA) yAvat parigrahasaMjJA (ye cAra saMjJA), ye sabhI varNa gandha, rasa aura sparza se rahita haiN| 30. Samyagdrishti (right perception / faith), mithyadrishti (wrong perception/faith) and samyagmithyadrishti (right-wrong or mixed perception/faith ) ( these three drishtis); chakshu darshan (visual bhagavatI sUtra (4) (340) Bhagavati Sutra ( 4 ) 18 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 959595958 9 5555555555555555555555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 Wan
Page #395
--------------------------------------------------------------------------
________________ perception), achakshu darshan (non-visual perception), avadhi darshan (extrasensory perception of the physical dimension), Keval darshan (absolute perception or pre-omniscience-perception) (these four perceptions); abhinibodhik jnana (sensory knowledge) ... and so on up to ... vibhang-jnana (pervert knowledge) (eight kinds of knowledge; this also includes - shrut-jnana or scriptural knowledge, avadhi-jnana or extrasensory perception of the physical dimension, manahparyav jnana or extrasensory perception and knowledge of thought process and OM thought-forms, keval-jnana or omniscience, mati-ajnana or absence of sensory knowledge, shrut-ajnana (absence of scriptural knowledge); and aahaar-sanjna (desire for food), bhaya-sanjna (desire to run away from fear), maithun-sanjna (desire for sex), parigraha-sanjna (desire for $ possessions) (these four desires); all these are devoid of attributes of colour, smell, taste and touch. . 31. orAliyasarIre jAva teyagasarIre, eyANi atttthphaasaanni| kammagasarIre cuphaase| OM maNajoge vaijoge ya cuphaase| kAyajoge atttthphaase| __ [31] audArika zarIra (vaikriya zarIra, AhAraka zarIra) yAvat taijasa zarIra ye aSTa sparza # vAle haiN| (jabaki) kArmaNa zarIra, manoyoga aura vacanayoga, ye cAra sparza vAle haiN| kAyayoga aSTasparza vAlA hai| 31. Audaarik sharira (gross physical body) ... and so on up to ... taijas sharira (fiery body) have attributes of eight touches, whereas karman sharira (karmic body), manoyoga (mental association) and vachan yoga (vocal association) have attributes of four touches. Kaya yoga (physical association) has eight touches. 32. sAgArovayoge ya aNAgArovayoge ya avnnnnaa.| [32] sAkAropayoga aura anAkAropayoga, ye donoM varNAdi se rahita haiN| 32. Saakaaropayoga (inclination towards right knowledge) and anaakaaropayoga (inclination towards right perception/faith) are devoid of attributes of colour etc. 33. [pra.] savvadavvA NaM bhaMte ! kaivaNNA. pucchaa| | bArahavA~zataka : paMcama uddezaka (341) Twelfth Shatak : Fifth Lesson
Page #396
--------------------------------------------------------------------------
________________ * 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9595958 5 5 5 5 5 5 95 95 95 95 95 95 95555555555555555555555555555 95 95 95 95 95 95 95 955555 [u.] goyamA ! atthegaiyA savvadavvA paMcavaNNA jAva aTThaphAsA pannattA / atthegaiyA savvadavvA paMcavaNNA jAva cauphAsA pannattA / atthegaiyA savvadavvA egavaNNA egagaMdhA egarasA duphAsA pannattA / atthegaiyA savvadavvA avaNNA jAva aphAsA pannattA / 33. [pra.] bhagavan ! sabhI dravya kitane varNAdi vAle haiM? [u.] gautama! sabhI dravyoM meM se kucha (dravya) pA~ca varNa yAvat (pA~ca rasa, do gandha aura ) ATha sparza vAle haiN| sarvadravyoM meM se kucha (dravya) pA~ca varNa yAvat (pA~ca rasa, do gandha aura) cAra sparza vAle haiN| sarvadravyoM meM se kucha (dravya) eka varNa, eka gandha, eka rasa aura do sparza vAle haiN| sarvadravyoM meM se kucha (dravya) varNa, gandha, rasa aura sparza se rahita haiN| 33. [Q.] Bhante ! Of how many colours etc. are all substances (dravyas) ? [Ans.] Gautam ! Of all substances (dravyas) some have five colours... and so on up to... eight touches. Of all substances (dravyas) some have five colours... and so on up to... four touches. Of all substances (dravyas) some have one colour, one smell, one taste and two touches. Of all substances (dravyas) some are devoid of attributes of colour, smell, taste and touch. 34. evaM savvapaesA vi, savvapajjavA vi / [34] isI prakAra (sabhI dravya ke samAna) sabhI pradeza aura samasta paryAyoM ke viSaya meM bhI kathana karanA cAhie / 34. The same (like all substances) is true also for all space-points (pradeshas) and all modes (paryaayas). 35. tIyaddhA avaNNA jAva aphAsA pannattA / evaM aNAgayaddhA vi / evaM savvaddhA vi / [35] atIta kAla varNa rahita yAvat sparzarahita hai| isI prakAra anAgatakAla aura samasta kAla bhI varNAdi-rahita haiM / 35. The past time (ateet kaal) is devoid of colour and so on up to .... touch. The same is also true for future time (anaagat kaal) and all time (sarvaddha). vivecana - dharmAstikAya, adharmAstikAya, AkAzAstikAya, bhAvalezyAe~, sAkAra - nirAkAra upayoga, atIta-anAgata Adi saba kAla, sarvadravyoM meM kucha ( dharmAstikAyAdi) dravya, unake ( amUrtta dravya ke ) pradeza evaM paryAya tathA samyagdRSTi se lekara parigraha saMjJA taka varNa- gandha-rasa-sparza rahita haiM, kyoMki ye sabhI amUrta tathA jIva pariNAma haiN| bhagavatI sUtra (4) (342) Bhagavati Sutra (4) 8 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 955555555555555555555555555555555558 8 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9 5 5 5 5 5 5 5 5 5 5 5 5
Page #397
--------------------------------------------------------------------------
________________ 8959555555555555555555555555555555555 Elaboration-Dharmaastikaaya, Adharmaastikaaya, Aakaashaasti. + kaaya, spiritual soul-complexions, Saakaaropayoga, Anaakaaropayoga, ; time, and some of the substances, their space-points and modes, and right perception/faith to desires are all devoid of attributes of colour etc. because they all are formless. hai garbha meM utpanna ho rahe jIva meM varNAdi kI prarUpaNA ATTRIBUTES OF A SOUL IN WOMB 36. [pra.] jIve NaM bhaMte ! gabbhaM vakkamamANe kaivaNNaM kaigaMdhaM kairasaM kaiphAsaM ma pariNAmaM pariNamai? [u.] goyamA ! paMcavaNNaM dugaMdhaM paMcarasaM aTThaphAsaM pariNAmaM prinnmi| 36. [pra.] bhagavan ! garbha meM utpanna hotA huAjIva, kitane varNa, gandha, rasa aura sparza vAlA hotA hai? [u.] gautama! pA~ca varNa, do gandha, pA~ca rasa aura ATha sparza vAle pariNAma se pariNata hotA hai| 36. [Q.] Bhante ! Of how many colours, smells, tastes and touches is a 5 jiva (soul/living being) in womb and to reborn ? [Ans.] Gautam ! It gets born with manifestation of five colours, five $ tastes, two smells and eight touches. karmoM ke kAraNa jIva kA. vividha rUpoM meM pariNamana TRANSFORMATION OF JIVA IN VARIOUS FORMS DUE TO KARMAS 37. [pra. ] kammao NaM bhaMte ! jIve, no akammao vibhattibhAvaM pariNamai, kammao NaM jae, no akammao vibhattibhAvaM pariNamai? [u.] haMtA, goyamA ! kammao NaM taM ceva jAva pariNamai, no akammao vibhattibhAvaM prinnmi| sevaM bhaMte! sevaM bhaMte! tti.| // bArasame sae : paMcamo uddesao smtto|| 12-5 // 37. [pra.] bhagavan ! kyA jIva karmoM ke kAraNa manuSya-tiryaJca Adi vividha rUpoM ko prApta hotA hai, karmoM ke binA vividha rUpoM ko prApta nahIM hotA tathA kyA jagat karmoM se vividha rUpoM ko ma prApta hotA hai aura binA karmoM ke prApta nahIM hotA? ma | bArahavAM zataka : paMcama uddezaka (343) Twelfth Shatak : Fifth Lesson
Page #398
--------------------------------------------------------------------------
________________ 855555555555555555555555555555555555558 * [u.] hA~, gautama! karma se jIva aura jagat (jIvoM kA samUha) vividha rUpoM ko prApta hote hai hai, lekina karmoM ke binA ye vividha rUpoM ko prApta nahIM hote| 'he bhagavan ! yaha isI prakAra hai, he bhagavan! yaha isI prakAra hai' aisA kahakara gautama svAmI, yAvat vicarate haiN| // bArahavAM zataka : paMcama uddezaka smaapt|| ____37. [Q.] Bhante ! Does a jiva (soul) attain various forms including ' human and animal due to karmas ? Does it not attain various forms in z absence of karmas ? And does the world (plurality of souls)'attain various forms due to karmas ? Does the world (plurality of souls) not attain various forms in absence of karmas? [Ans.] Yes, Gautam ! Jiva (soul) and the world (plurality of souls) attain various forms due to karmas, and they do not attain those various forms in absence of karmas. "Bhante ! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. ))))))))))))))))))))) * END OF THE FIFTH LESSON OF THE TWELFTH CHAPTER * )))))))))))))))))))) bhagavatI sUtra (4) (344) Bhagavati Sutra (4) cha)))
Page #399
--------------------------------------------------------------------------
________________ chaTTho uddesao : rAhU chaThA uddezaka : rAhu dvArA candra kA grahaNa (grasana) _SHASHT UDDESHAK (SIXTH LESSON) : RAHU (RAHU) rAhudeva kA svarUpa, unake vimAnoM kA varNa aura unake dvArA candra grasana kI lokabhrAntiyoM kA nirAkaraNa DESCRIPTION OF GOD RAHU AND HIS VIMAANS 1. rAyagihe jAva evaM vayAsI[1] rAjagRha nagara meM yAvat (gautama svAmI ne zramaNa bhagavAna mahAvIra se) isa prakAra pUchA 1. (During that period of time Shraman Bhagavan Mahavir arrived in) Rajagriha city... and so on up to... Gautam Swami asked. 2. [pra. ] bahujaNe NaM bhaMte ! annamannassa evamAikkhai jAva evaM parUvei-'evaM khalu rAhU caMdaM geNhai, evaM khalu rAhU caMdaM geNhai' se kahameyaM bhaMte ! evaM? ma [u.] goyamA! jaM NaM se bahujaNe annamannassa jAva micchaM te evamAhaMsu, ahaM puNa goyamA! evamAikkhAmi jAva evaM parUvemi___evaM khalu rAhU deve mahiDDhIe jAva mahesakkhe varavatthadhare varamalladhare varagaMdhadhare vraabhrnndhaarii| ___rAhussa NaM devassa nava nAmadhejjA pannattA, taM tahA-siMghADae 1 jaDilae 2 khatae 3 OM kharae 4 daDure 5 magare 6 macche 7 kacchabhe 8 kaNhasappe 9 / rAhussa NaM devassa vimANA paMcavaNNA paNNattA, taM jahA-kiNhA nIlA lohiyA hAliddA sukkilaa| atthi kAlae rAhuvimANe khaMjaNavaNNAbhe pannatte, atthi nIlae rAhuvimANe lAuyavaNNAbhe pannatte, atthi lohie rAhuvimANe maMjiTThavaNNAbhe pannatte, atthi pItae ma rAhuvimANe hAliddavaNNAbhe paNNatte, atthi sukkilae rAhuvimANe bhAsarAsivaNNAbhe pnnnntte| jayA NaM rAhU AgacchamANe vA gacchamANe vA viuvvamANe vA pariyAremANe vA caMdalessaM OM purathimeNaM AvarittANaM paccatthimeNaM vIIvayai tayA NaM puratthimeNaM caMde uvadaMsei, paccatthimeNaM raahuu| jayA NaM rAhU AgacchamANe vA gacchamANe vA viuvvamANe vA pariyAremANe vA kI | bArahavA~ zataka : chaThA uddezaka (345) Twelfth Shatak : Sixth Lesson
Page #400
--------------------------------------------------------------------------
________________ 855555555555555555555555555555555555 ma caMdalessaM paccatthimeNaM AvarittANaM purathimeNaM vIIvayai tayA NaM paccatthimeNaM caMde uvadaMsei, OM puratthimeNaM raahuu| evaM jahA purathimeNaM paccatthimeNa ya do AlAvagA bhaNiyA evaM dAhiNeNa uttareNa ya do AlAvagA bhaanniyvvaa|| ma evaM uttaraputthimeNaM dAhiNapaccatthimeNa ya do AlAvagA bhANiyavvA, evaM ma dAhiNapuratthimeNaM uttarapaccatthimeNa ya do AlAvagA bhaanniyvvaa| evaM ceva jAva tayA NaM uttarapaccatthimeNaM caMde uvadaMsei, dAhiNapurasthimeNaM raahuu| jayA NaM rAhU AgacchamANe vA gacchamANe vA viuvvamANe vA pariyAremANe vA caMdalessaM ma AvaremANe AvaremANe ciTThai tayA NaM maNussaloe maNussA vayaMti-evaM khalu rAhU caMdaM geNhar3a, evaM khalu rAhU-caMdaM gennhdd| ___jayA NaM rAhU AgacchamANe vA gacchamANe vA viuvvamANe vA pariyAremANe vA caMdassa ma lessaM AvarittANaM pAseNaM vIIvayai tayA NaM maNussaloe maNussA vayaMti-evaM khalu caMdeNaM rAhussa kucchI bhinnA, evaM khalu caMdeNaM rAhussa kucchI bhinnaa| jayA NaM rAhU AgacchamANe vA gacchamANe vA viuvvamANe vA pariyAremANe vA caMdassa Wan lessaM AvarittANaM paccosakkai tayA NaM maNussaloe maNussA vayaMti-evaM khalu rAhuNA , OM caMde vaMte, evaM khalu rAhuNA caMde vNte| ___jayA NaM rAhU AgacchamANe vA jAva pariyAremANe vA caMdalessaM AvarittANaM majhamajheNaM ke vIIvayai tayA NaM maNussA vayaMti-rAhuNA caMde vaicarie, rAhuNA caMde vicrie| ma jayA NaM rAhU AgacchamANe vA jAva pariyAremANe vA caMdalessaM ahe sapakkhi sapaDidisiM AvarittANaM ciTThai tayA NaM maNussaloe maNussA vayaMti-evaM khalu rAhuNA caMde ghatthe, evaM hai khalu rAhuNA caMde ghtthe| 2. [pra.] bhagavan! bahuta se manuSya isa prakAra kahate haiM, yAvat isa prakAra prarUpaNA karate haiM ki nizcita rUpa se rAhu candramA ko grasa letA hai, to he bhagavan! kyA vAstava meM rAhu candramA ko + grasatA hai? ma 2. [u.] gautama! bahuta-se loga jo isa prakAra kahate haiM, yAvat isa prakAra prarUpaNA karate hai meM haiM (rAhU candramA ko grasatA hai), ve mithyA kahate haiN| maiM isa prakAra kahatA hU~, yAvat prarUpaNA ma karatA hU~ yaha nizcaya hai ki rAhu maharddhika yAvat mahAsaukhya sampanna hai| vaha uttama vastradhArI, zreSTha OM mAlA kA dhAraka, utkRSTa sugandha-dhara aura uttama AbhUSaNadhArI deva hai| | bhagavatI sUtra (4) (346) Bhagavati Sutra (4)|
Page #401
--------------------------------------------------------------------------
________________ 85555555555555555555555555555555555555 ma rAhu deva ke nau nAma kahe gae haiM-(1) zRMgATaka, (2) jaTilaka, (3) kSatraka, (4) khara, ma OM (5) dardura, (6) makara, (7) matsya, (8) kacchapa aura (9) kRssnnsrp| rAhu deva kA vimAna pA~ca varNoM (raMgoM) vAlA kahA gayA hai-(1) kAlA, (2) nIlA, (3) ma lAla, (4) pIlA aura (5) shvet| inameM se rAhu kA jo kAlA vimAna hai, vaha khaMjana (kAjala) ke samAna varNa vAlA hai| rAhu kA jo nIlA (harA) vimAna hai, vaha harI tumbI ke samAna varNa vAlA // ma hai| rAhu kA jo lohita (lAla) vimAna hai, vaha majITha ke samAna varNa vAlA hai| rAhu kA jo pIlA hai OM vimAna hai, vaha haldI ke samAna varNa vAlA hai aura rAhu kA jo zukla (zveta) vimAna hai, vaha bhasmarAzi (rAkha ke Dhera) ke samAna varNa vAlA hai| jaba gamanAgamana karatA huA athavA vikurvaNA (vikriyA) karatA huA athavA kAmakrIr3A karatA huA rAhu, pUrva meM sthita candramA ke prakAza ko DhaMka kara pazcima kI ora jAtA hai; taba ma candramA pUrva meM dikhAI detA hai aura pazcima meM rAhu dikhAI detA hai| jaba AtA huA athavA jAtA OM huA athavA vikriyA karatA huA athavA kAmakrIDA karatA huA rAhu, candramA ke prakAza ko ma pazcima dizA meM AcchAdita karake pUrva dizA kI ora jAtA hai; taba candramA pazcima meM dikhAI OM detA hai aura rAhu pUrva meM dikhAI detA hai| . jisa prakAra pUrva aura pazcima ke do AlApaka kahe haiM, usI prakAra dakSiNa aura uttara ke do ke AlApaka kahane caahie| isI prakAra uttara-pUrva (IzAna-koNa) aura dakSiNa-pazcima (naiRtya koNa) ke do AlApaka kahane cAhie tathA isI prakAra dakSiNa-pUrva (Agneya koNa) evaM uttara-pazcima (vAyavya koNa) ma ke bhI do AlApaka kahane caahie| isI prakAra uttara-pazcima meM candramA dikhAI detA hai to rAhu : OM dakSiNa-pUrva meM dikhAI detA hai| bhI isI prakAra jaba AtA huA athavA jAtA huA athavA vikriyA karatA huA athavA ma kAma-krIr3A karatA huA rAhu, bAra-bAra candramA ke prakAza ko AvRta karatA hai, taba manuSya loka meM manuSya kahate haiM-'rAhu ne candramA ko grasa liyA, isa prakAra rAhu ne candramA ko grasa liyaa|' . jaba AtA huA athavA jAtA huA, athavA vikriyA karatA huA athavA kAma-krIr3A karatA hai + huA rAhu candra ke prakAza ko AcchAdita karake pAsa se hokara nikalatA hai, taba manuSya loka meM meM manuSya kahate haiM-'candramA ne rAhu kI kukSi kA bhedana kara diyA, isa prakAra candramA ne rAhu kI ' hai kukSi kA bhedana kara diyaa|' jaba AtA huA athavA jAtA huA athavA vikriyA karatA huA athavA kAma-krIr3A karatA huA rAhu, candramA ke prakAza ko AvRta karake vApasa lauTatA hai, taba manuSya loka meM manuSya kahate hai haiM-'rAha ne candramA kA vamana kara diyA, isa prakAra rAha ne candramA kA vamana kara diyaa|' 655555555555555555555 Wan 555555555555555555555)))) bArahavA~zataka :chaThA uddezaka (347) Twelfth Shatak : Sixth Lesson 9555555555555555555555555555
Page #402
--------------------------------------------------------------------------
________________ 85 )))))))))))555555555555555553 jaba AtA huA athavA jAtA huA, athavA vikurvaNA karatA huA athavA paricAraNA karatA OM huA rAhu, candramA ke prakAza ko DhaMka kara madhya meM se hokara nikalatA hai, taba manuSya kahane lagate hai haiM-'rAhu ne candramA kA atibhakSaNa kara liyaa| isa prakAra rAhu ne candramA kA atibhakSaNa kara . fa liyaa|' jaba AtA huA athavA jAtA huA athavA vikurvaNA karatA huA athavA kAmakrIr3A karatA hai huA rAhu, candramA ke prakAza ko nIce se, (cAroM) dizAoM evaM (cAroM) vidizAoM se DhaMka detA hai Wan hai, taba manuSyaloka meM manuSya kahate haiM-'rAhu ne candramA ko grasita kara liyA hai, isa prakAra rAhu ne 5 candramA ko grasita kara liyA hai|' 2. (Q.) Bhante ! Many people say... and so on up to... propagate that it is for sure that Rahu swallows the moon. Bhante! Is it a fact that Rahu swallows the moon ? Wan $ [Ans.] Gautam ! Many people say... and so on up to... propagate that (Rahu swallows the moon), but they are wrong. What I say... and so on up to... propagate is It is certain that Rahu is endowed with great prosperity... and so on up to... happiness. He is a god adorned with best of dresses, garlands, perfumes and ornaments. Rahu god is said have nine names--(1) Shringaatak, (2) Jatilak, (3) Kshatrak, (4) Khar, (5) Dardur, (6) Makar, (7) Matsya, (8) Kachchhap and (9) Krishnasarp. ___The celestial vehicle (vimaan) of Rahu god is said to be of five colours(1) black, (2) green, (3) red, (4) yellow and (5) white. Of these the black si celestial vehicle of Rahu is of the colour of lampblack. The green celestials vehicle of Rahu is of the colour of green gourd. The red celestial vehicle of 4 Rahu is of the colour of madder (majeeth) plant. The yellow celestial vehicle of Rahu is of the colour of turmeric. The white celestial vehicle of Rahu is of the colour of a heap of ash. While its wanderings, or transmuting or enjoying carnal activity, when Rahu obstructs the light of moon located in the east and moves towards the west, then the moon is visible in the east and Rahu is visible in the west. While its wanderings, or transmuting or enjoying carnal activity, when Rahu obstructs the light of moon located in the west and 5 | bhagavatI satra (4) (348) Bhagavati Sutra (4) |
Page #403
--------------------------------------------------------------------------
________________ amAvasyA pUrva rAhU khaMDagrAsa grahaNa kaMkaNa kRti grahaNa nitya rAhU se hone vAlI candramA kI hAni vRddhi zukla pakSa kI paMcamI kI navamI Goo zukla pakSa kI trayodazI zukla pakSa kI prathamA zukla pakSa kI SaSThI parva rAhU kabhI kabhI sUrya aura caMdra ke bIca yA AsapAsa se usakI prabhA ko AcchAdita karatA hai, use grahaNa kahate haiN| grahaNa tIna prakAra se hotA hai 04. zukla pakSa kI dazamI zukla pakSa kI dvitIyA zukla pakSa kI caturdazI zukla pakSa kI tRtIyA zukla pakSa kI saptamI zukla pakSa kI ekAdazI khagrAsa grahaNa pUrNimA zukla pakSa kI caturthI zukla pakSa kI aSTamI zukla pakSa kI dvAdazI 10
Page #404
--------------------------------------------------------------------------
________________ @5555959595999959595959595959595959595959595955555 @5555550 pha citra - paricaya 10 parva rAhu aura nitya rAhu Illustration No. 10 kRSNavarNIya rAhu kA vimAna candramA se cAra aMgula dUra nIce rahakara hamezA candramA ke sAtha calatA rAhu ke saMyoga se candramA ke sAtha kaisI-kaisI sthitiyA~ utpanna hotI haiM, usa AdhAra para rAhu ko do bhAgoM meM bA~TA gayA hai (1) parva rAhu - jaba rAhu kisI-kisI samaya apane vimAna se candramA ko Dhaka detA hai usa samaya "grahaNa huA" aisA kahA jAtA hai| yaha rAhu jaghanya se chaha mAsa meM aura utkRSTa 42 mAsa meM candra ko AvRta karatA hai| yaha grahaNa tIna prakAra se hotA hai - (a) jaba rAhu kA vimAna candra ke eka bhAga ko Dha~ka detA hai to use khaNDagrAsa grahaNa kahate haiN| (ba) jaba rAhu kA vimAna candra vimAna ko bIca se Dha~ka letA hai aura cAroM tarapha se eka cUr3I kI AkRti meM candra vimAna dikhAI detA hai to use kaMkaNakRti grahaNa kahate haiN| (sa) jaba rAhu candra ko pUrI taraha Dha~ka letA hai to use khagrAsa grahaNa kahate haiN| (2) nitya rAhu - candramA ke solaha bhAga ( aMza - kalA) haiN| kRSNapakSa meM rAhu pratidina candramA ke eka-eka bhAga ko AcchAdita karatA jAtA hai / amAvasyA taka vaha pandraha bhAgoM ko AcchAdita kara detA hai aura zuklapakSa meM pratipadA se lekara pUrNimA taka pratidina eka-eka bhAga ko anAvRta (khulA) karatA jAtA hai aura pUrNimA taka candra ke 15 bhAgoM ko anAvRta kara detA hai| - zataka 12, u. 6 PARVA RAHU AND NITYA RAHU The black celestial vehicle of Rahu remains four Anguls (finger width) below the moon and moves with it. According to the consequences of moon's association with it, Rahu is said to be of two kinds (1) Parva Rahu (occasional Rahu)-When Rahu occasionally covers the moon or the sun. This happens after a minimum gap of six months and a maximum gap of fortytwo months for the moon and forty eight years for the sun. These are called lunar and solar eclipses. There are three types of eclipses - (a) when Rahu covers a portion of the moon it is called Khandagraas (partial eclipse). (b) When Rahu covers the moon in center and moon looks like a ring it is called Kankamakriti Grahan. (c) When Rahu completely covers the moon it is called Khagras. (2) Nitya Rahu (regular Rahu ) - The moon is hypothetically divided into 16 fractions (ansh or kala). Rahu keeps on covering one fraction of the circle of moon everyday of the dark fortnight of a month in increasing order; on the fifteenth day it covers all 15 fractions. In the same way from the first day of the bright fortnight to the full moon night every day additional 15th fraction of the moon becomes visible. (c)55555555555phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha -- Shatak-12, lesson-6 5 Wan @555555556
Page #405
--------------------------------------------------------------------------
________________ 55555555555555555555555555555555555555555555 5555555555555555555555555555555555555 moves towards the east, then the moon is visible in the west and Rahu is visible in the east. Like the two statements about east and west, mention two statements about south and north. In the same way mention two statements for Northeast (Ishaan kone) and South-west (Nairitya kone) and two statements for South-east (Agneya kone) and North-west (Vaayavya kone)... and so on up to... then the moon is visible in the North-west and Rahu is visible in the South-east. Thus while its wanderings, or transmuting or enjoying carnal activity, when Rahu obstructs the light of moon, then humans in the human world say "Rahu has seized the moon! Rahu has seized the moon!" While its wanderings, or transmuting or enjoying carnal activity, when Rahu obstructs the light of moon and just passes away, then humans in the human world say "The moon has pierced the womb of Rahu! The moon has pierced the womb of Rahu!" While its wanderings, or transmuting or enjoying carnal activity, when Rahu obstructs the light of moon and retraces the path, then humans in the human world say "Rahu has vomited the moon! Rahu has vomited the moon!" While its wanderings, or transmuting or enjoying carnal activity, when Rahu obstructs the light of moon and passes through the middle of the moon, then humans in the human world say "Rahu has snapped the moon! Rahu has snapped the moon!" While its wanderings, or transmuting or enjoying carnal activity, when Rahu obstructs the light of the moon on the lower side, four cardinal directions and four intermediate directions, then humans in the human world say "Rahu has swallowed the moon! Rahu has swallowed the moon!" vivecana--bhagavAna mahAvIra ne batAyA hai ki rAhu ne candramA ko grasa liyA hai, Dasa liyA hai, da hai| yaha kathana kevala aupacArika hai, vAstavika nahIM / rAhu kI chAyA candra para par3atI hai| ataH rAhu ke dvArA candra kA yaha grasana kArya eka taraha se AvaraNa (AcchAdana) mAtra hai, jo ki vaisrasikasvAbhAvika hai, karmakRta nahIM / diyA bArahavA~ zataka : chaThA uddezaka (349) 055555555555555555555555555555555555555555 Twelfth Shatak: Sixth Lesson 555555555555555555555555555555555555
Page #406
--------------------------------------------------------------------------
________________ 5 5 5 5 5 5 55555555555555555555555555555555 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaLa Elaboration-Bhagavan Mahavir has said that the statement that Rahu has seized or snapped or swallowed the moon is virtual and not actual. It is the shadow of Rahu that falls on the moon; as such the said act of swallowing of the moon by Rahu is simply partial covering of the moon, which is a natural phenomenon and not an intended act. dhruvarAhu aura parvarAhu kA svarUpa tathA candra ko AvRta - anAvRta karane kA kAryakalApa DHRUVA RAHU AND PARVA RAHU AND VEILING AND UNVEILING OF THE MOON 3. [ pra. ] kaividhe NaM bhaMte! rAhU pannatte ? [u.] goyamA ! duvihe rAhU pannatte, taM jahA - dhuvarAhU yA pavvarAhU ya / tattha NaM je se varAhU se bahupakkhassa pADivae pannarasaibhAgeNaM pannarasaibhAgaM, caMdassa lessaM AvaremANe AvaremANe ciTThai, taM jahA - paDhamAe paDhamaM bhAgaM, biiyAe biiyaM bhAgaM jAva pannarasesu pannarasamaM bhaagN| carimasamaye caMde ratte bhavai, avasese samaye caMde ratte vA viratte vA bhavai / tameva sukkapakkhassa uvadaMsemANe 2 ciTThai-paDhamAe paDhamaM bhAgaM jAva pannarasesu pannarasamaM bhAgaM carimasamaye caMde viratte bhavai, avasese samaye caMde ratte ya viratte ya bhavai / tattha NaM je se pavvarAhU se jahanneNaM chaNhaM mAsANaM; ukkoseNaM bAyAlIsAe mAsANaM caMdassa, aDayAlIsAe saMvaccharANaM sUrassa / 3. [pra.] bhagavan! rAhu kitane prakAra kA kahA gayA hai ? [3.] gautama! rAhu do prakAra kA kahA gayA hai, yathA - dhruvarAhu (nityarAhu ) aura parvarAhu / unameM se jo dhruvarAhu hai, vaha kRSNapakSa kI pratipadA se lekara pratidina apane pandrahaveM bhAga se, `candra bimba ke pandrahaveM bhAga ko bAra-bAra Dha~katA rahatA hai, jaise pratipadA ko candramA ke prathamaM bhAga ko Dha~katA hai, dvitIyA ko dUsare bhAga ko Dha~katA hai, isI prakAra yAvat amAvasyA ko (candramA ke ) pandrahaveM bhAga ko Dha~katA hai| kRSNapakSa ke antima samaya meM candramA rakta (sarvathA AcchAdita) ho jAtA hai, aura zeSa samaya meM candramA rakta (kucha bhAga AcchAdita) aura virakta (kucha bhAga anAcchAdita) rahatA hai| isI kAraNa zuklapakSa kI pratipadA se lekara yAvat pUrNimA taka pratidina (candramA kA) pandrahavA~ bhAga dikhAI detA rahatA hai, zuklapakSa ke antima samaya meM candramA pUrNata: anAcchadita ho jAtA hai aura zeSa samaya meM vaha ( candramA) rakta (kucha bhAga AcchAdita) aura virakta (kucha bhAga anAcchAdita) rahatA hai| inameM se jo parvarAhu hai, vaha jaghanya se chaha mAsa meM candra aura sUrya ko AvRta karatA hai aura utkRSTa se bayAlIsa mAsa meM candra ko aura ar3atAlIsa varSa meM sUrya ko Dha~katA hai| bhagavatI sUtra (4) (350) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Bhagavati Sutra ( 4 ) | 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95951958
Page #407
--------------------------------------------------------------------------
________________ 85555555555555555555555555555555555555 3. (Q.) Bhante ! Of how many types is Rahu said to be ? [Ans.] Gautam ! Rahu is said to be of two kinds-Dhruva Rahu (regular Rahu) and Parva Rahu (occasional Rahu). Of these the Dhruva Rahu (regular Rahu) keeps on covering 15th fraction of the circle of moon everyday of the dark fortnight of a month in increasing order; for example on the first day of the dark fortnight it covers the first 15th fraction, on the second day it covers additional 15th fraction... and so on up to... on the fifteenth day it also covers the last 15th fraction. This means that on the last day of the dark fortnight, the moon is dark (completely covered) and on the remaining days it is dark and bright (partially covered). 5 In the same way from the first day of the bright fortnight... and so on up to... the full moon night (the fifteenth day) every day, starting from the first, additional 15th fraction of the moon becomes visible. This means that on the last day of the bright fortnight, the moon is bright (completely visible) and on the remaining days it is dark and bright (partially visible). The Parva Rahu (occasional Rahu) covers (eclipses) the moon and 4 the sun after a minimum gap of six months and after a maximum gap of forty-two months for the moon and forty eight years for the sun. vivecana-rAhu do prakAra kA hai-dhruvarAhu aura prvraahu| jo kAlA rAhu-vimAna candramA se cAra aMgula ThIka nIce nityaM rahatA hai, vaha dhruvarAhu hai| candramA kI 16 kalAe~ (aMza) haiM, jinheM 16 bhAga kahate haiN| kRSNapakSa meM rAhu pratipadA se lekara amAvasyA taka ke pandraha dinoM meM candrabimba ke pandraha // bhAgoM (kalAoM) meM se eka-eka bhAga ko pratidina AcchAdita karatA jAtA hai aura pandrahaveM arthAt amAvasyA ke dina vaha candramA ke pandraha bhAgoM ko pUrNataH AvRta kara detA hai| jabaki zuklapakSa meM pratipadA se lekara pUrNimA taka rAhu candramA ke eka-eka bhAga ko anAcchAdita karatA jAtA hai aura antima (pUrNimA ke) dina candramA sarvathA anAcchAdita hone se pUrNa zukla ho jAtA hai| rAhu kA vimAna candramA ke 16veM bhAga (16vIM kalA) ko kabhI r3haka nahIM sktaa| vaha hamezA anAcchAdita rahatI hai| parvarAhu jaghanya se 6 mAsa meM candramA aura sUrya ko AvRta karatA hai, aura utkRSTa se 42 mAsa meM candramA ko aura 48 varSa meM sUrya ko AvRta karatA hai| yahI candragrahaNa aura sUryagrahaNa kahalAtA hai| Elaboration-Rahu is of two kinds-Dhruva Rahu (regular Rahu) and Parva Rahu (occasional Rahu). The black celestial vehicle that is located just below the moon is called Dhruva Rahu. The moon is hypothetically divided into 16 fractions. Of these the Dhruva Rahu 555555555 55555555555555 | bArahavA~ zataka : chaThA uddezaka (351) Twelfth Shatak : Sixth Lesson 555555555555555555555555555555555555
Page #408
--------------------------------------------------------------------------
________________ 1 8 5 5 5 5 5 5 95 95 95 95 95 95 95 5 5 5 5 5 5 5 5 5 95 95 95 95 9 5 5 5 5 5 5 5 5 9595959 @5555555555555555555555555555555555555555555555555555 (regular Rahu) keeps on covering one fraction of the circle of moon everyday of the dark fortnight of a month in increasing order; on the fifteenth day it covers all 15 fractions. In the same way from the first day of the bright fortnight to the full moon night every day additional 15th fraction of the moon becomes visible. This means that on the last day of the bright fortnight the moon is bright. The 16th fraction of the moon is never covered by the celestial vehicle of Rahu. The Parva Rahu (occasional Rahu) covers (eclipses) the moon and the sun after a minimum gap of six months and after a maximum gap of forty-two months for the moon and forty eight years for the sun. These are called lunar and solar eclipses. candra ko zazI (sI) aura sUrya ko Aditya kahe jAne kA kAraNa REASONS FOR CALLING THE MOON SHASHI AND THE SUN ADITYA 4. [ pra. ] se keNaTTeNaM bhaMte! evaM vuccai - 'caMde sasI, caMde sasI' ? [u.] goyamA ! caMdassa NaM joisiMdassa joisaraNNo miyaMke vimANe, kaMtA devA, kaMtAo devIo, kaMtAI AsaNa-sayaNa-khaMbha- bhaMDamattovagaraNAI, appaNA vi ya NaM caMde joisiMde joisarAyA some kaMte subhae piyadaMsaNe surUve, se teNaTTeNaM jAva sasI / 4. [pra.] bhagavan! candramA ko 'zazI ( sazrI) ' kyoM kahA jAtA hai ? [u.] gautama! jyotiSiyoM ke indra, jyotiSiyoM ke rAjA candra kA vimAna mRgAMka arthAt mRga ke cihna vAlA hai, usameM kAnta deva tathA kAntA deviyA~ haiM aura Asana, zayana, stambha, bhANDa, pAtra Adi upakaraNa bhI kAnta haiN| svayaM jyotiSkoM kA indra, jyotiSkoM kA rAjA candra bhI saumya, kAnta, subhaga, priyadarzana aura surUpa hai, isalie, he gautama! candramA ko zazI (saMzrI - zobhAyukta) kahA jAtA hai| 4. [Q.] Bhante ! Why the moon (Chandra ) is called Shashi (Sashri) ? [Ans.] Gautam ! The celestial vehicle ( vimaan) of Chandra (the moon), the king of Jyotishk gods, has the logo of deer (mrigaank). The gods and goddesses in it are radiant. Seats, beds, pillars, utensils, vessels and all other equipment are also radiant. Chandra, the king of Jyotishk gods, too is serene, radiant, charming, handsome, and attractive. That is why, Gautam ! Chandra is called Shashi (sashri or graceful). bhagavatI sUtra (4) (352) Bhagavati Sutra ( 4 ) 8 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 58 85555555555
Page #409
--------------------------------------------------------------------------
________________ phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 5. [ pra.] se keNaNaM bhaMte! evaM vuccai - ' sUre Aicce, sUre Aicce' ? [u.] goyamA ! sUrAdIyA NaM samayA i vA AvaliyA i vA jAva osappiNI ivA, ussappiNI i vA / se teNadveNaM jAva Aicce / 5. [pra.] bhagavan ! sUrya 'Aditya', kyoM kahA jAtA hai ? [u.] gautama! samaya athavA AvalikA yAvat avasarpiNI athavA utsarpiNI Adi kAloM kA AdibhUta sUrya hai| isalie ise Aditya kahA jAtA hai / 5. [Q.] Bhante ! Why the sun (Surya) is called Aaditya ? [Ans.] Gautam ! The sun is the source (aadibhoot) of all time including Samay or Aavalika... and so on up to... Avasarpini (progressive cycle of time) or Utsarpini (regressive cycle of time). That is why it is called Aaditya. vivecana - candramA ko zazI (sazrI) kahane kA kAraNa- - cU~ki zazi kA artha hotA hai- mRga / candra vimAna kA cinha mRga hone ke kAraNa candra ko zazI kahA jAtA hai| isI taraha zazI kA rUpAntarita zabda sazrI hai jisakA artha hai- zobhAsahita / candra vimAna ke sabhI deva - devI - upakaraNAdi kAntavAna (zobhanIya) hone ke kAraNa ise sazrI bhI kahA jAtA hai| sUrya ko 'Aditya' kahane kA kAraNa- - cUMki samaya, AvalikA, dina, rAta, saptAha, pakSa, mAsa, varSa se lekara utsarpiNI- avasarpiNI taka Adi samasta kAloM kA AdibhUta ( prathama kAraNa) sUrya hai / sUrya ke dvArA hI ina sabhI kAloM kA vibhAga kiyA jAtA hai| isalie sUrya ko 'Aditya' kahA gayA hai| Elaboration Reason for Chandra being called Shashi (Sashri)-Shashi means deer; as the logo of the celestial vehicle of Chandra dev is deer it is called Shashi. Also, Shashi transcribed in Sanskrit is Sashri which means endowed with radiance. All inhabitant gods and goddesses as also its components and decor are radiant; for that reason it is called Sashri. Reason for Surya being called Aaditya-The sun is the source (aadibhoot) or root cause of all time including Samay, Aavalika, day, night, week, fortnight, month, year and so on up to Avasarpini (progressive cycle of time) or Utsarpini (regressive cycle of time). All these units of time are derived from the movement of the sun. That is the reason the sun (Surya) is called Aaditya. bArahavA~ zataka : chaThA uddezaka (353) Twelfth Shatak: Sixth Lesson phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha
Page #410
--------------------------------------------------------------------------
________________ 5555555555555555555555555555555555555 candra aura sUrya kI agramahiSiyoM (paTarAniyoM) kA varNana DESCRIPTION OF THE CHIEF CONSORTS OF CHANDRA AND SURYA 6. [pra.] caMdassa NaM bhaMte ! joisiMdassa joisaraNNo kai aggamahisIo pannattAo? [u.] jahA dasamasae (u. 5) jAva No ceva NaM mehunnvttiyN| 6. [pra.] bhagavan ! jyotiSkoM ke indra, jyotiSkoM ke rAjA candramA kI kitanI agramahiSiyA~ , ___[u.] gautama! jisa prakAra dazaveM zataka (ke uddezaka 5) meM kahA hai, (usI ke anusAra meM ma jAnanA cAhie) yAvat apanI rAjadhAnI meM siMhAsana para maithuna-nimittaka bhoga bhogane meM samartha nahIM hai, (yahA~ taka kahanA caahie|) 6. [Q.] Bhante ! How many chief consorts (agramahishis) Chandra, the king of Jyotishk gods has ? [Ans.] Gautam ! What has been mentioned in the tenth chapter (5th $i lesson) should be repeated here... and so on up to... he is not able to enjoy carnal pleasures while on the throne in his capital. 7. sUrassa vi taheva (sa. 10 u. 5) / [7] sUrya ke sambandha meM bhI isI prakAra zataka 10 (u. 5 ke anusAra) kahanA caahie| . 7. In the same way repeat here for Surya (chapter-10, lesson-5). vivecana-candramA kI cAra paTTarAniyA~ haiM-(1) candraprabhA, (2) jyotsnAbhA, (3) arciAlI aura (4) prbhNkraa| isI prakAra sUrya kI bhI cAra paTTarAniyA~ haiM-(1) sUryaprabhA, (2) AtapAbhA, (3) OM arciAlI aura (4) prbhNkraa| ___Elaboration-Chandra has four chief consorts (1) Chandraprabha, (2) Jyotsnabha, (3) Archimali and (4) Prabhankara. In the same way Surya also has four chief consorts--(1) Suryaprabha, (2) Atapabha, (3) Archimali and (4) Prabhankara. candra aura sUrya ke kAmabhogoM se sukhAnubhava kA nirUpaNa PLEASURE EXPERIENCES OF CHANDRA AND SURYA 8. [pra.] caMdima-sUriyA NaM bhaMte ! joisiMdA joisarAyANo kerisae kAmabhoge paccaNubbhavamANA viharaMti? bhagavatIsatra(4) (354) Bhagavati Sutra (4) &555555555555555555555555555555555555
Page #411
--------------------------------------------------------------------------
________________ hai [u.] goyamA ! se jahAnAmae kei purise paDhamajovvaNuTThANa-balatthe paDhamajovvaNuOM dvANabalatthAe bhAriyAe saddhiM aciravattavivAhakajje atthagavesaNayAe solasavAsa viSyavAsie, se NaM tao laddhaTe kayakajje aNahasamagge puNaravi niyagaM gihaM havvamAgate . 5 bahAte kayabalikamme kayakouyamaMgalapAyacchitte savvAlaMkAravibhUsie maNuNNaM thAlipAgasuddha OM aTThArasavaMjaNAulaM bhoyaNaM bhutte samANe taMsi tArisagaMsi vAsagharaMsi; vaNNao. mahabbale kumAre (sa. 11 u. 11) jAva sayaNovayArakalie tAe tArisiyAe bhAriyAe siMgArAgAracAruvesAe jAva kaliyAe aNurattAe avirattAe maNANukUlAe saddhiM iDhe sadde pharise jAva paMcavihe mANussae kAmabhoge paccaNubbhavamANe vihrejjaa| ___[pra.] se NaM goyamA! purise viosamaNakAlasamayaMsi kerisayaM sAyAsokkhaM paccaNubbhavamANe viharai? ___ [u.] orAlaM samaNAuso! tassa NaM goyamA! purisassa kAmabhoehiMto vANamaMtarANaM devANaM etto aNaMtaguNavisiTThatarA ma ceva kaambhogaa| vANamaMtarANaM devANaM kAmabhogehito asuriMdavajjiyANaM bhavaNavAsINaM madevANaM etto aNaMtaguNavisiTutarA ceva kaambhogaa| asuriMdavajjiyANaM bhavaNavAsiyANaM OM devANaM kAmabhogehiMto asurakumArANaM [iMdabhUyANaM] devANaM etto aNaMtaguNavisiTThatarA ceva OM kaambhogaa| asurakumArANaM. devANaM kAmabhogehito gahagaNanakkhatta-tArArUvANaM joisiyANaM # devANaM etto aNaMtaguNavisiTThatarA ceva kaambhogaa| gahagaNa-nakkhatta jAva kAmabhogehito OM caMdima-sUriyA NaM joisiMdANaM joisarAINaM etto aNaMtaguNavisidrutarA ceva kaambhogaa| ma caMdima-sUriyA NaM goyamA ! joisiMdA joisarAyANo erise kAmabhoge paccaNubbhavamANA vihrNti| sevaM bhaMte ! sevaM bhaMte ! tti bhagavaM goyame samaNaM bhagavaM mahAvIraM jAva vihri| // bArasame sae : chaTThao uddesao smtto|| 8. [pra.] bhagavan ! jyotiSkoM ke indra, jyotiSkoM ke rAjA candra aura sUrya kisa prakAra ke ma kAmabhogoM kA upabhoga karate hue vicarate haiM? Wan [u.] gautama! jisa prakAra prathama yuvAvasthA meM praveza hue kisI baliSTha puruSa (yuvaka) ne, kisI yauvanAvasthA meM praviSTa hotI huI kisI baliSTha bhAryA (yuvatI) ke sAtha nayA (thor3e dina pahale) hI vivAha kiyA, aura (vivAha ke bAda vaha puruSa) arthopArjana karane ke lie solaha varSa ma taka videza meM rhaa| vahA~ se dhanopArjana kara apanA kArya sampanna karake vaha nirvighna rUpa se punaH 555555555555555 rAmabhaka) | bArahavA~zataka : chaThA uddezaka (355) Twelfth Shatak: Sixth Lesson |
Page #412
--------------------------------------------------------------------------
________________ 8555555555555555555555555555555555555555555555555959595958 # 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 955958 lauTakara zIghra apane ghara AyA / vahA~ usane snAna kiyA, balikarma ( bheMTa- nyochAvara) kiyA, nivAraNArtha) kautuka aura maMgala rUpa prAyazcitta kiyA / phira sabhI AbhUSaNoM se vibhUSita hokara manojJa sthAlIpAka-vizuddha aThAraha prakAra ke vyaMjanoM se yukta bhojana kiyaa| isake uparAnta mahAbala ke prakaraNa (za. 11, u. 11) meM varNita vAsagRha ke samAna zayanagRha meM zRMgAragRha meM sundara veSavAlI, yAvat lalitakalA yukta, anurakta, atyanta rAgayukta aura mano'nukUla patnI ( bhAryA) ke sAtha vaha iSTa zabda rUpa, sparzAdi yAvat pA~ca prakAra ke manuSya - sambandhI kAmabhoga kA upabhoga karatA huA vicaratA hai| (vighna [pra.] gautama ! vaha puruSa vedopazamana ( kAmavikAra - zAnti) ke samaya kisa prakAra ke sAtA-saukhya kA anubhava karatA hai ? [u.] ( gautama svAmI kahate haiM) he zramaNa bhagavan ! vaha puruSa udAra (sukha kA anubhava karatA hai| ) [ bhagavAna kahate haiM- ] gautama ! usa puruSa ke ina kAmabhogoM kI apekSA vANavyantara devoM ke kAmabhoga ananta-guNa viziSTatara hote haiN| vANavyantara devoM ke kAmabhogoM se asurendra ko chor3akara zeSa bhavanavAsI devoM ke kAmabhoga ananta guNa viziSTatara hote haiN| asurendra ko chor3akara (zeSa) bhavanavAsI devoM ke kAmabhogoM se ( indrabhUta ) asurakumAra devoM ke kAmabhoga anantaguNaviziSTatara hote haiN| asurakumAra devoM ke kAmabhogoM se grahagaNa, nakSatra aura tArA rUpa jyotiSka devoM ke kAmabhoga ananta guNa viziSTatara hote haiM / grahagaNa - nakSatra - tArA - rUpa jyotiSka devoM ke kAmabhogoM se, jyotiSkoM ke indra, jyotiSkoM ke rAjA candramA aura sUrya ke kAmabhoga anantaguNaM viziSTatara hote haiN| he gautama! jyotiSiyoM ke indra, jyotiSkoM ke rAjA candramA aura sUrya isa prakAra ke kAmabhogoM kA anubhava karate hue vicarate haiN| he bhagavan ! yaha isI prakAra hai, he bhagavan ! yaha isI prakAra hai - aisA kahakara bhagavAna gautamasvAmI zramaNa bhagavAna mahAvIra ko ( vandanA - namaskAra karake) yAvat vicaraNa karate haiN| // bArahavA~ zataka : chaThA uddezaka samApta // 8. [Q.] Bhante ! Experiencing what type of enjoyments king Chandra and king Surya the kings of Jyotishk gods spend their lives? [Ans.] Gautam! Take for example a strong male gaining his youth newly married to a strong wife gaining her youth migrates (leaving his wife) to other country to earn wealth and remains away for sixteen years. Earning wealth and completing his mission he returns home safe. After that he takes bhagavatI sUtra (4) 8 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9595959595 1959595959595959595 95 95 95 95 95 95 955959595958 Bhagavati Sutra (4) Wan (356) 55555555555555555555555555555555555552
Page #413
--------------------------------------------------------------------------
________________ 0 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9595958 5555555555555555555555555555555555555 his bath, performs auspicious rituals and offerings as well as beatific atonement. Then, he adorns himself with ornaments and eats expertly cooked delicious eighteen-course dinner. After this he goes to the like bedroom like the one mentioned in the story of Mahabal (chapter-11, lesson-11) and spends his time enjoying manly carnal pleasures, derived from five sensual gratifications including adorable sound and touch, beautifully dressed... and so on up to... artful, loving, enamoured and gorgeous wife. with perfume-chamber [Q] Gautam! Once his lust is satiated, what kind of elation and 5 contentment he experiences? [Ans.] (Gautam Swami replies-) O Shraman Bhagavan! That person experiences great elation and contentment. (Bhagavan adds-) Gautam! The carnal pleasures of Vanavyantar Devs (interstitial gods) are infinite times more exquisite than those of this person. The carnal pleasures of abode-dwelling gods, other than Asurendras, are infinite times more exquisite than those of Vanavyantar Devs (interstitial gods). The carnal pleasures of Asur-kumar gods are infinite times more exquisite than those of abode-dwelling gods other than Asurendras. The carnal pleasures of Jyotishk gods including planets, stars and nakshatras are infinite times more exquisite than those of Asur-kumar gods. The carnal pleasures of Chandra and Surya, the kings of Jyotishk gods, are infinite times more exquisite than those of Jyotishk gods including planets, stars and nakshatras. O Gautam ! Experiencing this type of enjoyments king Chandra and king Surya the kings of Jyotishk gods spend their lives. "Bhante! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. vivecana - yahA~ candramA aura sUrya ke kAmabhogoM ko anya ( bhavanapati va vANavyaMtara Adi) devoM se ananta guNoM se viziSTa batAyA gayA hai| zramaNa bhagavAna mahAvIra ne yahA~ kAmabhogoM ke sukha ko udAra sukha kahA hai| unhoMne isa kAmabhoga ko mokSa sukha athavA Atmika sukha kI apekSA se nahIM, balki sAmAnya sAMsArikajanoM ke vaiSayika sukhoM kI apekSA se kahA hai / vAstava meM kAmabhoga sambandhI sukha, sukha nahIM mAtra sukhAbhAsa hai, kSaNika hai, tuccha hai / yaha eka prakAra ke duHkha kA kAraNa hai| bArahavA~ zataka : chaThA uddezaka (357) 5 95 95 95 95 95 95 95 95 95 95 95 95 95 9 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9595959595958 Twelfth Shatak: Sixth Lesson 555555555555555555555555555555555
Page #414
--------------------------------------------------------------------------
________________ 1 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9 5 5 5 5 5 5 5 5555555595959595959595959595959595 95 95 95 95 95 95 95 95 95 95 95 955555555555558 Elaboration-Here the carnal pleasures of Chandra and Surya have been shown as infinite times more exquisite than those of other gods including abode-dwelling and interstitial ones. Shraman Bhagavan Mahavir has mentioned the carnal pleasures as exquisite here; this not in context of spiritual bliss or the bliss of liberation but simply in context of sensual pleasures of ordinary mundane people. In fact carnal pleasures are not happiness but illusion of happiness. They are ephemeral, worthless and end up in misery. * END OF THE SIXTH LESSON OF THE TWELFTH CHAPTER. Bhagavati Sutra (4) (358) 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 958 Anant (8) 85 5 5 5 9559595 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 5 5 5 5 5 5 559
Page #415
--------------------------------------------------------------------------
________________ pATha 855555) ))))))))))))))))))))))))))))) sattamo uddesao : loge saptama uddezaka : loka kA parimANa SAPTAM UDDESHAK (SEVENTH LESSON): LOK (UNIVERSE) )))))))))55555555555555555555555555555555555) loka ke parimANa kI prarUpaNA EXPANSE OF THE LOK 1. teNaM kAleNaM teNaM samaeNaM jAva evaM vayAsI [1] usa kAla aura usa samaya meM yAvat (gautama svAmI ne zramaNa bhagavAna mahAvIra se) isa prakAra pUchA 1. (During that period of time Shraman Bhagavan Mahavir arrived in) Rajagriha city... and so on up to... Gautam Swami asked 2. [pra. ] kemahAlae NaM bhaMte ! loe pannatte? _ [u.] goyamA! mahatimahAlae loe pannatte; puratthimeNaM asaMkhejjAo joyaNakoDA+koDIo, dAhiNaNaM asaMkhijjAo evaM ceva, evaM paccatthimeNa vi, evaM uttareNa vi, evaM uDDepi, ahe asaMkhejjAo joyaNakoDAkoDIo aayaam-vikkhNbhennN| _____2. [pra.] bhagavan! loka kitanA bar3A hai? ___[u.] gautama! loka mahAtimahAn arthAt bahuta bar3A hai| vaha pUrva dizA meM asaMkhya koTA-koTi ke yojana vAlA hai| isI prakAra dakSiNa dizA meM bhI asaMkhya koTA-koTi yojana vAlA hai aura isI kI taraha. pazcima, uttara, Urdhva tathA adho dizA meM bhI asaMkhya koTA-koTi yojana-AyAma-viSkambha (lambAI-caur3AI) vAlA hai| ___2. [Q.] Bhante ! How large is Lok (occupied space or the universe) ? [Ans.] Gautam ! It is extremely great. In the eastern direction it extends to innumerable Kotakoti (Crore-crores or ten million ten millions or 1014) Yojans (8 miles). In the same way in the southern direction it extends to innumerable Kotakoti Yojans (8 miles). So also in the western, northern, Zenith and nadir directions it extends to innumerable Kotakoti Yojans long and wide. bArahavA~zataka : saptama uddezaka (359) Twelfth Shatak : Seventh Lesson ma
Page #416
--------------------------------------------------------------------------
________________ 8 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9595959595959595 95 95 95 95 95 95 95 95 95 95 95 95 958 8 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 955 bakariyoM ke bAr3e ke dRSTAnta dvArA loka meM paramANu mAtra pradeza meM jIva ke janma-maraNa kI prarUpaNA DEATH AND BIRTH OF BEINGS EXPLAINED WITH EXAMPLE OF GOAT-YARD 3-1. [ pra. ] eyaMsi NaM bhaMte! emahAlayaMsi logaMsi atthi kei paramANupoggalamette vi pase jattha NaM ayaM jIve na jAe vA, na mae vA vi ? [ u. ] goyamA ! no iNaTThe samaTThe / 3-1. [pra.] bhagavan! itane bar3e loka meM kyA koI paramANu- pudgala jitanA bhI AkAza-pradeza aisA hai, jahA~ para isa jIva ne janma-maraNa na kiyA ho ? [u.] gautama ! yaha artha samartha nahIM hai| 3-1. [Q.] Bhante ! In such gigantic Lok ( universe) is there a space point even as small as an ultimate particle of matter (Ultron) where this jiva (living being) has not been born or died? [Ans.] Gautam ! That is not right. 3-2. [ pra.] se keNaTTeNaM bhaMte! eyaM vuccai - 'eyaMsi NaM emahAlayaMsi logaMsi natthi keI paramANupoggalamette vi paese jattha NaM ayaM jIve na jAe vA na mae vAvi'? [ u. ] goyamA ! se jahAnAmae keI purise ayAsayassa evaM mahaM ayAvayaM karejjA; se tattha jahanneNaM ekkaM vA do vA tiNNi vA, ukkoseNaM ayAsahassaM pakkhivejjA; tAo NaM. tattha pauragoyarAo paurapANiyAo jahanneNaM egAhaM vA duyAhaM vA tiyAhaM vA, ukkoseNaM chammAse parivasejjA, atthi NaM goyamA ! tassa ayAvayassa keI paramANupoggalamette va pase jeNaM tAsiM ayANaM uccAreNa vA pAsavaNeNa vA kheleNa vA siMghANaeNa vA vaMteNa vA pitteNa vA pUNa vA sukkeNa vA soNieNa vA cammehiM vA romehiM vA siMgehiM vA khurehiM vA nahiM vA aNokkaMtapuvve bhavai ? 'no iNaTTe samaTTe' / hojjA vi NaM goyamA ! tassa ayAvayassa keI paramANupoggalamette vi paese je NaM tAsiM ayANaM uccAreNa vA jAva nahiM vA aNoktapuLe no ceva NaM eyaMsi emahAlayaMsi logaMsi logassa ya sAsayabhAvaM, saMsArassa ya aNAibhAvaM, jIvassa ya niccabhAvaM kampabahuttaM jammaNa - maraNAbAhullaM ca paDucca na keI paramANupoggalamette vi paese jattha NaM ayaM jIve Na jAe vA, na mae vA vi| se teNaTTeNaM taM ceva jAva na mae vA vi / 3-2. [pra.] bhagavan! kisa kAraNa se aisA kahA gayA hai ki itane bar3e loka meM paramANu pudgala jitanA aisA koI bhI AkAza pradeza nahIM hai, jahA~ isa jIva ne janma-maraNa na kiyA ho ? 8 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 58 bhagavatI sUtra (4) (360) Bhagavati Sutra (4) 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95958
Page #417
--------------------------------------------------------------------------
________________ jisa prakAra bakariyoM se bhare bAr3eM meM koI bhI sthAna aisA khAlI nahIM hotA jahA~ bakariyoM kA mala, mUtra, kapha, lAra, vamana, zukra, rudhira Adi na ho usI prakAra loka meM koI bhI sthAna aisA khAlI nahIM jahAM jIva ne janma maraNa na kiyA ho
Page #418
--------------------------------------------------------------------------
________________ 05555555555555555555555555555555555se | citra-paricaya 11 Illustration No. 11 bakarI ke bAr3e ke dRSTAMta dvArA loka ke pratyeka paramANu para jIva ke janma-maraNa kI prarUpaNA __pIche diye gaye citra meM loka ke andara jIva ke anekoM bAra janma-maraNa ko darzAyA gayA hai| usake pIche bAr3e meM bakariyA~ dikhAI gaI haiN| citra kA artha bhagavAna ne batAyA hai ki jisa taraha pUrNa rUpa se bhare hue bakariyoM ke bAr3e meM bhUmi kA hai Wan koI bhI bhAga bakariyoM ke mala-mUtrAdi se avaziSTa nahIM raha pAtA hai, usI taraha loka kA koI 1 bhI paramANu pudgala (koI bhI sthAna) aisA nahIM hai jisa para jIva ne janma-maraNa na kiyA ho ma arthAt anAdikAla se karma bahulatA ke kAraNa bhava bhramaNa karatA jIva zAzvata loka ke pratyeka OM sthAna para janma-maraNa kara cukA hai| -zataka 12, u.7 Wan 1555555555555555555555555555555)))))))))))))) DEATH AND BIRTH OF BEINGS EXPLAINED WITH EXAMPLE OF GOAT-YARD The illustration shows many birth-death cycles a soul passes through and the back is a goat-yard. Theme of the illustration In a goat-yard full of goats not even a smallest part of the ground can remain untouched with the excreta of goats; in the same way in this Lok (universe) there is no such space-point even as small as an ultimate particle of matter (Ultron) where this jiva (living being) has not got born or died. In other words since time immemorial going through endless cycles of rebirth due to excess of karma particles every soul has been born at every place in this eternal universe. -Shatak-12, lesson-7 0999999999999955555555555e
Page #419
--------------------------------------------------------------------------
________________ 155555555555555555555555555555555555555 85555555555555555555555555555555555555 [u.] gautama! jaise koI puruSa sau bakariyoM ke lie eka vizAla ajAbraja arthAt bakariyoM ke ma kA bAr3A banAe aura usameM vaha kama se kama eka, do athavA tIna aura adhika se adhika eka hai hajAra bakariyoM ko rkhe| vahA~ unake lie ghAsa-cArA carane kI pracura bhUmi aura pracura pAnI ho| yadi ve bakariyA~ vahA~ kama se kama eka, do athavA tIna dina aura adhika se adhika chaha mahIne kI 5 taka raheM, to he gautama! kyA usa bAr3e kA koI bhI paramANu-pudgala mAtra pradeza aisA raha sakatA hai, ma + jo una bakariyoM ke mala, mUtra, zleSma (kapha), nAka ke maila (lITa), vamana, pitta, zukra, rudhira, ma carma, roma, sIMga, khura aura nakhoM se (pUrva meM anAkrAnta) sparza na kiyA ho (taba gautama svAmI ne ke uttara dete hue kahA- bhagavana!) yaha artha samartha nahIM hai| (tadoparAnta bhagavAna ne kahA-) he OM gautama! kadAcit usa bAr3e meM koI eka paramANu-pudgala mAtra pradeza aisA bhI raha sakatA hai, jo hai OM una bakariyoM ke mala yAvat nakhoM se spRSTa na huA ho, parantu itane bar3e isa loka meM, loka ke ma zAzvata bhAva ke kAraNa, saMsAra ke anAdi bhAva hone ke kAraNa, jIva ke nitya bhAva, karma-bahulatA hai| tathA janma-maraNa kI bahulatA ke kAraNa koI paramANu-pudgala mAtra pradeza aisA nahIM hai jahA~ isa jIva ne janma-maraNa nahIM kiyA ho| he gautama! isI kAraNa uparyukta kathana kiyA gayA hai ki yAvat janma-maraNa na kiyA ho| 3-2. (Q.) Bhante ! Why is it said that in such gigantic Lok (universe) $ there is no such space-point even as small as an ultimate particle of matter 4 (Ultron) where this jiva (soul/living being) has not been born or died ? ___[Ans.] Gautam ! For example, some person makes a large cattle-yards for one hundred goats and in that he keeps at least one, two or three and at most one thousand goats. In the yard there is ample land with grass to graze and ample water. Those goats live there for at least one, two or three days and at most six months. Then, O Gautam ! In that cattle-yard can a space-point even as small as an ultimate particle of matter (Ultron) remain untouched (as in the past) with the excreta, urine, phlegm, noseslime, vomit, bile, semen, blood, skin, horns, hooves or claws ? (Gautam Swami replied- Bhante ! ) That is not true. (Then Bhagavan added-) Gautam! There may be a chance that a single space-point remains untouched with excreta... and so on up to... claws of those goats, but in such gigantic Lok (universe) there is no such space-point even as small as an ultimate particle of matter (Ultron) where this jiva (living being) has not got born or died; this is because of the eternality of this universe, ___beginning-less state of the cycles of rebirth (Samsaar), immortality of jivat | bArahavA~zataka :saptama uddezaka (361) Twelfth Shatak: Seventh Lesson | 8555555555555555555555555555555555555)
Page #420
--------------------------------------------------------------------------
________________ 15555555555phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha (soul), profusion of karmas, and multitude of births and deaths. That is why it has been said that... and so on up to... jiva (living being) has not been born or died. vivecana - prastuta sUtra meM zramaNa bhagavAna mahAvIra ne bakariyoM ke bAr3e meM unake mUlamUtrAdi kA dRSTAnta dekara samajhAyA hai ki loka meM aisA koI paramANu pudgala mAtra pradeza achUtA nahIM hai jahA~ jIva ne janma maraNa na kiyA ho / isa bAta kI puSTi ke pA~ca kAraNa kahe gae haiM - (1) loka zAzvata hai- yadi loka vinAzI hotA. to yaha bAta sambhava nahIM ho sakatI thI / ataH loka ke zAzvata hone para hI uparyukta ghaTanA ghaTita ho sakatI hai / (2) loka anAdi hai-loka ke zAzvata hone para bhI yadi vaha sAdi (Adi sahita ) ho to uparyukta bAta ghaTita nahIM ho sakatI, isalie kahA gayA- loka anAdi hai / (3) jIvAtmA nitya bhI hai - ananta jIvoM kI apekSA se pravAharUpa se saMsAra anAdi ho, kintu vivakSita jIva anitya ho to bhI uparyukta artha ghaTita nahIM ho sakatA, isalie kahA gayA- jIva (AtmA) nitya hai / (4) karmoM kI bahulatA hai-- jIva nitya hone para bhI yadi karma alpa hoM to bhI tathAvidha saMsAra paribhramaNa nahIM ho sakatA, aura vaisI sthiti meM uparyukta kathana ghaTita nahIM ho sakatA, isalie kahA gayA - karmoM kI bahulatA hai| (5) janma-maraNa kI bahulatA hai - karmoM kI bahulatA hone para bhI yadi janma-maraNa kI alpatA ho to pUrvokta artha ghaTita nahIM ho sakatA, isalie batalAyA gayA - janma-maraNa kI bahulatA hai| isa prakAra ina pA~ca kAraNoM se loka meM eka paramANu mAtra bhI AkAza-pradeza aisA nahIM hai, jahA~ jIva janmA na ho, aura marA na ho / Elaboration-In this statement Shraman Bhagavan Mahavir has that in Lok (universe) there is no such space-point even as small as an ultimate particle of matter (Ultron) where this jiva (living being) has not been born or died by giving the example of a cattle-yard for goats where no place is left untouched with excreta of goats. explained Five reasons have been given for this-1. Eternality of this universeIf the universe was not eternal this would not have been possible, but as the universe is eternal this is true. 2. Beginning-less state of the cycles of rebirth (Samsaar) - even when the universe is eternal this could not be possible if the cycles of rebirth had a beginning; because the total past time would have reduced; but as the cycles of rebirth (Samsaar) are without a beginning this is true. 3. Immortality of jiva (soul) - even when the existence of souls is without a beginning, this could not be possible if soul was not immortal because then the total number of souls would keep on reducing; but as soul is immortal it is true. 4. Profusion of karmas-even bhagavatI sUtra (4) (362) Bhagavati Sutra ( 4 ) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha5555555 5 555555555phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha
Page #421
--------------------------------------------------------------------------
________________ ma)))))))))55555555555555555555555555555555))))) 845555555555555555555555555555555555558 $ when soul is immortal, if there is no profusion of karmas the cycles of rebirth would be reduced and this would not be possible; but as there is a + profusion of karmas this is true. 5. Multitude of births and deaths-even 5 when there is profusion of karmas, if the number of births and deaths is low this would not be possible; but as there is a multitude of births and deaths it is true. That is why it is said that in Lok (universe) there is no such space-point even as small as an ultimate particle of matter (Ultron) 4. where this jiva (living being) has not been born or died. narakAdi caubIsa daNDakoM kI AvAsa saMkhyA kA atidezapUrvaka nirUpaNa THE NUMBER OF ABODES IN TWENTY FOUR PLACES OF SUFFERING 4. [pra.] kai NaM bhaMte ! puDhavIo pannAttAo? ___[u.] goyamA ! satta puDhavIo pannattAo, jahA paDhamasae paMcamauddesae (sa. 1 u. 5) taheva AvAsA tthaaveyvvaa| jAva aNuttaravimANe tti jAva aparAjie svvtttthsiddhe| 4. [pra.] bhagavan! pRthviyA~ (naraka-bhUmiyA~) kitanI kahI gaI haiM? ___ [u.] gautama! pRthviyA~ sAta kahI gaI haiN| jisa prakAra prathama zataka ke paJcama uddezaka (za. 1, u. 5) meM kahA gayA hai, usI prakAra narakAdi ke AvAsoM kA kathana karanA caahie| yAvat anuttara-vimAna taka, yAvat aparAjita aura sarvArthasiddha taka isI prakAra kahanA caahie| 4. [Q.) Bhante ! How many Prithvis (infernal worlds) are said to be there? [Ans.] Gautam! There are said to be seven Prithvis (infernal worlds). Repeat as mentioned in the fifth lesson of the first chapter about abodes in infernal and other worlds... and so on up to... Anuttar Vimaan... and so on up to... Aparaajit and Sarvaarthasiddha. ekajIva athavA sarvajIvoM ke caubIsa daNDakavartI AvAsoM meM vividha rUpoM meM ananta bAra utpanna hone kI prarUpaNA BIRTH OF ONE OR MANY SOULS IN DIFFERENT FORMS IN ABODES IN ALL PLACES OF SUFFERING 5-1. [pra.] ayaM NaM bhaMte ! jIve imIse rayaNappabhAe puDhavIe tIsAe nirayAvAsasayaOM sahassesu egamegaMsi nirayAvAsaMsi puDhavikAiyattAe jAva vaNassaikAiyattAe naragattAe neraiyattAe uvavannapuvve? bArahavA~zataka :saptama uddezaka (363) Twelfth Shatak : Seventh Lesson 555555 55555555555555555
Page #422
--------------------------------------------------------------------------
________________ phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha [3.] haMtA, goyamA ! asai aduvA anaMtakhutto / 5- 1. [pra.] bhagavan ! kyA yaha jIva, isa ratnaprabhA pRthvI ke tIsa lAkha narakAvAsoM meM se pratyeka narakAvAsa meM, pRthvIkAyika rUpa se yAvat vanaspatikAyika rUpa se, naraka rUpa meM (narakAvAsarUpa pRthvIkAyika rUpa), pahale utpanna huA hai ? [u.] hA~, gautama ! aneka bAra athavA ananta bAra utpanna ho cukA hai| in 5-1. [Q.] Bhante ! Has this jiva (soul / living being) been born earlier three million infernal abodes on this Ratnaprabha Prithvi (first hell) in earth-bodied form... and so on up to... plant-bodied form or infernal form ? [Ans.] Yes, Gautam ! It has been born thus many times or infinite times. 5- 2. [ pra. ] savvajIvA vi NaM bhaMte! imIse rayaNappabhAe puDhavIe tIsAe nirayA. ? [3. ] taM ceva jAva aNaMtakhutto / 5- 2. [pra.] bhagavan! kyA sabhI jIva, isa ratnaprabhA pRthvI ke tIsa lAkha narakAvAsoM meM se pratyeka narakAvAsa meM pRthvIkAyika rUpa meM yAvat vanaspatikAyika rUpa meM, narakapane aura nairayikapane meM pahale utpanna ho cuke haiM ? [u.] (hA~, gautama !) usI prakAra ( pahale kI taraha) yAvat aneka bAra athavA ananta bAra pahale utpanna hue haiN| 5-2. [Q.] Bhante ! Have all jivas (souls / living beings) been born earlier in three million infernal abodes on this Ratnaprabha Prithvi (first hell) in earth-bodied form... and so on up to ... plant-bodied form or infernal form ? [Ans.] (Yes, Gautam !) As aforesaid, it has been born thus many times or infinite times. 6. [ pra. ] ayaM NaM bhaMte! jIve sakkarappabhAe puDhavIe paNavIsAe. ? [ u. ] evaM jahA rayaNappabhAe taheva do AlAvagA bhANiyavvA / evaM jAva dhUmappabhAe / 6. [pra.] bhagavan! kyA yaha jIva zarkarAprabhA pRthvI ke paccIsa lAkha (narakAvAsoM meM se pratyeka narakAvAsa meM, pRthvIkAyika rUpa meM yAvat vanaspatikAyika rUpa meM, yAvat pahale utpanna ho cukA hai ? ) bhagavatI sUtra (4) (364) Bhagavati Sutra ( 4 ) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 8 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 5 5 5 5 5 5 5 5 5 5 5 5 8
Page #423
--------------------------------------------------------------------------
________________ 855555555555555555555555555555555555558 1 [u.] gautama! jisa prakAra ratnaprabhA pRthvI-(ke viSaya meM) do AlApaka kahe haiM, usI pha prakAra (zarkarAprabhA pRthvI ke viSaya meM) do AlApaka kahane caahie| isI prakAra yAvat dhUmaprabhA ke pRthvI taka (ke AlApaka kahane caahie|) 6. [Q.] Bhante ! Has this jiva (soul/living being) been born earlier in two and a half million infernal abodes on Sharkaraaprabha Prithvi (second $ hell) in earth-bodied form... and so on up to... plant-bodied form or infernal 4 form? [Ans.] Gautam ! Like the two statements about Ratnaprabha Prithvi mention two statements about this (Sharkaraaprabha Prithvi) also. In the same way repeat two statements about other Prithvis... and so on up to... Dhoom-prabha Prithvi (fifth hell). 7. [pra.] ayaM NaM bhaMte! jIve tamAe puDhavIe paMcUNe nirayAvAsasayasahasse egamegaMsi.? [u.] sesaM taM cev| 7. [pra.] bhagavan ! kyA yaha jIva tama:prabhA pRthvI ke pA~ca kama eka lAkha narakAvAsoM meM se ma pratyeka narakAvAsa meM (pUrvavat utpanna ho cukA hai?) ... [u.] (hA~, gautama! pUrvavat hI) zeSa sarva kathana karanA caahie| 7. (Q.) Bhante! Has this jiva (soul/living being) been born earlier in five less one Lac infernal abodes on Tamah-prabha Prithvi (sixth hell) as + aforesaid ? [Ans.) (Yes, Gautam !) Repeat as aforesaid. 8. [pra.] ayaM NaM bhaMte ! jIve ahesattamAe puDhavIe paMcasu aNuttaresu mahatimahAlaesu ma mahAniraesu egamegasi nirayAvAsaMsiva.? [u.] sesaM jahA rynnppbhaae| 8. [pra.] bhagavan! yaha jIva adha:saptamapRthvI ke pA~ca anuttara aura mahAtimahAn (ati vizAla) mahAnarakAvAsoM meM kyA pUrvavat utpanna ho cukA hai? __ [u.] (hA~, gautama!) zeSa sarva kathana ratnaprabhA pRthvI ke samAna samajhanA caahie| 8. [Q.] Bhante ! Has this jiva (soul/living being) been born earlier in five unique and gargantuan infernal abodes on Adhah-saptam Prithvi (seventh hell) as aforesaid ? | bArahavA~zataka: saptama uddezaka (365) Twelfth Shatak : Seventh Lesson
Page #424
--------------------------------------------------------------------------
________________ phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha [Ans.] (Yes, Gautam !) Repeat as aforesaid about Ratnaprabha Prithvi (first hell). 9-1. [ pra. ] ayaM NaM bhaMte! jIve causaTThIe asurakumArAvAsasayasahassesu egamegaMsi asurakumArAvAsaMsi puDhavikkAiyattAe jAva vaNassaikAiyattAe devattAe devittAe AsaNasayaNa-bhaMDamattovagaraNattAe uvavannapuvve ? [ u. ] haMtA, goyamA ! jAva anaMtakhutto / 9-1. [pra.] bhagavan! kyA yaha jIva, asurakumAroM ke causaTha lAkha asurakumArAvAsoM meM se pratyeka asurakumArAvAsa meM pRthvIkAyika rUpa meM yAvat vanaspatikAyika rUpa meM, deva rUpa meM athavA devI rUpa meM athavA Asana, zayana, bhAMDa, pAtra Adi upakaraNa rUpa meM pahale utpanna ho cukA hai ? [u.] hA~, gautama! yAvat aneka bAra yA ananta bAra (utpanna ho cukA hai|) 9-1. [Q.] Bhante ! Has this jiva (soul / living being) been born earlier in each of the 6.4 million Asur-kumar abodes of Asur-kumar gods in earth bodied form... and so on up to ... plant-bodied form or in the form of gods or goddesses or as seats, beds, utensils, vessels or other equipment ? [Ans.] Yes, Gautam !... and so on up to ... ( it has been born thus) many times or infinite times. 9- 2. [pra. ] savvajIvA vi NaM bhaMte! [ u ] evaM ceva / 9-2. [pra.] bhagavan! kyA sabhI jIva (pUrvokta rUpa meM utpanna ho cuke haiM ? ) [u.] hA~ gautama! isI prakAra (pUrvokta meM batAe gae aneka bAra yA ananta bAra utpanna ho cuke haiN|) 9-2. [Q.] Bhante ! Have all jivas (souls / living beings) been born earlier as aforesaid? [Ans.] Yes, Gautam !... and so on up to ... ( it has been born thus) many times or infinite times. 10. evaM jAva thaNiyakumAresu nANattaM AvAsesu AvAsA puvvabhaNiyA / bhagavatI sUtra (4) (366) Bhagavati Sutra ( 4 ) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha
Page #425
--------------------------------------------------------------------------
________________ 0 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 555555555555555555 95 958 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 955958 Wan Wan [10] isI prakAra yAvat stanitakumAra taka kahanA caahie| kintu unake AvAsoM kI pha saMkhyA meM antara hai| unakI AvAsa saMkhyA ( bhagavatI zaM. 1 u. 5 meM) pahale batAI jA cukI hai| 10. The same should be repeated for other divine abodes... and so on up to... Stanit-kumar gods; however, their number is different. The number of their abodes has been mentioned earlier (chapter-1, lesson-5). 11-1. [ pra. ] ayaM NaM bhaMte! jIve asaMkhejjesu puDhavikkAiyAvAsasayasahassesu egamegaMsi puDhavikkAiyAvAsaMsi puDhavikkAiyattAe jAva vaNassaikAiyattAe uvavannapuvve ? [ u. ] haMtA, goyamA ! jAva anaMtakhutto / 11- 1. [pra.] bhaMte! kyA yaha jIva asaMkhyAta lAkha pRthvIkAyika- AvAsoM meM se pratyeka pRthvIkAyika- AvAsa meM pRthvIkAyika rUpa meM yAvat vanaspatikAyika rUpa meM pahale utpanna ho cukA hai ? [3] hA~, gautama ! aneka bAra yA ananta bAra utpanna ho cukA hai| 11-1. [Q.] Bhante! Has this jiva (soul/living being) been born earlier in each of the infinite million earth-bodied abodes in earth-bodied form... and so on up to... plant-bodied form ? [Ans.] Yes, Gautam !... and so on up to ... ( it has been born thus) many times or infinite times. 11 - 2. evaM savvajIvA vi / [11 - 2] isI prakAra sarvajIvoM ke ( viSaya meM bhI pUrva kI bhA~ti kathana karanA cAhie / ) 11. [2] The same is true for all jivas (souls / living beings). 12. [12] evaM jAva vaNassaikAiesu / isI prakAra yAvat vanaspatikAyikoM ke AvAsoM ke ( viSaya meM kahanA cAhie / ) 12. The same is also true (for abodes of other bodied-beings )... and so on up to... abodes of plant-bodied beings. 13-1. [pra.] ayaM NaM bhaMte! jIve asaMkhejjesu beMdiyAvAsasayasahassesa egamegaMsi beMdiyAvAsaMsi puDhavikkAiyattAe jAva vaNassaikAiyattAe beMdiyattAe uvavannapuvve ? [ u. ] haMtA, goyamA ! jAva khutto / bArahavA~ zataka : saptama uddezaka (367) Twelfth Shatak: Seventh Lesson phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha
Page #426
--------------------------------------------------------------------------
________________ 05555555555555555555555555555555555;))))))))))))))) 85555555555555555555555555+++++phala 13-1. [pra.] bhagavan! kyA yaha jIva asaMkhyAta lAkha dvIndriya-AvAsoM meM se pratyeka OM dvIndriyAvAsa meM pRthvIkAyika rUpa meM yAvat vanaspatikAyika rUpa meM aura dvIndriya rUpa meM pahale ke + utpanna ho cukA hai? [u.] hA~, gautama! yAvat aneka bAra athavA ananta bAra utpanna ho cukA hai| 13-1. [Q.] Bhante ! Has this jiva (soul/living being) been born earlier in each of the infinite million two-sensed abodes in earth-bodied form... and so on up to... plant-bodied form and two-sensed form ? ! [Ans.] Yes, Gautam ... and so on up to... (it has been born thus) many times or infinite times. 13. [2] savvajIvA vi NaM evaM cev| [13-2] isI prakAra sabhI jIvoM ke viSaya meM (kahanA caahie|) 13. [2] The same is true for all jivas (souls/living beings). 14. evaM jAva mnnussesu| navaraM teMdiyaesu jAva vaNassaikAiyattAe teMdiyattAe, cauridiesu cauriMdiyattAe, paMciMdiyatirikkhajoNiesu paMciMdiyatirikkhajoNiyattAe, maNussesu maNussattAe. sesaM jahA beNdiyaannN| [14] isI prakAra (trIndriya se lekara) yAvat manuSyoM taka (apane-apane AvAsoM meM utpanna ke hone ke viSaya meM kahanA caahie|) parantu itanI vizeSatA hai ki trIndriyoM meM yAvat vanaspatikAyika rUpa meM, yAvat trIndriya rUpa meM, caturindriyoM meM yAvat caturindriya rUpa meM, paMcendriya-tiryaJca yonikoM meM yAvat paJcendriya tiryaJca rUpa meM tathA manuSyoM meM yAvat manuSya rUpa meM utpatti jAnanI caahie| OM zeSa samasta kathana dvIndriyoM ke (samAna kahanA caahie|) 14. The same pattern follows for other sensed beings (three-sensed)... and so on up to... human beings (about being born in their own abodes). The only difference is that in three-sensed beings... and so on up to... plant-bodied form... and so on up to... three-sensed form; in four-sensed beings... and so on up to... four-sensed form; in five-sensed animal beings... and so on up to... five-sensed animal form; and in human beings... and so on up to... human form. Other details like two-sensed beings. 15. vANamaMtara-joisiya-sohammIsANesu ya jahA asurkumaaraannN| | bhagavatI sUtra (4) (368) Bhagavati Sutra (4) 95555555555555555555555555555555555
Page #427
--------------------------------------------------------------------------
________________ dha 5595Wan 555555555555555555555555))) 8555555555555555555555555555555555555 + [15] jisa prakAra asurakumAroM ke (viSaya meM kahA hai;) usI prakAra vANavyantara; jyotiSka ma tathA saudharma evaM IzAna devaloka taka (kahanA caahie|) 15. What has been stated about Asur-kumar gods should be repeated for Vanavyantar and Jyotishk gods as well as for Saudharm and Ishaan divine realms? 16-1. [pra.] ayaM NaM bhaMte ! jIve saNaMkumAre kappe bArasasu vimANAvAsasayasahassesu egamegaMsi vemANiyAvAsaMsi puDhavikAiyattAe. / [u.] sesaM jahA asurakumArANaM jAva annNtkhutto| no ceva NaM devittaae| 16-1. [pra.] bhagavan ! kyA yaha jIva sanatkumAra devaloka ke bAraha lAkha vimAnAvAsoM meM ma se pratyeka vimAnAvAsa meM pRthvIkAyika rUpa meM yAvat pahale utpanna ho cukA hai? ___ [u.] (hA~, gautama!) saba kathana asurakumAroM ke samAna, yAvat aneka bAra athavA ananta , 5 bAra utpanna ho cuke haiM; yahA~ taka jAnanA caahie| kintu vahA~ vaha devI rUpa meM utpanna nahIM hue| + 16-1. [Q.] Bhante ! Has this jiva (soul/living being) been born earlier in each of the 1.2 million celestial vehicles of Sanat-kumar divine realm in earth-bodied form... and so on up to... plant-bodied and other forms? [Ans.] Yes, Gautam ! Like Asur-kumar gods... and so on up to... (it has 4 been born thus) many times or infinite times. But here it has not been born 4 in the form of goddess 16-2. evaM savvajIvA vi| [16-2] isI prakAra sarva jIvoM ke viSaya meM kahanA caahie| 16. [2] The same is true for all jivas (souls/living beings). 17. evaM jAva aanny-paannesu| evaM AraNaccuesu vi| [17] isI prakAra yAvat Anata aura prANata taka tathA AraNa aura acyuta taka jAnanA caahie| ____ 17. In the same way (repeat for other celestial-vehicular divine realms)... and so on up to... Aanat, Praanat, and Achyut divine realms. 18. [pra.] ayaM NaM bhaMte ! jIve tisu vi aTThArasuttaresu gevejjvimaannaavaassesu.| 84555555555555555555555575555575557555555555-555555:55., bArahavA~zataka :saptama uddezaka (369) Twelfth Shatak : Seventh Lesson ja
Page #428
--------------------------------------------------------------------------
________________ 555555555555555555555555555555555558 [u.] evaM cev| 18. [pra.] bhagavan! kyA yaha jIva tIna sau aThAraha praiveyaka vimAnAvAsoM meM se pratyeka OM vimAnAvAsa meM pRthvIkAyika rUpa meM yAvat utpanna ho cukA hai? [u.] hA~ gautama! pUrvavat (aneka bAra yA ananta bAra) utpanna ho cukA hai| . 18. [Q.] Bhante ! Has this jiva (soul/living being) been born earlier in each of the three hundred eighteen celestial vehicles of Graiveyak divine Si realms in earth-bodied form... and so on up to... plant-bodied and other forms? [Ans.) Yes, Gautam ! Like aforesaid many times or infinite times. 19-1. [pra.] ayaM NaM bhaMte ! jIve paMcasu aNuttaravimANesu egamegaMsi aNuttaravimANaMsi / puddhvi.| [u.] taheva jAva aNaMtakhutto, no ceva NaM devattAe vA, devittAe vaa| 19-1. [pra.] bhagavan ! kyA yaha jIva pA~ca anuttara vimAnoM meM se pratyeka anuttara vimAna meM, pRthvIkAyika rUpa meM yAvat utpanna ho cukA hai? [u.] hA~, kintu vahA~ yAvat ananta bAra devarUpa athavA devI rUpa meM utpanna nahIM huaa| 19-1. [Q.] Bhante ! Has this jiva (soul/living being) been born earlier in each of the five celestial vehicles of Anuttar divine realms in earth-bodied 3 form... and so on up to... plant-bodied and other forms? [Ans.] Yes, Gautam ! But here it has not been born infinite times in the form of god and goddess. 19-2. evaM savvajIvA vi| [19-2] isI prakAra sabhI jIvoM ke viSaya meM jAnanA caahie| 19-2. [Q.] The same is true for all jivas (souls/living beings). vivecana-eka jIva tathA sarva jIvoM kI apekSA se ratnaprabhA pRthvI ke narakAvAsoM se lekara // anuttara vimAna ke vimAnAvAsoM taka meM ekendriya se lekara paMcendriya taka ke samagra rUpoM meM utpatti kI OM prarUpaNA kI gaI hai| sUtra naM. (11-1) meM pRthvIkAyika AvAsoM kI saMkhyA asaMkhyAta lAkha kahI gaI hai| aisA batAne kA eka mAtra kAraNa unakI bahulatA batAnA hai jisa kAraNa zatasahasra (lAkha) zabda hai OM prayukta kiyA gayA hai| sUtra naM. (16-1) se Age ke sUtroM meM sanatkumArAdi devaloka ke vimAnoM meM jo bhI ma | bhagavatI sUtra (4) (370) Bhagavati Sutra (4)| 555545454545454599999994545455555555555555558
Page #429
--------------------------------------------------------------------------
________________ 8 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 5 5 5 5 5 5 5 95 95 95 95 95 95 95 9595958 phaLa 5 jIva ke devI rUpa meM na hone kI bAta kahI hai| use kahane kA tAtparya yaha hai ki deviyA~ IzAna devaloka 55 taka hI utpanna hotI haiM, sanatkumAra Adi devalokoM meM utpanna nahIM hotI hai| isa dRSTi se kahA gayA hai| ki jIva sanatkumAra Adi Age ke devalokoM meM, devI rUpa meM utpanna nahIM hotA / anuttara vimAnoM meM koI bhI jIva deva rUpa se ananta bAra utpanna nahIM hotA, kyoMki anuttara vimAnoM meM koI jIva mAtra eka bAra hI deva rUpa utpanna hotA hai| Elaboration-Here rebirths of one or many souls in different forms from one-sensed to five sensed living beings in various abodes in all of suffering from Ratnaprabha Prithvi to Anuttar Vimaans. In statement 11 [1], the number of earth-bodied abodes is mentioned as millions. This is just in order to depict the abundance and further emphasize it by mentioning 'shat-sahasra Lac'. In statements following 16 [1], it is mentioned that they are not born in the form of goddess. This indicates that goddesses exist only up to Ishaan divine realm beyond that, in Sanat-kumar and further divine realms there are no goddesses. That is why it is stated that jiva is not born as goddess in Sanat-kumar and further divine realms. In Anuttar celestial vehicles soul is never born infinite times because in these vimaans a soul is born only once, after which it gets reborn as human to get liberated. BIRTH eka jIva athavA sarvajIvoM ke mAtAdi, zatrudi, rAjAdi aura dAsAdi ke rUpa meM ananta bAra utpanna hone kI prarUpaNA OF ONE OR ALL SOULS IN DIFFERENT HUMAN RELATIONSHIPS [u.] haMtA, goyamA ! asaI aduvA aNaMtakhutto / 20- 1. [pra.] ayaM NaM bhaMte! jIve savvajIvANaM mAittAe piittAe bhAittAe bhagaNittAe bhajjattA puttattAe dhUyattAe suNhattAe uvavannapuvve ? places innumerable bArahavA~ zataka : saptama uddezaka 20- 1. [pra.] bhagavan! kyA yaha jIva sabhI jIvoM ke mAtA ke rUpa meM, pitA ke rUpa meM, bhAI ke rUpa meM, bhaginI ke rUpa meM, patnI ke rUpa meM, putra ke rUpa meM, putrI ke rUpa meM aura putravadhU ke rUpa meM pahale utpanna ho cukA hai ? [u.] hA~ gautama ! aneka bAra athavA ananta bAra pahale utpanna ho cukA hai| 20-1. [Q.] Bhante ! Has this jiva (soul / living being) been born earlier as mother, as father, as brother, as sister, as wife, as son, as daughter and as daughter-in-law of all jivas (souls/living beings) ? (371) 9 95 96 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95555555555558 Twelfth Shatak: Seventh Lesson phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha
Page #430
--------------------------------------------------------------------------
________________ 85555555555555555555555555555555555555 [Ans.] Yes, Gautam ! It has been born earlier many times or infinite times. 20-2. [pra. ] savvajIvA vi NaM bhaMte ! imassa jIvassa mAittAe jAva uvavannapuvvA? [u.] haMtA, goyamA ! jAva annNtkhutto| 20-2. [pra.] bhagavan ! kyA sabhI jIva, isa jIva ke mAtA ke rUpa meM yAvat putravadhU ke rUpa meM pahale utpanna ho cuke haiM? [u.] hA~ gautama! (saba jIva, isa jIva ke mAtA Adi ke rUpa meM) yAvat aneka bAra athavA ananta bAra (pahale utpanna hue haiN|) 20-2. [Q.] Bhante ! Have all jivas (soul/living being) been born earlier as mother... and so on up to... daughter-in-law of this jiva (soul/ living being)? [Ans.] Yes, Gautam !... and so on up to... many times or infinite times. 21-1. [pra.] ayaM NaM bhaMte! jIve savvajIvANaM arittAe veriyattAe ghAyagattAe vahagattAe paDiNIyattAe paccAmittattAe uvavannapuvve? [u.] haMtA, goyamA ! jAva annNtkhutto| 21-1. [pra.] bhagavan ! kyA yaha jIva saba jIvoM ke zatru rUpa meM, vairI-rUpa meM, ghAtaka rUpa 5 meM, vadhaka rUpa meM, pratyanIka rUpa meM, tathA pratyAmitra (zatru-sahAyaka) rUpa meM pahale utpanna huA [u.] hA~ gautama! aneka bAra athavA ananta bAra pahale utpanna ho cukA hai| 21-1. [Q.] Bhante ! Has this jiva (soul/living being) been born earlier as enemy, as foe, as molester, as killer, as antagonist and as helper of antagonist of all jivas (souls/living beings)? [Ans.] Yes, Gautam ! It has been born earlier many times or infinite times. 21-2. [pra.] savvajIvA vi NaM bhaMte ! [u.] evaM cev| ___ 21-2. [pra.] bhagavan ! kyA sabhI jIva (pUrva sUtrAnusAra zatru Adi rUpoM meM) pahale utpanna ho cuke haiM? | bhagavatI sUtra (4) __(372) Bhagavati Sutra (4) - 55555555555555555555555558
Page #431
--------------------------------------------------------------------------
________________ )ka mala )))))))))))))555555555555))))))))))) [u.] hA~ gautama! isI prakAra pUrva kI bhA~ti (sabhI kathana) samajhane caahie| 21-2. [Q.] Bhante! Have all jivas (soul/living being) been born earlier , Wan as aforesaid (preceding statement)? [Ans.] Yes, Gautam !... and so on up to... as aforesaid. 22-1. [pra.] ayaM NaM bhaMte! jIve savvajIvANaM rAyattAe juvarAyattAe jAva satthavAhattAe uvavannapuvve? [u. ] haMtA, goyamA! asaI jAva annNtkhutto| 22-1. [pra.] bhagavan ! kyA yaha jIva, saba jIvoM ke rAjA ke rUpa meM, yuvarAja ke rUpa meM, yAvat sArthavAha ke rUpa meM pahale utpanna ho cukA hai? [u.] gautama! aneka bAra athavA ananta bAra pahale utpanna ho cukA hai| 22-1. [Q.] Bhante ! Has this jiva (soul/living being) been born earlier as king, as prince,... and so on up to... caravan chief of all jivas (souls/living beings) ? [Ans.] Yes, Gautam ! It has been born earlier many times or infinite times. 22-2. savvajIvA NaM evaM cev| ___ [22-2] isa jIva ke rAjA Adi ke rUpa meM sabhI jIvoM kI utpatti kA kathana bhI pUrva kI bhA~ti kahanA caahie| 22. [2] As aforesaid the same holds good for all jivas (soul/living being).. . 23-1. [pra.] ayaM NaM bhaMte ! jIve savvajIvANaM dAsattAe pesattAe bhayagattAe bhAillattAe bhogapurisattAe sIsattAe vesattAe uvavannapuvve? [u.] haMtA, goyamA! jAva annNtkhutto| 23-1. [pra.] bhagavan ! kyA yaha jIva, sabhI jIvoM ke dAsa ke rUpa meM, preSya (naukara) ke ke rUpa meM, bhRtaka rUpa meM, bhAgIdAra ke rUpa meM, bhogapuruSa ke rUpa meM, ziSya ke rUpa meM aura dveSya (dveSI-IrSyAlu) ke rUpa meM pahale utpanna ho cukA hai? ___[u.] hA~ gautama! (yaha jIva) yAvat aneka bAra yA ananta bAra (pahale utpanna ho cukA hai|) ma | bArahavA~zataka :saptama uddezaka (373) Twelfth Shatak : Seventh Lesson | 555555555555555555 & 5
Page #432
--------------------------------------------------------------------------
________________ 8555555555555555555555555555555555555 23-1. [Q.] Bhante ! Has this jiva (soul/living being) been born earlier :as slave, as attendant, as servant, as partner, as assistant, as disciple and as rival of all jivas (souls/living beings)? [Ans.] Yes, Gautam !... and so on up to... infinite times. 23-2. evaM savvajIvA vi annNtkhutto| sevaM bhaMte! sevaM bhaMte! tti jAva vihri| // bArasame sae : sattamo uddesao smtto|| . [23-2] isI prakAra sabhI jIva bhI, (pUrvAnusAra dAsa Adi ke rUpa meM) yAvat aneka bAra athavA ananta bAra pahale utpanna ho cuke haiN| he bhagavan ! yaha isI prakAra hai, he bhagavan ! yaha isI prakAra hai, aisA kahakara yAvat gautama svAmI vicarate haiN| // bArahavAM zataka : saptama uddezaka smaapt|| 23. [2] As aforesaid the same holds good for all jivas (soul/living being). "Bhante ! Indeed that is so. Indeed that is so." With these words... and OM so on up to... ascetic Gautam resumed his activities. vivecana-prastuta cAra sUtroM meM eka jIva evaM sarva jIvoM kI apekSA se mAtA Adi ke rUpa meM, Wan zatru Adi ke rUpa meM, rAjA Adi ke rUpa meM aura dAsAdi ke rUpa meM aneka bAra yA ananta bAra utpanna hone kI prarUpaNA kI gaI hai| Elaboration--These four statements convey about birth of one or all souls infinite times in different human relationships including mother enemy etc., king etc., and slave etc. . 555555555555555555555555555555555555555555555555555 * END OF THE SEVENTH LESSON OF THE TWELFTH CHAPTER * | bhagavatI sUtra (4) (374) Bhagavati Sutra (4) 899991955555555555555555555555555555538
Page #433
--------------------------------------------------------------------------
________________ 0 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95958 8 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 ASHTAM UDDESHAK (EIGHTH LESSON): NAAG (SERPENT) nAga, maNi, vRkSAdi meM maharddhika deva kI utpatti evaM prabhAva kI carcA amo uddesao : nAge aSTama uddezaka : nAga BIRTH AND EFFECTS OF OPULENT GOD AMONG SERPENTS, GEMS AND TREES 1. te kANaM teNaM samaeNaM jAva evaM vayAsI prakAra pUchA [1] usa kAla aura usa samaya meM ( gautama svAmI ne zramaNa bhagavAna mahAvIra se) yAvat isa 1. (During that period of time Shraman Bhagavan Mahavir arrived in) Rajagriha city... and so on up to ... Gautam Swami asked-- 2- 1. [pra.] deve NaM bhaMte! mahaDDIe jAva mahesakkhe aNaMtaraM cayaM caittA bisarIresu nAge vavajjejjA ? [ u. ] haMtA, uvavajjejjA / - 2- 1. [pra.] bhagavan! kyA maharddhika yAvat mahAsukha vAlA deva antara rahita cyava (mara) kara dvizarIrI (do bAra janma lekara siddha hone vAle) nAgoM (sarpoM athavA hAthiyoM) meM utpanna hotA hai? [3] hA~ gautama ! utpanna hotA hai / [ u. ] haMtA, bhavejjA / 2-1. [Q.] Bhante ! Does a god with great opulence... and so on up to ... great happiness descend and take birth among two-bodied (destined to be liberated after two births) Naags (serpents or elephants)? [Ans.] Yes, Gautam ! He takes birth. 2-2. [ pra. ] se NaM tattha acciyavaMdiyapUiyasakkAriyasammANie divve sacce saccovAe sannihiyapAsihare yAvi bhavejjA ? bArahavA~ zataka : aSTama uddezaka 2-2. [pra.] bhagavan! kyA vaha vahA~ (nAga ke bhava meM) arcita, vandita, pUjita, satkArita, sammAnita, divya, pradhAna, satya, satyAvapAta rUpa athavA sannihita prAtihArika bhI hotA hai ? (375) Twelfth Shatak: Eigth Lesson 5555555phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha
Page #434
--------------------------------------------------------------------------
________________ 855555555555555555555555555555555555558 [u.] hA~ gautama! hotA hai| 2-2. [Q.] Bhante ! There (as Naag) does he get adored (archit), saluted (vandit), worshiped (poojit), honoured (satkaarit) and respected (sammanit)? 4 Does he also make his worship etc. fruitful by predicting future and providing protection (to devotees) every moment with his divine powers? [Ans.] Yes, Gautam ! He does. 2-3. [pra.] se NaM bhaMte ! taohiMto aNaMtaraM uvvaTTittA sijjhejjA bujjhejjA jAva aMtaM karejjA ? ___ [u.] haMtA, sijjhejjA jAva aMtaM krejjaa| 2-3. [pra.] bhagavan! kyA vaha vahA~ se antara rahita cyava kara (manuSya bhava meM utpanna ma hokara) siddha-buddha hotA hai, yAvat saMsAra kA anta karatA hai? [u.] hA~, siddha hotA hai, yAvat saMsAra kA anta karatA hai| 2-3. [Q.] Bhante ! Does he descend from there without a gap (some other rebirth in between) to take birth as a human being and become perfected (Siddha), enlightened (buddha)... and so on up to... end all miseries. [Ans.] Yes, Gautam ! He does... and so on up to... end all miseries. 3. [pra. ] deve NaM bhaMte ! mahaDDIe evaM jAva bisarIresu maNIsu uvavajjejjA? [u.] evaM ceva jahA naagaannN| 3. [pra.] bhagavan ! maharddhika isI prakAra (pUrvoktavat) yAvat (mahAsukha vAlA deva cyava kara) kyA dvizarIrI maNiyoM meM utpanna hotA hai? [u.] (hA~, gautama!) jaise nAgoM ke viSaya meM (kahA hai, vaisA inake viSaya meM bhI jAnanA caahie)| 3. [Q.] Bhante ! In the same way does a god with great opulence (... and so on up to... great happiness descend and) take birth among OM two-bodied (destined to be liberated after two births) Gems? [Ans.] Yes, Gautam ! Just like Naags (as aforesaid). 4. [pra.] deve NaM bhaMte ! mahaDDhIe jAva bisarIresu rukkhesu uvavajjejjA? 85555555555555555555555555555555555555555555555555555 | bhagavatI sUtra (4) (376) Bhagavati Sutra (4)
Page #435
--------------------------------------------------------------------------
________________ do bhava meM siddha hone vAle deva yadi sarpa yoni meM utpanna hote haiM to vahA~ pUjita-satkArita hote haiN| tatpazcAt manuSya bhava pAkara mokSa ko prApta hote haiN| do bhava meM siddha hone vAle deva yadi vRkSa rUpa meM utpanna hote haiM to " vahA~ pUjita arcita-satkArita hote haiN| tatpazcAt manuSya bhava: pAkara mokSa ko prApta hote haiN| SAOACADAOAD 12
Page #436
--------------------------------------------------------------------------
________________ 044444444444444444444441414141414141414141414141414 citra-paricaya 12 Illustration No. 12 do bhava meM siddha hone vAle deva kI nAga-vRkSa Adi meM utpatti (1) do bhavadhArI mahARddhika deva jaba nAga rUpa meM utpanna hotA hai to.vahA~ usakA pUjA, satkAra hotA hai kyoMki pUrva bhava ke saMgatika deva se devAdhiSThita hone ke kAraNa vaha manokAmanA kI pUrNa karane vAlA hotA hai| vaha nAga agale bhava meM manuSya rUpa meM utpanna hotA hai aura siddhatva prApta OM karatA hai| (2) jaba koI dvibhavadhArI mahARddhika deva, vRkSa rUpa meM utpanna hotA hai to devAdhiSThita hone ke kAraNa vaha manokAmanA, icchA pUrNa karane lagalA hotA hai| loga usakI pUjA-arcanA karate haiN| usakI pIThikA ko lIpa-potakara raMgolI Adi karate haiN| aisA vRkSa rUpa jIva agalA manuSya janma pAkara siddha-buddha-mukta hotA hai| -zataka 12, u8 BIRTH OF GODS TO BE LIBERATED IN TWO BIRTHS AMONG NAAGS, TREES ETC. (1) When a god of great opulence destined to be liberated after two births is born among Naags he gets adored and saluted because they are capable of granting boons with the help of friendly gods from past birth. That Naag is reborn as a human and attains liberation. (2) When a god of great opulence destined to be liberated after two births is born among trees he gets adored and saluted because they are capable of granting 4. boons with the help of friendly gods from past birth. They are made special by building a platform around and the devotees keep the platform pure and clean by smearing and plastering. That tree is reborn as a human and attains liberation. Shatak-12, lesson-8 es))))))))))))))))))))55555555ye
Page #437
--------------------------------------------------------------------------
________________ 855555555555555555555555555555555555558 ma [u.] haMtA, uvvjjejjaa| evaM cev| navaraM imaM nANattaM-jAva sannihiyapADihere , * lAulloiyamahie yAvi bhvejjaa| hatA, bhvejjaa| sesaM taM ceva jAva aMtaM krejjaa| 4. [pra.] bhagavan! maharddhika yAvat (mahAsukha vAlA deva cyava kara kyA) dvizarIrI vRkSoM meM utpanna hotA hai? [u.] hA~, gautama! utpanna hotA hai| isI prakAra (pUrva kI bhA~ti sArA kathana jAnanA cAhie); ma mAtra vizeSatA itanI hai ki (vaha jisa vRkSa meM utpanna hotA hai, vaha arcita hone ke sAtha-sAtha) ke yAvat sannihita prAtihArika hotA hai tathA usa vRkSa kI pIThikA (cabUtarA Adi) gobara Adi se meM lIpI huI aura khar3iyA miTTI Adi dvArA potI huI hotI hai jisa kAraNa vaha mahita (pUjita) hotA Wan hai| zeSa samasta kathana pUrvavat samajhanA cAhie, yAvat vaha (manuSya-bhava dhAraNa karake) saMsAra kA U anta karatA hai| . . 4. [Q.] Bhante ! In the same way does a god with great opulence (... and so on up to... great happiness descend and) take birth among two-bodied (destined to be liberated after two births) Trees? (Ans.) Yes, Gautam ! It does. Just as aforesaid; the difference is that besides getting adored... and so on up to... providing protection, its base (platform) is smeared with cow-dung and plastered with clay inspiring worship. Rest of the statement as aforesaid... and so on up to... (gets reborn as human and) end all miseries. vivecana-prastuta cAra sUtroM meM maharddhika devoM kI nAga Adi bhava meM utpatti, mahimA evaM siddhi Adi ke viSaya meM carcA kI gaI hai| ye deva dvizarIra vAle hote haiN| arthAt-eka zarIra (nAga Adi kA bhava) chor3akara tadanantara dUsare meM zarIra yAni manuSya zarIra ko prApta karate haiM jisase ve siddha-buddha-mukta ho jAte haiN| ye maharddhika deva nAga, maNi athavA vRkSa ke bhava meM bhI devAdhiSThita hote haiM arthAt ve ina bhavoM meM ke se jisa kSetra meM utpanna hote haiM, vahA~ unakI arcanA, vandanA, pUjA, satkAra aura sammAna hotA hai| ve divya, pradhAna, satya svapnAdi dvArA saccA bhaviSya kathana karane vAle hote haiM unakI sevA satya-saphala meM hotI hai, kyoMki ve pUrva sagatika prAtihArika (pratikSaNa paharedAra kI taraha rakSaka) hokara unake sannihita-atyanta nikaTa rahate haiM aura jo vRkSa hotA hai, vaha bhI devAdhiSThita, viziSTa aura baddhapITha hotA % hai| janatA usakI mahimA, pUjA Adi karatI hai aura usakI pIThikA (cabUtare) ko lIpa-pota kara meM svaccha rakhatI hai| | bArahavAM zataka : aSTama uddezaka dazaka (377) Twelfth Shatak : Eigth Lesson Wan 5555555555555555555555555555555555558
Page #438
--------------------------------------------------------------------------
________________ Wan ))))))5555555555555555555555558 Elaboration--These four statements discuss the rebirth and glory of highly opulent gods as Naags etc. These gods are said to be two-bodied, which means that after this first body as serpent they get reborn into second body as humans and then get enlightened and liberated. These opulent gods retain their godhood even as serpents, gems and 'i trees. Wherever they are born as serpent etc. they are adored, saluted, worshiped, honoured and respected. They also predict future through dreams and other divine powers. They make their worship fruitful by providing protection (to devotees) every moment. As trees they are made special by building a platform around and the devotees keep the platform pure and 4 clean by smearing and plastering. zIlAdi se rahita vAnarAdi kA narakagAmittva nirUpaNa REBIRTH IN HELL OF VIRTUE-LESS VAANARS ETC. 5. [pra.] aha bhaMte ! golaMgUlavasabhe kukkuDavasabhe maMDukkavasabhe, ee NaM nissIlA nivvayA nigguNA nimmerA nippaccakkhANaposahovavAsA kAlamAse kAlaM kiccA imIse ma rayaNappabhAe puDhavIe ukkosaNaM sAgarovamaThiIyaMsi narayaMsi neraiyattAe uvavajjejjA ? ____ [u.] samaNe bhagavaM mahAvIre vAgarei-'uvavajjamANe uvavane' tti vattavvaM siyaa| 5. [pra.] bhagavan! yadi vAnaravRSabha (bar3A bandara), kurkuTavRSabha (bar3A murgA) evaM maNDUkavRSabha (bar3A meMr3haka) ye sabhI zIlarahita, vratarahita, guNarahita, maryAdA-rahita tathA pratyAkhyAna-pauSadhopavAsa // rahita hoM aura maraNa ke samaya mRtyu ko prApta ho to (kyA vaha) isa ratnaprabhA pRthvI meM utkRSTa sAgaropama kI sthiti vAle naraka meM nairayika ke rUpa meM utpanna hote haiM? [u.] zramaNa bhagavAna mahAvIra svAmI kahate haiM- (hA~, gautama! ye nairayika rUpa se utpanna hote haiM;) kyoMki utpanna hotA huA 'utpanna huA', aisA kahA jA sakatA hai| 5. [Q.] Bhante ! If a bull-monkey (vaanar), a bull-cock, a bull-frog, all these are devoid of morality, vows, virtues, discipline, as well as codes 41 of renunciation, partial ascetic vow and fasting; and they die at the end of their life-spans; then do they get reborn in this Ratnaprabha Prithvi 4 (first hell) as infernal beings with a maximum life span limit of one Sagaropam ? 85555555555555555555555555555555555555555555555555555 bhagavatI sUtra (4) (378) Bhagavati Sutra (4) 1555555555555555555555555555555555
Page #439
--------------------------------------------------------------------------
________________ 5555555555555555555555555555555555555 [Ans.] Shraman Bhagavan Mahavir says--(Yes, Gautam ! They get i born as infernal beings) this is because that which is in process of being born can be called as born. 6. [pra. ] aha bhaMte ! sIhe vagghe jahA osappiNiuddesae (sa. 7 u. 6) jAva parassare ee NaM nissiilaa.| [u.] evaM ceva jAva vattavvaM siyaa| 6. [pra.] bhagavan ! siMha, vyAghrAdi (jIvoM ke bAre meM) jaisA avasarpiNI uddezaka (za. 7, ke u. 6) meM kahA hai, yadi ye sabhI zIlarahita (ityAdi hoM to kyA) pUrvoktarUpa meM (nairayika rUpa meM) ma utpanna hote haiM? - [u.] hA~ gautama! utpanna hote haiM, yAvat utpanna hotA huA 'utpanna huA' aisA kahA jA + sakatA hai| 6. [Q.] Bhante !About lion, tiger and other such animals; as mentioned in Avasarpini Uddeshak (Ch.-7, le.-6); if they all are devoid of morality etc. then do they get born (as infernal beings) as aforesaid ? [Ans.] (Yes, Gautam ! They get born as infernal beings-) this is because that which is in process of being born can be called as born. 7. [pra. ] aha bhaMte! DhaMke kaMke vilae madue sikhI, ee NaM nissiilaa.| [u.] sesaM taM ceva jAva vattavvaM siyaa| sevaM bhaMte! sevaM bhaMte! tti jAva vihri| // bArasame sae : aTThamo uddesao smtto|| 7. [pra.] bhagavan! (yadi) DhaMka (kauA) kaMka (giddha) bilaka, meMDhaka aura mora-ye sabhI zIla rahita ityAdi hoM to (kyA) pUrvokta rUpa (nairayika rUpa meM) utpanna hote haiM? [u.] hA~, gautama! utpanna hote haiN| zeSa saba kathana yAvat (pUrvavat) kahA jA sakatA hai| he bhagavan ! yaha isI prakAra hai, he bhagavan ! yaha isI prakAra hai, aisA kahakara gautama svAmI yAvat vicaraNa karate haiN| // bArahavA~ zataka : aSTama uddezaka smpuurnn|| bArahavA~zataka: aSTama uddezaka (379) Twelfth Shatak : Eigth Lesson &5555555555
Page #440
--------------------------------------------------------------------------
________________ 5 41 7. [Q.] Bhante ! If crow (dank), vulture (kank), Indian oriole (vilak or peelak), duck (madguk) and peacock (shikhi), they all are devoid of 4 morality etc. then do they get born (as infernal beings) as aforesaid ? [Ans.] Yes, Gautam ! They get born as infernal beings as aforesaid. "Bhante ! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. vivecana-prazna hotA hai ki vAnara Adi jisa samaya vAnarAdi haiM usa samaya ve nAraka rUpa haiM, phira nAraka rUpa se kaise utpanna hue? isakA samAdhAna karate hue bhagavAna mahAvIra kahate haiM ki jo utpanna ho rahA hai, vaha utpanna huA kahalAtA hai| kriyAkAla aura niSThAkAla meM abheda dRSTi se yaha ThIka hI kahA gayA hai kyoMki jo vAnarAdi nAraka rUpa se utpanna hone vAle haiN| ataH ve utpanna hue haiN| Elaboration-Here the question is that monkeys (vaanars) and other animals, when they exist as monkey etc. how could they be born as infernal beings? Bhagavan Mahavir explains--that which is in process of being born can be called as born. This is an interpretation from the viewpoint of absence of difference between the time of action and time of inevitable natural consequence. 55555555555555555555555555555555555)))))))))) * END OF THE EIGHTH LESSON OF THE TWELFTH CHAPTER * 55555555555555555555 bhagavatI sUtra (4) (380) Bhagavati Sutra (4)
Page #441
--------------------------------------------------------------------------
________________ 85555555555555555555555555555555555558 navamo uddesao : nauvA~ uddezaka deva : deva NAVAM UDDESHAK (NINTH LESSON): DEV (GODS) bhavyadravyAdi paMcavidha devoM ke svarUpa kA nirUpaNa DESCRIPTION OF FIVE TYPES OF GODS 1. [pra. ] kaivihA NaM bhaMte ! devA pannattA? [u.] goyamA ! paMcavihA devA pannattA, taM jahA-bhaviyadavvadevA 1 naradevA 2 dhammadevA 3 devAhidevA 4. bhAvadevA 5 / . 1. [pra.] bhagavan! deva kitane prakAra ke kahe gae haiM? __ [u.] gautama! deva pA~ca prakAra ke kahe gae haiN| yathA-(1) bhavya-dravyadeva, (2) naradeva, hai (3) dharmadeva, (4) devAdhideva, (5) bhaavdev| 1.[Q.] Bhante ! Of how many types are Devs (gods) said to be ? [Ans.] Gautam ! Devs (gods) are said to be of five kinds -- (1) Bhavyadravyadev, (2) Naradev, (3) Dharmadev, (4) Devadhidev, and (5) Bhaavadev. 5 2. [pra.] se keNaTeNaM bhaMte ! evaM vuccai-'bhaviyadavvadevA, bhaviyadavvadevA'? [u.] goyamA! je bhavie paMceMdiyatirikkhajoNie vA maNusse vA devesu uvavajjittae, se teNaTeNaM goyamA! evaM vuccai-'bhaviyadavvadevA, bhviydvvdevaa'| 2. [pra.] bhagavan ! bhavya-dravyadeva, 'bhavya-dravyadeva' kisa kAraNa se kahe gaye haiM? [u.] gautama! jo paMcendriya tiryaJca yonika athavA manuSya, devoM meM utpanna hone yogya haiM, aise ma bhaviSya meM utpanna hone vAle bhAvI devoM ko 'he gautama' bhavya dravyadeva kahA gayA hai| 2. (Q.) Bhante ! Why Bhavya-dravyadevs are said to be Bhavyadravyadevs? . [Ans.] Gautam ! Those among five sensed animals or humans that are capable of being born as divine beings, such to be born future gods, O Gautam, are said to be Bhavya-dravyadevs. bArahavA~zataka: aSTama uddezaka (381) Twelfth Shatak : Eigth Lesson | 955555555555555555555555555555555558
Page #442
--------------------------------------------------------------------------
________________ 855555555555555555555555555555555555558 3. [pra. ] se keNatuNaM bhaMte ! evaM vuccai-'naradevA, naradevA'? / [u.] goyamA! je ime rAyANo cauraMtacakkavaTTI uppannasamattacakkarayaNappahANA OM navanihipaiNo samiddhakosA battIsaM rAyavarasahassANuyAyamaggA sAgaravaramehalAhivaiNo OM maNussiMdA, se teNaTeNaM jAva 'naradevA, nrdevaa'| 3. [pra.] bhagavan! naradeva 'naradeva' kisa kAraNa se kahe gae haiM? [u.] gautama! jo rAjA cAra dizAoM arthAt (pUrva, pazcima aura dakSiNa meM samudra tathA uttara ma meM hima parvata taka SaTakhaNDa pRthvI ke svAmI) cakravartI haiM, jinake yahA~ samasta ratnoM meM pradhAna cakra-ratna utpanna huA hai, jo nava nidhiyoM ke adhipati (svAmI) haiM, jinake koSa samRddha haiM, battIsa hajAra rAjA jinake mArgAnusArI haiM aura jo mahAsAgara rUpa zreSTha mekhalA paryanta-pRthvI ke ke adhipati aura manuSyoM meM indra samAna haiM aise naradeva ko isI kAraNa yAvat 'naradeva' kahA gayA hai| 3. [Q.] Bhante ! Why Naraders are said to be Naradevs ? [Ans.] Gautam ! The rulers who are Chakravartis whose sovereignty extends till end of land in all four directions (up to the Himalaya in the north and the seas in other three directions); in whose treasury Chakra (the disc weapon), the best of gems, has appeared; who are owners of nine kinds 45 of wealth; who have plentiful treasuries; who have thirty-two thousand kings at their command; who are lords of the whole earth (land) bounded by oceans and who are like Indra (king of gods) among men; such human-gods, for this reason... and so on up to... are said to be Naradevs. 4. [pra.] se keNatuNaM bhaMte ! evaM vuccai-'dhammadevA, dhammadevA'? ma [u.] goyamA ! je ime aNagArA bhagavaMto IriyAsamiyA jAva guttabaMbhacArI, se teNadveNaM hai Wan jAva 'dhammadevA, dhmmdevaa'| 4. [pra.] bhagavan! dharmadeva 'dharmadeva' kisa kAraNa se kahe jAte haiM? [u.] gautama! jo ye anagAra bhagavAna IryAsamiti (Adi paMca samitiyoM se yukta) yAvat gupta-brahmacArI hote haiM; ve isa kAraNa se dharma ke deva yAvat 'dharmadeva' kahe jAte haiN| 4. [Q.] Bhante ! Why Dharmadevs are said to be Dharmadevs ? [Ans.] Gautam ! These Anagaar (abode-less ascetics) Bhagavans who are endowed with (five samitis or self regulations, including) Iryasamiti(care in movement)... and so on up to... are gupta-brahmachaaris or perfect bhagavatI satra (4) (382) Bhagavati Sutra (4) 454599999999999999999999998 8
Page #443
--------------------------------------------------------------------------
________________ pA~ca deva bhavya davya deva TURAL naradeva Sonilian dharma deva devAdhideva bhAva deva 13
Page #444
--------------------------------------------------------------------------
________________ @555555555595555555555595555555555555 55556 citra - paricaya 13 pA~ca prakAra ke deva pA~ca prakAra ke deva batAye gaye haiM (1) bhavyadravyadeva - jo manuSya athavA tiryaMca isa bhava ke bAda hI agale bhava meM deva rUpa meM utpanna hone vAle hote haiN| ve isa bhava meM bhavyadravyadeva kahalAte haiN| Illustration No. 13 (2) naradeva - jo cakravartI rAjA manuSyoM meM deva samAna ArAdhya hote haiM, ve naradeva kahalAte haiN| (3) dharmadeva - zrutAdi dharma dvArA jo deva tulya haiM, aise 27 mUla guNoM se suzobhita aNagAra dharmadeva kahalAte haiN| (4) devAdhideva -jo devoM se bhI adhika zreSTha haiM arthAt devoM dvArA pUjita haiM, aise tIrthaMkara deva devAdhideva kahalAte haiN| (5) bhAva deva - jo vartamAna meM deva haiM arthAt deva nAmakarma udaya meM Ane ke kAraNa jo devagati bhoga rahe haiM aise deva bhAva deva kahe jAte haiN| FIVE CLASSES OF GODS There are said to be five classes of gods - zataka 12, u. 9 (1) Bhavya-dravyadev -- Those humans or animals who are destined to be born as gods immediately after this birth are called Bhavya-dravyadev during this birth. (2) Naradev -- Those among men who are worshiped like gods, such as Chakravarti, are called Naradevs. (3) Dharmadev -- Those ascetics endowed with 27 basic virtues and who are divine in terms of religion, knowledge of scriptures, conduct etc. are called Dharmadevs. (4) Devadhidev-Those who are loftier than all other gods and are objects of their worship, such Tirthankars are called Devadhidevs. (5) Bhaavadev-Those who are currently born as gods and enjoying godhood due to fruition of Naam-karma & Gotra-karma are called Bhaavadevs.. -Shatak-12, lesson-9 *(c)555555555555555555555555555555555555555555550 555555555
Page #445
--------------------------------------------------------------------------
________________ 1666666555555555555555555555555555555Wan Qu celibates (celibacy with its nine shields or guptis ), for this reason... and so 8 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95555555555555555555595 95 95 95 95 95 95 9595958 on up to... are said to be Dharmadevs. 5. [ pra. ] se keNaTTeNaM bhaMte! evaM vuccai - 'devAhidevA, devAhidevA' ? [u. ] goyamA ! je ime arahaMtA bhagavaMto uppannanANa- daMsaNadharA jAva savvadarisI, se teNaM jAva 'devAhidevA, devAhidevA' / 5. [pra.] bhagavan! devAdhideva 'devAdhideva' [u.] gautama! jo ye arihanta bhagavAna haiM, yAvat sarvadarzI haiM, isa kAraNa ve devoM ke deva yAvat devAdhideva kahe jAte haiN| kyoM kahe jAte haiM ? utpanna hue kevalajJAna - kevaladarzana ke dhAraka haiM 5. [Q.] Bhante ! Why Devadhidevs are said to be Devadhidevs ? [Ans.] Gautam ! These Arihant Bhagavans are endowed with acquired omniscience (Keval-jnana ) and omni-perception (Keval-darshan)... and so on up to... are all-knowing and all-seeing, for this reason... and so on up to... are said to be Devadhidevs. 6. [ pra.] se keNaNaM bhaMte ! evaM vuccai - 'bhAvadevA, bhAvadevA' ? [u. ] goyamA ! je ime bhavaNavai - vANamaMtara - joisa - vemANiyA devA devagainAma - goyAiM kammA vedeMti, se teNaTTeNaM jAva 'bhAvadevA, bhAvadevA' / 6. [pra.] bhagavan ! kisa kAraNa se bhAvadeva ko bhAvadeva kahA jAtA hai ? [u.] gautama ! jo ye bhavanapati, vANavyantara, jyotiSka aura vaimAnika deva haiM, jo devagati nAmakarma evaM gotrakarma kA vedana kara rahe haiM, aise (devabhava kA vedana karane vAle) bhAva deva isI kAraNa se yAvat 'bhAvadeva' kahe jAte haiN| 6. [Q.] Bhante ! Why Bhaavadevs are said to be Bhaavadevs ? [Ans.] Gautam ! These Bhavanpati (abode dwelling), Vanavyantar (interstitial), Jyotishk (stellar) and Vaimaanik (celestial vehicular) gods who are (currently) experiencing (the fruition of) Dev-gati (birth in divine genus) Naam-karma (karma responsible for the state one is born in ) and Gotrakarma (karma responsible for the higher or lower status of a being), for this reason (experiencing godhood) Bhaavadevs. and so on up to ... are said to be bArahavA~ zataka : nauvA~ uddezaka (383) Twelfth Shatak: Ninth Lesson 85555555phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha phaphaphaphaphapha 5
Page #446
--------------------------------------------------------------------------
________________ F 8555555555555555555555555555555555555555555 8955555555555555555555555555555555558 vivecana-bhavya-dravyadeva Adi pA~ca prakAra ke devoM kA artha aura svarUpa-jo krIr3A : OM svabhAva vAle hote haiM aura jinakI ArAdhya rUpa se stuti kI jAtI hai, ve deva kahalAte haiN| (1) bhavya-dravyadeva-bhavya-dravyadeva meM dravya zabda aprAdhAnyavAcaka hai| bhUtakAla meM deva paryAya . ko prApta hue athavA bhaviSyakAla meM devatva ko prApta karane vAle, kintu vartamAna meM deva ke guNoM se OM zUnya hone ke kAraNa ve apradhAna hote haiN| arthAt bhUtakAla meM devatva paryAya ko prApta hue tathA bhaviSya meM # devarUpa meM utpanna hone vAle deva, 'dravyadeva' kahe jAte haiN| inameM se jo isa bhava ke bAda devatva ko prApta OM karane vAle haiN| ve hI bhavya-dravyadeva kahalAte haiN| (2) naradeva-manuSyoM meM jo deva tulya-ArAdhya aura krIr3A-kAnti Adi. vizeSatAoM se yukta ke cakravartI haiM, ve naradeva kahalAte haiN| (3) dharmadeva-jo dharma pradhAna rUpI zruta cAritrAdi se deva tulya haiM, ve dharmadeva kahalAte haiN| (4) devAtideva athavA devAdhideva-pAramArthika devatva ke kAraNa jo pUrvokta sabhI devoM ko atikrAnta (mAta) kara gae haiM, ve devAtideva kahalAte haiM, athavA pAramArthika devatva hone se jo devoM se adhika zreSTha haiM, ve devAdhideva kahalAte haiN| tIrthaMkara deva devAdhideva kahalAte haiN| (5) bhAvadeva-devagati nAma karma ke udaya se jo devoM meM utpanna haiM, jo deva paryAya se deva haiM, aura devatva kA vedana karate haiM, ve bhAvadeva kahalAte haiN| tIrthaMkara deva devAdhideva kahalAte haiN| Elaboration-Five kinds of gods (Devs) - Those who are vivacious by nature and are praised as objects of worship are called Devs or gods. Here five classes are discussed (1) Bhavya-dravyadev--Here the term dravya indicates commonality; in other words it deprives the concept of its divinity. Those who were born in the past or will be born in future in the divine realm but are not divine at present are called dravyadev. Only those who are destined to be born as gods after this birth are called Bhavya-dravyadev. (2) Naradev--Those among men who are worshiped like gods and are endowed with vivacity, opulence and other god-like attributes, such as Chakravarti, are called Naradevs. (3) Dharmadev--Those who are divine in terms of religion, knowledge of scriptures, conduct etc. are called Dharmadevs. (4) Devadhidev_Due to their attaining the ultimate goal (of liberation), those who have become loftier than all other types of gods are called Devadhidevs. In simple terms, those who are better than all other gods are Devadhidevs. Thus Tirthankars are called Devadhidevs. | bhagavatI sUtra (4) (384) Bhagavati Sutra (4)
Page #447
--------------------------------------------------------------------------
________________ * 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 955555550 55555555555555 Wan phra (5) Bhaavadev-Those who are currently born in divine genus due to fruition of karma responsible for the state one is born in and the karma responsible for the higher or lower status of a being ( Naam-karma & Gotrakarma) are called Bhaavadevs. pUrvokta pA~ca prakAra ke devoM kI utpatti kA sakAraNa nirUpaNa BIRTH OF AFORESAID GODS AND ITS CAUSE 7. [ pra. ] bhaviyadavvadevA NaM bhaMte! kaohiMto uvavajjaMti ? kiM neraiehiMto uvavajjaMti, tirikkha - maNussa- devehiMto uvavajjaMti ? [u.] goyamA ! neraiehiMto uvavajjaMti, tiri- maNu-devehiMto vi uvavajjati / bheo jahA vakkaMtIe / savvesu uvavAeyavvA jAva aNuttarovavAiya tti / navaraMasaMkhejjAvAsAuyaakampabhUmaga-aMtaradIvaga - savvaTThasiddhavajjaM jAva aparAjiyadevehiMto vi uvavajjaMti, no savvaTThasiddhadevehiMto uvavajjaMti / 7. [pra.] bhagavan! bhavya - dravyadeva kina ( gatiyoM) meM se Akara utpanna hote haiM? kyA ve nairayikoM meM se Akara utpanna hote haiM, athavA tiryaJca, manuSya yA devoM meM se Akara utpanna hote haiN| [u.] gautama! ve nairayikoM meM se (Akara ) utpanna hote haiM aura tiryaJcoM, manuSyoM yA devoM meM se bhI utpanna hote haiN| (yahA~ prajJApanA sUtra ke chaThe ) vyutkrAnti pada ( meM kahe) ke anusAra bheda (vizeSatA ) kahanA caahie| ina sabhI kI utpatti ke viSaya meM yAvat anuttaropapAtika taka kahanA caahie| mukhya bAta yaha hai ki asaMkhyAta varSa kI Ayu vAle akarmabhUmi tathA antaradvIpa evaM sarvArthasiddha ke jIvoM ko chor3akara yAvat aparAjita devoM ( bhavanapati se lekara aparAjita nAmaka cauthe anuttara vimAnavAsI devoM) taka se Akara utpanna hote haiM, kintu sarvArthasiddha ke devoM se Akara utpanna nahIM hote| 7. [Q.] Bhante ! From where (which genus) do Bhavya- dravyadevs come and get born? Do they come from among infernal beings or animals or humans or divine beings and get born? [Ans.] Gautam! They come from among infernal beings as also from animals, humans and divine beings. Here mention the difference as mentioned in Vyutkranti chapter (the sixth chapter of Prajnapana Sutra). About birth of all these, mention... and so on up to ... Anuttaropapatik (a divine realm). The important variation is that other than the inhabitants of land of inaction ( Akarmabhumi ), middle islands (antardveep) and bArahavA~ zataka : nauvA~ uddezaka (385) Twelfth Shatak: Ninth Lesson phra phaphaphaphaphaphaphaphaphaphapha
Page #448
--------------------------------------------------------------------------
________________ 855555555555555555555555555555555555558 Sarvarthasiddha Vimaan (a divine realm), all beings... and so on up to... Aparajit Devs come and get reborn as gods. 8-1 [pra.] naradevA NaM bhaMte ! kaohiMto uvavajjati? kiM neraiya. pucchaa| [u.] goyamA ! neraiehito uvavajjaMti, no tiri., no maNu., devehito vi uvvjjNti| 8-1 [pra.] bhagavan ! naradeva kahA~ se utpanna hote haiM? kyA ve nairayika, tiryaJca, manuSya athavA devoM meM se Akara utpanna hote haiM? [u.] gautama! ve nairayikoM se Akara utpanna hote haiM, kintu na to manuSyoM se Akara utpanna hote haiM aura na hI tiryaJcoM se, parantu devoM se bhI Akara utpanna hote haiN| 8-1. [Q.] Bhante ! From where (which genus) do Naradevs come and get born? Do they come from among infernal beings or animals or humans or divine beings and get born ? [Ans.] Gautam ! They come from among infernal beings and get born but not from animals and humans; they also come from among divine beings and get born. 8-2. [pra.] jai neraiehito uvavajjati kiM rayaNappabhApuDhavineraiehito uvavajjati jAva ahesattamapuDhavineraiehito uvavajjati? ma [u.] goyamA! rayaNappabhApuDhavineraiehito uvavajjati, no sakkara. jAva no ahesattamapuDhavineraiehito uvvjjNti| 8-2 [pra.] bhagavan ! yadi ve (naradeva) nairayikoM se Akara utpanna hote haiM, to kyA ratnaprabhA meM pRthvI ke nairayikoM se utpanna hote haiM, yAvat adhaH saptama pRthvI ke nairayikoM se Akara utpanna hote 55555555555555555555))))))))))))))))))))))))))) [u.] gautama! ve ratnaprabhA-pRthvI ke nairayikoM meM se Akara utpanna hote haiM, kintu zarkarAprabhA-pRthvI ke nairayikoM se yAvat adha:saptama pRthvI ke nairayikoM se Akara utpanna nahIM hote| 8-2. [Q.] Bhante ! If they come from among infernal beings, do they $i come from among infernal beings of Ratnaprabha Prithvi... and so on up to... Adhah-saptam Prithvi and get born ? | bhagavatI sUtra (4) (386) Bhagavati Sutra (4) epha)))))))555555555555555555555558
Page #449
--------------------------------------------------------------------------
________________ phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan [Ans.] Gautam! They come from among infernal beings of Ratnaprabha Prithvi and get born but not those from Sharkaraprabha Prithvi... and so on up to... Adhah-saptam Prithvi. 8-3. [ pra. ] jai devehiMto uvavajjati kiM bhavaNavAsidevehiMto uvavajjaMti, vANamaMtarajoisiya-vemANiyadevehiMto uvavajjaMti ? [u.] goyamA ! bhavaNavAsidevehiMto vi uvavajjaMti, vANamaMtara0, evaM savvadevesu uvavAyavvA vakkaMtIbheeNaM jAva savvaTThasiddha tti / 8-3 [pra.] bhagavan! yadi ve devoM se Akara utpanna hote haiM, to kyA bhavanavAsI devoM se utpanna hote haiM ? athavA vANavyantara, jyotiSka yA vaimAnika devoM se Akara utpanna hote haiM ? [u.] gautama ! bhavanavAsI devoM se bhI utpanna hote haiM athavA bANavyantara se bhI ( utpanna hote haiN|) isa prakAra sabhI devoM se utpatti upapAta ke viSaya meM yAvat sarvArthasiddha taka, (prajJApanAsUtra ke chaThe ) vyutkrAnti - pada meM kathita bheda (vizeSatA) ke anusAra kahanA cAhie / 8-3. [Q.] Bhante ! If they come from among divine beings ( Devs), do they come from among the abode-dwelling divine beings (Bhavan-vaasi Devs) and get born ? Or they come from interstitial (Vanavyantar), stellar (Jyotishk) or celestial-vehicular (Vaimaanik) gods (Devs) and get born ? [Ans.] Gautam! From abode-dwelling divine beings, interstitial (Vanavyantar), and in the same way mention about all divine beings... and so on up to... Sarvarthasiddha (divine realm) coming from and getting born according to the variation as mentioned in Vyutkranti chapter (the sixth chapter of Prajnapana Sutra). 9. [ pra. ] dhammadevA NaM bhaMte! kaohiMto uvavajjaMti kiM neraiehiMto ? [u. ] evaM vakkaMtobheeNaM savvesu uvavAeyavvA jAva savvaTThasiddha tti / navaraM tamA- ahesattamAe no uvavAo teu vAu - asaMkhejjavAsAuya-akammabhUmaga- aMtaradIvagavajjesu / 9. [pra.] bhagavan ! dharmadeva kahA~ se Akara utpanna hote haiM ? kyA ve nairayikoM se utpanna hote haiM ? (ityAdi pUrvavat prazna / ) [u.] gautama! vyutkrAnti - pada meM kathita bheda ke anusAra yaha sabhI upapAta yAvatt- sarvArthasiddha taka kahanA caahie| parantu itanA vizeSa hai ki ( ye dharmadeva) tamaHprabhA, adha:saptama pRthvI se tathA bArahavA~ zataka : nauvA~ uddezaka (387) Twelfth Shatak: Ninth Lesson phaphaphaphaphaphapha 55555555555555555 5 95 95 95 95 95 95 9555555555 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95959 Wan Wan
Page #450
--------------------------------------------------------------------------
________________ 55555555555555555555555555555555555555555555555555 855555555555555555555555555555555555558 teukAya, vAyukAya evaM asaMkhyAta varSa kI Ayu vAle akarmabhUmi aura antaradvIpa ke jIvoM / (manuSyoM va tiryaMcoM) ko chor3akara utpanna hote haiN| 9. [Q.] Bhante ! From where (which genus) do Dharmadevs come and get born? Do they come from among infernal beings etc. (as aforesaid) and 4i get born? [Ans.] Gautam ! They also follow the aforesaid pattern... and so on up to... Sarvarthasiddha (divine realm) according to the variation as mentioned in Vyutkranti chapter (the sixth chapter of Prajnapana Sutra). However, there is a difference that they never come from Tamah-prabha, Adhahsaptam Prithvi, fire-bodied beings, air-bodied beings, and beings with innumerable years life-span from land of inaction and middle islands, and get born. 10-1. [pra. ] devAhidevA NaM bhaMte ! kaohiMto uvavajjati? kiM neraiehito uvavajjaMti.? pucchA? [u.] goyamA ! neraiehiMto uvavajjaMti, no tiri., no maNu., devehiMto vi uvvjjNti|| 10-1. [pra.] bhagavan ! devAdhideva kahA~ se Akara utpanna hote haiM? kyA ve nairayikoM se utpanna hote haiM? ityAdi pUrvavat prshn| [u.] gautama! ve nairayikoM se Akara utpanna hote haiM, kintu tiryaJcoM se athavA manuSyoM se Akara utpanna nahIM hote| lekina devoM se bhI Akara utpanna hote haiN| 10-1. [Q.) Bhante ! From where (which genus) do Devadhidevs come OM and get born? Do they come from among infernal beings etc. (as aforesaid) and get born ? [Ans.] Gautam ! They come from among infernal beings and get born but not from animals and humans; they also come from among divine beings and get born. 10-2. [pra.] jai neraiehito.? [u.] evaM tisu puDhavIsu uvavati, sesAo khoddeyvvaao| 10-2. [pra.] (bhagavan !) yadi nairayikoM se Akara utpanna hote haiM, to kyA ratnaprabhA pRthvI , ke nairayikoM yAvat adhaHsaptama pRthvI ke nairayikoM meM se Akara utpanna hote haiM? / | bhagavatI sUtra (4) (388) Bhagavati Sutra (4)
Page #451
--------------------------------------------------------------------------
________________ phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha [u.] gautama! ve prathama tIna naraka pRthviyoM meM se Akara utpanna hote haiN| zeSa cAra (narakapRthviyoM) se (utpatti kA ) niSedha karanA caahie| 10-2. [Q.] Bhante ! If they come from among infernal beings, do they come from among infernal beings of Ratnaprabha Prithvi... and so on up to... Adhah-saptam Prithvi and get born ? [Ans.] Gautam! They come from among infernal beings of first three Narak Prithvis (hells) and never from remaining four hells. 10- 3. [ pra. ] jai devehiMto. ? [u. ] vemANiesu savvesu uvavajjaMti jAva savvaTTasiddha tti / sesA khoDeyavvA / phra 10- 3. [pra.] bhagavan ! yadi ve devoM se Akara utpanna hote haiM, to kyA bhavanapati Adi devoM se Akara utpanna hote haiM ? [u.] gautama! ve, samasta vaimAnika devoM se yAvat sarvArthasiddha se Akara utpanna hote haiN| zeSa sabhI devoM kA niSedha (karanA cAhie / ) 10-3. [Q.] Bhante ! If they come from among divine beings (Devs), do they come from among the abode-dwelling and other divine beings and get born ? [Ans.] Gautam ! They come from all celestial vehicular gods (Vaimanik Devs)... and so on up to ... Sarvarthasiddha (divine realm) and get born. Negate all other divine beings. 11. [ pra. ] bhAvadevA NaM bhaMte! kaohiMto uvavajjaMti ? . [ u. ]. evaM jahA vakkaMtIe bhavaNavAsINaM uvavAo tahA bhANiyavvo / 11. [pra.] bhagavan! bhAvadeva kisa gati se Akara utpanna hote haiM ? [u.] gautama ! jisa prakAra ( prajJApanAsUtra ke chaThe ) vyutkrAnti pada meM bhavanavAsiyoM ke 4 upapAta (utpatti) kA kathana kiyA hai, usI prakAra yahA~ bhI karanA cAhie / 11. [Q.] Bhante ! From which genus do Bhaavadevs come and get born ? [Ans.] Gautam ! What has been mentioned in Vyutkranti chapter (the sixth chapter of Prajnapana Sutra) regarding birth (upapaat) of abodedwelling gods (Bhavan-vaasi Devs) should be repeated here. bArahavA~ zataka : nauvA~ uddezaka (389) Twelfth Shatak: Ninth Lesson 8 5 5 5 5 5 5 5 95 95 95 95 95 95 9 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 8 *5555555555555555555555555555555555555
Page #452
--------------------------------------------------------------------------
________________ 05595 55 59595595555555555555555555555555 95 95 95 95 95 95 9555555555555 # 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9555555555558 vivecana-prastuta pA~ca sUtroM 7 se 11 taka meM pUrvokta pA~ca prakAra ke devoM kI utpatti ke sthAnoM kA varNana kiyA gayA hai| bhavya dravyadevoM kI utpatti ke bAre meM kahA gayA hai ki ye deva asaMkhyAta varSa kI Ayu vAle, akarmabhUmija, antaradvIpaja evaM sarvArthasiddha ke jIvoM ko chor3akara anya devoM (bhavanapati se lekara aparAjita nAmaka caturtha anuttara vimAna taka) se Akara bhavya dravyadevoM meM utpanna hote haiN| asaMkhyAta varSa kI Ayu vAle, akarmabhUmija evaM antaradvIpaja jIva to sIdhe bhAvadevoM meM utpanna hote haiM jisa kAraNa ve bhavya-dravyadevoM (manuSya, tiryaJcoM) meM utpanna nahIM hote jabaki sarvArthasiddha ke deva to bhavya-dravyasiddha hote haiM, arthAt ve to manuSya bhava prApta karake siddha ho jAte haiN| naradevoM kI utpatti ke bAre meM kahA gayA hai ki ve manuSyoM aura tiryaMcoM ko chor3akara nairayikoM evaM devoM se Akara utpanna hote haiN| koI dharmadeva tabhI bana sakatA hai, jaba ve cAritra ( sarvavirati ) grahaNa kreN| chaThI naraka pRthvI (tamaHprabhA) se nikale hue jIva manuSya bhava prApta to kara sakate haiM, parantu cAritra grahaNa nahIM kara sakate tathA saptama naraka pRthvI ( tamastamaHprabhA), teukAya, vAyukAya, asaMkhyAta varSa kI Ayu vAle karmabhUmi, karmabhUmi aura antaradvIpa manuSyoM aura tiryaJcoM se nikale hue jIva to manuSya bhava hI prApta nahIM karate, taba to dharmadeva ( cAritra yukta sAdhaka) banane kI bAta dUra rahI / isalie inase dharmadevoM kI utpatti kA niSedha kiyA gayA hai| devAdhidevoM kI utpatti ke bAre meM kahA gayA ki prathama tIna naraka pRthviyoM se nikale hue jIva hI devAdhideva ( tIrthaMkara) pada prApta kara sakate haiM, Age kI cAra naraka pRthviyoM se nhiiN| isake alAvA sabhI vaimAnika devoM se nikale hue jIva bhI devAdhideva pada prApta kara sakate haiN| prajJApanA sUtra ke chaThe vyutkrAnti pada meM jaise bhavanapati devoM kI utpatti ke bAre meM kathana kiyA gayA hai vaisA hI kathana yahA~ bhI bhAvadevoM kI utpatti ke bAre meM kiyA gayA hai| prajJApanA sUtra meM bhavanapati sambandhI upapAta kA atideza kiyA gayA hai| isakA kAraNa yaha hai ki bahuta se sthAnoM se Akara jIva bhavanavAsI deva ke rUpa meM utpanna hote haiM jinameM se asaMjJI jIva bhI Akara utpanna hote haiM / Elaboration --In aforesaid five statements (7-11) the birth of aforesaid five kinds of gods has been explained. Jivas (souls/living beings) come from all genuses except those from the inhabitants of land of inaction (Akarmabhumi) and middle islands (antardveep) having life-span of innumerable years as well as from Sarvarthasiddha Vimaan, and get reborn as Bhavya-dravyadevs. In other words they come from among all living beings from infernal beings... and so on up to divine beings of Aparajit Vimaan, the fourth Anuttar Vimaan. The reason for this is that the inhabitants of land of inaction (Akarmabhumi) and middle islands ( antardveep) having life - span of bhagavatI sUtra (4) (390) Bhagavati Sutra ( 4 ) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 655555555 * 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 5 5 5 5 5 5 5 9555555555
Page #453
--------------------------------------------------------------------------
________________ # 5 $ 4545454545454545454544444444444444444444444444459 innumerable years get directly reborn as Bhaavadevs and the gods of Sarvarthasiddha Vimaan are, in fact, Bhavya-dravya Siddhas, and as such they just get reborn as humans and get liberated. Jivas (souls/living beings) come from among infernal beings and divine beings and get reborn as Naradevs. They never come from animals and humans. The status of Dharmadevs can be gained only when someone renounces the world and gets initiated. Souls from the sixth hell (Tamah-prabha) can be reborn as human beings but cannot get initiated. Beings from among infernal beings of seventh hell (Tamastamah-prabha), fire-bodied beings, air-bodied beings, and beings with innumerable years life-span from land of'inaction and middle islands do not get reborn as humans; as such, there is no question of there being reborn as Dharmadevs. For these reasons there is negation of them being reborn as Dharmadevs. Jivas (souls/living beings) come from among infernal beings of first three Narak Prithvis (hells), and not the other hells, to get reborn as Devadhidevs. They also come from Vaimanik Devs to get reborn as Devadhidevs. The statement regarding birth (upapaat) of Bhaavadevs follows that mentioned in Vyutkranti chapter (the sixth chapter of Prajnapana Sutra) about abode-dwelling gods (Bhavan-vaasi Devs). In Prajnapana Sutra there is a mention about superabundance of births (upapaat) of abodedwelling gods; this is because Jivas (souls/living beings) from numerous places come to be reborn as abode-dwelling gods, they include even nonsentient beings. 4 &554454545454545454545454545454545454545454545454545454545454545454545454545454545454545454545458 paMcavidha devoM kI jaghanya evaM utkRSTa sthiti kA nirUpaNa MINIMUM AND MAXIMUM LIFE-SPANS OF FIVE KINDS OF GODS 12. [pra. ] bhaviyadavvadevANaM bhaMte! kevaiyaM kAlaM ThiI pannattA? [u.] goyamA ! jahanneNaM aMtomuhuttaM, ukkoseNaM tiNNi pliovmaaiN| 87. [9.] 4797! 424-gordat dit feefa foc colch age ? [3.] NA! (37087 feefa) HR A 3 The site srece A fa 4627194 017 at bArahavA~zataka: nauvA~ uddezaka (391) Twelfth Shatak : Ninth Lesson 04444444444444444444444444444444444444440
Page #454
--------------------------------------------------------------------------
________________ 5555555555555555555555555555 5 5 5 5 5 5 5 5 5 5 95 95555555555555555555555555555555555555555 12. [Q.] Bhante ! What is said to be the life-span ( sthiti) of Bhavya - dravyadevs ? [Ans.] Gautam ! (Their life-span) is a minimum of one Antarmuhurt (less than a Muhurt or 48 minutes) and a maximum of three Palyopam (a metaphoric unit of time). 13. [ pra. ] naradevANaM bhaMte! pucchA / 95 95 95 95 95 95 955552 [3.] goyamA ! jahanneNaM satta vAsasayAiM, ukkoseNaM caurAsIiM puvvasayasahassAiM / 13. [pra.] bhagavan! naradevoM ke viSaya meM pUrvavat prshn| (unakI sthiti kitane kAla kI kahI gaI hai ? ) [u.] gautama! ( unakI sthiti) jaghanya se sAta sau varSa aura utkRSTa se caurAsI lAkha pUrva kI hai| 13. [Q.] Bhante ! The same question about Naradevs (What is said to be the life-span of Naradevs) ? [Ans.] Gautam ! (Their life-span) is a minimum of seven hundred years and a maximum of 8.4 million Purvas (a very large unit of time). 14. [ pra. ] dhammadevANaM bhaMte ! pucchA / [ u. ] goyamA ! jahanneNaM antomuhuttaM, ukkoseNaM desUNA puvvakoDI / 14. [pra.] bhagavan! dharmadevoM ke viSaya meM pUrvavat prshn| (unakI sthiti kitane kAla kI hai ?) [u.] gautama! (unakI sthiti) jaghanya se antarmuhUrtta aura utkRSTa se dezonapUrva koTi kI hai| 14. [Q.] Bhante ! The same question about Dharmaders (What is said to be the life-span of Dharmadevs) ? [Ans.] Gautam ! (Their life-span) is a minimum of one Antarmuhurt (less than a Muhurt or 48 minutes) and a maximum of Deshon-purva Koti ( a very large unit of time ). 15. [ pra. ] devAhidevANaM bhante ! pucchA / [u.] goyamA ! jahanneNaM bAvattariM vAsAiM, ukkoseNaM caurAsIiM puvvasayasahassAiM / bhagavatI sUtra (4) (392) 855555555555555555555 5 5 5 5 5 5 5 5 5 555555555555555555555558 Bhagavati Sutra ( 4 ) 8 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95595 5
Page #455
--------------------------------------------------------------------------
________________ 855555555555555555555555555555555555558 15. [pra.] bhagavan! devAdhidevoM ke viSaya meM pUrvavat prshn| (unakI sthiti kitane kAla kI fa kI hai?) [u.] gautama! (unakI sthiti) jaghanya se bahattara varSa aura utkRSTa se caurAsI lAkha pUrva kI hai| 15. [Q.) Bhante ! The same question about Devadhidevs (What is said to be the life-span of Devadhidevs)? [Ans.] Gautam ! (Their life-span) is a minimum of seventy two years and a maximum of 8.4 million Purvas. 16. [pra.] bhAvadevANaM bhante ! pucchaa| [u.] goyamA ! jahanneNaM dasavAsasahassAiM, ukkoseNaM tettIsaM saagrovmaaiN| 16. [pra.] bhagavan! bhAvadevoM ke viSaya meM pUrvavat prshn| (unakI sthiti kitane kAla kI . [u.] gautama! (bhAvadevoM kI) jaghanya sthiti dasa hajAra varSa aura utkRSTa sthiti taiMtIsa // sAgaropama kI hai| 16. [Q.] Bhante ! The same question about Bhaavadevs (What is said OM to be the life-span of Bhaavadevs) ? [Ans.] Gautam ! (Their life-span) is a minimum of ten thousand years 5 and a maximum of thirty three Sagaropam (a metaphoric unit of time). vivecana-prastuta 12 se 16 taka ke sUtroM meM pUrvokta pA~ca prakAra ke devoM kI jaghanya aura 5 utkRSTa sthiti kA nirUpaNa kiyA gayA hai| ___ . bhavya-dravyadeva kI sthiti-antarmuhUrta AyuSya vAle paJcendriya-tiryaJca, devoM meM utpanna hote haiM, isalie bhavyadravya deva kI jaghanya sthiti antarmahartta kI batAI gaI hai| jabaki tIna palyopama kI sthiti vAle devakara aura uttarakara ke manaSya evaM tiryaJca bhI devoM meM utpanna hote haiM. isI kAraNa bhavya-dravyadeva kI utkRSTa sthiti tIna palyopama kI kahI gaI hai| naradeva (cakravartI) kI sthiti-naradeva (cakravartI) kI jaghanya sthiti 700 varSa kI hotI hai, OM jaisA ki brahmadatta cakravartI kI thI tathA utkRSTa sthiti 84 lAkha pUrva kI hotI hai, jaise bharata-cakravartI 5 kI utkRSTa Ayu 84 lAkha varSa kI thii| Wan dharmadeva kI sthiti-jo manuSya antarmuhUrta Ayu zeSa rahate hI cAritra (mahAvrata) svIkAra karatA hai, usa apekSA se dharmadeva (sAdhu-sAdhvI) kI jaghanya sthiti antarmuhUrta kI kahI gaI hai tathA koI pUrva | bArahavA~zataka : nauvA~ uddezaka (393) Twelfth Shatak : Ninth Lesson | 5555555555555555555555555555555555
Page #456
--------------------------------------------------------------------------
________________ phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 2 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 959595959595 koTi varSa kI Ayu vAlA manuSya ATha varSa kI Ayu meM pravrajyA kama kI Ayu meM cAritra grahaNa karatA hai to usa apekSA se dharmadeva kI utkRSTa sthiti dezona pUrva koTi varSa kI kahI gaI hai| atimuktaka muni athavA vajra svAmI, jo kramazaH 6 varSa evaM 3 varSa kI Ayu pravrajita ho gae the, vaha kAdAcitka hai, ataH unakI yahA~ vivakSA nahIM hai| yogya hone para pUrva koTi meM bhagavatI sUtra (4) ATha varSa 5 devAdhideva kI sthiti - carama tIrthaMkara zramaNa bhagavAna mahAvIra svAmI kI jaghanya Ayu 72 varSa kI thI, isa apekSA se devAdhideva kI jaghanya sthiti 72 varSa kI kahI hai, tathA bhagavAna RSabhadeva kI utkRSTa Ayu 84 lAkha pUrva kI thI, isa apekSA se devAdhideva kI utkRSTa sthiti 84 lAkha pUrva kI kahI hai| (394) bhAvadeva kI sthiti - vyantaradevoM kI Ayu 10 hajAra varSa kI hai, isalie bhAva deva kI jaghanya sthiti 10 hajAra varSa kI hI hai| sarvArthasiddha devoM kI sthiti 33 sAgaropama kI hai| isalie bhAva deva kI utkRSTa sthiti 33 sAgaropama kI hai| meM Elaboration - The aforesaid five statements (12-16) inform about minimum and maximum life-spans of aforesaid five kinds of gods. Life-span of Bhavya-dravyadevs -As five-sensed animals with a life-span of one Antar-muhurt get reborn as gods the minimum life-span of Bhavya-dravyadevs is said to be one Antar-muhurt. The humans and animals of Devakuru and Uttarakuru having life-span of three Palyopam also get reborn as gods; therefore the maximum life-span of Bhavyadravyadevs is said to be three Palyopam. Life-span of Naradevs-Their minimum life-span is seven hundred years as that of Brahmadatta Chakravarti and maximum life-span is 8.4 million Purvas as that of Bharat Chakravarti. Life-span of Dharmadevs-A person can get initiated even when only one Antarmuhurt of his life is left, as such, in that context the minimum life-span of Dharmadevs is said to be one Antarmuhurt. When someone with a life-span of Purva Koti years gets initiated when he is eight years old (minimum age of initiation) and remains ascetic for 8 years less Purva Koti years, in that context the maximum life-span of Dharmadevs is said to be Deshon-purva Koti years. Ascetics Atimuktak and Vajra Swami, who got initiated when they were 6 and 3 years old respectively, are exceptions, and thus they are not considered here. Life-span of Devadhidevs-The minimum life-span of Devadhidevs is seventy two years as that of the last Tirthankar Bhagavan Mahavir and Bhagavati Sutra ( 4 ) 5 95 95 95 95 95 95 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 5 5 5 5 5 5 5 8 2 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 955555559595959595 95 95 95 95 95 95 95 95 8
Page #457
--------------------------------------------------------------------------
________________ 85555555555555555555555555555555555555 the maximum life span is 8.4 million Purvas as that of the first Tirthankar 5 Bhagavan Rishabh Dev. Life-span of Bhaavadevs-Their minimum life-span is ten thousand years as that of Vyantar Devs and the maximum is thirty three Sagaropam as that of Sarvarthasiddha gods. paMcavidha devoM kI vaikriya zakti kA nirUpaNa THE VAIKRIYA SHAKTI OF FIVE KINDS OF GODS 17. [pra.] bhaviyadavvadevA NaM bhaMte ! kiM egattaM pabhU viuvvittae, puhuttaM pi pabhU viuvvittae? ____[pra.] goyamA ! egattaM pi pabhU viuvvittae, puhuttaM pi pabhU viuvvtte| egattaM viuvvamANe egidiyarUvaM vA jAva paMciMdiyarUvaM vA, puhattaM viuvvamANe egidiyarUvANi vA jAva ma paMciMdiyarUvANi vaa| tAiM saMkhejjANi vA asaMkhejjANi vA, saMbaddhANi vA asaMbaddhANi vA, sarisANi vA asarisANi vA viuvvaMti, viuvvittA tao pacchA appaNo jahicchiyAiM kreNti| ma . 17. [pra.] bhagavan ! kyA bhavyadeva eka rUpa kI vikurvaNA karane meM athavA aneka rUpoM kI 5 5 vikurvaNA karane meM samartha hai? [u.] (hA~) gautama! vaha eka rUpa kI vikurvaNA karane meM aura aneka rUpoM kI vikurvaNA ma karane meM samartha hai| eka rUpa kI vikurvaNA karatA huA vaha, eka ekendriya rUpa athavA yAvat eka paMcendriya rUpa kI vikurvaNA karatA hai| aneka rUpoM kI vikurvaNA karatA huA aneka ekendriya rUpoM athavA yAvat aneka paMcendriya rUpoM kI vikurvaNA karatA hai| ye rUpa saMkhyeya athavA asaMkhyeya, sambaddha athavA asambaddha yA samAna athavA asamAna vikurvita kiye jAte haiN| vikurvaNA karane ke bAda ve apanA yatheSTa kArya karate haiN| 17. [Q.] Bhante ! Is a Bhavya-dravyadev capable of doing transmutation of one form or many forms ? [Ans.] (Yes,) Gautam ! He is capable of doing transmutation (vikriya) of one form or many forms. While doing transmutation of one form he creates one one-sensed form... and so on up to... or one five-sensed form. While doing transmutation of many forms he creates many one-sensed forms... and so on up to... or many five-sensed forms. These forms can be countable or uncountable, associated or non-associated, similar or dissimilar. After transmutation these forms perform their assigned duties... | bArahavA~zataka: nauvA~ uddezaka (395) Twelfth Shatak: Ninth Lesson | &555555555555555555555555555555
Page #458
--------------------------------------------------------------------------
________________ 555555555555555555555555555 55555555 18. evaM naradevA vi, dhammadevA vi / [18] isI prakAra naradeva aura dharmadeva ke dvArA ( vikurvaNA ke viSaya meM bhI samajhanA cAhie / ) 18. The same is true (about transmutation) for Naradevs and Dharmadevs as well. 19. [ pra.] devAhidevA NaM. pucchA / [u. ] goyamA ! egattaM pi pabhU viuvvittae, puhuttaM pi pabhU viuvvittae, no ceva NaM saMpattI vivvisuvA, viuvviti vA, viuvvisaMti vA / 19. [pra.] devAdhideva ke viSaya meM pUrvavat prazna - (bhagavan ! kyA ve eka rUpa athavA aneka rUpoM kI vikurvaNA karane meM samartha haiM ? ) [u.] (hA~) gautama! ve eka rUpa kI vikurvaNA karane meM aura aneka rUpoM kI vikurvaNA karane meM samartha haiN| (parantu zakti hote hue bhI utsukatA ke abhAva meM) unhoMne kriyAnviti rUpa meM kabhI vikurvaNA nahIM kI, karate bhI nahIM aura kareMge bhI nahIM / 19. [Q.] Bhante ! Same question about Devadhidev ( is he capable of doing transmutation of one form or many forms)? [Ans.] Gautam ! He is capable of doing transmutation (vikriya) of one form or many forms. However, (though having the ability, in absence of any curiosity) practically he never did, never does and will never do any transmutation. [20] bhAvadevA jahA bhaviyadavvadevA / [20] jisa taraha bhavya-dravyadeva (ke vikurvaNA - sAmarthya) kA kathana kiyA hai, usI taraha bhAvadeva (ke vikurvaNA - sAmarthya) kA kathana karanA caahie| 20. What has been stated about (ability of transmutation) Bhavya - dravyadev should also be repeated for Bhaavadev. paMcavidha devoM kI udvarttanA- prarUpaNA REBIRTH OF FIVE KINDS OF GODS 21- 1. [pra.] bhaviyadavvadevA NaM bhaMte! aNaMtaraM uvvaTTittA kahiM gacchati ? kahiM uvavajjati? kiM neraiesu uvavajjaMti, jAva devesu uvavajjati ? bhagavatI sUtra (4) (396) Bhagavati Sutra (4) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 55555555555
Page #459
--------------------------------------------------------------------------
________________ 85555555555555555555555555555555555555 [u.] goyamA ! no neraiesu uvavajjaMti, no tiri., no maNu., devesu uvvjjNti| 21-1. [pra.] bhagavan! bhavya-dravyadeva mara kara turanta (antara rahita) kahA~ jAte haiM, kahA~ ma utpanna hote haiM? kyA ve nairayikoM meM utpanna hote haiM athavA yAvat devoM meM utpanna hote haiM? ma [u.] gautama! (ve mara kara turanta) na to nairayikoM meM utpanna hote haiM, na tiryaJcoM meM aura na hI manuSyoM meM utpanna hote haiM, (ve to kevala) devoM meM utpanna hote haiN| 21-1. [Q.] Bhante ! Immediately after their death where do Bhavyadravyadevs go and get reborn ? Do they get born among infernal beings... Wan and so on up to... divine beings ? ___[Ans.] Gautam ! (Immediately after their death) Bhavya-dravyadevs do not get reborn among infernal beings or animals or humans; they only 5 get reborn among divine beings. . 21-2. [pra.] jai devesu uvavajjati.? [u.] savvadevesu uvavajjaMti jAva savvaTThasiddha tti| bhI 21-2. [pra.] (bhagavan!) yadi ve devoM meM utpanna hote haiM (to bhavanapati Adi kauna-kauna ma devoM meM utpanna hote haiM?) [u.] (gautama!) ve sabhI devoM meM utpanna hote haiM, (arthAt-asurakumAra Adi se lekara) yAvat-sarvArthasiddha tk| ____ 21-2. [Q.] (Bhante ! ) In which class among divine beings (abodedwelling etc.)? [Ans.] (Gautam !) They get reborn among all classes of divine beings (including Asur-kumars)... and so on up to... Sarvarthasiddha. 22-1. [pra.] naradevA NaM bhaMte ! aNaMtaraM uvvaTTittA. pucchaa| [u.] goyamA ! neraiesu uvavajjaMti, no tiri., no maNu., no devesu uvvjjti| 22-1. [pra.] bhagavan! naradeva mara kara turanta kahA~ utpanna hote haiM? pUrvavat prshn| [u.] gautama! ve nairayikoM meM utpanna hote haiM, na to ve tiryaJcoM meM utpanna hote haiM, na manuSyoM meM aura na hI devoM meM utpanna hote haiN| ___22-1. [Q.] Bhante ! Immediately after their death where do Naradevst OM go and get reborn ? Question as aforesaid. bArahavA~zataka : nauvA~ uddezaka (397) Twelfth Shatak : Ninth Lesson 5555555555555555555555555558
Page #460
--------------------------------------------------------------------------
________________ 895555555555555555555555555558 [Ans.] Gautam ! (Immediately after their death) Naradevs get reborn among infernal beings and not among animals or humans or divine beings. 22-2. [pra.] jai neraiesu uvavajjaMti.? [u.] sattasu vi puDhavIsu uvvjjNti| 22-2. [pra.] (bhagavan !) yadi nairayikoM meM utpanna hote haiM (to ve pahalI se lekara sAtavIM naraka pRthvI taka meM se kisa-kisa meM utpanna hote haiM?) [u.] (gautama!) ve sAtoM hI (naraka-) pRthviyoM meM utpanna hote haiN| 22-2. [Q.] (Bhante!) In which hell (first to seventh) ? [Ans.] (Gautam !) They get reborn in all seven Prithvis (hells). 23-1. [pra.] dhammadevA NaM bhaMte ! aNaMtaraM. pucchaa| [u.] goyamA ! no neraiesu uvavajjaMti, no tiri., no maNu., devesu uvvjjNti| 23-1. [pra.] bhagavan! dharmadeva AyuSya pUrNa kara turanta kahA~ utpanna hote haiM? [u.] gautama! ve na to nairayikoM meM utpanna hote haiM, na tiryaJcoM meM aura na hI manuSyoM meM utpanna ke hote haiM, (ve to kevala) devoM meM utpanna hote haiN| 23-1. [Q.] Bhante! Immediately after their death where do Dharmadevs go and get reborn ? Question as aforesaid. [Ans.] Gautam ! (Immediately after their death) Dharmadevs do not 4 get reborn among infernal beings or animals or humans; they only get reborn among divine beings. 23-2. [pra.] jai devesu uvavajjaMti kiM bhaMvaNavAsi. pucchaa| [u.] goyamA! no bhavaNavAsidevesu uvavajjaMti, no vANamaMtara., no joisiya., vemANiyadevesu uvavajjaMti-savvesu vemANiesu uvavajjaMti jAva savvaTThasiddhaaNuttarovavAiesu ma jAva uvvjjNti| atthegaiyA sijhaMti jAva aMtaM kreNti| 23-2. [pra.] (bhagavan!) yadi ve devoM meM utpanna hote haiM to kyA bhavanavAsI devoM meM utpanna hote haiM, athavA vANavyantara, jyotiSka athavA vaimAnika devoM meM utpanna hote haiM? pUrvavat prshn|| [u.] gautama! ve na to bhavanavAsiyoM meM utpanna hote haiM, na vANavyantara devoM meM aura na Wan jyotiSka devoM meM utpanna hote haiM, para vaimAnika devoM meM yAni sabhI vaimAnika devoM meM utpanna hote haiN| | bhagavatI sUtra (4) (398) Bhagavati Sutra (4)
Page #461
--------------------------------------------------------------------------
________________ emae)55555555555555555555555555555555 8555555555555555555555555555555555555558 ma (arthAt-prathama saudharma kalpa se lekara) yAvat sarvArthasiddha-anuttaraupapAtika devoM meM yAvat utpanna / ke hote haiN| unameM se koI-koI (dharmadeva) siddha hote haiM yAvat (sarva duHkhoM kA) anta kara dete haiN| 23-2. [Q.] (Bhante ! ) In which class among divine beings (abode-5 dwelling etc.) ? Question as aforesaid. [Ans.] (Gautam !) They do not get reborn among abode dwelling, or interstitial or stellar gods; but only among celestial vehicular gods, all classes of celestial vehicular gods (starting from Saudharm kalp),... and so on up to... Sarvarthasiddha-Anuttaropapatik Devs... and so on up to... they get ___reborn. Some of them (Dharmadevs) get perfected and end all miseries. 24. [pra. ] devAhidevA aNaMtaraM uvvaTTittA kahiM gacchaMti? kahiM uvavajjaMti ? [u.] goyamA ! sijhaMti jAva aMtaM kreNti| 24. [pra.] (bhagavan !) devAdhideva AyuSya pUrNa kara turanta (antara rahita) kahA~ jAte haiM, kahA~ utpanna hote haiM? [u.] gautama! ve siddha hote haiM, yAvat (sarva duHkhoM) kA anta karate haiN| 24. [Q.] Bhante !Immediately after their death where do Devadhidevs go and get reborn ? Question as aforesaid. [Ans.] Gautam ! They get perfected (become Siddha) and end all miseries. 25. [pra.] bhAvadevA NaM bhaMte! aNaMtaraM uvvaTTittA. pucchaa| [u.] jahA vakkaMtIe asurakumArANaM uvvaTTaNA tahA bhaanniyvvaa| 25. [pra.] bhagavan! bhAvadeva, AyuSya pUrNa kara tatkAla kahA~ utpanna hote haiM? [u.] gautama! (prajJApanA sUtra ke chaThe) vyutkrAnti pada meM jisa prakAra asurakumAroM kI udavartanA (batAI gaI) hai, usI prakAra yahA~ bhAvadevoM kI bhI udatanA kahanA caahie| 25. [Q.] Bhante ! Immediately after their death where do Bhaavadevs OM go and get reborn ? Question as aforesaid. [Ans.] Gautam ! What has been stated in Vyutkranti chapter (the sixth chapter of Prajnapana Sutra) about rebirth (udvartana) of Asur-kumar Devs should be repeated for the rebirth of Bhaavadevs. | bArahavA~zataka: nauvA~ uddezaka (399) Twelfth Shatak : Ninth Lesson &5555555555555555555555555
Page #462
--------------------------------------------------------------------------
________________ 8555555555555555555555555555555555558 vivecana-prastuta sUtroM 21 se 25 taka meM pUrvokta paMcavidha devoM kI udvarttanA (AyuSya pUrNa ka hone) ke tatkAla bAda unakI gati-utpatti kA nirUpaNa kiyA gayA hai, jisake anusAra bhavya-dravyadevoM ke ke lie kahA gayA hai ki bhavya-dravyadevoM meM bhAvi deva bhava kA svabhAva hone se ve nAraka Adi tIna bhavoM (naraka, tiryaMca, manuSya) meM utpanna nahIM hote haiN| isI prakAra naradevoM kI udvartanAnantara utpatti ke bAre meM kahA gayA hai ki yadi kAmabhogoM meM ma Asakta naradeva (cakravartI) unakA tyAga nahIM karate to nairayikoM meM utpanna hote haiM, isI kAraNa zeSa tIna + bhavoM (tiryaMca, manuSya aura deva) meM unakI utpatti kA niSedha kiyA gayA hai| yadyapi kaI cakravartI devoM 5 meM yA siddhoM meM tabhI utpanna hote haiM, jaba naradeva rUpa ko tyAga kara dharma devatva ko prApta kara lete haiM, ma arthAt cakravartitva ko chor3akara cAritra aMgIkAra karake dharmadeva (sAdhu) bana jAte haiN| Elaboration--In the aforesaid five statements (21-25) information about rebirth immediately after death of said five kinds of gods. According to the said information as Bhavya-dravyadevs are destined to be born as divine beings they do not get reborn as any other beings including infernal, animal and human. In the same way about rebirth of Naradevs it is mentioned that if they do not renounce mundane indulgences they get reborn as infernal beings and as such their rebirth in other three genuses (animal, human and divine) is negated. However, some of them get reborn as divine beings or get liberated if they renounce their mundane status of Naradev (Chakravarti) and get initiated to become ascetics and gain the status of Dharmadev. paMcavidha devoM kI sva-svarUpa meM saMsthiti prarUpaNA THE LIFE-SPAN OF FIVE KINDS OF GODS IN THEIR CURRENT STATUS 26. [pra.] bhaviyadavvadeve NaM bhaMte ! 'bhaviyadavvadeve' tti kAlao kevaciraM hoi? OM [u.] goyamA! jahanneNaM aMtomuhuttaM, ukkoseNaM tiNNi pliovmaaiN| evaM jacceva ThiI sacceva saMciTThaNA vi jAva bhaavdevss| navaraM dhammadevassa jahanneNaM ekkaM samayaM # ukkoseNaM desUNA puvvkoddii| 26. [pra.] bhagavan! bhavya-dravyadeva, bhavya-dravyadeva rUpa se kitane kAla taka rahatA hai? [u.] gautama! (bhavya-dravyadeva, bhavya-dravyadeva rUpa se) jaghanya se antarmuhUrta aura utkRSTa se hai tIna palyopama taka rahatA hai| isI prakAra jisakI jo (bhava-) sthiti kahI hai, usI prakAra usakI OM saMsthiti bhI (pUrvokta naradevAdi) yAvat bhAvadeva taka kahanI caahie| mukhya bAta yaha hai ki dharmadeva ra kI (saMsthiti) jaghanya se eka samaya aura utkRSTa se dezona pUrvakoTi varSa taka kI hotI hai| .. | bhagavatI sUtra (4) (400) Bhagavati Sutra (4) | 5555555555555555555555555555555555
Page #463
--------------------------------------------------------------------------
________________ 845555555555555))))))))))))))))))))) 26. [Q.] Bhante ! For what period does a Bhavya-dravyadev exist as 4. Bhavya-dravyadev ? [Ans.] Gautam ! He (Bhavya-dravyadev) exists (as Bhavya-dravyadev) for a minimum period of one Antarmuhurt and maximum of three Palyopam. In the same way repeat the aforesaid) life-span of each kind of god as his period of existence... and so on up to... Bhaavadev. The only variation is that the period of existence of Dharmadevis a minimum of one Samay and maximum of Deshon Purva Koti. vivecana-prastuta sUtra meM prabhu gautama svAmI dvArA pUche gae prazna kA Azaya yaha hai ki bhavya-dravyadeva, bhavya-dravyadeva-paryAya ko nahIM chor3atA huA, kitane kAla taka rahatA hai? arthAt usakA saMsthiti (saMciTThaNA) kAla kitanA hai? isa prazna kA uttara batAte hue zramaNa bhagavAna mahAvIra kahate haiM ki jisakI jo bhava sthiti pahale kahI gaI hai, vahI unakI saMsthiti (saMciTThaNA) arthAt-usa paryAya kA anubandha hai| dharmadeva kA jaghanya saMciTTaNAkAla-koI dharmadeva, azabha bhAva ko prApta karake, usase nivatta hokara zubha bhAva ko prApta hone ke eka samaya bAda mRtyu ko prApta ho jAtA hai| isalie dharmadeva kA jaghanya saMciTThaNA (saMsthiti) kAla pariNAmoM kI apekSA se eka samaya kA kahA gayA hai| Elaboration--In this statement Gautam Swami's question is about the period for which a Bhavya-dravyadev continues to live prior to leaving his status of Bhavya-dravyadev. In other words what is the period of his existence? In answer Bhagavan says that life-span of each kind of god is his period of existence or the bondage of life span of that status. Minimum period of existence of Dharmadev-- There are Dharmadevs who have ignoble feelings and later they get rid of the same but just after lapse of one Samay they die. In that context the minimum period of existence in terms of transformed feelings is said to be one Samay. paMcavidha devoM ke antarakAla kI prarUpaNA THE INTERVENING-PERIOD FOR FIVE KINDS OF GODS ____27. [pra. ] bhaviyadavvadevassa NaM bhaMte ! kevaiyaM kAlaM aMtara hoi? [u.] goyamA ! jahanneNaM dasa vAsasahassAiM aMtomuhuttamabbhahiyAI, ukkoseNaM aNataM kaalvnnssikaalo| | bArahavA~zataka : nauvA~ uddezaka (401) Twelfth Shatak : Ninth Lesson
Page #464
--------------------------------------------------------------------------
________________ ) )) 8455555555555555555555555555555555558 27. [pra.] bhagavan! bhavya-dravyadeva kA antara kitane kAla kA hotA hai? [u.] gautama! (bhavya-dravyadeva kA antara) jaghanya se antarmuhUrta adhika dasa hajAra varSa aura meM utkRSTa se anantakAla-vanaspatikAla paryanta hotA hai| 27. [Q.] Bhante! What is the Antar-kaal or intervening-period 4 (between loosing and regaining birth in the same status) for Bhavyadravyadevs ? ___[Ans.] Gautam ! That (intervening-period for Bhavya-dravyadevs) is a minimum of one Antarmuhurt more ten thousand years and maximum of infinite time (Vanaspati-kaal). 28. [pra.] naradevANaM pucchaa| ___[u.] goyamA ! jahanneNaM sAiregaM sAgarovamaM, ukkoseNaM aNaMtaM kAlaM avaDhaM / poggalapariyaTTaM desuunnN| 28. [pra.] bhagavan! naradevoM kA kitane kAla kA antara hotA. hai? [u.] gautama! (naradeva kA antara) jaghanya se sAgaropama se kucha adhika aura utkRSTa se anantakAla, dezona apArddha pudgala-parAvartana-kAla taka hotA hai| 28. [Q.] Bhante! Same question about Naradevs (What is the Antarkaalor intervening-period for Naradevs ? [Ans.] Gautam ! That (intervening-period for Naradevs) is a minimum of little more than one Sagaropam and maximum of Deshon Ardha-pu Si paravartya kaal (extremely long unit of time). 29. [pra.] dhammadevassa NaM. pucchaa| __[u.] goyamA ! jahanneNaM paliovamapuhattaM, ukkoseNaM aNaMtaM kAlaM jAva avarlDa meM poggalapariyaTTaM desuunnN| 29. [pra.] bhagavan! dharmadeva kA antara kitane kAla taka kA hotA hai? [u.] gautama! (dharmadeva kA antara) jaghanya se palyopama-pRthaktva (do se nau palyopama) aura utkRSTa se anantakAla yAvat dezona apArddha pudgala parAvartanakAla taka hotA hai| 29. [Q.] Bhante ! Same question about Dharmadevs (What is they Antar-kaalor intervening-period for Dharmadevs ? Wan )))))))))))))))))))))))) / bhagavatI sUtra (4) (402) Bhagavati Sutra (4) 89555555555555555555555555555555555555
Page #465
--------------------------------------------------------------------------
________________ Qu Wan Wan 55555555555555555555555555555555555 [Ans.] Gautam! That (intervening-period for Dharmadevs) is a minimum of Palyopam-prithaktva (two to nine Palyopam) and maximum of Deshon Ardha-pudgal paravartya kaal (extremely long unit of time). 30. [ pra. ] devAhidevANaM pucchA / [ u. ] goyamA ! natthi aMtaraM / 0 5 5 5 5 5 5 95 95 95 95 1994 1995 1995 5 95 95 9 5 5 5 5 95 95 95 95 95 95 95 95 95 95 9.5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 958 30. [pra.] bhagavan! devAdhidevoM kA antara kitane kAla kA hotA hai ? [u.] gautama! devAdhidevoM kA antara nahIM hotA / 30. [Q.] Bhante ! Same question about Devadhidevs (What is the Antar-kaal or intervening-period for Devadhidevs? [Ans.] Gautam ! There is no intervening-period for Devadhidevs. 31. [ pra. ] bhAvadevassa NaM. pucchA / [3.] goyamA ! jahanneNaM aMtomuhUttaM, ukkoseNaM anaMtaM kAlaM vaNassaikAlo / 31. [pra.] bhagavan! bhAvadeva kA antara kitane kAla kA hotA hai ? [3.] gautama! (bhAvadeva kA antara ) jaghanya antarmuhUrtta aura utkRSTa anantakAla - vanaspatikAla paryanta antara hotA hai / 31. [Q.] Bhante ! Same question about Bhaavadevs (What is the Antarkaal or intervening-period for Bhaavadevs? [Ans.] Gautam! That (intervening-period for Bhaavade vs) is a minimum of one Antarmuhurt and maximum of infinite time (Vanaspatikaal). vivecanaM - yahA~ paMcavidha devoM ke antara se Azaya yaha hai ki eka deva ko apanA eka bhava pUrNa karake puna: usI bhava meM utpanna hone meM jitane kAla kA jaghanya yA utkRSTa antara ( vyavadhAna) hotA hai, vaha antara kahalAtA hai| bhavya - dravyadeva ke jaghanya evaM utkRSTa antara - koI bhavya - dravyadeva dasa hajAra varSa kI sthiti vAle, vyantarAdi devoM meM utpanna huA, aura vahA~ se apanI Ayu pUrNa kara zubha pRthvIkAyAdi meM calA gyaa| vahA~ antarmuhUrtta taka rahA, phira turaMta bhavya - dravyadeva meM utpanna ho gayA to isa dRSTi se bhavya - dravyadeva kA antara antarmuhUrtta adhika dasa hajAra varSa kA hotA hai| aparyApta jIva devagati meM utpanna nahIM ho sakatA ataH paryApta hone ke bAda hI use bhavya dravyadeva mAnanA caahie| aisA mAnane se jaghanya antara antarmuhUrtta adhika dasa hajAra varSa kA hotA hai| bArahavA~ zataka : nauvA~ uddezaka 8 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9555555555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 (403) Twelfth Shatak: Ninth Lesson phra Wan
Page #466
--------------------------------------------------------------------------
________________ ma.5FEE 355555555555555555555555555555555555558 bhavya-dravyadeva mara kara deva hotA hai aura vahA~ se cyava kara vanaspati Adi se anantakAla taka raha OM sakatA hai, phira bhavya-dravyadeva hotA hai to isa dRSTi se usakA utkRSTa antara anantakAla kA hotA hai| naradeva kA jaghanya aura utkRSTa antara-jina naradevoM (cakravartiyoM) ne kAmabhogoM kI Asakti ra Wan ko nahIM chor3A hai| ve yahA~ se mara kara pahale naraka meM utpanna hote haiM phira vahA~ eka sAgaropama kI meM utkRSTa Ayu bhoga kara yadi punaH naradeva meM utpanna hoM aura cakraratna utpanna na ho, taba taka unakA ke jaghanya antara eka sAgaropama se kucha adhika hotA hai| aba koI samyagdRSTi jIva cakravartI pada prApta kare, phira vaha dezona apArddha pudgala-parAvartana kAla taka saMsAra meM paribhramaNa kare, isake bAda saMyama OM pAlana kara mokSa jAe, isa apekSA se naradeva kA utkRSTa antara dezona apArddha pudgala-parAvartana kahA gayA hai| ma dharmadeva kA jaghanya antara-koI dharmadeva (cAritravAna sAdhu) saudharma devaloka meM palyopama-pRthaktva AyuSya vAlA deva ho aura vaha vahA~ se cyava kara puna: manuSya bhava prApta kre| vahA~ vaha sAdhaka ATha varSa 7 kI Ayu meM cAritra grahaNa kare, isa apekSA se dharmadeva kA jaghanya antara palyopama pRthaktva kahA gayA hai| devAdhideva kA antara-devadhideva kA antara nahIM hotA hai kyoMki ve (tIrthaMkara bhagavAna) AyuSya 5 karma pUrNa hone para sIdhe mokSa meM jAte haiN| Elaboration--The term antar here means the intervening-period in between a god loosing his status on death and regaining birth in the same status. Here the minimum and maximum intervening periods of the said five kinds of gods have been detailed. Minimum and maximum intervening period for Bhavyadravyadev--A god of this status may get reborn as an interstitia 5 with a minimum life-span of ten thousand years, after end of this life-span he may descend to be reborn as a noble earth-bodied or other such being. 4 He has to remain there for a minimum period of one Antarmuhurt and then die to be reborn as a Bhavya-dravyadev again. This is because that is the time required to gain full development in that genus and before that he cannot die to get reborn. Thus in this case the minimum intervening 15 period is one Antarmuhurt more than ten thousand years. Alternatively he can remain in cycles of rebirth as plant-bodied or other beings for infinite period and then get reborn as Bhavya-dravyadev. Thus in this case the maximum intervening period is infinite time. Minimum and maximum intervening period for NaradevThe Naradev who has not renounced mundane indulgences gets reborn in | bhagavatI sUtra (4) ... (404) Bhagavati Sutra (4) 5555555555555555555555555555555555555 )))))))))))))))))))))))5555555555555555555555 kha)))))
Page #467
--------------------------------------------------------------------------
________________ epaWan dha))))))))))))))) 85555555555555555555555555555555555555 hell. After completing the maximum life-span of one Sagaropam there he may get reborn as human being and become a Naradev again when the disc weapon appears in his armory. Thus the minimum intervening period for Naradev is little more than one Sagaropam. On the other hand when a righteous jiva becomes a Chakravarti and continues in the cycles of rebirth for Deshon Ardha-pudgal paravartya kaal before getting reborn as a 4. Naradev, get initiated and liberated, the intervening period is maximum; which is Deshon Ardha-pudgal paravartya kaal. Minimum intervening period for Dharmadev-In case of a 5 Dharmadev the maximum intervening period is the same as Naradev for the same reason. The minimum intervening period is when he (ascetic with righteous conduct) gets reborn as a Dev in Saudharm kalp with a 45 life-span of Palyopam-prithaktva, after which period he gets reborn as a human being and gets initiated at the age of eight years (the minimum 4 age for getting initiated). Thus the minimum intervening period is Palyopam-prithaktva. Intervening period for Devadhidevs--There is no interveningperiod for Devadhidev because he (Tirthankar) gets liberated at the end of his lifespan. bha bhaeka paMcavidha devoM kA alpa-bahutva / COMPARATIVE NUMBERS OF FIVE KINDS OF GODS 32. [pra.] eesi NaM bhaMte! bhaviyadavvadevANaM naradevANaM jAva bhAvadevANa ya kayare meM kayarehito jAva visesAhiyA vA? ___[u.] goyamA ! savvatthovA naradevA, devAhidevA saMkhejjaguNA, dhammadevA saMkhejjaguNA, 9 bhaviyadavvadevA asaMkhejjaguNA bhAvadevA asNkhejjgunnaa| 32. [pra.] bhagavan! ina bhavya-dravyadeva naradeva yAvat bhAvadeva meM se kauna-se (deva) kina mI (devoM) se alpa, bahuta, tulya yA vizeSAdhika hote haiM? hai [u.] gautama! sabase thor3e naradeva haiM, unase devAdhideva saMkhyAta-guNA (adhika) haiM, unase dharmadeva saMkhyAtaguNe (adhika) haiM, unase bhavyadravyadeva asaMkhyAtaguNe haiM aura unase bhI bhAvadeva ka OM asaMkhyAta guNe haiN| | bArahavA~zataka : nauvA~ uddezaka (405) Twelfth Shatak: Ninth Lesson |
Page #468
--------------------------------------------------------------------------
________________ 855555555555555555555555555555555555558 32. (Q.) Bhante ! Of these Bhavya-dravyadevs, Naradevs... and so on up to... Bhaavadevs, which ones are comparatively less, more, equal and + much more ? [Ans.] Gautam ! (Of these) Minimum are Naradevs, countable times more than these are Devadhidevs, countable times more than these are Dharmadevs, innumerable times more than these are Bhavya-dravyadevs and innumerable times more than these are Bhaavadevs. vivecana-prastuta sUtra meM paMcavidha devoM ke alpa-bahutva kA nirUpaNa kiyA gayA hai| pratyeka avasarpiNI-utsarpiNI kAla meM bharata aura airavata kSetra meM, pratyeka meM bAraha-bAraha cakravartI * utpanna hote haiN| tathA mahAvideha kSetrIya vijayoM meM vAsudevoM ke hone se una sabhI vijayoM meM ve eka sAtha 'ma utpanna nahIM hote| isI kAraNa naradeva sabase thor3e hote haiN| bharatAdi kSetroM meM devAdhideva cakravartiyoM se dugune-dugune hote haiM aura mahAvideha kSetra meM ve vAsudevoM / ke vidyamAna rahate hue bhI utpanna hote haiN| isI kAraNa devAdhideva, naradevoM se saMkhyAtaguNe hote haiN| sAdhu (dharmadeva) eka samaya meM koTIsahasra pRthaktva (do hajAra karor3a se nau hajAra karor3a taka) ho / sakate haiN| isI kAraNa ve devAdhidevoM se saMkhyAtaguNe hote haiN| devagatigAmI dezavirata, avirata samyagdRSTi Adi (manuSya tathA tiryaJca paMcendriya) dharmadevoM se # asaMkhyAtaguNe adhika hote haiM, isa kAraNa dharmadevoM se bhavya-dravyadeva asaMkhyAtaguNe kahe gae haiN| ___bhAvadeva bhavya-dravya devoM se bhI asaMkhyAtaguNe isalie batAe gae haiM kyoMki svarUpa se ve bhavya-dravya devoM se bahuta adhika hote haiN| Elaboration--This statement informs about comparative numbers of aforesaid five kinds of gods. In each regressive and progressive cycle of time (Avasarpini and Utsarpini kaal) twelve Chakravartis each are born in Bharat and Airavat 4i areas. In Mahavideh area they are not born in all the Vijayas (continents) is at the same time due to presence of Vaasudevs. That is why Naradevs are said to be minimum in number. In each of Bharat and Airavat areas Devadhidevs are double the number of Chakravartis and in Mahavideh area they get born even in presence of Vaasudevs. Thus the number of Devadhidevs is said to be countable times more than Naradevs. | bhagavatI sUtra (4) . (406) Bhagavati Sutra (4) 55555555555555555555555555555555555
Page #469
--------------------------------------------------------------------------
________________ At one moment the maximum number of ascetics (Dharmadevs) can Wan be Koti Sahasra-prithaktva (two thousand to nine thousand Crores), that y is why they are said to be countable times more than Devadhidevs. There is an abundance of jivas with partial renunciation and righteous non-initiates (among both humans and five sensed animals) destined to be born as divine beings, as such the number of Bhavya-dravyadevs is said to be innumerable times more than Dharmadevs. Bhaavadevs are innumerable times more than Bhavya-dravyadevs simply because of their natural inherent attributes (like very long lifespan). bhavanavAsI Adi bhAvadevoM kA alpa-bahatva COMPARATIVE NUMBERS OF BHAAVADEVS 33. [pra.] eesi NaM bhaMte ! bhAvadevANaM-bhavaNavAsINaM vANamaMtarANaM joisiyANaM,' vemANiyANaM sohammagANaM jAva accuyagANaM, gevejjagANaM aNuttarovavAiyANa ya kayare kayarehiMto jAva visesAhiyA vA? ___goyamA ! savvatthovA aNuttarovavAiyA bhAvadevA, uvarimagevejjA bhAvadevA saMkhejjaguNA, OM majjhimagevejjA saMkhejjaguNA, heTThimagevejjA saMkhejjaguNA, accue kappe devA saMkhejjaguNA, hai jAva ANaya kappe devA saMkhejjaguNA evaM jahA jIvAbhigame tivihe devapurise appAbahuyaM bhI jAva joisiyA bhAvadevA asNkhejjgunnaa| sevaM bhaMte ! sevaM bhaMte ! tti.| . . // bArasame sae : navamo uddesao smtto||12-9|| 33. [pra.] bhagavan ! bhavanavAsI, vANavyantara jyotiSka aura vaimAnika (tathA vaimAnikoM meM hai bhI) saudharma, IzAna, yAvat acyuta, graiveyaka evaM anuttaropapAtika vimAnoM taka ke bhAvadevoM meM hai kauna-se (deva) kisa (deva) se alpa, bahuta, tulya athavA yAvat vizeSAdhika hai? [u.] gautama! sabase thor3e anuttaropapAtika bhAvadeva haiM, unase uparima (Upara) graiveyaka ke OM bhAvadeva saMkhyAtaguNe haiM, unase madhyama graiveyaka ke bhAvadeva saMkhyAtaguNe haiM, unase nIce ke graiveyaka ma ke bhAvadeva saMkhyAtaguNe haiN| unase acyuta kalpa ke deva saMkhyAtaguNe haiM, yAvat Anatakalpa hai Wan ke deva saMkhyAtaguNe haiN| isI prakAra jaisA jIvAbhigama sUtra kI dUsarI pratipatti ke trividha bArahavA~zataka : nauvA~ uddezaka (407) Twelfth Shatak: Ninth Lesson
Page #470
--------------------------------------------------------------------------
________________ 5555555555555555555555555555558 (jIvAdhikAra) meM devapuruSoM kA alpabahutva kahA hai, vaisA yahA~ bhI yAvat jyotiSka bhAvadeva, hai asaMkhyAtaguNe (adhika) haiM-(taka kahanA caahie|) he bhagavan! yaha isI prakAra hai, he bhagavan! yaha isI prakAra hai, aisA kahakara zrI gautama svAmI 5 OM yAvat vicaraNa karate haiN| // bArahavA~ zataka : nauvA~ uddezaka smaapt|| 33. [Q.] Bhante! Of Bhavan-vaasi, Vanavyantar, Jyotishk, and Vaimaanik gods as also (among Vaimaaniks) Saudharma, Ishaan... and so on up to... Achyut, Graiveyak and Anuttaropapatik Bhaavadevs, which ones are comparatively less, more, equal and much more? [Ans.] Gautam ! (Of these) Minimum are Anuttaropapatik Bhaavadevs, countable times more than these are those of Upper Graiveyak, countable times more than these are those of Middle Graiveyak, 5 countable times more than these are those of Lower Graiveyak, countable + times more than these are those of Achyut Kalp... and so on up to... Anat Kalp. In the same way repeat the comparative number of gods as mentioned in Trividh or Jivadhikar lesson of the second chapter of Jivabhigam Sutra... and so on up to... innumerable times more than those are Jyotishk Bhaavadevs. ___Bhante ! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. vivecana-prastuta sUtra meM vividha bhAvadevoM ke alpabahutva kA nirUpaNa kiyA gayA hai| ___ Age batAte hue prastuta sUtra meM alpa-bahutva jIvAbhigama-sUtrokta trividha jIvAdhikAra kA atideza kiyA gayA hai| jisake anusAra vahA~ alpa-bahutva isa prakAra varNita hai ki AraNa-kalpa se sahasrAra-kalpa U meM bhAvadeva asaMkhyAtaguNe haiM, unase mahAzukra meM asaMkhyAtaguNe, unase lAntaka meM asaMkhyAtaguNe, unase brahmaloka ke deva asaMkhyAtaguNe, unase mAhendra-kalpa ke deva asaMkhyAtaguNe haiN| unase sanatkumAra kalpa ke deva asaMkhyAtaguNe, unase IzAna ke deva asaMkhyAtaguNe haiM, aura IzAna devoM se saudharma kalpa ke deva ma saMkhyAtaguNA haiN| unase bhavanavAsI deva asaMkhyAtaguNe haiN| unase vANavyantara deva asaMkhyAtaguNA haiM aura OM vANavyantara se jyotiSka bhAvadeva asaMkhyAtaguNA haiN| Elaboration--This statement details the comparative number of Bhaavadevs. bhagavatI sUtra (4) (408) Bhagavati Sutra (4) 845555555555555555555555555555555555558
Page #471
--------------------------------------------------------------------------
________________ 8 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 959 1958 5 5 5 5 5 5 5 5 5 95 95 95 955555555555555555555555555555555555555555 The details as mentioned in Jivabhigam Sutra are-innumerable times more than those of Aran Kalp are those of Sahasrar Kalp, innumerable times more than these are those of Mahashukra, innumerable times more than these are those of Lantak, innumerable times more than these are those of Brahma Lok, innumerable times more than these are those of Maahendra Kalp, innumerable times more than these are those of Sanatkumar, innumerable times more than these are those of Ishaan Kalp, innumerable times more than these are those of Saudharm Kalp. Innumerable times more than these are Bhavan-vaasi gods. Innumerable times more than these are Vanavyantar gods and innumerable times more than these are Jyotishk gods. END OF THE NINTH LESSON OF THE TWELFTH CHAPTER bArahavA~ zataka : nauvA~ uddezaka (409) Twelfth Shatak: Ninth Lesson 5 1 95 96 95 95 95 95 95 95 95 95 95 95 95 95 9555555555 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95555558 ESSSSSSSSSSSSSSSSS 555555555555555555555
Page #472
--------------------------------------------------------------------------
________________ 8555555555555555555555555555555555558 dasamo uddesao : AyA dazama uddezaka : AtmA DASHAM UDDESHAK (TENTH LESSON) : ATMA (SOUL) AtmA ke ATha bhedoM kI prarUpaNA DESCRIPTION OF EIGHT KINDS OF SOULS 1. [pra.] kaivihA NaM bhaMte ! AyA pannattA? [u.] goyamA ! aTThavihA AyA pannattA, taM jahA-daviyAyA kasAyAyA jogAyA uvayogAyA NANAyA dasaNAyA carittAyA viiriyaayaa| 1. [pra.] bhagavan ! AtmA kitane prakAra kI kahI gaI hai? [u.] gautama! AtmA ATha prakAra kI kahI gaI hai| yathA-(1) dravya-AtmA, (2) kaSAya-AtmA, (3) yoga-AtmA, (4) upayoga-AtmA, (5) jJAna-AtmA, (6) darzana-AtmA, (7) cAritra-AtmA aura (8) viiry-aatmaa| 1. (Q.) Bhante ! Of how many types, souls (atmas) are said to be there? [Ans.] Gautam! Souls are said to be of eight kinds--(1) Dravya-atma, (2) Kashaaya-atma, (3) Yoga-atma, (4) Upayoga-atma, (5) Jnana-atma, (6) Wan Darshan-atma, (7) Chaaritra-atma, and (8) Virya-atma. vivecana-AtmA kA svarUpa-jisameM sadA upayoga arthAt-bodha rUpa vyApAra pAyA jAtA hai, vaha AtmA kahalAtI hai| sAmAnyatayA upayoga rUpa lakSaNa sabhI AtmAoM meM pAyA jAtA hai, parantu viziSTa guNa athavA upAdhi ko zreSTha mAnakara AtmA ke ATha prakAra batAe gae haiM (1) dravya-AtmA-trikAlAnugAmI deva, manuSya Adi vividha paryAyoM se yukta dravya rUpa AtmA dravyAtmA kahalAtI hai| yaha sabhI jIvoM ke hotI hai| (2) kaSAya-AtmA-krodha, mAna, mAyA, lobha-ye cAra rUpa kaSAya aura hAsyAdi-ye chaha nokaSAya se yukta AtmA kaSAyAtmA kahalAtI hai| yaha AtmA upazAntakaSAya evaM kSINakaSAya AtmAoM F ke alAvA sabhI saMsArI jIvoM ke hotI hai| bhagavatI sUtra (4) (410) Bhagavati Sutra (4)
Page #473
--------------------------------------------------------------------------
________________ deva 17. dravyAtmA tiryaMca 3. yogAtmA 6. darzanAtmA ahiMsA paramo dharma nArakI manuSya ATha AtmA 000019 4. upayogAtmA hAsya krodha mAna bhaya 2. kaSAyAtmA rati zoka 7. cAritrAtmA / 5. jJAnAtmA mAyA lobha arati jugupsA 8. vIryAtmA 14
Page #474
--------------------------------------------------------------------------
________________ 95555555555555555555555555555555555e | citra-paricaya 14 Illustration No. 14 ATha AtmA upayoga kI apekSA se sAmAnya rUpa se sabhI AtmAe~ samAna rahatI haiM kintu viziSTa guNa-upAdhi ko pradhAna mAnA jAe to AtmA ke ATha bheda hote haiM (1) dravyAtmA-AtmA mUla rUpa se dravya hai| yaha dravyAtmA sabhI gati ke jIveM meM hotI hai| (2) kaSAyAtmA-cAra kaSAya-krodha, mAna, mAyA, lobha aura chaha nokaSAya-hAsya, rati, arati, bhaya, zoka, jugupsA yukta AtmA kaSAyAtmA hotI hai| (3) yogAtmA-mana, vacana, kAyA ke vyApAra se yukta AtmA yogAtmA kahalAtI hai| udAharaNa-par3hAtA huA shikssk| terahaveM aura caudahaveM gaNasthAnavI jIvoM ke atirikta sabhI meM yaha AtmA hotI hai| (4) upayogAtmA-jJAna aura darzana rUpa upayoga pradhAna AtmA upayogAtmA hai| yaha saMsArI, siddha sabhI jIvoM meM hotI hai| (5) jJAnAtmA-samyak jJAna se yukta AtmA jJAnAtmA kahalAtI hai| (6) darzanAtmA-sAmAnya-viziSTa avabodha rUpa darzana se yukta AtmA darzanAtmA hai| jaise kisI vastu ko dekhakara usake bAre meM sAmAnya jAnakArI prApta krnaa| eka kevalI sAdhu bhagavaMta darzanAtmA dvArA tInoM loka ko dekha sakate haiN| (7) cAritrAtmA-cAritra ke viziSTa guNoM se yukta AtmA cAritrAtmA kahalAtI hai| (8) vIryAtmA-AtmA kA pariNAma vizeSa athavA dravya kI apanI zakti vIrya hai| yaha do prakAra ke hote haiM-sakaraNa vIrya aura akaraNaya viiry| sabhI saMsArI AtmAoM meM sakaraNa vIryAtmA hotI hai| upasarga sahatA saMyamI sAdhu vIryAtmA hai| -zataka 12, u. 10 EIGHT TYPES OF SOUL Though being active in cognition is a common attribute of all souls, based on some special inclinations soul has been divided into eight types-- (1) Dravya-atma--The immortal entity endowed with sentience is called Dravya-atma (soul entity). It is present in every living being. (2) Kashaaya-atma--The soul that is encumbered with four passions (kashaaya), namely anger, conceit, deceit and greed; and six no-kashaayas (sub-passions) including laughter is called Kashaaya-atma (passion-soul). (3) Yoga-atma--The soul associated with three activities of mind, speech and body is called Yoga-atma (associated-soul). For example, a teacher involved in act of teaching. Other than Ayogi Kevali (dissociated omniscient) and Siddha (Perfected Soul) this is present in every living being. (4) Upayoga-atma-The soul with predominant inclination for gaining knowledge and faith is called Upayoga-atma (righteously active soul). This is present in every living being; including Siddhas). ___(5) Jnana-atma-The enlightened soul endowed with right knowledge (samyak jnana) is called Jnana-atma (righteous-soul). (6) Darshan-atma-The soul endowed with common and special faculty of perception leading to faith is called Darshan-atma (perceptive soul). At common level it acquires general information on seeing a thing. At special level it can see the whole universe and know about it, like an omniscient does. (7) Chaaritra-atma--The soul endowed with the special virtues of right conduct is called Chaaritra-atma (right conduct observing soul). (8) Virya-atma-The soul endowed with potency with means of manifestation and directed towards uplift and other such activities is called Virya-atma (soul with active potency). This is of two kinds--sakaran (with means), as in all worldly souls, and akaran (without means) as in Siddhas. Wan An ascetic enduring afflictions is Virya-atma. -Shatak-12, lesson-10 0555555555555555555555555555555550
Page #475
--------------------------------------------------------------------------
________________ 855555555555555555555555)))))))))))))) ke (3) yoga-AtmA-mana, vacana aura kAyA ke vyApAra ko yoga kahate haiN| inhIM tInoM yogoM se hai bhayukta AtmA yogAtmA kahalAtI hai| AyogI kevalI aura siddhoM ke atirikta sabhI sayogI jIvoM ke yaha ma AtmA hotI hai| . (4) upayoga-AtmA-jJAna-darzana rUpa upayoga-pradhAna AtmA hI upayogAtmA kahalAtI hai| yaha siddha aura saMsArI sabhI jIvoM ke hotI hai| (5) jJAna-AtmA-vizeSa avabodha rUpa samyagjJAna se viziSTa AtmA ko jJAnAtmA kahate haiN| jJAnAtmA samyagdRSTi jIvoM ke hotI hai| (6) darzana-AtmA-sAmAnya-avabodha rUpa darzana se viziSTa AtmA ko darzanAtmA kahate hai| Wan darzanAtmA sabhI jIvoM ke hotI hai| OM (7) cAritra-AtmA-cAritra viziSTa guNa se yukta AtmA ko cAritrAtmA kahate haiM, cAritrAtmA virati vAle sAdhu-zrAvakoM ke hotI hai| ma (8) vIrya-AtmA-utthAnAdi rUpa kAraNoM se yukta sakaraNa vIrya viziSTa AtmA ko vIryAtmA kahate haiN| jo sabhI saMsArI jIvoM ke hotI hai| siddhoM meM sakaraNa vIrya na hone se unameM vIryAtmA nahIM Wan mAnI jAtI hai| Elaboration-Description of soul-that which is ever active in cognition is called atma or soul. In other words that which has ever active urge to know is called soul. Though it is a common attribute of all souls, based on some special inclinations soul has been divided into eight types (1) Dravya-atma-The immortal entity endowed with sentience and ever active faculty of cognition that exists in various modes, including divine and human, is called Dravya-atma (soul entity). It is present in every living being. .. (2) Kashaaya-atma-The soul that is encumbered with four passions (kashaaya), namely anger, conceit, deceit and greed; and six no-kashaayas 41 (sub-passions) including laughter is called Kashaaya-atma (passion-soul). Other than souls with pacified and destroyed passion (upashaant kashaaya and ksheen kashaaya) this is present in every living being. (3) Yoga-atma-Association with activities of mind, speech and body is called yoga. The soul associated with these three activities is called Yogaatma (associated-soul). Other than Ayogi Kevali (dissociated omniscient) and Siddha (Perfected Soul) this is present in every living being. bArahavA~zataka: dazama uddezaka (411) Twelfth Shatak : Tenth Lesson &5555555555555555555555555555555555
Page #476
--------------------------------------------------------------------------
________________ 9555555555555555555555555555555555 (4) Upayoga-atma--The soul with predominant inclination, urge and involvement in gaining knowledge and faith is called Upayoga-atma (righteously active soul). This is present in every living being; including Siddhas). (5) Jnana-atma-The enlightened soul endowed with right knowledge (samyak jnana) is called Jnana-atma (righteous-soul). This is present in righteous (samyagdrishti) living beings. (6) Darshan-atma-The soul endowed with common faculty of 4 perception leading to faith is called Darshan-atma (perceptive soul). This is present in all living beings. (7) Chaaritra-atma--The soul endowed with the pursuance of right _conduct is called Chaaritra-atma (right conduct observing soul). This is present in ascetics and laity who have renounced the world. (8) Virya-atma--The soul endowed with potency with means of manifestation and directed towards uplift and other such activities is called Virya-atma (soul with active potency). This is present in all living beings. Though Siddhas have potency but in absence of means of manifestation they are said to be devoid of Virya-atma. dravyAtmA Adi AThoM AtmabhedoM kA paraspara sahabhAva evaM asahabhAva-nirUpaNa ASSOCIATED PRESENCE OF EIGHT TYPES OF SOUL 2-1. [pra.] jassa NaM bhaMte ! daviyAyA tassa kasAyAyA, jassa kasAyAyA tassa daviyAyA? . [u.] goyamA ! jassa daviyAyA tassa kasAyAyA siya asthi siya natthi, jassa puNa kasAyAyA tassa daviyAyA niyamaM atthi| 2-1. [pra.] bhagavan! jisake dravyAtmA hotI hai, kyA usake kaSAyAtmA hotI hai aura jisake kaSAyAtmA hotI hai, (to kyA) usake dravyAtmA hotI hai? [u.] gautama! jisake dravyAtmA hotI hai, usake kaSAyAtmA kadAcit hotI hai aura kadAcit / nahIM bhI hotii| kintu jisake kaSAyAtmA hotI hai, usake dravyAtmA avazya hotI hai| 2-1. [Q.] Bhante !Does one having Dravya-atma (soul entity) also has Kashaaya-atma (passion-soul) and vice versa ? 8555555555555555555555555)))))))))))))5555555555555 (412) bhagavatI sUtra (4) Bhagavati Sutra (4)| 84555555555555555555555555555555
Page #477
--------------------------------------------------------------------------
________________ & 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 8 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5555555555555555555 Wan [Ans.] Gautam ! One having Dravya-atma (soul entity) has Kashaayaatma (passion-soul) optionally (may have or may not have ). But, one having Kashaaya-atma (passion-soul) certainly has Dravya-atma (soul entity). 2-2. [ pra. ] jassa NaM bhaMte! daviyAyA tassa jogAyA. ? [3. ] evaM jahA daviyAyA ya kasAyAyA bhaNiyA tahA daviyAyA jogAyA ya bhANiyavvA / 2-2. [pra.] bhagavan ! jisake dravyAtmA hotI hai, kyA usake yoga- AtmA hotI hai aura jisake yoga- AtmA hotI hai, (to kyA ) usake dravyAtmA hotI hai ? [u.] gautama! jisa taraha dravyAtmA aura kaSAyAtmA kA sambandha kahA hai, usI taraha dravyAtmA aura yoga- AtmA kA sambandha kahanA cAhie / 2-2. [Q.] Bhante ! Same question about Dravya-atma (soul entity) and Yoga-atma (associated-soul) ? (Does one having Dravya-atma also has Yogaatma and vice versa ?) [Ans.] Gautam ! Repeat the aforesaid association of Dravya-atma (soul entity) and Kashaaya-atma (passion-soul) for Dravya-atma (soul entity) and Yoga-atma (associated-soul) also. 2-3 . [ pra. ] jassa NaM bhaMte! daviyAyA tassa uvayogAyA. ? [u. ] evaM savvattha pucchA bhANiyavvA / goyamA ! jassa daviyAyA tassa uvayogAyA niyamaM atthi, jassa vi upayogAyA tassa vi daviyAyA niyamaM asthi / jassa daviyAyA tassa nANAyA bhayaNAe, jassa puNa nANAyA tassa daviyAyA niyamaM asthi / jassa daviyAyA tassa daMsaNAyA niyamaM asthi, jassa vi daMsaNAyA tassa daviyAyA niyamaM asthi / jassa daviyAyA tassa carittAyA bhayaNAe, jassa puNa carittAyA tassa daviyAyA niyamaM asthi / evaM vIriyAyAe vi samaM / 2- 3. [pra.] bhagavan ! jisake dravyAtmA hotI hai, kyA usake upayogAtmA hotI hai aura jisake upayogAtmA hotI hai, (to kyA ) usake dravyAtmA hotI hai? isI prakAra zeSa sabhI AtmAoM ke dravyAtmA se sambandha ke viSaya meM pRcchA (prazna karanA) karanI cAhie / [u.] gautama ! jisake dravyAtmA hotI hai, usake upayogAtmA avazya hotI hai aura jisake upayogAtmA hotI hai usake dravyAtmA avazyameva hotI hai| jisake dravyAtmA hotI hai usake jJAnAtmA bhajanA (vaikalpika rUpa) se hotI hai ( arthAt - kadAcit hotI hai, kadAcit nahIM bhI hotI / ) aura bArahavA~ zataka : dazama uddezaka (413) 855555555555555 95 95 95 95 95 95 95 959595959559595 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 Twelfth Shatak: Tenth Lesson Wan 0 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 8
Page #478
--------------------------------------------------------------------------
________________ kha)))))))))555555555555555555555555555555555555 85555555555555555555555555555555555558 hai jisake jJAnAtmA hotI hai, usake dravyAtmA avazya hotI hai| jisake dravyAtmA hotI hai, usake / Wan darzanAtmA avazyameva hotI hai tathA jisake darzanAtmA hotI hai, usake dravyAtmA bhI avazya hotI hai| jisake dravyAtmA hotI hai, usake cAritrAtmA bhajanA se hotI hai (arthAt kadAcit hotI hai, kadAcit ma nahIM bhI hotI) kintu jisake cAritrAtmA hotI hai, usake dravyAtmA avazya hotI hai aura jisake 5 dravyAtmA hotI hai, usake vIrya-AtmA bhajanA se hotI hai, kintu jisake vIrya-AtmA hotI hai, usake dravyAtmA avazya hI hotI hai| 2-3. [Q.] Bhante !Same question about Dravya-atma (soul entity) and Upayoga-atma (righteously active soul) ? (Does one having Dravya-atma also has Upayoga-atma and vice versa)? In the same way, questions for remaining kinds of souls. [Ans.] Gautam ! One having Dravya-atma certainly has Upayogaatma and one having Upayoga-atma certainly has Dravya-atma. One having Dravya-atma optionally has Jnana-atma (righteous-soul), but one having Jnana-atma certainly has Dravya-atma. One having Dravya-atma certainly has Darshan-atma (perceptive soul) and one having Darshan-atma 3 certainly has Dravya-atma. One having Dravya-atma has Chaaritra-atma (right conduct observing soul) optionally, but one having Chaaritra-atma certainly has Dravya-atma. One having Dravya-atma optionally has Viryaatma (soul with active potency), but one having Virya-atma certainly has Dravya-atma. 3-1. [pra.] jassa NaM bhaMte ! kasAyAyA tassa jogAyA. pucchaa| [u.] goyamA ! jassa kasAyAyA tassa jogAyA niyama atthi, jassa puNa jogAyA tassa kasAyAyA siya asthi siya ntthi| __3-1. [pra.] bhagavan! jisake kaSAyAtmA hotI hai, kyA usake yogAtmA hotI hai? ityAdi prshn| ma [u.] gautama! jisake kaSAyAtmA hotI hai, usake yoga-AtmA niyama se avazya hotI hai, OM parantu jisake yoga-AtmA hotI hai, usake kaSAyAtmA kadAcit hotI hai, kadAcit nahIM hotii| 3-1. [Q.] Bhante !Same question about Kashaaya-atma (passion-soul) and Yoga-atma (associated-soul)? (Does one having Kashaaya-atma also has Yoga-atma and vice versa ?) bhagavatI sUtra (4) (414) Bhagavati Sutra (4)
Page #479
--------------------------------------------------------------------------
________________ 0 95 95 95 95 95 95 9595959595959595955555555555555555555555555555555555555 18 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 955555555 8 [Ans.] Gautam ! One having Kashaaya-atma (passion-soul) certainly has Yoga-atma (associated-soul ). But, one having Yoga-atma has Kashaayaatma only optionally. 3-2. evaM uvayogAyAe vi samaM kasAyAyA neyavvA / [3-2] isI prakAra upayogAtmA ke sAtha bhI kaSAyAtmA kA (paraspara) sambandha samajha lenA cAhie / 3. [2] The same is true for association of Upayoga-atma (righteously active soul) and Kashaaya-atma. 3-3. kasAyAyA ya nANAyA ya paropparaM do vi bhaiyavvAo / [3-3] kaSAyAtmA aura jJAnAtmA ina donoM kA paraspara ( sambandha ) bhajanA se (kadAcit hotA hai, kadAcit nahIM bhI hotA hai) kahanA cAhie / 3. [3] The association of Kashaaya-atma and Jnana-atma (righteous soul) is always optional only. 3-4. jahA kasAyAyA ya uvayogAyA ya tahA kasAyAyA ya daMsaNAyA ya / [3-4] kaSAyAtmA aura upayogAtmA (ke paraspara sambandha) ke samAna hI kaSAyAtmA aura darzanAtmA (ke pArasparika sambandha) kA kathana karanA cAhie / 3. [4] The association of Kashaaya-atma and Chaaritra-atma (right conduct observing soul) follows the pattern of aforesaid association of Upayoga-atma and Kashaaya-atma. 3-5. kasAyAyA ya carittAyA ya do vi paropparaM bhaiyavvAo / [35] kaSAyAtmA aura cAritrAtmA kA ( paraspara sambandha ) bhajanA se kahanA cAhie / 3. [5] The association of Kashaaya-atma and Chaaritra-atma (right conduct observing soul) is always optional only. 3-6. jahA kasAyAyA ya jogAyA ya tahA kasAyAyA ya vIriyAyA ya bhANiyavvAo / [36] jaisA kaSAyAtmA aura yogAtmA ke paraspara sambandha ke bAre meM kahA hai vaisA kaSAyAtmA aura vIryAtmA ke sambandha kA kathana karanA cAhie / 3. [6] The association of Kashaaya-atma and Virya-atma (soul with bArahavA~ zataka : dazama uddezaka (415) Twelfth Shatak: Tenth Lesson phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaLa 2 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 8
Page #480
--------------------------------------------------------------------------
________________ ))))) +55555555555 5555555558 active potency) follows the pattern of aforesaid association of Yoga-atma 5 and Kashaaya-atma. 4. evaM jahA kasAyAyAe vattavvayA bhaNiyA tahA jogAyAe vi uvarimAhiM samaM bhaanniyvvo| )))) )))))))))))))))))))) [4] isI prakAra jaise kaSAyAtmA ke sAtha anya chaha AtmAoM ke pArasparika sambandha kI vaktavyatA kahI hai vaisI yogAtmA ke sAtha bhI Age kI pA~ca AtmAoM ke paraspara sambandha kI vaktavyatA kahanI caahie| 4. As association of Kashaaya-atma with following six classes of souls has been detailed in preceding statements, likewise mention the association of Yoga-atma with following five classes of souls. 5. jahA daviyAyAe vattavvayA bhaNiyA tahA uvayogAyAe vi uvarillAhiM samaM bhaanniyvvaa| [5] jisa prakAra dravyAtmA kI vaktavyatA kahI hai, usI prakAra upayogAtmA kI vaktavyatA bhI Age kI cAra AtmAoM ke sAtha kahanI caahie| 5. As association of Dravya-atma has been detailed in preceding statements, likewise mention the association of Upayoga-atma with following four classes of souls. 6-1. jassa nANAyA tassa daMsaNAyA niyama asthi, jassa puNa daMsaNAyA tassa NANAyA bhynnaae| [6-1] jisake jJAnAtmA hotI hai, usake darzanAtmA niyama se avazya hotI hai aura jisake darzanAtmA hotI hai, usake jJAnAtmA bhajanA se hotI hai| 6. [1] One having Jnana-atma (righteous-soul) certainly has Darshanatma (perceptive soul). But, one having Darshan-atma has Jnana-atma only optionally. 6-2. jassa nANAyA tassa carittAyA siya atthi siya natthi, jassa puNa carittAyA tassa nANAyA niyamaM atthi| [6-2] jisake jJAnAtmA hotI hai, usake cAritrAtmA kadAcit hotI hai aura kadAcit nahIM ma bhI hotI tathA jisake cAritrAtmA hotI hai, usake jJAnAtmA avazya hotI hai| ))) )) Wan )))))))))) | bhagavatI sUtra (4) (416) Bhagavati Sutra (4)
Page #481
--------------------------------------------------------------------------
________________ + 6. [2] One having Jnana-atma has Chaaritra-atma (right conducts observing soul) only optionally. But, one having Chaaritra-atma certainly Wan has Jnana-atma. 6-3. NANAyA ya vIriyAyA ya do vi paropparaM bhynnaae| [6-3] jJAnAtmA aura vIryAtmA ina donoM kA paraspara-sambandha bhajanA se kahanA caahie| 6. [3] The association of Jnana-atma and Virya-atma (soul with active potency) is always optional only. 7. jassa daMsaNAyA tassa uvarimAo do vi bhayaNAe, jassa puNa tAo tassa daMsaNAyA niyama atthi| [7] jisake darzanAtmA hotI hai, usake cAritrAtmA aura vIryAtmA, ye donoM bhajanA se hotI hai; hai parantu jisake cAritrAtmA aura vIryAtmA hotI hai, usake darzanAtmA avazya hotI hai| 7. One having Darshan-atma has both Chaaritra-atma and Virya-atma only optionally. But, one having both Chaaritra-atma and Virya-atma _certainly has Darshan-atma. 8. jassa carittAyA tassa vIriyAyA niyama atthi, jassa puNa vIriyAyA tassa carittAyA siya asthi siya ntthi| [7] jisake cAritrAtmA hotI hai, usake vIryAtmA avazya hotI hai, kintu jisake vIryAtmA Wan hotI hai, usake cAritrAtmA kadAcit hotI hai aura kadAcit nahIM bhI hotii| 8. One having Chaaritra-atma certainly has Virya-atma. But, one F having Virya-atma has Chaaritra-atma only optionally. vivecana-prastuta sAta sUtroM meM ATha prakAra kI AtmAoM ke paraspara sambandha kI prarUpaNA kI gaI hai| dravyAtmA kA zeSa sAta AtmAoM ke sAtha sambandha-jisa jIva ke dravyAtmA hotI hai, usake Wan kaSAyAtmA, sakaSAya avasthA meM hotI hai, parantu upazAntakaSAya athavA kSINakaSAya avasthA meM kaSAyAtmA + nahIM hotI hai| isake viparIta jisa jIva ke kaSAyAtmA hotI hai, usake dravyAtmA niyama se hotI hai, kyoMki dravyAtmatva-jIvatva ke binA kaSAyoM kA honA sambhava nahIM hai| jisake dravyAtmA hotI hai, usake yogAtmA sayogI avasthA meM hotI hai, lekina ayogI avasthA meM dravyAtmA ke sAtha yogAtmA kA honA sambhava nahIM hai| isake viparIta jisa jIva ke yogAtmA hotI hai, usake dravyAtmA to niyama se hotI hai, kyoMki dravyAtmA jIva rUpa hai jisake binA jIva ke yogoM kA honA sambhava nahIM hai| | bArahavA~zataka: dazama uddezaka (417) Twelfth Shatak : Tenth Lesson
Page #482
--------------------------------------------------------------------------
________________ 955555555555555555555555555555555 15555555555555555555555555555555555558 dravyAtmA aura upayogAtmA kA paraspara nitya avinAbhAvI sambandha hai jisake kAraNa dravyAtmA ke sAtha , + upayogAtmA evaM upayogAtmA ke sAtha dravyAtmA avazya hotI hai, kyoMki dravyAtmA jIva rUpa hai aura upayoga Wan usakA lakSaNa hai, isalie donoM eka-dUsare ke sAtha niyama se pAI jAtI hai| jisake dravyAtmA hotI hai, usake jJAnAtmA kadAcit hotI bhI hai aura kadAcit nahIM bhI hotI hai, OM kyoMki samyagdRSTi dravyAtmA ke jJAnAtmA hotI hai jabaki mithyAdRSTi ke samyagjJAna-rUpa jJAnAtmA nahIM hotI; 5 lekina jJAnAtmA ke sAtha dravyAtmA avazya hotI hai, kyoMki dravyAtmA ke binA jJAnAtmA saMbhava nahIM hai| dravyAtmA aura upayogAtmA ke samAna dravyAtmA aura darzanAtmA meM bhI nitya avinAbhAvI sambandha hai; kyoMki sAmAnya avabodha rUpa darzana to pratyeka jIva ke hotA hai, yahA~ taka to siddha bhagavAna ke bhI kevaladarzana hotA hai| ataH jisake darzanAtmA hotI hai, usake dravyAtmA niyama se hotI hai, jaise-cakSudarzanAdika vAle ke dravyAtmA hotI hai aura virati vAle dravyAtmA ke sAtha hI cAritrAtmA pAI jAtI hai parantu virati ma rahita saMsArI aura siddha jIvoM meM dravyAtmA hone para bhI cAritrAtmA nahIM pAI jAtI hai| kintu jahA~ cAritrAtmA ke bhI hotI hai, vahA~ dravyAtmA avazya hotI hai, kyoMki dravyAtmA ke binA cAritra sambhava nahIM hai| dravyAtmA ke sAtha vIryAtmA ke sambandha kI bhajanA hai; kyoMki sakaraNa vIryayukta pratyeka dravyAtmA vAle saMsArI jIva ke vIryAtmA rahatI hai, kintu siddhoM meM sakaraNa vIrya na hone se unakI dravyAtmA ke sAtha vIryAtmA nahIM hotii| jahA~ vIryAtmA hai, vahA~ dravyAtmA avazya hotI hai; kyoMki vIryAtmA vAle samasta saMsArI jIvoM meM dravyAtmA avazyameva hotI hai| kaSAyAtmA kA Age kI chaha AtmAoM ke sAtha sambandha-jisake kaSAyAtmA hotI hai, usake // yogAtmA avazya hotI hai, kyoMki sakaSAyI AtmA ayogI nahIM hotI aura jisake yogAtmA hotI hai, usake 5 meM kaSAyAtmA kI bhajanA hai, kyoMki sayogI AtmA sakaSAyI aura akaSAyI donoM hI prakAra kI hotI hai| jisa jIva ke kaSAyAtmA hotI hai, usake upayogAtmA avazya hotI hai, kyoMki koI bhI jIva upayoga se rahita nahIM hai| upayogAtmA meM kaSAyAtmA kI bhajanA hai, kyoMki gyArahaveM se lekara caudahaveM guNasthAnavartI OM jIvoM meM evaM siddha jIvoM meM upayogAtmA to hai, parantu kaSAya kA abhAva hai| jisa jIva ke kaSAyAtmA hotI hai, usake jJAnAtmA kI bhajanA hai| kyoMki mithyAdRSTi ke kaSAyAtmA ma to hotI hai, kintu samyagjJAna rUpa jJAnAtmA nahIM hotii| jabaki sakaSAyI samyagdRSTi ke jJAnAtmA hotI hai| aura jisa jIva ke jJAnAtmA hotI hai, usake kaSAyAtmA kI bhI bhajanA hai, kyoMki samyagjJAnI kaSAya sahita bhI hote haiM aura kaSAya rahita bhii| jisa jIva ke kaSAyAtmA hotI hai, usake darzanAtmA avazya hotI hai, jabaki darzana rahita ghaTAdi jar3a padArthoM meM kaSAyoM kA sarvathA abhAva hai aura jisake darzanAtmA hotI hai, usake kaSAyAtmA kI bhajanA hai, kyoMki darzanAtmA vAle sakaSAyI aura akaSAyI donoM hI hote haiN| jisa jIva ke kaSAyAtmA hotI hai, usake cAritrAtmA kI bhajanA hai aura cAritrAtmA vAle jIvoM ke bhI kaSAyAtmA kI bhajanA hai, kyoMki kaSAya vAle jIva virata aura avirata donoM prakAra ke hote haiN| athavA U sAmAyikAdi cAritra vAle sAdhakoM ke kaSAya rahatI hai, jabaki yathAkhyAta cAritra vAle sAdhaka kaSAya rahita hote haiN| kha995555555)))))))))))))))))))9595555555555559) | bhagavatI sUtra (4) (418) Bhagavati Sutra (4)
Page #483
--------------------------------------------------------------------------
________________ )))))))5555555555555 8455555555555555555555)))))))))))))) hai jisa jIva ke kaSAyAtmA hai, usake vIryAtmA avazya hotI hai lekina jo sakaraNa vIrya rahita siddha ma jIva haiM, unameM kaSAyoM kA abhAva pAyA jAtA hai aura vIryAtmA vAle jIvoM ke kaSAyAtmA kI bhajanA hai, + hai kyoMki vIryAtmA vAle jIva sakaSAyI aura akaSAyI donoM hI prakAra ke hote haiN| ma yogAtmA ke sAtha Age kI pA~ca AtmAoM kA sambandha-jisa jIva ke yogAtmA hotI hai, usake , upayogAtmA avazya hotI hai, kyoMki sabhI sayogI jIvoM meM upayoga hotA hI hai, kintu jisake upayogAtmA ma hotI hai, usake yogAtmA kI bhajanA hai| kyoMki caudahaveM guNasthAnavartI ayogI kevalI aura siddha bhagavAna meM hai upayogAtmA hote hue bhI yogAtmA nahIM hotI hai| jisa jIva ke yogAtmA hotI hai, usake jJAnAtmA kI bhajanA hai| kyoMki mithyAdRSTi jIvoM meM yogAtmA meM hote hue bhI jJAnAtmA nahIM hotI hai| isI prakAra jJAnAtmA. vAle jIva ke bhI yogAtmA kI bhajanA hai kyoMki Wan caudahaveM guNasthAnavartI ayogI kevalI aura siddha jIvoM meM jJAnAtmA hote hue bhI yogAtmA nahIM hotii| jisa jIva ke yogAtmA hotI hai, usake darzanAtmA avazya hotI hai, kyoMki samasta jIvoM meM sAmAnya + avabodha rUpa darzana rahatA hI hai| kintu jisa jIva ke darzanAtmA hotI hai, usake yogAtmA kI bhajanA hai| OM kyoMki darzana vAle jIva yoga sahita bhI hote haiM, yoga rahita bhii| ma jisa jIva ke yogAtmA hotI hai, usake cAritrAtmA kI bhajanA hai kyoMki yogAtmA hote hue bhI avirata hai Wan jIvoM meM cAritrAtmA nahIM hotii| isI taraha cAritrAtmA vAle jIvoM ke bhI yogAtmA kI bhajanA hai, kyoMki caudahaveM guNasthAnavartI ayogI jIvoM ke cAritrAtmA to hai, parantu yogAtmA nahIM hai| jisake cAritrAtmA hotI Wan hai, usake yogAtmA avazya hotI hai, kyoMki pratyupekSaNAdi vyApAra rUpa cAritra yogapUrvaka hI hotA hai| jisake yogAtmA hotI hai, usake vIryAtmA avazya hotI hai, kyoMki yoga hone para vIrya avazya hotA hai Wan hai| kintu jisake vIryAtmA hotI hai, usake yogAtmA kI bhajanA hai, kyoMki ayogI kevalI meM vIryAtmA to hai, kintu yogAtmA nahIM hai| yaha bAta karaNa aura labdhi donoM vIryAtmAoM ko lekara kahI gaI hai| jahA~ karaNa : ke vIryAtmA hai, vahA~ yogAtmA avazyambhAvI hai, kintu jahA~ labdhi vIryAtmA hai, vahA~ yogAtmA kI bhajanA hai| upayogAtmA ke sAtha Age kI cAra AtmAoM kA sambandha-jisa jIva ke upayogAtmA hai, usameM jJAnAtmA kI bhajanA hai, kyoMki mithyAdRSTi jIvoM meM upayogAtmA hote hue bhI jJAnAtmA nahIM hotI aura jisa OM jIva ke jJAnAtmA hai, usake upayogAtmA to avazya hI hotI hai| isI taraha jisa jIva ke upayogAtmA hotI hai, usake darzanAtmA avazya hotI hai aura jisake ma darzanAtmA hai, usake upayogAtmA avazya hI hotI hai| jisa jIva ke upayogAtmA hai, usameM cAritrAtmA kI bhajanA hai, kyoMki asaMyatI jIvoM ke upayogAtmA + to hotI hai, parantu cAritrAtmA nahIM hotI aura jisa jIva ke cAritrAtmA hai, usake upayogAtmA avazya hI fa hotI hai| jisa jIva meM upayogAtmA hotI hai, usameM vIryAtmA kI bhajanA hai, kyoMki siddhoM meM upayogAtmA hote OM hue bhI vIryAtmA nahIM pAI jAtI hai| )))) ) 355555555)))) | bArahavA~zataka: dazama uddezaka (419) Twelfth Shatak: Tenth Lesson
Page #484
--------------------------------------------------------------------------
________________ 5555555555555555555555555555555558 jJAnAtmA, darzanAtmA, cAritrAtmA aura vIryAtmA meM upayogAtmA avazya hI rahatI hai, kyoMki jIva kA OM lakSaNa hI upayoga hai| upayoga lakSaNa vAlA jIva hI jJAna, darzana, cAritra aura vIrya kA kAraNa hotA hai|' ma upayoga zUnya ghaTAdi jar3a padArtha hote haiM, jinameM jJAnAdi nahIM pAye jaate| jJAnAtmA ke Age kI tIna AtmAoM kA sambandha-jisa jIva meM jJAnAtmA hai, usake darzanAtmA avazya hI hotI hai, kyoMki samyagjJAna rUpI jJAna samyagdRSTi jIvoM ke hI hotA hai aura vaha darzanapUrvaka hI hotA hai aura jisa jIva ke darzanAtmA hai, usake jJAnAtmA kI bhajanA hai, kyoMki mithyAdRSTi jIvoM ke darzanAtmA hote hue bhI jJAnAtmA nahIM hotii| jisa jIva ke jJAnAtmA hai, usake cAritrAtmA kI bhajanA hotI hai kyoMki avirati-samyagdRSTi jIva ke jJAnAtmA hote hue bhI cAritrAtmA nahIM hotI aura jisa jIva ke cAritrAtmA hai, usake jJAnAtmA avazya hI meM hotI hai| jJAna ke binA cAritra kA abhAva hai| jisa jIva meM jJAnAtmA hotI hai, usake vIryAtmA kI bhajanA hai, kyoMki siddha jIvoM meM jJAnAtmA ke 5 hote hue bhI vIryAtmA nahIM hotI aura jisa jIva ke vIryAtmA hai, usake jJAnAtmA kI bhajanA hai, kyoMki ma mithyAdRSTi jIvoM ke vIryAtmA hote hue bhI jJAnAtmA nahIM hotii| darzanAtmA ke sAtha cAritrAtmA aura vIryAtmA kA sambandha-jisa jIva ke darzanAtmA hotI hai, usake cAritrAtmA aura vIryAtmA kI bhajanA hai kyoMki darzanAtmA ke hote hue bhI asaMyatI jIvoM ke cAritrAtmA nahIM hotI jabaki siddhoM ke darzanAtmA hote hue bhI vIryAtmA nahIM hotii| sAmAnyAvabodha rUpa pradarzana to sabhI jIvoM meM hotA hai| cAritrAtmA aura vIryAtmA kA sambandha-jisa jIva ke cAritrAtmA hotI hai, usake vIryAtmA avazya hotI hai kyoMki vIrya ke binA cAritra kA abhAva hai, parantu jisa jIva meM vIryAtmA hotI hai, usameM cAritrAtmA kI bhajanA hai, kyoMki asaMyata jIvoM meM vIryAtmA hote hue bhI cAritrAtmA nahIM hotI hai| Elaboration--These seven statements discuss the mutual association of aforesaid eight classes of souls. Association of Dravya-atma (soul entity) with other seven classes-A jiva (living being) having Dravya-atma (soul entity) has Kashaaya-atma (passion-soul) when he is under influence of passions. However, when he is in the state of pacified or destroyed passions he does not have Kashaaya-atma. But, a jiva having Kashaaya-atma (passion-soul) certainly has Dravya-atma (soul entity) because in absence of Dravya-atma, or life itself, there is no scope for passions. A jiva (living being) having Dravya-atma (soul entity) has Yoga-atma (associated-soul) when he is in the state of association (sayogi). However, when he is in the state of dissociation (ayogi), or has dissociated himself | bhagavatI sUtra (4) (420) Bhagavati Sutra (4) 95555555555555555555555555555555598
Page #485
--------------------------------------------------------------------------
________________ 444444444444444444444444444444444444444444141414141414141414141410 45454545454545454545454545454545454545454545454545454545454545454545454545 from all activities, he cannot have Yoga-atma. But, a jiva having Yoga-atma (associated-soul) certainly has Dravya-atma (soul entity) because in absence of Dravya-atma, or life itself, there is no scope for association. Dravya-atma (soul entity) and Upayoga-atma (righteously active soul) have eternal unrestricted association. Thus Dravya-atma essentially has Upayoga-atma and vice versa. This is because Dravya-atma is life and being active is its intrinsic attribute, and so they always co-exist as a rule. A jiva (living being) having Dravya-atma has Jnana-atma (righteoussoul) optionally. This is because a righteous (samyagdrishti) jiva has Jnana-atma whereas an unrighteous (mithyadrishti) jiva does not have righteous-soul (Jnana-atma). But, Jnana-atma certainly has Dravya-atma because in absence of Dravya-atma, or life itself, there is no scope for righteousness. Like Dravya-atma and Upayoga-atma (righteously active soul), Dravyaatma and Darshan-atma (perceptive soul) have eternal unrestricted association. This is because every living being is endowed with ability of perception in the form of general awareness; even the liberated souls (Siddhas) have perception in the form of omniscient perception (Kevaldarshan). But, Darshan-atma certainly has Dravya-atma because in absence of Dravya-atma, or life itself, there is no scope for perception. A jiva having Dravya-atma has Chaaritra-atma (right conduct observing soul) when he has renounced the world. However, when he has not renounced the world and still leads mundane life, he does not have Chaaritra-atma. The Siddhas too, in absence of the need of any conduct are devoid of Chaaritra-atma. But, Chaaritra-atma certainly has Dravya-atma because in absence of Dravya-atma, or life itself, there is no scope for right conduct. The association of Dravya-atma with Virya-atma is optional because every worldly being having Dravya-atma with active potency has Viryaatma, but in absence of active potency Dravya-atma of Siddhas (liberated souls) is devoid of Virya-atma. But, Virya-atma certainly has Dravyaatma because in absence of Dravya-atma, or life itself, there is no place for potency. bArahavA~zataka :dazama uddezaka (421) Twelfth Shatak : Tenth Lesson 044444444444444444444444444444444444440
Page #486
--------------------------------------------------------------------------
________________ 2444444444444444444444444444444444444440 Association of Kashaaya-atma (passion-soul) with following six si classes--A jiva having Kashaaya-atma (passion-soul) certainly has 4 Yoga-atma (associated-soul). This is because a soul with passion cannot be without association. But, one having Yoga-atma has Kashaaya-atma only optionally because a soul with association is with passions as well as without passions. A jiva having Kashaaya-atma (passion-soul) certainly has Upayogaatma (active soul). This is because no jiva is without an inclination towards activity of soul. But, one having Upayoga-atma has Kashaaya-atma only optionally because jivas from eleventh to fourteenth Gunasthaan (level of spiritual ascendance or level of purity of soul) as well Siddhas have Upayogaatma but are devoid of passions. A jiva having Kashaaya-atma (passion-soul) has Jnana-atma (righteous-soul) only optionally. This is because an unrighteous jiva has Kashaaya-atma but is devoid of righteousness or Jnana-atma, whereas a righteous jiva with passions has Jnana-atma. And a jiva with Jnana-atma also has Kashaaya-atma only optionally because a jiva with right knowledge may be with and without passions both. A jiva having Kashaaya-atma (passion-soul) certainly has Darshanatma (perceptive soul) because the faculty of perception is only in living * beings and not in the non-living who are also without Kashaaya-atma. And S a jiva with Darshan-atma has Kashaaya-atma only optionally because a jiva with right perception may be with and without passions both. A jiva having Kashaaya-atma (passion-soul) has Chaaritra-atma (right conduct observing soul) only optionally. This is because jivas with passion can be both with and without renunciation. And a jiva with Chaaritra-atma also has Kashaaya-atma only optionally because a jiva with 41 right conduct including Saamaayik has Kashaaya-atma but one observing Yathaakhyaat chaaritra (conduct conforming to perfect purity) is without si passions. A jiva having Kashaaya-atma (passion-soul) certainly has Virya. atma (soul with active potency) because all living beings are endowed with active potency. But a jiva with Virya-atma has Kashaaya-atma only 8444444444444444444444444444444444444444444444444444448 That () (422) Bhagavati Sutra (4) 044444444444444444444444444444444444448
Page #487
--------------------------------------------------------------------------
________________ 444444444444444444444444444444445454545454545458 optionally because a jiva with active potency may be with and without 45 passions both. Association of Yoga-atma (associated-soul) with following five classes-A jiva having Yoga-atma (associated-soul) certainly has Upayogaatma (righteously active soul) because all jivas are righteously active. But a jiva with Upayoga-atma has Yoga-atma only optionally because, at fourteenth Gunasthaan, though an Ayogi Kevali (omniscient without association) and Siddhas have Upayoga-atma, they are free of any association. A jiva with Yoga-atma has Jnana-atma (righteous-soul) only optionally because unrighteous jivas have association but not right knowledge, thus no Jnana-atma. In the same way a jiva with Jnana-atma has Yoga-atma only optionally because, at fourteenth Gunasthaan, though an Ayogi Kevali (omniscient without association) and Siddhas have Jnana-atma, they are 5 free of any association. Ajiva having Yoga-atma (associated-soul) certainly has Darshan-atma (perceptive soul) because all jivas have perception in the form of general awareness. But a jiva with Darshan-atma has Yoga-atma only optionally because a being with right perception may be and may not be with association. A jiva with Yoga-atma has Chaaritra-atma (right conduct observing soul) only optionally because though having association jivas without renunciation do not follow right conduct, thus no Chaaritra-atma. In the 4 same way a jiva with Chaaritra-atma has Yoga-atma only optionally because, at fourteenth Gunasthaan, though Ayogi Kevalis have Chaaritra-atma, they are free of any association. However, all other beings with Chaaritra-atma essentially have Yoga-atma because all activities of right conduct including inspection and'review are done through association only. A jiva having Yoga-atma (associated-soul) certainly has Virya-atma " (soul with active potency) because association does not manifest without potency. But a jiva with Virya-atma has Yoga-atma only optionally because, at fourteenth Gunasthaan, though an Ayogi Kevali (omniscient without association) has potency he is free of any association. The same is also true | bArahavAM zataka : dazama uddezaka (423) Twelfth Shatak : Tenth Lesson 444545454545454545454545454545454545454545454545454545454545454545454545
Page #488
--------------------------------------------------------------------------
________________ 44444444444444444444414141414141414141414141414141414140 for Karan Virya-atma (soul with means of potency) and Labdhi Virya-atma (soul with accomplishment of potency). With Karan Virya-atma there is Yoga- si atma but with Labdhi Virya-atma it is not. Association of Upayoga-atma (righteously active soul) with following four classes-A jiva with Upayoga-atma (righteously active soul) has Jnana-atma (righteous-soul) only optionally because unrighteous 4 jivas have active soul but not right knowledge, thus no Jnana-atma. But, a 5 jiva having Jnana-atma certainly has Upayoga-atma because action is intrinsic attribute of soul. In the same way a jiva having Upayoga-atma certainly has Darshanatma (perceptive soul) as well as vice versa because action and perception both are intrinsic attributes of soul. A jiva with Upayoga-atma (righteously active soul) has Chaaritraatma (right conduct observing soul) only optionally because unrestrained jivas have active soul but not right conduct. But, a jiva having Chaaritrafatma certainly has Upayoga-atma because action is an intrinsic attribute of soul. A jiva with Upayoga-atma (righteously active soul) has Virya-atma i (soul with active potency) only optionally because Siddhas have active soul 5 but not active potency. Ajiva having Jnana-atma, Darshan-atma, Chaaritra-atma, and Viryaatma, certainly has Upayoga-atma because action is an intrinsic attribute 41 of soul. Only a soul endowed with matter is capable of having knowledge (Jnana), Darshan (perception), Chaaritra (conduct), and Virya (potency). 4 Matter or the non-living is incapable of having these because it lacks voluntary action. Association of Jnana-atma (righteous-soul) with following three classes-A jiva having Jnana-atma (righteous-soul) certainly has Darshan5 atma (perceptive soul) because right knowledge is gained by righteous persons only and through right perception and faith only. But, a jiva with Darshan-atma has Jnana-atma (righteous-soul) only optionally because unrighteous jivas have perception but not right knowledge. Tant (8) (424) Bhagavati Sutra (4) 0444444444444444444444444444444444444440
Page #489
--------------------------------------------------------------------------
________________ 85555555555555555555555555555555555555)))))))))) 855555555555555555555555555555555555558 Ajiva with Jnana-atma has Chaaritra-atma (right conduct observing soul) only optionally because a righteous jiva without renunciation has 5 Jnana-atma but not right conduct. But, a jiva having Chaaritra-atma certainly has Jnana-atma because without right knowledge right conduct Wan is impossible. Ajiva with Jnana-atma has Virya-atma (soul with active potency) only optionally because Siddhas have active soul but not active potency. Also, a + jiva with Virya-atma has Jnana-atma (soul with active potency) only optionally because unrighteous jivas have potency but not right knowledge. Association of Darshan-atma (perceptive soul) with following two classes-Ajiva having Darshan-atma (perceptive soul) has Chaaritra+ atma (right conduct observing soul) and Virya-atma (soul with active potency) only optionally because a unrestrained jiva with right perception does not have right conduct and a Siddha having right perception does not have active potency. Every jiva has perception in the form of general 41 awareness. Association of Chaaritra-atma (right conduct observing soul) Fi and Virya-atma (soul with active potency)--A jiva having Chaaritra atma (right conduct observing soul) certainly has Virya-atma (soul with active potency) because without potency right conduct cannot be observed. But, ajiva with-Virya-atma (soul with active potency) has Chaaritra-atma because unrestrained jivas have potency but not right conduct. 9. [pra.] eyAsi NaM bhaMte ! daviyAyANaM kasAyAyANaM jAva vIriyAyANa ya kayare Wan kayarehito jAva visesAhiyA vA? / [u.] goyamA ! savvatthovAo carittAyAo, nANAyAo aNaMtaguNAo, kasAyAyAo ma aNaMtaguNAo, jogAyAo visesAhiyAo, vIriyAyAo visesAhiyAo, uvayoga-daviyaka daMsaNAyAo tiNNi vi tullAo visesaahiyaao| ma 9. [pra.] bhagavan! dravyAtmA, kaSAyAtmA yAvat vIryAtmA-inameM se kauna-sI AtmA, kisase meM alpa, bahuta, yAvat vizeSAdhika hai? [u.] gautama! sabase thor3I cAritrAtmAe~ haiM, unase jJAnAtmAe~ anantaguNI haiM, unase kaSAyAtmAe~ OM anantaguNI haiM, unase yogAtmAe~ vizeSAdhika haiM, unase vIryAtmAe~ vizeSAdhika haiM, unase upayogAtmA, dravyAtmA aura darzanAtmA, ye tInoM vizeSAdhika aura paraspara tulya haiN| | bArahavAM zataka : dazama uddezaka (425) Twelfth Shatak : Tenth Lesson 8555555555555555555555555555555)))))))
Page #490
--------------------------------------------------------------------------
________________ 8 95 95 95 95 95 95 955555555555555555555555555555558 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 8 9. [Q.] Bhante ! Of the said Dravya-atma (soul entity), Kashaaya- 5 atma (passion-soul )... and so on up to ... Virya-atma (soul with active potency) which is less in number than which... and so on up to... which is much more ? [Ans.] Gautam ! Minimum of these are Chaaritra-atmas, infinite times more than these are Jnana-atmas, infinite times more than these are Kashaaya-atmas, much more than these are Yoga-atmas, much more than these are Virya-atmas, much more than these and mutually equivalent are Upayoga-atmas, Dravya-atmas and Darshan-atmas. vivecana-uparokta ATha prakAra kI AtmAoM kA alpabahutva mUlapATha meM batAyA gayA hai| usakA kAraNa yaha hai - sabase kama cAritrAtmAe~ haiM, kyoMki cAritravAn jIva saMkhyAta hI hote haiN| cAritrAtmA se jJAnAtmA anantaguNI haiM, kyoMki siddha aura samyagdRSTi jIva cAritrI jIvoM se anantaguNe haiN| jJAnAtmA se kaSAyAtmA anantaguNI haiM, kyoMki siddha jIvoM kI apekSA sakaSAyI jIva anantaguNe haiN| kaSAyAtmA se yogAtmA vizeSAdhika haiM, kyoMki yogAtmA meM kaSAyAtmA jIva to sammilita haiM hI aura jo kaSAya rahita hai aise yoga vAle jIvoM kA bhI isameM samAveza ho jAtA hai| yogAtmA se vIryAtmA vizeSAdhika haiM, kyoMki vIryAtmA meM ayogI AtmAoM kA bhI samAveza ho jAtA hai| upayogAtmA, dravyAtmA aura darzanAtmA, ye tInoM paraspara tulya haiM, kyoMki tInoM viziSTa AtmAe~ sabhI jIvoM meM sAmAnya rUpa se pAI jAtI haiM, kintu vIryAtmA se ye tInoM vizeSAdhika haiM, kyoMki ina tInoM AtmAoM meM vIryAtmA vAle saMsArI jIvoM ke atirikta siddha jIvoM kA bhI samAveza hotA hai| Elaboration-The reasons for the aforesaid statement about comparative numbers are-Minimum are Chaaritra-atmas because the number of jivas following right conduct (initiated ascetics) is countable only. Infinite times more than these are Jnana-atmas because the number of Siddhas (liberated souls) and righteous jivas is infinite times more than those with right conduct. Infinite times more than these are Kashaaya-atmas because the number of jivas with passions is infinite times more than Siddhas. Much more than these are Yoga-atmas because they include all jivas with passions as well as those without passions but with association. Much more than these are Virya-atmas because they also include jivas without association. Much more than these and mutually equivalent are Upayogaatmas, Dravya-atmas and Darshan-atmas because these three types exist naturally in all jivas and as, besides worldly jivas with Virya-atmas, they also include Siddhas or liberated souls, they are much more than Viryaatmas. bhagavatI sUtra (4) (426) Bhagavati Sutra (4) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 55555555555555 95 95 95 95 95 95 95 955555555555555555
Page #491
--------------------------------------------------------------------------
________________ )))) 55555555555555555555555555555555555555555 8555555555555555555555555555555555555 10. [pra.] AyA bhaMte ! nANe, annANe? [u.] goyamA! AyA siya nANe, siya annANe, nANe puNa niyamaM aayaa| 10. [pra.] bhagavan ! AtmA jJAnasvarUpa hai athavA ajJAnasvarUpa hai? [u.] gautama! AtmA kadAcit jJAnarUpa hai, kadAcit ajJAnarUpa hai| lekina jJAna to niyama ke se AtmasvarUpa hI hai| 10. [Q.] Bhante ! Is soul (a manifestation of) knowledge (jnana) or (a OM manifestation of) non-knowledge (ajnana or ignorance as well as false or + pervert knowledge)? [Ans.] Gautam ! Soul, at times, is (a manifestation of) knowledge (jnana) and, at times, (a manifestation of) non-knowledge (ignorance as well as false or pervert knowledge). However, knowledge (jnana), asa rule, is (constituent of) soul. ma vivecana-yahA~ gautama svAmI dvArA pUche gae prazna ke uttara meM zramaNa bhagavAna mahAvIra ne jo uttara diyA hai usakA artha yaha hai ki AtmA vaise to jJAna se abhinna hai, arthAt vaha trikAla meM bhI jJAna rahita ma nahIM ho sakatI, parantu yahA~ jJAna kA artha samyagjJAna hai aura ajJAna kA artha mithyAjJAna hai| samyaktva meM hone para jJAna samyagjJAna arthAt mati-zrutAdi rUpa ho jAtA hai aura mithyAtva hone para jJAna, ajJAna yAnI OM mati-ajJAnAdi rUpa ho jAtA hai| vaise sAmAnyatayA jJAna AtmA se bhinna nahIM hai, kyoMki vaha AtmA kA ma dharma hai| isa abheda dRSTi se 'jJAna ko niyama se AtmA' (AtmasvarUpa) kahA gayA hai| jJAna kA hI vikRta rUpa hI ajJAna hai jo mithyAtva ke kAraNa viparIta (mithyA jJAna) ho jAtA hai| isalie yahA~ Wan AtmA ko kathaJcit ajJAna rUpa kahA gayA hai| jabaki AcArAMga sUtra meM batAyA gayA hai, 'je AyA se vinnANe je vinnANe se AyA' (jo AtmA hai, vaha vijJAna rUpa hai, jo vijJAna hai, vaha AtmarUpa hai)| Elaboration--The answer given by Bhagavan Mahavir to Gautam Swami's question implies that though soul is inseparable from knowledge, here jnana (knowledge) refers to smayak-jnana (right knowledge) and ajnana refers to mithya-jnana (false or pervert knowledge). In the state of righteousness 'knowledge becomes right knowledge and in the state of unrighteousness it becomes pervert knowledge. However, generally speaking knowledge is not different from soul because it is the intrinsic attribute of soul. From this unitary or monistic view it has been stated that 'knowledge (jnana), as a rule, is (constituent of) soul'. The distorted $i form of jnana is ajnana; it becomes pervert due to unrighteousness. 5555555555555555555555555emaemaephaephaephaema bArahavA~zataka :dazama uddezaka (427) Twelfth Shatak : Tenth Lesson
Page #492
--------------------------------------------------------------------------
________________ 855555555555555555555555555555555555558 That is the reason for the dichotomy here that 'at times soul is knowledge (jnana) and, at times, it is non-knowledge (ajnana). In Acharanga Sutra the statement is 'soul is vijnana (special knowledge) and vijnana is soul.' 11. [pra.] AyA bhaMte ! neraiyANaM nANe, anne neraiyANaM nANe? [u.] goyamA ! AyA neraiyANaM siya nANe siya annANe, nANe puNa se niyamaM aayaa| 11. [pra.] bhagavan ! nairayikoM kI AtmA jJAnarUpa hai athavA nairayikoM kI AtmA ajJAnarUpa hai? [u.] gautama! nairayikoM kI AtmA kathaJcit jJAnarUpa bhI hai aura kathaJcit ajJAnarUpa bhI 5 hai| parantu unakA jJAna (samyagjJana ho athavA mithyAjJAna) niyama se AtmarUpa hI hai| 11. [Q.] Bhante ! Is soul of infernal beings knowledge (jnana) or non41 knowledge ? [Ans.] Gautam ! Soul of infernal beings, at times, is (a manifestation 4 Wan of) knowledge (jnana) and, at times, (a manifestation of) non-knowledge (ignorance as well as false or pervert knowledge). However, their knowledge Wan (right or wrong), as a rule, is (constituent of) soul. 12. evaM jAva thnniykumaaraannN| ___ [12] isI prakAra yAvat 'stanitakumAra' (bhavanapati deva ke antima bheda) taka kahanA Wan caahie| 12. The same should be stated for other beings ... and so on up to ... Stanit-kumar gods (the last class among abode dwelling gods). 13. [pra.] AyA bhaMte ! puDhavikAiyANaM annANe, anne puDhavikAiyANaM annANe? [u.] goyamA! AyA puDhavikAiyANaM niyama annANe, aNNANe vi niyamaM aayaa| 13. [pra.] bhagavan! kyA pRthvIkAyika jIvoM kI AtmA ajJAnarUpa hai? athavA pRthvIkAyikoM kA ajJAna anya arthAt AtmarUpa nahIM hai? [u.] gautama! pRthvIkAyikoM kI AtmA niyama se ajJAna rUpa hai, parantu unakA ajJAna avazya hI AtmarUpa hai| ___13. [Q.] Bhante !Is soul of earth-bodied beings non-knowledge (ajnana) 51 or otherwise (Is ajnana of earth-bodied beings non-knowledge (ajnana) or otherwise? | bhagavatI sUtra (4) (428) Bhagavati Sutra (4)
Page #493
--------------------------------------------------------------------------
________________ 85555555555555555555555555555555555558 [Ans.] Gautam ! Soul of earth-bodied beings is non-knowledge (ajnana) " and ajnana of earth-bodied beings is certainly soul. 14. evaM jAva vnnssikaaiyaannN| [14] isI prakAra yAvat vanaspatikAyika taka kahanA caahie| 14. The same is true for other bodied beings... and so on up to...plant bodied beings. 15. beiMdiya-teiMdiya. jAva vemANiyANaM jahA neriyaannN| - [15] dvIndriya, trIndriya (Adi se lekara) yAvat vaimAnika taka ke (jIvoM taka kA kathana) nairayikoM ke samAna jAnanA caahie| ___ 15. The pattern of infernal beings holds good also for two-sensed beings, three sensed beings... and so on up to... Vaimanik Dev (celestial-vehicular gods). 16. [pra.] AyA bhaMte ! daMsaNe, anne daMsaNe? [u.] goyamA ! AyA niyamaM dasaNe, daMsaNe vi niyamaM aayaa| 16. [pra.] bhagavan ! Atma-darzanarUpa hai, athavA darzana usase bhinna hai? [u.] gautama! AtmA niyamataH darzanarUpa hai aura darzana bhI niyamataH AtmarUpa hai| 16. [Q.] Bhante ! Is soul (a manifestation of) perception (darshan) or darshan is different from it? ___[Ans.] Gautam! Soul, as a rule, is (a manifestation of) perception (darshan) and darshan too, as a rule, is (constituent of) soul. 17. [pra.] AyA bhaMte ! neraiyANaM daMsaNe, anne neraiyANaM daMsaNe? ___[u.] goyamA ! AyA neraiyANaM niyamaM dasaNe, daMsaNe vi se niyamaM aayaa| 17. [pra.] bhagavan ! nairayikoM kI AtmA darzanarUpa hai, athavA nairayikoM kA darzana unase / bhinna hai? [u.] gautama! nairayika jIvoM kI AtmA niyamataH darzanarUpa hai, unakA darzana bhI niyamataH AtmarUpa hai| . 17. [Q.] Bhante ! Is soul of infernal beings (a manifestation of) perception (darshan) or darshan is different from it? bArahavA~zataka :dazama uddezaka (429) Twelfth Shatak : Tenth Lesson 95555555555555555555555555
Page #494
--------------------------------------------------------------------------
________________ [Ans.] Gautam ! Soul of infernal beings, as a rule, is (a manifestation fi of) perception (darshan) and darshan too, as a rule, is (constituent of) 41 soul. 18. evaM jAva vemANiyANaM niraMtaraM dNddo| [18] isI prakAra yAvat vaimAnikoM taka caubIsa daNDakoM ke (darzana) viSaya meM (jAnanA caahie|) 18. The same is true for beings of all twenty four places.of suffering... Wan and so on up to...Vaimaniks. vivecana-'AtmA darzana hai, darzana AtmA hai'-isI niyama ke anusAra caubIsa daNDakavartI // jIvoM ke lie yahA~ darzana ke viSaya meM kathana kiyA gayA hai kyoMki samyagdRSTi aura mithyAdRSTi donoM meM ke darzana sAmAnya rUpa se avazya rahatA hai| Elaboration--Soul is (a manifestation of) perception (darshan) and 41 darshan is (constituent of) soul. All beings of all the twenty four places of suffering (dandak) adhere to this rule because all beings have the faculty of 5 perception. 19-1. [pra. ] AyA bhaMte ! rayaNappabhA puDhavI, annA rayaNappabhA puDhavI? __ [u.] goyamA ! rayaNappabhA puDhavI siya AyA, sie no AyA, siya avattavvaM-AyA OM iya, no AyA i y| 19-1. [pra.] bhagavan! ratnaprabhA pRthvI AtmarUpa hai athavA vaha anya rUpa hai? [u.] gautama! ratnaprabhA pRthvI kathaMcit AtmarUpa (sadpa) hai aura kathaMcit no-AtmarUpa OM (asadpa) hai tathA AtmarUpa bhI hai evaM no-AtmarUpa bhI hai, isalie kathaMcit avaktavya hai| ___19-1. [Q.] Bhante ! Is Ratnaprabha Prithvi self-morphic (atma-roop ' or existent) or non-self-morphic (anya or non-existent) ? [Ans.] Gautam ! Ratnaprabha Prithvi is perhaps self-morphic (atma5 roop or existent), perhaps non-self-morphic (anya or non-existent) and 5 perhaps inexpressible - being both. 19-2. [pra.] se keNatuNaM bhaMte ! evaM vuccai 'rayaNappabhA puDhavI siya AyA, siya no AyA, siya avattavvaM-AyA i ya, no AyA i ya'? bhagavatI sUtra (4) (430) Bhagavati Sutra (4)
Page #495
--------------------------------------------------------------------------
________________ 85555555555555555555555555555555555555 [u.] goyamA ! appaNo AiDhe AyA, parassa AiDe no AyA, tadubhayassa AiDe , ma avattavvaM-rayaNappabhA puDhavI AyA i ya, no AyA i y| se teNaTeNaM taM ceva jAva no AyA hai Wan iy| 19-2. [pra.] bhagavan ! kisa kAraNa se Apa aisA kahate haiM ki ratnaprabhA pRthvI kathaMcit OM AtmarUpa (sadrUpa), kathaMcit no-AtmarUpa (asadpa) aura AtmarUpa evaM no-AtmarUpa (ubhayarUpa) hone se avaktavya hai? [u.] gautama! ratnaprabhA pRthvI apane svarUpa kI dRSTi se kathana kie jAne para AtmarUpa (sadpa ) hai, para-rUpa kI dRSTi se kathana kie jAne para no-AtmarUpa (asadpa ) hai aura ubhayarUpa kI vivakSA se sad-asadpa hone se avaktavya hai| isI kAraNa pUrvokta rUpa se yAvat / use avaktavya kahA gayA hai| 19-2. (Q.) Bhante ! Why do you say that Ratnaprabha Prithvi (first hell) is, perhaps self-morphic (atma-roop or existent), perhaps non-self41 morphic (anya or non-existent) and perhaps inexpressible - being both ? 41 [Ans.] Gautam ! In context of its own attributes it is atma-roop (selfmorphic or existent); in context of other attributes it is no-atma-roop or anya (non-self-morphic or non-existent); and in context of both atma-roop and no-atma-roop, being both existent and non-existent, it is inexpressible. That is why it is said as aforesaid... and so on up to... it is inexpressible. 20. [pra.] AyA bhaMte ! sakkarappabhA puDhavI? [u.] jahA rayaNappabhA puDhavI tahA sakkarappabhA vi| 20. [pra.] bhagavan ! zarkarAprabhA pRthvI AtmarUpa (sadpa) hai? ityAdi prshn| [u.] jisa prakAra ratnaprabhA pRthvI ke (viSaya meM kathana kiyA gayA hai), usI prakAra zarkarAprabhA ke viSaya meM bhI (kahanA caahie|) 20. [Q.] Bhante ! Same question about Sharkaraprabha Prithvi ? [Ans.] What has been stated about Sharkaraprabha Prithvi (second hell) should be repeated for Sharkaraprabha Prithvi. 21. evaM jAva ahesttmaa| [21] isI prakAra yAvat adhaHsaptamapRthvI (sAtavIM naraka) taka kahanA caahie| bArahavA~zataka : dazama uddezaka &9555555555 (431) Twelfth Shatak : Tenth Lesson 5 555555555555555558
Page #496
--------------------------------------------------------------------------
________________ 555555555555555555555555555555558 21. In the same way repeat for all hells... and so on up to... Adhahsaptam Prithvi (seventh hell). 22-1. [pra.] AyA bhaMte ! sohamme kappe? pucchaa| [u.] goyamA ! sohamme kappe siya AyA, siya no AyA, jAva no AyA i y| 22-1. [pra.] bhagavan ! (kyA) saudharma kalpa AtmarUpa (sadpa ) hai? ityAdi prazna hai| [u.] gautama! saudharma kalpa kathaMcit AtmarUpa hai, kathaMcit no-AtmarUpa hai tathA kathaMcit AtmarUpa-no-AtmarUpa (sad-asadpa ) hone se avaktavya hai| 22-1. (Q.) Bhante ! Same question about Saudharma Kalp (a divine realm)? [Ans.] Gautam ! Saudharma Kalp is perhaps self-morphic (atma-roop or existent), perhaps non-self-morphic (anya or non-existent) and perhaps 41 inexpressible - being both. 22-2. [pra.] se keNaTeNaM bhaMte ! jAva no AyA i ya? .. . ___ [u.] goyamA! appaNo AiDhe AyA, parassa AiTe no AyA, tadubhayassa AiDe avattavvaM AyA i ya, no AyA i y| se teNaTeNaM taM ceva jAva no AyA iy| 22-2. [pra.] bhagavan! kyA kAraNa hai ki (saudharmakalpa kathaMcita AtmarUpa hai, kathaMcita mano AtmarUpa hai) yAvat kathaMcita AtmarUpa no AtmarUpa (sad-asadpa) hone se avyakta hai? bhI [u.] gautama! (saudharma kalpa) sva-svarUpa kI dRSTi se kathana kiye jAne para AtmarUpa hai, kI ma para-rUpa kI dRSTi se kahe jAne para no-AtmarUpa hai aura ubhayarUpa kI vivakSA se avaktavya hai| OM isI kAraNa uparyukta rUpa se yAvat use avaktavya kahA gayA hai| 22-2. [Q.] Bhante ! Why do you say that Saudharma Kalp (a divine 4 realm) is perhaps self-morphic (atma-roop or existent), perhaps non-selfmorphic (anya or non-existent) and perhaps inexpressible - being both ? [Ans.] Gautam ! (Saudharma Kalp) In context of its own attributes it is atma-roop (self-morphic or existent); in context of other attributes it is noatma-roop or anya (non-self-morphic or non-existent); and in context of both atma-roop and no-atma-roop, being both existent and non-existent, it is inexpressible. That is why it is said as aforesaid... and so on up to... it inexpressible. 89))))))))))))555555555555555555555555555555555555 | bhagavatI sUtra (4) (432) Bhagavati Sutra (4)
Page #497
--------------------------------------------------------------------------
________________ 23. evaM jAva accue kppe| [23] isI prakAra yAvat acyuta kalpa taka (pUrvokta svarUpa ke viSaya meM jAnanA caahie|) 23. The same is true for other divine realms... and so on up to... Achyut Kalp. 24. [pra.] AyA bhaMte ! gevejjavimANe, anne gevijjavimANe? __[u.] evaM jahA rayaNappabhA thev| 24. [pra.] bhagavan! graiveyaka vimAna AtmarUpa (sadpa ) hai? athavA vaha usase bhinna ma (no-AtmarUpa) hai? [u.] gautama! isakA kathana ratnaprabhA pRthvI ke samAna karanA caahie| 24. [Q.] Bhante ! Is Graiveyak Vimaan (a divine realm) self-morphic (atma-roop or existent) or non-self-morphic (anya or non-existent)? [Ans.] Gautam ! Repeat what has been said about Ratnaprabha Prithvi. 25. evaM aNuttaravimANA vi| [25] isI prakAra anuttara vimAna taka kahanA caahie| 25. The same is also true for Anuttar Vimaan (a divine realm). 26. evaM IsipabbhArA vi| [26] isI prakAra ISatprAgbhArA pRthvI taka kahanA caahie| 26. The same is also true up to Ishatpragbhaara Prithvi (Siddha Lok). vivecana-prastuta sUtroM meM ratnaprabhA pRthvI se lekara ISatprAgbhArA pRthvI taka ke AtmarUpa aura OM anAtmarUpa ke sambandha meM carcA kI gaI hai| prastuta praznottaroM meM AtmA kA artha sadpa aura anAtmA (anya) kA artha asadpa batAyA gayA hai| jaba kisI bhI vastu ko eka sAtha sadpa aura asadpa meM nahIM kahA jA sakatA taba vaha vastu 'avaktavya' kahalAtI hai| ratnaprabhA Adi pRthvI : tIna rUpoM meM-ratnaprabhA pRthvI se lekara ISatprAgbhArA pRthvI taka-ye OM sva-svarUpa kI apekSA se arthAt-apane varNAdi paryAyoM se-sad (Atma) rUpa hai| pararUpa kI + arthAt-paravastu kI paryAyoM kI apekSA se-asad (anAtma) rUpa hai aura ubhayarUpa-sva-para-paryAyoM kI apekSA se, Atma (sad) rUpa aura anAtma (asad) rUpa, ina donoM kA eka sAtha kahanA azakya , fa hone se avaktavya hai| isa dRSTi se yahA~ pratyeka pRthvI ke sadpa, asadpa aura avaktavya, ye tIna 5 hai bhaMga hote haiN| | bArahavAMzataka : dazama uddezaka (433) Twelfth Shatak : Tenth Lesson
Page #498
--------------------------------------------------------------------------
________________ @5555555555555555555555555555555555555@ Elaboration-The aforesaid statements are about the form of all realms from first hell to Siddha Lok (the realm of liberated souls). In these questions self (atma) means existent and non-self (anatma or the other) means nonexistent. As a thing cannot be called existent and non-existent at the same time it is called inexpressible (avaktavya). * 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55555555555555555 Wan Wan Ratnaprabha Prithvi etc.-All the realms from first hell to Siddha Lok (the realm of liberated souls) are, in context of their own attributes like colour, atma-roop (self-morphic or existent ). In context of other attributes, or attributes of other things, they are no-atma-roop or anya (non-self-morphic non-existent); and in context of both atma-roop and no-atma-roop, being or both existent and non-existent, they are called inexpressible. From this angle there are three alternatives for all lands or realms. 27. [ pra. ] AyA bhaMte ! paramANupoggale, anne paramANupoggale ? [ u. ] evaM jahA sohamme tahA paramANupoggale vi bhANiyavve / 27. [pra.] bhagavan ! paramANu- pud gala AtmarUpa (sadrUpa) athavA anya (anAtma - asadrUpa) hai? [3.] ( gautama !) jisa prakAra saudharma kalpa ke viSaya meM kahA hai, usI prakAra paramANu- pudgala ke viSaya meM kahanA caahie| 27. [Q.] Bhante ! Is paramanu- pudgal ( ultimate particle of matter or ultron) self-morphic (atma-roop or existent) or non-self-morphic (anya or non-existent)? [Ans.] Gautam! Repeat what has been said about Saudharma Kalp also for paramanu-pudgal (ultimate particle of matter or ultron). 28-1. [ pra. ] AyA bhaMte! dupaesie khaMdhe, anne dupaesie khaMdhe ? [.] goyamA ! dupaesie khaMdhe siya AyA 1, siya no AyA 2, siya avattavvaM - AyA iya no AyA i ya 3, siya AyA ya no AyA ya 4, siya AyA ya avattavvaM - AyA i ya no AyA i ya 5, siya no AyA ya avattavvaM-AyA i ya no AyA iya 6 / 28-1. [pra.] bhagavan! dvipradezika skandha AtmarUpa (sadrUpa) hai, (athavA ) vaha anya (anAtmarUpa - asadrUpa ) hai ? bhagavatI sUtra (4) (434) Bhagavati Sutra ( 4 ) 0 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha
Page #499
--------------------------------------------------------------------------
________________ &5555555555555555555555555555555555555 [u.] gautama ! 1. dvipradezI skandha kathaMcit sadpa hai, 2. kathaMcit asadpa hai, 3. sad- ma asadrUpa hone se kathaMcit avaktavya hai, 4. kathaMcit sadpa hai aura kathaMcit asadpa hai, kI 5. kathaMcit sadpa hai aura sad-asad-ubhayarUpa hone se avaktavya hai aura 6. kathaMcit asadrUpa hai aura sad-asad-ubhayarUpa hone se avaktavya hai| 28-1. [Q.) Bhante ! Is a bisectional aggregate (dvipradeshi skandh) OM self-morphic (atma-roop or existent) or non-self-morphic (anya or non+ existent) ? ____[Ans.] Gautam ! (1) a bisectional aggregate (dvipradeshi skandh) is perhaps self-morphic (atma-roop or existent), (2) perhaps non-self-morphic 41 (anya or non-existent), (3) perhaps inexpressible - being both, (4) perhaps existent and perhaps non-existent, (5) perhaps existent and perhaps Wan inexpressible, and (6) perhaps non-existent and perhaps inexpressible. 28-2. [pra.] se keNaTeNaM bhaMte ! evaM. taM ceva jAva no AyA ya, avattavvaM-AyA i jaya no AyA i ya? _ [u.] goyamA! appaNo AiDe AyA 1; parassa AiDe no AyA 2; tadubhayassa ma AiDhe avattav-dupaesie khaMdhe AyA i ya, no AyA i ya 3; dese AiTe sabbhAvapajjave, Wan dese AiDhe asabbhAvapajjave dupaesie khaMdhe AyA ya no AyA ya 4; dese AiDe sabbhAvapajjave, dese AiTe tadubhayapajjave dupaesie khaMdhe AyA ya, avattavvaM-AyA i ya hai no AyA i ya 5; dese AiTe asabbhAvapajjave, dese AiTe tadubhayapajjave dupaesie khaMdhe Wan no AyA ya, avattavvaM-AyA i ya no AyA i ya 6 / se teNadveNaM taM ceva jAva no AyA iy| 28-2: [pra.] bhagavan! kyA kAraNa hai ki aisA (dvipradezI skandha kathaMcit sadpa hai, ityaadi|) yAvat kathaMcit asadpa hai aura sad-asad-ubhayarUpa hone se avaktavya hai? [u.] gautama! dvipradezI skandha 1. apane svarUpa kI apekSA se kathana kiye jAne para Wan sadpa hai, 2. para-svarUpa kI apekSA se kathana kie jAne para asadpa hai aura 3. ubhayarUpa kI apekSA se avaktavya hai tathA 4. sadbhAva paryAya vAle apane eka deza kI apekSA se vyapadiSTa ma hone para dvipradezI skandha sadpa hai tathA asadbhAva paryAya vAle eka deza kI apekSA se AdiSTa meM hone para, asadpa hai| (isa dRSTi se dvipradezI skaMdha kathaMcit sadpa aura kathaMcit asadrUpa hai|) 5. sadbhAva paryAya vAle eka deza kI apekSA se AdiSTa hone para sadpa aura sadbhAva bArahavA~zataka : dazama uddezaka (435) Twelfth Shatak : Tenth Lesson
Page #500
--------------------------------------------------------------------------
________________ 8 5 5 5 5 5 5 95 95 95 95 95 95 95 95555555555555555555555558 55555555555555555555 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95595955955955959595958 asadbhAva vAle dUsare deza kI apekSA se asadrUpa - ubhayarUpa hone se avaktavya hai, 6. eka deza kI apekSA se asadbhAva paryAya kI vivakSA se tathA dUsare deza ke sadbhAva-asadbhAva rUpa ubhaya- paryAya kI apekSA se dvipradezI skandha asadrUpa aura avaktavyarUpa hai| isI kAraNa (dvipradezI skandha ko) aisA (pUrvokta prakAra se) yAvat kathaMcit asadrUpa aura sad-asadubhayarUpa hone se avaktavya kahA gayA hai| 28-2. [Q.] What is the reason for this (a bisectional aggregate is perhaps existent )... and so on up to ... perhaps non-existent and perhaps inexpressible ? [Ans.] Gautam ! A bisectional aggregate (dvipradeshi skandh) (1) is existent in context of its own form (attributes); (2) is non-existent in context of other form (attributes); (3) is inexpressible in context of both forms (attributes); (4) is existent with reference to its existent section and is nonexistent with reference to its non existent section; (5) is existent with reference to its existent section and is inexpressible with reference to its inexpressible section; and (6) is non-existent with reference to its non existent section and is inexpressible with reference to its inexpressible section. That is why this (a bisectional aggregate is perhaps existent)... and so on up to... perhaps non-existent and perhaps inexpressible. vivecana-prastuta do sUtroM meM paramANu- pudgala evaM dvipradezI skandha ke sad-asadrUpa sambandhI. bhaMgoM kA nirUpaNa kiyA gayA hai| paramANu pudgala ke asaMyogI tIna bhaMga hote haiM - ( 1 ) sadrUpa, (2) asadrUpa evaM (3) avaktavya / dvipradezI skandha ke chaha bhaMga hote haiM jinameM tIna asaMyogI bhaMga pUrvavat sakala skandha kI apekSA se (1) sadrUpa, (2) asadrUpa aura (3) avaktavya hai aura tIna dvikasaMyogI bhaMga deza kI apekSA se hai, (4) dvipradezI skandha hone se usake eka deza kI svaparyAyoM dvArA sadrUpa kI vivakSA kI jAe aura dUsare deza kI para - paryAyoM dvArA asadrUpa se vivakSA kI jAya to dvipradezI skandha anukrama se kathaMcit sadrUpa aura kathaMcit asadrUpa hotA hai| (5) usake eka deza kI svaparyAyoM dvArA sadrUpa se vivakSA kI jAe aura dUsare deza se sad-asad ubhayarUpa se vivakSA kI jAe to kathaMcit sadrUpa aura kathaMcit avaktavya kahalAtA hai / (6) jaba dvipradezI skandha ke eka deza kI paryAyoM dvArA asadrUpa vivakSA kI jAe aura dUsare deza kI ubhayarUpa se vivakSA kI jAe to asadrUpa aura avaktavya kahalAtA hai| se bhagavatI sUtra (4) (436) Bhagavati Sutra ( 4 ) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha5555555 * 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 8
Page #501
--------------------------------------------------------------------------
________________ 0 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 959595950 55555555555555555555 kathaMcit sadrUpa, kathaMcit asadrUpa aura kathaMcit avaktavyarUpa, isa prakAra sAtavA~ bhaMga dvipradezI skandha meM nahIM banatA hai| kyoMki usake kevala do hI aMza hai| Elaboration-In these two statements the alternatives of existent, nonexistent and both forms of paramanu-pudgal (ultimate particle of matter or ultron) and bisectional aggregate (dvipradeshi skandh) have been defined. There are three alternatives for ultron individually (1) existent (sad - roop), (2) non-existent (asad-roop) and (3) inexpressible (avaktavya). There are six alternatives for a bisectional aggregate (dvipradeshi skandh). Of these first three are with reference to the aggregate individually-(1) existent (sad-roop), (2) non-existent (asad-roop) and (3) inexpressible (avaktavya). Other three alternatives are with reference to combinations of two sections-(4) being a bisectional aggregate it is existent with reference to its existent section and is non-existent with reference to its non existent section; (5) is existent with reference to its existent section and is inexpressible with reference to its inexpressible section; and (6) is non-existent with reference to its non existent section and is inexpressible with reference to its inexpressible section. That is why this (a bisectional aggregate is perhaps existent )... and so on up to ... perhaps non-existent and perhaps inexpressible. As it has only two sections there is no scope here for a seventh alternative like perhaps existent, perhaps non-existent and perhaps inexpressible. 29-1. [ pra. ] AyA bhaMte! tipaesie khaMdhe, anne tipaesie khaMdhe ? [u. ] goyamA ! tipaesie khaMdhe siya AyA 1, siya no AyA 2, siya avattavvaM-3 -AyA iya no AyA iya 3, siya AyA ya no AyA ya 4, siya AyA ya no AyAo ya 5, siya AyAo ya no AyA ya 6, siya AyA ya avattavvaM-AyA i ya no AyA i ya 7, siya AyA ya avattavvAiM--AyAo ya no AyAo ya 8, siya AyAo ya avattavvaM-AyA i ya no AyA i ya 9, siya no AyA ya avattavvaM AyA i ya no AyA i ya 10, siya no AyA ya avattavvAiM- AyAo ya no AyAo ya 11, siya no AyAo ya avattavvaMino AyA i ya 12, siya AyA ya no AyA ya avattavvaM - AyA i ya no AyA i ya 13 / bArahavA~ zataka : dazama uddezaka (437) Twelfth Shatak: Tenth Lesson phra phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha
Page #502
--------------------------------------------------------------------------
________________ 5555555555555555555555555555555555558 29-1 [pra.] bhagavan! tripradezI skandha AtmarUpa (sadrUpa) hai athavA usase anya ma (asadrUpa) hai? __ [u.] gautama! tripradezI skandha 1. kathaMcit AtmA (sadrUpa) hai| 2. kathaMcit noAtmA 5 kA (asadpa) hai| 3. (AtmA tathA no-AtmA) (sad-asad-) ubhayarUpa hone se kathaMcit ma avaktavya hai| 4. kathaMcit AtmA (sadpa) aura kathaMcit no AtmA (asadpa) hai| 5. kathaMcit AtmA (sadpa) aura aneka no AtmAe~ (asadpa) haiN| 6. kathaMcit aneka AtmAe~ hai (asadpa) tathA no-AtmA (asadpa) hai| 7. kathaMcit AtmA (sadrUpa) aura AtmA evaM ke no-AtmA (sad-asad-) ubhayarUpa hone se avaktavya hai| 8. kathaMcit AtmA (sadpa) tathA meM aneka AtmAe~ evaM no-AtmAe~ (sad-asadpa) hone se avaktavya hai| 9. kathaMcit AtmAe~ ma (aneka asadrUpa) tathA AtmA-no AtmA (sad-asad) ubhayarUpa hone se-avaktavya hai| 10. kathaMcit no AtmA (asadpa) tathA AtmA no AtmA (sad-asad) ubhayarUpa hone se-avaktavya hai| 11. kathaMcit no AtmA (asadrUpa), tathA AtmAe~ no-AtmAe~ (aneka sad-asadrUpa) OM ubhayarUpa hone se-avaktavya hai| 12. kathaMcit no AtmAe~ (aneka asadpa ) tathA AtmAe~ hai no-AtmAe~ (aneka sad-asadrUpa) ubhayarUpa hone se-avaktavya haiM aura 13. kathaMcit AtmA ma (sadpa ), no-AtmA (asadpa ) aura AtmA-no AtmA (sad-asad) ubhayarUpa hone meM se-avaktavya hai| 29-1. [Q.] Bhante ! Is a tri-sectional aggregate (tripradeshi skandh) self-morphic (atma-roop or existent) or non-self-morphic (anya or nonexistent)? [Ans.] Gautam ! (1) a tri-sectional aggregate (tripradeshi skandh) is perhaps self-morphic (atma-roop or existent), (2) perhaps non-self-morphic (anya or non-existent), (3) perhaps inexpressible-being both (atma and noatma), (4) perhaps existent and perhaps non-existent, (5) perhaps existent and perhaps many non-existents, (6) perhaps many existent and perhaps non-existent, (7) perhaps existent and perhaps inexpressible- being both (atma and no-atma), (8) perhaps existent and perhaps many inexpressiblebeing both (atma and no-atma), (9) perhaps many existent and perhaps inexpressible-being both (atma and no-atma), (10) perhaps non-existent and perhaps inexpressible-being both (atma and no-atma), (11) perhaps non-existent and perhaps many inexpressible-being both (atma and noatma), (12) perhaps many non-existent and perhaps many inexpressible 5555555555)))))))))))))))))))))))))))))))))))))))) | bhagavatI sUtra (4) (438) Bhagavati Sutra (4) 89545555555555555555555555555555555558
Page #503
--------------------------------------------------------------------------
________________ 85555))))))))))))))))))))))))))))))))) being both (atma and no-atma), and (13) perhaps existent, perhaps non5 existent and perhaps inexpressible-being both (atma and no-atma). 29-2. [pra.] se keNadveNaM bhaMte ! evaM vuccai-'tipaesie khaMdhe siya AyA ya. evaM ma ceva uccAreyavvaM jAva siya AyA ya no AyA ya avattavvaM-AyA-i ya no AyA i ya? [u.] goyamA! appaNo AiDhe AyA 1; parassa AiDe no AyA 2; tadubhayassa hai AiDhe avattavvaM AyA i ya no AyA i ya 3; dese AiTe sabbhAvapajjave, dese AiTe OM asabbhAvapajjave tipaesie khaMdhe AyA ya no AyAo ya 4; dese AiDhe sabbhAvapajjave, ma desA AiTThA asabbhAvapajjavA tipaesie khaMdhe AyA ya no AyAo ya 5; desA AiTThA OM sabbhAvapajjavA, dese AiTe asabbhAvapajjave tipaesie khaMdhe AyAo ya no AyA ya 6; ma hai dese AiTe sabbhAvapajjave, dese AiTe tadubhayapajjave tipaesie khaMdhe AyA ya. ma avattavvaM-AyA i ya no AyA i ya 7; dese AiTe sabbhAvapajjave, dese AiTThA OM tadubhayapajjavA tipaesie khaMdhe AyA ya avattavvAiM-AyAo ya no AyAo ya 8; desAI + AiDe sabbhAvapajjavA, dese AiTe tadubhayapajjave tipaesie khaMdhe AyAo ya. avattavvaM-AyA i ya no AyA i ya 9; ee tiNi bhNgaa| dese AiTe asabbhAvapajjave, OM dese AiTe tadubhayapajjave tipaesie khaMdhe no AyA ya avattavvaM-AyA i ya no AyA ima bhaya 10; dese AiDhe asabbhAvapajjave, desA AiTThA tadubhayapajjavA tipaesie khaMdhe no , + AyA avattavvAiM-AyAo ya no AyAo ya 11; desA AiTThA asabbhAvapajjavA, dese AiTe tadubhayapajjave tipaesie khaMdhe no AyAo ya avattavvaM-AyA i ya no AyA i ya ma 12; dese AiDhe sabbhAvapajjave, dese AiDhe asabbhAvapajjave, dese AiDhe tadubhayapajjave tipaesie khaMdhe AyA ya no AyA ya avattavvaM-AyA i ya no AyA i ya 13; se teNaTeNaM goyamA! evaM vuccai-tipaesie khaMdhe siya AyA. taM ceva jAva no AyA i y| 29-2 [pra.] bhagavan ! kisa kAraNa se Apa isa prakAra kahate haiM ki tripradezI skandha ma kathaMcit AtmA hai, ityAdi isa taraha saba pUrvavat uccAraNa karanA caahie| yAvat-kathaMcit AtmA hai, no AtmA hai aura AtmA-no Atma ubhaya rUpa hone se avaktavya hai? [u.] gautama! tripradezI skandha 1. apane Adeza (apekSA) se AtmA (sadpa ) hai; 2. para hai ke Adeza se no AtmA (asadpa ) hai, 3. ubhaya ke Adeza se AtmA aura no AtmA isa prakAra ma ubhayarUpa hone se avaktavya hai| 4. eka deza ke Adeza se aura sadbhAva-paryAya kI apekSA se vaha tripradezI skandha AtmarUpa hai tathA eka deza ke Adeza aura asadbhAva-paryAya kI apekSA se vaha ma tripradezI skandha no-AtmArUpa hai| 5. eka deza ke Adeza aura sadbhAva paryAya kI apekSA se vaha 855555555555555555555555 bArahavA~zatakaH dazama uddezaka (439) Twelfth Shatak : Tenth Lesson
Page #504
--------------------------------------------------------------------------
________________ 8 5 95 95 95 95 9595555555 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 959595950 8 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 9595595595 95 95 95 95 95 95 95 95 95 95 95 95 958 tripradezI skandha AtmA rUpa hai tathA bahuta dezoM ke Adeza aura asadbhAva paryAya kI apekSA se, vaha tripradezI skandha no AtmAe~ haiM / 6. bahuta dezoM ke Adeza aura sadbhAva paryAya kI apekSA se tripradezI skaMdha AtmAe~ hai tathA eka deza ke Adeza se aura asadbhAva paryAya kI apekSA se tripradezI skandha no AtmA hai / 7. eka deza ke Adeza se aura sadbhAva paryAya kI apekSA se tripradezI skaMdha AtmA hai aura eka deza ke Adeza aura ubhaya- (sadbhAva aura asadbhAva) paryAya kI apekSA se tripradezI skandha AtmA tathA no AtmA - ubhayarUpa hone se avaktavya hai| 8. tripradezI skaMdha eka deza ke Adeza se aura sadbhAva paryAya kI apekSA se AtmA tathA bahuta dezoM ke Adeza se aura ubhaya paryAya kI vivakSA se AtmAe~ tathA no AtmAe~, isa prakAra ubhayarUpa hone se avaktavya hai| 9. tripradezI skaMdha bahuta dezoM ke Adeza se aura sadbhAva - paryAya kI apekSA se AtmAe~ tathA eka deza ke Adeza se aura ubhaya paryAya kI apekSA se AtmA tathA no AtmA isa prakAra ubhayarUpa se avaktavya hai| ye tIna bhaMga jAnane cAhie / 10. eka deza ke Adeza se aura asadbhAva paryAya kI apekSA se tathA eka deza ke Adeza se evaM ubhaya paryAya kI apekSA se, tripradezI skandha no AtmA aura AtmA-no AtmA isa prakAra ubhayarUpa se avaktavya hai / 11. eka deza ke Adeza se aura asadbhAva paryAya kI apekSA se tathA bahuta dezoM ke Adeza se aura tadubhaya-paryAya kI apekSA se tripradezI skandha, no AtmA aura AtmAe~ tathA no AtmAe~ isa prakAra ubhayarUpa se avaktavya hai / 12. bahuta dezoM ke Adeza se aura asadbhAva paryAya kI apekSA se tathA eka deza ke Adeza se aura tadubhaya paryAya kI apekSA se, tripradezI skandha no- AtmAe~ aura AtmA tathA no-AtmA isa prakAra ubhayarUpa se avaktavya hai / 13. eka deza ke Adeza se aura sadbhAva paryAya kI apekSA se, eka deza ke Adeza se aura asadbhAva paryAya kI apekSA se tathA eka deza ke Adeza se tadubhaya paryAya kI apekSA se, tripradezI skandha kathaMcit AtmA, no AtmA aura AtmA-no AtmA isa prakAra ubhayarUpa se avaktavya hai / isalie he gautama! tripradezI skandha ko kathaMcit AtmA, yAvat-AtmA-no AtmA ubhayarUpa se avaktavya kahA gayA hai| 29-2. [Q.] What is the reason for this (a tri-sectional aggregate is perhaps existent )... and so on up to ... perhaps existent, perhaps non-existent and perhaps inexpressible? [Ans.] Gautam! A tri-sectional aggregate (tripradeshi skandh) (1) is existent in context of its own form (as tri-sectional aggregate); (2) is nonexistent in context of other form; (3) is inexpressible in context of both forms; (4) is existent with reference to one of its sections in existent mode and is non-existent with reference to one of its sections in non-existent mode; (5) is existent with reference to one of its sections in existent mode bhagavatI sUtra (4) (440) Bhagavati Sutra ( 4 ) 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 9555555555555558 Wan 555555555555 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9 5 5 5 5 5 5 5 5 5
Page #505
--------------------------------------------------------------------------
________________ 5555555555555555555555555555555555555 5555555555555555555555555555555555555555555555558 and is non-existent with reference to many of its sections in non-existent mode; (6) is existent with reference to many of its sections in existent mode and is non-existent with reference to one of its sections in nonexistent mode; (7) is existent with reference to one of its sections in existent mode and is inexpressible with reference to one of its sections in inexpressible (being existent and non-existent both) mode; (8) is existent with reference to one of its sections in existent mode and is inexpressible with reference to many of its sections in inexpressible (being existent and non-existent both) mode; (9) is existent with reference to many of its sections in existent mode and is inexpressible with reference to one of its sections in inexpressible (being existent and non-existent both) mode (know these three alternatives); (10) is non-existent with reference to one of its sections in non-existent mode and is inexpressible with reference to one of its sections in inexpressible (being existent and non-existent both) mode; (11) is non-existent with reference to one of its sections in non-existent mode and is inexpressible with reference to many of its sections in inexpressible (being existent and non-existent both) mode; (12) is non-existent with reference to many of its sections in non-existent mode and is inexpressible with reference to one of its sections in inexpressible (being existent and non-existent both) mode; (13) is perhaps existent, is perhaps non-existent and perhaps inexpressible with reference to one of its sections in existent mode, one of its sections in non-existent mode and one of its sections in inexpressible (being existent and non-existent both) mode. That is why, O Gautam! It is said that this (a tri-sectional aggregate is perhaps existent)... and so on up to... perhaps existent, perhaps non-existent and perhaps inexpressible. vivecana - prastuta viSaya meM tripradezI skandha ke teraha bhaMga hote haiN| jinameM se prathama tIna bhaMga sakalAdeza ke kAraNa sampUrNa skandha kI apekSA se asaMyogI hai, tatpazcAt nau bhaMga dvikasaMyogI haiM tathA eka bhaMga (terahavA~ ) trikasaMyogI hai| Elaboration-In this context there are thirteen alternatives for a trisectional aggregate. Of these the first three alternatives are in context of the aggregate and with reference to all sections; thus free of combinations. The following nine alternatives are with reference to combinations of two. The last alternative is with reference of combination of three. bArahavA~ zataka : dazama uddezaka (441) 8555555555555555555! Twelfth Shatak: Tenth Lesson 5555555555555555555555555555558 5555555555555555555555555555555555558
Page #506
--------------------------------------------------------------------------
________________ 95 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9559595 555555 30- 1. [ pra. ] AyA bhaMte! cauppaesie khaMdhe, anne, pucchA ? [u.] goyamA ! cauppaesie khaMdhe siya AyA 1, siya no AyA 2, avattavvaM-AyA i ya no AyA i ya 3, siya AyA ya no AyA ya 4-7, siya AyA ya avattavvaM 8-11, siya no AyA ya avattavvaM 12-15, siya AyA ya no AyA ya avattavvaM - AyA i ya no AyA i ya 16, siya AyA ya no AyA ya avattavvAiM - AyAo ya no AyAo ya 17, siya AyA ya no AyAo ya avattavvaM - AyA i ya no AyA iya 18, siya AyAo ya no AyA ya avattavvaM - AyA i ya no AyA i ya 19 / siya 30-1 [pra.] bhagavan! catuSpradezI skandha AtmArUpa (sadrUpa) hai, athavA usase anya (asadrUpa) hai? [u.] gautama ! catuSpradezI skandha - (1) kathaMcit AtmA hai, (2) kathaMcit no AtmA hai, (3) AtmA-no- AtmA ubhayarUpa hone se - avaktavya hai, (4-7) kathaMcit AtmA aura no AtmA hai (ekavacana aura bahuvacana kI apekSA se cAra bhaMga ); ( 8-11) kathaMcit AtmA aura avaktavya hai (ekavacana aura bahuvacana kI apekSA se cAra bhaMga); (12-15) kathaMcit no AtmA aura avaktavya hai; (ekavacana aura bahuvacana kI apekSA se cAra bhaMga); (16) kathaMcit AtmA aura no AtmA tathA AtmA-no AtmA isa prakAra ubhayarUpa se avaktavya hai / (17) kathaMcit AtmA aura no AtmA tathA AtmAe~ aura no- AtmAe~ isa prakAra ubhaya hone se avaktavya hai / (18) kathaMcit AtmA aura no AtmAe~ tathA AtmA-no AtmA isa prakAra ubhayarUpa hone se - ( kathaMcit) avaktavya hai aura (19) kathaMcit AtmAe~, no AtmA tathA AtmA no AtmA isa prakAra ubhayarUpa hone se (kathaMcit) avaktavya haiN| 30-1. [Q.] Bhante ! Is a tetra-sectional aggregate (chatushpradeshi skandh) self-morphic (atma-roop or existent) or non-self-morphic (anya or non-existent) ? [Ans.] Gautam ! (1) a tetra-sectional aggregate (chatushpradeshi skandh) is perhaps self-morphic (atma-roop or existent), (2) perhaps nonself-morphic (anya or non-existent), (3) perhaps inexpressible - being both (atma and no-atma); (4-7) perhaps existent and perhaps non-existent (four alternatives with reference to singular and plural); (8-11) perhaps existent and perhaps inexpressible-being both (atma and no-atma) (four alternatives with reference to singular and plural); ( 12-15 ) perhaps non-existent and perhaps inexpressible - being both (atma and no-atma) (four alternatives bhagavatI sUtra (4) Bhagavati Sutra ( 4 ) 8 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95959558 (442) 55555555555555555555555555555555555Wan
Page #507
--------------------------------------------------------------------------
________________ 855555555555555555555555555555555555558 ____with reference to singular and plural); (16) perhaps existent, perhaps non existent and perhaps inexpressible - being both (atma and no-atma); (17) perhaps existent, perhaps non-existent and perhaps many inexpressibles - being both (many atmas and many no-atmas); (18) perhaps existent, perhaps many non-existents (many no-atmas) and perhaps inexpressible - being both (atma and no-atma); (19) perhaps many existents (many atmas), perhaps non-existent and perhaps inexpressible - being both (atma and no-atma). . 30-2. [pra.] se keNatuNaM bhaMte ! evaM vuccai-cauppaesie khaMdhe siya AyA ya, no AyA ya, avattavvaM taM ceva aDhe paDiuccAreyavvaM? [u.] goyamA ! appaNo AiDe AyA 1, parassa AiDe no AyA 2, tadubhayassa AiTThe avattavvaM. 3, dese AiTe sabbhAvapajjave, dese AiDhe asabbhAvapajjave caubhaMgo, . kI sabbhAvapajjaveNaM tadubhaeNa ya caubhaMgo 8-11, asabbhAveNaM tadubhaeNa ya caubhaMgo 12-15; . ma. dese AiDhe sambhAvapajjave, dese AiTTe asabbhAvapajjave, dese AiDhe tadubhayapajjave , kI cauppaesie khaMdhe AyA ya, no AyA ya, avattavvaM-AyA i ya no AyA i ya 16; dese ma AiDhe sabbhAvapajjave, dese AiThe asabbhAvapajjave, desA AiTThA tadubhayapajjavA cauppaesie meM OM khaMdhe AyA ya, no AyA ya avattavvAiM-AyAo ya no AyAo ya 17, dese AiDe ke ma sabbhAvapajjave, desA AiTThA asabbhAvapajjavA, dese AiTe tadubhayapajjave cauppaesie 9 khaMdhe AyA ya, no AyAo ya, avattavvaM-AyA i ya no AyA i ya 18, desA AiTThA sabbhAvapajjavA, dese AiTThe asabbhAvapajjave, dese AiDhe tadubhayapajjave cauppaesie ma khaMdhe AyAo ya, no AyA ya, avattavvaM-AyA i ya no AyA i ya 19 / se teNaTeNaM OM goyamA! evaM vuccai cauppaesie khaMdhe siya AyA, siya no AyA, siya avttvvN| ma nikkheve te ceva bhaMgA uccAreyavvA jAva no AyA i y| 30-2 [pra.] bhagavan ! kisa kAraNa se aisA kahate haiM ki catuSpradezI skandha kathaMcit hai ma AtmA (sadpa) Adi hotA hai? [u.] gautama! (catuSpradezI skandha) (1) apane Adeza (apekSA) se AtmA (sadpa) hai, + (2) para ke Adeza se no AtmA hai; (3) tadubhaya (AtmA aura no-AtmA, isa prakAra ubhayarUpa Wan hone se) ke Adeza se avaktavya hai| (4-7) eka deza ke Adeza se aura sadbhAva-paryAya kI | apekSA se tathA eka deza ke Adeza se aura asadbhAva-paryAya kI apekSA se (ekavacana aura Wan bahuvacana ke AzrayI) cAra bhaMga hote haiN| (8-11) sadbhAva paryAya aura tadubhaya paryAya kI apekSA ke se (ekavacana-bahuvacana-AzrayI) cAra bhaMga hote haiN| (12-15) asadbhAvaparyAya aura tadubhayaparyAya | bArahavA~zataka : dazama uddezaka (443) Twelfth Shatak : Tenth Lesson 0555555555555555555555555555555555558
Page #508
--------------------------------------------------------------------------
________________ 845555555555555555555555555558 kI apekSA se (ekavacana-bahavacana-AzrayI) cAra bhaMga hote haiN| (16) eka deza ke Adeza se Wan aura sadbhAva paryAya kI apekSA se tathA eka deza ke Adeza se aura asadbhAva-paryAya kI 5 1 apekSA se evaM bahuta dezoM ke Adeza se tathA tadubhaya-paryAya kI apekSA se catuSpradezI skandha, AtmA, nA-AtmA eva AtmA-no-AtmA-ubhayarUpa hone se avaktavya hai| (17) eka deza ke 5 Adeza se aura sadbhAva-paryAya kI apekSA se tathA eka deza ke Adeza se aura asadbhAva paryAya Wan kI apekSA se evaM bahuta dezoM ke Adeza se tadubhaya-paryAya kI apekSA se catuSpradezI skandha AtmA, no AtmA evaM AtmAe~-no-AtmAe~ isa prakAra ubhayarUpa se avaktavya hai| (18) eka Wan deza ke Adeza se aura sadbhAva paryAya kI apekSA se tathA bahuta dezoM ke Adeza se aura ma asadbhAva paryAyoM kI apekSA se evaM eka deza ke Adeza se aura tadubhaya paryAya kI apekSA se hai catuSpradezI skandha AtmA, no-AtmAe~ evaM AtmA-no-AtmA ubhayarUpa se avaktavya hai| (19) bahuta dezoM ke Adeza se aura sadbhAva-paryAyoM kI apekSA se tathA eka deza ke Adeza se aura asadbhAva paryAya kI apekSA se evaM eka deza ke Adeza se aura tadubhaya paryAya kI apekSA se OM catuSpradezI skandha AtmAe~, no-AtmA aura AtmA-no AtmA isa prakAra ubhayarUpa se avaktavya hai| isa kAraNa he gautama! aisA kahA jAtA hai ki catuSpradezI skandha kathaMcit AtmA hai, kathaMcit 5 no AtmA hai aura kathaMcit avaktavya hai| isa nikSepa meM pUrvokta sabhI bhaMga yAvat 'no-AtmA hai' taka kahanA caahie| 30-2. [Q.] What is the reason for this (a tetra-sectional aggregate is perhaps existent)... and so on up to... perhaps existent, perhaps non-existent and perhaps inexpressible ? [Ans. Gautam ! A tetra-sectional aggregate (chatushpradeshi skandh) (1) is existent in context of its own form (as tetra-sectional aggregate); (2) is non-existent in context of other form; (3) is inexpressible in context of both forms; (4-7) with reference to one of its sections in existent mode and with reference to one of its sections in non-existent mode there are four alternatives in context of singular and plural; (8-11) with reference to existent mode and with reference to inexpressible mode there are four 41 alternatives in context of singular and plural; (12-15) with reference to nonexistent mode and inexpressible mode there are four alternatives in context of singular and plural; (16) is perhaps existent, is perhaps non-existent and perhaps inexpressible with reference to one of its sections in existent mode, one of its sections in non-existent mode and one of its sections in inexpressible (being existent and non-existent both) mode. (17) is perhaps existent, is perhaps non-existent and perhaps inexpressible with reference to one of its 555555555555555555555;))))))))))))))))55555555555 bhagavatI sUtra (4) (444) Bhagavati Sutra (4)
Page #509
--------------------------------------------------------------------------
________________ 5555555555555555555555555555555555555 sections in existent mode, one of its sections in non-existent mode and many of its sections in inexpressible (being existent and non-existent both) mode. ma (18) is perhaps existent, is perhaps non-existent and perhaps inexpressible with reference to one of its sections in existent mode, many of its sections in non-existent mode and one of its sections in inexpressible (being existent and non-existent both) mode. (19) is perhaps existent, is perhaps non-existent and perhaps inexpressible with reference to many of its sections in existent mode, one of its sections in non-existent mode and one of its sections in inexpressible (being existent and non-existent both) mode. That is why, O Gautam ! It is said that this (tetra-sectional aggregate is perhaps existent)... and so on up to... perhaps existent, perhaps non-existent and perhaps inexpressible. vivecana-catuSpradezI skandha ko tripradezI skandha ke samAna jAnanA caahie| antara mAtra itanA hai / ki catuSpradezI skandha ke 19 bhaMga banate haiN| saptabhaMgI meM se tIna bhaMga to sakalAdeza kI vivakSA evaM sampUrNa skandha kI apekSA se asaMyogI hote haiN| zeSa saptabhaMgI ke cAra bhaMgoM meM pratyeka ke cAra-cAra vikalpa hote haiN| unameM bAraha bhaMga to dvisaMyogI hote haiM zeSa cAra bhaMga trisaMyogI hote haiN| rekhAcitra isa prakAra hai- | A. no. avaktavya 121 211 = 19 bhaMga Elaboration-A tetra-sectional aggregate (chatushpradeshi skandh) follows the same pattern as a tri-sectional aggregate (tripradeshi skandh). The only difference is that there are 19 alternatives for tetra-sectional aggregate. Of the aforesaid seven sets three are for the aggregate and with reference to all sections and thus without combinations. The remaining four sets have four alternative combinations each; they are formed by twelve alternatives with combination of two and four alternatives of combination of three. Table- ' 12 E. N.E. Inex. ___ 1 1 1 = 19 12 21 22 111 112 121 211 | bArahavA~zataka : dazama uddezaka (445) Twelfth Shatak : Tenth Lesson 85555555555555555555555555555555555558
Page #510
--------------------------------------------------------------------------
________________ 0 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 950 5555555555 31-1. [ pra. ] AyA bhaMte! paMcapaesie khaMdhe, ane paMcapaesie khaMdhe ? [3] goyamA ! paMcapaesie khaMdhe siya AyA 1, siya no AyA 2, siya avattavvaM- -AyA i ya no AyA i ya 3, siya AyA ya no AyA ya 4-7, siya AyA ya avattavvaM 8-11, no AyA ya AyA- avattavveNa ya 12-15, tiyagasaMjoge ekko Na paDa 16-22 / 31-1. [pra.] bhagavan! paMcapradezI skandha AtmA hai, athavA anya (no AtmA) hai ? [u.] gautama! paMcapradezI skandha (1) kathaMcit AtmA hai, (2) kathaMcit no AtmA hai, (3) AtmA-no-AtmA isa prakAra ubhayarUpa hone se kathaMcit avaktavya hai / (4-7) kathaMcit AtmA aura no AtmA (ke cAra bhaMga) (8-11) kathaMcit AtmA aura avaktavya (ke cAra bhaMga), (12-15) (kathaMcit) no AtmA aura avaktavya ( ke cAra bhaMga ) ( 16-22) tathA trikasaMyogI ATha bhaMgoM meM eka (AThavA~ ) bhaMga ghaTita nahIM hotA, arthAt sAta bhaMga hote haiN| kula milAkara bAvIsa bhaMga hote haiN| 31-1. [Q.] Bhante ! Is a penta-sectional aggregate (panchapradeshi skandh) self-morphic (atma-roop or existent) or non-self-morphic (anya or non-existent) ? [Ans.] Gautam! ( 1 ) penta-sectional aggregate (panchapradeshi skandh) is perhaps self-morphic (atma-roop or existent), (2) perhaps nonself-morphic (anya or non-existent), (3) perhaps inexpressible-being both (atma and no-atma); (4-7) perhaps existent and perhaps non-existent (four alternatives); (8 - 11 ) perhaps existent and perhaps inexpressible (four alternatives); (12-15) perhaps non-existent and perhaps inexpressible (four alternatives); (16-22) perhaps existent, perhaps non-existent and perhaps inexpressible (seven alternatives out of eight possible combinations of three, eighth being not possible); making a total of twenty-two alternatives. 31 - 2. [ pra. ] se keNadveNaM bhaMte! taM ceva paDiuccAreyavvaM / [u.] goyamA ! appaNo AiTTe AyA 1, parassa AiTThe no AyA 2, tadubhayassa AiTTe avattavvaM. 3, dese AiTThe sabbhAvapajjave, dese AiTTe asabbhAvapajjave, evaM duyagasaMjoge savve paDaMti / tiyagasaMjoge ekko Na paDai / 31-2. [pra.] bhagavan! aisA kyoM kahA gayA hai ki ( paMcapradezI skandha AtmA hai) ityAdi prazna, yahA~ saba pUrvavat uccAraNa karanA caahie| bhagavatI sUtra (4) (446) & 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 8 Bhagavati Sutra ( 4 ) 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9555555555
Page #511
--------------------------------------------------------------------------
________________ 1 95 96 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95995958 85 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 959595959595 95 95 95 95 95 95 95 95 95 95 95 95 5 5 95 95 95 95 95 95 95 95 9595958 [3.] gautama! paMcapradezI skandha, (1) apane Adeza se AtmA hai, (2) para ke Adeza se no-AtmA hai, (3) tadubhaya ke Adeza se avaktavya hai / (4-15) eka deza ke Adeza se aura sadbhAva-paryAya kI apekSA se tathA eka deza ke Adeza se aura asadbhAva - paryAya kI apekSA se kathaMcit AtmA hai, kathaMcit no - AtmA hai| isI prakAra dvikasaMyogI sabhI (bAraha) bhaMga banate haiN| (16-22) trikasaMyogI ATha bhaMga hote haiM, unameM se eka AThavA~ bhaMga nahIM banatA / 31-2. [Q.] What is the reason for this (a penta-sectional aggregate is perhaps existent) and other aforesaid questions? [Ans.] Gautam ! A penta-sectional aggregate (panchapradeshi skandh) (1) is existent in context of its own form (as tetra-sectional aggregate); (2) is non-existent in context of other form; (3) is inexpressible in context of both forms; (4-15) with reference to one of its sections in existent mode and with reference to one of its sections in non-existent mode and so on; there are twelve alternatives for combinations of two. (16-22) seven alternatives out of eight possible combinations of three, eighth being not possible. 32. chappaesiyassa savve paDaMti / [32] SaTpradezI skandha ke ye sabhI bhaMga banate haiM / 32. All the aforesaid possible alternatives ( 23 ) are applicable to hexasectional aggregate (shatpradeshi skandh). 33. jahA chappaesie evaM jAva anaMtapaesie / sevaM bhaMte! sevaM bhaMte! tti jAva viharai / // bArasame sae : dasamo uddesao samatto // // bArasamaM sayaM samattaM // 12 // [33] jaise SaTpradezI skandha ke ( viSaya meM bhaMga kahe haiM), usI prakAra yAvat ananta pradezI ( skandha taka kahanA caahie| ) he bhagavan ! yaha isI prakAra hai, he bhagavan ! yaha isI prakAra hai, aisA kahakara gautama svAmI yAvat vicarate haiN| 33. What has been stated about hexa-sectional aggregate should be repeated for infinite-sectional aggregate (anant-pradeshi skandh). bArahavA~ zataka : dazama uddezaka (447) Twelfth Shatak: Tenth Lesson * 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 955555555 95 95 95 95 95 95 95 95 95 95 555555555phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha
Page #512
--------------------------------------------------------------------------
________________ 55555555 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha "Bhante ! Indeed that is so. Indeed that is so." With these words... and 5 so on up to... ascetic Gautam resumed his activities. // bArahavA~ zataka : dazavA~ uddezaka samApta // // bArahavA~ zataka sampUrNa // vivecana - paMcapradezI skandha ke 22 bhaMga banate haiN| jinameM se pahale ke tIna bhaMga pUrvavat sakalAdeza rUpa haiN| isake pazcAt dvisaMyogI bAraha bhaMga banate haiM phira trikasaMyogI ATha bhaMga phira haiN| AThavA~ bhaMga yahA~ asambhava hone se ghaTita nahIM hotA / SaTpradezI skandha meM aura isase Age yAvat anantapradezI skandha taka 23 - 23 bhaMga hote haiN| unakA vivaraNa pUrvavat samajhanA cAhie / Elaboration--There are 22 alternatives for penta-sectional aggregate. Of these the first three are with reference to all sections as aforesaid. After that there are 12 alternatives for combinations of two. There are eight alternatives for combinations of three but the eighth is impossible in context of penta-sectional aggregate. However, in context of hexa-sectional ... and so on up to ...infinite-sectional aggregates all possible combinations are applicable and thus there are 23 alternatives each, details of which are as aforesaid. END OF THE TENTH LESSON OF THE TWELFTH CHAPTER. (END OF THE TWELFTH CHAPTER) bhagavatI sUtra (4) (448) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaLa Bhagavati Sutra ( 4 )
Page #513
--------------------------------------------------------------------------
________________ 8 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 955555559595959595959595959595 8 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphA TRAYODASH SHATAK (CHAPTER THIRTEEN) prAthamika INTRODUCTION terasamaM sayaM : terahavA~ zataka vyAkhyAprajJapti sUtra ke terahaveM zataka meM kula 10 uddezaka haiN| pahale uddezaka meM ratnaprabhAdi sAta naraka - pRthviyoM kA tathA ina pRthviyoM ke vistRta saMkhyAta evaM asaMkhyAta narakAvAsoM meM rahane vAle nairayika jIvoM kI utpatti, udvarttanA aura sattAdi kA pha varNana vibhinna praznottaroM ke mAdhyama kiyA gayA hai| dUsare uddezaka meM cAra prakAra ke devoM, unake AvAsoM athavA vimAnoM kI saMkhyA evaM unake vistAra tathA unakI vividha vizleSaNa, viziSTa utpatti, udvarttanA aura sattAdi kI prarUpaNA kI gaI hai| tIsare uddezaka meM nairayika jIvoM ke anantarAhArAdi kI prarUpaNA kI gaI hai| cauthe uddezaka meM sAta naraka pRthviyoM kI saMkhyA, unakI lambAI-caur3AI, dizA - vidizA, loka evaM paMcAstikAya kA svarUpa Adi kA nirUpaNa teraha dvAroM ke mAdhyama se kiyA gayA hai| pA~caveM uddezaka meM nairayikoM Adi ke AhAra kI prarUpaNA kI gaI hai| chaThe uddezaka meM 24 daMDakoM meM utpatti - udvarttanA sambandhI sAMtara - niraMtara kI prarUpaNA, camaracaMca AvAsa kA varNana aura udayana rAjA ke jIvana kA saMkSipta citraNa prastuta kiyA gayA hai| sAtaveM uddezaka meM bhASA, mana, kAya, maraNAdi ke svarUpa evaM unake bhedoM kA kathana kiyA gayA hai| AThaveM uddezaka meM karma prakRtiyoM ke bhedoM-prabhedoM kA nirUpaNa kiyA gayA hai| nauveM uddezaka meM, vaikriya labdhi dvArA rassI se baMdhI ghaTikA, svarNAdi maMjUSA, lohAdi bhAra, cakra-ratnAdi ko hAtha meM lekara tathA camacer3a - yajJopavita, mRNAlikAdi kA rUpa banAkara bhAvitAtmA anagAra dvArA AkAzagamana kA varNana kiyA gayA hai| dasaveM uddezaka meM chAdmasthika samudghAta kA pratipAdana kiyA gayA hai| The thirteenth chapter (shatak) of Vyakhyaprajnapti Sutra (Bhagavati Sutra) contains ten lessons ( uddeshak) briefly stated as follows. terahavA~ zataka : prathama uddezaka (449) 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 8 Thirteenth Shatak: First Lesson Wan phaphaphaphaphaphaphaphaphapha
Page #514
--------------------------------------------------------------------------
________________ 04444444444444444444444444444444444444 The first lesson describes, in question answer style, the seven hells 4 (Narak Prithvis) and origin (birth), rise (udvartan; death to be reborn in higher realms) and existence (sthiti; life-span) of infernal beings living in innumerable infernal abodes in these hells. The second lesson describes four classes of divine beings (Dev), the number of their abodes and celestial vehicles (vimaan), expanse of their area, as well as their origin (birth), end (death) and existence (life-span). The third lesson details the immediate food intake and other such attributes of infernal beings. The fourth lesson gives information about seven hells including their number and their dimensions. Also included is information about card fi directions and intermediate directions, Lok (occupied space), five conglamorative entities (astikaaya) etc. through thirteen points of reference (dvaar). The fifth lesson describes the food intakes of infernal and other beings. The sixth lesson informs about with and without gap birth and death in 24 places of suffering (dandak). Also included are description of 4. Chamarchancha abode and brief biography of King Udayan. The seventh lesson describes speech, mind, body, death etc. and their types. The eighth lesson details the categories and sub-categories of karmaspecies (karma prakriti) The ninth lesson details the aerial movement of accomplished ascetics by transforming through vaikriya labdhi (special power of transmutation) fi into a cord or tube and carrying a bowl, box of gold, iron and other load and disc weapon etc. 4 The tenth lesson informs about Chhadmastik Samudghat (process of unrighteous bursting forth). 44444444444444444444444444444444445454545454545454545454545454545454545449 ant (8) (450) Bhagavati Sutra (4) 0444444444444444444444444444444444444440
Page #515
--------------------------------------------------------------------------
________________ paDhamo uddesao : puDhavI prathama uddezaka : naraka paviyA~ PRATHAM UDDESHAK (FIRST LESSON): NARAK PRITHVIS (HELLS) terahaveM zataka kI saMgrahaNI gAthA COLLATIVE VERSE 1. puDhavI 1 deva 2 maNaMtara 3 puDhavI 4 AhArameva 5 uvavAe 6 / bhAsA 7 kamma 8 aNagAre keyAghaDiyA 9 samugghAe 10 // [1] terahaveM zataka ke dasa uddezakoM ke nAma isa prakAra haiM-(1) pRthvI, (2) deva, (3) meM anantara, (4) pRthvI, (5) AhAra, (6) upapAta, (7) bhASA, (8) karma, (9) anagAra meM hai OM keyAghaTikA aura (10) smudghaat| 1. The titles of ten lessons of the thirteenth chapter are as follows(1) Prithvi (Hell), (2) Dev (god or divine being), (3) Anantar (Without Interlude), (4) Prithvi (Hell), (5) Aahaar (Intake), (6) Upapaat (Instant + Birth), (7) Bhaasha (Speech), (8) Karma (Karma), (9) Anagaare Keyaghatika (Ascetic with Bowl in String), (10) Samudghaat (Bursting Forth). manaraka pRthviyoM kA varNana tathA ratnaprabhA naraka pRthvI ke narakAvAsoM kI saMkhyA aura unakA vistAra 5 HELLS AND INFERNAL ABODES IN FIRST HELL 2. rAyagihe jAva evaM vayAsI [2] rAjagRha nagara meM (zrI gautama svAmI ne zramaNa bhagavAn mahAvIra svAmI kI vandanA OM karake) yAvat isa prakAra pUchA5. 2. In Rajagriha city... and so on up to... (Gautam Swami) asked Wan (Bhagavan Mahavir) 3. [pra.] kai NaM bhaMte ! puDhavIo pannattAo? [u.] goyamA! satta puDhavIo pannattAo, taM jahA-rayaNappabhA jAva ahesttmaa| 3. [pra.] bhagavan ! naraka-pRthviyA~ kitanI batAyI gaI haiM? [u.] gautama ! naraka-pRthviyA~ sAta batAyI gaI haiN| yathA-ratnaprabhA yAvat adhaH saptama pRthvii| | terahavAM zataka : prathama uddezaka (451) Thirteenth Shatak: First Lesson |
Page #516
--------------------------------------------------------------------------
________________ 5555555555555555555555555555555555555 3. [Q.] Bhante ! How many Narak Prithvis (hells) are said to be Wan there? ___[Ans.] Gautam ! There are said to be seven Narak Prithvis (hells)Ratnaprabha (first hell)... and so on up to... Adhah-saptam Prithvi (seventh hell). 4. [pra.] imIse NaM bhaMte! rayaNappabhAe puDhavIe kevaiyA nirayAvAsasayasahassA pannattA? [u.] goyamA ! tIsaM nirayAvAsasayasahassA pnnttaa| 4. [pra.] bhagavan ! isa ratnaprabhA pRthvI meM kitane lAkha narakAvAsa kahe gae haiM? [u.] gautama! tIsa lAkha nArakAvAsa kahe haiN| 4. (Q.] Bhante ! How many infernal abodes are said to be there in this Ratnaprabha Prithvi (first hell)? [Ans.] Gautam ! There are said to be three million infernal abodes. 5. [pra.] te NaM bhaMte ! kiM saMkhejjavitthaDA, asaMkhejjavitthaDA? . [u.] goyamA! saMkhejjavitthaDA vi, asaMkhejjavitthaDA vi| 5. [pra.] bhagavan ! kyA ve narakAvAsa saMkhyeya (saMkhyAta yojana) vistRta haiM athavA asaMkhyeya (asaMkhyAta yojana) vistRta haiM? [u.] gautama! ve saMkhyeya (saMkhyAta yojana) vistRta bhI haiM aura asaMkhyeya (asaMkhyAta yojana) vistRta bhI haiN| 5. [Q.] Bhante !Is the expanse of these infernal abodes countable Yojans or innumerable Yojans ? __ [Ans.] Gautam ! They have countable Yojans area as well as innumerable Yojans area. vivecana-naraka-pRthviyoM kI saMkhyA sAta kahI gaI haiM-1. ratnaprabhA, 2. zarkarAprabhA, 3. bAlukAprabhA, 14. paMkaprabhA, 5. dhUmaprabhA, 6. tamasprabhA, 7. tmHtmsprbhaa| inameM se yahA~ prathama ratnaprabhA naraka-pRthvI ke 5 narakAvAsoM kI saMkhyA aura unake vistAra ko batAyA gayA hai| Elaboration - The number of Narak Prithvis (hells) is said to be seven(1) Ratnaprabha, (2) Sharkaraprabha, (3) Balukaprabha, (4) Pankaprabha, 5 (5) Dhoom-prabha, (6) Tamah-prabha and (7) Tamastamah-prabha. Here bhagavatI sUtra (4) (452) Bhagavati Sutra (4) 55555555555555555
Page #517
--------------------------------------------------------------------------
________________ 5555555555555555555555))))))))))))))) the number of infernal abodes in the first hell and their area has been detailed. ratnaprabhA ke saMkhyeya (saMkhyAta) vistRta narakAvAsoM meM vividha vizeSaNa-viziSTa nairayika jIvoM kI utpatti se sambandhita unacAlIsa praznottara QUESTIONS ABOUT BIRTH OF INFERNAL BEINGS IN INFERNAL ABODES OF FIRST HELL WITH LIMITED AREA 6. [pra.] imIse NaM bhaMte! rayaNappabhAe puDhavIe tIsAe nirayAvAsasayasahassesu saMkhejjavitthaDesu naraesu egasamaeNaM kevaiyA neraiyA uvavajjaMti ? 1, kevaiyA kAulessA uvavajjaMti ? 2, kevaiyA kaNhapakkhiyA uvavajjaMti ? 3, kevaiyA sukkapakkhiyA uvavajjati ? 4, kevaiyA sannI uvavajjaMti ? 5, kevaiyA asannI uvavajjati ? 6, kevaiyA bhava-siddhiyA uvavajjaMti? 7, kevaiyA abhava-siddhiyA uvavajjaMti? 8, kevaiyA // hai AbhiNibohiyanANI uvavajjaMti ? 9, kevaiyA suyanANI uvavajjati ? 10, kevaiyA hai ohinANI uvavajjaMti? 11, kevaiyA maiannANI uvavajjati ? 12, kevaiyA suyaannANI uvavajjaMti ? 13, kevaiyA vibhaMganANI uvavajjaMti ? 14, kevaiyA cakkhudaMsaNI uvavajjaMti? 15, kevaiyA acakkhudaMsaNI uvavajjati ? 16, kevaiyA ohidasaNI OM uvavajjati ? 17, kevaiyA AhArasaNNovauttA uvavajjati ? 18, kevaiyA bhayasaNNovauttA hai uvavajjati ? 19, kevaiyA mehuNasaNNovauttA uvavajjati ? 20, kevaiyA Wan pariggahasaNNovauttA uvavajjaMti ? 21, kevaiyA itthiveyagA uvavajjaMti ? 22, kevaiyA purisaveyagA uvavajjaMti ? 23, kevaiyA napuMsagaveyagA uvavajjati ? 24, kevaiyA kohakasAI uvavajjaMti ? 25, jAva kevaiyA lobhakasAyI uvavajjaMti ? 26-28, kevaiyA ma soiMdiyovauttA uvavajjati ? 29, jAva kevaiyA phAsiMdiyovauttA uvavajjaMti ? 30-33, kevaiyA noiMdiyovauttA uvavajjaMti ? 34, kevaiyA maNajogI uvavajjaMti ? 35, kevaiyA // vaijogI uvavajjati ? 36, kevaiyA kAyajogI uvavajjati ? 37, kevaiyA sAgArovauttAka uvavajjaMti? 38, kevaiyA aNAgArovauttA uvavajjati? 39 ? [u.] goyamA ! imIse rayaNappabhAe puDhavIe tIsAe nirayAvAsasayasahassesu saMkhejjavitthaDesu naraesu jahanneNaM ekko vA do vA tiNNi vA, ukkoseNaM saMkhejjA neraiyA ke uvavajjati 1 / jahanneNaM ekko vA do vA tiNNi vA, ukkoseNaM saMkhejjA kAulessA ma uvavajjaMti 2 / jahanneNaM ekko vA do vA tiNNi vA, ukkoseNaM saMkhejjA kaNhapakkhiyA uvavajjaMti 3 / evaM sukkapakkhiyA vi 4 / evaM sannI 5 / evaM asaNNI 6 / evaM bhavasiddhiyA bh7| evaM abhavasiddhiyA 8, AbhiNibohiyanANI 9, suyanANI 10, ohinANI 11, 555555555555555555555555 5555555555555555 | terahavA~zataka: prathama uddezaka (453) Thirteenth Shatak : First Lesson &5555555555555555 5 555555555
Page #518
--------------------------------------------------------------------------
________________ 855555555555555555555555555555555558 maiannANI 12, suyaannANI 13, vibhaMganANI 14 / cakkhudasaNI na uvavajjaMti 15 / OM jahanneNaM ikko vA do vA tiNNi vA, ukkoseNaM saMkhejjA acakkhudaMsaNI uvavajjaMti 16 / evaM ohidasaNI vi 17, AhArasaNNovauttA vi 18, jAva pariggahasaNNovauttA vi ma 19-20-21 / itthiveyagA na uvavajjaMti 22 / purisaveyagA vi na uvavajjaMti 23 / jahanneNaM ma ekko vA do vA tiNNi vA, ukkoseNaM saMkhejjA napuMsagaveyagA uvavajjaMti 24 / evaM OM hai kohakasAyI jAva lobhakasAyI 25-28 / soiMdiyovauttA na uvavajjati 29 / evaM jAva ma phAsiMdiyovauttA na uvavajjaMti 30-33 / jahanneNaM ekko vA do vA tiNNi vA, ukkoseNaM saMkhejjA noiMdiyovauttA uvavajjati 34 / maNajogI na uvavajjati 35 / evaM vaijogI vi 36 / jahanneNaM ekko vA do vA tiNNi vA, ukkoseNaM saMkhejjA kAyajogI uvavajjati OM 37 / evaM sAgArovauttA vi 38 / aNAgArovauttA vi 39 / 6. [pra.] bhagavan ! isa ratnaprabhA pRthvI ke tIsa lAkha nArakAvAsoM meM se saMkhyeya vistRta narakoM meM eka samaya meM (1) kitane nairayika jIva utpanna hote haiM ? (2) kitane kApota lezyA vAle nairayika jIva utpanna hote haiM ? (3) kitane kRSNa-pAkSika jIva utpanna hote haiM ? (4) hai kitane zukla-pAkSika jIva utpanna hote haiM ? (5) kitane saMjJI jIva utpanna hote haiM ? (6) kitane OM asaMjJI jIva utpanna hote haiM ? (7) kitane bhava-siddhika jIva utpanna hote haiM ? (8) kitane ' ma abhava-siddhika jIva utpanna hote haiM ? (9) kitane Abhinibodhika (mati) jJAnI jIva utpanna hote OM haiM ? (10) kitane zrutajJAnI jIva utpanna hote haiM ? (11) kitane avadhijJAnI jIva utpanna hote haiM ? (12) kitane mati-ajJAnI jIva utpanna hote haiM ? (13) kitane zruta-ajJAnI jIva utpanna ke hote haiM ? (14) kitane vibhaMgajJAnI jIva utpanna hote haiM ? (15) kitane cakSudarzanI jIva utpanna // meM hote haiM ? (16) kitane acakSudarzanI jIva utpanna hote haiM ? (17) kitane avadhidarzanI jIva ma utpanna hote haiM ? (18) kitane AhAra-saMjJA ke upayoga vAle jIva utpanna hote haiM ? (19) kitane kI bhaya-saMjJA ke upayoga vAle jIva utpanna hote haiM ? (20) kitane maithuna-saMjJA ke upayoga vAle jIva ma utpanna hote haiM ? (21) kitane parigraha-saMjJA ke upayoga vAle jIva utpanna hote haiM ? (22) kitane meM strI-vedI jIva utpanna hote haiM ? (23) kitane puruSa-vedI jIva utpanna hote haiM ? (24) kitane ma napuMsaka-vedI jIva utpanna hote haiM ? (25) kitane krodha-kaSAyI jIva utpanna hote haiM ? (26-28) meM yAvat kitane lobha-kaSAyI utpanna hote haiM ? (29) kitane zrotrendriya ke upayoga vAle jIva utpanna bhI hote haiM ? (30-33) yAvat kitane sparzendriya ke upayoga vAle jIva utpanna hote haiM ? (34) kitane no-indriya (mana) ke upayoga vAle jIva utpanna hote haiM ? (35) kitane manoyogI jIva utpanna hote haiM ? (36) kitane vacanayogI jIva utpanna hote haiM ? (37) kitane kAyayogI jIva Wan utpanna hote haiM ? (38) kitane sAkAropayogI jIva utpanna hote haiM ? (39) kitane anAkAropayogI * jIva utpanna hote haiM ? 5 55555555555555555555555 555555555555 | bhagavatI sUtra (4) (454) Bhagavati Sutra (4) | 55555555555555555555555555555555
Page #519
--------------------------------------------------------------------------
________________ phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha phaphaphaphaphaphaphaphaphapha [u.] gautama! isa ratnaprabhA pRthvI ke tIsa lAkha narakAvAsoM meM se saMkhyeya vistRta narakoM meM eka samaya meM (1) jaghanya se eka, do athavA tIna tathA utkRSTa se saMkhyAta nairayika jIva utpanna hote haiN| (2) jaghanya se eka, do athavA tIna aura utkRSTa se saMkhyAta kApota lezyA vAle jIva utpanna hote haiN| (3) jaMghanya se eka, do athavA tIna aura utkRSTa se saMkhyAta kRSNa- pAkSika jIva utpanna hote haiN| (4) isI prakAra zukla - pAkSika (5) saMjJI ( 6 ) asaMjJI (7) bhava- siddhika (8) abhava-siddhika (9) Abhinibodhika (mati) jJAnI (10) zrutajJAnI (11) avadhijJAnI (12) mati - ajJAnI (13) zruta- ajJAnI (14) vibhaMgajJAnI ( jIvoM ke viSaya meM bhI jAnanA caahie|) (15) cakSudarzanI jIva utpanna nahIM hote / (16) acakSudarzanI jIva jaghanya se eka, do athavA tIna tathA utkRSTa se saMkhyAta utpanna hote haiN| ( 17 - 21) isI prakAra avadhidarzanI, AhArasaMjJA ke upayoga vAle jIvoM, yAvat parigrahasaMjJA ke upayoga vAle jIvoM ke viSaya meM bhI (jAnanA caahie|) (22 - 23) na to strIvedI jIva utpanna hote haiM aura na hI puruSavedI jIva utpanna hote haiN| (24) napuMsakavedI jIva jaghanya se eka, do yA tIna aura utkRSTa se saMkhyAta utpanna hote haiN| isI prakAra ( 25-28) krodha kaSAyI yAvat lobha kaSAyI jIvoM (kI utpatti ke viSaya meM jAnanA cAhie / ) (29) zrotrendriya ke upayoga vAle jIva utpanna nahIM hote haiM / (30-33) isI prakAra yAvat sparzendriya ke upayoga vAle jIva vahA~ utpanna nahIM hote haiM / (34) no-indriya (mana) ke upayoga vAle jIva jaghanya se eka, do athavA tIna aura utkRSTa se saMkhyAta utpanna hote haiN| (35) manoyogI jIva vahA~ utpanna nahIM hote haiM / ( 36 ) isI prakAra vacanayogI bhI (utpanna nahIM hote haiM) (37) kAyayogI jIva jaghanya se eka, do athavA tIna aura utkRSTa se saMkhyAta utpanna hote haiN| ( 38-39) isI prakAra sAkAropayoga vAle evaM anAkAropayoga (vAle jIvoM ke viSaya meM bhI jAnanA cAhie / ) 6. [Q.] Bhante ! Out of the 3 three million infernal abodes, in this Ratnaprabha Prithvi (the first hell), in those having countable Yojan area, in one Samay (indivisible fractional unit of time)--(1) How many infernal beings (jivas) are born ? (2) How many infernal beings with pigeon-soulcomplexion (Kaapot leshya) are born ? ( 3 ) How many beings with dark future (Krishna-paksha) are born? (4) How many beings with bright future (shukla-paksha) are born ? ( 5 ) How many sentient (sanjni) beings are born ? (6) How many non-sentient (asanjni ) beings are born ? (7) How many bhava-siddhik ( destined to be liberated in next birth) beings are born ? (8) How many abhava-siddhik (not destined to be liberated in next birth) beings are born? (9) How many abhinibodhik jnani (endowed with sensory terahavA~ zataka : prathama uddezaka (455) Thirteenth Shatak: First Lesson 555555555555 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha
Page #520
--------------------------------------------------------------------------
________________ 0444145145454545454545454545454545454545454464444444444444448 knowledge) beings are born ? (10) How many shrut jnani (endowed with scriptural knowledge) beings are born ? (11) How many Avadhi-jnani (endowed with extrasensory perception of the physical dimension; something akin to clairvoyance) beings are born ? (12) How many mati. ajnani (endowed with false sensory knowledge) beings are born ? (13) How many shrut ajnani (not endowed with scriptural knowledge) beings are born ? (14) How many vibhanga-jnani (having pervert knowledge) beings are born ? (15) How many chakshu darshani (endowed with visual perception) beings are born ? (16) How many achakshu darshani (not endowed with visual perception) beings are born ? (17) How many avadhi darshani (endowed with extrasensory perception) beings are born ? (18) How many beings with active awareness for food (Aahaar Sanjna) are born ? (19) How many beings with active awareness of fear (Bhaya Sanjna) are born ? (20) How many beings with active awareness for copulation (Maithun Sanjna) $ are born ? (21) How many beings with active awareness for possessions (Parigraha Sanjna) are born ? (22) How many beings with female gender 41 (stree-vedi) are born ? (23) How many beings with male gender (purush- $ vedi) are born ? (24) How many beings with neuter gender (napumsak-vedi) y are born ? (25) How many krodh-kashaayi (having anger) beings are born 41 ?... and so on up to... (26-28) How many lobha-kashaayi (having greed) 5 beings are born ? (29) How many beings with active sense of hearing \ (shrotrendriya-upayoga) are born ?... and so on up to... (30-33) How many beings with active sense of touch (sparshendriya-upayoga) are born ? (34) 4 How many beings with no-indriya (mind) are born ? (35) How many beings with mental association (manoyogi) are born ? (36) How many beings with 5 vocal association (vachan-yogi) are born ? (37) How many beings with Vi physical association (kaayayogi) are born ? (38) How many Saakaaropayogi (having inclination towards right knowledge) beings are born ? (39) How \i many Anaakaaropayoga (having inclination towards right perception/faith) beings are born ? [Ans.] Gautam ! Out of the three million infernal abodes, in this Ratnaprabha Prithvi (the first hell), in those having countable Yojan area, 4 in one Samay (indivisible fractional unit of time)--(1) A minimum of one, two or three and a maximum of countable number of infernal beings (jivas) 545454545454545454545454545454545454545454545454148 04444444444444444444444444 ac (8) (456) Bhagavati Sutra (4) 944444444444444444444444444444444444448
Page #521
--------------------------------------------------------------------------
________________ 44444444444 5444444444444444444444444444444444444441 04444444444444444444444444444444444444 are born. (2) A minimum of one, two or three and a maximum of countable $ number of beings with pigeon-soul-complexion (Kaapot leshya) are born. Si (3) A minimum of one, two or three and a maximum of countable number of beings with dark future (Krishna-paksha) are born. The same is true for (4) beings with bright future (shukla-paksha), (5) sentient (sanjni) beings, (6) non-sentient (asanjni) beings, (7) bhava-siddhik (destined to be liberated in next birth ) beings, (8) abhava-siddhik (not destined to be liberated in next birth ) beings, (9) abhinibodhik jnani (endowed with sensory knowledge) beings, (10) shrut jnani (endowed with scriptural knowledge) beings (11) Avadhi-jnani (endowed with extrasensory perception of the physical dimension; something akin to clairvoyance) beings, (12) matiajnani (endowed with false sensory knowledge) beings, (13) shrut ajnani (not endowed with scriptural knowledge) beings, and (14) vibhanga-jnani (having pervert knowledge) beings. (15) Chakshu darshani (endowed with visual perception) beings are not born. (16) A minimum of one, two or three and a maximum of countable number of achakshu darshani (not endowed with visual perception) beings are born. (17-21) The same is true for avadhi darshani (endowed with extrasensory perception) beings, beings with active awareness for food (Aahaar Sanjna)... and so on up to... beings with active i awareness for possessions (Parigraha Sanjna). (22) Beings with female gender (stree-vedi) and (23) beings with male gender (purush-vedi) are not born. (24) A minimum of one, two or three and a maximum of countable number of beings with neuter gender (napumsak-vedi) are born. (25-28) The same is true for krodh-kashaayi (having anger) beings... and so on up to... lobha-kashaayi (having greed) beings. (29-33) Beings with active sense of hearing (shrotrendriya-upayoga)... and so on up to... beings with active sense of touch (sparshendriya-upayoga) are not born. (34) A minimum of one, two or three and a maximum of countable number of beings with noindriya (mind) are born. (35-36) Beings with mental association (manoyogi) and beings with vocal association (vachan-yogi) are not born. (37) A minimum of one, two or three and a maximum of countable number of beings with physical association (kaayayogi) are born. (38-39) The same is true for Saakaaropayogi (having inclination towards right knowledge) and Anaakaaropayoga (having inclination towards right perception/faith) beings. 044444444444444444444444444444444444444444444444444441 terahavA~zataka : prathama uddezaka (457) Thirteenth Shatak : First Lesson 0441414141414141414141414141414141414141414141414141414141414141414141414
Page #522
--------------------------------------------------------------------------
________________ 8555555555555))))fafaphaphaphaphaphaphaphaphafa555555555555555) vivecana-ratnaprabhA pRthvI meM kevala kApota lezyA vAle jIva hI utpanna hote haiM, anya lezyA :vAle jIva utpanna nahIM hote haiN| kRSNapAkSika aura zuklapAkSika jIva-jina jIvoM kA saMsAra-paribhramaNa kAla arddha pudgala OM parAvartana se kucha kama zeSa raha gayA hai, ve zuklapAkSika aura jina jIvoM kA isa kAla se adhika kAla taka saMsAra-paribhramaNa karanA zeSa raha jAtA hai, ve kRSNapAkSika kahalAte haiN| cakSudarzanI kI utpatti naraka meM niSedha kA kAraNa yaha hai ki indriyoM kA tyAga hone para hI naraka + meM jIva kI utpatti hotI hai| naraka meM strIvedI aura puruSavedI utpanna nahIM hote, kyoMki unake bhava sakaveda hotA hai| utpatti ke samaya nArakI jIva zrotrAdi indriyoM ke upayoga vAle nahIM hote. + kyoMki usa samaya unake indriyA~ hotI hI nahIM hai| sAmAnya (cetanArUpa) upayoga indriyoM ke abhAva meM bhI raha sakatA hai| isalie yahA~ no-indriya (mana) ke upayoga vAle jIva utpanna hote haiN| utpatti ke ke samaya jIvoM ke aparyApta hone se mana aura vacana donoM kA abhAva hotA hai| isalie ratnaprabhA narakAvAsa meM manoyogI aura vacanayogI jIva utpanna nahIM hote haiM jabaki una jIvoM ke kAyayoga rahatA hai| Elaboration--In Ratnaprabha Prithvi (the first hell) only beings with pigeon-soul-complexion (Kaapot leshya) are born, those with other soul. complexions are not born. Beings with krishna-paksha and shukla-paksha-a jiva (soul/ living being) with a time span of less than Ardha-pudgal Paravartan kaal (an extremely long unit of time; half of the time taken for an ultron to go through the complete process of all types of particulate transformations) still to spend in cycles of rebirth before getting liberated Wan is called shukla-pakshik (with a bright future); and a jiva with more time span than that to spend in cycles of rebirth is called krishna-pakshik (with a dark future). The reason for negation of birth of jivas with visual perception is that $a jiva is born in hell only when it is deprived of sense organs. Male and female genders too are not born in hells because the intrinsic genderattribute of hell is neuter gender. At the time of birth in hell jiva has no sense organs and thus there are no active senses or inclination for the use of sense organs. But as the common inclination of perception is present in a living being even in absence of sense organs, jivas with active mind are born in hell. At the time of birth the jivas are not fully developed, therefore there is absence of mental and vocal association at the moment of birth in hells. | bhagavatI sUtra (4) (458) Bhagavati Sutra (4)
Page #523
--------------------------------------------------------------------------
________________ 095 95 95 95 95 95 95 959559595595595 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 950 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha ratnaprabhA ke saMkhyeya (saMkhyAta) vistRta narakAvAsoM se udvarttanA sambandhI praznottara QUESTIONS ABOUT DEATH OF INFERNAL BEINGS IN INFERNAL ABODES OF FIRST HELL WITH LIMITED AREA 7. [ pra.] imIse NaM bhaMte! rayaNappabhAe puDhavIe tIsAe nirayAvAsasayasahassesu saMkhejjavitthaDesu naraesu egasamaeNaM kevaiyA neraiyA uvvaTTaMti ? 1, kevaiyA kAulessA uvvaTTaMti ? 2, jAva kevaiyA aNAgArovauttA uvvaTTaMti ? 39 / [3] goyamA ! imIse rayaNappabhAe puDhavIe tIsAe nirayAvAsasayasahassesu saMkhejjavitthaDesu naraesa egasamayeNaM jahanneNaM ekko vA do vA tiNNi vA, ukkoseNaM saMkhejjA neraiyA uvvaTTati 1 / jahanneNaM ekko vA do vA tiNNi vA, ukkoseNaM saMkhejjA kasA uTTaMta 2 / evaM jAva saNNI 3 - 4 - 5 / asaNNI na uvvaTTaMti 6 / jahaneNaM ekka vA do vA tiNNi vA, ukkoseNaM saMkhejjA bhavasiddhiyA uvvaTTaMti 7 / evaM jAva suyaannANI 8-13 / vibhaMganANI na uvvaTTaMti 14 / cakkhudaMsaNI na uvvaTTaMti 15, jahanneNaM ekko vA do vA tiNi vA, ukkoseNaM saMkhejjA acakkhudaMsaNI uvvati 16 / evaM jAva lobhakasAyI 17-28 / soiMdiyovauttA na uvvaTTaMti 29 / evaM jAva phAsiMdiyovauttA na uvvaTTaMti 30-33 / neNaM ekko vA do vA tiNNi vA, ukkoseNaM saMkhejjA noiMdiyovauttA uvvaTTeti 34 / maNajogI na uvvaTTaMti 35 / evaM vaijogI vi 36 / jahanneNaM ekko vA do vA tiNNi vA, ukkoseNaM saMkhejjA kAyajogI uvvaTTeti 37 / evaM sAgArovauttA 38, aNAgArovauttA 39 / 7. [pra.] bhagavan ! isa ratnaprabhA pRthvI ke tIsa lAkha narakAvAsoM meM se jo saMkhyeya ( saMkhyAta) yojana vistAra vAle naraka hai, unameM se eka samaya meM (1) kitane nairayika jIva udvarttate (marate-nikalate haiM? (2) kitane kApota lezyA vAle nairayika jIva udvarttate haiM ? yAvat (39) kitane anAkAropayoga vAle (darzanopayoga vAle) nairayika jIva udvarttate haiM ? [.] gautama ! isa ratnaprabhA pRthvI ke tIsa lAkha narakAvAsoM meM se jo saMkhyeya (saMkhyAta yojana vistAra vAle) naraka hai, unameM se eka samaya meM (1) jaghanya se eka, do athavA tIna aura utkRSTa se saMkhyAta nairayika jIva udvarttate haiM / (2) kApota lezyA vAle nairayika jIva jaghanya se eka, do athavA tInaM aura utkRSTa se saMkhyAta udvarttate haiM / ( 3-4-5 ) isI prakAra yAvat saMjJI jIva bhava- siddhika nairayika jIva jaghanya se eka, do athavA tIna aura utkRSTa se saMkhyAta udvarttate haiN| isI nahIM taka (nairayika- udvarttanA samajhanI cAhie / ) (6) asaMjJI jIva udvarttate nahIM haiN| (7) prakAra (8-13) yAvat zruta - ajJAnI taka ( udvarttanA samajhanI cAhie / ) (14) vibhaMgajJAnI udvarttate haiN| (15) cakSudarzanI bhI nahIM udvarttate haiM / (16) acakSudarzanI jIva jaghanya se terahavA~ zataka : prathama uddezaka (459) Thirteenth Shatak: First Lesson phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 55555555555555555555555555555555555555
Page #524
--------------------------------------------------------------------------
________________ 855555555555555555555555555555555555558 eka, do athavA tIna aura utkRSTa se saMkhyAta udvarttate haiN| (17-28) isI prakAra yAvat lobha kI Wan kaSAyI (nairayika jIvoM taka kI udvartanA samajhanI caahie|) (29) zrotrendriya upayoga vAle 5 jIva udvarttate nahIM haiN| (30-33) isI prakAra yAvat sparzendriya ke upayoga vAle bhI nahIM udvarttate / Wan haiN| (34) no-indriya (mana) ke upayoga vAle nairayika jIva jaghanya se eka, do athavA tIna aura utkRSTa se saMkhyAta udvarttate haiN| (35-36) manoyogI aura vacanayogI bhI udvarttate nahIM haiN| hai (37) kAyayogI jaghanya se eka, do athavA tIna aura utkRSTa se saMkhyAta udvarttate haiN| isI prakAra kI (38-39) sAkAropayoga vAle aura anAkAropayoga (vAle nairayika jIvoM kI udvartanA samajhanI // caahie|) 7. [Q.] Bhante ! Out of the 3 three million infernal abodes, in thist Ratnaprabha Prithvi (the first hell), in those having countable Yojan area, in one Samay (indivisible fractional unit of time)-(1) How many Wan infernal beings (jivas) die (udvartan; rise to be born in higher realms) ? , (2) How many infernal beings with pigeon-soul-complexion (Kaapot leshya) die (rise to be born in higher realms)?... and so on up to... (39) How many Anaakaaropayoga (having inclination towards right perception/faith) beings 4. die (rise to be born in higher realms)? [Ans.] Gautam ! Out of the three million infernal abodes, in this Ratnaprabha Prithvi (the first hell), in those having countable Yojan area, in one Samay (indivisible fractional unit of time)-(1) A minimum of one, u two or three and a maximum of countable number of infernal beings (jivas) die (rise to be born in higher realms). (2) A minimum of one, two or y three and a maximum of countable number of beings with pigeon-soul- 4 complexion (Kaapot leshya) die. (3-5) The same is true for other beings up to sentient (sanjni) beings. (6) Non-sentient (asanjni) beings do not die. (7) 46 A minimum of one, two or three and a maximum of countable number of bhava-siddhik (destined to be liberated in next birth) beings die. (8-13) The same is true for abhava-siddhik (not destined to be liberated in next birth) beings ... and so on up to ... shrut ajnani (not endowed with scriptural knowledge) beings. (14) Vibhanga-jnani (having pervert knowledge) beings and Chakshu darshani (endowed with visual perception) beings do not die. (16) A minimum of one, two or three and a maximum of countable number of achakshu darshani (not endowed with visual perception) beings | bhagavatI sUtra (4) (460) Bhagavati Sutra (4)| 8555555555555))))))))))))))))))))))))
Page #525
--------------------------------------------------------------------------
________________ prathama uddezaka naraka evaM nArakI o asaMkhyAta yojana -saMkhyAtayojana o asaMkhyAta nArakI saMkhyAta nArakI dvitIya uddezaka bhavanavAsI devoM ke AvAsa | - meru parvata naraka vAsoM kI saMkhyA pahalI naraka-30 lAkha dUsarI naraka - 25 lAkha tIsarI naraka- 15 lAkha cauthA naraka - 10 lAkha pA~cavA naraka-3 lAkha chaThA naraka - 99995 sAtavAM naraka-5 kula narakAvAsa-84 lAkha ratnaprabhA pRthvI. 1,000 yojana -pratara aMtara - prathama naraka kA pRthvIpiNDa 1,80,000 yojana asurakumAra ke 64 lAkha AvAsa nAgakumAra ke 84 lAkha AvAsa suvarNakumAra ke 72 lAkha AvAsa vidyutakumAra ke 76 lAkha AvAsa agnikumAra ke 76 lAkha AvAsa dvIpakumAra ke 76 lAkha AvAsa udadhikumAra ke 76 lAkha AvAsa dizAkumAra ke 76 lAkha AvAsa pavanakumAra ke 76 lAkha AvAsa stanitakumAra ke 76 lAkha AvAsa 1,000 yojana ghanodadhi ghanavAta tanavAta 15
Page #526
--------------------------------------------------------------------------
________________ @5555555559555555555 @595959595959595955559595959595959595959595959595959595959595959555@ | citra - paricaya 15 naraka evaM nArakI Illustration No. 15 vistAra kI dRSTi se narakAvAsa do prakAra ke hote haiM - asaMkhyAta yojana vistAra vAle aura saMkhyAta yojana vistAra vAle / asaMkhyAta yojana vistAra vAle narakAvAsoM meM asaMkhyAta nArakI hote haiM aura saMkhyAta yojana vistAra vAle narakAvAsoM meM saMkhyAta nArakI hote haiN| vizeSa yaha hai ki sAtoM naraka meM asaMkhyAta yojana vistAra vAle aura saMkhyAta yojana vistAra vAle narakAvAsa hote haiM lekina inakI saMkhyA nizcita hotI hai| - zataka 13, u. 1 bhavanavAsI devoM ke AvAsa ratnaprabhA nAmaka prathama naraka kA pRthvI piMDa 1,80,000 hajAra yojana moTA hai| isameM 13 pratara aura 12 AMtare haiN| Upara ke do AMtare khAlI haiM usake bAda bhavanapati devoM ke bhavana haiN| Age kramaza: 12veM AMtare taka 10 bhavanapati devoM ke bhavana haiN| citra meM pratyeka AMtare meM jo bhavanapati deva rahate haiM, unake nAma va AvAsoM kI saMkhyA dI gaI hai| pratyeka AMtarA 11583.83 yojana U~cAI vAlA hai| prathama naraka kA pratyeka pratara 3000 yojana moTAI vAlA hai| - zataka 13, u. 2 HELLS AND INFERNAL BEINGS In terms of expanse infernal abodes are of two kinds-with innumerable Yojans area and countable Yojans area. In abodes with innumerable Yojans area there are innumerable infernal beings and in those with countable Yojans area there are countable infernal beings. In all the seven hells there are infernal abodes with innumerable Yojans area and countable Yojans area but their numbers are fixed for each. ABODES OF BHAVAN-VAASI GODS The land block of the first hell, Ratnaprabha Prithvi, is 1, 80,000 Yojans thick. It has 13 levels and 12 gaps. The top two gaps are empty after which there are abodes of ten classes of Bhavan-vaasi gods. The illustration shows the names of the particular class of Bhavan-vaasi gods living in a specific gap and the number of abodes. Each gap has a height of 11583.83 Yojans. Each level of the first hell is 3000 Yojans thick. @5555555959595959595555559595959595959595959595959595959555 -- Shatak- 13, lesson-15 Wan 55555 Wan Wan -- Shatak - 13, lesson-2 5 Wan
Page #527
--------------------------------------------------------------------------
________________ 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 18 5 5 5 5 5 5 95 95 95 95 95 95 95 95555555555555555555555555555555555555555 die. (17-28) The same is true for avadhi darshani (endowed with extrasensory perception) beings... and so on up to ... lobha-kashaayi (having greed) beings. (29) Beings with active sense of hearing (shrotrendriya-upayoga) do not die. (30-33) The same is true for other beings... and so on up to ... beings with active sense of touch (sparshendriya-upayoga). (34) A minimum of one, two or three and a maximum of countable number of beings with no - indriya ( mind) die. ( 3536) Beings with mental association (manoyogi) and beings with vocal association (vachan-yogi ) do not die. ( 37 ) A minimum of one, two or three and a maximum of countable number of beings with physical association (kaayayogi) die. ( 38-39) The same is true for Saakaaropayogi (having inclination towards right knowledge) and Anaakaaropayoga (having inclination towards right perception/faith) beings. vivecana - saMkhyAta yojana vistRta narakAvAsoM meM saMkhyAta nairayika jIva hI samA sakate haiM, isalie saMkhyAta yojana vistRta narakAvAsoM meM saMkhyAta nairayika jIva hI udvarttate haiN| udvarttanA parabhava ke prathama samaya meM hI hotI hai jabaki nairayika jIva asaMjJI jIvoM meM utpanna nahIM hote, isI kAraNa ve asaMjJI nahIM udvarttate haiN| Elaboration-In infernal abodes with countable Yojan expanse only countable number of infernal beings can be accommodated, thus a maximum of only countable number of them can die. Udvartana means to rise from the present place of existence and get reborn into a higher realm; in other word it relates to death. As the act of rise is concluded with rebirth and infernal beings do not take rebirth as insentient beings there is no rise of insentient beings from infernal abodes. ratnaprabhA pRthvI ke saMkhyAta vistRta narakAvAsoM meM nairayika jIvoM kI saMkhyA se lekara carama-acarama kI saMkhyA se sambandhita praznottara THE NUMBER OF DIFFERENT INFERNAL BEINGS IN INFERNAL ABODES OF FIRST HELL WITH LIMITED AREA. 8. [pra.] imIse NaM bhaMte! rayaNappabhAe puDhavIe tIsAe nirayAvAsasayasahassesu saMkhejjavitthaDesu naraesa kevaiyA neraiyA paNNattA ? 1, kevaiyA kAulessA jAva kevaiyA aNAgArovauttA paNNattA ? 2-39, kevaiyA aNaMtarovavannagA pannattA ? 40, kevaiyA paraMparovavannagA pannattA ? 41, kevaiyA aNaMtarovagADhA pannattA ? 42, kevaiyA paraMparovagADhA terahavA~ zataka : prathama uddezaka (461) Thirteenth Shatak: First Lesson 8 95 96 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 85555555555555555555555555555959595959
Page #528
--------------------------------------------------------------------------
________________ 85555555555555555555555555555555555555 pannattA ? 43, kevaiyA aNaMtarAhArA pannattA? 44, kevaiyA paraMparAhArA pannattA ! 45, kevaiyA / OM aNaMtarapajjattA pannattA ? 46, kevaiyA paraMparapajjattA pannattA ? 47, kevaiyA carimA pannattA ? ' 48, kevaiyA acarimA pannattA ? 49 / ___[u.] goyamA ! imIse rayaNappabhAe puDhavIe tIsAe nirayAvAsasayasahassesu OM saMkhejjavitthaDesu naraesu saMkhejjA neraiyA pannattA 1 / saMkhejjA kAulessA pannattA 2 / evaM OM jAva saMkhejjA sannI pannattA 3-5 / asaNNI siya atthi siya natthi; jai atthi jahanneNaM ekko vA do vA tiNNi vA, ukkoseNaM saMkhejjA pannattA 6 / saMkhejjA bhavasiddhiyA pannattA 7 / evaM jAva saMkhejjA pariggahasannovauttA pannattA 8-21 / itthiveyagA natthi 22 / purisaveyagA natthi 23 / saMkhejjA napuMsagaveyagA paNNattA 24 / evaM kohakasAyI vi 25 / mANakasAI jahA asaNNI 26 / evaM jAva lobhakasAyI 27-28 / saMkhejjA soiMdiyovauttA pannattA 29 / evaM jAva phAsiMdiyovauttA 30-33 / noiMdiyovauttA jahA asaNNI 34 / OM saMkhejjA maNajogI pannattA 35 / evaM jAva aNAgArovauttA 36-39 / aNaMtarovavannagA // haisiya atthi siya natthi; jai asthi jahA asaNNI 40 / saMkhejjA paraMparovavannagA 41 / evaM ma jahA aNaMtarovavannagA tahA aNaMtarovagADhagA 42, aNaMtarAhAragA 44, aNaMtarapajjattagA 46 / paraMparovagADhagA jAva acarimA jahA paraMparovavannagA 43, 45, 47, 48, 49 / ma 8. [pra.] bhagavan ! isa ratnaprabhA pRthvI ke tIsa lAkha narakAvAsoM meM se saMkhyAta yojana ma vistAra vAle narakoM meM (1) kitane nairayika jIva kahe gae haiM? (2-39) kitane kApota lezyA OM vAle nairayika jIva kahe gae haiM? yAvat kitane anAkAropayoga vAle nairayika jIva kahe gae haiM? + (40) kitane anantaropapannaka jIva kahe gae haiM? (41) kitane paramparopapannaka jIva kahe gae Wan haiM? (42) kitane anantarAvagADha jIva kahe gae haiM? (43) kitane paramparAvagADha jIva kahe gae meM haiM? (44) kitane anantarAhAraka jIva kahe gae haiM? (45) kitane paramparAhAraka jIva kahe gae Wan haiM? (46) kitane anantaraparyAptaka jIva kahe gae haiM? (47) kitane paramparaparyAptaka jIva kahe OM gae haiM? (48) kitane carama jIva kahe gae haiM? aura (49) kitane acarama jIva kahe gae haiM? / OM [u.] gautama! isa ratnaprabhA pRthvI ke tIsa lAkha narakAvAsoM meM se saMkhyAta yojana vistAra + vAle narakoM meM (1) saMkhyAta nairayika jIva kahe gae haiN| (2) saMkhyAta kApota lezyA vAle jIva OM kahe gae haiN| (3-5) isI prakAra yAvat saMkhyAt saMjJI jIva kahe gae haiN| (6) asaMjJI jIva OM kadAcit hote haiM aura kadAcit nahIM hote| yadi hote hai to jaghanya se eka, do athavA tIna aura ma utkRSTa se saMkhyAta hote haiN| (7) bhava-siddhika jIva saMkhyAta kahe gae haiN| (8-21) isI prakAra OM yAvat parigrahasaMjJA ke upayoga vAle nairayika jIva saMkhyAta kahe gae haiN| (22) vahA~ strIvedI nahIM bhagavatI sUtra (4) (462) Bhagavati Sutra (4)
Page #529
--------------------------------------------------------------------------
________________ 84555555555555555555555555555555555558 bhI hote haiM, (23) puruSavedI bhI nahIM hote haiN| (24) vahA~ to kevala napuMsakavedI saMkhyAta kahe gae . Wan haiN| (25) isI prakAra krodha kaSAyI bhI saMkhyAta hote haiN| (26) mAna kaSAyI nairayika, asaMjJI OM nairayikoM jIvoM ke samAna (kadAcit hote haiM, kadAcit nahIM hote haiN| yadi hote haiM to utkRSTa se saMkhyAta hote haiN)| (27-28) isI prakAra yAvat (mAyA kaSAyI aura) lobha kaSAyI nairayika jIvoM ke (viSaya meM bhI kahanA caahie)| (29-33) zrotrendriya upayoga vAle nairayikoM se lekara ke yAvat sparzendriya upayoga vAle nairayika jIva saMkhyAta kahe gae haiN| (34) no-indriya (mana) ke upayoga vAle nairayika, asaMjJI nairayika jIvoM ke samAna (kadAcit hote haiM aura kadAcit nahIM hote OM haiN)| (35-39) manoyogI yAvat anAkAropayoga vAle nairayika saMkhyAta kahe gae haiN| (40) ma anantaropapannaka nairayika kadAcit hote haiM, kadAcit nahIM hote; yadi hote haiM to asaMjJI jIvoM ke samAna (jaghanya se eka, do athavA tIna aura utkRSTa se saMkhyAta hote haiN|) (41) paramparopapannaka nairayika saMkhyAta hote haiN| jisa prakAra anantaropapannaka ke viSaya meM kahA gayA hai, usI prakAra (42) anantarAvagADha, (43) paramparAvagADha, (44) anantarAhAraka aura (45) paramparAhAraka, . (46) anantaraparyAptaka ke viSaya meM kahanA caahie| jisa prakAra paramparopapannaka ke viSaya meM kahA gayA hai, usI prakAra (47) paramparaparyAptaka, (48) carama aura (49) acarama (ke viSaya U meM kahanA caahie)| 8. [Q.] Bhante ! Out of the 3 three million infernal abodes, in this Ratnaprabha Prithvi (the first hell), in those having countable Yojan area-(1) How many infernal beings (jivas) are said to be there? (2-39) How 4 + many infernal beings with pigeon-soul-complexion (Kaapot leshya)... and so on up to... Anaakaaropayoga (having inclination towards rights perception/faith) are said to be there ? (40) How many Anantaropapannak jivas are said to be there ? (41) How many Paramparopapannak jivas are said to be there ? (42) How many Ananataraavagaadh jivas are said to be there ? (43) How many Paramparaavagaadh jivas are said to be there ? (44) How many Anantaraahaarak jivas are said to be there ? (45) How + many Paramparaahaarak jivas are said to be there ? (46) How many 5 Anantaraparyaaptak jivas are said to be there ? (47) How many Paramparaparyaaptak jivas are said to be there ? (48) How many charam si jivas are said to be there ? (49) How many acharam jivas are said to be there? [Ans.] Gautam ! Out of the 3 three million infernal abodes, in 4 this Ratnaprabha Prithvi (the first hell), in those having countable Yojan | terahavA~zataka: prathama uddezaka (463) Thirteenth Shatak: First Lesson &555555555555555555555555555555
Page #530
--------------------------------------------------------------------------
________________ 044444444444444444444444444444444444440 area--(1) There are said to be countable number of infernal beings 4 (ivas). (2) There are said to be countable number of beings with pigeon- 41 soul-complexion (Kaapot leshya). (3-5) The same is true for other beings up to sentient (sanjni) beings. (6) Non-sentient (asanjni) beings are perhaps $ \ there and perhaps not; in case they are, their number can be a minimum of one, two or three and a maximum of countable. (7) There are said to be countable number of bhava-siddhik (destined to be liberated in next birth) beings. (8-21) The same is true for abhava-siddhik (not destined to be liberated in next birth) beings... and so on up to... beings with active awareness for possessions (parigraha sanjna). (22-23) There are said to be no beings with female gender (stree-vedi) as well as male gender (purush4 vedi). (24) There are said to be countable number of beings with neuter gender (napumsak-vedi). (25) The same is true for krodh-kashaayi (having anger) beings. (26) Maan-kashaayi (having conceit) beings are like nonsentient (asanjni) beings (perhaps there and perhaps not; in case they are... and so on up to... a maximum of countable). (27-28) The same is true for maaya-kashaayi (having deceit) and lobha-kashaayi (having greed) beings. (29-33) There are said to be countable number of beings with active 5 4 sense of hearing (shrotrendriya-upayoga)... and so on up to... beings with active sense of touch (sparshendriya-upayoga). (34) Beings with noindriya (mind) are like non-sentient (asanjni) beings (perhaps there and 4 perhaps not). (35-39) There are said to be countable number of beings with mental association (manoyogi)... and so on up to... Anaakaaropayoga (having inclination towards right perception/faith) beings. (40) Anantaropapannak jivas are perhaps there and perhaps not; in case they 4 are, they are like non-sentient (asanjni) beings (a minimum of one, two or three and a maximum of countable).-(41) There are said to be countable 41. number of Paramparopapannak jivas. What has been said about Anantaropapannak jivas should be repeated for (42) Ananataraavagaadh 4 jivas, (43) Paramparaavagaadh jivas and (44) Anantaraahaarak jivas. What has been said about Paramparopapannak jivas should be repeated 5 for (45) Paramparaahaarak jivas, (46) Anantaraparyaaptak jivas, (47) Paramparaparyaaptak jivas, (48) charam jivas and (49) acharam jivas. 04444444444444444444444444444444444444444444444444 bhagavatI sUtra (4) (464) Bhagavati Sutra (4) 045454545454545454545454545454545454545454545454545454545454545454545454540
Page #531
--------------------------------------------------------------------------
________________ vivecana-anantaropapannaka aura paramparopapannaka-jina nairayika jIvoM ko utpanna hue abhI ke eka samaya hI huA hai, unheM 'anantaropapannaka' aura jinheM utpanna hue do, tIna Adi 'samaya' ho cuke ma Wan haiM, unheM paramparopapannaka kahate haiN| anantarAvagADha aura paramparAvagADha-kisI eka vivakSita kSetra meM prathama samaya meM rahe hue (avagAhana karake sthita) jIvoM ko anantarAvagADha aura vivakSita kSetra meM dvitIya Adi samaya meM rahe Wan hue jIvoM ko paramparAvagADha kahate haiN| anantarAhAraka aura paramparAhAraka-AhAra grahaNa kiye hue jina jIvoM ko prathama samaya huA hai, ve anantarAhAraka aura jinheM dvitIya Adi samaya ho gayA hai, unheM paramparAhAraka kahate haiN| antaraparyAptaka aura paramparaparyAptaka-jina jIvoM ko paryApta hue prathama samaya hI huA hai, ve hai anantaraparyAptaka aura jinheM paryApta hue dvitIyAdi samaya ho cukA hai, ve paramparaparyAptaka kahalAte haiN| carama nairayika aura acarama nairayika-jina- jIvoM kA nAraka bhava antima hai, athavA jo nAraka bhava ke antima samaya meM vartamAna haiM, ve carama nairayika aura inase viparIta ko acarama nairayika kahate fa haiN| ke jo asaMjJI tiryaJca athavA manuSya marakara naraka meM nairayika jIva ke rUpa se utpanna hote haiM, ve paryApta-avasthA meM kucha samaya taka asaMjJI hote haiM, phira ve saMjJI ho jAte haiM aise nairayika jIva bahuta kama hote haiN| isalie yahA~ kahA gayA hai ki-ratnaprabhA pRthvI meM asaMjJI kadAcit hote haiM aura kadAcit // nahIM bhI hote haiN| isI prakAra mAnakaSAyI, mAyAkaSAyI, lobhakaSAyI, no-indriya (mana) ke upayoga vAle,5 anantaropapannaka, anantarAvagADha, anantarAhAraka tathA anantaraparyAptaka nairayika kadAcit hote haiM aura kadAcit nahIM hote hai| uparyukta nairayika jIvoM ke atirikta zeSa nairayika jIva sadA prabhUta saMkhyA meM rahate haiM, isalie unheM 'saMkhyAta' kahanA caahie| Elaboration-Anantaropapannak and Paramparopapannak jivas-Anantaropapannak jivas are those who have been born just one Samaya before and Paramparopapannak jivas are those who have been born more than one Samaya before. Ananataraavagaadh and Paramparaavagaadh jivasAnanataraavagaadh jivas are those who have been born and are in the first Samaya of space occupation in that specific area. Paramparaavagaadh jivas are those who have been born and are in the second or any later Samaya of space occupation in that specific area. Anantaraahaarak and Paramparaahaarak jivasAnantaraahaarak jivas are those who have commenced intake just one terahavA~zataka: prathama uddezaka (465) Thirteenth Shatak : First Lesson
Page #532
--------------------------------------------------------------------------
________________ 895555555555555555555555555555555555558 Samaya before and Paramparopapannak jivas are those who have 4 commenced intake more than one Samaya before. Anantaraparyaaptak and Paramparaparyaaptak jivasAnantaraparyaaptak jivas are those who have attained full development just one Samaya before and Paramparopapannak jivas are those who have 4i attained full development more than one Samaya before. Charam Nairayik jivas and Acharam Nairayik jivas--Charam 4 Nairayik jivas are those who are in their last infernal birth or the last moment of that particular infernal birth and those other than charam are Acharam 4 Nairayik jivas. The non-sentient animals or humans that are born as infernal beings 5 after their death are initially non-sentient for some time after attaining full development and then become sentient. However, such jiyas are very few in number that is why it is said here that in the first hell non-sentient beings are perhaps there and perhaps not. In the same way maan-kashaayi (having conceit), maaya-kashaayi (having deceit), lobha-kashaayi (having greed), no-indriya (mind), Anantaropapannak, Ananataraavagaadh; Anantaraahaarak and Anantaraparyaaptak beings are perhaps there and 4 perhaps not. Other than the aforesaid, all infernal beings are always in large numbers that is why it is said that all of them are countable. ratnaprabhA ke asaMkhyAta vistRta narakAvAsoM se sambandhita praznottara QUESTIONS ABOUT INFERNAL ABODES OF FIRST HELL WITH UNLIMITED AREA 9. [pra.] imIse NaM bhaMte ! rayaNappabhAe puDhavIe tIsAe nirayAvAsasayasahassesu asaMkhejjavitthaDesu naraesu egasamaeNaM kevaiyA neraiyA uvavajjati ? 1, jAva kevaiyA + aNAgArovauttA uvavajjati ? 2-39 / [u.] goyamA! imIse rayaNappabhAe puDhavIe tIsAe nirayAvAsasayasahassesu asaMkhejjavitthaDesu naraesu egasamaeNaM jahanneNaM ekko vA do vA tiNNi vA, ukkoseNaM + asaMkhejjA neraiyA uvajjati 1 / evaM jaheva saMkhejjavitthaDesu tiNNi gamagA [su. 6-7-8] tahA asaMkhejjavitthaDesu vi tiNNi gamagA bhaanniyvvaa| navaraM asaMkhejjA bhANiyavvA, + sesaM taM ceva jAva asaMkhejjA acarimA pannattA 49 / "nANattaM lessAsu", lessAo jahA | bhagavatI sUtra (4) (466) Bhagavati Sutra (4) 555555555555555555555555555555555555555
Page #533
--------------------------------------------------------------------------
________________ 5555555555555 55555555555555555555555555555555555555555555555555555 ma paDhamasae (sa. 1 u. 5) / navaraM saMkhejjavitthaDesu vi asaMkhejjavitthaDesu vi ohinANI // OM ohidasaNI ya saMkhejjA uvvaTTAveyavvA, sesaM taM cev| 9. [pra.] bhagavan ! isa ratnaprabhA pRthvI ke tIsa lAkha narakAvAsoM meM se asaMkhyAta yojana bhI vistAra vAle narakoM meM (1) eka samaya meM kitane nairayika jIva utpanna hote hai; (2-39) yAvat fa kitane anAkAropayoga vAle nairayika jIva utpanna hote haiM? [u.] gautama ! isa ratnaprabhA pRthvI ke tIsa lAkha narakAvAsoM meM se asaMkhyAta yojana vistAra + vAle narakoM meM eka samaya meM jaghanya se eka, do athavA tIna aura utkRSTa se asaMkhyAta nairayika jIva utpanna hote haiN| jisa prakAra saMkhyAta (yojana) vistAra vAle (narakAvAsoM ke viSaya meM sU. OM 6-7-8 meM utpAda, udvartanA aura sattA) ye tIna AlApaka (gamaka) kahe gae haiM, usI prakAra + asaMkhyAta yojana vAle narakAvAsoM ke viSaya meM bhI tIna AlApaka jAnane caahie| kevala inameM OM vizeSatA itanI hai ki 'saMkhyAta' ke badale 'asaMkhyAta' kahanA caahie| (49) zeSa sabhI yAvat 'asaMkhyAta acarama kahe gae haiM', (yahA~ taka pUrvavat kahanA caahie)| inameM lezyAoM meM nAnAtva ma (vibhinnatA) hai| lezyA sambandhI kathana prathama zataka (za. 1, u. 5) ke anusAra kahanA caahie| inameM kevala vizeSa itanA hI hai ki saMkhyAta (yojana) aura asaMkhyAta (yojana) vistAra vAle bhI narakAvAsoM meM se avadhijJAnI aura avadhidarzanI saMkhyAta hI udvartana karate haiM, aisA kahanA caahie| ke zeSa sabhI kathana pUrvavat karanA caahie| 9. [Q.] Bhante ! Out of the 3 three million infernal abodes, in this Ratnaprabha Prithvi (the first hell), in those having uncountable Yojan area, in one Samay (indivisible fractional unit of time)--(1) How many infernal beings (jivas) are born ?... and so on up to... (2-39) How many 5. Anaakaaropayoga (having inclination towards right perception/faith) beings 41 are born ? 5 . [Ans.] Gautam ! Out of the three million infernal abodes, in this Ratnaprabha Prithvi (the first hell), in those having uncountable Yojan + area, in one Samay (indivisible fractional unit of time)-A minimum of one, two or three and a maximum of countable number of infernal beings (jivas) are born. Repeat the three statements (6,7 and 8 about infernal abodes with limited expanse in context of birth, death and existence (sthiti; life-span of infernal beings, up to 39); the remaining up to 49 also follow the same pattern... and so on up to... (49) innumerable acharam jivas. There is a Wan little difference with regard to soul-complexions (leshyas). The statement 85555555555 | terahavAM zataka : prathama uddezaka (467) Thirteenth Shatak : First Lesson 5555555555555555555555555555555555555
Page #534
--------------------------------------------------------------------------
________________ 55555555555555555555555555555555555558 about leshyas should be quoted from the first chapter (Ch. 1, Les. 5). Other : difference is that in infernal abodes of limited and unlimited expanse only 41 countable Avadhi-jnani and Avadhi-darshani die (rise). Rest of the statement is same as aforesaid. vivecana-jisa prakAra saMkhyAta yojana vistAra vAle narakAvAsoM meM nairayika jIvoM kI utpatti, OM udvarttanA aura sattA (vidyamAnatA), ina tInoM AlApakoM kI prarUpaNA kI gaI hai, usI prakAra asaMkhyAta yojana vistAra vAle narakAvAsoM meM nairayika jIvoM kI utpatti Adi tInoM AlApakoM kA kathana karanA caahie| saMkhyAta ke badale yahA~ 'asaMkhyAta' zabda kA prayoga karanA caahie| avadhijJAnI aura avadhidarzanI tIrthaMkara Adi hI udvartana karate haiM aura ve svalpa hote haiM, jisa kAraNa ina donoM ke udvartana ke viSaya meM saMkhyAta' hI kahA gayA hai| Elaboration--The details about birth, death and life-span of infernal beings in infernal abodes with unlimited expanse (asankhyat Yojan) follow the same pattern as earlier mentioned about those with limited expanse (sankhyat Yojan) with the simple change of unlimited for limited. As Avadhi-jnani and Avadhi-darshani who rise from hells become Tirthankars and there number is meager; that is why the term sankhyat (countable) has been used for their udvartan (rise). zeSa chaha naraka pRthviyoM ke narakAvAsoM ke sambandha meM nirUpaNa DETAILS ABOUT THE INFERNAL ABODES IN THE REMAINING SIX HELLS 10. [pra. ] sakkarappabhAe NaM bhaMte ! puDhavIe kevaiyA nirayAvAsa. pucchaa| [u.] goyamA ! paNavIsaM nirayAvAsasayasahassA pnnttaa| 10 [pra.] bhagavan! zarkarAprabhA pRthvI meM kitane narakAvAsa kahe haiM? ityAdi prshn| [u.] gautama! (zarkarAprabhA pRthvI meM) paccIsa lAkha narakavAsa kahe gae haiN| 10. [Q.] Bhante ! How many infernal abodes are said to be there in Sharkaraprabha Prithvi (second hell)? And other questions. [Ans.] Gautam! There are said to be two and a half million infernal \i abodes in the second hell. 11. [pra.] te NaM bhaMte ! kiM saMkhejjavitthaDA, asaMkhejjavitthaDA? _ [u.] evaM jahA rayaNappabhAe tahA sakkarappabhAe vi| navaraM asaNNI tisu vi gamaesu na bhaNNai, sesaM taM cev| (468) Bhagavati Sutra (4) | bhagavatI sUtra (4) 9 85 555555555555555555555555555
Page #535
--------------------------------------------------------------------------
________________ 8555555555555555555555555555))))) ma 11. [pra.] bhagavan ! kyA (ve narakAvAsa) saMkhyAta yojana vistAra vAle haiM, athavA asaMkhyAta OM yojana vistAra vAle haiM? [u.] gautama! jisa prakAra ratnaprabhA ke viSaya meM kahA gayA hai, usI prakAra zarkarAprabhA ke viSaya meM kahanA caahie| mAtra vizeSatA itanI hai ki utpAda, udvartanA aura sattA, ina tInoM hI ke OM AlApakoM (gamakoM) meM 'asaMjJI' nahIM kahanA caahie| zeSa sabhI (kathana pUrvavat samajhanA caahie)| 11. [Q.] Bhante ! Is the expanse of these infernal abodes countable 41 Yojans or innumerable Yojans? [Ans.] Gautam ! What has been said about Ratnaprabha should be repeated here about Sharkaraprabha. The only difference is that all the three statements about birth, death and life-span of asanjni (non-sentient) should not be included. Remaining statements are exactly as mentioned earlier. 12. [pra.] vAluyappabhAe NaM. pucchaa| - [u.] goyamA ! pannarasa nirayAvAsasayasahassA pnnttaa| sesaM jahA skkrppbhaae| "nANattaM lesAsu", lesAo jahA paDhamasae (sa. 1 u. 5) / 12. [pra.] bhagavan ! bAlukAprabhA pRthvI meM kitane narakAvAsa kahe gae haiM? [u.] gautama! (bAlukAprabhA pRthvI) meM pandraha lAkha narakAvAsa kahe gae haiN| zeSa sabhI kathana zarkarAprabhA ke samAna karanA caahie| yahA~ lezyAoM ke viSaya meM vizeSatA hai| lezyA kA kathana prathama zataka ke paMcama uddezaka ke samAna kahanA caahie| 12. [Q.] Bhante ! How many infernal abodes are said to be there in 5 Balukaprabha Prithvi (third hell) ? And other questions. 4 [Ans.] Gautam ! There are said to be one and a half million infernal abodes in the third hell. All other details follow the pattern of 4 Sharkaraprabha. The only difference is about leshyas (soul-complexions) and this should be quoted from the fifth lesson of first chapter (st. 28). 13. [pra.] paMkappabhAe NaM. pucchaa| [u.] goyamA ! dasa niryaavaassyshssaa.| evaM jahA skkrppbhaae| navaraM ohinANI OM ohidasaNI ya na uvvaTuMti, sesaM taM cev| terahavA~zataka: prathama uddezaka (469) Thirteenth Shatak : First Lesson
Page #536
--------------------------------------------------------------------------
________________ 84555555555555555555555555555558 13. [pra.] bhagavan ! paMkaprabhA pRthvI meM kitane narakavAsa kahe gae haiM? ityAdi prshn|| jI [u.] gautama ! (paMkaprabhA pRthvI meM) dasa lAkha narakAvAsa kahe gae haiN| jisa prakAra hai OM zarkarAprabhA ke viSaya meM kahA hai, usI prakAra yahA~ bhI kahanA caahie| kevala vizeSatA itanI hai // ki (yahA~ se) avadhijJAnI aura avadhidarzanI udvartana nahIM hote haiN| zeSa sabhI (kathana pUrvavat / samajhanA caahie)| ___13. [Q.] Bhante ! How many infernal abodes are said to be there in ^ Pankaprabha Prithvi (fourth hell)? And other questions. . [Ans.] Gautam! There are said to be one million infernal abodes in the fourth hell. All other details follow the pattern of Sharkaraprabha. The only difference is that here Avadhi-jnani and Avadhi-darshani are not reborn. Other details are as said earlier. 14. [pra.] dhUmappabhAe NaM. pucchaa| [u.] goyamA ! tiNNi nirayAvAsasayasahassA. evaM jahA pNkppbhaae| . 14. [pra.] bhagavan ! dhUmaprabhA pRthvI meM kitane narakAvAsa kahe gae haiM? ityAdi prshn| ___ [u.] gautama! tIna lAkha narakAvAsa kahe gae haiN| jisa prakAra paMkaprabhA pRthvI (ke viSaya meM kahA gayA hai, usI prakAra yahA~ bhI kahanA caahie)| 14. (Q.) Bhante ! How many infernal abodes are said to be there in Dhoom-prabha Prithvi (fifth hell) ? And other questions. [Ans.] Gautam ! There are said to be three Lac (hundred thousand) 4i infernal abodes in the fifth hell. All other details follow the pattern of Pankaprabha Prithvi. 15. [pra.] tamAe NaM bhaMte ! puDhavIe kevaiyA nirayAvAsa. pucchaa| .. [u.] goyamA ! ege paMcUNe nirayAvAsasayasahasse pnntte| sesaM jahA pNkppbhaae| 15. [pra.] bhagavan ! tamaHprabhA pRthvI meM kitane narakavAsa kahe gae haiM ? ityAdi prshn| __ [u.] gautama! pA~ca kama eka lAkha narakavAsa kahe gae haiN| zeSa (sabhI kathana) paMkaprabhA . (ke samAna jAnanA caahie)| 15. (Q.) Bhante ! How many infernal abodes are said to be there in Tamah-prabha Prithvi (sixth hell)? And other questions. 155555555))))))))))))55555555555555555555555555 bhagavatI sUtra (4) (470) Bhagavati Sutra (4)
Page #537
--------------------------------------------------------------------------
________________ 06665555555555555555555555555555555555 [Ans.] Gautam ! There are said to be five short of one Lac (hundred thousand) infernal abodes in the sixth hell. All other details follow the pattern of Pankaprabha Prithvi. 0 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9595958 16. [ pra. ] ahesattamAe NaM bhaMte! puDhavIe kai aNuttarA mahatimahAlayA mahAnirayA pannattA ? [u. ] goyamA ! paMca aNuttarA jAva appaiTThANe | 16. [pra.] bhagavan! adhaH saptama pRthvI meM kitane anuttara aura bahuta bar3e mahAnarakAvAsa ka gae haiM, ityAdi prazna / [u.] gautama! pA~ca anuttara yAvat bahuta bar3e narakAvAsa kahe gae haiM, yathA - (kAla, mahAkAla, raurava, mahAraurava aura) apratiSThAna / 16. [Q.] Bhante ! How many unique and gigantic infernal abodes are said to be there in Adhah-saptam Prithvi (seventh hell)? And other questions. [Ans.] Gautam! There are said to be five gigantic infernal abodes in the seventh hell- ... and so on up to... (Kaal, Mahakaal, Raurav, Maharaurav and) Apratishthaan. 17. [pra.] te NaM bhaMte ! kiM saMkhejjavitthaDA asaMkhejjavitthaDA ? [3. ] goyamA ! saMkhejjavitthaDe ya asaMkhejjavitthaDA ya / 17. [pra.] bhagavan ! kyA ve narakAvAsa saMkhyAta yojana vistAra vAle haiM athavA asaMkhyAta yojana vistAra vAle haiM? [u.] gautama! ve narakAvAsa (madhya kA apratiSThAna ) saMkhyAta yojana vistAra vAlA hai, aura zeSa ( cAra narakAvAsa) asaMkhyAta yojana vistAra vAle haiN| 17. [Q.] Bhante ! Is the expanse of these infernal abodes countable Yojans or innumerable Yojans ? [Ans.] Gautam ! The central one (Apratishthaan) has countable Yojans area and the remaining (four) have innumerable Yojans area. 18. [ pra. ] ahesattamAe NaM bhaMte ! puDhavIe paMcasu aNuttaresu mahatimahA. jAva mahAniraesu saMkhejjavitthaDe narae egasamaeNaM kevaiyA. / terahavA~ zataka : prathama uddezaka (471) Thirteenth Shatak: First Lesson phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha phaphaphaphaphaphaphaphaphaphaphaphaphaphapha
Page #538
--------------------------------------------------------------------------
________________ 84555555555555555555555555 5 555555 [u.] evaM jahA pNkppbhaae| navaraM tisu nANesu na uvavajjati na uvvdRti| pannattaesu taheva atthi| evaM asaMkhejjavitthaDesu vi| navaraM asaMkhejjA bhaanniyvvaa| 18 [pra.] bhagavan ! adhaHsaptama pRthvI ke pA~ca anuttara aura bahuta bar3e yAvat mahAnarakAvAsoM ke meM meM se saMkhyAta yojana vistAra vAle apratiSThAna narakAvAsa meM eka samaya meM kitane nairayika jIva utpanna hote haiM? ityAdi prshn| ___ [u.] gautama! jisa prakAra paMkaprabhA ke viSaya meM kahA gayA hai, (usI prakAra adhaHsaptama hai pRthvI ke viSaya meM bhI kahanA caahie|) kevala vizeSatA itanI hai ki yahA~ tIna jJAna vAle na to utpanna hote haiM, na hI uvartana karate haiN| parantu ina pA~coM narakAvAsoM meM ratnaprabhA pRthvI Adi ke samAna tInoM jJAna vAle pAye jAte haiN| jisa prakAra saMkhyAta yojana vistAra vAle narakAvAsoM ke viSaya meM kahA gayA hai, usI prakAra asaMkhyAta yojana vistAra vAle narakAvAsoM ke viSaya meM bhI kahanA caahie| kevala vizeSatA itanI hai ki yahA~ 'saMkhyAta' ke sthAna para 'asaMkhyAta' kahanA caahie| 18. [Q.] Bhante !Out of the five unique and gigantic infernal abodes, Wan in Adhah-saptam Prithvi (seventh hell), in those having countable Yojan area, in one Samay (indivisible fractional unit of time) how many infernal 4 beings (jivas) are born ? And other questions. [Ans.] Gautam! What has been said about Pankaprabha Prithvi should be repeated here (for Adhah-saptam Prithvi). The only difference is that here jivas with three kinds of knowledge are neither born nor die but, like Ratnaprabha and other Prithvis, jivas with three kinds of knowledge are found in these five infernal abodes also. What has been said about infernal abodes with countable Yojan area should also be repeated $ for those with innumerable Yojan area, mentioning innumerable instead of countable. vivecana-cU~ki asaMjJI jIva prathama naraka pRthvI ke alAvA usase Age kI pRthviyoM meM utpanna OM nahIM hote haiN| isalie dvitIya naraka pRthvI se lekara saptama naraka pRthvI taka meM unakI utpatti, udvartanA ma aura sattA, ye tInoM bAteM nahIM kahI gayI haiN| lezyAoM ke viSaya meM jo vibhinnatA kahI gaI hai, vaha prathama zataka paMcama uddezaka ke (za. 1, u. bhI 5) ke anusAra jAnanI caahie| usake anusAra kAU dosu taiyAi mIsiyA nIliyA cutthiie| paMcamiyAe mIsA kaNhA, tatto prmknnhaa|| | bhagavatI sUtra (4) (472) Bhagavati Sutra (4) 855555555555555555555555555555555555558
Page #539
--------------------------------------------------------------------------
________________ 855555555555555555555555555555555555558 ma artha-prathama aura dvitIya naraka meM kApota lezyA, tRtIya naraka meM kApota aura nIla donoM (mizra) lezyAe~, caturtha naraka meM nIla lezyA, paMcama naraka meM nIla aura kRSNa (mizra) lezyAe~ tathA chaTThama naraka ma meM kRSNa lezyA aura saptama naraka meM parama kRSNa lezyA hotI hai| cU~ki cauthI paMkaprabhA naraka pRthvI se lekara sAtavIM naraka pRthvI taka se nikalane vAle jIva tIrthaMkara nahIM hote haiM, kyoMki tIrthaMkara to kevala tIsarI naraka bhUmi taka meM hI hote haiM aura yahI tIrthaMkara U prAyaH avadhijJAnI aura avadhidarzanI hote haiN| isI kAraNa paMkaprabhA naraka pRthvI se avadhijJAnI aura avadhidarzanI kA udvartana nahIM hotA hai| cU~ki isa naraka meM mati-zruta aura avadhijJAnI utpanna nahIM hote haiM aura na hI udvartana karate haiM jisa kAraNa yahA~ kevala samyaktva bhraSTa arthAt mithyAtvI jIva hI utpanna hote haiN| parantu yadi koI mithyAtvI jIva yahA~ samyaktva prApta kara le to vaha matijJAnI, zrutajJAnI aura avadhijJAnI bana sakatA hai| ataH yahA~ kahA gayA hai ki sAtavIM naraka meM tIna jJAna vAle jIvoM kI utpatti aura udvarttanA to nahIM hotI hai, lekina sattA hotI hai| Elaboration-As non-sentient (asanjni) beings are born only in the first hell and not in other lower hells, from second to seventh hell, their birth, death and life-span have not been mentioned. The difference about leshyas (soul-complexions) is as mentioned in first chapter (les.-5, St. 28) - In first and second hells only pigeon soul41 complexion exists; in the third hell pigeon and blue (mixed) soul-complexions exist; in the fourth hell only blue soul-complexion exists; in the fifth hell blue and black (mixed) soul-complexions exist; in the sixth hell black soul complexion exists; and in the seventh hell extreme black soul-complexion F exists. Jivas rising from fourth to seventh hell do not become Tirthankars; they generally rise only from first to third hells. Only Tirthankars are Avadhi-jnani and Avadhi-darshani; that is why it is said that from the fourth hell there is no rise of Avadhi-jnani and Avadhi-darshani jivas. As Avadhi-jnani and Avadhi-darshani jivas are neither born in the seventh hell nor do they rise from there, only those fallen from righteousness, or unrighteous beings, are born here. However, if some unrighteous being gains righteousness here he can get reborn and gain three kinds of knowledge (mati-jnan, shrut-jnana and avadhi-jnana); that is why it is said that in the seventh hell though jivas with three kinds of knowledge are neither born nor rise from but they do exist. | terahavAMzataka : prathama uddezaka (473) Thirteenth Shatak : First Lesson pramabha ka ) )))) ))) )))))))))))))))
Page #540
--------------------------------------------------------------------------
________________ 8 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 20 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Wan nairayikoM meM samyag - mithyA-mizradRSTi vAle nairayika jIvoM ke utpAda, udvarttanA evaM virahita - avirahita kI prarUpaNA BIRTH, DEATH AND EXISTENCE OF RIGHTEOUS, UNRIGHTEOUS AND MIXED INFERNAL BEINGS 19. [pra.] imIse NaM bhaMte! rayaNappabhAe puDhavIe tIsAe nirayAvAsasayasahasse su saMkhejjavitthaDesu naraesu kiM sammaddiTThI neraiyA uvavajjaMti, micchaddiTThI neraiyA uvavajjaMti, sammAmicchaddiTThI neraiyA uvavajjaMti ? [ u. ] goyamA ! sammadiTThI vi neraiyA uvavajjaMti, micchaddiTTI vi neraiyA uvavajjaMti, no sammAmicchaddiTThI neraiyA uvavajjati / 19. [pra.] bhagavan ! isa ratnaprabhA pRthvI ke tIsa lAkha narakAvAsoM meM se saMkhyAta yojana vistAra vAle narakAvAsoM meM samyagdRSTi nairayika utpanna hote haiM yA mithyAdRSTi nairayika utpanna hote haiM, athavA samyagmithyA (mizra) dRSTi nairayika utpanna hote haiM ? [u.] gautama ! samyagdRSTi nairayika bhI utpanna hote haiM, mithyAdRSTi nairayika bhI utpanna hote haiM, kintu samyagmithyA (mizra) dRSTi nairayika utpanna nahIM hote / 19. [Q.] Bhante ! Out of the 3 three million infernal abodes, in this Ratnaprabha Prithvi (the first hell), in those having countable Yojan area, are righteous (samyagdrishti) infernal beings (jivas) born or unrighteous (mithyadrishti) infernal beings are born or righteous-unrighteous (samyagmithyadrishti) infernal beings are born? [Ans.] Gautam ! Righteous (samyagdrishti) infernal beings (jivas) are born, unrighteous (mithyadrishti) infernal beings are also born but mixed ones, righteous-unrighteous (samyagmithyadrishti) infernal beings are not born. 20. [pra.] imIse NaM bhaMte! rayaNappabhAe puDhavIe tIsAe nirayAvAsasayasahassesu saMkhejjavitthaDesu naraesu kiM sammadiTThI neraiyA uvvaTTaMti ? [ u. ] evaM ceva / 20. [pra.] bhagavan ! kyA isa ratnaprabhA pRthvI ke tIsa lAkha narakAvAsoM meM se saMkhyAta yojana-vistRta narakAvAsoM se samyagdRSTi nairayika udvarttana karate haiM? ityAdi prazna / bhagavatI sUtra (4) (474) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha Bhagavati Sutra (4) 4 ******phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaLa
Page #541
--------------------------------------------------------------------------
________________ * 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5555555555 8 8 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9555555555555555555555555555555558 [3] he gautama! usI taraha samajhanA cAhie / ( jisa taraha pahale batAyA gayA hai arthAt - pUrvokta narakAvAsoM se samyagdRSTi aura mithyAdRSTi nairayika to udvarttana karate haiM, parantu samyagmithyA mizra dRSTi nairayika udvarttana nahIM karate haiM / ) 20. [Q.] Bhante ! Out of the 3 three million infernal abodes, in this Ratnaprabha Prithvi (the first hell), from those having countable Yojan area, do righteous (samyagdrishti) infernal beings (jivas) rise (die ) ? And other questions. [Ans.] Gautam ! As aforesaid. (righteous infernal beings rise, unrighteous infernal beings rise but righteous-unrighteous (samyagmithyadrishti) infernal beings do not rise. 21. [pra.] imIse NaM bhaMte! rayaNappabhAe puDhavIe tIsAe nirayAvAsasayasahassesu saMkhejjavitthaDA naragA kiM sammaddiTThIhiM neraiehiM avirahiyA, micchAdiTThIhiM neraiehiM avirahiyA, sammAmicchAdiTThIhiM neraiehiM avirahiyA ? [3.] goyamA ! sammaddiTThIhiM vi neraiehiM avirahiyA, micchAdiTThIhiM vi neraiehiM avirahiyA, sammAmicchAdiTThIhiM neraiehiM avirahiyA virahiyA vA / 21. [pra.] bhagavan ! kyA isa ratnaprabhA pRthvI ke tIsa lAkha narakAvAsoM meM se saMkhyAta yojana - vistAra vAle narakAvAsa samyagdRSTi nairayikoM se avirahita ( sahita ) haiM yA mithyAdRSTi nairayikoM se avirahita haiM athavA samyagmithyAdRSTi nairayikoM se avirahita haiM ? [u.] gautama! (ye narakAvAsa) samyagdRSTi nairayikoM se bhI avirahita haiM tathA mithyAdRSTa nairayikoM se bhI avirahita haiM aura samyagmithyAdRSTi nairayikoM se (kadAcit ) avirahita haiM aura (kadAcit ) virahita haiN| 21. [Q.] Bhante ! Out of the 3 three million infernal abodes, in this Ratnaprabha Prithvi (the first hell), in those having countable Yojan area, do righteous (samyagdrishti) infernal beings (jivas) exist or unrighteous Wan (mithyadrishti) infernal beings exist or righteous-unrighteous (samyagmithyadrishti) infernal beings exist ? Wan [Ans.] Gautam ! Righteous (samyagdrishti) infernal beings (jivas) exist, unrighteous (mithyadrishti) infernal beings exist and mixed ones, righteousunrighteous (samyagmithyadrishti) infernal beings perhaps exist and perhaps not. terahavA~ zataka : prathama uddezaka (475) Thirteenth Shatak: First Lesson 555555555555555555555555555555555555 95 95 95 955555555555558 55555555555555555555555555555555 Wan Wan
Page #542
--------------------------------------------------------------------------
________________ 22. evaM asaMkhejjavitthaDesu vi tiNNi gamagA bhaanniyvvaa|| 22. isI prakAra asaMkhyAta yojana vistAra vAle narakAvAsoM ke viSaya meM bhI tInoM AlApaka hai OM (gamaka) kahane caahie| 22. In the same way repeat three statements about infernal abodes Wan with innumerable Yojan area. 23. evaM sakkarappabhAe vi| evaM jAva tamAe vi| 23. isI prakAra zarkarAprabhA se lekara yAvat tamaHprabhApRthvI taka ke (saMkhyAta, asaMkhyAta OM yojana-vistRta narakAvAsoM ke samyagdRSTi Adi nairayikoM ke viSaya meM tInoM AlApaka kahane caahie|) 23. Same is true for Sharkaraprabha Prithvi... and so on up to... Tamahprabha Prithvi. (Repeat the three aforesaid statements for all infernal abodes with countable as well as innumerable Yojan areas.) 24. [pra.] ahesattamAe NaM bhaMte ! puDhavIe paMcasu aNuttaresu jAva saMkhejjavitthaDe narae // hai kiM sammadiTThI neraiyA. pucchaa| ___[u.] goyamA ! sammaTThiI neraiyA na uvavajjaMti, micchaTThiI neraiyA uvavajjaMti, ma sammAmicchaTThiI neraiyA na uvvjjNti| 24. [pra.] bhagavan ! adha:saptama pRthvI ke pA~ca anuttara yAvat saMkhyAta yojana vistAra vAle narakAvAsoM meM kyA samyagdRSTi nairayika, utpanna hote haiM? ityAdi prshn| [u.] gautama! (vahA~) samyagdRSTi nairayika utpanna nahIM hote (parantu) mithyAdRSTi nairayika OM utpanna hote haiM aura samyag-mithyAdRSTi nairayika bhI utpanna nahIM hote haiN| 24. [Q.] Bhante !Out of the five unique and gigantic infernal abodes, in Adhah-saptam Prithvi (seventh hell), in those having countable Yojan 41 area, are righteous (samyagdrishti) infernal beings (jivas) born ? And other questions. [Ans.] Gautam ! Righteous (samyagdrishti) infernal beings (jivas) are not born, but unrighteous (mithyadrishti) infernal beings are born and mixed 1 ones, righteous-unrighteous (samyagmithyadrishti) infernal beings, are also 1 not born. 25. evaM uvvadvRti vi| (476) | bhagavatI sUtra (4) Bhagavati Sutra (4) &55555555555555555555999999999
Page #543
--------------------------------------------------------------------------
________________ 055555555555555555555)))))))))))))))) 25. isI prakAra (utpatti ke samAna) udvarttanA (ke viSaya meM bhI kahanA caahie|) 25. The same is true for udvartana (rise or death) also. 26. avirahie jaheva rynnppbhaae| 26. ratnaprabhA meM sattA ke samAna (yahA~ bhI mithyAdRSTi dvArA) avirahita (Adi ke viSaya meM kahanA caahie|) 26. What has been said about existence in Ratnaprabha Prithvishould OM be followed here also. (Only unrighteous exist.) 27. evaM asaMkhejjavitthaDesu vi tiNNi gmgaa| 27. isI prakAra asaMkhyAta yojana vistAra vAle (narakAvAsoM ke viSaya meM pUrvokta) tInoM AlApaka kahane caahie| 27. The same three statements should also be repeated for infernal abodes with innumerable Yojan area. . vivecana-samyagmithyAdRSTi (mizradRSTi) nairayika kadAcit hote haiM, kadAcit nahIM bhI hote haiM, isIlie unakA viraha ho sakatA hai| 'na sammAmiccho kuNai kaalN|' arthAt samyagmithyAdRSTi jIva samyagmithyAdRSTi avasthA meM kAla nahIM karatA, aisA siddhAntavacana hai| ataH na to mizradRSTi ukta avasthA meM maratA hai aura na hI tadbhava-pratyaya avadhijJAna use hotA hai, jisase ki mizradRSTi avasthA meM vaha utpanna ho| Elaboration --Righteous-unrighteous (samyagmithyadrishti) infernal beings perhaps exist and perhaps not; as such there is a possibility of their total absence at some point of time. There is a principle that a righteousunrighteous (samyagmithyadrishti) being never dies in that mixed state. Therefore, infernal beings never die in that state; also, they do not acquire avadhi-jnana during that birth and as such they never rise to be reborn in mixed state. lezyAoM kA paraspara parivartana aura usake anusAra naraka meM utpatti kA nirUpaNa TRANSFORMATION OF LESHYAS AND ENTAILING BIRTH IN HELLS 28-1. [pra.] se nUNaM bhaMte! kaNhalesse nIlalesse jAva sukkalesse bhavittA + kaNhalessesu neraiesu uvavajjati ? [u.] haMtA, goyamA ! kaNhalesse jAva uvvjjNti| terahavA~zatakaH prathama uddezaka (477) Thirteenth Shatak : First Lesson 955555555555555555555555558
Page #544
--------------------------------------------------------------------------
________________ 8555555555555555555555555555558 28-1. [pra.] bhagavan ! kyA vAstava meM (jIva) kRSNalezyI, nIlalezyI yAvat zuklalezyI (kRSNa lezyA yogya) banakara (phira se) kRSNalezyI nairayikoM meM utpanna ho jAtA hai? [u.] hA~, gautama! (vaha jIva) kRSNalezyI yAvat (zuklalezyI, kRSNalezyA yogya banakara phira se kRSNalezyI nairayikoM meM) utpanna ho jAtA hai| 28-1. [Q.] Bhante ! Is it true that a jiva with krishna leshya, neel : leshya... and so on up to... shukla leshya transforms (into one with black soul-complexion) and then gets reborn among infernal beings with black 41 soul-complexion (leshya)? [Ans.] Yes, Gautam ! A jiva with krishna leshya... and so on up to... gets reborn among infernal beings with black soul-complexion (leshya).. 28-2. [pra.] se keNaTeNaM bhaMte ! evaM vuccai-'kaNhalesse jAva uvavajjaMti' ? [u.] goyamA ! lessaTThANesu saMkilissamANesu saMkilissamANesu kaNhalesaM pariNamai, kaNhalesaM pariNamittA kaNhalessesu neraiesu uvavajaMti, se teNaTeNaM jAva uvvjjNti| 28-2. [pra.] bhagavan ! aisA kisa kAraNa se kahA jAtA hai ki (vaha jIva kRSNalezyI Adi hokara phira se) kRSNalezyI nArakoM meM yAvat utpanna ho jAtA hai? [u.] gautama ! (jaba) usake lezyAsthAna saMkleza ko prApta hote-hote (kramazaH) kRSNalezyA ma ke rUpa meM pariNamita ho jAte haiM taba kRSNalezyA ke rUpa meM pariNamita ho jAne para vaha jIva OM kRSNalezyA vAle nairayikoM meM utpanna ho jAtA hai| isI kAraNa he gautama! (vaha jIva kRSNalezyI hai Adi hokara phira se) kRSNalezyA vAle nairayikoM meM yAvat utpanna ho jAtA hai| 28-2. [Q.] Bhante ! Why is it said that a jiva with krishna leshya... Wan and so on up to... gets reborn among infernal beings with black soulcomplexion (leshya)? [Ans.] Gautam ! When the space-points of soul-complexion 5 (leshyasthaan) gradually malign to transform into black soul-complexion Wan (leshya) ones then once the transformation into black soul-complexion (leshya) is complete, that jiva gets reborn among infernal beings with black soul-complexion (leshya). That is why, O Gautam ! It is said that a jiva with krishna leshya... and so on up to... gets reborn among infernal beings with black soul-complexion (leshya). | bhagavatI sUtra (4) (478) Bhagavati Sutra (4)
Page #545
--------------------------------------------------------------------------
________________ )))))))))1155555555555555555555555555 85555555555555555555555555555555555555 jI 29-1. [pra.] se nUNaM bhaMte ! kaNhalesse jAva sukkalesse bhavittA nIlalessesu neraiesu fa uvavajjaMti ? [u.] haMtA, goyamA ! jAva uvvjjNti| ___ 29-1. [pra.] bhagavan ! kyA (jIva) kRSNalezyI yAvat zuklalezyI (nIla lezyA yogya meM banakara phira se) nIlalezyA vAle nairayikoM meM utpanna ho jAte haiM? [u.] hA~, gautama ! yAvat utpanna ho jAte haiN| 29-1. (Q.) Bhante ! Is it true that a jiva with krishna leshya, neel si leshya... and so on up to... shukla leshya transforms (into one with blue soul-complexion) and then gets reborn among infernal beings with blue soul41 complexion (leshya) ? [Ans.] Yes, Gautam ! A jiva with krishna leshya... and so on up to... gets reborn among infernal beings with blue soul-complexion (leshya). . 29-2. [pra.] se keNaTeNaM jAva uvavajjati ? ma [u.] goyamA ! lessaTThANesu saMkilissamANesu vA visujjhamANesu vA nIlalessaM ma pariNamai, nIlalesaM pariNamittA nIlalessesu neraiesu uvavajjaMti, se teNaTeNaM goyamA ! jAva uvvjjNti| 29-2. [pra.] bhagavan ! kisa kAraNa se aisA kahA jAtA hai ki yAvat (vaha nIlalezyA vAle * nairayikoM meM) utpanna ho jAte haiM? [u.] gautama! usake lezyA sthAna uttarottara saMkleza ko prApta hote-hote (kramaza:) tathA vizuddha hote-hote (anta meM) nIlalezyA ke rUpa meM pariNamita ho jAte haiN| nIlalezyA ke rUpa meM ma pariNamita hone para (vaha jIva) nIlalezyA vAle nairayikoM meM utpanna ho jAte haiN| isI kAraNa he hai OM gautama! (pUrvokta rUpa se) yAvat utpanna ho jAte haiM (aisA kahA gayA hai)| 29-2. [Q.] Bhante ! Why is it said that a jiva with krishna leshya... and so on up to... gets reborn among infernal beings with blue soulcomplexion (leshya)? [Ans.] Gautam ! When the space-points of soul-complexion 4 (leshyasthaan) gradually malign and then purify to transform into blue + soul-complexion (leshya) ones; once this transformation into blue soulSi complexion (leshya) is complete that jiva gets reborn among infernal beings ja terahavA~zataka: prathama uddezaka (479) Thirteenth Shatak : First Lesson | 855555555555555555555555555555555555558
Page #546
--------------------------------------------------------------------------
________________ 85555555555555555555555555555 895555555555555555555555555555555555558 with blue soul-complexion (leshya). That is why, O Gautam ! It is said that a 41 jiva with krishna leshya... and so on up to... gets reborn among infernal beings with blue soul-complexion (leshya). 30. [pra.] se nUNaM bhaMte ! kaNhalesse nIla, jAva bhavittA kAulessesu neraiesuka ma uvavajjati ? ___[u.] evaM jahA nIlalessAe tahA kAulessA vi bhANiyavvA jAva se teNaTeNaM jAva uvvjjti| sevaM bhaMte ! sevaM bhaMte ! tti.| terasame sae paDhamo uddesao smtto||13-1|| 30 [pra.] bhagavan ! kyA (jIva) vAstava meM kRSNalezyI, nIlalezyI yAvat zuklalezyI (kApota lezyA yogya banakara phira se) kApotalezyA vAle nairayikoM meM utpanna ho jAte haiM? [u.] jisa prakAra nIlalezyA ke viSaya meM kahA gayA hai, usI prakAra kApotalezyA ke OM viSaya meM bhI kahanA cAhie, yAvat-isa kAraNa se he gautama! yAvat utpanna ho jAte haiN| ma he bhagavan ! yaha isI prakAra hai, bhagavan! yaha isI prakAra hai, aisA kahakara yAvat gautama svAmI ma vicarate haiN| // terahavAM zataka : prathama uddezaka smaapt|| 30.[Q.] Bhante !Is it true that ajiva with krishna leshya, neel leshya... Wan and so on up to... shukla leshya transforms (into one with pigeon soul complexion) and then gets reborn among infernal beings with pigeon complexion (leshya)? [Ans.] What has been said about blue soul-complexion (leshya) should be repeated for pigeon soul-complexion (leshya)... and so on up to... gets reborn among infernal beings with pigion soul-complexion (leshya). "Bhante ! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. vivecana-jIvoM kI saMklizyamAnatA tathA vizuddhyamAnatA hI prazasta athavA aprazasta meM lezyA-parivartanA kA mukhya kAraNa hai| jaba prazasta lezyAsthAna avizuddhi ko prApta hote haiM, taba ve saMklizyamAna tathA aprazasta lezyAsthAna jaba vizuddhi ko prApta hote haiM, taba ve vizuddhyamAna kahalAte haiN| | bhagavatI sUtra (4) (480) Bhagavati Sutra (4)
Page #547
--------------------------------------------------------------------------
________________ 8 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9 5 5 5 5 5 5 5 5 8 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95958 isalie prazasta - aprazasta lezyAoM kI prApti meM saMklizyamAnatA - vizuddhayamAnatA ko hI mukhya kAraNa mAnA jAtA hai| Elaboration-The main cause for noble and ignoble transformation of soul-complexion is the process of maligning and purifying. When the spacepoints of soul-complexion get tarnished they are said to be maligned and when they get cleansed they are called purified. That is why the process of maligning and purifying of soul-complexions is believed to be the main cause for noble and ignoble transformation of soul-complexion. END OF THE FIRST LESSON OF THE THIRTEENTH CHAPTER. terahavA~ zataka : prathama uddezaka (481) Thirteenth Shatak: First Lesson 555555555555555555 95 95 95 95 95 95 95 95 95555555555555555555555R i555555555555555555555555555*5***ttktyinnn
Page #548
--------------------------------------------------------------------------
________________ * 5 5 5 5 5 5 95555555555555555 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 $$$$$$& 595 95 95 95 95 9595959595959595 95 95 95 95 95 959595959595955958 bIo uddesao : deva dvitIya uddezaka : deva (bheda - uttara bheda, AvAsa, vistAra Adi) DVITIYA UDDESHAK (SECOND LESSON): DEV (DIVINE BEINGS) cAra prakAra ke devoM kI prarUpaNA FOUR CLASSES OF DIVINE BEINGS 1. [.] ivihANaM bhaMte! devA pannattA ? [u. ] goyamA ! cauvvihA devA pannattA, taM jahA - bhavaNavAsI vANamaMtarA joisiyA vemANiyA / 1 [pra.] bhagavan! deva kitane prakAra ke kahe gae haiM ? [3.] gautama ! deva cAra prakAra ke kahe gae haiM / yathA - ( 1 ) bhavanavAsI, (2) vANavyantara, (3) jyotiSka aura (4) vaimAnika / 1. [Q.] Bhante ! How many classes of divine beings are said to be there ? [Ans.] Gautam ! Divine beings (Devs) are said to be of four classes--(1) Bhavan-vaasi (abode dwelling), (2) Vaanavyantar (interstitial ), ( 3 ) Jyotishk (stellar) and (4) Vaimaanik (celestial-vehicular). vivecana - devoM ke cAra varga ( samUha athavA nikAya) haiN| adholoka meM sthita bhavanoM meM nivAsa karane vAle deva bhavanavAsI kahalAte haiN| vanoM, vRkSoM, guphAoM, kandarAoM Adi nirjana sthAnoM meM rahane vAle deva vANavyantara kahalAte haiN| udyota aura jyoti (prakAza) phailAne vAle deva jyotiSka kahalAte haiM tathA vimAnoM meM nivAsa karane vAle deva vaimAnika athavA vimAnavAsI kahalAte haiN| Elaboration--There are four classes (nikaaya) of divine beings. Those dwelling in abodes located in the lower world are called Bhavan-vaasi devs (Abode-dwelling gods). Those living in forests, trees, caves, crevices and other forlorn places are called Vaanavyantar devs (Interstitial gods). Those emitting and spreading light or glow are called Jyotishk devs (Stellar gods). Those living in vimaans (celestial-vehicles) are called Vaimaanik devs (Celestial-vehicular gods). bhagavatI sUtra (4) (482) Bhagavati Sutra ( 4 ) 0 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95555555555555555555558 1 95 96 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95
Page #549
--------------------------------------------------------------------------
________________ vaimAnika devoM ke AvAsa siddhakSetra (anaMta siddha) 5 anuttara vimAna dhanodadhi dhanavAta tanavAta 12 devaloka 11 2 devaloka 1 -siddha zilA 800 yojana meM vANavyaMtara devoM ke AvAsa - 9 graivayaka 00000 rikta (khAlI) -AkAza (vAyu) 10 yojana khAlI vANavyaMtara nikAyaka devoM ke AvAsa 3 kilviSI * dhanodadhi 9 lokAMtika 10 yojana khAlI jyotiSka devoM ke vimAna jyotiSka devoM ke vimAna ardha kaviThTha (ardha vyAsa) saMsthAna ke hote haiN| usake Upara deva ke mahala hote haiN| vANavyaMtara devoM ke tIna prakAra ke AvAsa ke pramANa bharata kSetra pramANa COEDIC sabase choTe AvAsa jambUdvIpa pramANa bar3e AvAsa SOLA mahAvideha kSetra pramANa 5000 free E madhyama AvAsa 16
Page #550
--------------------------------------------------------------------------
________________ 9555555555555555555555555555555555559 citra-paricaya 16 Illustration No. 16 devoM ke prakAra deva cAra prakAra ke batAye gaye haiM- (1) vaimAnika deva-inakA AvAsa Urdhvaloka meM hotA hai| samapRthvI se 900 yojana Upara se prArambha hokara loka ke agra bhAga saka Urdhvaloka hai| Urdhva loka meM bAraha devaloka, tIna kilviSika, nau lokAMtika, nava graiveyaMka aura pA~ca anuttara vimAnavAsI deva rahate haiN| . (2) jyotiSka deva-samapRthvI.se. 790 yojana Upara se lekara 900 yojana taka jyotiSka devoM ke vimAna OM haiN| yaha deva pA~ca prakAra ke haiM-sUrya, candra, graha, nakSatra aura taaraa| ar3hAI dvIpa taka rahe hue jyotiSka devoM ke Wan vimAna meru parvata ke cAroM ora paribhramaNa karate rahate haiM jabaki usake Age vAle jyotiSka devoM ke vimAna sadA. sthira rahate haiN| (3) vANavyantara devA-tiryaka loka kI samabhUmi kI moTAI 900 yojana hai| isameM se 100 yojana nIce ma kI bhUmi chor3a deveM to Upara ke 800 yojana meM vANavyantara deva rahate haiN| vANavyantara devoM ke AvAsa vistAra kI dRSTi se tIna prakAra ke hote haiM-jaghanya bharata kSetra jitane bar3e, madhyama mahAvideha kSetra aura utkRSTa jambUdvIpa jitane vistAra vaale| (4) bhavanapati deva-prathama naraka ke pRthvI piNDa meM sthita 13 AMtaroM meM se dasa AMtaroM meM 10 prakAra ke Wan bhavanapati devoM ke AvAsa haiN| ina sabhI devoM ko bhavana meM nivAsa karanA- priya hotA hai isalie inheM bhavanavAsI deva kahate haiN| dasa AMtaroM meM inake kula 7 karor3a 72 lAkha bhavana haiN| (kRpayA citra saMkhyA 15 dekheN|) -zataka 13, u.2 CLASSES OF GODS Divine beings or gods are said to be of four classes - (1) Vaimaanik (celestial-vehicular)-Their abodes are in the upper world (Urdhva Lok) that begins 900 Yojans above the transverse land and extends up to the edge of the Lok. In this upper world there are twelve divine realms, three Kilvishik, nine Lokantik, nine Graiveyak and five Anuttar vimaans. . (2) Jyotishk (stellar)Between 790 and 900 Yojan heights from transverse land there are vimaans of Jyotishk gods. They are of five classes - Surya (sun), Chandra (moon), Graha (planet) and Nakshatra (constellation). The vimaans of Jyotishk gods of Adhai Dveep keep on moving in orbits but those beyond are stationary. (3) Vaanavyantar (interstitial)-The depth of the land mass of the transverse world is 900 Yojans. Vaanavyantar gods live in the upper 800 Yojans of this land mass. The expanses of their abodes are of three sizes -- the smallest abodes are equivalent to Bharat area; the medium are equivalent to Mahavideh area and the largest are equivalent to Jambu continent. (4) Bhavan-vaasi (abode dwelling)-Out of the 13 levels of the land block of the first hell, Ratnaprabha Prithvi, in 10 levels there are abodes of ten classes of Bhavan-vaasi gods. As they like to live in abodes they are called abode dwelling gods. In the ten levels there are 7 Krore 72 Lac abodes. (Illustration-15). -Shatak-13, lesson-2 4))))))))))))))))))))))))))))))))))5555555550 4 05555555555555555555555555se
Page #551
--------------------------------------------------------------------------
________________ 555555555555555555 9 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5959595 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 bhavanapati devoM ke bheda, asurakumAra devoM ke AvAsa aura unake vistAra kI prarUpaNA CLASSES OF ABODE DWELLING GODS, THEIR ABODES AND EXPANSE 2. [ pra. ] bhavaNavAsI NaM bhaMte! devA kaivihA pannattA ? [u. ] goyamA ! dasavihA paNNattA, taM jahA - asurakumArA. evaM bheo jahA biimsae devuddesae (sa. 2 u. 7) jAva aparAjiyA savvaTThasiddhagA / 2. [pra.] bhagavan! bhavanavAsI deva kitane prakAra ke kahe gae haiM ? [u.] gautama! (bhavanavAsI deva) dasa prakAra ke kahe gae haiN| yathA - asurakumAra stnitkumaar| isa prakAra bhavanavAsI Adi devoM ke bhedoM kA varNana dvitIya zataka ke uddezaqa (za. 2, u. 7) ke anusAra yAvat aparAjita evaM sarvArthasiddha taka jAnanA caahie| 2. [Q.] Bhante ! How many classes of Bhavan-vaasi devs (Abodedwelling gods) are said to be there? yAvat [Ans.] Gautam! They are said to be of ten classes-Asur-kumar... and so on up to... Stanit-kumar. Refer to seventh lesson of the second chapter for description of all classes of divine beings including Abode-dwelling gods... and so on up to... Aparaajit and Sarvarth-siddha (vimaans). 3. [ pra. ] kevaiyA NaM bhaMte ! asurakumArAvAsasayasahassA pannattA ? [u. ] goyamA ! cosaTThi asurakumArAvAsasayasahassA pannattA / 3. [pra.] bhagavan ! asurakumAra devoM ke kitane lAkha AvAsa kahe gae haiM ? [u.] gautama! asurakumAra devoM ke causaTha lAkha AvAsa kahe gae haiN| saptama 3. [Q.] Bhante ! How many abodes of Asur kumar devs are said to be there? 4. [ pra. ] te NaM bhaMte! kiM saMkhejjavitthaDA asaMkhejjavitthaDA ? goyamA ! saMkhejjavitthaDA vi asaMkhejjavitthaDA vi / [Ans.] Gautam ! There are said to be sixty four Lac (6.4 million) abodes of Asur-kumar devs. [u.] terahavA~ zataka: dvitIya uddezaka 4. [pra.] bhagavan ! asurakumAra devoM ke kyA ve AvAsa saMkhyAta yojana vistAra vAle haiM athavA asaMkhyAta yojana vistAra vAle haiM ? (483) Thirteenth Shatak: Second Lesson 8 95 96 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 88 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha
Page #552
--------------------------------------------------------------------------
________________ )))))))))555555555555555 cha55555555555555555555555555555555555558 [u.] gautama ! (asurakumAra devoM ke ve AvAsa) saMkhyAta yojana vistAra vAle bhI haiM aura Wan asaMkhyAta yojana vistAra vAle bhI haiN| OM 4. [Q.] Bhante ! Is the expanse of these abodes of Asur-kumar devs countable (sankhyat) Yojans (limited) or innumerable (asankhyat) Yojans (unlimited)? [Ans.] Gautam ! The expanse of these abodes of Asur-kumar devs is countable Yojans as also innumerable Yojans. bhavanapati AvAsoM meM utpanna asurakumArAdi se sambandhita praznottara ASUR-KUMAR AND OTHER DEVS BORN IN DIVINE ABODES 5-1. [pra.] cosaTThIe NaM bhaMte ! asurakumArAvAsasayasahassesu saMkhejjavitthaDesu // asurakumArAvAsesu egasamayeNaM kevaiyA asurakumArA uvavajjaMti? jAva kevaiyA teulessA uvavajjati ? kevaiyA kaNhapakkhiyA uvavajjati ? ___[u.] evaM jahA rayaNappabhAe taheva pucchA, taheva vAgaraNaM, navaraM dohiM vi veehiM uvavajjaMti, napuMsagaveyagA na uvavati / sesaM taM cev| 5-1. [pra.] bhagavan ! (asurakumAroM ke) causaTha lAkha AvAsoM meM se saMkhyAta yojana ma vistAra vAle asurakumArAvAsoM meM eka samaya meM kitane asurakumAra utpanna hote haiM, yAvat kitane OM tejolezyI utpanna hote haiM? [u.] (gautama !) jisa prakAra ratnaprabhA pRthvI ke viSaya meM pUche gae praznoM ke uttara die gae ke the, yahA~ bhI ina praznoM ke uttara usI prakAra samajha lenA caahie| kevala vizeSatA itanI hai ki ma (asurakumAra deva) do vedoM (strIveda aura puruSaveda) sahita utpanna hote haiM, napuMsakavedI utpanna nahIM # hote| zeSa sabhI kathana pUrvavat samajhanA caahie| 5-1. [Q.] Bhante !Out of the sixty four Lac (6.4 million) divine abodes + (of Asur-kumar devs), in those having limited expanse (countable Yojan 5 area), in one Samay (indivisible fractional unit of time) how many Asur\ kumar gods are born ?... and so on up to... How many with tejoleshya (fiery soul-complexion) are born ? [Ans.] Gautam ! This follows the pattern of answers to similar questions Si asked about Ratnaprabha prithvi (first hell). The only difference is that these divine beings (Asur-kumar devs) are born with two genders (male and 5555555555)))))))))))))) | bhagavatI sUtra (4) (484) Bhagavati Sutra (4) 855555555555555555555555555555555555558
Page #553
--------------------------------------------------------------------------
________________ phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 5 female) and never with neuter gender. Rest of the information is same as aforesaid (13/1). 5 [ 2 ] uvvaTTaMtagA vi taheva, navaraM asaNNI uvvaTTaMti, ohinANI ohidaMsaNI ya Na uvvadRti, sesaM taM ceva / pannattaesu taheva, navaraM saMkhejjagA itthaveyagA pannattA / evaM vi / napuMsagaveyagA natthi / kohakasAyI siya atthi, siya natthi; jai atthi jahanneNa ekko vA do vA tiNi vA, ukkoseNaM saMkhejjA pannattA / evaM mANa. mAya / saMkhejjA lobhakasAyI pannattA / sesaM taM caiva tisu vi gamaesu cattAri lessAo bhANiyavvAo / purisaveyagA 5. [2] ( gautama !) udvarttanA ke viSaya meM bhI usI prakAra jAnanA caahie| kevala vizeSatA itanI hI hai ki (yahA~ se) asaMjJI to udvarttanA karate haiM parantu avadhijJAnI aura avadhidarzanI udvarttanA nahIM krte| zeSa sabhI kathana pUrvavat jAnanA caahie| sattA ke viSaya meM jaisA pahale batAyA gayA hai, vaisA hI yahA~ kahanA caahie| kevala vizeSatA itanI hI hai ki vahA~ saMkhyAta strIvedaka bhI haiM aura puruSavedaka bhI haiM, napuMsakavedaka nahIM haiN| krodha kaSAyI kadAcit hote haiM, kadAcit nahIM hote / yadi hote haiM to jaghanya se eka, do athavA tIna aura utkRSTa se saMkhyAta hote haiN| isI prakAra mAna kaSAyI aura mAyA kaSAyI ke viSaya meM kahanA caahie| lobha kaSAyI saMkhyAta kahe gae haiN| zeSa sabhI kathana pUrvavat jAnanA caahie| (saMkhyAta vistAra vAle AvAsoM meM) utpAda, udvarttanA aura sattA, ina tInoM ke AlApakoM (gamakoM) meM cAra lezyAe~ kahanI cAhie / 5-2. (Gautam!) The same is true for udvartana (death; rise to be born in higher realms or descent to be born in lower realms). The only difference is that from here non-sentient (asanjni) beings die but not Avadhi-jnani and Avadhi-darshani. Rest of the information is same as aforesaid (13/1). The same is also true for existence (satta or sthiti). The difference is that countable gods with male and female gender exist and none with neuter gender. Krodh-kashaayi (having anger) jivas perhaps exist and perhaps not; if they do there number is a minimum of one, two or three and maximum of countable. The same is also true for maan-kashaayi (having conceit) and maaya-kashaayi (having deceit) jivas. Lobha-kashaayi (having greed) beings are said to be countable in number. Rest of the information is same as aforesaid (13/1 ). In the three statements about origin, death and existence (in divine abodes with limited expanse) four soul-complexions (leshyas ) should be included. terahavA~ zataka: dvitIya uddezaka (485) Thirteenth Shatak: Second Lesson 555555555555 8 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 $$$$$$$$ 95 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 5550
Page #554
--------------------------------------------------------------------------
________________ 855555555555555555555555555555555555558 5. [3] evaM asaMkhejjavitthaDesu vi, navaraM tisu vi gamaesu asaMkhejjA bhANiyavvA jAva asaMkhejjA acarimA pnnttaa| 5. [3] isI prakAra asaMkhyAta yojana vistAra vAle asurakumArAvAsoM ke viSaya meM bhI 5 kahanA caahie| kevala vizeSatA itanI hI hai ki pUrvokta tInoM AlApakoM (gamakoM) meM (saMkhyAta hai ke sthAna para) 'asaMkhyAta' kahanA caahie| aura yAvat - 'asaMkhyAta acarama kahe gae haiM', yahA~ , taka kahanA caahie| 5-3. The same is also true for divine abodes of Asur-kumar Devs with $ unlimited expanse (innumerable Yojan area). The only difference is that in 5 the three aforesaid statements limited should be replaced by unlimited ... and so on up to ... there are said to be innumerable acharam beings (those who are not in their last birth or the last moment of that particular birth). 6. [pra.] kevaiyA NaM bhaMte ! nAgakumAravAsa. ? [u.] evaM jAva thaNiyakumArA, navaraM jattha jattiyA bhvnnaa| ... 6. [pra.] bhagavan! nAgakumAra (Adi bhavanavAsI) devoM ke kitane lAkha AvAsa kahe gae 5555555555555555555555555555555555555555555555555555 [u.] (gautama!) pUrvokta rUpa se (nAgakumAra se lekara) yAvat stanitakumAra taka (usI prakAra) kahanA caahie| kevala vizeSatA itanI hI hai ki jahA~ jitane lAkha bhavana hoM, vahA~ utane ke lAkha bhavana kahane caahie| 6. [Q.) Bhante ! How many abodes of Naag-kumar devs (and other abode 5 dwelling gods) are said to be there ? (and other questions) [Ans.] (Gautam !) As aforesaid (from Naag-kumar devs) ... and so on 41 up to ... Stanit-kumar devs; only mention the respective number of abodes _in due order. vivecana-prastuta sUtroM (sU. 5 va 6 meM) bhavanavAsI devoM ke AvAsa evaM unake vistAra Adi OM kI prarUpaNA kI gaI hai| bhavanavAsI devoM ke antargata asurakumAroM ke 64 lAkha, nAgakumAroM ke 84 // lAkha, suparNakumAroM ke 72 lAkha, vAyukumAroM ke 96 lAkha tathA dvIpakumAra, dizAkumAra, udadhikumAra, vidyutkumAra, agnikumAra aura stanitakumAra, ina pratyeka yugala ke 76-76 lAkha bhavana hote haiN| bhavanavAsI devoM ke AvAsa (bhavana) saMkhyAta yojana vistAra vAle aura asaMkhyAta yojana vistAra vAle hote haiN| unake tIna prakAra ke AvAsoM kA parimANa nimna gAthA ke AdhAra para kahA gayA hai | bhagavatI sUtra (4) (486) Bhagavati Sutra (4)
Page #555
--------------------------------------------------------------------------
________________ 0 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9 5 5 5 5 5 5 5 9595958 5555555555555555555555 jaMbUdIvasamA khalu bhavaNA, je huMti savvakhuDDAgA / saMkhejjavitthaDA majjhimA u sesA asaMkhejjA // artha - bhavanapati devoM ke jo sabase choTe AvAsa (bhavana) hote haiM, ve jambUdvIpa ke barAbara hote haiN| madhyama AvAsa saMkhyAta yojana vistAra vAle aura zeSa arthAt-bar3e AvAsa asaMkhyAta yojana vistAra vAle hote haiN| asurakumAra se lekara IzAna devaloka taka ke deva pRthvIkAyAdi asaMjJI jIvoM meM bhI utpanna hote haiN| asurakumAra Adi devoM se cyavakara nikale (udavRtta) hue jIva tIrthaMkara Adi pada ko prApta nahIM karate aura na tIrthaMkarAdi kI taraha avadhijJAna, avadhidarzana lekara udvRtta hote ( nikalate ) haiM / asurakumAra Adi devoM meM krodha, mAna aura mAyA kaSAya ke udaya vAle jIva to kadAcit hote haiM, kadAcit nahIM hote, kintu lobhakaSAya ke udaya vAle jIva to sadaiva hote haiN| isalie yahA~ lobhakaSAyI saMkhyAta kahe gaye haiM / asurakumArAdi bhavanavAsI devoM meM cAra lezyAe~ (kRSNa, nIla, kApota aura tejolezyA) hotI haiM, isalie inake tInoM (utpatti, udvarttana aura sattA ) AlApakoM (gamakoM) meM pratyeka meM cAra-cAra lezyAe~ kahanI cAhie / Elaboration--In these statements ( 5, 6) details of abodes of abodedwelling gods including their expanse have been given. The number of abodes of each sub-class of Bhavan-vaasi devs are as follows-Asur-kumar devs-6.4 million, Naag-kumar devs-8.4 million, Suparn-kumar devs-7.2 million, Vayu-kumar devs-9.6 million, and each following pairs have 7.6 million-Dveep-kumar & Disha-kumar, Udadhi-kumar & Vidyut-kumar, and Agni-kumar & Stanit-kumar. The abodes of abode-dwelling gods are of countable (sankhyat) Yojan area as well as uncountable (asankhyat) Yojan area. The dimensions of their three types of abodes according to the quoted verse are-The smallest abodes of abode-dwelling gods are equivalent in size to Jambu continent. The medium sized abodes are with countable Yojan area and the remaining, the larger ones are with uncountable Yojan area. Gods from Asur-kumars to those from Ishaan divine realm get reborn among non-sentient beings including earth-bodied ones also. Jivas descending from divine beings including Asur-kumars do not gain any spiritually lofty status including that of a Tirthankar. They also do not descend endowed with Avadhi-jnan and Avadhi-darshan, like a Tirthankar does. terahavA~ zataka : dvitIya uddezaka (487) Thirteenth Shatak: Second Lesson phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 5
Page #556
--------------------------------------------------------------------------
________________ s 5555555555555555555555555555555555558 Among abode dwelling gods, jivas with fruition of three passion, namely anger, conceit and deceit, perhaps exist and perhaps not. But those with greed are always there. Therefore it is said that among them the number of beings having greed is countable. In abode dwelling gods there are four soul-complexions (black, blue, pigeon and fiery); as such, in all the three statements about their origin, death and existence four soul-complexions should be included. vANavyantara devoM se sambandhita prarUpaNA INFORMATION ABOUT VAANAVYANTAR DEVS 7. [pra.] kevaiyA NaM bhaMte ! vANamaMtarAvAsasayasahassA pannattA? [u.] goyamA ! asaMkhejjA vANamaMtarAvAsasayasahassA pnnttaa| 7. [pra.] bhagavan ! vANavyantara devoM ke kitane lAkha AvAsa kahe gaye haiM? [u.] gautama! vANavyantara devoM ke asaMkhyAta lAkha AvAsa kahe gae haiN| 7. [Q.] Bhante !How many hundred thousand abodes of Vaanavyantar devs (Interstitial gods) are said to be there? [Ans.) Gautam ! There are said to be innumerable hundred thousand OM abodes of Vaanavyantar devs (Interstitial gods). 8. [pra.] te NaM bhaMte ! kiM saMkhejjavitthaDA, asaMkhejjavitthaDA ? [u.] goyamA ! saMkhejjavitthaDA, no asNkhejjvitthddaa| 8. [pra.] bhagavan ! kyA ve vANavyantarAvAsa saMkhyAta yojana vistAra vAle haiM athavA asaMkhyAta yojana vistAra vAle haiM? __ [u.] gautama! ve (to kevala) saMkhyAta yojana vistAra vAle haiM, asaMkhyAta yojana vistAra + vAle nahIM haiN| ___8. [Q.] Bhante! Is the expanse of these abodes of Vaanavyantar devst 4 (Interstitial gods) countable Yojans (limited) or innumerable Yojans Wan (unlimited)? [Ans.] Gautam ! The expanse of these abodes is countable Yojans only and not innumerable Yojans. bhagavatI sUtra (4) (488) Bhagavati Sutra (4) 95555555555)))))))))))))))))) ))) )
Page #557
--------------------------------------------------------------------------
________________ 9. [pra.] saMkhejjesu NaM bhaMte ! vANamaMtarAvAsasayasahassesu egasamaeNaM kevaiyA vANamaMtarA hai| / uvavajjaMti ? ___[u.] evaM jahA asurakumArANaM saMkhejjavitthaDesu tiNNi gamagA taheva bhANiyavvA vANamaMtarANa vi tiNNi gmgaa| 9. [pra.] bhagavan! vANavyantara devoM ke saMkhyAta yojana vistAra vAle (asaMkhyAta lAkha) OM AvAsoM meM eka samaya meM kitane vANavyantara deva utpanna hote haiN| [u.] (gautama!) jisa prakAra asurakumAra devoM ke saMkhyAta yojana vistAra vAle AvAsoM ke ke viSaya meM tIna AlApaka (utpatti, udvarttana aura sattA) kahe gae haiM, usI prakAra vANavyantara devoM Wan ke viSaya meM bhI tInoM AlApaka kahane caahie| 9.[Q.] Bhante! In one Samay (indivisible fractional unit of time) how many Vaanavyantar devs are born in (innumerable) divine abodes of 4 Vaanavyantar devs, having limited expanse (countable Yojan area)? [Ans.] (Gautam !) On the same pattern like the three statements (about origin, rise and existence) mentioned with regard to Asur-kumar devs, 5 repeat three statements for Vaanavyantar devs too. vivecana-vANavyantara devoM ke AvAsa kevala saMkhyAta yojana vistAra vAle hI hote haiN| unakA OM parimANa nimna gAthA ke AdhAra para kahA gayA hai jaMbUdvIpa samA khalu ukkoseNaM havaMti te ngraa| khuDDA khettasamA khalu videha samagA u mjjhimgaa|| vANavyantara devoM ke sabase choTe AvAsa bharatakSetra ke barAbara hote haiM, madhyama AvAsa mahAvideha ke ke samAna hote haiM aura sabase bar3e AvAsa jambUdvIpa ke samAna hote haiN| Elaboration-Divine abodes of Vaanavyantar devs have only limited expanse (countable Yojan area). Their dimensions as mentioned in the verse are--The smallest abodes of Vaanavyantar devs are equivalent to Bharat area; the medium are equivalent to Mahavideh area and the largest are equivalent to Jambu continent. // 4 // 555555555555555 jyotiSka devoM se sambandhita prazna QUESTIONS ABOUT JYOTISHK DEVS 10. [pra.] kevaiyA NaM bhaMte ! joisiya vimANAvAsasayasahassA pannattA ? [u.] goyamA ! asaMkhejjA joisiya vimANAvAsasayasahassA pnnttaa| saphaphaphaphapha terahavA~zataka :dvitIya uddezaka (489) Thirteenth Shatak : Second Lesson 555555555555 55555
Page #558
--------------------------------------------------------------------------
________________ )))))))) ))))) )) 10. [pra.] bhagavAn ! jyotiSka devoM ke kitane lAkha vimAnAvAsa kahe gae haiM? [u.] gautama ! jyotiSka devoM ke vimAnAvAsa asaMkhyAta lAkha kahe gaye haiN| 10. (Q.) Bhante !How many hundred thousand abodes of Jyotishk devs (stellar gods) are said to be there? [Ans.] Gautam ! There are said to be innumerable hundred thousand abodes of Jyotishk devs (stellar gods). 11. [pra.] te NaM bhaMte ! kiM saMkhejjavitthaDA.? [u.] evaM jahA vANamaMtarANaM tahA joisiyANa vi tinni gamagA bhANiyavvA, navaraM Wan egA teulessaa| uvavajjatesu pannattesu ya asannI ntthi| sesaM taM cev| 11. [pra.] bhagavan ! ve (jyotiSka vimAnAvAsa) saMkhyAta yojana vistAra vAle haiM athavA OM asaMkhyAta yojana vistAra vAle haiM? [u.] (gautama !) jisa prakAra vANavyantara devoM ke viSaya meM kahA gayA hai usI prakAra meM jyotiSka devoM ke viSaya meM tIna AlApaka kahane caahie| mAtra vizeSatA itanI hI hai ki inameM ma kevala eka tejolezyA hI hotI hai| (vyantaradevoM meM) asaMjJI utpanna hote haiM, aisA kahA gayA thA, hai parantu inameM asaMjJI utpanna nahIM hote (na to udvarttate haiM aura na hI cyavate haiN)| zeSa sabhI kathana ma pUrvavat samajhanA caahie| 5 11. [Q.] Bhante !Is the expanse of these abodes of Jyotishk devs (stellar gods) countable Yojans (limited) or innumerable Yojans (unlimited)? [Ans.) (Gautam !) On the same pattern like the three statements (about OM origin, rise and existence) mentioned with regard to Vaanavyantar devs, repeat three statements for Jyotishk deys (stellar gods) too. The difference 4 is that Jyotishk devs (stellar gods) have fiery soul-complexion (Tejoleshya) only; and among Vaanavyantar devs non-sentient (asanjni) beings are born OM but among Jyotishk devs (stellar gods) non-sentient beings are not born (or die). Rest of the information is same as stated earlier. Wan vivecana-vANavyantara devoM se jyotiSka devoM meM antara kevala itanA hI hai ki inameM kevala eka ke tejolezyA hotI hai| inake vimAna saMkhyAta yojana vistAra vAle to hote haiM, parantu ve eka yojana se bhI ma kama vistAra vAle arthAt yojana kA ? bhAga vAle hote hai (egasaTThibhAgaM kAUNa joyaNaM) tathA unameM asaMjJI jIvoM kI utpatti, udvarttanA aura sattA nahIM hotI hai| 595555555555555555555)) bhagavatI sUtra (4) (490) Bhagavati Sutra (4) & 5 555555555555555555555555
Page #559
--------------------------------------------------------------------------
________________ 845555555555555555555555555555555555558 Elaboration-The difference between Vaanavyantar devs and Jyotishk devs (stellar gods) is that stellar gods have fiery soul-complexion (Tejoleshya) only. Their celestial vehicles (vimaans) have countable Yojan area and that too only less than one Yojan (exactly 1/61 Yojan). Non-sentient beings do Wan not get born, exist or die there. . saudharmAdi kalpoM, graiveyaka evaM anuttara devoM se sambandhita kathana INFORMATION ABOUT SAUDHARM KALP TO ANUTTAR VIMAANS 12. [pra. ] sohamme NaM bhaMte ! kappe kevaiyA vimANAvAsasayasahassA pannattA ? __[u.] goyamA ! battIsaM vimANAvAsasayasahassA pnnttaa| 12. [pra.] bhagavan ! saudharma kalpa meM kitane lAkha vimAnAvAsa kahe gae haiM? [u.] gautama! battIsa lAkha vimAnAvAsa kahe haiN| 12. [Q.] Bhante ! How many hundred thousand vimaans (celestial vehicles) are said to be there in Saudharm kalp? [Ans.] Gautam ! There are said to be thirty two Lac (3.2 million) vimaans (celestial vehicles) there. 13. [pra.] te NaM bhaMte ! kiM saMkhejjavitthaDA, asaMkhejjavitthaDA ? [u.] goyamA ! saMkhejjavitthaDA vi, asaMkhejjavitthaDA vi| 13. [pra.] bhagavan ! ve vimAnAvAsa saMkhyAta yojana vistAra vAle haiM athavA asaMkhyAta yojana vistAra vAle haiM? [u.] gautama! ve saMkhyAta yojana vistAra vAle bhI haiM aura asaMkhyAta yojana vistAra vAle bhI Wan haiN| 13. [Q.] Bhante! Is the expanse of these vimaans (celestial vehicles) countable Yojans (limited) or innumerable Yojans (unlimited)? [Ans.] Gautam ! The expanse of these vimaans (celestial vehicles) is countable Yojans (limited) as also innumerable Yojans (unlimited). 14. [pra. ] sohamme NaM bhaMte ! kappe battIsAe vimANAvAsasayasahassesu saMkhejjavitthaDesu ma vimANesu egasamaeNaM kevaiyA sohammA devA uvavajjati ? kevaiyA teulessA uvavajjati ? / [u.] evaM jahA joisiyANaM tiNNi gamagA taheva bhANiyavvA, navaraM tisu vi saMkhejjA' bhaanniyvvaa| ohinANI ohidaMsaNI ya cyaaveyvvaa| sesaM taM cev| asaMkhejjavitthaDesu terahavA~zataka :dvitIya uddezaka (491) Thirteenth Shatak : Second Lesson 84))))))))))))))))))))))))))))))))))))
Page #560
--------------------------------------------------------------------------
________________ *55555555555555555555555555555555555555 * 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95555555555555555555 evaM ceva tiNi gamagA, navaraM tisu vi gamaesu asaMkhejjA bhANiyavvA / ohinANI ya ohidaMsaNI ya saMkhejjA cyNti| sesaM taM ceva / 14. [pra.] bhagavan! saudharma kalpa ke battIsa lAkha vimAnAvAsoM meM se saMkhyAta yojana vistAra vAle vimAnoM meM eka samaya meM kitane saudharma deva utpanna hote haiM ? aura kitane tejolezyA vAle saudharma deva utpanna hote haiM ? [u.] ( gautama !) jisa prakAra jyotiSka devoM ke viSaya meM tIna ( utpAda, udvarttana aura sattA) AlApaka kahe gae haiM, usI prakAra yahA~ bhI tIna AlApaka kahane caahie| kevala vizeSatA itanI hai ki tInoM AlApakoM meM (asaMkhyAta ke sthAna para) 'saMkhyAta' kahanA cAhie tathA avadhijJAnI - avadhidarzanI kA cyavana bhI kahanA caahie| isake atirikta zeSa sabhI kathana pUrvavat jAnanA caahie| asaMkhyAta yojana vistAra vAle saudharma - vimAnAvAsoM ke viSaya meM bhI isI prakAra tInoM AlApaka (gamaka) kahane caahie| mAtra vizeSatA itanI hai ki isameM ('saMkhyAta' ke sthAna para) 'asaMkhyAta' kahanA cAhie / kintu asaMkhyAta yojana vistAra vAle vimAnAvAsoM meM se avadhijJAnI aura avadhidarzanI to 'saMkhyAta' hI cyavate haiN| zeSa sabhI kathana pUrvavat samajhanA caahie| 14. [Q.] Bhante ! Out of the thirty two Lac ( 3.2 million ) divine abodes of Saudharm kalp, in those having limited expanse (countable Yojan area), in one Samay (indivisible fractional unit of time) how many Saudharm devs are born? How many with tejoleshya (fiery soul-complexion) are born ? [Ans.] ( Gautam!) On the same pattern like the three statements (about origin, rise and existence) mentioned with regard to Jyotishk devs (stellar gods), repeat three statements here too. The difference is that in all the three statements mention countable (in place of innumerable) and descent of Avadhi-jnani and Avadhi-darshani jivas. Rest of the information is same as stated earlier. Repeat the same three statements for vimaans having unlimited expanse (innumerable Yojan area) also. The difference is that in all the three statements mention innumerable instead of countable. However, even from vimaans with unlimited expanse the descent of Avadhi-jnani and Avadhi-darshani jivas is only countable. Rest of the information is same as stated earlier. bhagavatI sUtra (4) (492) Bhagavati Sutra (4) phaphaphaphaphaphaphaphaphaphaphaphaphapha 5 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha
Page #561
--------------------------------------------------------------------------
________________ 8555555555555555555555555555555555555 15. evaM jahA sohamme vattavvayA bhaNiyA tahA IsANe vi cha gamagA bhaanniyvvaa| ___[15] jisa prakAra saudharma devaloka ke viSaya meM chaha AlApaka kahe gae haiM, usI prakAra + IzAna devaloka ke viSaya meM bhI chaha (tIna saMkhyeya-vistRta vimAna-sambandhI aura tIna OM asaMkhyeya-vistRta vimAna-sambandhI) gamaka (AlApaka) kahane caahie| 15. On the same pattern like the six statements mentioned with regard to Saudharm kalp, repeat six statements (three about limited area and three about unlimited area) with regard to Ishaan kalp too. 16. saNaMkumAre evaM ceva, navaraM itthiveyagA uvavajjatesu pannattesu ya na bhaNNaMti, asaNNI tisu vi gamaesu na bhnnnnNti| sesaM taM cev| [16] sanatkumAra devaloka ke viSaya meM isI prakAra jAnanA caahie| kevala vizeSatA itanI hI hai ki sanatkumAra devoM meM strIvedaka utpanna nahIM hote, sattA viSayaka gamakoM meM bhI strIvedI nahIM kahe jAte haiN| yahA~ tInoM AlApakoM meM asaMjJI pATha nahIM kahanA caahie| zeSa sabhI kathana pUrvavat samajhanA caahie| 16. The same is also true for Sanatkumar devlok (divine realm) with a difference that female gender are not born among Sanatkumar gods; in the statements about existence also, female gender is not mentioned. Here in all the three statements non-sentient (asanjni) should not be included. Rest of the information is same as stated earlier. 17. evaM jAva sahassAre, nANattaM vimANesu, lessAsu y| sesaM taM cev| [17] isI prakAra (mAhendra devaloka se lekara) yAvat sahasrAra devaloka taka kahanA caahie| yahA~ vimAnoM kI saMkhyA aura lezyA ke viSaya meM antara (vibhinnatA) hai| zeSa sabhI kathana pUrvoktavat samajhanA caahie| 17. The same should also be repeated for other divine realms (from Maahendra divine realm)... and so on up to... Sahasraar divine realm. Only difference is in the number of vimaans and about soul-complexions. Rest of the information is same as stated earlier. 18. [pra.] ANaya-pANaesu NaM bhaMte ! kappesu kevaiyA vimANAvAsasayA pannattA ? [u.] goyamA ! cattAri vimANAvAsasayA pnnttaa| | terahavAM zataka : dvitIya uddezaka (493) Thirteenth Shatak : Second Lesson 855555555555555555555555555555555555558
Page #562
--------------------------------------------------------------------------
________________ 8555555555555555555555555555555555558 18. [pra.] bhagavan! Anata aura prANata devalokoM meM kitane sau vimAnAvAsa kahe gae haiM? [u.] gautama! (Anata-prANata devalokoM meM) cAra sau vimAnAvAsa kahe gae haiN| 18. [Q.] Bhante ! How many hundred vimaans (celestial vehicles) are said to be there in Aanat and Praanat divine realms? [Ans.] Gautam ! There are said to be four hundred vimaans (celestial vehicles). 19. [pra.] te NaM bhaMte ! kiM saMkhejja. pucchaa| [u.] goyamA ! saMkhejjavitthaDA vi, asaMkhejja vitthaDA vi| evaM saMkhejjavitthaDesu tiNNi gamagA jahA shssaare| asaMkhejjavitthaDesu uvavajjatesu ya cayaMtesu ya evaM ceva ke saMkhejjA bhaanniyvvaa| pannattesu asaMkhejjA, navaraM noiMdiyovauttA, aNaMtarovavannagA, aNaMtarogADhagA, aNaMtarAhAragA, aNaMtarapajjattagA ya, eesiM jahanneNaM ekko vA do vA tiNNi vA, ukkoseNaM saMkhejjA pnnttaa| sesA asaMkhejjA bhaanniyvvaa| . 19. [pra.] bhagavan ! ve (vimAnAvAsa) kyA saMkhyAta yojana vistAra vAle haiM athavA asaMkhyAta yojana vistAra vAle haiM? [u.] gautama! ve saMkhyAta yojana vistAra vAle bhI haiM aura asaMkhyAta yojana vistAra vAle bhI haiN| saMkhyAta yojana vistAra vAle vimAnAvAsoM ke viSaya meM sahasrAra devaloka ke samAna tIna AlApaka kahane caahie| asaMkhyAta yojana vistAra vAle vimAnoM meM utpatti aura cyavana ke viSaya ma meM 'saMkhyAta' kahanA cAhie evaM 'sattA' meM asaMkhyAta kahanA caahie| kevala vizeSatA itanI hai ki no-indriya (mana) ke upayoga vAle anantaropapannaka, anantarAvagADha, anantarAhAraka aura anantaraparyAptaka, ye pA~ca jaghanya se eka, do athavA tIna aura utkRSTa se saMkhyAta kahe gae haiN| zeSa (anya sabhI) asaMkhyAta kahane caahie| 19. [Q.] Bhante ! Is the expanse of these vimaans (celestial vehicles) countable Yojans (limited) or innumerable Yojans (unlimited)? ____ [Ans.] Gautam ! The expanse of these vimaans (celestial vehicles) is countable Yojans (limited) as also innumerable Yojans (unlimited). With : regard to vimaans with countable Yojans area three statements should be repeated like Sahasraar divine realm. With regard to vimaans with $ uncountable Yojans area countable should be mentioned about origin and descent and uncountable about existence. The difference is that jivas with bhagavatI sUtra(4) (494) Bhagavati Sutra (4)|
Page #563
--------------------------------------------------------------------------
________________ 85555555555555555555555555555555555555 5 no-indriya upayoga (mental inclination), Anantaropapannak, , Ananataraavagaadh, Anantaraahaarak and Anantaraparyaaptak jivas (see 3/1/8 for meaning of these terms) are said to be a minimum of one, two and three and a maximum of countable in number. All others are said to be innumerable. 20. AraNa'ccuesu evaM ceva jahA ANaya-pANaesu nANattaM vimaannesu| [20] jisa prakAra Anata aura prANata ke viSaya meM kahA gayA hai, usI prakAra AraNa aura acyuta devaloka ke viSaya meM bhI kahanA caahie| inameM vimAnoM kI saMkhyA meM antara (vibhinnatA) 20. What has been said about Aanat and Praanat divine realms should be repeated for Aaran and Achyut divine realms with difference in number of vimaans.. . 21. evaM gevejjagA vi| [21] isI prakAra nau graiveyaka devalokoM (ke viSaya meM bhI kahanA caahie|) 21. The same is also true for nine Gaiveyak vimaans. 22. [pra.] kai NaM bhaMte ! aNuttaravimANA pannattA? [u.] goyamA ! paMca aNuttaravimANA pnnttaa| 22. [pra.] bhagavan ! anuttara kitane kahe gae haiM? [u.] gautama ! anuttara vimAna pA~ca kahe gae haiN| 22. [Q.] Bhante ! How many Anuttar vimaans (celestial vehicles) are said to be there? [Ans.] Gautam ! There are said to be five Anuttar vimaans (celestial vehicles) 23. [pra.] te NaM bhaMte ! kiM saMkhejjavitthaDA, asaMkhejjavitthaDA ? [u.] goyamA ! saMkhejjavitthaDe ya asaMkhejjavitthaDA y| 23. [pra.] bhagavan! kyA ve (anuttara vimAna) saMkhyAta yojana vistAra vAle haiM athavA asaMkhyAta yojana vistAra vAle haiM? | terahavAM zataka : dvitIya uddezaka (495) Thirteenth Shatak : Second Lesson
Page #564
--------------------------------------------------------------------------
________________ 5555555555555555555555555555555558 [u.] gautama! (unameM se eka) saMkhyAta yojana vistAra vAle haiM aura (zeSa cAra) asaMkhyAta ma yojana vistAra vAle haiN| 23. [Q.] Bhante ! Is the expanse of these vimaans (Anuttar celestial Wan vehicles) countable Yojans (limited) or innumerable Yojans (unlimited)? 5 [Ans.] Gautam ! The expanse of one of these vimaans (celestial vehicles) 4 is countable Yojans (limited) and that of the remaining four is innumerable f Yojans (unlimited). 24. [pra.] paMcasu NaM bhaMte ! aNuttaravimANesu saMkhejjavitthaDe vimANe egasamaeNaM ma kevaiyA aNuttarovavAiyA devA uvavajjati ? kevaiyA sukkalessA uvavajjati ? pucchA OM thev| ____ [u. ] goyamA ! paMcasu NaM aNuttaravimANesu saMkhejjavitthaDe aNuttaravimANe egasamaeNaM hai jahanneNaM ekko vA do vA tiNNi vA, ukkoseNaM saMkhejjA aNuttarovavAiyA devA uvvjjNti| Wan evaM jahA gevejjavimANesu saMkhejjavitthaDesu, navaraM kaNhapakkhiyA abhavasiddhiyA tisu annANesu ee na uvavajjati na cayaMti, na vi pannattaesu bhANiyavvA, acarimA vi khoDijjati ma jAva saMkhejjA carimA pnnttaa| sesaM taM cev| asaMkhejjavitthaDesu vi ee na bhaNNaMti, navaraM ma acarimA atthi| sesaM jahA gevejjaesu asaMkhejjavitthaDesu jAva asaMkhejjA acarimA pnnttaa| 24. [pra.] bhagavan ! pA~ca anuttara vimAnoM meM se saMkhyAta yojana vistAra vAle vimAna meM eka hai samaya meM kitane anuttaraupapAtika deva utpanna hote haiM, (unameM se) kitane zukla-lezyI utpanna hote Wan haiM, ityAdi prshn| [u.] gautama! pA~ca anuttara vimAnoM meM se saMkhyAta yojana vistAra vAle ('sarvArthasiddha' meM nAmaka) anuttara-vimAna meM eka samaya meM, jaghanya se eka do athavA tIna aura utkRSTa se saMkhyAta hai + anuttaraupapAtika deva utpanna hote haiN| jisa prakAra saMkhyAta yojana vistAra vAle graiveyaka vimAnoM ke * viSaya meM kahA gayA hai, usI prakAra yahA~ bhI kahanA caahie| kevala vizeSatA itanI hai ki yahA~ kRSNa pAkSika, abhavya-siddhika tathA tIna ajJAna vAle jIva na to utpanna hote haiM, na hI cyavate haiM Wan aura na hI sattA meM hote haiN| isI prakAra (tInoM AlApakoM meM) 'acarama' kA niSedha karanA cAhie, yAvat saMkhyAta carama kahe gae haiN| zeSa sabhI varNana pUrvavat kahanA caahie| asaMkhyAta yojana meM vistAra vAle (cAra anuttara vimAnoM meM ye pUrvokta kRSNa pAkSika Adi jIva pUrvokta tInoM AlApakoM meM) nahIM kahe gae haiN| vizeSatA itanI hI hai ki (ina asaMkhyAta yojana vAle anuttara OMOMOMOMOMOMOMOMOMOMOMOMOMOMOMOMOMOMOM)))))))))))))))))))))))))))))) bhagavatI sUtra (4) (496) Bhagavati Sutra (4) |
Page #565
--------------------------------------------------------------------------
________________ 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95555 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha vimAnoM meM) acarama jIva bhI hote haiN| jisa prakAra asaMkhyAta yojana vistAra vAle graiveyaka vimAnoM ke viSaya meM kahA gayA hai, usI prakAra yahA~ bhI sabhI kathana yAvat asaMkhyAta acarama jIva kahe gaye haiM, taka karanA cAhie / 24. [Q.] Bhante ! Out of the five Anuttar vimaans (celestial vehicles), in the one having limited expanse (countable Yojan area), in one Samay (indivisible fractional unit of time) how many Anuttaraupapaatik devs are born? How many (of them ) with shukla leshya (white soul-complexion) are born? And other questions. [Ans.] Gautam ! Out of the five Anuttar vimaans (celestial vehicles), the one (Sarvarth-siddha) having limited expanse (countable Yojan area), in in one Samay (indivisible fractional unit of time) a minimum of one, two or three and a maximum of countable Anuttaraupapaatik deus are born. What has been said about Graiveyak vimaans with countable Yojan area should be repeated here. The difference is here krishna-pakshik (with a dark future) and abhava-siddhik (not destined to be liberated in next birth) as well as those with three ajnanas (not endowed with three kinds of knowledge) neither get born, nor die or exist. In the same way in all the three statements Acharam jivas should be negated... and so on up to ... countable charam jivas are there. Rest of the information is same as stated earlier. In those (four Anuttar vimaans) with unlimited expanse (in aforesaid three statements the aforesaid krishna-pakshik jivas etc.) have been negated. The difference is that here (in Anuttar vimaans with unlimited expanse) Acharam jivas are also there. What has been said about Graiveyak vimaans with unlimited expanse should be repeated here... and so on up to ... innumerable Acharam jivas are said to be there. vivecana - saudharma aura IzAna devaloka meM vizeSatA- ina donoM devalokoM se avadhijJAnaavadhidarzana yukta tIrthaMkara tathA kaI anya jIva cyavate haiM, isalie udvarttana ( cyavana) meM yahA~ avadhijJAnI aura avadhidarzanI kahane cAhie / bhavanapati, vANavyantara aura jyotiSka devoM se lekara vaimAnika devoM taka meM vizeSatA yaha hai ki asaMkhyAta yojana vistAra vAle vimAnoM se avadhijJAnI - avadhidarzanI saMkhyAta hI cyavate haiM, kyoMki avadhijJAna aura avadhidarzana se yukta cyavane vAlI vaisI AtmAe~ (tIrthaMkara evaM kucha anya ke sivAya) kucha hI hotI haiM / terahavA~ zataka : dvitIya uddezaka (497) Thirteenth Shatak: Second Lesson phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 2559555555555559555555552
Page #566
--------------------------------------------------------------------------
________________ 55555555555555555555555555555555555558 - saudharma aura IzAna devaloka taka hI strIvedI deviyA~ utpanna hotI haiN| inake Age sanatkumArAdi OM devalokoM meM strIvedI utpanna nahIM hote| jaba inakI utpatti vahA~ nahIM hotI, taba sattA meM bhI unakA // abhAva hI samajhanA caahie| sanatkumArAdi devaloka meM jo deviyA~ AtI haiM, ve nIce ke devaloka se hI ke AtI haiN| sanatkumArAdi devaloka meM saMjJI jIva hI utpanna hote haiM, asaMjJI nhiiN| asaMjJI meM devoM kI utpatti ke dUsare devaloka taka hotI hai| jaba ye deva yahA~ se cyavate haiM, taba bhI saMjJI jIvoM meM hI utpanna hote haiN|' - isalie ina devalokoM meM utpatti, cyavana aura sattA-ina tInoM AlApakoM meM asaMjJI kA kathana nahIM hai ma kiyA gayA hai| mAhendra devaloka se lekara sahasrAra taka ke devalokoM meM asaMkhyAta tiryaJcayonika jIvoM kI ma utpatti hone se asaMkhyAta yojana vistAra vAle ina vimAnAvAsoM ke tInoM AlApakoM (utpatti, udvarttana // hai aura sattA) meM 'asaMkhyAta' pada ghaTita ho jAtA hai| prathama aura dvitIya devaloka meM tejolezyA hai; tRtIya, caturtha aura paMcama devaloka meM padmalezyA arthAt tIsare meM tejo-padma, cauthe meM padma aura pA~caveM meM padma-zukla lezyA hai tathA inase Age ke samasta devalokoM, nau graiveyakoM aura pA~ca anuttara vimAnoM meM kevala eka zukla lezyA hai| sAtaveM mahAzukra se lekara sarvArthasiddha taka parama zukla lezyA mAnI jAtI hai| . . ___Elaboration-Saudharm and Ishaan kalps-From these two divines realms many spiritually lofty jivas including Tirthankars, endowed with 4 Avadhi-jnana and Avadhi-darshan, descend; therefore in context of udvartan (descent) Avadhi-jnani and Avadhi-darshani is mentioned here. Other divine realms from Bhavan-pati to Vaimanik - From the vimaans 4 with innumerable Yojan area only countable Avadhi-jnani and Avadhi darshani jivas descend because the number of such pure souls, including those destined to be Tirthankars is meager. Jivas with female gender (goddesses) are born only up to Saudharm 4 and Ishaan kalps. Beyond that, Sanatkumar and other kalps are devoid of female gender. When they are not born, there is no question of their existence there. If at all goddesses are sometimes found there, they are visiting goddesses from lower realms. In Sanatkumar and other higher realms only sentient jivas are born; never non-sentient. Non-sentient jivas are born as divine beings only up to 4 the second divine realm but when they descend from there they are born as sentient jivas only. As such, in the higher realms non-sentient has not been Wan ))))))))))))))))))))))))))))))))))))))))))))))) bhagavatI sUtra (4) (498) Bhagavati Sutra (4)| 89555555555555555555555555555555555592
Page #567
--------------------------------------------------------------------------
________________ R5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 8 phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha mentioned in all the three statements related to origin, descent and existence. get reborn. That is the reason that in the three statements (origin, descent and existence) about these kalps innumerable is mentioned. > In first and second kalps (divine realms) only tejoleshya (fiery soulcomplexion) exists. In the third kalp there are tejoleshya (fiery soulcomplexion) and padma leshya (pink soul-complexion); in the fourth there is Padma leshya (pink soul-complexion) and in fifth there are Padma leshya (pink soul-complexion) and Shukla leshya (white soul-complexion); beyond that up to five Anuttar vimaans there is Shukla leshya (white soulcomplexion) only. From Mahashukra to Sarvarth-siddha vimaans there is In divine realms from Maahendra to Sahasraar innumerable animals Param Shukla leshya (ultimate white soul-complexion). Charam jivas and Acharam jivas are in their last birth or the last moment of that particular birth and those other than Charam are Acharam jivas. evaM sattA kI prarUpaNA caturvidha devoM ke saMkhyAta asaMkhyAta vistRta AvAsoM meM samyagdRSTi Adi ke utpatti, udvarttana ORIGIN, DESCENT AND EXISTENCE OF RIGHTEOUS JIVAS IN DIVINE REALMS 25. [pra.] cosaTThIe NaM bhaMte! asurakumArAvAsasayasahassesu saMkhejjavitthaDesu asurakumArAvAsesu kiM sammaddiTThI asurakumArA uvavajjaMti, micchaddiTThI ? utpanna - [u. ] evaM jahA rayaNappabhAe tiNNi AlAvagA bhaNiyA tahA bhANiyavvA / evaM asaMkhejjavitthaDesu vi tiNiNa gamagA / prakAra Charam jivas are those who 25 [pra.] bhagavan! kyA asurakumAra devoM ke causaTha lAkha asurakumArAvAsoM meM se saMkhyAta yojana vistAra vAle asurakumArAvAsoM meM samyagdRSTi asurakumAra utpanna hote haiM athavA mithyAdRSTi hote haiM athavA mizra ( samyagmithyA ) dRSTi utpanna hote haiM ? bhI isI prakAra tIna AlApaka kahane caahie| [u.] ( gautama !) jisa prakAra ratnaprabhA pRthvI ke sambandha meM tIna AlApaka kahe gae haiM, usI yahA~ bhI kahane cAhie aura asaMkhyAta yojana vistAra vAle asurakumArAvAsoM ke viSaya meM terahavA~ zataka : dvitIya uddezaka 25. [Q.] Bhante ! Out of the 6.4 million divine abodes of Asur-kumar devs, in those having countable Yojan area, are righteous (samyagdrishti) (499) Thirteenth Shatak: Second Lesson 294595445455455555555955555 855555phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 555555
Page #568
--------------------------------------------------------------------------
________________ 855555555555555555555555555555555555558 ___Asur-kumar devs born or unrighteous (mithyadrishti) or righteous-5 unrighteous (samyagmithyadrishti) Asur-kumar devs are born? (Ans.) (Gautam !) On the same pattern like the three statements (about origin, rise and existence) mentioned with regard to Ratnaprabha Prithvi, repeat three statements here too. Also repeat the three statements with regard to divine abodes of Asur-kumar deus having innumerable Yojan area. 26. evaM jAva gevejjvimaannesu| [26] isI prakAra (nAgakumArAvAsoM se lekara) yAvat graiveyaka vimAnoM (taka) ke viSaya meM kahanA caahie| ____26. Repeat the same with regard to other divine realms (from Naagkumars)... and so on up to... Graiveyak vimaans. 27. aNuttaravimANesu evaM ceva, navaraM tisu vi AlAvaesu micchAdiTThI sammAmicchaddiTThI hai ya na bhnnnnNti| sesaM taM cev| ___[27] anuttara vimAnoM ke viSaya meM bhI isI prakAra kahanA caahie| kevala vizeSatA itanI hai Wan hI hai ki anuttara vimAnoM ke tInoM AlApakoM meM mithyAdRSTi aura samyagmithyA dRSTi kA kathana nahIM karanA caahie| zeSa sabhI varNana pUrvavat jAnanA caahie| 27. The same is also true for Anuttar vimaans with a difference that in all the three statements unrighteous (mithyadrishti) and righteousunrighteous (samyagmithyadrishti) should not be included. Rest of the information is same as stated earlier. OM eka lezyA vAle deva kA dUsarI lezyA vAle devoM meM utpatti-prarUpaNA REBIRTH OF DIVINE BEINGS FROM ONE LESHYA TO ANOTHER 28. [pra.] se nUNaM bhaMta ! kaNhalesse nIla. jAva sukkalesse bhavittA kaNhalessesu bhI devesu uvavajjati ? [u.] haMtA, goyamA ! evaM jaheva neraiesu paDhame uddesae saheva bhaanniyvvN| 28. [pra.] bhagavan ! kyA kRSNalezyI nIlalezyI yAvat zuklalezyI (se parivartita) hokara jIva kRSNalezyI devoM meM utpanna ho jAtA hai? [u.] hA~, gautama! jisa prakAra (terahaveM zataka ke) prathama uddezaka meM nairayikoM ke viSaya meM 5 kahA gayA hai, usI prakAra yahA~ bhI kahanA caahie| 555555555555555555555555555555555555555555555555555 | bhagavatI sUtra (4) (500) Bhagavati Sutra (4)| 5555555555555555555555555555555555558
Page #569
--------------------------------------------------------------------------
________________ 85555555555555555555555555555555555555 28. [Q.] Bhante! Does ajiva with krishna leshya, neel leshya... and so ma Wan on up to... shukla leshya transform (into one with black soul-complexion) and then gets reborn among divine beings with black soul-complexion (leshya) ? Ans.) Yes, Gautam! Follow the pattern as mentioned in the first lesson 9 (of thirteenth chapter) with regard to infernal beings. __29. nIlalesAe vi jaheva neraiyANaM jahA niillessaae| [29.] nIlalezyI (devoM) ke viSaya meM bhI usI prakAra kahanA cAhie, jisa prakAra nIlalezyI nairayikoM ke viSaya meM kahA hai| 29. For divine beings with neel leshya (blue soul-complexion) too repeat what has been stated about infernal beings with neel leshya (blue soulcomplexion). 30. evaM jAva pmhlessesu| [30.] (jisa prakAra nIlalezyI devoM ke viSaya meM kahA hai), usI prakAra yAvat (kApota, tejas, evaM) padmalezyI devoM ke viSaya meM kahanA caahie| 30. What has been said about divine beings with neel leshya (blue soulcomplexion) should also be repeated for other soul-complexions (from pigeon soul-complexion)... and so on up to... divine beings with padma leshya (pink soul-complexion). 31. sukkalessesu evaM ceva, navaraM lessAThANesu visujjhamANesu visujjhamANesu sukkalessaM pariNamai sukkalesaM pariNamittA sukkalessesu devesu uvavajjaMti, se teNaTeNaM jAva uvvjjNti| sevaM bhaMte ! sevaM bhaMte ! tti.| - // terasame sae : bIo uddesao smtto|| __[31] zuklalezyI devoM ke viSaya meM bhI isI prakAra kahanA caahie| kevala vizeSatA itanI hI hai ki lezyA sthAna vizuddha hote-hote zukla lezyA meM pariNamita ho jAte haiM aura zukla hai lezyA meM pariNamita hone ke pazcAt hI (ve jIva) zuklalezyI devoM meM utpanna hote haiN| isa prakAra ma se (he gautama!) yAvat 'utpanna hote haiM' aisA kahA gayA hai| )555555555555555555555555555 | terahavAM zataka : dvitIya uddezaka (501) Thirteenth Shatak: Second Lesson | 5 )))) )))))))))55555555555555 pha
Page #570
--------------------------------------------------------------------------
________________ 895555555555555555555555555555558 OM he bhagavan! yaha isI prakAra hai, bhagavan! yaha isI prakAra hai, aisA kahakara gautama svAmI yAvat // vicarate haiN| 31. The same should also be repeated for divine beings with shukla 41 leshya (white soul-complexion). The only difference is that space-points of soul-complexion (leshyasthaan) gradually purify and transform into white soul-complexion and only after that, those jivas are born among divine beings with shukla leshya (white soul-complexion). That is why, O Gautam! It is said ... and so on up to ... 'jivas are born among divine beings'. "Bhante! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. ___ // terahavAM zataka : dvitIya uddezaka smaapt|| vivecana-nairayika jIvoM kI taraha devoM meM bhI aprazasta se prazasta-prazastatara aura prazasta-prazastatara se aprazasta-aprazastatara lezyA ke rUpa meM parivartana hotA hai| yaha kathana bhAva lezyA ke AdhAra para samajhanA cAhie, jo mUla meM spaSTa diyA gayA hai| Elaboration-Like infernal beings, divine beings also undergo transformation in soul-complexion from ignoble to noble and nobler as well as from nobler to noble and ignoble. These statements are in context of bhaava leshya (spiritual complexion) as has been explained in the original text. * END OF THE SECOND LESSON OF THE THIRTEENTH CHAPTER * OMOMOMOMOMOMOMOMOMOMOMOMOMOMOMOMOMOMOMOMOMOMOMOMOMOMOMOMOMOMOMOMOMOMOMOMOM55555555555555 bhagavatI sUtra (4) (502) Bhagavati Sutra (4)
Page #571
--------------------------------------------------------------------------
________________ 0 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 5 5 95 95 95 95 95 95 95 95 95 95 95 959595959595959555555555555555555555555 95 95 95 95 95 9595958 tatio uddesao : anaMtara tRtIya uddezaka : (nairayikoM ke) anantarAhArAdi TRITIYA UDDESHAK (THIRD LESSON ) : ANANTAR (WITHOUT INTERLUDE) cauvIsa daNDakoM meM anantarAharAdi kI prarUpaNA INTAKE WITHOUT INTERLUDE IN TWENTY FOUR PLACES OF SUFFERING prazna / 1. [ pra. ] neraiyA NaM bhaMte ! aNaMtarAhArA tao nivvattaNayA / [ u. ] evaM pariyAraNApadaM niravasesaM bhANiyavvaM / sevaM bhaMte! sevaM bhaMte ! tti / // terasame sae : tatio uddesao samatto // 1. [pra.] bhagavan ! kyA nairayika jIva (utpatti kSetra ko prApta karate hI ) anantarAhArI (arthAt1- prathama samaya meM hI AhAraka) ho jAte haiM ? tatpazcAt kyA vaha nirvarttanA (arthAt zarIra kI utpatti) karate haiM? (isake bAda kyA ve lomAhArAdi dvArA pudgaloM ko grahaNa karate haiM ? phira kyA una pudgaloM ko iMndriyAdi rUpa meM pariNamita karate haiM? kyA isake pazcAt ve paricAraNA-zabdAdi viSayoM kA upabhoga karate haiM? phira kyA aneka prakAra ke rUpoM kI vikurvaNA karate haiM ? ) ityAdi [u.]. (hA~ gautama !) ve isI prakAra se karate haiN| ( isakA uttara) prajJApanA sUtra kA sampUrNa cautIsavA~ paricAraNApada kahanA cAhie / he bhagavan ! yaha isI prakAra hai, bhagavan! yaha isI prakAra hai; aisA kahakara yAvat gautama svAmI vicarate haiN| // terahavA~ zataka : tRtIya uddezaka samApta // 1. [Q.] Bhante ! Do infernal jivas (the moment they are born) become Anantaraahaarak (start intake without interlude)? After that do they form their bodies (nirvartana ) ? And other questions. (Then do they acquire matter particles by intake through hair (cilia)? Then do they assimilate terahavA~ zataka : tRtIya uddezaka (503) 85 95 95 95 955555555555555555555555555555555555555 95 95 95 95 95 95 95 95 95 95 Thirteenth Shatak: Third Lesson 8 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95958
Page #572
--------------------------------------------------------------------------
________________ 25555555555955555555595555@ these particles to form sense organs and other body parts? Then do they activate and use these organs? Then do they create variety of forms?) phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha [Ans.] (Yes, Gautam !) They do all that. Quote complete thirty-fourth chapter, titled Parichaaranaapad of Prajnaapana Sutra. "Bhante! Indeed that is so. Indeed that is so." With these words... and so on up to... ascetic Gautam resumed his activities. vivecana - prastuta sUtra meM nairayika jIvoM ke dvArA utpatti kSetra prApta karate hI anantarAhArI hone, usake bAda zarIrotpatti karane, lomAhArAdi dvArA pudgaloM ko grahaNa karane, phira una pudgaloM ko indriyAdi rUpa meM pariNata karane evaM zabdAdi viSayabhoga dvArA paricAraNA karane aura phira aneka rUpoM kI vikurvaNA karane Adi ke viSaya meM prazna uThAkara prajJApanAsUtra ke 34veM sampUrNa paricAraNApada kA atidezapUrvaka samAdhAna kiyA gayA hai| Elaboration This statement raises questions about infernal jivas becoming Anantaraahaarak (start intake without interlude) the moment they are born and the following sequence of activities including forming their bodies (nirvartana), acquiring matter particles by intake through hair (cilia), assimilating these particles to form sense organs and other body parts, activating and using these organs, and creating variety of forms. And then refers to thirty-fourth chapter, titled Parichaaranaapad of Prajnaapana Sutra for answers. * END OF THE THIRD LESSON OF THE THIRTEENTH CHAPTER. bhagavatI sUtra (4) (504) 29999595959595999999995959599999999999999 Bhagavati Sutra ( 4 ) 55555555555
Page #573
--------------------------------------------------------------------------
________________ 355555555555555555555555555555555555558 pariziSTa APPENDIX 855555555555555555555555555555555555558
Page #574
--------------------------------------------------------------------------
________________ Tu 555555555555555555555555555555$$$$$$$$$$$ 85555555555555555555555555555555555555s 855555555555555555555555555555555555555 8555555555555555Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting Ting 3
Page #575
--------------------------------------------------------------------------
________________ 10 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9558 5555555555555555555555555555555555555555555555 Wan Appendix-1 SHRI BHAGAVATI SUTRA (VYAKHYAPRAJNAPTI) Part-4 Technical Terms [The alphabetical index of technical terms according to aphorism number. First numeral is Shatak (chapter), second is Uddeshak (lesson) and third is Sutra (aphorism or statement) number.] (A) aacharanata = trickery (12/5/5) aadhya = rich (11/11/2; 11/12/2; 12/1/3; 12/1/5) Aaditya (12/6/5) aahaar food intake (11/1) Aahaar Sanjna = active awareness for food (11/1/25; 13/1/6) aahaarak = having faculty of food intake (11/1/18) Aahaarak=telemigratory (12/5/24) Aahaar-tyaag Paushadh = partial-ascetic vow without food (12/1/24) aaharak sharira = telemigratory body (10/1/10) Aajnapani = command (10/3/18) Aak (11/11/23) Aakaashaastikaaya (12/5/26) Aalabhik (11/11) Aalabhika city (12/1/7) = space entity Aalabhiya = a a city (11/12/1) aalochana = formal censure (10/2/7) Aamantrini = address (10/3/18) Aanat (12/7/17) pariziSTa Aan-praan pudgal parivartya material or particulate transformations (12/4/15) (507) = = breath aaraadhak = spiritual aspirant (11/9/31; 12/1/22) aaradhana = spiritual endeavour (10/2/7) aarak - epoch (10/2/5) aashamsanata = expectation (12/5/6) Aavalika aggregate of innumerable Samaya units (11/11/16) aayushya = life span (11/9/33) abandhak = (11/1/8) non-acquirers of bondage abhava-siddhik = not destined to be liberated in next birth (13/1/6; 12/2/17) abhavya = not destined to be liberated (12/1) abhavya jiva = not destined to liberation = (12/4/23) abhidhya = voracity (12/5/6) abhigam = codes of courtesy meant = a religious assembly (12/1/20; 11/11/4) Abhigrihita = conviction (10/3/18) abhinibodhik jnana = sensory knowledge (12/5/30) Appendix 5555555555555555555555555555555555 85555555555555555555555555555555555555555555555555555
Page #576
--------------------------------------------------------------------------
________________ 4444444444444444444444444444444444444440 abhinibodhik jnani = endowed with Adhah-saptam Prithvi = seventh hell (12/ sensory knowledge (13/1/6) 10/21; 12/7/8; 13/1/2) 41 abhinivisht=fused (12/4/47) Adharmastikaya = Rest entity (11/10/15) abhisaman vagat = experienced the Adharmastikaya-desh = rest entity as i essence (12/4/47) sections and not as the whole (10/1/7, 8; abhyangan = applying cleansing paste section of rest entity (11/10/17) 55 (11/11/49) Adharmastikaya-pradesh = rest entity as Abuddha = unenlightened; short of space-point (10/1/7,8) omniscience (12/1/25) Adho Lok- Kshetra Lok = Lower World Abuddha-jaagarika = unenlightened (11/10/3) religious-awakening (12/1/25) Adholok (11/10/11) achakshu darshan=non-visual perception adhvavasaava = inspiration (12/1/12) (12/5/30) Aditya (12/1) achakshu darshani = not endowed with Agamtah = in context of scripture 41 visual perception (13/1/6) (11/10/2) acharam (13/1/8) Agar (11/11/23) 4 Acharanga Sutra (12/10/10) Agneya kone = Southeast (10/1/5) 5 Acharya = head of the religious organization 5 (12/2/20) Agneyi = southeast or agneya kone (10/1/6) Achyut (10/4/14; 11/10/26; 12/7/17) Agnihotri = those who do offerings at fire 4. Achyut divine realm (11/12/22) sacrifice (11/9/6) Achyut kalp (12/1; 12/10/23) agramahishi=chief consort (12/6/6) Achyutkalp-Urdhva Lok-Kshetra Lok= Achyutkalp divine realm or heaven agurulaghu = non-heavy-non-light (11/10/16) (11/10/6) Adattadaan = To take anything without Ahaar sevan yukt paushadh = partial ascetic vow with food intake (12/1/11) permission, desire or consent of the owner; stealing (12/5/7) Aindri = East (10/1/6) Addha Kaal=time scale (11/11/7) Airavat (12/9/31) Addhakaal=time entity (11/10/2) Aishaani = northeast or ishaan kone Addha-samaya = solar time (11/10/19) (10/1/6) 15 time (11/10/12); time entity=(10/1/7,8) Ajaa-vraj (12/1) Adhah Saptamprithvi-Adho Lok- ajiva=non-souls (11/10/17, the non-living Kshetra Lok=the seventh hell (11/10/4) (10/1/2) 044444444444444444444444444444444444444444444444444440 maat E (8) (508) Bhagavati Sutra (4) 044444444445445454545454545454545454545454545454545454545454545
Page #577
--------------------------------------------------------------------------
________________ 04444444444444444444444444444444444444440 Akarmabhumi = land of inaction (12/9/7) Anantaraahaarak = start intake without Akashastikaya=Space entity (11/10/15) interlude (13/3/3; 13/1/8) Akashastikaya-desh = space entity as Anantaraparyaaptak (13/1/8) sections and not as the whole (10/1/7,8) Anantaropapannak (13/1/8) Akashastikaya-pradesh = space entity as anant-pradeshi skandh=infinite-sectional space-point (10/1/7, 8) aggregate (12/10/30) akriya = inactive (11/1/23) anapannik (10/2/9) akshama = intolerance (12/5/3) anga= limbs (11/11/61) Ala = one of the six chief consorts of Angaar=Mangal or Mars (10/5/27) Dharanendra (10/5/11) Angaarak (10/5/27) Alok = space beyond the universe (11/10/ Angaaravatamsak (10/5/27) 27); the space beyond (11/10/24); angamardika=female masseurs for light the unoccupied space (10/1/7; 11/10/21; massage (11/11/50) 11/10/11) Angul = a linear measure equal to the si Alokakash (11/10/16) width of a finger (11/1/7); about 0.5 inch Amala= one of the eight chief consorts of (11/10/26) Shakrendra (10/5/29) an-indriya = without sense organs Ambad (11/11/58) (11/1/30) anaagat kaal= future time (12/5/35) Anjana (12/3/3) Anaakaaropayoga = having inclination Anju = one of the eight chief consorts of Shakrendra (10/5/29) towards right perception/faith (13/1/6; 12/ 5/32); intent for indulgence in perception Anka Dhatri =lap-nurse-maid (11/1 (11/1/18) Annannaghadattaaye chitthanti = they Si Anabhigrihita = inquiry (10/3/18) exist in mutually inter-connected states (11/9/26) Anagaar = abode-less ascetics (12/9/4) annapraashan = feeding Anagaare Keyaghatika = Ascetic with (11/11/46) Bowl in String (13/1/1) Antaraaya karma = power hindering Ananataraavagaadh (13/1/8) karma (11/1/8) anant=infinite (12/4/13) antardveep=middle island (12/9/7; 10/1) anantaanant = infinite times infinite Antar-kaal= intervening-period between (12/4/17) loosing and regaining birth in the same status Anantar= Without Interlude (13/1/1) (12/9/27) pariziSTa (509) Appendix 04444444444444444444444444444444444444
Page #578
--------------------------------------------------------------------------
________________ 04454545454545454545454545454545454545454545454545454545454545454545454542 Antarmuhurt=a unit of time slightly less Archimali = one of the four chief consorts than 48 minutes (11/1/31); less than a Muhurt of Chandra (10/5/25; 12/6/6); one of the four 41 (12/9/14) chief consorts of Surya (10/5/26; 12/6/6) antevasi = in-house disciple (10/4/2) archit = adored (12/8/2) 4 anubandh = reborn in same genus Ardha-pudgal Paravartan kaal=half of (11/1/30) the time taken for an ultron to go through the 41 anudaya=mon-fruition (11/1/12) complete process of all types of particulate anudiran=not causing voluntary fruition transformations (13/1/6) (11/1/13) Arhant Vimal Naath (11/11/53) Anuttar (12/7/19) Arihant Bhagavan (12/9/5) Anuttar celestial vehicles (11/12/22) Arunaabh vimaan (11/12/13) Anuttar Vimaan = a divine realm Aryaa Chandana (12/2/22) (12/10/25) asaata vedan = experience of pain $ Anuttar Viman-Urdhva Lok-Kshetra (11/1/11) Lok=Anuttar Celestial Vehicles (11/10/6) 4. Anuttaropapatik asad-roop=non-existent (12/10/28) = a divine realm (12/9/7) asamvrit anagaar = ascetic who has not 5 Anuyoga=theory of disquisition (11/10/2) blocked the inflow of karmas (12/1/26). apahaar=removal (11/1/5) asanjni = non-sentient (11/1/29) apakarsh = narcissism (12/5/4) asankhyat=uncountable (12/4/12) apamaan= insult (12/1/24) ashan, paan, khadya, svadya = staple $ Aparaajit (12/7/4) food, liquids, general food, and savoury food (11/9/11) 5 Aparajit Dev (12/9/7) Ashani=one of the four chief consorts of Aparajitaa=one of the four chief consorts Soma, lokapaal of Balindra (10/5/10) of Angaar (10/5/27) 41 aparibhoot=insuperable (11/11/2) Ashoka = one of the four chief consorts of Kaalvalla (10/5/13) Apoh=ascertaining (11/9/16) Ashokavatamsak (10/6/1) Apratishthaan (13/1/16) Astikaaya dravyasreternal agglomerative 5 Apsara=one of the eight chief consorts of Shakrendra (10/5/29) entities (12/5/26) aradhak= spiritual aspirants (11/11/5) astikaayas = fundamental conglamorative ontological categories (12/1) archaniya = objects of veneration (10/5/5) Asur-kumar=a class of gods (10/3/3) 244444444444444444444444444444444444444444444444444449 5 wanitar (8) (510) Bhagavati Sutra (4) 0444444444444444444444444444444444444440
Page #579
--------------------------------------------------------------------------
________________ 1 8 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 18 5555555555555555555555555555555555555555555555555555 Atapabha = one of the four chief consorts of Surya (10/5/26; 12/6/6) ateet kaal = past time (12/5/35) Atikaayendra (10/5/23) Atimuktak (12/9/16) Atipaat (12/1/1) Atma (12/1/1) atmariddhi innate power (10/3) atma-roop (12/10/27) = audarik sharira (10/1/10) the king of Mahorags atyutkrosh = haughtiness (12/5/4) Audaarik = gross physical (12/5/21) Audarik pudgal parivartya = gross physical material or particulate transformations (12/4/15) gross physical body self-morphic; existent = Audayik = caused by fruition of karmas (11/10/2) Aupapatik Sutra (11/11/1; 11/11/29; 11/11/50; 11/12; 11/9/1; 11/9/6; 11/9/30; 12/1/2) Aupashamik = caused by pacification of karmas (11/10/2) pariziSTa autpattiki spontaneous (12/1) Autpattiki buddhi = intelligence that rises suddenly, spontaneously and without studying scriptures (12/5/11) Avaaya = decision arrived at through the activity of iha (12/5/11) avadhi darshan = extrasensory perception of the physical dimension (12/5/30) avadhi darshani = endowed with extrasensory perception (13/1/6) Avadhi-jnana extrasensory perception of the physical dimension, something akin to clairvoyance (11/9/27) Avadhi-jnani endowed with extrasensory perception of the physical dimensionsomething akin to clairvoyance (13/1/6) avagaahana = space-occupation (11/1/7) Avagahana Samsthan pad = chapter 21st of Prajanapana Sutra(10/1/11) Avagraha to acquire simple knowledge or awareness of a thing through sense organs and mind (12/5/11) avakaashaantar = (12/5/12) avakaashaantar = intervening space (12/1) avaktavya = inexpressible (12/10/26) avalamban deepak = hanging lamps (11/11/50) intervening space= avanataasan = seat of a specific design (11/11/50) avasanna = negligent (10/4/5) Avasarpini = progressive cycle of time (12/6/5) avatamsak = (10/5/27) Avatamsa = one of the four chief consorts of Kinnarendra (10/5/21) (511) abode or celestial vehicle Avaya (12/5/10) avedak = non-sufferers (11/1/10) Appendix 55555555555555555555555555555555555 8555555555555555555555555555555555555555555555555555
Page #580
--------------------------------------------------------------------------
________________ 44444444444444444444444444444444444440 avichipath = the path of non-association; bhaava = cognition (11/10/25); cognitive 41 state of non-fruition of passions (10/2/3) aspect (11/10/2); feeling (10/2/5) avirat = undetached (11/1/22) bhaava leshya = spiritual complexion Avyakrita=indistinct (10/3/18) (12/5/28) 5 Avyapaar Paushadh=partial-ascetic vow Bhaava Lok = cognitive aspect of renouncing business activities (12/1/24) the Universe or the world as cognition (11/10/2) 55 ayogi = state of dissociation (12/10/1) Bhaavadev (12/9/1). Ayogi Kevali = dissociated omniscient Bhaavaketu (10/5/28) (12/10/1) bhaava-man = sentience and mind Ayushya karma = karma responsible for (11/1/13) 5 life-span (11/1/13) bhaavit=enkindling (11/11) (B) Bhadra (11/11/50) Baalaak=Palaashak (10/4/10) bhadraasan = seat of a specific design 5 baddha = bounded (12/4/47) (11/11/50) Bahuputrika = one of the four chief Bhagavan Rishabh Dev (12/9/16) 4i consorts of Purnabhadra (10/5/19) bhandan=fight (12/5/3) Bahurupa=one of the four chief consorts Bharat (12/9/31) 4 of Surupa (10/5/18) Bharat Chakravarti (12/9/16) Bal (11/11/22) Bhasha Paad = 11th chapter of 4 bala=physical strength (12/5/11) Prajnapana Sutra (10/3/18) Baldev (11/11/33) bhavaadesh=in terms of number of rebirths Bali = the king of Vairochan gods (10/4/8) (11/1/39) Balichancha (10/5/9) Bhavan-pati = Abode-dwelling (10/4/14) Balindra = the king of Vairochan gods bhava-siddhik = destined to be liberated in next birth (13/1/6) Balukaprabha (12/3/3) bhavya = destined to be liberated (12/1) Bandh (11/1/1) Bhavya-dravyadev (12/9/1) 41 bandh = bondage (11/1/8) Bhavya-sharira = in future context (11/10/2) bandhak = acquirers of bondage (11/1/8) Bhaya Sanjna = active awareness of Bansa (12/3/3) fear (11/1/25); desire to run away from fear 4 Bhaasha = Speech (13/1/1) (12/5/30) $(10/5/9) 4 parit E(X) (512) Bhagavati Sutra (4) sssssssssssssssssssssssssssssssssssss
Page #581
--------------------------------------------------------------------------
________________ 04444444444444444444444444444444444444 bhed samapann = disjuncted (11/9/28) buddhi = intelligence (12/5/9) Bheem=the king of Raakshasas (10/5/20) Bura (11/11/23) bheeshika = cushions (11/11/50) (C) bhidhya= longing (12/5/6) celestial vehicles = vimaan (13/1) bhikshupratima = rigorous periodic chaandikya=rage (12/5/3) austerities prescribed for ascetics (10/2/6) Chaaritra =conduct (12/10/1) bhogaasha = hope (12/5/6) Chaaritra-atma = right conduct observing Bhoot (10/5/24) soul (12/10/1) bhoot = organisms (11/1/45) chaitya=temple complex (11/11/1); temple Bhootanand=the king of Bhavan-pati Devs complex with garden (11/12/1) (10/5/14) Chaitya-stambh = sacred pillar (10/5/5) Bhujaga=one of the four chief consorts of Chakra=the disc weapon (12/9/3) Atikaayendra (10/5/23) Chakravarti (12/9/3) Bhujagavati=one of the four chief consorts chakshu darshan = visual perception of Atikaayendra (10/5/23) (12/5/30) Bibhel (10/4/8) chakshu darshani=endowed with visual! perception (13/1/6) Bijaahaari = those who subsist on seeds (11/9/6) Chamar=the king of Asura gods (10/5/4) Bil-vaasi = those who dig holes and live in Chamarchancha = the capital city them (11/9/6) Chamarendra (10/5/5) Brahmacharya Paushadh = partial Chamarendra = the king of Asur-kumar ascetic vow with celibacy (12/1/24) gods (10/4/5) Brahmadatta Chakravarti (12/9/16) Champa city (10/4/11) Chandra = the king of Jyotishk Devas Brahmalok (11/10/11) (10/5/25) Brahmalok Kalp = the fifth divine realm Chandraprabha = one of the four chief (11/12/17) consorts of Chandra (10/5/25; 12/6/6) Buddha=enlightened (12/1/25) Chandravataran (12/2/1) Buddha-jaagarika (12/1/25) charam (13/1/8) Buddha-jaagarika=enlightened religious Chaturvidh ahaar tyaag paushadh = awakening (12/1/25) partial-ascetic vow renouncing food of all Buddhi (11/11/50) four kinds or with fasting (12/1/11) pariziSTa (513) Appendix 044545454545454545454545454545454545454545454544444444444444
Page #582
--------------------------------------------------------------------------
________________ 15555555555555555555555555555555555555 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 955555555555 95 95 95 95 95 95 95 95 9555555555 Wan chaya = to assimilate (12/1/26) Chetak a king (12/2/2) Chhadmastik Samudghat = process of unrighteous bursting forth (13/1) Chitra = one of the four chief consorts of Soma lokapaal of Shakrendra (10/5/31) Chitragupta = one of the four chief consorts of Soma (10/5/6) (11/1/1) Chyavan (D) Dakshin-koolak = those who live on the southern bank of the Ganges (11/9/6) dandak = places of suffering (10/2/5) dandanaayak dandanaayag (11/9/9) dank = crow (12/8/7) = Dantukhalik = those who remove husk from grain with their teeth before eating (11/9/6) Dardur (12/6/2) darpa = bloated ego (12/5/4) darshan = perception (12/10/1) 10/1) administrators; Darshan-atma = perceptive soul (12/ Dashashrutskandh (10/2/6) Desh Daya Vrat partial partial-ascetic vow; Deshavakashik Paushadh; Paushadh; Shatkaayaarambh tyaag (12/1/11) deerghaasan = seat of a specific design (11/11/50) desh = section (10/1/7) bhagavatI sUtra (4) Desh Paushadh = partial partial-ascetic vow; Deshavakashik Paushadh; Daya Vrat; Shatkaayaarambh tyaag (12/1/11) Deshavakashik Paushadh = partial partialascetic vow; Desh Paushadh; Daya Vrat; Shatkaayaarambh tyaag (12/1/11) Deshon Ardha-pudgal paravartya kaal = extremely long unit of time (12/9/28) Deshon-purva Koti = a very large unit of time (12/9/14) Dev=god; divine being (13/1/1) Devadhidev (12/9/1) Devakuru (12/9/16) Devananda Brahmini (12/2/8) Dev-gati-birth in divine genus (12/9/6) devi= goddess (10/1) Dhaarana = to accept or absorb, into the mind the meaning arrived at by iha and avaaya (12/5/11) Dhaarini (11/9/4) Dhamma = name of the first Prithvi (12/3/3) Dhanush = a linear unit (11/9/33); a little more than a meter (11/10/26) Dhanush-prithakatva = two to nine Dhanush (11/2/1) Dharana (12/5/10) Dharanendra = king of Naag Kumar gods (10/4/9) Dharmachakra = wheel of religion (11/9/30) Dharmadev (12/9/4) Dharmaghosh (11/11/53) (514) 855555555555555555555555555555555555555555555 Bhagavati Sutra (4) 55555555555555555555555555555555555558
Page #583
--------------------------------------------------------------------------
________________ 5555555555555555555555555555555555558 5555555555555555555555555555555555555555555555555555 Wan = medium of motion Dharmastikaya (10/1/4); motion entity (11/10/2) Dharmastikaya-desh = motion entity as sections and not as the whole (10/1/7,8) Dharmastikaya-pradesh = motion entity as space-point (10/1/7, 8) Dhatakikhand continent (11/9/24) Dhee (11/11/50) Dhoom-prabha Prithvi = fifth hell (12/7/6) Dhruva Rahu = regular Rahu (12/6/3) Dikkumaris = goddesses of directions (11/10/26) dikswastikaasan = seat of a specific design (11/11/50) disha = directions (10/1) Disha-chakraval (11/9/6) Dishaprokshi = those who sprinkle water in all directions for worship (11/9/6) doash = blame (12/5/3) dohad=pregnancy-desires (11/11/36) Dravya physical aspect (11/10/2); substance (12/5/33) = dravya leshya = physical complexion (12/5/28) Dravya Lok = material aspect of the Universe or the world as matter (11/10/2) Dravya-atma = soul entity (12/10/1) dravyarthik naya = existent material aspect (10/4/7) Dridhapratijna (11/11/45) drishti = perspective (11/1/14) pariziSTa dukool = extra fine silk (11/11/50) durnaam = superciliousness (12/5/4) dvaar=points of reference (13/1) dvesh = aversion (12/5/7) dvipradeshi skandh = bisectional aggregate (12/10/28) Dyutipalash (10/4/1) (E) Ekoruk island (10/7-34/1) (G) gahan = treachery (12/5/5) Gana = own group of ascetics (12/2/20) gananaayak = chieftains; gananaayag (11/9/9) gandh = smell (11/1/19) Gandharva (10/5/24) Ganges River (11/9/6) gardudaasan = seat of a specific design (11/11/50) garha = slander (12/1/24) garva vainglory (12/5/4) Gau = Gavyuta; a linear measure equal to two Kosa or four miles (11/3/2) Gau-prithakatva (515) = = two to nine Gau (11/3/1) Gaveshana = comparing with opposing values (11/9/16) Gavyuta = Gau; a linear measure equal to two Kosa or four miles (11/3/2) geet singing songs (11/11/49) Geetaratindra = the king of Gandharvas (10/5/24) Appendix 55555555555555555555555555555555 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95555558
Page #584
--------------------------------------------------------------------------
________________ 444444444444444444444444444444444444440 eetayash = the king of Gandharvas guptis = restraints (12/1/25); shields $(10/5/24) (12/9/4) ghanavaat = layer of dense air (12/5/14) guru = heavy (12/5/18) Ghanavidyut=one of the six chief consorts (H) of Dharanendra (10/5/11) hamsaasan = seat of a specific design i ghanod = layer of dense or frozen water ( W11/50) (12/5/14) Hastinapur (11/9/1) 4 gilli = ambari or howdah with canopy Hastitaapas = those who subsist on (11/11/50) elephant-meat (11/9/6) 4 gokul=cattle-yards (11/11/50) heelana= to treat with contempt (12/1/24) goohanata=disguise (12/5/5) Hri = one of the four chief consorts of Goshirsh chandan (11/9/9) Satpurushendra (10/5/22) gotra=name and class (12/3/3) Humbauttha = jungle dwelling ones Gotra-karma= karma responsible for the (11/9/6) higher or lower status of a being (12/9/6) graas vardhan = increase morsels ichchha=desire (12/5/6) 5 (11/11/46) grahan=acquire (12/4/47) Ichchhaanuloma=consent (10/3/18) Graiveyak (12/7/18) Iha = conceiving the proper meaning (11/9/16); the process of analyzing that Graiveyak Vimaan = a divine realm information, reject the unreal, and accept the 41 (12/10/24) real (12/5/11) Graiveyak Viman-Urdhva Lok-Kshetra Iha-mrig=wolf(11/11/29) fi Lok = Graiveyak Celestial Vehicles 4. (11/10/6) Indra=the king of gods (10/1/6) Fi griddhi=infatuation (12/5/6) Indraa = one of the six chief consorts of Dharanendra (10/5/11) grihit= acquired (12/4/49) Indras=kings of gods (10/5/16) 41 Gunasheelak (10/5/1) Indriya = sense organs (11/1/26) 5 Gunasthaan (12/10/1) Iryapathiki kriya = careful activity of an Gunavrats = restraints that reinforce the accomplished ascetic (10/2/1) 5 practice of anuvrats (11/12/13) Iryasamiti= care in movement (12/9/4) gupta-brahmachaaris = perfect celibates Ishaan divine realm (11/12/22) or celibacy with its nine shields (12/9/4) 04444444444444444444444444444444444444444444444444444 ante () (516) Bhagavati Sutra (4) 0444444444444444444444444444444444444440
Page #585
--------------------------------------------------------------------------
________________ 4444444444444444444444444444444444444 Ishaan kone = Northeast (10/1/5) jivitaasha = hope for life (12/5/6) 5 Ishaanendra (10/5/32) jnana=knowledge (11/1/14) Ishatpragbhaara Prithvi = Siddha Lok Jnana-atma=righteous-soul (12/10/1) (12/10/26); the realm of Siddhas (11/12/22) Jnanavaraniya = knowledge obscuring Ishatpragbharaprithvi-Urdhva Lok- (12/5/27) Kshetra Lok=the Realm of Liberated Souls Jnanavaraniya karma = knowledge (11/10/6) obscuring karmas (11/1/8) Jna-sharira = in past context(11/10/2) isht=adorable (11/9/9) Jnasharira-Bhavyasharira Vyatirikta = jaagaran=night vigil (11/11/46) other than in past and future context jaagarika = night long religious chanting 11/10/2) (11/11/44); religious-awakening (12/1/25) Jyotishk=stellar (10/3/9) 41 Jal-bhakshi = those who subsist only on Jyotishk dev = stellar gods (10/3/5) water (11/9/6) Jyotsnabha=one of the four chief consorts Jal-vaasi = those who live in water of Chandra (10/5/25: 12/6/6) (11/9/6) (K) Jamali (11/11/52; 11/9/9) Jambudveep-Tiryaklok-Kshetra Lok = Kaal = the king of Pishaachas (10/5/17) the Jambu continent (11/10/5) kaal=time (10/2/5) Jatilak (12/6/2) Kaal = time aspect (11/10/2); time entity (11/10/16) jatisampanna = belonged to high castes (10/5/2) Kaal Lok = time aspect of the Universe or 4 Jatismaran jnana = sentient knowledge the world as time (11/10/2) of his past births (11/11/60) kaalaadesh=in terms of time (11/1/39) Jayanti (12/1) Kaali = one of the five chief consorts of Jayanti = one of the four chief consorts of Chamarendra (10/5/4) Angaar (10/5/27) Kaalvalla = lokapaal of Dharanendra jihmata=cunningness (12/5/5) (10/5/13) jiva=living being/soul (12/1/26); the living kaamaasha= hope (12/5/6) (10/1/2) kaanksha=craving (12/5/6) Jivabhigam Sutra (10/5/25; 10/7-34/1; 11/ kaant=lovable (11/9/9) 9/21; 12/3/3; 12/3/3; 12/9/31) Kaapot leshya = pigeon soul-complexion Jivastikaya = life entity (11/10/2) (11/1/14) pariziSTa (517) Appendix 04444444444444444444444444444444444444410
Page #586
--------------------------------------------------------------------------
________________ 5555555555555555555555555555555555558 555555555555555555555555555555555555555555555555558 kaaya-samvedh = the process of returning to the same genus after getting reborn in some other genus (11/1/39) physical association kaaya-yoga (11/1/17) = kaayayogi=beings with physical association (12/6/2) (13/1/6) Kachchhap kadaahi-cooking pans (11/9/6) Kadamb (11/11/39) Kadamba (11/11/24) kaduchhi = spoons (11/9/6) Kakandi (10/4/5) kalachika = spoon (11/11/50) kalah = dispute (12/5/3) kalk-banditry (12/5/5) Kalpavriksha = divine wish-fulfilling tree (11/9/9) kalush samapann = spiteful (11/9/28) Kalyanak = auspicious events (11/10/26) Kamala = one of the four chief consorts of Kaal (10/5/17) Kamal-prabha consorts of Kaal (10/5/17) = one of the four chief Kamandalu = gourd-bowl (11/9/12) Kanaka = one of the four chief consorts of Bheem (10/5/20); one of the four chief consorts of Soma (10/5/6) one of the four chief consorts Kanakalata= of Soma (10/5/6) kanchuki = door-keepers (11/11/50) kand bulb (11/1/45) bhagavatI sUtra (4) Kandaahaari those who subsist on bulbous roots (11/9/6) kank vulture (12/8/7) kankan = tying auspicious beads with red thread (11/11/49) kanksha confusion (10/4/6) Kankshit = having desire for other faith (11/9/28) Karan Virya-atma = soul with means of potency (12/10/1) Kark = Cancer sign of the Zodiac (11/11/13) karkash = hard touch (12/5/18) karkat a specific wind producing the guttural sound - 'Khu khu' (10/3/17) karma = drive of action (12/5/11) Karmaja buddhi = intelligence which is acquired through regular practice like that of various arts and crafts (12/5/11) Karman pudgal parivartya = karmic material or particulate transformations (12/4/15) Karman pudgals (12/5/19) karman sharira = karmic body (10/1/10) karma-species = karma prakriti (13/1) Karmiki buddhi (12/5/9) piercing of earlobes karna vedhan = (11/11/46) Karnika = a kind of plant (11/7/1) = (518) karnika Kanniya; pistil of a flower, which has ovary as its part (11/1/45) karotika = lota or spherical jug (11/11/50) Bhagavati Sutra (4) karmic particles 55555555555555555555555 5555555555555555555555555555555555555555555555555555*
Page #587
--------------------------------------------------------------------------
________________ @55555555555555555555555555555555555558 55555555555555555555555555555555555555555555 kashaaya = passions (11/1/24) kashaaya samudghaat = bursting-forth of passions (11/1/42) Kashaaya-atma = passion-soul (12/10/1) Kaushambi = a city (12/2/1) Kautrik = those who sleep on the ground (11/9/6) Kaya yoga physical association (12/5/31) kesar = pollen (11/1/45) Keshi Shraman (11/11/53) Ketumati = one of the four chief consorts of Kinnarendra (10/5/21) Keval darshan = absolute perception or pre-omniscience-perception (12/5/30); omni-perception (12/1/25); omniscient perception (12/10/1) Keval-jnana = omniscience (12/1/25) Khar (12/6/2) khimsana = reprimand (12/1/24) kilvish = treachery (12/5/5) Kimpurush (10/5/24) Kimpurushendra = the king of Kinnaras (10/5/21) Kinnar (10/5/24) Kinnarendra (10/5/21) Kinnars = lower gods (11/11/29) Kirti (11/11/50) = the king of Kinnars Kooladhma = those who take their meals on the bank after shouting loudly (11/9/6) kope = provocation (12/5/3) Korant (11/11/4) pariziSTa Kosa = 2 miles (11/10/26) kosana = curse (12/1/24) Koshthak (12/1/2) Kotakoti = millions of millions (10/6/1) Kotakoti = ten million ten millions = 1014 (12/7/2) Koti Sahasra-prithaktva = two thousand to nine thousand Crores (12/9/31) kraunchaasan = seat of a specific design (11/11/50) Kridayan Dhatri = play-nurse- maid (11/11/45) Krishna = one of the eight chief consorts of Ishaanendra (10/5/32) Krishna leshya = black soul-complexion (11/1/14) Krishna-paksha (13/1/6) Krishnarashi = one of the eight chief consorts of Ishaanendra (10/5/32) Krishnasarp (12/6/2) krit acquiring a new form (12/4/47) Kriya = action (11/1/21) krodh = anger (11/1/26) Krodh vivek = prudence with regard to anger (12/5/8) krodh-kashaayi = having anger (13/1/6) Kshaayik = caused by destruction of karmas (11/10/2) Kshatrak (12/6/2) Kshayopashamik pacification-cum-destruction of karmas (11/ 10/2) = caused by (519) Appendix 14 95 96 95 95 95 95 9555555555555555 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 950 055555555555555555555555555555555555558
Page #588
--------------------------------------------------------------------------
________________ 85555555555555555555555555555555555555 55555555555555555555555555555555555555555555555555 kshetra = area (10/2/5) Kshetra = area aspect (11/10/2) Kshetra Lok = area aspect of the Universe or the world as area (11/10/2) Dhatri milk-nurse-maid (11/11/45) Kula = members of same ascetic lineage (12/2/20) Kumbhi (11/1/1) Kumbhik = a kind of plant (11/4/1) Kundaruk (11/11/23) Kunik (12/2/6) kurupa = slyness (12/5/5) kusheel=transgressors (10/4/5) Kshir (L) laalapanata = demand (12/5/6) Labdhi Virya-atma accomplishment of potency (12/10/1) laghu= light (12/5/18) Lavan ocean (11/9/27) Laxmi (11/11/50) = leshya = soul-complexion (11/1) leshyasthaan = space-points of soulcomplexion (13/1/28) lobha = greed (12/5/6) lobha-kashaayi=having greed (13/1/6) lodhi= grinding stones (11/9/6) Lok Occupied Space or the Universe (11/10/2) Lokakash Space within the Universe (11/10/15) = = soul with bhagavatI sUtra (4) lokapaal = realm-guardian (10/5/6) (M) maan = conceit (11/1/26) Maanibhadra = the king of Yakshas (10/5/19) maaya = deceit (11/1/26) mada= pride (12/5/4) Madana = one of the five chief consorts of Balindra (10/5/9); one of the four chief consorts of Soma lokapaal of Shakrendra (10/5/31) madguk-duck (12/8/7) Magha (12/3/3) Maghavai (12/3/3) Mahabal (12/6/8) Mahabheem = the king of Raakshasas (10/5/20) Mahaghosh (10/4/9) mahagraha = great planet (10/5/27) Mahagrahas (10/5/28) Mahakaal = (10/5/17) the king of Pishaachas Mahakaayendra = the king of Mahorags (-10/5/23) (520) Mahakachchha = one of the four chief consorts of Atikaayendra (10/5/23) Mahapurushendra the king of Kimpurushas (10/5/22) Maharaurav (13/1/16) = mahattarak = managers of ladies quarters (11/11/50) Mahavideha area (11/12/14) Mahorag (10/5/24) 8555555555555555555555555555555555555555555555555555 Bhagavati Sutra (4) 555555555555555555555555555555555558
Page #589
--------------------------------------------------------------------------
________________ 454545454545454545454545454545454545454545454545454545454545454545454545454545454545454545454545454545458 sssssssssssssssssssssssssssssssssssssss Maithun = To indulge in sexual intercourse Maran Kaal=death time (11/11/7) inspired by lust (12/5/7) maranaantik samudghaat = fatal Maithun Sanjna = active awareness bursting-forth (11/1/42) for copulation (11/1/25); desire for sex maranaasha=death wish (12/5/6) (12/5/30) Margana=searching for supporting values majeeth =madder plant (12/6/2) (11/9/16) Majjan Dhatri = bath-nurse-maid mati-ajnana = absence of sensory 4 (11/11/45) knowledge (12/5/30) Makar = Capricorn sign of the Zodiac mati-ajnani=endowed with false sensory (11/11/13) knowledge (13/1/6) makaraasan = seat of a specific design . Matsya (12/6/2) (11/11/50) Megha=one of the five chief consorts of Makka = one of the six chief consorts of Dharanendra (10/5/11) Chamarendra (10/5/4) Menaka=one of the four chief consorts of mallak=bowl (11/11 Soma, lokapaal of Balindra (10/5/10) Manah pudgal parivartya = thought Meru Mountain (11/10/11) material or particulate transformations (12/4/15) mithya drishti = wrong or false perspective manahparyav jnana = extrasensory (11/1/15) perception and knowledge of thought mithyaadarshan shalya=thorn of wrong process and thought-forms (12/5/30) belief, unrighteousness (12/5/7) Manavak chaitya-stambh=sacred pillar Mithyaadarshan shalya vivek=prudence called Manavak (10/5/5) with regard to the thorn of wrong belief or Mandaar (11/10/26 unrighteousness (12/5/8) Mandalik Raja = regional sovereign mithyadrishti = unrighteous (12/10/1); (11/11/33) wrong perception/faith (12/5/30) mandan = decoration (11/11/49) mithya-jnana=false or pervert knowledge Mandan Dhatri = dress- nurse-maid (12/10/10) (11/11/45) mool = root (11/1/45) mano-yoga-mental association (11/1/17) Moolaahaari = those who subsist on roots manoyogi=beings with mental association only (11/9/6) (13/1/6) Mridang=a two sided drum with bulging Manushottar (11/10/27) middle and unequal ends (11/10/9) pariziSTa (521) Appendix ausssssssssssssssssssssssssssssssssssss
Page #590
--------------------------------------------------------------------------
________________ 2441451461454647444444444444444444444446456456464444546 mridu = soft (12/5/18) namaskaraniya = objects of salutation mrigaank= logo of deer (12/6/4) (10/5/5) Mrigalubdhak = those who subsist on Nand (11/11/50) \i deer-meat (11/9/6) Nandan Van=Divine Garden (11/9/2) Mrigavati (12/2/2) nandiraag = attachment (12/5/6) Mrishaavaad = to utter lies, harsh, harmful napumsak-vedi=beings with neuter gender 5 and damaging words; falsity (12/5/7) (13/1/6) Mudgal Parivrajak (11/12/16) Naradev (12/9/1) 41 Muhurt=forty eight minutes (11/11/8) Narak Prithvis = hells (13/1/2) 5 mukta = liberated (12/2/22) Navamika=one of the eight chief consorts muktavali = pearl-string(10/1/7) of Shakrendra (10/5/29); one of the four fi murchchha=graspingness (12/5/6) chief consorts of Satpurushendra (10/5/22) Neel leshya = blue soul-complexion (11/1/14) Naadeek (11/1/1) nihsrisht=shed (12/4/47) Si Naag (12/1/1) nihsrit = separated (12/4/47) Naag-kumar (12/4/22) nikaaya=classes (13/3/2) Naags=serpents; elephants (12/8/2) nikriti=cheat by enticing (12/5/5) 4i Naagvitta = lokapaal of Bhootanand (10/5/15) Nimajjak = those who remain under water 41 naal = stalk (11/1/45) for some time (11/9/6) Naalikra plant that has fruits in the shape ninda=criticize (12/1/24) . of a tube or naali or naadi (11/5/1) Nirambha=one of the five chief consorts Naam-karma= karma responsible for the of Balindra (10/5/9) 41 state one is born in (12/9/6) Nirgranthoddeshak = Lesson-5 of Nairayik Pudgal-parivartya = material Chapter-2 (11/9/20) transformations related to infernal beings nirjirna=extracted the essence (12/4/47) 41 (12/4/17) Nishumbha=one of the five chief consorts 5 Nairiti = southwest or nairitya kone of Balindra (10/5/9) Y=1 (10/1/6) nishvaas = faculty of shallow breathing "Nairitya kone=Southwest (10/1/5) (11/1/20) Nalin=a kind of lotus (11/8/1) nivisht=fixed (12/4/47) 5 ani (8) (522) Bhagavati Sutra (4) 44546474444444444444444444444444444444440
Page #591
--------------------------------------------------------------------------
________________ (P) 45454545454545454545454545454545454545454545454545454545454545454545454545 No-agamtah= not in context of scripture panjar deepak = lamps with shades (11/10/2) (11/11/50) no-indriya = mind (13/1/6) Pankaprabha (13/1/3) noom=vileness (12/5/5) paramanu-pudgals = ultimate particles of no-uchchhavaas-nishvaas = faculty of matter, ultrons (12/4/2) neither deep nor shallow breathing (11/1/20) paramgaaman=toddling (11/11/46) Paramparaahaarak (13/1/8) paad-chakramaapan = walking on feet Paramparaavagaadh (13/1/8) (11/11/46) Paramparaparyaaptak (13/1/8) paakshik paushadh vrat = Fortnightly Paramparopapannak (13/178) partial-ascetic vow (12/1/10) * paraparivaad=snobbery (12/5/4) paap=demerit (12/5/7) Parigraha -- The desire to possess; paapasthaan = sources of demerit covetousness (12/5/7) (12/5/7) Parigraha Sanjna=active awareness for Paarinaamik = three eternal states possessions (11/1/25) unrelated to action of karmas (11/10/2) Parigraha viraman = to abstain from paariyaanik=chariots for play (11/11/50) covetousness (12/5/8) Padma=a kind of lotus (11/6/1) parimaan=quantity (11/1/4) Padmaa=one of the eight chief consorts of Parinamiki buddhi=intelligence which is Shakrendra (10/5/29); one of the four chief acquired through long and continuous consorts of Bheem (10/5/20) contemplation or as a consequence of padmaasan = seat of a specific design maturity and experience (12/5/11) (11/11/50) parinamit = caused transformation Padmavati=one of the four chief consorts 112. (12/4/49) of Bheem (10/5/20) parinivrit= free of cyclic rebirth ( pakshaasan = seat of a specific design parivasana=Abode (11/9/33) (11/11/50) Palaash = Butea monosperma tree parshvasth=stragglers (10/4/5) (11/3/1) Parva Rahu = occasional Rahu (12/6/3) Palyopam (11/11/17) paryaaya=mode (12/5/34) Palyopam-prithaktva = two to nine paryapt = attained satiation or full Palyopam (12/9/29) development (12/4/47) pariziSTa (523) Appendix 444444444444444444444444444444444444449
Page #592
--------------------------------------------------------------------------
________________ WIT) 44444444444444444444444444444444444440 paryayarthik naya = transformational Prajnapani= factual (10/3/18) 4 aspect (10/4/7) prakriti-bandh = qualitative bondage patra = petal/leaf (11/1/45) (12/1/26) Patraahaari = those who subsist on leaves Pramaan Kaal=Solar time or clock time (11/9/6) (11/11/7); standard time (11/11/8) Paurushi = quarter of day or night Pranat (10/4/14) 91 (11/11/8) prasthapit=stabilized (12/4/47) 5 paushadh = partial-ascetic vow (12/1/24) pratikraman = critical review (10/2/7) paushadh shaala = ascetic-hostel (12/ pratikunchanata = misinterpretation 1/12); austerity chamber (12/1/16) (12/5/5) 4 Paushadh vrat (12/1/11) Pratirupa=the king of Bhoots (10/5/18) 4 Paushadhopavas=partial ascetic vow and pratishaiya=smaller beds (11/11/50) i fasting (11/12/13) 4 peelak=Indian oriole; vilak (12/8/7) Pratyaakhyaani = denial (10/3/18) Pishaach (10/5/24) Pratyakhyan = codes of renouncing (11/12/13) 4poojit=worshiped (12/8/2) Prekshagrihamandap (11/11/48) Potrik= the clad ones (11/9/6) preyas =raag; attachment inspired by love praan= beings (11/1/45; 12/2/18) (12/5/7) i praanaatipaat=harming or destruction of Prichchhani= question (10/3/18) life (12/2/14); violating life (12/5/2;) Prithvi =Hell (13/1/1) 4 Praanaatipaat viraman=to abstain from 41 harming or destroying life (12/5/8) Prithvi = one of the four chief consorts of Soma the lokapaal of Ishaanendra 5 Praanat(12/7/17) (10/5/33) praarthanata=begging (12/5/6) prithvi-kaya = earth-bodied (12/4/30) Prabhankara = one of the four chief consorts of Chandra (10/5/25): one of the prithvikayik jivas (12/5/21) four chief consorts of Surya (10/5/26) Pudgal (12/1/1) Prabhavati (11/11/22) pudgal parivartya=material or particulate i pradesh= space-point (10/1/7) transformations (12/4/15) Prahar=quarter (11/11/13) Pudgalastikaya=matter entity (11/1 Prajnapana Sutra (10/2/4; 10/2/5; 10/2/ pudgals = particles (12/5/19) 5; 11/1/40; 11/11/19/; 12/9/11) pujaniya = objects of worship (10/5/5) 4444444 tracit (8) (524) Bhagavati Sutra (4) 04444444444444444444444444444444444444
Page #593
--------------------------------------------------------------------------
________________ 044444444444444444444444444444444444444444444444444448 4545454545454545454545454545454445446444444444444440 Purna = one of the four chief consorts of Rajani = one of the five chief consorts of Purnabhadra (10/5/19) Chamarendra (10/5/4); one of the four chief Purnabhadra = the king of Yakshas consorts of Soma the lokapaal of 4 (10/5/19) Ishaanendra (10/5/33) purushakaar-paraakram = intent to act Rajaprashniya Sutra (10/5/7; 10/6/1; 11/ 41 (12/5/11) 11/45; 11/11/50; 11/11/53; 11/9/5) purush-vedi = beings with male gender Rajju= a linear measure (11/10/11) (13/1/6) Rama=one of the eight chief consorts of Purvakoti=extremely long period of time Ishaanendra (10/5/32) (11/9/33) Ramarakshita = one of the eight chief Purvakoti-prithakatva=2 to 9 Purvakoti; consorts of Ishaanendra (10/5/32) an extremely long period of time (11/1/38) Rambha=one of the five chief consorts of Purvas a very large unit of time (12/9/13) Balindra (10/5/9) Purvas=subtle canons (11/11/58) rasa = taste (11/1/19) Purvashayyatara = Puvvasejjayari; Ratipriya=one of the four chief consorts leading provider of place of stay (12/2/4) of Kinnarendra (10/5/21) Pushkali (12/1) Ratisena = one of the four chief consorts Pushpaahaari = those who subsist on of Kinnarendra (10/5/21) flowers (11/9/6) Ratnaprabha=first hell (13/1/2) Pushpavati=one of the four chief consorts Ratnaprabha = one of the four chief of Satpurushendra (10/5/22) consorts of Bheem (10/5/20) pusht=consolidated (12/4/47) Ratnaprabha Prithvi=first hell (12/7/5) Puvvasejjayari = Purvashayyatara; Ratnaprabhaprithvi-Adho Lok-Kshetra leading provider of place of stay (12/2/4) (R) Ratni =a linear unitapproximately one feet 4 Raaji = one of the five chief consorts of (11/9/33) Chamarendra (10/5/4) Ratri = one of the four chief consorts raajyaabhishek=pre-crowning anointing of Soma the lokapaal of Ishaanendra (11/9/9) (10/5/33) Raakshas (10/5/24) Raurav (13/1/16) Rahu= a deity (12/1) Rigveda (11/12/16) Rajagriha (10/2/1) Rishabh-datt(11/11/4) pariziSTa (525) Appendix 044444444444444444444444444444444444440
Page #594
--------------------------------------------------------------------------
________________ 5555555555555555555555555555555555 5555555555555555555555555 65555555555555 Rishabh-datt Brahmin (12/2/7) Rishabhdutt (11/9/32) Rishibhadraputra (12/1/31) Rittha (12/3/3) roash = antagonism (12/5/3) Rohini = one of the eight chief consorts of Shakrendra (10/5/29); one of the four chief consorts of Satpurushendra (10/5/22) Rohini = one of the four chief consorts of Soma lokapaal of Shakrendra (10/5/31) ruchak = glow (10/1/7) ruchak kshetra = glowing areas (10/1/7) ruksha coarse (12/5/18) Rupa = one of the six chief consorts of Bhootanand (10/5/14) Rupaansha = one of the six chief consorts of Bhootanand (10/5/14) Rupakanta = one of the six chief consorts of Bhootanand (10/5/14) Rupakavati = one of the six chief consorts of Bhootanand (10/5/14) Rupaprabha = one of the six chief consorts of Bhootanand (10/5/14) Rupavati i= one of the four chief consorts of Surupa (10/5/18) (S) saadharmik = co-religionists (12/2/20) saakaaropayoga = intent for indulgence in knowledge (11/1/18) Saakaaropayogi towards right knowledge (13/1/6) bhagavatI sUtra (4) = having inclination Saamaayik (12/10/1) saata vedan = experience of pleasure (11/1/11) saatiyoga = adulteration (12/5/5) sabha = assembly (10/1) sachit (11/11/4) infested with living organisms sad-roop-existent (12/10/28) Sagaropam = a metaphoric unit of time (12/9/16) Sahasramravan (11/9/2) Sahasraneek: =a a king (12/2/2) sa-indriya = with sense organs (11/1/30) Saint-king Shiva (11/12/17) = active (11/1/23) sakriya Sakth an instrument (11/9/12) sallekhana = ultimate vow (10/4/5) Samavasaran = Divine Assembly (10/4/1) Samaya=the indivisible fraction of time (12/ 2/17); the smallest unit of time (11/1/5) sambhaashan = speaking (11/11/46)` Samhanan-body-constitution (11/9/33) samitis = self regulations (12/1/25) sammaan = respect (10/5/5) Sammajjak = those who wash their hands and feet repeatedly (11/9/6) sammanit = respected (12/8/2) Samparayik kriya activity (10/2/1) (526) = passion inspired Samprakshaalak = those who cleanse their body by rubbing sand or clay (11/9/6) Bhagavati Sutra (4) 5555555555555555555555555555555555555 8 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 5 5 5 5 5 5 5 95 95 95 95 95 95 959595958 457
Page #595
--------------------------------------------------------------------------
________________ 1746) 44445454545454545454545454545454545454545454545454545454545454545454545 Samsaar=cycles of rebirth (12/7/3) Sanlekhana= ultimate vow (11/11/61) Samshayakarani= doubt (10/3/18) Sannipaatik = state incorporating samsthaan=structure (11/9/33) combinations of five states (11/10/2) Samudghaat=bursting-forth (11/1/39) Sarasvati = one of the four chief consorts of Geetaratindra (10/5/24) samvatsar pratilekhan = celebrating birthday (11/11/46) Sarvaarthasiddha (12/7/4) samvedh=reborn in other genus (11/1/3 sarvaddha=all time (12/5/35) samvigna=rebirth-fearing (10/4/5) Sarvarth Siddhi Vimaan (11/11/19) samvrit anagaar = an ascetic who has Sarvarthasiddha Vimaan=a divine realm blocked the inflow of karmas (10/2/1); (12/9/7) restrained homeless-ascetic (10/1) sashri= graceful (12/6/4) Samyagdrishti = right perception/faith Satara = one of the six chief consorts of (12/5/30) Dharanendra (10/5/11) samyagdrishti = righteous (12/10/1) satkaar=adoration (10/5/5) samyag-mithya drishti = right-wrong satkaarit= honoured (12/8/2) perspective (11/1/15) Satpurushendra=the king of Kimpurushas samyagmithyadrishti = right-wrong or (10/5/22) mixed perception/faith (12/5/30) sattva = entities (11/1/45) samyak jnana = right knowledge Saudamini=one of the six chief consorts (12/10/1) of Dharanendra (10/5/11) Sanat-kumar (12/7/19) Saudharm (12/7/14) sandhipaal=diplomats; sandhivaal (11/ Saudharma divine realm (11/12/13) 9/9) Saudharma Kalp = a divine realm Sangh = members of whole religious= (12/10/22) ganization (12/2/20) Saudharmakalp-Urdhva Lok-Kshetra sanghaat = integration or fusion (12/4/ Lok = Saudharmakalp divine realm or sanjna = active awareness (11/1/24); heaven (11/10/6) sentience (11/1/26) Saudharmavatamsak (10/5/30) sanjni = sentient (11/1/29) Saumya = North (10/1/6) sanjvalan = irritability (12/5/3) sayogi=state of association (12/10/1) sankalp = resolve (12/1/12) Sfuta = one of the four chief consorts of sankhyat=countable (12/4/11) Atikaayendra (10/5/23) pariziSTa (527) Appendix 044444444444444444444444444444444444440
Page #596
--------------------------------------------------------------------------
________________ 44444444444444444444444444444444444440 Shaaluk (11/1/1) Shiva = one of the eight chief consorts of i Shaaluka=bulbous root of lotus (11/2/1) Shakrendra (10/5/29) Shaivalabhakshi = those who subsist on Shiva Rajarshi (11/1/1) 4 moss or grass only (11/9/6) Shivabhadra (11/9/5) shakat-uddhi = the central beam of a Shivi (11/1) 4 bullock-cart (10/1/7) shivika= a kind of palanquin (11/11/50) Shakrendra (10/6/1) Shraaddhakin=those who perform rituals shanka=doubt (10/4/6) for the benefit of deceased relatives 4 Shankh (12/1) (11/9/6) Shankhadhma = those who take their Shramanist = followers of the Shraman meals after blowing conch-shell (11/9/6) religion or Jains (10/4/5) Shankhavan (11/12/1) shramanopasak = devotee of Jain ascetic shankit (11/9/29) (12/1) shankit = doubt (11/9/28) shravak-aarhants = those who listened to the sermons of Arhants (12/2/4) Sharira satkaar tyaag Paushadh = partial-ascetic vow without body care Shravasti= a city (12/1/2) 4 (12/1/24) Shree (11/11/50) Sharkaraaprabha Prithvi= second hell Shreya=one of the eight chief consorts of (12/7/6) Shakrendra (10/5/29) Shashi (12/1) Shringaatak (12/6/2) 9. Shataneek=a king (12/2/2) shrotrendriya-upayoga = beings with Shatkaayaarambh tyaag=partial partial active sense of hearing (13/1/6) 41 ascetic vow; Deshavakashik Paushadh; shrut ajnani=not endowed with scriptural Daya Vrat; Desh Paushadh (12/1/11) knowledge (13/1/6) Shayya-bhaand = bed and utensils shrut jnani = endowed with scriptural 4 (11/9/12) knowledge (13/1/6) $ Sheela (12/3/3) shrut-ajnana = absence of scriptural Sheel-vrats = instructive or complimentary knowledge (12/5/30) vows of spiritual discipline (11/12/13) shrut-jnana = scriptural knowledge sheet=cold (12/5/18) (12/5/30) ki shikhi = peacock (12/8/7) Shuddhadant island (10/7-34/1) Shiva (11/9/4) shukla-paksha (13/1/6) 4444444444444444444444444444444444444444444445454545454545458 fant Et() (528) Bhagavati Sutra (4) 044444444444444444444444444444444444445440
Page #597
--------------------------------------------------------------------------
________________ 0444444444444444444444444444444444444444 Shukra = one of the six chief consorts of Sthavir Bhagavant = senior ascetic Dharanendra (10/5/11) disciples (10/5/2) Shumbha=one of the five chief consorts of Sthavirs = senior ascetics (12/2/20) Balindra (10/5/9) sthiti = existence; life-span (13/1); span of Shyamahasti (10/4/3) existence (11/1/39) Siddha=perfect one (11/12/14); Perfected sthitibandh = acquiring bondage of span Soul (12/10/1) of existence (11/1) Siddhashila (11/9/33) stibuk = thibhug; base or the point where Skandak (11/12/24) the petal/leaf sprouts (11/1/45) stree-vedi = beings with female gender skandh=Aggregate (10/1/7,8) (13/1/6) skandh-desh = Section of aggregate Subhadra=one of the four chief consorts (10/1/7). of Naagvitta (10/5/15); one of the four skandh-pradesh = Space-point of chief consorts of Soma, lokapaal of Balindra aggregate (10/1/7) (10/5/10) snaana=bath (11/11/49) Subhaga=one of the four chief consorts of snigdha=smooth (12/5/18) Surupa (10/5/18) Soma = realm-guardian of Chamarendra Sudarshan (11/11/2) Sudarshan Jaagarika = the prescribed (11/9/12) and proper religious awakening (12/1/24) Somaa = one of the four chief consorts of Sudarshana=one of the four chief consorts - Soma lokapaal of Shakrendra (10/5/31) of Kaal (10/5/17); one of the four chief sparsh = touch (11/1/19) consorts of Kaalvalla (10/5/13) sparshendriya-upayoga = beings with Sudharma Sabha = divine assembly active sense of touch (13/1/6) (10/1) sprisht=space-points touched (12/4/47) Sughosha=one of the four chief consorts of Geetaratindra (10/5/24) stambh=rigidity (12/5/4) Sujata=one of the four chief consorts of Stanit Kumar (10/3/4) Naagvitta (10/5/15) Sthaalakin = those who carry plate or Sumana = one of the four chief consorts of thaali and other pots (11/9/) Naagvitta (10/5/15) Sthaan=aasanseat or mattress (11/9/12) Sunanda=one of the four chief consorts of sthaasak= half plate (11/11/50) Naagvitta (10/5/15) pariziSTa (529) Appendix 041414141414141414141414141414141414141414141414141414141414141414141414140
Page #598
--------------------------------------------------------------------------
________________ 04445446444444444444444444444444444444440 Suprabha=one of the four chief consorts Tamahprabha (12/3/3) 1of Kaalvalla (10/5/13) Tamah-prabha Prithvi = sixth hell supratishthit=an earthen pot of the shape (12/7/7) of a wine glass (11/10/10) Tamastamahprabha (12/3/3) Surupa=one of the four chief consorts of tanuvaat=layer of rarefied air (12/5/13) Surupa (10/5/18); one of the six chief Taraka=one of the four chief consorts of consorts of Bhootanand (10/5/14) Purnabhadra (10/5/19) Surupa=the king of Bhoots (10/5/18) Tejo leshya = fiery soul-complexion 4 Surya (12/6/5) (11/1/14) Suryaabh Dev (10/5/7) thaali = full plate (11/11/50) Suryakant (11/9/5) thilli = saddle (11/11/50) 91 Suryaprabha = one of the four chief tilak=applying auspicious marks on eight consorts of Surya (10/5/26; 12/6/6) parts of body (11/11/49) Susvara= one of the four chief consorts of Tiryaklok (11/10/11) 4. Geetaratindra (10/5/24) Tiryaklok-Kshetra Lok = Transverse Svayambhuraman ocean (11/9/21) World (11/10/3) Svayambhuraman Samudra-Tiryaklok trapa= tripod (11/10/7) Kshetra Lok=the Svayambhuraman ocean Trayastrimshak gods=ministers or priests. $(11/10/5) (10/4/5) Svayamprabh (10/5/31) tripradeshi skandh = tri-sectional i syandamaanika = a kind of palanquin aggregate (12/10/29) (11/11/50) trishna = holding (12/5/6) (T) trutik = varga; a group (10/5/6) 5 Taamali Taapas (11/9/11) Tungika=a city (11/12/7) taapasas= hermits (11/9/6) Turushk (11/11/23) 41 taapikahastak=pincer (11/11/50) Tvachaahaari=those who subsist on bark Taijas = fiery (12/5/21) of a plant (11/9/6) Taijas pudgal parivartya = fiery material 5 or particulate transformations (12/4/15) uchchata = height (11/1/6); space taijas sharira = fiery body (10/1/10) occupation (11/9/33) 5 talika=small plate (11/11/50) Uchchhavaas = Countable Aavalikas Tama=Nadir (10/1/6) (11/11/16) 5 mars (8) (530) Bhagavati Sutra (4) 4444444444444444444444444444444444444
Page #599
--------------------------------------------------------------------------
________________ 04444444444444444444444444444444444444 uchchhavaas = faculty of deep breathing upashaant kashaaya-ksheen kashaaya= (11/1/20) pacified and destroyed passion=(12/10/1) si Uchchhavasak = having faculty of deep upayoga=intent of indulgence (11/1/14) breathing (11/1/18) Upayoga-atma = righteously active soul udaya = fruition (11/1/7) (12/10/1) Udayanra king (12/2/2; 13/1) Urdhva Lok-Kshetra Lok=Upper World Uddandak= those who move about raising (11/10/3) their staff(11/9/6) urdhvajanu = posture with knees erect Udeerana=volitional fruition (11/1/7) (10/4/2) udirak = perpetrator of voluntary fruition ushna=hot (12/5/18) (11/1/13) utkanchan deepak = lamps with stands udiran=voluntary fruition (11/1/13) (11/11/50) udvartan = rebirth (11/1/39); rise; death to utkarsh=boastfulness (12/5/4) be reborn in higher realms (13/1) Utpal= a kind of lotus (11/1/3) Udvartana = a lesson of the sixth chapter Utpala (12/1/4) of Prajanapana Sutra (11/1/44) Utpala = one of the four chief consorts of udvartana = rebirth (12/9/25) Kaal (10/5/17) ugra = perfect (10/4/5) utpannapurva = Uvavannapuvva; born Unmaijak=those who bathe by taking just earlier or before this (11/1/45) one dip in water (11/9/6) utpatti = origin (11/1) unmardika = female masseurs for heavy Utsarpini & Avasarpini (12/4/50) massage (11/11/50) Utsarpini = progressive cycle of time unnaam = smugness (12/5/4) (11/11/16) unnat = arrogance (12/5/4) Uttama=one of the four chief consorts of unnataasan = seat of a specific design Purnabhadra (10/5/19) (11/11/50) Uttarakuru (12/9/16) upachaya = to augment (12/1/26) Uttar-koolak = those who live on the upadhi = conspire (12/5/5) northern bank of the Ganges (11/9/6) Upadhyaya = scholarly teacher of Uttarvarti Antardveep = Northern Innerscriptures (12/2/20) islands (10/1) upapaat = birth (12/9/11); instant birth Utthaan=preliminary drive or effort to rise (13/1/1) (12/5/11) | pariziSTa (531) Appendix 04444444444444444444444444444444444444
Page #600
--------------------------------------------------------------------------
________________ 8 95 96 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 19 95 96 95 95 95 95 8 55555555555555555555555555555555555550 vaadit = playing musical instruments (11/11/49) (V) vaanar monkey (12/8/5) Vaayavya kone (12/6/2) Vachan pudgal parivartya material (12/4/15) vachan-yoga = vocal association (11/1/17) vachan-yogi=beings with vocal association (13/1/6) Vaijayanti = one of the four chief consorts of Angaar (10/5/27) Vaikriya transmutable (12/5/24) vaikriya labdhi special power of transmutation (13/1) = speech or particulate transformations = Vaikriya pudgal parivartya = transmutable material or particulate transformations (12/4/15) Vaikriya shakti special power of transmutation (10/3/2) bhagavatI sUtra (4) = = vaikriya sharira = transmutable body (10/1/10) Vaimaanik Devs (12/4/17) Vaimanik = celestial vehicular (10/3/9) dev = Celestial-vehicular gods Vaimanik (10/3/5) Vainayiki buddhi = intelligence which is acquired through devotion for teachers and elders or seniors, by serving them and being humble before them (12/5/11) Vaishalik=Trishala's son, that is Bhagavan Mahavir (12/2/4) Vaishraman = the guardian angel of the north (11/9/15) Vaishramana = capital city of Vaishraman (10/5/8) vaiyavratya = service (12/2/20) Vajra Swami (12/9/16) vajra-rishabh-narach samhanan = a specific type of constitution of human body where the joints are perfect and strongest (11/9/33) valaya chicanery (12/5/5) Valkal = bark garment (11/9/12) Valkavaasi = the bark-clad (11/9/6) Vanaspati-kaal=infinite time (12/9/27) Vanavyantar = interstitial (12/4/32) Vanavyantar dev interstitial gods (10/3/5) vanchanata = swindle (12/5/5) vandaniya = objects of reverence (10/5/5) vandit = saluted (12/8/2) = Vanijyagram (10/4/1) varga = trutik; a group (10/5/6) varna = colour (11/1/19) Varnarasadi = colour, taste etc. (11/1/18) varshadhars = guards of ladies quarters, generally eunuchs (11/11/50) Varsh-prithakatva = two to nine years (11/4/1) Varun = the guardian angel of the west (11/9/14) (532) Varuna = capital city of Varun (10/5/8) 8 95 96 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 958 Bhagavati Sutra (4) 855555555555555555555555555555555555 45
Page #601
--------------------------------------------------------------------------
________________ 0444444444444444444444444444444444444444 Varuni = West (10/1/6) vichikitsa=incredulity (10/4/6) Vasu = one of the eight chief consorts of vichikitsa yukt = incredulous (11/9 Ishaanendra (10/5/32) vichipath = the path of association; state Vasudev (11/11/33) of fruition of passions (10/2/1) Vasugupta=one of the eight chief consorts Vidyut = one of the five chief consorts of of Ishaanendra (10/5/32) Chamarendra (10/5/4); one of the four chief Vasumitra=one of the eight chief consorts consorts of Soma the lokapaal of 4 of Ishaanendra (10/5/32) Ishaanendra (10/5/33) Vasundhara=one of the eight chief consorts Vigraha gati = the reincarnative of Ishaanendra (10/5/32); one of the four movement (11/1/21) chief consorts of Soma (10/5/6) . Vijaya=one of the four chief consorts of Vayavya kone = Northwest (10/1/5) Soma, lokapaal of Balindra (10/5/10); one of the four chief consorts of Angaar Vayavyaa = northwest or vayavya kone (10/5/27) (10/1/6) Vayubhakshi = those who subsist only on Vijayas=continents (12/9/31) air (11/9/6) vijnana = special knowledge (12/10/10) veda=sufferance (11/1/7) vikat=open wagon (11/11/50) . vedak= sufferers (11/1/10) vikriya (12/9/17) vedan = sufferance (11/1/10) vilak=Indian oriole; peelak (12/8/7) Vedana Pad (10/2/5) Vimaan=celestial vehicle (11/11/33) vedana samudghaat = bursting-forth of Vimala = one of the four chief consorts of pain (11/1/42) Geetaratindra (10/5/24); one of the four chief Vedaniya karma= karma responsible for consorts of Kaalvalla (10/5/13) pain or pleasure (11/1/13) Vimala=Zenith (10/1/6) Ved-bandhak = gender-bondage acquirer Viraman-vrats = Anuvrats or five minor (11/1/26) Vows (11/12/13) Ved-vedak = genderic (11/1/26) virat=detached (11/1/22) vibhaag=disintegration or fission (12/4/14) Virati = detachment (11/1/21) Vibhanga-jnana = pervert knowledge virya = spiritual and mental potency (11/9/16) (12/5/11) 41 vibhanga-jnani = having pervert Virya-atma = soul with active potency knowledge (13/1/6) (12/10/1) pariziSTa (533) Appendix 944444444444444444444444444444444444444448
Page #602
--------------------------------------------------------------------------
________________ 94444444444444444444444444444444444444444444444444444440 4545454545454545454545454545454545454545454545454545454545454545454444 Viryantaraya karmas = potency hindering Yama = the guardian angel of the south karmas (12/5/11) (11/9/13) vivaad=debate (12/5/3) Yamaa = capital city of Yama (10/5/8) 41 vraj=cattle-yards (11/11/50) Yamya = South (10/1/6) Vrikshamoolak = those who live under Yathaakhyaat chaaritra = conduct 4 trees (11/9/6) conforming to perfect purity (12/10/1) Vyaalak (10/5/28) Yathaayurnivritti Kaal = life-span time 41 Vyakrita = distinct (10/3/18) (11/11/7) Vyantar Devas = interstitial gods (10/5/24) yathachhand = unruly in thought and vyuchchhinn = destroyed (10/2/2) conduct (10/4/5) 4 Vyutkrantik = sixth chapter of yoga=association (11/1/14) 4. Prajanapana Sutra (11/1/44) Yoga-atma = associated-soul (12/10/1) . Yojan=a linear measure equal to eight miles $ Yaachani= request (10/3/18) (11/1/7) 4 Yajnik=those who perform yajna or ritual yoni= genus or place of birth (10/2/4) 1 sacrifice (11/9/6) Yoni Pad (10/2/4) Yajurved (11/12/16) yugma = a type of vehicle (11/11/50) Yaksha (10/5/24) bhagavatI sUtra (4) (534) Bhagavati Sutra (4) 0445454545454545454545454545454545454545454545454545454545454545454545458
Page #603
--------------------------------------------------------------------------
________________ 85555555555555555555555555)) pariziSTa-2 AgamoM kA anadhyAyakAla (sva. AcAryapravara zrI AtmArAma jI mahArAja dvArA sampAdita nandI sUtra se uddhRta) svAdhyAya ke lie AgamoM meM jo samaya batAyA gayA hai, usI samaya zAstroM kA svAdhyAya karanA caahie| anadhyAyakAla meM svAdhyAya varjita hai| manusmRti Adi smRtiyoM meM bhI anadhyAyakAla kA vistArapUrvaka varNana kiyA gayA hai| vaidika loga bhI veda ke anadhyAyoM kA ullekha karate haiN| isI prakAra anya ArSa granthoM kA bhI anadhyAya mAnA jAtA hai| jainAgama bhI sarvajJokta, devAdhiSThita tathA svara-vidyA saMyukta hone ke kAraNa, inakA bhI zAstroM meM anadhyAyakAla varNita hai kiyA gayA hai| sthAnAMga sUtra ke anusAra, dasa AkAza se sambandhita, dasa audArika zarIra se sambandhita, cAra mahApratipadA, cAra mahApratipadA kI pUrNimA aura cAra sndhyaa| isa prakAra battIsa anadhyAyakAla mAne gae haiM, jinakA saMkSepa meM nimna prakAra se varNana hai 8455555555555555555555555555555555555555555555555) AkAza sambandhI dasa anadhyAya 1. ulkApAta-tArApatana-yadi mahat tArApatana huA hai to eka prahara paryanta zAstra-svAdhyAya nahIM karanA caahie| 2. digdAha-jaba taka dizA raktavarNa kI ho arthAt aisA mAlUma par3e ki dizA meM Aga-sI lagI hai, meM taba bhI svAdhyAya nahIM karanA caahie| 3. garjita-bAdaloM ke garjana para eka prahara paryanta svAdhyAya na kre| 4. vidyut-bijalI camakane para eka prahara paryanta svAdhyAya na kre| kintu garjana aura vidyut kA asvAdhyAya cAturmAsa meM nahIM mAnanA caahie| kyoMki vaha garjana aura vidyut prAyaH Rtu-svabhAva se hI hotA hai| ata: ArdrA se svAti nakSatra paryanta anadhyAya nahIM mAnA jaataa| 5. nirghAta-binA bAdala ke AkAza meM vyantarAdikRta ghora garjanA hone para do prahara taka asvAdhyAyakAla hai| 6. yUpaka-zukla pakSa meM pratipadA, dvitIyA, tRtIyA ko sandhyA kI prabhA aura candraprabhA ke milane ko yUpaka kahA jAtA hai| ina dinoM prahara rAtri paryanta svAdhyAya nahIM karanA caahie| 7. yakSAdIpta-kabhI kisI dizA meM bijalI camakane jaisA, thor3e-thor3e samaya pIche jo prakAza hotA hai vaha yakSAdIpta kahalAtA hai| ataH AkAza meM jaba taka yakSAkAra dikhatA rahe taba taka svAdha caahie| 8. dhUmikA-kRSNa-kArtika se lekara mAgha mAsa taka kA samaya meghoM kA garbhamAsa hotA hai| isameM dhUmra varNa kI sUkSma jalarUpa dhuMdha par3atI hai| vaha dhUmikA-kRSNa kahalAtI hai| jaba taka vaha dhuMdha par3atI rahe, taba taka svAdhyAya nahIM karanA caahie| pariziSTa (535) Appendix U555555555555555555555555555555555555
Page #604
--------------------------------------------------------------------------
________________ 555555555555phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha phaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphaphapha 9. mihikAzveta- zItakAla meM zveta varNa kI sUkSma jalarUpa dhuMdha mihikA kahalAtI hai| jaba taka yaha giratI rahe, taba taka asvAdhyAyakAla hai| 10. raja-udghAta - vAyu ke kAraNa AkAza meM cAroM ora dhUla chA jAtI hai| jaba taka yaha dhUla phailI pha rahatI hai, svAdhyAya nahIM karanA caahie| audArika zarIra sambandhI dasa anadhyAya 11-13. haDDI, mA~sa aura rudhira - paMcendriya, tiryaMca kI haDDI, mA~sa aura rudhira yadi sAmane dikhAI deM, to jaba taka vahA~ se yaha vastue~ uThAI na jAe~, taba taka asvAdhyAya hai / vRttikAra AsapAsa ke 60 hAtha taka vastuoM ke hone para asvAdhyAya mAnate haiN| ina isI prakAra manuSya sambandhI asthi, mA~sa aura rudhira kA bhI anadhyAya mAnA jAtA hai| vizeSatA itanI hai ki inakA asvAdhyAya sau hAtha taka tathA eka dina-rAta kA hotA hai| strI ke mAsika dharma kA asvAdhyAya tIna dina taka tathA bAlaka evaM bAlikA ke janma kA asvAdhyAya kramaza: sAta evaM ATha dina paryanta kA mAnA jAtA hai| 14. azuci - mala-mUtra sAmane dikhAI dene taka asvAdhyAya hai| 15. zmazAna - zmazAna bhUmi ke cAroM ora sau-sau hAtha paryanta asvAdhyAya mAnA jAtA hai| 16. candragrahaNa - candragrahaNa hone para jaghanya ATha, madhyama bAraha aura utkRSTa solaha prahara paryanta svAdhyAya nahIM karanA caahie| 17. sUryagrahaNa - sUryagrahaNa hone para bhI kramazaH ATha, bAraha aura solaha prahara paryanta asvAdhyAyakAla mAnA gayA hai| 18. patana - kisI bar3e mAnya rAjA athavA rASTra-puruSa kA nidhana hone para jaba taka usakA dAha-saMskAra na ho, taba taka svAdhyAya nahIM karanA cAhie athavA jaba taka dUsarA adhikArI sattArUr3ha na ho, taba taka zanaiH-zanaiH svAdhyAya karanA cAhie / 19. rAjavyudgraha - samIpastha rAjAoM meM paraspara yuddha hone para jaba taka zAnti na ho jAe, taba taka aura usake pazcAt bhI eka dina - rAtri svAdhyAya nahIM kare / 20. audArika zarIra- - upAzraya ke bhItara paMcendriya jIva kA vadha ho jAne para jaba taka kalevara par3A rahe, taba taka tathA 100 hAtha taka yadi nirjIva kalevara par3A ho to svAdhyAya nahIM karanA cAhie / 21-28. cAra mahotsava aura cAra mahApratipadA - ASAr3ha - pUrNimA, Azvina - pUrNimA, kArtika pUrNimA aura caitra-pUrNimA ye cAra mahotsava haiN| ina pUrNimAoM ke pazcAt Ane vAlI pratipadA ko mahApratipadA kahate haiN| inameM svAdhyAya karane kA niSedha hai| pIche, 29-32. prAtaH, sAyaM, madhyAhna aura ardha-rAtri - prAta: sUrya ugane se eka ghar3I pahale tathA eka ghar3I sUryAsta hone se eka ghar3I pahale tathA eka ghar3I pIche, madhyAhna arthAt dopahara meM eka ghar3I pahale aura eka ghar3I pIche evaM ardha-rAtri meM bhI eka ghar3I pahale tathA eka ghar3I pIche svAdhyAya nahIM karanA caahie| isa prakAra asvAdhyAyakAla TAlakara dina-rAtri meM cAra kAla kA svAdhyAya karanA caahie| bhagavatI sUtra (4) (536) 00 Bhagavati Sutra ( 4 ) 85 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 58 58
Page #605
--------------------------------------------------------------------------
________________ 0444444444444444444444444444444444444419 Appendix-2 INAPPROPRIATE TIME FOR STUDY OF AGAMS (Quoted from Nandi Sutra edited by Late Acharya Pravar Shri Atmaram ji M.) Scriptures should be studied only at the appropriate time as prescribed in the Agams. Study of sriptures at a time inappropriate for studies' (anadli yava kaal ) is prohibited. Detailed description of anadhyaya kaal (time inappropriate for studies) is also included in Smritis (the corpus of Sanatan Dharmashastra) like Manusmriti. Vedic people also mention about the anadhyaya kaal (time inappropriate for studies) of the Vedas. This rule is applicable to other Aryan holy books. As Jain Agams are sermons of the Omniscient, ensconced by the devas, and phonetically composed, discussion about the anadhyaya kaal . (time inappropriate for studies) is also included in the scriptures. For example: According to Sthananga Sutra there are thirty two slots of time defined asanadh yaya kaal (time inappropriate for studies)--ten related to sky, ten related to the gross physical body (audarik sharira), four relating to mahapratipada (the date following a specific full moon night), four relating to the date of the said full moon night, and four relating to sandhya (the four junctions of parts of the day, viz. morning, noon, evening and midnight). They are briefly described as follows: RELATING TO SKY 1. Ulkapat or Tarapatan-If a falling star or a comet is visible in the sky, scriptures should not be studied for three hours following the incident. . 2. Digdaha-A long as the sky looks crimson in any direction, as if there was a fire, then study of scriptures should not be done. 3. Garjit-For three hours following thunder of clouds such studies are prohibited. 4. Vidyut-For three hours following lightening such studies are prohibited. pariziSTa (537) Appendix 0454545454545454545454545454545454545454545454545454545454544444444
Page #606
--------------------------------------------------------------------------
________________ 44444444444444444444444444444444444440 However, The prohibition related to thunder and lightening is not applicable during the four months of monsoon. This is because frequent thunder and lightening is an essential attribute of that season. Thus this $ prohibition is relaxed starting from Ardra till Svati Nakshatra (lunar mansion or 27/28 divisions of the ecliptic on the path of the moon). 5. Nirghat,For six hours following thunder without clouds (demonic or otherwise) such studies are prohibited. 6. Yupak-The conjunction of solar and lunar glows at twilight hour on first, second and third days of the bright half of a month (Shukla Paksha) is called Yupak. During these dates such studies are prohibited during the first quarter of the night. 7. Yakshadeepti-Some times there is a lightening like intermittent glow visible in te sky. This is called Yakshadeepti. As long as such glow is visible in the sky such studies are prohibited. 8. Dhoomika-krishna-The months from Kartik to Maagh are months of cloud formation. During this period smoky fog of suspended water particles is a frequent phenomenon. This is called Dhoomika-krishna. As long as this fog exists such studies are prohibited. 9. Mihikashvet-The white mist during winter season is called Mihikashvet. As long as this exists such studies are prohibited. 10. Raj-udghat-High speed wind causes dust storm. This is called Raj-udghat. As long as the sky is filled with dust such studies are prohibited. 4. RELATING TO GROSS PHYSICAL BODY 11-13. Bone, flesh and blood-As long as bone, flesh and blood of 41 five sensed animals are visible and not removed from sight such studies are prohibited. According to the commentator (Vritti) if such things are lying up to a distance of 60 yards the prohibition is effective. This rule is applicable to human bones, flesh and blood with the amendment that the distance is 100 cubits and the effective period is one day and night. The period prohibited for studies is three days in case of a women in menstruation, seven days in case of male-child birth and eight days in case of a female-child birth. 14. Ashuchi-As long as excreta is visible and not removed from sight such studies are prohibited. 444444444444444444444444444444444444444444444444444448 acitet () (538) Bhagavati Sutra (4) 944444444444444444444444444444444444448
Page #607
--------------------------------------------------------------------------
________________ 444444444444444444444444444444444444440 15. Smashan-Up to a distance of hundred yards in any direction 4 from a cremation ground such studies are prohibited. 16. Chandra grahan-At the time of lunar eclipse such studies are prohibited for eight, twelve or sixteen hours. 17. Surya grahan-At the time of solar eclipse such studies are prohibited for eight, twelve or sixteen hours. 18. Patan-On the death of a king or some other nationally eminent person such studies are prohibited as long as he is not cremated. Even after that, the period of study is kept limited as long as his successor does not take over. 19. Raaj-vyudgraha-During a war between neighbouring states such studies are prohibited as long as peace does not prevail. Studies should be resumed only 24 hours after peace is established. 20. Audarik Sharira-In case a five sensed animal dies or is killed in an upashraya (place of stay for ascetics) such studies are prohibited as long as the dead body is not removed. This prohibition also applies if a dead body is lying within 100 yards of the place of stay. 21-28. Four Mahotsavas and four Mahapratipada-Ashadh, Ashvin, Kartik and Chaitra purnimas (the full moon days of these four months) are called great festival days. The days after these festival days are called Mahapratipada. On all these days such studies are prohibited. 29-32. Sandhya-During the twenty four minutes preceding and following the four junctions of parts of the day, viz. morning, noon, evening and midnight such studies are prohibited. Studies of scriptures or other holy books should be done avoiding all these anadhyaya kaal (time inappropriate for studies). pariziSTa (539) Appendix 15554545454545454545454545454545454545454545454545454545454545454545459
Page #608
--------------------------------------------------------------------------
________________ dha)))))))555555555555555555555555555 vizva meM pahalI bAra jaina sAhitya ke itihAsa meM eka naye jJAna yuga kA zubhArambha (jaina Agama, hindI evaM aMgrejI bhAvArtha aura vivecana ke saath| zAstra ke bhAvoM ko udghATita karane vAle bahuraMge citroM sahita) 1. sacitra uttarAdhyayana sUtra mUlya Rs 600/bhagavAna mahAvIra kI antima vaannii| Adarza jIvana vijJAna tathA tattvajJAna se yukta mokSamArga ke sampUrNa aMgoM kA sArapUrNa vrnnn| eka hI sUtra meM sampUrNa jaina AcAra, darzana aura siddhAntoM kA samagra sdbodh| 2. sacitra dazavakAlika sUtra ___ mUlya ra 600/jaina zramaNa kI ahiMsA va yatanAyukta AcAra sNhitaa| jIvana meM pada-pada para kAma Ane vAle vivekayukta, saMyata vyavahAra, bhojana, bhASA, vinaya Adi kI mArgadarzaka suucnaaeN| AcAra vidhi ko raMgIna citroM ke mAdhyama se AkarSaka aura subodha banAyA gayA hai| 3. sacitra nandI sUtra mUlya Rs 600/matijJAna-zrutajJAna Adi pA~coM jJAnoM kA vividha udAharaNoM sahita vistRta vrnnn|| 4. sacitra anuyogadvAra sUtra (bhAga-1, 2) mUlya 1,200/yaha zAstra jainadarzana aura tattvajJAna ko samajhane kI kuMjI hai| naya, nikSepa, pramANa, jaise dArzanika viSayoM ke sAtha hI gaNita, jyotiSa, saMgItazAstra, kAvyazAstra, prAcIna lipi, nApa-taula Adi saikar3oM viSayoM kA varNana hai| yaha sUtra gambhIra bhI hai aura bar3A bhI hai| ata: do bhAgoM meM prakAzita kiyA hai| 5. sacitra AcArAMga sUtra (bhAga-1, 2, 3) mUlya Rs 1,800/yaha gyAraha aMgoM meM prathama aMga hai| bhagavAna mahAvIra dvArA pratipAdita ahiMsA, samyaktva, saMyama, titikSA Adi AdhArabhUta tattvoM kA bahuta hI sundara varNana hai| bhagavAna mahAvIra kA jIvana-caritra, unakI chadmastha caryA kA A~khoM dekhA varNana tathA jaina zramaNa kA AcAra-vicAra dUsare bhAga meM hai| donoM bhAga vividha aitihAsika va sAMskRtika citroM se yukt| . 6. sacitra sthAnAMga sUtra (bhAga-1, 2) mUlya Rs 1,200/yaha cauthA aMga sUtra hai| apanI khAsa saMkhyA pradhAna zailI meM saMkalita yaha zAstra jJAna, vijJAna, jyotiSa, bhUgola, gaNita, itihAsa, nIti, AcAra, manovijJAna, puruSa-parIkSA Adi saikar3oM prakAra ke viSayoM kA jJAna dene vAlA bahuta hI vizAlakAya zAstra hai| bhAvArtha aura vivecana ke kAraNa pratyeka pAThaka ke lie samajhane meM sarala aura jJAnavardhaka hai| 7. sacitra jJAtAdharmakathA sUtra (bhAga-1, 2) mUlya Rs 1,200/bhagavAna mahAvIra dvArA pravacanoM meM prayukta dharmakathAe~, udbodhaka, rUpaka, dRSTAnta Adi jinake mAdhyama se tattvajJAna sahaja hI grAhya ho gayA hai| vividha rocaka raMgIna citroM se yukt| do bhAgoM meM sampUrNa aagm| ))))))))))))))))))))))))))))) 7))))))))))))))))))) bhagavatI sUtra (4) (540) Bhagavati Sutra (4) B)))))))))))))))))))))))))555555558
Page #609
--------------------------------------------------------------------------
________________ 85555555555555555555555555555555555555 8. sacitra upAsakadazA evaM anuttaraupapAtikadazA sUtra mUlya Rs 600/saptama aMga upAsakadazA meM bhagavAna mahAvIra ke pramukha 10 zrAvakoM kA jIvana-caritra tathA unake zrAvaka + dharma kA rocaka varNana hai| navama aMga anuttaraupapAtikadazA meM utkRSTa tapa:sAdhanA karane vAle 33 zramaNoM kI tapa dhyAna-sAdhanA kA romAMcaka varNana hai| bhAvoM ko spaSTa kane vAle kalAtmaka raMgIna citroM shit| 9. sacitra nirayAvalikA evaM vipAka sUtra mUlya Rs 600/nirayAvalikA meM pA~ca upAMga haiN| bhagavAna mahAvIra ke parama bhakta rAjA kUNika ke janma Adi kA varNana tathA vaizAlI gaNataMtrAdhyakSa ceTaka ke sAtha hue mahAzilAkaMTaka yuddha kA romAMcaka sacitra citraNa tathA bhagavAna ariSTanemi evaM bhagavAna pArzvanAtha ke zAsana meM dIkSita aneka zramaNa-zramaNiyoM kA caritra inameM hai| vipAka sUtra meM azubha karmoM ke atyanta kaTu phala kA varNana hai, jise sunate hI hRdaya dravita ho jAtA hai, tathA sukhavipAka meM dAna, tapa Adi zubha karmoM ke mahAn sukhadAyI puNya phaloM kA mu~ha bolatA varNana hai| bhAvapUrNa rocaka kalApUrNa citroM ke saath| 10. sacitra antakRddazA sUtra mUlya Rs 600/AThaveM aMga antakRddazA sUtra meM mokSagAmI 90 mahAn Atma-sAdhaka zramaNa-zramaNiyoM ke tapomaya sAdhanA jIvana kA preraka varNana hai| yaha sUtra paryuSaNa meM vizeSa rUpa meM paThanIya hai| vividha citra va tapoM ke citroM se samajhane meM sarala subodha hai| 11. sacitra aupapAtika sUtra mUlya Rs 600/yaha prathama upAMga hai| isameM rAjA kUNika kA bhagavAna mahAvIra kI vandanArtha prasthAna, darzana-yAtrA tathA .bhagavAna kI dharmadezanA, dharma prarUpaNA Adi viSayoM kA bahuta hI vistRta lAlityayukta varNana hai| isI meM ambar3a parivrAjaka Adi aneka parivrAjakoM kI tapa:sAdhanA kA varNana bhI hai| 12. sacitra rAyapaseNiya sUtra __mUlya Rs 600/yaha dvitIya upAMga hai| dharmadveSI pradezI rAjA ko dharmabodha dekara parama dhArmika banAne vAle mahAn jJAnI AcArya kezIkumAra zramaNa ke sAtha AtmA, paraloka, punarjanma Adi viSayoM para huI tarkayukta adhyAtma-carcA pratyeka jijJAsu ke lie paThanIya jJAnavarddhaka hai| AtmA aura zarIra kI bhinnatA samajhAne vAle udAharaNoM ke citra bhI bodhaprada haiN| 13. sacitra kalpa sUtra mUlya Rs 600/kalpa sUtra kA paThana, paryuSaNa meM vizeSa rUpa meM hotA hai| isameM 24 tIrthaMkaroM kA jIvana-caritra hai| 5 sAtha hI bhagavAna mahAvIra kA vistRta jIvana-caritra, zramaNa samAcArI tathA sthavirAvalI kA varNana hai| 24 tIrthaMkaroM ke jIvana se sambandhita suramya citroM ke kAraNa sabhI ke lie AkarSaka upayogI hai| 14. sacitra cheda sUtra (dazA-kalpa-vyavahAra) __ mUlya Rs 600/AcAra-zuddhi ke lie jina AgamoM meM vizeSa vidhAna hai, unheM 'cheda sUtra' kahA gayA hai| cheda sUtroM meM 5 AcAra-zuddhi ke sUkSma se sUkSma niyamoM kA varNana hai| cAra cheda sUtroM meM dazAzrutaskandha, bRhatkalpa tathA / vyavahAra-ye tIna cheda sUtra sabhI zramaNa-zramaNiyoM ke lie vizeSa paThanIya haiN| prastuta bhAga meM tInoM cheda sUtroM kA bhASya Adi ke AdhAra para vivecana hai| aMgrejI anuvAda ke sAtha 15 raMgIna citroM sahita prakAzita hai| pariziSTa (541) Appendix
Page #610
--------------------------------------------------------------------------
________________ sa 85555555555555555555555555555555555555 + 15. sacitra bhagavatI sUtra (bhAga-1, 2, 3, 4) mUlya Rs 2,600/paMcama aMga vyAkhyAprajJapti sUtra 'bhagavatI' ke nAma se adhika prasiddha hai| isameM jIva, dravya, pudgala, 5 paramANu, loka Adi cAroM anuyogoM se sambandhita hajAroM praznottara haiN| yaha vizAla Agama jaina tattva vidyA kA mahAsAgara hai| saMkSipta aura subodha anuvAda va vivecana ke sAtha yaha Agama lagabhaga 6 bhAga meM pUrNa hone ke kI sambhAvanA hai| prathama bhAga 1 se 4 zataka taka tathA 15 raMgIna citroM sahita prakAzita hai| dvitIya bhAga meM 5 se 7 zataka sampUrNa tathA 8veM zataka kA prathama uddezaka liyA gayA hai| isa bhAga meM bhAvapUrNa 15 raMgIna citra liye gaye haiN| tRtIya bhAga meM AThaveM zataka ke dvitIya uddezaka se naveM zataka taka sampUrNa liyA gayA hai| isa bhAga meM 22 raMgIna bhAvaparNa citra liye gaye haiN| catartha bhAga meM 10 se 13veM zataka ke tatIya uddezakama taka liyA gayA hai| sAtha hI yaha bhAga viSaya ko spaSTa karane vAle 16 raMgIna bhAvapUrNa citroM se yukta hai| Wan 16. sacitra jambUdvIpa prajJapti sUtra mUlya Rs 600/yaha chaThA upAMga hai| isa sUtra kA mukhya viSaya jambUdvIpa kA vistRta varNana hai| jambUdvIpa meM Aye mAnava kSetra, parvata, nadiyA~, mahAvideha kSetra, meru parvata tathA meru parvata kI pradakSiNA karate sUrya-candra Adi ke graha-nakSatra, avasarpiNI, utsarpiNI Adi ke vistRta varNana ke sAtha hI caudaha kulakara, prathama tIrthaMkara meM bhagavAna RSabhadeva kA caritra, samrATa bharata cakravartI kI SaTkhaNDa vijaya Adi aneka viSayoM kA varNana bhI isa sUtra meM AtA hai| isameM diye raMgIna citra jambUdvIpa kI bhaugolika sthiti, sUrya-candra Adi grahoM kI gati samajhane meM kAphI upayogI siddha hoNge| bhagavAna RSabhadeva ke jIvana se jur3e sundara bhAvapUrNa rocaka citra pAThakoM ko mu~ha bolate pratIta hoNge| yaha sUtra jaina, bhUgola, khagola aura itihAsa kA jJAnakoSa hai| 17. sacitra praznavyAkaraNa sUtra mUlya Rs 600/praznavyAkaraNa arthAt praznoM kA vyAkaraNa, samAdhAna, uttara / mAnava mana meM sadA se yaha prazna uThatA rahA hai ki rAga-dveSa janita ve kauna-se bhayaMkara vikAra haiM jo AtmA ko malina karake durgati meM le jAte haiM aura inase kaise bacA jAe? ina praznoM ke samAdhAna svarUpa praznavyAkaraNa sUtra meM inakA vistRta varNana kiyA gayA hai| inheM Agama kI bhASA meM Azrava kahate haiN| ye Azrava haiM-hiMsA, asatya, caurya, abrahmacarya aura prigrh| ina AzravoM kA svarUpa aura inase hone vAle duHkhoM ko isa sUtra meM bhalI-bhA~ti samajhAyA gayA hai| sAtha hI ina pA~ca AzravarUpI zatruoM se bacane hetu ahiMsA, satya, asteya, brahmacarya evaM aparigraha-ye pA~ca saMvara batAye gaye haiN| saMvara se bhAvita AtmA, rAga-dveSa janita vikAroM se dUra rahatI hai| Azrava-saMvara varNana meM hI samagra jina pravacana kA sAra A jAtA hai| 18. sacitra Avazyaka sUtra mUlya Rs 400/Agama sAhitya meM Avazyaka sUtra kA pramukha sthAna hai| jisa prakAra vaidikoM meM saMdhyA, bauddhoM meM upAsanA, muslimoM meM namAja, sikhoM meM aradAsa aura IsAiyoM meM prArthanA kA sthAna hai, usI prakAra zramaNa paramparA meM Avazyaka-sAdhanA kA sthAna hai| sAdhaka ke lie Avazyaka rUpa se karaNIya, ArAdhanIya hone se isa sUtra ko Avazyaka sUtra kahA jAtA hai| Avazyaka sUtra meM zramaNa aura zrAvaka kI sAdhanA zuddhi ke chaha sopAna diye gaye haiN| jina para kramazaH ArohaNa karane se Atma-zuddhi kI yAtrA sampanna hotI hai| ataH pratyeka jinopAsaka ke lie yaha jarUrI hai ki vaha Avazyaka ArAdhanA dvArA pratidina "nizAnta divasAnta" ina donoM saMdhyAoM meM svayaM kA Alekhana-pratilekhana kre| prastuta kRti meM 20 bhAvapUrNa raMgIna 955555555555555555555emaemae bhagavatI sUtra (4) (542) Bhagavati Sutra (4) 89595554545455555555555555558
Page #611
--------------------------------------------------------------------------
________________ 55555555555555555555555555555555555558 citroM ke mAdhyama se sAdhaka kI pramukha Avazyaka kriyAoM ko sundara tarIke se prastutikaraNa kiyA gayA / isa prakAra 24 jildoM meM 25 Agama tathA kalpasUtra prakAzita ho cuke haiN| prAkRta athavA hindI kA / sAdhAraNa jJAna rakhe vAle vyakti bhI aMgrejI mAdhyama se jainazAstroM kA bhAva, usa samaya kI AcAra-vicAra, praNAlI Adi ko acchI prakAra se samajha sakate haiN| aMgrejI zabda koSa bhI diyA gayA hai| * pustakAlayoM, jJAna-bhaNDAroM tathA saMta-satiyoM, svAdhyAyiyoM ke lie vizeSarUpa se saMgraha karane yogya AgamoM kA yaha prakAzana kucha samaya pazcAt durlabha ho sakatA hai| isa AgamamAlA ke prakAzana meM parama zraddheya uttara bhAratIya pravartaka gurudeva bhaNDArI zrI padmacandra jI ma. kI atyanta balavatI preraNA rahI hai| unake ziSyaratna jaina zAsana divAkara AgamajJAtA uttara bhAratIya ke pravartaka zrI amara muni jI ma. dvArA sampAdita haiM, inake saha-sampAdaka haiM prasiddha vidvAn zrIcanda suraanaa| aMgrejI anuvAdakartA haiM zrI surendra botharA tathA suzrAvaka zrI rAjakumAra jI jain| LIYNATI KARAN pariziSTa (543) Appendix &55544444455555555555555555555
Page #612
--------------------------------------------------------------------------
________________ 5 5 5 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 5 5 5 5 5 5 5 5 5 5 5 95 95 95 95555555555 5555555555555555555555555555555555555 Wan IN THE HISTORY OF JAIN LITERATURE BEGINNING OF A NEW ERA OF KNOWLEDGE FOR THE FIRST TIME IN THE WORLD 1. Illustrated Uttaradhyayan Sutra (Jain Agams published with free flowing translation in Hindi and English. Also included are multicoloured illustrations vividly exemplifying various themes contained in scriptures) 2. Illustrated Dashavaikalik Sutra 5. 6. The last sermon of Bhagavan Mahavir. Essence of the ideal way of life and path of liberation based on philosophical knowledge contained in all Angas. The pious discourse encapsulating complete Jain conduct, philosophy and principles. Price 600/ The simple rule book of ahimsa and caution based Shraman conduct rendered vividly with the help of multicoloured illustrations. Useful at every step in life, even of common man, as a guide book of good behaviour, balanced conduct and norms of food and speech. 3. Illustrated Nandi Sutra Price 600/ All enveloping discussion of the five facets of knowledge including Mati-jnana and Shrut-jnana. 4. Illustrated Anuyogadvar Sutra (Parts 1and 2) Price 600/ etiquette, bhagavatI sUtra (4) This scripture is the key to understanding Jain philosophy and metaphysics. Besides philosophical topics like Naya, Nikshep and Praman it contains discussion about hundreds of subjects including mathematics, astrology, music, poetics, ancient scripts and weights and measures. The complexity and volume of this could be covered only in two volumes. Illustrated Acharanga Sutra (Parts 1 and 2) (544) Price 1,200/ This is the first among the eleven Angas. It contains lucid description of ahimsa, samyaktva, samyam, titiksha and other fundamentals propagated by Bhagavan Mahavir. Eye-witness-like description of the life of Bhagavan Mahavir and his pre-omniscience praxis as well as details about ascetic conduct and praxis form the second part. Both parts contain multi-coloured illustrations on a variety of historical and cultural themes. Illustrated Sthananga Sutra (Parts 1 and 2) Price 1,200/ This is the fourth Anga Sutra. Compiled in its unique numerical placement style, this scripture is a voluminous work containing information about scriptural knowledge, science, astrology, geography, mathematics, history, ethics, conduct, psychology, judging man and hundreds of other topics. The free flowing translation and elaboration make the contents easy to understand and edifying even for common readers. Price Rs 1,200/ 8 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 8 Bhagavati Sutra (4) 45 45 *5555555 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9555555555
Page #613
--------------------------------------------------------------------------
________________ 44444444444444444444444444444444444444100 7. Illustrated Jnata Dharma Katha Sutra (Parts 1 and 2) Price 1,200/ Famous inspiring and enlightening religious tales, allegories and incidents told by Bhagavan Mahavir presented with attractive colourful illustrations. This works makes the abstract philosophical principles easy to understand. This is the sixth Anga complete in two volumes. 41 8. Illustrated Upasak Dasha and Anuttaraupapatik Dasha Sutra Price 600/ This book contains the seventh and the ninth Angas. The seventh anga, Upasak Dasha, contains the stories of life of ten prominent Shravak disciples of Bhagavan Mahavir with a special emphasis on their religious conduct. The ninth Anga Anuttaraupapatik Dasha contains thrilling description of the lofty austerities and meditation done by thirty three specific ascetics. With colourful illustrations. Illustrated Niryavalika and Vipaak Sutra Price 600/Niryavalika has five Upangas that contain the story of the birth of king Kunik, a devout disciple of Bhagavan Mahavir. This also contains the thrilling and illustrated description of the famous Mahashilakantak war between Kunik and Chetak, the president of the republic of Vaishali. Besides these it also has life-stories of many Shramans and Shramanis of the lineage of Bhagavan Parshva Naath. Vipaak Sutra contains the description of the extremely bitter fruits of ignoble deeds. This touching description inspires one towards noble deeds like charity and austerities the fruits of which have been lucidly described in its second section titled Sukha-vipaak. The colourful artistic illustrations add to the attraction. 10. Illustrated Antakriddasha Sutra Price 600/This eighth Anga contains the inspiring stories of the spiritual pursuits of ninety great men destined to be liberated. This Sutra is specially read during the Paryushan period. The illustrations related to austerities are specially informative. 11. Ilustrated Aupapatik Sutra Price 600/This the first Upanga. This contains lucid and poetic description of numerous topics including King Kunik's preparations to go to pay homage to Bhagavan Mahavir, Bhagavan's sermon and establishment of the religious order. This also contains the description of austerities observed by Ambad and many other Parivrajaks. 12. Illustrated Raipaseniya Sutra Price 600/This is the third Upanga. It provides an interesting and edifying reading of the discussions between Acharya Keshi Kumar Shraman and the anti-religious king Pradeshi on topics like soul, next life, and rebirth. This dialogue turned him into a great religionist. The illustrations of the examples showing the difference between soul and body are also instructive. pariziSTa (545) Appendix 04444444444444444444444444444444444444
Page #614
--------------------------------------------------------------------------
________________ 045454545454545454545454545454545454444444444444444445440 13. Illustrated Kalpa Sutra Price 600/Kalpa Sutra is widely read and recited during the Paryushan festival. It contains stories of life of 24 Tirthankars with more details about Bhagavan Mahavir's life. It also contains the disciple lineage of Bhagavan Mahavir and detailed ascetic praxis. The illustrations connected with the 2 Tirthankars add to its attraction as well as utility. 14. Ilustrated Chheda Sutra Price 600/The Agams that contain special procedures for purity of conduct are called Chheda Sutra. These Sutras enumerate subtle reules for purity of conduct. Of the four Chheda Sutras three should be specially read by all ascetics-Dashashrut-skandh, Brihatkalpa and Vyavahar. This edition contains these three Chhed Sutras with elaboration based on commentaries (Bhashya) and other works. It also includes English translation and 15 multicolour illustrations. 15. Illustrated Bhagavati Sutra (Parts 1, 2, 3 and 4) Price PS 2,400/Vyakhyaprajnapti, the fifth Anga, is popularly known as Bhagavati. It contains thousands of question and answers on various topics from four Anuyogas. Such as soul, entities, matter, ultimate particles and universe. This voluminous Agam is an ocean of Jain metaphysics. With simple translation and brief elaboration it is expected to be completed in six volumes. The first volume contains one to four Shataks and 15 illustrations. The second volume contains five to seven Shataks complete and first Uddeshak of the 41 eighth Shatak. As usual 15 colourful illustrations have also been included. The third volume contains second Uddeshak of the eighth Shatak and complete ninth Shatak. 22 colourful illustrations have also been included. The fourth volume contains tenth Shatak 4 and third Uddeshak of the thirteenth Shatak with 16 useful colourful illustrations. These will make the complex topics simple and easy to understand. This is probably for first time that an English translation of this Agam is being published. 16. Illustrated Jambudveep Prajnapti Sutra Price 600/This is the sixth Upanga. The central theme of this Sutra is detailed description of Jambudveep. The list of topics discussed in this include inhabited areas of Jambudveep continent, mountains, rivers, Mahavideh area, Meru mountain, the sun, the moon, planets, and constellations moving around the Meru; regressive and progressive cycles of time; people like the fourteen Kulakars, the first Tirthankar Bhagavan Risabhadeva; and incidents like the conquest of the six division of the Bharat area. The colourful illustrations included in this volume will be helpful in understanding the geographical conditions of Jambudveep as well as the movement of the sun, the moon and planets. The readers 4 will find the beautiful multicoloured illustrations of incidents from Bhagavan Risabhadeva's life very lively. This Sutra is a compendium of Jain geography, cosmology and history. 04444444444444444444444444444444444444444444444444444 tante (8) (546) Bhagavati Sutra (4) 45454545454545454545454545454545454545454545454545454545454545454545454549
Page #615
--------------------------------------------------------------------------
________________ 5 5 5 5 5 5 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 95 9595958 5555555555555555555555555555555555558 17. Illustrated Prashnavyakaran Sutra Prashnavyakaran means the grammer of questions, solutions and answers. Human mind is always faced with the question that what are those terrible perversions caused by attachment and aversion that tarnish the soul and push it to a tormenting rebirth, and how to avoid them? In order to answer these questions Prashnavyakaran Sutra starts by giving detailed description of these perversions. In Agamic terms they are called Aashravas. They are-violence, falsity, stealing, non-celibacy and covetousness. This Sutra vividly explains the definitions of these Aashravas and the miseries caused by them. 18. Illustrated Aavashyak Sutra Price 600/ Price 400/ Avashyak Sutra occupies pride of a place in Agam literature. In Shraman tradition Avashyak practices have the same status of importance that Sandhya has in Vedic tradition. Upasana in Buddhism, Namaz in Islam, Ardaas in Sikkhism and prayer in Christianity. As it contains obligatory or essential practices for a spiritual aspirant, it is called Avashyak Sutra. Six steps of spiritual purity for a Shraman (Sadhu or ascetic) and a Shravak (laity) have been detailed in this scripture. Rising on these steps, a spiritual aspirant attains purity. That is why it is necessary for every Jina-devotee to assess and reassess his self every morning and evening. This edition presents all six obligatory duties of spiritual aspirants in lucid style with the help of 20 colourful illustrations. Till date 24 Agams (including three parts of Bhagavati) and Kalpa Sutra have been published in 23 books. The English translation makes it possible for those with passing knowledge of Prakrit and Hindi to understand the content of Jain Agams including the religious practices as prevalent in ancient times. Also included in some of these editions are glossaries of jain terms with their meaning in English. Due to its demand by libraries. Jnana Bhandars. ascetics and lay readers this unique series may soon go out of print. * The publication of this Agam series has been inspired by Uttar Bharatiya Pravartak Gurudev Bhandari Shri Padmachandra Ji M.S. Its editor is his able disciple Uttar Bharatiya Pravartak Shri Amar Muni Ji Maharaj. His team includes renowned scholar Shri ShrichandSurana as associate editor, Shri Surendra Bothara and Sushravak Shri Raj Kumar Jain, as English Translators. pariziSTa (547) Lu Appendix 5555555555555555555555555555555555555555555555555558 ; 5555555555 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 5 55555
Page #616
--------------------------------------------------------------------------
________________ ausssssssssssssssssssssssssssssssssssss8 | | sssssssssssssssssssssssssssssssssssss
Page #617
--------------------------------------------------------------------------
________________ sacina upalyopasa aura sAgaropama asaMkhya kAla aura tuma asaMkhya kAla vyatIta karake Aye pravartaka sva. zrI amara muni ma nagara prastuta sUtra ke sampAdaka zrI amara muni jI, zrI varddhamAna sthAnakavAsI jaina zramaNasaMgha ke eka tejasvI saMta the| jinavANI ke parama upAsaka gurubhakta zrI amara muni jI kA janma vi.saM. 1993 bhAdavA sudi 5 (san 1936), kveTA (balUcistAna) ke malhotrA parivAra meM huaa| 11 varSa kI laghuvaya meM Apa jainAgama ratnAkara AcAryasamrAT zrI AtmArAma jI mahArAja kI caraNa-zaraNa meM Aye aura AcAryadeva ne apane priya ziSyAnaziSya bhaNDArI zrI padmacandra jI mahArAja ko isa rala ko tarAzane/sa~vArane kA dAyitva sauMpA / gurudeva zrI bhaNDArI jI mahArAja ne amara ko sacamuca amaratA ke patha para bar3hA diyaa| Apane saMskRta-prAkRta-Agama-vyAkaraNa-sAhitya Adi kA adhyayana karake eka ojasvI pravacanakAra, tejasvI dharma-pracAraka tathA jaina Agama sAhitya ke adhyetA aura vyAkhyAtA ke rUpa meM jaina samAja meM prasiddhi prApta kii| ApazrI ne bhagavatI sUtra (4 bhAga), praznavyAkaraNa sUtra (2 bhAga),sUtrakRtAMga sUtra (2 bhAga) Adi AgamoM kI sundara vistRta vyAkhyAe~ prastuta kii| ludhiyAnA meM dinAMka 14 mArca, 2013 samAdhipUrvaka ApakA svargavAsa ho gyaa| Pravartak Shri Amar Muni The editor-in-chief of this Sutra, is a brilliant ascetic affliated with Shri Vardhaman Sthanakvasi Jain Shraman Sangh. A great worshiper of the tenets of Jina and a devotee of his Guru, Shri Amar Muni Ji was born in a Malhotra family of Queta (Baluchistan) on Bhadva Sudi 5th in the year 1993 V. He took refuge with Jainagam Ratnakar Acharya Samrat Shri Atmaram Ji M. at an immature age of eleven years. Acharya Samrat entrusted his dear granddisciple, Bhandari Shri Padmachandra Ji M. with the responsibility of cutting and polishing this raw gem. Gurudev Shri BhandariJiM.indeed, putAmar (immortal) on the path of immortality. He studied Sanskrit, Prakrit, Agams, Grammar and Literature to gain fame in the Jain society as an eloquent orator, an effective religions preacher and a scholar and interpreter of Jain Agam literature. He has written nice and detailed commentaries of Bhagavati Sutra (in four parts), Prahsnavyakaran Sutra (in two parts), Sutrakritanga Sutra (in two parts) and some other Agams. ALR0 mahAbalamuni kA jIva bahAlokakalpa meN| bhAga 4 pravartaka zrI amara muni
Page #618
--------------------------------------------------------------------------
________________ prakAzita sacitra Agama sAhitya sacitra dazavakAlika sUtra zrI nandIsUtra sacitra zrI cheda sUja sapira woman samAnI anuyogadvAra sUtra SRI NANDI SUTRA RECE Shri Chhed Sutra UTTARADHYAYANA SUTRA Anuyog-dvar Sutra DAGAVARATRA SITE Shri Aa Muni saciva sthAnAMgasUtra-2 prazvavyAkaraNasama aura satitra aupapAtika sUtra TAUSTATUD AUPAPATIK SUTRA STILLIGA SUTRI PRASHNAVYAKARAN SUTRA Illustrated AcArAMga sUtra Acharnga Sutra 2 mastrated SHIANAR MENI zAjArahANa TRET janavarISapAtikarazAsana samavAyAMga sUtra asA Arana ILLUSTRATED U tashad SHERITAMBODVEEP PRAINAPTI SUTRA SAMVAYANG SUTRA sacitra jJAtAdharmakathAGga satra sayapaNiyA sUtrA Chata Dharma Kathanga Sutra Ral-Paseniya Sutra Avazyaka sUtra sacitra nirayAvalikA vipAka sUtra AAVASHYAK SUTRA BOTIGA SHRI ARASWATI SUTRA oil WERS LUDEATED zrI bhagavatI sUtra NIRAYAVALIKA VIPAAK SUTRA KALPASUTRA WASHINA Publishers & Distributors : Padma Prakashan Padma Dham, Narela Mandi, Delhi - 110 040 Printed by: Shree Diwakar Prakashan A-7, Awagarh House, M.G. Road, Agra - 282 002 Phone: 0562-2851165,M- 09319203291