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

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bhagava Bhagavati Sutra bhagavatA sUtra bhagavatA satra bhagavatI satra 20- bhagavatI sUtra bhagavatI sUtra K. C. Lalwani bhagavatA satra

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BHAGAVATI SUTRA

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Sudharma Svami's BHAGAVATI SUTRA Vol-1 (Satakas 1-2) Prakrit Text with English Translation and Notes based on the Commentary of Abhayadeva Suri by K. C. Lalwani II G H JAIN BHAWAN CALCUTTA

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Published by The Secretary Jain Bhawan P-25 Kalakar Street Calcutta-700 007 PARYUSANA PARVA September 1999 (c) 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

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samaNassa arahao bhagavao mahAvIrassa paMcasayAhi dusahassa parinivvANa mahocchavavarise eso savvaNNusamayagao nANa-vinnANa- daMsaNassa mahaNNavo avvANakoso jagao savvakAliyAsesa bibuhajaNa hatyuppale samapio mahayA saddhAe bhattie ya On the sacred occasion of the 2500th anniversary of the Liberation of Sramana Bhagavan Mahavira, 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.

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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 Viahapannatti. Other titles by which the work is known are Bhagavati-Viyahapannatti, Vivahapannatti, 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, Mahavira replying to the questions of nis chief disciple Indrabhuti, but it also contains material in the form of dialogue-legend (itihasa-samvada). The Sutra gives a very good account of the life and work of Mahavira, whose dissertations on samsara and karma, on niyativada, and many others, are worth noticing. The Fifteenth Book of the Sutra contains legendary or semi-historical material relating to Mahavira's life and his relation with some of his predecessors and contemporaries. The text makes frequent references and cross-references to the Pannavana, the Jivabhigama, the Uvavayiya, the Rayapasenaijja, the Nandi and the Ayaradasao 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 Nagarjuna when the fourth and the last Jaina Council met at Valabhi in Saurastra under the Chairmanship of Devardhigani Ksamasramana. At this Council, not only this Sutra, but all the Canonical texts that have come down to us in later period took shape. Abhayadeva Suri wrote a Vrtti on the Bhagavati Sutra in A. D. 1071. In his Jina-ratna-kosa, H. D. Velankar mentions about 10 more commentaries on this Sutra. Because of its enormity and complexity, even in the monastic order, the reading of the Bhagavati Sutra is usually permitted to those who are well-advanced in age and learning. In recent

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( viu ) 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 Sutra. But so far, the complete text of the Bhagavati Sutra 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 Sutra, 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 Bhagavan Mahavira 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 Mahavira Jayanti of the year 1973. Meanwhile the work of translation of the remaining Sataaks of the Sutra and seeing it through the Press will continue arase.

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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 sramana Bhagavan Mahavira, 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 Sutra 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 Mahavira and his relationship with some of his predecessors and contemporaries, contains a lot in the form of Sadhana, Caritra, Siddhanta, Anya-tirthika, Vijnana, Itihasa, Dar sana, Ganita, Kutuhala, Deva, Naraka, Anyajiva, 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 Sutra 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

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( x ) Sutra 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 Sutra contains 41 Satakas, each comprising of 10 Uddesakas, 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 Uddesakas making a Sataka, but also through the Satakas themselves. Sramana Bhagavan Mahavira apart, the most dominant personality in the Sutra is Indrabhuti Gautama, the first Ganadhara of the Sramana Bhagavan, a profound scholar and master of four types of knowledge. Indrabhuti asks questions in all humility and curiosity, while the Sramana 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, Kalasavesiyaputra who was a follower of Parsva, the layfollowers at Tungika, 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 Sutra 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

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(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 Sutra 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 Sutra is rich in terminology a good part of which may be useful in the production of scientific treatises in the Indian languages.

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(xii) The Bhagavati Sutra 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 nirvana of Sramana Bhagavan Mahavira, 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 Sutra 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 Pannavana, the Jivabhigama, the Uvavai, etc., which are deserving of our attention in matter of their re-presentation through a convenient medium. The present translation of the Bhagavati Sutra 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.

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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 ; Asurakumaras 12 ; Nagakumaras 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 Asurakumaras 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

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( 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 Asurakumaras 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 Asurakumaras 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;

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( xv ) Kalasavesiyaputra'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: Samudghata CHAPTER THREE: Worlds CHAPTER FOUR: Organs of senses 139-144 145-179 NOTES WORD INDEX SUBJECT INDEX SUTRA INDEX Camara-Canca-capital of Cama 180 CHAPTER FIVE : geny 186 Procreation 183; pregnancy 185; proIwith the sravakas from Tungika 187; hotspring at Rajagrha 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; dharmastikaya 216 181 182 204 205 206-208 209 210-219 221-285 287-324 325-334 335

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namotthuNaM samaNassa bhagavao mahAvIrassa gaNadhara-zrIsudharmasvAmI-praNItam zrIbhagavatI-sUtram paDhamo satako BOOK ONE [ obeisances1 ] Namo arahaMtANaM / Namo siddhANaM Namo aayriyaannN| Namo uvajjhAyANaM Namo loe savvasAhUNaM Namo baMbhIe liviie| Namo suyassa 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 Brahmi Scripts. Obeisance to the Scriptures3.

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bhagavatI sUtra zaH 1 rAyagiha calaNa dukkhe kaMkhapaose ya pagai puddhviio| jAvate Naraie bAle gumae ya calaNAA // 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.)

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paDhamo udeso CHAPTER ONE teNaM kAleNaM teNaM samaeNaM rAyagihe NAmaM Nayare hotyA / vaNNao / tassa NaM rAyagihassa Nayarassa bahiyA uttarapuratthi me disIbhAe guNasilae NAmaM asy hotyA / seNie rAyA cillaNA devI / In that descension phase of the time-cycle, at that time, there was a city named Rajagrha. Description. Outside the border of that city, in the north-east direction, there was a caitya named Gunasilaka. The ruling monarch was Srenika and his principal consort was Celana. teNaM kAleNaM teNaM samaeNaM samaNe bhagavaM mahAvIre Aigare titthayare sahasaMbuddhe purisuttame purisasIhe purisavarapuMDarIe purisavaragaMdhahatthI loguttame logaNAhe logahie logapaIve logapajjoyagare abhayadae cakkhudae maggadae saraNadae bohidae dhammada dhammadesara dhammaNAyage dhammasArahI dhammavaravAuraMta cakkavaTTI appaDiyavaraNANadaMsaNadhare viyaTTacheume jiNe jANae buddhe bohae mutte moyae savvaNNu savvadarisI sivamaya lamahaamaNatamakkhayamavvAbAhamappuNarAvittiyaM siddhigainAmadheyaM ThANaM saMpAviukAme jAva... samosaraNaM / parisANiggayA / dhammo kahio / parisA paDigayA / In that phase of the time-cycle, at that time, the leadingmost among the sramanas 5, Lord Mahavira, 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,

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bhagavatIsUtra zaH 1 uH 1 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. teNa kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa jeThe aMtevAsI iMdabhUI NAmaM aNagAre goyamasagutte NaM sattussehe samacauraMsasaMThANasaMThie bajjarisahaNArAyasaMghayaNe kaNayapulayanihasapamhagore uggatave dittatave tattatave mahAtave orAle ghore ghoraguNe ghoratavassI ghorabaMbhaceravAsI uccheDhasarIre saMkhittaviulateyalesse codasapuvvI cauNANovagae savvakkharasaNNivAI samaNassa bhagavao mahAvIrassa adUrasAmaMte uDDhaMjANU ahosire jhANakoTThovagae saMjameNaM tavasA appANaM bhAvamANe vihr| In that period, at that time, Sramana Bhagavan Mahavira had a senior-most disciple in a monk named Indrabhuti 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 Purvas11, 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 Mahavira, with his knees erect and head bent, in a posture of meditation, profoundly inspiring his soul by restraint and penance. taeNaM se bhagavaM goyame jAyasaDDhe jAyasaMsae jAyakoUhalle uppaNNasaDDhe uppaNNasaMsae uppaNNakoUharUle saMjAyasaDDhe saMjAyasaMsae saMjAyakoUlle

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Bhagavati Sotra Bk. 1 Ch. 1 samuppaNNasaDDhe samuppaNNasaMsae samuppaNNakoUhalle uThAe uTThei uThAe uTThittA jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchara uvAgacchittA samaNaM bhagavaM mahAvIraM tikkhuto AyAhiNakyAhiNa karei vaMdai NamaMsai vaMdittA NamaMsittA NacvAsaNe NAihare sumaraNe namasamANe abhimuhe vieNaM paMjaliuDe pajjuvAsamANe evaM vayAsI / 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 ] prazna 1 - se NUNa bhaMte! calamANe calie udIrijjamANe udIrie veijjamANe veie pahijjamANe pahINe chijjamANe chiNNe bhijjamANe bhiNNe DajjhamANe daDDhe mijjamA maDe NijjarijjamANe NijjiNe ? uttara 1 - haMtA goyamA ! calamANe calie jAva NijjarijjamANe NijjiNe | 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 ] prazna 2 - ee NaM bhaMte ! va payA ki egaTThA NANAvosA NANAvaMjaNA udAhu NANaTThA NANAghosA NANAvaMjaNA ? uttara 2-goyamA ! calamANe calie uddIrijjanANe udIrie veijjamANe veie pahijjamANe pahINe ee NaM cattAri payA egA NANAghosA NANAvaMjaNA

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bhagavatI sUtra zaH 1 u: 1 uppaNNapakkhassa / chijjamANe chiNNe bhijjamANe bhiNNe daDDhamANe daDDhe mijjamANe maDe NijjarijjamANe NijjiNe ee NaM paMca payA NANaTThA NANAvaMjaNA vigayapakkhassa / 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 ] prazna 3 - NeraiyANaM bhaMte ! hasikAlaM ThiI paNNattA ? uttara 3 - goyamA ! jahaNaNaM dasavAsasahassAiM ukkoseNaM tettIsa sAgarovamAiM ThiI paNNattA | prazna 4- NeraDyA NaM bhaMte ! kevaikAlassa ANamaMti vA pANamaMti vA UsasaMti vA NIsasaMti vA ? uttara 4- jahA UsAsapae / prazna 5 - NeraiyA NaM bhaMte! AhAraTThI ? uttara 5- jahA paNNavaNAe paDhamae AhAru desae tahA bhANiyavvaM / gAhA ThiI ussAsAss hAre kiM vA''hAreti savvao vA vi / kaibhAgaM savvANi va kIsa va bhujjo pariNamati / /

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Bhagavati Sutra 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 sagaropamas23 ? 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 Pannavana 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 ] prazna 6-goraiyANaM bhaMte ! puvAhAriyA poggalA pariNayA? AhAriyA AhArijjamANA poggalA pariNayA ? aNAhAriyA AhArijjassamANA poggalA pariNayA? aNAhAriyA agAhArijjassamANA poggalA pariNayA? utara 6-goyamA ! NeraiyANaM puvAhAriyA poggalA prinnyaa| AhAriyA AhArijjamANA poggalA pariNayA pariNamaMti y| aNAhAriyA AhArijjassamANA poggalA No pariNayA prinnmissNti| aNAhAriyA aNAhArijjassamANA poggalA No pariNayA No prinnmissNti|

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bhagavatI sUtra zaH 1 u: 1 prazna 7 - NeraiyANaM bhaMte ! puvvAhAriyA poggalA ciyA pucchA ? uttara 7 - jahA pariNayA tahA ciyA vi evaM uvaciyA vi udIriyA veiyA NijjiNNA / gAhA pariNayA ciyA ya uvaciyA udIriyA veiyA ya NijjiNNA / ekkekammi padammi cauvvihA poggalA hoMti // 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 ] prazna 8 - raiyANaM bhaMte ! kaivihA poggalA bhijjaMti ? uttara 8 - goyamA ! kammadavvavaggaNamahikicca duvihA poggalA bhijjaMti taMjahA aNU ceva bAyarA ceva /

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9 . Bhagavati Sutra Bk. 1 Ch. 1 prazna 9-NeraiyANaM bhaMte ! kaivihA poggalA cijati ? utara 9-goyamA ! AhAradavvavaggaNamahikicca duvihA poggalA cijjati taMjahA aNu ceva bAyarA ceva / evaM uvacijjati / prazna 10-Ne raiyANaM bhaMte ! kaivihA poggalA udIreMti ? usara 10-goyamA! kammadavvavaggaNamahikicca dubihe poggale udIreMti taMjahA aNU ceva bAyarA cev| sesA vi evaM ceva bhANiyavvA vedeti nnijjreNti| uTTiMsu unvati unttissNti| saMkAmisu saMkAmeti sNkaamissNti| NihattiMsu Nihatteti nnihttissNti| NikAryisu NikAyiMti nnikaayissNti| savvesu vi kmmdvvvggnnmhikicc| gAhA bhediya ciyA uvaciyA udIriyA veiyA ya nnijjinnnnaa| uvvaTTaNa saMkAmaNa NihattaNa NikAyaNa tivihakAlo / / Q. 8. Bhante ! How many types of matter do the infernal beings separate ? A. 8. Gautama ! From the standpoint of the variety called karmic30, 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 karmic variety, they cause fructification of two types. They are : fine and coarse. The rest, feeling and exhausting, need be

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bhagavatI sUtra zaH 1 u: 1 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, karmic 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 prazna 11 - NeraiyA NaM bhaMte ! je poggale teyAkammattAe gevhaMti teM ki tIyakAlasamae gehaMti ? paDuppaNNakAlasamae geMhati ? aNAgayakAlasamae haMti ? uttara 11 - goyamA ! gehati / No tIyakAlasamae gevhaMti / paDuppaNNakAlasamae No aNAgayakAlasamae gevhaMti / prazna 12 - NeraiyA NaM bhaMte ! je poggale teyAkammattAe gahie udIreMti te kiM tIyakAlasamayagahiMe poggale udIreMti ? paDuppaNNakAlasamaya gheppamANe yogale udIreMti ? gahaNa samayapurakkhaDe poggale udIreMti ? uttara 12 - goyamA ! aIyakAlasamayagahie poggale udIreMti No paDuppaNNakAlasamaya vepamANe poggale udIreti No gahaNasamayapurakkhaDe pogale udIreMti / evaM vedeMti NijjareMti / Q. 11. Bhante ! As to the intake of matter in the form of calory and karman 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.

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Bhagavati Sutra Bk. 1 Ch. 1 11. Q. 12. Bhante! Matter in the form of calory and karman 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 karman 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 ] prazna 13-NeraiyA NaM bhaMte ! jIvAo kiM caliyaM kammaM baMdhaMti? acaliyaM kammaM baMdhaMti ? uttara 13-goyamA ! No caliyaM kammaM baMdhati / acaliyaM kammaM baMdhaMti / prazna 14-NeraiyA NaM bhaMte ! jIvAo kiM caliyaM kammaM udIreti ? acaliyaM kamma udIreMti ? / uttara 14--goyamA ! No caliyaM kamma udIreMti / acaliyaM kamma udIreMti / evaM vedeti uyaTa Teti saMkAmeti Nihatteti NikAyiti samvesu acaliyaM No caliyaM / prazna 15-NeraiyA NaM bhaMte ! jIvAo kiM caliyaM kammaM Nijjati ? acaliyaM kamma NijjareMti ? caliyaM kammaM NijjareMti No acaliyaM kamma uttara 15-goyamA ! nnijjti| gAhA baMdhodaya vedoyaTTa saMkame taha NihattaNa nnikaaye| acaliyaM kammaM tu e bhave caliyaM jIvAo nnijjre|| Q. 13. Bhante ! Do the infernal beings bind (themselves with)

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12 bhagavatI sUtra zaH 1 uH 1 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 asurakumaras ] 957 88-375Page #30
13 Bhagavati Sutra Bk. 1 Ch. 1 uttara 17 - goyamA ! jahaNheNaM sattaNDa thovANaM ukkoseNaM sAiregassa pakkhassa ANamaMti vA pANamaMti vA / prazna 18 - asurakumArA NaM bhaMte ! AhAraTThI ? uttara 18-haMtA AhAraTThI / prazna 19 - asurakumArANaM bhaMte ! kevaikAlassa AhAraTThe samuppajjai ? tattha uttara 19 - goyamA ! asurakumArANaM duvihe AhAre paNNatte / taMjahA AbhogaNivvattie aNAbhogaNivvattie / NaM je se aNAbhoga Nivvattie se aNusamayaM avirahie AhAraTThe samuppajjaI tattha NaM je se AbhogaNivvattie se jahaNeNaM cautthabhattarasa ukkoseNa sA iregassa vAsa sahassassa AhAraTThe samuppajjai / prazna 20 - asurakumArA NaM bhaMte ! ki AhAra AhAreti ? uttara 20- goyamA ! paNNavaNAgameNaM / sesaM jahA NeraiyANaM jAva / davvao aNatapaesiyAiM davvAiM khittakAlabhAva prazna 21 - te NaM tesi pogalA kI sattAe bhujjo bhujjo pariNamaMti ? uttara 21 - goyamA ! soiMdiyattAe jAva phAsiMdiyattAe suruvattAe suvaNNattAe iTThattAe icchittAe mijjayattae uDDhattAe No ahattAe suhattAe No duhattAe bhujjo bhujjo pariNamati / prazna 22 - asurakurANaM puvvAhAriyA poggalA pariNayA ? uttara 22 - asurakumArAbhilAve jahA NeraiyANaM jAva... No acaliyaM kammaM NijjareMti / Q. 16. Bhante ! How long is stated to be the life-span of the Asurakumaras ? A. 16. Gautama ! Minimum 10, CC0 years, and maximum slightly more than a sagaropama.

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bhagavatI sUtra zaH 1 uH 1 Q. 17. Bhante! What's the duration of the breathing activity, inhaling and exhaling, of the Asurakumaras ? 14 A. 17. Gautama! Minimum duration of breathing activity is seven stokas, and maximum slightly more than a paksa32. Q. 18. Bhante! Are the Asurakumaras 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 Asurakumaras ? 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 Pannavana Sutra. The rest as with the infernal beings. Q.21. In what form does matter taken in by the Asurakumaras 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 Asurakumaras in the past transform ?

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Bhagavati Sutra Bk. 1 Ch. 1 15. A.22. (In the above discussion) substitute 'Asurakumaras' for 'infernal beings', and the rest is identical...till exhaust not karma which is still dormant. [ on the nagakumaras ] prazna 23-NAgakumArANaM bhaMte ! kevaiyaM kAlaM ThiI paNNatA ? uttara 23-goyamA ! jahANeNaM dasavAsasahassAiM ukkoseNaM desUNAMi do pliovmaaii| prazna 24-NAgakumArANaM bhaMte ! kevaiyakAlassa ANamaMti vA pANamaMti vA UsasaMti vA NIsasaMti vA ? utara 24-goyamA ! jahaNaNaM sattaNhaM thovANaM ukkoseNaM mahattapuhattassa ANamaMti vA pANamaMti vA UsasaMti vA NIsasaMti vaa| prazna 25-NAgakumArANaM bhaMte ! AhAraTThI ? uttara 25-haMtA aahaartttthii| prazna 26-NAgakumArANaM bhate ! kevaiyakAlassa AhAraTThe samuppajjai ? utara 26-goyamA ! NAgakumArANaM duvihe AhAre paNNatte taMjahA AbhogaNivvattie aNAbhogaNivvattie y| tattha NaM je se aNAbhogaNivvattie se aNusamayaM avirahie AhAraTThe smuppjji| tattha NaM je se AbhogaNivvattie se jahaNNaNaM ca uyabha tassa ukkoseNaM divasaputtassa AhAraTThe smuppjji| sesaM jahA asurakumArANa jAva...caliyaM kamma NijjareMtiNo acaliyaM kamma nnijjreNti| evaM suvaNNakumArANaM vi jAva thnniykumaaraannNti| Q. 23. Bhaiite! How long is stated to be the life-span of the Nagakumaras ? A. 23. Gautama ! Minimum 10,000 years, and maximum slightly less than two palyopamas.

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bhagavatI sUtra zaH 1 uH 1 Q. 24. Bhante ! What's the duration of the breathing activity, inhaling and exhaling, of the Nagakumaras ? 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 Nagakumaras 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 Asurakumaras, ...till they exhaust karma which is itself in the process of moving out, not karma which is still dormant. And that too of the Suvarnakumaras till the Stanitakumaras34. [ on the earth-bodies, etc. ] prazna 27 - puDhavIkAiyANaM bhaMte! keiyaM kAlaM ThiI paNNatA ? uttara 27 - goyamA ! jahaNeNaM aMtomuhuttaM ukkoseNaM bAvIsaM vAsasahassAiM / prazna 28 - puDhavIkAiyA NaM bhaMte! kevaikAlassa ANamaMti vA pANamaMti vA UsasaMti vA NIsasaMti vA ? uttara 28 - goyamA ! mAyA ANamaMti vA 4 | prazna 29 - puDhavIkAiyA NaM bhaMte ! AhAraTThI ? uttara 29 - haMtA AhAraTThI /

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Bhagavati Sutra Bk. 1 Ch. 1 prazna 30 - puDhavIkAiyANaM kevaikAlassa AhAraTThe samuppajjai ? uttara 30-goyamA ! agusamayaM avirahie AhAraTThe samuppajjai / prazna 31 - puDhavIkAiyA ki AhAraM AhArati ? 17 uttara 31 - goyamA ! davvao jahA NeraiyANaM jAva... .. NivvAghAeNaM chaddisi vAghAyaM paDucca siya tidisi siya cauddisi siya paMcadisi / vaNNao kAla-NIla-pIya-lohiya - hAlidda - sukkilANaM / gaMdhao subbhigaMdhAI 2 / rasao tittA 5 / phAsao kakkhaDAI 8 / sesaM taheva NANattaM / prazna 32 - kaibhAgaM AhAreMti kaibhAgaM phAsAiMti ? uttara 32- goyamA ! asaMkhijjabhAgaM AhAreMti anaMtabhAgaM phAsAiMti ! prazna 33 - tesi poggalA kIsattAe bhujjo bhujjo pariNamati ? uttara 33 - goyamA ! phAsidiya vemAyattAe bhujjo bhujjo pariNamati / sesaM jahA NeraiyANaM jAva... No acaliyaM kammaM NijjaraMti evaM jAva... vaNassaikAiyANaM NavaraM Thii vaNNeyavvA jA jassa / ussAso vemAyAe / 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

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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 ] 34-beiMdiyANaM ThiI bhANiyavvA ussAso vemAyAe / prazna 35-iMdiyANaM AhAre pucchA ? uttara 35--aNAbhoga Nivvattie taheva tattha NaM je se AbhogaNivvattie

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Bhagavati Sutra Bk. 1 Ch. 1 se NaM asaMkhejjasamaie atoMmuhuttie vemAyAe AhAraTThe samuppajjai / saM taheva jAva... anaMtabhAgaM AsAyaMti / 19 prazna 36 - be iMdiyA NaM bhaMte ! je poggale AhArattAe giNhaMti te kiM savve AhAraMti No savve AhAraMti ? uttara 36- goyamA ! beiMdiyANaM duvihe AhAre paNNatte taMjahA lomAhAre pakkhevAhAre / je poggale lomAhArattAe givhaMti te savve aparisesie AhAreti / je pakkhevAhArattAe giNhaMti tesi NaM poggalANaM asaMkhejjaibhAgaM AhAreMti agAI ca NaM bhAgasahassAiM aNAsAijjamANAiM aphAsAijjamANAI viddhaMsaM AgacchaMti / prazna 37 - eesi NaM bhaMte ! poggalANaM aNAsAijjamANANaM aphAsAijjamANANaM kayare kayarehiMto appA vA bahuyA vA tullA vA visesAhiyA vA ? uttara 37 - goyamA ! savvatthovA poggalA aNAsAijjamANA aphAsAijjamANA anaMtaguNA / prazna 38 - iMdiyA NaM bhaMte ! je poggale AhArattAe giNhaMti te gaM tesa poggalA kIsattAe bhujjo bhujjo pariNamaMti ? uttara 38 - goyamA ! jibbhiMdiya - phAsiMdiyavemAyattAe bhujjo bhujjo pariNamati / prazna 39 - iMdiyANaM bhaMte ! puvvAhAriyA poggalA pariNayA ? uttara 39 - taheva jAva... No acaliyaM kammaM NijjareMti / 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.

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bhagavatI sUtra zaH 1 u: 1 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 ] 40 - iMdiya cauridiyANaM NANattaM Thiie jAva... agAI ca NaM bhAgasahassAi aNAghAijjamANAiM aNAsAijjamANAiM aphAsA ijjamANAiM viddhaMsaM AgacchaMti / prazna 41 - eesi NaM bhaMte ! poggalANaM aNAghAijjamANANaM aNAsAijjamANANaM aphAsAijjamANANaM pucchA ?

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Bhagavati Sutra Bk. 1 Ch. 1 uttara 41 - goyamA ! savvatthovA poggalA aNAghA ijjamANA aNAsAijjamANA anaMtaguNA aphAsAijjamANA anaMtaguNA / 21 iMdiyANaM ghANidiya jibbhiM diya-phAsiMdiyavemAyA e bhujjo bhujjo pariNamati / cauridiyANaM cakhiM diya- dhANidiya-ji bbhiMdiya- phAsiMdiyattAe bhujjo bhujjo pariNamati / 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 ] 42 - paMcidiya tirikkhajoNiyANaM ThiI bhaNiUNaM ussAso vemAyAe / AhAro agAbhogaNivvattio ajusamaya avirahio / AbhogaNivvattio jahaNgeNaM aMtomuhuttassa ukkoseNaM chaTThabhattassa / sesaM jahA cauridiyANaM jAvaM... No acaliyaM kammaM NijjareMti / 43 - evaM maNussANa vi / NavaraM AbhogaNivvattie jahaNaNeNaM aMtotaM ukkose aTThamabhattassa / soiMdiya 5 vemAyattAe bhujjo bhujjo pariNamaMti sesaM jahA taheva jAva... NijjareMti / 42. Necessary to note is the life-span of the fiveorgan non-human beings40, and their breathing activity which

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bhagavatI sUtra zaH 1 uH 1 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 ] 44-vANamaMtarANaM ThiIe NANattaM avasesaM jahA NAgakumArANaM / 45-evaM joisiyANa vi NavaraM ussAso jahaNNaNaM muhutta huttassa ukkoseNa vi muhuttpuhuttss| AhAro jahaNNeNaM divasapuhRttassa ukkoseNa vi divasapuhuttassa / sesaM taheva / 46-vemANiyANaM ThiI bhANiyavvA ohiyaa| ussAso jahaNaNaM mahattapUhattassa ukkoseNa tettIsAe pakakhANaM / AhAro AbhogaNivvattio jahaNaNaM divasapuhuttassa ukkoseNaM tettIsAe vAsasahassANaM / sesaM caliyAI taheva jaav...nnijjaati| 44. There is difference in the life-span of the Vanavyantaras41; the rest as with the Nagakumaras. 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 Vaimanikas may be stated to be one audhika, i.e., from one palyopama to 33 sagaropamas. Their

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Bhagavati Sutra 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 ] AyAraMbhA parAraMbhA tadubhayAraMbhA prazna 47-jIvA NaM bhaMte ! ki aNAraMbhA ? uttara 47-goyamA ! atthegaiyA jIvA AyAraMbhA vi parAraMbhA vi tadubhayAraMbhA vi No annaarNbhaa| atthegaiyA jIvA No AyAraMbhA No parAraMbhA No tadubhayAraMbhA annaarNbhraa| prazna 48-se keNaTheNaM bhaMte ! evaM vuccai-atthegaiyA jIvA AyAraMbhA vi evaM paDiuccAreyavvaM ? uttara 48-goyamA ! jIvA duvihA paNNattA taMjahA-saMsArasamAvaNNagA ya asaMsArasamAvaNNagA y| tattha NaM je te asaMsArasamAvaNNagA te NaM siddhaa| siddhA NaM No AyAraMbhA No parAraMbhA No tadubhayAraMbhA aNAraMbhA / tattha NaM je te saMsArasamAvaNNagA te duvihA paNNattA taMjahA-saMjayA ya asaMjayA y| tatthaNaM je te saMjayA te duvihA paNNattA taMjahA-pamattasaMjayA ya appamattasaMjayA y| tattha NaM je te appamattasaMjayA te NaM No AyAraMbhA No parAraMbhA No tadubhayAraMbhA annaarNbhaa| tattha NaM je te pamattasaMjayA te suhaM jogaM paDucca No AyAraMbhA No parAraMbhA No tadubhayAraMbhA aNAraMbhA / asuhaM jogaM paDucca AyAraMbhA vi parAraMbhA vi tadubhayAraMbhA vi No aNAraMbhA / tattha NaM je te asaMjayA te aviraiM paDucca AyAraMbhA vi parAraMbhA vi tadubhayAraMbhA vi No annaarNbhaa| se teNaTheNaM goyamA ! evaM kuccaiatthagaiyA jIvA jaav...annaarNbhaa| . prazna 49-NoraiyA NaM bhaMte ! ki AyAraMbhA parAraMbhA tadubhayAraMbhA aNAraMbhA ? uttara 49-goyamA ! NeraiyA AyAraMbhA vi jAva...No annaarNbhaa| evaM jAva...asurakumArA vi|

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24 bhagavatI sUtra zaH 1 uH 1 prazna 50-se keNaTheNaM bhaMte ! evaM vuccai ? uttara 50-aviraiM paDucca se teNaTheNaM jAva...No aNAraMbhA evaM asurakumArA vi| jAva...paMciMdiya tirikkha jonniyaa| 51--agussA jahA jiivaa| NavaraM siddha virahiyA bhaanniyvvaa| 52-vANamaMtarA jAva...vemANiyA jahA nneriyaa| 53-salessA jahA ohiyaa| kaNhalesassa NIlalesassa kAulesassa jahA ohiyA jIvA NavaraM pamatta-appamattA Na bhaanniyvvaa| teulesassa pamhalesassa sukkale sassa jahA ohiyA jIvA NavaraM siddhA Na bhaanniyvvaa| ___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

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Bhagavati Sutra 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 Asurakumaras. 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 Asurakumaras ...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 Vanavyantaras ...till the Vaimanikas, 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. ] prazna 54 - ihabhavie bhaMte ! NANe parabhavie NANe tadubhayabhavie NANe ?

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26 bhagavatI sUtra zaH 1 uH 1 uttara 54-goyamA ! ihabhavie vi NANe parabhavie vi NANe tadubhayabhavie vi nnaanne| dasaNaM pi evameva / prazna 55-ihabhavie bhaMte ! carite parabhavie caritte tadubhayabhavie caritte ? uttara 55-goyamA ! ihabhavie caritte No parabhavie caritte No tadubhayabhavie crite| evaM tave sNjme| 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 ] prazna 56-asaMvuDe NaM bhaMte aNagAre kiM sijjhai bujjhai muccai pariNivvAi savvadukkhANaM aMtaM karei ? / uttara 56-goyamA ! No iNaThe samaThe / prazna 57-se keNaTheNaM jAva...No aMtaM karei ? uttara 57-goyamA ! asaMvuDe aNagAre AuyavajjAo sattakammapagaDIo siDhilabaMdhagabaddhAo dhaNiyabaMdhaNabaddhAo pakarei hassakAlaThiiyAo dIhakAlaThiiyAo pkrei| maMdANubhAvAo tivANubhAvAo pakarei appapaesagAo bahappaesagAo pakarei AuyaM ca NaM kammaM siya baMdhai siya No baMdhai assAyAveyaNijjaM ca NaM kammaM bhujjo bhujjo uvaciNai aNAiyaM ca vaM

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Bhagavati Sutra Bk. 1 Ch. 1 27 aNavayaggaM dIhamaddhaM cAuraMtasaMsArakatAra aNupariyaThei se teNaTTeNaM goyamA! asaMvuDe aNagAre No sijjhai jAva...No aMtaM krei| 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 ] prazna 58-saMvuDe NaM bhaMte ! aNagAre sijjhai jAva...savvadukkhANaM aMtaM karei ? uttara 58-haMtA sijjhai jAva...aMtaM krei| prazna 59-se keNaTheNaM bhaMte ? uttara 59-goyamA ! saMvuDe aNagAre AuyavajjAo sattakammappagaDIo dhaNiyabaMdhaNabaddhAo siDhilabaMdhaNabaddhAo pakarei dIhakAlaThiiyAo hassakAlaThiiyAo pakarei tivvANubhAvAo maMdANubhAvAo pakarei bahuppaesagAo appapaesagAo pakarei AuyaM ca NaM kammaM Na baMdhai asAyAveyaNijja . ca NaM kamma No bhujjo bhujjo uvaciNAi aNAdIyaM ca NaM aNavadaggaM

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bhagavatI sUtra zaH 1 uH 1 dIhamaddhagaM cAuraMtasaMsArakaMtAraM viiiivyi| se teNaTheNaM goyamA ! evaM vuccai-saMvuDe aNagAre sijjhai jAva...aMtaM karei / 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 ] prazna 60-jIve NaM bhaMte ! asaMjae aviraie appaDihayapaccakkhAyapAvakamme io cue peccA deve siyA ? uttara 60-goyamA ! atthegaie deve siyA atthegaie No deve siyaa| prazna 61-se kegaLeNaM jAva...io cue peccA atthegaie deve siyA atthegaie No deve siyA ? uttara 61-goyamA ! je ime jIvA gAmA-'gara-Nagara-Nigama-rAyahANIkheDa-kabaDa-maDaMba-doNamuha-paTTaNA-'sama-saNNivesesu-akAmataNhAe akAmachuhAe akAmabaMbhaceravAseNaM akAmasItA-tava-daMsa-masaga-akAmaaNhANaga-seya-jalla-malapaMka-paridAheNaM appataraM vA bhujjataraM vA kAlaM appANaM parikilessaMti appANaM

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Bhagavati Sutra Bk. 1 Ch. 1 29 pariki lessitA kAlanAse kAlaM kiccA aNNayaresu vANamaMtaresu devalogesu vattAe uvavattAro bhavati / prazna 62-kerisA NaM bhaMte ! paNNattA ? tesi vANamaMtarANaM devANaM devaloyA uttara 62-goyamA ! se jahA NAmae iha maNussalogammi asogavaNe i vA sattavaNNavaNe i vA caMpayavaNe i vA cuyavaNe i vA tilagavaNe i vA lAuvaNe i vA NiggohavaNe i vA chattohavaNe i vA asaNavaNe i vA saNavaNe i vA ayasivaNe i vA kusumavaNe i vA siddhattthavaNe i vA baMdhujIvagavaNe i vA NiccaM kusumiya mAiya lavaiya thavaiya guluiya gocchiya jamaliya juvaliya viNamiya paNamiya suvibhattapiDimaMjarivaDeMsagadhare sirIe aIva aIva uvasobhemANe uvasobhemANe ciTThai evAmeva tesi vANamaMtarANaM devANaM devalogA jahaNNaNaM dasavAsasahassaThiiehi ukkoseNaM paliovamaThiiehiM bahUhi vANamaMtarehiM devehiM tadevIhi ya AiNNA vikiNNA uvatthaDA saMthaDA phuDA avagADhagADhA sirIe aIva aIva uvasobhemANA uvasobhemANA citttthti| erisagA NaM goyamA! tesi ca vANamaMtarANaM devANaM devaloyA pnnnnttaa| se teNaTheNaM goyamA ! evaM vuccai--jIveNaM asaMjae jAva...deve siyaa| 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,

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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 Vanavyantara heaven and is born therein as a celestial being. Q. 62. Bhante! What sort of description is given to the heaven occupied by the Vanavyantaras ? 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, asoka forest, saptaparna forest, campaka forest, mango forest, tilaka forest, forest of gourd creepers, banyan forest, chatrogha forest, asana forest, sana forest, alasi forest, kusumba forest, siddhartha forest, bandhujivaka forest, with wonderous beauty, making the world a worthy place ; likewise with the heaven occupied by the Vanavyantara 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 Vanavyantaras 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. sevaM bhaMte ! sevaM bhaMte ! tti bhagava goyame samaNaM bhagavaM mahAvIraM vaMdai NamaMsai vaMdittA NamaMsittA saMjameNaM tavasA appANaM bhAvemANe vihri| On this, Gautama made the following submission :

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Bhagavati Sutra 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 Sramana Bhagavan Mahavira and resumed his seat exposing his soul to penance and austerities. paDhamo uddeso sammatto / Chapter one ends

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biio uddesa CHAPTER Two 63 - rAyagihe nagare samosaraNaM / parisA NiggayA / jAva... evaM vayAsI / 63. People went out. Congregation assembled in the city of Rajagrha .......till ( Gautama) made the following submission : [ on self-created misery ] prazna 64 - jIve NaM bhaMte ! sayaMkaDaM dukkhaM veei ? uttara 64 - goyamA ! atthegaMiyaM veei atthegaiyaM no veei / prazna 65 - se keNaTTheNaM bhaMte ! evaM vuccai - atthegaiyaM veei atthegaiyaM no veei ? uttara 65-goyamA ! udiNNaM veei aNudiNNaM no veei / se teNaTTheNaM evaM buccai - atthegaiyaM vei atthegaiyaM no veei / evaM cauvvIsadaMDa eNaM jAva . vemANie / .... prazna 66 - jIvA NaM bhaMte ! sayaMkaDaM dukkhaM vedeti ? uttara 66 - goyamA ! prazna 67 - se keNaTTheNaM ? uttara 67 - goyamA ! * evaM jAva... .. vemANiyA / prazna 68 - jIve NaM bhaMte ! sayaMkaDaM AuyaM veei ? atyegaiyaM vedeti atthegaiyaM No vedeti / udiNaM vedeMti no aNudiNNaM vedeti / se teNaTTheNaM

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33 Bhagavati Sutra Bk. 1 Ch. 2 uttara 68 - goyamA ! atthegaiyaM veei atthegaiyaM no veei / jahA dukkheNaM do daMDagA tahA AueNaM vi do daMDagA / egattapuhattiyA egatteNaM jAva... vemANiyA puhatteNa vi taheva / 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 Vaimanikas49. 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 Vaimanikas. 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 Vaimanikas. 3

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34 bhagavatI sUtra zaH 1 u: 2 [ more on infernal beings ] prazna 69 - neraiyA gaM bhaMte ! samussAsanIsAsA ? uttara 69 - goyamA ! no iTThe samaTThe / prazna 70 - se keNaTTheNaM bhaMte ! no savve samasarIrA no savtre samussAsanIsAsA ? savve samAhArA savve samasarIrA savve evaM buccai neraiyA no savve samAhArA uttara 70 10 - goyamA ! neraiyA duvihA pannattA taM jahA mahAsarIrA ya appasarIrA ya / tattha NaM je te mahAsarIrA te bahutarAe poggale AhAreMti bahutarAe poggale pariNAmeMti bahutarAe poggale ussasaMti bahutarAe poggale nIsasaMti / abhigaM AhAreti abhikkhaNaM pariNA meMti abhikkhaNaM ussasaMti abhikkhaNaM nIsasaMti / tattha NaM je te appasarIrA te NaM appatarAe pogale AhAreti apatarAe pogale pariNAmeti appatarAe poggale ussasaMti appatarAe poggale nIsasaMti / Ahacca AhAreMti Ahacca pariNAmeMti Ahacca ussasaMti Ahacca nIsasaMti / se teNaTTheNaM goyamA ! evaM vuccai neraiyA savve no rAmAhArA no savve samasarIrA No savve samussAsanIsAsA / 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.

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Bhagavati Sutra Bk. 1 Ch. 2 35 [ on karma bondage, etc., of infernal beings ] prazna 71-neraiyA NaM bhaMte ! savve samakammA ? uttara 71-goyamA! no iNaThe samaThe / prazna 72-se keNaTheNaM ? uttara 72-goyamA! neraiyA duvihA pannattA taM jahA puvovavannagA ya pacchovavannagA y| tattha NaM je te puvvovavaNNagA te NaM appakammatarAgA tattha NaM je te pacchovavannagA te NaM mahAkammatarAgA / se teNaTTeNaM goymaa...| prazna 73-neraiyA NaM bhaMte ! savve samavannA ? uttara 73-goyamA! no iNaThe smtthe| prazna 74-se keNaTTeNaM taha ceva... ? uttara 74-goyamA ! je te puvvovavannagA te NaM visuddhavanatarAgA tattha NaM je te pacchovavannagA te NaM avisuddhvntraagaa| taheva se teNaTThaNaM evaM... / prazna 75-neraiyA NaM bhaMte ! savve samalessA ? uttara 75-goyamA! no iNaThe smjheN| prazna 76-se keNaTheNaM jAva...no savve samalessA ? uttara 76-goyamA! neraiyA duvihA pannattA taM jahA punvovavaNNagA ya pacchovavaNNagA ya / tattha NaM je te puvvovavannagA te NaM visuddhalessatarAgA / tattha NaM je te pacchovavannagA te NaM avisuddhalessatarAgA / se teNaTheNaM... / Q. 71. Bhante ! bondage ? Do all infernal beings have same karma A. 71. Gautama ! This is not necessarily so. Q. 72. Bhante ! Why so ?

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bhagavatI sUtra zaH 1 u: 2 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 ] prazna 77 - neraiyA NaM bhaMte ! savve samaveyaNA ? uttara 77 - goyamA ! jo iNaTThe samaTThe / prazna 78 se keNaTTheNaM ? uttara 78 - goyamA ! neraiyA duvihA pannattA taM jahA saNNibhUyA ya asaNNibhUyA ya / tattha NaM je te sannibhUyA te NaM mahAveyaNA / tattha NaM je te asaNNabhUyA te NaM appaveyaNatarAgA / se teNaTTheNaM goyamA... /

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Bhagavati Sutra Bk. 1 Ch. 2 prazna 79-neraiyA NaM bhaMte! savve samakiriyA ? uttara 79-goyamA! no iNaThe smtthe| prazna 80-se keNadveNa ? uttara 80-goyamA ! neraiyA tivihA pannatA taM jahA samadiTThI micchadiTThI smmaamicchditttthii| tattha NaM je te sammadiTThI tesiM NaM cattAri kiriyAo pannatA taM jahA AraMbhiyA pariggahiyA mAyAvattiyA appcckkhaannkiriyaa| tattha NaM je te micchadiTThI tesiM the paMca kiriyAo kajjati taM jahA AraMbhiyA jaav...micchaadsnnvttiyaa| evaM sammAmicchadiTThINaM pi| se teNaTheNaM goyamA... / prazna 81-neraiyA NaM bhaMte! savve samAuyA savve samovavanagA ? uttara 81-goyamA! No iNaDhe samaThe / prazna 82-se keNaTheNaM ? uttara 82-goyamA ! neraiyA cauvvihA pannattA taM jahA atyegaiyA samAuyA samovavanagA atthagaiyA samAuyA visamovavannagA atthegaiyA visamAuyA samovavanagA atthegaiyA visamAuyA vismovvnngaa| se teNa?NaM goyamA ! 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 ?

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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 asurakumaras59 ] prazna 83-asurakumArA NaM bhaMte ! savve samAhArA samasarIrA ? uttara 83-jahA neraiyA tahA bhANiyavvA navaraM-kamma-vaNNa-lessAo parivavaNNeyavvAo-puvvovavaNNagA mahAkammatarAgA avisuddhavaNNatarAgA avisuddhlestraagaa| pacchovavaNNagA pasatthA / sesaM taheva / evaM jAva...thaNiyaHTC Q. 83. Bhante ! Do all the Asurakumaras have the same intake, same physical dimensions ?

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39 Bhagavati Sutra 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 Asurakumaras 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 Stanitakumaras60. [ on earth-bodies ] 84 - puDhavikkiAiyANaM AhAra kamma-vanna-lessA jahA neraiyANaM / prazna 85 - puDhavikkiAiyA NaM bhaMte ! savve samaveyaNA ? uttara 85 - haMtA samaveyaNA / prazna 86-se keNaTThaNaM bhaMte ! uttara 86 - goyamA ! ceyaNaM vedeMti se teNaTTheNaM... / prazna 87 - puDhavikkAiyA NaM bhaMte ! savve samakiriyA ? uttara 87 - haMtA samakiriyA / prazna 88 - se keNaTTheNaM ? uttara 88 - goyamA ! puDha vikkAiyA savve mAI micchAdiTThI / tANaM NiyaiyAo paMca kiriyAo kajjaMti ta jahA AraMbhiyA jAva... micchAdaMsaNavattiyA / se teNaTTheNaM... samAuyA samovavannagA jahA neraiyA tahA bhANiyavvA / samaveyaNA ? puDhavikkAiyA savve asannI asannibhUyaM aNidAe 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 ?

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40 bhagavatI sUtra zaH 1 uH 2 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) ] 89-jahA puDhavikkAiyA thaa...cridiyaa| 90-paMciMdiyatirikkhajoNiyA jahA peraiyA NANattaM kiriyaasu| prazna 91-paMciMdiyatirikkhajoNiyA NaM bhaMte ! savve samakiriyA ? uttara 91-goyamA! No iNaThe smtthe| prazna 92-se keNaTTeNaM bhaMte! evaM vuccai ? uttara 92-goyamA! paMciMdiyatirikkhajoNiyA tivihA pannatA taM jahA sammadiTThI, micchAdiTThI smmaamicchaaditttthii| tattha NaM je te sammadiTThI te duvihA pannattA taM jahA asaMjayA ya saMjayAsaMjayA y| tattha NaM je te saMjayAsaMjayA tesi NaM tiNNi kiriyAo kajjati taM jahA AraMbhiyA pariggahiyA maayaavttiyaa| asaMjayANaM cattAri / micchAdiTThINaM paMca / sammAmicchAdiTThINaM pNc| 89. As stated of the earth-bodies, the same holds for the rest...till the four-organ beings. .

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Bhagavati Sutra 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. ] 93-maNussA jahA neraiyA nANattaM je mahAsarIrA te bahutarAe poggale AhAreti te Ahacca aahaareti| je apppasarIrA te appatarAe poggale aahaareti| abhikkhaNaM aahaareti| sesaM jahA NeraiyANaM jaav...veynnaa| prazna 94-maNussA NaM bhaMte! savve samakiriyA ? uttara 94-goyamA ! No iNaThe smtthe| prazna 95-se kennttttennN| uttara 95-goyamA! maNussA tivihA pannattA taM jahA sammadiTThI micchAdiTThI smmaamicchaaditttthii| tattha NaM je te sammadiTThI te tivihA pannattA taM jahA saMjayA saMjayA'saMjayA asNjyaa| tattha NaM je te saMjayA te duvihA pannattA taM jahA sarAgasaMjayA ya vIyarAgasaMjayA y| tattha NaM je te vIyarAgasaMjayA te NaM akiriyaa| tattha NaM je te sarAgasaMjayA te duvihA pannattA taM jahA pamattasaMjayA ya appamattasaMjayA / tattha NaM je te appamattasaMjayA tesiM NaM egA

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bhagavatI sUtra zaH 1 u: 2 mAyAvattiyA kiriyA kajjai / tattha NaM je te pamattasaMjayA tesi NaM do kiriyAo kajjaMti taM jahA AraMbhiyA mAyAvattiyA / tattha NaM je te saMjayA saMjayA tesi NaM AillAo (AdimAo ) tiNNi kiriyAo kajjaMti taM jahA AraMbhiyA pariggahiyA mAyAvattiyA / asaMjayANa cattAri kiriyAo 'kajjati AraMbhiyA pariggahiyA mAyAvattiyA appaccakkhANapaJcayA / micchAdiTThINaM paMca - AraMbhiyA pariggahiyA mAyAvattiyA appaccakkhANapaccayA micchAdaMsaNavattiyA / sammAmicchAdiTThINaM paMca / 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

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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 ] 96-vANamaMtara-joisa-vemANiyA jahA asurakumArA navaraM veyaNAe NANatvaM-mAyimicchAdiTThIuvavanagA ya appaveyaNatarA amAyisammadiTThIuvavannagA ya mahAveyaNAtarAgA bhANiyavvA jois-vemaanniyaa| ___96. The Vanavyantaras, the Jyotiskas and the Vaimanikas are as the Asurakumaras, difference being in sufferings. Of the Jyotiskas and the Vaimanikas, 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 ] prazna 97-salessA NaM bhaMte ! neraiyA savve samAhAragA ? uttara 97-ohiyANaM salessANaM sukkalessANaM eesi NaM tiNhaM ekko gmo| kaNhalessANaM nIlalessANaM pi ekako gmo| navaraM vedaNAe-mAyimicchadiTThIuvavanagA ya amAyisammadiTThIuvavanagA ya bhaanniyvvaa'| maNussA kiriyAsu sarAga-vIarAga-pamattA'pamattA na bhANiyavvA / kAulessANa vi eseva gmo| navaraM neraie jahA ohie daMDae tahA bhaanniyvvaa| teulessA pamhalessA jassa atthi jahA ohio daMDao tahA bhaanniyvvaa| navaraM maNussA sarAgA vIyarAgA na bhaanniyvvaa| gAhA dukkhA-ue udiNNe AhAre kamma-vanna-lessA ya / samaveyaNa samakiriyA samAue ceva bodhavvA // Q. 97. Bhante ! Do all the tinged the same intake ? infernal beings have

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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 a 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. prazna 98-kai NaM bhaMte ! lessAo paNNatAo ? jattara 98-goyamA! cha lessAo paNNattA taM jahA lessANaM biio uddeso 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 Pannavana Sutra63, 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.

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B hagavati Sutra Bk. 1 Ch. 2 45 [ on duration/stay in the life-cycles ] prazna 99-jIvassa NaM bhaMte ! tItaddhAe AdiTThassa kaivihe saMsArasaMciTThaNakAle paNNatte ? uttara 99-goyamA! cauvihe saMsArasaMciTThaNakAle paNNatte taM jahA NeraiyasaMsArasaMciTThaNakAle tirikkha-maNussa-deva-saMsArasaMciTThaNakAle ya pnnnnte| prazna 100-neraiyasaMsArasaMciTThaNakAle NaM bhaMte ! kativihe paNNatte ? uttara 100-goyamA ! tivihe pannatte taM jahA sunnakAle asunnakAle misskaale| prazna 101-tirikkhajoNiyasaMsAra...pucchA ? uttara 101-goyamA! duvihe pannate taM jahA asunnakAle missakAle y| 102-maNussANa ya devANa ya jahA neriyaannN| prazna 103-eyassa NaM bhaMte! neraiyassa saMsArasaMciTThaNakAlassa sunnakAlassa asunnakAlassa mIsakAlassa ya kayare kayarehito appe vA bahue vA tulle vA visesAhie vA ? uttara 103-goyamA! savvatthove asunnakAle missakAle aNaMtaguNe sunnakAle annNtgunne| 104-tirikkhajoNiyANa savvatthove asunnakAle missakAle annNtgunne| 105-maNussa-devANa ya jahA neraiyANaM / prazna 106-eyassa NaM bhaMte ! neraiyasaMsArasaMciTThaNakAlassa jAva...devasaMsArasaMciTThaNakAlassa jAva...visesAhie vA ? uttara 106-goyamA! savvatthove maNussasaMsArasaMciTThaNakAle neraiyasaMsArasaMciTThaNakAle asaMkhejjaguNa devasaMsArasaMciTThaNakAle asaMkhejjaguNe tirikukhajoNiesaMsArasaMciTThaNakAle annNtgunne|

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bhagavatI sUtra zaH 1 u: 2 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).

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Bhagavati Sutra 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 prazna 107-jIve NaM bhaMte! aMtakiriyaM karejjA ? uttara 107-goyamA! atthegaie karejjA atthegaie no karejjA / atakiriyApayaM neyavvaM / 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 ] prazna 108-aha bhaMte ! asaMjayabhaviyadavvadevANaM avirAhiyasaMjamANaM virAhIyasaMjamANaM avirAhiyasaMjamAsaMjamANaM virAhiyasaMjamAsaMjamANaM asaNNINaM tAvasANaM kaMdappiyANaM caragaparivvAyagANaM kibbisiyANaM tericchiyANaM AjIviyANaM AbhiogiyANaM saliMgINaM dasaNavAvannagANaM eesi NaM devalogesa uvavajjamANANaM kassa kahiM uvavAe pannatte ?

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48 bhagavatI sUtra zaH 1 uH 2 uttara 108-goyamA! asaMjayabhaviyadavvadevANaM jahaNNeNaM bhavaNavAsisu ukkoseNaM uvrimgevijjesu| avirAhiyasaMjamANaM jahaNNeNaM sohamme kappe ukkoseNaM savvaTThasiddha vimaanne| virAhiyasaMjamANaM jahaNNeNaM bhavaNavAsisu ukkoseNaM sohamme kppe| avirAhiyasaMjamAsaMjamANaM jahaNNeNaM sohamme kappe ukkoseNaM accue kppe| virAhiyasaMjamAsaMjamANaM jahaNNeNaM bhavaNavAsisu ukkoseNaM joisiesu| asaNNINaM jahaNaNaM bhavaNavAsisu ukkoseNaM vaannmNtresu| avasesA savve jahaNNeNaM bhavaNavAsisu ukkoseNaM vocchAmitAvasANaM joisiesu kaMdappiyANaM sohamme kappe caraga-parivyAyagANaM baMbhaloe kappe kibbisiyANaM laMtage kappe tericchiyANaM sahassAre kappe AjIviyANaM accae kappe AbhiogiyANaM accue kappe saliMgINaM daMsaNavAvannagANaM uvrimgevijjesu| 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 ; tapasas, kandarpikas, caraka-paribrajakas, kilbisikas, tiryakas, ajivikas, 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 Bhavanavasis, 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 Sarbarthasiddha-vimana; the restrained impure are, at the lowest, born among the Bhavanavasis, 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 Bhavanavasis, and, at the highest, among the Jyotiskas; living beings without mind are, at the lowest, born among the Bhavanavasis, and, at the highest, among the Vanavyantaras; the rest are, at the lowest, born among the Bhavanavasis, and, at the highest, as follows : the

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Bhagavati Sutra Bk. 1 Ch. 2 tapasas among the Jyotiskas, the kandarpikas in the Saudharma-kalpa, the caraka-paribrajakas in the Brahmaloka, the kilbisakas 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 vimanasi. 49 [ on the life-span of living beings without mind ] prazna 109 - ivihe NaM bhaMte ! asanniAu pannatte ? uttara 109 - goyamA ! cavihe asanniAue pannatte taM jahA neraiyaasanniAue tirikkha manussa devaasanniAue / prazna 110 - asaNNI NaM bhaMte! jIve ki neraiyAuyaM pakarei tirikkhamaNu-devAuyaM pakarei ? uttara 110 - haMtA goyamA ! nerassssyaM pipakarei tirikkha devAuyaM pi pakarei / neraiyAuyaM pakaremANe jahaNaNaM dasavAsasahassAiM ukkoseNaM paliovamassa asaMkhejjabhAgaM pakarei / tirikkhajoNiyAuyaM pakaremANe jahaNaNaM aMtomuhuttaM ukkoseNaM paliovamassa asaMkhejjaibhAgaM pakarei / maNusAyaM vi evaM caiva / devAuyaM jahA neraiyAue / prazna 111 - eyassa NaM bhaMte! neraiyaasanniAuyassa tirikkha-maNu-devaannas kayare kayare0 jAva... . visesAhie vA ? uttara 111 - goyamA ! savvatthove devaasanniAu maNussaasannI Aue asaMkhejjaguNe tiriyaasannIAue asaMkhejjaguNe neraiyaasannIAue asa - khejjaguNe / 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

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bhagavatI sUtra zaH 1 u: 2 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. sevaM bhaMte ! sevaM bhaMte! tti / Bhante! So they are. Glory be to the Lord! So saying, Gautama paid his homage and obeisance and withdrew to his seat. biio uddeso sammatto / Chapter two ends

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taio uddeso CHAPTER THREB [ on delusion of faith ] prazna 112-jIvA NaM bhaMte! kaMkhAmohaNijje kamme kaDe ? uttara 112-haMtA kdde| prazna 113-se bhaMte! kiM deseNaM dese kaDe deseNaM savve kaDe savveNaM dese kaDe savveNaM savve kaDe ? uttara 113-goyamA! no deseNaM dese kaDe no deseNaM savve kaDe no savveNaM dese kaDe savveNaM savve kdde| - prazna 114-neraiyANaM bhaMte ! kaMkhAmohaNijje kamme kaDe ? uttara 114-haMtA kaDe jAva...saveNaM sabe kaDe evaM jAva...vemANiyANaM daMDo bhaanniynvo| prazna 115-jIvA NaM bhaMte! kaMkhAmohaNijja kammaM karisu? uttara 115-haMtA krisu| prazna 116-taM bhaMte ! kiM deseNaM desaM karisu 4 ? uttara 116-eeNaM abhilAveNaM daMDao bhANiyabvo jAva...vemANiyANaM evaM kareMti ettha vi daMDao jAva...vemANiyANaM evaM karissaMti ettha vi daMDao jAva... vemANiyANaM evaM cie ciNisu ciNaMti ciNissaMti uvacie uvaciNiMsu uvaciNaMti uvaciNissaMti udIreMsu udIreMti udIrissaMti vedeMsu vedeti vedissaMti nijerasu nijjareMti nijrissNti|

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bhagavatIsUtra zaH 1 uH3 gAhA kaDa ciyA uvaciyA udIriyA vediyA ya nijjinnnnaa| Aditie caubhedA tiyabheyA pacchimA tinnnni| 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 Vaimanikas. 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 Vaimanikas, and all of them...till the Vaimanikas 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.

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Bhagavati Sutra 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 ] prazna 117-jIvA NaM bhaMte! kaMkhAmohaNijja kammaM vedeti ? uttara 117-haMtA goyamA! vedeti| prazna 118-kaha NaM bhaMte! jIvA kaMkhAmohaNijja kammaM vedeti ? uttara 118-goyamA! tehiM tehiM kAraNehiM saMkiyA kaMkhiyA vitigichiyA bhedasamAvannA kalusasamAvannA evaM khalu jIvA kaMkhAmohaNijja kammaM vedeti| prazna 119-se gUNaM bhaMte ! tameva saccaM NIsaMkaM jaM jiNehiM paveiyaM ? uttara 119-haMtA goyamA ! tameva saccaM NIsaMkaM jaM jiNehiM paveiyaM / prazna 120 se NuNaM bhaMte! evaM maNaM dhAremANe evaM pakaremANe evaM ciThemANe evaM saMvaremANe ANAe ArAhae bhavai ? uttara 120-haMtA goyamA ! evaM maNaM dhAremANe jAva...bhavai / 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 ?

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bhagavatI sUtra zaH 1 uH 3 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 ] prazna 121 - se NUNaM bhaMte ! pariNamai ? atthittaM atthitte pariNamai natthittaM natthitte uttara 121 - haMtA goyamA ! jAva... pariNamai / prazna 122 - jaM taM bhaMte ! atthittaM atthitte pariNamai natthittaM natthitte pariNamai taM kiM payogasA vIsasA ? uttara 122 - goyamA ! payogasAvitaM vIsasA vi taM / prazna 123 - jahA te bhaMte ! atthittaM athitte pariNamai tahA te natthittaM natthitte pariNamai ? jahA te natthittaM natthitte pariNamai tahA te atthittaM atthite pariNamai ? uttara 123 - haMtA goyamA ! jahA me atthittaM atthitte pariNamai tahA metthitaM natthitte pariNamai / jahA me natthittaM natthitte pariNamai tahA me atthitaM atthite pariNamai / prazna 124 - se NUNaM bhaMte ! atthittaM atthitte gamaNijjaM ? uttara 124 - jahA pariNamai do AlAvagA tahA te iha gamaNijjeNa vi do AlAvagA bhANiyavvA / jAva... me atthittaM atthitte gamaNijjaM /

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Bhagavati Sutra Bk. 1 Ch. 3 prazna 125-jahA te bhaMte ! etthaM gamaNijjaM tahA te ihaM gamaNijjaM jahA te ihaM gamaNijjaM tahA te etthaM gamaNijja? uttara 125-haMtA goyamA ! jahA me etthaM gamaNijjaM jAva...tahA me etthaM 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.

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56 bhagavatI sUtra zaH 1 uH3 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 ] prazna 126-jIvA NaM bhaMte ! kaMkhAmohaNijja kammaM baMdhaMti ? uttara 126-haMtA goyamA! baMdhaMti / prazna 127-kaha NaM bhaMte ! jIvA kaMkhAmohaNijjaM kammaM baMdhati ? uttara 127-goyamA! pamAdapaccayA joganimittaM / prazna 128-se NaM bhaMte ! pamAe kiMpavahe ? uttara 128-goyamA ! jogppvhe| prazna 129-se NaM bhaMte ! joe kiMpavahe ? uttara 129-goyamA! viiriyppvhe| prazna 130-se NaM bhaMte! vIrie kiMpavahe ? uttara 130-goyamA! sriirppvhe| prazna 131-se NaM bhaMte! sarIre kiMpavahe ? uttara 131 --goyamA! jiivppvhe| evaM sati atthi uTThANe i dA kammei vA balei vA vIriei vA purisakkAraparikkamei vaa| (Q. 126. Bhante ! Do the living beings tie themselves with faith-deluding karma ?

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Bhagavati Sutra 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. prazna 132-se NUNaM bhaMte ! appaNA ceva saMvarai ? appaNA ceva udIrei appaNA ceva garahai uttara 132-haMtA goyamA! appaNA ceva0 taM ceva uccAreyavvaM / prazna 133-jaM taM bhaMte! appaNA ceva udIrei appaNA ceva garahai appaNA ceva saMvarei taM kiM udiNNaM udIrei aNa diNNaM udIrei aNudiNNaM udIraNAbhaviyaM kammaM udIrei udayANaMtarapacchA kaDaM kammaM udIrei ? uttara 133-goyamA! no udINNaM udIrei no aNudiNNaM udIrei aNudiNNaM udIraNA bhaviyaM kamma udIrei No udayANaMtarapacchAkaDaM kamma udiirei|

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bhagavatI sUtra zaH 1 uH 3 prazna 134-jaM taM bhaMte! aNudiNNaM udIraNA bhaviyaM kamma udIrei taM ki uTThANeNaM kammeNaM baleNa vIrieNaM purisakkAraparikkameNaM aNudiNNaM udIraNAbhaviyaM kammaM udIrei udAhu taM aNuTThANeNaM akammeNaM abaleNaM avIrieNaM apurikkAraparikkameNaM aNudiNNaM udIraNAbhaviyaM kammaM udIrei ? uttara 134-goyamA! taM uTThANeNa vi kammeNa vi baleNa vi vIriyeNa vi purisakkAraparakkameNa vi aNudiNNaM udIraNAbhaviyaM kamma udiirei| No taM aNuTThANeNaM akammeNaM abaleNaM avIrieNaM apurisakkAraparakkameNaM aNudiNNaM udIraNAbhaviyaM kamma udIrei / evaM sati atthi uTThANei vA kammei vA balei vA bIriei vA purisakkAraparikkamei vaa| appaNNA ceva uvasAmei appaNA ceva garahai prazna 135-se NaNaM bhaMte! appaNA ceva saMvarei ? uttara 135-haMtA goyamA! ettha vi taheva bhANiyavvaM navaraM aNudiNNaM uvasAmei / sesA paDiseheyavvA tinnnni| prazna 136-jaM taM bhaMte ! aNudiNNaM uvasAmei taM kiM uTThANeNaM? uttara 136-jAva...purisakkAraparikkameti vaa| prazna 137-se NUNaM bhaMte! apaNA ceva vedei appaNA ceva garahai ? uttara 137-ettha vi savve vi parivADI navaraM udinna veei No aNudiNNaM veei evaM jAva...purisakkAraparikkamei vaa| prazna 138-se gUNaM bhaMte ! appaNA ceva nijjareti appaNA ceva garahai ? uttara 138-ettha vi savve vi parivADI navaraM udayANaMtarapacchAkaDaM kamma nijjarei evaM jAva...parikkamei vaa| 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.

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Bhagavati Sutra 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.

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bhagavatI sUtra zaH 1 uH3 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 ] prazna 139-neraiyA NaM bhaMte! kaMkhAmohaNijja kammaM veeM ti? uttara 139-jahA ohiyA jIvA tahA neraiyA jaav...thnniykumaaraa| prazna 140-puDhavikkAiyA NaM bhaMte! kaMkhAmohaNijja kammaM veiMti ? uttara 140-haMtA veiNti| prazna 141-kaha NaM bhaMte ! puDhavikkAiyA kaMkhAmohaNijja kammaM vedeti ? uttara 141-goyamA! tesi NaM jIvANaM No evaM takkA i vA saNNA ivA paNNA i vA maNe i vA vaI tti vA amhe NaM kaMkhAmohaNijjaM kAmaM veemo veeMti puNa te| prazna 142-se gUNaM bhaMte! tameva saccaM NIsaMkaM jaM jigehiM paveiyaM ? uttara 142-sesaM taM ceva jAva...purissakAraparikkamei vA evaM jAva... cauriMdiyANaM paMciMdiya tirikkhajoNiyA jAva...vemANiyA jahA ohiyA jiivaa| prazna 143-atthi NaM bhaMte ! samaNA viggiMthA kakhAmohaNijja kamma veeMti? uttara 143-haMtA atthi|

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61 Bhagavati Sutra Bk. I Ch. 3 prazna 144 - kaha NaM bhaMte ! samaNA thiggaMthA kaMkhA mohaNijjaM kammaM veeMti ? uttara 144 - goyamA ! tehiM tehiM kAraNehiM nANaMtarehiM daMsaNaMtarehiM caritaM - tarehiM liMgaMtarehi pavayaNaMtarehi pAvayaNaMtarehi kappaMtarehi maggaMta rehi mayaMtarehi bhaMgaMta rehiM NayaMtarehi niyamaMtarehi pamANaMtarehiM saMkiyA kaMkhiyA vitikicchiyA bheyasamAvannA kalusasamAvannA evaM khalu samaNA NiggaMthA kaMkhAmohaNijjaM kammaM iMti / prazna 145 - se NUNaM bhaMte ! tameva saccaM NIsaMkaM jaM jiNehi pavedaMti ? uttara 145 - haMtA goyamA ! tameva saccaM NIsaMkaM evaM jAva... . purisakakAraparakkamei vA / Q. 139. Bhante! Do the infernals experience faith-deluding karma ? A. 139. As with the ordinary living beings, so with the infernals...till the Stanitakumaras. 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 Vaimanikas,-all as with ordinary living beings.

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bhagavatI sUtra zaH 1 u: 3 Q. 143. Bhante! Do the tie-free sramanas experience faithdeluding karma ? A. 143. Yes, they do. Q. 144. Bhante! How do the tie-free sramanas 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 sramanas 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. sevaM bhaMte ! sevaM bhaMte! tti Bhante! So they are. Glory be to the Lord! So saying Gautama paid his homage and obeisance and withdrew to his seat. taio uddeso sammatto / Chapter three ends

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catuttho udadeso CHAPTER FOUR [on karma divisions] prazna 146-kai NaM bhaMte! kammappagaDIo paNNattAo? uttara 146-goyamA! aTTha kammappagaDIo paNNattAo / kammappaMgaDIe paDhamo uddeso neyavvo jAva...aNubhAgo smmtto| gAhA kai payaDI kaha baMdhai kaihiM ca ThANehiM baMdhai pyddii| kai vedei ya payaDI aNubhAgo kaiviho kassa // 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] prazna 147-jIve NaM bhaMte! mohaNijjeNaM kaDeNaM kammeNaM udiNNaNaM uvaTThAejjA ?

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64 bhagavatI sUtra zaH 1 u: 4 uttara 147 - haMtA uvaTThAejjA / prazna 148 - se bhaMte ! kiM vIriyattAe uvaTThAejjA avIriyattAe uvad ThAejjA ? uttara 148 - goyamA ! vIriyattAe uvaTThAejjA No avIriettAe uvaT ThAejjA / prazna 149 - jai vIriyattAe uvaTThAejjA kiM bAlavIriyattAe uvaTThAejjA paMDiyavIriyattAe uvaTThAejjA bAlapaMDiyavIriyattAe uvaTaThAejjA ? uttara 149 - goyamA ! bAlavIrittAe uvaTThAejjA No paMDiyavIriyattAe uvaTThAejjA No bAlapaMDiyavIriyattAe uvaTThAejjA | 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] prazna 150 - jIve NaM bhaMte! mohaNijjeNaM kaDeNaM kammeNaM udiNNeNaM avakkamajjA ?

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Bhagavati Sutra Bk. 1 Ch. 4 uttara 150-haMtA avkkmejjaa| prazna 151-se bhaMte ! jAva...bAlapaMDiyavIriyattAe avakkamejjA? uttara 151-goyamA! bAlavIriyattAe avakkamejjA no paMDiyavIriyattAe avakkamejjA siya bAlapaMDiyavIriyattAe avkkmejjaa| jahA udiNNaNaM do AlAvagA tahA uvasaMteNa vi do AlAvagA bhANiyavvA navaraM uvaTThAejjA paMDiyavIriyattAe avakkamejjA baalpNddiyviiriyttaae| prazna 152-se bhaMte! ki AyAe avakkamai aNAyAe avakkamai? uttara 152-goyamA! AyAe avakkamai No aNAyAe avkkmi| prazna 153-mohaNijja kammaM veemANe se kahameyaM bhaMte ! evaM? puci se eyaM evaM royai iyANiM se eyaM evaM no uttara 153-goyamA! royai evaM khalu eyaM evN| 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(r)4. Q. 152. Bhante ! Does the movement down take place by soul or by non-soul ?

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bhagavatI sUtra zaH 1 u. 4 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] prazna 154-se NuNaM bhaMte ! neraiyassa vA tirikkhajoNiyassa vA maNUssa vA devassa vA je kaDe pAve kamme natthi tassa aveiyattA mokkho? uttara 154-haMtA goyamA! neraiyassa vA tirikkha-maNu-devassa vA je kaDe pAve kamme natthi tassa aveittA mokkho|| prazna 155-se keNaTheNaM bhaMte ! evaM vuccai neraiyassa vA jAva...mokkho ? uttara 155-evaM khalu mae goyamA! duvihe kamme pnnte| taM jahA paesakamme ya aNubhAgakamme ya / tattha NaM jaM taM paesakammaM taM niyamA veei tattha NaM jaM taM aNubhAgakammaM taM atthegaiyaM veei atthegaiyaM No veei / NAyameyaM arahayA suyameyaM arahyA vinnAmeyaM arahayA imaM kamma ayaM jIve abbhovagamiyAe veyaNAe vedessai ima kammaM ayaM jIve uvakkAmiyAe vedaNAe vedessai ahAkammaM ahAnigaraNaM jahA jahA taM bhagavayA viTTha tahA tahA taM vippariNamissatIti / se teNaTheNaM goyamA ! neraiyassa vA jAva.... mukkheN| 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.

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Bhagavati Sutra 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 pradesa karma, and karma density (i.e., the extensivenessintensiveness thereof) called anubhaga karma.. Of these, pradesa karma must, as a rule be experienced, but anubhaga 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] prazna 156-esa NaM bhaMte ! poggale atItaM aNaMtaM sAsayaM samayaM bhuvIti vattavvaM siyA? esa NaM poggale atItaM aNaMtaM sAsayaM samayaM uttara 156-haMtA goyamA! bhuvIti vattavvaM siyaa| prazna 157-esa NaM bhaMte! poggale paDuppaNNaM sAsayaM samayaM bhavatIti vattavvaM siyA? uttara 157-haMtA goyamA! taM ceva uccAreyavvaM / prazna 158-esa NaM bhaMte! poggale aNAgayaM aNaMtaM sAsayaM samayaM bhavissatIti vattavvaM siyA? uttara 158-haMtA goyamA! taM ceva uccaareyvvN| evaM khaMdheNa vi tiNNi aalaavgaa| evaM jIveNa vi tiNNi AlAvagA bhaanniyvvaa|

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bhagavatI sUtra zaH 1 u: 4 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] prazna 159 - chaumatthe NaM bhaMte! maNusse atItaM anaMtaM sAsayaM samayaM kevaleNaM saMjameNaM kevaleNaM saMvareNaM kevaleNaM baMbhaceravAseNaM kevalAhiM pavayaNamAIhi sijjhiMsu bujjhiMsu jAva... savvadukakhANaM aMtaM karisu ? uttara. 159 - goyamA ! No iNaTThe samaTThe | prazna 160 - se keNaT TheNaM bhaMte ! evaM vucca taM ceva jAva... aMtaM kareM ? uttara 160 - goyamA ! je kei aMtarA aMtimasarIriyA vA savvadukkhANaM aMta kareM su vA kareMti vA karissaMti vA savve te uppaNNaNANadaMsaNadharA arahA jiNA kevalI bhavittA tao pacchA sijjhati bujjhati mucvaMti pariNivvAyaMti savvadukkhANaM aMta kareM vA kareMti vA karissaMti vA se teNaTTheNaM goyamA jAva... savvadukkhANaM aMtaM kareM par3appane vi evaM ceva navaraM sijjhati bhANiyavvaM aNAgaye vi evaM ceva navaraM sijjhissaMti bhAyivvaM / jahA chaumattho tahA mahohio vi tahA paramAhohio vi tiNNi tiNNi AlAvagA bhANiyavvA /

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69 Bhagavati Sutra Bk. 1 Ch. 4 prazna 161 - kevalI NaM bhaMte! maNuse atItaM anaMtaM sAsayaM samayaM jAva ... aMta kareM ? .. uttara 161 - haMtA sijjhiMsu jAva aMtaM kareMsu ete tinni AlAvA bhANiyantrA chaumatthassa jahA navaraM sijkiMsu sijjhati sijjhissaMti / prazna 162 - seNUNaM bhaMte! atItaM agaMtaM sAsayaM samayaM paDuppaNNaM vA sAsayaM samayaM agAgavaM agaMtaM vA sAsayaM samayaM je ke aMtakarA vA aMtimasariyA dukhaNaM aMta kareMsu vA kareMti vA karissati vA savye te upaggaNAga daMsaNadharA arahA jiNA kevalI bhavittA io pacchA sijyaMti jAva... aMtaM karessaMti vA ? uttara 162 - haMtA goyamA ! atItaM anaMta sAsayaM jAva... aMtaM karessaMti vA / prazna 163 - se NUNaM bhaMte ! uppaNAdasaNadharA arahA jiNe kevalI alamatyutti vattavvaM siyA ? uttara 163 - haMtA goyamA ! upagaNANadaMsaNadhare arahA jiMge kevalo alamatthu tti vattavvaM siyA / 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

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bhagavatI sUtra zaH 1 u: 4 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. sevaM bhaMte ! sevaM bhaMte! tti | Bhante! So they are. Glory be to the Lord! So saying Gautama paid his homage and obeisance and withdrew to his seat. cauttho uddeso sammatto | Chapter Four ends

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paMcamo uddeso CHAPTER FIVE [on cells in the hells] prazna 164-kai NaM bhaMte ! puDhavIo paNNattAo? uttara 164-goyamA! satta puDhavIo pannatAo taM jahA rayaNappabhA jAva ...tmtmaa| rayaNappabhAe puDhavIe kati nirayAvAsasaya prazna 165-imIse NaM bhaMte ! sahassA pannatA? uttara 165-goyamA! tIsaM nirayAvAsasayasahassA pnnttaa| gAhA tIsA ya pannavIsA pannarasa daseva yA syshssaa| tinegaM paMcUNaM paMceva aNuttarA niryaa|| Q. 164. Bhante ! hells ? How many have been stated to be the A. 164. Gautama ! Hells have been stated to be seven. They are : Ratnaprabha...till Maha-tamahprabha. Q. 165. Bhante! In the hell called Ratnaprabha, 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.

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bhagavatI sUtra zaH 1 uH5 [cells of the Asurakumaras] prazna 166-kevaiyA NaM bhaMte! asurakumArAvAsasayasahassA pannattA? uttara 166-evaM : causaTThI asurANaM caurAsII ya hoi nAgANaM bAvatari suvaNNANaM vAukumArANa chnnuii| dIvadisAudahINaM vijjukumAriMdathamimayaggINaM chaNhaM pi juyalayANaM chAvattarimo sayasahassA // have Q. 166. Bhante ! How many hundred-thousand been stated to be the cells of the Asurakumaras108 ? . A. 166. They are : (break-ups provided). Total (figures in hundred ___ thousand) Break-up between north south 30 Asurakumaras 64. 34 Nagakumaras Suvarnakumaras Vayukumaras Dvipakumaras Dikkumaras Udadhikumaras Vidyutkumaras Agnikumaras Stanitakumaras

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Bhagavati Sutra Bk. 1 Ch. 5 73 (cells of the earth-bodies] prazna 167-kevaiyA NaM bhaMte! puDhavikkAIyAvAsasayasahassA pannattA? uttara 167-goyamA! asaMkhejjA puDhavikkAIyAvAsasayasahassA pannattA jAva...asaMkhijjA joisiyavimANAvAsasayasahassA pnnttaa| prazna 168-sohamme NaM bhaMte ! kappe kevaIyA vimANAvAsA pannattA? uttara 168-goyamA! battIsaM vimANAvAsasayasahassA pannattA evaMH battIsa-TThAvIsA bArasa- aTTha-cauro sayasahassA pannA-cattAlIsa chacca sahassA shssaare| ANaya-pANayakappe cattAri sayA''raNa-ccue tiNNI satta vimANasayAI causu vi eesu kppesu| ekkArasuttaraM heThimesu sattuttaraM sayaM ca majjhamae sayamegaM uvarimae paMceva annuttrvimaannaa| 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 vimanas 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 Aisana 28,00,000 Sanatkumara 12,00,000

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74 Mahendra Brahmaloka Lantaka Mahasukra Sahasrara Anata Pranata Arana Acyuta } bhagavatI sUtra zaH 1 u: 5 8,00,000 4,00,000 50,000 40,000 6,000 [on the sort of life] saMgaho 400 Thus the last four have a total of 700 vimanas. (Above these,) the neck-like (Graiveyaka) trio ( implying three compartments) have ( in all ) 111, 107 and 100 vimanas. (Above these ) are 5 Anuttara vimanas, the last of the celestial abodes 109. puDhavI-TThiti-ogAhaNa sarIra-saMghayaNameva saMThANe / lessA-diTThI- NANe jogu-vaoge ya dasa TThANA // T 300 prazna 169 - imIse NaM bhaMte! rayaNappabhAe puDhavIe tIsAe nirayAvAsa - sayasahassesu egamegaMsi nirayAvAsaMsi neraiyANaM kevaiyA ThitiTThANA pannattA ? uttara 169 - goyamA ! asaMkhejjA ThitiTThANA pannattA taM jahA jahaNNiyA ThitI samayAhiyA jahaNNiyA ThiI dusamayAhiyA jAva... * asaMkhejjasamayAhiyA jahaNiyA ThIti / tappA uggukkosiyA ThitI /

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Bhagavati Sutra Bk. 1 Ch. 5 prazna 170-imIse NaM bhaMte ! rayaNappabhAe puDhavIe tIsAe nirayAvAsasayasahassesu egamegaMsi nirayAvAsaMsi jahaNNiyAe ThitIe vaTTamANA neraiyA ki kohovauttA mANovauttA mAyovauttA lobhovauttA? / uttara 170-goyamA! savve vi tAva hojjA kohovauttA y| ahavA kohovauttA ya mANovautte m| ahavA kohovauttA ya mANovauttA ya / ahavA kohovauttA ya mAyovautte y| ahavA kohovauttA ya mAyovauttA y| ahavA kohovauttA ya lobhovautte y| ahavA kohovauttA ya lobhovauttA y| ahavA kohovauttA ya mANovautte ya mAyovautte y| kohovauttA ya mANovautte ya mAyovauttA y| kohovauttA ya mANovauttA ya mAyovautte y| kohovauttA ya mANovauttA ya mAyovauttA y| evaM koha-mANa-lobheNa vi cu| evaM koha-mAyA lobhe cu| evaM 12 / pacchA mANeNa mAyAe lobheNa ya koho bhiyvvo| te kohaM amuNctaa| evaM sattAvIsaM bhaMgA NeyavvA / prazna 171-imIse NaM bhaMte! rayaNappabhAe puDhavIe tIsAe nirayAvAsasayasahassesu egamegaMsi nirayAvAsaMsi samayAhiyAe jahannaThitIe vaTTamANA neraiyA ki kohovauttA mANovauttA mAyovauttA lobhovauttA? uttara 171-goyamA ! kohovautte ya mANovautte ya mAyovautte ya lobhovautte y| kohovauttA ya mANo vauttA ya mAyovauttA ya lobhovauttA y| ahavA kohovautte ya mANovautte y| ahavA kohovautte ya mANovauttA y| evaM asIti bhaMgA neyvvaa| evaM jAva...saMkhejjasamayAhiyA ThiI asaMvejjasamayAhiyA ThiI tappAuggukkosiyAe ThiIe sattAvIsaM bhaMgA bhANiyavvA / 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 Ratnaprabha hell ? ___A. 169. Gautama! Their life has been stated to have countless spans, a minimum of 10,000 years, then plus one

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bhagavatI sUtra zaH 1 u: 5 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.

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Bhagavati Sutra Bk. I Ch. 5 [on physical dimensions] prazna 172-imIse NaM bhaMte! rayaNappabhAe pUDhavIe tIsAe nirayAvAsasayasahassesu egamegaMsi nirayAvAsaMsi neraiyANaM kevaiyA ogAhaNAThANA pannatA? uttara 172-goyamA! asaMkhejjA ogAhaNAThANA pnnttaa| taM jahA jahaNiyA ogAhaNA padesAhiyA jahanniyA ogAhaNA duppaesAhiyA jahaniyA ogAhaNA jAva...asaMkhijja paesAhiyA jahaNiyA ogaahnnaa| tappauggukosiyA ogaahnnaa| prazna 173-imIse NaM bhaMte ! rayaNappabhAe puDhavIe tIsAe nirayAvAsasayasahassesu egamegaMsi NirayAvAsaMsi jahaNiyAe ogAhaNAe vaTTamANA NeraiyA ki kohovauttA ? uttara 172-goyamA! asIibhaMgA bhANiyavvA jAva...saMkhijjapaesAhiyA jahaniyA ogAhaNA asaMkhejjapaesAhiyAe jahaNiyAe ogAhaNAe vaTTamANANaM tappAuMggukkosiyAe ogAhaNAe vaTTamANANaM neraiyANaM dosu vi sattAvIsaM bhNgaa| 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 Ratnaprabha 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 Ratnaprabha 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.

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bhagavatI sUtra zaH 1 uH5 [on the body of the infernal beings) prazna 174-imIse NaM bhaMte ! rayaNappabhAe jAva...egamegaMsi nirAyAvAsaMsi ne raiyANaM kai sarIrayA pannattA? uttara 174-goyamA! tinni sarIrayA pannattA / taM jahA veuvvie teyae kmme| prazna 175-imIse NaM bhaMte ! jAva...veubviyasarIre vaTTamANA neraiyA ki kohovauttA? uttara 175-goyamA! sattAvIsaM bhaMgA bhaanniyvvaa| eeNaM gameNaM tinni sarIrA bhaanniyvvaa| prazna 176-imIse NaM bhaMte ! rayaNappabhApuDhavie jAva...neraiyANaM sarIrayA ki saMghayaNI pannattA? uttara 176-goyamA! chamha saMghayaNANaM assaMghayaNI nevaTThI nevacchirA nevnnhaaruunni| je poggalA aNiTThA akaMtA appiyA asuhA amaNunnA amaNAmA etesiM sarIrasaMghAyattAe prinnmNti| prazna 177-imIse NaM bhaMte ! jAva...chaNhaM saMghayaNANaM asaMghayaNe vaTTamANA NaM neraiyA ki kohovauttA? uttara 177-goyamA! sattAvIsaM bhNgaa| prazna 178-imIse gaM bhaMte ! rayaNNapabhAe jAva...sarIrayA kiMsaMThiyA pannattA? uttara 178-goyamA! duvihA pnnttaa| taM jahA bhavadhAraNijjA ya uttaraveuvviyA y| tattha NaM je te bhavadhAraNijjA te huMDasaMThiyA pannattA / tattha NaM je te uttaraveuvviyA te vi iMDasaMThiyA pnnttaa| prazna 179-imIse NaM jAva...huMDasaMThANe vaTTamANA neraiyA ki kohovauttA? uttara 179-goyamA! sattAvIsaM bhNgaa|

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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 Ratnaprabha hell ? A. 174. Gautama ! Three body types are stated. They are : fluid, caloric and karman115, 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 Ratnaprabha 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 Ratnaprabha 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.

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bhagavatI sUtra zaH 1 u: 5 . 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 prazna 180 -- imIse NaM bhaMte ! lerasAo pannatA ? rayaNappabhAe puDhavIe neraiyANaM kati uttara 180 - goyamA ! egA kAulessA pannattA / prazna 181 - imrIse NaM bhaMte ! rayaNappabhAe jAva... . kAulessAe vaTTamANA...? uttara 181 - goyamA ! sattAvIsaM bhNgaa| prazna 182 - imIse NaM jAva... kiM sammadiTThI micchAdiTThI sammamicchAdiTThI / uttara 182 - tinni vi / prazna 183 - imIse NaM jAva... sammadaMsaNe vaTTamANA neraiyA...? uttara 183 - sattAvIsaM bhNgaa| evaM micchAdaMsaNe vi / sammAmicchAdaMsaNe asIti bhaMgA / prazna 184 - imIse NaM bhaMte ! jAva... kiM NANI aNNANI ? uttara 184 - goyamA ! NANI vi annANI vi / tiNNi NANAI niyAma tiNiNa aNNANAI bhayaNAe / prazna 185 - imIse NaM bhaMte ! jAva... AbhiNibohiyaNNANe vaTTamANA...? uttara 185 - sattAvIsaM bhNgaa| evaM tiNiNa NANAiM tiNNi aNNANAiM bhANiyavvAiM / prazna 186 - imIse NaM jAva... kiM maNajogI vaijogI kAyajogI ?

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Bhagavati Sutra Bk. 1 Ch. 5 uttara 186-tinni vi| prazna 187-imIse NaM jAva...magajoe vaTTamANA kohovauttA? uttara 187-sattAvIsa bhNgaa| evaM vaijoe evaM kAyajoe / prazna 188-imIse NaM jAva...neraiyA ki sAgArovauttA aNAgArovauttA? uttara 188-goyamA! sAgArovauttA vi aNAgArovauttA vi| prazna 189-imose NaM jAva...sAgArovayogavaTTamANA kiM kohovauttA? uttara 189-sattAvIsaM bhNgaa| evaM aNAgArovauttA vi sattAvIsa bhNgaa| evaM satta vi puDhavIo neyavAo NANataM lesAsu / gAhA kAU ya dosu taiyAe mIsiyA nIliyA cutthiie| paMcamIyAe mIsA kaNhA tatto prmknnhaa|| Q. 180. Bhante! How many have been stated to be the tinges of the infernal beings in the Ratnaprabha hell ? A. 180. Gautama! (Only) one--ash. Q. 181. Bhante ! (Denigens of) the Ratnaprabha 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

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bhagavatI sUtra zaH 1 uH 5 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 Ratnaprabha 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

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Bhagavati Sutra 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. prabha 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 Asurakumaras) prazna 190-causaThThIe NaM bhaMte! asurakumArAvAsasayasahassesu egamegaMsi asurakumArAvAsaMsi asurakumArANaM kevaiyA ThiiTThANA pannattA? uttara 190-goyamA! asaMkhejja ThiiTThANA pnnnnttaa| jahaNiyA ThiI jahA neraiyA tahA navaraM paDilomA bhaMgA bhaanniybvaa| savve vi tAca hojja lobhovuttaa| ahavA lobhovauttA ya mAyovautte ya ahavA lobhovauttA ya mAyovauttA ya / eeNaM gameNaM NeyavvaM jAva...thaNiyakumArANaM navaraM NANataM jANiyavvaM / 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 Asurakumaras ? ___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 Stanitakumaras. Specialities (of each species) should be noted126.

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bhagavatI sUtra zaH 1 uH 5 [on the life of the earth-bodies] prazna 191-asaMkhijjesu NaM bhaMte ! puDhavikAiyAvAsasayasahassesu egamegaMsi puDhavikAiyAvAsaMsi puDhavikkAiyANaM kevaiyA ThitiTThANA pannattA? uttara 191-goyamA! asaMkhejjA ThitiTThANA pannattA taM jahA jahanniyA ThiI jAva...tappAuggukosiyA tthiii| prazna 192-asaMkhejjesu NaM bhaMte ! puDhavikkAiyAvAsasayasahassesu egamegaMsi puDhavikAiyAvAsaMsi jaNNiyAe Thitie vaTTamANA puDhavikkAiyA ki kohovauttA mAgovauttA mAyovauttA lobhovauttA? uttara 192-goyamA! kohovauttA vi mANovauttA vi mAyovauttA vi lobhovauttA vi| evaM puDha vikkAiyANaM savvesu vi ThANesu abhNgyN| navaraM teulessAe asItibhaMgA evaM AukkAiyA vi| teukkAiyA vAukkAiyANaM savvesu vi ThANesu abhNgyN| vaNassaikAiyA jahA puddhvikkaaiyaa| 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.

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Bhagavati Sutra Bk. 1 Ch. 5 [on the life of the two-organ and other beings] 193-beiMdiya-iMdiya-cauridiyANaM jehiM ThANehiM neraiyANaM asIibhaMgA tehiM ThANehiM asIiM cev| navaraM abbhahiyA sammatte AbhiNibohiyanANe suyanANe ya eehi asoibhNgaa| jehiM ThANehiM neraiyANaM sattAvIsaM bhaMgA tesu ThANesu savvesu abhNgyN| ____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] 194-paMciMdiyatirikkhajogiyA jahA neraiyA tahA bhnniybvaa| navaraM jehiM sattAvIsaM bhaMgA tehiM abhaMgayaM kaayvvN| jattha asIti tattha asIti cev| ___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] 195-maNussA vi jehiM ThANehiM neraiyANaM asItibhaMgA tehiM ThANehiM maNussANaM vi asItibhaMgA bhaanniyvvaa| jesu ThANesu sattAvIsA tesu abhaMgayaM / navaraM maNussANaM abbhahiyaM jahaNNiyaThiie AhArae ya asiitibhNgaa| 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.

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86 bhagavatI sUtra zaH 1 u: 5 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] bhvnnvaasii| NavaraM NANattaM 196-vANamaMtara-joisa-vemANiyA jahA jANiyavvaM jaM jassa jaav...annuttraa| 196. The Vanavyantaras, the Jyotiskas and the Vaimanikas are similar to the Bhavanavasis, but their specialities should be noted, and this...till the highest vimanas131.) sevaM bhNte| sevaM bhNte| ti jaav...vihri| ___Bhante ! So they are. Glory be to the Lord ! So saying Gautama withdrew to resume his seat. paMcamo uddeso smmtto| Chapter five ends.

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chaTTho uddeso CHAPTER Six [on the distance at sun-rise and sun-set] prazna 197-jAvaiyAo ya NaM bhaMte ! uvAsaMtarAo udiyaMte surie cakhupphAsa havvamAgacchati atthamaMte vi ya NaM sUrie tAvatiyAo ceva uvAsaMtarAo cakkhupphAsaM havvamAgacchati ? uttara 197-haMtA goyamA ! jAvaiyAo NaM uvAsaMtarAo udayaMte sUrie cakkhupphAsaM...atthamaMte vi sUrie jaav...hvvmaagcchti| prazna 198-jAvaiyANaM bhaMte ! khittaM udayaMte sUrie AyaveNaM savvao samaMtA obhAsei ujjoei tavei pabhAsei atthamaMte vi ya NaM sarie tAvaiyaM ceva khittaM AyaveNaM savvao samaMtA obhAsei ujjoei tavei pabhAsei ? uttara 198-haMtA goyamA! jAvatiyaM NaM khettaM jAva...pabhAsei / prazna 199-taM bhaMte! kiM puDheM obhAsei apuTTha obhAsei ? uttara 199-jAva...chaddisi obhAseti / evaM ujjovei tavei pabhAsei jAva...niyamA chdisiN| prazna 200-se NaNaM bhaMte! savvaM ti savvAvaMti phusamANakAlasamayaMsi jAvatiyaM khettaM phusai tAvatiyaM phusamANe puDhe tti vattavvaM siyA ? uttara 200-haMtA goyamA ! savvaM ti jAva...vattavvaM siyaa| prazna 201-taM bhaMte! kiM puDheM phusai apuThaM phusai ? uttara 201-jAva...niyamA chaddisi /

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bhagavatI sUtra zaH 1 u: 6 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.

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Bhagava i Sutra Bk. 1 Ch. 6 89 [on space limit and sundry items] prazna 202-loyaMte bhaMte ! aloyaMta phusai aloyaMte vi loyaMta phusai ? uttara 202-haMtA goyamA! loyaMte aloyaMta phusai aloyaMte vi loyaMtaM phusi| prazna 203-taM bhaMte! kiM puDheM phusai apuDheM phusai ? uttara 203-jAva...niyamA chaddisiM phusi| prazna 204-dIvaMte bhaMte! sAgaraMtaM phusai sAgarate vi dIvaMtaM phusai ? uttara 204-haMtA jAva...niyamA chadisi phusi| prazna 205-evaM eeNaM abhilAveNaM udayaMte poyataM phusai chidaMte dUsataM chAyaMte AyavaMtaM ? uttara 205-jAva...niyamA chadisiM phusi| 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.

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90 bhagavatI sUtra zaH 1 u.6 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] prazna 206-atthi NaM bhaMte! jIvANaM pANAivAe NaM kiriyA kajjai? uttara 206-haMtA atthi| prazna 207-sA bhaMte ! kiM puTThA kajjai apuTThA kajjai? uttara 207-jAva...NivvAghAeNaM chadisi vAghAyaM paDucca siya tidisi siya caudisi siya pNcdisiN| prazna 208-sA bhaMte! kiM kaDA kajjai akaDA kajjai? uttara 208-goyamA! kaDA kajjai No akaDA kjji| prazna 209-sA bhaMte! kiM attakaDA kajjai parakaDya kajjai tadubhayakaDA kajjai? attakaDA kajjai No parakaDA kajjai no tadubhaya uttara 209-goyamA! kaDA kjji| prazna 210-sA bhaMte! kiM ANupubbiM kaDA kajjai aNANupuvvi kaDA kajjai? uttara 210-goyamA! ANupuvviM kaDA kajjai No aNANupugvi kaDA kjji| jA ya kaDA kajjai jA ya kajjissai savvA sA ANupusvikADA go aNANupusvikaDa tti vattavvaM siyaa| prazna 211-atyi NaM bhaMte ! neraiyANaM pANAivAyakiriyA kajjai ?

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Bhagavati Sutra Bk. 1 Ch. 6 uttara 211-haMtA atthiA prazna 212-sA bhaMte! kiM puTThA kajjai apuTThA kajjai ? uttara 212-jAva...niyamA chadisiM kjji| prazna 213-sA bhaMte ! ki kaDA kajjai akaDA kajjai? uttara 213-taM ceva jAva...No agANupuci kaDa tti vattavvaM siyaa| __ 214-jahA NeraiyA tahA egidiyavajjA bhANiyavvA jaav..vemaanniyaa| egidiyA jahA jIvA tahA bhaanniyvvaa| 215-jahA pANAivAe tahA musAvAe tahA adiNNAdANe mehuNe pariggahe kohe jaav...micchaadsnnslle| evaM ee aTThArasa cauvIsaM daMDagA bhANiyavvA / 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

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bhagavatI sUtra zaH 1 uH 6 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 Valmanikas, 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. sevaM bhaMte ! sevaM bhaMte! tti bhagavaM goyame samaNaM bhagava jaav...vihri| 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.

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Bhagavati Sutra Bk. 1 Ch. 6 93 [Dialogue with Arya Roha] NaM kAle te NaM samae gaM samaNassa bhagavao mahAvIrassa aMtevAsI rohe nAma agAre pagaibhaddae pagaimaue pagaiviNIe pagaiuvasaMte pagaipayaNukohamANamAyAlo miumadavasaMpanne alINe bhaddae viNIe samaNassa bhagavao mahAvIrassa adUrasAmaMte uDDhajANu ahosire jhANakoTThovagae saMjameNaM tavasA avvANaM bhAvemANe viharai / tae NaM se rohe aNagAre jAyasaDDhe jAva... pajjuvAsamANe evaM vadAsI / 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 : prazna 216- puvvi bhaMte ! loe pacchA aloe puvvi aloe pacchA loe ? uttara 216 - rohA ! loe ya aloe ya puvvi pete pacchA pete do vi ee sAsayA bhAvA aNANupuvvI esA rAhA ! prazna 217 - pudi bhaMte ! jIvA pacchA ajIvA puvvi ajIvA pacchA jIvA ? uttara 217 - jaheva loe ya aloe ya taheva jIvA ya ajIvA ya / evaM bhavasiddhiyA ya abhavasiddhiyA ya siddhi asiddhi siddhA asiddhA / prazna 218 - puvi bhaMte ! aMDae pacchA kukkuDI puvvi kukkuDI pacchA aMDae ? rohA ! se NaM aMDae kao ? - bhavayaM ! kukkuDIo / sA NaM 1 kukkuDI kao ? bhaMte ! aMDayAo / uttara 218 - evAmeva rohA ! se ya aMDae sA ya kukkuDI puvvi pete pacchA paite duvete sAsayA bhAvA aNANupuvvI esA rohA !

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94 bhagavatI sUtra zaH 1 u: 6 prazna 219-puvi bhaMte ! loyaMte pacchA aloyaMte? puvi aloyaMte pacchA loyaMte? uttara 219-rohA ! loyaMte ya aloyaMte ya jAva.. aNANupubvI esA rohA ! prazna 220-puvi bhaMte ! loyeMte pacchA sattame uvAsaMtare pucchA? uttara 220-rohA! loyaMte ya sattame uvAsaMtare pUvi pi do vi ete jAva... aNANupuvvI esA rohA! evaM loyaMte ya sattame ya taNuvAe evaM ghaNavAe ghaNodahI sattamA puddhvii| evaM loyaMte ekkekkeNaM saMjoeyavve imehiM ThANehiM taM jahA : uvAsavAyaghaNaudahi puDhavIdIvA ya sAgarA vaasaa| neraiyAI atthiya samayA kammAiM lessaao||1 diTThIdaMsaNaNANA saNNA sarIrA ya joguvoge| davvapaesA pajjava addhA kiM puci loyaMte // 2 prazna 221-pubdi bhaMte ! loyaMte pacchA samvaddhA? uttara 221-jahA loyaMteNaM saMjoiyA savve ThANA ete| evaM aloyaMteNa vi saMjoeyavvA svve| prazna 222-pubdi bhaMte ! sattamai uvAsaMtare pacchA sattame taNuvAe? uttara 222-evaM sattamaM uvAsaMtaraM sabvehi samaM saMjoeyavvaM jAva ..sbbtaae| prazna 223-puvi bhaMte! sattame taNuvAe pacchA sattame ghaNavAe? uttara 223-eyaM pi taheva neyavvaM jaav...svvddhaa| evaM uvarillaM ekkekkaM saMjoyaMteNaM jo jo hiThillo taM taM chaDDateNaM neyavvaM jAva...atIya-aNAgayatA pacchA savvaddhA jAva...aNANupuvvI esA rohA ! Q. 216. Bhante ! Is space first and non-space next ? Or, non-space first and space next ?

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Bhagavati Sutra 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

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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 a! f 5179...FETEI Bhante! So they are. Glory be to the Lord ! So saying, monk Roha withdrew and resumed his place.

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Bhagavati Sutra Bk. 1 Ch. 6 tti bhagavaM goyame samaNaM jAva... . evaM vayAsI : 97 Thus addressing the Lord, Gautama made the following submission : [on the base of space] prazna 224 - bhaMte! kaivihA NaM loyaTThitI pannattA ? uttara 224- goyamA ! aTThavihA loyaTThitI pannattA / taM jahA AgAsaiTThie vA vAyapaiTThie udahI udahI paiTThiyA puDhavIM puDhavIpaiTThiyA tasA thAvarA pANA / ajIvA jIvapaiTThiyA jIvA kammapaiTThiyA ajIvA jIvasaMgahiyA jIvA kammasaMgahiyA / prazna 225 - se keNaTTheNaM bhaMte ! evaM vuccai aTThavihA jAva... jIvA kammasaMgahiyA ? uttara 225 - goyamA ! se jahANAmae keI purise batyibhADovei batthi - mADIvettA upi sitaM baMdhai baMdhaittA majjheNaM gaMThi baMdhai baMdhaittA uvarillaM gaMThi muyai muittA uvarillaM detaM vAmei uvarillaM detaM vAmettA uvarillaM. desaM AjyAyassa pUrei pUrittA uppisitaM baMdhai baMdhittA majjhillagaMThi muyai muittA se NUNaM gomA ! se AuyAye tassa vAuyAyassa uppi uvarimatale ciTThai ? haMtA ciTThai / se teNaTTheNaM jAva... jIvA kammasaMgahiyA / se jahA vA kei purise batthi ADovei ADovittA kaDIe baMdhai baMdhittA atyAhamatAramapArasiyaMsi udagaMsi gAjjA / se NUNaM goyamA ! se purise tassa AuyAyassa uvarimatale ciTThai ? haMtA ciTThai / evaM vA aTThavihA loyaTThii pannattA .. jIvA jAva.. kammasaMgahiyA / 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

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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 karina. 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] prazna 226-atthi NaM bhaMte ! jIvA ya poggalA ya annamanabaddhA annamannapuTThA annamannaogADhA aNNamaNNasiNehapaDivaddhA anamannaghaDattAe ciTThati ? uttara 226-haMtA atthi| 7 PPsBuredu na! Fra...farcofa ?

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Bhagavati Sutra Bk. I Ch. 6 99 uttara 227-goyamA! se jahANAmae harade siyA puNNe puNNappamANe volaTTamANe vosaTTamANe samabharaghaDatAe citttthi| ahe NaM keI purise taMsi haradaMsi egaM mahaM nAvaM sayAsavaM sayachidaM ogaahejjaa| se gUNaM goyamA ! sA NAvA tehiM AsavadArehiM ApUramANI ApUramANI puNNA puNNappamANA volaTTamANA vosaTTamANA samabharadhaDatAe ciTThai? haMtA citttthdd| se teNadveNaM goyamA! atthi NaM jIvA ya jAva...ciTThati / 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] prazna 228-atthi NaM bhaMte! sayA samiyaM suhume siNehakAye pavaDai ? uttara 228-haMtA atthi| prazna 229-se bhaMte ! ki uDDhe pavaDai ahe pavaDai tirie vi pavaDai?

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100 bhagavatI sUtra zaH 1 uH 6 uttara 229-goyamA! uDDhe vi pavaDai ahe vi pavaDai tirie vi pvddi| prazna 230-jahA se bAyare AuyAe anamannasamAutte ciraM pi dIhakAlaM ciTThai tahA NaM se vi? uttara 230-No iNaThe smtthe| se NaM khippaM eva viddhaMsaM aagcchi| 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. sevaM bhaMte ! sevaM bhaMte ! ti| Bhante! So they are. Glory be to the Lord! So saying Gautama withdrew and resumed his place. chaTTho uddeso smmtto| Chapter six ends.

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sattamo uddeso CHAPTER SEVEN [more on infernal beings] prazna 231-neraie NaM bhaMte ! neraiesu uvavajjamANe kiM deseNaM desaM uvavajjai deseNaM savvaM uvavajjai savveNaM desaM uvavajjai savveNaM savvaM uvavajjai ? uttara 231-goyamA! no deseNaM desaM uvavajjai no deseNaM savvaM uvavajjai no savveNaM desaM uvavajjai savveNaM savvaM uvvjji| jahA neraie evaM jAva... vemaannie| prazna 232-neraiyA NaM bhaMte! neraiesu uvavajjamANe kiM deseNaM desaM AhArei deseNaM savvaM AhArei savveNaM desaM AhArei savveNaM savvaM AhArei ? uttara 232-goyamA! no deseNaM desaM AhArei, no deMseNaM savvaM AhArei savveNaM vA desaM AhArei savveNaM vA savvaM aahaarei| evaM jaav...vemaanniyaa| prazna 233-neraie NaM bhaMte ! neraiehiMto uvavaTTamANe kiM deseNaM desaM uvavaTTai ? uttara 233-jahA uvavajjamANe taheva uvavaTTamANe vi daMDago bhaanniyvvo| prazna 234-neraie NaM bhaMte ! neraiehiMto uvavaTTamANe kiM deseNaM desaM AhArei? uttara 234-taheva jAva...savveNaM vA desaM AhArei savveNa vA savvaM aahaarei| evaM jaav...vemaannie| prazna 235-neraie NaM bhaMte ! neraiesu uvavanne kiM deseNaM desaM uvavanne ? _uttara 235-eso vi taheva jAva...savveNaM savvaM uvvnnnne| jahA uvavajjamANe udavaTTamANe ya cattAri daMDagA tahA uvavanneNaM uvvaTeNa vi cattAri daMDagA bhaanniyvvaa| savveNaM savvaM uvvnnnne| saveNaM vA desaM aahaarei| savveNaM vA savvaM AhArei eeNaM abhilAveNaM uvavanne vi uvvaTTaNe vi neyavvaM /

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102 bhagavatI sUtra zaH 1 uH 7 prazna 236-neraie NaM bhaMte! neraiesu uvavajjamANe ki addheNaM addhaM uvavajjai adreNaM savvaM uvavajjai savveNaM addhaM uvavajjai savveNaM savvaM uvavajjai? uttara 236-jahA paDhamilleNaM aTTha daMDagA tahA addheNa vi aTTha daMDagA bhaanniyvvaa| navaraM jahiM deseNaM desaM uvavajjai tahiM addheNaM addhaM uvavajjai iti bhANi. yvvN| eyaM NANattaM ete savve vi solasa daMDagA bhaanniyvvaa| 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 ?

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Bhagavati Sutra 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] prazna 237-jIve NaM bhaMte! ki viggahagaisamAvaNNae aviggahagaisamA vaNNae ? __ uttara 237-goyamA! siya viggahagaisamAvannage siya avigghgismaavnnge| evaM jaav...vemaannie| aviggahagai prazna 238-jIvA NaM bhaMte ! ki viggahagaisamAvannayA samAvannagA? uttara 238-goyamA! viggahagaisamAvannagA vi avigghgismaavnngaa| prazna 239-neraiyA NaM bhaMte! kiM viggahagaisamAvannagA aviggahagai samAvannagA? uttara 239-goyamA! savve vi tAva hojja aviggahagatisamAvannagA ahavA aviggahagatisamAvanagA viggahagatisamAvannage ya ahavA aviggahagatisamAvanagA ya viggahagaisamAvanagA y| evaM jIva egidiyavajjo tiybhNgo|

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104 bhagavatI sUtra za: 1 uH 7 prazna 240-deve NaM bhaMte! mahaDDhie mahajjuie mahabbale mahAyase mahesakkhe mahANubhAve aviukkaMtiyaM cayamANe kiMcakAlaM hirivattiyaM duguMchAvattiyaM parisahavattiyaM AhAraM no aahaarei| ahe NaM AhArei AhArijjamANe AhArie pariNAmijjamANe pariNAmie pahINe ya Aue bhavai / jattha uvavajjai taM AuyaM pddisNvedei| taM jahA tirikkhajoNiyAuyaM vA maNussAuyaM vA? uttara 240-haMtA goyamA! deve NaM mahaDDhoe jAva...maNussAuyaM vaa| 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 Vaimanikas. 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 ?

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Bhagavati Sutra 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] prazna 241-jIve NaM bhaMte ! ganbhaM vakkamamANe kiM saiMdie vakkamai aNidie vakkamai ? uttara 241-goyamA! siya saiMdie vakkamai siya aNidie vkkmi| prazna 242-se kegaTTeNaM? uttara 242-goyamA! davidiyAiM paDucca aNidie vakkamai bhAvidiyAiM paDucca saiMdie vkkmi| te teNaTTeNaM / prazna 243-jIve NaM bhaMte ! gabhaM bakkamamANe kiM sasarIrI vakkamai asarIrI vakkamai ? uttara 243-goyamA! siya sasarIrI vakkamai siya asarIrI vkkmi| prazna 244-se keNaTheNaM ? . uttara 244-goyamA ! orAliya-veubviya-AhArayAiM paDucca asarIrI vkkmi| teyA-kammAiM paDucca sasarIrI vakkamai / se teNaTheNaM goyamA ! prazna 245-jIve NaM bhaMte ! ganbhaM vakkanamANe tappaDhamayAe kiM AhAraM AhArei? uttara 245-goyamA! mAuoyaM piusukkaM taM tadubhayasaMsiThaM kalusaM kivisaM tappaDhamayAe AhAraM aahaarei| prazna 246-jIve NaM bhaMte ! gabhagae samANe kiM AhAra AhArei ? uttara 246-goyamA ! jaM se mAyA nANAvihAo rasavigaIo AhAraM AhArei tadekadeseNaM oyaM aahaare|

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106 bhagavatI sUtra zaH 1 uH 7 prazna 247-jIvassa NaM bhaMte! gabhagayassa samANassa asthi uccAre i vA pAsavaNe i vA khele i vA siMghANe i vA vaMte i vA pite ivA? uttara 247-No iNaThe smtthe| prazna 248-se keNadveNaM? uttara 248-goyamA! jIve NaM gabhagae samANe jaM AhArei taM ciNAi taM soiMdiyatAe jAva...phAsidiyattAe advi-aThimija-kesa-maMsu-roma-nahattAe se tenntthennN| prazna 249-jIve NaM bhaMte ! ganbhagae samANe pabhU muheNaM kAvaliyaM AhAraM AhArittae? uttara 249-goyamA! No iNaThe smjheN| prazna 250-se kepaTTeNaM? uttara 250-goyamA! jIve NaM gabbhagae samANe savvao AhArei savvao pariNAmei savvao ussasai savvao nissasai abhikkhaNaM AhArei abhikkhaNaM pariNAmei abhikkhaNaM ussasai abhikkhaNaM nissasai Ahacca AhArei Ahacca pariNAmei Ahacca ussasai Ahacca nIssai / mAujIvarasaharaNI puttajIvarasaharaNI mAujIvapaDibaddhA puttajIvaphuDA tamhA AhArei tamhA pariNAmei avarA vi ya NaM puttajIvapaDibaddhA mAujIvaphuDA tamhA ciNAi tamhA uvaciNAise teNaTheNaM jAva...no pabhU muheNaM kAvaliyaM AhAraM aahaaritte| 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.

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Bhagavati Sutra 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 karman 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-kalusa and kilvisa,-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).

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bhagavatI sUtra zaH 1 u: 7 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] mAiaMgA pannattA ? prazna 251 - kai NaM bhaMte ! uttara 251 - goyamA ! matthuluMge / tao mAiyaMgA pannattA / uttara 252 - goyamA ! mijA kesa - maMsa-roma - nahe / prazna 252 - kai NaM bhaMte ! piiyaMgA pannattA ? tao piiyaMgA pannattA / taM jahA aTThi aTThi taM jahA maMse soNie prazna 253 - ammApiie NaM bhaMte! sarIrae kevaiyaM kAlaM saMciTThai ? uttara 253 - goyamA ! jAvaiyaM se kAlaM bhavadhAraNijje sarIrae avvAvanne bhavai evatiyaM kAlaM saMciTThai / ahe NaM samae samae voyasijjamANe voyasijjamANe caramakAlasamayaMsi vocchinne bhavai /

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Bhagavati Sutra 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] prazna 254-jIve NaM bhaMte! gabhagae samANe neraiesu uvavajjejjA? uttara 254-goyamA! atthegaie ukvajjejjA atthegaie no uvvjjejjaa| prazna 255-se keNaTheNaM? uttara 255-goyamA! se NaM sannI paMcidie savvAhiM pajjattIhiM pajjattae vIriyaladdhIe veunviyaladdhIe parANIeNaM AgayaM soccA nisamma paese nicchubhai nicchubhittA veubviyasamugghAeNaM samohaNai samohaNittA cAuraMgiNi sennaM viuvvai cAuraMgiNiM sennaM viuvittA cAuraMgiNIe seNAe parANIeNaM saddhi saMgAma sNgaamei| se NaM jIve atthakAmae rajjakAmae bhogakAmae kAmakAmae atthakaMkhie rajjakaMkhie bhogakaMkhie kAmakaMkhie atyapivAsae rajjapivAsae bhogapivAsae

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110 bhagavatI sUtra zaH 1 uH . kAmapivAsae taccitte tammaNe tallese tadajhavasie tattivvajjhavasANe tadaTThovautte tadappikyaraNe tabbhAvaNabhAvie eyaMsi NaM aMtaraMsi kAlaM karejja neraiesu uvvjji| se teNa-NaM goyamA! jAva...atthegaie uvavajjejjA atthegaie no uvavajjejjA / prazna 256-jIve NaM bhaMte ! gabhagae samANe devalogesu uvavajjejjA ? uttara 256-atthegaie uvavajjejjA atthegaie no uvvjjejjaa| prazna 257-se keNaTheNaM? uttara 257-goyamA! se NaM sannI paMcidie savvAhiM pajjattIhiM pajjattae tahArUvassa samaNassa vA mAhaNassa vA aMtie egamapi AriyaM dhammiyaM suvayaNaM soccA nisamma tao bhavai saMvegajAyasaDDhe tivvadhammANurAgaratte se NaM jIve dhammakAmae punakAmae saggakAmae mokkhakAmaye dhammakaMkhie punnakaMkhie saggakaMkhie mokkhakaMkhie dhammapivAsae pugnapivAsae saggamokkhapivAsae taccitte tammaNe sallese tadabhavasie tattivvaujhavasANe sadaTThovautte tadapiya-karaNe tabbhAvaNAbhAvie eyaMsi NaM aMtaraMsi kAlaM karejja devalogesu uvvjji| se teNaTheNaM goyamA! 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,

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Bhagavati Sutra 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 sramana or a mahana, 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 karma, 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] prazna 258-jIve NaM bhaMte ! gabhagae samANe uttANae vA pAsillae vA aMbakhujjae vA acchejjae vA ciTThajjae vA nisIejja vA tuyaTeja vA mAue suvamANIe suvai jAgaramANIe jAgarai suhiyAe suhie bhavai duhiyAe duhie 795 ?

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112 bhagavatI sUtra zaH 1 uH 7 uttara 258-haMtA goyamA! jIve NaM gabbhagae samANe jAva... duhiyAe duhie bhavai / ahe NaM pasavaNakAlasamayaMsi sIseNa vA pAehi vA Agacchati samma Agacchai tiriyaM Agacchai viNihAyaM Avajjai vanavajjhANi ya se kammAI badhAI puTThAiM nihattAI kaDAiM paTThaviyAI abhiniviTThAI abhisamannAgayAiM udinnAI no uvasaMtAI bhavaMti tao bhavai durUve duvanne duggaMdhe durase duphAse aNiThe akate appie asubhe amaNunne amaNAme hINassare dINassare aNiTThassare akaMtassare appiyassare asubhassare amaNunnassare amaNAmassare aNAejjavayaNe paccAyAe yA vi bhvi| vaNNavajjhANi ya se kammAI no baddhAiM pasatthaM NeyavvaM jAva... AdijjavayaNe paccAyAe yA vi bhvi| _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. sevaM bhaMte ! sevaM bhaMte! ti| So saying Bhante ! So they are. Glory be to the Lord! Gautama withdrew and resumed his seat. sattamo uddeso smmtto| Chapter seven ends

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aTTha mo uddeso CHAPTER EIGHT [on the life-span of the fool, the prudent, etor rAyagihe samosaraNaM jAva...evaM vayAsI : Congregation at Rajaglha (description Gautama made submission as follows : as aforesaid). prazna 259-egaMtabAle NaM bhaMte ! maNusse ki NeraiyAuyaM pakarei tirik khAuyaM pakarei maNussAuyaM pakarei devAuyaM pakarei ? raiyAuyaM kiccA raiesu uvavajjai tiriyAuyaM kiccA tiriesu uvavajja i maNussAuyaM kiccA maNussesu uvavajjai devAuyaM kiccA devalogesu uvavajjai ? uttara 259-egaMtabAle NaM maNusse NeraiyAuyaM pi pakarei tiriyAuyaM pi pakarei maNussAuyaM pi pakarei devAuyaM pi pkrei| raiyAuyaM pi kiccA Neraiesu uvavajjai tiriyAuyaM pi kiccA tiriesu uvavajjai maNussAuyaM pi kiccA maNuesu uvavajjai devAuyaM pi kiccA devalogesu uvvjji| prazna 260-egaMta paMDie NaM bhaMte ! maNusse ki jeraiyAuyaM pakarei jAva ...devAuyaM kiccA devaloesu uvavajjai ? __uttara 260-goyamA ! egaMtapaMDie NaM maNUse AuyaM siya pakarei siya No pakarei / jai pakarei No NeraiyAuyaM pakarei No tiriyAuyaM pakarei No maNussAuyaM pkrei| devAuyaM pakarei / No NerayAuyaM kiccA Neraiesu uvavajjati No tiriyA iuyaM kiccA tiriesu uvavajjati No maNussAuyaM kiccA maNussesu uvavajjati devAuyaM kiccA devesu uvavajjati / prazna 261-se keNaTheNaM jAva...devAuyaM kiccA devesu uvavajjati ?

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bhagavatI sUtra zaH 1 u: 8 uttara 261-goyamA ! egaMta paMDiyassa NaM maNUsassa kevalaM eva do gaIo paNNAyaMti taM jahA aMtakiriyA caiva kappopavattiyA ceva / se teNaTTheNaM goyamA ! jAva... devAuyaM kiccA devesu uvavajjati / 114 prazna 262 - bAlapaMDie NaM bhaMte ! maNusse kiM NeraiyAuyaM pakarei jAva .. devAuyaM kiccA devesu uvavajjai ? uttara 262 - goyamA ! No NeraiyAuyaM pakarei jAva... devAjayaM kiccA devesu uvavajjai / prazna 263 - se keNaTTheNaM jAva... devAuyaM kiccA devesu uvavajjai ? uttara 263 - goyamA ! bAlapaMDie NaM maNusse tahArUvassa samaNassa vA mAhaNassa vA aMtie egamapi AriyaM dhammiyaM suvayaNaM soccA Nisamma desa uvaramai desaM No uvaramai desaM paccakukhAi desaM No paccakukhAi / se teNeNaM desovarama- desapaccakkhANeNaM No NeraiyAuyaM pakarei jAva... devAuyaM kinvA devesu uvavajjai / se teNaTTheNaM jAva... devesu uvavajjati / 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.

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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 Vaimanikas). 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

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116 bhagavatI sUtra zaH 1 uH 8 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] prazna 264-purise NaM bhaMte! kacchaMsi vA dahaMsi vA udagaMsi vA daviyaMsi vA valayaMsi vA nUmaMsi vA gahaNaMsi vA gahaNaviduggaMsi vA pavvayaMsi vA pavvataviduggaMsi vA vaNaMsi vA vaNaviduggaM si vA miyavittIe miyasaMkappe miyapaNihANe miyavahAe gaMtA ete mie tti kAuM aNNayarassa miyassa vahAe kUDapAsaM uddAti tao NaM bhaMte ! se purise katikirie pannatte? uttara 264-goyamA ! jAvaM ca NaM se purise kacchaMsi vA jAva...kUDapAsaM uddAi tAvaM ca NaM se purise siya tikirie siya catukirie siya pNckirie| prazna 265 se keNaTheNaM bhaMte! evaM vuccai siya tikirie siya catukirie siya paMcakirie? uttara 265-goyamA! je bhavie uddavaNayAe No baMdhaNayAe No mAraNayAe tAvaM ca NaM se purise kAiyAe ahigaraNiyAe pAusiyAe tihi kiriyAhiM puddheN| je bhavie uddavaNayAe vi baMdhaNayAe vi No mAraNayAe tAvaM ca NaM se purise kAiyAe ahiMgaraNiyAe pAusiyAe pAritAvaNiyAe cauhi kiriyAhiM puche| je bhavie uddavaNayAe vi baMdhaNayAe vi mAraNayAe vi tAvaM ca NaM se purise kAiyAe ahiMgaraNiAe pAusiyAe jAva...pANAivAyakiriyAe paMcahiM kiriyAhiM puche se teNaTheNaM jaav...pNckirie| 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 ?

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Bhagavati Sutra 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. prazna 266-purisa NaM bhaMte ! kacchaMsi vA jAva...vaNaviduggaMsi vA taNAI Usaviya Usaviya agaNikAyaM nnisiri| tAvaM ca NaM se bhaMte ! purise katikirie ? uttara 266-goyamA! siya tikirie siya caukirie siya paMcakirie / prazna 267-se keNaTheNaM ? uttara 267-goyamA! je bhavie ussavaNayAe tihiN| ussavaNayAe vi NisiraNayAe vi No dahaNayAe cuhiN| je bhavie ussavaNayAe vi NisiraNayAe vi dahaNayAe vi tAvaM ca NaM se pUrise kAiyAe jAva...paMcahiM kiriyAhiM puddheN| se teNaTheNaM goyamA ! prazna 268-purisaM NaM bhaMte ! kacchaMsi vA jAva...vaNaviduggaMsi vA miya vittIe miyasaMkappe miyapaNihANe miyavahAe gaMtA ete miya tti kAuM aNNayarassa miyassa bahAe usu Nisirati tao NaM bhaMte ! se purise katikirie ? uttara 268-goyamA! siya tikirie siya caukirie siya pNckirie|

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118 bhagavatI sUtra zaH 1 u: 8 prazna 269 - se kemaTTheNaM ? uttara 269-goyamA ! je bhavie NisiraNayAe no vidvaMsaNayAe vi no bhAraNayAe vi tihi / je bhavie NisiraNayAe vi viddhasaNayAe vi No mAraNayAe cauhi / je bhavie NisiraNayAe vi viddhaMsaNayAe vi mAraNayA vi tAvaM caNaM se purise jAva... paMcahi kiriyAhi puTThe / se teNaTTheNaM goyamA ! siya tikirie siya caukirie siya paMca karie / 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

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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. prazna 270-purise NaM bhaMte! kacchaMsi vA jAva...aNNayarassa miyassa vahAe AyatakaNNAyataM usu AyAmettA ciTThajjA aNNe ya (annayare) purise maggao Agamma sayapANiNA asiNA sIsaM chidejjA se ya usU tAe ceva puvAyAmaNayAe taM miyaM vidhejmA se NaM bhaMte ! purise ki miyavereNaM puche ? purisabereNaM puche ? uttara 270-goyamA! je miyaM mArei se miyavereNaM puddheN| je purisaM mArei se purisavereNaM puddheN| prazna 271-se keNaTheNaM bhaMte ! evaM vuccai jAva...se purisavereNaM puThe ? uttara 271-se gUNaM goyamA ! kajjamANe kaDe saMdhijjamANe saMdhitte Niva. ttijjamANe nivvattite nisarijjamANe NisiTThe ti cattavvaM siyA hatA bhagavaM! kajjamANe kaDe jAva...NisiTThatti vattavvaM siyaa| se teNadveNaM goyamA! je miyaM mArei se miyavereNaM puDheM / je purisaM mArei se purisavereNaM puddheN| aMtochaNhaM mAsANaM marai kAiyAe jAva...paMcahi kiriyAhiM puddheN| bAhichaNhaM mAsANaM marai kAiyAe jAva...pAriyAvaNiyAe cAhiM kiriyAhiM puddheN| prazna 272-purise NaM bhaMte! purisaM sattoe samabhidhaMsejjA sayapANiNA vA se asiNA sIsaM chidejjA tao NaM bhaMte! se purise katikirie? uttara 272-goyamA! jAvaM ca NaM se purise taM purisaM sattIe samabhidhaMsei sayapANiNA vA se asiNA sIsaM chidai tAvaM ca NaM se purise kAiyAe ahigaraNiyAe jAva...pANAivAyakiriyAe paMcahi kiriyAhiM putthe| AsaNNavahaeNa ya aNavakakhaNavattIe NaM purisavereNaM puddheN| 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 ?

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bhagavatI sUtra zaH 1 u: 8 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] prazna 273 - do bhaMte ! purisA sarisayA sarittayA sarivvayA sarisabhaMDamattovagaraNA aNNamaNeNaM saddhiM saMgAmaM saMgAmeti tattha NaM ege purise parAiNai ege puriseM parAijjai / se kahameyaM bhaMte ! evaM ? uttara 273 - goyamA ! evaM vaccai savIrie parAiNai avIrie parAi - jjai /

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Bhagavati Sutra Bk. 1. Ch. 8 121 prazna 274-se keNaTheNaM jAva...parAijjai ? uttara 274-goyamA! jassa NaM voriyavajjhAiM kammAI No baddhAiM No puTThAI jAva...No abhisamaNNAgayAiM No udiNNAiM uvasaMtAI bhavaMti se NaM parAi. nni| jassa NaM vIriyavajjhAI kammAiM baddhAiM jAva...udiNNAI No uvasaMtAI bhavaMti se NaM purise parAijjai / se teNaThe NaM goyamA ! evaM vuccai savirie parAiNai avirie praaijji| 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] prazna 275-jIvA NaM bhaMte ! kiM savIriyA, avIriyA ? uttara 275-goyamA! savIriyA vi avIriyA vi| prazna 276-se keNaTheNaM ? uttara 276-goyamA! jIvA duvihA pannattA taM jahA saMsArasamAvaNNagA ya asaMsArasamAvaNNagA ya / tattha NaM je te asaMsArasamAvaNNagA te NaM siddhaa| siddhA NaM aviiriyaa| tattha NaM je te saMsArasamAvaNNagA te duvihA pannattA taM jahA

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bhagavatI sUtra zaH 1 u: 8 sele sipaDivaNNagA ya aselesipaDivaNNagA ya / tattha NaM je te selesipaDivannagA te NaM ddhivariyeNaM savIriyA karaNavIriyeNaM avIriyA / tattha NaM je te aselesipaDivaNNayA te NaM laddhivIriyeNaM savIriyA karaNavIriyeNaM savIriyA vi avIriyA vi / se teNaTTheNaM goyamA ! evaM buvai jIvA duvihA pattA taM jahA savIriyA vi avIriyA vi| 122 prazna 277 - raiyA NaM bhaMte ! kiM savIriyA, avIriyA ? raiyA laddhivIrieNaM savIriyA karaNavIrieNaM uttara 277 - goyamA ! savIriyA vi avIriyA vi / prazna 278 - se keNaTTheNaM ? uttara 278 - goyamA ! jesi NaM NeraiyANaM atthi uTThANe kamme bale vIrie purisakkAraparakkame te NaM NeraiyA laddhivIraeNaM vi savIriyA karaNavIrieNa vi savIriyA / jesi NaM NeraiyANaM Natthi uTThANe jAva... parakkame te NaM NeraiyA ladvivIrieNaM savIriyA karaNavIrieNaM avIriyA / se teNaTTheNaM / 279 - jahA raiyA evaM jAva... paMcidiyatirikkhajoNiyA / maNusA jahA ohiyA jIvA NavaraM siddhavajjA bhANiyavvA / vANamaMtara - joisa-vemANiyA jahA NeraiyA ! 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

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Bhagavati Sutra 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 Vanavyantaras, Jyotiskas and Vaimanikas are like the infernal beings. hai wa! Ta wa! fe gra...raets Bhante! So they are. Glory be to the Lord ! So saying Gautama,...till he resumed his seat. aTThamo uddeso smmtto| Chapter eight ends

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navamo uddeso CHAPTER NINE [on the weight of the living beings 157 ] prazna 280 - kahaM NaM bhaMte ! jIvA garuyattaM havvamAgacchati ? uttara 280 - goyamA ! pANAivAeNaM musAvAeNaM adiNNAdANeNaM mehuNeNaM pariggaNaM koha- mANa - mAyA-lobha-pejja-dosa kalaha abbhakkhANa- pesunna -aratirati-paraparivAya-mAyAmosa - micchAdaMsaNasalleNaM evaM khalu goyamA ! jIvA garuyattaM havvamAgacchaMti / prazna 281 - kahaM NaM bhaMte ! jIvA lahuyattaM havvamAgacchaMti ? uttara 281 - goyamA ! pANAivAyaveramaNeNaM jAva... .micchAdaMsaNasallaveramaNeNaM evaM khalu goyamA ! jIvA lahuyataM havvamAgacchaMti / 282 - evaM saMsAraM AulIkareMti evaM parittIkareMti evaM dIhIkareMti evaM hassIkareMti evaM aNupariyaTTaMti evaM vIivayaMti / pasatthA cattAri appasatthA cattAri / 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 ?

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Bhagavati Sutra Bk. 1. Ch. 9 A. 281. Gautama ! By giving up injury,...till faith, do the living beings acquire lightness. prazna 283 - sattame NaM bhaMte ! ru lahue ? 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. uttara 283 - goyamA ! 125 false prazna 284 - sattame NaM bhaMte ! lahae ? uvasaMtare kiM garue lahue garuyalahueM aga No garue No lahue No garuyalahue agaruyalahue / taNuvAe ki garue lahue garuyalahue agaruya uttara 284 - govamA ! jo garue No lahue garuyalahue No agaruyalahuye / evaM sattame dhaNavAe sattame dhaNodahI sattamA puDhavI uvAsaMtarAI savvAI jahA sattame uvAsaMtare jahA taNuvAe garuyalahue evaM ghaNavAya ghaNaudahi puDhavI dIvA ya sAyarA vAsA / 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.

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126 bhagavatI sUtra zaH 1 uH 9. prazna 285-NeraiyA gaM bhaMte! kiM garuyA jAva...agaruyalahuyA ? uttara 285-goyamA ! No garuyA No lahuyA garuyalahuyA vi agaruyalahuyA vi| prazna 286-se keNaDeNaM? uttara 286-goyamA! veunviya-teyAI paDucca No garuyA No lahuyA garuyalahuyA No agruylhuyaa| jIvaM ca kammaM ca paDucca No garuyA No lahuyA No garuyalahuyA agruylhuyaa| se teNaTheNaM evaM jaav...vemaanniyaa| NavaraM NANattaM jANiyavvaM sarIrehiM dhammatthikAe jAva...jIvatthikAe cutthpennN| prazna 287-poggalatthikAe NaM bhaMte! kiM garue lahue garuyalahue agaruya uttara 287-goyamA ! No garue No lahue garuyalahue vi agaruyalahue ni| prazna 288-se keNaTheNaM? uttara 288-goyamA! garuyalahuyadabvAiM paDucca No garue No lahue garuyalahue No agruylhue| agaruyalahuyadavvAiM paDucca No garue No lahue No garuyalahue agruylhue| samayA kammANi ya cutthpennN| prazna 289-kaNhalessA NaM bhaMte! kiM garuyA jAva...agalyalahuyA? uttara 289-goyamA! No garuyA No lahuyA garuyalahuyA vi agaruyalahuyA vi| prazna 290-se keNaTTeNaM? uttara 290-goyamA! devvalessaM paDucca tatiyapaeNaM bhAvalessaM paDucca cautthapaeNaM evaM jaav...sukklessaa| ... 291-diTTI-dasaNa-NANa-'NNANa-sannAo cautthapadeNaM yvvaao| heThillA cattAri sarIrA NeyanvA taieNaM pdennN| kammayA cautthaeNaM padeNaM / maNajogo vaijogo cautthaeNaM padeNaM kAyajogo taieNaM pdennN| sAgArovaogo aNAgArovaogo cutthpdennN| savvadavvA savvapaesA savapajjavA jahA poggltthikaao| tIyaddhA aNAgayatA savvaddhA cauttheNaM pdennN|

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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 Vaimanikas, 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

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bhagavatI sUtra zaH 1 uH 9 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 ; karman 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] prazna 292 - se NUNaM bhaMte! lAghaviyaM apicchA amucchA agehI apaDibaddhayA samaNANaM NiggaMthANaM pasatthaM ? uttara 292 - haMtA goyamA ! lAghaviyaM jAva... pasatthaM / prazna 293 - se NUNaM bhaMte ! akohattaM amANatvaM amAyattaM alobhattaM samaNANaM NiggaMthANaM pasatyaM ? uttara 293 - haMtA goyamA ! akohattaM amANattaM jAva... pasatthaM / prazna 294 - se NUNaM bhaMte ! kaMkhapadose NaM khINe samaNe NiggaMthe aMtakare bhavati ? aMtimasarIrie vA ? bahamohe vi ya NaM puvviM virahittA ahapacchA saMbuDe kAlaM karei tao pacchA sijjhai bujjhai muccai jAva... aMtaM karei ? uttara 294 - haMtA goyamA ! kaMkhapadose khINe jAva... aMtaM karei / 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.

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Bhagavati Sutra 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 ] prazna 295-aNNautthiyA NaM bhaMte ! evaM AikkhaMti evaM bhAsaMti evaM paNNaveMti evaM paruti evaM khalu ege jIve egeNaM samaeNaM do AuyAiM pkreti| taM jahA ihabhaviyAuyaM ca parabhaviyAuyaM c| jaM samayaM ihabhaviyAuyaM pakareti taM samayaM parabhaviyAuyaM pakareti jaM samayaM parabhaviyAuyaM pakareti taM samayaM ihabhaviyAuyaM pakarei / ihabhaviyAuyassa pakaraNayAe parabhaviyAuyaM pakarei parabhaviyAuyassa pakaraNayAe ihabhaviyAuyaM pakarei / evaM khalu ege jIve egeNaM samaeNaM do AuyAI pkreti| taM jahA ihabhaviyAuyaM ca parabhaviyAuyaM c| se kahameyaM bhaMte ! evaM ? uttara 295--goyamA! jaM NaM te annautthiyA evamAikkhaMti jAva...parabhaviyAuyaM c| je te eva mAhaMsu micchA te evmaahiNsu| ahaM puNa goyamA ! evaM AikkhAmi jaav...pruuvemi| evaM khalu ege jIve egeNaM samaeNaM egaM AuyaM pakarei taM jahA ihabhaviyAuyaM vA parabhaviyAuyA vA / jaM samayaM ihabhaviyAuyaM pakarei No taM samayaM parabhaviyAuyaM pakarei jaM samayaM parabhaviyAuyaM pakarei No taM samayaM ihabhaviyAuyaM pkrei| ihabhaviyAuyassa pakaraNayAe No parabhaviyAuyaM pakarei parabhaviyAuyassa pakaraNayAe No ihabhaviyAuyaM pkrei| evaM khalu ege jIve egeNaM samaeNaM egaM AuyaM pkrei| taM jahA ihabhaviyAuyaM vA parabhaviyAuyaM vaa| 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

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130 bhagavatI sUtra zaH 1 u: 9 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. sevaM bhaMte ! sevaM bhaMte! tti| bhagavaM goyame jAva...viharati / Bhante! They are so. Glory be to the Lord! So saying Gautama withdrew and resumed his seat [Kalasavesiya-putra's questions to the elderly monks] te NaM kAle NaM te NaM samae NaM pAsAvaccijje kAlAsavesiyaputte NAmaM aNagAre jeNeva therA bhagavaMto teNeva uvAgacchati / uvAgacchittA there bhagavaMte evaM vayAsI: 296-therA sAmAiyaM na yANaMti therA sAmAiyassa aTuM na yANaMti therA paccakkhANaM Na yANaMti therA paccakkhANassa aTuM na yANaMti therA saMjamaM na yANaMti therA saMjamassa aTThana yANaMti therA saMvaraM na yANaMti therA saMvarassa aTThana yANaMti therA vivegaM na yANaMti therA vivegassa aTTha Na yANaMti therA viussagaM Na yANaMti therA viussaggassa aTuM na yaannNti| tae NaM te therA bhagavaMto kAlAsavesiyaputtaM aNagAraM evaM vayAsI :

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Bhagavati Sutra Bk. 1 Ch. 9 131 jANAmo NaM ajjo ! sAmAiyaM jANAmo NaM ajjo ! sAmAiyassa aTraM jAva ...jANAmo NaM ajjo ! viussaggassa attuN| At that time, in that period, a monk named Kala. savesiya-putra, a leading monk of the order of Arhat Parsva, arrived at the same place where was Mahavira. Having arrived there he said thus to the elderly monks 166 : 296. Monks ! Knoweth not ye samayika, 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 Kalasavesiya-putra : to ---Arya! We know samayika, and know we its import, ...till know we detachment and its import. tate NaM se kAlAsavesiyaputte aNagAre te there bhagavaMte eva vayAsI : prazna 297-jai NaM ajjo ! tubbhe jANaha sAmAiyaM jANaha sAmAiyassa aTThe jAva...jANaha viussaggassa atttth| kiM bhe ajjo ! sAmAie ki bhe ajjo! sAmAiyassa aTThe jAva...ki bhe viussaggassa aTThe ? tae NaM therA bhagavaMto kAlAsavesiyaputtaM aNagAraM evaM vayAsI : uttara 297-AyA Ne ajjo! sAmAie AyA Ne ajjo! sAmAiyassa aThe jAva..viussaggassa atttthe| tae NaM se kAlAsavesiyaputte aNagAre there bhagavaMte evaM vayAsI : prazna 298-jai bhe ajjo ! AyA sAmAie AyA sAmAiyassa aTThe evaM jAva...AyA viusaggassa aTThe avahaTu koha-mANa-mAyA-lobhe kimaLaM ajjo! garahai? uttara 298-kAlAsavesiyaputta ! sNjmtttthyaae|

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132 bhagavatI sUtra zaH 1 u. 9 prazna 299-se bhaMte! ki garahA saMjame? agarahA saMjame ? uttara 299-kAlAsavesiyaputta ! garahA saMjame No agarahA sNjme| garahA vi ya NaM savvaM dosaM paviNeti savvaM bAliyaM prinnaae| evaM khu Ne AyA saMjame uvahite bhavati evaM khu Ne AyA saMjame uvacie bhavati evaM khu Ne AyA saMjame uThie bhvi| At this, monk Kalasavesiya-putra said thus to the monks : Q. 297. Arya ! If ye knoweth samayika and knoweth its import,...till ye knoweth detachment and its import, then stateth ye what is samayika and its import, ...till detachment and its import. At this, the elderly monks made the following reply to the monk Kalasavesiya-putra : A. 297. Arya ! Our soul is samayika, and our soul is the import of samayika,..till our soul is the import of detach ment167. Then monk Kalasavesiya-putra said this to the monks : Q. 298.Arya ! If thy soul be samayika, 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.

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Bhagavati Sutra Bk. 1 Ch. 9 133 ettha NaM se kAlAsavesiyapute agagAre saMbuddhe there bhagavaMte baMdai NamaMsai NamaMsittA evaM vayAsI : ___ 300-eesi NaM bhaMte ! payANaM purvi annAgayAe AsavaNayAe abohiyAe aNabhigameNaM adiTThANaM asuyANaM assuyANaM avinAyANaM avvogaDANaM avocchinnANaM aNijjUDhANaM aguvadhAriyANaM eyamajheM no sddhie| No pattaie No roie iyANi bhaMte ! eesi payANaM jANaNayAe savaNayAe bohie abhigameNaM diTThANaM suyANaM suyANaM viniyANaM vogaDANaM vocchinnANaM NijjUDhANaM uvadhAriyANaM evamaTTha saddahAmi pattiyAmi roemi evameyaM se jaheyaM tunbhe vadaha / tae NaM te therA bhagavaMto kAlAsavesiyaputaM agagAraM evaM vayAsI : saddahAhi ajjo! pattiyAhI ajjo ! roehi ajjo ! se jaheyaM amhe vdaamo| tae NaM se kAlAsavesiyaputte aNagAre there bhagavaMte vaMdai namasai namaMsittA evaM vayAsI : icchAmi NaM bhaMte ! tumbhaM aMtie cAujjAmAo dhammAo paMcamahavvaiyaM sapaDikkamaNaM dhamma uvasaMpajjittA NaM vihrite| ahAsuhaM devANuppiyA ! mA paDibaMdha / tae NaM se kAlAsavesiyaputte agagAre there bhagavaMte vaMdai namasai vaMdittA namaMsittA cAujjAmAo dhammAo paMcamahavvaiyaM sapaDikkamaNaM dhamma uvasaMpajjitA NaM viharai / tae NaM se kAlAsavesiyapute agagAre bahUNi sAmanapariyAgaM pAuNai pAuNittA jassaTThAe kIrai naggabhAve muMDabhAve aNhANathaM adaMtadhuvagAyaM acchatayaM aNovAhaNayaM bhUmisejjA phalahasejjA kaTThasejjA kesaloo baMbhaceravAso paragharappaveso ladvAvaladvI uccAvayA gAmakaMTagA bAvIsaM parisahovasaggA ahiyAsijjati / taM aTeM ArAhei ArAhitA carimehiM ussAsa-nIsAsehiM siddhe buddhe mutte parinibbuDe savvadukkhappahINe / On hearing the words of the elderly monks, monk Kalasavesiya-putra got enlightened, paid homage and obeisance to them and made the following submission :

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bhagavatI sUtra zaH 1 u: 9 300. 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 Kalasavesiya-putra : -Arya! They are as we say. Have respect for them, have faith in them, have taste for them. 134 At this, monk Kalasavesiya-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 pratikramana added, and practise it168. -Oh beloved of the gods! Do as it pleases thee. Delay not. After this, monk Kalasavesiya-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

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135 Bhagavati Sutra 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] tti bhagavaM goyame samaNaM bhagavaM mahAvIraM vaMdai namasai vaMdittA namaMsittA evaM vayAsI : prazna 301 - se NUNaM bhaMte ! khattiyassa ya samaM ceva apaccakkhANakiriyA kajjai ? seTThiyassa ya taNuyassa ya kivaNassa ya uttara 301 - haMtA goyamA ! seTThiyassa ya jAva... . apaccakkhANakiriyA kajjai / prazna 302 - se keNaTThaNaM bhaMte ? uttara 302 - goyamA ! avirati paDucca / se teNaTTheNaM goyamA ! evaM gas seTThiyassa ya taNuyassa ya jAva... kajjai / 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.

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136 bhagavatI sUtra zaH 1 u: 9 [outcome of violating prohibitions] prazna 303-AhAkamma NaM bhujamANe samaNe niggaMthe ki badhai kiM pakarei kiM ciNAi ki uvaciNAi? / uttara 303-goyamA! AhAkammaM NaM bhuMjamANe AuyavajjAo sattaphammappagaDIo siDhilabaMdhaNabaddhAo dhaNiyabaMdhaNabaddhAo pakarei jaatr...annupriytttti| prazna 304-se keNaTheNaM jAva...aNupariyaTTai ? uttara 304---goyamA! AhAkamma NaM bhujamANe AyAe dhamma aikkamai AyAe dhamma aikkamamANe puDhavikAiyaM NAvakaMkhai jAva...tasakAyaM NAvakaMkhai / jesi pi ya NaM jIvANaM sarIrAiM AhAraM AhArei te vi jIve nAvakaMkhai / se teNaTheNaM goyamA ! evaM vuccai AhAkammaM NaM bhuMjamANe AuyavajjAo sattakammapagaDIo jaav...annupriytttti| 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.

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Bhagavati Sutra Bk. 1 Ch.9 137 foutcome of taking permitted things] prazna 305-phAsu-esaNijja bhaMte ! bhuMjamANe kiM baMdhai jAva...uvaciNAi ? uttara 305-goyamA ! phAsu-esaNijjaM NaM bhuMjamANe AuyavajjAo satta. kammapayaDIo dhaNiyabaMdhaNabaddhAo siDhilabaMdhaNabaddhAo pkrei| jahA saMvuDeNaM navaraM AuyaM ca NaM kammaM siya baMdhai siya no bNdhi| sesaM taheva jAva... viiivyi| prazna 306-se keNa-NaM jAva...vIivayai ? uttara 306-goyamA ! phAsu-esaNijjaM bhuMjamANe samaNe niggaMthe AyAe dhammaM no aikkamai AyAe dhamma aNaikkamamANe puDhavikkAiyaM avakaMkhai jAva ...tasakAyaM avkkhi| jesi pi ya NaM jIvANaM sarIrAiM AhArei te vi jIve avakaMkhai / se teNaTheNaM jAva...vIivayai / 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] prazna 307-se NUNaM bhaMte ! athire paloTTai no thire paloTTai athire bhajjai no thire bhajjai ? sAsae bAlae bAliyattaM asAsayaM sAsae paMDie paMDiyattaM asAsayaM ?

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138 bhagavatI sUtra zaH 1 uH 9 uttara 307-haMtA goyamA! athire paloTTai jAva..paMDiyattaM asAsayaM / 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. sevaM bhaMte! sevaM bhaMte! tti jaav....vihri| Lord! Bhante! So they are. Glory be to the So saying Gautama withdrew and resumed his seat. navamo uddeso smmtto| Chapter nine ends

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dasamo udadeso CHAPTER TEN [on the division of molecules, etc.] 308-annautthiyA NaM bhaMte ! evaM AikkhaMti jAva.... evaM parUveMti evaM khalu calamANe acalie jAva... nijjarijjamANe aNijjine / 309-do paramANupoggalA egayao na sAhaNaMti / kamhA do paramANupoggalA egayao na sAhaNaMti ? doNhaM paramANupoggalANaM natthi siNehakAe / tamhA do paramANupoggalA egayao na sAhati / 310 - tiNNi paramANupoggalA egayao sAhaNaMti / kamhA tiNi paramANupoggalA egayao sAhaNaMti ? tinhaM paramANupoggalANaM asthi siNehakAe / tamhA tiSNi paramANupoggalA egayao sAhaNaMti / te bhijjamANA duhA vi tivihA bi kajjaMti / duhA kajjamANA egayao divaDDhe paramANupoggale bhavai egayao vi viDDhe paramANupoggale bhavai / tihA kajjamANA tiSNi paramANupoggalA bhavati / evaM jAva... . cattAri / 311-paMca paramANupoggalA egayao sAhaNaMti sAhaNittA dukkhattAe kajjati / dukkha vi ya NaM se sAsae sayA samiyaM uvacijjai ya avacijjai ya / bhAsijjamANI bhAsA abhAsA / bhAsA 312 - puvi bhAsA bhAsA / samayaviikkataM ca NaM bhAsiyA bhAsA / 313 - jA sA puvviM bhAsA bhAsA / bhAsijjamANI bhAsA abhAsA bhAsA samaya vitikkataM ca NaM bhAsiyA bhAsA / sA kiM bhAsao bhAsA ? abhAsao bhAsA ? abhAsao NaM sA bhAsA / no khalu sA bhAsao bhaasaa| 314- jA sA puvvaM kiriyA dukkhA / kajjamANI kiriyA adukkhA / kiriyA samayavitikkataM ca NaM kaDA kiriyA dukkhA /

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bhagavatI sUtra zaH 1 uH 10 324-ergoi fanfer gear 1 kajjabhANI kiriyA adukkhA / kiriyA samayaviikkataM ca NaM kaDA kiriyA dukkhA / sA kiM karaNao dukkhA ? akaraNao dukkhA ? akaragao NaM sA dukkhA / no khalu sA karaNao dukkhA / sevaM vattavvaM siyA / 140 316 - akiccaM dukkhaM asaM dukkhaM akajjamANakaDaM dukkhaM akaTTU akaTTu pANa-bhUya-jIva-sattA vedagaM vedeti iti vattavvaM siyA / prazna 317 - pe kahameyaM bhaMte ! evaM ? 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

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Bhagavati Sutra 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 ? uttara 317 - goyamA ! jaM NaM te annautthiyA evamAikkhati jAva... vedaNaM vedeti vattavvaM siMyA / je te evaM AhiMsu micchA te evaM AhiMsu / ahaM puNa goyamA ! evamA ikkhAmi evaM khalu calamANe calie jAva... nijjarijjamANenijjiNe / 318 - do paramANupoggalA egayao sAhaNaMti / kamhA do paramANupoggalA egayako sAhaNaMti ? donhaM paramANupoggalANaM asthi siNehakAe / tamhA do paramANupoggalA egao sAhaNati / te bhijjamANA duhA kajjati duhA kajja-mANA egayao paramANupoggale egayao paramANupoggale bhavaMti / 319 - tiSNi paramANupoggalA egayao sAhaNaMti / kamhA tiSNi paramApoglA eyama sAhaNaMti ? tinhaM paramANupoggalANaM atthi siNehakAe / tamhA tiSNi paramANupoggalA egadao sAhaNaMti / te bhijjamANA duhA vi tihA vi kajjati / duhA kajjamANA egayao paramANupobhgale egayao dupae sie khaMdhe bhavati / tihA kajjamANA tiSNi paramANupoggalA bhavaMti / evaM jAva... cattAri /

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142 bhagavatI sUtra zaH 1 u: 10 320-paMca paramANupoggalA egayao saahnnNti| egayao sAhaNittA khaMdhattAe kjj| khaMdhe vi ya NaM se asAsae sayA samiyaM uvacijjai ya avacijjai y| 321-pubbiM bhAsA abhAsA bhAsijjamANI bhAsA bhAsA bhAsAsamayavitikkaMtaM ca NaM bhAsiyA bhAsA abhaasaa| 322-jA sA puvi bhAsA abhAsA bhAsijjamANI bhAsA bhAsA bhAsAsamayavitikkaMtaM ca NaM bhAsiyA bhAsA abhaasaa| sA ki bhAsao bhAsA? abhAsao bhAsA? bhAsao NaM bhaasaa| no khalu sA abhAsao bhaasaa| 323-puvi kiriyA adukkhaa| jahA bhAsA tahA bhANiyavvA / kiriyA vi jAva...karaNao sA dukkhA no khalu sA akaraNao dukkhA / sevaM vattavvaM siyaa| 324-kiccaM dukkhaM phusaM dukkhaM kajjamANakaDaM dukkhaM kaTu kaTTa pANa-bhUya-jIva-sattA vedaNaM vedeti iti vattavvaM siyaa| 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.

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Bhagavati Sutra 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] prazna 325 - annautthiyA NaM bhaMte ! evamAikkhati jAva... evaM khalu ege jIve egeNaM samaeNaM do kiriyAo pakarei / taM jahA iriyAvahiyaM ca saMparAiyaM c| jaM samayaM iriyAvahiyaM pakarei taM samayaM saMparAiyaM pakarei jaM samayaM saMparAiyaM pakarei taM samayaM iriyAvahiyaM pakarei / iriyAvahiyAe pakaraNayAe saMparAiyaM pakarei saMparAiyAe pakaraNayAe iriyAvahiyaM pakarei / evaM khalu ege jIve egeNaM samaevaM do kiriyAo pakarei / taM jahA iriyAvahiyaM ca saMparAiyaM ca / se kahameyaM bhaMte ! evaM ? uttara 325 - goyamA ! jaM NaM te annautthiyA evam ikkhati taM caiva jAva... je te evaM AhiMsu micchA te evaM AhiMsu / ahaM puNa goyamA ! evaM AikkhAmi evaM khalu ege jIve egasamae ekkaM kiriyaM pakarei / parautthiyavattavvaM yavvaM / sasamayavattavvayAe yavvaM / jAva... iriyAvahiyaM saMparAiyaM vA /

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144 bhagavatI sUtra zaH 1 uH 10 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] prazna 326-nirayagaI NaM bhaMte ! kevaiyaM kAlaM virahiyA uvavAeNaM paNNattA ? 3FIT 3 PETEHT! FEUUTUT tapai 993 5948 Avi arch HEFTI evaM vakkaMtIpayaM bhANiyavvaM nirvsesN| 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 da di ! va ! f7 GTG... (8. Bhante! So they are. Glory be to the Lord! saying Gautama withdraw and resumed his seat. dasamo uddeso smtto| Chapter ten ends paDhama sayaM smmttN| Book one ends

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biiyaM sayaM BOOK TWO - - - paDhamo uddeso CHAPTER ONE gAhA 1 / UsAsa khaMdae vi ya samugghAya puDhavi-diya annautthi bhAsA y| devA ya camaracaMcA samayakkhitta'tthikAya viyasae / (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, AstikayasThese are being considered. 2-te NaM kAle NaM te NaM samae NaM rAyagihe NAmaM nayare hotthaa| vnnnno| saamiismosddhe| parisA nniggyaa| dhammo khio| parisA pddigyaa| 2. In that period, at that time, there was a city named Rajagxha. Description (as before). Sramana Bhagavan Mahavira arrived there. People moved out. The Lord tendered his spiritual discourse. The people dispersed. te NaM kAle NaM te NaM samae NaM jeThe aMtevAsI jAva...pajjuvAsamANe evaM vyaasii| In that period, at that time, the senior-most disciple (Indrabhuti Gautama)...till paid homage and obeisance and made the following submission : [ on respirations ] prazna 3-je ime bhaMte! beiMdiyA teiMdiyA cariMdiyA paMcidiyA jIvA eesi NaM ANAmaM vA pANAmaM vA ussAsaM vA nIsAsaM vA jANAmo paasaamo| je

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146 bhagavatI sUtra zaH 2 uH 1 ime puDhavikAiyA jAva...vaNapphaikAiyA egidiyA jIvA eesi NaM ANAmaM vA pANAmaM vA ussAsaM vA nIsAsaM vAna yANAmo na paasaamo| ee NaM bhaMte ! jIvA ANamaMti vA pANamaMti vA ussasaMti vA nIsasaMti vA? uttara 3-haMtA goyamA! ee vi NaM jIvA ANamaMti vA pANamaMti vA ussasaMti vA nIsasaMti vaa| prazna 4-kiNNaM bhaMte ! ete jIvA ANamaMti vA pANamaMti vA ussasaMti vA nIsasaMti vA? uttara 4-goyamA! davvao NaM aNaMtapaesiyAI davvAI khettao asaMkhejjapaesogADhAiM kAlao annayaraThiIyAiM bhAvao vaNNamaMtAI gaMdhamaMtAI rasamaMtAI phAsamaMtAI ANamaMti vA pANamaMti vA ussasaMti vA nIsasaMti vaa| prazna 5-jAiM bhAvao vaNNamaMtAI ANamaMti vA pANamaMti vA ussasaMti vA nIsasaMti vA tAI kiM egavaNNAiM ANamaMti vA pANamaMti vA ussasaMti vA nIsasaMti vA? uttara 5-AhAragamo Neyavvo jaav...pNcdisN| prazna 6-kiNNaM bhaMte ! neraiyA ANamaMti vA pANamaMti vA ussasaMti vA nIsasaMti vA? uttara 6-taM ceva jAva...niyamA chaddisiM ANamaMti vA pANamaMti vA ussasaMti vA nIsasaMti vaa| 7-jIva egidiyA vAghAyA ya nivvAghAyA ya bhaanniyvvaa| sesA niyamA chddisiN| 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 ?

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Bhagavati Sutra 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 bhava, matter with colour, smell, taste and touchsuch matter they inhale and exhale in their respirations. Q. 5. Bhante ! From the standpoint of bhava, 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 Pannavana 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 ] prazna 8 - vAuyAe NaM bhaMte ! usasaMti vA nIsasaMti vA ? vAuyAe ceva ANamaMti vA pANamaMti vA

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148 uttara 8 - haMtA goyamA ! prazna 9 - vAuyAe NaM bhaMte! ittA udAittA tattheva bhujjo bhujjo paccAyAi ? uttara 9 - haMtA goyamA ! vAuyAe NaM jAva... nIsasaMti vA / bhagavatI sUtra zaH 2 u: 1 vAuyAe ceva aNegasaya sahassakhutto uddA jAva... paccAyAi / prazna 10 - se bhaMte ! kiM puTThe uddAiti apuTThe udAiti ? uttara 10- goyamA ! puTaThe uddAi no apuTaThe uddAi / prazna 11 - se bhaMte ! kiM sasarIrI nikkhamai asarIrI nikkhamai ? uttara 11 - goyamA ! siya sasarIrI nikkhamai siya asarIrI nikkhamai / prazna 12 - se keNaTTheNaM bhaMte ! evaM vuccai - siya sasarIrI nikkhamai siya asarIrI nikkhamai ? uttara 12 - goyamA ! vAuyAyasya NaM cattAri sarIrayA paNNattA taM jahAbhorAlie veDavvie teyae kammae / orAliya- veubviyAiM vippajahAya teyaya-kammaehiM nikkhamai se teNaTTheNaM goyamA ! evaM vuccai - siya sasarIrI - siya asarIrI nikkhamai / 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.

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Bhagavati Sutra 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 karman. The assimilative and the fluid they discard, and the caloric and the karman 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 ] prazna 13-maDAI NaM bhaMte! niyaMThe no niruddhabhave no niruddhabhavapavaMce No pahINasaMsAre No pahINasaMsAraveyaNijje No vocchinnasaMsAre No vocchinnasaMsAraveyaNijje no niTThiyar3he no niThiyaTThakaraNijje puNaravi itthatthaM havvamAgacchai ? uttara 13-haMtA goyamA ! maDAI NaM niyaMThe jAva...puNaravi itthatthaM hvvmaagcchi| prazna 14-se NaM bhaMte! kiM ti vattavvaM siyA? uttara 14-goyamA! pANe tti vattavvaM siyA bhUe tti vattavvaM siyA jIve tti vattavvaM siyA satte tti vattavvaM siyA viSNu tti vattavvaM siyA vee tti vattavvaM siyA pANe-bhUe-jIve-satte-viSNu-vede ti vattavvaM siyaa| prazna 15-se keNaTheNaM pANe tti vattavvaM siyA jAva...vee tti vattavvaM siyA? uttara 15-goyamA! jamhA ANamai vA pANamai vA ussasai vA NIsasai vA tamhA pANe tti vattavvaM siyaa| jamhA bhUte bhavati bhaviSyati ya tamhA bhUe tti vattavvaM siyaa| jamhA jIve jIvai jIvattaM AuyaM ca kamma uvajIvai

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bhagavatI sUtra zaH 2 u: 1 tamhA jIve tti vattavvaM siyA / jamhA satte subhAsubhehiM kammehiM tamhA sattetti vattavvaM siyA / jamhA tittaM kaDu - kasAyaM- 'vila-mahure rase jANai tamhA vindu tti vattavvaM siyA / vedei ya suha-dukkhaM tamhA vee tti vattavvaM siyA / se teNaTTheNaM pANe ti vattavvaM siyA jAva... vee tti vattavvaM siyA / 150 prazna 16 - maMDAI NaM bhaMte ! niyaMThe niruddhabhave niruddhabhavapavaMce jAva... niTThiyaTThakaraNijje go puNaravi itthatthaM havvamAgacchai ? maDAI NaM niyaMThe jAva... no puNaravi itthatthaM uttara 16 - haMtA goyamA ! havvamAgacchai / prazna 17 - se NaM bhaMte ! kiM vattavvaM siyA ? uttara 17 - goyamA ! siddhetti vattavvaM siyA buddhe tti vattavvaM siyA mutte tti vattavvaM siyA pAragae tti vattavvaM siMyA paraMparagae tti vattavvaM siyA siddhe-buddhe -mutte-parinivvuDe- aMtakaDe - sanvadukkhappahINe tti vattabvaM siyA / 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 prana, he may be called bhuta, he may be called jiva, he may (even ) be called satta. He may be called vijna, he may be called veda, and he may be called prana, bhuta, jiva, satta, vijnia and veda'.

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Bhagavati Sutra Bk. 2 Ch. 1 151 Q. 15. Bhante ! What is the reason for his being called prana...till veda ? A. 15. Gautama ! He may be called prana because of his respirations in and out, his inhaling and exhaling ; bhuta because he did exist, he exists and he will exist ; jiva 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 prana...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 paragata, he may be called paramparagata ; he may be called siddha, buddha, mukta, nibrtta, anta-krta and sarva-dukkha-prahinas. sevaM bhaMte ! sevaM bhaMte ! tti bhagavaM goyame samaNaM bhagavaM mahAvIraM vaMdada namaMsai saMjameNaM tavasA appANaM bhAvemANe vihri| 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 ] 18-te NaM kAle NaM te NaM samae' NaM samaNe bhagavaM mahAvIre rAyagihAo nagarAo, guNasilAo ceiyAo paDinikkhamai paDinikkhamittA vahiyA jaNavayavihAraM vihri|

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152 bhagavatI sUtra zaH 2 u: 1 te NaM kAle NaM te NaM samae NaM kayaMgalA nAma nagarI hotthaa| vnnnno| tIse NaM kayaMgalAe nayarIe bahiyA uttarapuratthime disibhAe chatta. palAsae NAmaM ceie hotthaa| vnnnno| tae NaM samaNe bhagavaM mahAvIre uppannanANadasaNadhare jaav...smosrnnN| parisA niggcchi| 18. In that period, at that time, Sramana Bhagavan Mahavira departed from the Gunasila 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 Bhagavan Mahavira, master of supreme kevala-knowledge and kevala vision (arrived)....till congregation. People went out (to listen). tIse NaM kayaMgalAe nayarIe adUrasAmaMte sAvatthI nAma nayarI hotthaa| vnnnno| tattha NaM sAvatthIe nayarIe gaddabhAlassa antevAsI khaMdae NAmaM kaccAyaNassagote parivAyage privsi| riuvveda-jajuvveda-sAmaveda-ahavvaNaveda itihAsapaMcamANaM nighaMTuchaTThANaM cauNhaM vedANaM saMgovaMgANaMsarahassANaM sArae vArae dhArae pArae saMDagavI sadvitaMtavisArae saMkhANe sikkhAkappe vAgaraNe chaMde nirutte joisAmayaNe annesu ya bahUsu bamhaNNaesu parivvAyaesu nayesu supariniThie yA vi hotthaa| Not far from the city of Ketangala, there was a city named Sravasti. In that city of Sravasti, there lived a monk of the Parivrajaka order, named Skandaka, who belonged to the line of Katyayana, and who was a disciple of Gaddavala. He was profoundly versed in, and had reached the depth of, the four Vedas, Rk-Sam-Yajur-Atharva, fifth Itihasa (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), Acara (Conventions), Vyakarana (Grammar), Chanda (Prosody);

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153 Bhagavati Sutra 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 Parivrajaka order. tattha NaM sAvatthIe nayarIe piMgalae NAmaM niyaMThe vesAliyasAvae parivasara ! tae gaM se piMgalae NAmaM niyaMThe vesAliyasAvae annayA kayAiM jeNeva khaMdae kaccAyaNasagotte teNeva uvAgacchai / uvAgacchittA khaMdagaM kaccAyaNassagottaM iNasakkhevaM pucche -mAgahA ! kiM saaMte loe aNate loe ? saaMte jIve aNate jIve ? aMtA siddhI atA siddhI ? saaMte siddhe keNa vA maraNaM maramANe jIve vaDhati vA hAyati vA ? mANe evaM / anaMte siddhe ? tara tAva AyakhAhi / ducca Vaisalika-sravaka In the city of Sravasti, there lived a (one who was profoundly devoted to, and interested in, the words of Sramana Bhagavan Mahavira), named Pingala. This sravaka once came to Skandaka of the Katyayana 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. tae NaM se khaMdae kaccAyaNasagotte piMgalaeNaM niyaMTheNaM vesAliyasAvaeNaM iNamakkhevaM pucchie samANe saMkie kaMkhie vitigicchie bhedasamAvanne kalusasamAvanne No saMcAei piMgalayassa niyaMThassa vesAliyasAvayassa kiMci vi pamokkhamakkhAiuM tusiNIe saMciTThai / tae NaM se piMgalae niyaMThe vesAlI sAvae khaMdayaM kaccAyaNasagottaM doccaM pi tanvaM pi iNamakkhevaM pucche -mAgahA ! kiM saaMte loe jAva... keNa vA maraNeNaM maramANe jIve vaDDhai vA hAyai vA ?

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154 bhagavatI sUtra zaH 2 uH1 etAvaM tAva aaikkhaahi| vuccamANe evaM tae NaM se khaMdae kaccAyaNasagotte piMgalaeNaM NiyaMTheNaM vesAlIsAvaeNaM doccaM pi taccaM pi iNamakkhevaM pucchie samANe saMkie kaMkhie vitigicchie bhedasamAvanne kalusasamAvanne No saMcAei piMgalassa NiyaMThassa vesAliyasAvayassa kiMci vi pamokkhamakkhAita tusiNIe sNcitttthi| Being thus asked with great inquisitiveness by the Vaisalika-sravaka Pingala, Skandaka of the Katyayana 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 Vaisalika-sravaka 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 Magadha! 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 Vaisalika-sravaka Pingala, Skandaka of the Katyayana 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. tae NaM sAvatthIe nayarIe siMghADaga jAva...pahesu mahayA jaNasaMmadde i vA jaNavRhe i vA parisA niggcchi| tae NaM tassa khaMdayassa kaccAyaNassagotassa vahujaNassa aMtie eyamaThe soccA nisamma ime eyArUve ajjhatthie ciMtie patthie maNogae saMkappe samuppajjitthA evaM khalu samaNe bhagavaM mahAvIre kayaMgalAe nayarIe bahiyA chattapalAsae ceie saMjameNaM tavasA appANaM bhAvemANe vihri| taM gacchAmi NaM samagaM bhagavaM mahAvIraM vadAmi nmsaami| seyaM khalu me samaNaM bhagavaM mahAvIraM vaMdittA namaMsittA sakkAritA sammANittA kallANaM maMgalaM devayaM ceiyaM pajjuvAsittA imAiM ca NaM eyArUvAiM aTThAI heUiM pasiNAiM kAraNAI vAgaraNAiM pucchittae tti kaTu evaM sNpehei| saMpehittA jeNeva parivvAyagAvasahe teNeva uvaagcchi| uvAgacchittA tidaMDaM ca kuDiyaM ca kaMcaNiyaM ca karoDiyaM ca

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Bhagavati Sutra Bk. 2 Ch. 1 155 bhisiyaM ca kesariyaM ca chaNNAlayaM ca aMkusayaM ca pavittayaM ca gaNettiyaM ca chattayaM ca vAhaNAo ya pAUyAo ya dhAurattAo ya gennhi| geNhittA parivvAyAvasahAo pddinikkhmi| paDinikkhamittA tidaMDa-kuMDiya-kaMcaNiya-karoDiya-bhisiya-kesariya chaNNAlaya-aMkusaya-pavittiya-gaNettiyahatthagae chattovANahaMsajutte dhAurattavatthaparihie sAvatthIe nayarIe majjhaMmajjheNaM niggcchi| niggacchittA jeNeva kayaMgalA nayarI jeNeva chattapalAsae ceie jeNava samaNe bhagavaM mahAvIre teNeva pahArettha gmnnaae| In the said city of Sravasti, where three highways meet, ... till people moved out in vast numbers and in groups. The said Skandaka of the Katyayana line heard (about the arrival of Sramana Bhagavan Mahavira) from many people, and having heard like that, he had a flash of idea, a desire, a keenness, a resolve (as follows) : Indeed, sramana Bhagavan Mahavira is staying, inspiring his soul by restraint and penance, at the Chatrapalasaka caitya outside the city of Kstangala. I go unto him, to Sramana Bhagavan Mahavira, and pay unto him my homage and obeisance. Having paid my homage and obeisance to Sramana Bhagavan Mabavira, 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 Parivrajaka 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, karotika (earthen pot), vrsika (cushion), kesarika (cloth for drying vessels), channalaya (?), ankusaka (hook), pabitraka (ring), ganetrika (wrist band), chatra (umbrella), bahana (?), paduka (sandals), and dhaturakta (saffron robes) and having picked them up, he moved out from the abode of the Parivrajaka monks. With tridanda, kundi, rudraksagarland, karotika vrsika, kesarika, ankusaka, 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 Sravasti, and turned his steps in the direction of

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156 bhagavatI sUtra zaH 2 uH 2 the Chatrapalasaka caitya outside the city of Ketangala where was stationed Sramana Bhagavan Mahavira. goyamA ! iti samaNe bhagavaM mahAvIre bhagavaM goyama evaM vayAsIdacchasi NaM goyamA! puvvsNgyN| kaM NaM bhaMte? khaMdayaM naam| se kAhe vA kahaM vA kevaccireNa vA? evaM khalu goyamA! te NaM kAle NaM te NaM samaye NaM sAvatthI nAma nagarI hotthaa| vnnnno| tattha NaM sAvatthIe nayarIe gaddabhAlassa aMtevAsI khaMdae nAmaM kaccAyaNassagotte parivvAyae privsi| taM ceva jAva...jeNeva mamaM aMtie teNeva pahArettha gmnnaae| se adurAgate bahusaMpatte addhANapaDivanne aMtarApahe vtttti| ajjeva NaM dacchasi goyamA ! bhate? tti bhagavaM goyame samaNaM bhagavaM mahAvIraM vaMdai namasai vaMdittA namaMsittA evaM vayAsI-paha NaM bhaMte ! khaMdae kaccAyaNasagotte devANuppiyANaM aMtie muMDe bhavittA NaM agArAo aNagAriyaM pavvaittae? hatA, pbhuu| jAvaM ca NaM samaNe bhagavaM mahAvIre bhagavao goyamassa eyamaTTha parikahei tAvaM ca NaM se khaMdae kaccAyaNassagotte taM desaM havvaM aage| Thus said Sarmana Bhagavana Mahavira 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 Sravasti. Description. In that city of Sravasti, there lives the Parivrajaka monk, Skandaka by name, who belongs to the Katyayana line, and is a disciple of Gaddavala. 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.

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Bhagavati Suutra Bk. 2 Ch. 1 Gautama paid homage and obeisance to Sramana Bhagavan Mahavira; and having paid homage and obeisance, he made the following submission : 157 -Bhante! Is Skandaka of the Katyayana 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 Sramana Bhagavan Mahavira was giving reply to this enquiry by Gautama, Skandaka of the Katyayana line hurriedly reached that place. tae NaM bhagavaM goyame khaMdayaM kaccAyaNassagottaM adUrAgayaM jANittA khippAmeva abbhuTThei abhuTThittA khippAmeva paccuvagacchai / jeNeva khaMdae kaccAyaNassagotte teNeva uvAgacchai uvAgacchittA khaMdayaM kaccAyaNassagotaM evaM vayAsI - he khaMdayA ! sAgayaM khaMdayA ! susAgayaM khaMdayA ! aNurAgayaM khaMdayA ! sAgayamaNurAgayaM khaMdayA ! se guNaM tumaM khaMdayA sAvatthIe nayarIe piMgalaeNaM NAmaM niyaMTheNaM vesAliyasAvaraNaM iNamakkhevaM pucchie -mAgahA ! ki saaMte loe aNate loe ? taM ceva jeNeva ihaM teNeva havvamAgae / se guNaM khaMdayA ! aTThe samaTThe ? haMtA atthi / tae NaM se khaMdae kaccAyaNassagotte bhagavaM goyamaM evaM vayAsI se kesa NaM goyamA ! tahArUve NANI vA tavassI vA jeNaM tava esa aTThe mama tAva rahassakaDe havvaM akkhAe jao NaM tumaM jANasi ? tae NaM se bhagavaM goyame khaMdaya kaccAyaNassagottaM evaM vayAsI -- evaM khalu khaMdayA ! mama dhammAyarie dhammovaesae samaNe bhagavaM mahAvIre uppannanANa- daMsaNadhare arahA jiNe kevalI tIya- pancuppanna - maNAgayaviyANae savvaNNU savvadarisI jeNaM mama esa aTThe tava tAva rahassakaDe havvamakkhAe jao NaM ahaM jANAmi khaMdayA ! tae NaM se khaMdae kaccAyaNassagotte bhagavaM goyamaM evaM vayAsI -- gacchAmo NaM goyamA / tava dhammAyariyaM dhammovaesayaM samaNaM bhagavaM mahAvIra dAmo namasAmo jAva... pajjuvAsAmo / ahAsuhaM devApiyA | mA paDibaMdhaM / - 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 Katyayana line was, and having reached the place, he welcomed him as follows:

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158 bhagavatI sUtra zaH 2 uH 1 -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 Sravasti, the Vaisalika-sravaka Pingala had inquisitively put the questions to thee Oh Magadha ! 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 Katyayana line made the following reply to Bhagavan 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 Bhagavan Gautama to Skandaka of the Katyayana line : --Right you are, oh Skandaka ! The great spiritual acarya, the great guide on spiritual matters, Sramana Bhagavan Mahavira 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 Katyayana line, said as follows unto Bhagavan Gautama : - Gautama ! Let us go to your spiritual acarya, the great guide on spiritual matters, Sramana Bhagavan Mahavira, and pay unto him homage and obeisance,...till worship him. --As it pleases thee, oh beloved of the gods ! But let us delay not.

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159 Bhagavati Sutra Bk. 2 Ch. 1 tae NaM se bhagavaM goyame khaMdaNaM kaccAyaNassagotteNaM saddhi jeNeva samaNe bhagavaM mahAvIre teNeva pahArettha gamaNAe / te gaM kAle NaM te NaM samae NaM samaNe bhagavaM mahAvIre viyaTTabhoI yA vi hotthA / tae NaM samaNassa bhagavao mahAvIrassa viyaTTabhoissa sarIrayaM orAlaM siMgAraM kallANaM sivaM dhaNNaM maMgallaM aNalaM kiyavibhUsiyaM lakkhaNa- vaMjaNa-guNovaveyaM sirIe aIva aIva uvasobhemANaM ciTThai / tae gaM se khaMdae kaccAyaNassagotte samaNassa bhagavao mahAvIrassa viTTabhoissa sarIrayaM orAlaM jAva... aIna aIva uvasobhamANaM pAsai pAsittA haTTha-tuTThacittamANaMdie die pI maNe paramasomaNasie harisavasavisappamANahiyae jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchai uvAgacchittA samaNaM bhagavaM mahAvIraM tikkhutto AyAhiNa -payAhiNaM karei jAva... pajjuvAsai / Then with Skandaka of the Katyayana line in his company, Bhagavan Gautama proceeded towards the place where Sramana Bhagavan Mahavira was. In that period, at that time, Sramana Bhagavan Mahavira 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 Sramana Bhagavan Mahavira, 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 Sramana Bhagavan Mahavira was. On reaching (near him), he paid his homage and obeisance to Sramana Bhagavan Mahavira... till worshipped him. khaMdayA ! -tti samaNe bhaMgavaM mahAvIre khaMdayaM kaccAyaNassagottaM evaM vayAsIse NUNaM tumaM khaMdayA ! sAvatthIe nayarIe piMgalaeNaM niyaMTheNaM vesAliyasAvaevaM iNamakkhevaM pucchie -mAgahA ! kiM saaMte loe anaMte loe ? evaM taM ceva jAva... jeNeva mamaM atie teNava havvaM Agae / se NUNaM khaMdayA ! maTThe samaTThe ? haMtA atthi / aya Quoth Sramana Bhagavan Mahavira unto Skandaka of the Katyayana line :

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160 bhagavatI mUtra zaH 2 uH 1 Indeed, Skandaka, in the city of Sravasti, the Vaisalikasravaka Pingala had said unto thee as follows: Oh Magadha ! 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. je vi ya te khaMdayA ! ayameyArUve ajjhasthie citie patthira maNogae saMkappe samappajjitthA-ki sate loe aNate loe| tassa vi ya NaM ayamaThe-evaM mae khadayA ! cauThivahe loe pannate taM jahA-davvao khettao kAlao bhaavo| davao NaM ege loe saNte| khettao NaM loe asaMkhejjAo joyaNakoDAkoDIo AyAmavikkhaMbheNaM asaMkhejjAo joyaNakoDAkoDIo parikakheve paNNatA atthi puNa se aMte / kAlao NaM loe Na kayAi na AsI na kayAi na bhavai na kayAi na bhavissai bhavisu ya bhavati ya bhavissai y| dhave Niyae sAsae akkhae avvae avaThie Nicce nasthi puNa se aNte| bhAvao NaM loe agaMtA vaNNapajjavA gadha-rasa-phAsapajjavA aNaMtA saMThANapajjavA agaMtA garuyalahuyapajjavA aNaMtA agasyalahuyapajjavA natthi paNa se aNte| se taM khaMdagA ! davvao loe saaMte khettao loe saaMte kAlao loe aNate bhAvao loe aNaMte / / --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 bhava. 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

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Bhagavati Sutra 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 bhava, 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 bhava. je vi ya te khaMdayA ! jAva...saaMte jIve aNaMte jIve tasya vi ya NaM ayamaThe-evaM khalu jAva... davao NaM ege jIve saaMte / khettao NaM jIve asaMkhejjapaesie asaMkhejjapaesogADhe asthi puNa se aNte| kAlo NaM jIve na kayAi na AsI jAva...nicce natthi puNa se aNte| bhAvao NaM jIve agaMtA NANapajjavA aNaMtA daMsaNapajjavA aNaMtA cArittapajjavA aNaMtA agurulahuyapajjavA natthi puNa se aMte / settaM davio jIve sate khettao jIve sate kAlo jIve aNate bhAvao jIve aNaMte / 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 bhava, 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 bhava (without limit). je vi ya te khaMdayA! (pucchA). imeyArUve citie jAva...ki saaMtA siddhI aNaMtA siddhI tassa vi ya NaM ayamaThe-mae khaMdayA! evaM khalu 11

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162 bhagavatI sUtra zaH 2 uH 1 cauvvihA siddhI paNNattA taM jahA-davvao khettao kAlao bhaavo| davvao NaM egA siddhI saNtaa| khettao NaM siddhI paNayAlIsaM joyaNasayasahassAI AyAmavikkhaMbheNaM egA joyaNakoDI bAyAlIsaM ca joyaNasayasahassAI tIsaM ca joyaNasahassAI doNNi ya auNApannajoyaNasae kiMci visesAhie parikkheveNaM asthi puNa se aMte / kAlao NaM siddhI na kayAi na aasii| bhAvao ya jahA loyasya tahA bhANiyavvA / tattha davvao siddhI saaMtA khettao siddhI saaMtA kAlao siddhI aNaMtA bhAvao siddhI aNaMtA / 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 bhava. 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 bhava, 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 bhava (also) without limit. je vi ya te khaMdayA ! jAva...kiM aNaM te siddhe taM ceva jAva...davvao NaM ege siddhe ste| khettao NaM siddhe asaMkhejjapaesie asaMkhejjapaesogADhe atthi puNa se. aMte / kAlao NaM siddha sAdIe apajjavasie natthi puNa se aMte, bhAvao NaM siddhe aNaMtA NANapajjavA aNatA dasaNapajjavA jAva... aNaMtA agurulahuyapajjavA natthi puNa se aMte / settaM davvao NaM siddhe saaMte kSettao NaM siddha saaMte kAlao NaM siddhe aNate bhAvao NaM siddhe annNte| 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

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Bhagavati Satra 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 bhava. je visa te khaMdayA! imeyArUve ajhathie citie jAva...samuppajjitthA -keNa vA maraNeNaM maramANe jIve vaDDhati vA hAyati vA tasya vi ya NaM ayamaThe-evaM khalu khaMdayA ! mae duvihe maraNe pnntte| taM jahA-vAlamaraNe ya paMDiyamaraNe ya ! se kiM taM bAlamaraNe ? bAlamaraNe duvAlasavihe pannate / taM jahA-balayamaraNe vasaTTamaraNe antosallamaraNe tabbhavamaraNe giripaDaNe tarupaDaNe jalappavese jalaNappavese bisabhakkhaNe satthovADaNe vehANase giddhptthe| icceteNaM khaMdayA ! duvAlasaviheNaM bAlamaraNeNaM maramANe jIve aNaMtehiM neraiyabhavaggahaNehi appANaM saMjoei tiriya-maNuya-deva-aNAiyaM ca NaM aNavadaggaM dIhamaddhe cAurataM saMsArakaMtAraM aNupariyaTTai settaM maramANe vaDDhai settaM vAlamaraNa / 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,

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164 bhagavatI sUtra zaH 2 uH 1 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. se kiM taM paMDiyamaraNe ? paMDiyamaraNe duvihe pannate taM jahA-pAovagamaNe ya bhattapaccakkhANe y| se ki taM pAovagamaNe ? pAovagamaNe duvihe pannatte taM jahA-nIhArime ya anihArime ya niyamA appddikmme| settaM paaovgmnne| se kiM taM bhattapaccakkhANe ? bhattapaccakkhANe duvihe pannate taM jahA-nIhArime ya anIhArime ya niyamA sapaDikamme settaM bhttpcckkhaanne| icceteNaM khNdyaa| duviheNaM paMDiyamaraNeNaM maramANe jIve aNaMtehiM neraiyabhavaggahaNehiM appANaM visaMjoei jAva...vIIvayai / settaM maramANe haayi| setaM pNddiymrnne| icceeNaM khaMdayA ! duviheNaM maraNeNaM maramANe jIve vaDDhai vA hAyai vaa| 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).

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Bhagavati Sutra Bk. 2 Ch. 1 165 ettha NaM khaMdae kaccAyaNasagotte saMbuddhe samaNaM bhagavaM mahAvIraM vaMdai namasai vaMdittA namaMsittA evaM vayAsI : icchAmi NaM bhaMte ! tujjhaM aMtie kevalIpannattaM dhammaM nisAmittae / ahAsuhaM devANuppiyA ! mA paDibaMdhaM / On this, Skandaka of the Katyayana line was enlightened. He paid homage and obeisance to Sramana Bhagavan 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. tae NaM samaNe bhagavaM mahAvIre khaMdayassa kaccAyaNassagottassa tIse ya mahaimahAliyAe parisAe dhammaM parikahei / dhammakA bhANiyavvA / tae NaM se khaMdae kaccAyaNassagotte samaNassa bhagavao mahAvIrassa aMtie dhammaM soccA Nisamma haTThatuTThe jAva... hiyahiyae uTThAe uTThei / uTThittA samaNaM bhagavaM mahAvIraM tikhutto yAhiNapayAhiNaM karei / karittA evaM vayAsI : sahAmi NaM bhaMte ! NiggaMthaM pAvayaNaM / pattiyAmi NaM bhaMte ! NiggaMthaM pAvayaNaM / roemi NaM bhaMte ! niggathaM pAvayaNaM / abbhuTThemi NaM bhate ! NiggaMthaM pAvayaNaM / evameyaM bhaMte ! tahameyaM bhaMte! avitahameyaM bhaMte ! asaMdiddhameyaM bhaMte ! icchiyameyaM bhaMte ! paDicchiyameyaM bhaMte ! icchiyapaDicchiyamayaM bhaMte ! se jaheyaM tubbhe vadaha / Thereon, Sramana Bhagavan Mahavira gave his spiritual discourse to Skandaka of the Katyayana line and to the vast audience. Spiritual discourse to be reproduced12. On hearing and assimilating the words of Sramana Bhagavan Mahavira, 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 :

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166 bhagavatI sUtra zaH 2 uH 1 --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. tti kaTu samaNaM bhagavaM mahAvIraM vaMdai namasai vaMditA namaMsittA uttarapurathimaM disIbhAgaM avakkamai avakkamittA tidaMDaM ca kuMDiyaM ca jAva...dhAurattAo ya egate eDei eDittA jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchai uvAgacchittA samaNaM bhagavaM mahAvIraM nikkhutto AyAhiNapayAhiNaM karei karittA jAva...namaMsittA evaM vayAsI : __ Alitte NaM bhaMte ! loe palitte NaM bhaMte ! loe Alittapalitte NaM bhaMte ! loe jarAe maraNeNa y| se jahANAmae kei gAhAvaI agAraMsi jhiyAyamANaMsi je se tattha bhaMDe bhavai appabhAre mallogurUe taM gahAya AyAe egaMtamaMtaM avkkmi| esa me nitthArie samANe pacchA purAe hiyAe suhAe khemAe nisseyasAe ANugAmiyattAe bhvissi| evAmeva devANu ppiyA ! majjha vi AyA ege bhaMDe i8 kaMte pie maNuNNe maNAme thejje vessAsie saMmae aNumae bahumae bhaMDakaraDagasamANe mA NaM sIyaM mA NaM uNhaM mA NaM khuhA mA NaM pivAsA mA NaM corA mA NaM vAlA mA NaM daMsA mA NaM masagA mA NaM vAiya-pittiya-seMbhiyasannivAiya vivihA rogAyaMkA parIsahovasaggA phusaMtu ti kaTu esa me nitthArie samANe paraloyassa hiyAe suhAe khemAe nIsesAe ANugAmiyattAe bhavissai / taM icchAmi *NaM devANuppiyA ! sayameva pavvAviyaM sayameva muMDAviyaM sayameva sehAviyaM sayameva sikkhAviyaM sayameva AyAra-goyaraM viNaya-vegayiyacaraNa-karaNa-jAyA-mAyAvattiyaM dhmmmaaikkhiu| So saying, he paid homage and obeisance to sramana Bhagavan Mahavira. 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 Sramana Bhagavan Mahavira was. Having arrived there,

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Bhagavati Sutra 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. tae NaM samaNe bhagavaM mahAvIre khaMdayaM kacvAyaNassagottaM sayameva pavvAvei jAva...dhammamAikkhai / evaM devANuppiyA ! gaMtavvaM evaM ciTThiyavvaM nisIiyavvaM evaM tuyaTThiyavvaM evaM bhuMjiyavvaM evaM bhAsiyavvaM evaM uTThAe uTThAya pANehiM bhUehi jIvehi satehi saMjameNaM saMjamiyavvaM assi ca NaM aTTha e No kiMci vi pamAiyavvaM / tae NaM se khaMdae kaccAyaNassagotte samaNassa bhagavao mahAvIrassa imaM eyArUvaM dhammiyaM uvaesaM sammaM saMpaDivajjai tamANAe taha gacchai taha ciTThai taha nisIyai taha tuyaTTai taha bhuMjai taha bhAsai taha uTThAe uTThAAya pANe hi bhaehiM jIvehiM sattehi saMjameNaM saMjamei assiM ca NaM aTTha e No pamAyai / Sramana Bhagavan Mahavira 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,

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168 bhagavatI sUtra zaH 2 uH 1 ye talk, thus ye behave with great care and great restraint towards all pranas, bhutas, jivas and sattasis. There is no room for confusion. Monk Skandaka of the Katyayana line duly embraced the spiritual prescriptions of sramana Bhagavan Mahavira, and practised moving, standing, sitting, lying, eating and talking as prescribed, and behaved with great care and restraint towards pranas, bhutas, jivas, and sattas, and in these, he never allowed a lapse. tae NaM se khaMdae kaccAyaNassagotte aNagAre jAe iriyAsamie bhAsAsamie esaNAsamie AyANabhaMDamattanikkhevaNAsamie uccAra-pAsavaNa-khela-jalla-siMghANapariTThAvaNiyasamie maNasamie vayasamie kAyasamie maNagutte vayagutte kAyagutte gutte guttidie guttabaMbhayArI cAI lajjU dhanne khaMtikhame jiiMdie sohie aNiyANe appussue abahillese susAmaNNarae daMte iNameva niggaMthaM pAvayaNaM purao kAuMviharai / Skandaka of the Katyayana 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. tae NaM samaNe bhagavaM mahAvIre kayaMgalAo chattapalAsayAo ceiyAo paDinikkhamai paDinikkhamittA bahiyA jaNavayavihAraM viharai / tae NaM se khaMdae aNagAre samaNassa bhagavao mahAvIrassa tahArUvANaM therANaM aMtie sAmAiyamAiyAI ekkArasa aMgAI ahijji| ahijjittA jeNeva samaNe bhagavaM mahAvIre teNeva uvaagcchi| uvAgacchittA samaNaM bhagavaM mahAvIraM vaMdai namasaI vaMdittA

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Bhagavati Sutra Bk. 2 Ch. 1 169 namaMsittA evaM vayAsI-icchAmi NaM bhaMte ! tubbhehiM abbhaNuNNAe samANe mAsiyaM bhikkhupaDima uvasaMpajjittA NaM vihritte| ahAsuhaM devANuppiyA ! mA paDibaMdhaM / After this, Sramana Bhagavan Mahavira set out from the Chatrapalasaka caitya in the city of Ketangala and started wandering in the outside villages. Monk Skandaka learnt samayika, etc., and all the eleven Angas from Sramana Bhagavan Mahavira and other senior monks. Having learnt them, he went to the place where Sramana Bhagavan Mahavira was. Having gone there, he paid his homage and obeisance to Sramana Bhagavan Mahavira, 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 bhiksu-pratimall, ---Do as it may please thee, oh beloved of the gods, but delay not. tae NaM se khaMdae aNagAre samaNeNaM bhagavayA mahAvIreNaM abbhaNuNNAe samANe haThe jAva...namaMsittA mAsiyaM bhikkhupaDimaM upasaMpajjittA NaM vihri| tae NaM se khaMdae aNagAre mAsiya bhikkhupaDimaM ahAsuttaM ahAkappaM ahAmaggaM ahAtaccaM ahAsammaM kAeNa phAsei pAlei sobhei tIrei purei kiTTei aNupAleI ANAe ArAhei sammaM kAeNa phAsittA jAva...ArAhettA jeNeva samaNe bhagavaM mahAvIre teNeva uvaagcchi| uvAgacchittA samaNaM bhagavaM jAva...namaMsittA evaM vayAsI-icchAmi NaM bhaMte ! tunbhehiM abbhaNuNNAe samANe domAsiyaM bhikkhupaDimaM uvasaMpajjittA NaM viharittae / ahAsuhaM devANuppiyA! mA paDibaMdhaM taM ceva / evaM temAsiyaM caummAsiyaM paMcamAsiyaM chammAsiyaM sattamAsiyaM paDhamaM sattarAiMdiyaM docca sattarA iMdiyaM taccaM sattarAiMdiyaM ahorAiMdiyaM egarAiyaM / tae NaM se khaMdae aNagAre egarAiyaM bhikkhupaDimaM ahAsuttaM jAva...ArAhettA jeNeva samaNe bhagavaM mahAvIre teNeva uvaagcchi| uvAgacchittA samaNaM bhagavaM mahAvIraM jAva...namaMsittA evaM vayAsI-icchAmi gaM bhaMte ! tubbhehiM abbhaNuNNAe samANe guNarayaNasaMvaccharaM tavokamma uvasaMpajjittANaM viharittae / ahAsuhaM devANuppiyA! mA paDibaMdhaM / Thus permitted by sramana Bhagavan Mahavira, monk Skandaka was pleased....till paid obeisance and

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bhagavatI sUtra zaH 2 uH 1 embraced the monthly bhiksu-pratima. Thereafter the said monk Skandaka practised the monthly bhiksu-pratima as per the Sutras, 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 Sramana Bhagavan Mahavira, 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) bhiksu-pratima. -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-pratima, (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-pratima for a night as per the Sutras,...till having adored it, he repaired where Sramana Bhagavan Mahavira 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. jAva.. taNaM se khaMdae agagAre samaNeNa bhagavayA mahAvIreNaM abbhaNuSNAe samANe va... NamaMsittA guNarayaNasaMvaccharatavokammaM uvasaMpajjitA NaM viharai / taM jahA - paDhamaM mAsaM cautthaM cauttheNaM aNikkhitteNaM tavokammeNaM diyA ThANukkuDue sUrAbhimu AyAvaNabhUmIe AyAvemANe rati vIrAsaNeNaM avAuDe / evaM doccaM mAsaM chaTThachaTTheNaM aNikkhittaNaM diyA ThANukkuDue sUrAbhimuhe AyAvaNabhUmIe AyAvemANe rati vIrAsaNeNaM avAuDeNa ya / evaM taccaM mAsaM aTTha maMaTThameNaM cautyaM mAsaM dasamaMdasameNaM paMccamaM mAsaM bArasamaMbArasa meNaM chaTThaM mAsaM cauddasamaMcaudasameNaM sattamaM mAsaM solasamaM solasameNaM aTThamaM mAsaM

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Bhagavati Sutra Bk. 2 Ch. 1 171 aTThArasamaMaTThArasameNaM navamaM mAsaM vIsaimaMtrIsaimeNaM dasamaM mAsaM bAvIsaimabAvIsaimeNaM ekkArasamaM mAsaM cauvIsaimaMcauvIsaimeNaM bArasamaM mAsaM chavvIsaimaMchanbosaimeNaM terasamaM mAsaM aTThAvI taimaMaTThAvIsaimeNaM cauddasamaM mAsaM tIsaimaMtIsaimeNaM paNNarasamaM mAsaM battIsaimaMbattIsaimeNaM solasaM mAsaM cottIsaimaMcotIsaimeNaM aNikhitteNaM tavokammeNaM diyA ThANuka kuDue sUrAbhimuhe AyA vagabhUmIe AyAvemANe rati vIrAsaNeNaM avAuDeNaM / tae NaM se khaMdae aNagAre guNarayaNasaMvaccharaM tavokammaM ahAsuttaM ahAkappaM jAva...ArAhettA jeNeva samaNe bhagavaM mahAvIre teNeva uvaagcchi| uvAgacchittA samaNaM bhagavaM mahAvIraM vaMdai namasai vaMdittA namaMsittA bahUhiM cauttha-chaTTha-aTThama-dasama-duvAlasehiM mAsadghamAsakhamaNehiM vicittehiM tavokammehiM appANaM bhAvemANe vihri| After this, being permitted by Sramana Bhagavan 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 virasana 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 virasana. 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

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172 bhagavatI sUtra zaH 2 uH 1 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 utkatuka posture, with face turned towards the sun, and bearing the cold blast during the nights, wholly unclad and sitted in virasana. 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 Sramana Bhagavan Mahavira was, and having come there, he paid his homage and obeisance to sramana Bhagavan Mahavira, 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. tae NaM se khaMdae aNagAre teNaM orAleNaM viuleNaM payatteNaM paggahieNaM kallANeNaM siveNaM dhanneNaM maMgalleNaM sassirIeNaM udaggeNaM udatteNaM uttameNaM udAreNaM mahANubhAgeNaM tavokammeNaM sukke lukkhe nimmaMse aThi-cammAvaNadhe kiDikiDiyAbhUe kise dhamaNisaMtae jAe yAvi hotthaa| jIvaMjIveNa gacchai jIvaMjIveNa ciTThai bhAsaM bhAsittA vi gilAI bhAsaM bhAsamANe gilAi bhAsissAmIti gilaayti| se jahAnAmae kaTThasagaDiyA i vA pattasagaDiyA i vA pattatila-bhaMDagasagaDiyA i vA eraMDakaTThasagaDiyA i vA iMgAlasagaDiyA i vA uNhe diNNA sukkA samANI sasadaM gacchai sasada ciTThai evAmeva khaMdae vi aNagAre sasadaM gaccai sasadaM ciTThai uvacie taveNaM avacie maMsasoNIeNaM huyAsaNe viva bhAsarAsipaDicchaNNe taveNaM teeNaM tava-teyasirIe aIva aIva uvasobhemANe ciTThai / 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

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Bhagavati Sutra 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 te NaM kAle NaM te NaM samae NaM rAyagihe nayare samosaraNaM / jAva...parisA paDigayA / tae NaM tassa khaMdayassa aNagArassa aNNayA kayAI puvvarattAvarattakAlasamayaMsi dhammajAgariyaM jAgaramANassa imeyArUve ajjhatthie ciMtie jAva... samuppajjitthA-evaM khalu ahaM imeNaM eyArUveNaM jAva...kise ghamaNisaMtae jAe jIvaMjIveNa gacchAmi jIvaMjIveNa ciTThAmi jAvA...gilAmi jAva...evAmeva ahaM pi sasad gacchAmi sasadaM ciTThAmi taM atthi tA me uTThANe kamme vale vIrie purisakkAraparakkame taM jAva...tA me atthi uTThANe kamme bale vIrie purisakkAraparakkame jAva...ya me dhammAyarie dhammovadesae samaNe bhagavaM mahAvIre jiNe suhatthI viharai tAvatA me seyaM kallaM pAuppabhAyAe rayaNIe phulluppalakamalakomalummisiyammi ahApaMDure pabhAe rattAsoyappakAse kiMsuyasuyamuha-guMjaddharAgasarise kamalAgarasaMbohae uThiyammi sUre sahassarassimmi diNayare teyasA jalaMte samaNaM bhagavaM mahAvIraM vaMdittA namaMsittA jAva...pajjuvAsittA samaNeNaM bhagavayA mahAvIreNaM abhaYNNAe samANe sayameva paMcamahAvvayANi ArovettA samaNA ya samaNIo ya khAmettA tahArUvehi therehiM kaDAIhiM saddhi vipulaM pavvayaM saNiyaM saNiyaM duruhittA mehaghaNasaMnigAsaM devasannivAtaM puDhavIsilApaTTayaM paDilehittA dagbhasaMthAragaM saMtharittA dabhosaMthArovagayassa saMlehaNA-jhosaNAjhusiassa bhatta-pANa-paDiyAikkhiyassa pAovagayassa kAlaM aNavakkhamANassa

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174 bhagavatI sUtra za: 2 uH 1 viharittae tti kaTu evaM saMpahei saMpehittA kallaM pAuppabhAyAe rayaNIe jAva... jalaMte jeNeva samaNe bhagavaM mahAvIre teNeva jaav...pjjuvaasi| In that period, at that time, congregation assembled in the city of Rajaglha... till people dispersed. After this, one night, at the last quarter, as monk Skandaka was keeping a spiritual vigil performing dharma-jagarana, 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, Sramana Bhagavan Mahavira, 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 asoka flower, red like the kimsuka flower, or the beak of the parrot, or the red half of the gunja fruit, who helps the cluster of lotuses to open, who holds a thousand rays, brilliant with glow, I go to sramana Bhagavan 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 padapopagamana (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 Sramana Bhagavan Mahavira was... till worshipped him.

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Bhagavati Sitra Bk. 2 Ch. 1 175 khaMdayA! i samaNe bhagavaM mahAvIre khaMdayaM aNagAraM evaM vayAsI-se NaNaM tava khaMdayA ! puThavarattAvarattakAlasamayaMsi jAva...jAgaramANassa imeyArUve ajjhathie jAva...samuppajjitthA- evaM khalu ahaM imeNaM eyArUveNaM taveNaM orAleNaM viuleNaM taM ceva jAva...kAlaM aNavakaMkhamANassa viharittae tti kaTu evaM saMpeheti saMpehittA kallaM pAuppabhAyAe jAva...jalaMta jeNeva mamaM aMtie teNeva hvvmaage| se NuNaM khaMdayA ! aTThe samaThe ? haMtA atthi / ahAsuhaM devANuppiyA ! mA paDibaMdhaM / to monk Thus said sramana Bhagavan Mahavira 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 padapopagamana 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. tae NaM se khaMdae aNagAre samaNe NaM bhagavayA mahAvIreNaM anbhaNuNNAe samANe haTThatuTTha jAva...yahiyae uTThAe uThei uThittA samaNaM bhagavaM mahAvIraM ttikkhutto AyAhiNappayAhiNaM karei jAva...namaMsittA sayameva paMca mahanvayAI Aruhei AruhitA samaNA ya samaNIo ya khAmei / tahArUvehiM therehi kaDAIhiM saddhiM vipulaM pabvayaM saNiyaM saNiyaM duruhei mehaghaNasannigAsaM devasannivAyaM puDhavisilApaTTayaM paDilehei paDile hittA uccAra-pAsavaNabhUmi paDilehei paDilehittA danbhasaMthAraM saMtharai saMtharittA puratthAbhimuhe saMpaliyaMkanisanne karayalapariggahiyaM dasanahaM sirasAvattaM matthae aMjali kaTu evaM vayAsI-namo'tthuNaM arihaMtANaM bhagavaMtANaM jAva...saMpattANaM / namo'tthu NaM samaNassa bhagavao mahAvIrassa jAva...saMpAviukAmassa / vaMdAmi NaM bhagavaMtaM tatthagayaM ihagae pAsau me bhagavaM tatthagae ihagayaM ti kaTu vaMdai namasai namaMsittA evaM vayAsI-puvi pi mae samaNassa' bhagavao mahAvIrassa aMtie savve pANAivAe paccakkhAe jAvajjIvAe

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176 bhagavatI sUtra zaH 2 uH 1 jAva...micchAdasaNasalle paccakkhAe jaavjjiivaae| yANi pi ya NaM samaNassa bhagavao mahAvIrassa aMtie savvaM pANAivAyaM paccakkhAmi jAvajjIvAe jAva...micchAdasaNasallaM paccakkhAmi / evaM savvaM asaNa-pANa-khAima-sAimeNaM caunvihaM pi AhAraM pcckkhaami| jAvajjIvAe jaM pi ya imaM sarIraM iThaM kaMtaM piyaM jAva...phusantu tti kaTu eyaM piNaM carimehiM ussAsa-nIsAsehiM vosirAmi tti kaTu saMlehaNA-asaNAjhusie bhatta-pANapaDiyAiklie pAovagae kAlaM aNavakaMkhamANe vihri| Thus permitted by sramana Bhagavan Mahavira, monk Skandaka was happy and pleased,...till exceedingly happy, and he got up, and having got up, he moved thrice round Sramana Bhagavan Mahavira,...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 paryankasana with his face turned eastward, placed his folded palms with ten fingers on them on his head and prayed as follows : -Bow I to Bhagavan Arihanta...till already liberated. -Bow I to Sramana Bhagavan Mahavira...till already entitled to liberation. -Bow I from this place to Bhagavan (Mahavira), who is there. -May Bhagavan 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 sramana Bhagavan Mahavira, did I renounce, till life, all harm to living beings, ...till renounce, for good, the nail of perverted faith.

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Bhagavati Sutra Bk. 2 Ch. 1 177 --At this moment, in the proximity of Sramana Bhagavan 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 padapopagamana end. tae NaM se khaMdae aNagAre samaNassa bhagavao mahAvIrassa tahArUvANaM therANaM aMtie sAmAiyamAiyAI ekkArasa aMgAI ahijjittA bahupaDipuNNAI duvAlasavAsAiM sAmaNNapariyAgaM pAuNittA mAsiyAe saMlehaNAe attANaM jhusittA saThiM bhatAI agasaNAe chedetA AloiyapaDikkaMte samAhipatte ANupubbIe kaalge| tae NaM therA bhagavaMto khaMdayaM aNagAraM kAlagayaM jANittA parinivvANavattiyaM kAusaggaM kareMti karittA patta-cIvarANi giNhaMti geNhitA vipulAo pavvayAo saNiyaM saNiyaM paccosakkaMti paccosakkittA jeNeva samaNe bhagavaM mahAvIre uvAgacchai samaNaM bhagavaM mahAvIraM vaMdai namasai namaMsittA evaM vayAsIH evaM khala devANuppiyANaM aMtevAsI khaMdae nAmaM aNagAre pagaibhaddae pamaiviNIe pagaiuvasaMte pagaIpayaNukoha-mANa-mAyA-lobhe miumadavasaMpanne allINe bhaddae vinniie| se NaM devANappiyehiM anbhaNuNNAe samANe sayameva paMca mahatvayANi ArovittA samaNA ya samaNIo ya khAmettA amhehiM saddhi vipula pavvayaM taM caiva niravasesaM jAva...ANupuvIe kaalge| ime ya se aayaarbhNdde| ____ After this, monk Skandaka, who had read the eleven Angas under senior monks who were almost equal to Sramana Bhagavan Mahavira himself, who had spent twelve years without break in the sramanu order, passed away while in a 122

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178 bhagavatI sUtra zaH 2 u: 1 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 kayotsarga 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 sramana Bha gavan Mahavira, 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. bhaMte ! tti bhagavaM goyame samaNaM bhagavaM mahAvIraM baMdai namasai namaMsittA evaM vayAsI-evaM khalu devANuppiyANaM aMtevAsI khaMdae NAmaM aNagAre kAlamAse kAlaM kiccA kahiM gae kahiM uvavaNNe ? goyamAdi ! samaNe bhagavaM mahAvIra bhagavaM goyamaM evaM vayAsI-evaM khalu goyagA ! mama aMtevAsI khaMdae NAmaM aNagAre pagaibhaddae jAva...se NaM mae abbhaNuNNAe samANe sayameva paMca mahanvayAI AruhettA taM ceva savvaM avasesiyaM neyavvaM jAva...AloiyapaDikkaMte samAhipatte kAlamAse kAlaM kiccA accue kappe devattAe uvavaNNe tattha NaM atthegaiyANaM devANaM bAvIsaM sAgarovamAiM ThiI paNNattA tassa NaM khaMdayassa vi devassa bAvIsaM sAgarovamAiM ThiI pnnnnttaa| se NaM bhaMte ! khaMdae deve tAo devalogAo AukkhaeNaM bhavakkhaeNaM ThiikkhaeNaM aNaMtaraM cayaM caittA kahiM gacchihii kahiM uvavajjihii ? ti goyamA ! mahAvideha vAse sijjhihiti bujjhihiti muccihiti pariNivvAhiti savvadukkhANaM aMtaM krehiti| khaMdao smmtto|

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Bhagavati Sutra Bk. 2 Ch. 1 (At this point), Bhagavan Gautama paid his homage and obeisance to Sramana Bhagavana Mahavira, 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, Mahavira ordained: 179 -And, Bhante ! existence therein, birth ? Sramana Bhagavan --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 pratikramana, and has acquired a celestial life in the Acyuta-kalpa. Therein some of the inmates spend a span of 22 sagaropamas, as per which Skandaka too will spend a span of 22 sagaropamas there. Having exhausted his span, stay and where will he go and where will he take -Gautama! In Mahavideha will he (take birth and) be perfected, enlightened and liberated, and (then) enter into liberation and terminate all misery. Skandaka story1 ends paDhamo uddeso sammatto | Chapter one ends

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biio uddeso CHAPTER TWO [ on samudghata ] prazna 19-kai NaM bhaMte ! samugghAyA paNNatA ? uttara 19-goyamA! satta samagghAyA paNNattA taM jahA-vedaNAsamugghAe evaM samugdhAyapadaM chAumatthiyasamugghAyavajja bhANiyavvaM jAva...vemANiyANaM kasAyasamugghAyA appAbahayaM / bhAviyappaNo kevalIsamugghAe jAva... prazna 20-aNagArassa NaM bhaMte ! jAsayamaNAgaya ciThThati ? uttara 20-samugghAyapadaM NeyavvaM / Q. 19. Bhante ! How samudghatas18 ? many have been stated to be the A. 19. Gautama ! Samudghatas have been stated to be Seven, which are, vedand-samudghata, etc , on which refer to section on 'Samudghata' (in the Pannavand Sutra). (They are all) to be stated except the chadmastha-samudghata,... till the Vaimanikas. (Something), more or less, needs be added on kusaya-samudghata. Q. 20. Bhante ! Does kevali-samudghata of high-souled monks...till lasts for an ever-extending future ? A. 20. Refer to section on 'Samudghata'. biio uddeso smmtto| Chapter two ends

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taio uddeso CHAPTER THREE [ on the worlds ] prazna 21-kai NaM bhaMte ! puDhavIo paNNattAo? uttara 21-jIvAbhigame neraiyANaM jo bitio uddeso so Neyavvo puDhavI ogAhittA nirayA saMThANameva mAhullaM jAva... prazna 22-kiM savve pANA uvavannapuvvA ? uttara 22-haMtA goyamA ! asaI aduvA annNtkkhutto| puDhavI uddeso / 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 Jivabhigama 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 Jivabhigama Sutra). taio uddeso smmtto| Chapter three ends

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cauttho uddeso CHAPTER FOUR [ on organs of senses ] prazna 23 - kai NaM bhaMte ! iMdiyA paNNattA ? uttara 23 - goyamA ! paMca iMdiyA paNNattA taM jahA uddesao neyavvo saMThANaM bAhullaM pohattaM jAva... alogo / paDhamillo iMdiyaiMdiyaudde so / 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 Pannavana Sutra) on 'Organs of Senses' - their structure, shape, thickness, breadth,.. .till non-sphere. Chapter on 'Organ of Senses'. cauttho uddeso sammatto | Chapter four ends

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paMcamo uddeso CHAPTER FIVE [ on procreation ] prazna 24 - anna utthiyA NaM bhaMte ! evaM Aikkhati bhAsaMti pnnnnve| parUveMti taM jahA--evaM khalu niyaMThe kAlagae samANe devabhUeNaM appANeNaM seM tattha No anna deve No annasa devANaM devIo abhijuMjiya abhijuMjiya pariyArei No appaNicciyAo devIo abhijuMjiya abhijujiya pariyAredda appaNAmeva appANaM viuvviya viuvviya pariyArei / ege vi ya NaM jIve egeNaM samaeNaM do vedaM vedei taM jahA - itthivedaM ca purisavedaM ca / evaM parautthiyavattavvayA neyavvA jAva... itthi vedaM ca purisavedaM ca / se kahameyaM bhaMte ! evaM ? uttara 24 - goyamA ! jaM NaM te annautthiyA evaM Aikkhati jAva... itthivedaM ca purisavedaM ca / je te evaM AhiMsu micchaM te evaM AhiMsu / ahaM puNa goyamA ! evamA ikkhAmi bhAsAmi panavemi parUvemi evaM khalu NiyaMThe kAlagae samANe annayaresu devaloesu devattAe uvavattAro bhavaMti mahaDhiesu jAva... mahANubhAvesu dUragatIsu ciraTThitIesa se NaM tattha deve bhavaI mahaDhie jAva... dasa disAo ujjovemANe pabhAsemANe jAva... paDirUve / se NaM tattha anne deve annesi devANaM devIo abhijuMjiya abhijuMjiya pariyArei appaNicciyAo devIo abhijuMjiya abhiju jiya pariyArei / no appANameva appANaM viuvviya viuvviya pariyAreI / ege vi ya NaM jIve egeNaM samaeNaM evaM vedaM vede taM jahA - ithiveyaM vA purisaveyaM vA / jaM samayaM itthiveyaM veei No taM samayaM purisaveyaM vedei jaM samayaM purisaveyaM veei No taM samayaM itthiveyaM vedei / itthi veyassa udaeNNaM no purisaveyaM veei purisaveyassa udaeNaM no itthiveyaM veei / evaM khalu ege jIve egaNaM samaeNaM evaM vedaM vedei taM jahA - itthIveyaM vA purisaveyaM vA / itthi itthiveeNaM udiNNaM NaM purisaM patthei puriso purisaveeNaM udiSNeNaM ithaM patthei / do vi te aNNamaNNaM pattheti taM jahA - itthI vA purisaM purise vA itthi /

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bhagavatI sUtra zaH 2 u: 5 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.

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Bhagavati Sutra Bk. 2 Ch. 5 [ on pregnancy 1 prazna 25 - udgaganbhaM NaM bhaMte ! udagagabbheti kAlao kevacciraM hoi ? uttara 25 - goyamA ! jahaNNaNaM ekkaM samayaM ukkoseNaM chammAsA | prazna 26 - tirikkhajoNiyaganbhe NaM bhaMte! tirikkhajoNiyagaMbhe kAlao kevacciraM hoI ? 185 tti uttara 26 - goyamA ! jahaNaNaM aMtomuhuttaM ukkoseNaM aTTha saMbaccharAI / prazna 27 -- maNussIgabbhe NaM bhaMte ! maNussIganbhetti kAlao kevacciraM hoI ? uttara 27 - goyamA ! jahaNNeNaM aMtomuhuttaM ukkoseNaM bArasa saMvaccharAI / prazna 28 - kAyabhavatthe NaM bhaMte ! kAyabhavatthe tti kAlao kevacciraM hoi ? uttara 28 - goyamA ! jahaNNeNaM aMtomuhuttaM ukkoseNaM cauvIsaM saMvaccharAI / prazna 29 - maNussa-paMceMdiya-tirikkhajoNiyabIe NaM bhaMte ! joNiya bhae kevatiyaM kAlaM saMciTThai ? uttara 29 - goyamA ! jahaNeNaM aMtomuhuttaM ukkoseNaM bArasa muhuttA / 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.

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186 bhagavatI sUtra zaH 2 u: 5 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 ] prazna 30-egajIve NaM bhaMte ! egabhavaggahaNeNaM kevaiyANaM puttattAe habvamAgacchai ? uttara 30-goyamA ! jahaNNeNaM ikkassA vA doNhaM vA tihi vA ukkoseNaM sayapuhuttassa jIvANaM puttatAe havvamAgacchai / prazna 31-egajIvassa NaM bhaMte ! egajIvabhavaggahaNeNaM kevaiyA jIvA puttattAe hanvamAgacchai ? uttara 31-goyamA ! jahaNNeNaM ekko vA do vA tiNNi vA ukkosegaM sayasahassapuhattaM jIvA NaM puttatAe havvamAgacchai / prazna 32-se keNaTheNaM bhaMte ! evaM vuccai jAva...havvamAgacchai ? uttara 32-goyamA! itthIe purisassa ya kammakaDAe joNIe mehuNavattie nAmaM saMjoe samuppajjai / te duhao siNehaM saMciNaMti saMciNittA tatya NaM jahaNNeNaM ekako vA do vA tiNi vA ukkoseNaM sayasayassapuhattaM jIvA NaM puttattAe havvamAgacchai se teNaTheNaM jAva...havvamAgacchai / prazna 33-mehuNeNaM bhaMte ! sevamANassa kerisie asaMjame kajjai ? uttara 33-goyamA ! se jahA nAmae keI purise rUyanAliyaM vA buranAliyaM vA tatteNaM kaNaeNaM samaviddhaMsejjA erisaeNaM goyamA ! mehuNaM sevamANassa asaMjame phjjii|

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Bhagavati Sutra 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. da va ! ta va ! 7 ...fa61% Bhante ! So they are. Glory be to the Lord ! So saying Gautama paid his homage and obeisance to sramana Bhagavan Mahavira and withdrew to his seat. [ with sravakas from Tungika ] 34-tae NaM samaNe bhagavaM mahAvIre rAyagihAo nagarAo guNasilAo ceiyAmo pddinikkhmi| paDinikkhamaittA bahiyA jaNavayavihAraM vihrii|

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188 bhagavatI sUtra zaH 2 u: 5 te NaM kAle NaM te NaM samae NaM tuMgiyA nAma nagarI hotthaa| vnnnno| tIse NaM tuMgiyAe nayarie bahiyA uttarapurathime disIbhAge pupphavatie nAmaM ceie hotthA / vnnnno| tattha NaM tuMgiyAe nayarIe bahave samagovAsayA parivasaMti aDDhA dittA vitthinna-vipulabhavaNa-sayaNA'saNa-jANa-vAhaNAiNNA bahudhaNabahujAyarUvarayayA Ayoga-payoga saMpauttA vicchaDDiya-vipula-bhattapANA bahudAsIdAsa-go-mahisa-gavelayappabhUyA vahujaNassa aparibhUyA / 34. Once sramana Bhagavan Mahavira moved out from the Gunasilaka caitya in the city of Rajagsha, and having moved out from there, he was wandering in the outside villages. In that period, at that time, there was a city named Tungika. Description. Outside the city of Tungika, in the north-eastern direction, there was a caitya named Puspavati. Description. In that city of Tungika, there lived many who were the followers of the sramana 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. abhigayajIvA-'jIvA uvaladdhapuNNa-pAvA Asava-saMvara-nijjara-kiriyA-hikaraNa-baMdha-mokkha-kusalA asahejjadevA-sura-nAga-suvaNNa-jakkha-rakkhasa-kinnara-kipurusa-garUla-gaMdhavva-mahora-gAIehiM devagaNehiM niggaMthAo pAvayaNAo aNatikkamaNijjA NiggaMthe pAvayaNe nissaMkiyA nikkaMkhiyA nivvitigicchA laTThA gahiyaTThA pucchiyaTThA abhigayaTThA viNicchiyaTThA aThi-miMja-pemANurAgarattA ayamAuso niggathe pAvayaNe ache ayaM parama- sese aNaThe asiyaphalihA avaMguyaduvArA ciyattaM teuragharappavesA bahuhiM sIlavvaya-guNa-veramaNa-paccakkhANaposahovavAsehiM cAuddasa-TThamuTThi -puNNamAsiNIsu paripuNNaM posahaM samma aNupAlemANA samaNe niggaMthe phAsu-esaNijjeNaM asaNa-pANa-khAima-sAimeNaM vattha-paDiggaha-kaMbala-pAyapuMchaNeNaM pIDha-phalaga-sejjA-saMthAraeNaM osaha-bhesajjeNaM paDilAbhemANA ahApaDiggahiehiM tavokammehi appANaM bhAvemANA vihrNti|

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Bhagavati Sutra 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 sramana path either by devas, asuras, nagas, jyotiskas, yaksas raksasas, kinnaras, kimpurusas, garudas, 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, guna, viramana, and pratyakhyana. They performed pausadha 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 pausadha per month. They offered to the sramana 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. te NaM kAleNaM te NaM samae NaM pAsAvaccijjA therA bhagavaMto jAisampannA kulasampannA balasampannA rUvasampannA viNayasampannA NANasampannA daMsaNasampannA carittasampannA lajjAsampannA lAghavasampannA oyaMsI teyaMsI baccaMsI jasaMso

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190 bhagavatI sUtra zaH 2 uH 5 jiyakohA jiyamANA jiyamAyA jiyalohA jiyaniddA jiiMdiyA jiyaparIsahA jIviyAsA-maraNabhaya-vippamukkA jAva...kuttiyAvaNabhUyA bahussuyA bahuparivArA paMcahi aNagArasaehiM saddhiM saMparivuDA ahANupubvi caramANA gAmANugAmaM dUijjamANA suhaMsuheNaM viharamANA jeNeva tugiyA nagarI jeNeva pupphavaIe ceie teNeva uvAgacchaMti uvAgacchittA ahApaDirUvaM uggahaM uggiNhittA NaM saMjameNaM tapasA appANaM bhAvemANA viharati / ___ In that period. at that time, a progeny of (Arhat) Parsva, Sihavira Bhagavan, 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 Puspavati' in the north-eastern direction of the city of Tungika, and halted there, enriching his soul by restraint and penance. tae NaM tugiyAe nayarIe siMdhADaga-tia-caukka-caccara mahA-paha-pahesu jAva...egadisAbhimuhA NijjAyaMti / tae NaM te samaNovAsayA imIse kahAe laddhaTThA samANA haTTha-tuTThA jAva...saddAveMti saddAvittA evaM vayAsievaM khalu devANuppiyA ! pAsAvaccijjA therA bhagavaMto jAisampannA jAva... ahApaDirUvaM uggahaM uggiNhittA NaM saMjameNaM tavasA appANaM bhAvemANA viharaMti / taM mahAphalaM khalu devANuppiyA ! tahArUvANaM therANaM bhagavaMtANaM nAma-goyassa vi svnnyaae| kimaMga puNa abhigamaNa-vaMdaNa-namasaNa-paDipucchaNapajjuvAsaNayAe jAva...gahaNayAe ? taM gacchAmo NaM devANuppiyA! there bhagavaMte vaMdAmo namasAmo jaav...pjjuvaasaamo| eyaM Ne ihabhave vA parabhave vA jAva.. ANugAmiyattAe bhavissai / The news of their arrival to the city of Tungika spread all over, to triangular places; where three, four or more

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Bhagavati Sutra 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) Parsva, Sthavira Bhagavan, 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 iti kaTTu aNNamaNNassa aMtie eyamaTTha paDisurNeti / jeNeva sayAI sayAiM gihAI teNeva uvAgacchaMti uvAgacchittA vhAyA kayabalikammA kayakouyamaMgala-pAyacchittA suddhappavesAI maMgalAI vatthAI pavara-parihiyA appa - mahagghA - #zmofaeaeae<< agfg at agfgat nefgat qfsfaqu$?ifa qfsfazafuar egayao melAyaMti / Thus they said to one another, (those followers of the sramana 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. melAyittA pAyavihAracAreNaM tu giyAe nayarIe majjhamajbheNaM niggacchaMti niggacchittA jeNeva pupphavatIe ceie teNeva uvAgacchaMti uvAgacchittA there

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192 bhagavatI sUtra zaH 2 uH 5 bhagavaMte paMcaviheNaM abhigameNaM abhigacchaMti taM jahA-saccittANaM davvANaM viusaraNayAe acittANaM davvANaM aviusaraNayAe egasADieNaM utarAsaMgakaraNeNaM cakkhupphAsa aMjalippaggaheNaM maNaso egattIkaraNeNaM jeNeva therA bhagavaMto teNeva uvAgacchati / uvAgacchittA tikhutto AyAhiNapayAhiNaM karei / karittA jAva... tivihAe pajjuvAsaNAe pajjuvAsaMti / tae NaM te therA bhagavaMto tesiM samaNovAsayANaM tIse mahaimahAliyAe cAujjAmaM dhamma prikhNti| jahA kesisAmissa jAva...samagovAsiyattAe ANAe ArAhae bhavaMti jAva... dhammo khio| Having assembled in one place, they walked through the city of Tungika, and having thus walked, they arrived at the Puspavati 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 sramana 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. tae NaM te samaNovAsayA therANaM bhagavaMtANaM aMtie dhamma soccA nisamma haTTha-tuTTha jAva...hayahiyayA tikhutto AhiNapayAhiNaM kareMti jAva... tivihAe pajjuvAsaNAe pajjuvAsaMti / pajjuvA sittA evaM vayAsi : prazna 35-saMjame NaM bhaMte ! kiM phale ? tave NaM bhaMte ! ki phale ? tae NaM te therA bhagavaMto te samaNovAsae evaM vayAsi : uttara 35-saMjame NaM ajjo ! aNaNhayaphale tave vodANaphale / tae NaM te samaNovAsayA there bhagavaMte evaM vayAsI :

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Bhagavati Sutra Bk. 2 Ch. 5 193 prazna 36-jai NaM bhaMte ! saMjame aNaNhayaphale tave vodANaphale kiM pattiyaM NaM bhaMte ! devA devaloesu uvavajjati ? tattha NaM kAliyaputte nAma there te samaNovAsae evaM vayAsi : uttara 36-punvataveNaM ajjo ! devA devaloesu uvavajjati / tattha NaM mehile nAma there samaNovAsae evaM vayAsi : -puvvasaMjameNaM ajjo! devA devaloesu uvavajjati / tattha NaM ANaMdarakhie nAma there te samaNovAsae evaM vayAsi : ---kammiyAe ajjo ! devA devaloesu uvvjjti| tattha NaM kAsave nAma there te samaNovAsae evaM vayAsi : -saMgiyAe ajjo ! devA devaloesu uvavajjati / puvvataveNaM puvvasaMjameNaM kammiyAe saMgiyAe ajjo ! devA devaloesu uvvjjti| sacce NaM esa aTThe no ceva NaM aaybhaavvttvvyaae| On hearing and perceiving the spiritual sermons from the illustrious monks, the followers of the sramana 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 sramana 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 sramana order submitted further : 13

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bhagavatI sUtra zaH 2 u: 5 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 sramana order: A. 36. Arya ! Because of purva-penance, the devas are born in the celestial regions. Another senior monk, Mehila (Medhila) by name, said as follows to the followers of the sramana order : ---Arya! Because of purva-restraint, the deves are born in the celestial regions. (A third) senior monk, ananda raksita by name, said as follows to the followers of the sramana order : -Arya! Because of the remnants of past karma, the devas are born in the celestial regions. Thereon a senior monk, Kasyapa by name, said as follows to the followers of the sramana order : - Arya ! It is because of attachment, the devas are born in the celestial regions. Because of purva - penance28, purvarestraint, 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). tae NaM te samaNovAsayA therehiM bhagavaMtehiM imAI eyAkhvAiM vAgaraNAI vAgariyA samANA haTTha-tuTThA there bhagavaMte vaMdaMti namasaMti namaMsittA pariNAiM pucchaMti pasinAI pucchittA aTThAI uvAdiyaMti uvAdiettA uTThAe uTheMti / uTThittA there bhagavaMte tikkhutto vaMdati namasaMti namasittA therANaM bhagavaMtANaM aMtiyA pupphavatiyAo ceiyAo paDiniklamaMti / paDinikkhamittA jAmeva disiM pAubbhUyA tAmeva disiM paDiMgayA / tae NaM te therA annayA kayAiM tu giyAo nayarIA pupphavatiyAo ceiyAo paDinigacchaMti bahiyA jaNavayavihAraM viharati /

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195 Bhagavati Sutra Bk. 2 Ch. 5 On hearing these words of the illustrious monks, the followers of the sramana 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 Tungika, and were wandering in the outside villages. jAva... te NaM kAle NaM te NaM samae NaM rAyagihe nAmaM nagare / parisA paDhigayA / te NaM kAle NaM te NaM samae NaM samaNassa bhagavao mahAvIrassa jeTThe aMtevAsI iMdabhUI nAmaM aNagAre jAva... saMkhittaviulateyalesse chaTThachaTTheNaM aNi khitteNaM tavokammeNaM saMjameNaM tavasA appANaM bhAvemANe jAva viharai / tae NaM se bhagavaM goyame chaTThakkhamaNapAraNagaMsi paDhamAe porisIe sajjhAyaM karei bIyAe porisIe jhANaM jhiyAyai taiyAe porisIe aturiyamacavalamasaMbhaMte muhapottiyaM paDilehei paDilehittA bhAyaNAI vatthAI paDilehei paDilehitA bhAyaNAI pamajjai pamajjittA bhAyaNAI uggahei uggahittA jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchai / uvAgacchittA samaNaM bhagavaM mahAvIraM vaMdai namasai namaMsittA evaM vyAsi: -- icchAmi NaM bhaMte ! tubbhehiM abbhaNuNNAe chaTThakkhamaNapAraNagaMsi rAyagihe nagare ucca-nIya-majjhimAI kulAI gharasamudANassa bhikkhAyariyAe attie / -- ahAsuhaM devANuppiyA ! mA paDibaMdhaM / tae NaM bhagavaM goyame samaNeNa bhagavayA mahAvIreNaM abbhaNuSNAe samANe samaNassa bhagavao mahAvIrassa aMtiyAo guNasilAo ceiyAo paDinikkhamai / paDinikkhamittA atRriyamacavalamasaMbhaMte jugaMtarapaloyaNAe diTThIe purao riyaM sohamANe jeNeva rAyagihe nagare teNeva uvAgacchai / uvAgacchittA rAyagihe nagare ucca-nIya-majjhimAI kulAI gharasamudANassa bhikkhAyariyaM aDai /

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bhagavatI sUtra zaH 2 uH In that period, at that time, (there was) a city named Rajagrha,...till people dispersed. In that period, at that time Sramana Bhagavan Mahavira had a senior-most disciple, monk Indrabhuti 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 Sramana Bhagavan Mahavira 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 Rajagrha, 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 Sramana Bhagavan Mahavira, Bhagavan Gautama moved out from the proximity of Sramana Bhagavan Mahavira, from Gunasila 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 Rajagrha, and in the city of Rajagrha, he started, for purposes of begging as per prescriptions, visiting households, high, middle and low. tae NaM se bhagavaM goyame rAyagihe nagare jAva... aDamANe bahujaNasadadaM nisAmei - evaM khalu devANuppiyA ! tuMgiyAe nayarIe bahiyA pupphavaIe ie pAsAvacicajjA therA bhagavaMto samaNovAsaehiM imAiM eyArUvAI vAgaraNAI pucchiyA - saMjame NaM bhaMte ! kiM phale ? tave NaM kiM phale ? tae NaM te therA bhagavaMto te samaNovAsae evaM kyAsi -- saMjame NaM ajjo !

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Bhagavati Sutra Bk. 2 Ch. 5 197 aNaNyaphale tave vodANaphale taM ceva jAva...puvataveNaM puvvasaMjameNaM kammiyAe saMgiyAe ajjo ! devA devaloesu uvavajjati / sacce NaM esamaThe No ceda AyabhAvavattavvayA / se kahameyaM manne evaM? tae NaM samaNe bhagavaM goyame imIse kahAe laThe samANe jAyasaDhe jAva... samuppannakouhalle ahApajjataM samadANaM gehai geNhittA rAyagihAo nayarAo paDinikkhamai aturiyaM jAva...sohemANe jeNeva samaNe bhagavaM mahAvIre teNeva uvaagcchi| uvAgacchittA samaNassa bhagavao mahAvIrassa adUrasAmaMte gamaNAgamaNAe paDikkamai esaNa-maNesaNaM Aloei AloettA bhattapANaM paDidaMsei samagaM bhagavaM mahAvIraM jAva...evaM vayAsi-evaM khalu bhaMte ! ahaM tubbhehiM anbhaNaNNAe samANe rAyagihe nayare ucca-nIya-majjhimANi kulANi gharasamudANassa bhikkhAyariyAe aDamANe bahujaNasadaM NisAmemi-evaM khalu devANuppiyA ! tuMgiyAe nayarIe bahiyA pupphavaIe ceie pAsAvaccijjA therA bhagavaMto samaNovAsaehiM imAiM eyArUvAiM vAgaraNAI pucchiyA-saMjame NaM bhaMte! kiM phale ? tave kiM phale ? taM ceva jAva.....sacce NaM esamaThe No ceva NaM AyabhAvavattavvayAe / Now, as Bhagavan Gautama, in the city of Rajagsha,...till started visiting households, he heard many people say as follows : Oh beloved of the gods ! In the Puspavati caitya, in the city of Tungika, the followers of the sramana order asked the illustrious monks in the spiritual line of (Arhat) Parsva 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, purva-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 Bhagavan 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 Bhagavan Mahavira. Having arrived near Sramana Bhagavan Mahavira, he recounted his experiences

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198 bhagavatI sUtra zaH 2 uH 5 in going and coming back, discussed the lapses, if any, in the course of a careful begging, and placed before Sramana Bhagavan Mahavira 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 Rajagsha 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 Tungika, the followers of the Sramana order asked the illustrious monks in the spiritual line of Parsva-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. -taM pabhU NaM bhaMte ! te therA bhagavaMto tesiM samaNovAsayANaM imAI eyArUvAiM vAgaraNA, vAgarettae ? udAhu appabhU ? samiyA NaM bhaMte ! te therA bhagavaMto tesiM samaNovAsayANaM imAiM eyArUvAiM vAgaraNAI vAgarittaeM ? udAhu assamiyA ? AujjiyA NaM bhaMte ! te therA bhagavaMto tesiM samagovAsayANaM imAiM eyArUvAiM vAgaraNAiM vAgarettae? udAhu aNAujjiyA ? paliujjiyA NaM bhaMte ! te therA bhagavaMto tesiM samaNovAsayANaM imAiM eyArUvAI vAgaraNAI vAgarettae ? udAhu apaliujjiyA ? punvataveNaM ajjo ! devA devaloesu uvvjjti| puvasaMjameNaM kammiyAe saMgiyAe ajjo ! devA devaloesu uvavajjati / sacce NaM esamaThe No ceva NaM AyabhAvavattavvayAe / -pabhU NaM goyamA ! te therA bhagavaMto tesiM samaNovAsayANaM imAI eyArUvAI vAgaraNAiM vAgarettae No ceva NaM appabhU / taha ceva NeyavvaM avasesiyaM jAva...pabhU-samiyaM Aujjiya-paliujjiyA jAva...sacce NaM esamaDhe No ceva NaM AyabhAvavattavvayAe ahaM pi NaM goyamA ! evamAikakhAmi bhAsemi pannavemi parUvemi-puvvataveNaM devA devaloesu uvavajjati puvvasaMjameNaM devA devaloesu uvavajjati kammiyAe devA devaloesu uvavajjati saMgiyAe devA devaloesu uvavajjati / punvatevaNaM puzvasaMjameNaM kammiyAe saMgiyAe ajjo! devA devaloesu uvvjjti| sacce NaM esamaThe No ceva NaM aaybhaavvttvvyaae|

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Bhagavati Sutra Bk. 2 Ch. 5 (Continued Gautama): -Bhante! Are the illustrious monks capable of giving such an answer to the followers of the sramana order ? Or, are they incapable ? Are the illustrious monks accustomed to give such an answer to the followers of the sramana order? Or, are they not so accustomed ? Are the illustrious monks equipped to give such an answer to the followers of the sramana 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, purva-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 sramana 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, purva-restraint, remnants of karma and attachment, do the devas attain the celestial regions. True is this implication, and this is not our personal view. prazna 37 - tahArUvaM NaM bhaMte! samaNaM vA mAhaNaM vA pajjuvAsamANassa kiM phalA pajjuvAsaNA ? uttara 37 - goyamA ! savaNaphalA / prazna 38 - se NaM bhaMte ! savaNe kiM phale ? uttara 38 - NANaphale /

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200 bhagavatI sUtra zaH 2 u: 5 prazna 39-se NaM bhaMte ! NANe kiM phale ? uttara 39-vinaannphle| prazna 40-se NaM bhaMte ! vinnANe kiM phale ? uttara 40-paccakkhANa phale / prazna 41-se NaM bhaMte ! paccakkhANe kiM phale ? uttara 41-sNjmphle| prazna 42-se NaM bhaMte ! saMjame kiM phale ? uttara 42-aNaNhayaphale / prazna 43-evaM aNaNhaye ? uttara 43-tvphle| prazna 44-tave ? uttara 44-vodaannphle| prazna 45-se NaM bhaMte ! vodANe kiM phale ? uttara 45-( vodANe ) akiriyAphale / prazna 46-se NaM bhaMte ! akiriyA kiM phalA ? uttara 46-siddhipajjavasANaphalA paNNattA goyamA ! 0. 37. Bhante! What is the outcome of such a sramana or mahana29 ? 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.

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Bhagavati Sutra 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 gAhA savaNe NANe ya viNNANe paccakkhANe ya sNjme| aNaNhaye tave ceva vodANe akiriyA siddhI / 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,

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202 bhagavatI sUtra zaH 2 u: 5 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 Rajagrha ] prazna 47-annautthiyA NaM bhaMte ! evamAikkhaMti bhAsaMti pannati parUvetievaM khalu rAyagihassa nayarassa bahiyA vebhArassa pavvayasya ahe ettha NaM mahaM ege harae appe ( agha) pannatte aNegAI joyaNAI AyAma-vikkhaMbheNaM nANAdumakhaMDamaMDitauddese sassirIe jaav...pddiruuve| tattha NaM bahave urAlA balAhayA saMseyaMti saMmucchaMti vAsaMti tavva iritte ya NaM sayA samio usiNe usiNe AukAe abhinissvi| se kahameyaM bhaMte ! evaM ? uttara 47-goyamA ! jaM NaM te annautthiyA evamAikkhaMti jAva... je te evaM parUveMti micchaM te evamAikkhaMti jAva...savvaM neyavvaM / ahaM puNa goyamA ! evaM AikkhAmi bhAsemi panavemi parUvemi-evaM khalu rAyagihassa nayarassa bahiyAvebhArapavvayassa adUrasAmaMte ettha NaM mahAtavovatIrappabhave nAmaM pAsavaNe pnnte| paMca dhaNusayAI AyAma-vikkhaMbheNaM NAgAdumakhaMDamaMDita uddese sassirIe pAsAdIe darisaNijje abhirUve paDirUve / tattha NaM bahave usiNa-joNiyA jIvA ya poggalA ya udagattAe vakkamaMti viukkamati cayaMti uvcijjti| tavvairitte vi ya NaM sayA samiyaM usiNe usige AuyAe abhinissvi| esa NaM goyamA ! mahAtavovatIrappabhave pAsavaNe / esa NaM goyanA! mahAtavovatIrappabhavassa pAsavaNassa aTThe pnntte| Q. 47. Bhante ! Heretics so say, maintain, declare and establish that outside the city of Rajagsha, at the foot of the Vaibhara 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 ?

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Bhagavati Sutra 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 Rajagtha, in the proximity of the Vaibhara hill, there is a spring named Mahatapopatira-prabhava80 which is 500 dhanusas 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 Mahatapopatira-prabhava, and that is the implication (full story) of this spring named Mahatapopatira-prabhava. sevaM bhaMte ! sevaM bhaMte ! ti bhagavaM goyame samaNaM bhagavaM mahAvIraM dai 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

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chaTTho uddeso CHAPTER SIX [ on language ] prazna 48-se NUNaM bhaMte ! mannAmi iti ohAriNI bhAsA ? uttara 48-evaM bhAsApadaM bhANiyavvaM / Q. 48. Bhante ! Am I to take that languages1 is the vehicle (of expression) ? A. 48. Refer to chapter on 'Language' (in the Pannavana. Sutra). chaTTho uddeso smmtto| Chapter six ends

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sattamo uddesa CHAPTER SEVEN [ on celestial beings ] prazna 49 - kativihA NaM bhaMte ! devA pannattA ? uttara 49 - goyamA ! cauvvihA devA panattA taM jahA - bhavaNavaivANamaMtara - joisa-vemANiyA / prazna 50 - kahi NaM bhaMte ! bhavaNavAsINaM devANaM ThANA pannattA ? uttara 50 - goyamA ! imIse rayaNappabhAe puDhavIe jahA ThANapade devANaM vattavvayA tA bhANiyavvA NavaraM bhavaNA pannattA uvavAeNaM loyassa asaMkhejjai bhAge evaM savvaM bhANiyavvaM jAva... siddhagaMDiyA sammattA kappANa paiTThANaM bAhulluccattaM eva saMThANaM jIvAbhigame jAva.. .vemANiuddeso bhANiyavvo savvI / 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, Bhavanavasis, Vanavyantaras, Jyotiskas and Vaimanikas. Q.50. Bhante ! Where has been stated to be the abode of the Bhavanavasi devas? A. 50. Gautama ! Underneath the Ratnaprabha hell32. For details, refer to chapter on 'Location' (in the Pannavana Sutra), 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 Jivabhigama Sutra,... till need be stated as in the chapter on Vaimanika33. sattamo uddeso sammatto / Chapter seven ends

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aTThamo uddeso CHAPTER EIGHT [ Camara-canca-capital city of Camarendra ] prazna 51 - kahiM NaM bhaMte ! camarassa asuriMdassa asurakumAraraNNo sabhA suhammA paNNattA ? uttara 51 - goyamA ! jaMbUdIve dIve maMdarassa pavvayassa dAhiNeNaM tiriyamasaMkhejje dIva-samudde vIivaittA aruNavarassa dIvassa bAhirillAo vedayaMtAo aruNodayaM samudaM bAyAlIsaM joyaNasaya sahassAI ogAhittA ettha NaM camarasa asuriMdassa asurakumAraraNNo tigicchayaMkUDe nAma uppAyapavvae pannatte / sattarasaekkavIse joyaNasae uDnuM uccatteNaM cattAritIse joyaNasae ko ca uvveheNaM gothubhassa AvAsapavvayassa pamANeNaM neyavvaM navaraM uvarilla pamANaM majjhe bhANiyavvaM jAva... [ mUle dasabAvIse joyaNasae vikkhaMbheNaM majjhe cattAri cavIse joyaNasae vikkhaMbheNaM uSariM sattatevIse joyaNasae vikkhaMbheNaM mUle tiNi joyaNasahassAiM doNNi ya battIsuttare joyaNasae kiMci visesUNe parikkha veNaM majbhe egaM joyaNasahassaM tiNi ya iguyAle joyaNasae kiMci visesUNe parikkheveNaM uvari doNi ya joyaNasahassAiM doNNi ya chalasIe joyaNasae kici visesAhie parikveveNaM / ] mUle vitthaDe majjhe saMkhitte uppi visAle majhe varavairaviggahie mahAmauMdasaMThANa saMThie savvarayaNAmae acche jAva... paDirUve se NaM egAe paumavaravezyAe egeNaM vaNasaMDeNa ya savvao samaMtA saMparikkhitte / paumavaraveiyAe vaNasaMDassa ya vaNNao / Q. 51. Bhante ! Where is stated to be the location of Sudharma-Hall, the court of king Camara, the Indra of the Asurakumaras ? A. 51. Gautama ! In the southern direction of Mount Meru, which is located in the centre of Jambu-dvipa, (as you go) obliquely, crossing an innumerab'e number of islands and seas, you reach an island called Arunavara. As you proceed beyond its _extreme coast-line, there is a sea named

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Bhagavati Sutra Bk. 2 Ch. 8 207 Arunodaya. Now, in this Arunodaya sea, after you. have gone 42,000 yojanas, you find an utpata mountain called Tigicchakuta which belongs to king Camara, the Indra of the Asurakumaras. It is 1721 yojanas above the ground, and 430 yojanas one krosa inside. Its dimensions are to be noted to be similar to those of an abasa 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-vedika and a forest strip. Description of the vedika and the forest strip35. tassa NaM tipiccha kuDasya uppAyapavvayassa uppi bahusamaramaNijje bhUmibhAge pnntte| vnnnno| tassa NaM bahusamaramaNijjassa bhUmibhAgassa bahumajjhadesabhAge ettha NaM mahaM ege pAsAyaDisae pannatte / aDDhAijjAiM joyaNasayAI uDDhaM uccatteNaM paNavIsaM joyaNasayAI vikkhaMbheNaM / pAsAya vnnnno| ulloyabhUmi vaNNao / aTThajoyaNAI maNipeDhiyA / camarassa sIhAsaNaM saparivAraM bhANiyavvaM / tassa NaM tigicchakaDassa dAhiNaNaM chakkoDisae paNavannaM ca koDIo paNatIsaM ca sayasahassAI paNNAsaM ca sahassAI aruNodae samudde tiriyaM vIivaittA ahe rayaNappabhAe puDhavIe cattAlIsaM joyaNasahassAI ogAhittA ettha NaM camarassa asuriMdassa asurakumAraraNNo camaracaMcA nAmaM rAyahANI paNNattA / The top of the said mountain Tigicchakuta 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 manipithika is eight yojanas. Description of Camara's throne and family38. To the south of the Tigiccha

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208 bhagavatI sUtra zaH 2 u: 8 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 Ratnaprabha hell, there is Camara-canca, the metropolis of Camara, the Indra of the Asurakumaras. ega joyaNasayasahassaM AyAma- vikhaMbheNaM jNbuudiivppmaannaa| pAgAro divaDDhaM joyaNasayaM uDDhaM uccatteNaM mUle pannAsaM joyaNAI vikkhaMbheNaM uvari addhaterasajoyaNAiM vikkhNbhennN| kavisIsagA addhajoyaNA AyAmeNaM kosaM vikkhaMbheNaM desUNaM addhajoyaNaM uDDhaM uccttennN| egamegAe bAhAe paMca paMca dArasayA aDDhAijjAiM joyaNasayAI uDDhaM uccatteNaM addhaM vikkhaMbheNaM uvAriyale NaM solasajoyaNa-sahassAiM AyAma-vikkhaMbheNaM pannAsaM joyaNa-sahassAiM paMca ya sattANau ya joyaNa-sae kiMci visesUNe parikkheveNaM savvApamA * vemANiyappamANassa addhaM neyavvaM / sabhA suhammA uttarapurasthimeNaM jiNagharaM tatovavAyasabhA harao abhiseya alaMkAro jahA vijyss| 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-sirsaka is t yojana, its breadth is one krosa and its height is slightly less than 1 yojana. Each wing in the kapi-sirsaka 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 Vaimanikas. The Sudharma 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. gAhA uvavAo saMkappo abhiseya vibhUSaNA ya vavasAo / accaNiya siddhAyaNa gamo vi ya camara parivAra iDaDhattaM // Couplet : Halls of birth, resolve, coronation, decoration, Reading, prayer, worshipping the liberated souls, Camara's family, its fabulous fortune--- All these need be stated39. aTThamo uddeso sammatto | Chapter eight ends

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navamo uddeso CHAPTER NINE [ sphere of time ] prazna 52-kimidaM bhaMte ! samayakhette ti pavuccai ? uttara 52-goyamA! aDDhAijjA dIvA do ya samuddA esa NaM evaie samayakhettetti pavuccai tattha NaM ayaM jaMbudadIve dIve savvadIva-samudANaM savvabhaMtare evaM jIvAbhigamavattavvayA neyavvA jAva...abhitaraM pukkharaddhaM joisavihaNaM / 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 Jivabhigama Sutra40,...till the interior of half of Puskara, but the description of the Jyotiskas is to be excluded. navamo udeso smmtto| Chapter nine ends 14

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dasamo uddeso CHAPTER TEN [ on astikayas ] prazna 53-kai NaM bhaMte ! atthikAyA paNNattA ? uttara 53-goyamA! paMca asthikAyA paNNattA taM jahA--dhammasthikAe adhammatthikAe AgAsatthikAe jIvatthikAe poggltthikaae| prazna 54-dhammatthikAe NaM bhaMte ! kativaNNe katigaMdhe katirase ketiphAse ? uttara 54-goyamA ! avaNNe agaMdhe arase aphAse arUvI ajIve sAsae avaThie logadavve / ' 55 se samAsao paMcavihe paNNatte taM jahA--davvao khittao kAlao bhAvao gunno| davao NaM dhammatthikAe ege dave khetao NaM logappamANamette kAlao na kayAvi na Asi na kayAvi natthi jAva...Nicce bhAvao avaNe agaMdhe arase aphAse guNao gmnngunne| ahammatthikAe vi evaM ceva navaraM gaNao tthaanngunne| AgAsasthikAe vi evaM ceva navaraM khettao NaM AgAsatthikAe loyAloyappamANamette aNaMte ceva jAva...guNao avagAhaNAguNe / Q. 53. Bhante ! How many have been stated to be the astikayas 41 ? A. 53. Gautama ! Astikayas have been stated to be five, which are, dharmastikaya, adharmastikaya, akasastikaya, jivastikaya and pudgalastikaya. 0. 54. Bhante ! In dharmastikaya, how many colours are there, how many smells, how many tastes and how many touches ?

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Bhagavati Sutra 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, dharmastikaya has been stated from five angles, which are, substance, place, time, bhava and trait. As to substance, dharmastikaya 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 bhava, it has no colour, no smell, no taste, no touch. As to trait, it is motion. Likewise, adharmastikaya, except that in its trait, it is rest. Likewise, akasastikaya, 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. prazna 56-jIvatthikAe NaM bhaMte ! kativaNe katigaMdhe katirase katikAse? uttara 56-goyamA! avaNNe jAva...arUvI jIve sAsae avaThie logadavve / se samAsao paMcavihe paNNate taM jahA-davvao jAva .gunno| davvao NaM jIvatthikAe aNaMtAI jIvadavvAiM khetao logapamANamete kAlo na kayAi na AsI jAva...nicce bhAvao puga avagNe agave arase aphAse guNao uvoggunne| Q. 56. Bhante ! In jivastikaya, 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, jivastikaya has been stated from five angles, which are, substance,...till trait. As to substance, jivastikaya 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 bhava, no colour, no smell, no taste, no touch. As to trait, it is characterised by upayoga or ability to perceive. prazna 57-poggalatthikAe NaM bhaMte ! kativaNNe katigaMdha-rasa-phAse ?

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212 bhagavatI sUtra zaH 2 uH 10 __uttara 57-goyamA! paMcavaNNe paMcarase dugaMdhe aTThaphAse rUvI ajIve sAsae avaThie logadavve / se samAsao paMcavihe paNNatte taM jahA-davvao khettao kAlao bhAvao gunno| davvao NaM poggalatthikAe aNaMtAI davAI khettao loyappamANamette kAlao na kayAi na AsI jAva...Nicce bhAvao vaNNamaMte gaMdha-rasa-phAsamaMte guNao gahaNaguNe / Q. 57. Bhante! In pudgalastikaya, 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, pudgalastikaya has been stated from five angles, which are, substance, place, time, bhava 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 bhava, with colours, smells, tastes and touches. As to trait, all-adhering. prazna 58-ege bhaMte ! dhammatthikAyapadese dhammatthikAetti vattavvaM siyA? uttara 58-goyamA ! No iNaThe smtthe| evaM doNNi vi tiNNi vi cattAri vi paMca cha satta aTTha nava dasa sNkhejjaa| dhammatthikAyapaesA dhammatthikAe tti prazna 59-asaMkhejjA bhaMte! vattavvaM siyA? uttara 59-goyamA ! No iNaThe smtthe| prazna 60-egapaesU Ne vi ya NaM bhaMte ! dhammatthikAe dhammatthikAetti vattavvaM siyA ? uttara 60-No iNaThe samaThe / prazna 61-se keNa?NaM bhaMte ! eva vuccai ege dhammatthikAyassa paese no dhammatthikAe tti vattavvaM siyA jAva...egapaesUNe vi ya NaM dhammatthikAe no dhammatthikAe tti vattavvaM siyA ?

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Bhagavati Sutra Bk. 2 Ch. 10 uttara 61-se NUNaM goyamA ! khaMDe cakke sakale cakke ? - bhagavaM ! no khaMDe vakke sakale cakke / - evaM chatte camme daMDe dUse Auhe moyae / se teNaTTheNaM goyamA ! evaM buccai ege dhammatthikAya paese No dhammatyikAe ti vattavtraM siyA jAva... egapaNe vi ya NaM dhammatthikAe no dhammatthikAe tti vattavvaM siyA / 213 prazna 62 - se kiM khAie NaM bhaMte / dhammatthikAe tti vattavvaM siyA ? uttara 62 - godhamA ! asaMkhejjA dhammatthikAe paesA te savve kasiNA paDipuNNA niravasesA egagahaNa gahiyA / esa NaM goyamA ! dhammatthikAe tti vattavvaM siyA | evaM ahammatkiAe vi AgAsatyikAe vi jIvatthikAyapoggalatthakAe vi evaM ceva navaraM tiNNaM pi padesA anaMtA bhANiyavvA sesaM taM caiva / Q. 58. Bhante ! Can it be said that one pradesa of dharmastikaya is ( the whole of ) dharmastikaya ? A. 58. Gautama ! That's not correct. Not even two, three, four, five, six, seven, eight, nine, ten pradesas are (the whole of) dharmastikaya. Q. 59. Bhante ! Can it be said that innumerable pradesas of dharmastikaya constitute ( the whole of ) dharmastikaya ? A. 59. No, Gautama, that ( also ) is not correct. Q.60. Bhante ! If dharmastikaya is less than a pradesa, can it be said to be dharmastikaya ? A. 60. Gautama ! That (also ) is not correct. Q. 61. Bhante! Why do you say that one pradesa of dharmastikaya is not (the whole of) dharmastikaya,...till less than one pradesa is not dharmastikaya ?

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214 bhagavatI sUtra zaH 2 u:10 ____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 pradesa of dharmastik aya is not dharmastikaya,... till less than a pradesa of dharmastikaya is not dharmastikaya. Q. 62. Bhante ! Then what is to be called dharmastikaya ? A. 62. Gautama ! Dharmastikaya has innumerable pradesas ; all of them, the sum-total, leaving none out, the whole in one expression, such is dharmastikaya, oh Gautama ! And like this too of adharmastikaya, akasastikaya, jivastikaya and puagalastikaya, difference being that (last) three are with infinite pradesas ; the rest as beforets. (on the soul ] prazna 63-jIve NaM bhaMte ! sauTThANe sakamme sabale savIrie sapurisakAra-parakkame AyabhAveNaM jIvabhAvaM uvadaMsetItivattavvaM siyA? uttara 63-haMtA goyamA ! jIve NaM jAva...uvadaMsetIti vatavvaM siyaa| prazna 64-se keNaTheNaM jAva...vattavvaM siyA ? uttara 64-goyamA ! jIve NaM aNaMtANaM AbhiNibohiyaNANapajjavANaM evaM suyaNANapajjavANaM ohiNANapajjavANaM maNapajjavaNANapajjavANaM kevalaNANapajjavANaM maiadhNANapajjavANaM suyaaNNANapajjavANaM vibhaMgaNNANapajjavANaM cak khudaMsaNapajjavANaM avakhudaMsaNapajjavANaM ohidasaNapajjavANaM kevaladasaNapAjavANaM udaogaM gachaH udaogalakkhaNe NaM jIve se eeNaTheNaM evaM vuccai goyamA! jIve NaM sauTThANe jAva...vattavvaM siyaa| 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.

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Bhagavati Suutra Bk. 2 Ch. 10 Q. 64. Bhante ! organism ? prazna 65 - kativihe NaM 215 A. 64. Gautama ! The soul has the utilisation of infinite categories of mati knowledge, infinite categories of sruta knowledge, infinite categories of avadhi knowledge, infinite categories of manah-paryaya knowledge, infinite categories of kevala knowledge, infinite categories of mati ignorance, infinite categories of sruta 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. uttara 65 - goyamA ! aloyAgAse ya / Why is it said that...till a live [ on the sky ] bhaMte ! AgAse paNNatte ? duvihe AgAse paNNatte taM jahA - loyAgAse ya prazna 66 - loyAgAse NaM bhaMte ! ki jIvA jIvadesA jIvappaesA ajIvA ajIvadesA ajIvappaesA ? uttara 66 - goyamA ! jIvA vi jIvadesA vi jIvappaesA vi ajIvA vi ajIvadesA vi ajIvappaesA vi / je jIvA te niyamA egiMdiyA beiMdiyA teiMdiyA cauridiyA paMcidiyA aNidiyA / je jIvadesA te niyamA egidiyadesA jAva... aNidiyadesA / je jIvapaesA te niyamA egidiyapaesA jAva... aNidiyapa esA / je ajIvA te duvihA paNNattA taM jahA - rUvI ya aruvIya / je rUvI te cauvvihA paNNattA taM jahA -khaMghA khaMdhadesA khaMdhapaesA paramANupoggalA / je arUvI te paMcavihA paNNattA taM jahA - dhammatthikAe no dhammatthi kAyassa dese dhammatthi kAyassa paesA adhammatthikAe no adhammatthikAyassa dese adhammatthi kAyassa paesA addhAsamaye / prazna 67 - alogAgAse NaM bhaMte ! ki jIvA pUcchA taha ceva ? uttara 67 - gomA ! no jIvA jAva...no ajIvappaesA ege ajIvadavvadese agurulahue atehi aguruyala huyaguNehi saMjutte sabvAgAse anaMtabhAgUNe /

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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 desas of the souls ? The pradesas of the soul ? Non-souls? The desas of the non-souls? The pradesas of the non-souls45 ? A. 66. Gautama ! The sky of the spheres shelters souls, their desas, their pradesas ; it shelters non-souls, their desas, their pradesas. 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-desas are, as a rule, with one organ of sense...till without any sense organ. The jiva-pradesas 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-desa, skandhapradesa and paramanu-pudgala46. Those without shape are of five types47, which are, dharmastikaya but not the desas of dharmastikaya, pradesas of dharmastikaya, adharmastikaya but not the desas of adharmastikaya, pradesas of adharmastikaya, 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 pradesas of non-souls (are to be found there). It is a desa of non-live object, nonheavy-light, endowed with infinite non-heavy-light traits, and is total sky minus its infinite portions. [ more on dharmastikaya ] prazna 68-dhammatthikAe NaM bhaMte ! ke mahAlae paNNatte ?

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Bhagavati Sutra Bk. 2 Ch. 10 uttara 68 - goyamA ! loe loyamette loyappabhANe loyaphuDe loyaM ceva phusittA NaM ciTThai evaM ahammatthikAe loyAgAse jIvatthikAe poggalatthikAe paMca vi ekkAbhilAvA / prazna 69 - aholoe NaM bhaMte ! dhammasthikAyassa kevaiyaM phusai ? uttara 69 - goyamA ! sAiregaM addhaM phusai / prazna 70 - tiriyaloe NaM bhaMte ! pucchA ? uttara 70 - goyamA ! asaMkhejjaibhAgaM phusai / prazna 71 - uDDhaloe NaM bhaMte ! pucchA ? uttara 71 - goyamA ! desUNaM addhaM phusai / Q. 68. Bhante ! How big has been stated to be dharmastikaya ? (In other words, what are the details about dharmastikaya ?) 217 A. 68. Gautama ! Dharmastikaya 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 adharmastikaya, the sky of the spheres, jivastikaya and pudgalastikaya-these five being wholly identical. Q. 69. Bhante ! What portion of dharmastikaya 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.

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218 bhagavatI sUtra zaH 2 u: 10 prazna 72-imA NaM bhaMte ! rayaNappabhApuDhavI dhammatthikAyasya ki saMkhejjaibhAgaM phusai asaMkhejjaibhAgaM phusai saMkhejje bhAge phusai asaMkhejje bhAge phusai savvaM phusai ? uttara 72-goyamA ! No saMkhejjaibhAga phusi| asaMkhejjaibhAgaM phusai No saMkhejje No asaMjje no savvaM phusai / prazna 73-imIse NaM bhaMte ! rayaNNappabhAe puDhavIe ghaNodahI dhammatthikAyassa pucchA-kiM saMkhejjaibhAgaM phusai ? uttara 73-jahA rayaNappabhA tahA ghaNodahI ghaNavAya-taNuvAyA vi / prazna 74-imIse NaM bhaMte ! rayaNappabhAe puDhavIe uvAsaMtare dhammatthikAyassa kiM saMkhejjaibhAgaM phusai asaMkhejjaibhAgaM phusai jAva...savvaM phusai ? uttara 74-goyamA ! saMkhejjaiMbhAgaM phusai No asaMkhejjaibhAgaM phusai No saMkhejje No asaMkhejje No savvaM phusi| uvaasNtraaii-svvaaiN| jahA rayaNappabhAe puDhavIe vattavvayA bhaNiyA evaM jAva...ahesattamAe jaMbudIvAiyA dIvA lavaNasamudAiyA samuddA evaM sohammekappe jAva...IsIpabbhArA puDhavI ee savve vi asaMkhejjaibhAgaM phusi| sesA paDise hiyvvaa| evaM adhammathikAe evaM loyAgAse vi| Q. 72. Bhante ! The Ratnaprabha hell - does it touch a limited portion of dharmastikaya, 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 dharmastikaya is touched by it ? A limited portion ? (Repeat as before) A. 74. As has been stated of the Ratnaprabha hell, so of the viscous water, the viscous wind and the light wind.

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Bhagavati Sutra Bk. 2 Ch. 10 Q. 74. Bhante! Do the hulls of the Ratnaprabha hell touch a limited portion of dharmastikaya, 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 dharmastikaya. The touch with others is to be specifically prohibited, and this is true of adharmastikaya. and of the sky of the spheres. gAhA puDhavodahI ghaNa-taNu kappA gevejjaNuttarA siddhI / saMkhejjaibhAgaM aMtaresu sesA asaMkhejjA // Couplet : Hells, viscous water, windBoth viscous and light 219 Kalpas, graiveyakas, anuttaras, Siddhi-the abode of liberated souls These touch unlimited portion of dharmastikaya (Seven) hulls touch only a limited portion. dasamo uddeso sammatto | Chapter ten ends biiyaM sayaM sammattaM / Book two ends.

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NOTES Book I 1. We pay obeisance to the five advanced souls, viz., arihantas (victors), siddhas (liberated souls), ayariyas (preceptors), uvajjhayas (teachers) and sahus (monks) in all the spheres, because they show us the way. 2. The script given by the first tirthankara Rsabha to his daughter Brahmi, 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 'sruta' (scriptures) includes canonical literature of the Jainas and has a broader coverage than the Hindu word sruti'. Starting with the three words of Mahavira, utpada (formation), dhrauvya (permanence) and vyaya (decay), the leading-most of his immediate disciples called ganadharas 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 Mahavira at Pataliputra. 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 Acarya Devardhi Gani 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.

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222 Bhagavati Sutra Total Agamas number 45 (94, if other works like Kalpasu tra, etc., are included) which are as follows : Anga (11) viz., Ayara, Suyagada, Thana, Samavaya, Viyahapannatti (Bhagavati), Nayadhammakaha, Uvasagadasa, Antagadadasa, Anuttaro vavaiyadasa, Panhavagarana, Vivagasuya. Upanga (12) viz., Uvavaia, Rayapasenaiya Jivajivabhi gama, Pannavana, Janbuddvivapannatti, Candapannatti, Surapannatti, Nirayavaliya, Kappiya/Kappavadansiya, Puppfiya, Puppfaculiya, Vanhidasa. Cheya Sutta (6) viz., Nisiha, Mahanisiha, Vavahara, Dasa suyakkhandha, Vihatkappa, Jiakappa/Panca kappa. Mula Sutta (4) viz., Uttarajjhayana, Avassaya, Pindanijjutti, Dasaveyaliya. Culiya Sutta (2) viz., Nandi Sutta, Anuogaddara. Painnaga(10) viz., Causarana, Aurapaccakkhana , Bhatta parinna, Tandulaveyaliya, Candavijjaya, Ganivijja, Devindathava, Mahapaccakkhana, Virathava, Santharaga. 4. The description of the city is omitted. Reference is to the Uvavaia (Aupapatika) Sutra which gives a description of the city of Campa. The description of Rajagsha is to be taken to be similar to that. 5. The first adjective to Mahavira is 'samane'. Sramyati tapasyatiti sramanah. He who practises penance and knows the trouble of living beings is a sramana. An alternative form in Sanskrit 'samanah' means one whose mind is pure, who is equally well-disposed towards all. Another of the adjectives to Mahavira "aigare' --'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 'aigara' because each tirthnkara reorganises the order afresh.

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Notes Bk. I 223 6. The word 'sanpaviu-kame' (Sanskrit. sanpraptakamah) means one intent on attaining the sphere of the liberated souls. This would sound inconsistent, since Mahavira was a vitaraga, 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 aupacarika which means the imposition of our own reading/feeling on Mahavira. It was not necessarily his own feeling. 7. Java is a word used at many places throughout the Sutra. 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 Mahavira till the description of the congregation, which are contained in the Uvavaia Sutra. 8. 'Samacauramsasamthanasamthie' in the Sutra signifies the bodily structure of Indrabhuti Gautama which had scme speciality. The shape of the body is 'samthana', and when it has a fourfold balance as follows, the body is said to be wellbalanced : when seated in the padmasana 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. 'Vajjarisahanarayasarghayane' 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.

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224 Bhagavati Sutra 11. Purvas constituted canonical learning which became the basis for the compilation of later-day Agamas (see 3 above). They are : Utpada-purva, Agrayaniya-purva, Virya-pravada-purva, Astinasti-pravada-purva, Jnana-pravada-purva, Satya-pravada purva, Atma-pravada-purva, Karma-pravada-purva,Pratyakhyanapravada-purva, Vidyanu-pravada-purva, Avandhya-purva, Pranayupravada-purva, Kriya-visala-purva and Lokavindusara-purva. Because of their absorption in the later-day Agamas, the Purvas 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) sruta 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) manah-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. Indrabhuti Gautama fully possessed the first four. He acquired kevala jnana after Mahavira's passing away. 13. Adurasamanta' 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-bhumi.

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Notes Bk. I 14. Gautama's reverence (saddha), doubt (samsaya) and curiosity/enquiry (kouhalla) have been repeated four times with the adjectives jaya, uppanna, samjaya 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: Jaya implies the genesis of reverence, doubt and curiosity; in uppanna, each one of these takes a shape; the last two, samjaya and samuppanna, with the prefix 'sam' to jaya 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' (iha), 'fulfilment of desire for more knowledge' (avaya), and 'being firm in knowledge' (dharana). 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-vigaha parivajjiehim guttehim panjaliudehim bhattibahumanapuvvam uvauttehim suneyavvam which means (1) giving up slumber and irrelevant talk; (2) controlling mind, body and expression; (3) with folded 15

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226 Bhagavati Sutra 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, bhayanta, 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,

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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 Mahavira's enlightenment, the doubt was raised by one of his disciples (son-in-law) Jamali, 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, Jamali not only refuted the philosophical principle propounded by Mahavira 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 (Mahavira's daughter) Anojjha (Priyadarsana) ; but she soon realised that what Mabavira had propounded was correct, and returned, but not Jamali. The point is that the principle propounded by Mahavira is based on niscaya naya, while the doubt raised by Jamali stands on vyava

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228 Bhagavati satra hara 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 (gunasthana), 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 kevali). 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:

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Notes Bk. I 229 Categories All infernal beings in seven hells Asurakumaras till Stanitakumaras (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 Vanavyantara devas Jyotiska devas Vaimanika 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 sagaropama 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 'kolakoti'-times a palyopama gives a sagaropama. The figures would safely run into billions of billions. 24. For all practical purposes, the pairs anamanti and usasanti, and panamanti and nisasanti, 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 Pannavana Sutra, infernal beings have incessant respiration. They are so miserable that they inhale all the time and they exhale all the time.

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230 Bhagavati Sutra 26. The relevant chapter in the Sutra states that the infernal beings are desirous of intake, which is conscious (abhoga 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 Sutra. 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 ?

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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. Vaggana' is variety or type of matter. Eight varieties are mentioned, viz., gross (audarika), fluid (vaikriya), intake/assimilative (aharaka), caloric (taijasa), expression (bhasa), respiration (svasocchvasa), mind (manah) and karman. Clusters of atoms, gross, fluid, assimilative, caloric and karman, 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 *karman'. A broad demarcation will be : Variety of matter gross fuid caloric assimi- lative expre- ssion respira- mind karman tion Sutra here, the consideration relates to karman 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

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232 Bhagavati Sutra 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); sankamana-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 nikayana-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 svasa-one prana seven pranas-one stoka seven stokas=one lava 77 lavas one muhurta (48 minutes, antar-muhurta is less than 48 minutes paksa 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.

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Notes Bk. I 233 34. If names be any guide, they may be identified as follows : Asurakumaras non-Aryans Nagakumaras snakes Suvarnakumaras minerals Bidyutkumaras electricity Agnikumaras fire Dvipakumaras isles Udadhikumaras seas Dikkumaras directions Vayukumaras air (winds) Stanitakumaras ether It should appear that the Jainas made a personification of the forces of nature in above manner. They are called 'kumara' 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 (valuka) 14,000 hard (manah-sila) sweet (sarkara) 18,000 alkaline (khara) 22,000 16,000 >> 36. The Pannavana Sutra notes in details the speciality of earth-bodies both in matters of intake and respiration. The word vemayae 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

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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 Sutra 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

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Notes Bk. I 235 45. Lesya 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 Jainas, 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 lesya signifies the tinges accompanying various gross and subtle physical attachments of the souls, while the subjective form called bhava lesya is the corresponding state of the soul, of which dravya lesya is the outward expression. Being composed of matter, dravya lesya 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 : krsna (black), nila (deep blue), kapota (ash, grey), tejas (red), padma (pink) and sukla (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 lesya want to uproot the tree, people with blue le sya are satisfied with the upper portion of the tree sparing its trunk and roots, people with grey lseja remain contented with the fruit-bearing branches only, people of red lesya want to tear off only the fruit-bearing stalks with fruits on, people of pink lesya are happy to pluck only the ripe fruits and people of white lesya 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).

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236 Bhagavati Sutra 47. The soul suffers from the effect of self-created karma, never from the karma of others. As has been said, svayamkrtam karma yadatmana pura falam tadiyar labhate subhasubhan parena dattam yadi labhyate sphutan svayamkstam karma nirarthakam 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. Yasmadekatrabhavagrahane sakrdeva'antarmuhurtamatrakale evayuso-bandhah. [In one existence, one living being binds life-span only once.]

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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. "Sannibhuya' is one with mind, hence with consciousness ; 'asannibhuya' is the reverse of it. One with conscior'sDess has a great feeling of pain. Some commentators have considered 'sanjna' 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 'sannibhuya'. According to a third view, 'sannibhuya' is one with right outlook. A fourth view holds that 'sannibhuya' 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:

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238 Bhagavati Sutra 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 : mithyadarsanaviratipramada-kasaya-yogah bandhahetavah [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:

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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 Asurakumaras constitute the second species, and so the discussion on the infernal beings is followed by one on the Asurakumaras, 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 Asurakumaras born earlier have greater karma bondage, deeper colour and deeper tinge than the Asurakumaras 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

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240 Bhagavati Sutra 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 sramana 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;

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Notes Bk. I human beings-black, blue, ash, red, pink, white; Bhavanapatis and Vanavyantaras-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 Pannavana Sutra 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 (pasavah pasuttamasnuvate) 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

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242 Bhagavati Sutra sunnasunno miso tiviho samsaracitshanakalo tiriya nam sunnavajjo sesanam hoi tivihovi [Sunna', 'asunna' and 'misa' - these three are the durations in life-cycles. Animals take no 'sunna'; the rest take all three.] As to 'asunna-kala': aiddhasamaiyanam neraiyanam na java ikko vi uvvattai anno va 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-kala' and misa-kala, uvvatte ekkammi vi ta miso dharai java ekko vi nilleviehim savvehim va tlamane hi sunno 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

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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 jive paducca suttam na tabbhavam ceba jai hojja tabbhavam to anantakalo na sambhavai [Tbe Sutra 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 muhurta 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 muhurta 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 Pannavana Sutra is as follows:

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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 :

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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 VALUKAPRABHA PANKAPRABHA 245 DHUMAPRABHA TAMAHPRABHA MAHATAMAHPRABHA

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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 'kankha' 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.

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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.

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248 Bhagavati Satra 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 svasisye gamaniyam vastu prajnapaniya n...iha asmin grhipakhandikadau jane gamaniyam vastu prakasaniyamiti...athava ettham ti svatmani yatha gamaniyam... tatha iha paratmani...athava...samanar 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.

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Notes Bk. I 81. 'Viriya' in this context refers to 'karana-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 *akarana-viriya'. (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 (niyativadins) headed by Gosalaka. The dialogue till Q./A. 138 is a beautiful exposition of Anti-determinism. The soul is the determinant, not the determined. The word 'purisakkara' 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,

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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 (ghai) 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 ghainam udayakkhayaparinama affhanha vi homti kammanam [ 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 uvasamemti 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.)

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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 tirthankaras 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 kayotsarga meditation, whereas others do not. As to viewpoints, the controversy between Siddhasena Divakara and Jinabhadra Gani Ksamasramana 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 Pannavana Sutra 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.

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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 Pannavana Sutra 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.

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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 Sutra 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

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254 Bhagavati Sutra 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 'pave 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-pradesa and anubhaga.. When karma occupies soul-spaces and is wholly mixed up with them, as water with milk, it is called pradesa 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 anubhaga 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.

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Notes Bk. I 255 100. "Ahakamma' implies 'karma as exactly acquired', and 'ahanigarana' 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 karman 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 va sagalamasaharanam 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-nana-damsana' (with knowledge and vision generated ) repudiates the existence of 'anadi siddhi'(beginningless perfection ) and also that of 'anadi muktatma' (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, sruta and avadhi. But since the

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256 Bhagavati Sutra 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 Asurakumaras and others in the list are called 'Bhavanavasis' and their abodes are called the 'bhavanas'. 109. 'Vimanas' are the abodes of the Vaimanika gods. They are all in the upper spheres. (Vide note 71.) The total of all the vimanas is 84,97,023. 110. The smallest unit of time which is not further divisible is called 'samaya'. If with the minimum (called jahanniya) 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 :

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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

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258 Bhagavati Sutra third type; infernals of the second type, which are few, are sometimes to be found and sometimes not to be found. 113. 'Ogahanathana, 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 karman. 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

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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 karman, instead of stating 'all three'. The reason for doing so is that the caloric body and the karman 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, sruta 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 sruta ; 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.

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260 Bhagavati Sutra 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 sruta 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 (sakaropayoga), while others are with very little of it, or are without it (anakaropayoga). 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 Bhavanavasis. While anger is the most dominant trait of the infernals, greed is the most dominant characteristic of the Bhavanavasis. 126. Bhavanavasis differ from the dwellers of the infernal regions in their body structures as well as tinges. The Bhavanavasis 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 karman. They are made of wholesome matter as also of unwholesome matter. But the overall body structure is ugly. The distinction between

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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 karman. 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 Sutra. 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 : ubhayabhavo puahavaiesu 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 sruta 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

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262 Bhagavati Satra four body types, viz., gross, fluid, caloric and karman, 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 hninan 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 Bhavanavasis (vide Q./A. 190). Differences are that the Jyotiskas take only red tinge and have, as a rule, three types of knowledge/ignorance. Beings without mind are never born as Jyotiskas, so that even in the immature stage, they have some knowledge/ignorance. The Vaimanikas 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 Sutra uses the word cakkhupphasam, 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

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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. bhasei, 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 Jambudvipa 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 anupuvvi ; when it is reversed, like 4, 3, 2, 1, it becomes pacchanupuvvi ; when there is no order at all, it is ananupuvvi, 139. Consideration in Q./A. 206 till 210 is about kriya 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.

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264 Bhagavati Sutra 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

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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.

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266 Bhagavati Sotra 150. While entering the womb, the soul has only the caloric and karman 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 Vaimanikas. The other alternative is liberation when he acquires life-span no more. 154. A lay follower, sravaka, 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 vyavahara 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. 'Viriya' 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 'karana' 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

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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 vyavahara 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 karman 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 astikayas, 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 ;

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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 samayika, mini-vows, restraint, control of senses and of mind, conscience, vyutsarga and their import are the soul, is given from the stand-point of niscaya naya. From the standpoint of vyavahara naya, the items may be interpreted as follows : Samayika-equanimity ; concentrating on things spiritual for 48 minutes. Its import-checking influx and exhausting past karma. Pratyakhyana--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 kayctsarga, or restraining physi cal movement Its import--to be free from all movement and attachments. 168. The four great vows at the time of Parsva were : desisting from injury or slaughter, desisting from untruth, desisting from usurpation or improper acceptance, and desisting from what was called b thiddhadana which covered two items, viz., desisting from possession and desisting from sex. When these two items were separated and made distinct by Mahavira, the four vows became five. The emphasis on desisting from sex beha

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Notes Bk. I 269 viour had become particularly important at the time of Mahavira, since people had become more crafty by this time. 169. Ahakamma 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 prakrti-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 vyavahara naya, 'bala' is a child, and 'pandita' is the scholarly. In niscaya naya, 'bala' 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, pranah dvi tricatuh proktah bhutastu taravah smrtah jivah pancendriyah jneyah sesah sattva udiritah [Two-, three- and four- organ beings are called 'prana'; flora-bodies are 'bhuta'; 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-vada (fatalism) and yadrecha-vadu (determinism).

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270 176. Bhagavati Sutra The details in the Pannavana Sutra 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, Vanavyantaras 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

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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 Sutra 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 :

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272 Bhagavati sutra asamkhosappiniossappiniu egirdiyana caunham ta ceva u cnanta vanassaie u boddhavva [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 Sutra 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, mstadi, life-less or dead. 7. Prana--one who has respirations ; bhuta--one who was, is and will be ; jiva-one who acquires existence and lifespan ; satta-one who is tied to pious and impious deeds ; vijna-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 ; paragata-one who has crossed through worldly life ; paramparagata-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-duhkha-prahina-one who has ended all misery. 9. Saraye, Sanskrit smdraka-one who retains in memory ; varaye-one who prevents a reader from making mistakes ; dharaye-one who upholds his learning and has it done by others; paraye-one who has seen the end of them or attained perfection in them.

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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 addhabharam samuhai samusio u jo navao manummanapamanam 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-bhara (about 4000 tolas), then the man is said to have a standard measure (unmanopeta). (c) When a man has, by his own fingers, a height of 108 fingers, then he is said to have a standard measure (pramana). So signs (laksanas) are three-mana, unmana and pramana. 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-pratima 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 pratimas. The second course starts with three pratimas of a duration of seven day 18

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274 Bhagavati Sutra 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 sramana, a brahmana 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 pratimas, the food intake is at a minimum, i.e., one datti (handful) per day during the monthly pratima, two dattis during the two-monthly pratima, three dattis during the three-monthly pratima, and so on till the seven-monthly pratima, 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-rayana-sanivacchara may be re-written in two ways, viz. : (i) gunaracana-samvatsara which has been explained as follows: gunanam nirjara-visesanam racanam samvatsarena satribhaga-varsena 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.] (u) gunaratna-samvatsara which has been explained as follows: guna eva va ratnani yatra sa tatha gunaratnah. Guna

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Notes Bk. II 275 : ratna-samvatsaro yatra tad gunaratna-samvatsaram tapah. (Where penance is a gem, it is gunaratna. When such penance is practised for a year, it is gunaratna-samvatsaram tapah.] 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 visa cauvvisa ceva cauvvisa pannavisa ya cauvvisa ekkavisa cauvisa sattavisa yai 1 tisa tettisa vi ya cauvvisa chayvisa afthavisa ya tisa battisa vi ya solasa-masesu tava divasa 2 pannarasa dasastha cha panca caura parcasu ya tinni tinni tti pancasu do do ya taha solasa-masesu paranaga 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

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276 Bhagavati Satra 16. The commentator gives the following meaning of cauttham cautthenam : cauttham cautihenam tti caturthabhaktam yavat vaktam tyajyate yatra taccaturtham iyam copavasasya sanjna evam sasthadikamupavasadvayaderiti. [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 Sramana Bhagavan Mahavira. Skandaka not only embraced Jainism but entered into the Jaina holy order wherein he was initiated by the Sramana Bhagavan himself. He read eleven Angas under the Master and other senior monks, and was permitted to complete two great penances, viz., bhiksu-pratima and guna-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 samudghata or even before it. Seven types of samudghatas have been stated as follows : (1) vedana samudghata of vedaniya karma (2) kasaya samudghata of mohaniya karma (3) maranantika samudghata of ayu karma vaikriya samudghata of the fluid body (5) taijas samudghata of the caloric body (6) aharaka samudghata of the assimilative body (7) kevali samudghata 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

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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 Sutra reads as follows : pudhavi ogahitta niraya sanghanameva bahallam vikk hambhaparikkhevo vanno gandho ya phaso ya (Worlds (Hells) are seven, which are, Ratna-prabha, Sarkara-prabha, Valuka-prabha, Parka-prabha, Dhuma-prabha, Tamah-prabha and Tamastamah-prabha.) Ratna-prabha 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 : Sarkara-prabha Valuka-prabha Panka-prabha Dhuma-prabha Tamah-prabha Tamastamah-prabha 1,32,000 yojanas 1,28,000 1,20,000 1,18,000 , 1,16,000 , 1,08,000 >> Ogahitta-distance of the hells. Santhana--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.

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Bhagavati Sutra 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 prana, bhuta, jiva and satta have, before attaining these forms, lived many times or innumerable times in the hellish worlds. 21. The following Sutra is relevant for the purpose: santhanam bahallam pohattam kaipaesa ogadhe appabahu puttha-pavittha visaya anagara ahare 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

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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 : pause samargasirse sandhya-rago'mbudah saparivesah natyartham margasire sitam pause'tihimapatah [In the months of Margasirsa and Paus, the evening sky is red and there are curly clouds. In the former month, it is not very cold, but in Paus, 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 kayabhava. 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

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280 Bhagavali Sutra 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 kuttiyavana may be written in Sanskrit as kutrikapana. "Ku' means the earth, 'trik' is three and apana 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 'purva', while penance and restraint of those without attachment take the prefix 'pascima'. Cf. puvvatava samjama honti ragino pacchima aragassa rago sango vutto sanga kammam bhavo tenam 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 mahana, we have ma hana ma 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 mahatapat upatira+prabhava, i.e., one which is born near a hot region. 31. The relevant chapter in the Pannavana Sutra'discusses language from various facets. Language may be satya, asatya, satya-misa and asatya-amssa. 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

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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-mssa languages are spoken with the decline of karma enshrouding knowledge and vision, but with the rise of karma causing delusion, while satya and asatya-amrsa 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-mrsa ; innumerable times more than the second are those who speak asatya ; innumerable times more than the third are those speaking asatya-amrsa; 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-prabha 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 Bhavanavasi 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 Jivabhigama Sutra : ghanaudahipaitthana surcbhavan, hunti dosu kappesu tisu varpaitthana tadubhayasu-paitthiya tisu ya tena param uvarimaga agasantarapaitthiya 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.)

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282 On the dimensions, we have as follows : Bhagavati Sutra sattavisasayaim aimakappesu pudhavibahallam ekkikkahani sese du duge ya duge caukke ya pancasaya uccattenam aimakappesu honti vimana ekkikkavuddhi sese du duge ya duge caukke ya The above may be re-written as follows: Saudharma and Aisana Sanatkumara and Mahendra Brahmaloka and Lantaka Mahasukra and Sahasrara Anata, Pranata, Arana, Acyuta Graiveyaka vimanas Five Anuttara vimanas (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 avalika, which may be round, triangular or quadriangular. The others are not arranged in an avalika, 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 nikkankadacchae sappabhe samirie saujjoe pasaie 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-vedika has a height of 2 yojanas and breadth of 500 dhanusas. 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 vedika. It is black with a dark tinge.

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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 Samanika 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 Samanika gods. He is dressed in the Hall of Decoration, Texts are read in the Vyavasaya Hall. Prayers are offered and the Jina image is worshipped. Then Camarendra has a ceremonial entry into the Sudharma Hall. 40. The Sutra gives the following description of the human world : arihanta-sanaya-bayara-vijju-thaniya balahaga agani agara-nihi-nai-uvaraga-niggame vuddhivayanam ca [ Where there are Arihantas, Cakravarties, Baladevas, Vasudevas, Prati-vasudevas, 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'

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284 Bhagavati Sutra 41. The minute part of a substance is called anu and when these anus are combined inseparably, the substance constituted of them is called astikaya or extended substance by the Jainas. Jiva, pudgala, akasa, dharma and adharma are astikayas or extended substances because their minutest constituents are mixed up and inseparably combined with one another. Such is, however, not the case with kala. Though there are kalanus or ultimate time units, each of these is separate. 42. Sum-total of innumerable pradesas of dharmastikaya is dharmastikaya ; Sum-total of innumerable pradesas of adharmastikaya is adharmastikaya ; Sum-total of innumerable pradesas of akasastikaya is akasastikaya ; Sum-total of innumerable pradesas of jivastikaya is jivastikaya ; Sum-total of innumerable pradesas of pudgalastikaya is pudgalastikaya. 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. Desa is conceived as division unto units such as two, three and so on. Pradesa is division into sub-units which are not divisible further. 46. A cluster of atoms is called skanda, which may be divided into desa and pradesa. Matter-particles which are not clusterised are called paramanu.

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Notes Bk. II 285 47. Elsewhere, these are stated to have 10 types as follows: dharmastik aya, desa of dharmastikaya, prade sa of - dharmastikaya, adharmastikaya, desa of adharmastik aya, pradesa of adharmastikaya, akasastikaya, desa of akasastikaya, pradesa of akasastikaya, and addha-samaya. But there is no basic contradiction. The three akasa types are counted here as one and the desas of dharmastikaya and adharmastikaya are not shown as separate categories. 48. Addha is kala or time ; samaya is time unit. So the word literally means one time unit or simply 'now'. The past and future are unreal.

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WORD INDEX Book I [Figures within brackets indicate the Number of Question/ Answer as used in this translation where the word first occurs.] aikkamai, aikkamamANo, aikkama - 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) aMtimasarIra- -one who holds body for the last time. (160) aMtochaNhaM mAsANaM - within six months ; aMta - within. (271) -----within, less than; 48 minutes. (27). a-rough. (176) -carved like a mango. (258) --not doing what is to be done. (316) akaTTu- -not doing. (316) -not done. (208) akaraNao, akaraNa - not doing. (315) non akAma aNhANaga- seya- jalla-mala - paMka- paridAha - 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)

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288 -not to decry or censure. (299) -without home, (by implication) without attachment; -home. (292) rafa-not in movement. (13) -in normal shape. (258) aThThe, aTTha-coveted goal. (300) Bhagavati Sutra -three full-fast days, missing in all eight meals. (43) bones-marrows-hairs-beard aTThi - aTThimiMja kesa-maMsu - roma-nahatta pore-hairs-nails. (248) aNatapa esiyAI-consisting of infinite spaces ; anaMta-infinite ; paesa space (20) -Infinite portions. (32) apture, af-one without home, monk, mendicant. (56) auf-not thoroughly knowing. (300) aNavayaggaM, aNavaggaya, aNavaddaga - limitless aNAiyaM, aNAiya - without beginning. (57) (57) aNAjjavayaNo - 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) aNA ijja superficial cognition. (291) aNAghAijjamANAI, aNAghA - not smelt; AghA - smell. ( 36 ) without order, haphazard. (210) without effort, aNAbhogaNivvattie - unconscious, neous. (19) sponta aNAyAe, aNAyA, aNAya - (by) non-soul. (152) -harmful to none. (47) aNAvakakhaNavattIe --careless of the life of others ; avakaMkha -care; afa-individual. (272) aNAsAijjamANAI, aNAsAia - untasted ; -tasted. (36)

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Word Index Bk. I 289 aNijjaDhANaM- -never had mention of them; f-quoted. (300) af-harmful. (176) aNidAe, aNieya-indeterminate. ( 86 ) affag-without organs of senses. (241) arr-fine. (8) -highest celestial abodes (beyond which there are no more abodes). (168) aqarifari--seventh hell (beyond which there is no more). (165) auf-not yet come up/mature, immature. (133) aNupariyaTTaDa, aNupariyaTTa, aNupariyaTTaMti-moving again and again. (57) aNubhAga-- impact, juice or effect of karma. (146) -extensiveness-intensiveness of karma, karma density. (155) aNuvadhAriyANAM -never been in possession of them; - accept, possess, own. (300) aNovAhaNayaM - without shoes; uvAhaNa - shoes. (300) -without knowledge, ignorant. (184) -without bath; --bathe. (300) -done by self. (209) atthamaMta---- setting ; attha - Mount Meru where the sun sets. (197) 19 atyAhamatA ramaporasiyaMsi atyAha-- unfathomable ; atAra - difficult to cross; farfer-of the height of man. (225) arf-exist. (318) af-state of being. (121) af restless. (307) adiTThANaM - for not seeing ; diTTha- -seen. (300) --usurpation, taking something which is not duly bestowed. (215)

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290 Bhagavati Sutra 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) appaDihayapaccakkhAyapAvakamma-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) aphAsAijjamANAI, aphAsia-untouched ; phAsiya-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)

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Word Index Bk. I 291 3 of cor, 3rfeur, sfa--again and again. (70) abhigameNaM-for thorough knowledge ; abhigama-thorough knowledge. (300) fafafacori, 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) avinnAyANaM-have thorough knowledge ; vinnANa-thorough knowledge. (300) aface--non-abstinence. (48) avirAhiyasaMyama-restrained pure ; avirAhiya-one who has never violated rules of conduct. (108) avirAhiyasaMyamAsaMjama-restrained-unrestrained pure ; saMjamAsaMjama -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) avvogaDANaM-never had been told of them ; avvogaDa-lack of full information/clarification. (300)

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292 Bhagavati Satra 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) asuyANaM, assuyANa-for not hearing; suma-hear. (300) TET-unwelcome. (176) mas fagfsatt-withcut rock-like steadfastness. (276) fraguit-without bone structure. (176) Below, degraded. (21) 87EURT9A-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)

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Word Index Bk. I 293 AulI kareMti, Aula-spread, enlarge. (282) Agara-cluster of villages. (61) bAjIviya-a follower of the Ajivika faith propounded by Gosalaka. (108) ADovei, ADova-swell/fill with air. (225) bANamaMti, ANama-inhale. (4) yANapugvi, ANupuvI-order. (210) AdijjavayaNe-with pleasant words ; Adijja, Aejja-pleasant, worthy to accept. (258) stiftarifiry-one who charms others ; TFY3Ttr-art of ___charming. (108) bAbhiNNibohiyaNNANa-knowledge derived from sense per ___ception, same as matijinana. (185) bAbhoga Nivvattie-conscious, with effort ; Abhoga-tool , furoafera---made, done. (19) AyayakaNNAyayaM-pulling till the ear; Ayaya-length, spread. (270) AyavaMta-limit/end of the rays. (205) AyaveNaM, Ayava--light, ray. (195) AyAe, AyA, Aya-(by) the soul. (152) AyAraMbhA-harmful to self ; AraMbha-harm, injury. (47) AraMbhiyA-sinful activities arising out of endeavour; AraMbha . --beginning. (80) AsaNNavahaeNa-by being instant killer; AsaNNa-instant ; vaha ___kill. (272) Ahacca--seldom. (70) SITET FT--prohibited objects. (303) AhAraTThI-desirous of intake ; AhAra-intake; aTThI ___desirous. (5) AhArayAI, AhAraya, AhAraga-assimilative. (244) AhAriyA, AhArijjamANA, AharijjassamANA, AhAra-intake. (6) AhiMsu, Aha-say. (317)

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294 Bhagavati Sutra 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) iTThA, iTTha-superior ( 21 ) Page #312
Word Index Bk. I 295 uppaNNapakkhassa-uppaNNa-bring up; pakkha-~-side, category. (2) ubhayakaDA-done by self and others. (209) ubhayabhaviya-both this worldly and other worldly. (54) ubhayAraMbhA-harmful to both self and others. (47) uvAkAmiyAe, uvAkAmiya-borne without consciousness or ___knowledge. (155) uvaciyA, uvacaya-assimilate, assimilation. (7) uvaTThAejjA, uThavaTTaNa-movement up. (147) uThie, uThiya-established, rooted, fixed. (299) uvadhAriyANaM, uvadhAriyA-accept, own. (300) uvavajjamANa, uvavAe, uvavAya-attaining positions, being born. (108) uvavaTTamANo, uvavaTTa-die, fall, go out. (233) uvavaNNa-born. (72) uvavAeNaM, uvavAiya-to be born, fresh arrivals. (326) uvasaMteNa, uvasaMta---pacified, traquilised. (151) uvasaMpajjitA, uvasaMpajja-accept, acquire. (300) uvasAmei, uvasAma, uvasAmaNa-tranquilise. (135) uvahite, uva haya-dedicated to, given in. (299) uvvamisu, ucaTTati, uvvaTTaTissaMti-ubvaTTaNa-deepen the short __effect karma-atoms; increase/decrease or move up/down the effect/of karma-atoms. (10) uvAsaMtarAiM, uvAsaMtare---hulls (284) uvAsaMtarAo-distance in terms of open space, space-gaps, vacuum. (197) Usaviya, Usavia-pile up, collect. (266) UsasaMti, Usasa-inhale. (4) UssavaNayAe-pile up, collect. (267) egaMtaDie-highly prudent/wise. (260) griTaras--utterly foolish. (259)

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296 Bhagavati Sutra 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) HTAI, 1977brighten, remove darkness from. (198) 31 tag-gross (244) fent, alfem--worldly beings. (53) plu--a quantitative measure varying between one palyopama and 33 sagaropamas. (46) Afgart, alfen-infernal beings in general. (97) Hertterie-attachment ; qarter-cover, shroud. (Intro. Couplet) kaMkhAmohaNijja, kaMkhia-deluding faith ; kaMkhA-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-karman body. (174) PATUTSTT, FRUT-acting, doing, (315)

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Word Index Bk. I karaNavIriya-active energy, energy that induces activity. (276) kalusa, kalusa - impure. (245) kalusasamAvanna ( NNa ) - one with spite ; kalusa - dirt (118) kAiyAe, kAiA (a), kAigA - physical (activity). (265) kAyajoga-- 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) kiriyAsamayavitikkaMta, kiriyA samayaviikkaMta -- on the expiry of the time of activity. (314) kivaNassa, kivaNa - miser. (301) -trap. (264) kevala, kevaleNaM - 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 ksatriya, warrior. (301) fai, -sky, agricultural farm, land. (198) kheDa- --a village surrounded by mud walls. (61) -phlegm. (247) gabbhagae, gabbhagaya-one who has lived in the womb. (254) PAI, i$?--group, category. (97) -censure, decry. (299) garuyattaM, garu, guru, gurua - heavy, heaviness. ( Intro. Couplet ) gAma - kaMTagA / kaMDaga / kaMDaya - thorns in the shape of organs of senses. (300)

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298 ghaDattAe, ghaDa-- compound, mix. (226) -VISCOus wind. (284) deeply bound. (57) ghaNodahI, ghaNaudahi - viscous water. (284) fifa-organ of smell. (41) a full-fast day, losing in all four meals. (19) ff-organ of sight. (41) cayamANe, caya - death, die. (240) wandering monk, friar. (108) carite, carita --conduct. (55) as, asm, fog-movement (of karma). (Intro. Couplet) af-moving out; f-dormant. (13) Bhagavati Sutra (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) ciTThejja, ciTTha-stand. (258) fa, assimilate, assimilation. (7) 934, 3-liable to lapse on account of terminable (ghati) karma. (1) 3479-monk. (159) -two full-fast days, missing in all six meals. (42) -limit of the shadow; T-shadow. (205) chijjmANe, chiNNe, chiMda-cut. (1) chiddata - limit of the hole ; chiDDa - hole. (205) chiMdejjA, chiMdai, chiMda-separate, pierce. (272) -the purpose for which. (300) jahaNeNaM, jahRNNa - minimum. (3)

Page #316
Word Index Bk.1 299 jANaNayAe, jANaNa-knowledge. (300) jAvaMta, jAvaiya-distance. (Intro. Couplet) jiNa--victor. (160) jibbhaMdiya-organ of taste. (38) jogaM, joga-activities (of body, mind and speech). (48) fos, afofa-existence, life-span ; foscort-sort of existence, life. (3) offa-state of non-being. (121) Naya-mode. (144) TTTEOT--diverse imports. (2) NANataM, NANatta-difference, speciality. (190) NANA, NANo-knowledge. (54) OTTUTTEFT--diverse sounds. (2) NANAbaMjaNA-diverse suggestions. (2) NAvakaMkhaI-does not observe ; avakaMkhai-observe, care for.(304) NArAyasaMghayaNe, NArAya-rivet, nail; saMghayaNa-structure of bones. (1) NikAyiMsa, NikAyiMti, NikAissaMti, NikAyaNa-cement karma atoms, make karma-atoms inseparable. (10) Nigama-down-town, shopping centre. (61) Ni (ni) cchubhai, NicchubhittA, Nicchubha-take out. (255) NijjarijjamANe, NijjiNNe, NijjiNNA-finish, exhaust, throw out. (1) NijjuDhANaM NijjuDha-quoted. (300) Niyama-rule. (144) Ni (ni)rayagai-infernal existence. (326) Ni (ni) rayAvAsa-cells for infernal beings. (165) Ni (ni) ravasesaM-in details, leaving nothing back. (326) NivattijjamANe, Nivvattitte, Nivattia-prepare. (271) forogter--without obstruction. (31)

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300 Bhagavati Sutra NisarijamANe (Na), NisiThe-throw. (271) NisiraNayAe, NisiraNAyA-hurl/throw (a lighted stick). (267) Ni(na) sIejja, NisIaNa-sit. (258) Ni (ni) hattiMsu, Nihatteti, NihattissaMti, NihattaNa-pile up/thicken karma-atoms. (10) NIsaMka-without doubt. (119) NIsasaMti, NIsasa-exhale. (4) Ne (ne) raia-hell-born, infernal, infernal being. (Intro. Couplet) vafogtr--without arteries. (176) vaTThI-without bones. (176) NevaNhArUNi-without sinews. (176) takkA , takka-argument. (141) taNuyassa, taNu-with little possession, poor. (301) taNuvAe, taNuvAya-light wind. (284) tattibajjharasANe, ujjhavasAga-(deep) consideration, thinking (255) tadajjhasie-ajjhavasAya-perseverance. (255) tadaTaThovautte-aTThovautta-care. (255) tadappiyakaraNe-appiyakaraNa-dedication (of mind and organs ___of senses). (255) tappar3hamayAe, paDhama-first. (245) tabbhAvaNabhAvie,-bhAvaNabhAvie-with inclinations rooted. (255) taveda, tava-heat, make hot. (198) tirikkhajoNiyA, tirikkha joNi-non-human beings, animals. (50) faoqTFATTTTT-deep attachment for religion. (257) tivvANubhAva-deep effect. (57) fact-in three ways. (310) tIyakAla, tIyaddhA-past period. (11) tuyaTejja, tuyaTTa-turning sides, lying. (258) teyae, teyAi, teu-caloric (body). (174)

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Word Index Bk. I teyalessA, teyalesA - fiery force teyA kammattAe - teu - caloric ; tericchiya (a) -a monk of (1) kamma -- karman. (12) the order so named. (108) thira - fixed, with rest. (307) thovANaM, thova, thovAga--a measure of time. Sanskrit stoka / ( 16 ) daMsaNa - faith. (54) daMsanavAvannaga - a monk with distorted faith ; dahaNayAe, dahaNa - burn. (267) diTThANaM, diTTha-see. (300) 301 (108) daM samasaga - wild flies and mosquitoes. (61) daDDhe, ujjhamANe, daDDha -- burn. (1) davva--- substance. (8) davvalessa -- objective tinge. (290) davviMdiyAI, davvidiya - objective organs of senses. (242) vAvaNaga- dwarf. diTThI -outlook. (169) divaDDhe, divaDDha- -one and a half. (309) divasapuhuttassa -- difference / spread of two to nine days. (26) dIvaMta - end / limit of the island; dIva, dIvA -island. (204) dIhakAlaThi -- long span. (57) dIhamaddha - long route. (57) dukkhe, dukkha, duha-misery. ( 1 ) dugu chAvattiyaM - dugaMcha, dugaccha-- indignation ; vatti-one who is subject to. (240) duhA--in two ways. (310) dUsaMta - limit / end of the cloth ; doNamuha- -a town connected routes. (61) paTThie, paiTThiyA (ya) - based. (224) dUsa - cloth. (205) with both land and water

Page #319
302 Bhagavati sutra. qgafit-karma integrated with soul spaces. (155) Shf 27-one physical unit more. (172) 094894--with five great vows (viz., non-injury, non-lie, non-stealing, non-possession, non-sex). (300) qfstalft4--the prudent's energy. (148) pakkhevAhAra-morsel eating ; pakkheva, pakkhevaga,-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) THAS, 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) parautthiyavattaaM-thesis of the followers of other faith; utthiya -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) parisahavattiyaM-parisaha-pain ; vatti-with, one who is subject to. (240) of 19HTE, fossa1a4-a very long period of time, a fraction of sagaropama. (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)

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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 puhutta, puhatta, pohata - plural. ( 68 ) poggalatthakAya, poggala -- matter ; atthikAya - extended substance. (287) poggalA, poggara, poggala - 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) bAyarA, bAyara-coarse. " arealf-fool's energy. (148) af-foolishness (299). bAhiM chaNhaM mAsA - beyond six months ; bAhi, vAhiM - beyond, outside. (271) bujjhai, bujjha ---enlightened. (56) af has been enlightened. (159) affey, affe-right faith, knowledge. (300) maMDava- -a health resort. (61) maMdANubhAva - slow effect. (57) -path. (144) -mind. (141) 305 -activities of the mind. (291) -brain. (251) -viewpoint. (144) mahajjuie, mahajjuiya--great halo (240) #65fay, #gfa-great prosperity. (240) 20

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306 Bhagavati Sutra H5899, 99-great strength. (240) HEITTHETTI---with heavy karma bondages. (72) HETOTHTO (HTC)--great heart. (240) HERTA (4)-great fame. (240) THAT, Hethe-great ability. (240) 4T5, ATE-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) fyrefaco-wrong outlook. (80) forceafat-activities arising out of perverted faith. (80) FAGUPATUT, -die. (1) ffff--attractive. (21) miyavittIsaMkappapaNihANavahAya-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)

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Word Index Bk. I 307 HEUT, A50747sex 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)

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308 Bhagavati Satra 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) vIriya-energy; savIriya-with energy; avIriya-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)

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Word Index Bk. I 309 veuvviyasamuddhAta-power to create. (255) vemAyAe, vemAyA-indeterminate. (28) vogaDANaM, vogaDa-clarify, propound. (300) vocchinnANaM, vucchinna-remove, wipe out, having removed. (300) volaTTamANe, volaTTa-overflowing. (227) vosaTThamANe, vosaTTa-growing. (227) saMkAmiMsu, saMkAmeti, saMkAmissaMti-saMkamaNa-alter the span of existence of karma atoms. (10) saMkiyA, saMkiya-one who has doubt. (118) saMgahiyA, saMgahia-embrace, collect. (224) saMghayaNa-physical frame. (169) saMjama, saMjame-restraint. (55) saMjaya, saMjayA-restrained, monk. (48) saMjayAsaMjaya-restrained-unrestrained. (92) saMThANasaMThie---saMThANa (bone) structure, shape ; saMThia--properly set (Intro.) saMdhijjamANe, saMdhitte, saMdhia-aim. (271) saMparAiyaM--pertaining to passions; saMparAya-passions like _anger, greed, pride, attachment. (325) saMvegajAya-sudden born, born with a force. (257) saMsArasaMciTTaNakAla-duration/stay in the life-cycle. (99) saMsArasamAvannagA-worldly, mundane ; samAvaNNa-tied. (276) saiMdie, iMdiya--with organs of senses; aNidie-without organs of senses. (241) saNNA --notion. (141) saNNivesa-a halting place. (61) saNNIbhUyA--with consciousness/mind. (78) sattakammapagaDIo-karma of seven kinds, (exception being karma determining life-span). (57) sattIe, satti-a weapon. (272) saddaha, saddahie-respect. (300)

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310 Bhagavati Sutra afs, afe-with. (255) H9f6#*1409f694401--a religious practice. (300) 949771--with similar karma bondage. (71) Hafafear-same activities. (87) facot-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) FI, 4-correct, right. (258) AFHCEUT--right faith. (183) qFhfacot-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)

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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 sramana monk; afzett, ofery, TFUTT-category. (300) #TYRI, 1973-sea. (284) HTETIT Tar-eternal/permanent order ; athy-eternal. (216 taifa, ATEM--stick. (309) fogru-nose dirt. (247) f59a, f759-perfected, be perfect. (56) feft#-has been perfected. (159) fafamartu--loosely bound. (57)

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Bhagavati Sutra fagfe-affixed by glue or some sticky substance. (226) the liberated souls; siddhavajjA-excepting -save, 312 except. (279) -time of total replacement. (100) suyANaM, sua - hear. (300) -beauty. (21) our-beautiful complexion. (21) -happiness. (21) *4, faizm--minute water-bodies. (228) seTThiyassa, seTThi - merchant. (301) sele sipaDivaNNagA -- with rock-like steadfastness ; selesa - Mount Meru; selesi - steadfast like Mount Meru; qfqur-attained. (276) f4-organ of hearing. (21) hassakAlaThii - short span. (57) hirivattiyaM - hiria - shame ; vatti-one who is subject to. (240) huMDasaMThiyA - ugly and uncouth body structure ; huMDa-incomplete and uncouth. (178) heTThillA, heTThilla, heTThima--the following, as written below, those underneath. (291)

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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) STUTTGTI-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) ate--inner lane. (18, P. 156) atafu--without (physical) haste. (36, P. 195) BETT-come near. (18, P. 156)

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314 Bhagavati Sutra (18, P. 156) afe-walking on the road, on foot. addhAsamaye - time. (66) anihAri me - ( dying ) in a lonely place like a forest, far away from human habitation. (18, P. 164) antosallamaraNa-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) aba hillesse - one who does not allow his mind to move out of restraint. (18, P. 168) abbhaguNAye- -on being permitted. (18, P. 169) aria-inside. (52) I embrace. (18, P. 165) abhigayajIvA -ajIvA - with full knowledge of soul and nonsoul. (34, P, 188) abhigayaTThA-one who has particularly acquired the meaning (of the Sutras). (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) zaaqyPime(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)

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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) TETETI -as per the Sutra. (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) AyANabhaMDamattanikakhevaNAsamie-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) Ayoga-payogasaMpauttA-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 ; uccAra-pAsavaNabhUmi-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 cfaco in 25GHCoharact-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) egasADieNaM uttarAsaMgakaraNeNaM-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)

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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 meaning (of the Sutras. (34, P. 188) fot -death by being devoured by vulture. (18, P. 163) TF76575-79-like the red-half of the gunja 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)

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318 ciyattaMteuragharappavesA - arouse no Bhagavati Sutra 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) jugaMtara -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) ThANukkuDue- -a sitting posture called utkafuka. (18, P. 170) NAliyaM - 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) tIyapaccuppaNNamaNAgaya- -one who knows the past, present and future. (18, P. 157) -subduer of senses. (18, P. 168) devasaNNivAtaMi-a place where gcds descend. (18, P. 173) agu-slightly less. (71) quu-grace. (18, P. 159)

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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, acarya. (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) (no) niruddhabhavapavaMce-one has who not restrained the cycles of : coming and going. (13) (no) niruddhabhave-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)

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320 Bhagavati Sutra Table. (36, P. 196) TAIHGAIHMILE (J)--to be free by giving reply. (18, P. 153) parikleva, parikveveNaM - circumference. ( 51, P. 206) parinivvANavattiya - ( penance ) following the liberation of. (18, P.177) afruits-enjoy objects/life. (24) Parivrajaka order of monks. (18, P. 152) ff-one who has all-round knowledge. (36, P. 198) reduced his (no) pahINa saMsAra - veyaNijje-one who has not worldly vedaniya karma. (13) (no) pahINa saMsAre -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) pukkharaddhaM - half of Puskara. (52) pucchiyaTThA-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) puratthAbhimuhe - facing the east, the east. (18, P. 175) puvva-taveNaM puvva-saMjameNaM--the penance and restraint of those with attachment take the profix 'purva'. The penance and restraint of those without attachment take the prefix 'pascima'. (36, P. 193-194) puvvarattAvarattakAlasamayaMsi - at the last quarter of the night. (18, P. 173) puvvasaMgayaM- -a former companion (18, P. 165) phulla - uppala-kamala-komala - ummiliyammi - 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) vAhulluccattaM--thickness and height. (50) 321 bhattapaccakkhANe - ( death by) renunciation of food intake. (18, P. 164) bhAviyAppaNI, appANaM bhAvemANe advanced souls, inspiring one's soul. (18, P. 154) bhAsarAsi paDicchaNNe -- 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) maDAI- -on death. (13) PPPPP--knowledge of the thoughts of others. (64) 1f1g-very large. (18, P.165) mahA-mauMda - saMThANasaM Thie - of the shape of a huge drum. ( 51, P. 206) mahAlae - 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) rattAsoyappagAse- -as red as the asoka flower, a soka-red. (11, P.173) 21

Page #339
322 Bhagavati Sutra 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 Sutra. (34, P. 188) 519-the sphere. (68) CHI-of the same expansiveness as the sphere. (68) 1945-(it) touches the sphere. (68) STAT-replica of the sphere. (68) TOTTTTA-sky of the sphere. (65) 9 fa-are born. (47) 97-755-famiag--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)

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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--Vaisalika Sravaka, a follower of sramana Bhagavan Mahavira. (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) (no) vocchinnasaMsAre-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 Sasti-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) samudghAta, samugdhAyA-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.

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324 Bhagavati Sutra 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) harisavasa - vippamANa - hiyae -- with heart expanded (18, P. 159) with joy

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SUBJECT INDEX [Figures indicate page numbers ] fatis-doer of final act, 151. spatre-divers, 61-62. 3rf H -Agnikumaras, 72. Spota far- Anuttara vimanas, 219. Thecarywari--non-visual realisation, 215. TOTTIT-, seqs-monk, restrained, unrestrained, 26-29. 37f7147-astikayas, 145, 210--214, 217--219; adharmasti. kaya, 210, 211, 214, 216, 217, 219 ; akassttkaya, 210, 211, 214 ; jivastikaya, 210, 211, 214, 217; dharmastikaya, 210, 211, 213, 214, 216, 217, 218, 219 ; pudgalastikaya, 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 Asurakumaras, 12-15, 16, 25, 72, 83, 206, 207, 208 ; cells of Asurakumaras, 72, 83. 273977841-water-bodies, 84, 99-100, 140, 142. BTTTTF-sky, 215-216. Tiener-Anandaraksita, 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.

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326 Bhagavati Sutra BIETT-intake, 7, 44, 107, 108, 147 ; of infernal beings, 7.8-11, 34, 42 ; of Asurakumaras, 13-14, 38---39 ; of Nagakumaras, 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. faqi-sense organs, 145, 182. per sef T-Udadhikumaras, 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 Asurakumaras, 13-14 ; of Nagakumaras, 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.

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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 ; pradesa karma and anubhaga 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-Kalasavesiyaputra, 130--134. without ga--Kalikaputra, 193-194. . #Ta--Kasyapa, 193-194. faf271, #161-activities, 37-38, 40-43, 44, 47, 75, 82, 90_92, 96, 116-120, 123, 128, 143--144, 200-- 202.

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328 Bhagavati Satra Boa sortu-ET -omniscient knowledge and vision, 152, 158. part-omniscient, 4, 69, 70, 165; omniscient reali sation, 215. DfFAT-Sramana 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-guna (a spiritual practice), 189. TUTTETogge-Guna-ratna-samvatsara, 171. Tofug-Gunasilaka, a caitya, yaksa's abode, 3, 152, 188, 196. Tast-Graiveyaka or neck-shaped celestial abodes, 219. quale-viscous water, 96, 125, 219. 78fefaut-four-organ beings, 20-21, 22, 40, 85, 141, 143. magarwar-visual realisation, 215. H1T-Camara-canca, capital city of Camara, the Indra of the Asurakumaras, 145, 206--208. afir-conduct, 26. 7730|#13TT. ETFHT311--religion of four vows, 134, 192. fassaat-Queen Celana, consort of Srenika, 3. organoat-master of 14 Purvas, 4. 37791FT--Chhatrapalasaka, a caitya, 155, 156.

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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-Jyotiskas, 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 Asurakumaras, 1314, 83 ; of the Nagakumaras, 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-Nagakumaras, 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.

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330 Bhagavati Sutra faff-sub-human beings, animals, (see fafa). tuMgiyAe samaNovAsayA - followers of the sramana order at Tungika, 187-202. asfar-three-organ beings, 20-21, 85. -fire-bodies, 84. af-Stanitakumaras, 16, 39, 61, 72, 83. fer, arf-fixed; restless, 137-138. sthaviras, senior monks, 192, 199. -faith, vision, 4, 26, 81, 96, 128. davvao, khettao, kAlao, bhAvao-substance, space, time and phenomena, 160-163. faPPp-Dikkumaras, 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. -Dvipakumaras, 72. anfy an-keeping awake for spiritual vigil, 174. faniei far-nirgrantha, monk, 189, (see sramana); -nirgrantha prescriptions, 166, 168, 189. PP--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.

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Subject Index 331 93497541--padmavara-vedika, 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 Parsva, 131, 190--191, 197. foirot. ArteTag---Pingala, a follower of Mahavira from Vaisali, 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-Puspavati, a caitya, 188, 190, 195, 197, 198. goatia-purva-penance, 194, 197, 199. gognak-purva-restraint, 199. q117--matter, 7, 8, 9, 10-11, 14, 16, 18, 20, 21, 127, 128 ; of karmic 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-pausadha, 188-189.

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332 Bhagavati Sutra 9r9gafoori--permitted, wholesome, 137, 188-189. qa-enlightened, 4, 151, 179. arifat-two-organ beings, 18--20, 40, 85, 141, 143. Haak-Bhavanavasis, dwellers of bhavanas, 205. HTHT-language, 140, 143, 145, 204. fananfch-bhiksu-pratima, 169-170. 1974-flora-bodies, 142-143, 168 ; one who was, is and will be, 150-151. FOTOFAUT-manah-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-Rajagaha, 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.

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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-Vayukumaras, 72. ATTTTTT--Vanavyantaras, 25, 30, 123, 205. are-fool, 2, 64, 65, 113, 116, 138, 163. fawlFarer-Vidyutku maras, 72. faoot--one who knows tastes, 150-151. fatu--vimanas, 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-Vaimanikas, 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-viramana, 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.

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334 sabvaddhA, addhAsamaya - 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 sramana order, 188-189. -sphere of time, 145, 209. A-samudghata (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; karman (karmic), 78-79, 107, 149. savvadukkhappahINa-terminating all misery, 15i -sramana order,177, 193, 194, 195, 197, 199. -samayika, 131-132. -Sravasti, 152, 153, 155, 156, 160. liberated siddhA, siddhAyaNa - perfected, 135, 151, 179, 208. Bhagavati Sutra siddhI - siddhasila, liberated souls, 4, 169, 219. -the vow of sila, 189. bodiless, 25, 129. abode of the perfected and Suvarnakumaras, 16, 72. -sruta knowledge, 85, 215; sruta ignorance, 215. sUriya, udiyaMta, atthamaMta - sun, rising, setting, 87-88. fag-Srenika, king of Magadha, 3.

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SUTRA INDEX The Sutras raferred to in this volume. Figures indidate page numbers unless stated otherwise ] Jivabhigama Sutra--181 (note II-19), 205 (note II-33), 209 (note II-40). Pannavana Sutra-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). Uvavaiya Sutra-3 (note 1-4), 4 (note 1-7)

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