Agam 05 Ang 05 Bhagvati Vyakhya Prajnapti Sutra Part 01

Author(s): K C Lalwani
Publisher: Jain Bhawan Publication
Catalog link: https://jainqq.org/explore/002130/1

Page #1

भगव
Bhagavati
Sutra
भगवता सूत्र
भगवता सत्र
भगवती सत्र २०- भगवती सूत्र
भगवती सूत्र
K. C. Lalwani
भगवता सत्र

Page #2

BHAGAVATI SŪTRA

Page #3


Page #4

Sudharma Svāmi's
BHAGAVATĪ SŪTRA
Vol-1
(Śatakas 1-2)
Prakrit Text with English Translation and Notes based on the Commentary of Abhayadeva Sūri
by K. C. Lalwani
II G H JAIN BHAWAN
CALCUTTA

Page #5

Published by The Secretary Jain Bhawan P-25 Kalakar Street Calcutta-700 007
PARYUŞANA PARVA
September 1999
© Jain Bhawan, 1999
This edition is published with the financial assistance from Jain Swetamber Society Shikherji, Madhuban, Dist. Giridih, Bihar.
First edition : April 1973 Reprint : September 1999
Price: Rs. 150.00
Printed by Shri Bibhas Datta 81, Arunima Printing Works Calcutta 700 006

Page #6

समणस्स अरहओ भगवओ महावीरस्स
पंचसयाहि दुसहस्स परिनिव्वाण महोच्छववरिसे एसो सव्वण्णुसमयगओ नाण-विन्नाण- दंसणस्स महण्णवो अव्वाणकोसो
जगओ सव्वकालियासेस बिबुहजण हत्युप्पले समपिओ महया सद्धाए भत्तिए य
On the sacred occasion of the 2500th anniversary of the Liberation of Śramaņa Bhagavan Mahāvīra, this great Encyclopaedia
of Jaina Philosophy and Jaina Science is being dedicated to
Men of Letters and Men of Sciences in all Lands and for all Times with deep respect and devotion.

Page #7


Page #8

PUBLISHER'S NOTE
The fifth Jaina Agama, popularly called the Bhagavati Sutra, is an encyclopaedic work produced by the traditional Jaina scholarship which, because of its colossalness, is also called Viahapanṇatti. Other titles by which the work is known are Bhagavati-Viyahapaṇṇatti, Vivahapaṇṇatti, or simply Pannatti. The title Bhagavati, which perhaps arose later, is originally an adjective meaning 'holy', which is an honorific title to signify its importance. In the main, the text contains questions and answers, Mahāvīra replying to the questions of nis chief disciple Indrabhūti, but it also contains material in the form of dialogue-legend (itihāsa-samvāda). The Sutra gives a very good account of the life and work of Mahāvira, whose dissertations on samsara and karma, on niyativāda, and many others, are worth noticing. The Fifteenth Book of the Sūtra contains legendary or semi-historical material relating to Mahāvīra's life and his relation with some of his predecessors and contemporaries. The text makes frequent references and cross-references to the Pannavaṇā, the Jivābhigama, the Uvavāyiya, the Rāyāpasenaijja, the Nandi and the Ayāradasão Sutras.
The Sutra in its present form has come down to us from Vira Samvat 980 (approximately A. D. 553) according to the followers of Skandila, and from Vira Samvat 893 (A. D. 466) according to the followers of Nāgārjuna when the fourth and the last Jaina Council met at Valabhi in Saurastra under the Chairmanship of Devardhigaņi Kṣamāśramaņa. At this Council, not only this Sūtra, but all the Canonical texts that have come down to us in later period took shape. Abhayadeva Suri wrote a Vrtti on the Bhagavati Sūtra in A. D. 1071. In his Jiņa-ratna-koşa, H. D. Velankar mentions about 10 more commentaries on this Sūtra.
Because of its enormity and complexity, even in the monastic order, the reading of the Bhagavati Sūtra is usually permitted to those who are well-advanced in age and learning. In recent

Page #9

(
viü
)
years, efforts have been made to bring it within easy reach of a wider section of readers, and versions in Hindi, some exhaustive and others in summary form, have made their appearance. Besides, some studies based on portions of this Sutra have appeared in English language. This is a very timely move in the right direction. It indicates that an ever-increasing number of scholars are getting interested and involved in working on this Sūtra. But so far, the complete text of the Bhagavati Sūtra has not been printed through the medium of English.
So when it came to our knowledge that Professor K. C. Lalwani who has already done some translation work on the Jaina Canons is working on the Bhagavati Sūtra, we considered it worth our while to undertake its publication from our Research Centre. As both the parties readily agreed, the work of its production and publication in book form has been taken up by us to fit in with the very auspicious occasion of the 2500th nirvana anniversary of Bhagavān Mahāvira late next year. In view of the enormity of the work, however, we have decided to put up the first volume comprising the first two Sataka's of the original a little ahead of the anniversary date, but on no less an auspicious day than that of Mahāvīra Jayanti of the year 1973. Meanwhile the work of translation of the remaining Sataaks of the Sūtra and seeing it through the Press will continue арасе.

Page #10

TRANSLATOR'S FOREWORD
Tirthankara's words can be understood by one who is himself a master of supreme knowledge. As the Bhagavati Sutra contains words that have been attributed to śramaņa Bhagavān Mahāvira, the 24th and last Tirthankara of the Jainas, and preserved (recorded much later) by a line of spiritual teachers and monks starting with the great Sudharma who is accredited with its authorship, the implication of these words has not only been difficult to understand, but still more so to recommunicate through the medium of an alien tongue by one who claims no expertise for the job, and who, even otherwise, is no more than an ordinary human being. And yet the task has been necessary, since, of late, some studies based on portions of this Sūtra have started appearing, but, in view of their restricted scope, they focus attention to only a fraction of this great work, and may be misleading or misunderstood unless the whole work which, apart from depicting the life of Mahāvīra and his relationship with some of his predecessors and contemporaries, contains a lot in the form of Sadhana, Caritra, Siddhānta, Anya-tīrthika, Vijñāna, Itihāsa, Dar sana, Ganita, Kutühala, Deva, Näraka, Anyajīva, etc., etc., is presented through a convenient medium. This is the principal justification for this effort. The task has been undertaken in all humility in the fervent hope that, despite its many limitations and shortcomings which are perhaps inevitable in a single-handed work of this magnitude, this English version may open a new window on an encyclopaedia of the very best in Jaina scholarship, whose name has been known to many, though not many have really been attracted to it on account of an insurmountable linguistic barrier.
The Bhagavati Sutra has been a colossal work, bigger in size than all the remaining Jaina Agamas taken together. Scholars have expressed diverse opinions about it. According to B. C. Law, the Bhagavati Sūtra is a "Jaina canonical mosaic of various texts”. Winternitz has described it as "a motley mixture of ancient doctrines and traditions with numerous later additions”. W. Schubring has compartmentalised the whole

Page #11

( x )
Sūtra into several groups of 'uniform content'. These may be very important scholastic issues and are matters of opinion. For the purpose of present translation, however, the Sutra has been taken in its entirety, and the translator has, at no stage, allowed himself to be swayed or swerved by scholastic opinions. The main job being to present the text through English medium, his supreme concern has been to accomplish this task, not even disturbing the form in which the Sutra exists in the original Ardha-Magadhi so far as possible, so that the reader may enjoy the spirit of the original through this English version. The reader is advised to wend through the text in this spirit and judge to what extent the work has been effective.
The Bhagavati Sūtra contains 41 Satakas, each comprising of 10 Uddeśakas, which for the present work have been called Books and Chapters respectively. The text, according to Law, follows "the uddesa and niddesa methods, the first implying the presentation of thesis and the second their elucidation." A Sataka starts with a couplet which gives in a precise form the contents of the 10 Chapters following, takes note of the time, place and occasion of the dialogue/discourse, mentions personalities taking part in it, and points to their inner cohesion, so that, it would appear, a single thread runs not only through the Uddeśakas making a Śataka, but also through the Satakas themselves. Śramana Bhagavān Mahāvīra apart, the most dominant personality in the Sūtra is Indrabhūti Gautama, the first Gaṇadhara of the Śramana Bhagavān, a profound scholar and master of four types of knowledge. Indrabhūti asks questions in all humility and curiosity, while the Śramana Bhagavan provides answers with extreme patience, affectionately addressing his dear disciple on each occasion as 'Goyama'. At times, other personalities have been brought in, for instance, Arya Roha, Kālāsavesiyaputra who was a follower of Parśva, the layfollowers at Tungikā, the celebrated Skandaka, in the present volume, and these have provided the much needed relief to the reader.
The standpoint of Jainism as presented in the Bhagavati Sūtra is in no way different from that presented in other Agamas. The fundamental principle of Jainism is ahi nsa, and to get into its true spirit, one must have a complete understanding of the

Page #12

(xi)
karma theory which has been discussed at length in it. Among the traditional scholars, the Jainas are credited with having taken a hylozoistic view of nature which means that there is nothing formed in the world of matter, that nothing exists in space and time, which is not some form of a living organism. And it takes us further to believe, as has been done by Darwin for contemporary science, that all these organisms are in a process of development or evolution in their physical structures, modes of generation, intake of food and drink, deportments, behaviour, action, thought, ideas, knowledge, intelligence and the like. The Jaina belief in the multiplicity of souls each one of which is endowed with a consciousness and is the master of his own actions, pious as well as impious, karma-acquiring as well as karma-exhausting, is unique in the sense that the soul has been accredited with, and recognised as, an active principle, and is not merely passive, as is presumed in some other Indian systems. Another unique thing about the Jaina belief is that in it, even though soul and matter transform and undergo change due to change in circumstances, both have an eternality because of which any idea of original creation or destruction is rendered completely nugatory. The Jaina system necessitates a careful consideration of the cosmical, biological, embryological, physical, mental and moral positions of the soul in all parts of the Sphere. This has been done in the Bhagavati Sūtra in an exhaustive manner.
The translation of the work has been a surprisingly pleasant experience for the translator. Three things that have, in particular, impressed him are its methodology, its terminology, and its illustrations. Its methodology is scientific in so far as the term would convey anything in ancient times. Illustrations of most difficult concepts have been taken from most commonplace things. For instance, the cohesion of soul and matter is illustrated by the example of a leaky bcat which is submerged at the bottom of water. When laboratory tests were unknown, such commonplace examples made even the most difficult concepts easy for understanding. The Bhagavat i Sūtra is rich in terminology a good part of which may be useful in the production of scientific treatises in the Indian languages.

Page #13

(xii)
The Bhagavati Sūtra has a philosophical content of a high degree but it has also many anticipations of modern science. To note one or two, there is a complete anticipation of the atomic theory in the Sutra, as there is an exhaustive analysis of matter. There are many other things relevant to Mathematics, Physics, Cosmology, Biology, Astronomy, etc. But this rich treasure we left behind in the past and managed to forget all about it. For centuries, therefore, we did not know that we had had such a rich heritage. But thanks to the pioneering work of the western Orientalists and Indologists, Indology as a branch of knowledge has already carved a place for itself, and during the past half a century, even Jainology is striving hard to take shape. It is heartening that Jainology now attracts scholars all over the world, and important works on Jaina canonical texts are coming up very fast. But what has not happened is that we have not yet been able to pick up the thread from where we dropped it in the past and to give it a really 'big push'. Within a short time, the world at large, and this country in particular, is going to celebrate the 2500th anniversary of the nirvāṇa of Śramana Bhagavān Mahāvīra, and that would indeed be a great occasion for us to pick up the thread from where we dropped it and go further ahead. The Bhagavati Sūtra of the Jainas is not the only text of the kind that deals with science and philosophy. There are many others, mostly interlinked in kinship, the Pannavaṇā, the Jivabhigama, the Uvavãi, etc., which are deserving of our attention in matter of their re-presentation through a convenient medium. The present translation of the Bhagavatī Sūtra has been put up in the genuine expectation that in the next decade or so, Jaina scholarship will concentrate on translating all the important scientific works of the Jainas into English so that we, as well as scholars outside, may know where we really stand. Once we are able to take stock of our position, it may perhaps be easy for us to break our age-old stagnation.

Page #14

CONTENTS
Publisher's Note Translator's Foreword
BOOK ONE
Introductory Couplet
CHAPTER ONE
Nine questions on karma bondage 5 ; sound, import, suggestions 5; infernal beings: their life-span, respirations and intake 6 ; more on intake 7; variety of intake 8 ; timing of intake 10 ; karma bondage 11 ; Asurakumāras 12 ; Nāgakumāras 15 ; earth-bodies 16 ; two organ beings 18 ; three- and four-organ beings 20; non-human beings with five organs and human beings 21 ; celestial beings 22 ; barm to self, to others, to both, to none 23; knowledge 25 ; non-restrained homeless 26 ; restrained homeless 27 ; course of life of the non-restrained 28
CHAPTER Two
32-50 Self-created misery 32; more on infernal beings 34 ; karma bondage, etc., of infernal beings 35 ; standard of pain of infernal beings 36; intake by Asurakumāras 38 ; earth-bodies 39; two-organ and more organ beings 40 ; man's activities 41 ; celestial beings 43; tinges 43 ; duration in life-cycles 45 ; activities that end all activities 47 ; celestial positions 47 ; life-span of living beings without mind 49
CHAPTER THREE
51-62 Delusion of faith 51 ; suffering from delusion of faith 53; state of being and state of non-being 54 ; bondage of faith-deluding karma 56 ; faith-delusion of infernals and monks 60

Page #15

( XIV )
CHAPTER FOUR
Karma divisions 63; endeavour to move up 63; movement down 64; liberation at the exhaustion of karma 66; eternality of matter 67; liberation of the monk 68
CHAPTER FIVE
Cells in the hells 71; cells of Asurakumāras 72; cells of the earth-bodies 73; life 74; physical dimensions 77; body of the infernal beings 78; tinge, outlook of the infernal beings 80; life of Asurakumāras 83; life of the earth-bodies 84; life of the two-organ and other beings 85; life of the five-organ non-humans 85; life of the human beings 85; life of the celestial beings 86
CHAPTER SIX
Distance at sun-rise and sun-set 87; space limit and sundry items 89; activities 90; dialogue with Arya Roha 93; the base of space 97; relation between soul and matter 98; minute waterbodies 99
CHAPTER EIGHT
Life-span of the fool, the prudent, etc. activities 116; cause of victory and defeat energy 121
87-100
CHAPTER SEVEN
More on infernal beings 101; angular movement 103; state of pregnancy 105; limbs of the embryo 108; migration of the embryo to infernal and other existences 109; life in the mother's womb 112
63-70
71-86
101-112
113;
120;
113-123
CHAPTER NINE
124-138
Weight of the living beings 124; wholesome for the monk 128; a clarification on life-span 129;

Page #16

( xv )
Kālāsavesiyaputra's questions to the elderly monks 130; non-renunciation 135; outcome of violating prohibitions 136; outcome of taking things 137; change and non-change 137
permitted
CHAPTER TEN
Division of molecules 139; activities due to movement and to passions 143; interval before fresh arrivals 144.
BOOK Two
CHAPTER ONE: Respirations 145; monks 149; dialogue with Skandaka 151
CHAPTER TWo: Samudghāta
CHAPTER THREE: Worlds
CHAPTER FOUR: Organs of senses
139-144
145-179
NOTES
WORD INDEX
SUBJECT INDEX
SUTRA INDEX
Camara-Cañca-capital of Cama
180
CHAPTER FIVE : geny 186
Procreation 183; pregnancy 185; proIwith the śravakas from Tungikā 187; hotspring at Rajagṛha 203
183-203
CHAPTER SIX: Language
CHAPTER SEVEN : Celestial beings CHAPTER rendra
EIGHT :
CHAPTER NINE : Sphere of time
CHAPTER TEN: Astikayas 210; soul 214; sky 215;
dharmästikäya 216
181
182
204
205
206-208
209
210-219
221-285
287-324
325-334
335

Page #17


Page #18

नमोत्थुणं समणस्स भगवओ महावीरस्स
गणधर-श्रीसुधर्मस्वामी-प्रणीतम् श्रीभगवती-सूत्रम्
पढमो सतको BOOK ONE
[ obeisances1 ]
णमो अरहंताणं । णमो सिद्धाणं णमो आयरियाणं। णमो उवज्झायाणं णमो लोए सव्वसाहूणं णमो बंभीए लिवीए। णमो सुयस्स
Obeisance to the Victors. Obeisance to the Liberated Souls. Obeisance to the Preceptors. Obeisance to the Teachers. Obeisance to the Monks in all Spheres. Obeisance to the Brāhmi Scripts. Obeisance to the Scriptures3.

Page #19

भगवती सूत्र शः १
रायगिह चलण दुक्खे कंखपओसे य पगइ पुढवीओ। जावते णरइए बाले गुमए य चलणाआ ॥
Rajagrha, Movement (of karma), Suffering, Karma deluding faith, Nature, Worlds, Distance, Infernal beings, Fools, Weight, Movement again. (These are, in brief, the contents of what follows.)

Page #20

पढमो उदेसो
CHAPTER ONE
तेणं कालेणं तेणं समएणं रायगिहे णामं णयरे होत्या । वण्णओ । तस्स णं रायगिहस्स णयरस्स बहिया उत्तरपुरत्थि मे दिसीभाए गुणसिलए णामं asy होत्या । सेणिए राया चिल्लणा देवी ।
In that descension phase of the time-cycle, at that time, there was a city named Rajagṛha. Description. Outside the border of that city, in the north-east direction, there was a caitya named Guṇaśilaka. The ruling monarch was Śreņika and his principal consort was Celaṇā.
तेणं कालेणं तेणं समएणं समणे भगवं महावीरे आइगरे तित्थयरे सहसंबुद्धे पुरिसुत्तमे पुरिससीहे पुरिसवरपुंडरीए पुरिसवरगंधहत्थी लोगुत्तमे लोगणाहे लोगहिए लोगपईवे लोगपज्जोयगरे अभयदए चक्खुदए मग्गदए सरणदए बोहिदए धम्मद धम्मदेसर धम्मणायगे धम्मसारही धम्मवरवाउरंत चक्कवट्टी अप्पडियवरणाणदंसणधरे वियट्टछेउमे जिणे जाणए बुद्धे बोहए मुत्ते मोयए सव्वण्णु सव्वदरिसी सिवमय लमहअमणतमक्खयमव्वाबाहमप्पुणरावित्तियं सिद्धिगइनामधेयं ठाणं संपाविउकामे जाव... समोसरणं । परिसाणिग्गया । धम्मो कहिओ । परिसा पडिगया ।
In that phase of the time-cycle, at that time, the leadingmost among the sramanas 5, Lord Mahāvīra, arrived there. He was the fountain-head of religion, the organiser of the orders, self-enlightened, the best among men, the lion among men, the choicest lotus among men, the best elephant amo ng men, the best in the world, the master of the world, the benefactor of the world, the beacon-light of the world, the glitter of the world, the eraser of fears, the opener of vision, the giver of path, of shelter, of enlightenment and of righteousness, the propounder, the leader and the chariot-driver of religion, the emperor ruling over four directions in matters spiritual,

Page #21

भगवतीसूत्र शः १ उः १
the holder of unobstructed and best knowledge and faith, free from error, victor,.omriscient, enlightened, the teacher of the doctrines, the liberated, the liberator, all-knowing, all-seeing, intent on attaining the sphere of the liberated soulse, which is eternal, fixed, disease-free, endless, non-exhausting, devoid of obstruction, and wherefrom there's 'no gliding back and forth...till? the assembly of the great congregation. People went out (to attend). The Lord delivered his sermon. The assembly dispersed.
तेण कालेणं तेणं समएणं समणस्स भगवओ महावीरस्स जेठे अंतेवासी इंदभूई णामं अणगारे गोयमसगुत्ते णं सत्तुस्सेहे समचउरंससंठाणसंठिए बज्जरिसहणारायसंघयणे कणयपुलयनिहसपम्हगोरे उग्गतवे दित्ततवे तत्ततवे महातवे ओराले घोरे घोरगुणे घोरतवस्सी घोरबंभचेरवासी उच्छेढसरीरे संखित्तविउलतेयलेस्से चोदसपुव्वी चउणाणोवगए सव्वक्खरसण्णिवाई समणस्स भगवओ महावीरस्स अदूरसामंते उड्ढंजाणू अहोसिरे झाणकोट्ठोवगए संजमेणं तवसा अप्पाणं भावमाणे विहर।
In that period, at that time, Sramana Bhagavān Mahavira had a senior-most disciple in a monk named Indrabhūti who had been born in the celebrated Gautama line. His body was seven cubits in length and well balanced in structures with joints set and rivetted in a particular formo. The hue of his skin was golden, like a line of pure gold on a piece of black stone, or the pollens of the lotus. Monk was he, vigorous in penance, radiant in penance, glowing with penance, great in penance 10; liberated was he, firm, meritorious, rooted in deep austerities, rigorously celibate, with body dedicated to a noble cause, with powerful and far-reaching fiery forces well controlled, the master of the fourteen Púrvas11, with four types of knowledge fully acquired12, well versed in all letters. Seated was he at that time neither very near nor very far 13 from Mahāvira, with his knees erect and head bent, in a posture of meditation, profoundly inspiring his soul by restraint and penance.
तएणं से भगवं गोयमे जायसड्ढे जायसंसए जायकोऊहल्ले उप्पण्णसड्ढे उप्पण्णसंसए उप्पण्णकोऊहरूले संजायसड्ढे संजायसंसए संजायकोऊल्ले

Page #22

Bhagavati Søtra Bk. 1 Ch. 1
समुप्पण्णसड्ढे समुप्पण्णसंसए समुप्पण्णकोऊहल्ले उठाए उट्ठेइ उठाए उट्ठित्ता जेणेव समणे भगवं महावीरे तेणेव उवागच्छर उवागच्छित्ता समणं भगवं महावीरं तिक्खुतो आयाहिणक्याहिण करेइ वंदइ णमंसइ वंदित्ता णमंसित्ता णच्वासणे णाइहरे सुमरणे नमसमाणे अभिमुहे विएणं पंजलिउडे पज्जुवासमाणे एवं वयासी ।
Such Gautama, with his reverence, doubt and curiosity / enquiry enkindled 14, stood up at the place where he was seated, advanced towards Mahavira, encircled him thrice from the right-hand side and bowed his head15, resumed his seat neither very near nor very far. With a submissive mood to listen the master's words, paying obeisance, facing the master, with due humility16 and with folded palms, adoring the master, he made the following submission:
[ nine questions on karma bondage 17 ]
प्रश्न १ - से णूण भंते! चलमाणे चलिए उदीरिज्जमाणे उदीरिए वेइज्जमाणे वेइए पहिज्जमाणे पहीणे छिज्जमाणे छिण्णे भिज्जमाणे भिण्णे डज्झमाणे दड्ढे मिज्जमा मडे णिज्जरिज्जमाणे णिज्जिणे ?
उत्तर १ - हंता गोयमा ! चलमाणे चलिए जाव णिज्जरिज्जमाणे णिज्जिणे |
Q. 1. Thus verily, Bhante 18 is it proper to call moving as 1 moved, fructifying as fructified, feeling as felt, separating as separated, cutting as cut, piercing as pierced, burning as burnt, dying as dead, and exhausting as exhausted19 ?
A. 1. Yes, Gautama, it is so; moving is moved and so on till exhausting is exhausted20.
[ on import, sound and suggestions ]
प्रश्न २ - एए णं भंते ! व पया कि एगट्ठा णाणावोसा णाणावंजणा उदाहु णाणट्ठा णाणाघोसा णाणावंजणा ?
उत्तर २-गोयमा ! चलमाणे चलिए उद्दीरिज्जनाणे उदीरिए वेइज्जमाणे वेइए पहिज्जमाणे पहीणे एए णं चत्तारि पया एगा णाणाघोसा णाणावंजणा

Page #23

भगवती सूत्र शः १ उ: १
उप्पण्णपक्खस्स । छिज्जमाणे छिण्णे भिज्जमाणे भिण्णे दड्ढमाणे दड्ढे मिज्जमाणे मडे णिज्जरिज्जमाणे णिज्जिणे एए णं पंच पया णाणट्ठा णाणावंजणा विगयपक्खस्स ।
Q. 2. Bhante! Do these nine terms have the same import with different sounds, and different suggestions? Or, have they different imports, different sounds, different suggestions?
A. 2. Gautama ! Moving as moved, fructifying as fructified, feeling as felt and separating as separated-these four pairs are, because of their being in a state of formation, (being moved up from a dormant state), of the same import, though of different sounds and different suggestions. Cutting as cut, piercing as pierced, burning as burnt, dying, as dead and exhausting as exhausted,-these five are, by virtue of their being in a state of exit, of different imports, different sounds and different suggestions 21.
[ on the infernal beings—their life-span, respiration and intake ] प्रश्न ३ - णेरइयाणं भंते ! hasiकालं ठिई पण्णत्ता ?
उत्तर ३ - गोयमा ! जहणणं दसवाससहस्साइं उक्कोसेणं तेत्तीस सागरोवमाइं ठिई पण्णत्ता |
प्रश्न ४- णेरड्या णं भंते ! केवइकालस्स आणमंति वा पाणमंति वा ऊससंति वा णीससंति वा ?
उत्तर ४- जहा ऊसासपए ।
प्रश्न ५ - णेरइया णं भंते! आहारट्ठी ?
उत्तर ५- जहा पण्णवणाए पढमए आहारु देसए तहा भाणियव्वं ।
गाहा
ठिई उस्सासाss हारे किं वाऽऽहारेति सव्वओ वा वि । कइभागं सव्वाणि व कीस व भुज्जो परिणमति ।।

Page #24

Bhagavati Sūtra Bk. 1 Ch. 1
Q. 3. Bhante ! How long is stated to be the life-span of infernal beings22 ?
A. 3. Gautama ! The minimum life-span of infernal beings is stated to be 10,000 years and the maximum 33 sāgaropamas23 ?
Q. 4. Bhante ! What is the duration of the breathing activity, inhaling and exhaling, breathing in and breathing out24, of the infernal beings ?
A. 4. Gautama ! The (answer is the) same as contained in the (seventh) chapter on 'Respiration' in the Pannavanā Sutra25.
Q. 5. Bhante ! Are the infernal beings desirous of intake ?
A. 5. It may be mentioned to be the same as stated in the (twenty-eighth) chapter on 'Intake' in the Pannavana Sutra28.
Couplet : Deserving of notice are :
Life-span,respiration, intake, What comprises the intake, If it's taken by all soul-spaces, Portions or whole taken by them, And the manner they transform Matter so taken in27.
[ more on intake ]
प्रश्न ६-गोरइयाणं भंते ! पुवाहारिया पोग्गला परिणया? आहारिया आहारिज्जमाणा पोग्गला परिणया ? अणाहारिया आहारिज्जस्समाणा पोग्गला परिणया? अणाहारिया अगाहारिज्जस्समाणा पोग्गला परिणया?
उतर ६-गोयमा ! णेरइयाणं पुवाहारिया पोग्गला परिणया। आहारिया आहारिज्जमाणा पोग्गला परिणया परिणमंति य। अणाहारिया आहारिज्जस्समाणा पोग्गला णो परिणया परिणमिस्संति। अणाहारिया अणाहारिज्जस्समाणा पोग्गला णो परिणया णो परिणमिस्संति।

Page #25

भगवती सूत्र शः १ उ: १
प्रश्न ७ - णेरइयाणं भंते ! पुव्वाहारिया पोग्गला चिया पुच्छा ?
उत्तर ७ - जहा परिणया तहा चिया वि एवं उवचिया वि उदीरिया वेइया णिज्जिण्णा ।
गाहा
परिणया चिया य उवचिया उदीरिया वेइया य णिज्जिण्णा । एक्केकम्मि पदम्मि चउव्विहा पोग्गला होंति ॥
Q. 6. Bhante ! For the infernal beings, did matter taken in the past transform? Does matter taken now transform ? Does matter not taken in the past but likely to be taken hereafter transform? Does matter not taken in the past, nor likely to be taken hereafter transform 28 ?
A. 6. Gautama ! For the infernal beings, matter taken in the past has transformed, matter that's being taken now transforms; matter not taken in the past, but likely to be taken hereafter has not yet transformed; matter that was not taken in the past, nor is likely to be taken hereafter did not and does not transform.
Q.7. Bhante ! Do the infernal beings assimilate matter already taken ?
A. 7. As stated of transformation, so of assimilation, absorption, fructification, suffering and exhaustion29.
Couplet : Transformation, assimilation, absorption, Fructification, suffering, exhaustion
Each item contains
Four questions and answers four.
[ on the variety of intake ]
प्रश्न ८ - रइयाणं भंते ! कइविहा पोग्गला भिज्जंति ? उत्तर ८ - गोयमा ! कम्मदव्ववग्गणमहिकिच्च दुविहा पोग्गला भिज्जंति तंजहा अणू चेव बायरा चेव ।

Page #26

9
.
Bhagavati Sutra Bk. 1 Ch. 1
प्रश्न ९-णेरइयाणं भंते ! कइविहा पोग्गला चिजति ?
उतर ९-गोयमा ! आहारदव्ववग्गणमहिकिच्च दुविहा पोग्गला चिज्जति तंजहा अणु चेव बायरा चेव । एवं उवचिज्जति ।
प्रश्न १०-णे रइयाणं भंते ! कइविहा पोग्गला उदीरेंति ?
उसर १०-गोयमा! कम्मदव्ववग्गणमहिकिच्च दुबिहे पोग्गले उदीरेंति तंजहा अणू चेव बायरा चेव। सेसा वि एवं चेव भाणियव्वा वेदेति णिज्जरेंति। उट्टिंसु उन्वति उन्टिस्संति। संकामिसु संकामेति संकामिस्संति। णिहत्तिंसु णिहत्तेति णिहत्तिस्संति। णिकार्यिसु णिकायिंति णिकायिस्संति। सव्वेसु वि कम्मदव्ववग्गणमहिकिच्च।
गाहा
भेदिय चिया उवचिया उदीरिया वेइया य णिज्जिण्णा। उव्वट्टण संकामण णिहत्तण णिकायण तिविहकालो ।।
Q. 8. Bhante ! How many types of matter do the infernal beings separate ?
A. 8. Gautama ! From the standpoint of the variety called kārmic30, two types are separated : fine and coarse.
Q. 9. Bhante ! How many types of matter do the infernal beings assimilate ?
A. 9. Gautama ! From the standpoint of the variety called ‘intake', two types are assimilated : fine and coarse. (As of separation and assimilation), so also of absorption.
Q. 10. Bhante! How many types of matter do the infernal beings cause to fructify ?
A. 10. Gautama ! From the standpoint of matter of kārmic variety, they cause fructification of two types. They are : fine and coarse. The rest, feeling and exhausting, need be

Page #27

भगवती सूत्र शः १ उ: १
stated likewise. (To be precise, the forms are ) : increased / decreased, increasing/decreasing, will increase / decrease, the effects ; altered, aitering, will alter ; piled, piling, will pile ; cemented, cementing, will cement. For all these, kārmic matter, the distinction between fine and coarse needs be stated.
10
Couplet : Separation, assimilation, absorption,
Fructification, suffering, exhaustion,
Increase/decrease (of effect),
Alteration, piling, cementing,
Last four in all tenses, past, present and future31.
[ on the timing of intake 1
प्रश्न ११ - णेरइया णं भंते ! जे पोग्गले तेयाकम्मत्ताए गेव्हंति तें कि तीयकालसमए गेहंति ? पडुप्पण्णकालसमए गेंहति ? अणागयकालसमए हंति ?
उत्तर ११ - गोयमा !
गेहति ।
णो तीयकालसमए गेव्हंति । पडुप्पण्णकालसमए
णो अणागयकालसमए गेव्हंति ।
प्रश्न १२ - णेरइया णं भंते ! जे पोग्गले तेयाकम्मत्ताए गहिए उदीरेंति ते किं तीयकालसमयगहिंए पोग्गले उदीरेंति ? पडुप्पण्णकालसमय घेप्पमाणे योगले उदीरेंति ? गहण समयपुरक्खडे पोग्गले उदीरेंति ?
उत्तर १२ - गोयमा ! अईयकालसमयगहिए पोग्गले उदीरेंति णो पडुप्पण्णकालसमय वेपमाणे पोग्गले उदीरेति णो गहणसमयपुरक्खडे पोगले उदीरेंति । एवं वेदेंति णिज्जरेंति ।
Q. 11. Bhante ! As to the intake of matter in the form of calory and kārmaṇ by the infernal beings, did they do so in the past time-period? Do they do so in the present time-period? Or, will they do so in the future time-period?
A. 11.
Gautama! They did not take them in the past timeperiod, nor will they take them in the future time period ; they do so in the present time-period.

Page #28

Bhagavati Sūtra Bk. 1 Ch. 1
11.
Q. 12. Bhante! Matter in the form of calory and kārman which the infernal beings cause to germinate,-were they acquired in the past time-period ? Are they acquired in the present time-period ? Will they be acquired in the future time-period ?
A. 12. Gautama : They cause germination of matter in the form of calory and kärman which they acquired in the past time-period, but they do not do so with matter that is being acquired in the present time-period, nor do they do so with that which will be acquired in the future time-period. As has been stated about intake, so about suffering and exhaustion.
[ on karma bondage ] प्रश्न १३-णेरइया णं भंते ! जीवाओ किं चलियं कम्मं बंधंति? अचलियं कम्मं बंधंति ?
उत्तर १३-गोयमा ! णो चलियं कम्मं बंधति । अचलियं कम्मं बंधंति ।
प्रश्न १४-णेरइया णं भंते ! जीवाओ किं चलियं कम्मं उदीरेति ? अचलियं कम्म उदीरेंति ? ।
उत्तर १४--गोयमा ! णो चलियं कम्म उदीरेंति । अचलियं कम्म उदीरेंति । एवं वेदेति उयट टेति संकामेति णिहत्तेति णिकायिति सम्वेसु अचलियं णो चलियं ।
प्रश्न १५-णेरइया णं भंते ! जीवाओ किं चलियं कम्मं णिज्जति ? अचलियं कम्म णिज्जरेंति ?
चलियं कम्मं णिज्जरेंति णो अचलियं कम्म
उत्तर १५-गोयमा ! णिज्जति।
गाहा
बंधोदय वेदोयट्ट संकमे तह णिहत्तण णिकाये।
अचलियं कम्मं तु ए भवे चलियं जीवाओ णिज्जरए॥ Q. 13. Bhante ! Do the infernal beings bind (themselves with)

Page #29

12
भगवती सूत्र शः १ उः १
karma which is itself in the process of moving out, or which is still dormant ?
A. 13. Gautama ! They do not bind (themselves with) karma which is itself in the process of moving out ; they do so with karma which is still dormant.
Q. 14. Bhante! Do the infernal beings cause fructification of karma which is itself in the process of moving out, or which is still dormant ?
A. 14. Gautama ! They cause fructification of karma, which is still dormant, and is not itself in the process of moving out. And likewise, do they suffer from, alter, intensify, change the order of, pile up and cement, in all cases, dormant karma, and not the one which is itself moving out.
Q. 15. Bhante! Do the infernal beings exhaust karma which is itself in the process of moving out, or which is still dormant ?
A. 15. Gautama! The infernal beings exhaust karma which is itself in the process of moving out, not karma which is still dormant.
Couplet: Bondage, fructification, suffering,
Intensification, ordering, piling, cementing, -- These are relevant to dormant karma, Only exhaustion applies to the moving-out.
[ on the asurakumāras ]
957 88-375Page #30

13
Bhagavati Sūtra Bk. 1 Ch. 1
उत्तर १७ - गोयमा ! जहण्हेणं सत्तण्ड थोवाणं उक्कोसेणं साइरेगस्स पक्खस्स आणमंति वा पाणमंति वा ।
प्रश्न १८ - असुरकुमारा णं भंते ! आहारट्ठी ?
उत्तर १८-हंता आहारट्ठी ।
प्रश्न १९ - असुरकुमाराणं भंते ! केवइकालस्स आहारट्ठे समुप्पज्जइ ?
तत्थ
उत्तर १९ - गोयमा ! असुरकुमाराणं दुविहे आहारे पण्णत्ते । तंजहा आभोगणिव्वत्तिए अणाभोगणिव्वत्तिए । णं जे से अणाभोग णिव्वत्तिए से अणुसमयं अविरहिए आहारट्ठे समुप्पज्जई तत्थ णं जे से आभोगणिव्वत्तिए से जहणेणं चउत्थभत्तरस उक्कोसेण सा इरेगस्स वास सहस्सस्स आहारट्ठे समुप्पज्जइ ।
प्रश्न २० - असुरकुमारा णं भंते ! कि आहार आहारेति ?
उत्तर २०- गोयमा ! पण्णवणागमेणं । सेसं जहा णेरइयाणं जाव ।
दव्वओ अणतपएसियाइं दव्वाइं खित्तकालभाव
प्रश्न २१ - ते णं तेसि पोगला की सत्ताए भुज्जो भुज्जो परिणमंति ?
उत्तर २१ - गोयमा !
सोइंदियत्ताए जाव फासिंदियत्ताए सुरुवत्ताए सुवण्णत्ताए इट्ठत्ताए इच्छित्ताए मिज्जयत्तए उड्ढत्ताए णो अहत्ताए सुहत्ताए णो दुहत्ताए भुज्जो भुज्जो परिणमति ।
प्रश्न २२ - असुरकुराणं पुव्वाहारिया पोग्गला परिणया ?
उत्तर २२ - असुरकुमाराभिलावे जहा णेरइयाणं जाव... णो अचलियं कम्मं णिज्जरेंति ।
Q. 16. Bhante ! How long is stated to be the life-span of the Asurakumāras ?
A. 16. Gautama ! Minimum 10, CC0 years, and maximum slightly more than a sågaropama.

Page #31

भगवती सूत्र शः १ उः १
Q. 17. Bhante! What's the duration of the breathing activity, inhaling and exhaling, of the Asurakumāras ?
14
A. 17. Gautama! Minimum duration of breathing activity is seven stokas, and maximum slightly more than a pakşa32.
Q. 18. Bhante! Are the Asurakumāras keen for intake ?
A. .8. Yes, they are so.
Q. 19. Bhante! After what time-gap do they feel the desire for intake ?
A. 19. Gautama Their intake is stated to be of two types. They are conscious and unconscious. Of these, unconscious intake is incessant and takes place every moment; but the desire for conscious intake grows after a minimum gap of a full-fast day losing in all four meals33 and a maximum gap of slightly more than 1,000 years.
Q. 20. Bhante! What's the sort of intake by the Asurakumāras ?
A. 20. Gautama! From the standpoint of substance, (they take) substances consisting of infinite spaces; from the standpoint of time, place and modification, (it is to be understood to be the same) as stated (in the twenty-eighth chapter) in the Pannavaṇa Sutra. The rest as with the infernal beings.
Q.21. In what form does matter taken in by the Asurakumāras transform again and again?
A. 21. Gautama! It transforms again and again into organs of hearing, vision, smell, taste and touch. It transforms into forms which have beauty, complexion, superiority, agreeableness, attractiveness, stature, pleasantness and into forms conducive to happiness but never to degradation and misery.
Q. 22. Does matter taken by the Asurakumāras in the past transform ?

Page #32

Bhagavati Sütra Bk. 1 Ch. 1
15.
A.22. (In the above discussion) substitute 'Asurakumāras' for 'infernal beings', and the rest is identical...till exhaust not karma which is still dormant.
[ on the nāgakumāras ]
प्रश्न २३-णागकुमाराणं भंते ! केवइयं कालं ठिई पण्णता ?
उत्तर २३-गोयमा ! जहाणेणं दसवाससहस्साइं उक्कोसेणं देसूणांइ दो पलिओवमाई।
प्रश्न २४-णागकुमाराणं भंते ! केवइयकालस्स आणमंति वा पाणमंति वा ऊससंति वा णीससंति वा ?
उतर २४-गोयमा ! जहणणं सत्तण्हं थोवाणं उक्कोसेणं महत्तपुहत्तस्स आणमंति वा पाणमंति वा ऊससंति वा णीससंति वा।
प्रश्न २५–णागकुमाराणं भंते ! आहारट्ठी ?
उत्तर २५-हंता आहारट्ठी।
प्रश्न २६-णागकुमाराणं भते ! केवइयकालस्स आहारट्ठे समुप्पज्जइ ?
उतर २६-गोयमा ! णागकुमाराणं दुविहे आहारे पण्णत्ते तंजहा आभोगणिव्वत्तिए अणाभोगणिव्वत्तिए य। तत्थ णं जे से अणाभोगणिव्वत्तिए से अणुसमयं अविरहिए आहारट्ठे समुप्पज्जइ। तत्थ णं जे से आभोगणिव्वत्तिए से जहण्णणं च उयभ तस्स उक्कोसेणं दिवसपुत्तस्स आहारट्ठे समुप्पज्जइ। सेसं जहा असुरकुमाराण जाव...चलियं कम्म णिज्जरेंतिणो अचलियं कम्म णिज्जरेंति। एवं सुवण्णकुमाराणं वि जाव थणियकुमाराणंति।
Q. 23. Bhaiite! How long is stated to be the life-span of the Nāgakumāras ?
A. 23. Gautama ! Minimum 10,000 years, and maximum slightly less than two palyopamas.

Page #33

भगवती सूत्र शः १ उः १
Q. 24. Bhante ! What's the duration of the breathing activity, inhaling and exhaling, of the Nāgakumāras ?
16
A. 24. Gautama ! Minimum duration of breathing activityinhaling and exhaling, is seven stokas, and maximum something like two to nine 48-minute durations.
Q. 25. Bhante ! Are the Nāgakumāras keen for intake ?
A. 25. Yes, they are so.
Q. 26. Bhante! After what time-gap do they feel the desire for intake ?
A.26. Gautama ! Their intake is stated to be of two types. They are : conscious and unconscious. Of these, unconscious intake is incessant and takes place every moment; but the desire for conscious intake grows after a minimum gap of a four-meal-losing full-fast day and a maximum gap of two to nine days. The rest is as with the Asurakumāras, ...till they exhaust karma which is itself in the process of moving out, not karma which is still dormant. And that too of the Suvarnakumāras till the Stanitakumāras34.
[ on the earth-bodies, etc. ]
प्रश्न २७ - पुढवीकाइयाणं भंते! केइयं कालं ठिई पण्णता ?
उत्तर २७ - गोयमा ! जहणेणं अंतोमुहुत्तं उक्कोसेणं बावीसं वाससहस्साइं ।
प्रश्न २८ - पुढवीकाइया णं भंते! केवइकालस्स आणमंति वा पाणमंति वा ऊससंति वा णीससंति वा ?
उत्तर २८ - गोयमा !
माया आणमंति वा ४ |
प्रश्न २९ - पुढवीकाइया णं भंते ! आहारट्ठी ?
उत्तर २९ - हंता आहारट्ठी ।

Page #34

Bhagavati Sūtra Bk. 1 Ch. 1
प्रश्न ३० - पुढवीकाइयाणं केवइकालस्स आहारट्ठे समुप्पज्जइ ? उत्तर ३०–गोयमा ! अगुसमयं अविरहिए आहारट्ठे समुप्पज्जइ । प्रश्न ३१ - पुढवीकाइया कि आहारं आहारति ?
17
उत्तर ३१ - गोयमा ! दव्वओ जहा णेरइयाणं जाव... .. णिव्वाघाएणं छद्दिसि वाघायं पडुच्च सिय तिदिसि सिय चउद्दिसि सिय पंचदिसि । वण्णओ काल-णील-पीय-लोहिय - हालिद्द - सुक्किलाणं । गंधओ सुब्भिगंधाई २ । रसओ तित्ता ५ । फासओ कक्खडाई ८ । सेसं तहेव णाणत्तं ।
प्रश्न ३२ – कइभागं आहारेंति कइभागं फासाइंति ?
उत्तर ३२- गोयमा ! असंखिज्जभागं आहारेंति अनंतभागं फासाइंति ! प्रश्न ३३ - तेसि पोग्गला कीसत्ताए भुज्जो भुज्जो परिणमति ?
उत्तर ३३ - गोयमा ! फासिदिय वेमायत्ताए भुज्जो भुज्जो परिणमति । सेसं जहा णेरइयाणं जाव... णो अचलियं कम्मं णिज्जरंति एवं जाव... वणस्सइकाइयाणं णवरं ठिइ वण्णेयव्वा जा जस्स । उस्सासो वेमायाए ।
Q.27. Bhante ! How long is stated to be the life-span of the earth-bodies?
A. 27. Gautama! Minimum a 48-minute span and maximum 22,000 years35.
Q. 28. Bhante! What's the duration of the breathing activity, inhaling and exhaling, of the earth-bodies ?
A. 28. Gautama ! No fixed gap for breathing. (It's indeterminate.)
Q. 29. Bhante ! Are the earth-bodies keen for intake ?
A. 29. • Yes, they are so.
Q.30. Bhante! After what time-gap do they feel the desire for intake ?
2

Page #35

Horarit
T T:
3:
A. 30. Gautama! Every moment and incessantly is the desire for intake generated.
Q.31. Bhante! What bodies ?
comprises the intake of the earth
A.31. Gautama ! From the standpoint of substance, as with the infernal beings, ...till fron six directions in case of no obstruction, but in case of obstruction, sometimes from three directions, sometimes from four and sometimes from five. From the standpoint of colour: dark, blue, yellow, red, termaric and white; from that of odour : of good odour and bad ; from that of taste : pungent, etc., all the five ; from that of touch, rough, etc., all the eight. The rest as stated before, with some difference.
Q.32. What portion they take in and what portion they touch ?
A. 32. Gautama i Countless portions they take in and infinite portions they touch.
Q.33. In what form does matter taken in by the earthbodies transform again and again ?
A. 33. Gautama! It transforms again and again into organs of touch, but not always. The rest as with the infernal beings ...till exhaust not karma which is still dormant36 and (this of all one-organ beings) ...till flora-bodies, with this exception that their respective life-span should be stated in each case37. Respiration is indeterminate.
[ on the two-organ beings ]
३४-बेइंदियाणं ठिई भाणियव्वा उस्सासो वेमायाए । प्रश्न ३५-इंदियाणं आहारे पुच्छा ?
उत्तर ३५--अणाभोग णिव्वत्तिए तहेव तत्थ णं जे से आभोगणिव्वत्तिए

Page #36

Bhagavati Sūtra Bk. 1 Ch. 1
से णं असंखेज्जसमइए अतोंमुहुत्तिए वेमायाए आहारट्ठे समुप्पज्जइ । सं तहेव जाव... अनंतभागं आसायंति ।
19
प्रश्न ३६ - बे इंदिया णं भंते ! जे पोग्गले आहारत्ताए गिण्हंति ते किं सव्वे आहारंति णो सव्वे आहारंति ?
उत्तर ३६- गोयमा ! बेइंदियाणं दुविहे आहारे पण्णत्ते तंजहा लोमाहारे पक्खेवाहारे । जे पोग्गले लोमाहारत्ताए गिव्हंति ते सव्वे अपरिसेसिए आहारेति । जे पक्खेवाहारत्ताए गिण्हंति तेसि णं पोग्गलाणं असंखेज्जइभागं आहारेंति अगाई च णं भागसहस्साइं अणासाइज्जमाणाइं अफासाइज्जमाणाई विद्धंसं आगच्छंति ।
प्रश्न ३७ - एएसि णं भंते ! पोग्गलाणं अणासाइज्जमाणाणं अफासाइज्जमाणाणं कयरे कयरेहिंतो अप्पा वा बहुया वा तुल्ला वा विसेसाहिया वा ?
उत्तर ३७ - गोयमा ! सव्वत्थोवा पोग्गला अणासाइज्जमाणा अफासाइज्जमाणा अनंतगुणा ।
प्रश्न ३८ - इंदिया णं भंते ! जे पोग्गले आहारत्ताए गिण्हंति ते गं तेस पोग्गला कीसत्ताए भुज्जो भुज्जो परिणमंति ?
उत्तर ३८ - गोयमा ! जिब्भिंदिय - फासिंदियवेमायत्ताए भुज्जो भुज्जो परिणमति ।
प्रश्न ३९ - इंदियाणं भंते !
पुव्वाहारिया पोग्गला परिणया ?
उत्तर ३९ - तहेव जाव... णो अचलियं कम्मं णिज्जरेंति ।
34. Life-span of two-organ beings needs be stated38 and also the indeterminateness of their breathing activity.
Q. 35. And what of intake by the two-organ beings ?
A 35. Their unconscious intake is as stated before, but as to conscious intake, it takes place indeterminately within a 48minute length of time over a limitless time-span. The rest as before, ...till the tasting of an infinite portion.

Page #37

भगवती सूत्र शः १ उ: १
Q. 36. Bhante! Of matter taken by the two-organ beings,do they eat it all, or, do they eat not all?
20
A. 36. Gautama! Matter taken in by the two-organ beings may be eaten in either of the two ways, which are poreeating and morsel-eating. Matter accepted for pore-eating is eaten in its entirety without remnant, but of that accepted for morsel-eating, innumerable particles are absorbed and many times more than that are lost without taste and without touch.
Q.37. Bhante! Of matter not tasted, not touched, which are less and which are more, or are they equal, or in some varying quantity ?
A. 37. Gautama! Matter particles not tasted are few, those not touched are infinite-times more.
Q. 38. Bhante! In what form does matter taken in by the two-organ beings transform again and again?
A. 38. Gautama! It transforms again and again into the organs of taste and touch.
Q. 39. Bhante! Matter taken by the two-organ beings in the past, did it transform ?
A. 39. As stated before, ...till exhaust not karma which is still dormant.
[ on the three- and four-organ beings ]
४० - इंदिय चउरिदियाणं णाणत्तं ठिइए जाव... अगाई च णं भागसहस्साइ अणाघाइज्जमाणाइं अणासाइज्जमाणाइं अफासा इज्जमाणाइं विद्धंसं आगच्छंति ।
प्रश्न ४१ - एएसि णं भंते ! पोग्गलाणं अणाघाइज्जमाणाणं अणासाइज्जमाणाणं अफासाइज्जमाणाणं पुच्छा ?

Page #38

Bhagavati Sūtra Bk. 1 Ch. 1
उत्तर ४१ - गोयमा ! सव्वत्थोवा पोग्गला अणाघा इज्जमाणा अणासाइज्जमाणा अनंतगुणा अफासाइज्जमाणा अनंतगुणा ।
21
इंदियाणं घाणिदिय जिब्भिं दिय-फासिंदियवेमाया ए भुज्जो भुज्जो परिणमति । चउरिदियाणं चखिं दिय- धाणिदिय-जि ब्भिंदिय- फासिंदियत्ताए भुज्जो भुज्जो परिणमति ।
40. There's difference in the life-span of the three- and four-organ being39, ...till innumerable particles of matter are absorbed and many times more than that are lost without taste and without touch.
Q. 41. Bhante ! What of matter particles not smelt, not tasted, not touched ?
A. 41. Gautama ! Matter particles not smelt are less in number; matter particles not tasted are infinite times more and (so also are) infinite times more matter particles not touched.
Intake by the three-organ beings by the organs of smell, taste and touch transform again and again but in an indeterminate way. Intake by the four-organ beings by the organs of sight, smell, taste and touch transform again and again but in an indeterminate way.
[ on non-human beings with five-organs and on human beings ] ४२ - पंचिदिय तिरिक्खजोणियाणं ठिई भणिऊणं उस्सासो वेमायाए । आहारो अगाभोगणिव्वत्तिओ अजुसमय अविरहिओ । आभोगणिव्वत्तिओ जहण्गेणं अंतोमुहुत्तस्स उक्कोसेणं छट्ठभत्तस्स । सेसं जहा चउरिदियाणं जावं... णो अचलियं कम्मं णिज्जरेंति ।
४३ - एवं मणुस्साण वि । णवरं आभोगणिव्वत्तिए जहणणेणं अंतोतं उक्कोसे अट्ठमभत्तस्स । सोइंदिय ५ वेमायत्ताए भुज्जो भुज्जो परिणमंति सेसं जहा तहेव जाव... णिज्जरेंति ।
42. Necessary to note is the life-span of the fiveorgan non-human beings40, and their breathing activity which

Page #39

भगवती सूत्र शः १ उः १
is indeterminate. Their unconscious intake takes place incessantly and over time without a gap. For conscious intake, the minimum time-gap is one 48-minute period and the maximum is two full-fast days missing in all six meals. The rest as with the four-organ beings, ...till exhaust not karma which is still dormant.
43. Description applies to men with this difference that their conscious intake has a gap varying between one 48 -minute period for the minimum and three full-fast days missing in all eight meals for the maximum. Intake by the five-organ beings transform again and again but in an indeterminate way into organs of audition, vision, smell, taste and touch, and the rest as before ...till exhaust not karma which is still dormant.
[ on celestial beings ] ४४-वाणमंतराणं ठिईए णाणत्तं अवसेसं जहा णागकुमाराणं ।
४५-एवं जोइसियाण वि णवरं उस्सासो जहण्णणं मुहुत्त हुत्तस्स उक्कोसेण वि मुहुत्तपुहुत्तस्स। आहारो जहण्णेणं दिवसपुहृत्तस्स उक्कोसेण वि दिवसपुहुत्तस्स । सेसं तहेव ।
४६-वेमाणियाणं ठिई भाणियव्वा ओहिया। उस्सासो जहणणं महत्तपूहत्तस्स उक्कोसेण तेत्तीसाए पकखाणं । आहारो आभोगणिव्वत्तिओ जहणणं दिवसपुहुत्तस्स उक्कोसेणं तेत्तीसाए वाससहस्साणं । सेसं चलियाई तहेव जाव...णिज्जाति।
44. There is difference in the life-span of the Vānavyantaras41; the rest as with the Nāgakumāras.
45. So of the Jyotiskas42, with the difference that their breathing activity has a gap whose minimum is iwo to nine 48minutes and so is the maximum, i.e., two to nine 48-minutes. Intake has a gap varying between two to nine days for the minimum as well as for the maximum. The rest as before.
46. The life-span of the Vaimānikas may be stated to be one audhika, i.e., from one palyopama to 33 sāgaropamas. Their

Page #40

Bhagavati Sūtra Bk. I Ch. 1
respiration has a minimum gap of two to nine 48-minutes and maximum of 33 paksas. Their intake has a minimum gap of two to nine days and the maximum gap of 33,000 years. The rest as before ...till exhaust not karma which is still dormant.
[ on harm to self, to others, to both, to none ]
आयारंभा परारंभा तदुभयारंभा
प्रश्न ४७-जीवा णं भंते ! कि अणारंभा ?
उत्तर ४७-गोयमा ! अत्थेगइया जीवा आयारंभा वि परारंभा वि तदुभयारंभा वि णो अणारंभा। अत्थेगइया जीवा णो आयारंभा णो परारंभा णो तदुभयारंभा अणारंभरा।
प्रश्न ४८-से केणठेणं भंते ! एवं वुच्चइ-अत्थेगइया जीवा आयारंभा वि एवं पडिउच्चारेयव्वं ?
उत्तर ४८-गोयमा ! जीवा दुविहा पण्णत्ता तंजहा-संसारसमावण्णगा य असंसारसमावण्णगा य। तत्थ णं जे ते असंसारसमावण्णगा ते णं सिद्धा। सिद्धा णं णो आयारंभा णो परारंभा णो तदुभयारंभा अणारंभा । तत्थ णं जे ते संसारसमावण्णगा ते दुविहा पण्णत्ता तंजहा-संजया य असंजया य। तत्थणं जे ते संजया ते दुविहा पण्णत्ता तंजहा-पमत्तसंजया य अप्पमत्तसंजया य। तत्थ णं जे ते अप्पमत्तसंजया ते णं णो आयारंभा णो परारंभा णो तदुभयारंभा अणारंभा। तत्थ णं जे ते पमत्तसंजया ते सुहं जोगं पडुच्च णो आयारंभा णो परारंभा णो तदुभयारंभा अणारंभा । असुहं जोगं पडुच्च आयारंभा वि परारंभा वि तदुभयारंभा वि णो अणारंभा । तत्थ णं जे ते असंजया ते अविरइं पडुच्च आयारंभा वि परारंभा वि तदुभयारंभा वि णो अणारंभा। से तेणठेणं गोयमा ! एवं कुच्चइअत्थगइया जीवा जाव...अणारंभा।
. प्रश्न ४९-णोरइया णं भंते ! कि आयारंभा परारंभा तदुभयारंभा अणारंभा ?
उत्तर ४९-गोयमा ! णेरइया आयारंभा वि जाव...णो अणारंभा। एवं जाव...असुरकुमारा वि।

Page #41

24
भगवती सूत्र शः १ उः १
प्रश्न ५०-से केणठेणं भंते ! एवं वुच्चइ ?
उत्तर ५०-अविरइं पडुच्च से तेणठेणं जाव...णो अणारंभा एवं असुरकुमारा वि। जाव...पंचिंदिय तिरिक्ख जोणिया।
५१--अगुस्सा जहा जीवा। णवरं सिद्ध विरहिया भाणियव्वा।
५२-वाणमंतरा जाव...वेमाणिया जहा णेरइया।
५३-सलेस्सा जहा ओहिया। कण्हलेसस्स णीललेसस्स काउलेसस्स जहा ओहिया जीवा णवरं पमत्त-अप्पमत्ता ण भाणियव्वा। तेउलेसस्स पम्हलेसस्स सुक्कले सस्स जहा ओहिया जीवा णवरं सिद्धा ण भाणियव्वा।
___Q. 47. Bhante ! Are the living beings harmful to self, harmful to others, harmful to both or harmful to none ?
A. 47. Gautama! Some of the living beings are harmful to self, to others, to both self and others, and are not free from doing harm. Some other living beings are not harmful to self, not so to others, nor to both, but are free from doing harm.
Q. 48. Bhante ! Why do ye say so ?
A. 48. Gautama ! The living beings are stated to be of two types—those belonging to the worlds, and those not belonging to the worlds. Now, those who do not belong to the worlds are the perfected ones ; and they are not harmful to self, nor so to others, nor to both self and others, but are wholly free from doing any harm. The mundane beings (in contrast) are stated to be of two types, viz., the restrained and the non-restrained. Of these, the restrained beings are stated to be of two types, viz., those who are careless and those who are careful. Now, those who are restrained-careful, they are neither harmful to self nor to others nor to both, but are free from doing harm. The restrained-careless are, from the standpoint of pious activities, neither harmful to self, nor so to others, nor to both, but are free from doing harm ; but from the standpoint of impious activities, they are harmful to self, so to others and to both self

Page #42

Bhagavati Sūtra Bk. 1 Ch. 1
and others, and are not free from doing harm. The non-restrained, are (in contrast,) on account of their not having renounced43, harmful to self, harmful to others, harmful to both self and others, and are not free from doing harm. So do I say, oh, Gautama, some of the living beings, etc., etc., ...till free from doing harm44.
25
Q. 49. Bhante! Are the infernal beings harmful to self, harmful to others, harmful to both or harmful to none ?
A. 49. The infernal beings are harmful to self, harmful to others, harmful to both, and are not free from doing harm. And so ...till the Asurakumāras.
Q. 50. Bhante! Why do ye say so?
on
A. 50. Gautama! It has been so stated of the infernal beings account of their not renouncing, ...till not free from doing harm. And so till the Asurakumāras ...till five-organ non-human beings.
51. Human beings (to be taken) as other living beings (as aforesaid), but the liberated-bodyless are to be excluded.
52. From the Vāṇavyantaras ...till the Vaimānikas, they are similar to the infernal beings.
53. The tinged souls45 are (similar to) the mundane beings. Those with black, blue and ash tinges are (similar to) the mundane beings, with the qualification that the distinction between the careful and the careless is not applicable here. (For, they are all careless without exception.) Those with red, pink and white tinges are also (similar to) the mundane beings, though exception is to be made of the liberated-bodyless (who are without any tinge).
[on knowledge, etc. ]
प्रश्न ५४ - इहभविए भंते ! णाणे परभविए णाणे तदुभयभविए णाणे ?

Page #43

26
भगवती सूत्र शः १ उः १
उत्तर ५४–गोयमा ! इहभविए वि णाणे परभविए वि णाणे तदुभयभविए वि णाणे। दसणं पि एवमेव ।
प्रश्न ५५-इहभविए भंते ! चरिते परभविए चरित्ते तदुभयभविए चरित्ते ?
उत्तर ५५-गोयमा ! इहभविए चरित्ते णो परभविए चरित्ते णो तदुभयभविए चरिते। एवं तवे संजमे।
Q. 54. Bhante ! Does knowledge extend to this birth ? Does it extend to the other birth? Does it extend to both this and the other birth(s) ?
A. 54. Gautama! Knowledge extends to this birth ; knowledge extends to the other birth ; knowledge extends both to this birth and the other birth. So also faith.
Q. 55. Bhante! Does conduct extend to this birth, to the other. birth, to both ?
___A. 55. Gautama ! Conduct extends to this birth, but not to the other birth nor to both. So also penance and restraint.
[ on the non-restrained homeless ]
प्रश्न ५६-असंवुडे णं भंते अणगारे किं सिज्झइ बुज्झइ मुच्चइ परिणिव्वाइ सव्वदुक्खाणं अंतं करेइ ? ।
उत्तर ५६-गोयमा ! णो इणठे समठे । प्रश्न ५७-से केणठेणं जाव...णो अंतं करेइ ?
उत्तर ५७-गोयमा ! असंवुडे अणगारे आउयवज्जाओ सत्तकम्मपगडीओ सिढिलबंधगबद्धाओ धणियबंधणबद्धाओ पकरेइ हस्सकालठिइयाओ दीहकालठिइयाओ पकरेइ। मंदाणुभावाओ तिवाणुभावाओ पकरेइ अप्पपएसगाओ बहप्पएसगाओ पकरेइ आउयं च णं कम्मं सिय बंधइ सिय णो बंधइ अस्सायावेयणिज्जं च णं कम्मं भुज्जो भुज्जो उवचिणइ अणाइयं च वं

Page #44

Bhagavati Sütra Bk. 1 Ch. 1
27
अणवयग्गं दीहमद्धं चाउरंतसंसारकतार अणुपरियठेइ से तेणट्टेणं गोयमा! असंवुडे अणगारे णो सिज्झइ जाव...णो अंतं करेइ।
Q. 56. Bhante ! Is the non-restrained homeless perfected, enlightened, liberated ? Does he attain total liberation ? Does he end all misery ?
A. 56. Gautama ! This interpretation
is not acceptable.
Q. 57. Bhante! For what reason, ...till he does not end all misery ?
___ A. 57. Gautama ! Barring karma determining life-span, a non-restrained homeless transforms the loosely-bound karma of seven kinds into deeply-bound ones, the short-span ones into the long-span ones, the slow-effect ones into the deep-effect ones, and those with few space-units into those with more spaceunits. As to karma determining life-span, sometimes he binds them and sometimes he doesn't. Again and again he acquires karma causing a feeling of pain, and again and again he moves in this timeless, limitless, long-route, four-state46 forest-like world. For this reason, Gautama, the non-restrained homeless does not become perfected, ...till not end all misery.
[ on the restrained homeless ]
प्रश्न ५८-संवुडे णं भंते ! अणगारे सिज्झइ जाव...सव्वदुक्खाणं अंतं करेइ ?
उत्तर ५८-हंता सिज्झइ जाव...अंतं करेइ। प्रश्न ५९-से केणठेणं भंते ?
उत्तर ५९-गोयमा ! संवुडे अणगारे आउयवज्जाओ सत्तकम्मप्पगडीओ धणियबंधणबद्धाओ सिढिलबंधणबद्धाओ पकरेइ दीहकालठिइयाओ हस्सकालठिइयाओ पकरेइ तिव्वाणुभावाओ मंदाणुभावाओ पकरेइ बहुप्पएसगाओ अप्पपएसगाओ पकरेइ आउयं च णं कम्मं ण बंधइ असायावेयणिज्ज . च णं कम्म णो भुज्जो भुज्जो उवचिणाइ अणादीयं च णं अणवदग्गं

Page #45

भगवती सूत्र शः १ उः १
दीहमद्धगं चाउरंतसंसारकंतारं वीईवयइ। से तेणठेणं गोयमा ! एवं वुच्चइ-संवुडे अणगारे सिज्झइ जाव...अंतं करेइ ।
Q. 58. Bhante! Is the restrained Does he end all misery ?
homeless perfected ?
A. 58. Yes, perfected is he, ...till ends all misery.
Q. 59. Bhante ! For what reason, do ye say so ?
A. 59. Gautama ! Barring karma determining life-span, the restrained homeless loosens the knots of the seven kinds of karma that were intractable, transforms the long-span ones into the short-span ones, the deep-effect ones into the sloweffect ones, and those with more space-units into those with less space-units. He does not get entangled into karma determining life-span nor does he acquire again and again karma causing a feeling of pain. He, therefore, overcomes this timeless, limitless, long-route four-state forest-like world. For this reason, oh Gautama, do I say, the restrained homeless is perfected ...till ends all misery.
[ on the course of life of the non-restrained ]
प्रश्न ६०-जीवे णं भंते ! असंजए अविरइए अप्पडिहयपच्चक्खायपावकम्मे इओ चुए पेच्चा देवे सिया ?
उत्तर ६०-गोयमा ! अत्थेगइए देवे सिया अत्थेगइए णो देवे सिया।
प्रश्न ६१-से केगळेणं जाव...इओ चुए पेच्चा अत्थेगइए देवे सिया अत्थेगइए णो देवे सिया ?
उत्तर ६१-गोयमा ! जे इमे जीवा गामा-ऽगर-णगर-णिगम-रायहाणीखेड-कबड-मडंब-दोणमुह-पट्टणा-ऽसम-सण्णिवेसेसु-अकामतण्हाए अकामछुहाए अकामबंभचेरवासेणं अकामसीता-तव-दंस-मसग-अकामअण्हाणग-सेय-जल्ल-मलपंक-परिदाहेणं अप्पतरं वा भुज्जतरं वा कालं अप्पाणं परिकिलेस्संति अप्पाणं

Page #46

Bhagavati Sutra Bk. 1 Ch. 1
29
परिकि लेस्सिता कालनासे कालं किच्चा अण्णयरेसु वाणमंतरेसु देवलोगेसु वत्ताए उववत्तारो भवति ।
प्रश्न ६२-केरिसा णं भंते ! पण्णत्ता ?
तेसि वाणमंतराणं देवाणं देवलोया
उत्तर ६२-गोयमा ! से जहा णामए इह मणुस्सलोगम्मि असोगवणे इ वा सत्तवण्णवणे इ वा चंपयवणे इ वा चुयवणे इ वा तिलगवणे इ वा लाउवणे इ वा णिग्गोहवणे इ वा छत्तोहवणे इ वा असणवणे इ वा सणवणे इ वा अयसिवणे इ वा कुसुमवणे इ वा सिद्धत्त्थवणे इ वा बंधुजीवगवणे इ वा णिच्चं कुसुमिय माइय लवइय थवइय गुलुइय गोच्छिय जमलिय जुवलिय विणमिय पणमिय सुविभत्तपिडिमंजरिवडेंसगधरे सिरीए अईव अईव उवसोभेमाणे उवसोभेमाणे चिट्ठइ एवामेव तेसि वाणमंतराणं देवाणं देवलोगा जहण्णणं दसवाससहस्सठिइएहि उक्कोसेणं पलिओवमठिइएहिं बहूहि वाणमंतरेहिं देवेहिं तदेवीहि य आइण्णा विकिण्णा उवत्थडा संथडा फुडा अवगाढगाढा सिरीए अईव अईव उवसोभेमाणा उवसोभेमाणा चिट्ठति। एरिसगा णं गोयमा! तेसि च वाणमंतराणं देवाणं देवलोया पण्णत्ता। से तेणठेणं गोयमा ! एवं वुच्चइ--जीवेणं असंजए जाव...देवे सिया।
Q. 60. Bhante! The non-restrained, non-abstinent, and those who have neither uprooted sinful acts nor given them up,-when they pass away from this world, do they become celestial beings in the next life?
A. 60. Gautama! Some of these become celestial beings, and some others do not become celestial beings.
Q. 61. Bhante! By passing away from this life into the nexi, some of these, as you say, become celestial beings, and some others do not become celestial beings. What's the reason for that ?
A. 61. Gautama! A living being who lives in a village, in a cluster of villages, a town, a downtown, a metropolis, a village surrounded by mud-walls, an undeveloped town, a healthn resort,

Page #47

30
raat FT T: { 3: ?
a town connected with both land and water routes, a port, a hermitage or even a halting place; a living being with thirst borne without intention, with hunger borne without intention, with abstinence from sex practised without intention, with heat or cold, with bites by mosquitoes or wild flies--all borne without intention, with uneasiness due to non-bath, sweat and dust, dirt and mud-again all borne without intention, for a short while or for long, has his own soul under torture, and because of this/out of this, he dies; then such a living being attains, after death, the Vāņavyantara heaven and is born therein as a celestial being.
Q. 62. Bhante! What sort of description is given to the heaven occupied by the Vāņavyantaras ?
A. 62. Gautama ! Just as in this world of human beings, there are, always full of flowers, with sprouts, with bunches of flowers and of leaves, with trees of the same species, with twin trees, bending under the weight of fruits and flowers, or about to bend under similar weight, with crowns of buds and the like, aśoka forest, saptaparņa forest, campaka forest, mango forest, tilaka forest, forest of gourd creepers, banyan forest, chatrogha forest, aśana forest, saņa forest, alasi forest, kusumba forest, siddhārtha forest, bandhujīvaka forest, with wonderous beauty, making the world a worthy place ; likewise with the heaven occupied by the Vāņavyantara devas, with a minimum life-span of 10,000 years and maximum of one palycpama, inhabited as it is by many such devas and their consorts. This heaven is widely spread and beautifully covered, has light and is deeply gay. Oh Gautama ! The heaven of the Vāņavyantaras has been stated to be such. For this, oh Gautama ! is it said that a living being who is non-abstinent, who has neither uprooted sinful acts nor given them up becomes a deva.
सेवं भंते ! सेवं भंते ! त्ति भगव गोयमे समणं भगवं महावीरं वंदइ णमंसइ वंदित्ता णमंसित्ता संजमेणं तवसा अप्पाणं भावेमाणे विहरइ।
On this, Gautama made the following submission :

Page #48

Bhagavati Sūtra Bk. 1 Ch. 1
31
Bhante ! They are so as you ordain. Glory be to the great Lord! So saying, Gautama paid respectful obeisance and homage to the Śramaņa Bhagavān Mahāvīra and resumed his seat exposing his soul to penance and austerities.
पढमो उद्देसो सम्मत्तो । Chapter one ends

Page #49

बिइओ उद्देस
CHAPTER Two
६३ - रायगिहे नगरे समोसरणं । परिसा णिग्गया । जाव... एवं वयासी ।
63. People went out. Congregation assembled in the city of Rājagrha .......till ( Gautama) made the following submission :
[ on self-created misery ]
प्रश्न ६४ - जीवे णं भंते !
सयंकडं दुक्खं वेएइ ?
उत्तर ६४ - गोयमा ! अत्थेगंइयं वेएइ अत्थेगइयं नो वेएइ ।
प्रश्न ६५ - से केणट्ठेणं भंते ! एवं वुच्चइ - अत्थेगइयं वेएइ अत्थेगइयं नो वेएइ ?
उत्तर ६५-गोयमा ! उदिण्णं वेएइ अणुदिण्णं नो वेएइ । से तेणट्ठेणं एवं बुच्चइ - अत्थेगइयं वेइ अत्थेगइयं नो वेएइ । एवं चउव्वीसदंड एणं जाव . वेमाणिए ।
....
प्रश्न ६६ - जीवा णं भंते ! सयंकडं दुक्खं वेदेति ?
उत्तर ६६ - गोयमा !
प्रश्न ६७ - से केणट्ठेणं ?
उत्तर ६७ - गोयमा !
• एवं जाव...
.. वेमाणिया ।
प्रश्न ६८ - जीवे णं भंते ! सयंकडं आउयं वेएइ ?
अत्येगइयं वेदेति अत्थेगइयं णो वेदेति ।
उदिणं वेदेंति नो अणुदिण्णं वेदेति । से तेणट्ठेणं

Page #50

33
Bhagavati Sūtra Bk. 1 Ch. 2
उत्तर ६८ - गोयमा ! अत्थेगइयं वेएइ अत्थेगइयं नो वेएइ । जहा दुक्खेणं दो दंडगा तहा आउएणं वि दो दंडगा । एगत्तपुहत्तिया एगत्तेणं जाव... वेमाणिया पुहत्तेण वि तहेव ।
Q. 64. Bhante !. Does the living being experience the. fruits of self-created47 misery 48?
A. 64. Some of these he experiences and others he does
not.
Q. 65. Bhante! You say, 'Some of these he experiences and others he does not'. Why so?
A. 65. He experiences those that have come up, but does not experience those that are still dormant. So it is said that 'some of these he experiences and others he does not'. And in this manner, all the 24 categories...till the Vaimānikas49.
Q. 66. Bhante! Do the living beings experience the fruits of self-created misery50 ?
Some of these they experience and
A. 66. Gautama! others they do not.
Q. 67. Bhante! Why so?
A. 67. Gautama! They experience those that have come up but they do not experience those that are still dormant. Hence so, and this (for all the 24)...till the Vaimānikas.
Q. 68. Bhante! Does the living being experience self-created life-span51 ?
but
cases He experiences in some A. 68. Gautama ! does not experience in others. As in case of misery, so in case of life-span, in two numbers, singular (i.e., living being) as well as plural (i.e., living beings), and that (for all the 24) ...till the Vaimānikas.
3

Page #51

34
भगवती सूत्र शः १ उ: २
[ more on infernal beings ]
प्रश्न ६९ - नेरइया गं भंते ! समुस्सासनीसासा ?
उत्तर ६९ - गोयमा ! नो इट्ठे समट्ठे ।
प्रश्न ७० - से केणट्ठेणं भंते ! नो सव्वे समसरीरा नो सव्त्रे समुस्सासनीसासा ?
सव्वे समाहारा सव्वे समसरीरा सव्वे
एवं बुच्चइ नेरइया नो सव्वे समाहारा
उत्तर ७०
10 – गोयमा ! नेरइया दुविहा पन्नत्ता तं जहा महासरीरा य अप्पसरीरा य । तत्थ णं जे ते महासरीरा ते बहुतराए पोग्गले आहारेंति बहुतराए पोग्गले परिणामेंति बहुतराए पोग्गले उस्ससंति बहुतराए पोग्गले नीससंति । अभिगं आहारेति अभिक्खणं परिणा मेंति अभिक्खणं उस्ससंति अभिक्खणं नीससंति । तत्थ णं जे ते अप्पसरीरा ते णं अप्पतराए पोगले आहारेति अपतराए पोगले परिणामेति अप्पतराए पोग्गले उस्ससंति अप्पतराए पोग्गले नीससंति । आहच्च आहारेंति आहच्च परिणामेंति आहच्च उस्ससंति आहच्च नीससंति । से तेणट्ठेणं गोयमा ! एवं वुच्चइ नेरइया सव्वे नो रामाहारा नो सव्वे समसरीरा णो सव्वे समुस्सासनीसासा ।
Q. 69. Bhante ! Do all infernal beings have the same intake, same physical dimensions, same respirations ?
A. 69. Gautama ! This is not necessarily so.
Q. 70. Bhante ! For what reason do you say, ‘infernal beings have not the same intake, same physical dimensions, same respirations' ?
A. 70. Gautama ! Infernal beings are stated to be of two types. They are : with big bodies and with small bodies 52. Those who are with a big body take many matters, inhale many matters and exhale many matters; they have frequent intake, frequent transformation, frequent inhale and exhale. Those who have a small body intake few matters, transform few matters, inhale and exhale few matters; they have less. frequent intake, less frequent transformation, less frequent respirations. Hence so, Gautama. Hence it is said, 'all infernal beings have not same intake, same transformations, same respirations'53.

Page #52

Bhagavati Sūtra Bk. 1 Ch. 2
35
[ on karma bondage, etc., of infernal beings ]
प्रश्न ७१-नेरइया णं भंते ! सव्वे समकम्मा ?
उत्तर ७१-गोयमा! नो इणठे समठे । प्रश्न ७२-से केणठेणं ?
उत्तर ७२-गोयमा! नेरइया दुविहा पन्नत्ता तं जहा पुवोववन्नगा य पच्छोववन्नगा य। तत्थ णं जे ते पुव्वोववण्णगा ते णं अप्पकम्मतरागा तत्थ णं जे ते पच्छोववन्नगा ते णं महाकम्मतरागा । से तेणट्टेणं गोयमा...।
प्रश्न ७३-नेरइया णं भंते !
सव्वे समवन्ना ?
उत्तर ७३-गोयमा! नो इणठे समठे। प्रश्न ७४-से केणट्टेणं तह चेव... ?
उत्तर ७४-गोयमा ! जे ते पुव्वोववन्नगा ते णं विसुद्धवनतरागा तत्थ णं जे ते पच्छोववन्नगा ते णं अविसुद्धवनतरागा। तहेव से तेणट्ठणं एवं... ।
प्रश्न ७५-नेरइया णं भंते ! सव्वे समलेस्सा ? उत्तर ७५-गोयमा! नो इणठे समझें।
प्रश्न ७६-से केणठेणं जाव...नो सव्वे समलेस्सा ?
उत्तर ७६-गोयमा! नेरइया दुविहा पन्नत्ता तं जहा पुन्वोववण्णगा य पच्छोववण्णगा य । तत्थ णं जे ते पुव्वोववन्नगा ते णं विसुद्धलेस्सतरागा । तत्थ णं जे ते पच्छोववन्नगा ते णं अविसुद्धलेस्सतरागा । से तेणठेणं... ।
Q. 71. Bhante ! bondage ?
Do all infernal beings have same karma
A. 71. Gautama ! This is not necessarily so.
Q. 72. Bhante ! Why so ?

Page #53

भगवती सूत्र शः १ उ: २
A. 72. Gautama ! The infernal beings are of two types. They are those that are born earlier and those that are born later. Those born earlier have (been left with) fewer karma bondages, and those born later have heavy karma bondages. Hence so Gautama....
36
Q. 73. Bhante ! Do all infernal beings take the same colour (on their body) ?
A. 73. Gautama ! This is not necessarily so.
Q. 74. Why so... ?
A. 74. Gautama ! Those born earlier have purer colour, and those born later take an impure colour. Hence so...54.
Q. 75. Bhante ! Do all infernal beings take the same tinge ?
A. 75. Gautama ! This is not necessarily so.
Q. 76. Bhante ! Why so, (they take not) all the same tinge ?
A. 76. Gautama ! The infernal beings are of two types. They are those that are born earlier and those that are born later. Those born earlier have a purer tinge, and those born later take an impure tinge. Hence so....
[ on the standard of pain of infernal beings ]
प्रश्न ७७ - नेरइया णं भंते ! सव्वे समवेयणा ?
उत्तर ७७ - गोयमा ! जो इणट्ठे समट्ठे ।
प्रश्न ७८ से केणट्ठेणं ?
उत्तर ७८ - गोयमा ! नेरइया दुविहा पन्नत्ता तं जहा सण्णिभूया य असण्णिभूया य । तत्थ णं जे ते सन्निभूया ते णं महावेयणा । तत्थ णं जे ते असण्णभूया ते णं अप्पवेयणतरागा । से तेणट्ठेणं गोयमा... ।

Page #54

Bhagavati Sūtra Bk. 1 Ch. 2
प्रश्न ७९-नेरइया णं भंते! सव्वे समकिरिया ? उत्तर ७९-गोयमा! नो इणठे समठे। प्रश्न ८०-से केणद्वेण ?
उत्तर ८०-गोयमा ! नेरइया तिविहा पन्नता तं जहा समदिट्ठी मिच्छदिट्ठी सम्मामिच्छदिट्ठी। तत्थ णं जे ते सम्मदिट्ठी तेसिं णं चत्तारि किरियाओ पन्नता तं जहा आरंभिया परिग्गहिया मायावत्तिया अप्पच्चकखाणकिरिया। तत्थ णं जे ते मिच्छदिट्ठी तेसिं थे पंच किरियाओ कज्जति तं जहा आरंभिया जाव...मिच्छादसणवत्तिया। एवं सम्मामिच्छदिट्ठीणं पि। से तेणठेणं गोयमा... ।
प्रश्न ८१-नेरइया णं भंते! सव्वे समाउया सव्वे समोववनगा ? उत्तर ८१-गोयमा! णो इणढे समठे । प्रश्न ८२-से केणठेणं ?
उत्तर ८२-गोयमा ! नेरइया चउव्विहा पन्नत्ता तं जहा अत्येगइया समाउया समोववनगा अत्थगइया समाउया विसमोववन्नगा अत्थेगइया विसमाउया समोववनगा अत्थेगइया विसमाउया विसमोववन्नगा। से तेण?णं गोयमा !
Q. 77. Bhante ! Do all infernal beings suffer an equal pain ?
A. 77. Gautama ! This is not necessarily so.
Q.78
Why so ?
A. 78. Gautama ! The infernal beings are of two types. They are : those with consciousness and those without consciousness. Those who have consciousness have a great pain, and those who are without consciousness have little pain. Hence so, Gautama ..55.
Q. 79. Bhante! Do all infernal beings have the same activities ?

Page #55

38
Maat 77 T: ? 3: ?
A. 79. Gautama ! This is not necessarily so.
Q. 80. Bhante ! Why so ?
A. 80. Gautama ! The infernal beings are of three types. They are : those with right outlook, those with wrong outlook and those with mixed outlook. Of these, those who have a right outlook, they are involved in four types of (sinful) activities, viz., activities arising out of endeavour, out of possession, out of deceit and out of non-abstinence. Those with a wrong outlook have five types of (sinful) activities (starting with) those arising out of endeavour, and so on,...till activities arising out of a perverted faith. The same (i.e., five activities) with those with a mixed outlook. Hence so, Gautama... 56.
Q. 81. Bhante ! Do all infernal beings have the same lifespan and simultaneous genesis ?
A. 81. Gautama ! This is not necessarily so.
Q. 82. Bhante ! Why so ?
A. 82. Gautama ! The infernal beings are of four types. They are: with same-span, simultaneous-genesis, with samespan, non-simultaneous-genesis, with dissimilar-span, simultaneous-genesis and with dissimilar-span non-simultaneousgenesis57. Hence so, Gautama... 58.
[ on intake by asurakumāras59 ]
प्रश्न ८३-असुरकुमारा णं भंते ! सव्वे समाहारा समसरीरा ?
उत्तर ८३-जहा नेरइया तहा भाणियव्वा नवरं-कम्म-वण्ण-लेस्साओ परिववण्णेयव्वाओ-पुव्वोववण्णगा महाकम्मतरागा अविसुद्धवण्णतरागा अविसुद्धलेसतरागा। पच्छोववण्णगा पसत्था । सेसं तहेव । एवं जाव...थणियHTC
Q. 83. Bhante ! Do all the Asurakumāras have the same intake, same physical dimensions ?

Page #56

39
Bhagavati Sūtra Bk. 1 Ch. 2
A. 83. Gautama ! They are similar to those of the infernal beings. Differences are that karma, colour and tinge (of the Asurakumāras are the reverse of those of the infernal beings, i.e.,) those born earlier have a heavier burden of karma and impurer colour and impurer tinge and those born later are superior. The rest as aforesaid...till the Stanitakumāras60.
[ on earth-bodies ]
८४ - पुढविक्किाइयाणं आहार कम्म-वन्न-लेस्सा जहा नेरइयाणं । प्रश्न ८५ – पुढविक्किाइया णं भंते ! सव्वे समवेयणा ?
उत्तर ८५ - हंता समवेयणा ।
प्रश्न ८६-से केणट्ठणं भंते !
उत्तर ८६ - गोयमा ! चेयणं वेदेंति से तेणट्ठेणं... ।
प्रश्न ८७ - पुढविक्काइया णं भंते ! सव्वे समकिरिया ?
उत्तर ८७ - हंता समकिरिया ।
प्रश्न ८८ - से केणट्ठेणं ?
उत्तर ८८ - गोयमा ! पुढ विक्काइया सव्वे माई मिच्छादिट्ठी । ताणं णियइयाओ पंच किरियाओ कज्जंति त जहा आरंभिया जाव... मिच्छादंसणवत्तिया । से तेणट्ठेणं... समाउया समोववन्नगा जहा नेरइया तहा भाणियव्वा ।
समवेयणा ?
पुढविक्काइया सव्वे असन्नी असन्निभूयं अणिदाए
84. The intake, karma, colour and tinge of the earthbodies are similar to those of the infernal beings.
Q. 85. Bhante ! Do all the earth-bodies have an equal feeling of suffering?
A. 85. Yes, they have an equal feeling of suffering.
Q. 86. Bhante ! Why so ?

Page #57

40
भगवती सूत्र शः १ उः २
A. 86. Gautama! All the earth-bodies are not conscious and so they have a feeling of suffering in an indeterminate way. Hence so... 61,
0. 87. Bhante ! Do all the earth-bodies have similar activities?
A. 87. Yes, they have similar activities. Q. 88. Why so ?
A. 88. Gautama! All the earth-bodies are with deceit and wrong outlook. (So) as a rule, they have-five activities which are those arising out of endeavour, and so on,...till those arising out of perverted faith. Hence so.... Like the infernal beings, they are with same-span and simultaneous-genesis.
[ on two-organ and more organ beings) ]
८९-जहा पुढविक्काइया तहा...चरिदिया।
९०-पंचिंदियतिरिक्खजोणिया जहा पेरइया णाणत्तं किरियासु। प्रश्न ९१-पंचिंदियतिरिक्खजोणिया णं भंते ! सव्वे समकिरिया ? उत्तर ९१-गोयमा! णो इणठे समठे। प्रश्न ९२-से केणट्टेणं भंते! एवं वुच्चइ ?
उत्तर ९२-गोयमा! पंचिंदियतिरिक्खजोणिया तिविहा पन्नता तं जहा सम्मदिट्ठी, मिच्छादिट्ठी सम्मामिच्छादिट्ठी। तत्थ णं जे ते सम्मदिट्ठी ते दुविहा पन्नत्ता तं जहा असंजया य संजयासंजया य। तत्थ णं जे ते संजयासंजया तेसि णं तिण्णि किरियाओ कज्जति तं जहा आरंभिया परिग्गहिया मायावत्तिया। असंजयाणं चत्तारि । मिच्छादिट्ठीणं पंच । सम्मामिच्छादिट्ठीणं पंच।
89. As stated of the earth-bodies, the same holds for the rest...till the four-organ beings.
.

Page #58

Bhagavati Sūtra Bk. 1 Ch. 2
90. The five-organ non-humans are similar to the infernal beings except in activities.
Q. 91. Bhante ! Do all the five-organ non-humans have similar activities ?
A. 91-Gautama ! This is not necessarily so.
Q. 92. Why so, Bhante ! Why do you say so ?
A. 92. Gautama ! The five-organ non-humans are of three types. They are: those with right outlook. those with wrong outlook and those with mixed outlook. Those with right outlook are, again, of two types : non-restrained and restrainednon-restrained. Those who are restrained-non-restrained have three activities, viz., those arising out of endeavour, those arising out of possession and those arising out of deceit. The nonrestrained have four activities, those with wrong outlook have five and those with mixed outlook have (also) five.
[ on man's activities arising out of endeavour, etc. ]
९३-मणुस्सा जहा नेरइया नाणत्तं जे महासरीरा ते बहुतराए पोग्गले आहारेति ते आहच्च आहारेति। जे अप्प्पसरीरा ते अप्पतराए पोग्गले आहारेति। अभिक्खणं आहारेति। सेसं जहा णेरइयाणं जाव...वेयणा।
प्रश्न ९४-मणुस्सा णं भंते! सव्वे समकिरिया ? उत्तर ९४-गोयमा ! णो इणठे समठे। प्रश्न ९५-से केणट्टेणं।
उत्तर ९५-गोयमा! मणुस्सा तिविहा पन्नत्ता तं जहा सम्मदिट्ठी मिच्छादिट्ठी सम्मामिच्छादिट्ठी। तत्थ णं जे ते सम्मदिट्ठी ते तिविहा पन्नत्ता तं जहा संजया संजयाऽसंजया असंजया। तत्थ णं जे ते संजया ते दुविहा पन्नत्ता तं जहा सरागसंजया य वीयरागसंजया य। तत्थ णं जे ते वीयरागसंजया ते णं अकिरिया। तत्थ णं जे ते सरागसंजया ते दुविहा पन्नत्ता तं जहा पमत्तसंजया य अप्पमत्तसंजया । तत्थ णं जे ते अप्पमत्तसंजया तेसिं णं एगा

Page #59

भगवती सूत्र शः १ उ: २
मायावत्तिया किरिया कज्जइ । तत्थ णं जे ते पमत्तसंजया तेसि णं दो किरियाओ कज्जंति तं जहा आरंभिया मायावत्तिया । तत्थ णं जे ते संजया संजया तेसि णं आइल्लाओ (आदिमाओ ) तिण्णि किरियाओ कज्जंति तं जहा आरंभिया परिग्गहिया मायावत्तिया । असंजयाण चत्तारि किरियाओ 'कज्जति आरंभिया परिग्गहिया मायावत्तिया अप्पच्चक्खाणपञ्चया । मिच्छादिट्ठीणं पंच - आरंभिया परिग्गहिया मायावत्तिया अप्पच्चक्खाणपच्चया मिच्छादंसणवत्तिया । सम्मामिच्छादिट्ठीणं पंच ।
42
93. Human beings are as infernal beings, difference (between the two) being that those with big bodies have intake of much matter and that from time to time, while those with small bodies take fewer matter but very frequently. The rest is as with the infernal beings,...till suffering.
Q. 94. Bhante ! Do all human beings have similar activities ?
A. 94. Gautama ! This is not necessarily so.
Q. 95. Why not ?
A. 95. Gautama ! Human beings are of three types. They are those with right outlook, those with wrong outlook and those with mixed outlook. Those with right outlook are (again) of three types, viz., restrained, restrained-non-restrained and non-restrained. The restrained ( again) are of two types, viz., restrained with attachment and restrained without attachment. The restrained without attachment have no activities. The restrained with attachment are of two types, viz., the careless restrained and the careful restrained. The careful restrained have activities arising out of deceit only; the careless restrained have two activities, viz., those arising out of endeavour and those arising out of possession; the restrained-non-restrained have three activities, viz., those arising out of endeavour, those arising out of possession and those arising out of deceit. The non-restrained have four activities: arising out of endeavour, out of possession, out of deceit and out of non-abstinence. Those with wrong outlook have five activities: arising out of

Page #60

Bhagavati Sutra Bk. 1 Ch. 2
43
endeavour, out of possession, out of deceit, out of nonabstinence and out of perverted faith. Those with mixed outlook have (also) five62.
[ on the celestial beings ]
९६-वाणमंतर-जोइस-वेमाणिया जहा असुरकुमारा नवरं वेयणाए णाणत्वं-मायिमिच्छादिट्ठीउववनगा य अप्पवेयणतरा अमायिसम्मदिट्ठीउववन्नगा य महावेयणातरागा भाणियव्वा जोइस-वेमाणिया।
___96. The Vanavyantaras, the Jyotiskas and the Vaimāņikas are as the Asurakumāras, difference being in sufferings. Of the Jyotişkas and the Vaimāņikas, those who are born with deceit and wrong outlook have less suffering, but those who are free from deceit and have a right outlook have great suffering,-it must be stated.
[ on tinges ] प्रश्न ९७–सलेस्सा णं भंते ! नेरइया सव्वे समाहारगा ?
उत्तर ९७-ओहियाणं सलेस्साणं सुक्कलेस्साणं एएसि णं तिण्हं एक्को गमो। कण्हलेस्साणं नीललेस्साणं पि एकको गमो। नवरं वेदणाए-मायिमिच्छदिट्ठीउववनगा य अमायिसम्मदिट्ठीउववनगा य भाणियव्वा'। मणुस्सा किरियासु सराग-वीअराग-पमत्ताऽपमत्ता न भाणियव्वा । काउलेस्साण वि एसेव गमो। नवरं नेरइए जहा ओहिए दंडए तहा भाणियव्वा। तेउलेस्सा पम्हलेस्सा जस्स अत्थि जहा ओहिओ दंडओ तहा भाणियव्वा। नवरं मणुस्सा सरागा वीयरागा न भाणियव्वा।
गाहा
दुक्खा-उए उदिण्णे आहारे कम्म-वन्न-लेस्सा य । समवेयण समकिरिया समाउए चेव बोधव्वा ॥
Q. 97. Bhante ! Do all the tinged the same intake ?
infernal beings have

Page #61

44
raat 9
T: 83:7
A. 97. Infernal beings in general, tinged infernal beings and those with white tinge, these three form one group ; those with black tinge and with deep blue tinge form one group, with this difference in their suffering that some are born with deceit and wrong outlook, while others are born without deceit and with right outlook. As to activities, the distinction between restrained with attachment and restrained without attachment, careless restrained and careful restrained, as applied to human beings, is not to be stated (about infernal beings with black and deep blue tinges, which means that infernal beings with black and deep blue tinges are never restrained without attachment but are restrained with attachment, never careful restrained but careless restrained). Those with ash tinge form à group, with this characteristic that these are to be stated to be similar to the infernal beings in general. Those with red and lotus tinges are to be stated to be similar to infernal beings in general. The difference is that the distinction between those with attachment and those without attachment, as in case of human beings is not applicable here (since infernal beings are all invariably with attachment).
Couplet : Misery and span of life are experienced as they arise
As to intake, karma, colour and tinge, As to identity of suffering, of activities, of life-span These are to be taken as same with what is aforesaid.
प्रश्न ९८-कइ णं भंते ! लेस्साओ पण्णताओ ?
जत्तर ९८-गोयमा! छ लेस्साओ पण्णत्ता तं जहा लेस्साणं बिइओ उद्देसो Hiforyout 179...
Q. 98. Bhante ! How many tinges have been stated ?
A. 98. Gautama ! Six tinges have been stated. They are to be looked up in chapter two of the Pannavaņā Sūtra63, which states these to be black, blue ash, red, lotus/pink and white, ...till (what is stated about the tinge) of the fortunate (which is white)64.

Page #62

B hagavati Sūtra Bk. 1 Ch. 2
45
[ on duration/stay in the life-cycles ]
प्रश्न ९९-जीवस्स णं भंते ! तीतद्धाए आदिट्ठस्स कइविहे संसारसंचिट्ठणकाले पण्णत्ते ?
उत्तर ९९-गोयमा! चउविहे संसारसंचिट्ठणकाले पण्णत्ते तं जहा णेरइयसंसारसंचिट्ठणकाले तिरिक्ख-मणुस्स-देव-संसारसंचिट्ठणकाले य पण्णते।
प्रश्न १००-नेरइयसंसारसंचिट्ठणकाले णं भंते ! कतिविहे पण्णत्ते ?
उत्तर १००-गोयमा ! तिविहे पन्नत्ते तं जहा सुन्नकाले असुन्नकाले मिस्सकाले।
प्रश्न १०१-तिरिक्खजोणियसंसार...पुच्छा ?
उत्तर १०१-गोयमा! दुविहे पन्नते तं जहा असुन्नकाले मिस्सकाले य।
१०२-मणुस्साण य देवाण य जहा नेरइयाणं।
प्रश्न १०३-एयस्स णं भंते! नेरइयस्स संसारसंचिट्ठणकालस्स सुन्नकालस्स असुन्नकालस्स मीसकालस्स य कयरे कयरेहितो अप्पे वा बहुए वा तुल्ले वा विसेसाहिए वा ?
उत्तर १०३-गोयमा! सव्वत्थोवे असुन्नकाले मिस्सकाले अणंतगुणे सुन्नकाले अणंतगुणे।
१०४-तिरिक्खजोणियाण सव्वत्थोवे असुन्नकाले मिस्सकाले अणंतगुणे।
१०५-मणुस्स-देवाण य जहा नेरइयाणं ।
प्रश्न १०६-एयस्स णं भंते ! नेरइयसंसारसंचिट्ठणकालस्स जाव...देवसंसारसंचिट्ठणकालस्स जाव...विसेसाहिए वा ?
उत्तर १०६-गोयमा! सव्वत्थोवे मणुस्ससंसारसंचिट्ठणकाले नेरइयसंसारसंचिट्ठणकाले असंखेज्जगुण देवसंसारसंचिट्ठणकाले असंखेज्जगुणे तिरिकुखजोणिएसंसारसंचिट्ठणकाले अणंतगुणे।

Page #63

भगवती सूत्र शः १ उ: २
Q. 99. Bhante! How many types have been stated to be the durations in the life-cycles of those assigned in the past (of infernal beings, etc.)?
46
A. 99.
Gautama! The durations in the life-cycles have been stated to be of four types. They are: the duration of the infernal beings, that of the non-human beings, that of the human beings and that of the celestial beings65.
Q. 100. Bhante! How many are the durations in the lifecycles of the infernal beings?
A. 100. Gautama! They are said to be three, viz., till the time of total replacement, till the time of total non-replacement and till the time of replacement of all save one66.
Q. 101. And, Bhante, how many in the case of the nonhuman beings... ?
A. 101. Gautama! Two, which are, till total non-replacement, and till replacement of all save one.
102. Those of the human beings and celestial beings are similar to those of the infernal beings.
Q. 103. Bhante! Of the three durations of the infernals, viz., till total replacement, till total non-replacement and till the replacement of all save one, which one/ones exceed(s), fall(s) short, is (are) the same, or has (have) some speciality ?
A. 103. Gautama! Shortest is the duration of total nonreplacement; innumerable times more is the duration of total replacement of all save one; innumerable times more (than the second) is the duration of total replacement67.
104. In case of non-human beings, shorter is the duration of total non-replacement, but innumerable times more is the mixed duration (i.e., duration till total replacement of all save one).

Page #64

Bhagavati Sūtra Bk. 1 Ch. 2
47.
105. Of the human beings and celestial beings, (durations in the life-cycles are) the same as those of the infernal beings.
Q. 106. Bhante ! Of the durations in the life-cycles of the infernal beings ...till those of the celestial beings, which are more, which are less, which are similar, and which are specially characterised ?
A. 106. Gautama ! The duration in the life-cycles of the human beings is the shortest ; that of the infernal beings is many times more ; still more by many times is the duration in the life-cycles of the celestial beings ; the largest by innumerable times is the duration in the life-cycles of the non-human beingsss.
[ on activities that end all activities 1
प्रश्न १०७-जीवे णं भंते! अंतकिरियं करेज्जा ?
उत्तर १०७-गोयमा! अत्थेगइए करेज्जा अत्थेगइए नो करेज्जा । अतकिरियापयं नेयव्वं ।
Q. 107. Bhante ! Does the living being engage in activities. that end all activities ?
___A. 107. Gautama! Some do and others do not. Reference may be made to the chapter on such activities (in the Pannavana Sutra)69.
__ [ on celestial positions ]
प्रश्न १०८-अह भंते ! असंजयभवियदव्वदेवाणं अविराहियसंजमाणं विराहीयसंजमाणं अविराहियसंजमासंजमाणं विराहियसंजमासंजमाणं असण्णीणं तावसाणं कंदप्पियाणं चरगपरिव्वायगाणं किब्बिसियाणं तेरिच्छियाणं आजीवियाणं आभिओगियाणं सलिंगीणं दसणवावन्नगाणं एएसि णं देवलोगेस उववज्जमाणाणं कस्स कहिं उववाए पन्नत्ते ?

Page #65

48
भगवती सूत्र शः १ उः २
उत्तर १०८-गोयमा! असंजयभवियदव्वदेवाणं जहण्णेणं भवणवासिसु उक्कोसेणं उवरिमगेविज्जएसु। अविराहियसंजमाणं जहण्णेणं सोहम्मे कप्पे उक्कोसेणं सव्वट्ठसिद्ध विमाणे। विराहियसंजमाणं जहण्णेणं भवणवासिसु उक्कोसेणं सोहम्मे कप्पे। अविराहियसंजमासंजमाणं जहण्णेणं सोहम्मे कप्पे उक्कोसेणं अच्चुए कप्पे। विराहियसंजमासंजमाणं जहण्णेणं भवणवासिसु उक्कोसेणं जोइसिएसु। असण्णीणं जहणणं भवणवासिसु उक्कोसेणं वाणमंतरेसु। अवसेसा सव्वे जहण्णेणं भवणवासिसु उक्कोसेणं वोच्छामितावसाणं जोइसिएसु कंदप्पियाणं सोहम्मे कप्पे चरग-परिव्यायगाणं बंभलोए कप्पे किब्बिसियाणं लंतगे कप्पे तेरिच्छियाणं सहस्सारे कप्पे आजीवियाणं अच्चए कप्पे आभिओगियाणं अच्चुए कप्पे सलिंगीणं दंसणवावन्नगाणं उवरिमगेविज्जएसु।
Q. 108. Bhante ! When assigned to higher spheres, where are the following reborn : the unrestrained would-be celestial beings; the restrained pure, (i.e., one without any lapse, or one who has healed up lapse, if any); the restrained impure (who cares not to heal up the lapse); the restrainedunrestrained pure; the restrained-unrestrained impure; living beings without mind ; tāpasas, kāndarpikas, caraka-paribrājakas, kilbişikas, tiryakas, ājīvikas, abhiyogikas ; and any other wearing the external marks of a monko ?
A. 108. Gautama! The unrestrained would-be celestial beings are, at the lowest, born among the Bhavanavāsis, and, at the highest, in the Graiveyaka-vimanas : the restrained pure are, at the lowest, born in the Saudharma-kalpa, and, at the highest, in the Sarbārthasiddha-vimāna; the restrained impure are, at the lowest, born among the Bhavanavāsis, and, at the highest, in the Saudharma-kalpa ; the restrainedunrestrained pure are, at the lowest, born in the Saudharma-kalpa, and, at the highest, in the Acyuta-kalpa; the restrained-unrestrained impure are, at the lowest, born among the Bhavanavāsis, and, at the highest, among the Jyotiskas; living beings without mind are, at the lowest, born among the Bhavanavāsis, and, at the highest, among the Vanavyantaras; the rest are, at the lowest, born among the Bhavanavasis, and, at the highest, as follows : the

Page #66

Bhagavati Sūtra Bk. 1 Ch. 2
tāpasas among the Jyotişkas, the kandarpikas in the Saudharma-kalpa, the caraka-paribrājakas in the Brahmaloka, the kilbiṣakas in the Lantaka-kalpa, the tiryakas in the Sahasrara-kalpa, the ajivikas and the abhiyogikas in the Acyuta-kalpa, and the rest in the upper vimānasi.
49
[ on the life-span of living beings without mind ] प्रश्न १०९ - इविहे णं भंते ! असन्निआउ पन्नत्ते ?
उत्तर १०९ - गोयमा ! चविहे असन्निआउए पन्नत्ते तं जहा नेरइयअसन्निआउए तिरिक्ख मनुस्स देवअसन्निआउए ।
प्रश्न ११० - असण्णी णं भंते! जीवे कि नेरइयाउयं पकरेइ तिरिक्खमणु-देवाउयं पकरेइ ?
उत्तर ११० - हंता गोयमा ! नेरssssयं पिपकरेइ तिरिक्ख देवाउयं पि पकरेइ । नेरइयाउयं पकरेमाणे जहणणं दसवाससहस्साइं उक्कोसेणं पलिओवमस्स असंखेज्जभागं पकरेइ । तिरिक्खजोणियाउयं पकरेमाणे जहणणं अंतोमुहुत्तं उक्कोसेणं पलिओवमस्स असंखेज्जइभागं पकरेइ । मणुसायं वि एवं चैव । देवाउयं जहा नेरइयाउए ।
प्रश्न १११ - एयस्स णं भंते! नेरइयअसन्निआउयस्स तिरिक्ख-मणु-देवअन्नस् कयरे कयरे० जाव... . विसेसाहिए वा ?
उत्तर १११ - गोयमा ! सव्वत्थोवे देवअसन्निआउ मणुस्सअसन्नी आउए असंखेज्जगुणे तिरियअसन्नीआउए असंखेज्जगुणे नेरइयअसन्नीआउए अस - खेज्जगुणे ।
Q. 109. Bhante ! How many are stated to be the life-spans of beings without mind?
A. 109. Gautama ! They are stated to be of four types, which are, as infernal beings without mind, as non-humans without mind, as humans without mind, and as celestial beings without mind.
4

Page #67

भगवती सूत्र शः १ उ: २
Q. 110. Bhante! Those who are without mind-do they acquire the life-span of the infernal beings, of the non-human beings, of the human beings, of the celestial beings?
50
A. 110. Gautama! Acquire (these) the life-span of the infernal beings, also of the non-human beings, of the human beings, and of the celestial beings. Those acquiring infernal life-span do so for a minimum period of 10,000 years and a maximum period of innumerable fractions of a palyopama; those acquiring life-span of the non-humans do so for a minimum period of less than 48 minutes and a maximum period of innumerable fractions of a palyopama; those acquiring human lifespan have a minimum and a maximum duration similar to that of the non-human beings; the celestial life-span is akin to the infernal life-span.
Q. 111. Bhante! Of the life-span of the infernal beings without mind, and so also those of non-human beings, human beings and celestial beings (all without mind), which ones are more, and which ones are less, which ones are similar, and which ones have speciality?
A. 111.
Gautama! Lowest is the life-span of the celestial beings without mind; innumerable times more is the life-span of the human beings without mind; still innumerable times more is that of the non-human beings without mind; and still further more is that of the infernal beings without mind.
सेवं भंते ! सेवं भंते! त्ति ।
Bhante! So they are. Glory be to the Lord! So saying, Gautama paid his homage and obeisance and withdrew to his seat.
बिइओ उद्देसो सम्मत्तो । Chapter two ends

Page #68

तइओ उद्देसो CHAPTER THREB [ on delusion of faith ]
प्रश्न ११२-जीवा णं भंते! कंखामोहणिज्जे कम्मे कडे ?
उत्तर ११२-हंता कडे।
प्रश्न ११३-से भंते! किं देसेणं देसे कडे देसेणं सव्वे कडे सव्वेणं देसे कडे सव्वेणं सव्वे कडे ?
उत्तर ११३-गोयमा! नो देसेणं देसे कडे नो देसेणं सव्वे कडे नो सव्वेणं देसे कडे सव्वेणं सव्वे कडे।
- प्रश्न ११४-नेरइयाणं भंते ! कंखामोहणिज्जे कम्मे कडे ?
उत्तर ११४-हंता कडे जाव...सवेणं सबे कडे एवं जाव...वेमाणियाणं दंडो भाणियन्वो।
प्रश्न ११५-जीवा णं भंते! कंखामोहणिज्ज कम्मं करिसु?
उत्तर ११५-हंता करिसु।
प्रश्न ११६-तं भंते ! किं देसेणं देसं करिसु ४ ?
उत्तर ११६-एएणं अभिलावेणं दंडओ भाणियब्वो जाव...वेमाणियाणं एवं करेंति एत्थ वि दंडओ जाव...वेमाणियाणं एवं करिस्संति एत्थ वि दंडओ जाव... वेमाणियाणं एवं चिए चिणिसु चिणंति चिणिस्संति उवचिए उवचिणिंसु उवचिणंति उवचिणिस्संति उदीरेंसु उदीरेंति उदीरिस्संति वेदेंसु वेदेति वेदिस्संति निजेरसु निज्जरेंति निजरिस्संति।

Page #69

भगवतीसूत्र शः १ उः३
गाहा
कड चिया उवचिया उदीरिया वेदिया य निज्जिण्णा। आदितिए चउभेदा तियभेया पच्छिमा तिण्णि।
Q. 112. Bhante ! Have the faith-deluding karmas been acquired by the living beings72 ?
A. 112. Yes, (they have been) acquired.
Q. 113. Bhante ! Have they been acquired by part in part, by part in whole, by whole in part, or by whole in whole ?
A. 113. Gautama ! Not by part in part, nor by part in whole, nor by whole in part, but by whole in whole73.
Q. 114. Bhante ! Have the faith-deluding karmas been acquired by the infernal beings ?
A. 114. Yes, (they have been so) acquired, (not by part in part, etc., but) by whole in whole, and this by all the species ...till the Vaimānikas.
Q. 115. Bhante ! Will the living beings acquire faith-deluding karma ?
A. 115. Yes, they will.
Q. 116. Bhante ! Will they do so by part in part and so on (repeat four questions as before).
A. 116. They have done so as aforesaid, (i.e., by whole · in whole), and that for all the species...till the Vaimānikas, and
all of them...till the Vaimānikas do so and will do so. And, likewise- absorption, do absorb, did absorb, will absorb; assimilation, do assimilate, did assimilate, will assimilate ; bringing up, do bring up, did bring up, will bring up ; suffering, do suffer, did suffer, will suffer ; exhaustion, do exhaust, did exhaust, will exhaust?4.

Page #70

Bhagavati Sūtra Bk. 1 Ch. 3
Couplet : Acquisition, absorption, assimilation,
Bringing up, suffering, exhaustionFirst three take four forms each, Last three take only three.
[ on suffering from delusion of faith ] प्रश्न ११७-जीवा णं भंते! कंखामोहणिज्ज कम्मं वेदेति ?
उत्तर ११७-हंता गोयमा! वेदेति।
प्रश्न ११८-कह णं भंते! जीवा कंखामोहणिज्ज कम्मं वेदेति ?
उत्तर ११८-गोयमा! तेहिं तेहिं कारणेहिं संकिया कंखिया वितिगिछिया भेदसमावन्ना कलुससमावन्ना एवं खलु जीवा कंखामोहणिज्ज कम्मं वेदेति।
प्रश्न ११९-से गूणं भंते ! तमेव सच्चं णीसंकं जं जिणेहिं पवेइयं ? उत्तर ११९-हंता गोयमा ! तमेव सच्चं णीसंकं जं जिणेहिं पवेइयं ।
प्रश्न १२० से णुणं भंते! एवं मणं धारेमाणे एवं पकरेमाणे एवं चिठेमाणे एवं संवरेमाणे आणाए आराहए भवइ ?
उत्तर १२०-हंता गोयमा ! एवं मणं धारेमाणे जाव...भवइ ।
Q. 117. Bhante ! Do the living beings suffer from deluding karma ?
faith
A. 117. Yes, Gautama ! They do suffer.
Q. 118. Bhante ! How do the living beings suffer from faithdeluding karma ?
A. 118. Gautama ! They suffer from faith-deluding karma for diverse causes that fix them in doubt, in desire for some other faith, in wavering, split understanding and spite75.
Q. 119. Bhante ! Is that which is propounded only by a Jina true and beyond doubt ?

Page #71

भगवती सूत्र शः १ उः ३
A. 119. Yes, Gautama ! That which is propounded only by a Jina is true and beyond doubt.
54
Q. 120. Bhante ! By accepting as true and beyond doubt what a Jina has propounded, by fixing his faith in it, by incorporating it in his conduct, by living as per this prescription, by preventing karma inflow, does the living being become a true follower of the Jina ?
A. 120. Yes, Gautama ! By accepting as true and beyond doubt,...till_by preventing karma living being becomes a true follower of the Jina.
inflow, the
[ on the state of being and state of non-being ]
प्रश्न १२१ - से णूणं भंते ! परिणमइ ?
अत्थित्तं अत्थित्ते परिणमइ नत्थित्तं नत्थित्ते
उत्तर १२१ - हंता गोयमा !
जाव... परिणमइ ।
प्रश्न १२२ - जं तं भंते ! अत्थित्तं अत्थित्ते परिणमइ नत्थित्तं नत्थित्ते परिणमइ तं किं पयोगसा वीससा ?
उत्तर १२२ - गोयमा ! पयोगसावितं वीससा वि तं ।
प्रश्न १२३ - जहा ते भंते ! अत्थित्तं अथित्ते परिणमइ तहा ते नत्थित्तं नत्थित्ते परिणमइ ? जहा ते नत्थित्तं नत्थित्ते परिणमइ तहा ते अत्थित्तं अत्थिते परिणमइ ?
उत्तर १२३ - हंता गोयमा ! जहा मे अत्थित्तं अत्थित्ते परिणमइ तहा मेत्थितं नत्थित्ते परिणमइ । जहा मे नत्थित्तं नत्थित्ते परिणमइ तहा मे अत्थितं अत्थिते परिणमइ ।
प्रश्न १२४ - से णूणं भंते ! अत्थित्तं अत्थित्ते गमणिज्जं ?
उत्तर १२४ - जहा परिणमइ दो आलावगा तहा ते इह गमणिज्जेण वि दो आलावगा भाणियव्वा । जाव... मे अत्थित्तं अत्थित्ते गमणिज्जं ।

Page #72

Bhagavati Sūtra Bk. 1 Ch. 3
प्रश्न १२५-जहा ते भंते ! एत्थं गमणिज्जं तहा ते इहं गमणिज्जं जहा ते इहं गमणिज्जं तहा ते एत्थं गमणिज्ज?
उत्तर १२५-हंता गोयमा ! जहा मे एत्थं गमणिज्जं जाव...तहा मे एत्थं Tafurovi i
Q. 121. Bhante ! Does a state of being turn into a state of being and a state of non-being into a state of non-being ?
A. 121. Yes, Gautama ! They do so (as you state)76.
Q. 122. Bhante ! A state of being turns into a state of being, and a state of non-being turns into a state of non-being. Is it induced or spontaneous ?
A. 122. Gautama ! It is induced and it is also spontaneous??
Q. 123. Bhante ! As stated by you, a state of being turns into a state of being ; does it follow therefrom that a state of non-being turns into a state of non-being ? And as you say, a state of non-being turns into a state of non-being; does it follow therefrom that a state of being turns into a state of being ?
A. 123. Gautama! As in my view, a state of being turns into a state of being, so does a state of non-being turn into a state of non-being; and, as a state of non-being turns into a state of non-being, so does a state of being turn into a state of being78.
Bhante ! Does a state of being enter into a state
Q. 124. of being ?
A. 124. Gautama ! As has been said about 'turning' in the two states of being and non-being, so about entering into in both the states,...till a state of being enters into a state of
being.

Page #73

56
भगवती सूत्र शः १ उः३
Q. 125. Bhante ! What has been said of self, does it apply to another self ? And what applies to another self, does it apply to selfie ?
A. 125. Gautama ! One should treat self in the same manner as another self; and one should treat another self in the same manner as self.
[ on bondage, etc., of the faith-deluding karma ]
प्रश्न १२६-जीवा णं भंते ! कंखामोहणिज्ज कम्मं बंधंति ?
उत्तर १२६-हंता गोयमा! बंधंति ।
प्रश्न १२७-कह णं भंते ! जीवा कंखामोहणिज्जं कम्मं बंधति ?
उत्तर १२७-गोयमा! पमादपच्चया जोगनिमित्तं ।
प्रश्न १२८-से णं भंते ! पमाए किंपवहे ? उत्तर १२८-गोयमा ! जोगप्पवहे। प्रश्न १२९-से णं भंते ! जोए किंपवहे ? उत्तर १२९-गोयमा! वीरियप्पवहे। प्रश्न १३०-से णं भंते! वीरिए किंपवहे ?
उत्तर १३०-गोयमा! सरीरप्पवहे। प्रश्न १३१-से णं भंते! सरीरे किंपवहे ?
उत्तर १३१ --गोयमा! जीवप्पवहे। एवं सति अत्थि उट्ठाणे इ दा कम्मेइ वा बलेइ वा वीरिएइ वा पुरिसक्कारपरिक्कमेइ वा।
(Q. 126. Bhante ! Do the living beings tie themselves with faith-deluding karma ?

Page #74

Bhagavati Sūtra Bk. 1 Ch. 3
57.
A. 126. Yes, Gautama, they do tie themselves.
Q. 127. Bhante ! How do the living beings tie themselves with faith-deluding karma ?
___A. 127. Gautama, by carelessness and by activities of body, mind and speechso.
Q. 128. Bhante ! Wherefrom does carelessness originate ?
A. 128. Gautama, from the activities of body, mind and speech.
Q. 129. Bhante ! Wherefrom do these activities arise ?
A. 129. Gautama, from energysi.
Q. 130. Bhante ! What's the source of energy ?
A. 130. Gautama ! The body.
Q. 131. Bhante ! What's the base of the body ?
___A. 131. Gautama ! The soul. The body has been acquired on account of endeavour, action, strength, energy and selfexertion82.
प्रश्न १३२-से णूणं भंते ! अप्पणा चेव संवरइ ?
अप्पणा चेव उदीरेइ अप्पणा चेव गरहइ
उत्तर १३२-हंता गोयमा! अप्पणा चेव० तं चेव उच्चारेयव्वं ।
प्रश्न १३३-जं तं भंते! अप्पणा चेव उदीरेइ अप्पणा चेव गरहइ अप्पणा चेव संवरेइ तं किं उदिण्णं उदीरेइ अण दिण्णं उदीरेइ अणुदिण्णं उदीरणाभवियं कम्मं उदीरेइ उदयाणंतरपच्छा कडं कम्मं उदीरेइ ?
उत्तर १३३-गोयमा! नो उदीण्णं उदीरेइ नो अणुदिण्णं उदीरेइ अणुदिण्णं उदीरणा भवियं कम्म उदीरेइ णो उदयाणंतरपच्छाकडं कम्म उदीरेइ।

Page #75

भगवती सूत्र शः १ उः ३ प्रश्न १३४-जं तं भंते! अणुदिण्णं उदीरणा भवियं कम्म उदीरेइ तं कि उट्ठाणेणं कम्मेणं बलेण वीरिएणं पुरिसक्कारपरिक्कमेणं अणुदिण्णं उदीरणाभवियं कम्मं उदीरेइ उदाहु तं अणुट्ठाणेणं अकम्मेणं अबलेणं अवीरिएणं अपुरिक्कारपरिक्कमेणं अणुदिण्णं उदीरणाभवियं कम्मं उदीरेइ ?
उत्तर १३४-गोयमा! तं उट्ठाणेण वि कम्मेण वि बलेण वि वीरियेण वि पुरिसक्कारपरक्कमेण वि अणुदिण्णं उदीरणाभवियं कम्म उदीरेइ। णो तं अणुट्ठाणेणं अकम्मेणं अबलेणं अवीरिएणं अपुरिसक्कारपरक्कमेणं अणुदिण्णं उदीरणाभवियं कम्म उदीरेइ । एवं सति अत्थि उट्ठाणेइ वा कम्मेइ वा बलेइ वा बीरिएइ वा पुरिसक्कारपरिक्कमेइ वा।
अप्पण्णा चेव उवसामेइ अप्पणा चेव गरहइ
प्रश्न १३५-से णणं भंते! अप्पणा चेव संवरेइ ?
उत्तर १३५-हंता गोयमा! एत्थ वि तहेव भाणियव्वं नवरं अणुदिण्णं उवसामेइ । सेसा पडिसेहेयव्वा तिण्णि।
प्रश्न १३६-जं तं भंते ! अणुदिण्णं उवसामेइ तं किं उट्ठाणेणं? उत्तर १३६-जाव...पुरिसक्कारपरिक्कमेति वा। प्रश्न १३७-से णूणं भंते! अपणा चेव वेदेइ अप्पणा चेव गरहइ ?
उत्तर १३७-एत्थ वि सव्वे वि परिवाडी नवरं उदिन्न वेएइ णो अणुदिण्णं वेएइ एवं जाव...पुरिसक्कारपरिक्कमेइ वा।
प्रश्न १३८-से गूणं भंते ! अप्पणा चेव निज्जरेति अप्पणा चेव गरहइ ?
उत्तर १३८-एत्थ वि सव्वे वि परिवाडी नवरं उदयाणंतरपच्छाकडं कम्म निज्जरेइ एवं जाव...परिक्कमेइ वा।
Q. 132. Bhante ! Does he bring up karma by his own soul ? Does he censure them by his own soul ? Does he prevent their inflow by his own soul83 ?
A. 132. Yes, Gautama, all by his own sou184.

Page #76

Bhagavati Sūtra Bk. 1 Ch. 3
39
Q. 133. Bhante! As you say, the living being brings up karma by his own soul, censures them by his own soul, prevents their inflow by his own soul. (In doing so,) does he bring up those that are already mature, or those that are yet immature, or those that are not yet mature but are about to mature, or those that matured long back85 ?
A. 133. Gautama ! (He) does not bring up those that are already mature, nor those that are yet immature, but those that are not yet mature though they are about to mature, and not (surely) those that matured long back86.
Q. 134. Bhante ! As you say, (he) brings up those that are not yet mature but are fit enough to mature, (now,) does he bring up karma which are fit enough to mature by endeavour, by action, by strength, by energy, by self-exertion ? Or, does he do so by non-endeavour, non-action, non-strength, nonenergy, non-exertion ?
A. 134. Gautama ! He does bring up karma not yet mature but fit enough to mature by endeavour, also by action, also by strength, also by energy, and also by self-exertion ; but he does not bring up karma not yet mature but fit enough to mature by non-endeavour, non-action, non-strength, non-energy, non-exertion. Hence existendeavour, action, strength, energy and self-exertion.
Q. 135. Bhante ! Does he, by his own soul, tranquilise (them), censure (them), prevent (their) inficw87 ?
A. 135. Gautama ! Here too as aforesaid, with this difference that such karma as are not yet mature are tranquilised, not the remaining three.
Q. 136. Bhante ! He tranquilises karma which are not yet mature. Does he do so by endeavour ?
A. 136. (Yes, by endeavour, etc.,).., till self-exertion.

Page #77

भगवती सूत्र शः १ उः३
Q. 137. Bhante ! Does he experience by his own soul ? Does he decry by his own soul ?
A. 137. All this in the same manner, with this difference that (he) experiences what is already mature, and not what is not mature, and so on...till self-exertion.
Q. 138. Bhante ! (Does he) exhaust by his own soul ? Does he decry by his own soul ?
A. 138. All this in the same manner, with this difference that (he) exhausts those that matured long back and so on ...till self-exertion88.
[ on faith-delusion of infernals and monks ] प्रश्न १३९-नेरइया णं भंते! कंखामोहणिज्ज कम्मं वेएं ति? उत्तर १३९-जहा ओहिया जीवा तहा नेरइया जाव...थणियकुमारा। प्रश्न १४०-पुढविक्काइया णं भंते! कंखामोहणिज्ज कम्मं वेइंति ? उत्तर १४०-हंता वेइंति। प्रश्न १४१-कह णं भंते ! पुढविक्काइया कंखामोहणिज्ज कम्मं वेदेति ?
उत्तर १४१-गोयमा! तेसि णं जीवाणं णो एवं तक्का इ वा सण्णा इवा पण्णा इ वा मणे इ वा वई त्ति वा अम्हे णं कंखामोहणिज्जं कामं वेएमो वेएंति पुण ते।
प्रश्न १४२-से गूणं भंते! तमेव सच्चं णीसंकं जं जिगेहिं पवेइयं ?
उत्तर १४२-सेसं तं चेव जाव...पुरिस्सकारपरिक्कमेइ वा एवं जाव... चउरिंदियाणं पंचिंदिय तिरिक्खजोणिया जाव...वेमाणिया जहा ओहिया जीवा।
प्रश्न १४३-अत्थि णं भंते ! समणा विग्गिंथा कखामोहणिज्ज कम्म वेएंति?
उत्तर १४३-हंता अत्थि।

Page #78

61
Bhagavati Sūtra Bk. I Ch. 3
प्रश्न १४४ - कह णं भंते ! समणा थिग्गंथा कंखा मोहणिज्जं कम्मं वेएंति ?
उत्तर १४४ - गोयमा ! तेहिं तेहिं कारणेहिं नाणंतरेहिं दंसणंतरेहिं चरितं - तरेहिं लिंगंतरेहि पवयणंतरेहि पावयणंतरेहि कप्पंतरेहि मग्गंत रेहि मयंतरेहि भंगंत रेहिं णयंतरेहि नियमंतरेहि पमाणंतरेहिं संकिया कंखिया वितिकिच्छिया भेयसमावन्ना कलुससमावन्ना एवं खलु समणा णिग्गंथा कंखामोहणिज्जं कम्मं इंति ।
प्रश्न १४५ - से णूणं भंते !
तमेव सच्चं णीसंकं जं जिणेहि पवेदंति ? उत्तर १४५ - हंता गोयमा ! तमेव सच्चं णीसंकं एवं जाव... . पुरिसककारपरक्कमेइ वा ।
Q. 139. Bhante! Do the infernals experience faith-deluding karma ?
A. 139. As with the ordinary living beings, so with the infernals...till the Stanitakumāras.
Q. 140. Bhante! Do the earth-bodies experience faith-deluding karma ?
A. 140. Yes, they do.
Q. 141. Fhante! How do the earth-bcdies experierce faith-deluding karma89 ?
A. 141. Gautama! It is true that they do not have argument, notion, intelligence, n ind or word to say, 'do I experience faith-deluding karma', but still they experience.
Q. 142. Bhante ! Are those who have sought refuge with the Jina correct and saved from fear?
A. 142. Yes, as
aforesaid....till
self-exertion, and this (is to be understccd) to apply...till four-organ beings, and five-organ non-human beings....till the Vaimānikas,-all as with ordinary living beings.

Page #79

भगवती सूत्र शः १ उ: ३
Q. 143. Bhante! Do the tie-free śramaņas experience faithdeluding karma ?
A. 143. Yes, they do.
Q. 144. Bhante! How do the tie-free sramaņas experience faith-deluding karma ?
A. 144. Gautama! By the same causes, under the influence of diverse knowledge, faith, conduct, external mark, discourse, preceptor, sanction, path, view-point, category, mode, rule and logic, all diverse, do the tie-free śramaņas experience faith-deluding karma by acquiring doubt, desire for another faith, wavering, split understanding and spite91.
Q. 145. Bhante! Are those who have taken shelter with the Jina correct and well-fortified?
A. 145. Yes, Gautama, they are. They are correct, wellfortified, and so on...till self-exertion.
सेवं भंते !
सेवं भंते! त्ति
Bhante! So they are. Glory be to the Lord! So saying Gautama paid his homage and obeisance and withdrew to his
seat.
तइओ उद्देसो सम्मत्तो । Chapter three ends

Page #80

चतुत्थो उददेसो
CHAPTER FOUR
[on karma divisions]
प्रश्न १४६-कइ णं भंते! कम्मप्पगडीओ पण्णत्ताओ?
उत्तर १४६-गोयमा! अट्ठ कम्मप्पगडीओ पण्णत्ताओ । कम्मप्पंगडीए पढमो उद्देसो नेयव्वो जाव...अणुभागो सम्मत्तो।
गाहा
कइ पयडी कह बंधइ कइहिं च ठाणेहिं बंधइ पयडी। कइ वेदेइ य पयडी अणुभागो कइविहो कस्स ॥
How many have been stated to be the
Q. 146-Bhante ! divisions of karma ?
A. 146-Gautama! Karma divisions have been stated to be eight. Refer on this the first chapter entitled 'Nature of Karma' (in the Pannavana Sutra)...till karma divisions relating to intensity
Couplet : How many are the karma divisions ?
How about bondage ? From how many quarters Emanate fetters from (karma) divisions ? How many divisions are experienced ? What's the extent of their intensitys2 ?
[on endeavour to move up]
प्रश्न १४७-जीवे णं भंते! मोहणिज्जेणं कडेणं कम्मेणं उदिण्णणं उवट्ठाएज्जा ?

Page #81

64
भगवती सूत्र शः १ उ: ४
उत्तर १४७ - हंता उवट्ठाएज्जा ।
प्रश्न १४८ - से भंते ! किं वीरियत्ताए उवट्ठाएज्जा अवीरियत्ताए उवद् ठाएज्जा ?
उत्तर १४८ - गोयमा ! वीरियत्ताए उवट्ठाएज्जा णो अवीरिएत्ताए उवट्
ठाएज्जा ।
प्रश्न १४९ - जइ वीरियत्ताए उवट्ठाएज्जा किं बालवीरियत्ताए उवट्ठाएज्जा पंडियवीरियत्ताए उवट्ठाएज्जा बालपंडियवीरियत्ताए उवटठाएज्जा ?
उत्तर १४९ - गोयमा ! बालवीरित्ताए उवट्ठाएज्जा णो पंडियवीरियत्ताए उवट्ठाएज्जा णो बालपंडियवीरियत्ताए उवट्ठाएज्जा |
Q. 147-Bhante! When faith-deluding karma has already come up, does a living being endeavour to move up?
A. 147 – Yes, (he) endeavours to move up 83.
Q. 148 - Bhante! Does (he) endeavour to move up by energy, or by non-energy ?
A. 148-Gautama! By energy (he) endeavours to move up, not by non-energy.
Q. 149 - Bhante! If (he) moves up by energy, is it by the fool's energy, or by the prudent's energy or by mixed energy ?
A. 149-Gautama! (He) moves up by the fool's energy, not by the prudent's energy, nor by mixed energy.
[on movement down]
प्रश्न १५० - जीवे णं भंते! मोहणिज्जेणं कडेणं कम्मेणं उदिण्णेणं अवक्कमज्जा ?

Page #82

Bhagavati Sutra Bk. 1 Ch. 4
उत्तर १५०-हंता अवक्कमेज्जा।
प्रश्न १५१-से भंते ! जाव...बालपंडियवीरियत्ताए अवक्कमेज्जा?
उत्तर १५१-गोयमा! बालवीरियत्ताए अवक्कमेज्जा नो पंडियवीरियत्ताए अवक्कमेज्जा सिय बालपंडियवीरियत्ताए अवक्कमेज्जा। जहा उदिण्णणं दो आलावगा तहा उवसंतेण वि दो आलावगा भाणियव्वा नवरं उवट्ठाएज्जा पंडियवीरियत्ताए अवक्कमेज्जा बालपंडियवीरियत्ताए।
प्रश्न १५२-से भंते! कि आयाए अवक्कमइ अणायाए अवक्कमइ?
उत्तर १५२-गोयमा! आयाए अवक्कमइ णो अणायाए अवक्कमइ।
प्रश्न १५३-मोहणिज्ज कम्मं वेएमाणे से कहमेयं भंते ! एवं?
पुचि से एयं एवं रोयइ इयाणिं से एयं एवं नो
उत्तर १५३-गोयमा! रोयइ एवं खलु एयं एवं।
Q. 150. Bhante! When faith-deluding karma has already come up, does a living being endeavour to move down ?
A. 150. Yes, (he) endeavours to move down.
Q. 151. Bhante ! (Does he endeavour to move down by the fool's energy, the prudent's energy.or) by mixed energy ?
____A. 151. Gautama ! (He) moves down by the fool's energy, net by the prudent's energy, but sometimes by mixed energy. Just as two statements have been made about moving up, so two statements have to be made about moving down, with this difference that the movement up takes place by the prudent's energy, and the movement down by mixed energy®4.
Q. 152. Bhante ! Does the movement down take place by soul or by non-soul ?

Page #83

भगवती सूत्र शः १ उ. ४
A. 152. Gautama ! The movement down takes place by soul, not by non-soul.
Q. 153. Bhante ! Why does it happen like this when faithdeluding karma is being suffered ?
___A. 153. Gautama ! Previously he relished in this, but now he does not. Hence it happens like this95.
{on liberation at the exhaustion of karma]
प्रश्न १५४-से णुणं भंते ! नेरइयस्स वा तिरिक्खजोणियस्स वा मणूस्स वा देवस्स वा जे कडे पावे कम्मे नत्थि तस्स अवेइयत्ता मोक्खो?
उत्तर १५४-हंता गोयमा! नेरइयस्स वा तिरिक्ख-मणु-देवस्स वा जे कडे पावे कम्मे नत्थि तस्स अवेइत्ता मोक्खो।।
प्रश्न १५५-से केणठेणं भंते ! एवं वुच्चइ नेरइयस्स वा जाव...मोक्खो ?
उत्तर १५५-एवं खलु मए गोयमा! दुविहे कम्मे पन्नते। तं जहा पएसकम्मे य अणुभागकम्मे य । तत्थ णं जं तं पएसकम्मं तं नियमा वेएइ तत्थ णं जं तं अणुभागकम्मं तं अत्थेगइयं वेएइ अत्थेगइयं णो वेएइ । णायमेयं अरहया सुयमेयं अरह्या विन्नामेयं अरहया इमं कम्म अयं जीवे अब्भोवगमियाए वेयणाए वेदेस्सइ इम कम्मं अयं जीवे उवक्कामियाए वेदणाए वेदेस्सइ अहाकम्मं अहानिगरणं जहा जहा तं भगवया विट्ठ तहा तहा तं विप्परिणमिस्सतीति । से तेणठेणं गोयमा ! नेरइयस्स वा जाव.... मुक्खें।
Q. 154. Bhante ! Those who have performed nonrighteous acts, be they infernals or non-humans, humans or celestials, do they attain liberation without experiencing karma effectss.
A. 154. Gautama! Be they infernals or non-humans, humans or celestials, those who have performed non-righteous acts are not liberated without experiencing their effects.

Page #84

Bhagavati Sūtra Bk. 1 Ch. 4
67
Q. 155. Bhante ! Why do ye ordain like this that 'be they infernals,... till are not liberated without experiencing their effects' ?
A. 155. Gautama! Karma has been stated by me to be of two types. They are : karma integrated with soul-spaces called pradeśa karma, and karma density (i.e., the extensivenessintensiveness thereof) called anubhāga karma.. Of these, pradesa karma must, as a rule be experienced, but anubhāga karma some experience, while others do not97. It is well known, well recollected 98, well perceived by the arihantas which karma the living being experiences willingly, and which karma he experiences unwillingly99. He will get the outcome as per the nature of karnia acquired, as per time, place and status, as has been seen by the arihantas100. Hence, Gautama ! did I say, be they infernals and so on,...till are not liberated without experiencing their effects'.
[on the eternality of matter]
प्रश्न १५६-एस णं भंते ! पोग्गले अतीतं अणंतं सासयं समयं भुवीति वत्तव्वं सिया?
एस णं पोग्गले अतीतं अणंतं सासयं समयं
उत्तर १५६-हंता गोयमा! भुवीति वत्तव्वं सिया।
प्रश्न १५७-एस णं भंते! पोग्गले पडुप्पण्णं सासयं समयं भवतीति वत्तव्वं सिया?
उत्तर १५७-हंता गोयमा! तं चेव उच्चारेयव्वं ।
प्रश्न १५८-एस णं भंते! पोग्गले अणागयं अणंतं सासयं समयं भविस्सतीति वत्तव्वं सिया?
उत्तर १५८-हंता गोयमा! तं चेव उच्चारेयव्वं। एवं खंधेण वि तिण्णि आलावगा। एवं जीवेण वि तिण्णि आलावगा भाणियव्वा।

Page #85

भगवती सूत्र शः १ उ: ४
Q. 156. Bhante ! Can it be said that matter existed in the past from an endless, eternal time 101 ?
68
A. 156. Gautama! It can be said that matter existed in the past from an endless, eternal time.
Q. 157. Bhante! Can it be said that matter exists in the present from an endless, eternal time?
A. 157. Yes, Gautama ! it can be said like that.
Q. 158. Bhante ! Can it be said that matter will continue to exist in the future for an endless, eternal time ?
A. 158. Gautama! It will. And all the three (i.e., past, present and future) are relevant of the cluster of matter-atoms, as all the three are relevant of the soul.
[on the liberation of the monk]
प्रश्न १५९ - छउमत्थे णं भंते! मणुस्से अतीतं अनंतं सासयं समयं केवलेणं संजमेणं केवलेणं संवरेणं केवलेणं बंभचेरवासेणं केवलाहिं पवयणमाईहि सिज्झिंसु बुज्झिंसु जाव... सव्वदुकखाणं अंतं करिसु ?
उत्तर. १५९ - गोयमा ! णो इणट्ठे समट्ठे |
प्रश्न १६० - से केणट् ठेणं भंते ! एवं वुच्च तं चेव जाव... अंतं करें ?
उत्तर १६० - गोयमा ! जे केइ अंतरा अंतिमसरीरिया वा सव्वदुक्खाणं अंत करें सु वा करेंति वा करिस्संति वा सव्वे ते उप्पण्णणाणदंसणधरा अरहा जिणा केवली भवित्ता तओ पच्छा सिज्झति बुज्झति मुच्वंति परिणिव्वायंति सव्वदुक्खाणं अंत करें वा करेंति वा करिस्संति वा से तेणट्ठेणं गोयमा जाव... सव्वदुक्खाणं अंतं करें पड़प्पने वि एवं चेव नवरं सिज्झति भाणियव्वं अणागये वि एवं चेव नवरं सिज्झिस्संति भायिव्वं । जहा छउमत्थो तहा महोहिओ वि तहा परमाहोहिओ वि तिण्णि तिण्णि आलावगा भाणियव्वा ।

Page #86

69
Bhagavati Sutra Bk. 1 Ch. 4
प्रश्न १६१ - केवली णं भंते! मणुसे अतीतं अनंतं सासयं समयं जाव ... अंत करें ?
..
उत्तर १६१ - हंता सिज्झिंसु जाव अंतं करेंसु एते तिन्नि आलावा भाणियन्त्रा छउमत्थस्स जहा नवरं सिज्किंसु सिज्झति सिज्झिस्संति ।
प्रश्न १६२ - सेणूणं भंते! अतीतं अगंतं सासयं समयं पडुप्पण्णं वा सासयं समयं अगागवं अगंतं वा सासयं समयं जे के अंतकरा वा अंतिमसरिया
दुखणं अंत करेंसु वा करेंति वा करिस्सति वा सव्ये ते उपग्गणाग दंसणधरा अरहा जिणा केवली भवित्ता इओ पच्छा सिज्यंति जाव... अंतं करेस्संति वा ?
उत्तर १६२ - हंता गोयमा ! अतीतं अनंत सासयं जाव... अंतं करेस्संति वा ।
प्रश्न १६३ - से णूणं भंते ! उप्पणादसणधरा अरहा जिणे केवली अलमत्युत्ति वत्तव्वं सिया ?
उत्तर १६३ - हंता गोयमा ! उपगणाणदंसणधरे अरहा जिंगे केवलो अलमत्थु त्ति वत्तव्वं सिया ।
Q. 159. Bhante ! In the endless, eternal past period, has the monk, by dint of sheer austerities, by merely checking karma inflow, by merely practising celibacy and by merely hearing spiritual discourses102, been perfected, enlightened and able to put an end to all misery 103 ?
A. 159. Gautama! This is not necessarily so.
Q. 160. Bhante! Why do you say so...till ends all misery?
A. 160. Gautama! When a living being has been able to end all karma-effect and has held the body for the last time104, when he has acquired and is in full command of knowledge and of faith105, has conquered inner foes and become a Jina and omniscient, when he has become perfected, enlightened and liberated, has attained total liberation, and ended all misery, only such omniscient being has been, is, and will be, liberated. Hence it is so ..till ends all misery. The same is to be known about the present, the difference being, it needs be stated as 'is

Page #87

भगवती सूत्र शः १ उ: ४
perfected'; and so about the future, the difference being, it needs be stated as 'will be perfected'. What has been said about an ordinary monk also applies to one in possession of shallow avadhi knowledge and to one in possession of deep avadhi knowledge, and that in all the three forms106
70
Q. 161. Bhante! Did the omniscient person, in the endless, eternal past period, end all misery by dint of sheer austerities, etc.?
A. 161. Yes, indeed, he did...till ended all misery, and this is to be stated in the three forms (past, present and future), exception being (that the omniscient alone) was, is, and will be, perfected.
Q. 162. Bhante! In the endless, eternal past period, in the endless, eternal present period and in the endless, eternal future period, those who have been able to end all karma-effect and have held the body for the last time, those who have ended all misery, end all misery and will end all misery, do they all are, by acquiring knowledge and faith, by winning over inner foes, by being victors and omniscient, afterwards perfected...till end all misery?
A. 162. Yes, Gautama! In the endless, eternal past period, etc., (as aforesaid)...till end all misery.
Q. 163. Bhante! Can it be said that these, with the acquisition of knowledge and of faith, the winners over inner foes, the victors, the omniscient, attain the state of perfection107 ?
A. 163. Yes, Gautama! It may be said that with the acquisition of knowledge and of faith, the winners over inner foes, the victors, the omniscient, they attain the state of perfection.
सेवं भंते ! सेवं भंते! त्ति |
Bhante! So they are. Glory be to the Lord! So saying Gautama paid his homage and obeisance and withdrew to his
seat.
चउत्थो उद्देसो सम्मत्तो | Chapter Four ends

Page #88

पंचमो उद्देसो
CHAPTER FIVE
[on cells in the hells] प्रश्न १६४-कइ णं भंते ! पुढवीओ पण्णत्ताओ? उत्तर १६४-गोयमा! सत्त पुढवीओ पन्नताओ तं जहा रयणप्पभा जाव
...तमतमा।
रयणप्पभाए पुढवीए कति निरयावाससय
प्रश्न १६५-इमीसे णं भंते ! सहस्सा पन्नता?
उत्तर १६५-गोयमा! तीसं निरयावाससयसहस्सा पन्नत्ता।
गाहा तीसा य पन्नवीसा पन्नरस दसेव या सयसहस्सा। तिनेगं पंचूणं पंचेव अणुत्तरा निरया॥
Q. 164. Bhante ! hells ?
How many have been stated to be the
A. 164. Gautama ! Hells have been stated to be seven. They are : Ratnaprabhā...till Mahā-tamaḥprabhā.
Q. 165. Bhante! In the hell called Ratnaprabhā, how many have been stated to be the cells for the infernal beings ?
A. 165. Gautama ! (They have been ) stated to be 30,00,000.
Couplet : Hundred-thousand thirty, then twenty-five,
Next fifteen and ten, Three hundred-thousand in the fifth, Then one hundred-thousand minus five, And at the seventh only five Are total cells for the infernals.

Page #89

भगवती सूत्र शः १ उः५
[cells of the Asurakumāras]
प्रश्न १६६-केवइया णं भंते! असुरकुमारावाससयसहस्सा पन्नत्ता?
उत्तर १६६-एवं :
चउसट्ठी असुराणं चउरासीई य होइ नागाणं बावतरि सुवण्णाणं वाउकुमाराण छन्नउई। दीवदिसाउदहीणं विज्जुकुमारिंदथमिमयग्गीणं छण्हं पि जुयलयाणं छावत्तरिमो सयसहस्सा ॥
have
Q. 166. Bhante ! How many hundred-thousand been stated to be the cells of the Asurakumāras108 ?
.
A. 166. They are : (break-ups provided).
Total
(figures in hundred
___ thousand) Break-up between north south
30
Asurakumāras
64.
34
Nāgakumāras
Suvarnakumāras
Vāyukumāras
Dvipakumāras
Dikkumāras
Udadhikumāras
Vidyutkumāras
Agnikumāras
Stanitakumāras

Page #90

Bhagavati Sūtra Bk. 1 Ch. 5
73
(cells of the earth-bodies] प्रश्न १६७-केवइया णं भंते! पुढविक्काईयावाससयसहस्सा पन्नत्ता?
उत्तर १६७-गोयमा! असंखेज्जा पुढविक्काईयावाससयसहस्सा पन्नत्ता जाव...असंखिज्जा जोइसियविमाणावाससयसहस्सा पन्नत्ता।
प्रश्न १६८-सोहम्मे णं भंते ! कप्पे केवईया विमाणावासा पन्नत्ता?
उत्तर १६८-गोयमा! बत्तीसं विमाणावाससयसहस्सा पन्नत्ता एवंः
बत्तीस-ट्ठावीसा बारस- अट्ठ-चउरो सयसहस्सा पन्ना-चत्तालीस छच्च सहस्सा सहस्सारे। आणय-पाणयकप्पे चत्तारि सयाऽऽरण-च्चुए तिण्णी सत्त विमाणसयाई चउसु वि एएसु कप्पेसु। एक्कारसुत्तरं हेठिमेसु सत्तुत्तरं सयं च मज्झमए सयमेगं उवरिमए पंचेव अणुत्तरविमाणा।
Q. 167. Bhante ! How many have been stated to be the cells of the earth-bodies ?.
A. 167. Gautama ! Countless hundreds of thousands have been stated to be the cells of the earth-bodies...till countless have been stated. to be the abodes called vimanās of the astronomical bodies.
Q. 168. Bhante! How many have been stated to be the abodes in Saudharma-kalpa ?
A. 168. Gautama ! (They are) stated to be 32,00,000. And then :
Saudharma
32,00,000
Aiśāna
28,00,000
Sānatkumāra
12,00,000

Page #91

74
Mähendra
Brahmaloka
Lāntaka
Mahāsukra
Sahasrara
Anata
Prāṇata
Āraṇa
Acyuta
}
भगवती सूत्र शः १ उ: ५
8,00,000
4,00,000
50,000
40,000
6,000
[on the sort of life]
संगहो
400
Thus the last four have a total of 700 vimānas. (Above these,) the neck-like (Graiveyaka) trio ( implying three compartments) have ( in all ) 111, 107 and 100 vimānas. (Above these ) are 5 Anuttara vimānas, the last of the celestial abodes 109.
पुढवी-ट्ठिति-ओगाहण सरीर-संघयणमेव संठाणे । लेस्सा-दिट्ठी- णाणे जोगु-वओगे य दस ट्ठाणा ॥
T
300
प्रश्न १६९ - इमीसे णं भंते! रयणप्पभाए पुढवीए तीसाए निरयावास - सयसहस्सेसु एगमेगंसि निरयावासंसि नेरइयाणं केवइया ठितिट्ठाणा पन्नत्ता ?
उत्तर १६९ - गोयमा ! असंखेज्जा ठितिट्ठाणा पन्नत्ता तं जहा जहण्णिया ठिती समयाहिया जहण्णिया ठिई दुसमयाहिया जाव... • असंखेज्जसमयाहिया जहणिया ठीति । तप्पा उग्गुक्कोसिया ठिती ।

Page #92

Bhagavati Sūtra Bk. 1 Ch. 5
प्रश्न १७०-इमीसे णं भंते ! रयणप्पभाए पुढवीए तीसाए निरयावाससयसहस्सेसु एगमेगंसि निरयावासंसि जहण्णियाए ठितीए वट्टमाणा नेरइया कि कोहोवउत्ता माणोवउत्ता मायोवउत्ता लोभोवउत्ता? ।
उत्तर १७०-गोयमा! सव्वे वि ताव होज्जा कोहोवउत्ता य। अहवा कोहोवउत्ता य माणोवउत्ते म। अहवा कोहोवउत्ता य माणोवउत्ता य । अहवा कोहोवउत्ता य मायोवउत्ते य। अहवा कोहोवउत्ता य मायोवउत्ता य। अहवा कोहोवउत्ता य लोभोवउत्ते य। अहवा कोहोवउत्ता य लोभोवउत्ता य। अहवा कोहोवउत्ता य माणोवउत्ते य मायोवउत्ते य। कोहोवउत्ता य माणोवउत्ते य मायोवउत्ता य। कोहोवउत्ता य माणोवउत्ता य मायोवउत्ते य। कोहोवउत्ता य माणोवउत्ता य मायोवउत्ता य। एवं कोह-माण-लोभेण वि चउ। एवं कोह-माया लोभे चउ। एवं १२। पच्छा माणेण मायाए लोभेण य कोहो भइयव्वो। ते कोहं अमुंचता। एवं सत्तावीसं भंगा णेयव्वा ।
प्रश्न १७१-इमीसे णं भंते! रयणप्पभाए पुढवीए तीसाए निरयावाससयसहस्सेसु एगमेगंसि निरयावासंसि समयाहियाए जहन्नठितीए वट्टमाणा नेरइया कि कोहोवउत्ता माणोवउत्ता मायोवउत्ता लोभोवउत्ता?
उत्तर १७१-गोयमा ! कोहोवउत्ते य माणोवउत्ते य मायोवउत्ते य लोभोवउत्ते य। कोहोवउत्ता य माणो वउत्ता य मायोवउत्ता य लोभोवउत्ता य। अहवा कोहोवउत्ते य माणोवउत्ते य। अहवा कोहोवउत्ते य माणोवउत्ता य। एवं असीति भंगा नेयव्वा। एवं जाव...संखेज्जसमयाहिया ठिई असंवेज्जसमयाहिया ठिई तप्पाउग्गुक्कोसियाए ठिईए सत्तावीसं भंगा भाणियव्वा ।
Gist : In the hells, deserving of note are ten item
Life-span, Constitution, Physical frame, Bone-structure, Shape and Tinge, Outlook, Knowledge, Activities, Cognition.
Q. 169. Bhante ! What is stated to be the span of life of each one of the infernal occupants of the 30,00,000 cells in the Ratnaprabhā hell ?
___A. 169. Gautama! Their life has been stated to have countless spans, a minimum of 10,000 years, then plus one

Page #93

भगवती सूत्र शः १ उ: ५
time unit, plus two time units, and so on...till countless time units so added,...till the maximum span, the best that fits in with each110.
76
Q. 170. Bhante! Are the infernal beings with the minimum span of life residing in each one of these 30,00,000 cells in the Ratnaprabha hell in possession of anger, of pride, of deceit, of greed?
A. 170. Gautama! All of them are in possession of anger, or, many with anger and one with pride, or, many with anger and many with pride, or, many with anger and one with deceit, or, many with anger and many with deceit, or, many with anger and one with greed, or, many with anger and many with greed, or, many with anger, one with pride and one with deceit, or, many with anger, one with pride and many with deceit, or, many with anger, many with pride and one with deceit, or, many with anger, many with pride, and many with deceit. In this manner, are to be stated the forms by four's comprising of anger, pride and greed, and by four's comprising of anger, deceit and greed. Thus 12 forms. Then (starting with) pride in combination with deceit, greed in combination with anger, then leaving aside anger, and thus 27 forms in all111.
Q. 171. Bhante! Are the infernal beings, with span of life at the minimum plus one time unit more, residing in each one of the 30,00,000 cells of the Ratanappabha hell, in possession of anger, of pride, of deceit, of greed112 ?
A. 171. Gautama! Sometimes one is in possession of anger, sometimes one is in possession of pride, sometimes one is in possession of deceit, sometimes one is in possession of greed. Sometimes many are in possession of anger, sometimes many are in possession of pride, sometimes many are in possession of deceit, sometimes many are in possession of greed. Or, one with anger, one with pride; or, one with anger, many with pride; and like this, 80 forms in all, and so on...till life-span with a countable number of time units in excess, life-span with a countless number of time units in excess, and maximum lifespan, that fits in with each, in 27 forms.

Page #94

Bhagavati Sutra Bk. I Ch. 5
[on physical dimensions] प्रश्न १७२-इमीसे णं भंते! रयणप्पभाए पूढवीए तीसाए निरयावाससयसहस्सेसु एगमेगंसि निरयावासंसि नेरइयाणं केवइया ओगाहणाठाणा पन्नता?
उत्तर १७२-गोयमा! असंखेज्जा ओगाहणाठाणा पन्नत्ता। तं जहा जहणिया ओगाहणा पदेसाहिया जहन्निया ओगाहणा दुप्पएसाहिया जहनिया ओगाहणा जाव...असंखिज्ज पएसाहिया जहणिया ओगाहणा। तप्पउग्गुकोसिया ओगाहणा।
प्रश्न १७३-इमीसे णं भंते ! रयणप्पभाए पुढवीए तीसाए निरयावाससयसहस्सेसु एगमेगंसि णिरयावासंसि जहणियाए ओगाहणाए वट्टमाणा णेरइया कि कोहोवउत्ता ?
उत्तर १७२-गोयमा! असीइभंगा भाणियव्वा जाव...संखिज्जपएसाहिया जहनिया ओगाहणा असंखेज्जपएसाहियाए जहणियाए ओगाहणाए वट्टमाणाणं तप्पाउंग्गुक्कोसियाए ओगाहणाए वट्टमाणाणं नेरइयाणं दोसु वि सत्तावीसं भंगा।
Q. 172. Bhante ! What has been stated of the physical dimensions of each one of the occupants of the 30,00,000 cells in the Ratnaprabhā hell113 ?
A. 172. Gautama ! Physical dimensions have been stated to be of countless variety. They are : minimum dimension, minimum plus one physical unit more, minimum plus two physical units more...till minimum plus countless physical units more, and then maximum dimension, fitting in with each.
Q. 173. Bhante ! Now, about the living beings with the minimum dimension, is each one of the occupants of the 30,00,000 cells of the Ratnaprabhā hell in possession of anger, etc. ?
A. 173. Gautama ! (They are) stated to take in all 80 forms....till minimum dimension plus countable number of physical units in excess. Of those with minimum dimension plus countless number of physical units in excess, and those with maximum dimensions, fitting in with each, these take 27 forms124.

Page #95

भगवती सूत्र शः १ उः५
[on the body of the infernal beings)
प्रश्न १७४-इमीसे णं भंते ! रयणप्पभाए जाव...एगमेगंसि निरायावासंसि ने रइयाणं कइ सरीरया पन्नत्ता?
उत्तर १७४-गोयमा! तिन्नि सरीरया पन्नत्ता । तं जहा वेउव्विए तेयए कम्मए।
प्रश्न १७५-इमीसे णं भंते ! जाव...वेउब्वियसरीरे वट्टमाणा नेरइया कि कोहोवउत्ता?
उत्तर १७५-गोयमा! सत्तावीसं भंगा भाणियव्वा। एएणं गमेणं तिन्नि सरीरा भाणियव्वा।
प्रश्न १७६-इमीसे णं भंते ! रयणप्पभापुढविए जाव...नेरइयाणं सरीरया कि संघयणी पन्नत्ता?
उत्तर १७६-गोयमा! छम्ह संघयणाणं अस्संघयणी नेवट्ठी नेवच्छिरा नेवण्हारूणि। जे पोग्गला अणिट्ठा अकंता अप्पिया असुहा अमणुन्ना अमणामा एतेसिं सरीरसंघायत्ताए परिणमंति।
प्रश्न १७७-इमीसे णं भंते ! जाव...छण्हं संघयणाणं असंघयणे वट्टमाणा णं नेरइया कि कोहोवउत्ता?
उत्तर १७७-गोयमा! सत्तावीसं भंगा।
प्रश्न १७८-इमीसे गं भंते ! रयण्णपभाए जाव...सरीरया किंसंठिया पन्नत्ता?
उत्तर १७८-गोयमा! दुविहा पन्नत्ता। तं जहा भवधारणिज्जा य उत्तरवेउव्विया य। तत्थ णं जे ते भवधारणिज्जा ते हुंडसंठिया पन्नत्ता । तत्थ णं जे ते उत्तरवेउव्विया ते वि इंडसंठिया पन्नत्ता।
प्रश्न १७९-इमीसे णं जाव...हुंडसंठाणे वट्टमाणा नेरइया कि कोहोवउत्ता?
उत्तर १७९-गोयमा!
सत्तावीसं भंगा।

Page #96

Bhagavati Satra Bk, 1 Ch. 5
79
Q. 174. Bhante ! How many are stated to be the body types of each one of the infernal occupants (of the 30,00,000 cells) of the Ratnaprabhā hell ?
A. 174. Gautama ! Three body types are stated. They are : fluid, caloric and kārmaņ115,
Q. 175. Bhante ! (Each one of the infernal occupants, etc.,) having a fluid body, are they in possession of anger?
A. 175. Gautama ! (They are) stated to take 27 forms. The same standard (i.e., 27 fornis) is stated to apply to all the) three body types116.
Q. 176. Bhante! What are stated of the bone structures of the infernal occupants (of the 30,00,000 cells) of the Ratnaprabhā hell ?
A. 176. Gautama ! Of the six bone structures, their bodies take none (i.e., they are without a bone structure. In fact, they are) without bones, without arteries, without sinews. Matter harmful, rough, unpleasant, unwelcome, unpalatable and ugly go in to constitute the body structure of these]17.
Q. 177. Bhante ! (Each one of the infernal occupants, etc.,) who takes not one of the six bone structures, and is hence without a bone structure, is he in possession of anger ?
A. 177. Gautama ! (Again) 27 forms.
Q. 178. Bhante! What are stated of the bodily shapes of the infernal occupants (of the 30,00,000 cells) of the Ratnaprabhā hell ?
A. 178. Gautama ! (They are) stated to take two shapes. They are : one lasting till life, and the other pure fluid lasting thereafter. Of these, the one lasting till life is stated to be of very ugly and uncouth shape. Even the pure fluid type is stated to be of very ugly and uncouth shape.

Page #97

भगवती सूत्र शः १ उ: ५
.
Q. 179. Bhante ! (Each one of the infernal occupants, etc.,) who takes an ugly and uncouth shape, is he in possession of anger ?
A. 179. Gautama ! (They take ) 27 forms.
[on tinge, outlook, etc., of infernals]
80
प्रश्न १८० -- इमीसे णं भंते !
लेरसाओ पन्नता ?
रयणप्पभाए पुढवीए नेरइयाणं कति
उत्तर १८० - गोयमा ! एगा काउलेस्सा पन्नत्ता ।
प्रश्न १८१ - इम्रीसे णं भंते ! रयणप्पभाए जाव... . काउलेस्साए वट्टमाणा...?
उत्तर १८१ - गोयमा ! सत्तावीसं भंगा।
प्रश्न १८२ - इमीसे णं जाव... किं सम्मदिट्ठी मिच्छादिट्ठी सम्ममिच्छादिट्ठी ।
उत्तर १८२ - तिन्नि वि ।
प्रश्न १८३ - इमीसे णं जाव... सम्मदंसणे वट्टमाणा नेरइया...?
उत्तर १८३ - सत्तावीसं भंगा। एवं मिच्छादंसणे वि । सम्मामिच्छादंसणे असीति भंगा ।
प्रश्न १८४ - इमीसे णं भंते !
जाव... किं णाणी अण्णाणी ?
उत्तर १८४ - गोयमा ! णाणी वि अन्नाणी वि । तिण्णि णाणाई नियाम तिणिण अण्णाणाई भयणाए ।
प्रश्न १८५ - इमीसे णं भंते ! जाव... आभिणिबोहियण्णाणे वट्टमाणा...?
उत्तर १८५ - सत्तावीसं भंगा। एवं तिणिण णाणाइं तिण्णि अण्णाणाइं भाणियव्वाइं ।
प्रश्न १८६ - इमीसे णं जाव... किं मणजोगी वइजोगी कायजोगी ?

Page #98

Bhagavati Sutra Bk. 1 Ch. 5
उत्तर १८६-तिन्नि वि। प्रश्न १८७-इमीसे णं जाव...मगजोए वट्टमाणा कोहोवउत्ता?
उत्तर १८७-सत्तावीस भंगा। एवं वइजोए एवं कायजोए ।
प्रश्न १८८-इमीसे णं जाव...नेरइया कि सागारोवउत्ता अणागारोवउत्ता?
उत्तर १८८-गोयमा! सागारोवउत्ता वि अणागारोवउत्ता वि। प्रश्न १८९-इमोसे णं जाव...सागारोवयोगवट्टमाणा किं कोहोवउत्ता?
उत्तर १८९-सत्तावीसं भंगा। एवं अणागारोवउत्ता वि सत्तावीस भंगा। एवं सत्त वि पुढवीओ नेयवाओ णाणतं लेसासु ।
गाहा
काऊ य दोसु तइयाए मीसिया नीलिया चउत्थीए। पंचमीयाए मीसा कण्हा तत्तो परमकण्हा॥
Q. 180. Bhante! How many have been stated to be the tinges of the infernal beings in the Ratnaprabhä hell ?
A. 180. Gautama! (Only) one--ash.
Q. 181. Bhante ! (Denigens of) the Ratnaprabhä bell with ash tinge, are they in possession (of anger, etc.)?
A. 181. Gautama ! 27 formsils.
Q. 182. Bhante! Are these (denigens, etc.) in possession of right. outlook, of wrong outlook, of mixed outlook ? :
A. 182. Gautama! All the three.
Q. 183. Bhante ! of right. faith ?
Are these (denigens, etc.) in possession

Page #99

भगवती सूत्र शः १ उः ५
A. 183. 27 forms. And that too of wrong faith. In mixed faith, 80 forms.119
Q. 184. Bhante! Are these (denigens, etc,) in possession of knowledge ? Are they without knowledge ?
A. 184. Gautama! (Both) in possession of knowledge and without knowledge. Those with knowledge have, as a rule, three types of knowiedge, and those who are without knowledge have three corresponding ignorances120.
Q. 185. Bhante! Are these (i.e., the denigens of the Ratnaprabhā hell), who have knowledge derived from sense perception, in possession (of anger, etc.) ?
A. 185. Gautama! 27 forms, with three types of knowledge, and also with three (corresponding) types of ignorance, are to be stated121.
Q. 186. Bhante ! These (as aforesaid)--are they in possession of activities of mind, of speech, of body ?
A. 186. All the three122.
Q. 187. Bhante! These (as aforesaid) with activities of mind-are they in possession of anger ?
A. 187. 27 forms, and so of those with activities of speech, and of body.
Q. 188. Bhante ! These (as aforesaid), are they endowed with detailed cognition, or with cursory cognition ?
A. 188. Gautama! Both with detailed with cursory cognition.
cognition and
Q. 189. Bhante! These (as aforesaid) endowed detailed cognition-are they in possession of anger ?
with

Page #100

Bhagavati Sūtra Bk. 1 Ch. 5
83
A. 189. 27 forms. Also 27 forms for those endowed with cursory cognition12s. The above (as stated of the Ratna. prabhā hell) is true of the seven hells. Difference is only in tinges124.
Couplet :
First two (impart) ash tinge, The third a mixed type, (ash with blue) The fourth blue only, The fifth a mixed one, (blue with dark) The sixth imparts a tinge dark And the seventh pitchy black.
[on the life of the Asurakumāras)
प्रश्न १९०-चउसठ्ठीए णं भंते! असुरकुमारावाससयसहस्सेसु एगमेगंसि असुरकुमारावासंसि असुरकुमाराणं केवइया ठिइट्ठाणा पन्नत्ता?
उत्तर १९०-गोयमा! असंखेज्ज ठिइट्ठाणा पण्णत्ता। जहणिया ठिई जहा नेरइया तहा नवरं पडिलोमा भंगा भाणियब्वा। सव्वे वि ताच होज्ज लोभोवउत्ता। अहवा लोभोवउत्ता य मायोवउत्ते य अहवा लोभोवउत्ता य मायोवउत्ता य । एएणं गमेणं णेयव्वं जाव...थणियकुमाराणं नवरं णाणतं जाणियव्वं ।
0. 190. Bhante ! What sort of life has been ascribed to each one of the occupants of the 64,00,000 cells allotted to the Asurakumāras ?
___A. 190. Gautama! This has been stated to take innumerable forms. Minimum span is the same as that of the infernals, exception being that the forms need be reversed (as greed, deceit, pride and anger, and not anger, pride, deceit and greed, as in the case of the infernals)125. All are endowed with greed, or many with greed and one with deceit, or many with greed and many with deceit, and so on, and like this of all the species till the Stanitakumāras. Specialities (of each species) should be noted126.

Page #101

भगवती सूत्र शः १ उः ५
[on the life of the earth-bodies] प्रश्न १९१-असंखिज्जेसु णं भंते ! पुढविकाइयावाससयसहस्सेसु एगमेगंसि पुढविकाइयावासंसि पुढविक्काइयाणं केवइया ठितिट्ठाणा पन्नत्ता?
उत्तर १९१-गोयमा! असंखेज्जा ठितिट्ठाणा पन्नत्ता तं जहा जहन्निया ठिई जाव...तप्पाउग्गुकोसिया ठिई।
प्रश्न १९२-असंखेज्जेसु णं भंते ! पुढविक्काइयावाससयसहस्सेसु एगमेगंसि पुढविकाइयावासंसि जण्णियाए ठितिए वट्टमाणा पुढविक्काइया कि कोहोवउत्ता मागोवउत्ता मायोवउत्ता लोभोवउत्ता?
उत्तर १९२-गोयमा! कोहोवउत्ता वि माणोवउत्ता वि मायोवउत्ता वि लोभोवउत्ता वि। एवं पुढ विक्काइयाणं सव्वेसु वि ठाणेसु अभंगयं। नवरं तेउलेस्साए असीतिभंगा एवं आउक्काइया वि। तेउक्काइया वाउक्काइयाणं सव्वेसु वि ठाणेसु अभंगयं। वणस्सइकाइया जहा पुढविक्काइया।
Q. 191. Bhante! What sort of life has been ascribed to each one of the occupants of the countless hundreds of thousands of the earth cells ?
A. 191. Gautama! This has been stated to take innumerable forms. They are minimum span,...till (maximum span) fitting in with each.
o. 192. Bhante ! Is each occupant of the countless hundreds of thousands of the earth cells, with the minimum span of life, in possession of anger, of pride, of deceit and of
greed ?
A. 192. Gautama ! They are in possession of anger, of pride, of deceit and of greed. But the aforesaid combinations do not apply in all cases of the earth-bodies. Exceptions : redtinge ones take 80 forms; the same of the water-bodies. Firebodies and air-bodies take no form in all cases. Flora-bodies are similar to the earth-bodies127.

Page #102

Bhagavati Sutra Bk. 1 Ch. 5
[on the life of the two-organ and other beings] १९३-बेइंदिय-इंदिय-चउरिदियाणं जेहिं ठाणेहिं नेरइयाणं असीइभंगा तेहिं ठाणेहिं असीइं चेव। नवरं अब्भहिया सम्मत्ते आभिणिबोहियनाणे सुयनाणे य एएहि असोइभंगा। जेहिं ठाणेहिं नेरइयाणं सत्तावीसं भंगा तेसु ठाणेसु सव्वेसु अभंगयं।
____193. Wherein 80 forms have been stated of the infernal beings, for the same positions, the two-, three, and four- organ beings too take 80 forms. Speciality is that equanimity, knowledge of sense perception, and scriptural knowledge (where relevant) of the two-organ, etc., beings (also) take 80 forms, and this is an additional feature. And wherein 27 forms have been stated of the infernal beings, for the same positions, however, these (i.e., the two-organ beings, etc.) take no form128.
(on the life of the five-organ non-humans]
१९४-पंचिंदियतिरिक्खजोगिया जहा नेरइया तहा भणियब्वा। नवरं जेहिं सत्तावीसं भंगा तेहिं अभंगयं कायव्वं। जत्थ असीति तत्थ असीति चेव।
___194. What has been stated of the infernals is applicable to the five-organ sub-humans, speciality being that the 27 forms should be replaced by 'no form'. Wherein, however, they take 80 forms, for the same positions the same 80 (even in this case)129.
[on the life of the human beings]
१९५-मणुस्सा वि जेहिं ठाणेहिं नेरइयाणं असीतिभंगा तेहिं ठाणेहिं मणुस्साणं वि असीतिभंगा भाणियव्वा। जेसु ठाणेसु सत्तावीसा तेसु अभंगयं । नवरं मणुस्साणं अब्भहियं जहण्णियठिइए आहारए य असीतिभंगा।
195. Wherein the infernal beings have been attributed with 80 forms, for the same positions, it has been stated that the human beings also take 80 forms. But wherein the infernals take 27 forms, these (i.e., humans) are without form.

Page #103

86
भगवती सूत्र शः १ उ: ५
Speciality is that the humans with minimum life-span and assimilative body take 80 forms, and this is an additional featurel30.
[on the life of the celestial beings]
भवणवासी। णवरं णाणत्तं
१९६-वाणमंतर-जोइस-वेमाणिया जहा जाणियव्वं जं जस्स जाव...अणुत्तरा।
196. The Vāņavyantaras, the Jyotişkas and the Vaimānikas are similar to the Bhavanavāsis, but their specialities should be noted, and this...till the highest vimānas131.)
सेवं भंते। सेवं भंते। ति
जाव...विहरइ।
___Bhante ! So they are. Glory be to the Lord ! So saying Gautama withdrew to resume his seat.
पंचमो उद्देसो सम्मत्तो। Chapter five ends.

Page #104

छट्ठो उद्देसो
CHAPTER Six
[on the distance at sun-rise and sun-set]
प्रश्न १९७-जावइयाओ य णं भंते ! उवासंतराओ उदियंते सुरिए चखुप्फास हव्वमागच्छति अत्थमंते वि य णं सूरिए तावतियाओ चेव उवासंतराओ चक्खुप्फासं हव्वमागच्छति ?
उत्तर १९७-हंता गोयमा ! जावइयाओ णं उवासंतराओ उदयंते सूरिए चक्खुप्फासं...अत्थमंते वि सूरिए जाव...हव्वमागच्छति।
प्रश्न १९८-जावइयाणं भंते ! खित्तं उदयंते सूरिए आयवेणं सव्वओ समंता ओभासेइ उज्जोएइ तवेइ पभासेइ अत्थमंते वि य णं सरिए तावइयं चेव खित्तं आयवेणं सव्वओ समंता ओभासेइ उज्जोएइ तवेइ पभासेइ ?
उत्तर १९८-हंता गोयमा! जावतियं णं खेत्तं जाव...पभासेइ । प्रश्न १९९-तं भंते! किं पुढें ओभासेइ अपुट्ठ ओभासेइ ?
उत्तर १९९-जाव...छद्दिसि ओभासेति । एवं उज्जोवेइ तवेइ पभासेइ जाव...नियमा छदिसिं।
प्रश्न २००-से णणं भंते! सव्वं ति सव्वावंति फुसमाणकालसमयंसि जावतियं खेत्तं फुसइ तावतियं फुसमाणे पुढे त्ति वत्तव्वं सिया ?
उत्तर २००-हंता गोयमा ! सव्वं ति जाव...वत्तव्वं सिया।
प्रश्न २०१-तं भंते! किं पुढें फुसइ अपुठं फुसइ ?
उत्तर २०१-जाव...नियमा छद्दिसि ।

Page #105

भगवती सूत्र शः १ उ: ६
Q. 197. Bhante! Is the distance of the rising sun from the vision of the eye the same as the distance of the setting sun from the vision of the eye132 ?
88
A. 197. Gautama! The distance of the rising sun from the vision of the eye (is the same as) the distance of the setting sun from the vision of the eye.
Q. 198. Bhante! The rising sun, by its own rays, and in all directions and subdirections, and from all sides, removes darkness from regions, brightens them, heats them and burns them 133; does the sun, while setting, removes darkness, brightens, heats and burns those regions in all directions and subdirections, and from all sides?
A. 198. Gautama! It is So. The rising sun, (the sun, while setting...till) from all sides.
till
Q. 199. Bhante! Does the sun remove darkness from what is touched ? Dces it do so from what is untouched ?
A. 199. Gautama! (touched)...till removes darkness from six directions. Likewise, brightens, heats and burns in six directions, and (does so) as a rule.
Q. 200. Bhante! All the regions, in all directions, whom the sun touches from the moment of its first contact,-can they be called to have been touched ?
A. 200. Yes, Gautama, all, it may be stated, as you say134
Q. 201. Bhante! Does the sun touch the touched space? Or, untouched space?
A. 201. (Touches the touched space...till) in six directions, as a rule.

Page #106

Bhagava i Sūtra Bk. 1 Ch. 6
89
[on space limit and sundry items] प्रश्न २०२-लोयंते भंते ! अलोयंत फुसइ अलोयंते वि लोयंत फुसइ ?
उत्तर २०२-हंता गोयमा! लोयंते अलोयंत फुसइ अलोयंते वि लोयंतं फुसइ।
प्रश्न २०३-तं भंते! किं पुढें फुसइ अपुढें फुसइ ? उत्तर २०३-जाव...नियमा छद्दिसिं फुसइ। प्रश्न २०४-दीवंते भंते! सागरंतं फुसइ सागरते वि दीवंतं फुसइ ?
उत्तर २०४-हंता जाव...नियमा छदिसि फुसइ।
प्रश्न २०५-एवं एएणं अभिलावेणं उदयंते पोयतं फुसइ छिदंते दूसतं छायंते आयवंतं ?
उत्तर २०५-जाव...नियमा छदिसिं फुसइ।
Q. 202. Bhante ! Does space limit touch non-space limit ? Does non-space limit touch space limit135 ?
____ A. 202. Yes, Gautama! Space limit touches non-space limit, as non-space limit touches space limit.
Q. 203. Bhante! Does it touch what is touched ? Or, what is untouched ?
____A. 203. (Touches what is touched...till) touches as a rule, in six directions.
Q. 204. Bhante! Does the limit of the island touch the limit of the sea ? Does the limit of the sea touch the limit of the island 136 ?
A. 204. Yes, (as you say...till) touches, as a rule, in six directions137.

Page #107

90
भगवती सूत्र शः १ उ.६
Q. 205. From this, does it imply that the limit of the water touches the limit of the vessel, the limit of the hole touches the limit of the cloth, the limit of the ray touches the limit of the shadow ?
A. 205. Yes, Gautama! (They do,...till) touches, as a rule, in six directions.
[on activities]
प्रश्न २०६-अत्थि णं भंते! जीवाणं पाणाइवाए णं किरिया कज्जइ? उत्तर २०६-हंता अत्थि।
प्रश्न २०७-सा भंते ! किं पुट्ठा कज्जइ अपुट्ठा कज्जइ?
उत्तर २०७-जाव...णिव्वाघाएणं छदिसि वाघायं पडुच्च सिय तिदिसि सिय चउदिसि सिय पंचदिसिं।
प्रश्न २०८-सा भंते! किं कडा कज्जइ अकडा कज्जइ?
उत्तर २०८-गोयमा! कडा कज्जइ णो अकडा कज्जइ।
प्रश्न २०९-सा भंते! किं अत्तकडा कज्जइ परकड्य कज्जइ तदुभयकडा कज्जइ?
अत्तकडा कज्जइ णो परकडा कज्जइ नो तदुभय
उत्तर २०९-गोयमा! कडा कज्जइ।
प्रश्न २१०-सा भंते! किं आणुपुब्बिं कडा कज्जइ अणाणुपुव्वि कडा कज्जइ?
उत्तर २१०-गोयमा! आणुपुव्विं कडा कज्जइ णो अणाणुपुग्वि कडा कज्जइ। जा य कडा कज्जइ जा य कज्जिस्सइ सव्वा सा आणुपुस्विकाडा गो अणाणुपुस्विकड त्ति वत्तव्वं सिया।
प्रश्न २११-अत्यि णं भंते ! नेरइयाणं पाणाइवायकिरिया कज्जइ ?

Page #108

Bhagavati Sutra Bk. 1 Ch. 6
उत्तर २११-हंता अत्थिा प्रश्न २१२-सा भंते! किं पुट्ठा कज्जइ अपुट्ठा कज्जइ ? उत्तर २१२-जाव...नियमा छदिसिं कज्जइ।
प्रश्न २१३-सा भंते ! कि कडा कज्जइ अकडा कज्जइ? उत्तर २१३-तं चेव जाव...णो अगाणुपुचि कड त्ति वत्तव्वं सिया।
__ २१४-जहा णेरइया तहा एगिदियवज्जा भाणियव्वा जाव..वेमाणिया। एगिदिया जहा जीवा तहा भाणियव्वा।
२१५-जहा पाणाइवाए तहा मुसावाए तहा अदिण्णादाणे मेहुणे परिग्गहे कोहे जाव...मिच्छादसणसल्ले। एवं एए अट्ठारस चउवीसं दंडगा भाणियव्वा ।
Q. 206. Bhante ! Is activity leading to slaughter perpetrated by living beings ?
A. 206.
Yes, it is.
Q. 207. Bhante ! So untouched ?
perpetrated is it touched ? Is it
A. 207. (Touched) in six directions in the absence of obstructions ; in case of obstructions, may be in three directions, may be in four, or five.
Q. 208. Bhante ! The activity perpetrated, is it done ? Is it not done ?
___A. 208. Gautama! the reverse of it.
The activity perpetrated is done, not
Q. 209. Bhante! Is it done by both (self and others) ?
self ?
By others ?
By

Page #109

भगवती सूत्र शः १ उः ६
A. 209. Gautama! Done by self, not by others, nor by both
Q. 210. Bhante! Does the activity perpetrated follow order ? Or, is it without order138 ?
A. 210. Gautama! Follows order and is not without order. And so of activity that is being perpetrated, and so of that which will be perpetrated. All follow some order, and are not without order. It has to be stated like that139.
Q. 211. Bhante! Do the infernal beings perpetrate activity leading to slaughter ?
A. 211. Yes, they do.
Q. 212. Bhante! So perpetrated is it touched ? Is it untouched ?
A. 212. (Touched) in
six directions, as a rule.
Q. 213. Bhante! The activity perpetrated, is it done ? Is it not done ?
A. 213. (Done, and with some order, and) not without order. It has to be stated like that.
214. Like the infernals, all the species...till the Valmānikas, exception being the one-organ beings. Of the one-organ beings, it is to be stated as in the case of ordinary (worldly) beings.
215. As of slaughter, so of false utterances, usurpation, sex, spurious possession, anger...till perverted faith. Like this is to be stated of the 18 vices for all 24 species.
सेवं भंते ! सेवं भंते! त्ति भगवं गोयमे समणं भगव जाव...विहरइ।
Bhante ! So they are. Glory be to the Lord! So saying, illustrious Gautama paid respectful homage and obeisance to the Lord and resumed his seat.

Page #110

Bhagavati Sūtra Bk. 1 Ch. 6
93
[Dialogue with Arya Roha]
णं काले ते णं समए गं समणस्स भगवओ महावीरस्स अंतेवासी रोहे नाम अगारे पगइभद्दए पगइमउए पगइविणीए पगइउवसंते पगइपयणुकोहमाणमायालो मिउमदवसंपन्ने अलीणे भद्दए विणीए समणस्स भगवओ महावीरस्स अदूरसामंते उड्ढजाणु अहोसिरे झाणकोट्ठोवगए संजमेणं तवसा अव्वाणं भावेमाणे विहरइ । तए णं से रोहे अणगारे जायसड्ढे जाव... पज्जुवासमाणे एवं वदासी ।
In that period, at that time, there was a monk named Roha, who was a disciple of Mahavira. He was, by nature, gentle, soft, polite and quiet, had hardly any anger, pride, deceit or greed, and was free from vanity. He used to stay near the Lord. He was conscious about not causing pain to others and was very much devoted to the Master. This monk Roha, with his knees up, and head bent low, always immersed in meditation, and in the practice of restraint and penances, came one day near the Lord. With his inquisitiveness enkindled, he paid due homage and obeisance, and most respectfully and humbly made the following submission :
प्रश्न २१६- पुव्वि भंते !
लोए पच्छा अलोए पुव्वि अलोए पच्छा लोए ? उत्तर २१६ - रोहा ! लोए य अलोए य पुव्वि पेते पच्छा पेते दो वि एए सासया भावा अणाणुपुव्वी एसा राहा !
प्रश्न २१७ - पुदि भंते ! जीवा पच्छा अजीवा पुव्वि अजीवा पच्छा जीवा ?
उत्तर २१७ - जहेव लोए य अलोए य तहेव जीवा य अजीवा य । एवं भवसिद्धिया य अभवसिद्धिया य सिद्धि असिद्धि सिद्धा असिद्धा ।
प्रश्न २१८ - पुवि भंते ! अंडए पच्छा कुक्कुडी पुव्वि कुक्कुडी पच्छा अंडए ? रोहा ! से णं अंडए कओ ? - भवयं ! कुक्कुडीओ । सा णं
1
कुक्कुडी कओ ? भंते !
अंडयाओ ।
उत्तर २१८ - एवामेव रोहा ! से य अंडए सा य कुक्कुडी पुव्वि पेते पच्छा पैते दुवेते सासया भावा अणाणुपुव्वी एसा रोहा !

Page #111

94
भगवती सूत्र शः १ उ: ६ प्रश्न २१९-पुवि भंते ! लोयंते पच्छा अलोयंते? पुवि अलोयंते पच्छा लोयंते?
उत्तर २१९-रोहा ! लोयंते य अलोयंते य जाव.. अणाणुपुब्वी एसा रोहा !
प्रश्न २२०-पुवि भंते ! लोयेंते पच्छा सत्तमे उवासंतरे पुच्छा?
उत्तर २२०-रोहा! लोयंते य सत्तमे उवासंतरे पूवि पि दो वि एते जाव... अणाणुपुव्वी एसा रोहा! एवं लोयंते य सत्तमे य तणुवाए एवं घणवाए घणोदही सत्तमा पुढवी। एवं लोयंते एक्केक्केणं संजोएयव्वे इमेहिं ठाणेहिं तं जहा :
उवासवायघणउदहि पुढवीदीवा य सागरा वासा। नेरइयाई अत्थिय समया कम्माइं लेस्साओ॥१ दिट्ठीदंसणणाणा सण्णा सरीरा य जोगउवओगे। दव्वपएसा पज्जव अद्धा किं पुचि लोयंते ॥२
प्रश्न २२१-पुब्दि भंते ! लोयंते पच्छा सम्वद्धा?
उत्तर २२१-जहा लोयंतेणं संजोइया सव्वे ठाणा एते। एवं अलोयंतेण वि संजोएयव्वा सव्वे।
प्रश्न २२२-पुब्दि भंते ! सत्तमै उवासंतरे पच्छा सत्तमे तणुवाए?
उत्तर २२२-एवं सत्तमं उवासंतरं सब्वेहि समं संजोएयव्वं जाव ..सब्बताए।
प्रश्न २२३-पुवि भंते! सत्तमे तणुवाए पच्छा सत्तमे घणवाए?
उत्तर २२३-एयं पि तहेव नेयव्वं जाव...सव्वद्धा। एवं उवरिल्लं एक्केक्कं संजोयंतेणं जो जो हिठिल्लो तं तं छड्डतेणं नेयव्वं जाव...अतीय-अणागयता पच्छा सव्वद्धा जाव...अणाणुपुव्वी एसा रोहा !
Q. 216. Bhante ! Is space first and non-space next ? Or, non-space first and space next ?

Page #112

Bhagavati Sūtra Bk. 1 Ch. 6
95
A. 216. Roha! Space and non-space-both are prior and both are posterior. Both have been in existence since eternity, so neither being prior nor posterior, oh Roha !
Q. 217. Bhante! Is the soul first and non-soul next ? Or, non-soul first and the soul next ?
A. 217. As of space and non-space, so of soul and nonsoul, of the to-be-liberated in this birth and the not-to-be-liber
L in this birth of the abode of the liberated and the abode of the non-liberated, of the liberated and the non-liberated.
Q. 218. Bhanie! Is the egg first and the hen next? Or, the hen first and the egg. next ?
-Roha! Wherefrom does the egg come?
----Bhante! From the hen.
-Where from does the hen come ?
---Bhante ! From the egg.
A. 218. That's right, oh Roha! The egg as well as the hen-both are first and both next. And such is eternal order, none being prior in time, oh Roha !
Q. 219. Bhante ! Is space limit first and non-space limit next ? Or, is non-space limit first and space limit next ?
A. 219. Roha! Space limit and non-space limit-both are first, etc.... till none being prior in time.
Q. 220. Bhante ! Is space limit first and the seventh hulls. next ; or, vice versa ?
A. 220. Roha! space limit and seventh hulls—both are first and both are next...till none being prior in time. And like

Page #113

96
Want T T: 3:&
wise with space limit and seventh light wind, and with viscous wind, and with viscous water, and with the seventh world (hell). And in the same manner, space limit is to be linked up one by one with the following : hulls, winds, waters, hells, islands, seas, regions, infernal and other beings, 24 species, substance, time, karma, tinges, outlook, faith, knowledge, understanding, body, activities (of body, etc.), cognition, objects, space, modification and time,-(who can conceive) which is first and which is next?
Q. 221. Bhante ! Does space limit come first and then alltime ?
A. 221. Roha! What has been stated of space limit visa-vis other items holds even here ; and the same with non-space limit (vis-a-vis the items).
Are seventh hulls first and seventh
Q. 222. Bhante! light wind next?
A. 222. Roha! Seventh hulls are to be similar relation with all items,...till all-time.
placed in a
Q. 223. Bhante ! Is seventh light wind first and seventh viscous wind next ?
A. 223. Roha ! To be known as the same as aforesaid,... till all-time. And thus on in linking one item with the next, while dropping the item preceding. And so also of the time foregone and the time forthcoming vis-a-vis all-time (the same as aforesaid...till none being prior in time, oh Roha140 !
to na!
Adi à!
f 5179...FETEI
Bhante! So they are. Glory be to the Lord ! So saying, monk Roha withdrew and resumed his place.

Page #114

Bhagavati Sūtra Bk. 1 Ch. 6
त्ति भगवं गोयमे समणं जाव... . एवं वयासी :
97
Thus addressing the Lord, Gautama made the following submission :
[on the base of space]
प्रश्न २२४ - भंते! कइविहा णं लोयट्ठिती पन्नत्ता ?
उत्तर २२४- गोयमा ! अट्ठविहा लोयट्ठिती पन्नत्ता । तं जहा आगासइट्ठिए वा वायपइट्ठिए उदही उदही पइट्ठिया पुढवीं पुढवीपइट्ठिया तसा थावरा पाणा । अजीवा जीवपइट्ठिया जीवा कम्मपइट्ठिया अजीवा जीवसंगहिया जीवा कम्मसंगहिया ।
प्रश्न २२५ - से केणट्ठेणं भंते ! एवं वुच्चइ अट्ठविहा जाव... जीवा कम्मसंगहिया ?
उत्तर २२५ - गोयमा ! से जहाणामए केई पुरिसे बत्यिभाडोवेइ बत्थि - माडीवेत्ता उपि सितं बंधइ बंधइत्ता मज्झेणं गंठि बंधइ बंधइत्ता उवरिल्लं गंठि मुयइ मुइत्ता उवरिल्लं देतं वामेइ उवरिल्लं देतं वामेत्ता उवरिल्लं. देसं आज्यायस्स पूरेइ पूरित्ता उप्पिसितं बंधइ बंधित्ता मज्झिल्लगंठि मुयइ मुइत्ता से णूणं गोमा ! से आउयाये तस्स वाउयायस्स उप्पि उवरिमतले चिट्ठइ ? हंता चिट्ठइ । से तेणट्ठेणं जाव... जीवा कम्मसंगहिया । से जहा वा केइ पुरिसे बत्थि आडोवेइ आडोवित्ता कडीए बंधइ बंधित्ता अत्याहमतारमपारसियंसि उदगंसि गाज्जा । से णूणं गोयमा ! से पुरिसे तस्स आउयायस्स उवरिमतले चिट्ठइ ? हंता चिट्ठइ । एवं वा अट्ठविहा लोयट्ठिइ पन्नत्ता .. जीवा
जाव..
कम्मसंगहिया ।
Q.224. Bhante ! How many have been stated to be the bases of space?
A. 224. Gautama! Bases of space are stated to be eight. They are on the base of the sky rests air; on the base of air rests the water; on the base of the ocean rests the earth; the earth is the base for souls of moving and non-moving beings;
7

Page #115

98
HUETT FT T: ? 3:
souls are the base for non-souls ; and karma base supports the souls. (Thus) non-souls are embraced by souls, as souls are embraced by karmal4l.
Q. 225. Bhante! Why bases of space are stated to be eight...till souls are embraced by karma ?
A. 225. Gautama ! Suppose some one fills a leather bag with air and then ties its open end ; then, after tying (the open end), ties fast at the middle ; then unties the open end and takes the air out (from this part) and fills this part, from which air has been taken out, by water, and ties it again. Now, he removes the knot at the middle. Oh Gautama ! Does the water remain at the upper layer supported by the air ?
-Bhante! So it does .
-It's for this, oh Gautama,...till souls are cmbraced by karına. Or, suppose a man fills a leather bag with air, and ties it fast at his waste ; and then he enters into water, unfathomable, limitless, sufficient to drown a man at his full length, water deeper than even this. Then, oh Gautama, does the man remain at the upper layer of the water ?
---Bhante, so he does.
-It's for this that the bases of space are stated to be eight,...till souls are embraced by karma.
[on relation between soul and matter]
प्रश्न २२६-अत्थि णं भंते ! जीवा य पोग्गला य अन्नमनबद्धा अन्नमन्नपुट्ठा अन्नमन्नओगाढा अण्णमण्णसिणेहपडिवद्धा अनमन्नघडत्ताए चिट्ठति ?
उत्तर २२६-हंता अत्थि।
7 PPsBuredu na! Fra...farçofa ?

Page #116

Bhagavati Sutra Bk. I Ch. 6
99
उत्तर २२७-गोयमा! से जहाणामए हरदे सिया पुण्णे पुण्णप्पमाणे वोलट्टमाणे वोसट्टमाणे समभरघडताए चिट्ठइ। अहे णं केई पुरिसे तंसि हरदंसि एगं महं नावं सयासवं सयछिदं ओगाहेज्जा। से गूणं गोयमा ! सा णावा तेहिं आसवदारेहिं आपूरमाणी आपूरमाणी पुण्णा पुण्णप्पमाणा वोलट्टमाणा वोसट्टमाणा समभरधडताए चिट्ठइ? हंता चिट्ठद्द। से तेणद्वेणं गोयमा! अत्थि णं जीवा य जाव...चिट्ठति ।
Q. 226. Bhante ! Are soul and matter tied to one another, touched by one another, in deep tie with one another, affixed to one another as if by glue, are they compounded with one another ?
A. 226. Yes, Gautama, they are. . Q. 227. Bhante ! Why so...till compounded
with one
another ?
A. 227. Gautama ! Suppose there is a tank. The tank is full of water and full to capacity. It is overflowing with water. It is growing with water. It is full like a pitcher full of water. In that tank, suppose somebody floats a boat big enough to have one hundred holes which are small and one hundred more which are big. Then, that boat, with water pouring in through the holes, and pouring in profusely, overflowing, growing-does it not become like a pitcher full ?
-Bhante, so it does.
-For this, oh Gautama, did I say that soul and matter, etc.,...till compounded with one anotherl42.
[on minute water-bodies] प्रश्न २२८-अत्थि णं भंते! सया समियं सुहुमे सिणेहकाये पवडइ ? उत्तर २२८-हंता अत्थि। प्रश्न २२९-से भंते ! कि उड्ढे पवडइ अहे पवडइ तिरिए वि पवडइ?

Page #117

100
भगवती सूत्र शः १ उः ६
उत्तर २२९-गोयमा!
उड्ढे वि पवडइ अहे वि पवडइ तिरिए वि पवडइ।
प्रश्न २३०-जहा से बायरे आउयाए अनमन्नसमाउत्ते चिरं पि दीहकालं चिट्ठइ तहा णं से वि?
उत्तर २३०-णो इणठे समठे। से णं खिप्पं एव विद्धंसं आगच्छइ।
minute water-bodies always fall
Q. 228. Bhante ! Do in a measured quantity ?
A. 228. Yes, Gautama, they do143.
fall
Q. 229. Bhante ! Do they fall up, fall down or obliquely ?
A. 229. Gautama ! They fall up, also down, also obliquely.
Q. 230. Bhante! Do these too, like gross water-bodies, live together, and that for a very long time ?
A. 230. Not necessarily so. They soon attain their end.
सेवं भंते !
सेवं भंते !
ति।
Bhante! So they are. Glory be to the Lord! So saying Gautama withdrew and resumed his place.
छट्ठो उद्देसो सम्मत्तो। Chapter six ends.

Page #118

सत्तमो उद्देसो
CHAPTER SEVEN
[more on infernal beings] प्रश्न २३१-नेरइए णं भंते ! नेरइएसु उववज्जमाणे किं देसेणं देसं उववज्जइ देसेणं सव्वं उववज्जइ सव्वेणं देसं उववज्जइ सव्वेणं सव्वं उववज्जइ ?
उत्तर २३१-गोयमा! नो देसेणं देसं उववज्जइ नो देसेणं सव्वं उववज्जइ नो सव्वेणं देसं उववज्जइ सव्वेणं सव्वं उववज्जइ। जहा नेरइए एवं जाव... वेमाणिए।
प्रश्न २३२-नेरइया णं भंते! नेरइएसु उववज्जमाणे किं देसेणं देसं आहारेइ देसेणं सव्वं आहारेइ सव्वेणं देसं आहारेइ सव्वेणं सव्वं आहारेइ ?
उत्तर २३२-गोयमा! नो देसेणं देसं आहारेइ, नो देंसेणं सव्वं आहारेइ सव्वेणं वा देसं आहारेइ सव्वेणं वा सव्वं आहारेइ। एवं जाव...वेमाणिया।
प्रश्न २३३-नेरइए णं भंते ! नेरइएहिंतो उववट्टमाणे किं देसेणं देसं उववट्टइ ?
उत्तर २३३-जहा उववज्जमाणे तहेव उववट्टमाणे वि दंडगो भाणियव्वो।
प्रश्न २३४-नेरइए णं भंते ! नेरइएहिंतो उववट्टमाणे किं देसेणं देसं आहारेइ?
उत्तर २३४-तहेव जाव...सव्वेणं वा देसं आहारेइ सव्वेण वा सव्वं आहारेइ। एवं जाव...वेमाणिए।
प्रश्न २३५-नेरइए णं भंते ! नेरइएसु उववन्ने किं देसेणं देसं उववन्ने ? _उत्तर २३५-एसो वि तहेव जाव...सव्वेणं सव्वं उववण्णे। जहा उववज्जमाणे उदवट्टमाणे य चत्तारि दंडगा तहा उववन्नेणं उव्वटेण वि चत्तारि दंडगा भाणियव्वा। सव्वेणं सव्वं उववण्णे। सवेणं वा देसं आहारेइ। सव्वेणं वा सव्वं आहारेइ एएणं अभिलावेणं उववन्ने वि उव्वट्टणे वि नेयव्वं ।

Page #119

102
भगवती सूत्र शः १ उः ७ प्रश्न २३६-नेरइए णं भंते! नेरइएसु उववज्जमाणे कि अद्धेणं अद्धं उववज्जइ अद्रेणं सव्वं उववज्जइ सव्वेणं अद्धं उववज्जइ सव्वेणं सव्वं उववज्जइ?
उत्तर २३६-जहा पढमिल्लेणं अट्ठ दंडगा तहा अद्धेण वि अट्ठ दंडगा भाणियव्वा। नवरं जहिं देसेणं देसं उववज्जइ तहिं अद्धेणं अद्धं उववज्जइ इति भाणि. यव्वं। एयं णाणत्तं एते सव्वे वि सोलस दंडगा भाणियव्वा।
0. 231. Bhante! An infernal being taking birth among the infernal beings-is he so born by part in part, by part in whole, by whole in part, or by whole in whole144 ?
A. 231. Gautama ! Not by part in part, nor by part in whole, nor by whole in part, but by whole in whole ; and so from the infernal beings...till the Vaimanikas.
. Q. 232. Bhante ! Does one born among the infernal beings have intake by part in part, by part in whole, by whole in part, or by whole in whole ?
A. 232. Gautama ! Has intake not by part in part, nor by part in whole, but by whole in part, and by whole in whole ; and so...till the Vaimanikas.
Q. 233. Bhante! Does a being departing from infernal life do so by part in part ?
___A. 233. Gautama! As in case of birth, so in case of departure-the same standard is observed.
Q. 234. Bhante! Does one departing from infernal life have intake by part in part ?
___A. 234. Same as aforesaid-by whole in part, and by whole in whole; and this...till the Vaimanikas.
Q. 235. Bhante Did one born among the infernal beings take birth by part in part ?

Page #120

Bhagavati Sūtra Bk. 1 Ch. 7
103
A. 235. As aforesaid-he took birth by whole in whole. As there are four modes each for entrance and for exit currently taking place, so there are four modes for entrance and four for exit which have already taken place. (To be precise,) birth by whole in whole, intake by whole in part, intake by whole in whole, and (departure by whole in whole). These apply as much to entrance as to exit.
Q. 236. Bhante ! A being taking birth.among the infernal beings--does he do so by half in half, or by half in whole, or by whole in half, or by whole in whole145 ?
A. 236. Like the eight forms as aforesaid, even for halves it is necessary to state eight forms. The difference is that in place of reading “is born by part in part', one has to state, 'is born by half in half'. That's the only difference. Together they give sixteen forms146.
[on angular movement]
प्रश्न २३७-जीवे णं भंते! कि विग्गहगइसमावण्णए अविग्गहगइसमा वण्णए ?
__ उत्तर २३७-गोयमा! सिय विग्गहगइसमावन्नगे सिय अविग्गहगइसमावन्नगे। एवं जाव...वेमाणिए।
अविग्गहगइ
प्रश्न २३८-जीवा णं भंते ! कि विग्गहगइसमावन्नया समावन्नगा?
उत्तर २३८-गोयमा! विग्गहगइसमावन्नगा वि अविग्गहगइसमावन्नगा। प्रश्न २३९-नेरइया णं भंते! किं विग्गहगइसमावन्नगा अविग्गहगइ
समावन्नगा?
उत्तर २३९-गोयमा! सव्वे वि ताव होज्ज अविग्गहगतिसमावन्नगा अहवा अविग्गहगतिसमावनगा विग्गहगतिसमावन्नगे य अहवा अविग्गहगतिसमावनगा य विग्गहगइसमावनगा य। एवं जीव एगिदियवज्जो तियभंगो।

Page #121

104
भगवती सूत्र श: १ उः ७ प्रश्न २४०-देवे णं भंते! महड्ढिए महज्जुइए महब्बले महायसे महेसक्खे महाणुभावे अविउक्कंतियं चयमाणे किंचकालं हिरिवत्तियं दुगुंछावत्तियं परिसहवत्तियं आहारं नो आहारेइ। अहे णं आहारेइ आहारिज्जमाणे आहारिए परिणामिज्जमाणे परिणामिए पहीणे य आउए भवइ । जत्थ उववज्जइ तं आउयं पडिसंवेदेइ। तं जहा तिरिक्खजोणियाउयं वा मणुस्साउयं वा?
उत्तर २४०-हंता गोयमा!
देवे णं महड्ढोए जाव...मणुस्साउयं वा।
Q. 237. Bhante! Does the soul have an angular movement ? Or, does it have a straight movement147 ?
A. 237. Gautama ! The soul has sometimes an angular movement and sometimes a straight movement. And so...till. the Vaimānikas.
Q. 238. Bhante! Do souls have an angular movement ? Do they have a straight movement ?
A. 238.. Gautama ! Many have an angular and many have a straight movement.
movement
Q. 239. Bhante ! Do the infernal beings have an angular movement ? Or, do they have a straight movement ?
A. 239. Gautama ! All may have a straight movement ; or, many may have a straight movement and one an angular movement ; or, many may have a straight movement and many an angular movement. And so three forms for all beings, except the one-organ beings.
Q. 240. Bhante ! A great deva, with great prosperity, great halo, great strength, great fame, great ability, great heart, at the time of death, due to shame, indignation and pain, does have no intake for sometime, and then has it, and the intake transforms ; now, his celestial existence terminates. Henceforth he enjoys the life-span of the place where he is born. What may be that life-span-of an animal or of a human being148 ?

Page #122

Bhagavati Sūtra Bk. 1 Ch. 7
105
great prosperity,
A. 240. Well, Gautama, a deva with ...till acquires the human life-span.
(on the state of pregnancy] प्रश्न २४१-जीवे णं भंते ! गन्भं वक्कममाणे किं सइंदिए वक्कमइ अणिदिए वक्कमइ ?
उत्तर २४१-गोयमा! सिय सइंदिए वक्कमइ सिय अणिदिए वक्कमइ। प्रश्न २४२-से केगट्टेणं?
उत्तर २४२-गोयमा! दविदियाइं पडुच्च अणिदिए वक्कमइ भाविदियाइं पडुच्च सइंदिए वक्कमइ। ते तेणट्टेणं ।
प्रश्न २४३-जीवे णं भंते ! गभं बक्कममाणे किं ससरीरी वक्कमइ असरीरी वक्कमइ ?
उत्तर २४३-गोयमा! सिय ससरीरी वक्कमइ सिय असरीरी वक्कमइ। प्रश्न २४४-से केणठेणं ? .
उत्तर २४४-गोयमा ! ओरालिय-वेउब्विय-आहारयाइं पडुच्च असरीरी वक्कमइ। तेया-कम्माइं पडुच्च ससरीरी वक्कमइ । से तेणठेणं गोयमा !
प्रश्न २४५-जीवे णं भंते ! गन्भं वक्कनमाणे तप्पढमयाए किं आहारं आहारेइ?
उत्तर २४५-गोयमा! माउओयं पिउसुक्कं तं तदुभयसंसिठं कलुसं किविसं तप्पढमयाए आहारं आहारेइ।
प्रश्न २४६-जीवे णं भंते ! गभगए समाणे किं आहार आहारेइ ?
उत्तर २४६-गोयमा ! जं से माया नाणाविहाओ रसविगईओ आहारं आहारेइ तदेकदेसेणं ओयं आहारे।

Page #123

106
भगवती सूत्र शः १ उः ७ प्रश्न २४७-जीवस्स णं भंते! गभगयस्स समाणस्स अस्थि उच्चारे इ वा पासवणे इ वा खेले इ वा सिंघाणे इ वा वंते इ वा पिते इवा?
उत्तर २४७–णो इणठे समठे। प्रश्न २४८-से केणद्वेणं?
उत्तर २४८-गोयमा! जीवे णं गभगए समाणे जं आहारेइ तं चिणाइ तं सोइंदियताए जाव...फासिदियत्ताए अद्वि-अठिमिज-केस-मंसु-रोम-नहत्ताए से तेणठेणं।
प्रश्न २४९-जीवे णं भंते ! गन्भगए समाणे पभू मुहेणं कावलियं आहारं आहारित्तए?
उत्तर २४९-गोयमा! णो इणठे समझें। प्रश्न २५०-से केपट्टेणं?
उत्तर २५०-गोयमा! जीवे णं गब्भगए समाणे सव्वओ आहारेइ सव्वओ परिणामेइ सव्वओ उस्ससइ सव्वओ निस्ससइ अभिक्खणं आहारेइ अभिक्खणं परिणामेइ अभिक्खणं उस्ससइ अभिक्खणं निस्ससइ आहच्च आहारेइ आहच्च परिणामेइ आहच्च उस्ससइ आहच्च नीस्सइ । माउजीवरसहरणी पुत्तजीवरसहरणी माउजीवपडिबद्धा पुत्तजीवफुडा तम्हा आहारेइ तम्हा परिणामेइ अवरा वि य णं पुत्तजीवपडिबद्धा माउजीवफुडा तम्हा चिणाइ तम्हा उवचिणाइसे तेणठेणं जाव...नो पभू मुहेणं कावलियं आहारं आहारित्तए।
Q. 241. Bhante! An embryo entering in the wombis it with organs of senses, or without organs of senses ?
with organs of
A. 241. Gautama! To some extent (it is) senses, and to some extent without them.
Q. 242. Why is it so ?
A. 242. Gautama! As for objective organs, it is without organs of senses ; as for the subjective, with organs of senses. Hence so149.

Page #124

Bhagavati Sütra Bk. 1 Ch. 7
Q. 243. Bhante ! An embryo entering in the wombdoes it do so with body, or without body?
107
A. 243. Gautama! To some extent with body and to some extent without body ?
Q. 244. Why is it so ?
A. 244. Gautama! From the standpoint of gross, fluid and assimilative body, it is without a body; but from the standpoint of caloric and kārmaṇ body, it is with body. Hence, Gautama, it is so150.
Q. 245. Bhante! When entering in the womb, what's its first intake ?
A. 245. Gautama! Its first intake is mother's blood and the father's semen-kaluşa and kilvişa,-which are the first intake on entering the mother's womb.
Q. 246. Bhante! What is its intake after it is lodged in the womb ?
A. 246. Gautama! Along with the mother's blood, it takes a part of the substance from the mother's multifarious intakes.
Q. 247. Bhante! Does the soul lodged in the womb have stool, urine, phlegm, nose mucus, vomiting and bile ?]
A. 247. It does not have them.
Q. 248. How is it so ?
A. 248. Gautama! The intake and its transformation that the soul has after being lodged in the womb go in to form its organ of touch, bones, marrows, hairs, beard, pore-hairs and nails. Hence (it has no excreta).

Page #125

भगवती सूत्र शः १ उ: ७
Q. 249. Bhante ! is the soul lodged in the womb capable of taking morsel-food by the mouth?
A. 249. Gautama! This is not correct.
108
Q. 250. Why is it not correct ?
A. 250. Gautama ! The soul lodged in the womb has intake by its whole frame, transforms it by its whole frame, inhales by its whole frame, exhales by its whole frame, has intake very often, transformation very often, inhales very often, exhales very often, has intake at times, transforms it at times, inhales at times, exhales at times. And then there is a tissue sprouting from the mother which derives the elixir from the mother and supplies it to the child, and this is linked with the mother's vital organ, and this also touches the child. With this tissue, the child derives intake and transforms it. There is another tissue which issues forth from the child's vital organ and touches the mother. This helps the child in the absorption and assimilation of the intake. For this, Gautama,...till the soul lodged in the womb is not capable of taking morsel-food by the mouth.
[on limbs, etc., of the embryc] माइअंगा पन्नत्ता ?
प्रश्न २५१ – कइ णं भंते !
उत्तर २५१ - गोयमा ! मत्थुलुंगे ।
तओ माइयंगा पन्नत्ता ।
उत्तर २५२ - गोयमा ! मिजा केस - मंस-रोम - नहे ।
प्रश्न २५२ – कइ णं भंते !
पिइयंगा पन्नत्ता ?
तओ पिइयंगा पन्नत्ता । तं जहा अट्ठि अट्ठि
तं जहा मंसे सोणिए
प्रश्न २५३ - अम्मापिइए णं भंते!
सरीरए केवइयं कालं संचिट्ठइ ?
उत्तर २५३ - गोयमा ! जावइयं से कालं भवधारणिज्जे सरीरए अव्वावन्ने भवइ एवतियं कालं संचिट्ठइ । अहे णं समए समए वोयसिज्जमाणे वोयसिज्जमाणे चरमकालसमयंसि वोच्छिन्ने भवइ ।

Page #126

Bhagavati Sūtra Bk. 1 Ch. 7
109
Q. 251. Bhante ! How many have been stated to be the contribution of the limbs of the mother ?
A. 251. Gautama ! The contribution of the mother's limbs have been stated to be three. They are flesh, blood and brain.
Q. 252. Bhante! How many have been stated to be the contribution of the limbs of the father ?
A. 252. Gautama ! The contribution of the father's limbs have been stated to be three. They are bones, marrows and hairs including beard, pore-hairs and nails.
How long do the parents' limbs stick
Q. 253. Bhante ! to the child's body ?
A. 253. Gautama! They stick as long as the child's earthly body exists. And then as the earthly body becomes lean from time to time and ultimately ends, the parents' limbs also end.
[on the migration of the embryo to
infernal and other existences]
प्रश्न २५४-जीवे णं भंते! गभगए समाणे नेरइएसु उववज्जेज्जा?
उत्तर २५४-गोयमा! अत्थेगइए उक्वज्जेज्जा अत्थेगइए नो उववज्जेज्जा।
प्रश्न २५५-से केणठेणं?
उत्तर २५५-गोयमा! से णं सन्नी पंचिदिए सव्वाहिं पज्जत्तीहिं पज्जत्तए वीरियलद्धीए वेउन्वियलद्धीए पराणीएणं आगयं सोच्चा निसम्म पएसे निच्छुभइ निच्छुभित्ता वेउब्वियसमुग्घाएणं समोहणइ समोहणित्ता चाउरंगिणि सेन्नं विउव्वइ चाउरंगिणिं सेन्नं विउवित्ता चाउरंगिणीए सेणाए पराणीएणं सद्धि संगाम संगामेइ। से णं जीवे अत्थकामए रज्जकामए भोगकामए कामकामए अत्थकंखिए रज्जकंखिए भोगकंखिए कामकंखिए अत्यपिवासए रज्जपिवासए भोगपिवासए

Page #127

110
भगवती सूत्र शः १ उः . कामपिवासए तच्चित्ते तम्मणे तल्लेसे तदझवसिए तत्तिव्वज्झवसाणे तदट्ठोवउत्ते तदप्पिक्यरणे तब्भावणभाविए एयंसि णं अंतरंसि कालं करेज्ज नेरइएसु उववज्जइ। से तेण→णं गोयमा! जाव...अत्थेगइए उववज्जेज्जा अत्थेगइए नो उववज्जेज्जा ।
प्रश्न २५६-जीवे णं भंते ! गभगए समाणे देवलोगेसु उववज्जेज्जा ? उत्तर २५६-अत्थेगइए उववज्जेज्जा अत्थेगइए नो उववज्जेज्जा।
प्रश्न २५७-से केणठेणं?
उत्तर २५७-गोयमा! से णं सन्नी पंचिदिए सव्वाहिं पज्जत्तीहिं पज्जत्तए तहारूवस्स समणस्स वा माहणस्स वा अंतिए एगमपि आरियं धम्मियं सुवयणं सोच्चा निसम्म तओ भवइ संवेगजायसड्ढे तिव्वधम्माणुरागरत्ते से णं जीवे धम्मकामए पुनकामए सग्गकामए मोक्खकामये धम्मकंखिए पुन्नकंखिए सग्गकंखिए मोक्खकंखिए धम्मपिवासए पुग्नपिवासए सग्गमोक्खपिवासए तच्चित्ते तम्मणे सल्लेसे तदभवसिए तत्तिव्वउझवसाणे सदट्ठोवउत्ते तदपिय-करणे तब्भावणाभाविए एयंसि णं अंतरंसि कालं करेज्ज देवलोगेसु उववज्जइ। से तेणठेणं गोयमा!
Q. 254. Bhante ! Does the soul which has lived in the womb take birth in the hells ?
A. 254. Gautama! Some are so born and some are not.
Q. 255.
Why is it so ?
____ A. 255. Gautama! One who has been living in the womb, who is endowed with the five organs of senses and also mind, who is perfect with vitalities, who, on hearing and duly knowing that the enemy's forces have come to attack, throws out the soul-spaces by dint of his power of vitality and power to transform (the body), and creates, by dint of his power to create, a fourfold army and fights with the enemy forces—such one desirous of wealth, desirous of kingdom, desirous of objects of pleasure, desirous of objects of enjoyment, involved in wealth,

Page #128

Bhagavati Sūtra Bk. 1 Ch. 7
111
involved in kingdom, involved in objects of pleasure, involved in objects of enjoyment, hankering after wealth, hankering after kingdom, hankering after objects of pleasure, hankering after objects of enjoyment, with his heart in them, with mind in them, with his soul's end concentrated in them, persevering for them, striving for them, careful about them, acting for them, and having his inclinations rooted in them, if such one dies at that time, then is he born in the hells. For this, oh Gautama, some of the living beings are born in the hells and some are not.
Q. 256. Bhante ! Does the soul which has lived in the womb take birth in the heavens ?
A. 256. Gautama! Some are so born and some are not.
Q. 257. Why is it so ?
.
A. 257. Gautama ! One who has been living in the womb, who is endowed with five organs of senses and also mind, who is perfect with vitalities, if such one has heard even a single spiritual prescription from a śramana or a måhana, has taken it to heart, and developed deep devotion towards religion, with profound love for religion, desirous of auspicious karma, desirous of heavens, desirous of liberation, with attachment for religion, for auspicious karma, for heavens, for liberation, with hankering for religion, for pious kärma, for heavens, for liberation, with his heart fixed in them, with his mind fixed in them, with his soul's end concentrated in them, profoundly striving for them, careful about them, acting for them, and having his inclinations rooted in them, if such one dies at that time, then is he born in one of the heavens. Hence, Gautama, some are born in heavens and some are not.
[on life in the mother's womb] प्रश्न २५८-जीवे णं भंते ! गभगए समाणे उत्ताणए वा पासिल्लए वा अंबखुज्जए वा अच्छेज्जए वा चिट्ठज्जए वा निसीएज्ज वा तुयटेज वा माउए सुवमाणीए सुवइ जागरमाणीए जागरइ सुहियाए सुहिए भवइ दुहियाए दुहिए 795 ?

Page #129

112
भगवती सूत्र शः १ उः ७
उत्तर २५८-हंता गोयमा! जीवे णं गब्भगए समाणे जाव... दुहियाए दुहिए भवइ । अहे णं पसवणकालसमयंसि सीसेण वा पाएहि वा आगच्छति सम्म आगच्छइ तिरियं आगच्छइ विणिहायं आवज्जइ वनवज्झाणि य से कम्माई बधाई पुट्ठाइं निहत्ताई कडाइं पट्ठवियाई अभिनिविट्ठाई अभिसमन्नागयाइं उदिन्नाई नो उवसंताई भवंति तओ भवइ दुरूवे दुवन्ने दुग्गंधे दुरसे दुफासे अणिठे अकते अप्पिए असुभे अमणुन्ने अमणामे हीणस्सरे दीणस्सरे अणिट्ठस्सरे अकंतस्सरे अप्पियस्सरे असुभस्सरे अमणुन्नस्सरे अमणामस्सरे अणाएज्जवयणे पच्चायाए या वि भवइ। वण्णवज्झाणि य से कम्माई नो बद्धाइं पसत्थं णेयव्वं जाव... आदिज्जवयणे पच्चायाए या वि भवइ।
_Q. 258. Bhante ! A being lodged in the womb, does he lie on the back ? Does he lie on his sides ? · Does he lie with a curve like a mango ? Does he remain in normal shape ? Does he stand ? Does he sit ? Does he sleep ? Does he sleep when the mother sleeps ? Does he wake up when the mother wakes ? Is he happy when the mother is happy and is he sad when the mother is sad ?
A. 258. Gautama ! They are so...till a being lodged in the womb is sad when the mother is sad. If he comes out by the head, or by the legs, that's the right posture. If he comes out by the side, he dies. If his karma is affixed in an inauspicious manner, so touching him, so holding him, so performing, so fructifying, so concentrating, so pouring in, and if they are not to subside, then such one is born with bad shape, bad hue, bad odour, bad taste, bad touch ; is inauspicious, uncouth, unpleasant, unappealing, devoid of beauty, with low voice, with pitious voice, with inauspicious voice, with unappealling voice, with unpleasant voice, with words unpleasant. But if his korma is not affixed in an inauspicious manner, then all the aforesaid items are reversed...till he is one with pleasant words.
सेवं भंते ! सेवं भंते! ति।
So saying
Bhante ! So they are. Glory be to the Lord! Gautama withdrew and resumed his seat.
सत्तमो उद्देसो सम्मत्तो। Chapter seven ends

Page #130

अट्ठ मो उद्देसो CHAPTER EIGHT
[on the life-span of the fool, the prudent, etor
रायगिहे समोसरणं जाव...एवं वयासी :
Congregation at Rājagļha (description Gautama made submission as follows :
as
aforesaid).
प्रश्न २५९-एगंतबाले णं भंते ! मणुस्से कि णेरइयाउयं पकरेइ तिरिक् खाउयं पकरेइ मणुस्साउयं पकरेइ देवाउयं पकरेइ ? रइयाउयं किच्चा रइएसु उववज्जइ तिरियाउयं किच्चा तिरिएसु उववज्ज इ मणुस्साउयं किच्चा मणुस्सेसु उववज्जइ देवाउयं किच्चा देवलोगेसु उववज्जइ ?
उत्तर २५९-एगंतबाले णं मणुस्से णेरइयाउयं पि पकरेइ तिरियाउयं पि पकरेइ मणुस्साउयं पि पकरेइ देवाउयं पि पकरेइ। रइयाउयं पि किच्चा णेरइएसु उववज्जइ तिरियाउयं पि किच्चा तिरिएसु उववज्जइ मणुस्साउयं पि किच्चा मणुएसु उववज्जइ देवाउयं पि किच्चा देवलोगेसु उववज्जइ।
प्रश्न २६०-एगंत पंडिए णं भंते ! मणुस्से कि जेरइयाउयं पकरेइ जाव ...देवाउयं किच्चा देवलोएसु उववज्जइ ?
__उत्तर २६०-गोयमा ! एगंतपंडिए णं मणूसे आउयं सिय पकरेइ सिय णो पकरेइ । जइ पकरेइ णो णेरइयाउयं पकरेइ णो तिरियाउयं पकरेइ णो मणुस्साउयं पकरेइ। देवाउयं पकरेइ । णो णेरयाउयं किच्चा णेरइएसु उववज्जति णो तिरिया इउयं किच्चा तिरिएसु उववज्जति णो मणुस्साउयं किच्चा मणुस्सेसु उववज्जति देवाउयं किच्चा देवेसु उववज्जति ।
प्रश्न २६१-से केणठेणं जाव...देवाउयं किच्चा देवेसु उववज्जति ?

Page #131

भगवती सूत्र शः १ उ: ८
उत्तर २६१-गोयमा ! एगंत पंडियस्स णं मणूसस्स केवलं एव दो गईओ पण्णायंति तं जहा अंतकिरिया चैव कप्पोपवत्तिया चेव । से तेणट्ठेणं गोयमा ! जाव... देवाउयं किच्चा देवेसु उववज्जति ।
114
प्रश्न २६२ - बालपंडिए णं भंते ! मणुस्से किं णेरइयाउयं पकरेइ जाव .. देवाउयं किच्चा देवेसु उववज्जइ ?
उत्तर २६२ - गोयमा !
णो णेरइयाउयं पकरेइ जाव... देवाजयं किच्चा
देवेसु उववज्जइ ।
प्रश्न २६३ - से केणट्ठेणं जाव... देवाउयं किच्चा देवेसु उववज्जइ ?
उत्तर २६३ - गोयमा ! बालपंडिए णं मणुस्से तहारूवस्स समणस्स वा माहणस्स वा अंतिए एगमपि आरियं धम्मियं सुवयणं सोच्चा णिसम्म देस उवरमइ देसं णो उवरमइ देसं पच्चकुखाइ देसं णो पच्चकुखाइ । से तेणेणं देसोवरम- देसपच्चक्खाणेणं णो णेरइयाउयं पकरेइ जाव... देवाउयं किन्वा देवेसु उववज्जइ । से तेणट्ठेणं जाव... देवेसु उववज्जति ।
Q. 259. Bhante ! Does a being wholly foolish/unrenounced151 acquire an infernal life? Does he acquire the life of a sub-human being/animal? Does he acquire the life of a human being? Or, does he acquire the life of a celestial being? Or, is he born among the infernal beings by acquiring the life of an infernal being, or among animals by acquiring the life of a sub-human being, or among men by acquiring the life of a human being, or among the gods by acquiring the life of a celestial being?
A. 259. Gautama! A being who is wholly foolish/unrenounced acquires the life of an infernal being, of an animal, of a human being, also of a god. By acquiring the life of an infernal being, he is born among the infernals; by acquiring the life of an animal, he is born among the sub-human beings by acquiring the life of a man, he is born among the human beings; and by acquiring the life of a god, he is born among the celestial beings152.

Page #132

Bhagavati Sutra Bk. 1 Ch. 8
Q. 260. Bhante! Does a being who is wholly prudent/ renounced acquire an infernal life...till by acquiring the life of a god, he is born among the celestial beings?
115
not.
A. 260. Gautama! A being who is wholly prudent/renounced153 sometimes acquires life and sometimes he does When he acquires life, he acquires the life not of an infernal being, nor of an animal, nor of a human being but of a celestial being. As he acquires not life in hells, he is not born among the infernal beings; as he acquires not the life of the sub-human beings, he is not born among the animals; as he acquires not the life of the human being, he is not born among men; but as he acquires the life of a celestial being, he is born among gods.
Q. 261. Why is it so...till by acquiring the life of a celestial being he is born among gods ?
A. 261. Gautama! It has been stated that a wholly renounced being acquires either of the two states, viz., liberation in the same life and birth in the kalpas (as the Vaimānikas). It is for this reason, oh Gautama,...till he is born among gods.
Q. 262. Bhante! Does a being who is partly foolish/ unrenounced and partly prudent/renounced acquire life among the infernal beings,...till he is born among gods?
A. 262. Gautama! He does not acquire life among the infernal beings, ...till by acquiring the life of a celestial being, he is born among gods.
Q. 263. Why is it so,...till by acquiring the life of a celestial being, he is born among gods?
A. 263. A being who is partly foolish/unrenounced and partly prudent/renounced154 hears even a single spiritual Aryan word from a framana or mahana and accepts it, and then he partly abstains and partly abstains not, partly renounces and partly renounces not. For that reason, due to part absti

Page #133

116
भगवती सूत्र शः १ उः ८
nence and part renunciation, he does not acquire the life of an infernal being,...till by acquiring the life of a celestial being, he is born among gods. That's why he is born among gods as stated above.
[on activities]
प्रश्न २६४-पुरिसे णं भंते! कच्छंसि वा दहंसि वा उदगंसि वा दवियंसि वा वलयंसि वा नूमंसि वा गहणंसि वा गहणविदुग्गंसि वा पव्वयंसि वा पव्वतविदुग्गंसि वा वणंसि वा वणविदुग्गं सि वा मियवित्तीए मियसंकप्पे मियपणिहाणे मियवहाए गंता एते मिए त्ति काउं अण्णयरस्स मियस्स वहाए कूडपासं उद्दाति तओ णं भंते ! से पुरिसे कतिकिरिए पन्नत्ते?
उत्तर २६४-गोयमा ! जावं च णं से पुरिसे कच्छंसि वा जाव...कूडपासं उद्दाइ तावं च णं से पुरिसे सिय तिकिरिए सिय चतुकिरिए सिय पंचकिरिए।
प्रश्न २६५ से केणठेणं भंते! एवं वुच्चइ सिय तिकिरिए सिय चतुकिरिए सिय पंचकिरिए?
उत्तर २६५-गोयमा! जे भविए उद्दवणयाए णो बंधणयाए णो मारणयाए तावं च णं से पुरिसे काइयाए अहिगरणियाए पाउसियाए तिहि किरियाहिं पुढें। जे भविए उद्दवणयाए वि बंधणयाए वि णो मारणयाए तावं च णं से पुरिसे काइयाए अहिंगरणियाए पाउसियाए पारितावणियाए चउहि किरियाहिं पुछे। जे भविए उद्दवणयाए वि बंधणयाए वि मारणयाए वि तावं च णं से पुरिसे काइयाए अहिंगरणिआए पाउसियाए जाव...पाणाइवायकिरियाए पंचहिं किरियाहिं पुछे से तेणठेणं जाव...पंचकिरिए।
Q. 264. Bhante! One who earns subsistence from animal slaughter, one who hunts an animal and is deeply attached to it --if such one, with a view to killing some animal, and thinking that "it's here' sets a trap at a place covered with trees and encircled by a river, in a tank or a lake, in a place covered with thick grass, at the river's bend, in a dark place, in a deep forest, in a forest on a mountain, or on a mountain, or a mountainous region, in a (common) forest or forest with varieties of fiora, then Bhante, how many activities does he perform ?

Page #134

Bhagavati Sūtra Bk. 1 Ch. 8
117
___A. 264. Gautama! Such a man,...till sets a trap,...till a forest with varieties of flora, sometimes performs three activities, sometimes four activities, and sometimes five activities.
Q. 265. Bhante! Why do you say so that he sometimes performs three activities, sometimes four activities and sometimes five activities?
A. 265. Gautama ! So long as he holds the net but fastens not the animal and kills it not, he is touched by three activities, viz., physical activities or activities of the body, instrumental activities arising out of the collection of instruments, and activities born out of hatred. So long as he holds the net and fastens the animal but kills it not, he is touched by four activities, viz., physical, instrumental, hatred-born and pain-causing. When he holds the net, fastens the animal and kills it, he is touched by five activities, viz., physical, instrumental, hatredborn, pain-causing and slaughter. Hence, oh Gautama, it is so,...till sometimes five activities.
प्रश्न २६६-पुरिस णं भंते ! कच्छंसि वा जाव...वणविदुग्गंसि वा तणाई ऊसविय ऊसविय अगणिकायं णिसिरइ। तावं च णं से भंते ! पुरिसे कतिकिरिए ?
उत्तर २६६-गोयमा! सिय तिकिरिए सिय चउकिरिए सिय पंचकिरिए । प्रश्न २६७-से केणठेणं ?
उत्तर २६७-गोयमा! जे भविए उस्सवणयाए तिहिं। उस्सवणयाए वि णिसिरणयाए वि णो दहणयाए चउहिं। जे भविए उस्सवणयाए वि णिसिरणयाए वि दहणयाए वि तावं च णं से पूरिसे काइयाए जाव...पंचहिं किरियाहिं पुढें। से तेणठेणं गोयमा !
प्रश्न २६८-पुरिसं णं भंते ! कच्छंसि वा जाव...वणविदुग्गंसि वा मिय वित्तीए मियसंकप्पे मियपणिहाणे मियवहाए गंता एते मिय त्ति काउं अण्णयरस्स मियस्स बहाए उसु णिसिरति तओ णं भंते ! से पुरिसे कतिकिरिए ?
उत्तर २६८-गोयमा! सिय तिकिरिए सिय चउकिरिए सिय पंचकिरिए।

Page #135

118
भगवती सूत्र शः १ उ: ८
प्रश्न २६९ - से केमट्ठेणं ?
उत्तर २६९-गोयमा ! जे भविए णिसिरणयाए नो विद्वंसणयाए वि नो भारणयाए वि तिहि । जे भविए णिसिरणयाए वि विद्धसणयाए वि णो मारणयाए चउहि । जे भविए णिसिरणयाए वि विद्धंसणयाए वि मारणया वि तावं चणं से पुरिसे जाव... पंचहि किरियाहि पुट्ठे । से तेणट्ठेणं गोयमा ! सिय तिकिरिए सिय चउकिरिए सिय पंच करिए ।
Q. 266. Bhante! If a being in all places as aforesaid, from a place full of trees and encircled by a river,...till a place covered with wide varieties of flora, collects blades of grass and sets fire to them, how many activities does he perform?
A. 266. Gautama! Sometimes three activities, sometimes four, sometimes five.
Q. 267. Why is it so ?
A. 267. Gautama! So long as he collects the blades, three; so long as he collects the blades and throws fire into them but burns not, four; and when he collects the blades, throws fire into them and burns them, touched is he by five activities, from physical onwards. It is for this so, oh Gautama!
Q. 268. Bhante ! One who earns subsistence from animal slaughter, hunts animals and is devoted to hunting such one thinking that 'they are here', at a place covered with trees and encircled by a river,... till forest with varieties of flora, throws an arrow with a view to killing, how many activities does he perform ?
A. 268. Gautama! Sometimes three, sometimes five.
sometimes four,
Q. 269. How is it so ?
A. 269. Gautama! So long as he throws the arrow, but hits not the animal, nor kills it, (he performs) three activities. When he has thrown the arrow and hit the animal, but not killed

Page #136

Bhagavati Sutra Bk. 1 Ch. 8
119
it, four activities. But when he has thrown the arrow, hit the animal and killed it, he is touched by five activities. It is for this, oh Gautama, sometimes three, sometimes four, sometimes five.
प्रश्न २७०-पुरिसे णं भंते! कच्छंसि वा जाव...अण्णयरस्स मियस्स वहाए आयतकण्णायतं उसु आयामेत्ता चिट्ठज्जा अण्णे य (अन्नयरे) पुरिसे मग्गओ आगम्म सयपाणिणा असिणा सीसं छिदेज्जा से य उसू ताए चेव पुवायामणयाए तं मियं विधेज्मा से णं भंते ! पुरिसे कि मियवेरेणं पुछे ? पुरिसबेरेणं पुछे ?
उत्तर २७०-गोयमा! जे मियं मारेइ से मियवेरेणं पुढें। जे पुरिसं मारेइ से पुरिसवेरेणं पुढें।
प्रश्न २७१-से केणठेणं भंते ! एवं वुच्चइ जाव...से पुरिसवेरेणं पुठे ?
उत्तर २७१-से गूणं गोयमा ! कज्जमाणे कडे संधिज्जमाणे संधित्ते णिव. त्तिज्जमाणे निव्वत्तिते निसरिज्जमाणे णिसिट्ठे ति चत्तव्वं सिया हता भगवं! कज्जमाणे कडे जाव...णिसिट्ठत्ति वत्तव्वं सिया। से तेणद्वेणं गोयमा! जे मियं मारेइ से मियवेरेणं पुढें । जे पुरिसं मारेइ से पुरिसवेरेणं पुढें। अंतोछण्हं मासाणं मरइ काइयाए जाव...पंचहि किरियाहिं पुढें। बाहिछण्हं मासाणं मरइ काइयाए जाव...पारियावणियाए चाहिं किरियाहिं पुढें।
प्रश्न २७२-पुरिसे णं भंते! पुरिसं सत्तोए समभिधंसेज्जा सयपाणिणा वा से असिणा सीसं छिदेज्जा तओ णं भंते! से पुरिसे कतिकिरिए?
उत्तर २७२-गोयमा! जावं च णं से पुरिसे तं पुरिसं सत्तीए समभिधंसेइ सयपाणिणा वा से असिणा सीसं छिदइ तावं च णं से पुरिसे काइयाए अहिगरणियाए जाव...पाणाइवायकिरियाए पंचहि किरियाहिं पुठे। आसण्णवहएण य अणवकखणवत्तीए णं पुरिसवेरेणं पुढें।
Q. 270. Bhante! At a place covered with trees, etc., (as aforesaid), someone, with a view to killing, carefully pulls the arrow (affixed on the bow string) till his ear, and another coming from behind, chops his head with a sword in his hand; now the arrow, because of the previous preparation goes out and pierces the animal. Now, Bhante is the man touched by the hatred of the animal or the hatred of the man ?

Page #137

भगवती सूत्र शः १ उ: ८
A. 270. Gautama! He who kills the animal is touched by the hatred of the animal, and he who kills the man is touched by the hatred of the man.
120
Q. 271. Bhante! How is it so,...till touched by the hatred of the man?
A. 271. Gautama! Certain it is that 'being done' is 'done', 'aiming' is 'aimed', 'preparing' is 'prepared', 'throwing' is 'thrown'. Don't you agree ?
-Yes, Bhante, I agree. 'Being done' is 'done', ...till 'throwing' is 'thrown'.
-For this, oh Gautama, he who kills the animal is touched by the hatred of the animal, and he who kills the man is touched by the hatred of the man. And if (the animal) dies within six months, (the killer) is touched by physical, etc., five activities; but if (it) dies after six months, (the killer) is touched by four activities from physical...till pain-causing155.
Q. 272. Bhante! If a man kills another man by a javeline, chops off his head with a sword by his own hand, then how many activities does he perform?
or
A. 272. Gautama! When that man kills another by javeline or chops his head off with a sword by his own hand, then he is touched by five activities from physical,...till slaughter, and that instant killer, who is careless of the life of others, is touched by the hatred of the man.
[on the cause of victory and defeat]
प्रश्न २७३ - दो भंते ! पुरिसा सरिसया सरित्तया सरिव्वया सरिसभंडमत्तोवगरणा अण्णमणेणं सद्धिं संगामं संगामेति तत्थ णं एगे पुरिसे पराइणइ एगे पुरिसें पराइज्जइ । से कहमेयं भंते ! एवं ?
उत्तर २७३ - गोयमा ! एवं वच्चइ सवीरिए पराइणइ अवीरिए पराइ -
ज्जइ ।

Page #138

Bhagavati Sutra Bk. 1. Ch. 8
121
प्रश्न २७४-से केणठेणं जाव...पराइज्जइ ?
उत्तर २७४-गोयमा! जस्स णं वोरियवज्झाइं कम्माई णो बद्धाइं णो पुट्ठाई जाव...णो अभिसमण्णागयाइं णो उदिण्णाइं उवसंताई भवंति से णं पराइ. णइ। जस्स णं वीरियवज्झाई कम्माइं बद्धाइं जाव...उदिण्णाई णो उवसंताई भवंति से णं पुरिसे पराइज्जइ । से तेणठे णं गोयमा ! एवं वुच्चइ सविरिए पराइणइ अविरिए पराइज्जइ।
Q. 273. Bhante! When two persons, wholly alike, witlh imilar skin, similar age and similar instruments, are in a duee,,
hen, surely, of the two, one will win and the other will lcs. SBhante! Why it happens like that ?
A. 273. Gautama! It may be stated that one with energy wins and one without energy loses.
Q. 274.
Why is it so,...till loses ?
A. 274. Gautama! One who has not acquired karma obstructing energy, and has not got them, (or) when such of his karma has not come up, but lies dormant, such one wins. (On the contrary,) one who has acquired karma obstructing energy, and has got them, (or) when such of his karma is up, and is not dormant, such one loses. This is the reason, Gautama ! And so it is said, one with energy wins, and one without energy loses.
[on energy] प्रश्न २७५-जीवा णं भंते ! किं सवीरिया, अवीरिया ? उत्तर २७५-गोयमा! सवीरिया वि अवीरिया वि। प्रश्न २७६-से केणठेणं ?
उत्तर २७६-गोयमा! जीवा दुविहा पन्नत्ता तं जहा संसारसमावण्णगा य असंसारसमावण्णगा य । तत्थ णं जे ते असंसारसमावण्णगा ते णं सिद्धा। सिद्धा णं अवीरिया। तत्थ णं जे ते संसारसमावण्णगा ते दुविहा पन्नत्ता तं जहा

Page #139

भगवती सूत्र शः १ उ: ८
सेले सिपडिवण्णगा य असेलेसिपडिवण्णगा य । तत्थ णं जे ते सेलेसिपडिवन्नगा ते णं द्धिवरियेणं सवीरिया करणवीरियेणं अवीरिया । तत्थ णं जे ते असेलेसिपडिवण्णया ते णं लद्धिवीरियेणं सवीरिया करणवीरियेणं सवीरिया वि अवीरिया वि । से तेणट्ठेणं गोयमा ! एवं बुवइ जीवा दुविहा पत्ता तं जहा सवीरिया वि अवीरिया वि।
122
प्रश्न २७७ - रइया णं भंते !
किं सवीरिया, अवीरिया ?
रइया लद्धिवीरिएणं सवीरिया करणवीरिएणं
उत्तर २७७ - गोयमा ! सवीरिया वि अवीरिया वि ।
प्रश्न २७८ - से केणट्ठेणं ?
उत्तर २७८ - गोयमा ! जेसि णं णेरइयाणं अत्थि उट्ठाणे कम्मे बले वीरिए पुरिसक्कारपरक्कमे ते णं णेरइया लद्धिवीरएणं वि सवीरिया करणवीरिएण वि सवीरिया । जेसि णं णेरइयाणं णत्थि उट्ठाणे जाव... परक्कमे ते णं णेरइया लद्विवीरिएणं सवीरिया करणवीरिएणं अवीरिया । से तेणट्ठेणं ।
२७९ - जहा रइया एवं जाव... पंचिदियतिरिक्खजोणिया । मणुसा जहा ओहिया जीवा णवरं सिद्धवज्जा भाणियव्वा । वाणमंतर - जोइस-वेमाणिया जहा णेरइया !
Q. 275. Bhante ! Are the living beings with energy or without energy
156 ?
A. 275. Gautama! (They are) with energy, also without
energy.
Q. 276. Why is it so?
A. 276. The living beings are stated to be of two types. They are the mundane beings and the liberated. Of these, the liberated are the perfected souls, and the perfected souls are without energy. The mundane beings are, again, stated to be of two types, viz., those who are in a state of rock-like steadfastness and those who are not. Of these, the rock-like steadfasts are with energy in the sense that they have it (in a

Page #140

Bhagavati Sūtra Bk. 1 Ch. 8
123
non-active / dormant state), but without energy because it induces no activity. Those who are not so steadfast are with energy which is not dormant, but active, but this energy may or may not induce activity. It is for this so, oh Gautama ! So it is said that the living beings are of two types, viz., with energy and without energy.
Q. 277. Bhante! Are the infernal beings with energy or without energy ?
A. 277. The infernal beings are with energy in the sense of non-active energy, but as to energy that induces activity, they may be with energy or without energy.
Q. 278. Why is it so ?
A. 278. Gautama! Those infernal beings who have endeavour, activity, strength, energy and self-exertion are with energy which is the dormant energy, and also with energy which is the active energy. And those infernal beings who have not endeavour,...till self-exertion, they are with energy which is the dormant energy, but without energy that induces activity. Hence so.
279. As with infernal beings, so with all...till five-organ sub-human beings. Human beings are like the mundane beings, save the liberated. The Vāņavyantaras, Jyotişkas and Vaimānikas are like the infernal beings.
hai wā!
Ta wa! fe gra...raets
Bhante! So they are. Glory be to the Lord ! So saying Gautama,...till he resumed his seat.
अट्ठमो उद्देसो सम्मत्तो। Chapter eight ends

Page #141

नवमो उद्देसो
CHAPTER NINE
[on the weight of the living beings 157 ]
प्रश्न २८० - कहं णं भंते ! जीवा गरुयत्तं हव्वमागच्छति ?
उत्तर २८० - गोयमा ! पाणाइवाएणं मुसावाएणं अदिण्णादाणेणं मेहुणेणं परिग्गणं कोह- माण - माया-लोभ-पेज्ज-दोस कलह अब्भक्खाण- पेसुन्न -अरतिरति-परपरिवाय-मायामोस - मिच्छादंसणसल्लेणं एवं खलु गोयमा ! जीवा गरुयत्तं हव्वमागच्छंति ।
प्रश्न २८१ - कहं णं भंते ! जीवा लहुयत्तं हव्वमागच्छंति ?
उत्तर २८१ - गोयमा ! पाणाइवायवेरमणेणं जाव... .मिच्छादंसणसल्लवेरमणेणं एवं खलु गोयमा ! जीवा लहुयतं हव्वमागच्छंति ।
२८२ - एवं संसारं आउलीकरेंति एवं परित्तीकरेंति एवं दीहीकरेंति एवं हस्सीकरेंति एवं अणुपरियट्टंति एवं वीइवयंति । पसत्था चत्तारि अप्पसत्था चत्तारि ।
Q. 280. Bhante ! How do the living beings acquire heavi
ness?
A. 280. Gautama ! By causing injury / slaughter to the living being, by telling lie, by improper acceptance, by indulging in sex, by possession, by anger, pride, deceit, greed, attachment, malice, quarrelsomeness, false attribution, talking ill in one's absence, restlessness158, discussing others, false statement, false faith-by these do the living beings soon acquire weight.
Q. 281. Bhante ! How do the living beings acquire light
ness ?

Page #142

Bhagavati Sūtra Bk. 1. Ch. 9
A. 281. Gautama ! By giving up injury,...till faith, do the living beings acquire lightness.
प्रश्न २८३ - सत्तमे णं भंते ! रु लहुए ?
282. By these, (again, do the living beings)enlarge mundane life, limit it, enlongen it, shorten it, come again and again, go beyond it, get out of it. (Of these,) four are wholesome, unwholesome are four158.
उत्तर २८३ - गोयमा !
125
false
प्रश्न २८४ - सत्तमे णं भंते ! लहए ?
उवसंतरे किं गरुए लहुए गरुयलहुएं अग
णो गरुए णो लहुए णो गरुयलहुए अगरुयलहुए ।
तणुवाए कि गरुए लहुए गरुयलहुए अगरुय
उत्तर २८४ - गोवमा ! जो गरुए णो लहुए गरुयलहुए णो अगरुयलहुये । एवं सत्तमे धणवाए सत्तमे धणोदही सत्तमा पुढवी उवासंतराई सव्वाई जहा सत्तमे उवासंतरे जहा तणुवाए गरुयलहुए एवं घणवाय घणउदहि पुढवी दीवा य सायरा
वासा ।
Q. 283. Bhante ! Are the seventh hulls 160 heavy, light, heavy-light, non-heavy-non-light ?
A. 283. Gautama ! Not heavy, not light, not heavy-light, (but) non-heavy-non-light161.
Q. 284. Bhante! Is the seventh light wind heavy, light, heavy-light, non-heavy-non-light ?
A. 284. Gautama! Not heavy, nor light, heavy-light, not non-heavy-non-light. And so with the seventh viscous wind, the seventh viscous water, the seventh hell; and with all the hulls the same as with the seventh hulls; and as with the light-wind (stated to be ) heavy-light, so with the viscous wind, the viscous water, the hells, the islands, the seas and the regions.

Page #143

126
भगवती सूत्र शः १ उः ९. प्रश्न २८५-णेरइया गं भंते! किं गरुया जाव...अगरुयलहुया ?
उत्तर २८५-गोयमा ! णो गरुया णो लहुया गरुयलहुया वि अगरुयलहुया वि।
प्रश्न २८६-से केणडेणं?
उत्तर २८६-गोयमा! वेउन्विय-तेयाई पडुच्च णो गरुया णो लहुया गरुयलहुया णो अगरुयलहुया। जीवं च कम्मं च पडुच्च णो गरुया णो लहुया णो गरुयलहुया अगरुयलहुया। से तेणठेणं एवं जाव...वेमाणिया। णवरं णाणत्तं जाणियव्वं सरीरेहिं धम्मत्थिकाए जाव...जीवत्थिकाए चउत्थपएणं।
प्रश्न २८७-पोग्गलत्थिकाए णं भंते! किं गरुए लहुए गरुयलहुए अगरुय
उत्तर २८७-गोयमा ! णो गरुए णो लहुए गरुयलहुए वि अगरुयलहुए नि। प्रश्न २८८-से केणठेणं?
उत्तर २८८-गोयमा! गरुयलहुयदब्वाइं पडुच्च णो गरुए णो लहुए गरुयलहुए णो अगरुयलहुए। अगरुयलहुयदव्वाइं पडुच्च णो गरुए णो लहुए णो गरुयलहुए अगरुयलहुए। समया कम्माणि य चउत्थपएणं।
प्रश्न २८९-कण्हलेस्सा णं भंते! किं गरुया जाव...अगल्यलहुया?
उत्तर २८९-गोयमा! णो गरुया णो लहुया गरुयलहुया वि अगरुयलहुया वि।
प्रश्न २९०-से केणट्टेणं?
उत्तर २९०-गोयमा! देव्वलेस्सं पडुच्च ततियपएणं भावलेस्सं पडुच्च चउत्थपएणं एवं जाव...सुक्कलेस्सा।
... २९१-दिट्टी-दसण-णाण-ऽण्णाण-सन्नाओ चउत्थपदेणं यव्वाओ। हेठिल्ला चत्तारि सरीरा णेयन्वा तइएणं पदेणं। कम्मया चउत्थएणं पदेणं । मणजोगो वइजोगो चउत्थएणं पदेणं कायजोगो तइएणं पदेणं। सागारोवओगो अणागारोवओगो चउत्थपदेणं। सव्वदव्वा सव्वपएसा सवपज्जवा जहा पोग्गलत्थिकाओ। तीयद्धा अणागयता सव्वद्धा चउत्थेणं पदेणं।

Page #144

Bhagavati Satra Bk. 1 Ch. 9
127
Q. 285. Bhante! Are the infernal beings heavy,...till nonheavy-non-light ?
A. 285. Gautama! Not heavy, not light, heavy-light, also non-heavy-non-light.
Q. 286,
How is it so ?
A. 286, Gautama! Fluid body and caloric body--they are) not heavy, not light, heavy-light, not non-heavy-non-light. Soul and karma-(they are) not heavy, notlight, not heavy-light, (but) non-heavy-non-light162. Hence so,...till the Vaimånikas, except that their bodies are different which should be noted. The state of motion,... till the soul are as the fourth term (i.e., non-heavy-non-light)163.
Q. 287. Bhante! Is matter heavy, light, heavy-light, nonheavy-non-light ?
A. 287. Gautama! Matter is not heavy, nor light, but heavy-light, and also non-heavy-non-light.
Q. 288. How is it so ?
A. 288. Gautama! Relative to heavy-light objects, matter is neither heavy, nor fight, nor non-heavy-non-light, (but) beavylight ; relative to non-heavy-non-light objects, matter is neither heavy, nor light, nor heavy-light, (but) non-heavy-non-light. Time and karma as the fourth term.
Q. 289. Bhante! Is black tinge heavy,...till non-heavynon-light?
A. 289. Gautama! Neither heavy, nor light, but heavylight, also non-heavy-non-light.
Q. 290. How is it so ?
A. 290. Gautama! Relative to objective tinge, it is as

Page #145

भगवती सूत्र शः १ उः ९
the third term, but relative to subjective tinge, it is as the fourth term. And like this...till white tinge.
128
291. Outlook, faith, knowledge, ignorance, perception - these are as the fourth term ; four bodies as the third term ; kärman body as the fourth term; activities of the mind and speech as the fourth term, but activities of the body as the third term ; cognition, both detailed and superficial, as the fourth term. All objects, regions and categories are similar to matter164. Past period, future period, all periods as the fourth term.
[wholesome for the monks]
प्रश्न २९२ - से णूणं भंते! लाघवियं अपिच्छा अमुच्छा अगेही अपडिबद्धया समणाणं णिग्गंथाणं पसत्थं ?
उत्तर २९२ - हंता गोयमा ! लाघवियं जाव... पसत्थं ।
प्रश्न २९३ - से णूणं भंते ! अकोहत्तं अमाणत्वं अमायत्तं अलोभत्तं समणाणं णिग्गंथाणं पसत्यं ?
उत्तर २९३ - हंता गोयमा ! अकोहत्तं अमाणत्तं जाव... पसत्थं ।
प्रश्न २९४ - से णूणं भंते ! कंखपदोसे णं खीणे समणे णिग्गंथे अंतकरे भवति ? अंतिमसरीरिए वा ? बहमोहे वि य णं पुव्विं विरहित्ता अहपच्छा संबुडे कालं करेइ तओ पच्छा सिज्झइ बुज्झइ मुच्चइ जाव... अंतं करेइ ?
उत्तर २९४ - हंता गोयमा !
कंखपदोसे खीणे जाव... अंतं करेइ ।
Q. 292. Bhante ! Bare possession, small desire, attachment, detachment, unconcern-are these for a tie-free monk165 ?
non
A. 292. Yes, concern are wholesome.
wholesome
Gautama ! Bare possession,...till un
Q. 293. Bhante ! Non-anger, non-pride, non-attachment, non-greed-are they wholesome for a tie-free monk ?
A. 293. Gautama ! Non-anger, ...till non-greed are wholesome.

Page #146

Bhagavati Sūtra Bk. 1 Ch. 9
129
Q. 294. Bhante! Does a tie-free monk become capable of terminating (all karma bondage) when his attachment for other faith feds out ? Does he take body for the last time ? If he moves with great attachment in his previous state, but wholly restrains karma influx before death, does he become perfected, enlightened, liberated,...till ending all misery ?
A. 294. Yes, Gautama, on the fading out of the improper faith, (he attains all these)....till ending all misery.
[ a clarification on life-span ]
प्रश्न २९५-अण्णउत्थिया णं भंते ! एवं आइक्खंति एवं भासंति एवं पण्णवेंति एवं परुति एवं खलु एगे जीवे एगेणं समएणं दो आउयाइं पकरेति। तं जहा इहभवियाउयं च परभवियाउयं च। जं समयं इहभवियाउयं पकरेति तं समयं परभवियाउयं पकरेति जं समयं परभवियाउयं पकरेति तं समयं इहभवियाउयं पकरेइ । इहभवियाउयस्स पकरणयाए परभवियाउयं पकरेइ परभवियाउयस्स पकरणयाए इहभवियाउयं पकरेइ । एवं खलु एगे जीवे एगेणं समएणं दो आउयाई पकरेति। तं जहा इहभवियाउयं च परभवियाउयं च। से कहमेयं भंते ! एवं ?
उत्तर २९५--गोयमा! जं णं ते अन्नउत्थिया एवमाइक्खंति जाव...परभवियाउयं च। जे ते एव माहंसु मिच्छा ते एवमाहिंसु। अहं पुण गोयमा ! एवं आइक्खामि जाव...परूवेमि। एवं खलु एगे जीवे एगेणं समएणं एगं आउयं पकरेइ तं जहा इहभवियाउयं वा परभवियाउया वा । जं समयं इहभवियाउयं पकरेइ णो तं समयं परभवियाउयं पकरेइ जं समयं परभवियाउयं पकरेइ णो तं समयं इहभवियाउयं पकरेइ। इहभवियाउयस्स पकरणयाए णो परभवियाउयं पकरेइ परभवियाउयस्स पकरणयाए णो इहभवियाउयं पकरेइ। एवं खलु एगे जीवे एगेणं समएणं एगं आउयं पकरेइ। तं जहा इहभवियाउयं वा परभवियाउयं वा।
Q. 295. Bhante ! People from other faith so assert, and do so with emphasis, they so claim and uphold, that a living being at the same instant acquires karma determining two lifespans, one the span of this life and the other the span of the next life ; that while he acquires karma determining the span of this life, he also acquires karma determining the span of the next life ; and that while he acquires karma determining the span of

Page #147

130
भगवती सूत्र शः १ उ: ९
the next life, he acquires karma determining the span of this life ; and that thus in acquiring karma determining the span of his life, he acquires karma determining the span of the next life and in acquiring karma determining the span of the next life, he acquires karma determining the span of this life ; and that, therefore, in this way, living in the same instant, he acquires. karma determining two life-spans-span of this life, and span of the next life. Bhante! Is it all like this ?
A. 295. Gautama! As to the people of other faith who assert thus,...till span of this life and span of the next life, what they have said is incorrect. I say and ordain that a living being can, in one instant, acquire karma determining one life-span only, maybe of this life, or of the next life; that while he acquires karma determining the span of this life, he does not acquire karma determining the span of the next life, and vice versa. (The statement as above to be repeated). Thus, in one instant, a living being acquires karma determining one life-span only, maybe of this life, or maybe of the next life.
सेवं भंते ! सेवं भंते! त्ति। भगवं गोयमे जाव...विहरति ।
Bhante! They are so. Glory be to the Lord! So saying Gautama withdrew and resumed his seat
[Kalāsavesiya-putra's questions to the elderly monks]
ते णं काले णं ते णं समए णं पासावच्चिज्जे कालासवेसियपुत्ते णामं अणगारे जेणेव थेरा भगवंतो तेणेव उवागच्छति । उवागच्छित्ता थेरे भगवंते एवं वयासी:
२९६-थेरा सामाइयं न याणंति थेरा सामाइयस्स अटुं न याणंति थेरा पच्चक्खाणं ण याणंति थेरा पच्चक्खाणस्स अटुं न याणंति थेरा संजमं न याणंति थेरा संजमस्स अट्ठन याणंति थेरा संवरं न याणंति थेरा संवरस्स अट्ठन याणंति थेरा विवेगं न याणंति थेरा विवेगस्स अट्ठ ण याणंति थेरा विउस्सगं ण याणंति थेरा विउस्सग्गस्स अटुं न याणंति।
तए णं ते थेरा भगवंतो कालासवेसियपुत्तं अणगारं एवं वयासी :

Page #148

Bhagavati Sūtra Bk. 1 Ch. 9
131 जाणामो णं अज्जो ! सामाइयं जाणामो णं अज्जो ! सामाइयस्स अट्रं जाव ...जाणामो णं अज्जो ! विउस्सग्गस्स अटुं।
At that time, in that period, a monk named Kala. savesiya-putra, a leading monk of the order of Arhat Pārsva, arrived at the same place where was Mahāvīra. Having arrived there he said thus to the elderly monks 166 :
296. Monks ! Knoweth not ye sāmāyika, nor its import; knowath not ye renunciation, nor its import ; knoweth not ye restraint, nor its import; knoweth not ye checking karma influx, nor its import; knoweth not ye conscience, nor its import ; knoweth not ye detachment, nor its import.
At this, the elderly monks made the following reply monk Kālāsavesiya-putra :
to
---Arya! We know såmáyika, and know we its import, ...till know we detachment and its import.
तते णं से कालासवेसियपुत्ते अणगारे ते थेरे भगवंते एव वयासी :
प्रश्न २९७-जइ णं अज्जो ! तुब्भे जाणह सामाइयं जाणह सामाइयस्स अट्ठे जाव...जाणह विउस्सग्गस्स अट्ठ। किं भे अज्जो ! सामाइए कि भे अज्जो! सामाइयस्स अट्ठे जाव...कि भे विउस्सग्गस्स अट्ठे ?
तए णं थेरा भगवंतो कालासवेसियपुत्तं अणगारं एवं वयासी :
उत्तर २९७-आया णे अज्जो! सामाइए आया णे अज्जो! सामाइयस्स अठे जाव..विउस्सग्गस्स अट्ठे।
तए णं से कालासवेसियपुत्ते अणगारे थेरे भगवंते एवं वयासी :
प्रश्न २९८-जइ भे अज्जो ! आया सामाइए आया सामाइयस्स अट्ठे एवं जाव...आया विउसग्गस्स अट्ठे अवहटु कोह-माण-माया-लोभे किमळं अज्जो! गरहइ?
उत्तर २९८-कालासवेसियपुत्त ! संजमट्ठयाए।

Page #149

132
भगवती सूत्र शः १ उ. ९ प्रश्न २९९-से भंते! कि गरहा संजमे? अगरहा संजमे ?
उत्तर २९९-कालासवेसियपुत्त ! गरहा संजमे णो अगरहा संजमे। गरहा वि य णं सव्वं दोसं पविणेति सव्वं बालियं परिणाए। एवं खु णे आया संजमे उवहिते भवति एवं खु णे आया संजमे उवचिए भवति एवं खु णे आया संजमे उठिए भवइ।
At this, monk Kālāsavesiya-putra said thus to the monks :
Q. 297. Arya ! If ye knoweth sāmāyika and knoweth its import,...till ye knoweth detachment and its import, then stateth ye what is sämāyika and its import, ...till detachment and its import.
At this, the elderly monks made the following reply to the monk Kālāsavesiya-putra :
A. 297. Arya ! Our soul is sämāyika, and our soul is the import of sāmāyika,..till our soul is the import of detach
ment167.
Then monk Kālāsavesiya-putra said this to the monks :
Q. 298.Arya ! If thy soul be sāmāyika, and if thy soul be its import,...till thy soul be the import of detachment, then, having given up anger, pride, attachment, greed, why do ye censure them ?
A. 298. Oh Kalasavesiya-putra ! For the sake of restraint.
Q. 299. Bhante ! Is censure restraint ? Is restraint ?
non-censure
A. 299. Kalasavesiya-putra ! Censure is restraint, not noncensure. Censure wipes out all imperfections, all foolishness, through knowledge. Thus our soul is dedicated to restraint, our soul grows in restraint, our soul is fixed in restraint.

Page #150

Bhagavati Sūtra Bk. 1 Ch. 9
133
एत्थ णं से कालासवेसियपुते अगगारे संबुद्धे थेरे भगवंते बंदइ णमंसइ णमंसित्ता एवं वयासी :
___ ३००-एएसि णं भंते ! पयाणं पुर्वि अन्नागयाए आसवणयाए अबोहियाए अणभिगमेणं अदिट्ठाणं असुयाणं अस्सुयाणं अविनायाणं अव्वोगडाणं अवोच्छिन्नाणं अणिज्जूढाणं अगुवधारियाणं एयमझें नो सद्दहिए। णो पत्तइए णो रोइए इयाणि भंते ! एएसि पयाणं जाणणयाए सवणयाए बोहिए अभिगमेणं दिट्ठाणं सुयाणं सुयाणं विनियाणं वोगडाणं वोच्छिन्नाणं णिज्जूढाणं उवधारियाणं एवमट्ठ सद्दहामि पत्तियामि रोएमि एवमेयं से जहेयं तुन्भे वदह ।
तए णं ते थेरा भगवंतो कालासवेसियपुतं अगगारं एवं वयासी :
सद्दहाहि अज्जो! पत्तियाही अज्जो ! रोएहि अज्जो ! से जहेयं अम्हे वदामो।
तए णं से कालासवेसियपुत्ते अणगारे थेरे भगवंते वंदइ नमसइ नमंसित्ता एवं वयासी :
इच्छामि णं भंते ! तुम्भं अंतिए चाउज्जामाओ धम्माओ पंचमहव्वइयं सपडिक्कमणं धम्म उवसंपज्जित्ता णं विहरितए।
अहासुहं देवाणुप्पिया ! मा पडिबंध ।
तए णं से कालासवेसियपुत्ते अगगारे थेरे भगवंते वंदइ नमसइ वंदित्ता नमंसित्ता चाउज्जामाओ धम्माओ पंचमहव्वइयं सपडिक्कमणं धम्म उवसंपज्जिता णं विहरइ । तए णं से कालासवेसियपुते अगगारे बहूणि सामनपरियागं पाउणइ पाउणित्ता जस्सट्ठाए कीरइ नग्गभावे मुंडभावे अण्हाणथं अदंतधुवगायं अच्छतयं अणोवाहणयं भूमिसेज्जा फलहसेज्जा कट्ठसेज्जा केसलोओ बंभचेरवासो परघरप्पवेसो लद्वावलद्वी उच्चावया गामकंटगा बावीसं परिसहोवसग्गा अहियासिज्जति । तं अटें आराहेइ आराहिता चरिमेहिं उस्सास-नीसासेहिं सिद्धे बुद्धे मुत्ते परिनिब्बुडे सव्वदुक्खप्पहीणे ।
On hearing the words of the elderly monks, monk Kālāsavesiya-putra got enlightened, paid homage and obeisance to them and made the following submission :

Page #151

भगवती सूत्र शः १ उ: ९
300. Bhante !
Because of my ignorance about them, because I had never heard of them, never knew them, never had knowledge of them, never had seen them, never considered them, never acquired them, never had thoroughness about them, never had been told of them, never determined them, never had mention of them, never been in possession of them, never did I have respect for this import of them, nor faith in them, nor taste for them. But, Bhante! having acquired knowledge of them, having seen them, considered them, acquired them, being thorough about them, having been told of them, having determined them, having been mentioned about them, and being in possession of them, do I now have respect for this import of them, have faith in them and taste for them. Bhante! What you say is true. They are so.
Then the elderly monks said to Kālāsavesiya-putra :
-Arya! They are as we say. Have respect for them, have faith in them, have taste for them.
134
At this, monk Käläsavesiya-puttra paid homage and obeisance to the monks, and having paid homage and obeisance, made the following submission :
-Bhante! In the past, I have been initiated into a religion based on Four Vows; henceforth I crave to acquire, from thee religion based on Five Vows, with pratikramaṇa added, and practise it168.
-Oh beloved of the gods! Do as it pleases thee. Delay not.
After this, monk Kālāsavesiya-putra paid homage and obeisance to the elderly monks, and having paid homage and obeisance, accepted the religion based on Five Vows, with pratikramana added, in place of religion based on Four Vows, and practised it. He led for long years the life of a monk in the order; and as a monk, he remained nude and got tonsured; desisted from bath, cleaning teeth and using umbrella and footwear; lay on the ground on a plank or wood; up

Page #152

135
Bhagavati Sūtra Bk. 1 Ch. 9
rooted hairs; practised total celibacy; visited households for begging; bore with equanimity gain or loss, words harsh and thorn-like to the senses, all situations, favourable as well as unfavourable; and all these he fulfilled in right manner, and strove sincerely for the ultimate goal. He practised these in all their imports, and having done so, (in the end), through final respirations, he became perfected, enlightened, liberated, wholly free from all bondage, and from all misery.
[on non-renunciation]
त्ति भगवं गोयमे समणं भगवं महावीरं वंदइ नमसइ वंदित्ता नमंसित्ता एवं वयासी :
प्रश्न ३०१ - से णूणं भंते ! खत्तियस्स य समं चेव अपच्चक्खाणकिरिया कज्जइ ?
सेट्ठियस्स य तणुयस्स य किवणस्स य
उत्तर ३०१ - हंता गोयमा ! सेट्ठियस्स य जाव... . अपच्चक्खाणकिरिया
कज्जइ ।
प्रश्न ३०२ - से केणट्ठणं भंते ?
उत्तर ३०२ - गोयमा ! अविरति पडुच्च । से तेणट्ठेणं गोयमा ! एवं gas सेट्ठियस्स य तणुयस्स य जाव... कज्जइ ।
Gautama paid homage land obeisance to the Lord, and having done so, made the following submission :
Q. 301. Bhante! A merchant, a pauper, a miser and a warrior-do they have the same non-renunciation ?
A. 301. Yes, Gautama, a merchant, ...till a warrior have the same non-renunciation.
Q. 302. Why is it so?
A. 302. Gautama! It is so for lack of formal abstiHence it is said that a merchant, a pauper,...till a
nence.
warrior have the same non-renunciation.

Page #153

136
भगवती सूत्र शः १ उ: ९
[outcome of violating prohibitions] प्रश्न ३०३-आहाकम्म णं भुजमाणे समणे निग्गंथे कि बधइ किं पकरेइ किं चिणाइ कि उवचिणाइ? ।
उत्तर ३०३-गोयमा! आहाकम्मं णं भुंजमाणे आउयवज्जाओ सत्तफम्मप्पगडीओ सिढिलबंधणबद्धाओ धणियबंधणबद्धाओ पकरेइ जात्र...अणुपरियट्टइ।
प्रश्न ३०४-से केणठेणं जाव...अणुपरियट्टइ ?
उत्तर ३०४---गोयमा! आहाकम्म णं भुजमाणे आयाए धम्म अइक्कमइ आयाए धम्म अइक्कममाणे पुढविकाइयं णावकंखइ जाव...तसकायं णावकंखइ । जेसि पि य णं जीवाणं सरीराइं आहारं आहारेइ ते वि जीवे नावकंखइ । से तेणठेणं गोयमा ! एवं वुच्चइ आहाकम्मं णं भुंजमाणे आउयवज्जाओ सत्तकम्मपगडीओ जाव...अणुपरियट्टइ।
Q. 303. Bhante ! A monk transgresses prohibitions and enjoys prohibited objects168. In doing so, what does he bind, what does he acquire, what does he assimilate, what does he absorb170 ?
___A. 303. Gautama! A monk transgressing prohibitions and enjoying prohibited objects ties seven types of karma, except karma determining life-span, and ties with a deeper knot karma which were loosely bound... till continues to roam in the life-cycles.
Q. 304. Why so...till continues to roam in the life-cycles ?
A. 304. Gautama ! A monk enjoying prohibited objects transgresses the religion of his soul ; in transgressing the religion of his soul, he cares not for the earth-bodies,..till moving organisms, and cares not for those living beings whose bodies he enjoys. It is for this, oh Gautama, it has been said that barring karma determining life-span, he ties with deeper knot seven karmas which are loosely bound...till continues to roam in the life-cycles.

Page #154

Bhagavati Sutra Bk. 1 Ch.9
137
foutcome of taking permitted things] प्रश्न ३०५-फासु-एसणिज्ज भंते ! भुंजमाणे किं बंधइ जाव...उवचिणाइ ?
उत्तर ३०५-गोयमा ! फासु-एसणिज्जं णं भुंजमाणे आउयवज्जाओ सत्त. कम्मपयडीओ धणियबंधणबद्धाओ सिढिलबंधणबद्धाओ पकरेइ। जहा संवुडेणं नवरं आउयं च णं कम्मं सिय बंधइ सिय नो बंधइ। सेसं तहेव जाव... वीइवयइ।
प्रश्न ३०६-से केण→णं जाव...वीइवयइ ?
उत्तर ३०६-गोयमा ! फासु-एसणिज्जं भुंजमाणे समणे निग्गंथे आयाए धम्मं नो अइक्कमइ आयाए धम्म अणइक्कममाणे पुढविक्काइयं अवकंखइ जाव ...तसकायं अवकखइ। जेसि पि य णं जीवाणं सरीराइं आहारेइ ते वि जीवे अवकंखइ । से तेणठेणं जाव...वीइवयइ ।
Q. 305. Bhante ! In taking what is pure and free of life, what does he bind,...till absorb ?
A. 305. Gautama! In taking what is pure and free of life, barring karma determining life-span, he loosens seven types of karma that are tied with deeper knots,...till such a restrained monk sometimes acquires and sometimes does not acquire karma determining life-span. The rest as aforesaid,...till ends gliding back and forth in the life-cycles.
Q. 306. Why is it so,...till ends gliding in the life-cycles ?
A. 306. Gautama! In taking pure and free-of-life objects, he transgresses not the religion of his soul ; and in not transgressing the religion of his soul, he is careful about the earthbodies,...till moving organisms, and also about the living beings whose bodies he enjoys. It is so, on account of this,...till ends glidings in the life-cycles.
[on change and non-change] प्रश्न ३०७-से णूणं भंते ! अथिरे पलोट्टइ नो थिरे पलोट्टइ अथिरे भज्जइ नो थिरे भज्जइ ? सासए बालए बालियत्तं असासयं सासए पंडिए पंडियत्तं असासयं ?

Page #155

138
भगवती सूत्र शः १ उः ९
उत्तर ३०७-हंता गोयमा! अथिरे पलोट्टइ जाव..पंडियत्तं असासयं ।
Q. 307. Bhante! Does the restless change, and not the fixed171 ? Does the restless break, and not the fixed ? Is the fool permanent, and foolishness temporary ? Is the prudent eternal, and prudence transitory172 ?
A. 307. Gautama ! They are so ; the restless changes, ...till prudence is transitory.
सेवं भंते!
सेवं भंते! त्ति जाव....विहरइ।
Lord!
Bhante! So they are. Glory be to the So saying Gautama withdrew and resumed his seat.
नवमो उद्देसो सम्मत्तो। Chapter nine ends

Page #156

दसमो उददेसो
CHAPTER TEN
[on the division of molecules, etc.]
३०८-अन्नउत्थिया णं भंते ! एवं आइक्खंति जाव.... एवं परूवेंति एवं खलु चलमाणे अचलिए जाव... निज्जरिज्जमाणे अणिज्जिने ।
३०९-दो परमाणुपोग्गला एगयओ न साहणंति । कम्हा दो परमाणुपोग्गला एगयओ न साहणंति ? दोण्हं परमाणुपोग्गलाणं नत्थि सिणेहकाए । तम्हा दो परमाणुपोग्गला एगयओ न साहति ।
३१० - तिण्णि परमाणुपोग्गला एगयओ साहणंति । कम्हा तिणि परमाणुपोग्गला एगयओ साहणंति ? तिन्हं परमाणुपोग्गलाणं अस्थि सिणेहकाए । तम्हा तिष्णि परमाणुपोग्गला एगयओ साहणंति । ते भिज्जमाणा दुहा वि तिविहा बि कज्जंति । दुहा कज्जमाणा एगयओ दिवड्ढे परमाणुपोग्गले भवइ एगयओ वि विड्ढे परमाणुपोग्गले भवइ । तिहा कज्जमाणा तिष्णि परमाणुपोग्गला भवति । एवं जाव... . चत्तारि ।
३११-पंच परमाणुपोग्गला एगयओ साहणंति साहणित्ता दुक्खत्ताए कज्जति । दुक्ख वि य णं से सासए सया समियं उवचिज्जइ य अवचिज्जइ य ।
भासिज्जमाणी भासा अभासा । भासा
३१२ - पुवि भासा भासा । समयविइक्कतं च णं भासिया भासा ।
३१३ - जा सा पुव्विं भासा भासा । भासिज्जमाणी भासा अभासा भासा समय वितिक्कतं च णं भासिया भासा । सा किं भासओ भासा ? अभासओ भासा ? अभासओ णं सा भासा । नो खलु सा भासओ भासा।
३१४- जा सा पुव्वं किरिया दुक्खा । कज्जमाणी किरिया अदुक्खा । किरिया समयवितिक्कतं च णं कडा किरिया दुक्खा ।

Page #157

भगवती सूत्र शः १ उः १०
324-ergoi fanfer gear 1
कज्जभाणी किरिया अदुक्खा ।
किरिया समयविइक्कतं च णं कडा किरिया दुक्खा । सा किं करणओ दुक्खा ? अकरणओ दुक्खा ? अकरगओ णं सा दुक्खा । नो खलु सा करणओ दुक्खा । सेवं वत्तव्वं सिया ।
140
३१६ - अकिच्चं दुक्खं असं दुक्खं अकज्जमाणकडं दुक्खं अकट्टू अकट्टु पाण-भूय-जीव-सत्ता वेदगं वेदेति इति वत्तव्वं सिया ।
प्रश्न ३१७ - पे कहमेयं भंते !
एवं ?
308. Bhante! Followers of other faith say, ...till strive to establish that 'moving' is not moved...till 'exhausting' is not exhausted.
309. That two matter molecules173 do not stick to each other; and why do they not stick to each other ?-because there are no minute water-bodies between the two, and so two matter molecules do not stick to each other.
310. That three matter molecules stick to one another; and why the three stick to one another ?-because there are minute water-bodies in the three; and so three matter molecules stick to one another; if divided, there may be two divisions, and also three divisions; with two divisions, one part will have three halves and the other part will have three halves; and with three divisions, one by one, the three matter molecules remain apart; And so...till four.
311. That five matter molecules stick to one another; and sticking together, they usher in a state of misery (karma) ; that state of misery is permanent, waxing first, and then waning.
312. That expression before it is uttered is language; expression when it is being uttered is not language; after the time of utterance, if not uttered, it is language (again).
313. Now, the expression, which is language before it is uttered, which ceases to be language when it is being uttered, and, which, after the time of utterance, if not uttered, is lan

Page #158

Bhagavati Sūtra Bk. 1 Ch. 10
guage—so, is it language when spoken, or when not spoken ? Surely, (according to them ), language when not spoken, not language when spoken.
141
314. That past action is misery; action being done is not misery; after the time of action, if not done, it is not misery.
315. Now, the past action which is misery, which ceases to be misery when it is being done, and, which, after the time of doing, if not done, is misery-is it misery when being done, or when being not done ? Surely, (according to them), misery when not being done, not so when being done-thus (they say) is to be said.
316 Not doing is misery, not touching is misery, not doing what is to be done is misery; for not doing, do the two- to four-organ beings, flora-bodies, five-organ beings and static beings suffer pain-thus be it said.
Q. 317. Bhante ! - Are these all correct ?
उत्तर ३१७ - गोयमा ! जं णं ते अन्नउत्थिया एवमाइक्खति जाव... वेदणं वेदेति वत्तव्वं सिंया । जे ते एवं आहिंसु मिच्छा ते एवं आहिंसु । अहं पुण गोयमा ! एवमा इक्खामि एवं खलु चलमाणे चलिए जाव... निज्जरिज्जमाणेनिज्जिणे ।
३१८ - दो परमाणुपोग्गला एगयओ साहणंति । कम्हा दो परमाणुपोग्गला एगयको साहणंति ? दोन्हं परमाणुपोग्गलाणं अस्थि सिणेहकाए । तम्हा दो परमाणुपोग्गला एगओ साहणति । ते भिज्जमाणा दुहा कज्जति दुहा कज्ज-माणा एगयओ परमाणुपोग्गले एगयओ परमाणुपोग्गले भवंति ।
३१९ - तिष्णि परमाणुपोग्गला एगयओ साहणंति । कम्हा तिष्णि परमापोग्ला एयम साहणंति ? तिन्हं परमाणुपोग्गलाणं अत्थि सिणेहकाए । तम्हा तिष्णि परमाणुपोग्गला एगदओ साहणंति । ते भिज्जमाणा दुहा वि तिहा वि कज्जति । दुहा कज्जमाणा एगयओ परमाणुपोभ्गले एगयओ दुपए सिए खंधे भवति । तिहा कज्जमाणा तिष्णि परमाणुपोग्गला भवंति । एवं जाव... चत्तारि ।

Page #159

142
भगवती सूत्र शः १ उ: १०
३२०-पंच परमाणुपोग्गला एगयओ साहणंति। एगयओ साहणित्ता खंधत्ताए कज्ज। खंधे वि य णं से असासए सया समियं उवचिज्जइ य अवचिज्जइ य।
३२१-पुब्बिं भासा अभासा भासिज्जमाणी भासा भासा भासासमयवितिक्कंतं च णं भासिया भासा अभासा।
३२२-जा सा पुवि भासा अभासा भासिज्जमाणी भासा भासा भासासमयवितिक्कंतं च णं भासिया भासा अभासा। सा कि भासओ भासा? अभासओ भासा? भासओ णं भासा। नो खलु सा अभासओ भासा।
३२३-पुवि किरिया अदुक्खा। जहा भासा तहा भाणियव्वा । किरिया वि जाव...करणओ सा दुक्खा नो खलु सा अकरणओ दुक्खा । सेवं वत्तव्वं सिया।
३२४-किच्चं दुक्खं फुसं दुक्खं कज्जमाणकडं दुक्खं कटु कट्ट पाण-भूय-जीव-सत्ता वेदणं वेदेति इति वत्तव्वं सिया।
A. 317. Gautama ! The assertions of the followers of other faith,...till static beings suffer pain, are incorrect. I reaffirm, Gautama, moving is moved,...till exhausting is exhausted.
318. That two matter molecules stick to each other ; why the two stick to each other ?-because there are minute waterbodies between the two ; and so two matter molecules stick to each other ; if divided, they make two ; and then there is one matter molecule on one side, and there is one matter molecule on the other side.
319. That three matter molecules stick to one another ; why the three stick to one another ? ---because there are minute water-bodies in them; and so three matter molecules stick to one another ; if divided, there may be two divisions, and also three divisions ; with two divisions, there is one matter molecule in one part, and a bunch of two making a skandha in the other ; with three divisions, one by one, the three matter molecules remain apart, and so...till four.

Page #160

Bhagavati Sūtra Bk. 1 Ch. 10
143
320. That five matter molecules stick to one another; and by sticking to one another they make a skandha; and that skandha is transcient, and it waxes and it wanes.
321. That expression before it is uttered is not language; expression when it is being uttered is language; after the time of utterance, if not uttered, it is not language.
322. Now, the expression which is not language before it is uttered, which is language when being uttered, and, which after the time of utterance, if not uttered, is not languageis it language when spoken, or when not spoken ? – surely, language when spoken, not language when not spoken.
323. That past action is not misery; this is to be taken to be similar to language,...till when done, it is misery, and when not done, it is not misery. Thus it needs be stated.
324. Doing is misery, touching is misery, doing what is being done is misery; for, because of doing, the two- to four-organ beings, flora-bodies, five-organ beings and static beings174 suffer pain. Thus it needs be stated175.
[on activities due to movement and to passions]
प्रश्न ३२५ - अन्नउत्थिया णं भंते ! एवमाइक्खति जाव... एवं खलु एगे जीवे एगेणं समएणं दो किरियाओ पकरेइ । तं जहा इरियावहियं च संपराइयं च। जं समयं इरियावहियं पकरेइ तं समयं संपराइयं पकरेइ जं समयं संपराइयं पकरेइ तं समयं इरियावहियं पकरेइ । इरियावहियाए पकरणयाए संपराइयं पकरेइ संपराइयाए पकरणयाए इरियावहियं पकरेइ । एवं खलु एगे जीवे एगेणं समएवं दो किरियाओ पकरेइ । तं जहा इरियावहियं च संपराइयं च । से कहमेयं भंते ! एवं ?
उत्तर ३२५ - गोयमा ! जं णं ते अन्नउत्थिया एवम् इक्खति तं चैव जाव... जे ते एवं आहिंसु मिच्छा ते एवं आहिंसु । अहं पुण गोयमा ! एवं आइक्खामि एवं खलु एगे जीवे एगसमए एक्कं किरियं पकरेइ । परउत्थियवत्तव्वं यव्वं । ससमयवत्तव्वयाए यव्वं । जाव... इरियावहियं संपराइयं वा ।

Page #161

144
भगवती सूत्र शः १ उः १० Q. 325. Bhante! Followers of other faith so say, ... till strive to establish that a living being, at any one time, performs two activities, which are activities due to movement (i.e., physical activities), and those due to inner passions. Now, (they add), at the time he performs activity due to movement, he performs activity due to passions, and at the time he performs activity due to passions, he performs activity due to movement ; (in other words), in performing activity due to movement, he performs activity due to passions, and in performing activity due to passions, he performs activity due to movement. Hence (according to them,) a living being performs two activities at the same time, which are activity due to movement and activity due to passions.
A. 325. Gautma! What the followers of other faith say,...till strive to establish is not correct. I ordain, Gautama, a living person at one time performs one activity. At this stage, the assertions of the followers of other faith, and the assertions of own (Jina) faith need be stated, ...till activity due to movement, and activity due to passions.
[on interval before fresh arrivals] प्रश्न ३२६-निरयगई णं भंते ! केवइयं कालं विरहिया उववाएणं पण्णत्ता ?
3FIT 3 PETEHT! FEUUTUT tapai 993 5948 Avi arch HEFTI एवं वक्कंतीपयं भाणियव्वं निरवसेसं।
Q. 326. Bhante ! How long are the hells free from fresh arrivals ?
A. 326. Gautama ! Minimum one time-unit, and maximum 12-times 48-minute interval. Details of arrivals need be stated here176.
So
đã đi ! và ! f7 GTG... (8.
Bhante! So they are. Glory be to the Lord! saying Gautama withdraw and resumed his seat.
दसमो उद्देसो समत्तो। Chapter ten ends
पढम सयं सम्मत्तं। Book one ends

Page #162

बिइयं सयं
BOOK TWO
-
-
-
पढमो उद्देसो CHAPTER ONE
गाहा
१। ऊसास खंदए वि य समुग्घाय पुढवि-दिय अन्नउत्थि भासा य।
देवा य चमरचंचा समयक्खित्तऽत्थिकाय वियसए ।
(Ten chapters of Book Two comprise of the following :) 1. Respirations, Dialogue with Skandaka,
Samudghata, Worlds, Sense organs, Heretics, Language, Celestial beings, Camaracanca, Spheres of Time, AstikāyasThese are being considered.
२-ते णं काले णं ते णं समए णं रायगिहे णामं नयरे होत्था। वण्णओ। सामीसमोसढे। परिसा णिग्गया। धम्मो कहिओ। परिसा पडिगया।
2. In that period, at that time, there was a city named Rajagxha. Description (as before). Sramana Bhagavān Mahāvīra arrived there. People moved out. The Lord tendered his spiritual discourse. The people dispersed.
ते णं काले णं ते णं समए णं जेठे अंतेवासी जाव...पज्जुवासमाणे एवं वयासी।
In that period, at that time, the senior-most disciple (Indrabhūti Gautama)...till paid homage and obeisance and made the following submission :
[ on respirations ] प्रश्न ३-जे इमे भंते! बेइंदिया तेइंदिया चरिंदिया पंचिदिया जीवा एएसि णं आणामं वा पाणामं वा उस्सासं वा नीसासं वा जाणामो पासामो। जे

Page #163

146
भगवती सूत्र शः २ उः १
इमे पुढविकाइया जाव...वणप्फइकाइया एगिदिया जीवा एएसि णं आणामं वा पाणामं वा उस्सासं वा नीसासं वान याणामो न पासामो। एए णं भंते ! जीवा आणमंति वा पाणमंति वा उस्ससंति वा नीससंति वा?
उत्तर ३-हंता गोयमा! एए वि णं जीवा आणमंति वा पाणमंति वा उस्ससंति वा नीससंति वा।
प्रश्न ४-किण्णं भंते ! एते जीवा आणमंति वा पाणमंति वा उस्ससंति वा नीससंति वा?
उत्तर ४-गोयमा! दव्वओ णं अणंतपएसियाई दव्वाई खेत्तओ असंखेज्जपएसोगाढाइं कालओ अन्नयरठिईयाइं भावओ वण्णमंताई गंधमंताई रसमंताई फासमंताई आणमंति वा पाणमंति वा उस्ससंति वा नीससंति वा।
प्रश्न ५-जाइं भावओ वण्णमंताई आणमंति वा पाणमंति वा उस्ससंति वा नीससंति वा ताई किं एगवण्णाइं आणमंति वा पाणमंति वा उस्ससंति वा नीससंति वा?
उत्तर ५-आहारगमो णेयव्वो जाव...पंचदिसं।
प्रश्न ६-किण्णं भंते ! नेरइया आणमंति वा पाणमंति वा उस्ससंति वा नीससंति वा?
उत्तर ६-तं चेव जाव...नियमा छद्दिसिं आणमंति वा पाणमंति वा उस्ससंति वा नीससंति वा।
७-जीव एगिदिया वाघाया य निव्वाघाया य भाणियव्वा। सेसा नियमा छद्दिसिं।
Q. 3. Bhante ! We know about the respirations in and out, inhale and exhale, of living beings with two, three, four and five organs of senses, and we perceive them ; but we know not, nor perceive, of the respirations in and out, inhale and exhale, of the earth-bodies...till fiora-bodies, beings with one sense organ. Bhante ! Do these have respirations in and out ? Do they inhale and exhalel ?

Page #164

Bhagavati Sūtra Bk. 2 Ch. 1
A. 3. Oh Gautama! These beings too have respirations in and out, they inhale and exhale.
Q. 4. Bhante! What sort of matter do these take through their respirations, what sort of matter do they inhale and exhale ?
147
A. 4. Oh Gautama! From the standpoint of substance, matter with infinite spaces; from the standpoint of place, matter from innumerable regions; from the standpoint of time, matter in any situation; and from the standpoint of bhāva, matter with colour, smell, taste and touchsuch matter they inhale and exhale in their respirations.
Q. 5. Bhante ! From the standpoint of bhāva, these inhale and exhale in their respirations matter that has colour. Now, do all matter-particles so inhaled and exhaled have the same colour ?
A. 5. Refer to chapter on 'Intake' (in the Pannavaṇā Sutra)...till from five directions.
Q. 6. Bhante! What sort of matter do the infernal beings take in and out through their respirations ? What do they inhale and exhale ?
A. 6. As aforesaid...till, as a rule, inhale and exhale, take through their respirations, from six directions.
7. About all one-organ beings, it needs be stated, with obstruction and without obstruction; and in case the latter, as a rule, from six directions. (In other words, as a rule, they inhale and exhale matter-particles from all the six directions; but in case of obstruction, they sometimes inhale and exhale from three directions, sometimes from four directions and sometimes from five)3.
[ more on respirations ]
प्रश्न ८ - वाउयाए णं भंते ! उससंति वा नीससंति वा ?
वाउयाए चेव आणमंति वा पाणमंति वा

Page #165

148
उत्तर ८ - हंता गोयमा !
प्रश्न ९ - वाउयाए णं भंते! इत्ता उदाइत्ता तत्थेव भुज्जो भुज्जो पच्चायाइ ?
उत्तर ९ - हंता गोयमा !
वाउयाए णं जाव... नीससंति वा ।
भगवती सूत्र शः २ उ: १
वाउयाए चेव अणेगसय सहस्सखुत्तो उद्दा
जाव... पच्चायाइ ।
प्रश्न १० - से भंते !
किं पुट्ठे उद्दाइति अपुट्ठे उदाइति ?
उत्तर १०- गोयमा !
पुटठे उद्दाइ नो अपुटठे उद्दाइ ।
प्रश्न ११ - से भंते !
किं ससरीरी निक्खमइ असरीरी निक्खमइ ? उत्तर ११ - गोयमा ! सिय ससरीरी निक्खमइ सिय असरीरी निक्खमइ ।
प्रश्न १२ - से केणट्ठेणं भंते ! एवं वुच्चइ - सिय ससरीरी निक्खमइ सिय असरीरी निक्खमइ ?
उत्तर १२ - गोयमा ! वाउयायस्य णं चत्तारि सरीरया पण्णत्ता तं जहाभोरालिए वेडव्विए तेयए कम्मए । ओरालिय- वेउब्वियाइं विप्पजहाय तेयय-कम्मएहिं निक्खमइ से तेणट्ठेणं गोयमा ! एवं वुच्चइ - सिय ससरीरी - सिय असरीरी निक्खमइ ।
Q. 8. Bhante ! Do air-bodies take in and out through their respirations, inhale and exhale, only air-bodies 4 ?
air-bodies...till exhale, (only
A. 8. Yes, Gautama, air-bodies).
Q. 9. Bhante ! Do air-bodies die and are born again and again several hundred-thousand times as air-bodies ?
A 9. Yes, Gautama, ...till are (so) born".
Q. 10. Bhante ! Do they die of touch, or without touch ?
A. 10. Gautama ! (They die) of touch, not without
touch.

Page #166

Bhagavati Sūtra Bk. 2 Ch. 1
149
Q. 11. Bhante ! (Do they) go out with body, or without body ?
A. 11. Gautam ! To some extent, (they) go out with body, and to some extent, without body.
Q. 12. Bhante ! Why do you say that to some extent (they) go out with body and to some extent, without body ?
A. 12. Gautama! Air-bodies are stated to have four types of bodies They are : assimilative, fluid, caloric and kārman. The assimilative and the fluid they discard, and the caloric and the kārman they take with them. Hence, Gautama, it is said that to some extent they go out with body and to some extent without body.
[ on monkss ]
प्रश्न १३-मडाई णं भंते! नियंठे नो निरुद्धभवे नो निरुद्धभवपवंचे णो पहीणसंसारे णो पहीणसंसारवेयणिज्जे णो वोच्छिन्नसंसारे णो वोच्छिन्नसंसारवेयणिज्जे नो निट्ठियढ़े नो निठियट्ठकरणिज्जे पुणरवि इत्थत्थं हव्वमागच्छइ ?
उत्तर १३-हंता गोयमा ! मडाई णं नियंठे जाव...पुणरवि इत्थत्थं हव्वमागच्छइ।
प्रश्न १४-से णं भंते! किं ति वत्तव्वं सिया?
उत्तर १४-गोयमा! पाणे त्ति वत्तव्वं सिया भूए त्ति वत्तव्वं सिया जीवे त्ति वत्तव्वं सिया सत्ते त्ति वत्तव्वं सिया विष्णु त्ति वत्तव्वं सिया वेए त्ति वत्तव्वं सिया पाणे-भूए-जीवे-सत्ते-विष्णु-वेदे ति वत्तव्वं सिया।
प्रश्न १५-से केणठेणं पाणे त्ति वत्तव्वं सिया जाव...वेए त्ति वत्तव्वं सिया?
उत्तर १५-गोयमा! जम्हा आणमइ वा पाणमइ वा उस्ससइ वा णीससइ वा तम्हा पाणे त्ति वत्तव्वं सिया। जम्हा भूते भवति भविष्यति य तम्हा भूए त्ति वत्तव्वं सिया। जम्हा जीवे जीवइ जीवत्तं आउयं च कम्म उवजीवइ

Page #167

भगवती सूत्र शः २ उ: १
तम्हा जीवे त्ति वत्तव्वं सिया । जम्हा सत्ते सुभासुभेहिं कम्मेहिं तम्हा सत्तेत्ति वत्तव्वं सिया । जम्हा तित्तं कडु - कसायं- ऽविल-महुरे रसे जाणइ तम्हा विन्दु त्ति वत्तव्वं सिया । वेदेइ य सुह-दुक्खं तम्हा वेए त्ति वत्तव्वं सिया । से तेणट्ठेणं पाणे ति वत्तव्वं सिया जाव... वेए त्ति वत्तव्वं सिया ।
150
प्रश्न १६ - मंडाई णं भंते ! नियंठे निरुद्धभवे निरुद्धभवपवंचे जाव... निट्ठियट्ठकरणिज्जे गो पुणरवि इत्थत्थं हव्वमागच्छइ ?
मडाई णं नियंठे जाव... नो पुणरवि इत्थत्थं
उत्तर १६ - हंता गोयमा !
हव्वमागच्छइ ।
प्रश्न १७ - से णं भंते !
किं वत्तव्वं सिया ?
उत्तर १७ - गोयमा ! सिद्धेत्ति वत्तव्वं सिया बुद्धे त्ति वत्तव्वं सिया मुत्ते त्ति वत्तव्वं सिया पारगए त्ति वत्तव्वं सिंया परंपरगए त्ति वत्तव्वं सिया सिद्धे-बुद्धे -मुत्ते-परिनिव्वुडे- अंतकडे - सन्वदुक्खप्पहीणे त्ति वत्तब्वं सिया ।
Q. 13. Bhante ! A monk who has not restrained his glidings back and forth, who has not restrained the cycles of coming and going, who has not reduced his existence on earth, who has not reduced his worldly vedaniya karma, who has not uprooted his worldly life, who has not uprooted his vedaniya karma associated with the life, who has not attained his objective, and who has not completed his workdoes such a monk, on death, acquire again the existence and other conditions of human life ?
A. 13. He does. A monk...till acquires again the existence and other conditions of human life.
Q. 14. Bhante ! How is he to be called ?
A. 14. Gautama ! He may be called praṇa, he may be called bhūta, he may be called jiva, he may (even ) be called satta. He may be called vijña, he may be called veda, and he may be called prāna, bhūta, jiva, satta, vijñia and veda'.

Page #168

Bhagavati Sūtra Bk. 2 Ch. 1
151
Q. 15. Bhante ! What is the reason for his being called prāņa...till veda ?
A. 15. Gautama ! He may be called präna because of his respirations in and out, his inhaling and exhaling ; bhūta because he did exist, he exists and he will exist ; jīva because he lives, acquires the state of existence and experiences life-span; satta because he is tied to righteous and non-righteous deeds; vijna because he distinguishes tastes such as hot, pungent, bitter, sour and sweet ; veda because he experiences pleasure and pain. It is for this he is called prāna...till veda.
Q. 16. Bhante ! Does a monk who has restrained the cycles of coming and going,...till who has completed his work, acquire again, on death, the existence and other conditions of human life ?
A. 16. Gautama! A monk who has restrained the cycles, ...till, on death, does not acquire the existence and other conditions of human life.
Q. 17. Bhante ! How is he to be called ?
A. 17. Gautama ! He may be called siddha, he may be called buddha, he may be called pāragata, he may be called paramparāgata ; he may be called siddha, buddha, mukta, nibrtta, anta-krta and sarva-dukkha-prahīņas.
सेवं भंते ! सेवं भंते ! त्ति भगवं गोयमे समणं भगवं महावीरं वंदद नमंसइ संजमेणं तवसा अप्पाणं भावेमाणे विहरइ।
Bhante ! So they are. Glory be to the Lord ! So saying, Gautama paid his homage and obeisance and withdrew to his seat.
[ dialogue with Skandaka ] १८-ते णं काले णं ते णं समए' णं समणे भगवं महावीरे रायगिहाओ नगराओ, गुणसिलाओ चेइयाओ पडिनिक्खमइ पडिनिक्खमित्ता वहिया जणवयविहारं विहरइ।

Page #169

152
भगवती सूत्र शः २ उ: १ ते णं काले णं ते णं समए णं कयंगला नाम नगरी होत्था। वण्णओ। तीसे णं कयंगलाए नयरीए बहिया उत्तरपुरत्थिमे दिसिभाए छत्त. पलासए णामं चेइए होत्था। वण्णओ। तए णं समणे भगवं महावीरे उप्पन्ननाणदसणधरे जाव...समोसरणं। परिसा निग्गच्छइ।
18. In that period, at that time, Sramaņa Bhagavān Mahāvira departed from the Guņaśila caitya in the outskirts of) the city of Rajagxha. Having moved out (from there), he was wandering in the neighbouring villages.
In that period, at that time, there was a city named Krtaigala. Description (as before). In the outskirts of that city, at a place between the north and the east, there was a caitya called Chatrapalasaka. Description. Sramana Bhagavān Mahāvīra, master of supreme kevala-knowledge and kevala vision (arrived)....till congregation. People went out (to listen).
तीसे णं कयंगलाए नयरीए अदूरसामंते सावत्थी नाम नयरी होत्था। वण्णओ। तत्थ णं सावत्थीए नयरीए गद्दभालस्स अन्तेवासी खंदए णामं कच्चायणस्सगोते परिवायगे परिवसइ। रिउव्वेद-जजुव्वेद-सामवेद-अहव्वणवेद इतिहासपंचमाणं निघंटुछट्ठाणं चउण्हं वेदाणं संगोवंगाणंसरहस्साणं सारए वारए धारए पारए संडगवी सद्वितंतविसारए संखाणे सिक्खाकप्पे वागरणे छंदे निरुत्ते जोइसामयणे अन्नेसु य बहूसु बम्हण्णएसु परिव्वायएसु नयेसु सुपरिनिठिए या वि होत्था।
Not far from the city of Kệtangalā, there was a city named Srāvasti. In that city of Srāvasti, there lived a monk of the Parivrājaka order, named Skandaka, who belonged to the line of Kātyāyana, and who was a disciple of Gaddavāla. He was profoundly versed in, and had reached the depth of, the four Vedas, Rk-Sam-Yajur-Atharva, fifth Itihāsa (History), sixth Nighantu (Vedic index), and all literary works based on them. He preserved them in memory, corrected others if necesssary, upheld them', and attained perfection in them. He was the master of the six Angas, Sastitantra (of Kapila), Ganita (Mathematics), Siksa (Phonetics), Acāra (Conventions), Vyakarana (Grammar), Chanda (Prosody);

Page #170

153
Bhagavati Sūtra Bk. 2 Ch. 1
many
other
Nirukta (Etymology ), Jyotisa (Astronomy ), and profound texts produced by the Brahminical scholarship. Besides, he was very profound in the Niti-Sastra of the Parivrājaka order.
तत्थ णं सावत्थीए नयरीए पिंगलए णामं नियंठे वेसालियसावए परिवसर ! तए गं से पिंगलए णामं नियंठे वेसालियसावए अन्नया कयाइं जेणेव खंदए कच्चायणसगोत्ते तेणेव उवागच्छइ । उवागच्छित्ता खंदगं कच्चायणस्सगोत्तं इणसक्खेवं पुच्छे -मागहा ! किं सअंते लोए अणते लोए ? सअंते जीवे अणते जीवे ? अंता सिद्धी अता सिद्धी ? सअंते सिद्धे केण वा मरणं मरमाणे जीवे वढति वा हायति वा ? माणे एवं ।
अनंते सिद्धे ? tara ताव आयखाहि । दुच्च
Vaiśālika-śrāvaka
In the city of Srāvasti, there lived a (one who was profoundly devoted to, and interested in, the words of Śramaņa Bhagavan Mahāvira), named Pingala. This śrävaka once came to Skandaka of the Katyāyana line, to him, and having he asked with great inquisitiveness as follows :
come
him
- Oh Magadha (one born in Magadha ) ! Are the spheres10. with limit or without limit ? Are the souls with limit or without limit ? Is the abode of the perfected beings with limit or without limit ? Are the perfected beings with limit or without limit ? By what death does a being enlongen his stay in (various) existences, and by what death does he cut short that stay. It behoves thee to explain them.
Thus he submitted.
तए णं से खंदए कच्चायणसगोत्ते पिंगलएणं नियंठेणं वेसालियसावएणं इणमक्खेवं पुच्छिए समाणे संकिए कंखिए वितिगिच्छिए भेदसमावन्ने कलुससमावन्ने णो संचाएइ पिंगलयस्स नियंठस्स वेसालियसावयस्स किंचि वि पमोक्खमक्खाइउं तुसिणीए संचिट्ठइ । तए णं से पिंगलए नियंठे वेसाली सावए खंदयं कच्चायणसगोत्तं दोच्चं पि तन्वं पि इणमक्खेवं पुच्छे -मागहा ! किं सअंते लोए जाव... केण वा मरणेणं मरमाणे जीवे वड्ढइ वा हायइ वा ?

Page #171

154
भगवती सूत्र शः २ उः१
एतावं ताव आइक्खाहि। वुच्चमाणे एवं तए णं से खंदए कच्चायणसगोत्ते पिंगलएणं णियंठेणं वेसालीसावएणं दोच्चं पि तच्चं पि इणमक्खेवं पुच्छिए समाणे संकिए कंखिए वितिगिच्छिए भेदसमावन्ने कलुससमावन्ने णो संचाएइ पिंगलस्स णियंठस्स वेसालियसावयस्स किंचि वि पमोक्खमक्खाइत तुसिणीए संचिट्ठइ।
Being thus asked with great inquisitiveness by the Vaiśālika-śrävaka Pingala, Skandaka of the Kātyāyana line was in difficulty (about the answer), was in anxiety (as to how to give a correct answer), was in a split (as to what to say), and was in distress (because of his ignorance about these). So he did not lighten his load by giving a suitable reply to the Vaiśālika-śrävaka Pingala, but remained silent. The said Pingala repeated his questions for a second time and then for a third time with the same eagerness :
--Oh Māgadha! Are the spheres with limit...till, by what death does a being enlongen or cut short his stay in (various) existences. It behoves thee to throw light on them.
But on each occasion, being asked by the said Vaiśālika-śrävaka Pingala, Skandaka of the Kātyāyana line was in the (same) difficulty, doubt, anxiety, fix, split and distress, and could not throw light on them by giving a convincing reply. So he maintained his silence.
तए णं सावत्थीए नयरीए सिंघाडग जाव...पहेसु महया जणसंमद्दे इ वा जणवृहे इ वा परिसा निग्गच्छइ। तए णं तस्स खंदयस्स कच्चायणस्सगोतस्स वहुजणस्स अंतिए एयमठे सोच्चा निसम्म इमे एयारूवे अज्झत्थिए चिंतिए पत्थिए मणोगए संकप्पे समुप्पज्जित्था एवं खलु समणे भगवं महावीरे कयंगलाए नयरीए बहिया छत्तपलासए चेइए संजमेणं तवसा अप्पाणं भावेमाणे विहरइ। तं गच्छामि णं समगं भगवं महावीरं वदामि नमसामि। सेयं खलु मे समणं भगवं महावीरं वंदित्ता नमंसित्ता सक्कारिता सम्माणित्ता कल्लाणं मंगलं देवयं चेइयं पज्जुवासित्ता इमाइं च णं एयारूवाइं अट्ठाई हेऊइं पसिणाइं कारणाई वागरणाइं पुच्छित्तए त्ति कटु एवं संपेहेइ। संपेहित्ता जेणेव परिव्वायगावसहे तेणेव उवागच्छइ। उवागच्छित्ता तिदंडं च कुडियं च कंचणियं च करोडियं च

Page #172

Bhagavati Sūtra Bk. 2 Ch. 1
155
भिसियं च केसरियं च छण्णालयं च अंकुसयं च पवित्तयं च गणेत्तियं च छत्तयं च वाहणाओ य पाऊयाओ य धाउरत्ताओ य गेण्हइ। गेण्हित्ता परिव्वायावसहाओ पडिनिक्खमइ। पडिनिक्खमित्ता तिदंड-कुंडिय-कंचणिय-करोडिय-भिसिय-केसरिय छण्णालय-अंकुसय-पवित्तिय-गणेत्तियहत्थगए छत्तोवाणहंसजुत्ते धाउरत्तवत्थपरिहिए सावत्थीए नयरीए मज्झंमज्झेणं निग्गच्छइ। निग्गच्छित्ता जेणेव कयंगला नयरी जेणेव छत्तपलासए चेइए जेणव समणे भगवं महावीरे तेणेव पहारेत्थ गमणाए।
In the said city of Srāvasti, where three highways meet, ... till people moved out in vast numbers and in groups. The said Skandaka of the Kātyāyana line heard (about the arrival of Sramaņa Bhagavān Mahāvira) from many people, and having heard like that, he had a flash of idea, a desire, a keenness, a resolve (as follows) :
Indeed, śramaņa Bhagavān Mahāvīra is staying, inspiring his soul by restraint and penance, at the Chatrapalāšaka caitya outside the city of Kștangalā. I go unto him, to Sramaņa Bhagavān Mahāvīra, and pay unto him my homage and obeisance. Having paid my homage and obeisance to Sramaņa Bhagavān Mabāvira, having welcomed him, having paid respect unto him, having worshipped (the Lord who is) the embodiment of bliss, happiness, godhood and spiritual treasure, I ask him about the meaning, cause, instrumentality and grammar.
Thus he thought, and having so thought, he returned to the abode of the Parivrājaka monks. Having returned, he picked up (all the decorations of his holy order, such as) tridanda (triple stick), kundi (small cup), garland made of the rudraksa beads, karoţikä (earthen pot), vrśikā (cushion), keśarikā (cloth for drying vessels), chaņņālaya (?), ankušaka (hook), pabitraka (ring), ganetrika (wrist band), chatra (umbrella), bāhana (?), pădukā (sandals), and dhăturakta (saffron robes) and having picked them up, he moved out from the abode of the Parivrājaka monks. With tridanda, kundi, rudraksagarland, karoţiká vršika, keśarikā, ankušaka, pabitraka and ganetrika in his hands, and equipped with his shoes and umbrella, and with his saffron robes on, he moved through the city of Śrāvastī, and turned his steps in the direction of

Page #173

156
भगवती सूत्र शः २ उः २
the Chatrapalāśaka caitya outside the city of Kệtangalā where was stationed Sramaņa Bhagavān Mahāvīra.
गोयमा ! इति समणे भगवं महावीरे भगवं गोयम एवं वयासीदच्छसि णं गोयमा! पुव्वसंगयं। कं णं भंते? खंदयं नाम। से काहे वा कहं वा केवच्चिरेण वा? एवं खलु गोयमा! ते णं काले णं ते णं समये णं सावत्थी नाम नगरी होत्था। वण्णओ। तत्थ णं सावत्थीए नयरीए गद्दभालस्स अंतेवासी खंदए नामं कच्चायणस्सगोत्ते परिव्वायए परिवसइ। तं चेव जाव...जेणेव ममं अंतिए तेणेव पहारेत्थ गमणाए। से अदुरागते बहुसंपत्ते अद्धाणपडिवन्ने अंतरापहे वट्टइ। अज्जेव णं दच्छसि गोयमा !
भते? त्ति भगवं गोयमे समणं भगवं महावीरं वंदइ नमसइ वंदित्ता नमंसित्ता एवं वयासी-पह णं भंते ! खंदए कच्चायणसगोत्ते देवाणुप्पियाणं अंतिए मुंडे भवित्ता णं अगाराओ अणगारियं पव्वइत्तए? हता, पभू। जावं च णं समणे भगवं महावीरे भगवओ गोयमस्स एयमट्ठ परिकहेइ तावं च णं से खंदए कच्चायणस्सगोत्ते तं देसं हव्वं आगए।
Thus said Sarmaņa Bhagavāna Mahāvīra to Gautama :
--Gautama ! To-day you will meet with your former companion.
---Bhante !
Whom do you mean ?
-~-Skandaka is his name.
- When, how and after what time-gap (do I see him) ?
--Gautama ! It is as follows : In that period, at that time, there was a city named Srāvasti. Description. In that city of Śrāvasti, there lives the Parivrājaka monk, Skandaka by name, who belongs to the Kātyāyana line, and is a disciple of Gaddavāla. He (description as before) has started to come to me. He has come near,...he is very near,...he is on the road,...he is now on the approach (to this very place). Gautama ! This very day you will see him.

Page #174

Bhagavati Suūtra Bk. 2 Ch. 1
Gautama paid homage and obeisance to Śramana Bhagavan Mahāvira; and having paid homage and obeisance, he made the following submission :
157
-Bhante! Is Skandaka of the Katyāyana line, the beloved of the gods, coming here to be tonsured, to renounce home in order to court the life of a homeless mendicant ? Oh Lord!
As Śramaņa Bhagavān Mahāvīra was giving reply to this enquiry by Gautama, Skandaka of the Katyayana line hurriedly reached that place.
तए णं भगवं गोयमे खंदयं कच्चायणस्सगोत्तं अदूरागयं जाणित्ता खिप्पामेव अब्भुट्ठेइ अभुट्ठित्ता खिप्पामेव पच्चुवगच्छइ । जेणेव खंदए कच्चायणस्सगोत्ते तेणेव उवागच्छइ उवागच्छित्ता खंदयं कच्चायणस्सगोतं एवं वयासी - हे खंदया ! सागयं खंदया ! सुसागयं खंदया ! अणुरागयं खंदया ! सागयमणुरागयं खंदया ! से गुणं तुमं खंदया सावत्थीए नयरीए पिंगलएणं णामं नियंठेणं वेसालियसावरणं इणमक्खेवं पुच्छिए -मागहा ! कि सअंते लोए अणते लोए ? तं चेव जेणेव इहं तेणेव हव्वमागए । से गुणं खंदया ! अट्ठे समट्ठे ? हंता अत्थि । तए णं से खंदए कच्चायणस्सगोत्ते भगवं गोयमं एवं वयासी से केस णं गोयमा ! तहारूवे णाणी वा तवस्सी वा जेणं तव एस अट्ठे मम ताव रहस्सकडे हव्वं अक्खाए जओ णं तुमं जाणसि ? तए णं से भगवं गोयमे खंदय कच्चायणस्सगोत्तं एवं वयासी -- एवं खलु खंदया ! मम धम्मायरिए धम्मोवएसए समणे भगवं महावीरे उप्पन्ननाण- दंसणधरे अरहा जिणे केवली तीय- पन्चुप्पन्न - मणागयवियाणए सव्वण्णू सव्वदरिसी जेणं मम एस अट्ठे तव ताव रहस्सकडे हव्वमक्खाए जओ णं अहं जाणामि खंदया ! तए णं से खंदए कच्चायणस्सगोत्ते भगवं गोयमं एवं वयासी -- गच्छामो णं गोयमा । तव धम्मायरियं धम्मोवएसयं समणं भगवं महावीर दामो नमसामो जाव... पज्जुवासामो । अहासुहं देवापिया | मा पडिबंधं ।
-
Then Bhagavan Gautama, having known that Skandaka of the Katyayana line had come very near, hurriedly got up and advanced (towards him) to welcome him. He reached the place where Skandaka of the Katyāyana line was, and having reached the place, he welcomed him as follows:

Page #175

158
भगवती सूत्र शः २ उः १
-Skandaka ! Welcome to thee, a very hearty welcome Thy coming is good ; thy coming portends to great good. Welcome to thee!
(He continued :)
Skandaka! In the city of Śrāvasti, the Vaišalika-śrävaka Pingala had inquisitively put the questions to thee Oh Māgadha ! Are the spheres with limit or without ? (And so on). And indeed you have come here for enlightenment. Is that right ?
On this, Skandaka of the Kātyāyana line made the following reply to Bhagavān Gautama :
- Gautama ! This is very true. But who is that wise man, the savant, who is rich in penance, who has known beforehand the inner thoughts of mine, and (meseems) you are (already) in the know of them ?
Then quoth Bhagavān Gautama to Skandaka of the Kātyāyana line :
--Right you are, oh Skandaka ! The great spiritual acărya, the great guide on spiritual matters, Sramaņa Bhagavān Mahāvira is the holder of the supreme kevalaknowledge and kevala-vision; he is an Arhat, a Jina, a Kevali, a knower of the past, present and future, all-knowing and all-seeing. It is he who has revealed your secret thoughts to me. And it is thus, oh Skandaka, I know them.
On this, Skandaka of the Katyāyana line, said as follows unto Bhagavān Gautama :
- Gautama ! Let us go to your spiritual acārya, the great guide on spiritual matters, Sramaņa Bhagavān Mahāvira, and pay unto him homage and obeisance,...till worship him.
--As it pleases thee, oh beloved of the gods ! But let us delay not.

Page #176

159
Bhagavati Sūtra Bk. 2 Ch. 1
तए णं से भगवं गोयमे खंदणं कच्चायणस्सगोत्तेणं सद्धि जेणेव समणे भगवं महावीरे तेणेव पहारेत्थ गमणाए । ते गं काले णं ते णं समए णं समणे भगवं महावीरे वियट्टभोई या वि होत्था । तए णं समणस्स भगवओ महावीरस्स वियट्टभोइस्स सरीरयं ओरालं सिंगारं कल्लाणं सिवं धण्णं मंगल्लं अणलं कियविभूसियं लक्खण- वंजण-गुणोववेयं सिरीए अईव अईव उवसोभेमाणं चिट्ठइ । तए गं से खंदए कच्चायणस्सगोत्ते समणस्स भगवओ महावीरस्स विट्टभोइस्स सरीरयं ओरालं जाव... अईन अईव उवसोभमाणं पासइ पासित्ता हट्ठ-तुट्ठचित्तमाणंदिए दिए पी मणे परमसोमणसिए हरिसवसविसप्पमाणहियए जेणेव समणे भगवं महावीरे तेणेव उवागच्छइ उवागच्छित्ता समणं भगवं महावीरं तिक्खुत्तो आयाहिण -पयाहिणं करेइ जाव... पज्जुवासइ ।
Then with Skandaka of the Katyayana line in his company, Bhagavan Gautama proceeded towards the place where Śramaņa Bhagavan Mahavira was. In that period, at that time, Śramaņa Bhagavān Mahāvīra used to take his meal everyday. His physical frame was noble, portending to welfare, safety, grace and happiness, beautiful even without adornment, bearing standard measures, good marks and high traits11, and looking extremely charming. Skandaka of the Katyayana line saw the physical frame of Sramaṇa Bhagavān Mahāvira, who was (then ) taking his meal everyday, and (whose physical frame) was noble,...till looking exceedingly charming, and seeing ( him ), he was delighted, happy in mind, pleased, overwhelmed with joy in mind, extremely thrilled and with his heart expanded with glee; and (both) reached the place where Śramaṇa Bhagavān Mahāvīra was. On reaching (near him), he paid his homage and obeisance to Śramana Bhagavān Mahāvira... till worshipped him.
खंदया ! -त्ति समणे भंगवं महावीरे खंदयं कच्चायणस्सगोत्तं एवं वयासीसे णूणं तुमं खंदया ! सावत्थीए नयरीए पिंगलएणं नियंठेणं वेसालियसावएवं इणमक्खेवं पुच्छिए -मागहा ! किं सअंते लोए अनंते लोए ? एवं तं चेव जाव... जेणेव ममं अतिए तेणव हव्वं आगए । से णूणं खंदया ! मट्ठे समट्ठे ? हंता अत्थि ।
अय
Quoth Śramaṇa Bhagavan Mahāvīra unto Skandaka of the Katyāyaṇa line :

Page #177

160
भगवती मूत्र शः २ उः १
Indeed, Skandaka, in the city of Śrāvasti, the Vaiśālikasravaka Piñgala had said unto thee as follows: Oh Māgadha ! Are the spheres with limit or without limit ? (And so on)...till you have come to me in a hurry. Skandaka, is that right ?
---Ehante! What you have said is right.
जे वि य ते खंदया ! अयमेयारूवे अज्झस्थिए चितिए पत्थिर मणोगए संकप्पे समप्पज्जित्था-कि सते लोए अणते लोए। तस्स वि य णं अयमठे-एवं मए खदया ! चउठिवहे लोए पन्नते तं जहा-दव्वओ खेत्तओ कालओ भावओ। दवओ णं एगे लोए सअंते। खेत्तओ णं लोए असंखेज्जाओ जोयणकोडाकोडीओ आयामविक्खंभेणं असंखेज्जाओ जोयणकोडाकोडीओ परिकखेवे पण्णता अत्थि पुण से अंते । कालओ णं लोए ण कयाइ न आसी न कयाइ न भवइ न कयाइ न भविस्सइ भविसु य भवति य भविस्सइ य। धवे णियए सासए अक्खए अव्वए अवठिए णिच्चे नस्थि पुण से अंते। भावओ णं लोए अगंता वण्णपज्जवा गध-रस-फासपज्जवा अणंता संठाणपज्जवा अगंता गरुयलहुयपज्जवा अणंता अगस्यलहुयपज्जवा नत्थि पण से अंते। से तं खंदगा ! दव्वओ लोए सअंते खेत्तओ लोए सअंते कालओ लोए अणते भावओ लोए अणंते । ।
--So Skandaka, as you have in your mind doubt, thought, curiosity, enquiry, inquisitiveness as to whether the spheres are with limit or without, so, on this, oh Skandaka, dol ordain as follows :
from
four angles,
viz.,
The spheres have to be viewed substance, place, time and bhäva.
As to substance, the spheres are one and with limit.
As to place, the spheres are said to be extended over innumerable crores of yojanas in length and breadth, and over innumerable crores of yojanas in circumference, but still with limit.
As to time, the spheres existed in the past, they exist in the present and they will exist in the future. There was, there is

Page #178

Bhagavati Sūtra Bk. 2 Ch. 1
161
and there will be no time when there were no spheres. The spheres did exist and will continue to exist. The spheres are fixed, eternal, permanent, non-depreciating, non-wearing out, ever-existent and without limit.
As to bhāva, the spheres are with limitless colours, smells, substances and touches, with limitless physical structures, with limitless heaviness and lightness, with limitless nonheaviness non-lightness, and without limit.
So, you see, Skandaka, as to substance, the spheres are with limit, and so (i. e., with limit) are they as to 'place ; but as to time, the spheres are without limit, and so also without limit are they as to bhāva.
जे वि य ते खंदया ! जाव...सअंते जीवे अणंते जीवे तस्य वि य णं अयमठे-एवं खलु जाव... दवओ णं एगे जीवे सअंते । खेत्तओ णं जीवे असंखेज्जपएसिए असंखेज्जपएसोगाढे अस्थि पुण से अंते। कालो णं जीवे न कयाइ न आसी जाव...निच्चे नत्थि पुण से अंते। भावओ णं जीवे अगंता णाणपज्जवा अणंता दंसणपज्जवा अणंता चारित्तपज्जवा अणंता अगुरुलहुयपज्जवा नत्थि पुण से अंते । सेत्तं दविओ जीवे सते खेत्तओ जीवे सते कालो जीवे अणते भावओ जीवे अणंते ।
As to souls, oh Skandaka, you have in your mind,... till whether souls are with limit or without limit. On this, l ordain,...till as to substance, souls are one and with limit. As to place, souls are with innumerable space-units, holding innumerable space-units, but still with limit. As to time, there was no time, nor there will be any, when souls did not, do not and will not, exist,...till ever-existent and without limit. As to bhāva, souls are in possession of limitless knowledge, of limitless vision, of limitless conduct, of limitless non-heaviness and non-lightness, and again without limit. So you see, as to substance souls are with limit, and so also as to place they are with limit ; but as to time, without limit, and so . too as to bhāva (without limit).
जे वि य ते खंदया! (पुच्छा). इमेयारूवे चितिए जाव...कि सअंता सिद्धी अणंता सिद्धी तस्स वि य णं अयमठे–मए खंदया! एवं खलु
11

Page #179

162
भगवती सूत्र शः २ उः १
चउव्विहा सिद्धी पण्णत्ता तं जहा-दव्वओ खेत्तओ कालओ भावओ। दव्वओ णं एगा सिद्धी सअंता। खेत्तओ णं सिद्धी पणयालीसं जोयणसयसहस्साई आयामविक्खंभेणं एगा जोयणकोडी बायालीसं च जोयणसयसहस्साई तीसं च जोयणसहस्साई दोण्णि य अउणापन्नजोयणसए किंचि विसेसाहिए परिक्खेवेणं अस्थि पुण से अंते । कालओ णं सिद्धी न कयाइ न आसी। भावओ य जहा लोयस्य तहा भाणियव्वा । तत्थ दव्वओ सिद्धी सअंता खेत्तओ सिद्धी सअंता कालओ सिद्धी अणंता भावओ सिद्धी अणंता ।
And then, oh Skandaka, you have in your mind,...till whether the abode of the perfected souls is with limit or without limit. On this I ordain, oh Skandaka, that the abode of the perfected souls is to be viewed from four angles, viz., subtatance, place, time and bhāva. As to substance, this abode of the perfected souls is one and with limit. As. to place, this abode of the perfected souls extends over an area of 45,00,000 yojanas in length and so also in breadth, and with a circumference which is 142,30,249 hundred-thousand yojanas more or less, but still with limit. As to time, there was no time, nor there will be any, when the abode of the perfected souls did not, does not and will not, exist. As to bhāva, the same as with the spheres. So you see, the abode of the perfected souls is, as to substance, with limit as to place, with limit ; as to time, without limit ; and as to bhāva (also) without limit.
जे वि य ते खंदया ! जाव...किं अणं ते सिद्धे तं चेव जाव...दव्वओ णं एगे सिद्धे सते। खेत्तओ णं सिद्धे असंखेज्जपएसिए असंखेज्जपएसोगाढे अत्थि पुण से. अंते । कालओ णं सिद्ध सादीए अपज्जवसिए नत्थि पुण से अंते, भावओ णं सिद्धे अणंता णाणपज्जवा अणता दसणपज्जवा जाव... अणंता अगुरुलहुयपज्जवा नत्थि पुण से अंते । सेत्तं दव्वओ णं सिद्धे सअंते क्षेत्तओ णं सिद्ध सअंते कालओ णं सिद्धे अणते भावओ णं सिद्धे अणंते।
And then, oh Skandaka, you ha ve in mind...till whether the perfected souls are without limit ...till as to substance, the perfected souls are one and with limit ; as to place, the

Page #180

Bhagavati Sātra Bk. 2 Ch. 1
163
perfected souls are in possession of innumerable space-units and hold innumerable space-units, but still with limit ; as to time, the perfected souls are with a genesis but without limit ; and as to bhava, the perfected souls are in possession of limitless knowledge, limitless vision,...till in possession of limitless non-heaviness, limitless non-lightness, still without limit. So you see, the perfected souls are, as to substance, with limit ; as to place, with limit ; (but) as to time, without limit, and so without limit as to bhāva.
जे विस ते खंदया! इमेयारूवे अझथिए चितिए जाव...समुप्पज्जित्था -केण वा मरणेणं मरमाणे जीवे वड्ढति वा हायति वा तस्य वि य णं अयमठे-एवं खलु खंदया ! मए दुविहे मरणे पन्नत्ते। तं जहा-वालमरणे य पंडियमरणे य ! से किं तं बालमरणे ? बालमरणे दुवालसविहे पन्नते । तं जहा-बलयमरणे वसट्टमरणे अन्तोसल्लमरणे तब्भवमरणे गिरिपडणे तरुपडणे जलप्पवेसे जलणप्पवेसे बिसभक्खणे सत्थोवाडणे वेहाणसे गिद्धपठे। इच्चेतेणं खंदया ! दुवालसविहेणं बालमरणेणं मरमाणे जीवे अणंतेहिं नेरइयभवग्गहणेहि अप्पाणं संजोएइ तिरिय-मणुय-देव-अणाइयं च णं अणवदग्गं दीहमद्धे चाउरतं संसारकंतारं अणुपरियट्टइ सेत्तं मरमाणे वड्ढइ सेत्तं वालमरण ।
And then, Skandaka, you have in mind,...till by what death does a being enlongen or shorten his stay. On this I ordain : Death has two types, viz., death of the fool and death of the prudent. And what about the death of the fool ? Well, it may occur by 12 causes, which are : due to starvation and thirst, due to too much submission to the dictates of the organs of senses, due to inner thorn, death called tadbhava (condemning one to rebirth in same species of existence as man or as animal), death due to a fall from a mountain, or from a tree, due to drowning in water, due to entering into fire, due to taking poison, due to hurt by some deadly weapon, due to hanging and due to piercing by some wild animals. Death due to any one of these causes enlongens stay in the infernal existence, as it does in animal, human and celestial existences. He (i. e., anyone 'dying due io anyone of these causes) continues to glide back and forth in the wilderness,

Page #181

164
भगवती सूत्र शः २ उः १
without a beginning and without end, of the infernal, sub. human, human and celestial existences. Hence he enlongens his stay by dying the death of the fool.
से किं तं पंडियमरणे ? पंडियमरणे दुविहे पन्नते तं जहा-पाओवगमणे य भत्तपच्चक्खाणे य। से कि तं पाओवगमणे ? पाओवगमणे दुविहे पन्नत्ते तं जहा-नीहारिमे य अनिहारिमे य नियमा अप्पडिकम्मे। सेत्तं पाओवगमणे। से किं तं भत्तपच्चक्खाणे ? भत्तपच्चक्खाणे दुविहे पन्नते तं जहा-नीहारिमे य अनीहारिमे य नियमा सपडिकम्मे सेत्तं भत्तपच्चक्खाणे। इच्चेतेणं खंदया। दुविहेणं पंडियमरणेणं मरमाणे जीवे अणंतेहिं नेरइयभवग्गहणेहिं अप्पाणं विसंजोएइ जाव...वीईवयइ । सेत्तं मरमाणे हायइ। सेतं पंडियमरणे। इच्चेएणं खंदया ! दुविहेणं मरणेणं मरमाणे जीवे वड्ढइ वा हायइ वा।
And what about dying the death of the prudent ? Death of the prudent may take place in (either of) the two ways, which are, by lying steadfast (till death) like a tree, and by rejecting all intakes (of food). And what about lying steadfast like a tree ? This (again) may be of two types, which are, lying in the midst of a human surrounding (such as a town or a village), and lying far away from such surrounding (in an unfrequented, lonely place). (Both these), as a rule, entail a total restraint of movement and care. Even death by renouncing intake of food may be of two types, which are (as before) in the midst of a human surrounding and far away from such a surrounding, (but these) as a rule, allow movement and care. This much about courting death by renouncing the intake of food. By courting, (either of) these two forms of death, the soul may cut down his innumerable glidings back and forth, may wholly surpass limitless stays in the wilderness of infernal and other existences. Thus he cuts short his stay in these. Such is (the outcome of) dying the death of the prudent. So, you see, oh Skandaka, how the living beings by courting one or the other of the two types of death (of the fool or of the prudent) enlongen or cut short their stay (in various existences).

Page #182

Bhagavati Sūtra Bk. 2 Ch. 1
165
एत्थ णं खंदए कच्चायणसगोत्ते संबुद्धे समणं भगवं महावीरं वंदइ नमसइ वंदित्ता नमंसित्ता एवं वयासी :
इच्छामि णं भंते ! तुज्झं अंतिए केवलीपन्नत्तं धम्मं निसामित्तए । अहासुहं देवाणुप्पिया ! मा पडिबंधं ।
On this, Skandaka of the Katyāyana line was enlightened. He paid homage and obeisance to Śramana Bhagavān Mahavira and having done so made the following submission:
-Bhante! I am keen to hear from thee the tenets of religion as propounded by the Kevalins.
—Do as it may please you, oh beloved of the gods, but delay not.
तए णं समणे भगवं महावीरे खंदयस्स कच्चायणस्सगोत्तस्स तीसे य महइमहालियाए परिसाए धम्मं परिकहेइ । धम्मका भाणियव्वा । तए णं से खंदए कच्चायणस्सगोत्ते समणस्स भगवओ महावीरस्स अंतिए धम्मं सोच्चा णिसम्म हट्ठतुट्ठे जाव... हियहियए उट्ठाए उट्ठेइ । उट्ठित्ता समणं भगवं महावीरं तिखुत्तो याहिणपयाहिणं करेइ । करित्ता एवं वयासी :
सहामि णं भंते ! णिग्गंथं पावयणं । पत्तियामि णं भंते ! णिग्गंथं पावयणं । रोएमि णं भंते ! निग्गथं पावयणं । अब्भुट्ठेमि णं भते ! णिग्गंथं पावयणं । एवमेयं भंते ! तहमेयं भंते! अवितहमेयं भंते ! असंदिद्धमेयं भंते ! इच्छियमेयं भंते ! पडिच्छियमेयं भंते ! इच्छियपडिच्छियमयं भंते ! से जहेयं तुब्भे वदह ।
Thereon, Sramaņa Bhagavan Mahāvīra gave his spiritual discourse to Skandaka of the Katyāyana line and to the vast audience. Spiritual discourse to be reproduced12. On hearing and assimilating the words of Śramaņa Bhagavan Mahāvīra, Skandaka became immensely happy,...till his heart expanded with glee. He rose from his seat ; having got up, he respectfully moved round the Lord thrice, and having done so, he submitted as follows :

Page #183

166
भगवती सूत्र शः २ उः १
--Bhante ! I adore the nirgrantha prescriptions. Bhante ! I have faith in the nigrantha prescriptions. Bhante ! I have taste for the nirgrantha prescriptions. Bhante! I enibrace the nirgrantha prescriptions. Bhante ! They are correct. Bhante ! They are true. Bhante ! They are beyond doubt. Bhante! They portend to bliss. Bhante ! They portend to great bliss. Bhante ! They portend to bliss, great bliss. Bhante! So they are, as well ordained by thee.
त्ति कटु समणं भगवं महावीरं वंदइ नमसइ वंदिता नमंसित्ता उत्तरपुरथिमं दिसीभागं अवक्कमइ अवक्कमित्ता तिदंडं च कुंडियं च जाव...धाउरत्ताओ य एगते एडेइ एडित्ता जेणेव समणे भगवं महावीरे तेणेव उवागच्छइ उवागच्छित्ता समणं भगवं महावीरं निक्खुत्तो आयाहिणपयाहिणं करेइ करित्ता जाव...नमंसित्ता एवं वयासी :
__ आलित्ते णं भंते ! लोए पलित्ते णं भंते ! लोए आलित्तपलित्ते णं भंते ! लोए जराए मरणेण य। से जहाणामए केइ गाहावई अगारंसि झियायमाणंसि जे से तत्थ भंडे भवइ अप्पभारे मल्लोगुरूए तं गहाय आयाए एगंतमंतं अवक्कमइ। एस मे नित्थारिए समाणे पच्छा पुराए हियाए सुहाए खेमाए निस्सेयसाए आणुगामियत्ताए भविस्सइ। एवामेव देवाणु प्पिया ! मज्झ वि आया एगे भंडे इ8 कंते पिए मणुण्णे मणामे थेज्जे वेस्सासिए संमए अणुमए बहुमए भंडकरडगसमाणे मा णं सीयं मा णं उण्हं मा णं खुहा मा णं पिवासा मा णं चोरा मा णं वाला मा णं दंसा मा णं मसगा मा णं वाइय-पित्तिय-सेंभियसन्निवाइय विविहा रोगायंका परीसहोवसग्गा फुसंतु ति कटु एस मे नित्थारिए समाणे परलोयस्स हियाए सुहाए खेमाए नीसेसाए आणुगामियत्ताए भविस्सइ । तं इच्छामि ·णं देवाणुप्पिया ! सयमेव पव्वावियं सयमेव मुंडावियं सयमेव सेहावियं सयमेव सिक्खावियं सयमेव आयार-गोयरं विणय-वेगयियचरण-करण-जाया-मायावत्तियं धम्ममाइक्खिउ।
So saying, he paid homage and obeisance to śramaņa Bhagavān Mahāvira. Having done so, he repaired in the north-eastern direction. Having gone thither, he discarded his tridanda...till saffron robes on a lonely spot. Having deposited them there, he came back to the place where Sramaņa Bhagavān Mahāvira was. Having arrived there,

Page #184

Bhagavati Sūtra Bk. 2 Ch. 1
he respectfully moved round the Lord thrice, and having done so,... .till obeisance, and made the following submission :
167
-Bhante! The world is ablaze. Bhante! The world is burning. Bhante! The world is ablaze and burning because of old-age and death. When a house is ablaze, the householder first takes out to a safer place objects that are precious and light, and thinks that these objects rescued (from fire) will, hereafter, be of great help, happiness, support, and welfare, and will follow him. Likewise, oh beloved of the gods, my soul is an object coveted, dear, nice, beautiful, delightful, enchanting, supporting. accompanying, enriching, a veritable casket of jewels. Hence I have been protecting it from cold, heat, hunger, thirst, theft, lion, snake, giant fly, mosquito, multifarious diseases and dangers. Protected thus, this soul will, hereafter, be a source of welfare, So happiness, goodness, perpetual bliss, and go with me. desire I, oh beloved of the gods, to be initiated by thee, to be tonsured by thy hand, to be trained in spiritual practices by thee, to be taught the Sutras and their implications by thee, to be directed by thee in conduct, alms-seeking, humility, conduct arising out of humility, purification of conduct and food, extent of food intake, etc., all in the practice of restraint.
तए णं समणे भगवं महावीरे खंदयं कच्वायणस्सगोत्तं सयमेव पव्वावेइ जाव...धम्ममाइक्खइ । एवं देवाणुप्पिया ! गंतव्वं एवं चिट्ठियव्वं निसीइयव्वं एवं तुयट्ठियव्वं एवं भुंजियव्वं एवं भासियव्वं एवं उट्ठाए उट्ठाय पाणेहिं भूएहि जीवेहि सतेहि संजमेणं संजमियव्वं अस्सि च णं अट्ठ े णो किंचि वि पमाइयव्वं ।
तए णं से खंदए कच्चायणस्सगोत्ते समणस्स भगवओ महावीरस्स इमं एयारूवं धम्मियं उवएसं सम्मं संपडिवज्जइ तमाणाए तह गच्छइ तह चिट्ठइ तह निसीयइ तह तुयट्टइ तह भुंजइ तह भासइ तह उट्ठाए उट्ठााय पाणे हि भएहिं जीवेहिं सत्तेहि संजमेणं संजमेइ अस्सिं च णं अट्ठ े णो पमायइ ।
Śramana Bhagavān Mahāvira himself initiated Skandaka of the Katyayana line....till guided him in religion thus :
--Oh beloved of the gods ! stand, thus ye sit, thus ye
Thus ye move, thus ye thus lie, thus ye eat,

Page #185

168
भगवती सूत्र शः २ उः १
ye talk, thus ye behave with great care and great restraint towards all prānas, bhutas, jivas and sattasis. There is no room for confusion.
Monk Skandaka of the Kātyāyana line duly embraced the spiritual prescriptions of śramaņa Bhagavān Mahāvīra, and practised moving, standing, sitting, lying, eating and talking as prescribed, and behaved with great care and restraint towards prānas, bhutas, jivas, and sattas, and in these, he never allowed a lapse.
तए णं से खंदए कच्चायणस्सगोत्ते अणगारे जाए इरियासमिए भासासमिए एसणासमिए आयाणभंडमत्तनिक्खेवणासमिए उच्चार-पासवण-खेल-जल्ल-सिंघाणपरिट्ठावणियसमिए मणसमिए वयसमिए कायसमिए मणगुत्ते वयगुत्ते कायगुत्ते गुत्ते गुत्तिदिए गुत्तबंभयारी चाई लज्जू धन्ने खंतिखमे जिइंदिए सोहिए अणियाणे अप्पुस्सुए अबहिल्लेसे सुसामण्णरए दंते इणमेव निग्गंथं पावयणं पुरओ काउंविहरइ ।
Skandaka of the Kātyāyana line thus became truly homeless. He duly practised the eight precautions regarding move
ment, speech, begging, regarding placing of articles, particularly live objects, regarding depositing of excreta, etc., precautions regarding mind, word and body and restraint about mind, word and body. He became a complete master of self, and of organs of senses. He became sex-free with three-fold restrainis. He bacame a renouncer, restrained, embodiment of spiritualism, conqueror of sense organs, puri. fier of vows, devoid of possession, desire and haste, with mind never moving out of restraint, immersed in the most difficult vows of the monks and wholly restrained in his passions. Such monk Skandaka held the prescriptions of the nirgrantha order to the fore and steadily progressed on the spiritual path.
तए णं समणे भगवं महावीरे कयंगलाओ छत्तपलासयाओ चेइयाओ पडिनिक्खमइ पडिनिक्खमित्ता बहिया जणवयविहारं विहरइ । तए णं से खंदए अणगारे समणस्स भगवओ महावीरस्स तहारूवाणं थेराणं अंतिए सामाइयमाइयाई एक्कारस अंगाई अहिज्जइ। अहिज्जित्ता जेणेव समणे भगवं महावीरे तेणेव उवागच्छइ। उवागच्छित्ता समणं भगवं महावीरं वंदइ नमसई वंदित्ता

Page #186

Bhagavati Sūtra Bk. 2 Ch. 1
169
नमंसित्ता एवं वयासी-इच्छामि णं भंते ! तुब्भेहिं अब्भणुण्णाए समाणे मासियं भिक्खुपडिम उवसंपज्जित्ता णं विहरित्तए। अहासुहं देवाणुप्पिया ! मा पडिबंधं ।
After this, Šramaņa Bhagavān Mahāvira set out from the Chatrapalāśaka caitya in the city of Kệtangalā and started wandering in the outside villages. Monk Skandaka learnt sāmāyika, etc., and all the eleven Angas from Sramaņa Bhagavān Mahāvīra and other senior monks. Having learnt them, he went to the place where Šramaņa Bhagavān Mahāvīra was. Having gone there, he paid his homage and obeisance to Sramaņa Bhagavān Mahāvīra, and having done so, he made the following submission :
-Bhante! If you kindly permit, then, with your permission, I desire to embrace and practise the monthly bhikṣu-pratimall,
---Do as it may please thee, oh beloved of the gods, but delay not.
तए णं से खंदए अणगारे समणेणं भगवया महावीरेणं अब्भणुण्णाए समाणे हठे जाव...नमंसित्ता मासियं भिक्खुपडिमं उपसंपज्जित्ता णं विहरइ। तए णं से खंदए अणगारे मासिय भिक्खुपडिमं अहासुत्तं अहाकप्पं अहामग्गं अहातच्चं अहासम्मं काएण फासेइ पालेइ सोभेइ तीरेइ पुरेइ किट्टेइ अणुपालेई आणाए आराहेइ सम्मं काएण फासित्ता जाव...आराहेत्ता जेणेव समणे भगवं महावीरे तेणेव उवागच्छइ। उवागच्छित्ता समणं भगवं जाव...नमंसित्ता एवं वयासी-इच्छामि णं भंते ! तुन्भेहिं अब्भणुण्णाए समाणे दोमासियं भिक्खुपडिमं उवसंपज्जित्ता णं विहरित्तए । अहासुहं देवाणुप्पिया! मा पडिबंधं तं चेव । एवं तेमासियं चउम्मासियं पंचमासियं छम्मासियं सत्तमासियं पढमं सत्तराइंदियं दोच्च सत्तरा इंदियं तच्चं सत्तराइंदियं अहोराइंदियं एगराइयं । तए णं से खंदए अणगारे एगराइयं भिक्खुपडिमं अहासुत्तं जाव...आराहेत्ता जेणेव समणे भगवं महावीरे तेणेव उवागच्छइ। उवागच्छित्ता समणं भगवं महावीरं जाव...नमंसित्ता एवं वयासी-इच्छामि गं भंते ! तुब्भेहिं अब्भणुण्णाए समाणे गुणरयणसंवच्छरं तवोकम्म उवसंपज्जित्ताणं विहरित्तए । अहासुहं देवाणुप्पिया! मा पडिबंधं ।
Thus permitted by śramaņa Bhagavān Mahāvira, monk Skandaka was pleased....till paid obeisance and

Page #187

भगवती सूत्र शः २ उः १
embraced the monthly bhiksu-pratima. Thereafter the said monk Skandaka practised the monthly bhikṣu-pratimă as per the Sūtras, as per sanctions, as per path, as per fundamentals, with equanimity, and touched duly by his body. He performed, adorned himself with, completed, fulfilled, sang in praise of followed, performed as per sanctions,...till duly touched by his body,...till adored (and thereafter) returned to Śramaņa Bhagavan Mahāvīra, paid homage and obeisance to him and made the following submission :
170
-Bhante ! If you kindly permit, then, with your permission, I wish to perform the two-monthly (course of) bhikṣu-pratimā.
-Do as it may please thee, oh beloved of the gods, but delay not.
(This was done, and in this manner he completed) three-, four-, five-, six- and seven-monthly bhiksu-pratimā, (and then) the first course of seven day-nights, second course of seven day-nights, third course of seven day-nights, a whole day-night, a whole night (in all a course of 12 ), and having done bhiksu-pratimă for a night as per the Sūtras,...till having adored it, he repaired where Śramaṇa Bhagāvan Mahāvīra was,...till paid obeisance, and made the following submission :
-Bhante! If you please permit me, then, with your permission, I desire to embrace and practise guna-ratna-samvatsara15
-Do as it may please thee, oh beloved of the gods, but delay not.
जाव..
तणं से खंदए अगगारे समणेण भगवया महावीरेणं अब्भणुष्णाए समाणे व... णमंसित्ता गुणरयणसंवच्छरतवोकम्मं उवसंपज्जिता णं विहरइ । तं जहा - पढमं मासं चउत्थं चउत्थेणं अणिक्खित्तेणं तवोकम्मेणं दिया ठाणुक्कुडुए सूराभिमु आयावणभूमीए आयावेमाणे रति वीरासणेणं अवाउडे । एवं दोच्चं मासं छट्ठछट्ठेणं अणिक्खित्तणं दिया ठाणुक्कुडुए सूराभिमुहे आयावणभूमीए आयावेमाणे रति वीरासणेणं अवाउडेण य । एवं तच्चं मासं अट्ठ मंअट्ठमेणं चउत्यं मासं दसमंदसमेणं पंच्चमं मासं बारसमंबारस मेणं छट्ठं मासं चउद्दसमंचउदसमेणं सत्तमं मासं सोलसमं सोलसमेणं अट्ठमं मासं

Page #188

Bhagavati Sūtra Bk. 2 Ch. 1
171
अट्ठारसमंअट्ठारसमेणं नवमं मासं वीसइमंत्रीसइमेणं दसमं मासं बावीसइमबावीसइमेणं एक्कारसमं मासं चउवीसइमंचउवीसइमेणं बारसमं मासं छव्वीसइमंछन्बोसइमेणं तेरसमं मासं अट्ठावी तइमंअट्ठावीसइमेणं चउद्दसमं मासं तीसइमंतीसइमेणं पण्णरसमं मासं बत्तीसइमंबत्तीसइमेणं सोलसं मासं चोत्तीसइमंचोतीसइमेणं अणिखित्तेणं तवोकम्मेणं दिया ठाणुक कुडुए सूराभिमुहे आया वगभूमीए आयावेमाणे रति वीरासणेणं अवाउडेणं । तए णं से खंदए अणगारे गुणरयणसंवच्छरं तवोकम्मं अहासुत्तं अहाकप्पं जाव...आराहेत्ता जेणेव समणे भगवं महावीरे तेणेव उवागच्छइ। उवागच्छित्ता समणं भगवं महावीरं वंदइ नमसइ वंदित्ता नमंसित्ता बहूहिं चउत्थ-छट्ठ-अट्ठम-दसम-दुवालसेहिं मासद्घमासखमणेहिं विचित्तेहिं तवोकम्मेहिं अप्पाणं भावेमाणे विहरइ।
After this, being permitted by Sramaņa Bhagavān Mahavira,...till having paid obeisance, monk Skandaka started practising guna-ratna-samvatsara. This was as follows :
In the first month, fast on alternate days, i. e. fast missing four meals16, (then break, and fast again missing four meals), sitting during the day-time on exposed ground in utkatuka posture with face turned towards the sun, and bearing the cold blast at night, wholly unclad and sitted in vīrāsana posture.
During the second month, a two-day fast, missing six meals, (followed by a break, and missing six meals again), and so on, sitting during the days on exposed ground in the utkatuka posture with face turned towards the sun, and bearing the cold blast during the nights, wholly unclad and sitted in vīrāsana.
With other conditions as aforesaid, in the third month, (three-day fasts) missing 8 meals, in the fourth month, (fourday fasts) missing 10 meals, in the fifth month, (five-day fasts) missing 12 meals, in the sixth month, (six-day fasts) missing 14 meals, in the seventh month, (seven-day fasts) missing 16 meals, in the eighth month, (eight-day fasts) missing 18 meals, in the nineth month, (nine-day fasts) missing 20 meals, in the tenth month, (ten-day fasts) missing 22 meals, in the eleventh month, (eleven-day fasts) missing 24 meals, in the twelfth month, (twelve-day fasts) missing 26 meals, in the

Page #189

172
भगवती सूत्र शः २ उः १
thirteenth month, (thirteen-day fasts) missing 28 meals, in the fourteenth month, (fourteen-day fasts) missing 30 meals, in the fifteenth month, (fifteen-day fasts) missing 32 meals, in the sixteenth month, (sixteen-day fasts) missing 34 meals (and during all these months, as aforesaid), sitting during the days on bare ground in utkațuka posture, with face turned towards the sun, and bearing the cold blast during the nights, wholly unclad and sitted in viräsana.
In this manner, monk Skandaka performed the penance as per the Sutras, as per prescriptions,...till adored it, and thereafter came to the place where Šramaņa Bhagavān Mahāvira was, and having come there, he paid his homage and obeisance to śramaņa Bhagavān Mahāvīra, and having paid his homage and obeisance, he continued to progress (on the spiritual path) by undertaking fasts for two, three, four, five days, for a month (at a time), for a fortnight, and in many other ways.
तए णं से खंदए अणगारे तेणं ओरालेणं विउलेणं पयत्तेणं पग्गहिएणं कल्लाणेणं सिवेणं धन्नेणं मंगल्लेणं सस्सिरीएणं उदग्गेणं उदत्तेणं उत्तमेणं उदारेणं महाणुभागेणं तवोकम्मेणं सुक्के लुक्खे निम्मंसे अठि-चम्मावणधे किडिकिडियाभूए किसे धमणिसंतए जाए यावि होत्था। जीवंजीवेण गच्छइ जीवंजीवेण चिट्ठइ भासं भासित्ता वि गिलाई भासं भासमाणे गिलाइ भासिस्सामीति गिलायति। से जहानामए कट्ठसगडिया इ वा पत्तसगडिया इ वा पत्ततिल-भंडगसगडिया इ वा एरंडकट्ठसगडिया इ वा इंगालसगडिया इ वा उण्हे दिण्णा सुक्का समाणी ससदं गच्छइ ससद चिट्ठइ एवामेव खंदए वि अणगारे ससदं गच्चइ ससदं चिट्ठइ उवचिए तवेणं अवचिए मंससोणीएणं हुयासणे विव भासरासिपडिच्छण्णे तवेणं तेएणं तव-तेयसिरीए अईव अईव उवसोभेमाणे चिट्ठइ ।
Now, monk Skandaka, because of that (severe) penance which was attachment-free, enormous, permitted (by the Master), and performed without lapse, performed with great devotion and sincerity, which portended to welfare, safety, wellbeing, bliss and beauty, which was greatly difficult and progressively increasing (in intensity), which was great, good, expan

Page #190

Bhagavati Sūtra Bk. 2 Ch. 1
173
sive and with great effect, became very ematiated, without flesh, a bare structure of bones, rattling when (the monk) moved, weak, with arteries and veins succinctly visible. He could move or stand only by dint of the power of the spirit. He became so weak that after speaking, or in the course of speaking, or when he thought that he would have to speak, he had a weakness and a feeling of pain. Like a cart laden with (dry) leaves, sesamum or any other dry object, or a cart laden with eranda twigs, or a cart laden with charcoal, when such a cart, with the objects on it wholly dried up, moves, the objects (on it) make a rattling sound, and so they do even when the cart is standing still ; in the same manner, when the monk Skandaka moved, his bones rattled, as they did even when he stood still. But he was enriched through penances. His flesh and blood had no doubt been reduced, but like fire covered with ashes, he looked exceedingly graceful because of his penances and spiritual powers, shining brilliantly
ते णं काले णं ते णं समए णं रायगिहे नयरे समोसरणं । जाव...परिसा पडिगया । तए णं तस्स खंदयस्स अणगारस्स अण्णया कयाई पुव्वरत्तावरत्तकालसमयंसि धम्मजागरियं जागरमाणस्स इमेयारूवे अज्झत्थिए चिंतिए जाव... समुप्पज्जित्था-एवं खलु अहं इमेणं एयारूवेणं जाव...किसे घमणिसंतए जाए जीवंजीवेण गच्छामि जीवंजीवेण चिट्ठामि जावा...गिलामि जाव...एवामेव अहं पि ससद् गच्छामि ससदं चिट्ठामि तं अत्थि ता मे उट्ठाणे कम्मे वले वीरिए पुरिसक्कारपरक्कमे तं जाव...ता मे अत्थि उट्ठाणे कम्मे बले वीरिए पुरिसक्कारपरक्कमे जाव...य मे धम्मायरिए धम्मोवदेसए समणे भगवं महावीरे जिणे सुहत्थी विहरइ तावता मे सेयं कल्लं पाउप्पभायाए रयणीए फुल्लुप्पलकमलकोमलुम्मिसियम्मि अहापंडुरे पभाए रत्तासोयप्पकासे किंसुयसुयमुह-गुंजद्धरागसरिसे कमलागरसंबोहए उठियम्मि सूरे सहस्सरस्सिम्मि दिणयरे तेयसा जलंते समणं भगवं महावीरं वंदित्ता नमंसित्ता जाव...पज्जुवासित्ता समणेणं भगवया महावीरेणं अभYण्णाए समाणे सयमेव पंचमहाव्वयाणि आरोवेत्ता समणा य समणीओ य खामेत्ता तहारूवेहि थेरेहिं कडाईहिं सद्धि विपुलं पव्वयं सणियं सणियं दुरुहित्ता मेहघणसंनिगासं देवसन्निवातं पुढवीसिलापट्टयं पडिलेहित्ता दग्भसंथारगं संथरित्ता दभोसंथारोवगयस्स संलेहणा-झोसणाझुसिअस्स भत्त-पाण-पडियाइक्खियस्स पाओवगयस्स कालं अणवक्खमाणस्स

Page #191

174
भगवती सूत्र श: २ उः १ विहरित्तए त्ति कटु एवं संपहेइ संपेहित्ता कल्लं पाउप्पभायाए रयणीए जाव... जलंते जेणेव समणे भगवं महावीरे तेणेव जाव...पज्जुवासइ।
In that period, at that time, congregation assembled in the city of Rājagļha... till people dispersed. After this, one night, at the last quarter, as monk Skandaka was keeping a spiritual vigil performing dharma-jāgaraņā, he had in mind such thought...till resolve :
I have, because of penances, become...till weak, with arteries and veins succinctly visible. I move and stand only by the power of my spirit...till feel pain and weakness,... till I rattle as I move, I rattle as I stand. (But) upto now, I have endeavour, activity, strength, energy and selfexertion,...till my spiritual teacher and spiritual guide, Sramaņa Bhagavän Mahāvira, lives on this earth like a mighty elephant, it is worthy of me that, as this night is lifted up, at day-break, when the sun, who helps the lotuses to blossom, who shines red like the red aśoka flower, red like the kimśuka flower, or the beak of the parrot, or the red half of the guñja fruit, who helps the cluster of lotuses to open, who holds a thousand rays, brilliant with glow, I go to śramaņa Bhagavān Mahavira, and pay homage and obeisance,...till worship him, and with his permission, courting by self the five Great Yows, forgiving and being forgiven by the monks, I go slowly up, in the company of capable senior monks, atop Mount Vipula, which has the hue of the clouds, and on which gods descend, whereon I select a slab of stone, spread my last darva bed, rid my soul of all passions, cut down bondage of karma, give up all intake of food and water, and lie in wait, without hankering for death, fixed in pădapopagamana (tree-like) end.
Having decided in this manner, the next day, at dawn ...till the sun was brilliant in its glow, (monk Skandaka) came to the place where Sramaņa Bhagavān Mahāvira was... till worshipped him.

Page #192

Bhagavati Sitra Bk. 2 Ch. 1
175
खंदया! इ समणे भगवं महावीरे खंदयं अणगारं एवं वयासी-से णणं तव खंदया ! पुठवरत्तावरत्तकालसमयंसि जाव...जागरमाणस्स इमेयारूवे अज्झथिए जाव...समुप्पज्जित्था- एवं खलु अहं इमेणं एयारूवेणं तवेणं ओरालेणं विउलेणं तं चेव जाव...कालं अणवकंखमाणस्स विहरित्तए त्ति कटु एवं संपेहेति संपेहित्ता कल्लं पाउप्पभायाए जाव...जलंत जेणेव ममं अंतिए तेणेव हव्वमागए। से णुणं खंदया ! अट्ठे समठे ? हंता अत्थि । अहासुहं देवाणुप्पिया ! मा पडिबंधं ।
to
monk
Thus said śramaņa Bhagavān Mahāvira Skandaka :
-Skandaka ! Indeed, in the last quarter of the night, ...till while in vigil,...till resolve, that because of this penance, which was attachment-free, enormous,...till without hankering for death, fixed in pådapopagamana end, (you decided)...till having decided, to-morrow, at dawn,..till brilliant in its glow, and so you have come to me. Tell me, Skandaka, is this correct. .. --Bhante! Perfectly so.
-Do as it may please thee, oh beloved of the gods, but delay not.
तए णं से खंदए अणगारे समणे णं भगवया महावीरेणं अन्भणुण्णाए समाणे हट्ठतुट्ठ जाव...यहियए उट्ठाए उठेइ उठित्ता समणं भगवं महावीरं त्तिक्खुत्तो आयाहिणप्पयाहिणं करेइ जाव...नमंसित्ता सयमेव पंच महन्वयाई आरुहेइ आरुहिता समणा य समणीओ य खामेइ । तहारूवेहिं थेरेहि कडाईहिं सद्धिं विपुलं पब्वयं सणियं सणियं दुरुहेइ मेहघणसन्निगासं देवसन्निवायं पुढविसिलापट्टयं पडिलेहेइ पडिले हित्ता उच्चार-पासवणभूमि पडिलेहेइ पडिलेहित्ता दन्भसंथारं संथरइ संथरित्ता पुरत्थाभिमुहे संपलियंकनिसन्ने करयलपरिग्गहियं दसनहं सिरसावत्तं मत्थए अंजलि कटु एवं वयासी-नमोऽत्थुणं अरिहंताणं भगवंताणं जाव...संपत्ताणं । नमोऽत्थु णं समणस्स भगवओ महावीरस्स जाव...संपाविउकामस्स । वंदामि णं भगवंतं तत्थगयं इहगए पासउ मे भगवं तत्थगए इहगयं ति कटु वंदइ नमसइ नमंसित्ता एवं वयासी-पुवि पि मए समणस्स' भगवओ महावीरस्स अंतिए सव्वे पाणाइवाए पच्चक्खाए जावज्जीवाए

Page #193

176
भगवती सूत्र शः २ उः १
जाव...मिच्छादसणसल्ले पच्चक्खाए जावज्जीवाए। याणि पि य णं समणस्स भगवओ महावीरस्स अंतिए सव्वं पाणाइवायं पच्चक्खामि जावज्जीवाए जाव...मिच्छादसणसल्लं पच्चक्खामि । एवं सव्वं असण-पाण-खाइम-साइमेणं चउन्विहं पि आहारं पच्चक्खामि। जावज्जीवाए जं पि य इमं सरीरं इठं कंतं पियं जाव...फुसन्तु त्ति कटु एयं पिणं चरिमेहिं उस्सास-नीसासेहिं वोसिरामि त्ति कटु संलेहणा-असणाझुसिए भत्त-पाणपडियाइक्लिए पाओवगए कालं अणवकंखमाणे विहरइ।
Thus permitted by śramaņa Bhagavān Mahāvīra, monk Skandaka was happy and pleased,...till exceedingly happy, and he got up, and having got up, he moved thrice round Sramaņa Bhagavān Mahāvīra,...till having paid his obeisance, imposing on self by self the ive Great Vows, and forgiving and seeking forgiveness of the fellow monks and thereafter, in the company of capable senior monks, he went up slowly atop Mount Vipula, which had the hue of the clouds, and on which gods descended, cleaned a stone slab, selected a place for depositing excreta, spread his last darva bed, sat in the paryankäsana with his face turned eastward, placed his folded palms with ten fingers on them on his head and prayed as follows :
-Bow I to Bhagavān Arihanta...till already liberated.
-Bow I to Sramana Bhagavān Mahavira...till already entitled to liberation.
-Bow I from this place to Bhagavān (Mahāvira), who is there.
-May Bhagavān from there cast his glance (on me who am) here.
So saying, be paid his homage and obeisance, and added :
-Formerly, in the presence of śramaņa Bhagavan Mahavira, did I renounce, till life, all harm to living beings, ...till renounce, for good, the nail of perverted faith.

Page #194

Bhagavati Sūtra Bk. 2 Ch. 1
177
--At this moment, in the proximity of Sramaņa Bhagavān Mahavira, do I renounce, till life, all harm to living beings,... till renounce, for good, the nail of perverred faith..
-For life, I give up the four intakes of food-drinkdainties-delicacies.
__ --I dedicate this, my physical body, so dear, coveted, and object of love, which did I preserve against all ailments, to final respirations, inhales and exhales.
--May I court the vow of eradicating passions and cutting the bondage of karma, of giving up the intake of food, drink, etc., and of staying, without hankering for death, fixed in pădapopagamana end.
तए णं से खंदए अणगारे समणस्स भगवओ महावीरस्स तहारूवाणं थेराणं अंतिए सामाइयमाइयाई एक्कारस अंगाई अहिज्जित्ता बहुपडिपुण्णाई दुवालसवासाइं सामण्णपरियागं पाउणित्ता मासियाए संलेहणाए अत्ताणं झुसित्ता सठिं भताई अगसणाए छेदेता आलोइयपडिक्कंते समाहिपत्ते आणुपुब्बीए कालगए। तए णं थेरा भगवंतो खंदयं अणगारं कालगयं जाणित्ता परिनिव्वाणवत्तियं काउसग्गं करेंति करित्ता पत्त-चीवराणि गिण्हंति गेण्हिता विपुलाओ पव्वयाओ सणियं सणियं पच्चोसक्कंति पच्चोसक्कित्ता जेणेव समणे भगवं महावीरे उवागच्छइ समणं भगवं महावीरं वंदइ नमसइ नमंसित्ता एवं वयासीः
एवं खल देवाणुप्पियाणं अंतेवासी खंदए नामं अणगारे पगइभद्दए पमइविणीए पगइउवसंते पगईपयणुकोह-माण-माया-लोभे मिउमदवसंपन्ने अल्लीणे भद्दए विणीए। से णं देवाणप्पियेहिं अन्भणुण्णाए समाणे सयमेव पंच महत्वयाणि आरोवित्ता समणा य समणीओ य खामेत्ता अम्हेहिं सद्धि विपुल पव्वयं तं चैव निरवसेसं जाव...आणुपुवीए कालगए। इमे य से आयारभंडए।
____ After this, monk Skandaka, who had read the eleven Angas under senior monks who were almost equal to Sramana Bhagavān Mahāvira himself, who had spent twelve years without break in the śramaņu order, passed away while in a
122

Page #195

178
भगवती सूत्र शः २ उ: १
trance, after having enriched his soul by a month-long fast, missing in all sixty meals, after having discussed (lapses and sacred things) and after having said the pratikraman. When the monks (attending on him) realised that monk Skandaka had passed away, they themselves performed the kāyotsarga meditation to celebrate his (Skandaka's) liberation. Then having picked up his robes and vessels, they slowly came down Mount Vipula, and reached the place where was sramaņa Bha gavān Mahāvira, paid homage and obeisance unto him, and having paid homage and obeisance, they made the following submission :
(Bhante !) Thy disciple, Skandaka by name, a monk, beloved of the gods, was gentle by nature, polite by nature, quiet by nature, with little pride-anger-attachment-greed, full of softness and humility, always living in the protection of his Master, gentle and polite. Being permitted by thee, (the said monk), the beloved of the gods, who had planted on self by self the five Great Yows, who had forgiven and begged to be forgiven, went with us atop Mount Vipula,...till has passed away by fasting. Here are his (earthly) belongings.
भंते ! त्ति भगवं गोयमे समणं भगवं महावीरं बंदइ नमसइ नमंसित्ता एवं वयासी-एवं खलु देवाणुप्पियाणं अंतेवासी खंदए णामं अणगारे कालमासे कालं किच्चा कहिं गए कहिं उववण्णे ? गोयमादि ! समणे भगवं महावीर भगवं गोयमं एवं वयासी-एवं खलु गोयगा ! मम अंतेवासी खंदए णामं अणगारे पगइभद्दए जाव...से णं मए अब्भणुण्णाए समाणे सयमेव पंच महन्वयाई आरुहेत्ता तं चेव सव्वं अवसेसियं नेयव्वं जाव...आलोइयपडिक्कंते समाहिपत्ते कालमासे कालं किच्चा अच्चुए कप्पे देवत्ताए उववण्णे तत्थ णं अत्थेगइयाणं देवाणं बावीसं सागरोवमाइं ठिई पण्णत्ता तस्स णं खंदयस्स वि देवस्स बावीसं सागरोवमाइं ठिई पण्णत्ता। से णं भंते ! खंदए देवे ताओ देवलोगाओ आउक्खएणं भवक्खएणं ठिइक्खएणं अणंतरं चयं चइत्ता कहिं गच्छिहिइ कहिं उववज्जिहिइ ? ति गोयमा ! महाविदेह वासे सिज्झिहिति बुज्झिहिति मुच्चिहिति परिणिव्वाहिति सव्वदुक्खाणं अंतं करेहिति। खंदओ सम्मत्तो।

Page #196

Bhagavati Sūtra Bk. 2 Ch. 1
(At this point), Bhagavan Gautama paid his homage and obeisance to Śramana Bhagavāna Mahāvīra, and having done so, he made the following submission :
the
-Bhante! Thy disciple, monk, Skandaka by name, beloved of the gods, who has passed away on the completion of his time here (on this earth)-whither is he gone, and where is he born?
Addressing Gautama and others,
Mahāvīra ordained:
179
-And, Bhante ! existence therein,
birth ?
Śramana Bhagavān
--Indeed, Gautama, my disciple, monk, Skandaka by name, gentle by nature,...till having been permitted by me, planted on self by self the five Great Vows,...till passed away after discussing, and after saying pratikramaṇa, and has acquired a celestial life in the Acyuta-kalpa. Therein some of the inmates spend a span of 22 sāgaropamas, as per which Skandaka too will spend a span of 22 sāgaropamas there.
Having exhausted his span, stay and where will he go and where will he take
-Gautama! In Mahāvideha will he (take birth and) be perfected, enlightened and liberated, and (then) enter into liberation and terminate all misery. Skandaka story1 ends
पढमो उद्देसो सम्मत्तो | Chapter one ends

Page #197

बिइओ उद्देसो
CHAPTER TWO
[ on samudghāta ]
प्रश्न १९-कइ णं भंते ! समुग्घाया पण्णता ?
उत्तर १९-गोयमा! सत्त समग्घाया पण्णत्ता तं जहा-वेदणासमुग्घाए एवं समुग्धायपदं छाउमत्थियसमुग्घायवज्ज भाणियव्वं जाव...वेमाणियाणं कसायसमुग्घाया अप्पाबहयं ।
भावियप्पणो केवलीसमुग्घाए जाव...
प्रश्न २०-अणगारस्स णं भंते ! जासयमणागय चिठ्ठति ?
उत्तर २०-समुग्घायपदं णेयव्वं ।
Q. 19. Bhante ! How samudghātas18 ?
many have been stated to be the
A. 19. Gautama ! Samudghātas have been stated to be Seven, which are, vedand-samudghāta, etc , on which refer to section on 'Samudghāta' (in the Pannavand Sutra). (They are all) to be stated except the chadmastha-samudghāta,... till the Vaimānikas. (Something), more or less, needs be added on kusāya-samudghata.
Q. 20. Bhante ! Does kevali-samudghāta of high-souled monks...till lasts for an ever-extending future ?
A. 20. Refer to section on 'Samudghāta'.
बिइओ उद्देसो सम्मत्तो। Chapter two ends

Page #198

तइओ उद्देसो CHAPTER THREE
[ on the worlds ]
प्रश्न २१-कइ णं भंते ! पुढवीओ पण्णत्ताओ?
उत्तर २१-जीवाभिगमे नेरइयाणं जो बितिओ उद्देसो सो णेयव्वो पुढवी ओगाहित्ता निरया संठाणमेव माहुल्लं जाव... प्रश्न २२-किं सव्वे पाणा उववन्नपुव्वा ? उत्तर २२-हंता गोयमा ! असई अदुवा अणंतक्खुत्तो। पुढवी उद्देसो ।
Q. 21. Bhante ! How many have been stated to be the worlds19 ?
A. 21. Gautama ! Refer on this chapter two on 'Infernal Beings' in the Jivābhigama Sutra-(to be noted are) all about the worlds,...till their structure and dimensions.
Q. 22. Bhante ! Have all the beings been born there before ?
A. 22. Well, Gautama ! Many times or innumerable timeso. Chapter on 'Worlds' (in.the Jivābhigama Sutra).
तइओ उद्देसो सम्मत्तो। Chapter three ends

Page #199

चउत्थो उद्देसो
CHAPTER FOUR
[ on organs of senses ]
प्रश्न २३ – कइ णं भंते !
इंदिया पण्णत्ता ?
उत्तर २३ - गोयमा ! पंच इंदिया पण्णत्ता तं जहा उद्देसओ नेयव्वो संठाणं बाहुल्लं पोहत्तं जाव... अलोगो ।
पढमिल्लो इंदियइंदियउद्दे सो ।
Q. 23. Bhante ! How many have been stated to be the organs of senses 21 ?
A. 23. Gautama ! Organs of senses have been stated to be five. On these, refer to first chapter (of the Pannavaṇā Sūtra) on 'Organs of Senses' – their structure, shape, thickness, breadth,.. .till non-sphere. Chapter on 'Organ of Senses'.
चउत्थो उद्देसो सम्मत्तो | Chapter four ends

Page #200

पंचमो उद्देसो
CHAPTER FIVE
[ on procreation ]
प्रश्न २४ – अन्न उत्थिया णं भंते ! एवं आइक्खति भासंति पण्णवे। परूवेंति तं जहा—एवं खलु नियंठे कालगए समाणे देवभूएणं अप्पाणेणं सें तत्थ णो अन्न देवे णो अन्नस देवाणं देवीओ अभिजुंजिय अभिजुंजिय परियारेइ णो अप्पणिच्चियाओ देवीओ अभिजुंजिय अभिजुजिय परियारेद्द अप्पणामेव अप्पाणं विउव्विय विउव्विय परियारेइ । एगे वि य णं जीवे एगेणं समएणं दो वेदं वेदेइ तं जहा - इत्थिवेदं च पुरिसवेदं च । एवं परउत्थियवत्तव्वया नेयव्वा जाव... इत्थि वेदं च पुरिसवेदं च । से कहमेयं भंते !
एवं ?
उत्तर २४ - गोयमा ! जं णं ते अन्नउत्थिया एवं आइक्खति जाव... इत्थिवेदं च पुरिसवेदं च । जे ते एवं आहिंसु मिच्छं ते एवं आहिंसु । अहं पुण गोयमा ! एवमा इक्खामि भासामि पनवेमि परूवेमि एवं खलु णियंठे कालगए समाणे अन्नयरेसु देवलोएसु देवत्ताए उववत्तारो भवंति महढिएसु जाव... महाणुभावेसु दूरगतीसु चिरट्ठितीएस से णं तत्थ देवे भवई महढिए जाव... दस दिसाओ उज्जोवेमाणे पभासेमाणे जाव... पडिरूवे । से णं तत्थ अन्ने देवे अन्नेसि देवाणं देवीओ अभिजुंजिय अभिजुंजिय परियारेइ अप्पणिच्चियाओ देवीओ अभिजुंजिय अभिजु जिय परियारेइ । नो अप्पाणमेव अप्पाणं विउव्विय विउव्विय परियारेई । एगे वि य णं जीवे एगेणं समएणं एवं वेदं वेदे तं जहा - इथिवेयं वा पुरिसवेयं वा । जं समयं इत्थिवेयं वेएइ णो तं समयं पुरिसवेयं वेदेइ जं समयं पुरिसवेयं वेएइ णो तं समयं इत्थिवेयं वेदेइ । इत्थि वेयस्स उदऍणं नो पुरिसवेयं वेएइ पुरिसवेयस्स उदएणं नो इत्थिवेयं वेएइ । एवं खलु एगे जीवे एगणं समएणं एवं वेदं वेदेइ तं जहा - इत्थीवेयं वा पुरिसवेयं वा । इत्थि इत्थिवेएणं उदिण्णं णं पुरिसं पत्थेइ पुरिसो पुरिसवेएणं उदिष्णेणं इथं पत्थेइ । दो वि ते अण्णमण्णं पत्थेति तं जहा - इत्थी वा पुरिसं पुरिसे वा इत्थि ।

Page #201

भगवती सूत्र शः २ उ: ५
Q. 24. Bhante! People of other faith (called 'heretics* hereafter) so say, maintain, establish and declare that when a monk, after death, becomes a deva, he does not enjoy with other devas, nor with the consorts of other devas, nor with his own consorts by overpowering them, but creates, out of his fluid self, two forms, of which one he makes a deva and the other its female counterpart, and enjoys. Thus (according to the heretics), a single soul has, at one and the same time, two experiences, which are, experience as female and experience as male. Bhante! Is this assertion of the heretics correct,.. till experience as female and experience as male? How is it so ?
184
A. 24. Gautama ! The heretics, who say like this... till experience as female and experience as male, are wholly in the wrong, because of which I say, ordain, establish and declare that a monk who, on death, reaches one of the celestial abodes which is endowed with great fortune...till great influence, which confers capacity to go far and with a long span of life, becomes a deva, endowed with great fortune, with ability to shine in ten directions and with great beauty. The said deva enjoys with other devas and their consorts, by subduing them under his control, and likewise, he enjoys with his own consorts, by subduing them under his control; but he does not enjoy by creating two forms out of his own self. For, a soul may, at any one time, experience either as female or as male. When he experiences as female, he does not experience as male; and when he experiences as male, he does not experience as female. (In other words), with female experience gaining ascendancy, he does not have male experience and with male experience gaining ascendancy, he does not have female experience. So, of the two experiences, at any one time, a soul has either female experience or male experience. (Now) when female experience is up, as female, she covets the company of a male; and when male experience is up, as male, he covets the company of a female, which means that the two covet the company of each other, female of male, as male of female.

Page #202

Bhagavati Sūtra Bk. 2 Ch. 5
[ on pregnancy 1
प्रश्न २५ – उद्गगन्भं णं भंते ! उदगगब्भेति कालओ केवच्चिरं होइ ? उत्तर २५ - गोयमा ! जहण्णणं एक्कं समयं उक्कोसेणं छम्मासा |
प्रश्न २६ - तिरिक्खजोणियगन्भे णं भंते!
तिरिक्खजोणियगंभे
कालओ केवच्चिरं होई ?
185
त्ति
उत्तर २६ - गोयमा ! जहणणं अंतोमुहुत्तं उक्कोसेणं अट्ठ संबच्छराई ।
प्रश्न २७ -- मणुस्सीगब्भे णं भंते ! मणुस्सीगन्भेत्ति कालओ केवच्चिरं होई ?
उत्तर २७ - गोयमा ! जहण्णेणं अंतोमुहुत्तं उक्कोसेणं बारस संवच्छराई । प्रश्न २८ - कायभवत्थे णं भंते ! कायभवत्थे त्ति कालओ केवच्चिरं होइ ?
उत्तर २८ - गोयमा ! जहण्णेणं अंतोमुहुत्तं उक्कोसेणं चउवीसं संवच्छराई । प्रश्न २९ - मणुस्स-पंचेंदिय-तिरिक्खजोणियबीए णं भंते ! जोणिय भए केवतियं कालं संचिट्ठइ ?
उत्तर २९ - गोयमा ! जहणेणं अंतोमुहुत्तं उक्कोसेणं बारस मुहुत्ता ।
A. 25. Gautama six months.
Q. 25. Bhante ! How long does pregnancy of water-bodies22 last in that state as water-bodies ?
Minimum one time-unit and maximum
Q. 26. Bhante ! How long does pregnancy in animal bodies last in animal state?
A. 26. Gautama | Minimum less than 48 minutes and maximum eight whole years.
Q. 27. Bhante ! How long does pregnancy in human bodies last in that state ?
A. 27. Gautama ! Minimum less than 48 minutes and maximum 12 years.

Page #203

186
भगवती सूत्र शः २ उ: ५ Q. 28. Bhante ! How long does a kaya-bhava23 remain in that state ?
A. 28. Gautama ! Minimum less than 48 minutes and maximum 24 years.
Q. 29. Bhante ! How long does the semen of a human being, and that of a five-organ animal, after it has been in the uteras, remain fresh (i.e., have potentiality to form an embryo) ?
A. 29. Gautama ! Minimum less than 48 minutes and maximum twelve-times forty-eighty minutes.
_ [on progeny ] प्रश्न ३०-एगजीवे णं भंते ! एगभवग्गहणेणं केवइयाणं पुत्तत्ताए हब्वमागच्छइ ?
उत्तर ३०-गोयमा ! जहण्णेणं इक्कस्सा वा दोण्हं वा तिहि वा उक्कोसेणं सयपुहुत्तस्स जीवाणं पुत्तताए हव्वमागच्छइ ।
प्रश्न ३१-एगजीवस्स णं भंते ! एगजीवभवग्गहणेणं केवइया जीवा पुत्तत्ताए हन्वमागच्छइ ?
उत्तर ३१-गोयमा ! जहण्णेणं एक्को वा दो वा तिण्णि वा उक्कोसेगं सयसहस्सपुहत्तं जीवा णं पुत्तताए हव्वमागच्छइ ।
प्रश्न ३२-से केणठेणं भंते ! एवं वुच्चइ जाव...हव्वमागच्छइ ?
उत्तर ३२-गोयमा! इत्थीए पुरिसस्स य कम्मकडाए जोणीए मेहुणवत्तिए नामं संजोए समुप्पज्जइ । ते दुहओ सिणेहं संचिणंति संचिणित्ता तत्य णं जहण्णेणं एकको वा दो वा तिणि वा उक्कोसेणं सयसयस्सपुहत्तं जीवा णं पुत्तत्ताए हव्वमागच्छइ से तेणठेणं जाव...हव्वमागच्छइ । प्रश्न ३३-मेहुणेणं भंते ! सेवमाणस्स केरिसिए असंजमे कज्जइ ?
उत्तर ३३-गोयमा ! से जहा नामए केई पुरिसे रूयनालियं वा बुरनालियं वा तत्तेणं कणएणं समविद्धंसेज्जा एरिसएणं गोयमा ! मेहुणं सेवमाणस्स असंजमे फज्जई।

Page #204

Bhagavati Sūtra Bk. 2 Ch. 5
187
Q. 30. Bhante ! To how many living beings may a soul in one life be a progeny ?
A. 30. Gautama! A soul may, in one life, be a progeny of minimum one, two or three beings, and maximum 200 to 900 beings24.
Q. 31. Bhante! In one life, how many progenies may a being give birth to ?
A. 31. Gautama ! Minimum one, two or three, and maximum 2,00,000 to 9,00,000 may be given birth to25.
Q. 32. Bhante ! What is the reason for this,...till may be given birth to ?
A. 32. Gautama ! In the excited sex organs of a man and of a woman, a contact comes to be established called maithuna-vsttika. (In consequence of this), the man's semen gets mixed up with the woman's blood, and this gives birth to a minimum of one, two or three progenies, and to a maximum of 2,00,005 to 9,00,000 progenies. It is for this...till may be given birth to.
Q. 33. Bhante! In enjoying sexual experience, what sort of non-restraint is incurred by the soul ?
A. 33. Gautama ! Just as a human being may, with the help of a burning match stick, destroy a stalk of a cotton plant or a stalk of a bura' plant, so does a soul indulging in sex experience incur non-restraint of that sort28.
đã và ! ta và ! 7 ...fa61%
Bhante ! So they are. Glory be to the Lord ! So saying Gautama paid his homage and obeisance to śramaņa Bhagavān Mahāvīra and withdrew to his seat.
[ with śrăvakas from Tungikā ] ३४-तए णं समणे भगवं महावीरे रायगिहाओ नगराओ गुणसिलाओ चेइयामो पडिनिक्खमइ। पडिनिक्खमइत्ता बहिया जणवयविहारं विहरई।

Page #205

188
भगवती सूत्र शः २ उ: ५
ते णं काले णं ते णं समए णं तुंगिया नाम नगरी होत्था। वण्णओ। तीसे णं तुंगियाए नयरिए बहिया उत्तरपुरथिमे दिसीभागे पुप्फवतिए नामं चेइए होत्था । वण्णओ। तत्थ णं तुंगियाए नयरीए बहवे समगोवासया परिवसंति अड्ढा दित्ता वित्थिन्न-विपुलभवण-सयणाऽसण-जाण-वाहणाइण्णा बहुधणबहुजायरूवरयया आयोग-पयोग संपउत्ता विच्छड्डिय-विपुल-भत्तपाणा बहुदासीदास-गो-महिस-गवेलयप्पभूया वहुजणस्स अपरिभूया ।
34. Once śramaņa Bhagavān Mahāvīra moved out from the Guņaśilaka caitya in the city of Räjagsha, and having moved out from there, he was wandering in the outside villages. In that period, at that time, there was a city named Tungikā. Description. Outside the city of Tungikā, in the north-eastern direction, there was a caitya named Puspavati. Description. In that city of Tungikā, there lived many who were the followers of the śramana path, who were highly affluent and illustrious, with palacious dwellings standing on elevations, who possessed many couches and cushions, vehicles and pack animals, who had much treasure, gold and silver, who were experts in money-. making, in many arts and crafts, who fed many for which much food was cooked in their households, who had many valets and maids, cows, buffaloes, goats, sheep, etc., and were never excelled (by any one or) by many taken (collectively) together.
अभिगयजीवा-ऽजीवा उवलद्धपुण्ण-पावा आसव-संवर-निज्जर-किरिया-हिकरण-बंध-मोक्ख-कुसला असहेज्जदेवा-सुर-नाग-सुवण्ण-जक्ख-रक्खस-किन्नर-किपुरुस-गरूल-गंधव्व-महोर-गाईएहिं देवगणेहिं निग्गंथाओ पावयणाओ अणतिक्कमणिज्जा णिग्गंथे पावयणे निस्संकिया निक्कंखिया निव्वितिगिच्छा लट्ठा गहियट्ठा पुच्छियट्ठा अभिगयट्ठा विणिच्छियट्ठा अठि-मिंज-पेमाणुरागरत्ता अयमाउसो निग्गथे पावयणे अछे अयं परम→ सेसे अणठे असियफलिहा अवंगुयदुवारा चियत्तं तेउरघरप्पवेसा बहुहिं सीलव्वय-गुण-वेरमण-पच्चक्खाणपोसहोववासेहिं चाउद्दस-ट्ठमुट्ठि -पुण्णमासिणीसु परिपुण्णं पोसहं सम्म अणुपालेमाणा समणे निग्गंथे फासु-एसणिज्जेणं असण-पाण-खाइम-साइमेणं वत्थ-पडिग्गह-कंबल-पायपुंछणेणं पीढ-फलग-सेज्जा-संथारएणं ओसह-भेसज्जेणं पडिलाभेमाणा अहापडिग्गहिएहिं तवोकम्मेहि अप्पाणं भावेमाणा विहरंति।

Page #206

Bhagavati Sūtra Bk. 2 Ch. 5
189
They knew well soul and non-soul ; they had the knowledge of righteousness and non-righteousness; they were thorough in their knowledge of karma fetters, of checking karma influx, of throwing out karma bondage, activities, instrumentalities, bondage and liberation ; they were never covetous of help even from the gods, nor were they to be shaken in their faith in the śramaņa path either by devas, asuras, nāgas, jyotişkas, yakşas rākşasas, kinnaras, kimpuruṣas, gārudas, gandharvas, mahoragas or by any other; they had never had any doubt of, expectation from, or confusion about, the nirgrantha tenets ; they knew well the implications of the nirgrantha tenets, had complete faith in their implications, and if they had any doubt, they got them duly resolved or clarified ; they had realised the meanings and secrets of the holy texts ; their covotion to the nirgraniha tenets was, so to say, a part of their very bones and marrows, and they would declare--these words of the nirgranthas are truths, they are great truths, all else being false. They were so generous that the latches behind their doors were always raised up. Their doors were always open to seekers. So restrained were they in their sex behaviour that even if they walked in another's household, or even stepped inside the king's harem they would incur displeasure of none, nor would anyone question their honesty or integrity... They observed all the vows, viz., sila, guņa, viramaņa, and pratyākhyāna. They performed pauşadha with fasting on the eighth and the fourteenth days (of the fortnight) and on the full-moon and new-moon days -six fasts each with a pauşadha per month. They offered to the śramana monks, as per their needs, objects, pure and uncontaminated, like food, drink, dainties, delicacies, cloth, vessels, blankets, dusters, cushions, drugs, herbs or any other. Thus they lived on, enriching their soul by the practice of austerities and penances courted as per their capacity.
ते णं कालेणं ते णं समए णं पासावच्चिज्जा थेरा भगवंतो जाइसम्पन्ना कुलसम्पन्ना बलसम्पन्ना रूवसम्पन्ना विणयसम्पन्ना णाणसम्पन्ना दंसणसम्पन्ना चरित्तसम्पन्ना लज्जासम्पन्ना लाघवसम्पन्ना ओयंसी तेयंसी बच्चंसी जसंसो

Page #207

190
भगवती सूत्र शः २ उः ५ जियकोहा जियमाणा जियमाया जियलोहा जियनिद्दा जिइंदिया जियपरीसहा जीवियासा-मरणभय-विप्पमुक्का जाव...कुत्तियावणभूया बहुस्सुया बहुपरिवारा पंचहि अणगारसएहिं सद्धिं संपरिवुडा अहाणुपुब्वि चरमाणा गामाणुगामं दूइज्जमाणा सुहंसुहेणं विहरमाणा जेणेव तुगिया नगरी जेणेव पुप्फवईए चेइए तेणेव उवागच्छंति उवागच्छित्ता अहापडिरूवं उग्गहं उग्गिण्हित्ता णं संजमेणं तपसा अप्पाणं भावेमाणा विहरति ।
___ In that period. at that time, a progeny of (Arhat) Pārsva, Sihavira Bhagavān, born in a high line and noble family, endowed with power and physical grace, humility, knowledge, faith, conduct and restraint, with little hankering in objects, with great firmness of mind, body and speech, widely renowned, with anger-pride-attachment-greed conquered. with slumber and organs of senses subdued, with passions overpowered, care-free of life as well as death,...till a complete store-house27 of all realisations and high traits, master of many sacred tests, , with a large following of devotees, came, in course of his usual wanderings from village to another, in the company of 500 monks, to the caitya named Puşpavati' in the north-eastern direction of the city of Tungikā, and halted there, enriching his soul by restraint and penance.
तए णं तुगियाए नयरीए सिंधाडग-तिअ-चउक्क-चच्चर महा-पह-पहेसु जाव...एगदिसाभिमुहा णिज्जायंति । तए णं ते समणोवासया इमीसे कहाए लद्धट्ठा समाणा हट्ठ-तुट्ठा जाव...सद्दावेंति सद्दावित्ता एवं वयासिएवं खलु देवाणुप्पिया ! पासावच्चिज्जा थेरा भगवंतो जाइसम्पन्ना जाव... अहापडिरूवं उग्गहं उग्गिण्हित्ता णं संजमेणं तवसा अप्पाणं भावेमाणा विहरंति । तं महाफलं खलु देवाणुप्पिया ! तहारूवाणं थेराणं भगवंताणं नाम-गोयस्स वि सवणयाए। किमंग पुण अभिगमण-वंदण-नमसण-पडिपुच्छणपज्जुवासणयाए जाव...गहणयाए ? तं गच्छामो णं देवाणुप्पिया! थेरे भगवंते वंदामो नमसामो जाव...पज्जुवासामो। एयं णे इहभवे वा परभवे वा जाव.. आणुगामियत्ताए भविस्सइ ।
The news of their arrival to the city of Tungikā spread all over, to triangular places; where three, four or more

Page #208

Bhagavati Sūtra Bk. 2 Ch. 5
roads met, to all highways and streets,...till people moved out, all going in one direction. When they knew and perceived, they were delighted and pleased, and they called one another and said,
191
- -Oh beloved of the gods, the progeny of (Arhat) Pārśva, Sthavira Bhagavān, born in a high line,...till halted here, enriching his soul by restraint and penance.
(Continued they)
-Oh beloved of the gods! Even to listen the name and lineage of such illustrious monks gives great results ; then what to speak of (the result of) going to them, paying them homage and obeisance, enquiring about them, serving them (by attendance),...till asking and getting clarifications from them! So let us go, oh beloved of the gods ! us pay them homage and obeisance,...till serve them (by attendancc). This will be of great benefit to us in this life and in the one following,...till this will leave a long trail of well-being.
Let
इति कट्टु अण्णमण्णस्स अंतिए एयमट्ठ पडिसुर्णेति । जेणेव सयाई सयाइं गिहाई तेणेव उवागच्छंति उवागच्छित्ता व्हाया कयबलिकम्मा कयकोउयमंगल-पायच्छित्ता सुद्धप्पवेसाई मंगलाई वत्थाई पवर-परिहिया अप्प - महग्घा - #zmøfæææ<< agfg at agfgat nefgat qfsfaqu¤ifa qfsfazafuar एगयओ मेलायंति ।
Thus they said to one another, (those followers of the śramana order), and the news was transmitted to everyone. They returned home, took their bath, made the usual offerings, performed conciliatory and propitiatory acts for welfare and then put on, in proper manner, clean and ceremonial robes, adorned their bodies with costly decorations and ornaments and moved out from their homes. Having moved out, they assembled together in one place.
मेलायित्ता पायविहारचारेणं तु गियाए नयरीए मज्झमज्भेणं निग्गच्छंति निग्गच्छित्ता जेणेव पुप्फवतीए चेइए तेणेव उवागच्छंति उवागच्छित्ता थेरे

Page #209

192
भगवती सूत्र शः २ उः ५
भगवंते पंचविहेणं अभिगमेणं अभिगच्छंति तं जहा-सच्चित्ताणं दव्वाणं विउसरणयाए अचित्ताणं दव्वाणं अविउसरणयाए एगसाडिएणं उतरासंगकरणेणं चक्खुप्फास अंजलिप्पग्गहेणं मणसो एगत्तीकरणेणं जेणेव थेरा भगवंतो तेणेव उवागच्छति । उवागच्छित्ता तिखुत्तो आयाहिणपयाहिणं करेइ । करित्ता जाव... तिविहाए पज्जुवासणाए पज्जुवासंति । तए णं ते थेरा भगवंतो तेसिं समणोवासयाणं तीसे महइमहालियाए चाउज्जामं धम्म परिकहंति। जहा केसिसामिस्स जाव...समगोवासियत्ताए आणाए आराहए भवंति जाव... धम्मो कहिओ।
Having assembled in one place, they walked through the city of Tungikā, and having thus walked, they arrived at the Puşpavati caitya. Having arrived there, they expressed their regard for the illustrious sthaviras in five ways, which are, discarding live objects, carefully holding non-live objects, turning their unsewn cloth in the form of a shoulder cloth, and, on reaching within sight, they touched their head with folded palms, and concentrated their mind. Having come near the illustrious ones,they move round them thrice,...till in three ways (with their mind, words and body) and worshipped them. Then those illustrious monks addressed their followers in the framana order, as had been (formerly) done by śramaņa Kesi on the religion of Four Great Vows, and the vast assembly of people, ...till the followers, with great devotion, expressed admiration and approval of their holy words,...till the sermons ended.
तए णं ते समणोवासया थेराणं भगवंताणं अंतिए धम्म सोच्चा निसम्म हट्ठ-तुट्ठ जाव...हयहियया तिखुत्तो आहिणपयाहिणं करेंति जाव... तिविहाए पज्जुवासणाए पज्जुवासंति । पज्जुवा सित्ता एवं वयासि :
प्रश्न ३५-संजमे णं भंते ! किं फले ? तवे णं भंते ! कि फले ? तए णं ते थेरा भगवंतो ते समणोवासए एवं वयासि : उत्तर ३५-संजमे णं अज्जो ! अणण्हयफले तवे वोदाणफले । तए णं ते समणोवासया थेरे भगवंते एवं वयासी :

Page #210

Bhagavati Sūtra Bk. 2 Ch. 5
193
प्रश्न ३६-जइ णं भंते ! संजमे अणण्हयफले तवे वोदाणफले किं पत्तियं णं भंते ! देवा देवलोएसु उववज्जति ? तत्थ णं कालियपुत्ते नाम थेरे ते समणोवासए एवं वयासि : उत्तर ३६-पुन्वतवेणं अज्जो ! देवा देवलोएसु उववज्जति । तत्थ णं मेहिले नाम थेरे समणोवासए एवं वयासि : -पुव्वसंजमेणं अज्जो! देवा देवलोएसु उववज्जति । तत्थ णं आणंदरखिए नाम थेरे ते समणोवासए एवं वयासि : ---कम्मियाए अज्जो ! देवा देवलोएसु उववज्जति। तत्थ णं कासवे नाम थेरे ते समणोवासए एवं वयासि :
-संगियाए अज्जो ! देवा देवलोएसु उववज्जति । पुव्वतवेणं पुव्वसंजमेणं कम्मियाए संगियाए अज्जो ! देवा देवलोएसु उववज्जति। सच्चे णं एस अट्ठे नो चेव णं आयभाववत्तव्वयाए।
On hearing and perceiving the spiritual sermons from the illustrious monks, the followers of the śramana order were delighted and pleased....till their mind was full of joy, and they moved round (the monks) thrice....till worshipped them in three ways, and having done so, they made submission as follows :
Q. 35. Bhante ! What is the outcome of restraint ? Bhante ! What is the outcome of penance ?
On this the illustrious monks said as follows to the followers of the śramaņa order :
A. 35. Arya! Restraint stops influx of fresh karma fetters, while penance liberates the soul of karma bondage and purifies it.
Whereon the followers of the śramaņa order submitted further :
13

Page #211

भगवती सूत्र शः २ उ: ५
Q. 36. If, as you say, restraint stops karma influx, and penance liberates the soul from karma bondage, then, why are the devas born in the celestial regions ?
194
On this, a senior monk, Kalikaputra by name, gave reply as follows to the followers of the śramaṇa order:
A. 36. Arya ! Because of pūrva-penance, the devas are born in the celestial regions.
Another senior monk, Mehila (Medhila) by name, said as follows to the followers of the śramana order :
---Arya! Because of pūrva-restraint, the deves are born in the celestial regions.
(A third) senior monk, ānanda rakşita by name, said as follows to the followers of the śramana order :
-Arya! Because of the remnants of past karma, the devas are born in the celestial regions.
Thereon a senior monk, Kāśyapa by name, said as follows to the followers of the śramaṇa order :
- Arya ! It is because of attachment, the devas are born in the celestial regions. Because of purva - penance28, pūrvarestraint, remnants of past karma and attachment, the devas are born in the celestial regions. True is this implication, I ordain, and this is not our personal view (cnly).
तए णं ते समणोवासया थेरेहिं भगवंतेहिं इमाई एयाख्वाइं वागरणाई वागरिया समाणा हट्ठ-तुट्ठा थेरे भगवंते वंदंति नमसंति नमंसित्ता परिणाइं पुच्छंति पसिनाई पुच्छित्ता अट्ठाई उवादियंति उवादिएत्ता उट्ठाए उठेंति । उट्ठित्ता थेरे भगवंते तिक्खुत्तो वंदति नमसंति नमसित्ता थेराणं भगवंताणं अंतिया पुप्फवतियाओ चेइयाओ पडिनिक्लमंति । पडिनिक्खमित्ता जामेव दिसिं पाउब्भूया तामेव दिसिं पडिंगया । तए णं ते थेरा अन्नया कयाइं तु गियाओ नयरीआ पुप्फवतियाओ चेइयाओ पडिनिगच्छंति बहिया जणवयविहारं विहरति ।

Page #212

195
Bhagavati Sūtra Bk. 2 Ch. 5
On hearing these words of the illustrious monks, the followers of the śramana order were highly delighted and pleased. They paid homage and obeisance to these illustrious monks and having done so, they asked (further ) questions, and having asked (further ) questions, they accepted their meanings (solutions). Then they moved round the illustrious monks, thrice, and paid homage and obeisance and having done so, they moved out from the proximity of the illustrious monks, from the Puspavati caitya and returned to their respective abodes. Even the illustrious monks moved out one day from the Puspavati caitya from the city of Tungikā, and were wandering in the outside villages.
जाव...
ते णं काले णं ते णं समए णं रायगिहे नामं नगरे । परिसा पढिगया । ते णं काले णं ते णं समए णं समणस्स भगवओ महावीरस्स जेट्ठे अंतेवासी इंदभूई नामं अणगारे जाव... संखित्तविउलतेयलेस्से छट्ठछट्ठेणं अणि खित्तेणं तवोकम्मेणं संजमेणं तवसा अप्पाणं भावेमाणे जाव विहरइ । तए णं से भगवं गोयमे छट्ठक्खमणपारणगंसि पढमाए पोरिसीए सज्झायं करेइ बीयाए पोरिसीए झाणं झियायइ तइयाए पोरिसीए अतुरियमचवलमसंभंते मुहपोत्तियं पडिलेहेइ पडिलेहित्ता भायणाई वत्थाई पडिलेहेइ पडिलेहिता भायणाई पमज्जइ पमज्जित्ता भायणाई उग्गहेइ उग्गहित्ता जेणेव समणे भगवं महावीरे तेणेव उवागच्छइ । उवागच्छित्ता समणं भगवं महावीरं वंदइ नमसइ नमंसित्ता एवं व्यासि:
— इच्छामि णं भंते ! तुब्भेहिं अब्भणुण्णाए छट्ठक्खमणपारणगंसि रायगिहे नगरे उच्च-नीय-मज्झिमाई कुलाई घरसमुदाणस्स भिक्खायरियाए अत्तिए ।
-- अहासुहं देवाणुप्पिया ! मा पडिबंधं ।
तए णं भगवं गोयमे समणेण भगवया महावीरेणं अब्भणुष्णाए समाणे समणस्स भगवओ महावीरस्स अंतियाओ गुणसिलाओ चेइयाओ पडिनिक्खमइ । पडिनिक्खमित्ता अतृरियमचवलमसंभंते जुगंतरपलोयणाए दिट्ठीए पुरओ रियं सोहमाणे जेणेव रायगिहे नगरे तेणेव उवागच्छइ । उवागच्छित्ता रायगिहे नगरे उच्च-नीय-मज्झिमाई कुलाई घरसमुदाणस्स भिक्खायरियं अडइ ।

Page #213

भगवती सूत्र शः २ उः
In that period, at that time, (there was) a city named Rajagṛha,...till people dispersed. In that period, at that time Śramana Bhagavan Mahavira had a senior-most disciple, monk Indrabhūti by name,...till held in concentrated form within himself mighty fiery forces. He was undergoing a series of fasts missing six meals (at a time),...till was enriching his soul by restraint and penance. On one fast-breaking day, after he had already missed six meals, Bhagavan Gautama concentrated on the holy texts in the first quarter of the day, held meditation in the second, and then in the third quarter, without haste and without care, he cleaned his mouth-cover, his clothes and vessels, rubbed and dried them and then having picked them up, arrived at the place where Śramana Bhagavan Mahāvira was, paid him homage and obeisance and made the following submission:
196
-Bhante ! Desire I, if it so pleases thee to permit me, in order to break my fast missing six meals, to repair to the city of Rajagṛha, to beg (food) from all households, high, middle and low, as per prescriptions regarding begging.
-Do as it may please you, oh beloved of the gods, but delay not.
Having thus been permitted by Śramaṇa Bhagavān Mahavira, Bhagavan Gautama moved out from the proximity of Śramana Bhagavan Mahavira, from Guṇasila caitya, and having moved out, (walked at paces) without haste and without care, observing closely (in fulfilment of precaution regarding movement) the ground of the length of a yuga, he arrived at the city of Rajagṛha, and in the city of Rajagṛha, he started, for purposes of begging as per prescriptions, visiting households, high, middle and low.
तए णं से भगवं गोयमे रायगिहे नगरे जाव... अडमाणे बहुजणसददं निसामेइ - एवं खलु देवाणुप्पिया ! तुंगियाए नयरीए बहिया पुप्फवईए इए पासावचिचज्जा थेरा भगवंतो समणोवासएहिं इमाइं एयारूवाई वागरणाई पुच्छिया - संजमे णं भंते ! किं फले ? तवे णं किं फले ? तए णं ते थेरा भगवंतो ते समणोवासए एवं क्यासि — संजमे णं अज्जो !

Page #214

Bhagavati Sūtra Bk. 2 Ch. 5
197
अणण्यफले तवे वोदाणफले तं चेव जाव...पुवतवेणं पुव्वसंजमेणं कम्मियाए संगियाए अज्जो ! देवा देवलोएसु उववज्जति । सच्चे णं एसमठे णो चेद आयभाववत्तव्वया । से कहमेयं मन्ने एवं?
तए णं समणे भगवं गोयमे इमीसे कहाए लठे समाणे जायसढे जाव... समुप्पन्नकोउहल्ले अहापज्जतं समदाणं गेहइ गेण्हित्ता रायगिहाओ नयराओ पडिनिक्खमइ अतुरियं जाव...सोहेमाणे जेणेव समणे भगवं महावीरे तेणेव उवागच्छइ। उवागच्छित्ता समणस्स भगवओ महावीरस्स अदूरसामंते गमणागमणाए पडिक्कमइ एसण-मणेसणं आलोएइ आलोएत्ता भत्तपाणं पडिदंसेइ समगं भगवं महावीरं जाव...एवं वयासि-एवं खलु भंते ! अहं तुब्भेहिं अन्भणण्णाए समाणे रायगिहे नयरे उच्च-नीय-मज्झिमाणि कुलाणि घरसमुदाणस्स भिक्खायरियाए अडमाणे बहुजणसदं णिसामेमि-एवं खलु देवाणुप्पिया ! तुंगियाए नयरीए बहिया पुप्फवईए चेइए पासावच्चिज्जा थेरा भगवंतो समणोवासएहिं इमाइं एयारूवाइं वागरणाई पुच्छिया-संजमे णं भंते! किं फले ? तवे किं फले ? तं चेव जाव.....सच्चे णं एसमठे णो चेव णं आयभाववत्तव्वयाए ।
Now, as Bhagavān Gautama, in the city of Rājagsha,...till started visiting households, he heard many people say as follows : Oh beloved of the gods ! In the Puspavati caitya, in the city of Tungikā, the followers of the śramana order asked the illustrious monks in the spiritual line of (Arhat) Pārsva as follows : Bhante ! What is the outcome of restraint and what is the outcome of penance ? whereon the illustrious monks said unto the said followers : Restraint stops influx, penance liberates the soul,...till because of purva-penance, pūrva-restraint, remnants of karma and attachment, oih Arya, the devas attain the celestial regions. True is this implcation, and this is not our personal view. Now, how is this to be taken ?
When Bhagavān Gautama heard this, there arose a query,...till inquisitiveness, (but) he completed his begging as per prescriptions, and having done so, he moved out from the city of Rajagxha, without haste,...till arrived where was shining Sramana Bhagavān Mahāvīra. Having arrived near Śramaņa Bhagavān Mahāvīra, he recounted his experiences

Page #215

198
भगवती सूत्र शः २ उः ५
in going and coming back, discussed the lapses, if any, in the course of a careful begging, and placed before Sramaņa Bhagavān Mahāvīra food and drink brought by him,...till made the following submission :
-Bhante ! Being permitted by thee, I, while visiting households, high, middle and low, in the city of Rājagsha for purposes of begging food as per prescriptions heard many people say as follows: Oh beloved of the gods ! In the Puspavati caitya in the city of Tungikā, the followers of the Sramaņa order asked the illustrious monks in the spiritual line of Pārsva-Bhante ! What is the outcome of restraint ? What is the outcome of penance ? ...till true is this implication, and this is not our personal view.
-तं पभू णं भंते ! ते थेरा भगवंतो तेसिं समणोवासयाणं इमाई एयारूवाइं वागरणा, वागरेत्तए ? उदाहु अप्पभू ? समिया णं भंते ! ते थेरा भगवंतो तेसिं समणोवासयाणं इमाइं एयारूवाइं वागरणाई वागरित्तएं ? उदाहु अस्समिया ? आउज्जिया णं भंते ! ते थेरा भगवंतो तेसिं समगोवासयाणं इमाइं एयारूवाइं वागरणाइं वागरेत्तए? उदाहु अणाउज्जिया ? पलिउज्जिया णं भंते ! ते थेरा भगवंतो तेसिं समणोवासयाणं इमाइं एयारूवाई वागरणाई वागरेत्तए ? उदाहु अपलिउज्जिया ? पुन्वतवेणं अज्जो ! देवा देवलोएसु उववज्जति। पुवसंजमेणं कम्मियाए संगियाए अज्जो ! देवा देवलोएसु उववज्जति । सच्चे णं एसमठे णो चेव णं आयभाववत्तव्वयाए ।
-पभू णं गोयमा ! ते थेरा भगवंतो तेसिं समणोवासयाणं इमाई एयारूवाई वागरणाइं वागरेत्तए णो चेव णं अप्पभू । तह चेव णेयव्वं अवसेसियं जाव...पभू-समियं आउज्जिय-पलिउज्जिया जाव...सच्चे णं एसमढे णो चेव णं आयभाववत्तव्वयाए अहं पि णं गोयमा ! एवमाइकखामि भासेमि पन्नवेमि परूवेमि–पुव्वतवेणं देवा देवलोएसु उववज्जति पुव्वसंजमेणं देवा देवलोएसु उववज्जति कम्मियाए देवा देवलोएसु उववज्जति संगियाए देवा देवलोएसु उववज्जति । पुन्वतेवणं पुश्वसंजमेणं कम्मियाए संगियाए अज्जो! देवा देवलोएसु उववज्जति। सच्चे णं एसमठे णो चेव णं आयभाववत्तव्वयाए।

Page #216

Bhagavati Sütra Bk. 2 Ch. 5
(Continued Gautama):
-Bhante! Are the illustrious monks capable of giving such an answer to the followers of the śramana order ? Or, are they incapable ? Are the illustrious monks accustomed to give such an answer to the followers of the śramana order? Or, are they not so accustomed ? Are the illustrious monks equipped to give such an answer to the followers of the śramana order? Or, are they not so equipped? Are the illustrious monks in possession of special knowledge for which they gave this answer, or have they only ordinary knowledge because of which they said...till because of purvapenance, pūrva-restraint, remnants of karma and attachment, do the devas attain the celestial regions. True is this implication, and this is not our personal view.
199
-Gautama! Capable are they, the illustrious monks, in giving reply to the questions of the followers of the śramaṇa order, and not incapable,...till capable-accustomed-equippedhaving special knowledge, and not with ordinary knowledge ...till true is this implication, and this is not our personal view. So do I say, ordain, establish and maintain that because of purva-penance, do the devas attain the celestial regions, that because of purva-restraint, do the devas attain the celestial regions, that because of the remnants of karma, do the devas attain the celestial regions, that because of attachment, do the devas attain the celestial regions. (So they are correct in saying that) because of purva-penance, pūrva-restraint, remnants of karma and attachment, do the devas attain the celestial regions. True is this implication, and this is not our personal view.
प्रश्न ३७ - तहारूवं णं भंते! समणं वा माहणं वा पज्जुवासमाणस्स किं फला पज्जुवासणा ?
उत्तर ३७ - गोयमा ! सवणफला ।
प्रश्न ३८ - से णं भंते ! सवणे किं फले ?
उत्तर ३८ - णाणफले ।

Page #217

200
भगवती सूत्र शः २ उ: ५
प्रश्न ३९-से णं भंते ! णाणे किं फले ? उत्तर ३९-विनाणफले। प्रश्न ४०-से णं भंते ! विन्नाणे किं फले ? उत्तर ४०-पच्चक्खाण फले । प्रश्न ४१-से णं भंते ! पच्चक्खाणे किं फले ? उत्तर ४१-संजमफले। प्रश्न ४२-से णं भंते ! संजमे किं फले ? उत्तर ४२-अणण्हयफले ।
प्रश्न ४३-एवं अणण्हये ? उत्तर ४३-तवफले। प्रश्न ४४-तवे ? उत्तर ४४-वोदाणफले। प्रश्न ४५-से णं भंते ! वोदाणे किं फले ? उत्तर ४५-( वोदाणे ) अकिरियाफले । प्रश्न ४६-से णं भंते ! अकिरिया किं फला ? उत्तर ४६-सिद्धिपज्जवसाणफला पण्णत्ता गोयमा !
0. 37. Bhante! What is the outcome of such a śramana or mähaņa29 ?
worshipping
A. 37. Gautama ! Benefit of listening. Q. 38. Bhante ! What is the outcome of listening ? A. 38. Outcome is knowledge. Q.39. Bhante ! What is the outcome of this knowledge ?
A. 39. Outcome is superior knowledge.

Page #218

Bhagavati Sūtra Bk. 2 Ch. 5
201
Q. 40. Bhante! What is the outcome of superior knowledge ?
A. 40. Outcome is renunciation. Q. 41. Bhante! What is the outcome of renunciation ? A. 41. Outcome is restraint. Q. 42. Bhante ! What is the outcome of restraint ?
42. Outcome is check on influx of fresh karma. Q.43. And of the check on influx ? A. 43. Outcome is penance. Q. 44. And of penance ? A. 44. Outcome is the exhaustion of accumulated karma.
Q. 45. Bhante ! What i; the outcome of the exhaustion of accumulated karma ?
A. 45. Outcome is cessation of (all) activity. Q. 46. Bhante! Whereto leads the cessation of activity ?
A. 46. Gautama ! To liberation, which is outcome. It is stated like that.
the final
गाहा
सवणे णाणे य विण्णाणे पच्चक्खाणे य संजमे। अणण्हये तवे चेव वोदाणे अकिरिया सिद्धी ।
Couplet : Listening gives Knowledge
Knowledge leads to Superior Knowledge Wherefrom to Renunciation. Renunciation is the harbinger of Restraint. Restraint checks Influx of Karma, This, in turn, helps the practice of Penance,

Page #219

202
भगवती सूत्र शः २ उ: ५
Penance ends Accumulated Karma And then a complete cessation of all Activity. (Which is the penultimate stage) Wherefrom the last stage is Liberation.
[ on the hot-spring at Rājagrha ] प्रश्न ४७-अन्नउत्थिया णं भंते ! एवमाइक्खंति भासंति पन्नति परूवेतिएवं खलु रायगिहस्स नयरस्स बहिया वेभारस्स पव्वयस्य अहे एत्थ णं महं एगे हरए अप्पे ( अघ) पन्नत्ते अणेगाई जोयणाई आयाम-विक्खंभेणं नाणादुमखंडमंडितउद्देसे सस्सिरीए जाव...पडिरूवे। तत्थ णं बहवे उराला बलाहया संसेयंति संमुच्छंति वासंति तव्व इरित्ते य णं सया समिओ उसिणे उसिणे आउकाए अभिनिस्सवइ। से कहमेयं भंते ! एवं ?
उत्तर ४७-गोयमा ! जं णं ते अन्नउत्थिया एवमाइक्खंति जाव... जे ते एवं परूवेंति मिच्छं ते एवमाइक्खंति जाव...सव्वं नेयव्वं । अहं पुण गोयमा ! एवं आइक्खामि भासेमि पनवेमि परूवेमि-एवं खलु रायगिहस्स नयरस्स बहियावेभारपव्वयस्स अदूरसामंते एत्थ णं महातवोवतीरप्पभवे नामं पासवणे पन्नते। पंच धणुसयाई आयाम-विक्खंभेणं णागादुमखंडमंडित उद्देसे सस्सिरीए पासादीए दरिसणिज्जे अभिरूवे पडिरूवे । तत्थ णं बहवे उसिण-जोणिया जीवा य पोग्गला य उदगत्ताए वक्कमंति विउक्कमति चयंति उवचिज्जति। तव्वइरित्ते वि य णं सया समियं उसिणे उसिगे आउयाए अभिनिस्सवइ। एस णं गोयमा ! महातवोवतीरप्पभवे पासवणे । एस णं गोयना! महातवोवतीरप्पभवस्स पासवणस्स अट्ठे पन्नत्ते।
Q. 47. Bhante ! Heretics so say, maintain, declare and establish that outside the city of Rājagsha, at the foot of the Vaibhāra hill, there is a large reservoir of water, whose dimensions (length and breadth) extend over many yojanas, whose other extreme is covered with many trees, and is exceedingly charming,...till pleasing to the visitors' eyes; that many big clouds are formed in it, they give shower to it and mix with it ; that when the reservoir is full to the brim, there is a steady outflow of hot water from it. Bhante ! How is it so ?

Page #220

Bhagavati Sūtra Bk. 2 Ch. 5
203
A. 47. Gautama ! What the heretics say,...till establish is incorrect. Repeat all (as said by Gautama). Now, Gautama, I say, ordain, declare and establish that outside the city of Rājagțha, in the proximity of the Vaibhāra hill, there is a spring named Mahātapopatīra-prabhava80 which is 500 dhanușas square (i.e., on each side), and whose other extreme is decorated with many species of trees, which is beautiful, delightful, worth-seeing, graceful and pleasing to the eyes of all visitors. Souls capable of living in hot region and matter together take shape (therein) as water-bodies, and they also die there, and undergo transformation and assimilation (there). When it is full, there is a steady outflow of water from it. That is a spring named Mahātapopatira-prabhava, and that is the implication (full story) of this spring named Mahātapopatira-prabhava.
सेवं भंते ! सेवं भंते ! ति भगवं गोयमे समणं भगवं महावीरं दइ F'S...Ta faptei
Bhante ! So it is. Glory be to the Lord ! So saying Gautama paid homage and obeisance to the Lord and withdrew to his seat.
(THT JETHI AFATI Chapter five ends

Page #221

छट्ठो उद्देसो CHAPTER SIX
[ on language ] प्रश्न ४८-से णूणं भंते ! मन्नामि इति ओहारिणी भासा ? उत्तर ४८-एवं भासापदं भाणियव्वं ।
Q. 48. Bhante ! Am I to take that languages1 is the vehicle (of expression) ?
A. 48. Refer to chapter on 'Language' (in the Pannavanā. Sutra).
छट्ठो उद्देसो सम्मत्तो। Chapter six ends

Page #222

सत्तमो उद्देस
CHAPTER SEVEN
[ on celestial beings ]
प्रश्न ४९ - कतिविहा णं भंते ! देवा पन्नत्ता ?
उत्तर ४९ - गोयमा ! चउव्विहा देवा पनत्ता तं जहा - भवणवइवाणमंतर - जोइस-वेमाणिया ।
प्रश्न ५० - कहि णं भंते ! भवणवासीणं देवाणं ठाणा पन्नत्ता ?
उत्तर ५० - गोयमा ! इमीसे रयणप्पभाए पुढवीए जहा ठाणपदे देवाणं वत्तव्वया ता भाणियव्वा णवरं भवणा पन्नत्ता उववाएणं लोयस्स असंखेज्जइ भागे एवं सव्वं भाणियव्वं जाव... सिद्धगंडिया सम्मत्ता कप्पाण पइट्ठाणं बाहुल्लुच्चत्तं एव संठाणं जीवाभिगमे जाव.. .वेमाणिउद्देसो
भाणियव्वो सव्वी ।
Q. 49. Bhante ! How many have been stated to be the types of devas?
A. 49. Gautama! Devas are stated to be of four types, which are, Bhavanavāsis, Vāṇavyantaras, Jyotiskas and Vaimānikas.
Q.50. Bhante ! Where has been stated to be the abode of the Bhavanavāsi devas?
A. 50. Gautama !
Underneath the Ratnaprabha hell32. For details, refer to chapter on 'Location' (in the Paṇṇavaṇā Sūtra), difference being that they are called 'bhavanas'. This should be noted that they are born in an infinite fraction of the sphere,...till (to be noted) the location of the abode of the liberated souls, the location of the kalpas, their thickness and height, their structure, from the Jivābhigama Sūtra,... till need be stated as in the chapter on Vaimānika33.
सत्तमो उद्देसो सम्मत्तो । Chapter seven ends

Page #223

अट्ठमो उद्देसो
CHAPTER EIGHT
[ Camara-cancā-capital city of Camarendra ]
प्रश्न ५१ - कहिं णं भंते ! चमरस्स असुरिंदस्स असुरकुमाररण्णो सभा
सुहम्मा पण्णत्ता ?
उत्तर ५१ - गोयमा ! जंबूदीवे दीवे मंदरस्स पव्वयस्स दाहिणेणं तिरियमसंखेज्जे दीव-समुद्दे वीइवइत्ता अरुणवरस्स दीवस्स बाहिरिल्लाओ वेदयंताओ अरुणोदयं समुदं बायालीसं जोयणसय सहस्साई ओगाहित्ता एत्थ णं चमरस असुरिंदस्स असुरकुमाररण्णो तिगिच्छयंकूडे नाम उप्पायपव्वए पन्नत्ते । सत्तरसएक्कवीसे जोयणसए उड्नुं उच्चत्तेणं चत्तारितीसे जोयणसए को च उव्वेहेणं गोथुभस्स आवासपव्वयस्स पमाणेणं नेयव्वं नवरं उवरिल्ल पमाणं मज्झे भाणियव्वं जाव... [ मूले दसबावीसे जोयणसए विक्खंभेणं मज्झे चत्तारि चवीसे जोयणसए विक्खंभेणं उषरिं सत्ततेवीसे जोयणसए विक्खंभेणं मूले तिणि जोयणसहस्साइं दोण्णि य बत्तीसुत्तरे जोयणसए किंचि विसेसूणे परिक्ख वेणं मज्भे एगं जोयणसहस्सं तिणि य इगुयाले जोयणसए किंचि विसेसूणे परिक्खेवेणं उवरि दोणि य जोयणसहस्साइं दोण्णि य छलसीए जोयणसए किचि विसेसाहिए परिक्वेवेणं । ] मूले वित्थडे मज्झे संखित्ते उप्पि विसाले मझे वरवइरविग्गहिए महामउंदसंठाण संठिए सव्वरयणामए अच्छे जाव... पडिरूवे से णं एगाए पउमवरवेश्याए एगेणं वणसंडेण य सव्वओ समंता संपरिक्खित्ते । पउमवरवेइयाए वणसंडस्स य वण्णओ ।
Q. 51. Bhante ! Where is stated to be the location of Sudharma-Hall, the court of king Camara, the Indra of the Asurakumāras ?
A. 51. Gautama ! In the southern direction of Mount Meru, which is located in the centre of Jambu-dvīpa, (as you go) obliquely, crossing an innumerab'e number of islands and seas, you reach an island called Aruņavara. As you proceed beyond its _extreme coast-line, there is a sea named

Page #224

Bhagavati Sūtra Bk. 2 Ch. 8
207
Arunodaya. Now, in this Arunodaya sea, after you. have gone 42,000 yojanas, you find an utpåta mountain called Tigicchakūta which belongs to king Camara, the Indra of the Asurakumāras. It is 1721 yojanas above the ground, and 430 yojanas one krośa inside. Its dimensions are to be noted to be similar to those of an abāsa mountain named Gostuva. The difference is that the dimensions of the Gostuva mountain at its summit apply to its (Tig cchakuta's) central part. [ In other words, its breadth at the base is 1022 yojanas, at the centre 424 yojanas, and at the summit 732 yojanas. Its circumference at the base is slightly more or less than 3232 yojanas, at the centre slightly more or less than 1341 yojanas and at the summit slightly more or less than 2286 yojanas, ] It is extended at the base, / contracted in the middle, and again extended at the summit. Its middle portion is shaped like an excellent thunder (vajra) or an enormous mukunda (musical drum), all bestrewn with gems, charming,...till picturesque34. It is surrounded all over by a Padmavara-vedikā and a forest strip. Description of the vedika and the forest strip35.
तस्स णं तिपिच्छ कुडस्य उप्पायपव्वयस्स उप्पि बहुसमरमणिज्जे भूमिभागे पन्नत्ते। वण्णओ। तस्स णं बहुसमरमणिज्जस्स भूमिभागस्स बहुमज्झदेसभागे एत्थ णं महं एगे पासायडिसए पन्नत्ते । अड्ढाइज्जाइं जोयणसयाई उड्ढं उच्चत्तेणं पणवीसं जोयणसयाई विक्खंभेणं । पासाय वण्णओ। उल्लोयभूमि वण्णओ । अट्ठजोयणाई मणिपेढिया । चमरस्स सीहासणं सपरिवारं भाणियव्वं । तस्स णं तिगिच्छकडस्स दाहिणणं छक्कोडिसए पणवन्नं च कोडीओ पणतीसं च सयसहस्साई पण्णासं च सहस्साई अरुणोदए समुद्दे तिरियं वीइवइत्ता अहे रयणप्पभाए पुढवीए चत्तालीसं जोयणसहस्साई ओगाहित्ता एत्थ णं चमरस्स असुरिंदस्स असुरकुमाररण्णो चमरचंचा नामं रायहाणी पण्णत्ता ।
The top of the said mountain Tigicchakūța is free from unevenness, i.e., is perfectly flat, and is exceedingly charming. Description38. At the centre of that flat, beautiful top, there is a big palace, the crown of palaces. Its height is 250 yojanas and its breadth is 125 yojanas. Description of the palace37. Its manipithikā is eight yojanas. Description of Camara's throne and family38. To the south of the Tigiccha

Page #225

208
भगवती सूत्र शः २ उ: ८
kuta mountain, as one goes obliquely 655,35,50,000 yojanas in the Arunodaya sea, and dives to the depth of 40,000 yojanas towards the Ratnaprabhā hell, there is Camara-cañcā, the metropolis of Camara, the Indra of the Asurakumāras. एग जोयणसयसहस्सं आयाम-
विखंभेणं जंबूदीवप्पमाणा। पागारो दिवड्ढं जोयणसयं उड्ढं उच्चत्तेणं मूले पन्नासं जोयणाई विक्खंभेणं उवरि अद्धतेरसजोयणाइं विकखंभेणं। कविसीसगा अद्धजोयणा आयामेणं कोसं विक्खंभेणं देसूणं अद्धजोयणं उड्ढं उच्चत्तेणं। एगमेगाए बाहाए पंच पंच दारसया अड्ढाइज्जाइं जोयणसयाई उड्ढं उच्चत्तेणं अद्धं विक्खंभेणं उवारियले णं सोलसजोयण-सहस्साइं आयाम-विक्खंभेणं पन्नासं जोयण-सहस्साइं पंच य सत्ताणउ य जोयण-सए किंचि विसेसूणे परिक्खेवेणं सव्वापमा · वेमाणियप्पमाणस्स अद्धं नेयव्वं । सभा सुहम्मा उत्तरपुरस्थिमेणं जिणघरं ततोववायसभा हरओ अभिसेय अलंकारो जहा विजयस्स।
The length and breadth of that capital city are 1,00,000 yojanas in each direction. It is as big as Jambu-dvipa. Its fortress is 150 yojanas in height and its spread at the base is 50 yojanas and at the summit 13} yojanas. The length of its kapi-śīrşaka is t yojana, its breadth is one krośa and its height is slightly less than 1 yojana. Each wing in the kapi-sirşaka has 500 entrances, each entrance being 250 yojanas in height and half of that in breadth. The rear structure of the palace is 16,000 yojanas in both length and breadth and its circumference is more or less 50597 yojanas. All the measures stated here are half of those of the capital city of the Vaimānikas. The Sudharmā Hall, the Jina temple in the north-east, the Hall of Birth, lake, Hall of Coronation, Hall of Decorations-description of all these is similar to those of Vijayadeva.
गाहा
उववाओ संकप्पो अभिसेय विभूषणा य ववसाओ ।
अच्चणिय सिद्धायण गमो वि य चमर परिवार इडढत्तं ॥ Couplet : Halls of birth, resolve, coronation, decoration,
Reading, prayer, worshipping the liberated souls, Camara's family, its fabulous fortune--- All these need be stated39. अट्ठमो उद्देसो सम्मत्तो | Chapter eight ends

Page #226

नवमो उद्देसो
CHAPTER NINE
[ sphere of time ] प्रश्न ५२-किमिदं भंते ! समयखेत्ते ति पवुच्चइ ?
उत्तर ५२-गोयमा! अड्ढाइज्जा दीवा दो य समुद्दा एस णं एवइए समयखेत्तेत्ति पवुच्चइ तत्थ णं अयं जंबुददीवे दीवे सव्वदीव-समुदाणं सव्वभंतरे एवं जीवाभिगमवत्तव्वया नेयव्वा जाव...अभितरं पुक्खरद्धं जोइसविहणं ।
Q. 52. Bhante ! What is the sphere of time ( i. e., where time is effective)?
A. 52. Gautama ! 21 islands (continents) and 2 oceans ---these are stated to be the sphere of time. Of these, this island named Jambu-dvipa is at the centre of all islands and oceans. The whole description is to be reproduced from the Jivābhigama Sūtra40,...till the interior of half of Puşkara, but the description of the Jyotiskas is to be excluded.
नवमो उदेसो सम्मत्तो। Chapter nine ends
14

Page #227

दसमो उद्देसो
CHAPTER TEN
[ on astikāyas ] प्रश्न ५३-कइ णं भंते ! अत्थिकाया पण्णत्ता ?
उत्तर ५३-गोयमा! पंच अस्थिकाया पण्णत्ता तं जहा--धम्मस्थिकाए अधम्मत्थिकाए आगासत्थिकाए जीवत्थिकाए पोग्गलत्थिकाए।
प्रश्न ५४-धम्मत्थिकाए णं भंते ! कतिवण्णे कतिगंधे कतिरसे केतिफासे ?
उत्तर ५४-गोयमा ! अवण्णे अगंधे अरसे अफासे अरूवी अजीवे सासए अवठिए लोगदव्वे ।
' ५५ से समासओ पंचविहे पण्णत्ते तं जहा—दव्वओ खित्तओ कालओ भावओ गुणओ। दवओ णं धम्मत्थिकाए एगे दवे खेतओ णं लोगप्पमाणमेत्ते कालओ न कयावि न आसि न कयावि नत्थि जाव...णिच्चे भावओ अवणे अगंधे अरसे अफासे गुणओ गमणगुणे। अहम्मत्थिकाए वि एवं चेव नवरं गणओ ठाणगुणे। आगासस्थिकाए वि एवं चेव नवरं खेत्तओ णं आगासत्थिकाए लोयालोयप्पमाणमेत्ते अणंते चेव जाव...गुणओ अवगाहणागुणे ।
Q. 53. Bhante ! How many have been stated to be the astikāyas 41 ?
A. 53. Gautama ! Astikāyas have been stated to be five, which are, dharmāstikāya, adharmāstikāya, ākāsāstikāya, jīvastikāya and pudgalāstikaya.
0. 54. Bhante ! In dharmästikäya, how many colours are there, how many smells, how many tastes and how many touches ?

Page #228

Bhagavati Sūtra Bk. 2 Ch. 10
211
A. 54. Gautama ! No colour, no smell, no taste, no touch, no shape, non-living, eternal, ever-existent object in spheres.
55. In brief, dharmāstikaya has been stated from five angles, which are, substance, place, time, bhāva and trait. As to substance, dharmāstikāya is one. As to place, it is as extensive as the spheres. As to time, it never was that it did not exist, it never is that it does not exist, nor will it ever be that it will not exist ; it existed, it exists, it will exist,... till it is ever-existent object in spheres. As to bhäva, it has no colour, no smell, no taste, no touch. As to trait, it is motion. Likewise, adharmästikäya, except that in its trait, it is rest. Likewise, äkāśāstikaya, except that as to place, it is stated to be as big as spheres and non-sphere, and as to its trait, it is all-enveloping.
प्रश्न ५६-जीवत्थिकाए णं भंते ! कतिवणे कतिगंधे कतिरसे कतिकासे?
उत्तर ५६-गोयमा! अवण्णे जाव...अरूवी जीवे सासए अवठिए लोगदव्वे । से समासओ पंचविहे पण्णते तं जहा-दव्वओ जाव .गुणो। दव्वओ णं जीवत्थिकाए अणंताई जीवदव्वाइं खेतओ लोगपमाणमेते कालो न कयाइ न आसी जाव...निच्चे भावओ पुग अवग्णे अगवे अरसे अफासे गुणओ उवओगगुणे।
Q. 56. Bhante ! In jīvästikäya, how many colours are there, how many smells, how many tastes and how many touches ?
A. 56. Gautama ! Without colour,... till without shape, the soul is eternal ever-existent in spheres. In brief, jivåstikaya has been stated from five angles, which are, substance,...till trait. As to substance, jīvästikäya is live object. As to place, it is as expansive as the spheres. As to time, it never was that it did not exist, ...till it is ever-existent. As to bhāva, no colour, no smell, no taste, no touch. As to trait, it is characterised by upayoga or ability to perceive.
प्रश्न ५७-पोग्गलत्थिकाए णं भंते ! कतिवण्णे कतिगंध-रस-फासे ?

Page #229

212
भगवती सूत्र शः २ उः १० __उत्तर ५७-गोयमा! पंचवण्णे पंचरसे दुगंधे अट्ठफासे रूवी अजीवे सासए अवठिए लोगदव्वे । से समासओ पंचविहे पण्णत्ते तं जहा-दव्वओ खेत्तओ कालओ भावओ गुणओ। दव्वओ णं पोग्गलत्थिकाए अणंताई दवाई खेत्तओ लोयप्पमाणमेत्ते कालओ न कयाइ न आसी जाव...णिच्चे भावओ वण्णमंते गंध-रस-फासमंते गुणओ गहणगुणे ।
Q. 57. Bhante! In pudgalāstikāya, how many colours are there, how many smells, how many tastes and how many touches ?
____ A. 57. Gautama ! Five colours, five tastes, two smells, eight touches, with shape, non-live, eternal, ever-existent object in spheres. In brief, pudgalästikäya has been stated from five angles, which are, substance, place, time, bhāva and trait. As to substance, they are infinite (non-live) objects. As to place, as much expansive as the spheres. As to time, it was not that it did not exist...till ever-existent object in spheres. As to bhāva, with colours, smells, tastes and touches. As to trait, all-adhering.
प्रश्न ५८-एगे भंते ! धम्मत्थिकायपदेसे धम्मत्थिकाएत्ति वत्तव्वं सिया?
उत्तर ५८-गोयमा ! णो इणठे समठे। एवं दोण्णि वि तिण्णि वि चत्तारि वि पंच छ सत्त अट्ठ नव दस संखेज्जा।
धम्मत्थिकायपएसा धम्मत्थिकाए त्ति
प्रश्न ५९-असंखेज्जा भंते! वत्तव्वं सिया?
उत्तर ५९-गोयमा ! णो इणठे समठे।
प्रश्न ६०-एगपएसू णे वि य णं भंते ! धम्मत्थिकाए धम्मत्थिकाएत्ति वत्तव्वं सिया ?
उत्तर ६०-णो इणठे समठे ।
प्रश्न ६१-से केण?णं भंते ! एव वुच्चइ एगे धम्मत्थिकायस्स पएसे नो धम्मत्थिकाए त्ति वत्तव्वं सिया जाव...एगपएसूणे वि य णं धम्मत्थिकाए नो धम्मत्थिकाए त्ति वत्तव्वं सिया ?

Page #230

Bhagavati Sūtra Bk. 2 Ch. 10
उत्तर ६१-से णूणं गोयमा ! खंडे चक्के सकले चक्के ?
- भगवं ! नो खंडे वक्के सकले चक्के ।
- एवं छत्ते चम्मे दंडे दूसे आउहे मोयए । से तेणट्ठेणं गोयमा ! एवं बुच्चइ एगे धम्मत्थिकाय पएसे णो धम्मत्यिकाए ति वत्तव्त्रं सिया जाव... एगपणे वि य णं धम्मत्थिकाए नो धम्मत्थिकाए त्ति वत्तव्वं सिया ।
213
प्रश्न ६२ - से किं खाइए णं भंते । धम्मत्थिकाए त्ति वत्तव्वं सिया ?
उत्तर ६२ - गोधमा ! असंखेज्जा धम्मत्थिकाए पएसा ते सव्वे कसिणा पडिपुण्णा निरवसेसा एगगहण गहिया । एस णं गोयमा ! धम्मत्थिकाए त्ति वत्तव्वं सिया | एवं अहम्मत्किाए वि आगासत्यिकाए वि जीवत्थिकायपोग्गलत्थकाए वि एवं चेव नवरं तिण्णं पि पदेसा अनंता भाणियव्वा सेसं तं चैव ।
Q. 58. Bhante ! Can it be said that one pradeśa of dharmāstikāya is ( the whole of ) dharmāstikāya ?
A. 58. Gautama ! That's not correct. Not even two, three, four, five, six, seven, eight, nine, ten pradeśas are (the whole of) dharmāstikāya.
Q. 59. Bhante ! Can it be said that innumerable pradeśas of dharmastikāya constitute ( the whole of ) dharmāstikāya ?
A. 59. No, Gautama, that ( also ) is not correct.
Q.60. Bhante ! If dharmāstikāya is less than a pradeśa, can it be said to be dharmästikāya ?
A. 60. Gautama ! That (also ) is not correct.
Q. 61. Bhante! Why do you say that one pradeśa of dharmästikāya is not (the whole of) dharmāstikāya,...till less than one pradeśa is not dharmästikāya ?

Page #231

214
भगवती सूत्र शः २ उ:१०
____A. 61. wheel ?
Gautama ! Is a part of the wheel the whole
-No, it is not the whole wheel ?
-The same with an umbrella, a cushion, a stick, cloth, a weapon and a sweet. Hence so. For this reason, it is said that a pradeśa of dharmāstik āya is not dharmastikaya,... till less than a pradeśa of dharmastikaya is not dharmästikāya.
Q. 62. Bhante ! Then what is to be called dharmāstikāya ?
A. 62. Gautama ! Dharmāstikāya has innumerable pradeśas ; all of them, the sum-total, leaving none out, the whole in one expression, such is dharmāstikāya, oh Gautama ! And like this too of adharmästikaya, ākāśāstikåya, jivästikäya and puāgalāstikaya, difference being that (last) three are with infinite pradesas ; the rest as beforets.
(on the soul ] प्रश्न ६३-जीवे णं भंते ! सउट्ठाणे सकम्मे सबले सवीरिए सपुरिसकार-परक्कमे आयभावेणं जीवभावं उवदंसेतीतिवत्तव्वं सिया?
उत्तर ६३-हंता गोयमा ! जीवे णं जाव...उवदंसेतीति वतव्वं सिया। प्रश्न ६४-से केणठेणं जाव...वत्तव्वं सिया ?
उत्तर ६४-गोयमा ! जीवे णं अणंताणं आभिणिबोहियणाणपज्जवाणं एवं सुयणाणपज्जवाणं ओहिणाणपज्जवाणं मणपज्जवणाणपज्जवाणं केवलणाणपज्जवाणं मइअध्णाणपज्जवाणं सुयअण्णाणपज्जवाणं विभंगण्णाणपज्जवाणं चक् खुदंसणपज्जवाणं अवखुदंसणपज्जवाणं ओहिदसणपज्जवाणं केवलदसणपाजवाणं उदओगं गछः उदओगलक्खणे णं जीवे से एएणठेणं एवं वुच्चइ गोयमा! जीवे णं सउट्ठाणे जाव...वत्तव्वं सिया।
Q. 63. Bhante ! Should it be stated that the soul endowed with endeavour, activity, strength, energy and self-exertion 43 shows, through self-expression, that it is a live organism ?
A. 63. Yes, Gautama ! the soul...till a live organism.

Page #232

Bhagavati Suūtra Bk. 2 Ch. 10
Q. 64. Bhante ! organism ?
प्रश्न ६५ - कतिविहे णं
215
A. 64. Gautama ! The soul has the utilisation of infinite categories of mati knowledge, infinite categories of śruta knowledge, infinite categories of avadhi knowledge, infinite categories of manaḥ-paryāya knowledge, infinite categories of kevala knowledge, infinite categories of mati ignorance, infinite categories of śruta ignorance, infinite categories of avadhi ignorance44, infinite categories of visual realisation, infinite categories of non-visual realisation, infinite categories of avadhi realisation, and infinite categories of kevala realisation. In trait, the soul is all-utilising. It is, for this reason, oh Gautama, it has been said that the soul...till a live organism.
उत्तर ६५ - गोयमा ! अलोयागासे य ।
Why is it said that...till a live
[ on the sky ]
भंते ! आगासे पण्णत्ते ?
दुविहे आगासे पण्णत्ते तं जहा - लोयागासे य
प्रश्न ६६ - लोयागासे णं भंते ! कि जीवा जीवदेसा जीवप्पएसा अजीवा अजीवदेसा अजीवप्पएसा ?
उत्तर ६६ - गोयमा ! जीवा वि जीवदेसा वि जीवप्पएसा वि अजीवा वि अजीवदेसा वि अजीवप्पएसा वि । जे जीवा ते नियमा एगिंदिया बेइंदिया तेइंदिया चउरिदिया पंचिदिया अणिदिया । जे जीवदेसा ते नियमा एगिदियदेसा जाव... अणिदियदेसा । जे जीवपएसा ते नियमा एगिदियपएसा जाव... अणिदियप एसा । जे अजीवा ते दुविहा पण्णत्ता तं जहा - रूवी य अरुवीय । जे रूवी ते चउव्विहा पण्णत्ता तं जहा -खंघा खंधदेसा खंधपएसा परमाणुपोग्गला । जे अरूवी ते पंचविहा पण्णत्ता तं जहा - धम्मत्थिकाए नो धम्मत्थि कायस्स देसे धम्मत्थि कायस्स पएसा अधम्मत्थिकाए नो अधम्मत्थिकायस्स देसे अधम्मत्थि कायस्स पएसा अद्धासमये ।
प्रश्न ६७ - अलोगागासे णं भंते ! कि जीवा पूच्छा तह चेव ?
उत्तर ६७ - गोमा ! नो जीवा जाव...नो अजीवप्पएसा एगे अजीवदव्वदेसे अगुरुलहुए अतेहि अगुरुयल हुयगुणेहि संजुत्ते सब्वागासे अनंतभागूणे ।

Page #233

216
Hadit F 3:7 3: 80
Q. 65. Bhante ! How many have been stated to be the sky types ?
A. 65. Gautama ! The sky types have been stated to be two, which are, sky of the spheres and sky of the nonsphere.
Q. 66. Bhante ! Does the sky of the spheres shelter the souls ? The deśas of the souls ? The pradeśas of the soul ? Non-souls? The deśas of the non-souls? The pradeśas of the non-souls45 ?
A. 66. Gautama ! The sky of the spheres shelters souls, their deśas, their pradeśas ; it shelters non-souls, their dešas, their pradeśas. Of these, souls are, as a rule, with one organ of sense, with two, three, four and five organs, and those without any sense organ. The jiva-deśas are, as a rule, with one organ of sense...till without any sense organ. The jīva-pradeśas are, with one organ of sense...till without any sense organ. Non-souls are of two types, which are, those with shape, and those without shape. Those with shape, again, are of four types, which are, skandha, skandha-deśa, skandhapradeśa and paramāņu-pudgala46. Those without shape are of five types47, which are, dharmästikäya but not the deśas of dharmāstikāya, pradeśas of dharmastikāya, adharmastikāya but not the deśas of adharmastikaya, pradeśas of adharmăstikäya, and time called addha-samaya48.
Q. 67. Bhante ! Does the sky of the non-sphere shelter souls...(repeat as before) ?
A. 67. Gautama ! It does not...till no pradeśas of non-souls (are to be found there). It is a deśa of non-live object, nonheavy-light, endowed with infinite non-heavy-light traits, and is total sky minus its infinite portions.
[ more on dharmastikaya ]
प्रश्न ६८-धम्मत्थिकाए णं भंते ! के महालए पण्णत्ते ?

Page #234

Bhagavati Sūtra Bk. 2 Ch. 10
उत्तर ६८ - गोयमा ! लोए लोयमेत्ते लोयप्पभाणे लोयफुडे लोयं चेव फुसित्ता णं चिट्ठइ एवं अहम्मत्थिकाए लोयागासे जीवत्थिकाए पोग्गलत्थिकाए पंच वि एक्काभिलावा ।
प्रश्न ६९ - अहोलोए णं भंते ! धम्मस्थिकायस्स केवइयं फुसइ ?
उत्तर ६९ - गोयमा ! साइरेगं अद्धं फुसइ ।
प्रश्न ७० - तिरियलोए णं भंते ! पुच्छा ? उत्तर ७० - गोयमा ! असंखेज्जइभागं फुसइ । प्रश्न ७१ - उड्ढलोए णं भंते ! पुच्छा ?
उत्तर ७१ - गोयमा ! देसूणं अद्धं फुसइ ।
Q. 68. Bhante ! How big has been stated to be dharmāstikāya ? (In other words, what are the details about dharmāstikāya ?)
217
A. 68. Gautama ! Dharmāstikāya is as big as the spheres, a replica of the spheres, with a similar expanse as the spheres, is touched by the spheres and itself touches the spheres. And like this are adharmästikäya, the sky of the spheres, jīvāstikāya and pudgalāstikaya-these five being wholly identical.
Q. 69. Bhante ! What portion of dharmastikāya is touched by the lower spheres ?
Gautama! It touches slightly more than half. Q. 70. Bhante ! And of the central spheres ?
Gautama ! It touches innumerable portions.
Q. 71.
And of upper spheres, pray !
A. 71. Gautama! It touches about half.
A. 69.
A. 70.

Page #235

218
भगवती सूत्र शः २ उ: १० प्रश्न ७२-इमा णं भंते ! रयणप्पभापुढवी धम्मत्थिकायस्य कि संखेज्जइभागं फुसइ असंखेज्जइभागं फुसइ संखेज्जे भागे फुसइ असंखेज्जे भागे फुसइ सव्वं फुसइ ?
उत्तर ७२-गोयमा ! णो संखेज्जइभाग फुसइ। असंखेज्जइभागं फुसइ णो संखेज्जे णो असंज्जे नो सव्वं फुसइ ।
प्रश्न ७३-इमीसे णं भंते ! रयण्णप्पभाए पुढवीए घणोदही धम्मत्थिकायस्स पुच्छा-किं संखेज्जइभागं फुसइ ?
उत्तर ७३-जहा रयणप्पभा तहा घणोदही घणवाय-तणुवाया वि ।
प्रश्न ७४-इमीसे णं भंते ! रयणप्पभाए पुढवीए उवासंतरे धम्मत्थिकायस्स किं संखेज्जइभागं फुसइ असंखेज्जइभागं फुसइ जाव...सव्वं फुसइ ?
उत्तर ७४-गोयमा ! संखेज्जइंभागं फुसइ णो असंखेज्जइभागं फुसइ णो संखेज्जे णो असंखेज्जे णो सव्वं फुसइ। उवासंतराई-सव्वाइं। जहा रयणप्पभाए पुढवीए वत्तव्वया भणिया एवं जाव...अहेसत्तमाए जंबुदीवाइया दीवा लवणसमुदाइया समुद्दा एवं सोहम्मेकप्पे जाव...ईसीपब्भारा पुढवी एए सव्वे वि असंखेज्जइभागं फुसइ। सेसा पडिसे हियव्वा। एवं अधम्मथिकाए एवं लोयागासे वि।
Q. 72. Bhante ! The Ratnaprabhā hell - does it touch a limited portion of dharmästikāya, or an unlimited portion, or limited portions of it, or unlimited portions of it, or the whole of it ?
A. 72. Gautama ! It touches not a limited portion, but an unlimited portion ; but it touches not either limited portions, or unlimited portions, or the whole.
Q. 73. Bhante ! The viscous water of the Ratnaprabha hell—what portion of dharmastikāya is touched by it ? A limited portion ? (Repeat as before)
A. 74. As has been stated of the Ratnaprabhā hell, so of the viscous water, the viscous wind and the light wind.

Page #236

Bhagavati Sūtra Bk. 2 Ch. 10
Q. 74. Bhante! Do the hulls of the Ratnaprabha hell touch a limited portion of dharmästikäya, do they touch its unlimited portion,...till touch the whole ?
A. 74. Gautama! It touches a limited portion, not an unlimited portion, nor limited portions, nor unlimited portions nor the whole. Like this about all the hulls. And as has been stated of the Ratnaprabha hell, so...till the seventh hell, all isles (continents) like Jambu-dvipa, etc., all seas like Salt Sea, etc., and Saudharma-kalpa...till the abode of the liberated souls-all these touch an unlimited portion of dharmastikāya. The touch with others is to be specifically prohibited, and this is true of adharmastikāya. and of the sky of the spheres.
गाहा
पुढवोदही घण-तणु कप्पा गेवेज्जणुत्तरा सिद्धी । संखेज्जइभागं अंतरेसु सेसा असंखेज्जा ॥
Couplet :
Hells, viscous water, windBoth viscous and light
219
Kalpas, graiveyakas, anuttaras, Siddhi-the abode of liberated souls
These touch unlimited portion of dharmastikāya (Seven) hulls touch only a limited portion.
दसमो उद्देसो सम्मत्तो | Chapter ten ends
बिइयं सयं सम्मत्तं ।
Book two ends.

Page #237


Page #238

NOTES
Book I
1. We pay obeisance to the five advanced souls, viz., arihantas (victors), siddhas (liberated souls), āyariyas (preceptors), uvajjhāyas (teachers) and sāhus (monks) in all the spheres, because they show us the way.
2. The script given by the first tirthankara Rşabha to his daughter Brāhmi, from whom the script derives its name. This is considered by the Jainas to be the original script, parent of all subsequent scripts. As the words of the Jin as are preserved and transmitted through this script, it is deserving of obeisance. Besides, obeisance to the script is obeisance to its giver too.
3. The word 'śruta' (scriptures) includes canonical literature of the Jainas and has a broader coverage than the Hindu word
śruti'. Starting with the three words of Mahāvira, utpāda (formation), dhrauvya (permanence) and vyaya (decay), the leading-most of his immediate disciples called gañadharas produced canonical works as per their own understanding of the three words. Initially preserved through memory, the first compilation took place at a gap of 160 years after the death of Mahāvira at Pāțaliputra. The process of compilation passed through a few stages till it was stopped with the preparation of the final redaction of the canons at the council of Valabhi under the presidency of Ācārya Devardhi Gaņi in 454 (467 ?) A. D. The casual references to the books representing various divisions of the said canons suggest a stratification of the Angas, Upangas and the rest, and a chronology of their gradual development. The prccess of growth is comparable to that of an embryo in the womb, the various parts and limbs manifesting themselves one after the other, till the organism reaches its final form.

Page #239

222
Bhagavati Sutra
Total Agamas number 45 (94, if other works like Kalpasū tra, etc., are included) which are as follows :
Anga (11) viz., Ayåra, Süyagada, Thāna, Samavāya,
Viyāhapannatti (Bhagavati), Näyādhammakaha, Uvasagadasă, Antagadadasă, Aņuttaro
vaväiyadasă, Paṇhāvāgaraņa, Vivāgasūya. Upānga (12) viz., Uvavāia, Rayapaseņaiya Jivājīvābhi
gama, Pannavaņā, Janbūddvīvapaņņatti, Candapannatti, Sürapannatti, Ņirayávaliyā, Kappiya/Kappavadansiyā, Puppfiya, Puppfacūliyā,
Vanhidasa. Cheya Sūtta (6) viz., Nisiha, Mahānisiha, Vavahāra, Dasä
süyakkhandha, Vihatkappa, Jiakappa/Pañca
kappa. Müla Sütta (4) viz., Uttarajjhayana, Avassaya, Pindaņijjutti,
Dasaveyaliya. Cūliya Sūtta (2) viz., Nandi Sütta, Aņuogaddāra. Paiņnaga(10) viz., Causaraña, Aurapaccākkhāņa , Bhatta
parinnā, Tandulaveyaliya, Candavijjaya, Ganivijja, Devindathava, Mahāpaccakkhāna, Virathava, Santhāraga.
4. The description of the city is omitted. Reference is to the Uvavaia (Aupapatika) Sūtra which gives a description of the city of Campā. The description of Rājagsha is to be taken to be similar to that.
5. The first adjective to Mahāvīra is 'samane'. Srāmyati tapasyatiti sramanaḥ. He who practises penance and knows the trouble of living beings is a śramana. An alternative form in Sanskrit 'samanaḥ' means one whose mind is pure, who is equally well-disposed towards all. Another of the adjectives to Mahāvīra "ãigare' --'the fountain-head of religion', should, in strict sense, apply only to the first tirthank ara. But, in a wide sense, any tirthankara may be called 'äigara' because each tirthnkara reorganises the order afresh.

Page #240

Notes Bk. I
223
6. The word 'sanpāviu-kāme' (Sanskrit. sanprāptakāmaḥ) means one intent on attaining the sphere of the liberated souls. This would sound inconsistent, since Mahāvīra was a vītarāga, i.e., above all attachments. The desire to attain the sphere of the liberated souls is also a sort of attachment. But really there is no inconsistency because the expression is only aupacärika which means the imposition of our own reading/feeling on Mahāvira. It was not necessarily his own feeling.
7. Java is a word used at many places throughout the Sūtra. It signifies the omission of certain detail, for which the reader is to refer above or to some other text where it is given. In the present context, the details omitted relate to the physical features of Mahāvira till the description of the congregation, which are contained in the Uvavāia Sūtra.
8. 'Samacauraṁsasamthānasamthie' in the Sūtra signifies the bodily structure of Indrabhūti Gautama which had scme speciality. The shape of the body is 'saṁthāna', and when it has a fourfold balance as follows, the body is said to be wellbalanced : when seated in the padmāsana posture, the difference between the two knees equals the difference between the seat and the forehead, equals the difference between the right shoulder and the left knee, equals the difference between the the left shoulder and right knee.
9. 'Vajjarisahanārāyasarghayane' indicates how the joints of Gautama's body were set and rivetted in a particular form in order to impart sufficient strength to the bone structure to make the body capable of bearing the austerities and hardships of penance.
10. Four adjectives of penance signify as follows:
ugga-vigorous, by dint of his having practised
incessant and prolonged austerities and penances ; ditta—radiant, because of the burning of karma ; tatta-glowing, in consequence of aforesaid austerities
and penances; and maha-great, because of austerities and penances difficult
for men.

Page #241

224
Bhagavati Sütra
11. Purvas constituted canonical learning which became the basis for the compilation of later-day Agamas (see 3 above). They are : Utpada-pūrva, Agrāyaṇīya-pūrva, Vīrya-pravāda-pūrva, Astinasti-pravāda-pūrva, Jñāna-pravāda-pūrva, Satya-pravāda
pūrva, Atma-pravāda-pūrva, Karma-pravāda-pūrva,Pratyākhyānapravada-pūrva, Vidyānu-pravāda-pūrva, Avandhya-pūrva, Prāṇāyupravada-pūrva, Kriya-viśāla-pūrva and Lokavindusära-pūrva. Because of their absorption in the later-day Agamas, the Pūrvas are no longer extant.
12. The Jainas have given the following classification of knowledge:
(1) mati or ordinary cognition by sense organs and mind; (2) śruta or knowledge derived with the help of signs, symbols or words/expressions;
(3) avadhi or direct knowledge of corporeal things without the help of sense organs and mind, but within some limitation of space and time;
(4) manaḥ-paryaya or direct knowledge of the thoughts of others withoutthe help of sense organs and mind, but within some limitation of space and time; and
(5) kevala or knowledge which completely reveals, without the aid of sense organs and mind, and without any limitation of space and time, the truth about all things in the universe, corporeal as well as non-corporeal, with all their attributes and modifications, past, present and future.
Indrabhūti Gautama fully possessed the first four. He acquired kevala jñāna after Mahavira's passing away.
13. Adūrasamanta' signifies a reasonable distance, neither very far nor very near, a form of humility observed by the monks in their relation with the master. The distance is usually of the length of the person concerned, 3 1/2 cubits, and the space-gap between the two is called avagraha-bhūmi.

Page #242

Notes Bk. I
14. Gautama's reverence (saddha), doubt (samsaya) and curiosity/enquiry (koūhalla) have been repeated four times with the adjectives jāya, uppanna, saṁjāya and samuppanna, giving in all 12 forms. Reverence signifies not only desire to know the truth but also faith and respect for it. But it might be that Gautama had certain points about which he was in need of more light. Hence doubt. Gautama was a highly accomplished monk. His doubt, therefore, could not be on superficials, but on fundamentals, or certain aspects thereof. Curiosity was about how the master resolved the points of doubt.
225
The four terms may also be explained as follows: Jāya implies the genesis of reverence, doubt and curiosity; in uppanna, each one of these takes a shape; the last two, saṁjāya and samuppanna, with the prefix 'sam' to jāya and uppanna, signify a process of intensification of the first two, since the enquirer was no ordinary person, but was himself in command of four types of knowledge.
Some commentators have explained the four expressions with altogether twelve forms in terms of 'superficial knowledge' (avagraha), 'desire to know more' (ihā), 'fulfilment of desire for more knowledge' (avaya), and 'being firm in knowledge' (dhāraṇā). Others have considered the four as signifying more or less the same thing, with slight intensification from one to the next one.
obeisance,
15. 'Vandai namansal'-paying homage and the former by expression and the latter by bowing one's head in a prescribed manner.
16. Humility as prescribed is as follows:
nidda-vigahā parivajjiehim guttehim panjaliudehim bhattibahumāṇapuvvaṁ uvauttehim suṇeyavvam
which means (1) giving up slumber and irrelevant talk; (2) controlling mind, body and expression; (3) with folded
15

Page #243

226
Bhagavati Sūtra
palms placed on the forehead; (4) with devotion and profound respect; (5) with mind fully devoted/concentrated. In above manner, one is to listen the master's words.
17. Since the soul is in bondage with karma, the Sutra starts with a consideration thereof, giving in a nut-shell the entire process through which the dormant karma is, in its entirety, put on the move through the spiritual effort of one desirous of liberation, till it is thrown out. The question is considered in all its details and that for all the 24 categories of living beings.
18. 'Bhante' is a form of address inviting the attention of the Acarya, Sanskrit bhadanta, bhavanta, bhayānta, meaning one who helps end transmigration, etc.
19. Nine verbs used in Q. 1 need explanation. The soul is in bondage with karma, and the soul now strives for early liberation. To anticipate the content of Q. 14, karma, which has come up, must of necessity be exhausted through suffering. But karma, which is still dormant and is in occupation of the soul-spaces, may be got rid of through spiritual practices, which is the theme here. Through a conscious effort, the living being brings up dormant karma in order to push it through various stages till exhaustion. Of these, the first four relate to bringing up karma from its dormant state, in very quick succession, to a state where karma-atoms have vacated soul-spaces, and the last five relate to stages leading to total exit of karma-atoms, after they are effectively separated from the soul-spaces.
To be precise, one who is mature enough to attain liberation, and has a striving for it, stands virtually on the last stage from which he can liquidate the earlier ones and earn liberation. He brings up karma from a dormant state and puts it straight to fructification. At once, the outcome is felt, and, just then, karmaatoms are speedily separated from the soul-spaces, which thus stand vacated. By this quick process, he gets rid of karma enshrouding faith, vision, knowledge and power. But, he has yet to get rid of the remaining karma which gives name, lineage,

Page #244

Notes Bk. I
227
life-span and suffering. For this, the process is the subject-matter of Q. 59, wherein cutting of karma means transforming kaima with a long-span into one having a short-span ; piercing means changing the deep-effect karma into slow-effect one and vice versa ; burning signifies the process by which karma-atoms are turned into pudgala-atoms so that they are no longer in occupation of the soul-spaces ; and dying signifies the termination of karma determining name, lineage and life-span. Exhaustion is total elimination of karma bondage, and hence of suffering, when the soul is free, restored to its liberation, perfection and enlightenment.
20. The use of the present perfect tense to signify what appears to be the present continuous tense is justified by Mahavira on the ground that once the goal is set and the process of liberation gets started with conscious effort, it must end. For, the last thing, viz., the goal, in this case, is made first, by the striving soul, and then starts the process of liquidation of the intervening stages, so that once the thing is set going, it must reach the end.
Cf. 'The last of life, for which the first was made.'
- Browning.
It is interesting to recount here that fourteen years after Mahāvira's enlightenment, the doubt was raised by one of his disciples (son-in-law) Jamālī, who found that almost nothing could be done in a moment, and that most things needed more than a moment to be completed. So, he felt, one should not say "it has been done' till it was really done. A thing which was in the process of being done was not actually done' till the process came to an end. On this ground, Jamāli not only refuted the philosophical principle propounded by Mahāvīra viz., that 'a thing in the process of being done should be considered as already done', he even left his group. He was joined in this by his wife (Mahāvira's daughter) Anojjhā (Priyadarśanā) ; but she soon realised that what Mabāvira had propounded was correct, and returned, but not Jamāli. The point is that the principle propounded by Mahāvīra is based on niscaya naya, while the doubt raised by Jamālī stands on vyava

Page #245

228
Bhagavati satra
hára naya. According to the former, a thing is considered to be actually finished as soon as it is started ; but according to the latter, a thing is completed only when it is really finished.
21. A line of demarcation is drawn at the end of the first four terms which are stated to have same import, though different sounds and different suggestions. This is so for a number of reasons. First, all the four have the same import because they are all in the same state of karma-movement till separation (uppannapakkhassa). Second, they have the same import because all of them together have a span which is no bigger than an antar-muhurta (i.e., less than 48 minutes). Third, they have the same import because by taking out karma-atoms from the soul-spaces, they lead to the achievement of the same result which is the attainment of omniscience.
The last five terms, though in one group because of their being in the state of karma-exit (vigayapakkhassa), have different imports, different sounds, different suggestions. These take place when one desirous of liberation is already at the thirteenth stage of ascent (gunasthāna), an omniscient, but still with some activities of body, mind and speech (sayogi kevali). Now start the processes, one distinct from the other, of, transform.ing karma with a longs-span into one having a shortspan, changing the deep-effect one into a slow-effect one and vice versa, and so on, so that the omniscient now gets rid of the activities of the body, mind and speech, and is without them (ayogi kevalī). This is total severance of karma bondage. With the dropping out of the body, at last, go name, lineage, life-span and suffering, and the soul joins the rank of the liberated souls and attains the state of infinite bliss.
22. The discussion starts with the infernal beings and is extended to all the four forms of existence, viz., infernal beings, non-human beings (animals), human beings and celestial beings, who make in all 24 categories (dandakas) as follows:

Page #246

Notes Bk. I
229
Categories
All infernal beings in seven hells
Asurakumāras till Stanitakumāras (see 34 below) Immobiles with one organ, e.g., earth-bodies, waterbodies, air-bodies, fire-bodies and flora-bodies Two-, three-, and four- organ beings Non-humans (animals) with five organs
Human beings Vāṇavyantara devas Jyotişka devas
Vaimānika devas
Numbers
1
10
5
3
1
24
Infernal beings are called Narakas. Naraka is a place wherein is born one with inauspicious karma.
23. Palyopama and sāgaropama are Jaina expressions used in those cases where figures have failed to give the number and aid is taken of comparisons like 'as many as the stars in the sky' or 'as many as the hairs on the human head'. Palyopama is itself like that. Ten ‘koļākoṭi'-times a palyopama gives a sāgaropama. The figures would safely run into billions of billions.
24. For all practical purposes, the pairs aṇamanti and usasanti, and paṇamanti and ṇisasanti, may be taken to be synonyms, used here together for the sake of emphasis, though some commentators have tried to introduce a subtle, though not very significant, distinction between the two.
Q. 4 could have been preceded by one, viz., whether the infernal beings are endowed with the faculty of respiration, but this has not been done. Apparently, they are so endowed with, as is made clear by Q. 4. where the duration of respiration is discussed.
25. According to
the Pannavanā Sūtra, infernal beings have incessant respiration. They are so miserable that they inhale all the time and they exhale all the time.

Page #247

230
Bhagavati Sūtra
26. The relevant chapter in the Sūtra states that the infernal beings are desirous of intake, which is conscious (ābhoga nivartita) as well as unconscious (anabhoga nivartita). For instance, we inhale many things including germs and other invisible things which constitute unconscious intake. Likewise, the entire body system absorbs from the environment heat, cold, moisture, etc., which are all unconscious intakes.
27. The couplet gives in a nutshell all the points resolved above on life-span, respiration and intake. Similar couplets occur at other places in the Sūtra. This is like giving the gist.
28. Four questions, and likewise four answers, take each, in all, 63 forms (bhangas) as follows:
Forms
Numbers
(i) Taken, being taken, to be taken, not taken,
not being taken, not to be taken (ii) Combination of above by two's, e.g.,
taken-being taken, taken-to be taken,
etc. (iii) Combination of above by three's, e.g.,
taken-being taken- to be taken, etc. (iv) Combination of above by four's (v) Combinaiion of above by five's (vi) Combination of all the six
29. Questions and answers for all the stages, viz., assimilation, absorption, fructification, suffering and exhaustion are similar to those for transformation. For instance, questions on assimilation will be :
(i) Did matter taken in the past assimilate ? (ii) Does matter taken now assimilate ? (iii) Does matter not taken in the past but likely to be
taken hereafter assimilate ?

Page #248

Notes Bk. I
231
(iv) Does matter not taken in the past nor likely to be
taken hereafter assimilate ?
And answers :
(i) Matter taken in the past has assimilated. (ii) Matter that's being taken now assimilates. (iii) Matter not taken in the past, but likely to be taken
hereafter has not yet assimilated. (iv) Matter not taken in the past, nor likely to be taken
hereafter did not and does not assimilate.
And so on for all items, four questions and four answers.
30. Vagganā' is variety or type of matter. Eight varieties are mentioned, viz., gross (audārika), fluid (vaikriya), intake/assimilative (ähāraka), caloric (taijasa), expression (bhāsā), respiration (śvasocchväsa), mind (manaḥ) and kārman. Clusters of atoms, gross, fluid, assimilative, caloric and kärman, build up five types of body-forms around the soul and the remaining three impart expression, respiration and thinking. They are stated in an order headed by the coarsest variety called 'gross', then tending to be finer, the finest of all being *kārman'. A broad demarcation will be :
Variety of matter
gross
fuid
caloric
assimi- lative
expre- ssion
respira- mind kärman tion
Sūtra here, the consideration
relates to kärman
In the vaggana.
31. Following intake of matter-particles, discussion now starts on how to get rid of them occupying soul-spaces. Terms relevant in the process, which have already been noted, are sepa

Page #249

232
Bhagavati Sūtra
ration, assimilation, absorption, fructification, suffering and exhaustion. These are major steps by which all matter-particles are thrown out and the soul is liberated. But in between, certain matter-atoms need special attention in order to be thrown out. Hence certain new terms have been introduced. They are:
uvvattana-increase/decrease of effect (rasa);
sankāmaṇa-process of altering, say, short-span ones into long-span ones, and vice versa ;
nihattana-process of piling up matter-particles one on the other in a heap; and
nikāyaṇa-process of cementing the entire bunch of matterparticles into one inseparable unit, to be thrown out together at one stroke.
In all, then, they take 18 forms as follows:
Separation, assimilation,
absorption,
in
fructification, suffering, exhaustion Effect (rasa) increased / decreased, creasing/decreasing, to be increased/to be decreased
Altered, altering, to be altered Piled, piling, to be piled
Cemented, cementing, to be cemented
32. The calculations are as follows:
one śvāsa-one prāṇa seven prāņas-one stoka seven stokas=one lava 77 lavas one muhurta (48 minutes, antar-muhurta is less than 48 minutes pakşa is a fortnight.
3333
18
33. Literally, it should mean missing four principal meals, two on the fast day, one in the afternoon of the day preceding, and one in the morning of the day following the fast.

Page #250

Notes Bk. I
233
34. If names be any guide, they may be identified as follows : Asurakumāras
non-Aryans Nāgakumāras
snakes Suvarņakumāras
minerals Bidyutkumāras
electricity Agnikumāras
fire Dvipakumāras
isles Udadhikumāras
seas Dikkumāras
directions Vāyukumāras
air (winds) Stanitakumāras
ether
It should appear that the Jainas made a personification of the forces of nature in above manner. They are called 'kumāra' as they remain young till they exhaust their life-span.
35. Variations within this range are, for different layers of the earth, as follows : pleasant (snigdha)
1,000 years pure (suddha)
12,000 sandy (vāluka)
14,000 hard (manah-sila) sweet (šarkara)
18,000 alkaline (khara)
22,000
16,000
»
36. The Pannavaņā Sūtra notes in details the speciality of earth-bodies both in matters of intake and respiration. The word vemāyāe in connection with their respiration means that these have no determinate standard for it.
37. The life-span of one-organ beings may be stated as follows, the minima in all cases being an antar-muhurta, i.e., less than 48 minutes.
maximum 22,000 years
7.000 »
earth-bodies water-bodies fire-bodies air-bodies flora-bodies
3 day-night
3,000 3,000

Page #251

234
Bhagavati Sutra
38. Minimum is stated to be less than 48 minutes and maxi. mum 12 years.
39. For three-organ beings, minimum life-span is less than 48 minutes and maximum 49 day-nights.
For four-organ beings minimum life-span is less than 48 minutes and maximum six months.
40. Minimum less than 48 minutes and maximum 3 palyoPamas.
41. Minimum 10,000 years and maximum one palyopama.
42. Minimum an eighth fraction of a palyopama and maxiinum 1,00,000 years.
43. The word abirai in the Sütra is important, as it throws light on one of the Jaina sanctions. According to it, it is not enough that one is habitually restrained. What is important is that he must formally renounce. If he does not, then the possibility of his transgressing the restraint remains open and the fellow cannot be deemed to be wholly restrained.
44. Presented in a tabular form, it looks as follows :
Living beings
mundane
liberated
restrained
non-restrained
careful
careless
pious activities
impious activities

Page #252

Notes Bk. I
235
45. Leśyā is tinge taken by the soul in accordance with its karma which, in turn, indicates the extent of spiritual development of the soul. The use of tinge-names to indicate spiritual growth was popular with the Jainaš, as also with several other religious sects in this country. One comes across the term at various places in the canonical texts. It is stated to take two forms, objective and subjective. The objective form called dravya leśyā signifies the tinges accompanying various gross and subtle physical attachments of the souls, while the subjective form called bhāva leśyā is the corresponding state of the soul, of which dravya leśyā is the outward expression. Being composed of matter, dravya leśyā has all the properties of matter, viz., colour, taste, smell and touch. Six tinges or colours of the soul have been identified by the Jainas as follows : krşņa (black), nila (deep blue), kāpota (ash, grey), tejas (red), padma (pink) and śukla (white). The behavioural pattern as per tinges may be illustrated with reference to a tree with ripe fruits on. It may be stated that in order to enjoy the fruits of the tree, people with black leśyā want to uproot the tree, people with blue le syā are satisfied with the upper portion of the tree sparing its trunk and roots, people with grey lśejā remain contented with the fruit-bearing branches only, people of red leśyā want to tear off only the fruit-bearing stalks with fruits on, people of pink leśyā are happy to pluck only the ripe fruits and people of white leśyā want nothing more than the fruits that have themselves dropped on the ground. The behavioural pattern is expressive of the different stages of the soul, from the least developed to the most. In the present context, the discussion centres round the tinges of the souls of the careless and the careful, the restrained ard the non-restrained, those with pious activities and those with impious activities.
46. The four states of existence are as infernal beings, as non-human beings, as human beings and as celestial beings. Their break-up into 24 categories has been indicated above (see notes 22 and 34).

Page #253

236
Bhagavati Sūtra
47. The soul suffers from the effect of self-created karma, never from the karma of others. As has been said,
svayaṁkrtaṁ karma yadâtmană pură falam tadiyar labhate śubhāśubhań pareņa dattaṁ yadi labhyate sphutan svayaṁkstaṁ karma nirarthakaṁ tada
(Of karma created by self in the past, effects good and bad are enjoyed by the self. If the soul starts suffering for others' deeds, then self-created action loses significance.]
48. The word dukkha in the text stands for karma, which covers both pleasure and pain. Worldly pleasure is not only transcient, but it ends invariably in pain, which justifies the use of the word.
49. Karma-effect must be borne ; there is no escape from it. But all karma do not fructify at a time. Only such of them as have come up give effect, not those which are yet to come up.
50. Apparently a repetition of Q. 64 in plural form, for all living beings, this is not redundant, because in a number of cases, living beings in diverse species evince speciality. Hence the repetition clarifies the point.
51. Karma determining life-span is separately considered, because life-span widely varies not only from one existence to another, but also from one living being to another in the same existence. Only one life-span is to be experienced in one existence, never more than one.
Cf. Yasmādekatrabhavagrahane sakrdevă'antarmuhurtamātrakale eväyuşo-bandhaḥ.
[In one existence, one living being binds life-span only once.]

Page #254

Notes Bk. I
237
52. Difference in size is relative. Something is big relative to another which is small, and vice versa.
53. Q. 69 starts with 'same intake' followed by 'same physical dimension'. But in the answer, physical dimension is placed earlier, because intake is always and invariably relative to physical dimension. Once the body size is stated, the quantum of intake becomes easier to explain. It follows that not all living beings in the same species have same intake, same physical dimension or same respiration.
54. The answer appears to be applicable to living beings who are assigned to an infernal existence for a similar duration of stay, and not for dissimilar durations. Suppose, a living being is assigned to hell for a duration of 10,000 years, and another joins later with a duration of 1,000 years. Now, even though the latter has joined later, he will have a purer colour due to shorter duration. The same is true of tinge in Q. 76. With the same duration of stay, however, a being who has come earlier will have a purer colour and purer tinge than another who has joined later, and, in consequence, the latter takes a deeper colour and deeper tinge.
55. "Sannibhūya' is one with mind, hence with consciousness ; 'asaņņibhūya' is the reverse of it. One with conscior'sDess has a great feeling of pain. Some commentators have considered 'sanjña' to be synonymous with pure or right faith. According to this view, when one changes from a wrong to a right faith, he is a 'sannibhūyä'. According to a third view, 'sannibhūya' is one with right outlook. A fourth view holds that 'sannibhūya' is one who had 'five organs of senses before coming to hell' which cause him the greatest feeling of pain. All the views have relevance more or less.
56. Three types of outlook have been distinguished-right, wrong and mixed, and five types of activity viz., endeavour, possession, deceit, non-abstinence and wrong faith. Their distribution is as follows:

Page #255

238
Bhagavati Sütra
Right outlook-four activities, viz.,endeavour, possession,
deceit and non-abstinence ; Wrong outlook-five activities, viz., above four plus
wrong faith ; Mixed outlook-five activities.
Elsewhere we have :
mithyādarśanăviratipramada-kaşāya-yogāḥ bandhahetavaḥ
[Wrong faith, non-restraint, carelessness, passions and activities (yoga) are the causes of bondage.]
The above has no conflict with the text here. For, 'activities includes endeavour, and carelessness is with all. The remaining three items, viz., wrong faith, non-restraint and passions are common to both.
57. Four types based on life-span and genesis have been distinguished which are as follows :
(i) same span, simultaneous genesis, e.g., those with
a life-span of, say, 10,000 years, and born at the
same time ; (ii) same span, non-simultaneous genesis, e.g., those
with a life-span of 10,000 years, but some having
been born earlier than others ; (iii) dissimilar span, simultaneous genesis, i.e., those
born at the same time but with dissimilar life-spans, some being assigned a longer duration of stay than
others; (iv) dissimilar span, non-simultaneous genesis. i.e.,
when nothing is common.
58. To recapitulate from Q. 69 till Q. 80, the discussion on infernal beings started with the consideration of two items, which was raised to three and then to four as follows:

Page #256

Notes Bk. I
two's with big bodies and with small bodies; born earlier and born later;
239
with fewer karma bondage and with more karma bondage;
purer colour and deeper colour;
purer tinge and deeper tinge;
with reasoning and without reasoning.
three's with right outlook, wrong outlook and mixed outlook ; with four activities, five activities and five activities (again)
four's same span, simultaneous genesis ; same span, non-simultaneous genesis ; similar span, simultaneous genesis ; dissimilar span, non-simultaneous genesis.
The distinctions are relative, and hence there is no scope for contradictions.
59. All infernal beings constitute one, and the first, species (dandaka). The Asurakumāras constitute the second species, and so the discussion on the infernal beings is followed by one on the Asurakumāras, which is then extended to cover the remaining 22 species.
60. Thus karma, colour and tinge are reversed, which mean that, unlike the infernal beings, the Asurakumāras born earlier have greater karma bondage, deeper colour and deeper tinge than the Asurakumāras born later. The reason for the reversal is that the early arrivals in the species acquire fresh karma bondage, deeper colour and deeper tinge because of their cruel behaviour, whereas those who join later are yet to acquire these. As is our common experience, the warders of long standing in the jails are often more hard-hearted than many of the convicts they control, and may prove to be worse criminals, if given a chance.
61. The indeterminateness of pain is signified by the word 'anidae'. This is so because of wrong outlook and absence of reasoning, for which, like one under the spell of drug

Page #257

240
Bhagavati Sūtra
or drink, they know not what they are suffering from, and how much is their suffering. They accept their suffering as fait accompli and are used to it.
62. The content is presented in a tabular form :
Human beings
'with right outlook
with mixed outlook with wrong outlook (five activities) (five activities)
restrained
restrained non-restrained (three activities)
non-restrained (four activities)
with attachment
without attachment
(no activity)
careless careful (two activities) (one activity)
By implication, the truly restrained is the śramana monk, the restrained-non-restrained is the follower of the Jaina path, and the rest are non-restrained.
63.
The details in the Pannavana Sutra are as follows :
infernal beings black, blue ash; non-human beings--black, blue, ash, red, pink, white; ear th-, water- and flora-bodies--black, blue, ash, red ; fire- and air-bodies- black, blue, ash ; tw o-, three- and four- organ beings--black, blue, ash; five organ non-human beings_black, blue, ash, red,
pink, white;

Page #258

Notes Bk. I
human beings-black, blue, ash, red, pink, white; Bhavanapatis and Vāṇavyantaras-black, blue, ash, red;
Jyotiskas-red;
denigens of first and second heavens-red; of third, fourth and fifth heavens-pink; beyond fifth heaven--white.
241
64. As to fortune, the Pannavaṇā Sūtra states as follows: the top-most position is held by those with white tinge, and then the fortune diminishes by degrees, till the lowest position, with minimum fortune, which is held by those with black tinge. Or, reversing the order, as one goes higher up from the black-tinged ones, fortune increases by degrees, till it is the highest for the white-tinged ones.
65. In this answer, the view held by some heretics and nonfollowers, viz., that animals, after death, are born as animals (pasavaḥ paśuttamasnuvate) is rejected in favour of one which establishes cross-transmigration over a wider field. This is happening from eternal past, a soul taking a body in one or another of the four existences. This cross-transmigration is called duration in life-cycle.
66. Three situations have been distinguished for each existence, viz.,
(i) total replacement, which signifies the end of a whole generation which is instantaneously replaced by a new generation;
(ii) total non-replacement, when there is absolutely no in-coming and out-going; and
(iii) a mixture of the two, with some coming in and others going out, till before the last one moves out and the last one moves in.
Of these, the first one does not apply to non-human beings so that they have two situations only. The remaining three existences have all the three situations each. As it has been said:
16

Page #259

242
Bhagavati Sūtra
suņņāsuņņo miso tiviho samsāracițshaņākālo tiriya nam suņnavajjo sesäņam hoi tivihovi
[Sunna', 'asunna' and 'mīsa' - these three are the durations in life-cycles. Animals take no 'sunna'; the rest take all three.]
As to ‘asunna-käla':
aiddhasamaiyānam neraiyānam na jāva ikko vi uvvattai anno và uvvajjai so asunno u
[Of infernal beings with a certain life-span, when not one. moves out, nor one moves in, that is ‘asunna'.] As to 'sunna-kāla' and misa-kāla,
uvvatte ekkammi vi tā mīso dharai java ekko vi ņilleviehim savvehim va tļamāṇe hi suņņo u
(In the process of exit, till even one remains, it is ‘misa'; and 'sunna' when all of one generation are out without trace, and are replaced by a new generation.]
67. The order of the question is : total replacement, total non-replacement and mixture : the order of the answer is : total non-replacement, mixture and total replacement. This has been done for the sake of convenience, since the other two become more legible in contrast with total non-replacement. Another explanation which may be added is that in the order of time, with a whole generation of beings in one existence, none moving in or out, one should, in appropriateness, start with total replacement. Then, the movement out (as the movement in ) commences, till the last one of the out-going generation is to move out and the last one of the in-coming generation is to move in. It is the mixture period. And in the end, there is the total replacement of one whole generation of beings with a given life-span in one particular form of existence by a new generation of beings in that existence, which is total replacement.
The consideration about the period of total non-replacement applies not merely to the present generation of beings who are in infernal life, but it also includes beings who were in the

Page #260

Notes Bk. I
243
hells in the past, but who migrated to other existences, and have since come back to the hellish life. Unless this is accepted, the explanation that mixed period has a span innumerable times more than that of the period of total non-replacement loses its meaning. Cf.
eyam puna te jīve paducca suttam na tabbhavam ceba jai hojja tabbhavam to anantakalo na sambhavai
[Tbe Sūtra is relevant not merely of beings sheltered in one particular generation. Had it been relevant of only one generation, then 'innumerable times more would not have become possible.]
The above may be repeated, with suitable modification, of the period of total replacement whose span is innumerable times more than that of the mixed period.
68. The span of total non-replacement for different species is indicated below :
Species : Infernal beings
Span : 12 muhurtas (1 muhūrta 48 minutes)
12
,
Non-humans with five
senses and mind Beings with two, three and
four senses and with five
senses but without mind One-sense static beings Human beings Celestial beings
less than 1 muhürta
nil the same as infernals the same as infernals
Mixed period is innumerable times more than above. Total replacement period is innumerable times more than mixed period.
69. Activities are final, because there are no more activities thereafter, and also because they end all karma bondage. The rest of the discussion in the Pannavanā Sūtra is as follows:

Page #261

244
Bhagavati Sutra
Q. Bhante !
Docs a living being perform final activities ?
A. Gautama ! Some one does and some one does not.
Q. Bhante!
Why is it so ?
A. Gautama ! Human beings may perform final activities, but beings other than human beings do not perform final activities.
For beings in existences other than human, it is necessary first to acquire a position in human species, before they can perform final activities.
70. Though not so indicated, it may be possible to draw a line at the end of the first four categories who are in the Jaina path and who perform some form and certain amount of restraint ; but the remaining ones are heretics and practise no restraint.
71. For the convenience of the readers, the arrangement of lower and upper spheres is indicated below :

Page #262

Notes Bk. I
UPPER SPHERE
LOWER SPHERE
ACYUTA L PRANATA
GHANODADHI GHANAVATA TANUVATAL
SATARA SUKRA
BRAHMOTTARA
CENTRAL SPHERE
JYOTISKAS
SIDDHASILA
SANUTTARAS
9 GRAIBEYAKAS
ARANA
DANATA
SAHASRARA
MAHASUKRA LANTAKA
MAHENDRASANATKUMARA
W
KAPISTHA
AISANA SAUDHARMA
BRAHMALOKA
RATNAPRABHA
SARKARAPRABHA
VALUKĀPRABHĀ
PAŃKAPRABHA
245
DHUMAPRABHA
TAMAHPRABHA
MAHATAMAHPRABHA

Page #263

246
Bhagavati Sotra
72. Karma determining life-span has been considered in Chapter Two. Once a living being acquires a life-span, other seven types of karma flow in. One of them, to be considered now, is karma deluding vision. The principal trait of this karma is that it envelops a living being with delusion. This may affect conduct, as this may affect vision. Hence the attribute 'mohanijja'. The further attribute 'kankhä' means that the consideration is restricted to vision only, and does not extend to conduct.
73. Four ways of acquiring vision-deluding karma have been distinguished-acquisition by a part of the soul-spaces of a part of the karma-matter deluding vision, by a part of the soulspaces of the whole of the karma-matter, by all the soul-spaces of a part of the karma-matter, and by all the soul-spaces of the whole of the karma-matter. Of these, the last one, by all the soul-spaces of the whole of the karma-matter', is tipped here for acceptance. Such is the nature of the living being. The view of some commentators that eight soul-space units remain unoccupied by karma-matter is hereby rejected. By his very nature, a living being acquires the entire quantum of karma-matter deluding vision that may be possible to acquire by all his soul-spaces.
74. Karma is acquired because of activities, and so karma has its base ic activities, and these are relevant of the three time-periods, past, present and future. As between the six terms, 'to do', 'assimilate', 'absorb', 'bring up', 'experience' and 'exhaust, the first three have been stated in four forms each, and the last three in three forms each. The reason for this is that the conscious process of bringing up, experiencing and exhausting is, of necessity, so brief that the three timeperiods are almost hugged together, and their existence phase is almost ruled out. The same is, however, not true of the first three, doing, assimilating and absorbing, each one of which may have, and usually has, a long, even very long, span to go. For this, these three have an existence phase added to their past, present and future, which make them four for each. This is precisely indicated in the couplet that follows.

Page #264

Notes Bk. I
247
75. Five causes of the acquisition of karma that deludes vision have been named as follows : doubt, desire for heretical faith, wavering, split-understanding and spite.
76. A state of being transforms into a state of being, as a state of non-being transforms into a state of non-being. When lamp is burning, matter looks bright ; but the same matter looks dark when the lamp goes out. This does not take matter from a state of being into a state of non-being, which further means that darkness is noi the outcome of the absence of something, but only a transformation of what looked bright into what now looks dark. In contrast, when we say, for instance, that a donkey grows no horn, we state a truism about a state of non-being, which is, and ever remains, so. An interesting trait of a state of being and a state of non-being is that one is not contradictory to the other, but only complementary. A finger is in a state of being as a finger, with its substance, dimension, time and nature, and hence is in a state of non-being as a jar or any other thing.
77. When a lump of clay is turned into a jar, it is a transformation of a state of being into a state of being by conscious effort ; but when dark hair turns grey, a state of being transforms into a state of being by natural process. The same two, conscious effort and natural process, may also be operative in the transformation of a state of non-being into a state of nonbeing.
78. Can there be an exception in the face of some overwhelming force or consideration ? The Lord rejects this by stating that the fundamentals take no exception, and no consideration or force is too great. Of course, matter itself has many traits, and one need not feel that the most visible and dominant trait is the only one. The most dominant trait of fire is to burn, but it goes out in contact with water. The most dominant trait of water is to cool, but it boils when placed on fire. But this is no change in the basic trait, the fundamentals remaining as they are, and a state of being transforming into a state of being and a state of non-being transforming into a state of non-being.

Page #265

248
Bhagavati Sätra
79. Accepting the meaning given by some commentators to fettha' as 'own self', and to 'iha' as 'another self', the Sutra is translated as follows :
"One should treat self in the same manner as another self; and one should treat another self in the same manner as own self.”
An alternative meaning that has been suggested may be stated like this: both 'ettha' and 'iha' are derived from the same word “etad' and hence both convey the same meaning, viz., someone or something. As per this, the translation of the Sutra may be somewhat like this:
"Both monks and lay followers who are engaged in the service of the Lord are in his august presence.”
Compare Abhayadeva. Suri :
Ettham ti etasmin mayi sannihite svašişye gamanīyam vastu prajñāpaniya n...iha asmin grhipäkhandikâdau jane gamaniyam vastu prakāśaniyamiti...athavă ettham ti svåtmani yathā gamanīyam... tatha iha parātmani...athava...samănăr thatvad dvayorapi.
The translator is, however, not very happy either about the text or about the aiternative meanings thereof as given by the commentators.
80. Bondage is generated by five factors, viz., falsehood, non-abstinence, carelessness, passions and activities. In stating two causes here, viz., carelessness and activities, other three have not been forgotten. Carelessness is to be taken in a broad sense so as to cover falsehood, non-abstinence and passions. Carelessness as such includes eight items as follows: ignorance, doubt, wrong knowledge, attachment, perversion, disrespect to religion, inauspicious activities and improper meditation. Hence there is no contradiction in saying that carelessness and activities are the cause of bondage.

Page #266

Notes Bk. I
81. 'Viriya' in this context refers to 'karaṇa-viriya' only. This is energy which is put to use. When energy is there but is not put to use, as the energy of a Jina, it is called *akaraṇa-vīriya'. (For details, see Chapter Answer 276).
249
82. In stating that soul is the base of the body, another ingredient in body formation, viz., karma, is left understood, but is not eliminated. Karma is acquired by the soul. Hence, when soul has been stated to be the base of the body, it is to be understood that karma is also present. Body formation is attributed to self-exertion, and so the Sutra repudiates the heretical view of the determinists (niyativādins) headed by Gośālaka. The dialogue till Q./A. 138 is a beautiful exposition of Anti-determinism. The soul is the determinant, not the determined. The word 'purisakkāra' has no reference to sex. It means only Soul-power.
83. Three significant terms here are 'bringing up', 'censuring' and 'checking inflow'. Karma which has been acquired must give effect some day. Meanwhile, fresh karma will continue pouring in and creating fresh fetters. For liberation, not only the inflow is to be checked, but karma which has already been acquired and is yet to fructify must be pulled up and censured.
84. This establishes the exclusive importance of the soul in the liberation process. The soul may derive inspiration and guidance from his spiritual master and holy texts, but the ultimate determinant is the soul of its own future.
85. The dialogue till Q./A. 136 considers only the first term, viz., bringing up'. The other two, 'censuring' and 'checking inflow appear nowhere, from which it should be implied that the discussion on the first term is to be repeated in the case of the other two.
86. Four types of karma have been considered for purposes of bringing up. They are: karma which is mature, karma which is not mature, karma which is not mature but is about to mature, and karma which matured long back. Of these,

Page #267

250
Bhagavati Sutta
karma which is mature is already up. Karma which is not yet mature is far off. Karma which matured long back has lost its potency. Hence karma that is relevant for the purpose here is one which is about to mature but is not yet matured.
87. The word 'uvasamei' (tranquilise) is important. It applies to karma which is already mature and karma which is immature. Karma which is mature is tranquilised by undergoing its outcome. Karma which is immature may be rendered impotent in its dormant state. The following are worthy of note :
(i) Karma creating delusion may alone be tranqui
lised.
(ii) Four terminable (ghāi) karma may be tranqui
lised in part (khaovasama).
(iii) All the eight karma may be acquired, may be ex
hausted and may give effect.
Cf. mohassevovasamo khaovasamo caunham ghäiņam
udayakkhayapariņāmå affhanha vi homti kammānam
[ Tranquilisation of karma creating delusion ; part tranquilisation of four terminable karma ; acquisition, exhaustion and effect of all the eight—such is the order.]
In part tranquilisation, karma is still in occupation of the soul-spaces and their presence is felt there, though they do not cause any other trouble. When tranquilisation is full, even the soul-spaces do not feel the existence of karma-matter in them.
88. The four terms 'bringing up', 'tranquilising', 'suffering' and 'exhausting' are brought together in the following couplet :
taiena udiremti uvasāmemti ya puno vi bienam veimti nijjaramti ya padhamacautthehim savvevi
[ of four karma types (see 86 above), bringing up is relevant of the third, tranquilisation of the second, suffering of the first and exhaustion of the fourth.)

Page #268

Notes Bk. I
251
89. It is understandable that living beings with mind acquire karma causing delusion ; but this needs explanation where the living beings have no mind. Hence the question.
90. The Lord ordains that even they acquire this karma even though they do not have the usual mental faculty. Argument is ability to consider. Notion is about import and sound.
91. Even the Jaina monks may not be spared of karma deluding vision. In their case, the circumstances that help the acquisition of this karma have been given at length, such as, diversity of knowledge, etc. As to knowledge, fundamentals have been differently stated in different periods, and even the same fundamentals have been differently interpreted. But how can the fundamentals be poles apart ? So with faith and so with conduct. As to external mark, 22 out of 24 tirthankaras had allowed their monks the use of any cloth they could get, but the first and the last of them prescribed white clothes. As to discourse, the first and the last tīrthankaras prescribed five great vows, whereas the remaining 22 prescribed four vows only. Diverse preceptors give diverse readings of the same text. Even sanctions differ. For instance, for the sake of the same end, the jina-kalpi monks remain unclad, whereas the sthavirakalpi monks are clad. Path to be trodden is fixed by tradition, but even there, some indulge in practices like kāyotsarga meditation, whereas others do not. As to viewpoints, the controversy between Siddhasena Divākara and Jinabhadra Gani Kşamāśramaņa as to whether omniscience and absolute vision are acquired at one and the same time or not is well-known, the former upholding their simultaneous acquisition, while the latter rejecting it. And so on. In the wilderness of diversity, right choice is a great problem even for a monk.
92. The relevant portion of the Pannavaņā Sūtra states as follows:
Q. Bhante ! How many are the types of karma ?
A. Gautama ! They are eight, such as karma enshrouding knowledge, karma enshrouding vision, etc.

Page #269

252
Bhagavati Sutra
Q. Bhante! How does a living being acquire karma ?
A. Gautama! It is karma that generates bondage, which means that a living being who has acquired karma is in bondage. Karma is with the soul from an infinite past, and hence the soul is the acquirer of karma from an infinite past period. Of course, not the same karma remains affixed for all times, but as fresh karma is acquired in a non-ending series to take the place of karma which wears out through suffering, the soul is in perpetual bondage. A karma flows in, as a karma flows out, then follows the next, and still next, and so on, like the incessant flow of a stream.
What is the process of acquisition of karma ? The soul first acquires karma enshrouding knowledge. Then vision gets enshrouded and the living being becomes a victim of delusion. Then the remaining types flow in. This karma inflow into the soul is eternal. The rest of the discussion in the Pannavaņā Sūtra is as follows :
Q. Bhante! In how many ways does the living being acquire karma enshrouding knowledge ?
A. Gautama! He acquires karma enshrouding knowledge in two ways, viz., through attachment and through spite.
Q. Bhante ! How many of the living beings suffer from karma ?
A. Gautama ! While some suffer, others do not suffer.
Q. Bhante ! Does a living being suffer from karma enshrouding knowledge ?
A. Gautama ! While some suffer, others do not suffer. The ominscient has exhausted karma enshrouding knowledge ; hence he does not suffer.

Page #270

Notes Bk. I
253
Q. Bhante? Do the infernal beings suffer from karma enshrouding knowledge ?
A. Gautama ! Surely they do.
Q. Bhante ! How many are the types of effect of karma enshrouding knowledge ?
A. Gautama ! They are stated to be ten --- five covering objective organs of senses and five covering subjective organs of senses.
And so on.
93. The consideration here is, when karma causing confusion and falsehood is up, does a living being perform rites to move up ? The answer is in the affirmative ---- he does, and he does by the energy of the fool. The reason is obvious. When the living being has no knowledge of the correct import, and is, in consequence, devoid of the right conduct, his exertions cannot but be foolish, like the exertions of a blind man to bit a target. When a living being discards falsehood - and this he does with the acquisition of right knowledge-he becomes prudent, and all his strivings are due to the energy of a prudent being. With the acquisition of knowledge, attachment and spite go out. Just as darkness does not stand the scorching rays of the sun, so attachment and spite do not stand the exposure to knowledge. Mixed energy is the energy of one who is prudent in part, but is in part still in the clutches of falsehood.
94. Movement down is the reverse of the movement up. When karma generating falsehood is up, a living being moves down, and this he does by the energy of the fool, and sometimes also by the mixed energy, but never by the energy of the prudent. An alternative reading, viz., that 'he comes down by the energy of the fool, and not by the energy of the prudent, nor by the energy of the mixed type', does not stand ; for the Jast line of the Sūtra clearly says, 'the movement up takes place by the prudent's energy, and the movement down by the mixed energy.' Another point worthy of note is that real

Page #271

254
Bhagavati Sūtra
movement up takes place only by the energy of the prudent, not by the energy of the fool. Hence Q./A. 149, which states that 'moves up by the energy of the fool' refers only to a striving, not to its outcome. Movement down, it is specifically stated, is by the mixed energy.
95. This happens when the living being, who had initially faith in the Jaina fundamentals, in Ahimsa as the very basis of religion, in the words of the Jina, starts losing faith in them. From a state of equanimity and righteousness, he slips to falsehood, from a higher to a lower stage.
96. The term 'pāve kamme' (non-righteous acts) does not restrict itself to sinful activities. Even when karma is not sinful and its outcome is wholesome, it is still as much obstructing to liberation as unwholesome karma. Pave kamme should, therefore, mean all karma.
97. The Lord specifically attributes the assertion his omniscient self when he says, 'mae duvihe kamme pannatte'.. Two types of karma are distinguished-pradeśa and anubhāga.. When karma occupies soul-spaces and is wholly mixed up with them, as water with milk, it is called pradeśa karma. The occupation of soul-spaces gives the experience of the existence of karma. But then only some of these actually come up and are felt, when they become anubhāga karma.
to
98. The word 'suyameyam' (well recollected) may appear to be an attribution of memory, which is a variant of the mati knowledge, to the omniscient, which is incorrect. To the omniscient, past, present and future are revealed firsthand, and not through the media of memory. Hence the word should imply no limitation on the capacity of the omniscient.
99. Deliberate practice of restraint, like abstention from sex, lying on the ground, tonsure, etc., are examples of volitional courting of suffering. When, in the absence of any conscious effort, suffering forces itself in, it is non-volitional. Volitional suffering is courted by the monks; non-volitional suffering is the lot of the rest.

Page #272

Notes Bk. I
255
100. “Ahākamma' implies 'karma as exactly acquired', and 'ahānigarana' signifies the time, place, status, etc., of karma acquisition, both of which are thoroughly known to the Arihantas. Their knowledge of them takes no flaw or has no room for confusion.
101. Karma is a type of pudgala (matter). When matter of the kārman variety sticks to the soul, it becomes karma, the soul's destiny, so to say. The consideration establishes the eternality of matter, both as molecules and as clusters.
102. 'Chaumattha' is one liable to err, hence one who is not an omniscient. Ordinarily, it means a monk.
103. The word 'kevalenam' (kevala) implies five things, viz., alone, pure, total, uncommon and unbounded. Cf.
kevalamegam suddham vā sagalamasähäranam anamtam ca
[ Kevala is one, pure, total, uncommon and unbounded. Kevala samyama is total precaution against molestation, Kevala samvara is total restraint of karma inflow, and like this the other two expressions. ]
104. 'Antakara' means one who terminates karma for the last time and thus stops gliding of the soul in the cycles of life. But antima-saririya means final-bodied. On the death of this body, the soul takes no other body.
105. The expression “uppanna-näna-damsana' (with knowledge and vision generated ) repudiates the existence of 'anadi siddhi'(beginningless perfection ) and also that of 'anadi muktätma' (eternally liberated soul). Knowledge and vision are not without beginning. They are born, i.e., they have to be acquired.
106. Ordinarily, a ‘chaumattha' is in possession of three types of knowledge, viz., mati, śruta and avadhi. But since the

Page #273

256
Bhagavati Sütra
part of the Sutra makes a specific mention of avadhi knowledge, both superficial and deep, the word 'chaumattha' in the earlier part should imply one who is in possession of only two types of knowledge, viz., mati and fruta. None of these, neither one in possession of two types of knowledge nor one in possession of three types of knowledge, is, has been, or will be liberated. Liberation is open only for the omniscient, who is in possession of the supreme knowledge, the knowledge of the free.
107. The word 'alamatthu' stands for the state of perfection which includes the acquisition of right knowledge and vision, worship by Indra and other gods, victory over inner foes and the attainment of the supreme knowledge. A state of perfection is a state of fullness where nothing is wanting and nothing remains to be acquired. It is the state of highest bliss and beatitude.
108. The Asurakumāras and others in the list are called 'Bhavanavasis' and their abodes are called the 'bhavanas'.
109. 'Vimānas' are the abodes of the Vaimānika gods. They are all in the upper spheres. (Vide note 71.) The total of all the vimānas is 84,97,023.
110. The smallest unit of time which is not further divisible is called 'samaya'. If with the minimum (called jahaṇṇiyā) life-span, one time-unit is added, it becomes minimum plus one; likewise minimum plus two, minimum plus three, and so on, till the maximum (called uggukkosia) life-span is obtained. Between the minimum and the maximum, therefore, there are innumerable intermediate positions, making the total of varieties innumerable.
111. The consideration is about infernal beings in the first hell called Ratnaprabha, with a minimum life-span, and in possession of anger (most dominant characteristic in hells), pride, attachment and greed, for whom 27 forms as given below are relevant :

Page #274

Notes Bk. I
As single item (e.g., anger many; and so on. ) By two's (e.g., anger many, pride one; anger many, pride many; and so on.)
By three's (e.g., anger many, pride one, attachment one; and so on.)
By all four's (e.g., anger many, pride one, attachment one, greed one; and so on.)
As single items, in singular as well as plural (e.g., anger one, anger many : and so on.)
By two's (e.g., anger one, pride one ; and so on.)
By three's (e.g., anger one, pride one, attachment one; and so on.)
By four's (e.g., anger one, pride one, attachment one, greed one; and so on.)
112.
The consideration is about infernal beings with minimum plus one time-unit more span of life in the first hell, for whom 80 forms as given below are relevant :
The position is summarised as follows:
For infernals with minimum life-span For infernals with minimum plus one till a countable number of timeunits more
257
For infernals with minimum plus innumerable time-units more till those with maximum life-span
27 forms
80 forms
1
27 forms
12
8
27
8
24
32
16
80
Of the above three, infernals of the first type are always to be found and are many in number; so are the infernals of the
17

Page #275

258
Bhagavati Sūtra
third type; infernals of the second type, which are few, are sometimes to be found and sometimes not to be found.
113. 'Ogahaṇāthāṇā, is the dimension of the body in which the soul resides. Obviously, this implies physical dimensions. They take innumerable forms, starting with a minimum which is an infinitesimal fraction of a finger dimension, minimum plus one physical-unit, minimum plus two physical-units, minimum plus a countable number of physical units, minimum plus an uncountable number of physical units, till the maximum.
114. As to anger, pride, attachment and greed, the infernals with minimum life-span till minimum plus a countable number of time-units take 80 forms (vide note 112); for the rest, i.e., infernals with minimum life-span, as also infernals with minimum plus an uncountable number of time-units till the maximum, both take 27 forms (vide note 111). The position changes with physical dimensions, the minimum taking 80 forms. But there is no scope for confusion, since the considerations are different. Besides, a reconciliation may be given as follows: infernals with minimum life-span and minimum dimensions take 80 forms; but infernals with minimum lifespan and minimum dimensions plus an uncountable number of physical units till the maximum take 27 forms. Infernals with minimum physical dimensions till the minimum plus a countable number of physical-units are not always to be found in the first hell and. they take 80 forms. Infernals with minimum plus an uncountable number of physical-units till the maximum are always to be found in the first hell and they take 27 forms.
115. The physical abode of the soul, in which the soul stretches itself, and which transforms every moment, is called Sarira. Three body types are distinguished as fluid, caloric and kärmaṇ. Karman body is made of karma matter. Caloric body helps to separate the absorbable part of the intake from what is to become excreta. Fluid body takes two forms, one bhavadharaniya, and the other, uttaravaikriya

Page #276

Notes Bk. I
259
116. The word 'tinni' (all three) needs explanation. It has been stated that infernals with fluid body, who are innumerable and are always to be found in the first hell, take 27 forms. And so, it may seem, the subsequent consideration should have been restricted to the remaining two body types, viz., caloric and kärman, instead of stating ‘all three'. The reason for doing so is that the caloric body and the kärman body as such take 80 forms. Only when the fluid is added they take 27 forms.
117. The body of the infernal beings in the first hell has no bones, arteries or sinews. Matter of which it is made is unwholesome, and, by nature, it is such that when cut, it separates into two or more parts, which again may unite. The infernals with boneless body take 27 forms.
118. Infernal beings in the first hell take ash tinge and they take 27 forms.
119. The consideration is about outlook, of which three have been named. Those with right outlook and those with wrong outlook take 27 forms each ; those with mixed outlook, who are few, and who are sometimes found and sometimes not found, take 80 forms.
120. The consideration about knowledge names three types, with three corresponding types of non-knowledge or ignorance. Infernals who are already in possession of stability are born in the first hell with avadhi knowledge. Hence, as a rule, they possess mati, śruta and avadhi knowledge. Infernals who are with wrong outlook might previously have been beings with or without mind. Had they been with mind, in that case, as they arrive in the first hell, they have, from the genesis, avadhi ignorance too. In case they had no mind previously, at genesis in the first hell, they have only two ignorances, mati and śruta ; but after a while, they take avadhi ignorance. Hence it is said that these take sometimes two types of ignorance and sometimes three. Hence in the first hell, knowledge types are, as a rule, three, but ignorance types may be two or three.

Page #277

260
Bhagavati Sûtra
121. The word 'tinni' is used again to imply that they take 27 forms only when avadhi knowledge/ignorance goes with mati knowledge/ignorance and śruta knowledge/ignorance: in the absence of avadhi knowledge, they invariably take 80 forms.
122. All infernal beings in the first hell have all the three activities of body, mind and speech.
123. Upayoga is the capacity of the soul to feel, accept or enjoy, cognition in brief. Some of the infernal beings in the first hell are endowed with full cognition (sākāropayoga), while others are with very little of it, or are without it (anākāropayoga). According to some, knowledge is full cognition: vision is limited cognition. Both take 27 forms.
124. Consideration of all items about the first hell is to be repeated for the remaining six, the only exception being about tinges.
125. 'Padiloma' is the reversal of the order from 'anger, pride, attachment, greed' as in the case of the infernal beings into 'greed, attachment, pride, anger' for the Bhavanavāsis. While anger is the most dominant trait of the infernals, greed is the most dominant characteristic of the Bhavanavāsis.
126. Bhavanavasis differ from the dwellers of the infernal regions in their body structures as well as tinges. The Bhavanavāsis too take no bones in their body, which, however, is made of beautiful matter and has a well-measured shape. They take four tinges.
127. The word 'abhangaya' should mean a lack of uniformity or definiteness in form. Earth-bodies with red tinge take 80 forms, and the order is the same as in the case of the infernal beings, viz., anger, pride, attachment, greed. Other specialities of the earth-bodies are as follows. Earth-bodies take three body types, viz., gross, caloric and kärman. They are made of wholesome matter as also of unwholesome matter. But the overall body structure is ugly. The distinction between

Page #278

Notes Bk. I
261
bhavadharaniya and uttaravaikriya body, which is relevant of the infernal beings, is not applicable to the earth-bodies. They take four tinges, of which those with red tinge take 80 forms, and the rest take forms which lack uniformity. They invariably have wrong outlook, and are in possession of the first two types of ignorance. They have activities of body only, not of mind and speech. Water-bodies are similar to earth-bodies. Airbodies and fire-bodies are similar to earth-bodies, except that they do not take red tinge, and so they do not take 80 forms. Air-bodies have four body types, viz., gross, fluid, caloric and kārman. Flora-bodies are exactly like earth-bodies, with those having red tinge taking 80 forms. A point of confusion may be that since earth-bodies, water-bodies and flora-bodies may take 80 forms, they should be in possession of stability, either as prior possession, or acquired at a later stage. But there is no mention of it in the Sütra. The solution is that earth-bodies, water-bodies and flora-bodies are at no stage in prior possession of stability, nor do they acquire it at any later period. As it has been stated :
ubhayābhāvo puậhavaiesu vigalesu hojja uvavanno tti
(Earth-bodies lack both ; only two-, three-, and fourorgan beings are born with stability.]
128. The two-, three- and four-organ beings together are called vikalendriya. Consideration about them reveals the following peculiarities. They are few in number and take 80 forms. They take mati and śruta knowledge/ignorance. They do not have a mixed outlook, so that their outlook is either right or wrong. In their outlook and knowledge, they take 80 forms. They may be in prior possession of stability, or they may even acquire it later. For those cases where infernals take 27 forms, the vikalendriyas are without any definite form. They do not take red tinge, and they have only two activities, those of body and of speech, not of mind.
129. Animals with five organs of senses, in matters of anger, pride, attachment and greed, take 80 forms. Wherein infernals take 27 forms, these are without any definite form. They have

Page #279

262
Bhagavati Satra
four body types, viz., gross, fluid, caloric and kärman, take all types of bone structure, have a well-formed frame and take all the six tinges.
130. For similar items wherefor the infernals take 80 forms, human beings also take 80 forms. This means that human beings with minimum life-span, with life-span from one timeunit more than the minimum till a countable number of timeunits more, with minimum physical dimensions, with physical dimensions from one physical-unit more till a countable number of physical units more, and with mixed outlook take 80 forms. Such human beings are few in number. Coming to differences, wherefor the infernals take 27 forms, the hnınan beings take no definite form. The infernals have a dominance of anger, but the human beings have all the passions, none claiming special importance. Another point of difference is that whereas the infernals with minimum life-span take 27 forms, humans with similar life-span take 80 forms. The humans with assimilative body take 80 forms, but the infernals have no assimilative body. The humans take all types of bone structure, all body shapes and all tinges. They may be in possession of all the five types of knowledge, though for the first four, they take no definite form. The omniscient, who are in possession of the supreme knowledge, are free from all passions.
131. Coming to the celestial beings, they are similar to the Bhavanavāsis (vide Q./A. 190). Differences are that the Jyotişkas take only red tinge and have, as a rule, three types of knowledge/ignorance. Beings without mind are never born as Jyotişkas, so that even in the immature stage, they have some knowledge/ignorance. The Vaimānikas take red, pink and white tinges, and have, as a rule, three types of knowledge and three corresponding ignorances.
132. In the Jaina view, the sun has in all 184 mandalas. When the sun is on the tropic of cancer, it is in its last mandala. At this, the distance of the sun from the land of Bharata is 47263 yojanas. Although the Sūtra uses the word cakkhupphäsam, the eye in reality never touches the sun or any other object it sees. If anything touches the eye, it sees it not, because the

Page #280

Notes Bk. I
263
eye is a non-touching organ, which performs its function from a distance, not by any direct touch or contact. The collyrium applied to the eye is not visible to the eye, though it is at the very periphery of it.
133. Of the four words, viz., obhasei, ujjoei tavei and pa. bhäsei, the first should apply to the opening rays of the morning sun which just removes darkness, the second to dawn when bigger objects become visible, the third to the late hours in the morning when the sun becomes hot and the fourth to the mid-day sun which burns with its scorching rays.
134. The answer that 'touching is touched' is consistent with ‘moving is moved' in Q./A. 1.
135. Space with motion, rest, soul and matter makes the loka; when these four are absent, it is aloka. Even time is relevant of loka, not aloka. In all the six directions where loka ends, aloka begins. Therefore, in all the six directions, the two touch each other.
136. Seas and islands here need be taken as per the Jaina view of geography. Thus the limit of Jambudvīpa touches the Salt sea, as the limit of the Salt sea touches Jambudvipa.
137. Six directions are : front, rear, left, right, up, below.
138. When the order is regular, like 1, 2, 3, 4, it is āņupuvvi ; when it is reversed, like 4, 3, 2, 1, it becomes pacchânupuvvi ; when there is no order at all, it is anänupuvvi,
139. Consideration in Q./A. 206 till 210 is about kriyā or activities. Anything done is activity and activity leads to karma. Its characteristics are :
it is done, not undone ; it is done by self, not done by another, nor by
self and another ; it is done according to order, not without order.

Page #281

264
Bhagavati Sūtra
Consideration till Q./A. 215 is about sinful activities starting with injury to living beings...till perverted faith.
140. It is an interesting dialogue with Arya Roha, in which the Lord ordains and establishes that there is no order as prior and posterior, since all objects are ever existent. Order is interpolated by human beings for their own convenience.
141. The two expressions, 'non-soul is based on the soul'. and 'non-soul holds the soul', may cause a little confusion. If non-soul is based on the soul, how can it hold the soul? In the first expression, non-soul or matter sticks round the soul, making the soul the container of matter. In the second expression, which has a different import, the soul is subject to karma which imparts life-span, race, name, etc., to the soul, thus holding it in bondage. So there is no contradiction.
142. The consideration is about the relation between soul and matter, both of which exist together from an eternal past. Like the leaky boat, which sinks to the bottom of the tank and is no longer separately visible, but is mixed with water, the soul and matter are mixed up with each other in a manner which creates the impression that the two are one. The only exception to this is the liberated soul who may be without body, or with body which is worn for the last time and which will be taken no more.
143. The consideration is about minute particles of water like mist, dew, etc., which, unlike the bigger drops, are incessantly falling and falling everywhere. During the day, when the sun is hot, they disappear even before coming anywhere near the earth, but not so at night or in the early hours of the morning when they get deposited on the earth and are visible even to the naked eye.
.
144. The expression 'an infernal being taking birth among the infernal beings' may appear to be in conflict with the authoritative assertion that only animals and human beings are born in the hells, not the infernal beings, who, when once in the hells, run a full course, and are not born there again. The difficulty may be resolved in the following manner. When an animal

Page #282

Notes Bk. I
265
or a human being has completed his life-span in that existence and is assigned to an infernal life, even on his way to the hell, he is to be treated as an infernal being. In other words, from the moment he is out from the existence of an animal or a human being, he is virtually an infernal, who is to be born in the hell. The consideration is about this type of infernal being.
145. 'Desa' (part) is a fraction, and so is 'addha' (half). The difference then is that whereas addha is a particular fraction, viz., one-half, desa may be any fraction, half, two-third, and so on.
146. Eight forms for 'part' and 'whole' may be stated as follows:
(i) taking birth; (ii) intake while taking birth; (iii) moving out ; (iv) intake while moving out ; (v) has taken birth; (vi) intake while has taken birth ; (vii) has moved out ; (viii) intake while has moved out.
Likewise, eight forms for 'half' and 'whole', giving a total of 16 forms.
147. Aviggahagai" means straight movement, as also absence of any movement, when the soul is in a particular form of existence.
148. As he is going to an inferior existence, hence shame, etc.
149. Objective sense-organs are made of matter and have two parts called nirvrtti (external shape) and upakarana (their auxiliary parts). Subjective sense-organs too have two parts, viz., labdhi (power) and upayoga (cognition). Objective organs exist with the body only, but subjective organs exist with the soul even when the body is given up.

Page #283

266
Bhagavati Sotra
150. While entering the womb, the soul has only the caloric and kärman bodies, not the gross, assimilative or fluid.
151. 'Bala' is a fool; but 'egantabala' is one who is unrenounced, one who has not made a formal renunciation.
152. It may be asked why the fools who are wholly unrenounced, instead of going to one form of existence, go to all the four? The answer is, it depends on the depth of their false outlook, and the extent of their endeavour, possession, etc. Therefore, it is not necessary that all of them go to the infernal existence.
153. He is virtually a monk. If at all he is born again, he cannot be born below the rank of the Vaimānikas. The other alternative is liberation when he acquires life-span no more.
154. A lay follower, śrāvaka, is partly renounced and partly unrenounced. He is not liberated, because he is not wholly renounced; but he does not get a status which is lower than that of a celestial being, because he is partly renounced.
155. This is so only from the standpoint of vyavahāra naya. But otherwise, since the animal dies of the hurt, nomatter whether within six months, or after it, the killer should be taken to have performed five activities.
156. 'Vīriya' is a type of soul-energy. The liberated beings alone are without energy, dormant or active. The rest are with energy. When the energy exists but does not act, it is in a dormant state; when it induces activity, it becomes a 'karaṇa' or instrument.
157. Weight has inverse relation with the form of existence. The lower the existence, the heavier the weight. Heavy weight, in other words, signifies the acquisition of impious karma.
158. Two things are involved here, 'rati' and 'arati'. Due to the coming up of karma enshrouding faith, unwholesome things cause unpleasant restlessness which is arati. The re

Page #284

Notes Bk. I
267
verse of it is rati. Also, arati is indifference to things spiritual, while rati is eagerness for them.
159. The wholesome four are lightness, restricting mundane life, shortening it, getting out of it. The remaining four are unwholesome. They are heaviness, enlongening life, coming again and again, going beyond it.
160. In the lower sphere are the seven hells. Beneath the first hell is the deep-ocean, deep-wind, light-wind, one after the other, and then the sky-gap; and like that beneath all the hells.
161. Ordinarily, anything that sinks, as a stone does, we call heavy; that which goes up like the smoke, we call light; that which has oblique movement like the wind, we call heavy-light; and that which goes not in any direction, we call non-heavy-nonlight. In niscaya naya, nothing is absolutely heavy, as nothing is absolutely light. In vyavahāra naya, only course atoms are heavy, nothing else. All things with four touches and all invisibles are non-heavy-non-light; all with eight touches are heavy-light. Weight is not an absolute term, but relative.
162. Gross, fluid, assimilative and caloric bodies are heavylight; soul and kärman body are non-heavy-non-light, soul because it is invisible, and karman body because it has four touches.
163. For similar reason, the four astikäyas, viz., motion, rest, soul and matter, are non-heavy-non-light. The liberated without body are non-heavy-non-light.
164. Objects, regions and categories have been stated to be similar to matter, when they are fine; but when they are coarse, they are heavy-light. Regions and categories are related to objects, and they are similar to objects.
165. 'Bare possession' of cloth, vessels, etc., is permitted; 'small desire' signifies desire for food and other minimum requirements; 'non-attachment' is to the barest possession ;

Page #285

268
Bhagavati Sutra
detachment is total absence of attachment ; 'unconcern' is the absence of affection.
166. Sthaviras are the senior monks, of whom three types are distinguished as follows : senior in age, i. e., about 60 years old, senior in the knowledge of the scriptures and senior in initiation, i. e., those who have spent about 20 years in the holy order.
167. The reply of the elderly monks, viz., that sämāyika, mini-vows, restraint, control of senses and of mind, conscience, vyutsarga and their import are the soul, is given from the stand-point of niścaya naya. From the standpoint of vyavahāra naya, the items may be interpreted as follows :
Sāmāyika-equanimity ; concentrating on things
spiritual for 48 minutes. Its import-checking influx and exhausting past
karma. Pratyakhyāna—mini-vows practised daily.
Its import-checking fetters to the soul. Samyama--restraint towards all living beings.
Its import--to be free from fetters to the soul. Samvara-full control of organs of senses and mind.
its import-checking their inclination. Viveka—knowledge of what is fit to be discarded and
fit to be accepted. Its import-to discard the unworthy, and to
accept the worthy. Vyutsarga-same as käyctsarga, or restraining physi
cal movement Its import—to be free from all movement and attachments.
168. The four great vows at the time of Pārsva were : desisting from injury or slaughter, desisting from untruth, desisting from usurpation or improper acceptance, and desisting from what was called b thiddhādāna which covered two items, viz., desisting from possession and desisting from sex. When these two items were separated and made distinct by Mahāvīra, the four vows became five. The emphasis on desisting from sex beha

Page #286

Notes Bk. I
269
viour had become particularly important at the time of Mahāvīra, since people had become more crafty by this time.
169. Ahākamma includes turning a live thing into dead, seasoning or cooking a non-live thing, building a house, weaving a cloth, etc., all for the sake of a monk. They are unsuitable for a monk.
170. 'Bind' refers to prakṛti-bandha or bond enshrouding knowledge, vision, etc., of the soul; 'acquire' refers to sthitibandha or bond relating to duration; 'assimilate' refers to anubhava-bandha or bond relating to intensity; and 'absorb' refers to prade sa-bandha or bond relating to thickness.
171. In worldly sense, restlessness implies a state of change or transformation. In that sense, external form which changes is restless. In spiritual sense, karma is restless, since it sticks and can be absorbed, assimilated, till exhausted.
172. In vyavahāra naya, ‘bāla' is a child, and 'paṇḍita' is the scholarly. In niscaya naya, ‘bāla' is one who is unrestrained, while a 'pandita' is one who is restrained.
The gist is that object is eternal, but its external form is transitory.
173. To unite and to separate is the characteristic trait of matter. The smallest unit of matter, of which no further division is possible, is molecule.
174. According to the commentators,
prāṇāḥ dvi tricatuḥ proktāḥ bhutāstu taravaḥ smṛtāḥ jivaḥ pañcendriyāḥ jñeyāḥ śeṣāḥ sattva udiritāḥ
[Two-, three- and four- organ beings are called 'prāṇa'; flora-bodies are ‘bhūta'; five-organ beings are 'jiva'; the static beings, viz., earth-bodies, water-bodies, air-bodies and firebodies are 'sattva'.]
175. The Lord thus refuted both niyati-vāda (fatalism) and yadrecha-vadu (determinism).

Page #287

270
176.
Bhagavati Sūtra
The details in the Paṇṇavaṇā Sūtra are as follows:
for non-humans with five-organs, humans and celestials
first hell
second hell
third hell
fourth hell
fifth hell
sixth hell
seventh hell
Bhavanavasis, Vāṇavyantaras
and Jyotiskas
first and second
heavens
third heaven
fourth heaven
fifth heaven
sixth heaven
seventh heaven
eighth heaven
ninth and tenth heavens
eleventh and twelfth heavens Graiveyaka-trio 1
trio 2
trio 3
"3
39
minimum one time
unit; maximum 12 muhurtas
24 muhurtas
7 day-nights
15 day-nights
one month
two months four months six months
24 muhurtas
24 muhurtas 9 days muhurtas
12 days and
muhurtas
& 20
10
22 days
45 days
80 days
100 days
less than a year
less than 100 years
Elsewhere in the Sutra we have as follows:
static beings
no interval
two-, three-, four-organ beings, and five-organ beings without mind five-organ beings with mind and human beings liberated souls
less than 100 years
less than 1,000 years less than 1,00,000
years
less than a muhurta
12 muhurtas
six months, no exit

Page #288

Book II
1. The question acquires relevance from the fact that respiratory action of the one-organ beings is difficult to know or detect. Even among the more developed animal forms, say frog, for a long period after birth, their physical mechanism shows no sign of respiratory action. The doubt becomes most relevant in case of the least developed among the animal forms who are without movement.
2. It is stated in the Sūtra that matter taken through respiration may take two, three, four, even five colours. Black colour itself may have several hues from very light black till very deep black.
3. The one-organ beings reside in such dark, shady or covered nooks and corners that they are rarely free from obstruction. This handicap normally does not exist in the case of other living beings.
4. The question is relevant. Other beings inhale and exhale what is air. But when air-bodies do the same, do they inhale air-bodies ? And if one air-body inhales another airbody, and a second air-body inhales a third, and so on, then, who inhales and who is inhaled ? This leads to a fallacy.
The solution is that what the air-bodies inhale and exhale are not air-bodies but non-live air. Since the air inhaled and exhaled by the air-bodies is without life, the former stands in no need to inhale and exhale.
5. The question is about the number of times spent by each living being with one organ of sense in that form of existence over the up and down phases of the time-cycle. It is stated that the total number of times each living being with one organ of sense spends over the up and down phases of the time-cycle is just 'innumerable' for the earth-bodies, waterbodies, fire-bodies and air-bodies, but 'infinite for flora-bodies. As we have it :

Page #289

272
Bhagavati sútra
asamkhosappiņiossappiņiu egirdiyåņa caunham tā ceva u cnantā vanassaie u boddhavvā
[The physical existence of the earth-bodies, water-bodies, fire-bodies and air-bodies runs over innumerable number of up and down phases of the time-cycle ; that of flora-bodies runs over infinite number of up and down phases.]
6. It has been stated that-one organ beings in general are born in that state innumerable times (infinite times for the flora-bodies). The discussion next turns to the monk whose life is full of lapses and who has not completed his work. The Sūtra states nothing explicitly about the two-organ, three-organ, four-organ beings, five-organ animal forns and five-organ human beings who are not monks. They repeat their glidings back and forth innumerable times in the same existence.
The word madai has its Sanskrit form as, mstädi, life-less or dead.
7. Prāna—one who has respirations ; bhūta--one who was, is and will be ; jiva-one who acquires existence and lifespan ; satta-one who is tied to pious and impious deeds ; vijña-one who knows tastes; veda-one who experiences pleasure and pain. These words have been used in a different sense earlier. (vide note 174 in Book I)
8. Siddha-perfected ; buddham enlightened ; muktaliberated ; pāragata-one who has crossed through worldly life ; paramparāgata-one who has outlived the tradition of coming and going ; parinirvrta-one who is liberated from all activities; anta-kota-one who has completed or ended his last activities and sarva-duḥkha-prahina-one who has ended all misery.
9. Saraye, Sanskrit smdraka-one who retains in memory ; våraye-one who prevents a reader from making mistakes ; dhāraye-one who upholds his learning and has it done by others; påraye-one who has seen the end of them or attained perfection in them.

Page #290

Notes Bk. II
273
10. Spheres include in one block the infernal regions at the bottom, the worlds of men and lower animals at the centre and the celestial regions at the top. At the crest of this compact block and slightly separated from it is the abode of the liberated souls. The rest is, non-sphere, limitless and beyond
measure.
11.
On 'standard measure', we have the following: jaladonam addhabhāram samuhāi samūsio u jo navao māṇummāṇapamāṇam tiviham khalu lakkhanam eyam
Three
measures are indicated which are:
(a) When, from a big tub full of water, one drona (about 64 pounds) of water is thrown out by the entering of a man, then the man is said to have a standard measure (manopeta).
(b) When measured on a weighing machine, if the body-weight is equal to ardha-bhāra (about 4000 tolās), then the man is said to have a standard measure (unmāņopeta).
(c) When a man has, by his own fingers, a height of 108 fingers, then he is said to have a standard measure (pramāṇa).
So signs (lakṣaṇas) are three-māṇa, unmāṇa and pramāṇa. They are acquired at birth and are permanent till this body lasts. Marks are acquired after birth, and they change from time to time. Traits include good fortune.
12. The Lord told the gathering how living beings tied themselves with karma bondage by excessive preoccupation with the mundane life, and how they could be liberated through renunciation.
13. They have been used here in the same sense as in S.1.U.10.
14. Bhiksu-pratimă is a penance performed by the monks. It has two courses to complete. From the first month till the seventh runs the first course of seven pratimās. The second course starts with three pratimas of a duration of seven day
18

Page #291

274
Bhagavati Sūtra
nights each, then one of a duration of a day-night, and the last one of the duration of one night only. A monk courting the pratimas frees himself of all attachment to the body and bears with perfect calm and unconcern hardships inflicted by celestial, human and sub-human agencies. He begs small quantity of food from unknown households. If he finds a man, an animal, a śramana, a brāhmana or a beggar already standing at a householder's door, he will not enter into that house for begging. During the practice of this penance, the monk is required to obey elaborate prescriptions regarding begging, intake of food and drink, speech, movement, behaviour, place of residence, etc. If in the monthly pratimās, the food intake is at a minimum, i.e., one datti (handful) per day during the monthly pratimā, two dattis during the two-monthly pratimā, three dattis during the three-monthly pratimă, and so on till the seven-monthly pratimă, the weekly course is mostly completed by fasting, with food intake reduced to a negligible quantity, by living in seclusion, and by lying or sitting in a particular posture. The monk is to be in meditation, bearing with perfect unconcern all dangers and hardships, and not usually moving except on very urgent business. The weekly course is repeated thrice. Then there is a single course of a day-night, which is to be utilised in the practice of kayotsarga in a lonely place outside the village or city. The last course is for a night only. On due completion of the pratimas, the monk acquires superior knowledge, avadhi, manahparyaya or kevala as the case may be. This is a very severe spiritual practice which can be performed only by advanced monks.
15. In Sanskrit, guna-rayaņa-sanivacchara may be re-written in two ways, viz. :
(i) guṇaracana-samvatsara which has been explained as follows: guņānām nirjară-višeşānām racanam samvatsarena satribhäga-varşeņa yasmin tapasi tad gunaracanam samvatsaram. [A penance lasting for a year and a third of the year, i.e., 16 months, which gives rise to a similar force leading to karma exhaustion.]
(ü) gunaratna-samvatsara which has been explained as follows: guna eva va ratnāni yatra sa tathā guņaratnaḥ. Guna

Page #292

Notes Bk. II
275 :
ratna-samvatsaro yatra tad gunaratna-samvatsaram tapaḥ. (Where penance is a gem, it is gunaratna. When such penance is practised for a year, it is gunaratna-samvatsaram tapaḥ.]
Practised over a period of 16 months, it entails 407 days of fasting and 73 days of breaking the fast. The following which gives the details about the penance has been explained in the text above :
pannarasa vīsa cauvvīsa ceva cauvvisa panņavīsa ya cauvvisa ekkavisā cauvisā sattavisā yai 1 tisá tettīsā vi ya cauvvisa chayvīsa afthavīsa ya tīså battīsā vi ya solasa-măsesu tava divasa 2 pannarasa dasastha cha panca caura parcasu ya tinni tinni tti pancasu do do ya tahā solasa-masesu pärañagā 3
(details given in the text) The above may be written in a tabular form as follows : days of fasting
break
total 32 16 16 30 15 15 28 14 14 26 13 13
28 24 12 12
34
Au
30
26
36
33 30 27 24 21
33
11 10 9 8 7
11 10
9 8 7
11 10 9
30
27
7
11
24 25 24 4 24. 3 20 2 2
6 5
4 3 2
6 5
4 3 2
6 6 5 5 5 5
4 4 4 6 3 3 3 3 3 8 2 2 2 2 2 2 10
30
15
1
1
1
1
1
1
1
1
1
1
1
1
1
1
1
15
30

Page #293

276
Bhagavati Satra
16. The commentator gives the following meaning of cauttham cautthenam : cauttham cautihenam tti caturthabhaktam yāvat vaktam tyajyate yatra taccaturtham iyam copavāsasya sanjñā evam şaşthädikamupavāsadvayāderiti. [The meaning of the word caturtha-bhakta is to miss four full meals. As used here, it is a proper noun to signify the name of a fast which lasts for a day plus half day preceding and half day following.)
17. The life which monk Skandaka worthily lived on this earth may in brief be restated as follows: A vedic scholar of great fame and a profound master of the entire range of the Brahminical scholarship, Skandaka had a complete turn in the course of his life when he came in touch with Sramaņa Bhagavān Mahāvira. Skandaka not only embraced Jainism but entered into the Jaina holy order wherein he was initiated by the Sramaņa Bhagavān himself. He read eleven Angas under the Master and other senior monks, and was permitted to complete two great penances, viz., bhikṣu-pratimă and guņa-ratna samvatsara. In the end, he entered into liberation by courting a fast unto death at the holiest of holy places, Mount Vipula.
18. The soul is tied up with pleasure and pain, etc. When, by a conscious effort, the soul takes dormant vedaniya and other karmas to a stage of fructification and throws them out, the process is called samudghata. A man may die either after performing a samudghäta or even before it. Seven types of samudghātas have been stated as follows :
(1) vedanā samudghata of vedaniya karma (2) kaṣāya samudghäta of mohaniya karma (3) märaņāntika samudghāta of ayu karma
vaikriya samudghăta of the fluid body (5) taijas samudghata of the caloric body (6) ähāraka samudghāta of the assimilative body (7) kevali samudghāta of vedaniya karma, name and line.
The first three take place in case of earth-bodies, waterbodies, fire-bodies and flora-bodies, two-organ beings, threeorgan beings and four-organ beings. The first four are relevant

Page #294

Notes Bk. II
277
of the air-bodies and the infernal beings. The first five are relevant of the celestial beings and the five-organ animals. Human beings alone have all the seven, of which ordinary beings with lapse have six and the last one is relevant only of the omniscient beings.
19.
The relevant portion of the Sütra reads as follows :
pudhavi ogāhittä niraya sanghānameva bāhallam vikk hambhaparikkhevo vaņņo gandho ya phäso ya
(Worlds (Hells) are seven, which are, Ratna-prabhā, Sarkarā-prabhā, Vālukā-prabhā, Parka-prabhā, Dhūma-prabhā, Tamah-prabhā and Tamastamah-prabhā.)
Ratna-prabhā has an expanse of 1,80,000 yojanas. Leaving aside 1,000 yojanas at the top, and 1,000 yojanas at the bottom, the remaining 1,78,000 yojanas shelter 30,00,000 cells which are the abodes of the infernal beings. And like this in all the worlds. Their expanse is as follows :
Sarkarā-prabhā Vālukā-prabhā Panka-prabhā Dhūma-prabhā Tamaḥ-prabhā Tamastamah-prabhā
1,32,000 yojanas 1,28,000 1,20,000 1,18,000 , 1,16,000 , 1,08,000 »
Ogâhitta-distance of the hells.
Santhāna—structure or shape. The infernal abodes inside the avalika are round, triangular or quadriangular. The rest are of diverse shapes.
Bahalla—width or thickness. It is 3,000 yojanas for each, the bottom 1,000 yoyanas being solid, the middle 1,000 yojanas being alluvial and the top 1,000 yojanas being contracted.
Vikkhambhaparikkhevo--length and breadth. Some of the infernal abodes are stretched over dimensions which are measureable, while some others are stretched over dimensions which cannot be stated.

Page #295

Bhagavati Sūtra
Vonna-hue. Infernal beings take a deep black hue or hue with a dark tinge, and all of them have a dreadful shape of body.
278
Gandha-smell of their body. It is similar to that of a rotten animal carcass. In fact, nothing in the infernal beings is graceful or attractive.
Phasa-touch. The touch of the body of the infernal beings is like that of a sharp weapon, or like the bite of a scorpion, or the touch of fire.
20. All beings that have been called prāṇa, bhūta, jīva and satta have, before attaining these forms, lived many times or innumerable times in the hellish worlds.
21. The following Sūtra is relevant for the purpose:
sanṭhāṇam bahallam pohattam kaipaesa ogāḍhe appābahu puttha-paviṭṭha visaya aṇagāra ähäre
On structure (shape), the ear is like the kadamba flower, the eye like a masur seed or the moon, the nose like atimuktaka flower, the tongue like the rajor, and the
organ of touch of
diverse shape.
On thickness, it is an innumerable fraction of the thickness of the finger.
On length, the organs of audition, vision and smell have a length which is an innumerable fraction of the thickness of the finger, the tongue has a length equal to 2 to 9 fingers, and the organ of touch has a length as much as the size of the body. All the five are made of innumerable space-units.
The organ of vision has the shortest socket; numerable times more than this is the socket of the organ of smell; numerable times more than the second is the socket of the organ of audition; numerable times more than the third is the socket of the organ of taste; numerable times more than the fourth is the socket of the organ of touch. All the organs, except the organ of vision, have direct contact with the object which they touch

Page #296

Notes Bk. 11
279
and allow entry into. Not so the organ of vision which neither touches an object nor allows its entry (inside the eye). Hence the eye is a non-acquiring organ, whereas the other four are acquiring organs.
The minimum object the five organs of senses may take, (or are capable to hold ), is equal to innumerable fractions of a finger. As to range, the organ of hearing has a range of 12 yojanas, that of vision exceeding 1,00,000 yojanas, and those of smell, taste and touch 9 yojanas cach. Objects within the ranges as aforesaid come within the purview of different organs of senses.
22. Its speciality has been stated as follows :
paușe samārgasirşe sandhyā-rāgo'mbudaḥ sapariveşaḥ nätyartham mārgaśire sitam pauşe'tihimapåtaḥ
[In the months of Mārgasirșa and Pauş, the evening sky is red and there are curly clouds. In the former month, it is not very cold, but in Pauş, there is snow-fall.]
These are the signs of pregnancy of the water-bodies.
23. Kayabhava—The body of the embryo in the mother's womb is the kaya of that embryo. To take or renew birth in the womb is to become a kāyabhava. In other words, one becomes a kayabhava when he has stayed in the mother's womb for a full span of 12 years, and thereafter, by dint of another body created by him, (alternative reading : by the interpolation of fresh semen, getting an extended stay in the same body) he adds another 12 years, thus making a total of 24 years in the mother's womb.
24. The consideration is relevant of many developed animal forms where the female may have intercourse with a number of males, and carry the semens of all, so that the offspring she gives birth to is parented by them all.
25. The consideration is relevant of aquatics which, in consequence of one intercourse, are capable of producing

Page #297

280
Bhagavali Sūtra
innumerable offsprings. The potentiality is not absent even in a human being, though normally a woman gives birth to one child, or at most a twin at a time.
26. This is a serious lapse, since the hurt caused by man in the process of inter-course may upset a number of embryos in the process of formation.
27. The word kuttiyāvana may be written in Sanskrit as kutrikāpana. “Ku' means the earth, 'trik’ is three and äpana is "shop, together, it means a shop where objects of the three worlds are available.
28. Penance and restraint of persons with attachment take the prefix 'pūrva', while penance and restraint of those without attachment take the prefix 'paścima'. Cf.
puvvatava samjamá honti ragino pacchimă arăgassa rāgo sango vutto sangå kammam bhavo teņam
29. On framana, we have sramu khede tapasi ca which means one who knows the misery of living beings in this world. This generates in him a fellow feeling to all living beings. On māhana, we have må hana má hana vadati iti evam, i.e., one who repeatedly says ‘kill not. The two words have also been used to signify a monk and a lay follower respectively.
30. Etymologically, the name should mean mahātapat upatira+prabhava, i.e., one which is born near a hot region.
31. The relevant chapter in the Pannavaņā Sūtra'discusses language from various facets. Language may be satya, asatya, satya-mışā and asatya-amsșă. The main source of language is the soul. It arises in a physical body, gross, assimilative and caloric. Its shape is like that of a thunder. The matter let loose by language goes to the other extreme of the sphere. Matter-clusters with innumerable space-units are included in it ; matter with innumerable vacuum units are included in it; matter with a life-span of one, two, till ten time-units, countable time-units, uncountable time-units are included in it ; matter

Page #298

Notes Bk. II
281
with colour, smell, substance and touch are included in it. As a rule, matter from six directions are included, and they may be included without break or with break. The minimum lifespan of language is one time-unit, and the maximum less than 48 minutes. Matter constituting language is acquired by the activities of the physical body, and is thrown out in the form of words or speech. Asatya and satya-mşşå languages are spoken with the decline of karma enshrouding knowledge and vision, but with the rise of karma causing delusion, while satya and asatya-amrşă are spoken with the decline of karma enshrouding knowledge and vision. Smallest in number are those who speak satya ; innumerable times more are those who speak asatya-mrşā ; innumerable times more than the second are those who speak asatya ; innumerable times more than the third are those speaking asatya-amrşă; but infinite times more are those who speak not. Included in the last category are inadequate (undeveloped) organisms, the liberated souls, the rocklike steadfast (would-be-liberated) beings, and all one-organ beings.
32. Ratna-prabhā hell has a thickness of 1,80,000 yojanas. Leaving aside 1000 yojanas at the top and 1000 yojanas at the bottom, located in the remaining 1,78,000 yojanas are the 7,72,00,000 bhavanas which are the abodes of the Bhavanavāsi gods. They are born in the infinite portions of the sphere and they reside in the infinite portions of the sphere.
33. On the base of the kalpas (celestial abodes), we have as follows in the Jivābhigama Sutra :
ghanaudahipaiţthāņā surcbhavan, hunti dosu kappesu tisu vārpaitthāņā tadubhayasu-paiţthiya tisu ya teņa param uvarimagā āgasantarapaiţthiyā savve
[The first two kalpas are based on viscous water, the next three on viscous wind, and the next three on viscous water and viscous wind. Those above them have the sky as their base.)

Page #299

282
On the dimensions, we have as follows :
Bhagavati Sūtra
sattavisasayāim āimakappesu puḍhavibāhallam ekkikkahāņi sese du duge ya duge caukke ya pancasaya uccatteňam aimakappesu honti vimāņā ekkikkavuḍḍhi sese du duge ya duge caukke ya
The above may be re-written as follows:
Saudharma and Aisāna Sanatkumāra and Mahendra Brahmaloka and Lantaka
Mahaśukra and Sahasrara Anata, Prāṇata, Āraṇa, Acyuta Graiveyaka vimānas
Five Anuttara vimānas
(in yojanas)
Thickness
2700
2600
2500
2400
2300
2200
2100
Height
500
600
700
800
900
1000
1100
Some of the kalpas stand in a row called avalikä, which may be round, triangular or quadriangular. The others are not arranged in an avalikā, and they have diverse shapes. The Jivabhigama Sutra contains details about their colour, tinge, smell, etc.
34. The words not repeated are: sanhe lanhe ghatthe matthe nirae nimmale nippanke nikkankaḍacchae sappabhe samirie saujjoe päsäïe which mean: greasy, brilliant, smooth, polished, well-wrought, spotless, clean, mudless, emitting pure glow, with good lustre, shining itself, shining the neighbouring objects, creating delight, picturesque.
35. Padmavara-vedikā has a height of 2 yojanas and breadth of 500 dhanușas. Its circumference is the same as that of the mountain at the base. It is made of gems.
The forest strip has a radius of about two yojanas and the same circumference as that of the vedikä. It is black with a dark tinge.

Page #300

Notes Bk. II
283
36. The flatness of the top is compared with the surface of the musical drum, the surface of a tank, the palm of the hand and the surface of the moon.
37. The palace is very beautiful, white, shining, bedecked with gold and gems. Its upper portion is very beautiful, with many beautiful paintings on it.
38. The throne is at the centre of the palace. To the north-west, north, and north-east of that throne, there are 64,000 seats for the Sāmānika gods. To the east are the five family apartments of five leading queens. To the south-east, there are 24,000 seats for the members of the inner council. To the south, there are 28,000 seats for the members of the central council. To the south-west, there are 32,000 seats for the members of the external council. To the west, there are seven apartments, and all around, there are 64,000 seats for the bodyguard gods.
39. Born in the Hall of Birth, Indra has at once a feeling'what is the mission of my life ? Then he is duly enthroned by the Sāmānika gods. He is dressed in the Hall of Decoration, Texts are read in the Vyavasāya Hall. Prayers are offered and the Jina image is worshipped. Then Camarendra has a ceremonial entry into the Sudharma Hall.
40. The Sūtra gives the following description of the human world :
arihanta-sanaya-bāyara-vijju-thaniyā balāhaga agani ágara-nihi-nai-uvarāga-niggame vuddhivayanam ca
[ Where there are Arihantas, Cakravarties, Baladevas, Vāsudevas, Prati-vāsudevas, monks, nuns, men, women, it is the 'world of men'. Where there are time and time divisions, epochs, lightning, the roar of clouds, rainfall, fire-bodies, mines, hidden treasures, rivers, eclipses, the sun, the moon, their movement between the tropic of cancer and the tropic of cupicorn, waxing and waning of day and night, it is the sphere of time; the sphere of men'

Page #301

284
Bhagavati Sutra
41. The minute part of a substance is called anu and when these aņus are combined inseparably, the substance constituted of them is called astikāya or extended substance by the Jainas. Jiva, pudgala, akāśa, dharma and adharma are astikāyas or extended substances because their minutest constituents are mixed up and inseparably combined with one another. Such is, however, not the case with kāla. Though there are kälānus or ultimate time units, each of these is separate.
42. Sum-total of innumerable pradeśas of dharmästikäya is dharmästikāya ;
Sum-total of innumerable pradeśas of adharmästikaya is adharmästikāya ;
Sum-total of innumerable pradeśas of akaśāstikāya is ākāśāstikāya ;
Sum-total of innumerable pradeśas of jivåstikaya is jīvāstikāya ;
Sum-total of innumerable pradeśas of pudgalästikaya is pudgalāstikāya.
43. The mention of endeavour, activity, etc., signifies that the word ‘soul as used here does not include "liberated souls', which have no endeavour, etc.
44. The Jaina classification of knowledge has been given earlier. They have corresponding ignorances, with the exception of the category “kevala', which takes no ignorance. (For details, note 12 in Book I )
45. Deśa is conceived as division unto units such as two, three and so on. Pradeśa is division into sub-units which are not divisible further.
46. A cluster of atoms is called skanda, which may be divided into deśa and pradeśa. Matter-particles which are not clusterised are called paramāņu.

Page #302

Notes Bk. II
285
47. Elsewhere, these are stated to have 10 types as follows: dharmāstik āya, deśa of dharmästikāya, prade sa of - dharmāstikāya, adharmāstikaya, deśa of adharmastik āya, pradeśa of adharmästikaya, akaśāstikāya, deśa of äkāśāstikāya, pradeśa of âkāśāstikāya, and addha-samaya. But there is no basic contradiction. The three akaśa types are counted here as one and the deśas of dharmästikāya and adharmāstikāya are not shown as separate categories.
48. Addha is käla or time ; samaya is time unit. So the word literally means one time unit or simply 'now'. The past and future are unreal.

Page #303


Page #304

WORD INDEX
Book I
[Figures within brackets indicate the Number of Question/ Answer as used in this translation where the word first occurs.]
अइक्कमइ, अइक्कममाणो, अइक्कम - transgress, violate. (304) AFU, AT-one who has ended karma effect. (160) af far-final activities (ending mundane life and leading to liberation. (107)
-other, heretical. (144)
अंतिमसरीर- -one who holds body for the last time. (160) अंतोछण्हं मासाणं - within six months ; अंत - within. (271) -——within, less than;
48 minutes. (27).
a-rough. (176)
-carved like a mango. (258)
—not doing what is to be done. (316)
अकट्टु- -not doing. (316)
-not done. (208)
अकरणओ, अकरण - not doing. (315)
non
अकाम अण्हाणग- सेय- जल्ल-मल - पंक- परिदाह - uneasiness due to bath, sweat, dust, dirt and mud, all borne without intention. (61)
4-thirst borne without intention. (61)
-heat and cold borne without intention. (61) afard i-not worth doing; not done; f-duty, worth
doing. (316)

Page #305

288
-not to decry or censure. (299)
-without home, (by implication) without attachment;
-home. (292)
rafa-not in movement. (13)
-in normal shape. (258)
अठ्ठे, अट्ठ-coveted goal. (300)
Bhagavati Sūtra
-three full-fast days, missing in all eight meals. (43)
bones-marrows-hairs-beard
अट्ठि - अट्ठिमिंज केस-मंसु - रोम-नहत्त
pore-hairs-nails. (248)
अणतप एसियाई-consisting of infinite spaces ; अनंत-infinite ;
पएस space (20)
-Infinite portions. (32)
apture, af-one without home, monk, mendicant. (56) auf-not thoroughly knowing. (300) अणवयग्गं, अणवग्गय, अणवद्दग - limitless अणाइयं, अणाइय - without beginning. (57)
(57)
अणाज्जवयणो - with unpleasantness in speech ;
-unpleasant, unfit for acceptance. (258)
-future period. (11)
-time not yet come, future. (291)
Burciaga-devoid of cognition, with cursory cognition;
ara-cognition. (188)
अणा इज्ज
superficial cognition. (291)
अणाघाइज्जमाणाई, अणाघा - not smelt; आघा - smell. ( 36 ) without order, haphazard. (210) without effort,
अणाभोगणिव्वत्तिए - unconscious,
neous. (19)
sponta
अणायाए, अणाया, अणाय - (by) non-soul. (152)
-harmful to none. (47)
अणावकखणवत्तीए --careless of the life of others ; अवकंख -care;
afa-individual. (272)
अणासाइज्जमाणाई, अणासाइअ - untasted ;
-tasted. (36)

Page #306

Word Index Bk. I
289
अणिज्जढाणं- -never had mention of them; f-quoted.
(300) af-harmful. (176)
अणिदाए, अणिएय-indeterminate. ( 86 ) affag-without organs of senses. (241) arr-fine. (8)
-highest celestial abodes (beyond which there are no more abodes). (168)
aqarıfarı—seventh hell (beyond which there is no more).
(165)
auf-not yet come up/mature, immature. (133) अणुपरियट्टड, अणुपरियट्ट, अणुपरियट्टंति-moving again and
again. (57)
अणुभाग-- impact, juice or effect of karma. (146)
-extensiveness-intensiveness of karma, karma
density. (155)
अणुवधारियाणां -never been in possession of them; - accept, possess, own. (300)
अणोवाहणयं - without shoes; उवाहण - shoes. (300) -without knowledge, ignorant. (184)
-without bath;
--bathe. (300)
-done by self. (209)
अत्थमंत—— setting ; अत्थ - Mount Meru where the sun sets.
(197)
19
अत्याहमता रमपोरसियंसि अत्याह-- unfathomable ; अतार - difficult to cross; farfer-of the height of man. (225)
arf-exist. (318)
af-state of being. (121)
af restless. (307)
अदिट्ठाणं - for not seeing ; दिट्ठ- -seen. (300)
—usurpation, taking something which is not duly bestowed. (215)

Page #307

290
Bhagavati Sūtra
3673fa-heretics, non-faithful ; 3f94-faith, view.(308) 3FF78FT-with one another. (226) 377TUTATT.--for lack of knowledge, due to ignorance ;
FTTTU--to know, knowledge. (300) 3597afinfifter-activities arising out of non-abstinence ;
777FETT--resolve to abstain. (80) araftak-without obstruction or concern. (292) 3raf afha, 379f7a-whole lot, without leaving any, in
entirety. (36) Bro-untouched. (199) SqFt TTTr--with fewer karma bondage. (72) अप्पडिहयपच्चक्खायपावकम्म-sinful acts which are neither up
rooted nor given up ; 39fsky--not uprooted
divided. (60) gout-by the soul ;. 374—soul, living being, conscious
ness. (132) gangart3t--with few space-units ; qgh-smallest (indivi
sible) space-unit. (57) 30yh-careful. (48) 3709HERCETAT-careful restrained. (95) 3THYTT----unwholesome. (282) 37fcool-small desire. (292) Safaqun--unpleasant. (176) अफासाइज्जमाणाई, अफासिअ-untouched ; फासिय-touched. (36) 398, 376--not touched. (316) satre —for lack of consciousness ; off-consciousness.
awareness. (300) HoHfEAT, 37714-in addition. (193) 37@Hatfig, toutanf -experience/court willingly. (155) 37**T4--without form. (192)
wafafaur--not to be liberated in this birth. (219) 3THTHT—non-language. (312)

Page #308

Word Index Bk. I
291
3
of cor, 3rfeur, sfa--again and again. (70) अभिगमेणं-for thorough knowledge ; अभिगम-thorough
knowledge. (300) fafafaçori, fafurfacg-deeply concentrating. (258)
AFTITATE, STAFA 1174-duly known/determined. (258) THTHTR-ugly. (176) 377777-unpalatable, not pleasing. (176) 377571_non-attachment. (292) Trigg—of the parents. (253) STEET, 37f-conqueror (of inner foes). (160) 374 -state of perfection, fullness. (163) apostop-living near the Master. (216) Tatia-non-space limit, end of non-space. (202)
*AWIT, 37977740--movement down, retreat. (150) saries, 399a-observe, care for. (306) afa 39#fan-without genesis/birth. (240) arfaitets-straight movement. (237) अविन्नायाणं-have thorough knowledge ; विन्नाण-thorough
knowledge. (300) aface--non-abstinence. (48) अविराहियसंयम-restrained pure ; अविराहिय-one who has
never violated rules of conduct. (108) अविराहियसंयमासंजम-restrained-unrestrained pure ; संजमासंजम
-restrained in part (not full). (108) afagastaTTT—with impure tinge(s). (76)
fauc EHETETTY—with impure colour(s). (74) Hatf--non-energy. (148) ralforritu--never determined them ; alfag, aragrat
remove/wipe (ignorance about). (300) 370919m, sfoara---never-ending, ever-lasting. (253) अव्वोगडाणं-never had been told of them ; अव्वोगड-lack of
full information/clarification. (300)

Page #309

292
Bhagavati Sätra
stafa 1-countless portions. (32) BTH074-7fa4-gan-29--unrestrained-would-be celestial beings.
(108) BEGO-non-restrained. (48) 3THCS, E-non-restrained. (56)
HATCHATOTT-liberated. (276) arafoura13, f7273_-life-span of beings without mind.
(109) Thouit, wafuu-cne without mind/consciousness, non-Jaina,
a heretic. (108) Taoof 777--without mind/consciousness. (78) 44-abode of a hermit. (61)
quatg—for not hearing ; 94-hear. (300) AuraTfutw?-(karma) causing a feeling of pain. (57) afafa_abode of the non-liberated. (217)
mies—time of total non-replacement. (100) असुयाणं, अस्सुयाण-for not hearing; सुम-hear. (300) TET-unwelcome. (176) mas fagfsatt-withcut rock-like steadfastness. (276) fraguit-without bone structure. (176) Below, degraded. (21) 87€T9A-as per karma acquired. (155) Bygif7770-as per time, place, status and causes determin
ing outcome. (155) afetaforang, aferafot (ost)47-instrumental activity ; sfera
-instrument. (265) sfulffwift, af,TA—to bear/court pain with perfect
calm (300)
11 ECOTETT (Sfahrt), 1960, 86fa4first. (95) 21ETZTC1847 barring kaima determining life-span; 8975,
817724life-span ; 2001-save, except. (57)

Page #310

Word Index Bk. I
293
आउली करेंति, आउल-spread, enlarge. (282) आगर-cluster of villages. (61) बाजीविय-a follower of the Ajivika faith propounded by
Gosalaka. (108) आडोवेइ, आडोव-swell/fill with air. (225) बाणमंति, आणम-inhale. (4) याणपुग्वि, आणुपुवी-order. (210) आदिज्जवयणे-with pleasant words ; आदिज्ज, आएज्ज-pleasant,
worthy to accept. (258) stiftarifiry-one who charms others ; TFY3Ttr-art of
___charming. (108) बाभिण्णिबोहियण्णाण-knowledge derived from sense per
___ception, same as matijināna. (185) बाभोग णिव्वत्तिए-conscious, with effort ; आभोग-tool ,
furoafera---made, done. (19) आययकण्णाययं-pulling till the ear; आयय-length, spread.
(270) आयवंत-limit/end of the rays. (205) आयवेणं, आयव—light, ray. (195) आयाए, आया, आय-(by) the soul. (152) आयारंभा-harmful to self ; आरंभ-harm, injury. (47) आरंभिया-sinful activities arising out of endeavour; आरंभ
. --beginning. (80) आसण्णवहएण-by being instant killer; आसण्ण-instant ; वह
___kill. (272) आहच्च--seldom. (70) SITET FT—prohibited objects. (303) आहारट्ठी-desirous of intake ; आहार-intake; अट्ठी
___desirous. (5) आहारयाई, आहारय, आहारग-assimilative. (244) आहारिया, आहारिज्जमाणा, आहरिज्जस्समाणा, आहार-intake. (6) आहिंसु, आह-say. (317)

Page #311

294
Bhagavati Sūtra
arging-possessor of avadhi knowledge. Avadhi knowledge is direct knowledge of corporeal things the means of sense organs and mind.
without
(160)
4-agreeable. (21)
इट्ठा, इट्ठ-superior ( 21 )
Page #312

Word Index Bk. I
295
उप्पण्णपक्खस्स-उप्पण्ण-bring up; पक्ख-~-side, category. (2) उभयकडा-done by self and others. (209) उभयभविय-both this worldly and other worldly. (54) उभयारंभा-harmful to both self and others. (47) उवाकामियाए, उवाकामिय-borne without consciousness or
___knowledge. (155) उवचिया, उवचय-assimilate, assimilation. (7) उवट्ठाएज्जा, उठवट्टण-movement up. (147) उठिए, उठिय-established, rooted, fixed. (299) उवधारियाणं, उवधारिया-accept, own. (300) उववज्जमाण, उववाए, उववाय-attaining positions, being born.
(108) उववट्टमाणो, उववट्ट-die, fall, go out. (233) उववण्ण-born. (72) उववाएणं, उववाइय-to be born, fresh arrivals. (326) उवसंतेण, उवसंत---pacified, traquilised. (151) उवसंपज्जिता, उवसंपज्ज-accept, acquire. (300) उवसामेइ, उवसाम, उवसामण-tranquilise. (135) उवहिते, उव हय-dedicated to, given in. (299) उव्वमिसु, उचट्टति, उव्वट्टटिस्संति-उब्वट्टण-deepen the short
__effect karma-atoms; increase/decrease or move
up/down the effect/of karma-atoms. (10) उवासंतराइं, उवासंतरे---hulls (284) उवासंतराओ-distance in terms of open space, space-gaps,
vacuum. (197)
ऊसविय, ऊसविअ-pile up, collect. (266) ऊससंति, ऊसस-inhale. (4) ऊस्सवणयाए-pile up, collect. (267)
एगंतडिए-highly prudent/wise. (260) griTaras--utterly foolish. (259)

Page #313

296
Bhagavati Sūtra
TUTEG—same import ; 37CGT-import, meaning, significance. (2) STAR-singular. (68) Top on one side. (310) tafowi-search duly ; 7991-search, found, acceptable after
search. (305)
3TUTTGT, ZITTE-sheltered, deeply involved. (226) ITIEU-constitution, physical dimensions. (169)
HTÀI, 1977brighten, remove darkness from. (198) 31 tag-gross (244)
fent, alfem--worldly beings. (53) plu—a quantitative measure varying between one
palyopama and 33 sågaropamas. (46) Afgart, alfen-infernal beings in general. (97)
Hertterie-attachment ; qarter-cover, shroud. (Intro.
Couplet) कंखामोहणिज्ज, कंखिअ-deluding faith ; कंखा-attachment/desire
for another faith; Fefufc37-causing delusion ; a
type of karma that causes delusion. (109) diafqu-a type of monk characterised by jovial disposition
and taking interest in love affairs, Kamadeva,
god of love. (108) Fict-on doing. (324) F61–done ; 4537do. (208) 24sanction. (144) Fataafarit, ftaaf73-birth in the celestial regions ;
ita-celestial region. (261) Fods—undeveloped town. (61) FFFT, FH-kärman body. (174) PATUTSTT, FRUT-acting, doing, (315)

Page #314

Word Index Bk. I
करणवीरिय-active energy, energy that induces activity.
(276)
कलुस, कलुस - impure. (245)
कलुससमावन्न ( ण्ण ) - one with spite ; कलुस - dirt (118) काइयाए, काइआ (अ), काइगा - physical (activity). (265) कायजोग— activities of the body. (291)
afesi, mafeer-food which is thrown into (the mouth), morsel. (249)
-a monk who distorts truth or speaks ill of his preceptor; fafa-sin. (108).
fafoafgy
297
fafu (sinful) activities. (80) किरियासमयवितिक्कंत, किरिया समयविइक्कंत — on the expiry of the time of activity. (314)
किवणस्स, किवण - miser. (301)
-trap. (264)
केवल, केवलेणं - only, merely. (159)
af, omniscient, acquirer of full knowledge or knowledge absolute. (160)
-in possession of anger. (170)
-a cluster of atom-matters. (158) afazzu, afa- —a kṣatriya, warrior. (301) fai, -sky, agricultural farm, land. (198) खेड- —a village surrounded by mud walls. (61) -phlegm. (247)
गब्भगए, गब्भगय-one who has lived in the womb. (254) ¶ÃÌ, 珞group, category. (97)
-censure, decry. (299)
गरुयत्तं, गरु, गुरु, गुरुअ – heavy, heaviness. ( Intro. Couplet ) गाम - कंटगा / कंडग / कंडय – thorns in the shape of organs of senses. (300)

Page #315

298
घडत्ताए, घड— compound, mix. (226) -VISCOus wind. (284)
deeply bound. (57)
घणोदही, घणउदहि - viscous water. (284) fifa-organ of smell. (41)
a full-fast day, losing in all four meals. (19) ff-organ of sight. (41) चयमाणे, चय - death, die. (240)
wandering monk, friar. (108)
चरिते, चरित --conduct. (55)
as, asm, fog-movement (of karma). (Intro. Couplet) af-moving out; f-dormant. (13)
Bhagavati Sütra
(religion based on) four vows, viz., non-injury, non-lie, non-stealing and non-possession. (300)
-four states of existence, viz., infernals, non-humans, humans and celestials. (57)
चिट्ठेज्ज, चिट्ठ-stand. (258)
fa,
assimilate, assimilation. (7)
934, 3-liable to lapse on account of terminable (ghāti) karma. (1)
3479-monk. (159)
-two full-fast days, missing in all six meals. (42) -limit of the shadow; T-shadow. (205)
छिज्ज्माणे, छिण्णे, छिंद-cut. (1)
छिद्दत - limit of the hole ; छिड्ड – hole. (205) छिंदेज्जा, छिंदइ, छिंद-separate, pierce. (272)
-the purpose for which. (300) जहणेणं, जहृण्ण - minimum. (3)

Page #316

Word Index Bk.1
299
जाणणयाए, जाणण-knowledge. (300) जावंत, जावइय-distance. (Intro. Couplet) जिण--victor. (160) जिब्भंदिय-organ of taste. (38) जोगं, जोग-activities (of body, mind and speech). (48)
fos, afofa-existence, life-span ; foscort-sort of existence,
life. (3)
offa-state of non-being. (121) णय-mode. (144) TTTEOT--diverse imports. (2) णाणतं, णाणत्त-difference, speciality. (190) णाणा, णाणो-knowledge. (54) OTTUTTEFT—diverse sounds. (2) णाणाबंजणा-diverse suggestions. (2) णावकंखई-does not observe ; अवकंखइ-observe, care for.(304) णारायसंघयणे, णाराय-rivet, nail; संघयण-structure of
bones. (1) णिकायिंस, णिकायिंति, णिकाइस्संति, णिकायण-cement karma
atoms, make karma-atoms inseparable. (10) णिगम-down-town, shopping centre. (61) णि (नि) च्छुभइ, णिच्छुभित्ता, णिच्छुभ-take out. (255) णिज्जरिज्जमाणे, णिज्जिण्णे, णिज्जिण्णा-finish, exhaust, throw
out. (1) णिज्जुढाणं णिज्जुढ-quoted. (300) णियम-rule. (144) णि (नि)रयगइ-infernal existence. (326) णि (नि) रयावास-cells for infernal beings. (165) णि (नि) रवसेसं-in details, leaving nothing back. (326) णिवत्तिज्जमाणे, णिव्वत्तित्ते, णिवत्तिअ-prepare. (271) forogter--without obstruction. (31)

Page #317

300
Bhagavati Sūtra
णिसरिजमाणे (ण), णिसिठे-throw. (271) णिसिरणयाए, णिसिरणाया-hurl/throw (a lighted stick). (267) णि(न) सीएज्ज, णिसीअण-sit. (258) णि (नि) हत्तिंसु, णिहत्तेति, णिहत्तिस्संति, णिहत्तण-pile up/thicken
karma-atoms. (10) णीसंक-without doubt. (119) णीससंति, णीसस-exhale. (4) णे (ने) रइअ-hell-born, infernal, infernal being. (Intro.
Couplet) vafogtr--without arteries. (176)
वट्ठी-without bones. (176) णेवण्हारूणि-without sinews. (176)
तक्का , तक्क-argument. (141) तणुयस्स, तणु-with little possession, poor. (301) तणुवाए, तणुवाय-light wind. (284) तत्तिबज्झरसाणे, उज्झवसाग-(deep) consideration, thinking
(255) तदज्झसिए-अज्झवसाय-perseverance. (255) तदटठोवउत्ते-अट्ठोवउत्त-care. (255) तदप्पियकरणे-अप्पियकरण-dedication (of mind and organs
___of senses). (255) तप्पढ़मयाए, पढम-first. (245) तब्भावणभाविए,-भावणभाविए-with inclinations rooted. (255) तवेद, तव-heat, make hot. (198) तिरिक्खजोणिया, तिरिक्ख जोणि-non-human beings, animals. (50) faoqTFATTTTT-deep attachment for religion. (257) तिव्वाणुभाव-deep effect. (57) fact-in three ways. (310) तीयकाल, तीयद्धा-past period. (11) तुयटेज्ज, तुयट्ट-turning sides, lying. (258) तेयए, तेयाइ, तेउ-caloric (body). (174)

Page #318

Word Index Bk. I
तेयलेस्सा, तेयलेसा - fiery force तेया कम्मत्ताए - तेउ – caloric ; तेरिच्छिय (अ) -a monk of
(1)
कम्म — kārman. (12)
the order so named. (108)
थिर - fixed, with rest. (307)
थोवाणं, थोव, थोवाग—a measure of time. Sanskrit स्तोक । ( 16 )
दंसण - faith. (54)
दंसनवावन्नग – a monk with distorted faith ;
दहणयाए, दहण - burn. (267)
दिट्ठाणं, दिट्ठ-see. (300)
301
(108)
दं समसग - wild flies and mosquitoes. (61) दड्ढे, उज्झमाणे, दड्ढ — burn. (1)
दव्व--- substance. (8)
दव्वलेस्स -- objective tinge. (290)
दव्विंदियाई, दव्विदिय - objective organs of senses. (242)
वावणग- dwarf.
दिट्ठी –outlook. (169)
दिवड्ढे, दिवड्ढ- -one and a half. (309)
दिवसपुहुत्तस्स -- difference / spread of two to nine days. (26) दीवंत - end / limit of the island; दीव, दीवा -island. (204)
दीहकालठि -- long span. (57) दीहमद्ध - long route. (57)
दुक्खे, दुक्ख, दुह-misery. ( 1 )
दुगु छावत्तियं - दुगंछ, दुगच्छ— indignation ; वत्ति-one who is subject to. (240)
दुहा—in two ways. (310)
दूसंत - limit / end of the cloth ; दोणमुह- -a town connected
routes. (61)
पट्ठिए, पइट्ठिया (य) – based. (224)
दूस - cloth. (205)
with both land and water

Page #319

302
Bhagavati sūtra.
qgafit-karma integrated with soul spaces. (155)
Shf 27-one physical unit morë. (172) 094894—with five great vows (viz., non-injury, non-lie,
non-stealing, non-possession, non-sex). (300) qfstalft4—the prudent's energy. (148) पक्खेवाहार-morsel eating ; पक्खेव, पक्खेवग,-throw or pour
something to fill. (36) qire, quis-nature. (Intro. Couplet) 93751, tis--division(s). (146) Tower-formal abstinence. (296) Taig(5)--to be born, originate. (258) qo81997 -born later. (72) quale, Tourag, 9v3fe-vitality/power in living beings by
dint of which they take, transform absorb and
assimilate matter. (255) TEC-a port. (61) acofauts, cofa31-duly established. (258) qf5ae-delay. (300) qfETIT, qf551#-opposite, reverse. (190) qe quotefires --present period. (11) qaiHOT, qofs-first, initial. (236) qour-intelligence. (141) 777&T, "furet, aff , qfwer—have faith in. (300) THÀS, TTT-brighten, (here) burn. (198) 9964careless. (48) WHETHETETT-careless restrained. (95) TATUT -logic, correct knowledge. (144)
ATT, 44-term(s). (300) qarTAT, TTTTT-induced by others, by the effort of the living
being. (122) परउत्थियवत्तअं-thesis of the followers of other faith; उत्थिय
-faith, view ; qon-thesis. (325)

Page #320

Word Index Bk. I
303
93951--done by others. (209) qtarVaat-enter into other people's house. (300) 951fag (T)-other worldly. (54)
wfattut-life-span in the next life or existence. (295) T ETdeep (pitchy) black. (189) FTHtetfast-possessor of profound/deep avadhi know
ledge. (160) See 37tferi TOTEUTT, TTFT, qztf707--defeat (one's opponent), win. (273) 9778 OTT, TTT937-be defeated, lose. (273) qatoftgoi, Terott-other party. (255) TRTH-harmful to others. (47) oferte---superfluous possession. (215) afrufet-activities arising out of possession. (80) afrafa, fofa erfa, afrugt-transform. (5) afcunfHTT, afcunfa (T)-transform, change the state
of. (240) of vuitg, qfcool-know, knowledge, by knowledge. (299) offit Fifer-wander. (282) affaqg, gfafarags (37)-be liberated, attain liberation. (300) ofraquorthoatart, afzafuotar--already described. (83) oftaret, afraifs-order, method. (137) परिसहवत्तियं-परिसह-pain ; वत्ति-with, one who is subject
to. (240) of 19HTE, fossa1a4-a very long period of time, a
fraction of sāgaropama. (23) qmics, q1ce-change. (307) Tagu-discourse, Jaina tenets. (144) gapurATO----Mother-discourse, fivefold path of vigilance in
one's behaviour to others and threefold discipline
of self. (159) ofaufa, qfauft-remove. (299) THEAT, THE-worthy, wholesome. (282)

Page #321

304
Bhagavati Sutra
qfEPUTATT, TERT, Tetor-separate. (1)
erut, get--fall, slip. (240) 973073, 9730-accept. (300) 973ftg, qr3f31–hatred-born (activity). (265) 9TOT-40-5a-at-T--two- to four-organ beings ; 74-flora
bodies; ota-five-organ beings; static
beings. (316) turfa, TTH-exhale. (4) qrugarg, qimagraslaughter of life. (206) aftarafutat (T-pain-causing (activity). (265) afzaraftarg—same as qiftarafuratgi (271) 91947, qagfor-preceptor. (144) Tray-urine. (247) Taraf743-progeny of Parsva. (296) gifts (5)-(on) sides. (258) fogatt--father's limbs/body-parts. (252) 1934 -father's semen ; semen. (245) fabile. (247) gco, geo-touched. (199) 60, 967371-worlds, hells. (Intro. Couplet) gaatgut--earth bodies. (27) qoup0q471—full of water. (227) qarsfragf26-linked with the son's vital organ. (250) gasfa951-touching the son's vital organ. (250)
Aviata OTT-tissue deriving juice for the son. (250) 97993—future time period. (12) gfth4759f79 -self-exertion. (131) yftar-hatred of the man. (270) Gaarat40741T-previous preparation, former pull ; 89741H02T
-length. (270) goraftur-one who had intake in the past. (6) goalan -born earlier. (72)

Page #322

Word Index Bk. I
पुहुत्त, पुहत्त, पोहत - plural. ( 68 )
पोग्गलत्थकाय, पोग्गल -- matter ; अत्थिकाय - extended substance.
(287)
पोग्गला, पोग्गर, पोग्गल - matter. (5)
-end/limit of the vessel;, -vessel, ship. (205)
ff-organ of touch. (21)
without living objects. (305)
98919$3894—the time-period of touch. (200)
af-leather bag. (225)
gaya-with many space-units. (57)
(8)
fool, (Intro.-Couplet)
arqfsydify-mixed energy. (148)
बायरा, बायर-coarse.
"
arealf-fool's energy. (148)
af-foolishness (299).
बाहिं छण्हं मासा - beyond six months ; बाहि, वाहिं - beyond, outside. (271)
बुज्झइ, बुज्झ ---enlightened. (56)
af has been enlightened. (159)
affey, affe-right faith, knowledge. (300)
मंडव- -a health resort. (61)
मंदाणुभाव - slow effect. (57)
-path. (144)
-mind. (141)
305
-activities of the mind. (291)
-brain. (251)
-viewpoint. (144)
महज्जुइए, महज्जुइय--great halo (240) #65fay, #gfa̸-great prosperity. (240)
20

Page #323

306
Bhagavati Sūtra
H5899, 99-great strength. (240) HEITTHETTI---with heavy karma bondages. (72) HETOTHTO (HTC)--great heart. (240) HERTÀ (4)-great fame. (240) THAT, Hethe-great ability. (240) 4T5, ATÉ-deceit. (88) ATT 3Tfmother's body-parts. (251) #13 310-mother's blood ; 3774 blood, means. (245) Hlutanfsallinked with the mother's vital organ. (250) AT 351945T-touching the mother's vital organ. (250) ATSVitathatoft-tissue deriving juice from the mother.
(250) TUTag -in possession of pride. (170) ATIT, ATTET, 15-mother. (246) Hritafani, argraffret, Taraffra-activities arising out of
deceit. (80) HTT1937-in possession of deceit. (170) #TCUTATS, ATTTTT, HIRUIT--kill. (269) HTET-kill-not, monk. (257) fyrefaço-wrong outlook. (80) forceafat-activities arising out of perverted
faith. (80) FAGUPATUT, -die. (1) ffff--attractive. (21) मियवित्तीसंकप्पपणिहाणवहाय-one. who earns living by hunting
resolves firmly to kill a life. (264) fiya-hatred of the animal. (270) f#FIFT-time of replacement of all save one. (100)
45. LETT, 73-release, let out. (225) HHTATT-false word/utterance. (215) HGTIGTIFT-two to nine muhurtas ; gE77, 9167-difference,
spread. (24)

Page #324

Word Index Bk. I
307
HEUT, À50747sex indulgence. (215)
zafara-juices fermented together. (246)
TIETTY- capital, metropolis. (61) 715, tig, tigh, gigfe-have taste for. (300)
4T, E-lightness. (281) metal-bear with equanimity gain or loss. (300) afcatie-dormant or non-active energy. The energy is
there but it induces no activity. (276) atafaat, stafaat-state of lightness, bare/minimum posses
sion. (292) fest-external mark. (144) Dett, T-tinge, colour of the soul. (53) otrasa-in possession of greed. (170) STATUTE-pore eating, intake by skin-boles. (36) tueroat–base of space. (224) tua-space limit, end of the space. (202)
27-vomited staff. (247) 5—words. (141)
90711-activities of speech. (291) 299893-chapter on arrivals/births. q far- birth, arrival.
(326) TFFHTUT, 9974-taking birth. (241) arm-group of same species or variety. (8) QURTAI59TT, 9014891581-flora-bodies. (33) 981977-impious. (258) aparei, 277154originating from obstruction. (31) atas, 974—vomit, take out. (225) ATHT, TH-region. (284) favoas, fasoa-divine/supernatural power to create. (255)

Page #325

308
Bhagavati Sätra
faufm-detachment to body. (296) fat3rt, fars--mixed, transformed, fermented. (246) fantana FT-finishing/exhausting portion. (2) famigit-angular/irregular movement ; fare-not straight,
curved. (237) fafuratu, fafurata, fafutata-death. (258) fafafify, fafafar forst--one who wavers, one who has no
faith in outcome. (118) fadhig, facturar--destroy, hit. (269) faatti, famu-thorough knowledge. (300) fazfent, farfest-vacancy. (326) ; abstinent. (51) faZETTFFH-restrained-impure, one who cares not to heal
up lapses. (108) facetTFTHF-restrained-unrestrained impure. (108) Faar--conscience. (296) Fannt32T--dissimilar span of life. (82) fanat98 --non-simultaneous genesis. (82) faugs FFATTTT--with pure tinge(s). (76) fage HTTTTTT--- with pure colour(s). (74) fadatfet, fa -difference, speciality. (37) a1994, a$au, atsaugovercome, cross. (59) atquifa-go beyond, tread. (282) TTTTTTTTTT-restrained without attachment. (95) वीरिय-energy; सवीरिय-with energy; अवीरिय-without
energy. (148) off yaoirs (27HTE)--energy obstructing (karma); 974
-killing. (274) alfcunfa--power of vitality. (255) a t (by) nature, spontaneous. (122) ago HUT, 85- 987--feel, enjoy, suffer. (1) geroag, asfoy--fluid (body) (174) Tafaquaf&-power to transform the body. (255)

Page #326

Word Index Bk. I
309
वेउव्वियसमुद्धात-power to create. (255) वेमायाए, वेमाया-indeterminate. (28) वोगडाणं, वोगड-clarify, propound. (300) वोच्छिन्नाणं, वुच्छिन्न-remove, wipe out, having removed. (300) वोलट्टमाणे, वोलट्ट-overflowing. (227) वोसट्ठमाणे, वोसट्ट-growing. (227)
संकामिंसु, संकामेति, संकामिस्संति-संकमण-alter the span of
existence of karma atoms. (10) संकिया, संकिय-one who has doubt. (118) संगहिया, संगहिअ-embrace, collect. (224) संघयण-physical frame. (169) संजम, संजमे-restraint. (55) संजय, संजया-restrained, monk. (48) संजयासंजय-restrained-unrestrained. (92) संठाणसंठिए---संठाण (bone) structure, shape ; संठिअ--properly
set (Intro.) संधिज्जमाणे, संधित्ते, संधिअ-aim. (271) संपराइयं--pertaining to passions; संपराय-passions like
_anger, greed, pride, attachment. (325) संवेगजाय-sudden born, born with a force. (257) संसारसंचिट्टणकाल-duration/stay in the life-cycle. (99) संसारसमावन्नगा-worldly, mundane ; समावण्ण-tied. (276) सइंदिए, इंदिय--with organs of senses; अणिदिए-without
organs of senses. (241) सण्णा --notion. (141) सण्णिवेस–a halting place. (61) सण्णीभूया--with consciousness/mind. (78) सत्तकम्मपगडीओ-karma of seven kinds, (exception being
karma determining life-span). (57) सत्तीए, सत्ति-a weapon. (272) सद्दह, सद्दहिए-respect. (300)

Page #327

310
Bhagavati Sūtra afs, afe-with. (255) H9f6#*1409f694401—a religious practice. (300) 949771—with similar karma bondage. (71) Hafafear-same activities. (87)
façot-right outlook. (80) FAITEGA-similar to a pitcher full of water. (227)
#jarut, HHA-kill. (272) TFT-one time-unit in excess ; sprey-more, in
excess. (169) SET --with similar tinges. (75) harry_with similar colour. (73) FATTET-with similar body. (69) HAFIE-TATT—similar inhaling and exhaling. (69)
Fİ, 4-correct, right. (258) AFHCEUT--right faith. (183) qFhfaçot-right outlook. (182)
F#f7oeofco-mixed outlook. (182) FH138-attached, along with. (228) 791341—same life-span ; 373, 37334-span of life. (81) HTT, HTC—dine, eat. (246) taTquirt, atquus—attain, obtain, one who attains. (48) FIETRT--similar iatake. (69)
AIHEUT-mixed faith. (183) TEHTfHotfact-mixed outlook. (80) Afia, qfhST --restricted, measured. (228)
ataal-same genesis ; 3aqour-genesis, birth. (81) TATEUS, TEUTET, E technically called samudghata,
this is a process of taking out soul spaces, picking up karma matter that are stuck therein and
throwing them out. (255) 7175--self-created, done by self. (64) Fufac-one hundred big holes. (277)

Page #328

Word Index Bk. I
311
Totfout—with own hand ; --self, own. (272) #UTTE-one hundred small holes. (227) FTTTHVAT-restrained with attachment. (95) AfTTATTOPATHICHT -FRA-skin ; 94-age ; 3-collec
tion; JT --instruments. (273) AFTHAT, A similar. (273) afcitit-called a ninhava, such a monk wears external
mark without being fixed in faith. (108) FASETT—with tinge(s). (53)
qururg, 7901-hear. (300) rogatar--few, smallest. (37) Hoa coal—all objects. (291) Hongenia-all misery. (56) Hone-all time. (221) foqat-all regions. (291) yoqqat-all categories. (291) TFUTT1919-enunciation of one's own view ; 44—view,
faith. (325) 1-limit/end of the sea; TT-sea. (204) arta#-a measure of infinite time-period, equal to
many times a palyopama. (16) HITTITBTT--with full cognition. (188) A1TT1173T11—detailed cognition. (291) TAFUT--category of śramana monk; afzett, ofery,
TFUTT-category. (300) #TYRI, 1973-sea. (284) HTETIT Tar-eternal/permanent order ; athy-eternal. (216
taifa, ATEM—stick. (309) føgru-nose dirt. (247) f59a, f759-perfected, be perfect. (56) feft#-has been perfected. (159) fafamartu--loosely bound. (57)

Page #329

Bhagavati Sütra
fagfe-affixed by glue or some sticky substance. (226) the liberated souls;
सिद्धवज्जा-excepting
-save,
312
except. (279)
-time of total replacement. (100)
सुयाणं, सुअ - hear. (300)
-beauty. (21)
our-beautiful complexion. (21) -happiness. (21)
*4, fa̸izm—minute water-bodies. (228) सेट्ठियस्स, सेट्ठि – merchant. (301)
सेले सिपडिवण्णगा — with rock-like steadfastness ; सेलेस - Mount
Meru; सेलेसि - steadfast
like Mount Meru;
qfqur-attained. (276)
f4-organ of hearing. (21)
हस्सकालठिइ – short span. (57)
हिरिवत्तियं - हिरिअ - shame ; वत्ति-one who is subject
to. (240)
हुंडसंठिया - ugly and uncouth body structure ; हुंड-incomplete and uncouth. (178)
हेट्ठिल्ला, हेट्ठिल्ल, हेट्ठिम—the following, as written below, those underneath. (291)

Page #330

Book II
(P represents Page and is used with numbers 18, 34, 36 and 51 where the topic extends over many pages. ]
CATTATOP-infinite categories of non-visual reali
sation. (64) 8777-without (mental) unrest. (36, P. 195)
Taaht-space units of the non-soul. . (66) 3107909fa1-space-subunits of the non-soul. (66) B7FnfFerg-spiritual. (18, P. 154) 3rfoqraTaTE-skeleton with a skin cover. (18,P. 172) Brefo-fHTT&TTTTTTTT-even their bones and marrows had
attachment to religion. (34, P. 188) aquiaggfors-(objects) with infinite spaces. (4) BruiaTTTT-less its infinite portions. (67) 3070779*--outcome (of restraint) is checking karma
influx. (35) Brufat for Hu|--one who does not transgress. (34, P. 188) aturas fatiafazfagi-looking decorated/graceful even without
ornaments. (18, P. 159) spurapia HTCT--not hankering after. (18, P. 175) STUTTGTİ-without beginning and without end. (18, P. 163) affurasfatui-incessantly, non-stop. (36, P. 195) furto-one who has no accumulation of earthly
objects. (18, P. 168) BTUUTTU---ignorance. (64)
atê--inner lane. (18, P. 156) atafu—without (physical) haste. (36, P. 195) BETT-come near. (18, P. 156)

Page #331

314
Bhagavati Sütra
(18, P. 156)
afe-walking on the road, on foot. अद्धासमये – time. (66)
अनिहारि मे - ( dying ) in a lonely place like
a forest, far away
from human habitation. (18, P. 164) अन्तोसल्लमरण-death due to ineradicable inner thorn.
(18, P. 164)
for(objects) in any situation. (4)
-unsurpassed. (34, P. 188)
aff-out of their own self/person. (24)
-incapable. (36, P. 198)
arg-without desires/curiosity. (18, P. 168) अब हिल्लेस्से - one who does not allow his mind to move out of restraint. (18, P. 168)
अब्भगुणाये- -on being permitted. (18, P. 169)
aria-inside. (52)
I embrace. (18, P. 165)
अभिगयजीवा -अजीवा - with full knowledge of soul and nonsoul. (34, P, 188)
अभिगयट्ठा-one who has particularly acquired the meaning (of the Sūtras). (34, P. 188)
affa by keeping under one's influence/control. (24)
sky of the non-sphere. (65)
-without doors on the door frame. (34, P. 188)
by trait all-enveloping. (55)
(18, P. 170) afg-holding carefully. (34, P. 192) zaâqy¶ime(objects) from innumerable regions. (4) a-devoid of eagerness and curiosity. (36, P. 195) aug...avagga-many times...infinite number of times
(22)
-unclad, without cloth.
ar etc.--one who does not covet the assistance of gods, etc. (34, P. 188)

Page #332

Word Index Bk. II
315
TET -as per practice/prescription. (18, P. 169) BETTO-as per tenets. (18, P. 169) Erafer fagfe---as courted, as per the terms of renuncia
tion. (34, P. 188) PETIZI-7319-at the bright dawn. (18, P. 173) BENAR-as per the path. (18, P. 169) ZTETHE_with equanimity. (18, P. 169) TETETİ -as per the Sūtra. (18, P. 169)
373fovint--one capable of practising it. (36, P. 198) 3tifaforalf uur-knowledge derived from sense per
ception. (64) (at) raaqur—(not because) it is my personal
feeling, (not) out of any sense of pride. (36) 3rHa—by dint of self-expression. (63) आयाणभंडमत्तनिकखेवणासमिए-precaution/vigilance about placing
of articles, particularly on living objects. (18, P. 168) 3r4rh-faqat-length and breadth. (18, P. 160) fraraung--place of penance. (18, P. 170) आयोग-पयोगसंपउत्ता-experts in increasing the size of their
wealth or in the art of money-making. (34, P. 188)
fryraf g--precaution/vigilance in movement. (18, P. 168)
30973-97a g -precaution/vigilance about removing
excreta, urine, saliva, phlegm and nose-dirt ; उच्चार-पासवणभूमि-place for depositing stool and
urine. (18, P. 168) Befouff--at sunrise. (18, P. 173) 35036 -height at summit. (51, P. 207) BETOHT—pregnancy of water-bodies. (25) gaaifufa, gearfiat-on death, after dying, die. (9)

Page #333

316
Bhagavati Sutra
çfaço in 25GHÇoharact-new-moon and full-moon days.
(34, P. 188) 3449fGfitur--embrace, adopt, accept. (18, P. 169) 3fcfaurs ---vast at the top. (51, P. 206) 3931 iau-by trait all-utilising. (64) Bagafar show, demonstrate. (63) 5qcay19797-one who has known the, true nature of
virtue and vice. (34, P, 188) 3991900-born before. (22) JATHT-hulls. (74)
FATH-FUTTE-inhale and exhale. (3) sfy-fuent_water-bodies of hot regions. (47)
Trigorifer-all told in one expression. (62) एगसाडिएणं उत्तरासंगकरणेणं-turning their untailored cloth in
the form of shoulder cover. (34, P. 192) JAY-HUTAV-fault/lapse incurred despite careful seeking/
begging of food. (36, P. 197) gh a --precaution/vigilance about begging/accepting
food and other offers. (18, P. 168)
Monfent-having gone. (51, P. 206) patron-vehicle. (48) TECHryoram-infinite categories of avadhi realisa
tion. (64) afecrot-direct knowledge of corporeal things. (64)
Pieghyf527-cart loaded with wood. (18, P. 172) 21575-capable, experienced. (18, P. 173) purpu-with burning match stick. (33) $6q-celestial abodes. (50) HOT TEHETTE--one who helps the blossom of lotus forest.
(18, P. 173)

Page #334

Word Index Bk. II
317
FFFF319-excited. (32) FffHyTS—due to remaining karma. (36)
395-aftafet--with folded palms. (18, P. 175) Pice-pain, dejection. (18, P. 153) Afu-whole. (62) FTTT 1979-to be born and reborn in the same womb. (28) faftf&feq1379rattling (sound of the bones). (18, P. 172) afat-after some time. (18, P. 156) 951---supreme, absolute knowledge. (64) adhut qoutatui-infinite categories of kevala realisation.
(64)
tafre-forgiving. (18, P. 168)
TEUTTOF --by trait all-acquisitive. (57) TEXT--one who has accepted the meaniņg (of the Sūtras.
(34, P. 188) fot -death by being devoured by vulture. (18, P. 163) TF76575-79-like the red-half of the guñjā fruit.
(18, P. 173) Thahart-with sex inclinations controlled/disciplined.
(18, P. 168) feifag—with organs of senses controlled/disciplined.
(18, P. 168)
qurarat-viscous wind. (73) qurice-viscous water. (73)
T
E FUTETm-infinite categories of visual realisation.
(64) 915--renouncer, renounced. (18, P. 168)

Page #335

318
चियत्तंतेउरघरप्पवेसा - arouse no
Bhagavati Sütra
displeasure even when they
even the
enter into another man's inner chamber, king's harem. (34, P. 188)
-people in groups. (18, P. 154)
crowd, people in vast numbers. (18, P. 154) farf-burning, aflame. (18, P. 166)
-space-units of the soul.
(66)
-sub-units of the soul.
-state of live organism. (63)
जुगंतर
-a measure of length. (36, P. 196) fog-sheltered in the mother's uteras. (29)
(66)
—reduce (the body in order to reduce karma) bondage. (18, P. 173)
ठाणुक्कुडुए- -a sitting posture called utkafuka. (18, P. 170)
णालियं - stalk. (33)
-light wind. (73)
-death that is followed by birth in the same species of existence. (18, P. 163))
aa-aufafty-brilliance and beauty of penance. (18, P. 172) aagf-when full, (also) thereafter. (47)
तीयपच्चुप्पण्णमणागय- -one who knows the past, present and future. (18, P. 157)
-subduer of senses. (18, P. 168)
देवसण्णिवातंi-a place where gcds descend. (18, P. 173)
agu-slightly less. (71)
quu-grace. (18, P. 159)

Page #336

Word Index Bk. II
319
one whose treasure is religion. (18, P. 168) HfOHTC---with sinews visible. (18, P. 172) E7 *FTTTTT-spiritual vigil. (18,P. 173) Erf19f5---spiritual master, acārya. (18, P. 157)* qpayag-spiritual adviser. (18, P. 157)
Foraarifaqat—without desire for other faith. (34, P. 188) fagans-go out. (11) farroceri ragu-prescription for, and code of, the nirgrantha
order. (18, P. 165) (1) farefs9&3furush-who has not completed his work. (13) (at) farefouca-one who has not attained objective. (13) fuit-a monk. (13) facar-without any remnant. (62) (नो) निरुद्धभवपवंचे-one has who not restrained the cycles of
: coming and going. (13) (नो) निरुद्धभवे-one who has not restrained his glidings
back and forth. (13) farfoafafitogi-devoid of fear about outcome. (34, P. 188) farfal—without doubt. (34, P. 188) FEITA—(death) within human habitation. (18, P. 164)
gfsyhun--prudent man's death. (18, P.163) Tatou-location. (50) 971975-to be born. (9) qoqqu10996—to come forward to receive. (18, P. 157) Toathoaifa-come down, descend. (18, P. 177) 9049-category. (64) qf&foen-particularly conducive to well-being. (18, P. 165) qfefigna -go out. (18, P. 151) qfeyourt-in its entirety. (62) 9f6E-select. (18, P. 173) af afg4091-not to be stated, to be deleted. (74)

Page #337

320
Bhagavati Sūtra
Table. (36, P. 196)
TAIHGAÌHMILE (J)—to be free by giving reply. (18, P. 153) परिक्लेव, परिक्वेवेणं - circumference. ( 51, P. 206)
परिनिव्वाणवत्तिय - ( penance )
following the liberation of.
(18, P.177)
afruits-enjoy objects/life. (24)
Parivrājaka order of monks. (18, P. 152)
ff-one who has all-round knowledge. (36, P. 198)
reduced his
(नो) पहीण संसार - वेयणिज्जे-one who has not worldly vedaniya karma. (13)
(नो) पहीण संसारे
-one who has not reduced his existence on earth. (13)
at sunrise. (18, P. 173)
13-(death by) being fixed like a tree. (18, P. 164) q-afs-the best among the palaces. (51, P. 207) qarafat-spiritual progeny of Parsva. (34, P. 189) पुक्खरद्धं - half of Puskara. (52)
पुच्छियट्ठा-one who has got the meaning (of the Sutra) clarified. (34, P. 188)
with face turned towards
geot-placing to the fore. (18, P. 168) पुरत्थाभिमुहे - facing the east, the east. (18, P. 175) पुव्व-तवेणं पुव्व-संजमेणं—the penance and restraint of those with attachment take the profix 'pūrva'. The penance and restraint of those without attachment take the prefix 'paścima'. (36, P. 193-194) पुव्वरत्तावरत्तकालसमयंसि - at the last quarter of the night.
(18, P. 173)
पुव्वसंगयं- -a former companion (18, P. 165)
फुल्ल - उप्पल-कमल-कोमल - उम्मिलियम्मि - on the blossoming of soft lotuses. (18, P. 173)

Page #338

Word Index Bk. II
-death by starvation. (18, P.163) clouds. (47)
TRY—with much gold and silver amassed. (34,
P. 188)
come very near. (18, P. 156)
-fool's death. (18, P. 163)
वाहुल्लुच्चत्तं—thickness and height. (50)
321
भत्तपच्चक्खाणे - ( death by) renunciation of food intake. (18, P. 164)
भावियाप्पणी, अप्पाणं भावेमाणे advanced souls, inspiring one's soul. (18, P. 154)
भासरासि पडिच्छण्णे — with a cover of ashes, buried under ashes. (18, P. 172)
arafag-vigilance about speech/expression. (18, P. 168) faraf-for the sake of begging. (36, P. 195) -split understanding. (18, P. 153)
3-ignorance derived from sense perception. (64) मडाई- -on death. (13)
¶¶¶¶¶—knowledge of the thoughts of others. (64) 1f1g-very large. (18, P.165)
महा-मउंद - संठाणसं ठिए - of the shape of a huge drum. ( 51, P. 206) महालए - big. (68)
#rafa-doses of food intake for the observation of restraint. (18, P. 166)
f#3472941900—gentle and free from vanity. (18, P. 177) -fm-deep black like a cluster of clouds. (18, P. 173) gafag-act of sexual intercourse. (32)
-costly. (18, P. 166)
रत्तासोयप्पगासे- -as red as the aśoka flower, a śoka-red. (11, P.173)
21

Page #339

322
Bhagavati Sūtra
TEFTFIS-inner thoughts, secrets. (18, P. 157)
auto-poriaan--with auspicious marks, signs and traits.
(18, P.159) go-basbful, simple. (18, P. 168) &COT-one who has obtained the meaning of the
Sūtra. (34, P. 188) 519-the sphere. (68)
CHI-of the same expansiveness as the sphere. (68) 1945-(it) touches the sphere. (68) STÄT-replica of the sphere. (68)
TOTTTTÀ-sky of the sphere. (65)
9
fa-are born. (47) 97-755-famiąg—of the shape of excellent thunder. (51,
P. 206) che-death due to too much restlessness caused
by submission to sense organs. (18, P. 163)) arrus-worthy of explanation/exposition. (36, P. 194) fashifa--are destroyed, die. (47) fashTUATT–discarding. (34, P. 192) fapier-radius. (51, P. 206) fadecf54-fagss-FTYTUTT-much food and drink was prepared
in their homes. (34, P. 188) fafurfagsugot-one who has determined by going deep into
it. (34, P. 188) fafa fitfagr—uncertainty as to whether the reply would
satisfy the enquirer. (18, P. 153) fants extended. (51, P. 206) facqueta—by discarding, by giving up. (12) faciiTourTinfinite categories of avadhi ignorance. (64) facet nis--one who regularly/daily takes food. (18, P. 159)

Page #340

Word Index Bk. II
323
farfag.---slightly more. (18, P. 162) fangui-slightly less. (51, P. 206) atagal--having crossed. (51, P. 206)
$995-glide back and forth. (18, P. 164) qerfoa-7195—Vaiśālika Śrāvaka, a follower of śramaņa
Bhagavān Mahāvīra. (18, P. 153) TETTA-death by hanging. (18, P. 163) (at) alfEFTATC-afrost--who has not uprooted his vedaniya
karma associated with this life. (13) (नो) वोच्छिन्नसंसारे-who has not uprooted his worldly life
(13)
ata76
-outcome (of restraint) is karma exhaustion (leading to the purification of the soul. (35)
fan-fa3e-agosto-one who has kept in concentrated
form his vast fiery forces. (36, P. 195) #frang-with restraint linked with attachment. (36, P. 194) Figur-cutting passions. (18, P. 173) #efodda-fant T-expert in Sașțī-tantra of Kapila. (18, P.152)
giraft-master of six Angas. (18, P. 152) Tatatati-death caused by weapon. (18, P. 163) prgf917974** --with self-exertion. (63) 449fat, 944----sphere of time, sphere where time is
effective. (1) afin-one with equanimity. (36, P. 198) समुद्घात, समुग्धाया-process of pulling up karma from dor
mant state and throwing them out. (1) ULETT-from 200 to 900. (30)
THE-ET-- from 200000 to 900000. (31) Histi-slightly more. (69) a19T-ATTE--for an eternal future time. (20) fparfear-abode of the liberated souls. (50) fafcTHTHTT1-whose ultimate outcome is liberation.

Page #341

324
Bhagavati Sütra
gaffazfsg-master, expert. (18, P. 152)
-ignorance derived from scriptures. (64) g-knowledge derived from scriptures. (64) gf-with face turned towards the sun. (18, P. 170) 17—immersed deeply in restraint. (18, P. 168) fag-purifier of vows. (18, 168)
हरिसवस - विप्पमाण - हियए — with heart expanded (18, P. 159)
with joy

Page #342

SUBJECT INDEX [Figures indicate page numbers ]
fatis-doer of final act, 151. spatre-divers, 61–62. 3rf H -Agnikumāras, 72. Spota far- Anuttara vimănas, 219.
Thecarywari--non-visual realisation, 215. TOTTIT-, seqs-monk, restrained, unrestrained, 26-29. 37f7147-astikāyas, 145, 210—214, 217—219; adharmästi.
kāya, 210, 211, 214, 216, 217, 219 ; akässttkāya, 210, 211, 214 ; jivāstikāya, 210, 211, 214, 217; dharmästikāya, 210, 211, 213, 214, 216,
217, 218, 219 ; pudgalāstikāya, 210, 212, 214, 217.", Feat, of state of being, state of non-being, 54–56. Tra3f94a-heretics, followers of other faith, 129-130,
139—44, 145, 183–84, 202–203. 3797778eufafar-act of non-renunciation, 135. afi--movement down, 64—66.
afro-living beings without mind, 49–50. BTEC FATET Asurakumāras, 12–15, 16, 25, 72, 83, 206,
207, 208 ; cells of Asurakumāras, 72, 83.
273977841-water-bodies, 84, 99–100, 140, 142. BTTTTF-sky, 215-216.
Tiener-Anandarakṣita, 193—194. atraforatie-TOT--sense perception, mati kaowledge, 85, 128,
215 ; mati ignorance, 215 prerafae-dimensions, length and breadth, 160—161,
207–208. pri-harm to self, to others, etc., 23—25. STTET974-prohibitions, 136.

Page #343

326
Bhagavati Sūtra
BIETT-intake, 7, 44, 107, 108, 147 ; of infernal beings,
7.8–11, 34, 42 ; of Asurakumāras, 13-14, 38—-39 ; of Nāgakumāras, 15–16 ; of earth-bodies, 16-18, 39; of two-organ beings, 18—20; of threeand four-organ beings, 20-21 ; of five-organ beings and human beings, 21–22 ; of celestial
beings, 22 ; conscious and unconscious, 14, 22. 3ttelfEzt-- avadhi knowledge, deep and shallow, 70,
215 ; avadhi ignorance, 215 ; avadhi realisation, 215.
faqı-sense organs, 145, 182.
per
sef T-Udadhikumāras, 72. 3OqRCITER2-holder of supreme faith/vision, 158. catatan--cognition, 75, 82, 83, 96, 128 ; ability to
ceive, 211. 39&zor--movement up, 63–64, 65. 399731-hall of birth, 208. gara-hulls, 94-96, 125, 219.
FFHTE, FETE-respirations, 7, 108, 151 ; of infernal beings,
6, 7, 34, 145-149 ; of Asurakumāras, 13–14 ; of Nāgakumāras, 15–16 ; of earth-bodies, 17, 147; of two-organ beings, 19 ; of five-organ beings, 21 ; of celestial beings, 22–23.
3T TOTTEUTIGT0T---physical dimensions, 77, 79,96, 127, 181. Bilfag-ordinary (mundane) beings, 61.
55697, aqsis--heavens, celestial regions,48–49, 73–74, 179,
193—194, 199, 219.

Page #344

Subject Index
327
217H --karma, bondage, 5-6, 11-12, 35---36, 39, 129, 177,
189, 193, 194 ; karma, karma accumulation, karma effect, 44, 66, 67, 69, 70, 98, 111-112, 127, 129, 131, 136, 189, 194, 197, 199, 201-202 ; karma moving out and karma dormant, 11--12, 15, 16, 18, 20, 22, 23, 33; vedaniya karma, 150 ; karma determining life-span, 27—28, 129-130, 136, 137; karma causing a feeling of pain, 28; karma deluding faith, 2, 51–54, 56–62, 64, 65, 66 ; karma divisions, 63, 163 ; pradeśa karma and anubhāga karma, 67 ; karma obstructing energy, 121 ; import, sound, suggestion, 5-6; movement, 2, 5–6 ; fructification, 5-6, 8, 9--10, 11-12, 43-44 ; suffering, 2, 5-6, 8, 9-10, 11-12, 36-37, 3940, 42, 44, 52—54, 66; separation, 5-6 ; cutting, 5-6; piercing, 5.-6; burning, 5-6 ; dying, 5-6 ; exhaustion, 5-6, 8, 9-10, 11-12 ; 52–53, 201 ; transformation, 6-7, 8; acquisition, 52–53 ; assimilation, 8, 9—10, 52–53; absorption, 8, 9-10; 52–53 increase/decrease the effect of, 9--10 ; alteration, 9—10 ; piling up, 9-10 ; cementing, 9—10 ; bondage, 9-10; bring
ing up, 52–53. poti.fpfoad-father's semen, 107. feracer-reborn within the womb, 186. foreveaffraga-Kālāsavesiyaputra, 130--134. without ga—Kālikaputra, 193–194. . #Ta—Kāśyapa, 193–194. faf271, #161-activities, 37–38, 40–43, 44, 47, 75, 82,
90_92, 96, 116–120, 123, 128, 143—144, 200— 202.

Page #345

328
Bhagavati Sätra
Boa sortu-ET -omniscient knowledge and vision, 152, 158. part-omniscient, 4, 69, 70, 165; omniscient reali
sation, 215. DfFAT-Sramaņa Kesi, 192.
Bag-Skandaka, 151-179.
--Skandhu, 142–143, 216.
75-movement, angular and straight, 103–104. TOH-pregnancy, state of pregnancy, 105–112, 185–86. TaHaHATT--entering into the womb, 105—108. -
embryo, 106-111, 186–187. TET-censure, 132. TET, TEYFI, ETE-weight, heaviness, lightness, 2, 124
--128, 168. Tu-guņa (a spiritual practice), 189. TUTTETogge-Guņa-ratna-samvatsara, 171. Tofug-Guņaśilaka, a caitya, yakşa's abode, 3, 152,
188, 196. Tast-Graiveyaka or neck-shaped celestial abodes, 219.
quale-viscous water, 96, 125, 219.
78féfaut-four-organ beings, 20-21, 22, 40, 85, 141, 143. magarwar-visual realisation, 215. H1T-Camara-cañcā, capital city of Camara, the
Indra of the Asurakumāras, 145, 206—208. afir-conduct, 26. 7730|#13TT. ETFHT311--religion of four vows, 134, 192. fassaat-Queen Celanā, consort of Śreņika, 3. organoat-master of 14 Pürvas, 4.
37791FT--Chhatrapalāśaka, a caitya, 155, 156.

Page #346

Subject Index
329
Graa, magar--distance, 2, 87–88. fGUs, arfga-Jina, Arihanta, 53——54, 61, 67, 69, 144. ota, otar, 3T4T--soul, 57–60, 65, 98-99, 104, 107, 132, 161,
187, 189, 214–215 ; 375119-non-soul, 65 ; five-organ being, 142–143 ; one with existence and life-span, 150 ; living beings, 23—25, 29—30, 32–33, 51
53, 56-57, 124. Hnefar-Jyotişkas, 22, 49, 123, 205, 209. 11-activities, 56--57, 126, 128.
fos-life-span, 44, 75, 104, 129–30; of infernal
beings, 6–7, 74-76 ;; of the Asurakumāras, 1314, 83 ; of the Nāgakumāras, 15—16 ; of the earth-bodies, 17, 84 ; of the two-organ beings, 19, 85 ; of three-organ and four-organ beings, 21 ; of five-organ beings and human beings, 21, 50, 85, 86 ; of celestial beings, 22–23, 50, 86 ; of living beings, 33; of beings without mind, 49—50 ; of the fool and of the prudent, 113— 116.
OTH-Nāgakumāras, 15, 72. 01101—knowledge, 4, 25—26, 75, 82, 96, 128, 161 ; special
and ordinary, 199 ; STOTT-ignorance, 82. furtuar-cells of infernal beings, 71. 077501-infernal beings, 2, 6-9, 11-12, 18, 25,
34–38, 39, 42, 43, 44, 52, 60–61, 66, 67, 71, 75–76, 78, 79–80, 81, 82, 85, 92, 101-102, 114-115, 123, 147, 181.
quang, salg-light wind, viscous wind, 94, 96, 125, 219
a-penance, austerities, 4, 26, 155, 200—201.

Page #347

330
Bhagavati Sütra
faff-sub-human
beings, animals, (see fafa).
तुंगियाए समणोवासया - followers of the sramana order at
Tungikā, 187-202.
asfar-three-organ beings, 20-21, 85.
-fire-bodies, 84.
af-Stanitakumāras, 16, 39, 61, 72, 83.
fer, arf-fixed; restless, 137-138. sthaviras, senior monks, 192, 199.
-faith, vision, 4, 26, 81, 96, 128.
दव्वओ, खेत्तओ, कालओ, भावओ-substance, space, time and phenomena, 160-163.
fa¶¶π-Dikkumāras, 72.
fed-outlook, 38, 40, 42, 75, 80, 81, 96, 128.
g-misery, 27, 28, 32-33, 44, 69, 70, 129, 135, 141,
179.
-celestial being, god, 22-23, 29, 43, 47-49, 66, 86,
114-115, 145, 205. -Dvipakumāras, 72.
anfy an-keeping awake for spiritual vigil, 174.
faniei
far-nirgrantha, monk, 189, (see śramaņa); -nirgrantha prescriptions, 166, 168, 189.
¶¶—religion of five vows, 134, 179. fafat-five-organ beings, non-human beings, animals, 21-22, 25, 41, 66, 85, 104, 114-115, 141, 143.
65;
qfe-prudent, 64, 65, 138; energy of, 64,
prudent's death, 163-164; life-span of, 113-116; transcience and permanance, 138.

Page #348

Subject Index
331
93497541--padmavara-vedikā, 207.
To Carate--morsel-eating, 20. q ato-renunciation, 189, 200—201.
qfi FHOT --pratikramana, 134, 178, 179. 945~-nature, 2. ATTITE--one who has outlived the tradition of coming
and going, 151. TEHTUDIT-molucules of matter, 139--43, 216. TT/TTE, T2159077.--win, lose, 120.--121. qftfaas--one who is liberated from all activities, 151 9T3T1ATTFH-tree-like end, 174, 175, 177. 970-two- three- and four-organ beings, 142-143, 168 ; one
with respiration, 150—151 TITIT--one who has crossed the worldly life, 151. qagu--hot-spring, 202-203. grerafarul--progeny of Pārsva, 131, 190—191, 197. foirot. ArteTag---Pingala, a follower of Mahāvira
from Vaiśāli, 153-154, 160. 9697-worlds, hells, 2, 77, 79, 83, 96, 125, 145, 181,
207, 218, 219. gag un-earth-bodies, one-organ beings, 16–18,
39—40, 61, 73–74, 84, 136, 146, 147 ; cells of
earth-bodies, 73, 84. SETETC-progeny, 186--187. qc9afes-Pușpavati, a caitya, 188, 190, 195, 197, 198. goatia-pūrva-penance, 194, 197, 199. gognak-pūrva-restraint, 199. q117--matter, 7, 8, 9, 10–11, 14, 16, 18, 20, 21,
127, 128 ; of kārmic variety, 9, 10----11; intake of, 9; coarse and fine, 9-10; calorie type,
10-11 ; eternality of, 67–68 ; and soul, 98-99. atast-paușadha, 188–189.

Page #349

332
Bhagavati Sūtra
9r9gafoori--permitted, wholesome, 137, 188-189.
qa-enlightened, 4, 151, 179. arifat-two-organ beings, 18—20, 40, 85, 141, 143.
Haak-Bhavanavāsis, dwellers of bhavanas, 205. HTHT-language, 140, 143, 145, 204. fananfch-bhikṣu-pratimā, 169–170. 1974-flora-bodies, 142–143, 168 ; one who was, is and
will be, 150-151.
FOTOFAUT-manaḥ-paryaya knowledge, 215. ATET-human beings, men, 21-22, 25, 30, 42, 66, 85,
86, 104, 114. ATU-death, types of, 163, 174, 175, 177. HTETTkill-not, follower, monk, 111, 115, 200. H77-liberated, 4, 27, 66, 68–70, 129, 135, 151, 179,
202. HET Frafese siete-morsel food, 108. Hres Mehila (Medhila), 193–194. Furafaoi-maithuna-vrttika, 187.
refre-Rājagặha, 2, 3, 32, 83, 145, 152, 188, 196, 197. TTE, 87557-Roha, Arya, 93-97.
OEHT-tinge, 25, 36, 39, 43, 44, 75, 80, 81, 83, 96, 127. sig, t-sphere, non-sphere ; space, non-space, 93“
95, 160, 216. ATETE--pore-eating, 20. staa, ertua-space limit, non-space limit; sphere with
limit and without limit, 89–90, 95-96, 153-154. strefoat-base of space, 97–98.

Page #350

Subject Index
333
Turk 1991-flora-bodies, 18, 84, 141, 143, 146. quos-colour, 18, 36, 39, 44. a1301591-air-bodies, 84, 148--149. 9739477-Vāyukumāras, 72. ATTTTTT—Vāņavyantaras, 25, 30, 123, 205. are-fool, 2, 64, 65, 113, 116, 138, 163. fawlFarer-Vidyutku māras, 72. faoot--one who knows tastes, 150-151. fatu--vimānas, 73–74. fahmuar -abodes in heavens, 73–74. farfey-interval. 144 facta,, fatta-energy, non-energy, 56-57, 64, 65, 121–
123 ; of the fool, 64, 65, 138 ; of the prudent, 64, 65,
138 ; mixed, 65. asfogg-fluid body, 149, 184. ag-one who experiences, 150–151. qorfoz-Vaimānikas, 22-23, 25, 33, 52, 61, 92, 102
115, 123, 205. agor---pain, suffering, 2, 5-6, 8, 9–10, 11--12, 36-37,
39—40, 42, 44, 52–54, 66. acaron-viramaņa, 189
pauh --bone structure, 75, 79—80. FAI-restrained, 24, 27-28 ; non-restrained, 24-25,
26—27, 28—29, 41 ; restrained-non-restrained, 41 ;
restrained careless, 24–25 ; restrained careful, 24. PSTOT -shape, 41, 74–75, 181. HTH-restraint, detachment, 26, 132, 155, 192—194,
200—201 ; non-restraint, 187, 192-93. Fartha24775-duration in life-cycle, 45–47, 49–50. FTIT, FA-static beings, 141, 142–143, 150---151 ; one
who is tied to pious and impious deeds, 168.

Page #351

334
सब्वद्धा, अद्धासमय - all time, 96, 216. -Sudharma Hall, 206.
-monk,
3, 60-62, 111, 115, 128-129, 149151, 189, 192, 200; chaumattha (monk liable to lapse, novice), 68-70.
-followers of śramaņa order, 188-189.
-sphere of time, 145, 209. A-samudghāta (conscious throwing-out of karma)
145, 180.
-body, big and small, 34, 77-80; gross (assimilative),
56-57, 74-75, 107, 149; fluid, 78-79, 107, 127, 149, 184; caloric, 78-79, 107, 127, 149; kārman (kārmic), 78-79, 107, 149.
सव्वदुक्खप्पहीण-terminating all misery, 15i
-śramana order,177, 193, 194, 195, 197, 199. -sāmāyika, 131-132.
-Srāvasti, 152, 153, 155, 156, 160.
liberated
सिद्धा, सिद्धायण - perfected,
135, 151, 179, 208.
Bhagavati Sūtra
सिद्धी - siddhaśilā,
liberated souls, 4, 169, 219.
-the vow of sila, 189.
bodiless, 25, 129.
abode of the perfected and
Suvarņakumāras, 16, 72.
-śruta knowledge, 85, 215; śruta ignorance, 215. सूरिय, उदियंत, अत्थमंत - sun, rising, setting, 87–88. fag-Śreņika, king of Magadha, 3.

Page #352

SŪTRA INDEX
The Sütras raferred to in this volume. Figures indidate
page numbers unless stated otherwise ]
Jivabhigama Sūtra—181 (note II-19), 205 (note II-33), 209
(note II-40).
Pannávaná Sütră-7 (note 1-25, 26), 14, 18 (note 1-36),
44 (note 1-63, 64), 47 (note 1-69), 63 (note 1-92), 144 (note 1-176 ), 147 (note II-2), 180 ( note II-18) 182 (note II-21).
Uvaväiya Sūtra-3 (note 1-4), 4 (note 1-7)

Page #353


Page #354
_