Agam 05 Ang 05 Bhagvati Vyakhya Prajnapti Sutra Part 02

Author(s): K C Lalwani
Publisher: Jain Bhawan Publication
Catalog link: https://jainqq.org/explore/002131/1

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Bhagavati Sutra
भगवती सूत्र भगवती सूत्र
K. C. Lalwani
भगवती सूत्र

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BHAGAVATI SŪTRA

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Sudharma Svāmi's
BHAGAVATI SŪTRA
Vol-II
(Śatakas 3-6)
Prakrit Text with English Translation and Notes based on the Commentary of Abhayadeva Suri
by
K.C. Lalwani
॥ जैन भवन ॥ JAIN BHAWAN CALCUTTA

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Published by The Secretary Jain Bhawan
P-25 Kalakar Street Calcutta-700 007
Jain Bhawan, 2006
This edition is published with the financial assistance from
Shri Ravi Chand Bothra Charitable Trust,
2, Clive Ghat Street, 2nd Floor, Room No. 10, Kolkata - 700 001.
First edition: April 1973 Reprint: January 2007
Price: Rs. 150.00
Printed by Shri Bibhas Datta
Arunima Printings Works
81, Simla Street Kolkata-700 006

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समप्पिओ एसो गंथो पुण्णसुमिरणत्यं मे पुज्जाओ अम्मापिउणो।
Dedicated to the sacred memory of
my revered parents.

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TRANSLATOR'S FOREWORD
The second volume of the Bhagavati Sūtra comprising of Satakas three to six of the original Prakrit is going out to the readers just after a year of the publication of its first volume this very day. This volume, like the earlier one, has enough food for thought for the inquisitive as well as the pious minds.
Satakas three and four have a lot of myth contained therein. There is an exhaustive account of the diverse Indras, their vimanas, diverse categories of gods under them including the Sāmānikas who are almost their equals, their principal consorts and assemblies. There are, again, similar details about the Lokapālas who are the gods of the diverse directions, their progeny-like gods, gods who take orders from them, etc. With such a large galaxy of gods recognised, we cannot say that there are no gods in Jainism ; but surely there is no Creator God. The interesting point here is that the Jainas have identified the celestial beings as a distinct category of existence with its hierarchy, mode of behaviour, etc., which has not been done by anyone else.
To a scientific mind, there is contained, in the same account, a complete phenomenology as observed to the south of Mount Meru, Jambūdvipa in particular, some items of which may not be difficult to detect, but not so all. Some of these phenomena are man-made but most oihers are made by the agency of nature, and hence are beyond human control. In this account, anyone interested in phenomena will easily reap a rich harvest of technical terms which can enrich our own vocabulary.
In S.3.0.2., there is an interesting account of an event in Mahāvīra's own life, recorded in his own words, which happened when he was a monk. It was the final year of his monkhood when he was åt a place named Sumsumarapura, At that time, Camara, the Indra of the Asurakumătas, prayed for Mahāvira's support in his effort to dislodge

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(viii 1
Sakra, the Indra of the Devas. In this encounter, Camara, who had an inferior status and power, was routed by Sakra who hurled his 'thunderbolt at him. As Camara slipped down from heaven, he took shelter between the two legs of Mahāvira as he stood under a tree in deep meditation. This was a very secure shelter which saved Camarendra's life. The account is interesting in this that even gods in all mythology, Jaina or non-Jaina, Oriental or Occidental, are subject to similar passions like anger, hatred, jealousy, etc., as are human beings, and like the latter, they, too, do not hesitate to take up arms for an open trial of strength.
In $.3.U.4-6., as elsewhere in this volume, there is a considerable discussion on supernatural powers, vikurvaņā or power to transform, and samudghāta or power to quick transformation, of various agencies, sub-human, human and celestial. The elaborate discussion would give the impression that these powers were actually in possession of these agencies, though they were rarely used. How a modern mind will take this account is anybody's guess.
rovides a useful relief from mythology when discussion starts on sun-rise and sun-set. It is an interesting Jaina view that Jambūdvipa is served by two suns. This, however, is not corroborated by modern science. Then follows a discussion on the measures of day and night whose total length together on any one day is fixed, but the respective lengths of the two vary. This is our own experience that days in summer are longer than nights, as nights in winter are longer than days. For this purpose, the standard measure used by the Jainas is a muhurta, which is equivalent of 48 minutes. Further, there are discussions on rains, winter, winds, sprouting capacity of the grains, loss of this capacity, and so on, and some of these are elaborated further in the Satakas following.
5.5.U.3. has an illuminating discussion on life-span which is the outcome of a karma giving it. Life-span is itself a bondage, and there is movement with life-span. U. 3. has a discussion on sound. There is also an interpolation here on embryology, obviously referring back to the transfer of Mahāvira's embryo from the womb of a Brāhmaṇa woman

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[ ix ]
to that of a Ksatriya woman. Such a thing is not yet known to modern surgery, but the Jainas have considered this as a difficult, if not an impossible, method of operation. Whatever the medical value of this account, its historical value lies in this that even before the Christian era, people of the Jaina sect widely believed in this somuch so that it was known to the author of the Kalpa Sutra who inserted it in. his account of Mahāvīra's life in a very illuminating fashion.
A discussion on activities which started with Monk Manḍitaputra in S. 3. is resumed in §. 5. U. 6. with Indrabhūti Gautama, this time discussing it threadbare from practical angle with reference to a buyer and a seller, an archer, firebodies, etc., ending with a discussion of prohibited acts. Lifespan appears again for discussion in U. 5., and U. 7. has an important point of logic to discuss, viz., cause and non
cause.
On a question by Monk Nirgranthiputra, Mahavira discusses a lot of atomic physics as was relevant in his own time. Pudgala or Matter which is substance has been dissected by Mahavira into its smallest unit called paramāņu which is divisible no further, and this is an early lanticipation of electrone, proton, etc. From this discussion again we receive terminologies such as anu, paramāņu, skandha, saprade sa, apradeśa, samadhya, amadhya, and so on. The discussion as such might appear elementary in modern age when atomic physics has made enormous progress, but at a time when atomic physics was not born in Europe, Mahavira's views were surely very much advanced.
Similarly S. 5. has a discussion on time and time-sense, and time has been divided into its smallest unit called samaya which can be divided no further. This aquires relevance from the Jaina view that Kala or Time is a substance like Matter, and is hence divisible into its smallest unit which is divisible no further.
In S. 5., there is an interesting discussion with the senior monks belonging to the order of Pärśva about the cosmos. In Mahāvira's time, there were many such groups of monks of Pārsva's order wandering in this country. After the dis

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cussion, these monks were convinced about the correctness of Mahāyira's stand, and were absorbed in Mahā vira's order. There is reason to believe that most or all followers of Pārsva recognised Mahāvīra as the Tirthankara of the new age and accepted his leadership. This was a great act of unification of the order which took place in Mahavira's life, and one gets' a glimpse of it in the aforesaid chapter.
Ś. 6. has two interesting items to introduce, tamaskāya and krsnarāji. The former is a body made from dark matter, while the latter is a dark formation made from water-bodies. Their diverse names have been given and their enormous expanse has been indicated. It is for some physical geographer to identify the two. Besides, the Sataka has sundry items, old as well as new, such as, karma, intake, matter, etc., etc. This frequent change in topics saves the reader from scholastic boredom.
Thanks are due to the authorities of Jain Bhawan, Calcutta, for undertaking the publication of this volume. Thanks are also due to Professor Suniti Kumar Chatterjee for his kind and appreciative note on volume one of this work.

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CONTENIS
Translator's Foreword
vii
BOOK THREE
CHAPTER ONE
1-43 Couplet 1; Asurendra Camara 3 : Sämānika gods of Asurendra Camara 5; Trāyastrimśa gods of Asurendra Camara 6; Vairocanendra Bali 10; Dharanendra 11, Sakrendra 13 ; Išānendra 17 ; Monk Kurudattaputra and other heavens 18 ; 1śānendra worships Mahavira 20 ; previous birth of Išānendra 21 ; a scene at Balicañcā 28 ; Tāmali rejects the prayer 31 ; Tāmali is born in 1śāna-kalpa 31 ; Asurakumāras disrespect Tāmali's dead-body 32 ; rage of Išānendra 33 : Asuras beg to be forgiven 34 ; more on Išānendra 36 ; beight of the vimănas of Sakrendra and Išānendra 37 ; attitude of two Indras towards each other 37 ; Sanatkumāra 41; couplets 43.
CHAPTER TWO
44-73 Abodes of Asurakumāras 44 ; downward movement of Asurakumāras 45 ; upward movement of Asurakumāras 47 ; previous birth of Camarendra 51 ; birth of Camarendra 54 ; Camarendra craves for support 56 ; Camara's-challenge to Sakra 58 ; Camarendra routed by Sakia (0 ; Sakrendra withdraws his thunderbolt 62 ; deva's power to withhold 64 ; more on the movement of Indras 67 ; Camarendra's remorse 69 ; why Asurakumāras go to Saudharma-kalpa 71 ; Camara story ends.
CHAPTER THREE
74-83 On activities 75 ; time taken by infatuated-restrained 82 ; tidal bores in Salt sea 83.

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CHAPTER FOUR
Monk's power to know and see 85; power to transform 86; cloud's power to 87; on tinges 89 ; monk's power to mountain 60; power of the deceitful deceit-free to tranform 91.
CHAPTER FIVE
More on monk's power to transform 93; transforming into a horse form 97; couplet 100
CHAPTER SEVEN
Lokapāla Somadeva and others
CHAPTER EIGHT
Indras
CHAPTER NINE
CHAPTER SIX
Transformation by one with a wrong outlook 101; transformation by one with a right outlook 104; Camara's Body-guard gods 107
Objects of senses
CHAPTER TEN
Indra's assemblies
[ xii ]
CHAPTERS ONE to FOUR
CHAPTERS FIVE to EIGHT
Couplet; Lokapālas of Isanendra
CHAPTER NINE
BOOK FOUR
Capital-cities of Lokapālas
On infernal beings
air-bodies'
transform fly over a and the
84-92:
93-100
monk
101-107
108-119
120-123
124.
125.
126-128
129
130

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[ xiii
]
131
CHAPTER TEN
On tinges
BOOK FIVE CHAPTER ONE
132-144 Couplet 132, on sun-rise and sun-set ; measure of day and night 134 ; on the commencement of rainfall 138 ; on winter, etc., 139 ; sun-rise in Salt sea 141 ; suo-rise in Dhātakikhanda and Puşkarārdha 142
CHAPTER Two
145-152 On winds 145 ; on grains, pulses and wine 149 ; Salt sea 151
CHAPTER THREE
153-156 On the bondage of life-span 153 ; movement with
life-span 155 CHAPTER FOUR
157-178 On hearing of sound 157 ; on the monk and the omniscient : their respective laughter 159 ; Hariņaigameşi 161 ; silent questions by two gods 164 ; gods are non-restrained 169 ; on language of the gods 170 ; on knowing by the monks 170 ; knowledge of the omniscient 172 ; absolute knowledge of the omniscient 176 ; energy of the omniscient 176 ; ability of the Masters of 14 Pürvas 177
CHAPTER FIVE
179–181 On the perfection of the monks 179 ; on Patriarchs
181
CHAPTER SIX
182-192 On short and long spans of life 182 ; on activities 184 ; on fire-bodies 186 ; on archer's activity 186 ; on heretical tenets 188 ; on prohibited acts 189 ; on preceptors and teachers 191 ; on the bondage of liars 191

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(xiv
]
CHAPTER SEVEN
193-209 On the throbbing of molecules 193 ; on the indivisibility of molecules 194; characterisation of molecules of matter 196 ; on the touch between molecules of matter 197 ; on the span of existence of molecules of matter 199 ; time taken by molecules of matter to retransform 201 ; time taken by matter of : sound to re-transform 203 ; couplet 204 ; activities of the infernals 204 ; activities of the Asura kumāras 205 ; activities of twoorgan beings and the rest 206 ; on cause and noncause 207
CHAPTER EIGHT
210-222 Questions by monk Nirgranthiputra 210 ; increase and decrease in the number of living beings 215
CHAPTER NINE
223-231 Meaning of Rājagțha 223 ; on light and darkness 224 ; on time-sense 226; with senior monks from the order of Pārśva 228 ; couplet 231
232
CHAPTER TEN
A city named Campa
BOOK Six CHAPTER ONE
233-240 Couplet 233 ; on pain from, and exhaustion of, karma 233 ; soul and instruments 236 ; pain from, and exhaustion of, karma (continued) 239 ; couplet 240
CHAPTER Two
On intake
241
CHAPTER THREE
242-259 Couplet 242 ; karma : great and little 242 ; acquisition of matter by cloth and soul 244 ; cloth and soul : with beginning and with end 247 ; karma and its span 248 ; on those who bind karma 250

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[ X
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CHAPTER FOUR
260-268 Fourteen gates 260 ; couplet 265 ; soul and renunciation 265 ; life-span determined by renunciation 267 ; couplet 267
CHAPTER Five
269-284 Tamaskaya or bodies formed by dark matter 269 ; krsnaräji or dark-formation 275 ; couplet 277 ; Lokāntika devas 281 ; couplet 283
285-289
CHAPTER SIX
Hells and final vimanas 284 ; samudghāta 286
CHAPTER SEVEN
290-297 On the sprouting of corn 290 ; on measurable time 291 ; time by comparison 293 ; couplet 295 ; timecycle 295
CHAPTER EIGHT
298-305 Beneath the worlds (bells) 299; beneath the heavens 300 ; couplet 302 ; bondage of life-span 302 ; isles and seas 304
CHAPTER NINE
306-310 Bondage of karma 306 ; deva's power to transform 306
CHAPTER TEN
311-317 Happiness and misery 311 ; on soul 312 ; on happiness and misery again 314 ; on intake 316 ; on the omniscient 316 ; couplet 317
NOTES
319-357
WORD INDEX
358-388
SUBJECT INDEX
389-403

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नमोत्थुणं समणस्स भगवओ महावीरस्स
गणधर श्रीसुधम्मस्वामो-प्रणीतम् श्रीभगवती-सूत्रम्
तइओ सतको
BOOK THREB
१। गाहा
केरिसी विउव्वणा चमर किरिय जाणित्थि णगरपाला य। अहिवइ इंदिय परिसा तइयम्मि सए दस उद्देसा॥
1. Couplet: On transformation by Camara, Troubles created by him, Activities--physical, etc., five in all, Monk's knowing of deva's transformation, Transformation by monks,

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भगवती सूत्र शः ३
Ability to see state of things elsewhere, Lokapālas, Overlords of Bhavanapatis, Organs of Senses, Camara's Assemblies -Such are ten chapters in Book Three.

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पढमो उद्देसो
CHAPTER ONE
[Asurendra Camara]
२-तेणं कालेणं तेणं समएणं मोया णामं णयरी होत्था। वण्णओ। तीसे णं मोयाए णगरीए बहिया उत्तरपुरत्थिमे दिसिभागे गंदणे णामं चेइए होत्था। वण्णओ। तेणं कालेणं तेणं समएणं सामी समोसढे। परिसा णिग्गच्छइ। पडिगया परिसा।
तेणं कालेणं तेणं समएणं समणस्स भगवओ महावीरस्स दोच्चे अंतेवासी अग्गिभूई णामं अणगारे गोयमगोत्तेणं सत्तुस्सेहे जाव...पज्जुवासमाणे एवं वयासीः
2. In that period, at that time, there was a city named Mokā. Description. Outside the city of Mokā, in the northeastern direction, there was a caitya named Nandana. Description. In that period, at that time, the Lord (Sramana Bhagavān Mahāvīra) arrived there. People moved out (to listen). The assembly dispersed.
In that period, at that time, monk Agnibhûti, second (in seniority) disciple of Sramaņa Bhagavān Mahāvīra, who belonged to the Gautama line, who was seven cubits in height,...till worshipped and made the following submission :
प्रश्न ३-चमरे णं भंते ! असुरिंदे असुरराया के महिड्ढीए के महज्जुईए के महाबले के महायसे के महासोक्खे के महाणुभागे केवइयं च णं पभू विउवित्तए ?
उत्तर ३-गोयमा ! चमरे णं असुरिंदे असुरराया महिड्ढीए जाव...महाणुभागे। से णं तस्थ चउत्तीसाए भवणावाससयसहस्साणं चउसट्ठीए सामाणियसाहस्सीणं तायत्तीसाए तायत्तीसगाणं जाव...विहरइ। एवं महिड्ढीए जाव ...महाणुभाग। एवइयं च णं पभू विउवित्तए से जहा नामए जुवई जुवाणे हत्थेणं

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भगवती सूत्र शः ३ उः १ हत्थे गेण्हेज्जा चक्कस्स वा णाभी अरगाउत्ता-सिआ एवामेव गोयमा ! चमरे असुरिंदे असुरराया वेउव्वियसमुग्घाएणं समोहण्णइ। समोहणित्ता संखेज्जाई जोयणाइं दंडं निस्सरइ तंजहा रयणाणं जाव...रिट्ठाणं अहाबायरे पोग्गले परिसाडेइ। परिसाडित्ता अहासुहुमे पोग्गले परियाएइ। परियाइत्ता दोच्चं पि वेउव्वियसमुग्घायणं समोहण्णइ। समोहणित्ता पभू णं गोयमा! चमरे असुरिंदे असुरराया केवलकप्पं जंबूदीवं दीवं बहूहिं असुरकुमारेहिं देवेहिं देवीहिं य आइण्णं वितिकिण्णं उवत्थडं संथडं फुडं अवगाढावगाढं करेत्तए। अदुत्तरं च णं गोयमा! पभू चमरे असुरिंदे असुरराया तिरियमसंखेज्जे दीवसमुद्दे बाहिं असुरकुमारेहिं देवेहिं देवीहिं य आइण्णे वितिकिण्णे उवत्थडे संथडे फुडे अवगाढावगाढे करेत्तए। एस णं गोयमा ! चमरस्स असुरिंदस्स असुररण्णो अयमेयारूवे विसए विसयमेत्ते बुइए णो चेव णं संपत्तीए विउव्विंसु वा विउव्वइ वा विउव्विस्सइ वा।
Q. 3. Bhante ! How great is the fortune of Camara, the Asurendra, the king of the Asuras ? How great is his grace ? His strength ? His fame ? His happiness ? His influence ? How much is his power to transform ?
A. 3. Gautama! Asurendra Camara, the king of the Asuras, has a great fortune...till a great influence. Of 34,00,000 bhavanaabodes, 64,000 Sāmānika gods and 33 Trāyas-trimsaka gods... till he is the overlord'. He is the master of such a great fortune, ...till a great influence. And such is his power to transform that, by a stroke of vaikriya samudghata, he becomes alert, and by being alert, he brings out a rod which is a limited number of yojanas in length ; and with that rod, he throws out the coarse matter of gems,...till rista gems, and picks up their fine matter ; and having picked up their fine matter, he undergoes himself a second stroke of vaikriya samudghata; and having done so, Asurendra Camara, the king of the Asuras, can fill up the whole isle named Jambu-dvipa with many Asurakumāra gods and goddesses, can specially fill it up, like a lass held by the hand by a young man or like the spokes of a wheel held by its axle", cover it with them, extend them all over it, have it touched by them all over and make it swarm with them; and thereafter, the said

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Bhagavati Sūtra Bk. 3 Ch. 1
Asurendra Camara, the king of the Asuras, can fill up the entire space of an unlimited number of seas and an unlimited number of isles in the central part of the sphere with many Asurakumāra gods and goddesses, can specially fill it up, cover it with them, extend them all over it, have it touched by them all over and make it swarm with them. Gautama ! Such is the great power of Asurendra Camara, the king of the Asuras, a quality, a mere quality (to state); but this power to transform he has never given effect to, nor he gives effect to, nor will he ever give effect to (in future).
[ Sāmānika gods of Asurendra Camara, etc. ]
प्रश्न ४-जइ णं भंते ! चमरे असुरिंदे असुरराया एमहिड्ढीए जाव... एवइयं च णं पभू विउवित्तए चमरस्स णं भंते! असुरिंदस्स असुररण्णो सामाणिया देवा के महिड्ढीया जाव...केवइयं च णं पभू विउव्वित्तए ?
उत्तर ४-गोयमा! चमरस्स असुरिंदस्स असुररण्णो सामाणिया देवा महिड्ढीया जाव...महाणुभागा । ते णं तत्थ साणं साणं भवणाणं साणं साणं सामाणियाणं साणं साणं अग्गमहिसीणं जाव...दिव्वाइंभोगभोगाइं भुजमाणा विहरंति एवं महिड्ढीया जाव...एवइयं च णं पभू विउव्वित्तए। से जहा नामए जुवई जुवाणे हत्थेणं हत्थे गेण्हेज्जा चक्कस्स वाणाभी अरगाउत्ता-सिया एवामेव गोयमा ! चमरस्स असुरिंदस्स असुररण्णो एगमेगे सामाणियदेवे वेउव्वियसमुग्घाएण समोहण्णइ। समोहणित्ता जाव...दोच्वं पि वेउव्वियसमुग्घाएणं समोहण्णइ । समोहणित्ता पभू णं गोयमा! चमरस्स असुरिंदस्स असुररण्णो एगमे सामाणियदेवे केवलकप्पं जंबूदीवं दीवं बह हिं असुरकुमारेहिं देवेहिं देवीहिं य आइण्ण वितिकिण्णं उवत्थडं संथडं फुडं अवगाढावगाढं करेत्तए। अदुत्तरं च णं गोयमा ! पभू चमरस्स असुरिंदस्स असुररण्णो एगमेगे सामाणियदेवे तिरियमसंखेज्जे दीव-समुहे बहहिं असुरकुमारेहिं देवेहिं देवीहिं य आइण्णे वितिकिण्णे उवत्थडे संथडे फुडे अवगाढावगाढे करेत्तए। एस णं गोयमा ! चमरस्स असुरिंदस्स असुररण्णो एगमेगस्स सामाणियदेवस्स अयमेयारूवे विसये विसयमेत्ते बुइए णो चेव णं संपत्तीए विउव्विंसु वा विकुव्वइ वा विउव्विस्सइ वा।

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भगवती सूत्र शः ३ उः १
Q. 4.
Bhante! Asurendra Camara, the king of the Asuras, as you say, commands such a great fortune,...till is capable of exercising such great powers of transformation. Bhante ! Are the Sāmānika gods of Asurendra Camara, the king of the Asuras, in command of such a great fortune,...till are capable of exercising great powers of transformation ?
A. 4. Sāmānika gods of Asurendra Camara, the king of the Asuras, have a great fortune,...till a great influence. In their respective abodes, exercising suzereinty over their own Sāmānika gods, and in the company of their leading consorts, they live amidst divine pleasures, and have a great fortune,...till a great power to transform. Each one of the Sāmānika gods of Asurendra Camara, the king of the Asuras, exercises his vaikriya samudghata,...till exercises his vaikriya samudghäta again, and, thereafter, Gautama, each one of the Sāmānika gods of Asurendra Camara, the king of the Asuras, is capable to fill up this vast isle named Jambudvipa with many Asurakumāra gods and goddesses, like a lass held tight by the hand by a young man, or like the spokes in a wheel affixed to its axle, specially fill it up with them, extend them all over it, have it touched by them all over and make it swarm with them. And again, each one of the Sāmānika gods of Asurendra Camara, the king of the Asuras, is capable to fill up the entire space of an unlimited number of seas and an unlimited number of isles in the central part of the sphere with many Asurakumāra gods and goddesses, specially fill it up with them, cover it with them, extend them all over, have it touched by them all over and make it swarm with them. Gautama! Such is the great power of these Sāmānika gods of Asurendra Camara, the king of the Asuras, a quality, a mere quality (to state); but this power to transform they have never given effect to, nor do they give effect to, nor will they ever give effect to.
[Trayas-trimsaka gods of Asurendra Camara ]
प्रश्न ५- जइ णं भंते ! चमरस्स असुरिंदस्स असुररण्णो सामाणियदेवा एवं महिड्डीया जाव... एवइयं च णं पभू विउव्वित्तए चमरस्स णं भंते ! असुरिंदस्स असुररण्णो तायत्तीसया देवा के महिड्ढीया ?

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Bhagavati Sūtra Bk. 3 Ch. 1
उत्तर ५-तायत्तीसया देवा जहा सामाणिया तहा णेयव्वा। लोयपाला तहेव णवरं संखेज्जा दीव-समुद्दा भाणियव्वा। (बहूहि असुरकुमारेहिं देवेहिं देवीहिं य आइण्णे जाव...विउव्विस्संति वा।)
Q. 5. Bhante! Sāmānika gods of Asurendra Camara, the king of the Asuras, are in possession of such a great fortune, ...till are capable of exercising such great powers of transformation. Bhante! Are the Trāyas-trimsaka gods of Asurendra Camara, the king of the Asuras, (also) in possession of a great fortune ?
___A. 5. Trayas-trimsaka gods should be taken as similar to Sāmānika gods, and so also the Lokapāla gods, their difference being-capable to fill up space of a limited number of seas and a limited number of isles. (That is, fill up with many Asurakumāra gods and goddesses,...till power to transform...nor will they give effect to.)
प्रश्न ६-जइ णं भंते! चमरस्स असुरिंदस्स असुररण्णो लोगपाला देवा एवं महिड्ढीया जाव...एवइयं च णं पभू विउव्वित्तए चमरस्स णं भंते ! असुरिंदस्स असुररण्णो अग्गमहिसीओ देवीओ के महिड्ढीयाओ जाव...केवइयं च णं पभू विउव्वित्तए?
उत्तर ६-गोयमा! चमरस्स णं असुरिंदस्स असुररण्णो अग्गमहिसीओ महिड्ढीयाओ जाव...महाणुभागाओ ताओ णं तत्थ साणं साणं भवणाणं साणं साणं सामाणियसाहस्सीणं साणं साणं महत्तरियाणं साणं साणं परिसाणं जाव ...एवं महिड्ढीयाओ अण्णं जहा लोगपालाणं अपरिसेसं।
Q. 6. Bhante ! (As you say,) Lokapāla gods of Asurendra Camara, the king of the Asuras, are in possession of a great fortune,...till a great power to transform. Bhante ! Are the principal consorts of Asurendra Camara, the king of the Asuras, in possession of a great fortune,...till a great power to transform ?
A. 6. Gautama ! The principal consorts of Asurendra Camara, the king of the Asuras, are in possession of a great fortune....till a great influence, and they live in their respective abodes, exercising suzereinty over a thousand Sāmānika gods

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भगवती सूत्र शः ३ उ: १
each, their own friendly mates and their own counsellors, ...till in possession of a great fortune, the rest being similar to that of the Lokapāla gods.
8
सेवं भंते !
सेवं भंते !
त्ति ।
Bhante! So they are. Glory be to the Lord!
भगवं दोच्चे गोयमे समणं भगवं महावीरं वंदइ णमंसइ | वंदित्ता णमंसित्ता जेणेव तच्चे गोयमे वाउभूई अणगारे तेणेव उवागच्छइ । उवागच्छित्ता तच्चं गोयमं वाउभूइं अणगारं एवं वयासी :
एवं खलु गोयमा ! चमरे असुरिंदे असुरराया एवं महिड्ढीए तं चेव एवं सव्वं अपुट्ठवागरणं णेयव्वं अपरिसेसियं जाव... अग्गमहिसीणं जाव...
वत्तव्वया सम्मत्ता ।
ते से तच्चे गोयमे वाउभई अणगारे दोच्चस्स गोयमस्स अग्गिभूइस्स अणगारस्स एवमा इक्खमाणस्स भासमाणस्स पण वेमाणस्स परूवेमाणस्स एयमट्ठ णो सहहइ णो पतियइ णो रोएइ । एयमट्ठ असद्दहमाणे अपत्तियमाणे अरोएमाणे उट्ठाए उट्ठेइ उट्ठाए उट्ठित्ता जेणेव समणे भगवं महावीरे तेणेव उवागच्छइ जाव... पज्जुवासमाणे एवं क्यासी :
So saying the second Gautama (Agnibhūti) paid his homage and obeisance to Śramana Bhagavān Mahāvīra, and having thus paid his homage and cbeisance, he went to the third Gautama, monk Vayubhūti, and having gone there, he said unto him as follows:
Gautamá ! Asurendra Camara, the king of the Asuras, is in possession of a great fortune, (and the entire discussion is to be reproduced, though unasked, verbatim, and without missing anything)...till the principal consorts.
These words which the second Gautama said, maintained, expressed and imparted, did not create respect, faith and attraction in the third Gautama, monk Vayubhūti. Not respecting the meaning of them, having no faith in them and attraction for them, he got up and repaired to the place where
no

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Bhagavati Sūtra Bk. 3 Ch. 1
9
Sramaņa Bhagavān Mahāvīra was, ...till worshipped him and made the following submission :
प्रश्न ७-एवं खलु भंते! दोच्चे गोयमे अग्गिभूई अणगारे ममं एवमाइक्खइ भासइ पण्णवेइ परूवेइ एवं खलु गोयमा ! चमरे असुरिंदे असुरराया महिड्ढीए जाव...महाणुभागे से णं तत्थ चोत्तीसाए भवणावाससयसहस्साणं एवं तं चेव सव्वं अपरिसेसं भाणियव्वं जाव...अग्गमहिसीणं वत्तव्वया सम्मत्ता। से कहमेयं भंते! एवं?
गोयमाई ! समणे भगवं महावीरे तच्चं गोयमं वाउभूइं अणगारं एवं वयासी :
उत्तर ७-जं णं गोयमा ! दोच्चे गोयमे अग्गिभूइ अणगारे तव एवमाइक्खइ भासइ पण्णवेइ परूवेइ एवं खलु गोयमा ! चमरे असुरिंदे असुरराया एवं महिड्ढीए एवं तं चेव सव्वं जाव...अग्गमहिसीणं वत्तव्वया सम्मत्ता सच्चे णं एसमठे। अहं पि णं गोयमा! एवमाइक्खामि भासामि पण्णवेमि परूवेमि एवं खलु गोयमा! चमरे असुरिंदे असुरराया जाव...महिड्ढीए सो चेव बीइओ गमो भाणियव्वो जाव...अग्गमहिसीओ सच्चे णं एसमठे।
Q. 7. Indeed, Bhante, the second Gautama, monk Agnibhūti, has, unto me, said, maintained, expressed and imparted that Asurendra Camara, the king of the Asuras, is in possession of a great fortune,...till a great influence, that he exercises suzereinty over 34,00,000 bhavana-abodes, etc., (the whole discussion, without omission, is to be repeated)...till the principal consorts. Bhante! Is it correct ?
Addressing the third Gautama, Vāyubhūti, Śramaņa Bhagavān Mahāvīra said as follows in reply to the query made by him :
___A. 7. Oh Gautama! What the second Gautama, monk Agnibhūti, has said, maintained, expressed and imparted unto thee, is correct. Asurendra Camara, the king of the Asuras, has a great fortune,...till (description of) the principal consorts. It is rightly so. I too would say, maintain, express and impart like that, Gautama, viz., that Asurendra Camara,

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10
भगवती सूत्र शः ३ उः १
the king of the Asuras, has a great fortune, ...till second section above, ...till the principal consorts. Correct is this description.
सेवं भंते ! सेवं भंते ! ति । Bhante ! So they are. Glory be to the Lord !
तच्चे गोयमे वाउभूई अणगारे समणं भगवं महावीरं वंदइ नमसइ वंदित्ता णमंसित्ता जेणेव दोच्चे गोयमे अग्गिभूई अणगारं तेणेव उवागच्छइ उवागच्छित्ता दोच्चं गोयमं अग्गिभूइं अणगारं वंदइ णमंसइ वंदित्ता णमंसित्ता एयमढं सम्मं विणएणं भुज्जो भुज्जो खामेइ।
So saying, the third Gautama, monk Väyubhūti, paid homage and obeisance to śramaņa Bhagavān Mahāvīra, and having paid homage and obeisance, he repaired to the place where the second Gautama, monk Agnibhuti, was. Having gone there, he paid homage and obeisance to the second Gautama, monk Agnibhūti. and having paid homage and obeisance, he begged in all humility, and again and again, to be forgiven (for not accepting his words).
(Vairocanendra Bali]
तएणं से तच्चे गोयमे वाउभूई अगगारे दोच्चेणं गोयमेणं अग्गिभूइणामेणं अणगारेणं सद्धि जेणेव समणे भगवं महावीरे जाव...पज्जुवासमाणे एवं वयासी:
After this, the third Gautama, monk Vāyubhūti, with the second Gautama, monk Agnibhūti, came to Sramaņa Bhagavan Mahavira,...till worshipped him and made the following submission :
प्रश्न ८-जइणं भंते ! चमरे असुरिंदे असुरराया एवं महिड्ढीए जाव ...एवइयं च णं पभू विउवित्तए बली णं भंते ! वइरोयणिदे वइरोयणराया के महिड्ढीए जाव...केवइयं च णं पभू विउव्वित्तए?
उत्तर ८-गोयमा ! बली णं वइरोणिदे वइरोयणराया महिड्ढीए जाव...महाणुभागे से णं तत्थ तीसाए भवणावाससयसहस्साणं सट्ठीए सामाणियसाहस्सीणं। सेसं जहा चमरस्स तहा बलिस्स वि णेयव्वं णवरं साइरेगं

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Bhagavati Sutra Bk. 3 Ch. 1
11
केवलकप्पं जंबुद्दीवं त्ति भाणियव्वं। सेसं तं चेव णिरवसेसं णेयव्वं णवरं णाणत्तं जाणियव्वं भवणे हि सामाणिएहिं य ।
Q. 8. Bhante ! If Asurendra. Camara, the king of the Asuras, is in possession of a great fortune, ...till a great power to transform, then, Bhante ! how .great is the fortune of Vairocanendra Bali, the king of the Vairocanasi,...till how great is his power to transform.?
A. 8. Gautama ! Vairocanendra Bali, the king of the Vairocanas, is in possession of a great fortune, ...till a great influence. He exercises suzereinty over 30,00,000 bhavanaabodes, and 60,000 Sāmānika gods, the rest being similar to Camara's, the difference being that his power to transform extends for some distance (only) beyond the isle of Jambu-dvipa. (The rest of the description is to be repeated verbatim, without missing anything, special note being taken of the number of bhavana-abodes and of Sāmānika gods.)
सेवं भंते!
सेवं भंते ! त्ति । तच्चे गोयमे वाउभूई जाव...विहरइ।
Bhante ! So they are. Glory be to the Lord! So saying, the third Gautama, monk Vāyubhūti, paid homage and obeisance,...till withdrew to his seat.
[Nāga-king Dharanendra]
___ भंते ! त्ति भगवं दोच्चे गोयमे अग्गिभूई अणगारे समणं भगवं महावीरं वंदइ णमंसइ वंदित्ता णमंसित्ता एवं वयासी :
Bhante ! Addressing thus, the second Gautama, monk Agnibhūti, paid homage and obeisance to Sramaņa Bhagavān Mahavira, and having paid homage and obeisance, made the following submission :
प्रश्न ९-जइ णं भंते ! बली वइरोयणिदे वइरोयणराया एमहिड्ढीए जाव...एवइयं च णं पभू विउवित्तए धरणे णं भंते! णागकुमारिंदे णागकुमारराया केमहिड्ढीए जाव...केवइयं च णं फ्भू विउवित्तए ?

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भगवती सूत्र श: ३ उः १
उत्तर ९-गोयमा ! धरणे णं णागकुमारिंदे णागकुमारराया एवं महिड्ढोए जाव...से णं तत्थ चोयालीसाए भवणावाससयसहस्साणं छण्हं सामाणियसाहस्सीणं तायत्तीसाए तायत्तीसगाणं चउण्हं लोगपालाणं छण्हं अग्गमहिसीणं सपरिवाराणं तिण्हं परिसाणं सत्तण्हं अणियाणं सत्तण्हं अणियाहिवईणं चउव्वीसाए आयरक्खदेवसाहस्सीणं अण्णेसिं च जाव...विहरइ। एवइयं च णं पभू विउव्वित्तए से जहा नामए जुवई जुवाणे जाव...पभू केवलकप्पं जंबुदीवं दीवं जाव...तिरियं संखेज्जे दीवसमुद्दे बहूहिं णागकुमारीहिं जाव... विउव्विस्संति वा सामाणिया तायत्तीसलोगपाला अग्गमहिसीओ य तहेव जहा चमरस्स एवं धरणे णं णागकुमारराया महिड्ढीए जाव...एवइयं जहा चमरे तहा धरणे वि णवरं संखेज्जे दीवे समुद्दे भाणियब्वे एवं जाव...थणियकुमारा वाणमंतरा जोईसिया वि णवरं दाहिणिल्ले सव्वे अग्गिभूई पुच्छइ उत्तरिल्ले सव्वे वाउभूई पुच्छइ।
Q. 9., Vairocanendra Bali, the king of the Vairocanas, 'is in possession of a great fortune, ...till a great power to transform. Now, Bhante, how much is the fortune of Dharana, the Indra of the Nagakumāras, their king,...how great is his power to transform ?
A. 9. Gautama! Dharana, the Indra of the Nagakumaras, their king, is in possession of a great fortune, ...till he exercises suzereinty over 44,00,000 bhavana-abodes, 6,000 Sāmānika gods, 33 Trāyas-triņsaka gods, 4 Lokapālas, 6 principal consorts with their families, 3 assemblies, a seven-fold army, 7 commanders, 24,000 body-guard gods and many other, ...till he reigns over them. He possesses a great power to transform, ...till like a lass held by the hand by a young man,...till can fill up the whole isle named Jambu-dvipa,...till a limited number of seas and a limited number of isles, with many Nāgakumāra gods and goddesses, ...nor will ever give ''effect to. About Sāmānika gods, Trāyas-trimsaka gods, Lokapālas, principal consorts, ... they are as those of Camara ; and so about the great fortune of Dharana the king of the Nagakumāras,...the same as that of Camara, the difference being that a limited number of seas and a limited number of isles are to be stated (in the present case), (and the description is to be repeated)...till Stanitakumāras, Vāņavyantaras, Jyotiskas, difference being that about all in the south,

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Bhagavati Sutra Bk. 3 Ch. 1
13
(questions) were asked by monk Agnibhūti, and about all in the north, by monk Vāyubhūtis.
_[Sakrendra, king of the Devas in Saudharma-kalpa]
भंते ! त्ति भगवं दोच्चे गोयमे अग्गिभूई अणगारे समणं भगवं महावीरं वंदइ णमंसइ वंदित्ता णमंसित्ता एवं वयासी ।
Second Gautama, monk Agnibhuti, paid his homage and. obeisance to Sramaņa Bhagavān Mahāvīra, and having done so, he made the following submission :
प्रश्न १०-जइ णं भंते! जोइसिंदे जोइसराया एमहिड्ढीए जाव... एवइयं च णं पभू विउव्वित्तए सक्के णं भंते ! देविंदे देवराया केमहिड्ढीए जाव....केवइयं च णं पभू विउव्वित्तए ?
उत्तर १०-गोयमा ! सक्के णं देविदे देवराया एवं महिड्ढीए जाव... महाणुभागे से णं तत्थ बत्तीसाए विमाणावाससयसहस्साणं चउरासीए सामाणियसाहस्सीणं जाव...चउण्हं चउरासीणं आयरक्खदेवसाहस्सीणं अण्णेसिं जाव... विहरइ एवं महिड्ढीए जाव...एवइयं च णं पभू विउव्वित्तए एवं जहेव चमरस्स तहेव भाणियव्वं नवरं दो केवलकप्पे जंबुदीवे दीवे अवसेस तं चेव एस णं गोयमा! सक्कस्स देविंदस्स देवरण्णो इमेयारूवे विसए विसयमेत्ते णं बुइए नो चेव णं संपत्तीए विउव्विंसु वा विउव्वइ वा विउव्विस्सइ वा।
Q. 10. Bhante ! If Jyotiska-Indra, the king of the Jyotiskas, is in possession of a great fortune, ...till a great power to transform, then, Bhante, how great is the power of Sakra, the Indra of the Devas, their king, ...how great is his power to transform ?
A. 10. Gautama ! Sakra, the Indra of the Devas, their king, is in possession of a great fortune, ...till a great influence, and exercises suzereinty over 32,00,000 vimāna-abodes, 84,000 Sāmānika gods, ...till 3,36,000 body-guard gods and many other (ordinary) gods....till he reigns over them. Such is his great fortune...till his great power to transform, similar to Camara's, difference being that he can fill up a space twice as big as the isle of Jambu-dvipa, the rest as before. Gautama! This much about Sakra, the Indra of the Devas, their king,

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14.
भगवती सूत्र शः ३ उ१
(but) this has been a quality, a mere quality, though this power, he has never given effect to, not gives effect to, nor will ever give effect to.
प्रश्न ११-जइ णं भंते! सक्के देविदे देवराया एवं महिड्ढीए जाव ...एवइयं च णं पभू विउव्वित्तए एवं खलु देवाणुप्पियाणं अंतेवासी तीसए नामं अणगारे पगइभद्दए जाव...विणीए छटुंछट्टेणं अणिखित्तेणं तवोकम्मेणं अप्पाणं भावेमाणे बहुपडिपुण्णाइं अट्ठ संवच्छराइं सामण्णपरियागं पाउणित्ता ' मासियाए संलेहणाए अत्ताणं झुसित्ता सठिं भत्ताइं अणसणाए छेदित्ता आलोइयपडिक्कंते समाहिपत्ते कालमासे कालं किच्चा सोहम्मे कप्पे सयंसि विमागंसि उववायसभाए देवसयणिज्जंसि देवदूसंतरिए अंगुलस्स असंखेज्जइभागमेताए ओगाहणाए सक्कस्स देविंदस्स देवरण्णो सामाणियदेवत्ताए उववण्णे ।
तएणं से तीसए देवे अहुणोववण्णमेत्ते समाणे पंचविहाए पज्जत्तीए पज्जत्तिभावं गच्छइ तं जहा : आहारपज्जतीए सरीर-इंदिय-आण-पाण-पज्जत्तीए भासा-मण-पज्जत्तीए। तएणं तं तीसयं देवं पंचविहाए पज्जत्तीए पज्जत्तिभावं गयं समाणं सामाणियपरिसोववण्णया देवा करयलपरिग्गहियं दसणहं सिरसावत्तं मत्थए अंजलि कटु जएणं विजएणं वद्धाविति वद्धावित्ता एवं वयासीः
अहो! णं देवाणुप्पियहिं दिव्वा देविड्ढी दिव्वा देवज्जुई दिव्वे देवाणुभावे लद्धे पत्ते अभिसमण्णागए। जारिसिया णं देवाणुप्पियहिं दिव्वा देविड्ढी दिव्वा देवज्जुई दिव्वे देवाणुभावे लद्धे पत्ते अभिसमण्णागए तारिसिया णं सक्केण वि देविदेण देवरण्णा दिव्वा देविड्ढी जाव...अभिसमण्णागया। जारिसिया णं सक्केणं देविदेणं देवरण्णा दिव्वा देविड्ढी जाव... अभिसमण्णागया तारिसिया णं देवाणुप्पियेहिं वि दिव्वा देविड्ढी जाव...अभिसमण्णागया। से णं भंते ! तीसए देवे केमहिड्ढीए जाव...केवइयं च णं पभू विउवित्तए?
उत्तर ११-गोयमा! महिड्ढीए जाव...महाणुभागे। से णं तत्थ । सयस्स विमाणस्स चउण्हं सामाणियसाहस्सीणं चउण्हं अग्गमहिसीणं सपरिवाराणं तिण्हं परिसाणं सत्तण्हं अणियाणं सत्तण्हं अणियाहिवईणं सोलसण्हं आयरल्खदेवसाहस्सीणं अण्णेसिं च बहूणं वेमाणियाणं देवाणं देवीणं य जाव ...विहरइ। एवं महिड्ढीए जाव...एवइयं च णं पभू विउवित्तए से जहा

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Bhagavati Sūtra Bk. 3 Ch. 1
णामए जुवई जुवाणे हत्थेणं हत्थे गेण्हेज्जा जहेव सक्क्स्स तहेव जाव... एस णं गोयमा ! तीसयस्स देवस्स अयमेयारूवे विसए विसयभेत्ते बुइए णो चेव णं संपत्तीए विकुव्विसु वा विउव्वइ वा विउव्विस्सइ वा ।
15
Q. 11. Bhante! (You have said that) Sakra, the Indra of the Devas, their king, is in possession of a great fortune, ...till a great power to transform. Now, your disciple, the beloved of the gods, Tisyaka by name, gentle by nature, ...till with great humility, enriched his soul by incessant fasts missing six meals on each occasion, spent in all eight years in the holy order as a monk, and then courted a month-long penance and submitted his mortal frame to a prolonged fast missing sixty meals in all, discussing (lapses) and saying pratikramaṇa, entered into a state of trance, and on the arrival of the right moment, passed away, and attained a position in a celestial abode in Saudharma-kalpa. There, in his own abode, in the Hall of Genesis (Upapāta-sabhā), enjoying a cushion as thick as an infinitesimal fraction of a finger, covered with a divine cloth, and placed on a divine couch, he was born as a Sāmānika god unto Sakra, the Indra of the Devas, their king.
Thereafter, the said Tişyaka-deva, having been born there, had a five-fold attainments, which are attainments of food, of body, of organs of senses, of respirations and of expression and mind?. By virtue, of these five-fold attainments, he made a complete construction of his celestial body. Then, as Tisyaka-deva attained fullness by these five-fold attainments, the gods of the Samānika order folded their hands, placed the ten fingers of their folded hands on their respective heads, and welcomed him (to the order) shouting victory unto him. Then they said unto him:
Oh beloved of the gods! You are in possession of the divine fortune of the Devas, the divine grace of the Devas, the divine influence of the Devas; you have obtained them, and they are at your disposalR. Oh beloved of the gods! As you are recipient of the divine fortune of the Devas, the divine glow of the Devas, the divine influence of the Devas, so is Sakra, the Indra of the Devas, their king, the recipient of the divine fortune of the Devas, the divine

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भगवती सूत्र शः ३ उः १
glow of the Devas, the divine influence of the Devas, and they are at his disposal. And just as Sakra, the Indra of the Devas, their king, is recipient of the divine fortune of the Devas, ...till at his disposal, so are you the recipient of the divine fortune of the Devas, ...till at your disposal. Now, Bhante, how great a fortune is in the possession of this Tisyaka-deva, ...till how great is his power to transform ?
A. 11. Gautama ! (He is in possession of) a great fortune, ...till a great influence. He exercises suzereinty over his own vimăna, over 4,000 Şānānika gods, 4 principal consorts with their families, 3 assemblies, a seven-fold army, 7 commanders, 16,000 bodyguard gods, and many other Vaimānika gods and their consorts, ...till he reigns over them. The said Tisyakadeva is in possession of such a great fortune, ...till a great power to transform that like a lass held by the hand by a young man, etc., his power to transform is as great as that of Sakra himself, ...till, Gautama, with Tisyaka-deva, this power is a quality, a mere quality, though this power he has never given effect to, nor gives effect to, nor will he ever give effect to.
प्रश्न १२-जइ णं भंते ! तीसए देवे महिड्ढीए जाव...एवइयं च णं पभू विउवित्तए सक्कस्स णं भंते! देविंदस्स देवरण्णो अवसेसा सामाणिया देवा के महिड्ढीया?
उत्तर १२-तहेव सव्वं जाव...एस णं गोयमा! सक्कस्स देविंदस्स देवरण्णो एगमेगस्स सामाणियस्स देवस्स इमेयारूवे विसए विसयमेत्ते बुइए णो चेव णं संपत्तीए विउव्विसु वा विउव्वंति वा विउव्विस्संति वा तायत्तीसा य लोगपाल-अग्गमहिसी णं जहेव चमरस्स नवरं दो केवलकप्पे जंबूदीवे दीवे अण्णं तं चेव।
Q. 12. Bhante! If Tisyaka-deva is in possession of such a great fortune,...till such a great power to transform, then, how great may be the fortune of other Sāmānika gods of Sakra, the Indra of the Devas, their king, ...till how great is their power to transform ?
A. 12. All exactly similar, ...till, Gautama, with each one of the Sāmānika gods of Sakra, the Indra of the gods, their king,

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Bhagavati Sūtra Bk. 3 Ch. 1
this power is a quality, a mere quality, though none has ever given effect to it, none gives effect to it, and none will ever give effect to it. And as for the Trayas-trimsaka gods, Lokapālas, principal consorts (of Sakrendra), they are all similar to those of Camara, difference being that they can fill up space twice as big as the isle of Jambu-dvipa, the rest being as before (as with Camara).
सेवं भंते! सेवं भंते! त्ति । दोच्चे गोयमे जाव...
... विहरइ ।
17
Bhante! So they are. Glory be to the Lord! So saying, second Gautama paid his homage and obeisance,...till withdrew to his seat.
[Iśänendra of Iśāna-kalpa and others ]
...एवं
भंते! त्ति भगवं तच्चे गोयमे वाउभूई अणगोर समणं भगवं जाव...! वयासी :
Third Gautama, monk Vayubhūti, paid homage and obeisance to Śramaņa Bhagavan Mahāvīra, ...till made the following
submission:
प्रश्न १३ - जइ णं भंते! सक्के देविदे देवराया एवं महिड्ढीए जाव ... एवइयं च णं पभू विउवित्तए ईसाणे णं भंते ! देविंदे देवराया के महिड्
ढीए ?
उत्तर १३ - एवं तहेव णवरं साहिए दो केवलकप्पे जंबुदीवे दीवे अवसेसं
तव ।
Q. 13. Bhante! If Sakra, the Indra of the Devas, their king, has such a great fortune, ...till such a great power to transform, then, Bhante, how great is the fortune of Isana, the Indra of the Devas at Iśāna-kalpa, their king?
A. 13. As aforesaid (about Sakra), difference being that he can fill up space slightly bigger than twice the whole of the isle of Jambu-dvipa. The rest as before".
2

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18
.
भगवती सूत्र शः ३ उः १
[monk Kurudattaputra and other heavens ]
प्रश्न १४-जइ णं भंते ! ईसाणे देविदे देवराया एमहिड्ढीए जाव... एवइयं च णं पभू विउवित्तए एवं खलु देवाणुप्पियाणं अंतेवासी कुरुदत्तपुत्ते नाम पगइभद्दए जाव...विणीए अट्ठमं अट्ठमेणं अणिक्खित्तेणं पारणए आयंबिलपरिग्गहिएणं तवोकम्मेणं उड्ढं बाहाओ पगिज्झिय पगिज्झिय' सूराभिमहे आयावणभूमिए आयावेमाणे बहुपडिपुण्णे छम्मासे सामण्णपरियागं पाउणित्ता। अद्धमासिआए संलेहणाए अत्ताणं झूसित्ता तीसं भत्ताई अणसणाई छेदित्ता आलोइयपडिक्कंते समाहिपत्ते कालमासे कालं किच्चा ईसाणे कप्पे सयंसि विमाणंसि जा तीसए वत्तव्वया सा सब्वेव अपरिसेसा कुरुदत्तपुत्ते?
उत्तर १४-नवरं साइरेगे दो केवलकप्पे जंबूदीवे दीवे अवसेसं तं चेव सामाणिय-त्तायत्तीसग-लोगपाल-अग्गमहिसीणं जाव... एस ण गोयमा! ईसाणस्स देविदस्स देवरण्णो एवं एगमेगाए अग्गमहिसीए देवीए अयमेयारूवे विसए विसयमेत्ते बुइए नो चेव णं संपत्तीए विउव्विसु वा विउव्वंति वा विउव्विस्संति वा।
एवं सणंकुमारे वि नवरं चत्तारि केवलकप्पे जंबूदीवे दीवे अदुत्तरं च णं तिरियमसंखेज्जे एवं सामाणिय-त्तायत्तीस-लोगपाल-अग्गमहिसीणं असंखेज्जे दीव-समुद्दे सव्वे विउव्वंति सणंकुमाराओ आरद्धा उवरिल्ला लोगपाला सब्वे वि असंखेज्जे दीव-समुद्दे विउव्वंति। एवं माहिंदे वि नवरं सातिरेगे चत्तारि केवल कप्पे जंवूदीवे दीवे। एवं बंभलोए वि नवरं अट्ठ केवलकप्पे। एवं लंतए वि नवरं साइरेगे अट्ठकेवलकप्पे महासुक्के सोलसकेवलकप्पे सहस्सारे साइरेगे सोलस। एवं पाणए वि नवरं बत्तीसं केवलकप्पे। एवं अच्चुए वि नवरं साइरेगे बत्तीसं केवलकप्पे जंबुदीवे दीवे। अण्णं तं चेव। .
Q. 14. Bhante.! If Iśāna, the Indra of the Devas, their king, is in possession of a great fortune, ...till a great power to transform, then, how great may be the fortune of your disciple,
monk Kurudattaputra, who was gentle by nature, ...till polite, who helped the advancement of his soul by repeatedly undergoing a three-day fast missing at a time eight meals, who exposed himself on an open ground to the scorching rays of the sun by turning his face sun-ward, and his both arms lifted sky-ward, who lived in the holy order of monks for full six months, and

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Bhagavati Sūtra Bk. 3 Ch. 1
19
then linking his soul with a prolonged fast for a fortnight missing thirty meals in all, discussing lapses and saying pratikramana, being in meditation, passed away on the completion of his time, and has been born in Iśāna-kalpa, in his own vimana, as a Sāmānika god ? (The rest of the question about Tişyaka-deva is to be repeated without any omission about Kurudattaputra also.)
A. 14. (Same as aforesaid), difference being that he can fill up a space slightly bigger than twice the whole of the isle named Jambu-dvipa; and like this is to be known regarding his Sāmānika gods, Trāyas-trimsaka gods, Lokapālas and principal consorts,...till this power to transform is a quality, a mere quality and this power has never, in the past, been given effect to, nor is it given effect to in the present, nor will it ever be given effect to in future.
And likewise about Sanatkumāra and other celestial abodes up, difference about Sanatkumāra being that the Indra of this heaven can fill up space four-times as big as the isle named Jambu-dvipa and an unlimited number of seas and an unlimited number of isles in central part of the sphere, and his Sāmānika gods, Trāyas-trimsaka gods, Lokapālas and principal consorts have the power to fill up an unlimited number of seas and an unlimited number of isles. All Lokapālas beyond Sanatkumāra are capable to fill up an unlimited number of seas and an unlimited number of isles. And like this in Māhendra, difference being slightly more than four-times the whole of the isle of Jambudvipa ; and so in Brahmaloka, difference being eight times the whole of Jambu-dvipa ; and so in Lāntaka, difference being slightly more than eight times ; in Mahāśukra, sixteen times ; in Şahasrāra, slightly more than sixteen times, and so in Prāņata too, difference being thirty-two times; and in Acyuta, difference being slightly more than thirty-two times the whole of the isle named Jambu-dvipa. The rest as before.
सेवं भंते ! सेवं भंते! ति। तच्चे गोयमे वाउभूई अणगारे समणं भगवं महावीरं वंदइ नमसइ जाव...विहरइ।
Bhante! So they are. Glory be to the Lord ! So saying, third Gautama, monk Vāyubhūti, paid homage and obeisance to the Lord, ...till withdrew to his seat10.

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भगवती सूत्र श: ३ उ: १
[īsānendra worships the Lord ]
तए णं समणे भगवं महावीरे अण्णया कयाई मोयाओ नयरीओ नंदणाओ चेइयाओ पडिनिक्खमइ । पडिनिक्खमित्ता वहिया जणवयविहारं विहरइ । तेणं कालेणं तेणं समएणं रायगिहे नामं णयरे होत्था । वणओ । जाव... परिसा पज्जुवासइ ।
तेणं कालेणं तेणं समएणं ईसाणे देविंदे देवराया सूलपाणी वसहवाहणे उत्तरड्ढलोगहिवई अट्ठावीस विमाणावाससय सहस्सा हिवई अरयंबरवत्थधरे आलइयमालमउडे नवहेम चारु-चित्त- चंचल - कुंडल-विलिहिज्जमाण - गंडे जाव... दस-दसाओ उज्जोवेमाणे पभासेमाणे ईसाणे कप्पे ईसाणवडिस विमाणे जव रायप्पसेणइज्जे जाव... दिव्वं देविड्ढि जाव...जामेव दिसि पाउ--भूए तामेव दिसि पडिगए ।
Once upon a time, after this, Śramaņa Bhagavān Mahāvīra departed from the caitya ramed Nandana in the city of Mokā and was wandering in the country. In that period, at that time, there was a city named Rajagṛha. Description. The Lord arrived, ...till people worshipped him.
In that period, at that time, Isāna, the Indra of the Devas, their king, with a trident in his hand, with an ox as his vehicle, master of the northern half of the sphere, master of 28,00,000 vimäna-abodes, with clothes on his body as transparent as the sky, with a crown decorated with wreaths on his head, with his face decorated with wonderful and dangling ear-rings made from fresh gold,...till shining and brightening all the ten directions (such Isānendra lived in (the palace) named Iśānāvatamsaka in Isana-kalpa-(as per the Rāyapaseniya Sutta )... till divine fortune of the Deva,...till went away in the direction from which he emerged..
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भंते! त्ति | भगवं गोयमे समणं भगवं महावीरं वंदइ णमंसइ बंदित्ता णमंसित्ता एवं वयासी ।
Bhante! So saying Bhagavan Gautama paid his homage and obeisance to Śramaņa Bhagavan Mahāvīra, and having paid his homage and obeisance, he made the following submission:

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प्रश्न १५-अहो ! णं भंते ! ईसाणे देविदे देवराया महिडढीए ईसाणस्स णं भंते ! सा दिव्वा देविड्ढी कहिं गया ? कहिं अणुपविट्ठा ?
उत्तर १५-गोयमा ! सरीरं गया। सरीरं अगुपविट्ठा।
प्रश्न १६-से केणठेणं भंते ! एवं वुच्चइ सरीरं गया? सरीरं आणुपविट्ठा?
उत्तर १६-गोयमा! से जहा णामए कडागारसाला सिया दुहओ लित्ता गुत्ता गुत्तदुवारा णिवाया णिवायगंभीरा तीसे णं कूडागारसालाए जाव ...कूडागारसाला दिलैंतो भाणियव्वो।
Q. 15. Bhante ! Iśāna, the Indra of the Devas, their king, is in possession of a great fortune. Bhante! Where did this great fortune of Iśāna, the Indra of the Devas, their king, go ? Where did it enter ?
A. 15. the body.
Gautama ! ([t) went into the body, entered into
Q. 16. Bhante! Why do you say-went into the body, entered into the body ?
A. 16. Gautama ! This happened as follows. Suppose there is a summit-shaped chamber, smeared on both sides, secret, with secret entrance, without air, without inlet for air. Such is the summit-shaped chamber, ...till the summitshaped chamber is to be cited as an illustration. (Just as in such a chamber, particles of dust, etc., enter, inspite of its being completely shut, in the same manner, the great fortune entered into the body.)
(previous birth of Iśänendra]
प्रश्न १७-ईसाणेणं भंते! देविदेणं देवरण्णा सा दिव्वा देविड्ढी दिव्वा देवज्जई दिव्वे देवाणुभागे किण्णा लद्धे किण्णा पत्ते किण्णा अभिसमण्गागये ? के वा एस आसी पुन्वभवे किं णामए वा किं गोत्ते वा कयरंसि वा गामंसि

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भगवती सूत्र शः ३ उ: १
वा नगरंसि वा जाव... सण्णिवेसंसि वा किं वा सोच्चा किं वा दच्चा किं वा भोच्चा किं वा किच्चा किं वा समायरित्ता कस्स वा तहारूवस्स वा समणस्स वा माहणस्स वा अंतिए एगमवि आयरियं धम्मियं सुवयणं सोच्चा निसम्म जं णं ईसाणेणं देविदेणं देवरण्णा सा दिव्वा देविड्ढी जाव... अभिसमण्णागया ?
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समएणं इहेव वणओ । तत्थ
उत्तर १७ - एवं खलु गोयमा ! तेणं कालेणं तेणं जंबूदीवे दीवे भारहे वासे तामलिती नामं णयरी होत्था । णं तामलित्तिए णयरीए तामली णामं मोरियपुत्ते गाहावई होत्था अड्ढे दित्ते जाव... बहुजणस्स अपरिभूए या वि होत्या तरणं तस्स मोरियपुत्तस्स तामलित्तस्स गाहावइस्स अण्णया कयाई पुव्वरत्तावरत्तकालसमयंसि कुटुंबजागरियं जागरमाणस्स इमेयारूबे अज्झत्थिए जाव... सम्प्पज्जित्था :
अत्थिता मे पुरा पोराणाणं सुचिण्णाणं सुपरिक्कंताणं सुभाणं कल्लाणाणं कडाणं कम्माणं कल्लाणफलवित्तिविसेसो जेणाहं हिरण्णेणं वड्ढामि सुवणेणं वड्ढामि धणेणं वड्ढामि धण्णेणं वड्ढामि पुत्तहिं वड्ढामि पहिं वड्ढाम विपुलar - कग - रयण-मणि-मोत्तिय संख-सिल-प्पवाल - रत्तरयणसंतसा रसावएज्जेणं अईव अईव अभिवड्ढामि ।
Q. 17. Bhante ! How did Isana, the Indra of the Devas, their king, come to possess the divine fortune of a Deva, the divine glow of a Deva, the divine influence of a Deva, how did he obtain them, how did they come in his possession? Who was he in his previous birth? What were his name and line? In what town, village,... till halting place did he reside ? What did he hear ? What did he offer ? What did he eat ? What did he do? What was his behaviour ? From what monk (Sramana) or follower (māhana) did he hear even a single Aryan, pious, good word, and ear, by dint of which Iśāna, the Indra of the Devas, their king, obtained the possession of such a great fortune of a Deva,...till it came at his disposal?
before his death enshrine it in his
A. 17. Gautama ! In that period, at that time, in Bhāratavarsa, in this very isle of Jambu-dvipa, there was a city named Tamralipti. Description. In that city of Tamralipti, there lived a gathapati, Tamali by name, who was born of the Maurya

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parents. He had wealth and brilliance, ...till he was too powerful to be subdued even by the combined strength of many. One night, during its last quarter, as the gāthāpati Tamali, the progeny of the Mauryas, was practising a vigil called kutumbajagarana, a resolve (thought)...till cropped up in his mind:
Surely, these are the outcome of my karma, done previously, done properly, done with good exertion, auspicious and blissful, so that I enjoy them till now, and because of my karma, my silver increases, my gold increases, my treasure increases, my grain increases, my progeny increases, my livestock increases, so that I am growing to greater and greater affluence by the accumulation of enough wealth, gold, gems, jewels, pearls, conches, corals and many others.
तं कि णं अहं पुरा पोराणाणं सुचिण्णाणं जाव...कडाणं कम्माणं एगंतसो खयं उवेहमाणे विहरामि तं जाव...ताव अहं हिरण्णेणं वड्ढामि जाव...अईव अईव अभिवड्ढामि जावं च णं मे मित-गाइ-णियगसंबंधि-परियणो आढाइ परियाणाइ सक्कारेइ सम्माणेइ · कल्लाणं मंगलं देवयं चेइयं विणएणं पज्जुवासइ तावता मे सेयं कल्लं पाउप्पभायाए रयणीए जाव...जलंते सयमेवं दारुमयं पडिग्गहं करेत्ता विउलं असगं पाणं खाइमं साइमं उवक्खडावेत्ता मित्त-गाइ-णियग-सयण-संबंधि-परियणं आमंतेता तं मित्त-णाइ-णियग-संबंधिपरियगं विउलेगं असण-पाण-खाइम-साइमेणं वत्थ-गंध-मल्लालंकारेणं य सक्कारेता सम्मागेत्ता तस्सेव मित्त-णाइ-णियग-संबंधि-परियणस्स पुरओ जेट्टपुत्तं कुडंबे ठावेता तं मित्त-गाइ-णियग-संबंधि-परियणं जेठ्ठपुत्तं च आपुच्छित्ता सयमेव दारुमयं पडिग्गहं गहाय मुंडे भवित्ता पाणामाए पव्वज्जाए . पव्वइत्तए पव्वइए वि य णं समाणे इमं एयारुवं अभिग्गहं अभिगिहिस्सामि -कप्पइ मे जावज्जीवाए छठेंछट्टेणं अणिक्खित्तेणं तवोकम्मेणं उड्ढं बाहाओ पगिज्झिय पगिज्झिय सुराभिमुहस्स आयावणभूमीए आयावेमाणस्स विहरित्तए छट्ठस्स वि य णं पारणंसि आयावणभूमीओ पच्च रुहित्ता सयमेव दारुमयं पडिग्गहं गहाय तामलित्तीए नयरीए उच्च-णीय-मज्झिमाइं कुलाइं घरसमुदाणस्स भिक्खायरियाए अडित्ता सुद्धोदणं पडिगाहेत्ता तं तिसत्तक्खुत्तो उदएणं पखालेत्ता तओ पच्छा आहारं आहरित्तए त्ति कटु एवं संपेहेइ।

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भगवती सूत्र शः ३ उः १
(Continued he in his thought :)
Now, while observing that my karnia, done in the past, and done in proper manner, is being exhausted, if I continue to overlook their exhaustion, ...till so long as I grow in silver, ...till grow more and more in affluence, ...till my friends, relations, kinsmen and subordinates obey me, accept me as their master honour me, respect me, worship me, knowing me to be the source of their bliss and welfare, the embodiment of divinity, their only refuge, I should arrange something for my own (future) well-being. So tomorrow, when the night is over, at the arrival of the dawn,...till the sun is blazing hot, I shall with my own hands, make a wooden bowl, prepare sufficient food, drink, dainties and delicacies, invite friends, relatives, kinsmen, subordinates, valets and maids and entertain them with plentiful supply of food, drink, dainties and delicacies, honour them with gifts of clothes, perfumes, wreaths and ornaments, and then instal my eldest son in charge of the household, in the presence of my friends, relatives, kinsmen, subordinates, valets and maids, and thereafter, with their permission including that of my eldest son, I pick up the wooden bowl, have my head tonsured and be initiated into an order named Prānāmā: and having been so initiated, I court a vow like this that till the end of my life, I observe two-day fasts missing six meals at a time, that I stand on an elevation to expose myself to the sun with face turned sun-ward and arms raised sky-ward, and, on the fast-breaking day, after having missed six meals, I come down from the elevation wherefrom I take exposure, and with the wooden bowl in my hand, I beg food from all households in Tāmralipti, high, middle and low, and accept only boiled rice, and wash them twentyone times in water, and then take them thus resolved he.
संपेहित्ता कल्लं पाउप्पभायाए जाव...जलते सयमेव दारूमयं पडिग्गहं करेइ करित्ता विउलं असण-पाण-खाइम-साइमं उवक्खडावेइ उवक्खडावित्ता तओ पच्छा हाए कयबलिकम्मे कयकोउय-मंगल्ल-पायच्छित्ते सुद्धपावेसाइं मंगल्लाइं वत्थाई पवर-परिहिए अप्पमहग्याभरणालंकियसरीरे भोयणवेलाए भोयणमंडवंसि सुहासणवरगए तएणं मित्त-णाइ-णियग-सयण-संबंधि-परिजणेणं सद्धि तं विउलं असणपाण-खाइमं साइमं आसाएमाणे वीसाएयाणे परिभाएमाणे परिभुजमाणे विहरइ

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जिमियत्तत्तरागए वि य णं समाणे आयंते चोक्खे परमसुइब्भूए तं मित्तं जाव... परियणं विउलेणं असण- पाणखाइम - साइम - पुप्फ-वत्थ-गंध-मल्लाऽलंकारेण य सक्कारेइ सम्माणेइ तस्सेव मित्त-णाइ जाव... परियणस्स पुरओ जेट्ठपुत्तं कुडुबे ठावेइ ठावेत्ता ते मित्त-णाइ जाव... परियणस्स जेट्ठ पुत्तं च आपुच्छर आपुच्छित्ता मुडे भवित्ता पाणामाए पव्वज्जाए पब्वइए ।
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Having resolved thus, next day, at day break, with the sun blazing hot, he made a bowl out of wood; and having done so, he prepared sufficient food, drink, dainties and delicacies ; and having prepared these, he took bath, performed expiatory and propitiatory acts of offering, touched holy objects and invoked auspicious omens and practised atonements, put on clean and pure clothes suitable for auspicious occasions, decorated his body with ornaments that were light but costly, and then on the arrival of dinner time, he came to the dinner shed and sat comfortably on an excellent cushion. Thereafter he sat to dinner with his friends, relatives, kinsmen, subordinates valets and maids, tasting and specially tasting food, drink, dainties and delicacies, feeding others and eating himself; and when the dinner was over, he cleaned his hands and his mouth, and honoured his friends, ...till maids with sufficient food, drink, dainties and delicacies, with flowers, clothes, perfumes, wreaths, ornaments, and having honoured them, having respected them, in the presence of his friends, relatives, ... till maids, installed his eldest son to the headship of the household; and having done so, he sought the permission of his friends, relatives, ...till maids, and of his eldest son; and having obtained their permission, he tonsured his head and joined the holy order named Prāṇāmā.
पव्वइए वि य णं समाणेइ मं एयारूवं अभिग्गहं अभिगिहइ - कप्पइ जावज्जीवाए छट्ठछट्ठेणं जाव... आहारितए त्ति कट्टु इमं एयारूवं अभिग्गहं अभिगिues अभिगिoिहत्ता जावज्जीवाए छट्ठछट्ठेणं अणिक्खित्तेणं तवो कम्मेणं उड्ढं बाहाओ एगिज्झिय परिज्झिय सुराभिमुहे आयावणभूमीए आयावेमाणे विहरइ छट्ठस्स वि य णं पारणयंसि आयावणभूमीओ पच्चोरूहइ पन्चोरूहित्ता सयमेव दारुमयं पडिग्गहं गहाय तामलित्तीए णयरीए उच्च - णीय- मज्झिमाई कुलाई घरसमुदाणस्स भिक्खायरियाए अडइ सुद्धोयणं पडिग्गाहइ तिसत्तक्खुत्तो उदएणं पक्खालेइ तओ पच्छा आहारं आहारेइ ।

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भगवती सूत्र शः ३ उः १
While being initiated into monkhood, he resolved as follows : Till the end of my life, do I observe two-day fasts, missing six meals at a time, ...till take them (boiled rice, washed twenty-one times in water). Having resolved like that, he lived on practising two-day fasts missing six meals at a time, exposing himself to the sun from an elevation with his face sun-ward and his arms sky-ward, descending from the elevation on the day on which he was to break fast after missing six meals, and then, he himself picked up the wooden bowl and begged food from houses, high, middle and low, in the city of Tamralipti, accepted pure boiled rice and took the same after washing them twenty-one times in water.
प्रश्न १८-से केणठेणं भंते! एवं बुच्चइ पाणामा पव्वज्जा?
उत्तर १८-गोयमा! पाणामाए णं पव्वज्जाए पव्वइए समाणे जं जत्थ पासइ-इंदं वा खंदं वा रुदं वा सिवं वा वेसमणं वा अज्जं वा कोट्टकिरियं वा रायं वा जाव...सत्थवाहं वा काकं वा साणं वा पाणं वा उच्चं पासइ उच्चं पणामं करेइ णीयं पासइ णीयं पणामं करेइ जं जहा पासइ तं तहा पणामं करेइ से तेणट्टेणं गोयमा! एवं वुच्चइ पाणामा पव्वज्जा।
Q. 18. Bhante! Why is the order named Prāņāmā ?
A. 18. Gautama ! One joining the order named Prāņāmā offers praņāma, i. e., bows to whomsoever he meets-be he. Indra, Skanda (Kārtikeya), Rudra, Siva, Vaiśramaņa (Kuvera), Parvati,even furious Candika,... till a sārthavāha, a crow, adog, (even) an untouchable. He offers high pranāma to the high, low praņāma to the low, offering praņāma (to all) according to their respective ranks. It is for this, Gautama, that this order is called Prāņāmā.
तएणं से तामली मोरियपुत्ते तेणं ओरालेणं विपुलेणं पयत्तेणं पग्गहिएणं बालतवोकम्मेणं सुक्के भुक्खे जाव...धमणि संतए जाए यावि होत्था तए णं तस्स तामलिस्स बालतवस्सिस्स अण्णया कयाई पुव्वरत्तावरत्तकालसमयंसि अणिच्चजागरियं जागरमाणस्स इमेयारूवे अज्झथिए चिंतिए जाव...समप्पज्जित्था :

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Bhagavati Sūtra Bk. 3 Ch. 1
27
एवं खलु अहं इमेणं ओरालेणं विपुलेणं जाव...उदग्गेणं उदत्तेणं उत्तमेणं महाणुभागेणं तवोकम्मेणं सुक्के भुक्खे जाव...धमणिसंतए जाए तं अत्थि जा मे उट्ठाणे कम्मे बले वीरिए पुरिसक्कारपरक्कमे तावता मे सेयं कल्लं जाव...जलते तामलित्तीए णगरीए दिट्ठाभट्ठे य पासंडत्थे य गिहत्थे य पुव्वसंगतिए य पच्छासंगतिए य परियायसंगतिए य आपुच्छित्ता तामलित्तीए णगरीए मज्झमझेणं णिगच्छित्ता पाउगं कुंडियामाइयं उवगरणं दारुमयं च पडिग्गहं एगते एडित्ता तामलित्तीणयरीए उत्तर पुरत्थिमे दिसिभाए णियत्तणियं मंडलं आलिहित्ता संलेहणाझूसणाझूसिअस्स भत्त-पाण-पडियाइक्खिअस्स पाओवगयस्स कालं अणवकंखमाणस्स विहरित्तए ।
त्ति कटु एवं संपेहेइ संपेहेत्ता कल्लं जाव...जलते जाव...आपुच्छइ आपुच्छिता तामलितीए एगते जाव...एडेइ जाव...भत्तपाणपडियाइखिए पाओवगमगं णिवण्णे।
After this, the said Tamali, born of the Maurya parents, became so very lean, dry,...till weak because of the performance of that noble, vast, permitted and committed heretical penance that his sinews became clearly visible. One night, during the second half of it, as this heretical monk Tāmali was keeping a vigil named anitya-jāgarana (vigil on the transitoriness of the worldly life), a thought...till came up in his mind as follows :
Because of the practice of this penance, noble, vast, ...till difficult, great, good, and giving a valuable outcome, I have become lean and dry, ...till my body has become so weak that the sinews are externally visible. So long as I have in me (left some) endeavour, activities, strength, energy and capacity to exert, it is good for me that to-morrow, at day-break, when the sun is burning hot, I go into the city of Tāmralipti, and there, taking the permission of acquaintances, heretics, householders, friends, old as well as new, and all fellow monks of the order, I move through the heart of the city and deposit my sandals, pots and other belongings in a lonely spot. Thereafter, in the north-eastern direction outside the city of Tāmralipti, I clean a limited space (of the length of one's own person), and there I embrace my last fast named pädapopagamana for the benefit

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भगवती सूत्र शः ३ उः १
of my soul, give up all manners of intake of food and drink, and calmly stay without hankering for death.
Having resolved thus, the next day, ...till day-break when the sun was burning hot, ...till thus seeking permission, ...till deposited his belongings in a lonely spot, ...till gave up all intakes of food and drink and courted the final fast named pådapo. pagamana.
[a scene at Balicañcă]
तेणं कालेणं तेणं समएणं बलिचंचा रायहाणी अणिंदा अपुरोहिया या वि होत्था। तए णं ते बलिचंचारायहाणिवत्थव्वया बहवे असुरकुमारा देवा य देवीओ य तामलिं बालतवस्सिं ओहिणा आभोएंति आभोइत्ता अण्णमण्णं सदाति अण्णभण्णं सद्दावेत्ता एवं वयासी :
एवं खलु देवाणुप्पिया! बलि चंचा रायहाणी अणिंदा अपुरोहिया। अम्हे य णं देवाणुप्पिया! इंदाहीणा इंदाहिट्टिया इंदाहीणकज्जा अयं च देवाणुप्पिया ! तामली बालतवस्सी तामलित्तीए णयरीए बहिया उत्तरपुरत्थिमे दिसिभागे नियत्तणियमंडलं आलिहिता संलेहणाझुसणाझूसिए भत्तपाणपडियाइक्खिए पाओवगमणं णिवण्णे। तं सेयं खलु देवाणुप्पिया! अम्हे तामलिं' बालतवस्सि बलिचंचाए रायहाणीए ठितिं पकप्पं पकरावेत्तए।
त्ति कट्ट अण्णमण्णस्स अंतिए एयमलैं पडिसुणेति पडिसूणित्ता बलिचंचारायहाणीए मज्झमज्झेणं णिगच्छंति जेणेव रुयगि दे उप्पायपव्वए तेणेव उवागच्छंति । उवागच्छित्ता वेउव्वियसमुग्घायणं समोहण्णंति जाव...उत्तरवेउव्वियाई रूवाइं विउव्वंति ताए उक्किट्ठाए तुरियाए चवलाए चंडाए जइणाए छेयाए सीहाए सिग्घाए दिव्वाए उद्ध्याए देवगईए तिरियं असंखेज्जाणं दीवसमुदाणं मज्झंमज्झेणं जेणेव जंबूदीवे दीवे जेणेव भारहे वासे जेणेव तामलित्ती णयरी जेणेव तामली मोरियपुत्ते तेणेव उवागच्छंति । उवागच्छित्ता तामलिस्स बालतवस्सिस्स उप्पि सपखि सपडिदिसि ठिच्चा दिव्वं देविड्दि दिवं देवज्जुइं दिव्वं देवाणुभागं दिव्वं बत्तीसविहं णट्टविहं उवदंसेति तामलि बालतवस्सि तिक्खुत्तो आयाहिणपयाहिणं करेंति वंदति णमसंति वंदित्ता णमंसिता एवं वयासी :

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Bhagayati Sūtra Bk. 3 Ch. 1
29
In that period, at that time, the metropolis named Balicañcā was without an Indra and without a Priest. Now, many Asurakumāra gods and goddesses, residents of metropolis Balicañcā, saw, by dint of their avadhi knowledge, the heretical monk Tāmali, and having seen him, they addressed one another, and observed as follows :
Indeed, oh beloved of the gods ! At this moment, metropolis Balicañcā is without an Indra and without a Priest. Oh beloved of the gods! All of us are the subjects of Indra, all of us live under him and all we do is done under him. Oh beloved of the gods ! This heretical monk Tāmali who has cleaned a spot of the size of self, in the north-eastern direction of the city of Tāmralipti, has linked up his soul with a penance of the final fast, has given up all intakes of food and drink, and stays calm, fixed in pădapopagamana fast. So, oh beloved of the gods, let us all induce the said heretical monk Tāmali to decide to come over to metropolis Balicancă and be Indra unto us.
Having considered thus, and on hearing the implication from one another, all these Asurakumāras moved through the heart of metropolis Balicañcā and came to the Rucakendra Utpāta mountain. There, they effected a transformation of their fluid body by vaikriya samudghāta, ...till they assumed an uttara-vaikriya form, and then at a super-human speed which was good, quick, fast, tremendous, victorious, skilful, fatigueless, lion-like, hurried, they moved through an funlimited number of isles and seas, in the central part of the sphere and arrived at the place, outside the city of Tämralipti, in Bhārata-varsa, in this isle of Jambu-dvipa, where the heretical monk Tāmali, born of the Maurya parents, was. Having arrived there, high up in the sky, they stood just in front of the heretical monk Tāmali. From their position there, they displayed the divine fortune of the devas, the divine glow of the devas, and the divine influence of the devas, and staged before him 32 divine comedies. Thereafter, they moved thrice round the heretical monk Tāmali and paid him homage and obeisance, and having done so, said unto him as follows:

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भगवती सूत्र शः ३ उः १ एवं खलु देवाणुप्पिया! अम्हे बलिचंचारायहाणीवत्थव्वया बहवे असुरकुमारा देवा य देवीओ य देवाणुप्पियं वंदामो णमंसामो जाव...पज्जुवासामो। अम्हाणं देवाणुप्पिया! बलिचंचारायहाणी अणिंदा अपुरोहिया। अम्हे वि य णं देवाणुप्पिया! इंदाहीणा इंदाहिठिया इदाहीणकज्जा। तं तुन्भे णं देवाणुप्पिया! बलिचंचारायहाणि आढाह परियाणह सुमरह अटें बंधह णियाणं पकरेह ठिइपकप्पं पकरेह। तए णं तुब्भे कालमासे कालं किच्चा बलिचंचारायहाणीए उववज्जिस्सह । तएणं तुम्भे अम्हं इंदा भविस्सह । तएणं तुम्भे अम्हहिं सद्धि दिव्वाई भोगभोगाई भुंजमाणा विहरिस्सह ।
We, Asurakumāra gods and goddesses, residents of metropolis Balicafica, pay unto you, oh beloved of the gods, our homage and obeisance,...till we worship you. Oh beloved of the gods ! Our metropolis Balicañcā is without an Indra, without a Priest, but, oh beloved of the gods, we have been subjects of Indra, we have been under him, and we are used to do our work under him. So, oh beloved of the gods, ye come over to metropolis Balicañcā, ye accept lordship over it, ye think of it in your mind, decide for it, make up your mind for it, take a firm resolve about it. If ye agree to our prayer, then, on completion of your time here, you will be born in metropolis Balicañcā, and be our Indra, and live with us in happiness enjoying divine pleasures.
[ Tämali rejects the prayer ]
तएणं से तामली बालतवस्सी बलिचंचारायहाणिवत्थव्वेहिं बहूहिं असुरकुमारेहिं देवेहिं देवीहिं य एवं वुत्ते समाणे एयमझें णो आढाइ णो परियाणेइ तुसिणीए संचिट्ठइ। तएणं ते बलिचंचारायहाणिवत्थव्वया बहवे असुरकुमारा देवा य देवीओ य तामलिं' मोरियपुत्तं दोच्चं पि तिक्खुत्तो आयाहिणपयाहिणं करेंति जाव...अम्हं च णं देवाणुप्पिया! . बलिचंचारायहाणी अणिदा जाव...ठिइपकप्पं पकरेह जाव...दोच्चं पि तच्चं पि एवं वुत्ते समाणे तुसिणीए संचिट्ठइ। तए णं से बलिचंचारायहाणिवत्थव्वया बहवे असुरकुमारा देवा य देवीओ य तामलिणा बालतवस्सिणा अणाढाइज्जमाणा अपरियाणिज्जमाणा जामेव दिसि पाउन्भूया तामेव दिसि पडिगया।

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Bhagavati Sūtra Bk. 3 Ch. 1
When Asurakumāra gods and goddesses, residents of metropolis Balicañcă, made a request like that to the heretical monk Tamali, he neither welcomed, nor accepted, their prayer, but kept silent. Thereon, Asurakumāra gods and goddesses, moved thrice round Tamali, born of Maurya parents, till, oh beloved of the gods, our metropolis Balicañcă is without an Indra, till take a firm resolve about it and this they did and said for the second time, and for the third time, but Tamali remained silent as before.. Now, as the Asurakumāra gods and goddesses, who were the residents of metropolis Balicañca, were thus disrespected by the heretical monk Tamali, and their words were not duly honoured, they went back in the direction from whence they emerged.
...
31
...
तेणं काले णं तेणं समएणं ईसाणे कप्पे अणिदे अपुरोहिए या वि होत्था । तए णं से तामली बालतवस्सी बहुपडिपुण्णाई सट्ठि वाससहस्साइं परियाणं पाउणत्ता दोमासियाएं संलेहणाए अत्ताणं झूसित्ता सवीसं भत्तसयं अणसणाए छेदित्ता कालमासे कालं किच्चा ईसाणे कप्पे ईसाणवडिसए विमाणे उववायसभाए देवसयणिज्जंसि देवदूतरिए अंगुलस्स असंखेज्जभागमेत्तीए ओगाहणाए ईसाणे देविदविरहकालसमयंसि ईसाणे देविदत्ताए उववण्णे । तए णं से ईसा देविंदे देवराया अहुणोववण्णे पंचविहाए पज्जत्तीए पज्जत्तीभावं गच्छइ तं जहा आहारपज्जत्तीए जाव... भासामणपज्जत्तीए ।
[ Tāmali takes birth in Iśāna-kalpa ]
In that period, at that time, Iśāna-kalpa was without an Indra, without a Priest. The said monk Tamali, having spent full 60,000 years in the order of monks, linked up his soul with the penance of the final fast, missed in all 120 meals, and, on completion of his time here, was born, because of the absence of a Indra, on the divine couch, covered with a piece of divine cloth, of the thickness of an infinite fraction of a finger, in the Hall of Genesis in Indra's excellent palace, Iśānāvatam śaka, in Iśāna-kalpa, as Indra of the said heaven. Iśāna, the Indra of the gods, their king, immediately on birth, acquired an endowment of five attainments, which were, attainment of food, ... till of expression and mind.

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भगवती सूत्र शः ३ उः १
[ Asurakumāras disrespect Tamali's dead-body]
तए णं ते बलिचंचारायहाणिवत्थव्वया बहवे असुरकुमारा देवा य देवीओ य तामलिं बालवतस्सि कालगयं जाणित्ता ईसाणे य कप्पे देविदत्ताए उववण्णं पासित्ता आसुरुत्ता कुविया चंडिक्किया मिसिमिसेमाणा बलिचारायहाणीए मज्झंमज्झेणं णिग्गच्छंति ताए उक्किट्ठाए जाव...जेणेव भारहे वासे जेणेव तामलित्तीए णयरी जेणेव तामलिस्स बालतवस्सिस्स सरीरए तेणेव उवागच्छति वामे पाए सुंबेण बंधति बंधित्ता तिक्खुत्तो मुहे उठुहंति उठुहित्ता तामलित्तीए णयरीए सिंघाडग-तिग-चउक्कचच्चर चउम्मुहमहापहेसु आकड्ढ-विकड्दि करेमाणा मया महया सद्देणं उग्घोसेमाणा उग्घोसेमाणा एवं वयासी :
के स णं भो! से तामली बालतवस्सी सयंगहियलिंगे पाणामाए पव्वज्जाए पव्वइए? के स णं भो से ईसाणे कप्पे ईसाणे देविदे देवराया?
ति कटु तामलिस्स बालतवस्सिस्स सरीरयं हीलंति णिदंति खिसंति गरिहंति अवमण्णंति तज्जति तालेंति परिवहेंति पव्वति आकड्ढ-विक ड्दि करेंति हीलेत्ता जाव...आकड्ढ-विकड्डि करेत्ता एगंते एडंति जामेव दिसिं पाउन्भूया तामेव दिसि पडिगया। .
Now, when the Asurakumāra gods and goddesses, residents of metropolis Balicañcā, came to learn that monk Tāmali had passed away, and that he had been born as Indra of the gods in Iśāna-kalpa, they became very much agitated and angry, assumed dreadful forms, clattered their teeth in rage, and thereafter, they moved through the heart of Balicañcā, ... till arrived at a divine speed at the place outside the city of Tamralipti, in Bharata-varsa, in this isle of Jambudvipa, where lay the corpse of monk Tāmali ... tied the left leg with a rope, and spat thrice in the mouth, and having spat, they dragged the body through triangular places, where meet three roads, squares, where meet four roads, through all the roads and thoroughfares of the city of Tāmralipti, shouting aloud, and repeating these words again and again, as follows:
When compared with us, what's that heretical monk Tāmali who had initiated himself and joined the order

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Bhagavati Sutra Bk. 3 Ch. 1
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named Prāņāmā ? When compared with us what's that Iśāna, the Indra of the gods, their king in Iśāna-kalpa ?
So shouting, they pulled, decried, denounced, insulted, shouted at, abused. manhandled and rebuked at the deadbody of monk Tāmali, and dragged it recklessly as they pleased, and having pulled, ... till dragged like that, , they hurled The corpse at a lonely place, and then went away in the direction from which they had emerged.
[ rage of Isänendra ]
तएणं ते ईसाणकप्पवासी बहवे वेमाणिया देवा य देवीओ य बलिचंचारायहाणिवत्थव्वएहिं बहूहिं असुरकुमारेहिं देवेहिं देवीहिं य तामलिस्स बालतवस्सिस्स सरीरयं हीलिज्जमाणं णिदिज्जमाणं जाव...आकड्ढ-विकढि कीरमाणं पासंति पासित्ता आसुरुत्ता जाव...मिसिमिसेमाणा जे णे व ईसाणे देविंदे देवराया तेणेव उवागच्छंति करयलपरिग्गहियं दसणहं सिरसावत्तं मत्थए अंजलि कटु जएणं विजएणं वद्धावेंति एवं वयासी :
___एवं खलु देवाणुप्पिया! बलिचंचारायहाणिवत्थव्वया बहवे असुरकुमारा देवा य देवीओ य देवाणुप्पिये कालगए जाणित्ता ईसाणे कप्पे इंदत्ताए उववणे पासित्ता आसुरुत्ता जाव...एगते एडेंति जामेव दिसिं पाउब्भूया तामेव दिसिं पडिगया।
तएणं से ईसाणे देविदे देवराया तेसि ईसाणकप्पवासीणं बहूणं वेमाणियाणं देवाण य देवीण य अंतिए एयमढं सोच्चा णिसम्म आसुरुत्ते जाव... मिसिमिसेमाणे तत्थेव सयणिज्जवरगये तिवलियं भिउडि पिडाले साहटु बलिचंचारायहाणि अहे सपक्खि सपडिदिसिं समभिलोएइ। तएणं सा बलिचंचारायहाणी ईसाणेणं देविदेणं देवरण्णा अहे सपक्खि सपडिदिसिसमभिलोइआ समाणी तेणं दिव्वपभावेणं इंगालब्भूया मुम्मुरब्भूया छारियन्भूया तत्तकवेलगभूया तत्तासमजोइन्भूया जाया या वि होत्था।
Now, many Vaimānika gods and goddesses, who were residents of Iśāna-kalpa, saw that many Asurakumāra gods and goddesses, residents of metropolis Balicafica, were pull

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भगवती सूत्र शः ३ उः १
as they liked, the
ing, decrying, till dragging recklessly corpse of monk Tamali, and having seen this, they were angry, till they clattered their teeth in rage, and came to Iśāna, their Indra, their king, (bowed before him,) with their folded palms, with ten fingers placed on their heads, hailed him with shouts of victory, and made submission as follows:
34
Oh beloved of the gods! Many Asurakumāra gods and goddesses, residents of metropolis Balicañcā, having known that your divine majesty have completed time on earth, and having observed that your divine majesty have been born in Iśāna-kalpa in the position of its Indra, are angry, till have hurled thy body in a lonely place and gone back in the direction from which they emerged.
...
When Iśāna, the Indra of the gods, their king, heard this from many Vaimānika gods and goddesses, residents of Isana-kalpa, he became very angry, till clattered his teeth in rage, and while still on the couch, he wore three (angry) lines on his forehead and with a (bitter ) frown, he fixed his glance on metropolis Balicañcã. As he looked on with his fixed and angry glance at metropolis Balicañcā, because of his divine power, the metropolis became extremely hot like fire, like sparks of fire, like a heap of burning ashes, or a heap of burning sand, or like the scorching' rays of the sun.
[ Asuras beg to be forgiven ]
तणं ते बेलिचचारायहाणिवत्थवया बहवे असुरकुमारा देवा य देवीओ य तं बलिचंचारायहाणि इंगालब्भूयं जाव... समजोइन्भूयं पासंति पासित्ता भीया तत्था तसिया उब्विग्गा संजायभया सव्वओ समंता आधावेंति परिधावेंति अण्णमण्णस्स कार्य समतुरंगेमाणा चिट्ठति तए णं ते बलिचंचाराय हाणिवत्थश्वया बहवे असुरकुमारा देवा य देवीओ य ईसाणं देविंदं देवरायें परिकुव्वियं जाणित्ता ईसाणस्स देविंदस्स देवरण्णो तं दिव्वं देविद्धिं दिव्वं देवज्जुइं दिव्वं देवाणुभागं दिव्वं तेयलेस्सं असहमाणा सव्वे सपक्खिं सपडिदिसं ठिच्चा करयलपरिग्गहिय दसणहं सिरसावत्तं मत्थए अंजलि कट्टु जएणं विजएणं वद्धाविति एवं वयासी :

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Bhagavati Sūtra Bk. 3 Ch. 1
35
अहो ! णं देवाणुप्पिएहिं दिव्वा देविड्ढी जाव... अभिसमण्णागया तं दिव्वा णं देवाणुप्पियाणं दिव्वा देविड्ढी जाव... लद्धा पत्ता अभिसमण्णागया तं खामेमो देवाप्पिया ! खमंतु णं देवाणुप्पिया ! खमंतुमरिहंतु णं देवाणुप्पिया ! णाई भुज्जो भुज्जो एवं करगयाए णं तिकट्टु एयमट्ठे सम्मं विणएणं भुज्जो भुज्जो खामेति ।
तण से ईसा देविंदे देवराया तेहि बलिचंचारायहाणिवत्थव्वेहिं बहूहिं असुरकुमारेहिं देवेहिं देवीहि य एवमट्ठे सम्मं विणएणं भुज्जो भुज्जो खामिए समाणे तं दिव्वं देविड्ढि जाव... तेय लेस्स पडिसाहरइ । तप्पभि च णं गोयमा ! ते बलिवंचारायहाणिवत्थव्वया बहवे असुरकुमारा देवा य देवीओ य ईसानं देविंद देवरायं आढति जावं... पज्जुवासंति ईसाणस्स देविंदस्स देवरण आणा-उववाय वयण- णिद्देसे चिट्ठति । एवं खलु गोयमा ! ईसा - णेणं देविदेणं देवरण्णा सा दिव्वा देविड्ढी जाव... अभिसमण्णागया ।
When Asurakumāra gods and goddesses, residents of metropolis Balicañcă, came to realise that their capital-city had become extremely hot, till like the scorching rays of the sun, they were afraid, terrified, pale, anxious, fear-stricken, and began to run about in confusion and hide behind one another. When these Asurakumāra gods and goddesses, residents of metropolis Balicañcă, perceived that Iśāna, the Indra of the gods, their king, was angry with them, they, being unable to bear his great divine fortune, great divine grace, great divine influence and great divine fiery tinge, turned towards him, with their faces turned upward, with folded palms, with ten fingers placed on their heads, and hailed him with shouts of victory and submission as follows:
Oh the beloved of the gods ! The great divine fortune,... till which is now in possession of thee, who is the beloved of the gods. The great divine fortune, ...till has been achieved by thee, has been attained by thee and has been in thy possession, oh beloved of the gods ! (These have we seen, and now we crave the indulgence of thee), oh beloved of the gods, to be forgiven. Be good to consider us worthy of thy pity, oh beloved of the gods !

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36
Hiant get : 33:
Thus they repeatedly begged to be forgiven, and again and again they made request to be forgiven, in all humility. Thereon, being thus requested in all humility by Asurakumāra gods and goddesses, residents of metropolis Balicañcā, Îśāna, the Indra of the gods, their king, withheld his great divine fortune,... till fiery tinges. Since then, Gautama, Asurakumāra gods and goddesses, residents of metropolis Balicancā, respect, ... till worship išāna, the Indra of the gods, their king, and since then, they obey him, serve him, take orders from him, and they live as they are directed by him. Indeed, Gautama, Isäna, the Indra of the gods, their king, is in possession of Such a great divine fortune, ... till they are all at his disposal.
[ more on Išānendra ]
प्रश्न १९-ईसाणस्स णं भंते! देविंदस्स देवरण्णो केवइयं कालं ठिइ पण्णत्ता?
उत्तर १९-गोयमा ! साइरेगाइं दो सागरोवमाइं ठिई पण्णत्ता।
प्रश्न २०-ईसाणे णं भंते! देविदे देवराया ताओ देवलोगाओ आउक्खएणं जाव...कहिं गच्छिहिइ कहिं उववज्जिहिइ?
उत्तर २०-गोयमा ! महाविदेहे वासे सिज्झिहिइ जाव...अंत काहिइ।
Q. 19. Bhante ! How long has been stated to be the span of life of Jśāna, the Indra of the gods, their king ? .
life
has been
A. 19. Gautama ! The span of his stated to be more than two sāgaropamas.
Q. 20. Bhante ! Išāna, the Indra of the gods, their king, on completion of his life in heaven, ... till whither will he go and where will he be born ?
A. 20. Gautama ! In the region named Mahāvideha, where he will be perfected, ... till end all misery.

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Bhagavati Sutra Bk. 3 Ch. 1
37
[height of the vimānas of Sakrendra and I šānendra ] प्रश्न २१-सक्कस्स णं भंते! देविंदस्स देवरण्णो विमाणेहितो ईसाणस्स देविंदस्स देवरण्णो विमाणा ईसिं उच्चयरा चेव ईसिं उण्णयतरा चेव ईसाणस्स च देविंदस्स देवरण्णो विमाणेहितो सक्कस्स देविंदस्स देवरण्णो विमाणा ईसिं णीययरा चेव ईसिं णिण्णयरा चेव ?
उत्तर २१-हंता गोयमा! सक्कस्स तं चेव सव्वं णेयव्वं ।
प्रश्न २२-से केणठेणं?
उत्तर २२-गोयमा! से जहा णामए करयले सिया देसे उच्चे देसे उण्णए देसे णीए देसे णिण्णे। से तेणठेणं गोयमा! सक्कस्स देविंदस्स देवरण्णो जाव...ईसि पिण्णयरा चेव।
Q. 21. Bhante ! Is it a fact that compared with the vimāna of Sakra, the Indra of the gods, their king, the vimäna of Iśāna, the Indra of the gods, their king, is placed at a higher level, and is located on a higher elevation ?- (Or, to put it otherwise,) is the vimāna of Sakra, the Indra of the gods, their king, at a lower level, and is placed lower than the vimāna of Isāna, the Indra of the gods, their king ?
A. 21. Gautama ! You are right in what you have said about the Indras. (They are like that.)
Q.22. Bhante ! What's the reason for this ?
A. 22. Gautama ! Just as a certain portion of the palm is slightly higher, and more elevated than other portions, and a certain other portion is slightly lower, somewhat dep so, Gautama, (the vimāna) of Sakra, the Indra of the gods, their king, ... till located at a lower level.
[ attitude of two Indras towards each other ] प्रश्न २३-पभू णं भंते! सक्के देविंदे देवराया ईसाणस्स देविंदस्स देवरण्णो अंति पाउन्भवित्तए?

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38
भगबती सूत्र शः ३ उः १
उत्तर २३ हंता पभू ।
प्रश्न २४ - से णं भंते !
कि आढायमाणे पभू अणाढायमाणे पभू ?
उत्तर २४ - गोयमा ! आढायमाणे पभू नो अणाढायमाणे पभू ।
प्रश्न २५ - पभू णं भंते ! ईसाणे देविंदे देवराया सक्क्स्स देविंदस्स देवरण्णो अंतिअं पाउब्भवित्तए ?
उत्तर २५ - हंता पभू ।
प्रश्न २६ - से णं भंते !
कि आढायमाणे पभू अणाढायमाणे पभू ?
उत्तर २६ - गोयमा !
आढायमाणे वि पभू अणाढायमाणे वि पभू ।
प्रश्न २७ - पभू णं भंते! सक्के देविंदे देवराया ईसाणं देविंदं देवराय सपक्खि सपडिदिसि समभिलोइत्तए ?
उत्तर २७ - जहा पाउन्भवणा तहा दो वि आलावगा यव्वा ।
प्रश्न २८ - भू णं भंते! सक्के देविंदे देवराया ईसाणेणं देविदेणं देवरण्णा सद्धि आलावं वा संलावं वा करेत्तए ?
उत्तर २८ - हंता गोयमा ! पभू जहा पाउन्भवो ।
Q.23. Bhante! Is Sakra, the Indra of the gods, their king, capable to come near Isāna, the Indra of the gods, their king?
A. 23. Yes, he is so capable.
Q. 24. Bhante ! Does he show him respect ? Or, does he show him disrespect ?
A. 24. Gautama! He shows him respect, not disrespect.

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Bhagavati Sūtra Bk. 3 Ch. 1
Q. 25. Bhante ! Is Isāna, the Indra of the gods, their king, capable to come near Sakra, the Indra of the gods, their king ?
A. 25. Yes, he is so capable.
Q.26. Bhante ! Does he show him respect ? Or, does he show him disrespect ?
39
A. 26. Gautama ! Sometimes, he shows him respect, and sometimes he does not do so.
Q. 27. Bhante! Is Sakra, the Indra of the gods, their king, able to see the four sides, and all sides of Iśāna, the Indra of the gods, their king ?
A. 27. The two statments about 'coming near' are to be repeated about 'seeing'.
Q. 28. Bhante! Is Sakra, the Indra of the gods, their king, capable to talk to, and enter into conversation with, Isāna, the Indra of the gods, their king ?
A. 28. Yes, Gautama, he is, as he is able to come near him.
प्रश्न २९ - अत्थि णं भंते ! किच्चाई करणिज्जाई समूप्पज्जंति ?
उत्तर २९ - हंता अत्थि ।
प्रश्न ३० - से कहमियाणि पकरेंति ?
उत्तर ३० - गोयमा ! ताहे चेव णं से सक्के देविंदे देवराया ईसाणस्स देविंदस्स देवरण्णो अंतिअं पाउब्भवइ ईसाणे वा देविंदे देवराया सक्क्स्स देविंदस्स देवरण्णो अंतिअं पाउब्भवइ इति । भो ! सक्का ! देविंदा ! देवराया ! दाहिणड्ढ - लोग हिवई ! ईसाणा ! देविंदा ! उत्तरड्ढ
1
इति । भो !
तेसि सक्की-साणाणं देविदाणं देवराईणं

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40
भगवती सूत्र शः ३ उः १
लोगाहिवई ! इति। भो! इति । भो! त्ति ते अण्णमण्णस्स किच्चाई करणिज्जाइं पच्चणुब्भवमाणा विहरंति।
Q.29. Bhante ! Between Sakra and Isāna, the two Indras, the two king of the gods, is there any necessity, is there any business, to meet with each other ?
A.29.
Yes, there is.
Q. 30. Then how do they behave towards each other ?
A. 30. Gautama ! In case of business or necessity, Sakra, the Indra of the gods, their king, comes to isāna, the Indra of the gods, their king, and so too Iśāna, the Indra of the gods, their king, comes to Sakra, the Indra of the gods, their king, (and then they address each other) as follows : (Išānendra saying) "Oh Sakra, the Indra of the gods, the king of the gods, Master of southern half of sphere! How do you do ?" (And Sakrendra saying) "Oh Isana, the Indra of the gods, the king of the gods, Master of northern half of sphere ! How do you do ?" Thus addressing each other, they meet on business or on necessity.
प्रश्न ३१-अत्थि णं भंते ! तेसिं सक्की-साणाणं देविदाणं देवराईणं विवादा समुप्पज्जति ?
उत्तर ३१-हंता अत्थि। प्रश्न ३२-से कहमियाणि पकरेंति ?
उत्तर ३२-गोयमा! ताहे चेव णं ते सक्की-साणा देविंदा देवरायाणो सणंकुमारं देविदं देवराय मणसी-करेंति तएणं से सणंकुमारे देविंदे देवराया तेहिं सक्की-साणेहिं देविदेहिं देवराईहिं मणसी-कए समाणे खिप्पामेव सक्कीसाणाणं देविदाणं देवराईणं अंतिअं पाउब्भवइ जं से वयइ तस्स आणा-उववाय वयण-णिद्देसे चिट्ठति।
Q.31. Bhante! Do Sakra and Isāna, the two Indras, the two kings of the gods, ever quarrel ?

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Bhagavati Sūtra Bk. 3 Ch. 1
A. 31. Yes, they do.
Q. 32.
What do they do then?
A. 32. Gautama ! Then Sakra and Isāna, the two Indras, the two kings of the gods, remember Sanatkumāra, the Indra of the gods, their king. Thus being remembered by Sakra and Isāna, the two Indras, the two kings of the gods, Sanatkumāra, the Indra of the gods, their king, hurriedly comes to the two Indras, Sakra and Iśāna, the kings of the gods; and whatever award he gives, (they accept, since they) obey him, serve him, take orders from him and live as directed by him.
[ Sanatkumāra ]
प्रश्न ३३ - सणकुमारे णं भंते ! देविंदे देवराया किं भवसिद्धिए अभवसिद्धिए ? सम्मदिट्ठी मिच्छदिट्ठी ? परित्तसंसारए अनंतसंसारए ? सुलभबोहि दुल्लभबोहिए ? आराहए विराहए ? चरिमे अचरिमे ?
41
उत्तर ३३ - गोयमा ! सणकुमारे णं देविदे देवराया भवसिद्धिए नो अभवसिद्धिए । एवं सम्मदिट्ठी परित्तसंसारए सुलभबोहिए आराहए चरमे पसत्यं णेयव्वं ।
प्रश्न ३४ - से केणट्ठेणं ? भंते !
उत्तर ३४- गोयमा ! सणकुमारे देविंदे देवराया बहूणं समणाणं बहूणं समणीणं बहूणं सावयाणं बहूणं सावियाणं हियकामए सुहकामए पत्थकामए आणुकंपिए णिस्सेयसिए हिय - सुह ( निस्सयसिए निस्सेसकामए) से तेणट्ठेणं गोयमा ! सणकुमारे णं भवसिद्धिए जाव... नो अचरिमे ।
प्रश्न ३५ - सणकुमारस्स णं भंते ! देविंदस्स देवरणो केवइयं कालं ठिई पण्णत्ता ?
उत्तर ३५ - गोयमा ! सत्त सागरोवमाणि ठिई पण्णत्ता ।
... कहिं
प्रश्न ३६- से णं भंते ! ताओ देवलोगाओ आउक्खएणं जाव... उववज्जिहि ?

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भगवती सूत्र शः ३ उः १ उत्तर ३६-गोयमा! महाविदेहे वासे सिण्झिहिइ जाव...अंतं करेहिइ।
Q. 33. Bhante ! Sanatkumāra, the Indra of the gods, their king, is he to be perfected in this life, or, is he not to be perfected in this life? Is he with right outlook or with wrong outlook ? With a restricted worldly involvement or with an infinite involvement ? To be enlightened with ease or with difficulty ? Devoted or antagonistic ? Final or non-final ?
A. 33. Gautama Sanatkumāra, the Indra of the gods, their king, is to be perfected in this life, and is not one who is not to be so perfected. And like this, he is with right outlook, with a restricted involvement, easily to be enlightened, devoted and in final life. Wholesomes are to be stated.
Q. 34. Bhante ! Why is it so ?
A. 34. Gautama ! Sanatkumāra, the Indra of the gods, their king, wishes well to many monks, many nuns, many male followers, many female followers ; he wishes them happiness, he wishes them affluence, he has compassion for them, he wishes them the highest bliss. It is for this reason, Gautama, that Sanatkumāra, the Indra of the gods, their king, is to be perfected in this life, ... till not non-final (i.e., he is in final life).
O. 35. Bhante ! How long has been stated to be the life-span of Sanatkumāra, the Indra of the gods, their king ?
A. 35. Gautama ! The life-span of Sanatkumāra has been stated to be seven sāgaropamas.
Q. 36. Bhante ! On completion of his life-span in heaven, ... till where is he to be born ?
A. 36. Gautama ! He will be born in the region named Mahāvideha, when he will be perfected...till end all misery.
a
ja!
Ha
!
Bhante ! So it is. Glory be to the Lord !

Page #60

Bhagavati Sūtra Bk. 3 Ch. 1
43
गाहाओ:
छट्ठ-ट्ठम मासो उ अद्धमासो वासाइं अट्ठ छम्मामा तीसग-कुरुदत्ताणं तव-भत्तपरिण्णा-परियाओ। उच्चत्त विमाणाणं पाउब्भव पेच्छणा य संलावे किच्चि विवादुप्पत्ती सणंकुमारे य भवियत्तं ।
मोया सम्मत्ता।
Couplets :
Tișyaka courted fasts missing six meals, And then a final fast for a month ; Kurudattaputra's fasts missed eight meals each, And the final one lasted for a fortnight. (These themes apart, the Chapter has-) Height of vimanas, one Indra going to another ; Seeing, chatting, conversing with him, Their activities, quarrel and settlement ; Sanatkumāra's perfection in this life.
___Moka story ends.
पढमो उद्दसो सम्मत्तो। Chapter One ends

Page #61

बीइओ उदेसो
CHAPTER Two
[ abodes of Asurakumāras ] तेणं कालेणं तेणं समएणं रायगिहे णामं णयरे होत्था जाव...परिसाए पज्जुवासइ।
तेणं कालेणं तेणं समएणं चमरे असुरिंदे असुरराया चमरचंचाए रायहाणीए सभाए सुहम्माए चमरंसि सीहासणंसि चउसट्ठीए सामाणियसाहस्सीहिं जाव ...णट्टविहिं उवदंसेत्ता जामेव दिसि पाउन्भूए तामेव दिसि पडिगए।
In that period, at that time, there was a city named Rājagxha, . . . till the assembly of people dispersed.
___ In that period, at that time, Camara, the Indra of the
Asurakumāras, their king, surrounded by 64,000 Samanika gods, flew down in his air-chariot named Camara from the Sudharma Hall in metropolis Camara-cañcā, ... entertained the Lord by staging dramatic scenes, and went away in the direction from which he had emerged.
भंते ! ति भगवं गोयमे समणे भगवं महावीरं वंदइ णमंसइ. वंदित्ता णमंसित्ता एवं बयासी:
Bhante ! So saying Bhagavān Gautama paid homage and obeisance to Sramaņa Bhagavān Mahāvira, and having paid homage and obeisance, he submitted as follows:
प्रश्न ३७-अत्थि णं भंते ! इमीसे रयणप्पभाए पुढवीए अहे असुरकुमारा देवा परिवसंति ?
उत्तर ३७-गोयमा! णो इण→ समठे एवं जाव...अहेसत्तमाए. पुढवीए सोहम्मस्स कप्पस्स अहे जाव...।

Page #62

Bhagavati Sūtra Bk. 3 Ch. 2
प्रश्न ३८-अत्थि णं भंते! ईसिप्पन्भाराए पुढवीए अहे असुरकुमारा देवा परिवसंति ?
उत्तर ३८-णो इणठे समठे। प्रश्न ३९-से कहिं खाइ णं भंते ! असुरकुमारा देवा परिवसंति ?
उत्तर ३९-गोयमा! इमीसे रयणप्पभाए पुढवीए असीउत्तरजोयणसयसहस्सबाहल्लाए एवं असुरकुमारदेववत्तव्वया जाव...दिव्वाइं भोगभोगाई भुंजमाणा विहरंति।
0.37. Bhante! Do the Asurakumāras live beneath the Ratnaprabhā hell ?
A.37. Gautama! This is not correct, ... till not even beneath the seventh hell, . . . till not beneath Saudharma-kalpa, nor beneath any other heaven.
the
Q. 38. Bhante ! Do the Asurakumāras live beneath world of the liberated beings ?
A. 38.
This is not correct.
Q. 39. Bhante ! What then is the famous place where the Asurakumāras reside ?
A. 39. Gautama ! The thickness of this Ratnaprabhā hell is 1,80,000 yojanas. They live in the holes in the thicknessli. (Give details about Asurakumāras), ...till they live enjoying many divine pleasures.
[ downward movement of Asurakumāras ] प्रश्न ४०-अत्थि णं भंते ! असुरकुमाराणं देवाणं अहेगइ विसए? उत्तर ४०-हंता अत्थि।
प्रश्न ४१-केवइयं च णं पभू ते असुरकुमाराणं देवाणं अहेगइ विसए पण्णत्ते?

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46 .
भगवती सूत्र श: ३ उः २ उत्तर ४१-गोयमा! जाव...अहे सत्तमाए पुढवीए तच्चं पुण पुढवि . गया य गमिस्संति य।
__ प्रश्न ४२-किंपत्तियं णं भंते ! असुरकुमारा देवा तच्चं पुढवि गया य गमिस्संति य?
उत्तर ४२-गोयमा ! पुन्ववेरियस्स वा वेदणउदीरणयाए पुव्वसंगइस्स वा वेदणउवसामणयाए एवं खलु असुरकुमारा देवा तच्चं पुढवि गया य गमिस्संति य।
Q. 40. Bhante ! Do the Asurakumāras have the ability to go below their own abodes ?
A. 40. Yes, they have.
Q. 41. Bhante ! How far beneath their own abodes they are capable to go ?
A. 41. Gautama ! ... till the seventh hell, (though they have never gone that far, never go that far, nor will they ever go that far); but till the third hell, they have gone, they go, and they will go.
Q.42. Bhante! What is the reason for this that the Asurakumāras have gone, go and will go till the third hell ?
A. 42. Gautama ! The Asurakumāras have gone, go and will go upto the third hell to torture their former foes and to help reduce the pain of their former friends.
प्रश्न ४३-अत्थि णं भंते ! असुरकुमाराणं देवाणं तिरियगइ विसए.. पण्णते?
उत्तर ४३-हंता अत्थि।
प्रश्न ४४-केवइयं च णं भंते! असुरकुमाराणं देवाणं तिरियं गइविसए पण्णत्ते ?

Page #64

Bhagavati Sūtra Bk. 3 Ch. 2
उत्तर ४४ - गोवमा ! जाव... असंखेज्जादीव-समुद्दा गंदिस्सरवरं पुण दीवं गया य गमिस्संति य ।
47
Q. 43. Bhante ! Are the Asurakumāras capable of going to the central sphere ?
A. 43. Yes, they are,
Q. 44. Bhante ! How far from their own abodes are the Asurakumāras capable of going to the central sphere ?
A. 44. till an innumerable number of islands and seas, (but in fact) upto Nandiśvara island have they gone, they go and they will (continue to) go.
...
प्रश्न ४५ - किंपत्तियं णं भंते ! देवा णंदिस्सरवरं दीवं गया य गमिस्संति य ?
उत्तर ४५ - गोयमा ! जे इमे अरिहंता भगवंता एएसि णं जम्मणमहेसु वा णिक्खमणमहेसु वा णाणुप्पायमहिमासु वा परिणिव्वाणमहिमासु वा एवं खलु असुरकुमारा देवा गंदीसरवरं दीवं गया य गमिस्संति य ।
Q. 45. Bhante ! The Asurakumāras have gone, go and will go, upto Nandiśvara island. What's the reason for this?
A. 45. Gautama ! The Asurakumāras have gone, go and will go to Nandiśvara island to participate in ceremonies on the occasion of the birth of Bhagavan Arihantas, on the occasion of their initiation, on the occasion of their attaining the supreme knowledge and on the cccasion of their liberation.
[ upward movement of Asurakumāras ]
प्रश्न ४६ - अत्थि णं असुरकुमाराणं देवाणं उड्ढ गइविसए ?
उत्तर ४६ - हंता अत्थि ।
प्रश्न ४७ - केवइयं च णं भंते ! असुरकुमाराणं देवाणं उड्ढं गइविसए ?

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48
भगवती सूत्रः शः ३ उ: २
उत्तर ४७-गोयमा !...जावऽच्चुए कप्पे सोहम्मं पुण कप्पं गया य गमिस्संति य।
Q. 46. And what about the upward movement of the Asurakumāras ? Do they have it ?
A.46.
Yes, they have it..
Q.47. Bhante ! How far up are the Asurakumāras capable to go ?
___A.47. Gautama ! . . . till Acyuta-kalpa, (but) upto Saudharma-kapla, they have gone, they go and they will go.
प्रश्न ४८-किं पत्तियं णं भंते ! असुरकुमारा देवा सोहम्मं कप्पं गया य गमिस्संति य?
उत्तर ४८-गोयमा ! तेसि णं देवाणं भवपच्चइयवेराणबंधे ते णं देवा विउव्वेमाणा परियारेमाणा वा आयरक्खे देवे वित्तासेंति अहालहुसगाई रयणाई गहाय आयाए एगंतमंतं अवक्कमति ।
प्रश्न ४९- अत्थि णं भंते ! तेसिं देवाणं अहालहुसगाई रयणाई ?
उत्तर ४९-हंता अस्थि । प्रश्न ५०-से कहमियाणिं पकरेंति ? उत्तर ५०-तओ से पच्छा कार्य पम्वहंति ।
Q.48. Bhante ! What's the reason for this that the Asurakumāras have gone, go and will go upto Saudharma-kalpa ?
A. 48. Gautama ! The Asurakumāras are tied in enmity with the Vaimānika gods since their birth. So transforming themselves and enjoying with the consorts of Vaimānika gods the Asurakumāras cause terror to the body-guard gods, steal small gems and run away to lonely spots.

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49
Bhagavati Sūtra Bk. 3 Ch. 2
Q. 49. Bhante! Do these Vaimānika gods possess enough small gems ?
A. 49. Yes, they do.
Q.50. And how do they react ?
A. 50. Thereafter they cause them physical pain. (The Vaimänika gods beat them for stealing their gems.)
प्रश्न ५१ - पभू णं भंते ! असुरकुमारा देवा तत्थ गया चैव समाणा ताहि अच्छराहिं सद्धि दिव्वाइं भोगभोगाई भुजमाणा विहरित्तए ?
उत्तर ५१ - णो इणट्ठे समट्ठे । ते णं तओ पडिनियत्तंति तओ पडिनियत्तित्ता इहमागच्छति । आगच्छित्ता जइ णं ताओ अच्छराओ आढायंति परियागंति पभू णं ते असुरकुमारा देवा ताहिं अच्छराहिं सद्धि दिव्वाई भोगभोगाई भुंजमाणा विहरित्तए । अह णं ताओ अच्छराओ णो आढायंति णो परियाणंति णो णं पभू ते असुरकुमारा देवा ताहिं अच्छराहि सद्धि दिव्वाई भोगभोगाई भुजमाणा विहरित्तए । एवं खलु गोयमा ! असुरकुमारा देवा सोहम्मं कप्पं गया य गमिस्संति य ।
Q. 51. Bhante ! When gone up, are the Asurakumāras capable to enjoy divine and enjoyable pleasures with the nymphs residing there ?
A. 51. Gautama! They cann't. They retrace their steps and return here (to their own station). If perchance those nymphs are nice to them and accept them as their mates, then these Asurakumāras are capable to enjoy divine and enjoyable pleasures with those Vaimānika nymphs. But if they are not kindly disposed towards them and do not accept them as their mates, then the Asurakumāras cannot enjoy divine and enjoyable pleasures in the company of those nymphs. Gautama! It is for this that the Asurakumāras have gone, go and will go to Saudharma-kalpa.
प्रश्न ५२ - केवइयकालस्स णं भंते ! जाव... सोहम्मं कप्पं गया य गमिस्संति य ?
असुरकुमारा देवा उड्ढं उप्पयंति

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भगवती सूत्र शः ३ उ: २
उत्तर ५२ - गोयमा ! अताहिं उस्सप्पिणीहिं अनंताहिं अवसप्पिणीहिं समइक्कंताहिं अत्थि णं एस भावे लोयच्छेरयभूए समुप्पज्जइ जं णं असुरकुमारा देवा उड्ढं उप्पयंति जाव... सोहम्मो कप्पो ।
असुरकुमारा देवा उड्ढं उप्पयंति
50
प्रश्न ५३ - किं णिस्साए णं भंते ; जाव... सोहम्मो कप्पो ?
उत्तर ५३ - गोयमा ! से जहा नामए इह सबरा इ वा बब्बरा इ वा टंकणा इ वा भुत्तुआ इ वा पण्हया ( पल्हया) इ वा पुलिंदा इ वा एगं महं रण्णं वा गड्डं वा खड्डं वा दुग्गं वा दरि वा विसमं वा पव्वयं वा णीसाए सुमहल्लमवि आसबलं वा हत्थिबलं वा जोहबलं वा धणुबलं वा आगति वामेव असुरकुमारा वि देवा णण्णत्थ अरिहंते वा अरिहंतचेइयाणि वा अणगारे वा भावियप्पणो णिस्साए उड्ढं उप्पयंति जाव... सोहम्मो कप्पो ।
Asurakumaras
Q. 52. Bhante ! In what time, have the gone up, ... till Saudharma-kalpa ?
A. 52. Gautama ! On the expiry of an infinite number of up-phases of the time-cycle and of an infinite number of downphases of the time-cycle, this wonderful news becomes known in the sphere that the Asurakumāras go up... till Saudharmakalpa.
Q. 53. Bhante ! With what support do the Asurakumāras go high up, till Saudharma-kalpa ?
...
A. 53. Gautama! Just as the men of the Sabara, Babbara, Dhañikana, Bhuttua, Panhaya and Pulimda tribes, having their base in some dense forest, ditch, water fortress, cave or a thick grove, take courage to inflict defeat on a vast and well-organised cavalry, elephantry, infantry or archers, in the same manner, these Asurakumāras, taking shelter behind some Arihanta, or Arihanta's caitya, or some homeless (monk) or some advanced soul, and nowhere else, go high up, ...till Saudharma-kalpa.
प्रश्न ५४ - सव्वे विणं भंते! असुरकुमारा देवा उड्ढं उप्पयंति जाव ... सोहम्मो कप्पो ?

Page #68

Bhagavati Sūtra Bk. 3 Ch. 2
उत्तर ५४ गोयमा ! णो इणट्ठे देवा उड्ढं उप्पयंति जाव... सोहम्मो
प्रश्न ५५ - एस वि णं भंते ! उप्पइयपुव्वि जाव... . सोहम्मो कप्पो ?
उत्तर ५५ - हंता गोयमा !
समट्ठे । कप्पो ।
Q.54. Bhante ! Do all till Saudharma-kalpa ?
51
महिड्ढिया णं असुरकुमारा
चमरे असुरिंदे असुरकुमारराया उड्ढ
प्रश्न ५६-अहो णं भंते! चमरे असुरिंदे असुरकुमारराया महिड्ढिए महज्जुईए जाव... कहिं पविट्ठा ?
उत्तर ५६–कूडागारसालादिट्ठतो भाणियव्वो ।
Asurakumāras go high up,
...
A. 54. Gautama ! There's no reason to think so ; only the Asurakumāras with a great fortune go high up, ...till Saudharma-kalpa.
Q.55. Bhante! Did Camara, the Indra of the Asuras, their king, at any time in the past go high up, ... till kalpa ?
Saudharma
A. 55. Yes, Gautama, he did.
Q.56. Bhante ! It is wonderful. Now, Camara, the Indra of the Asurakumāras, their king, who has such a great fortune, such a great glow....till wherein did they enter ?
A. 56. The illustration of the summit-like chamber needs be stated.
[ previous birth of Camarendra ]
प्रश्न ५७ - चमरेणं भंते! असुरिंदेणं असुररण्णा सा दिव्वा देविड्ढी तं चैव जाव... किण्णा लद्धा पत्ता अभिसमण्णागया ?

Page #69

भगवती सूत्र शः
उ: २
इहेव
उत्तर ५७ - एवं खलु गोयमा ! तेणं कालेणं तेणं समएणं जंबूदीवे दीवे भारहे वासे विझगिरिपायमूले बेभेले णामं सण्णिवेसे होत्था । Sara | तत्थ णं बेभेले सण्णिवेसे पूरणे नामं गाहावई परिवसइ । अड्ढे दित्ते जहा तामलिस्स वत्तव्वया तहा णेयव्वा णवरं चउप्पुडयं दारुमयं पडिग्गहं करेत्ता जाव... विपुलं असणं पाणं खाइमं साइमं जाव... सयमेव उपुयं दारुमयं पडिग्गहं गहाय मुंडं भविता दाणामाए पव्वज्जाए पव्वइए । वि य णं समाणे तं चैव जाव...आयावणभूमीओ पच्चोरुहित्ता सयमेव चउप्पुडयं दारुमयं पडिग्गहं गहाय बेभेले सण्णिवेसे उच्च - णीय-मज्झिमाइं कुलाई घरसमुदाणस्स भिक्खायरियाए अडेत्ता जं मे पढमे पुडए पडइ कप्पइ मे तं पंथे पहियाणं दलइत्तए । जं मे दोच्चे पुडए पडइ कप्पइ मे तं काग- सुणयाणं दलइत्तए । जं मे तच्चे पुडए पडइ कप्पइ मे तं मच्छ- कच्छभाणं दलइत्तए । जं मे चउत्थे पुडए पडइ कप्पइ मे तं अप्पणा आहारेत्तए । त्ति कट्टु एवं संपेहेइ । संपेहित्ता कल्लं पाउप्पभाए रयणीए तं चेव णिरवसेसं जाव...जं मे चउत्थे पुडए पडइ तं अप्पणा आहारं आहारेइ ।
4
तएण से पूरणे बालतवस्सी तेणं ओरालेणं विउलेणं पयत्तेणं पग्गहिएणं बालतवोकम्मेणं तं चेव जाव... बेभेलस्स सण्णिवेसस्स मज्झमज्झेणं णिग्गच्छइ णिगच्छित्ता पाउय - कुंडियमाईयं उवगरणं चउप्पुडयं दारुमयं पडिग्गहं एगंतमंते एडेइ । एडित्ता बेभेलस्स सण्णिवेसस्स दाहिणपुरत्थिमे दिसीभागे अद्धणियत्तणियमंडलं आलिहित्ता संलेहणाझुसणाझूसिए भत्तपाणपडियाइक्खए पाओवगमणंणिवण्णे ।
52
Q. 57. Bhante ! As to the great divine fortune of Camara, the Indra of the Asuras, their king, till how did he obtain it, how did he acquire it, how did it come at his disposal?
A. 57. Gautama ! In that period, at that time, in the lower range of the Vindhya hills, in Bhāratavarșa, in this very isle of Jambu-dvipa, there was a village named Bebhela. Description. Therein lived a householder named Pūraņa who was rich and powerful. (Description to be the same as that of Tamali), difference being that he made a four-pot begging bowl, till (prepared) a vast quantity of food, drink, dainties and delicacies, ... till he himself picked up the four-pot wooden vessel, got tonsured and was initiated into the order named, Dāmāmā, till he himself picked up the four-pot wooden
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vessel,
descended from the
exposure ground, and then, for the purpose of begging food, visited all households, high, middle and low, in that village named Bebhela and distributed food collected in the first pot to other travellers on the highway, food collected in the second pot to crows and dogs, food collected in the third pot to fish and tortoise, and took himself food collected in the fourth pot. (Thus he lived on, distributing food collected on the break-fast day, in the aforesaid manner)...till next day (after fast), at day-break, (he distributed his collection) without keeping any portion, and the collection in the fourth pot he ate himself.
The said heretical monk Pūraṇa, because of (that penance which was) noble, vast, permitted, duly performed as per heretical creed, (became lean and dry) ... till moved through the heart of the village named Bebhela, and having thus moved out, deposited all his objects, like sandals, cups, wooden pot in a lonely place, and having thus discarded them in the southeastern direction of the village named Bebhela, he cleaned a spot which was half the standard size (of a person), tied his soul to the final fast, gave up all food and drink and fixed himself in padapopagamana end.
तेणं कालेणं तेणं समएणं अहं गोयमा ! छउमत्थकालियाए एक्कारसवासपरियाए छट्ठ छट्ठेणं अणिक्खित्तेणं तवोकम्मेणं संजमेणं तवसा अप्पाणं भावेमाणे पुव्वाणुपुव्वि चरमाणे गामाणुगामं दुइज्जमाणे जेणेव सुंसुमारपुरे णय रे जेणेव असोयवणसंडे उज्जाणे जेणेव असोयवरपायवे जेणेव पुढवीसिलापट्टओं तेणेव उवागच्छामि । असोगवरपायवस्स हेट्ठा पुढवीसिलावट्टयंसि अट्ठमभत्तं परिगिहामि । दो वि पाए साहट्टु वग्धारियपाणी एगपोग्गल - णिविट्ठदिट्ठी अणिमिणणे ईसिप भारगएणं कारणं अहापणिहिएहिं गत्तेहि सव्विदिए हिं गुत्ते एगराइयं महापडिमं उपसंपज्जेत्ता णं विहरामि ।
(Speaking about himself, Śramaņa Bhagavan Mahāvīra said :) In that period, at that time, I was not yet perfected, etc., having been in the holy order for eleven years, and I used to practise fasts missing six meals at a time, thus fixing my soul in restraint and penance. Wandering from place to

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place and moving from village to village, I came near a slab of stone under an excellent aśoka tree in a forest strip named Aśoka of the city of Sumsumarapura. Having arrived there, beneath that excellent aśoka tree, on the stone slab, I courted fasts missing six meals at a time, and then having contracted both my legs, with hands hanging downward, with my vision fixed on a single object, with eyes without a wink, with the upper half of the body slightly bent, and having controlled all my sense organs I courted mahāpratimă for a night and went into meditation.
[ birth of Camarendra ]
1
तेणं कालेणं तेणं समएणं चमरचंचा रायहाणी अणिदा अपुरोहिया या वि होत्या । तएण से पूरणे वालतवस्सी वहुपडिपुणाई दुवालसवासाई परियाणं पाउणित्ता मासियाए संलेहणाए अत्ताणं झसेत्ता सद्धिं भत्ताइं अणसणाए छेदेत्ता कालमासे कालं किन्वा चमरचंचाए रायहाणीए उववायसभाए जाव... इंदत्ताए उववण्णे ।
In that period, at that time, metropolis Camaracañcā was without an Indra, without a Priest. The aforesaid heretical monk Purana, having spent 12 years in the order of monks, enriched his soul by a month-long fast mssing in all sixty meals, and passed away, and was born as Indra in the Hall of Genesis in metropolis Camaracañcā.
तणं से चमरे असुरिंदे असुरराया अहुणोववण्णे पंचविहाए पज्जत्तीए पज्जत्तिभावं गच्छइ तं जहा - आहारपज्जत्तीए जाव... भास-मणपज्जत्तीए । तएण से चमरे असुरिंदे असुरराया पंचविहाए पज्जत्तीए पज्जत्तिभावं गए समाणे उड्ढं बीससाए ओहिणा आभोएइ जाव... .. सोहम्मो कप्पो पासइ य । तत्थ सक्कं देविंदं देवरायं मघवं पागसासणं सयक्कउं सहस्सक्खं वज्जपाणि पुरंदरं जाव... दस दिसाओ उज्जोवेमाणं पभासेमाणं सोहम्मे कप्पे सोहम्मे वडिस विमाणे सक्कंसि सीहासांसि जाव... दिव्वाई भोगभोगाई भुंजमाणं पासइ। इमेयारूवे अज्झत्थिए चितिए पत्थिए मणोगए संकप्पे समुप्पज्जित्था :
के स णं एस अपत्थियपत्थए दुरंतपंतलक्खणे हिरिसिरिपरिवज्जिए हीणपुण्णचाउद्दसे जं णं ममं इमाए एयारूवाए दिव्वाए देविड्ढीए जाव... दिव्वे

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Bhagavati Sūtra Bk. 3 Ch. 2
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देवाणुभावे लद्धे पत्ते अभिसमण्णागए उष्पि अप्पुस्सुए दिव्वाइं भोगभोगाई भुंजमाणे विहरइ ?
एवं संपेहेइ । संपेहित्ता सामाणियपरिसोववण्णए देवे सद्दावेइ । एवं वयासी : के सणं एस देवाणुप्पिया! अपत्थियपत्थए जाव...भुजमाणे विहरइ ?
तएणं ते सामाणियपरिसोववण्णगा देवा चमरेणं असुरिदेणं असुररण्णा एवं वुत्ता समाणा हट्ठतुट्ठा जाव...हयहियया करयलपरिग्गहियं दसणहं सिरसावत्तं मत्थए अंजलि कटु जएणं विजएणं वद्धावेंति एवं वयासीः
एसणं देवाणुप्पिया! सक्के देविदे देवराया जाव...विहरइ।
The said Camara, the Indra of the Asuras, their king, just born, became enriched with five attainments, which were, attainment of food, ... till of expression and of mind. When Camara, the Indra of the Asuras, their king, became enriched with the five attainments, thereon, by dint of his natural avadhi knowledge, he looked as far up ... till Saudharma-kalpa, where he beheld Sakra, the Indra of the gods, their king, controller of mighty clouds, subduer of Paka, performer of a hundred pratimās, with a thousand eyes, destroyer of the fortresses (towns) of the Asuras,...till shining in all the ten directions, seated on a throne named Sakra, in the best of palaces named Saudharmāvata msaka in Saudharmakalpa,...till enjoying divine pleasures. Thereon this idea, noble, thoughtful and serious, came up in his mind :
Who is this fellow, covetous of an undesirable (death), with inauspicious marks, shameless and graceless, born on an incomplete fourteenth day12, that takes his seat without hesitation above my head ? I am in possession of a great divine fortune, a great divine glow, a great divine influence. I have acquired them and these are at my disposal. But how does he continue to live above my head enjoying all divine pleasures ?
Having thought thus, he sent for the gods born in the Sāmānika Hall, and said unto them the following words:

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भगवती सूत्र शः ३ उः २
Oh beloved of the gods ! Who is this fellow, covetous of an undesirable, ... till continues to live above. my head enjoying all divine pleasures ?
On hearing these words of Camara, the Indra of the Asuras, their king, (the Sāmānika gods) became delighted and pleased, folded their hands, moved them round their head, and then placed the folded palms with ten fingers on their head, hailed him by incessant shouts of victory, and made submission as follows:
Oh beloved of the gods! This is Sakra, the Indra of the gods, their king, ... till continues to live enjoying divine pleasures.
[ Camarendra craves for support ] तए णं से चमरे असुरिंदे असुरराया तेसिं सामाणियपरिसोववण्णगाणं देवाणं अंतिए एयमलै सोच्चा णिसम्म आसुरुत्ते रुठे कुविए चंडिक्किए मिसिमिसेमाणे ते सामाणियपरिसोववण्णगे देवे एवं वयासी : ।
__ अण्णे खलु भो ! से सक्के देविंदे देवराया अण्णे खलु भो ! से चमरे असुरिंदे असुरराया। महिड्ढीए खलु भो! से सक्के देविंदे देवराया अप्पिड्ढीए खलु भो ! से चमरे असुरिंदे असुरराया। तं इच्छामि णं देवाणुप्पिया ! सक्कं देविदं देवरायं सयमेव अच्चासाइत्तए।
त्ति कटु उसिणे उसिणभुए जाए यावि होत्था। तएणं से चमरे असुरिंदे असुरराया ओहिं पउंजई ममं ओहिणा आभोएइ इमेयारूवे अज्झथिए जाव... समुप्पज्जित्था :
एवं खलु समणे भगवं महावीरे जंबूदीवे दीवे भारहे वासे सुसुमारपुरे णयरे असोगवणसंडे उज्जाणे असोगवर-पायवस्स अहे पुढविसिलावट्टयंसि अट्ठमभत्तं पगिण्हित्ता एगराइयं महापडिमं उवसंपज्जित्ता णं विहरइ। तं सेयं खलु मे समणं भगवं महावीरं णीसाए सक्कं देविदं देवरायं सयमेव अच्चासाइत्तए ।
त्ति कटु एवं संपेहेइ। संपेहित्ता सयणिज्जाओ अब्भुठेइ । अब्भठेत्ता

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देवदूसं परिहेइ। परिहित्ता उववायसभाए पुरथिमिल्लेणं णिग्गच्छइ जेणेव सभा सुहम्मा जेणेव चोप्पाले पहरणकोसे तेणेव उवागच्छइ । उवागच्छित्ता फलिहरयणं परामुसइ। परामुसित्ता एगे अबीए फलिहरयणमायाय महया अमरिसं वहमाणे चमरचंचाए रायहाणीए मज्झमज्झेणं णिगच्छइ। णिगच्छित्ता जेणेव तिगिच्छकूडे उप्पायपव्वए तेणेव उवागच्छइ। उवागच्छित्ता जाव... वेउब्वियसमुग्धाएणं समोहणइ। समोहणित्ता संखेज्जाइं जोयणाई जाव... उत्तरविउव्वियरूवं विउव्वइ । ताए उक्किठाए जाव...जेणेव पुढविसिलापट्टए जेणेव ममं अंतिए तेणेव उवागच्छइ। उवागच्छित्ता ममं तिखुत्तो आयाहिणंपयाहिणं करेइ जाव...णमंसित्ता एवं वयासीः
इच्छामि णं भंते! तुभं णीसाए सक्कं देविंदं देवरायं सयमेव अच्चासाइत्तए ।
On hearing and understanding the reply given by the gods born in the Sāmānika Hall, Camara, the Indra of the Asuras, their king, became angry and enraged ; he lost his temper and looked dreadful, with his teeth clattering with rage, and to these gods born in the Sāmānika Hall, he said as follows:
Oh beloved of the gods! (The former) Sakra, the Indra of the gods, their king, was a different person, and (the former) Camara, the Indra of the Asuras, their king, was a different person ; (the former) Sakra, the Indra of the gods, their king, had a great fortune, and (the former) Camara, the Indra of the Asuras, their king, had a small fortune. (But this is not so between present Sakra and me, and I am in no way inferior.) So I want to disoldge Sakra, the Indra of the gods, their king, from his grandeur.
So saying, he became excited, and by becoming excited,.. he became enraged. After this, Camara, the Indra of the Asuras, their king, applied his avadhi knowledge, and by dint of that avadhi knowledge, he observed me, ... till made the . following prayer :
There is sramaņa Bhagavān Mahāvīra, practising mahapratimă for a night, after a fast missing six meals, seated on a

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slab of stone, under an excellent asoka tree, in a forest strip named Asoka, of the city of Sumsumārapura, in Bhāratavarsa, in this very isle of Jambu-dvipa. With the support of Sramaņa Bhagavān Mahāvira, I aspire to disoldge Sakra, the Indra of the gods, their king, from his great grandeur.
Having said thus, Camara, the Indra of the Asuras, their king, got up from his bed and put on his divine robes, and then went to the east of the Hall of Genesis, and reached Coppāla, the armoury of Saudharma-kalpa, and therefrom, picked up a weapon named Parigha-ratna, and all alone in terrific rage, he moved out through the heart of metropolis Camaracañcā. Ihen he came to the utpāta mountain named Tigicchakūta. Having arrived there , ... till he transformed his body with the help of vaikriya-samudghāta, ... till assumed an uttara-vaikriya form stretching upto a limited number of yojanas, and then with an excellent divine speed, ... till approached my slab of stone, moved round me thrice, ... till having paid obeisance, said :
Bhante ! With thy support, by myself, I desire to dislodge Sakra, the Indra of the gods, their king, from his grandeur.
[Camara's challenge to Sakra ]
त्ति कटु उत्तरपुरस्थिमं दिसीभागं अवक्कमेइ वेउव्वियसमुग्घाएणं समोहणइ जाव...दोच्चं पि वेउव्वियसमुग्घाएणं समोहणइ एगं महं घोरं घोरागारं भीम भीमागारं भासुरं भयाणीयं गंभीरं उत्तासणयं कालड्ढरत-मासरासिसंकासं जोयण सयसहस्सीयं महाबोंदि विउब्वइ । विउव्वित्ता अप्फोडेइ अप्फोडित्ता वग्गइ वग्गित्ता गज्जइ गज्जित्ता हयहेसियं करेइ करित्ता हत्थिगुलगुलाइयं करेइ करिता रहघणघणाइयं करेइ पायददरगं करेइ भूमिचवेडयं दलयइ सीहणादं नदइ उच्छोलेइ पच्छोलेइ तिवई छिदइ वामं भूअं ऊसवेइ दाहिणहत्थपदेसिणीए अंगुट्ठणहेण य वि तिरिच्छमुहं विडंबेइ विडंबित्ता महया महया सद्देण कलकलरवं करेइ एगे अबीए फलिहरयणमायाय उड्ढं वेहासं उप्पइए। खोभंते चेव अहोलोअं कंपेमाणे च मेइणीयलं आकड्ढंते व तिरियलोअं फोडेमाणे व अंबरतलं कत्थइ गज्जते कत्थइ विज्जुयायंते कत्थइ वासं वासमाणे कत्थइ रयुग्धायं पकरेमाणे कत्थइ तमुक्कायं पकरेमाणे वाणमंतरे देवे वित्तासमाणे जोइ

Page #76

Bhagavati Sūtra Bk. 3 Ch. 2
सिर देवे दुहा विभयमाणे आयरक्खे देवे विपलायमाणे फलिहरयणं अंबरतलंसि वियमाणे वियट्टमाणे विउन्भाएमाणे विउभाएमाणे ताए उक्किट्ठाए जाव ... तिरियमसंखेज्जाणं दीव-समुद्दाणं मज्भंमज्झेणं बीइवयमाणे जेणेव सोहम्मे कप्पे जेणेव सोहम्मवडेंसए विमाणे जेणेव सभा सुहम्मा तेणेव उवागच्छइ । उवागच्छिता एवं पायं पउमवरवेश्याए करेइ एगं पायं सभाए सुहम्माए करेइ । फलिहरयणेणं महया महया सद्देणं तिक्खुत्तो इंदकीलं आउडेर आउडित्ता एवं वयासी :
59
कहि णं भो सक्के देविदे देवराया ? कहिं णं ताओ चउरासीइसामाणियसाहस्सीओ ? जाव... कहि णं ताओ चत्तारि चउरासीईओ आयरक्खदेवसाहस्सीओ ? कहि णं ताओ अणेगाओ अच्छराकोडीओ अज्ज हामि अज्ज वहेमि अज्ज ममं अवसाओ अच्छराओ वसमुवणमंतु ।
त्ति कट्टु तं अणिट्ठ अकंतं अप्पियं असुभं अमणुष्णं अमणामं फरुसं गिरं णिसिरइ ।
Then he moved to the north-east, and applied again the vaikriya-samudghāta, till transformed his body for the second time by vaikriya-samudghāta. He turned himself into a terrific form, with a terrific shape, fear-generating, with a dreary shape, dazzling, tremendous, gloomy, fierce, like a midnight of the dark fortnight, like a pile of black pulses (mās-kalai), with his body attaining a height of one lakh yojanas. Having done so, he started hurling his hands ; and having done so, he gave severe jerks to his body; and having given severe jerks to his body, he thundered; and having thundered, he gave out a horse's neigh, trumpeted like an elephant and rattled like a chariot; he struck the ground with his legs; he gave slaps on the ground; he roared ; he jumped ; he hurled; he frowned; he raised up his left arm; he disfigured his mouth with his thumb and fore-finger; and having disfigured his mouth, he made a terrific sound like rushing water. Thus having caused an upheaval in the lower sphere, shaking the earth, giving a severe pull to the sub-human world, and piercing the sky, sometimes he thundered, sometimes he flashed, sometimes he showered water, sometimes he showered sand, and some
...

Page #77

भगवती सूत्र शः ३ उः २
times he created darkness, causing terror to the Bāņa-vyantaras, splitting the Jyotiskas into two, routing the body-guard gods, brandishing incessantly his Parigha-ratna under the sky, and all the time displaying its tremendous power. With his excellent speed, (he moved)...till through the centre of an innumerable number of islands and seas in the sub-human world; and having thus moved out, he arrived at Saudharma-kalpa, rushed to the vimāna named Saudharmavata msaka, and was at the assembly hall named Sudharmā. He placed one step on the padmavara-vedikā and the other step in the Sudharma Hall, and then with a terrific roar, he struck thrice with his Parigha-ratna on the thunder-bolt of Sakra shouting :
__Where's that Sakra, the Indra of the gods, their king ?
Where are his 84,000 Samanika gods ? Where are his 3,36,000 ___body-guards ? And where are those myriads of nymphs ?
To-day, I steal them. To-day, I carry them away. From this day, they are under my control.
In this manner, he uttered many harmful, unpleasant, un-.. palatable, inauspicious, indecent, ignoble and unworthy words.
[ Camarendra routed by Sakra ]
तए णं से सक्के देविंदे देवराया तं अणिठं जाव...अमणामं असुयपुव्वं फरूसं गिरं सोच्चा णिसम्म आसुरुते जाव...मिसिमिसेमाणे तिवलियं भिउडि णिडाले साहटु चमरं असुरिंदं असुररायं एवं वयासी : .
हं भो चमरा! असुरिंदा! असुरराया! अपत्थियपत्यया! जाव... हीणपुण्णचाउद्दसा! अज्ज न भवसि न हि ते सुहमत्थी ।
ति कटु तत्थेव सीहासणवरगए वज्ज परामुसइ। परामुसित्ता तं जलंतं फुडतं तडतडतं उक्कासहस्साई विणिमुयमाणं जालासहस्साई पमुचमाणं इंगालसहस्साई पविक्खिरमाणं पविक्खिरमाणं फुलिंगजालामालासहस्सेहिं चक्खुविक्खेवदिठिपडिघायं पि पकरेमाणं हुयवहअइरेगतेयदिप्पंतं जइणवेगं पुल्लकिंसुयसमाणं महब्भयं भयंकरं चमरस्स असुरिंदस्स असुररण्णो वहाए वज्जं निसिरइ। तएणं से असुरिंदे असुरराया तं जलंतं जाव...भयंकरं वज्जमभिमुहं आवयमाणं पासइ ।

Page #78

Bhagavati Sūtra Bk. 3 Ch. 2
पासित्ता झियाइ पिहाइ। झियायित्ता पिहाइत्ता तहेव संभग्गमउडविडए सालंबहत्थाभरणे उड्ढपाए अहोसिरे. कक्खागयसेअंपिव विणिम्मुयमाणे विणिम्मयमाणे ताए उक्किट्ठाए जाव...तिरियमसंखेज्जाणं दीव-समुदाणं मज्झमज्झेणं वीईवयमाणे जेणेव जंबुदीवे जाव...जेणेव असोगवरपायवे जेणेव मम अंतिए तेणेव उवागच्छइ। उवागच्छित्ता भीए भयगग्गरसरे भगवं सरणं इति वुयमाणे मम दोण्ह वि पायाणं अंतरंसि झत्ति वेगेण समोवडिए।
Sakra, the Indra of the gods, their king, heard these harmful, ... till ignoble words, never heard before, realised (their implication), and having done so, became angry,... till rattled his teeth with rage, and then with three lines prominent on his forehead and with a frown, he said :
Ye Camara, the Indra of the Asuras, their king ! Harken ye, the covetous of the most undesirable! ... till ye born on an incomplete fourteenth day! From this day, ye will no longer be there, nor have ye happiness any more.
So saying, seated on the excellent throne, Sakra raised his thunder-bolt, which was burning, glittering, roaring, throw. ing out thousands of meteors, showering thousands of hot blasts, spraying flames, emitting sparks disastrous to vision, with a much greater glow than that of fire, very swift-moving, red like kimśuka flower, extremely dreary and dreadful, and he hurled it to inflict ruin on Camara, the Indra of the Asuras, their king. Now, the Indra of the Asuras, their king, saw that burning, ... till dreadful thunder-bolt moving at a tremendous speed towards him. On seeing it, he thought, what it could be ; and having thought like that, he desired again and again, if he had such a weapon in his possession. And thereafter, with the crest of his crown smashed, with the pendants of his bracelets broken, with legs up and head down, with the arm-pits oozing immense sweat, he fell at a great speed,... till after moving through the centre of innumerable isles and seas in the sub-human world, (he reached) Jambu-dvipa,...till where stood the excellent asoka tree, in my proximity, and then terrified, with a voice stricken with terror, he uttered, 'Lord, my refuge', and dropped dashing between my legs.

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भगवती सूत्र शः ३ उः २
endra withdraws his thunder-bo
तएणं तस्स सक्कस्स देविंदस्स देवरण्णो इमेयारूवे अज्झत्थिए जाव... समुप्पज्जित्था :
णो खलु पभू चमरे असुरिंदे असुरराया णो खलु समत्थे चमरे असुरिंदे असुरराया णो खलु विसए चमरस्स असुरिंदस्स असुररण्णो अप्पणो णिस्साए उड्ढं उप्पइत्ता जाव...सोहम्मो कप्पो णण्णत्थ अरिहंते वा अरिहंतचेइयाणि वा अणगारे वा भाविअप्पणो णीसाए उड्ढं उप्पयइ जाव... सोहम्मो कप्पो ।तं महादुक्खं खलु तहारूवाणं अरिहंताणं भगवंताणं अणगाराण य अच्चासायणाए।
त्ति कटु आभोइत्ता हा!
ओहिं पउंजइ । पउंजित्ता ममं ओहिणा आभोएइ । हा! अहो! हतो अहमंसि ।
त्ति कटु ताए उक्किट्ठाए जाव...दिव्वाए देवगईए वज्जस्स वीहि अणुगच्छमाणे अणुगच्छमाणे तिरियमसंखेज्जाणं दीव-समुदाणं मझमज्झेणं जाव...जेणेव असोगवरपायवे जेणेव मम अंतिए तेणेव उवागच्छइ ममं चउरंगुलमसंपत्तं वज्जं पडिसाहरइ। अवियाई मे गोयमा! मुट्ठिवाएणं केसग्गे वीइत्था। तएणं से सक्के देविंदे देवराया वज्जं पडिसाहरित्ता ममं तिक्खुत्तों आयाहिणपयाहिणं करेइ । करित्ता वंदइ णमंसइ । वंदित्ता णमंसित्ता एवं वयासी :
.. एवं खलु भंते! अहं तुभं णीसाए चमरेणं असुरिंदेणं असुररण्णा सयमेव अच्चासाइए । तएणं मए परिकुविएणं समाणेणं चमरस्स असुरिंदस्स असुररण्णो वहाए वज्जे णिसठे। तएणं ममं इमेयारूवे अज्झथिए जाव...समुप्पज्जित्था --पो खलु पभू चमरे असुरिंदे असुरराया तहेव जाव...ओहिं पउंजामि देवाणुप्पिए ओहिणा आभोएमि हा! हा! अहो! हओ म्हि। ति कटु ताए उक्किट्ठाए जाव...जेणेव देवाणुप्पिए तेणेव उवागच्छामि। देवाणुप्पियाणं चउरंगुलमसपत्तं वज्ज पडिसाहरामि। वज्जपडिसाहरणट्ठयाए णं इहमागए इह समोसढे इह संपत्ते इहेव अज्ज उवसंपज्जित्ता णं विहरामि तं खामेमि णं देवाणुप्पिया! खमंतु णं देवाणुप्पिया! खमंतुमरहंति णं देवाणुप्पिया ! णाइ भुज्जो एवं पकरणयाए ।

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63
Bhagavati Sūtra Bk. 3 Ch. 2
त्ति कट्टु ममं वंदइ णमंसइ । वंदित्ता णमंसित्ता उत्तरपुरत्थिमयं दिसीभागं अवक्कमइ वामेणं पादेणं तिक्खुत्तो भूमिं दलेइ । चमरं असुरिदं असुररायं एवं वयासी :
मुक्को सि णं भो चमरा ! असुरिंदा ! असुरराया ! समणस्स भगवओ महावीरस्स पभावेणं । ण हि ते इयाणि ममाओ भयं अत्थि ।
त्ति कट्टु जामेव दिसिं पाउब्भूए तामेव दिसि पडिगए ।
At that time, it occured to Sakra, the Indra of the gods, their king as follows:
Camara, the Indra of the Asuras, their king, does not have the strength, capacity and ability to come up, on his own initiative, as high up as the Saudharma-kalpa, without the support of some Jina, or of some caitya dedicated to a Jina, or of some monk or some advanced soul. And if it be so that Camara, the Indra of the Asuras, their king, could nct have come up,... till Saudharma-kalpa, on his own initiative, of some without the support of some Jina, or caitya dedicated to a Jina, or of some monk or advanced soul, then, the thunder-blot hurled by me will cause great trouble to such a Jina or to such a monk or such an advanced soul.
So he saw through his avadhi knowledge, and having seen in this way, he observed my neighbourhood and at once burst out:
Alas! What have I done? I am undone !
So saying, with excellent, till divine speed, he rushed out behind the thunder-bolt, and passing through the heart of innumerable isles and seas in the sub-human world, till arrived beneath the excellent aśoka tree, to my proximity; and as the thunder-bolt was at a distance of four fingers from me, he pounced upon it. And believe it, Gautama, he pounced upon it with such a terrible force that the air in his fist blew away my hairs. Then Sakra, the Indra of the gods, their king, withdrew the thunder-bolt, moved round me thrice, and paid me
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भगवती सूत्र शः ३ उ: २
homage and obeisance; and having paid me homage and obeisance, he submitted as follows:
64
Bhante! Having taken shelter with thee, Camara, the Indra of the Asuras, their king, had come to destroy my grandeur. So, by being angry with him, I hurled my thunderbolt to kill him. But after I had done so, I thought that surely Camara, the Indra of the Asuras, their king,... till saw through my avadhi knowledge, and beheld thee, and then burst forth these words through my lips: 'Alas! What have I done? I am undone !' And thereon I rushed forth with excellent (divine speed). till I arrived unto thee, the beloved of the gods, and (goodluck prevailing,) could withhold my thunder-bolt at a distance of four fingers from thee. So I have come here, I have moved myself to this place, I have arrived here, I have reached here, to withhold my thunder-bolt. Bhante! For my fault, I beg to be forgiven by thee. Oh beloved of the gods! Forgive me. Oh beloved of the gods! It behoves thy gracious goodness to pardon me. You are noble enough to do so. I assure you, I will never repeat such a conduct.
So saying, he paid me homage and obeisance; and having paid me homage and obeisance, he moved, to the north-east, and then thumped on the ground thrice with his left leg, and said the following words to Camara, the Indra of the Asuras, their king:
Oh Camara, the Indra of the Asuras, their king! Saved is your life to-day by the grace of Śramana Bhagavan Mahāvira. Now, entertain no fear from me.
So saying, he went away in the direction from which he had emerged.
[deva's power to withhold]
भंते! त्ति भगवं गोयमे समणं भगवं महावीरं वंदइ णमंसइ वंदित्ता णमंसित्ता एवं वयासी :

Page #82

Bhagavati Sūtra Bk. 3 Ch. 2
65
Now, Bhagavan Gautama paid homage and obeisance to Śramaņa Bhagavan Mahāvira; and having paid homage and obeisance, he made the following submission :
प्रश्न ५८ - भंते ! देवे णं महिड्ढीए जाव... महाणुभागे पुव्वामेव पोग्गलं खिवित्ता पभू तमेव अणुपरियट्टित्ता णं गेव्हित्तए ?
उत्तर ५८ - हंता पभू ।
प्रश्न ५९ - से केणट्ठेणं जाव... गिण्हित्तए ?
उत्तर ५९ - गोयमा ! पोग्गले णं विक्खित्ते समाणे पुव्वामेव सिग्घगई भवित्ता ततो पच्छा मंदगइ भवति देवे णं महिड्ढीए पुव्वि पि य पच्छा वि सी सी गई चैव तुरिए तुरियगई चेव से तेणट्ठेणं जाव... पभू गेहित्तए ।
प्रश्न ६० - जइ णं भंते ! देव महिड्डीए जाव... अणुपरियट्टित्ता णं गेण्हित्तए कम्हा णं भंते! सक्केणं देविदेण देवरण्णा चमरे असुरिंदे असुरराया णो संचाइए साहत्थिं गेण्हित्तए ?
उत्तर ६० - गोयमा ! असुरकुमाराणं देवाणं अहे गइविसए सीहे सीहे चैव तुरिए तुरियगई चेव उड्ढं गइविसए अप्पे अप्पे चेव मंदे मंदे चेव । वेमाणियाणं उड्ढं गइविसए सीहे सीहे चेव तुरिए तुरिए चेव अहे गइविसए अप्पे अप्पे चेव मंदे मंदे चेव । जावइयं खेत्तं सक्के देविंदे देवराया उड्ढं उप्पयइ एक्केणं समएणं तं वज्जे दोहिं जं वज्जे 'दोहिं तं चमरे तिहि । सव्वत्थोवे सक्कस्स देविंदस्स देवरण्णो उड्ढलोयकंडए अहोलोयकंडए सखेज्जगुणे । जावइयं खेत्तं चमरे असुरिंदे असुरराया अहे उवयइ एक्केणं समएणं तं सक्के दोहि । जं सक्के दोहिं तं वज्जे तीहि । सव्वत्थोवे चमरस्स असुरिंदस्स असुररण्णो अहेलोगकंडए उड्ढलोयकंडए संखेज्जगुणे । एवं खलु गोयमा ! सक्केणं देविदेणं देवरण्णा चमेर असुरिंदे असुरराया णो संचाइए साहत्थिं हित्तए ।
Q. 58. Bhante ! The gods have a great fortune, till a great influence. They are capable to hurl matter first, and then pounce upon it by rushing after it?
5
500

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praat 9
T: 3 3:3
A. 58.
Yes, they are.
Q. 59. How, ... till pounce upon
it by
rushing after
it ?
A. 59. Gautama ! When matter is hurled, it has at first a tremendous speed, but later it slows down ; but a god with a great fortune has, at the start, and even afterwards, a great speed, a tremendous speed. So,...till capable to pounce upon it by rushing after it.
Q. 60. Bhante ! If a god with a great fortune, ... till is capable to pounce upon matter, then, Bhante, how is it that Sakra, the Indra of the gods, their king, could not capture Camara, the Indra of the Asuras, their king, by his own hands?
A. 60. Gautama ! When moving down, the Asurakumāra gods have a great speed, a tremendous speed ; but when moving up, this speed becomes mild, very mild, slow, very slow. Of the Vaimānikas, the speed upward is quick and rapid, but the speed downward is very mild and very slow. If to cover an area upward, Sakra, the Indra of the gods, their king, takes one time-unit, (for the same distance upward,) the thunderbolt would take two time-units; and where the thunderbolt would take two time-units, Camara would take three. Thus the upward-movement-time13 of Sakra, the Indra of the gods, their king, is the shortest, (but) the downwardmovement-time is a limited number of times more. (Conversely,) if the downward-movement-time of Camara, the Indra of the Asuras, their king, be one time-unit, for the same, Sakra would take two ; and when Sakra would take two, the thunderbolt would take three. (In other words,) the downward-movement-time of Camara, the Indra of the Asuras, their king, is the shortest, and his upward-movementtime a number of times more. It is for this reason, Gautama, Sakra, the Indra of the gods, their king, could not catch Camara, the Indra of the Asuras, their king, with his own hands.

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Bhagavati Sūtra Bk. 3 Ch. 2
67
[ more on the movement of Indras ]
प्रश्न ६१ – सक्कस्स णं भंते ! देविंदस्स देवरणो 'उड्ढं अहे तिरियं च गइविसयस्स कयरे कयरेहितो अप्पे वा बहुए वा तुल्ले वा विसेसाहिए वा ?
उत्तर ६१ - सव्वत्थोवं खेत्तं सक्के देविंदे देवराया आहे उवयइ एक्केणं समएणं तिरियं संखेज्जे भागे गच्छइ उड्ढं संखेज्जे भागे गच्छइ ।
प्रश्न ६२ - चमरस्स णं भंते! असुरिंदस्स असुररण्णो 'उड्ढं अहे तिरियं च गइविसयस्स कयरे कयरेहिंतो अप्पे वा बहए वा तुल्ले वा विसेसाहिए वा ?
उत्तर ६२ - गोयमा ! सव्वत्थोवं खेत्तं चमरे असुरिंदे असुरराया उड् उप्पयइ एक्केणं समएणं तिरियं संखेज्जे भागे गच्छइ अहे संखेज्जे भागे गच्छइ ।
- वज्जं जहा सक्कस्स तहेव । नवरं विसेसाहियं कायव्वं ।
Q. 61. Bhante ! Of the movement up, down and oblique of Sakra, the Indra of the gods, their king, which one is less, which one is more, which ones are equal, and which one is especially more ?
A. 61. Of Sakra, the Indra of the gods, their king, downward movement is the smallest in one time-unit; a limited number of times more is his oblique movement; and a (further) limited number of times more is his upward movement. (In other words, he has maximum speed in up direction.)
Q. 62. Bhante ! Of the movement up, down and oblique of Camara, the Indra of the Asuras, their king, which one is less, which one is more, which ones are equal, and which one is especially more ?
A. 62. Of Camara, the Indra of the Asuras, their king, upward movement is the smallest in one time-unit; a limited number of times more is his oblique movement; and a (further) limited number of times more is his downward movement. other words, he has maximum speed in down direction.)
(In

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भगवती सूत्र शः ३ उ: २
That of the thunderbolt, similar to that of Sakra, difference being, state 'especially more'.
68
प्रश्न ६३ - सक्क्स्स णं भंते! देविंदस्स देवरण्णो उवयणकालस्स य उपयणकालस्य कयरे कयरेहिंतो अप्पा वा बहुआ वा तुल्ला वा विसेसाहिया वा ?
उत्तर ६३ - गोयमा ! सव्वत्थोवे सक्कस्स देविंदस्स देवरण्णो अड्ढ उप्पयणकाले उवयणकाले संखेज्जगुणे ।
- चमरस्स वि जहा सक्क्स्स णवरं सव्वत्थोवे उवयणकाले उप्पयणकाले जगणे ।
प्रश्न ६४ - वज्जस्स पुच्छा ?
उत्तर ६४ – गोयमा ! सव्वत्थोवे उप्पयणकाले उवयणकाले विसेसाहिए ।
प्रश्न ६५ - एयस्सणं भंते ! वज्जस्स वज्जाहिवइस्स चमरस्स य असुरिंदस्स असुररण्णो उवयणकालस्स य उप्पयणकालस्स 'य कयरे कयरेहिंतो अप्पा वा बहुआ वा तुल्ला वा विसेसाहिया वा ?
उत्तर ६५ - गोयमा !
सक्ंकस्स य उप्पयणकाले चमरस्स य उवयणकाले एए णं दोणि वि तुल्ला सव्वत्थोवा सक्क्स्स य उवयणकाले वज्जस्स य उप्पयणकाले एस णं दोण्ह वि तुल्ले संखेज्जगुणे चमरस्स य उप्पयणकाले वज्जस्स य उवयणकाले एस दोण्ह वि तुल्ले विसेसाहिए ।
Q. 63. Bhante ! Of the time taken by Sakra, the Indra of the gods, their king, for moving up and moving down, which one is less, which one is more, which ones are equal, which one is especially more?
A. 63. Of Sakra, the Indra of the gods, their king, shortest is the time to move up; to move down, it is a limited number of times more.
That of Camara, similar to that of Sakra, difference being, shortest when moving down, (but) a limited number of times more when moving up.

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Bhagavati Sutra Bk. 3 Ch. 2
Q. 64. And how about the thunderbolt ?
A. 64. Gautama ! (It is) the shortest when especially more when moving down.
moving up,
Q. 65. Bhante ! Of the movement up and the movement down of the thunderbolt, of the Lord of the thunderbolt (Sakra), and of Camara, the Indra of the Asuras, their king, which time is less, which one is more, which ones are equal, which one is especially more?
A. 65. Gautama ! The time of Şakra's moving up and that of Camara's moving down, being the shortest, are comparable ; the time of Sakra's moving down and that of the thunderbolt's moving up, being several times more, are comparable; the time of Camara's moving up and that of the thunderbolt's moving down, being especially more, are com
parable.
[ Camarendra's remorse ]
____तएणं से चमरे असुरिंदे असुरराया वज्जभयविप्पमुक्के सक्केणं देविदेणं देवरण्णा महया अवमाणेणं अवमाणिए समाणे चमरचंचाए रायहाणीए सभाए सुहम्माए चमरंसि सोहासणंसि ओहयमणसंकप्पे चिंतासोगसागरसंपविढे करयलपल्हत्थमुहे अट्टज्झाणोवगए भूमिगयाए दिट्ठीए झियाइ तएणं चमरं असुरिंदं असुररायं सामाणियपरिसोववण्णया देवा ओहयमणसंकप्पं जाव...झियायमाणं पासंति पासित्ता करयल जाव...एवं वयासीः
किं णं देवाणु प्पिया! ओहयमणसंकप्पा जाव...झियायह ?
तएणं से चमरे असुरिंदे असुरराया ते सामाणियपरिसोववण्णए देवे एवं वयासी :
एवं खलु देवाणुप्पिया! मए समणं भगवं महावीरं णीसाए सक्के देविंदे देवराया सयमेव अच्चासाइए तओ तेणं परिकुविएणं समाणेणं ममं वहाए वज्जे णिसिठे। तं भदं णं भवतु देवाणुप्पिया ! समणस्स भगवओ महावीरस्स जस्स म्हि पभावेणं अकिट्ठे अव्वहिए अपरिताविए इहमागए इह

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भगवती सूत्र शः ३ उ: २
समोसढे इह संपत्ते इहेव अज्ज उवसंपज्जित्ता णं विहरामि । तं गच्छामो णं देवाणुप्पिया ! समणं भगवं महावीरं वंदामो णमंसामो जाव... पज्जुवा - सामो ।
70
Thereafter, Camara, the Indra of the Asuras, their king, being assured of safety from the thunderbolt, deeply humiliated by Sakra, the Indra of the gods, their king, was seated in deep sorrow on his throne named Camara in the Sudharma Hall at metropolis Camaracañcã, with his mental resolve shattered to pieces, engrossed in deep grief and shock, with his face covered with his palms, immersed in the meditation of the distressed, with his eyes downcast. Then on seeing Camara, the Indra of the Asuras, their king, with his mental resolve shattered, till with his eyes downcast, the Sāmānika gods, with their folded palms, made the following submission:
Oh beloved of the gods! What thoughts thou art engrossed in with this meditation of the distressed ?
Thereon, Camara, the Indra of the Asuras, their king, gave the following reply to the Sāmānika gods:
Oh beloved of the gods! Having invoked the support of Śramaņa Bhagavān Mahāvīra, I had thought to deprive Sakra, the Indra of the gods, their king, of his grandeur by my single-handed effort. Thereon he was enraged and he hurled his thunderbolt at me in order to kill me. But it was by the grace of Śramana Bhagavan Mahāvīra that I could remain unhurt and escape pain, and I did not receive any wound; (and it was by dint of his grace, again,) I have been able to withdraw, to return, to arrive here back, and to resume my seat. So, oh beloved of the gods! Let us all go, and pay homage and obeisance to Sramana Bhagavān Mahāvira, till worship him..
त्ति कट्टु चउसट्ठीए सामाणियसाहस्साहि जाव... सव्विड्ढीए जाव... जेणेव असोगवरपायवे जेणेव ममं अंतिए तेणेव उवागच्छइ । उवागच्छित्ता ममं तिक्खुत्तो आयाहिणपयाहिणं जाव... णमंसित्ता एवं वयासी:

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Bhagavati Sütre Bk. 3 Ch. 2
71
एवं खलु मंते! मए तुम्भं णीसाए सक्के देविंदे देवराया सयमेव अच्चासाइए जाव...तं भदं णं भवतु देवाणुप्पियाणं जस्स म्हि पभावेणं अकिट्ठे जाव...विहरामि तं खामेमि णं देवाणुप्पिया ! जाव...उत्तरपुरत्थिमं दिसीभागं अवक्कमइ जाव...बत्तीसइबद्धं णट्टविहिं उवदंसेइ। जामेव दिसि पाउन्भूए तामेव दिसिं पडिगए। एवं खलु गोयमा! चमरेणं असुरिंदेणं असुररण्णा सा दिव्वा देविड्ढी लद्धा पत्ता जाव... अभिसमण्णागया ठिई सागरोवमं महाविदेहे वासे सिज्झिहिइ जाव...अंतं काहिइ।
So saying, with his 64,000 Sāmānika gods, ... till in full grandeur, ... till arrived, where stood the excellent asoka tree, in my proximity, encircled me thrice, ... till having paid obeisance, made the following submission :
Bhante ! By invoking thy support, I went myself to deprive Sakra, the Indra of the gods, their king, of his grandeur, ... till may good come to thee ! Oh beloved of the gods! By thy grace, unhurt am I, ... till I live on. Oh beloved of the gods ! For this, I beg to be forgiven...till went to the north-east, ... till demonstrated 32 forms of drama, and then went away in the direction from which he came.
Oh Gautama ! In this manner, Camara, the Indra of the Asuras, their king, attained a great divine fortune, ... till (it) came at his disposal. His life-span there is one sāgara, after which, he will be born in the region named Mahāvideha, when he will be liberated, ... till end all misery.
[ why Asurakumāras go to Saudharma-kalpa : a second reason ]
प्रश्न ६६-किं पत्तियं णं भंते ! असुरकुमारा देवा उड्ढं उप्पयंति जाव...सोहम्मो कप्पो ?
उत्तर ६६-गोयमा! तेसि णं देवाणं अहुणोववण्णाण वा चरिमभवत्थाण वा इमेयारूवे अज्झत्थिए जाव...समुप्पज्जइ--अहो ! णं अम्हेहिं दिव्वा देविड्ढी लद्धा, पत्ता जाव...अभिसमण्णागया जारिसिया णं अम्हेहिं दिव्वा

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72
भगवती सूत्र शः ३ उः २ देविड्ढी जाव...अभिसमण्णागया तारिसिया णं सक्केणं देविदेण देवरण्णा दिव्वा देविड्ढी जाव...अभिसमण्णागया। जारिसिया णं सक्केणं देविदेण देवरण्णा जाव...अभिसमण्णागया तारिसिया णं अम्हेहि वि जाव...अभिसमण्णागया। तं गच्छामो णं सकस्स देविंदस्स देवरण्णो अंतियं पाउन्भवामो पासामो ताव सक्कस्स देविंदस्स देवरण्णो दिव्वं देविड दि जाव...अभिसमण्णागयं पासउ तात्र अम्हे वि सक्के देविंदे देवराया दिव्वं देविदि जाव...अभिसमण्णागय तं जाणामो ताव सक्कस्स देविंदस्स देवरण्णो दिव्वं देविड्डिं जाव...अभिसमण्णागयं जाणउ ताव अम्हे वि सक्के देविंदे देवराया दिव्वं देविड्ढं जाव ...अभिसमण्णागयं। एवं खलु गोयमा! असुरकुमारा देवा उड्ढं उप्पयंति जाव...सोहम्मो कप्पो।
Q. 66. Bhante ! Saudharma-kalpa ?
Why do the
Asurakumāras go up, ... till
A. 66. Gautama ! They do so because they are inspired to do so from within...till they come up, nomatter whether they are just born, or they are in their final stage. Then they resolve as follows:
Oh ! We have attained this great divine fortune, acquired it, ... it has come at our disposal ; and as we have attained this great divine fortune, acquired it, ... till it has come at our disposal, so Sakra, the Indra of the gods, their king, too, has attained his great divine fortune, has acquired it, ... till it has come at his disposal. So let us go and appear before Sakra, the Indra of the gods, their king, and let us see the great divine fortune attained by him, ... till (which is) at his disposal ; and let us make Sakra, the Indra of the gods, their king, see the great divine fortune attained by us, ... till (which is) at our disposal ; and thus let us know the great divine fortune attained by Sakra, the Indra of the gods, their king, ... till (which is) at his disposal, and let us make him know the great divine fortune attained by us, ... till (which is) at our disposal. It is for this reason (too), Gautama, the Asura. kumāra gods move up, ... till Saudharma-kalpa.

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Bhagavati Sūtra Bk. 3 Ch. 2
सेवं भंते ! भंते! त्ति ।
चमरो सम्मत्तो ।
Bhante! So they are. Glory be to the Lord!
So saying, Bhagavan Gautama paid his homage and obeisance to the Lord, and having done so, he withdrew to his seat.
Camara story ends.
बीइओ उद्देसो सम्मतो |
73
Chapter Two ends

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तइओ उद्देसो
CHAPTER THREE
तेणं कालेणं तेणं समएणं रायगिहे णामं णयरे होत्था । जाव... परिसा पडिगया । तेणं कालेणं तेणं समएणं जाव... अंतेवासी मंडियपुत्ते णामं अणगारे पगइभद्दए जाव... व... पज्जुवासमाणे एवं वयासीः
In that period, at that time, there was a city named Rājagtha, ... till the people dispersed. In that period, at that time, a monk and disciple, Maṇḍitaputra by name, who was gentle by nature, .....till worshipped and made the following submission:
[ on activities 1
प्रश्न ६७-कइ णं भंते ! किरियाओ पण्णत्ताओ ?
उत्तर ६७ - मंडियपुत्ता ! पंच किरियाओ पण्णत्ताओ । तं जहाकाइया अहिगरणिया पाओसिया पारिआवणिया पाणाइवायकिरिया ।
प्रश्न ६८ - काइया णं भंते ! किरिया कइविहा पण्णत्ता ?
उत्तर ६८ - मंडियपुत्ता ! दुविहा पण्णत्ता । तं जहा - अणुवरयकायकिरिया य दुप्पउत्तकायकिरिया य ।
प्रश्न ६९ - अहिगरणिया णं भंते !
उत्तर ६९ - मंडियपुत्ता ! दुविहा गणकिरिया य णिवत्तणाहिगरणकिरिया य ।
प्रश्न ७० - पाओसिया णं भंते !
किरिया कइविहा पण्णता ?
पण्णत्ता । तं जहा - संजोयणाहि
किरिया कइविहा पण्णत्ता ?
उत्तर ७० - मंडियपुत्ता ! दुविहा पण्णत्ता । य अजीवपाओसिया य ।
तं जहा - जीवपाओसिया

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Bhagavati Sutra Bk. 3 Ch. 3
75 प्रश्न ७१-पारियावणिया णं भंते ! किरिया कइविहा पण्णत्ता ? __ उत्तर ७१-मंडियपुत्ता! दुविहा पण्णत्ता। तं जहा-सहत्थपारियाबणिया य परहत्थपारियावणिया य।
प्रश्न ७२-पाणाइवाय किरिया णं भंते! कइविहा पण्णत्ता? .
उत्तर ७२-मडियपुत्ता! दुविहा पण्णत्ता। तं जहा-सहत्थपाणाइवायकिरिया य परहत्थपाणाइवायकिरिया य।
__Q. 67. activities ?
Bhante !
How many have been stated to be the
A. 67. Manditaputra ! Activities have been stated to be five, which are, physical, instrumental, hatred-born, and those arising from torture and slaughter14.
Q. 68. Bhante ! How many have been stated to be the types of physical activities ?
A. 68. Manditaputra ! Two types, which are, anuparatakāya-kriya or activities of a body which is not desisted and duşprayukta-kaya-kriya or activities of a body which is illdirected (usually that of an infatuated-restrained)15.
Q. 69. Bhante ! How many have been stated to be the types of instrumental activities ?
A. 69. Manditaputra! Two types, which are, samyojanādhikarana-kriyā or activities necessitated to assemble, and nirvartanādhikarana kriyā or activities necessitated to manufacture.
Q. 70. Bhante ! How many have been stated to be the types of hatred-born activities?
A. 70. Manditaputra ! Two types, which are, born of hatred towards soul, and born of hatred towards non-soul.

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16
भगवती सूत्र शः ३ उः३
Q. 71. Bhante ! How many have been stated to be the types of activities arising from/leading to torture ?
Q. 71. Manditaputra! Two types, which are, torturing. by one's own hand, and causing torture by other(s).
Q. 72. Bhante ! How many have been stated to be the types of activities arising from/leading to slaughter ?
A. 72. Manditaputra ! Two types, which are, slaughter by one's own hand, and slaughter by other(s).
प्रश्न ७३-पुव्वं भंते! किरिया पच्छा वेयणा? पुव्वं वेयणा पच्छा किरिया?
उत्तर ७३-मंडियपुत्ता! पुचि किरिया पच्छा वेयणा। णो पुचि वेयणा पच्छा किरिया।
प्रश्न ७४-अत्थि णं भंते! समणाणं निग्गंथाणं। किरिया कज्जइ?
उत्तर ७४-हंता अत्थि।
प्रश्न ७५-कहं णं भंते! समणाणं णिग्गंथाणं किरिया कज्जइ ?
उत्तर ७५-मंडियपुत्ता! पमायपच्चया जोगनिमित्तं च। एवं खलु समणाणं णिग्गंथाणं किरिया कज्जइ।
Q. 73. Bhante ! Is activity first, and pain next ? Or, is pain first, and activity next ?
A. 73. Manditaputra ! Activity first, pain next ; not pain first and activity next.
Q. 74. Bhante ! Do Framanas have activities ? A. 74. Yes, they have.
Q. 75. Bhante ! What's the activity of Sramana monks due to ?

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Bhagavati Sūtra Bk. 3 Ch. 3
A. 75. Manditaputra ! ( It is) due to pramāda (carelessness), and due to yoga (activities of mind, words and body). On account of these, do the śramaņa monks perform activities.
77
प्रश्न ७६ - जीवे णं भंते ! सया समियं एयर वेयइ चलइ फंदइ घट्टइ खुब्भइ उदीरइ तं तं भावं परिणमइ ?
मंडियपुत्ता ! जीवे णं सया समियं एयइ जाव.....
उत्तर ७६ - हंता ! तं तं भावं परिणमइ ।
प्रश्न ७७ - जावं च णं भंते ! से जीवे सया समियं जाव... परिणमइ तावं च णं तस्स जीवस्स अंते अंतकिरिया भवइ ?
उत्तर ७७ - णो इणट्ठे समट्ठे ।
प्रश्न ७८-से केणट्ठेणं एवं वुन्चइ - जावं च णं से जीवे सया समियं जाव... अंते अंतकिरिया ण भवइ ?
उत्तर ७८- मंडियपुत्ता ! जावं च णं से जीवे सया समियं जाव... परिणमइ तावं च णं से जीवे आरंभइ सारंभइ समारंभइ । आरंभे वट्टइ सारंभ वट्टइ समारंभे वट्टई | आरंभमाणे सारंभमाणे समारंभमाणे आरंभे वट्टमाणे सारंभे वट्टमाणे समारंभे वट्टमाणे बहूणं पाणाणं भूयाणं जीवाणं सत्ताणं दुक्खावणयाएं सोयावणयाए जूरावणयाए तिप्पाणयाए पिट्टावणयाए परियावणया वट्टइ। से तेणट्ठेणं मंडियपुत्ता ! एवं वुच्चइ जावं च णं से जीवे सया समियं एयइ जाव... परिणमइ तावं च णं तस्स जीवस्स अंते अंतकिरिया ण भवइ ।
Q. 76. Bhante! Does a living being always tremble, tremble in various ways, move, throb, move in all directions, is enthused, pull up and transform in a measured way?
A. 76. Manditaputra ! A living being always trembles .... till transforms in a measured way.
Q. 77. Bhante ! When a living being always trembles,... till transforms in a measured way, do these, in the end, become final activities for him?

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78
.
भगवती सूत्र शः ३ उः ३
A. 77.
No, they do not.
Q. 78. Why do you say so that when a living being, ... till in a measured way, these do not, in the end, become final activities for him ?
A. 78. Manditaputra! So long as the living being, ...till transforms in a measured way, he disturbs, resolves (to kill) and tortures ; he continues to disturb, to resolve and to torture ; he is disturbing, resolving and torturing; he is continuing to disturb, to resolve and to torture; and so he causes, to prāna, bhuta, jiva and sattva, grief, pain and sorrow, makes them shed tears, beats them, chastises them, makes them unhappy, and turns himself into an instrument (of torture). So it is said that a living being who trembles, ..till suitably transforms in a measured way, such one does not perform final activities before his death16.
प्रश्न ७९-जीवे णं भंते ! सया समियं णो एयइ जाव...णो तं तं भावं परिणमइ?
... उत्तर ७९-हंता मंडियपुत्ता! जीवे णं सया समियं जाव...णो परिणमइ।
प्रश्न ८०-जावं च णं भंते! से जीवे नो एयइ जाव...णो तं तं भावं परिणमइ तावं च णं तस्स जीवस्स अंते अंतकिरिया भवइ?
उत्तर ८०-हंता जाव...भवइ।
प्रश्न ८१-से केणठेणं जाव...भवेइ ?
उत्तर ८१-मंडियपुत्ता! जावं च णं से जीवे सया समियं णो एयइ जाव...णो परिणमइ तावं च णं से जीवे णो आरंभइ णो सारंभइ णो समारंभइ। णो आरंभे वट्टइ णो सारंभे वट्टइ णो समारंभे वट्टइ। अणारंभमाणे असारंभमाणे असभारंभमाणे आरंभे अवट्टमाणे सारंभे अवट्टमाणे समारंभे अवट्टमाणे बहूणं पाणाणं भूयाणं जीवाणं सत्ताणं अदुक्खावणयाए जाव... अपरितावणयाए वट्टइ।

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Bhagavati Sūtra Bk. 3. Ch 3
Q. 79. Bhante ! Does a living being not tremble always in a measured way,...till does he not always get transformed accordingly ?
A. 79. No, Manditaputra, not always does a living being tremble in a measured way, ...till not always does he get transformed accordingly.
Q. 80. Bhante ! When a living being does not always tremble in a measured way,...till does not always transform accordingly, does his activity before exit become his final activity ?
A. 80. Yes, it does.
Q. 81. How does it happen ?
A. 81. Manditaputra! When a living being trembles: not always in a measured way,...till not always transforms, he does neither disturb, nor resolve, nor torture, he employs. not himself in disturbing, resolving and torturing ; and when he does not disturb, nor resolve, nor torture, nor engages to disturb, to resolve, to torture, he does not become instrumental in causing grief to prāna, bhūta, jīva and sattva... till in making them unhappy17.
से जहा णामए केइ पुरिसे सुक्कं तणहत्थयं जायतेयंसि पक्खिवेज्जा से णूणं मंडियपुत्ता! से सुक्के तणहत्थए जायतेयंसि पक्खित्ते समाणे खिप्पामेव मसमसाविज्जइ? - -हता! मसमसाविज्जइ।
से जहा णामए केइ पुरिसे तत्तंसि अयकवल्लंसि उदयबिंदुं पक्खिवेज्जा से णूणं मंडियपुत्ता! से उदयबिंदु तत्तंसि अयकवल्लंसि पक्खित्ते समाणे खिप्पामेव विद्धं समागच्छइ ?
-हंता विद्धं समागच्छइ।
से जहा णामए हरए सिया पुण्णे पुण्णप्पमाणे वोलट्टमाणे वोसट्टमाणे समभरघडत्ताए चिट्इ ?

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80
भगवती सूत्र शः ३ उः ३ -हंता चिट्ठइ।
अहे णं केइ पुरिसे तंसि हरयंसि एगं महं णावं सयासवं सयच्छिदं ओगाहेज्जा से णूणं मंडियपुत्ता! सा णावा तेहिं आसवदारेहिं आपूरेमाणी आपूरेमाणी पुण्णा पुण्णप्पमाणा वोलट्टमाणा वोसट्टमाणा समभरघडत्ताए चिट्ठइ ?
-हंता चिट्ठइ। ____ अहे णं केइ पुरिसे तीसे णावाए सव्वओ समंता आसवदाराइं पिहेइ। पिहित्ता णावा उस्सिंचणएणं उदयं उस्सिचिज्जा से णूणं मंडियपुत्ता! सा णावा तंसि उदयंसि उस्सिचिज्जंसि समाणंसि खिप्पामेव उड्ढं उद्दाइ ?
–हला उद्दाइ।
एवामेव मंडियपुत्ता! अत्तत्तासंवुडस्स अणगारस्स ईरियासमियस्स जाव...गुत्तबंभयारिस्स आउत्तं गच्छमाणस्स चिट्ठमाणस्स णिसीयमाणस्स तुयट्टमाणस्स आउत्तं वत्थ-पडिग्गह-कंबल-पायपुंछणं गेण्हमाणस्स णिक्खिवमाणस्स जाव...चखुपम्हणिवायमवि वेमाया सुहुमा ईरियावहिया किरिया कज्जइ सा पढमसमयबद्धपुट्ठा बिईयसमयवेइया तईयसमयणिज्जरिया सा बद्धा पुट्ठा उदीरिया वेइया णिज्जिण्णा सेयकाले अकम्मं वा वि भवइ। से तेणठेणं मंडियपुत्ता! एवं वुच्चइ जावं च णं से जीवे सया समियं णो एयइ जाव...अंते अंतकिरिया भवइ।
Maņditaputra ! A man throws a bundle of hay in the fire. Does it not burn at once ?
Yes, it does.
Manditaputra ! A man pours drops of water on a hot cauldron. Do these drops so poured on the cauldron not disappear at once ?
Yes, they do.
Now, take the case of a tank, which is full of water, which is full to its capacity, full to the brim, which will overflow

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Bhagavati Sūtra Bk. 3 Ch. 3
if more water pours in, which, like a jar full of water, is full everywhere. Do you understand ?
Yes, Sir, I do.
Now, in that tank, if a man places a big boat with hundreds of small holes and hundreds of big holes, then, does not that boat, taking water in through those holes, become full of water? Does it not become full to the brim ? Does it not have an overflow of water? Is it not full everywhere like a jar full of water?
Yes, it is as aforesaid.
Now, Manditaputra, suppose somebody applies wax on all the holes, and throws out the whole quantity of water; then, does it not float again?
Yes, it does.
81
Manditaputra ! In the same manner, one who has restrained self by self, who observes all forms of vigilance starting with vigilance in movement,...till is controlled and restrained in sex behaviour, who is consciously careful when he moves, when he lives, when he sits. when he lies, when he picks up and places his cloth, pot, blanket, duster, etc., even such a monk acquires, in an indeterminate way, activity of the type of non-vigilance for a moment which is no bigger than a wink of the eye. This, in the first stage, ties-and-touches, in the second stage, comes up and makes him experience, and in the third stage, gets exhausted. (In other words,) tied-and touched, come up, experienced and exhausted, this activity becomes, in future, virtually a non-activity, For this reason, Manditaputra, when a living being trembles not in a measured way,.. till does not so transform, he has, at the time of his death, his final activity. So it is stated like that18.
(The implication is that a man without asrava is without activity, and he crosses safely through the world.)
6

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82
भगवती सूत्र शः ३ उ: ३
[ time taken by infatuated-restrained, etc.]
प्रश्न ८२ - पत्तसंजयस्स णं भंते ! वि य णं पमत्तद्धा कालओ केवच्चिरं होइ ?
पमत्तसंजमे वट्टमाणस्स सव्वा
उत्तर ८२ - मंडियपुत्ता ! एगजीवं पडुच्च जहणेणं एक्कं समयं उक्को - सेणं देसूणा पुव्वकोडी । णाणाजीवे पडुच्च सव्वद्धा ।
प्रश्न ८३ - अप्पमत्तसंजयस्स णं भंते ! अप्पमत्तसंजमे वट्टमाणस्स सव्वा वि णं अप्पमत्तद्धा कालओ केवच्चिरं होइ ?
उत्तर ८३ - मंडियपुत्ता ! एगजीवं पडुच्च जहणणेणं अंतोमुहुत्तं उक्कोसेणं देसूणा पुव्वकोडी । णाणाजीवे सव्वद्धं ।
Q. 82. Bhante ! Of one who is an infatuated-restrained, who is fixed in restraint with infatuation, what is the duration of such restraint with infatuation?
A. 82. Manditaputra ! For a single soul, the minimum is one time-unit, and the maximum is more than a pūrva-koți (a very very long period). For many souls, all-time.
Q. 83. Bhante ! Of one who is non-infatuated-restrained, who is fixed in restraint without infatuation, what is the duration of his restraint with non-infatuation ?
A. 83. Manditaputra ! As for a single soul, the minimum is less than 48 minutes and the maximum is less than a pūrva-koti. For many souls, all time.
सेवं भंते ! सेवं भंते! त्ति भगवं गोयमे मंडियपुत्ते अणगारे समणं भगवं महावीरं वंदइ णमंसइ वंदित्ता णमंसित्ता संजमेणं तवसा अप्पाणं भावेमाणे विहरइ ।
Bhante! So they are. Glory be to the Lord!
So saying, Bhagavan Maṇḍitaputra paid homage and obeisance to Śramaņa Bhagavan Mahāvira, and having paid his homage and obeisance, he withdrew to his seat.

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Bhagavati Sūtra Bk. 3 Ch.3
83
भंते ! त्ति भगवं गोयमे समणं भगवं महावीरं वंदइ णमंसइ वंदित्ता णमंसित्ता एवं वयासीः
Bhante !-So saying Bhagavān Gautama paid his homage and obeisance to Sramaņa Bhagavān Mahāvira, and having done so, he made the following submission :
[ tidal bores in Salt Sea ]
प्रश्न ८४-भंते! कम्हा णं लवणसमुद्दे चाउद्दस-ट्ठमु-ट्ठि -पुण्णमासिणीसु अइरेगं वड्ढइ वा? हायइ वा?
उत्तर ८४-जहा जीवाभिगमे लवणसमुद्दवत्तव्वया णेयव्वा। जाव... लोयट्ठिई लोयाणुभावे।
Q. 84. Bhante ! How is it that the Salt Sea has considerable rising tides and falling tides on the 14th and 8th days of the fortnight, on the full-moon day and on the new-moon day ?
A. 84. On this, refer to the discussion on the Salt Sea in the Jirābhigama Sutra....till the location of sphere, the influence of sphere19.
सेवं भंते!
सेवं भंते!
त्ति । जाव...विहरइ।
Bhante!
So they are.
Glory be to the Lord !
So saying, Gautama paid his homage and obeisance to the Lord, and having done so, he withdrew to his seat.
तइओ उद्देसो सम्मत्तो। Chapter Three ends

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चउत्यो उदेसो
CHAPTER FOUR
[ monk's power to know and see ]
प्रश्न ८५-अणगारे णं भंते! भावियप्पा देवं वेउव्वियसमुग्घाएणं समोहयं जाणरूवेणं जायमाणं जाणइ पासइ?
उत्तर ८५-गोयमा ! अत्थेगईए देवं पासइ णो जाणं पासइ। अत्थेगईए जाणं पासइ णो देवं पासइ। अत्थेगईए देवं पि पासइ जाणंपि पासइ। अत्थेगईए णो देवं पासइ णो जाणं पासइ।
प्रश्न ८६-अणगारे णं भंते ! भावियप्पा देवि वेउब्वियसमुग्घाएणं समोहयं जाणरूवेणं जायमाणं जाणइ पासइ ?
उत्तर ८६-गोयमा! एवं चेव।
प्रश्न ८७-अणगारे णं भंते ! भावियप्पा देवं सदेवीयं वेउव्वियसमुग्धाएणं समोहयं जाणरूवेणं जायमाणं जाणइ पासइ ?
उत्तर ८७-गोयमा! अत्थेगईए देवं सदेवीयं पासइ णो जाणं पासइ। एएणं अभिलावेणं चत्तारि भंगा।
प्रश्न ८८-अणगारे णं भंते! भावियप्पा रुक्खस्स कि अंतो पासइ बाहिं पासइ?
उत्तर ८८-चउभंगो। एवं-कि मूलं पासइ कंदं पासइ? चउभंगो। मूलं पासइ खंधं पासइ? चउभंगो। एवं मूलेणं बीयं संजोएयव्वं एवं कंदेण वि समं संजोएयव्वं जाव...बीयं। एवं जाव...पुप्फेण समं बीयं संजोएयव्वं ।

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Bhagavati Sutra Bk. 3 Ch. 4
प्रश्न ८९-अणगारे णं भंते ! भावियप्पा रुक्खस्स किं फलं पासइ बीयं पासइ?
उत्तर ८९-चउभंगो।
Q. 85. Bhante! Does a monk with an advanced soul know and see a god, transformed with vaikriya-samudghāta, and going as a vehicle ?
A. 85. Gautama ! Somel see the god but not the vehicle : some see the vehicle but not the god ; some see both the god and the vehicle ; some see neither the god nor the vehicle..
Q. 86. Bhante! Does a monk with an advanced soul know and see a goddess, transformed with vaikriya-samudghāta, and going as a vehicle ?.
A. 86. Gautama! As aforesaid.
Q. 87. Bhante ! Does a monk with an advanced soul know and see a god with a goddess, transformed with va ikriyasamudghāta, and going as a vehicle ?
A. 87. Gautama ! Some see the god with the goddess, but not the vehicle ; like this (repeat) in four proper forms.
Q. 88. Bhante ! Does a monk with an advanced soul see the internal portion of a tree, or its external portion ?
A. 88. Four forms (to be stated). And like this, (for the following too :) Does he see the root, or the trunk ? Four forms. Does (he) see the root, or the branches ? Four forms. Like this, with the root, to be linked up the seed ; and with the trunk, too, to be so linked up, ...till the seed, ...till with the flower, to be linked up the seed20.
Q. 89. Bhante ! Does a monk with an advanced soul see the fruit of a tree or its seed ?
A. 89. Four forms.

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86
[ air-bodies' power to transform 1
प्रश्न ९० - पभू णं भंते ! वाकाए एवं महं इत्थिरूवं वा पुरिसरूवं वा हत्थिरूवं वा जाणरूवं वा एगं जुग्ग- गिल्लि - थिल्लि सीय-संदमाणियरूवं वा विजव्वित्तए ?
भगवती सूत्र शः ३ उ: ४
उत्तर ९० - गोयमा ! णो इणट्ठे समट्ठे । वाउकाए णं विउव्वेमाणे एगं महं पडागासंठियरूवं विउव्वइ ।
वाउकाए एवं महं पडागासंठियं रूवं विउव्वित्ता
प्रश्न ९१ - पभू णं भंते ! अगाई जोयणाई गमित्तए ?
उत्तर ९१ - हंता पभू ।
प्रश्न ९२ - से भंते !
कि आयड्ढीए गच्छइ परिड्ढीए गच्छइ ? उत्तर ९२ - गोयमा ! आयड्ढीए गच्छइ णो परिड्ढीए गच्छइ । जहा आयड्ढीए एवं चेव आयकम्मुणा वि आयप्पयोगेण वि भाणियव्वं ।
प्रश्न ९३ - से भंते !
उत्तर ९३ - गोयमा !
प्रश्न ९४ - से भंते !
किं ऊसिओदयं गच्छइ पयओदयं गच्छइ ?
ऊसिओदयं पि गच्छइ पयओदयं पि गच्छइ । किं एगओपडागं गच्छइ दुहओपडागं गच्छइ ?
एगओपडागं गच्छइ नो दुहओपडागं गच्छइ ।
उत्तर ९४- गोयमा !
प्रश्न ९५ – से णं भंते ! किं वाउकाए पडागा ?
उत्तर ९५ - गोयमा ! वाउकाए णं से णो खलु सा पडागा ।
Q. 90. Bhante ! Are the air-bodies capable to transform themselves into a vast woman form, a man form, an elephant form, a chariot form, or form of any other vehicle called (locally ) jugya-gilli-thillī- sivikā-syandamānika ?
A. 90. Gautama! This is not correct. (If at all,) airbodies may transform themselves into a big-sized banner.

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Bhagavati Sütra Bk. 3 Ch. 4
Q. 91.
Bhante! Are the air-bodies, when transformed into a big-sized banner, capable to go over a distance of many yojanas?
A. 91. Yes, they are.
Q. 92. Bhante! Do they go by their own capability? Or, by others' capability?
A. 92. Gautama! They go by their own capability, not by others' capability; (and furthermore,) by the activity of their own soul, by the exertion of their own soul-this much is to be stated.
Q. 93. downcast ?
Bhante ! Does it (the banner) go erect? Or,
A. 93. Gautama! times it goes downcast.
87
Q. 94. Bhante! Does it go like a single banner? Or,
like a double banner?
A. 94. Gautama! It goes like a single banner, not like a double banner.
Q. 95. Bhante! Are the air-bodies banners ?
A. 95. banners.
Air-bodies are they, not
Gautama!
Sometimes it goes erect, and some
[ cloud's power to transform ]
प्रश्न ९६ - पभू णं भंते ! माणियरूवं वा परिणामेत्तए ?
उत्तर ९६ - हंता पभू ।
प्रश्न ९७ - पभू णं भंते ! अगाई जोयणाई गमित्तए ?
indeed
बलाहगे एवं महं इत्थिरूवं वा जाव...
... संद
बलाहए एवं महं इत्थिरूवं परिणामेत्ता

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88
उत्तर ९७ - हंता पभू ।
प्रश्न ९८ - से भंते !
कि आयड्ढीए गच्छइ परिड्ढीए गच्छइ ?
गच्छइ ।
उत्तर ९८ - गोयमा ! णो आयड्ढीए गच्छइ परिड्ढीए एवं णो आयकम्मुणा परकम्मुणा । णो आयपयोगेणं परप्पयोगेणं । ऊसिओदयं वा गच्छइ पययोदयं वा
गच्छइ ।
प्रश्न ९९ - से भंते !
उत्तर ९९ - गोयमा ! आसे हत्थी ।
भगवती सूत्र शः ३ उ: ४
किं बलाहए इत्थी ?
बलाहए णं से णो खलु सा इत्थी । एवं पुरिसे
प्रश्न १०० - पभू णं भंते ! अगाई जोयणाइं गमेत्तए ?
बलाहए एवं महं जाणरूवं परिणामेत्ता
उत्तर १०० - जहा इत्थिरूवं तहा भाणियव्वं । णवरं एगओ चक्कवालं पि दुहओचक्कवालं पि गच्छइ-भाणियव्वं । जुग्ग- गिल्लि - थिल्लि -सीयासंदमाणियाणं तहेव ।
Q. 96. Bhante! Is the cloud capable to transform22 into a vast woman form, ...till syandamānikā ?
A. 96.
Gautama! Yes, it is.
Q. 97. Bhante! Is the cloud, when transformed into a vast woman form, capable to go over a distance of many yojanas?
A. 97. Yes, it is.
Q. 98. Bhante! Does it go by its own capability ? Or, the capability of others?
A. 98. Gatuama ! Not by its own capability, but by others' capability; not by its own activity, but by others' activity; nor by its own exertion, but by others' exertion ; and, sometimes it goes erect, and sometimes it goes downcast.

Page #106

Bhagavati Sūtra Bk. 3 Ch. 4
RO
•Q. 99.
Bhante ! Is the cloud a woman ?
___A. 99. Gautama! Cloud it is, not indeed a woman, nor a man, a horse, or an elephant.
Q. 100. Bhante ! Is the cloud capable to transform into a vast chariot and go over many yojanas ?
___A. 100. To be stated as of the woman form, difference being that it may move with wheels on one side, or with wheels on both sides, which it is necessary to state. The same (is to be stated when the cloud transforms itself into) jugya-gilli-thilliSivikā-syandamanika.
[on tinges]
प्रश्न १०१-जीवे णं भंते ! जे भविए नेरइएसु उववज्जित्तए से णं भंते ! किं लेसेसु उववज्जई ?
उत्तर १०१-गोयमा! जल्लेसाई दवाइं परियाइत्ता कालं करेइ तल्लेसेसु उववज्जइ। तं जहा–कण्हलेसेसु वा णीललेसेसु वा काउलेसेसु वा। एवं जस्स जा लेस्सा सा तस्स भाणियव्वा ।
प्रश्न १०२-जाव...जीवे णं भंते ! जे भविए जोइसिएसु उव ज्जित्तए
पुच्छा ?
उत्तर १०२-गोयमा! जल्लेसाइं दव्वाइं परियाइत्ता कालं करेइ तल्लेसेसु उववज्जइ तं जहा तेउलेसेसु।
प्रश्न १०३-जीवे णं भंते ! जे भविए वेमाणिएसु उववज्जित्तए से णं भंते ! किलेसेसु उववज्जइ ?
उत्तर १०३-गोयमा ! जल्लेसाई दवाइं परियाइत्ता कालं करेइ तल्लेसेसु उववज्जइ। तं जहा-तेउलेसेसु वा पम्हलेसेसु वा सुक्कलेसेसु वा।
Q. 101. Bhante ! A soul which is fit to be born among infernal beings-what tinge does it take ?

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90
भगवती सूत्र शः ३ उः ४
A. 101. Gautama ! He is born with the same tinges as the tinge of objects taken by it before death. Accordingly, it may be black tinge, or blue tinge or ash tinge. In this manner, the tinge of each is to be clearly stated.'
Q. 102. Bhante ! A soul which is fit to be born among the Jyotişka gods-what tinge does it take?
A. 102. Gautama ! He is born with the same tinge as the tinge of objects taken by it before death ; it is fiery (red) tinge.
Q. 103. Bhante ! A soul which is fit to be born among the Vaimanika gods-what tinge does it take ?
A. 103. Gautama! It is born with the same tinges as the tinge of objects taken by it before death ; they are fiery (red) tinge, lotus (pink) tinge and white tinge.
[ monk's power to fly over a mountain ] प्रश्न १०४-अणगारे णं भंते ! भावियप्पा बाहिरए पोग्गले अपरियाइत्ता पभू वेभारं पव्वयं उल्लंघेत्तए वा पल्लंघेत्तए वा?
उत्तर १०४-गोयमा! णो इणठे समठे।
प्रश्न १०५-अणगारे णं भंते ! भावियप्पा बाहिरए पोग्गले परियाइत्ता पभू वेभारं पव्वयं उल्लंघेत्तए वा पल्लंघेत्तए वा?
उत्तर १०५-हंता पभू।
प्रश्न १०६-अणगारे णं भंते ! भावियप्पा बाहिरए पोग्गले अपरियाइत्ता जावइयाइं रायगिहे णयरे रूवाइं एवइयाइं विउवित्ता वेभारं पव्वयं अंतो अणप्पविसित्ता पभू समं वा विसमं करेत्तए विसमं वा समं करेत्तए ?
उत्तर १०६-गोयमा! णो इणठे समठे । एवं चेव विईओ वि आलावगो। णवरं परियाइत्ता पभू।
Q. 104. Bhante! Is a monk with an advanced soul capable, without the aid of external matter, to fly over the Vaibhāra hill and to fly back ?

Page #108

Bhagavati Sutra Bk. 3 Ch. 4
A. 104.
Gautama !
This is not correct.
Q. 105. Bhante ! Is a monk with an advanced soul capable, with the aid of external matter, to fly over the Vaibhāra hill and to fly back ?
A. 105. Yes, he is.
Q. 106. Bhante ! Is a monk with an advanced soul capable, without the aid of external matter, to transform himself into as many forms as there exist in the city of Rājagặha, and then enter into the Vaibhāra hill, transform it from smooth into rough, or from rough into smooth ?
A. 106. Gautama ! This is not correct...the second obserwation to be repeated...speciality being, (he is capable) when requipped with (external matter).
(power of the deceitful/deceit-free to transform ] प्रश्न १०७-से भंते ! किं माई विउव्वइ अमाई विउव्वइ ? उत्तर १०७-गोयमा! माई विउव्वइ णो अमाई विउव्वइ। प्रश्न १०८-से केणठेणं भंते ! एवं वुच्चइ जाव...णो अमाई विउव्वइ?
उत्तर १०८-गोयमा ! माई णं पणीयं पाण-भोयणं भोच्चा भोच्चा बामेइ तस्स णं तेणं पणीएणं पाणभोयणेणं अट्ठि-अद्विमिजा बहलीभवंति पयणुए मंस सोणिए भवइ। जे वि य से अहाबायरा पोग्गला ते वि य से परिणमंति । तं जहा-सोइंदियत्ताए जाव...फासिंदियत्ताए अठि अट्रिमिंजकेस-मंसु-रोमणहत्ताए सुक्कत्ताए सोणियत्ताए। अमाई णं लूहं पाण-भोयणं भोच्चा भोच्चा णो वामेइ तस्स णं तेणं लूहेणं पाण-भोयणेणं अठि-अठिमिजा ययणुभवंति बहले मंस-सोणिए। जे वि य से अहाबायरा पोग्गला ते वि य से परिणमंति। तं जहा-उच्चारत्ताए पासवणत्ताए जाव...सोणियत्ताए से तेणठेणं जाव...णो अमाई विउव्वइ।
-माई णं तस्स ठाणस्स अणालोइयपडिक्कंते कालं करेइ पत्थि तस्स आराहणा। अमाई णं तस्स ठाणस्स आलोइय पडिक्कते कालं करेइ अत्थि तस्स आराहणा।

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Q. 107. Bhante ! Is the deceitful capable to transform ? Or, is the deceit-free capable to transform ?
A. 107. Gautama ! The deceitful transforms, not the deceit-free.
Q. 108. Bhante ! How do you say, ...till not the deceitfree transform?
A. 108. Gautama ! One who is deceitful takes rich food and drink. He takes rich food again and again, and vomits it. With the help of that rich food, his bones and marrows become thick, (but) his flesh and blood become thin. The coarse matter in that food transforms into respective forms, like the organ of audition, ...till the organ of touch, into bones, marrows, hairs, flesh, pore-hairs, nails, semen and blood. One who is deceitfree takes coarse (ordinary) food and drink and vomits not. Because of his coarse intake of food and drink, his bones and marrows become thin, (but) his flesh and blood are thick. The coarse matter in his intake transforms into stool, urine, ...till blood. It is for this that the deceit-free does not transform.
If the deceitful dies without discussing his activities and without saying pratikramaņa, he is not entitled to be called a devotee (ärādhaka); (but) if the deceipt-free dies after discussing activities and after saying pratikramana, then he is entitled to be called a devotee.
ha
! #
Hà! foi
Bhante! So it is. Glory be to the Lord !
So saying, Bhagavān Cautama paid his homage and obei sance to the Lord, and having done so, he withdrew to his seat
चउत्थो उद्देसो सम्मत्तो। Chapter Four ends.

Page #110

पंचमो उद्देसो
CHAPTER FIVB
[ more on monk's power to transform ]
प्रश्न १०९-अणगारे णं भंते ! भावियप्पा बाहिरए पोग्गले अपरियाइत्ता पभू एगं महं इत्थीरूवं वा जाव...संदमाणियरूवं वा विउवित्तए?
उत्तर १०९-णो इणठे समटठे।
प्रश्न ११०-अणगारे णं भंते ! भावियप्पा बाहिरए पोग्गले परियाइत्ता पभू एगं महं इत्थीरूवं वा जाव...संदमाणियरूवं वा विउव्वित्तए?
उत्तर ११०-हंता पभू।
प्रश्न १११-अणगारे णं भंते ! भावियप्पा केवइयाई पभू इत्थिरूवाई विउवित्तए ?
उत्तर १११-गोयमा ! से जहा णामए जुवई जुवाणे हत्थेणं हत्थे गेण्हेज्जा चक्कस्स वा णाभी अरगाउत्ता सिया एवामेव अणगारे वि भावियप्पा वेउव्वियसमुग्धाएणं समोहणइ जाव...पभू णं गोयमा ! अणगारे णं भावियप्पा केवलकप्पं जंबुदीवं दीवं बहूहिं इत्थिरूवेहिं आइण्णं वितिकिण्णं जाव...एस णं गोयमा! अणगारस्स भावियप्पणो अयमेयारूवे विसए विसयमेत्ते वुइए णो चेव णं संपत्तीए विउव्विसु वा विउविति वा विउव्विस्संति वा । एवं परिवाडीए णेथव्वं जाव...संदमाणिया।
Q. 109. Bhante ! Is a monk with an advanced soul capable, without the help of external matter, to transform himself into a vast woman form, ...till syandamānikā ?
A. 109.
No, he cannot.

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Q. 110. Bhante ! Is a monk with an advanced soul capable, with the help of external matter, to transform himself into a vast woman form,..till syandamānika ?
A. 110.
Yes, he can.
Q. 111. Bhante ! How many woman forms is a monk with an advanced soul capable to create ?
A. 111. Gautama ! From the example of the lass and the lad, or of the spokes fitted into the axle of the wheel, it should follow that a monk with an advaced soul can, with the help of vaikriya samudghäta, fill up one complete Jambu-dvīpa, can cover it with woman forms,...till, oh Gautama, it's a mere power, a potentiality, but this power has never been used, is never used, and will never be used. And this is to be repeated in proper order,...till syandamānikā.
प्रश्न ११२-से जहा णामए केइ पुरिसे असि-चम्मपायं गहाय गच्छेज्जा एवामेव अणगारे वि भावियप्पा असि-चम्मपायहत्थकिच्चगएणं अप्पाणेणं उड्ढं वेहासं उप्पइज्जा ?
उत्तर ११२-हंता उप्पइज्जा।
प्रश्न ११३-अणगारे णं. भंते! भावियप्पा केवइयाइं पभू असिचम्महत्यकिच्चगयाइं रूवाइं विउव्वित्तए ?
उत्तर ११३-गोयमा ! से जहा णामए जुवई जुवाणे हत्थेणं हत्थे गेण्हेज्जा तं चेव जाव...विउव्विंसु वा विउव्वंति वा विउव्विस्संति वा।
Q. 112. A man goes out with a sword and a shield. Now, is it possible, in the same manner, for a monk with an advanced soul, to fly through the sky, with a sword and a shield 00 some business ?
A. 112.
Yes, it is possible.

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Bhagavati Sutra Bk. 3 Ch. 5
95.
Q. 113. Bhante ! How many forms with swords and shields. in their hands is a monk with an advanced soul capable to create ?
A. 113. Gautama ! From the example of the lass and the lad, and of the spokes fitted into the axle of the wheel,...till. (fill up the whole of Jambu-dvipa)...till this power has never been used, is never used, and will never be used.
द्रश्न ११४-से जहा णामए केइ पुरिसे एगओपडागं काउ गच्छेज्जा एबामेव आणगारे वि भावियप्पा एगओपडागाहत्थकिच्चगएणं अप्पाणेणं उड्ढं वेहासं उप्पएज्जा ?
उत्तर-११४-हंता गोयमा ! उपएज्जा ।
प्रश्न ११५-अणगारे णं भंते ! भावियप्पा केवइयाइं पभू एगओपडागाहत्थकिच्चगयाई रूवाई विउवित्तए ?
उत्तर १५५-एवं चेक जाव...विउव्विंसु वा विउव्वंति वा विउव्विस्संति वा । एवं दुहओपडागं पि ।
Q. 114. Bhante! Suppose a man takes a banner in his hand and goes out. Now, is a monk with an advanced soul capable to transform himself like that with a banner in his hand and fly in the sky ?
A. 114.
Yes, Gautama, he can fly.
Q. 115. Bhante ! How many forms with banners in their hands is a monk with an advanced soul capable to create ?
A. 115. As aforesaid,...till such power has never been used, is never used, and will never be used. The same may be repeated of one carrying two banners.
प्रश्न ११६-से जहा णामए केइ पुरिसे एगओजण्णोवइयं काउं गच्छेज्जा एवामेव अणगारे णं भावियप्पा एगओजण्णोवइयकिच्चगएणं अप्पाणेणं उड्ढं वेहासं उप्पएज्जा?

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उत्तर ११६-हंता उप्पएज्जा।
प्रश्न ११७-अणगारे णं भंते ! भावियप्पा केवइयाइं पभू एगओजण्णोवइयकिच्चगयाइं रूवाइं विउन्वित्तए ?
उत्तर ११७-तं चेव जाब...विउव्विंसु वा विउव्वंति वा विउव्विस्संति वा। एवं दुहओजण्णोवइयं पि ।
Q. 116. Bhante! Suppose a man with a sacred thread on one side of his body goes out. Now, is a monk with an advanced soul capable to transform himself like that with a sacred thread on one side of his body, and then fly in the sky ?
A. 116.
Yes, he can.
Q. 117. Bhante ! How many forms with sacred threads on one side of their body is a monk with an advanced soul capable to create ?
A. 117. As aforesaid,...till such power has never been used, is never used, and will never be used. And the same consideration will apply to one with two sacred threads on.
प्रश्न ११८-से जहा णामए केइ पुरिसे एगोपल्हत्थियं काउं चिट्ठज्जा एवामेव अणगारे वि भावियप्पा...?
उत्तर ११८-एवं चेव जाव...विकुब्विंसु वा विउव्वंति वा विउव्विस्संति वा । एवं दुहओपल्हत्थियं पि ।
प्रश्न ११९-से जहा णामए केइ पुरिसे एगओपलियंक काउं चिट्ठज्जा...? __उत्तर ११९-तं चेव जाव...विउव्विंसु वा विउव्वं ति वा विउव्विस्संति वा। एवं दुहओपलियंकं पि।
Q. 118. Suppose a man squats in a palhatthi posture on one side. Now, is a monk with an advanced soul capable to transform himself like that and then fly in the sky ?
A. 118. As aforesaid,...till such power has never been used, is never used and will never be used. And the same con

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sideration will apply to one who squats in a palhatthi posture on both sides.
Q. 119. Suppose a man sits in a paryankäsana posture on one side. Now, is a monk with an advanced soul capable to transform himself like that and fly in the sky?
A. 119. As aforesaid,...till such power has never been used, is never used, and will never be used. And the same consideration will apply to one who sits in a paryankāsana posture on both sides.
97
[on monk transforming into horse form, etc.]
प्रश्न १२० - अणगारे णं भंते ! भावियप्पा बाहिरए पोग्गले अपरिया इत्ता पभू एवं महं आसरूवं वा हत्थिरूवं वा सीहरूवं वा वग्घरूवं वा विगरूवं वा दीवियरूवं वा अच्छरूवं वा तरच्छरूवं वा परासररूवं वा अभिजुजित्तए ?
उत्तर १२० - णो इणट्ठे समट्ठे ।
प्रश्न १२१ - अणगारे णं... ?
उत्तर १२१ - एवं बाहिरए पोग्गले परियाइत्ता पभू ।
प्रश्न १२२ - अणगारे णं भंते ! भावियप्पा एवं महं आसरूवं वा अभिजु जित्ता अगाई जोयणाई पभू गमित्तए ?
उत्तर १२२ - हंता पभू ।
प्रश्न १२३ - से भंते !
कि आयड्ढीए गच्छइ परिड्ढीए गच्छइ ?
उत्तर १२३ - गोयमा ! आयडीए गच्छइ णो परिढिए । एवं आयकम्मुणा णो परकम्मणा । आयप्पओगेणं णो परप्पओगेणं । उस्सिओदयं वा गच्छइ पयओदयं वा गच्छइ ।
प्रश्न १२४ - से णं भंते ! किं अणगारे आसे ?
7

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उत्तर १२४ - गोयमा ! अणगारे णं से णो खलु से आसे । परासरख्वं वा ।
Q. 120. Bhante! Is a monk with an advanced soul capable, without the help of external matter, to transform himself into a horse, an elephant, a lion, a tiger, a sheep, a rhino, a bear, a leopard or a parāśara (an animal more powerful than the lion, an extinct species now) ?
A. 120. No, he cannot.
Q. 121.
A. 121.
भगवती सूत्र शः ३ उ: ५
एवं जाव...
A. 122.
With the help of external matter, pray?
With the help of external matter, he can.
Q. 122. Is a monk with an advanced soul capable to transform himself into a vast horse form and go over a distance of many yoianas ?
Yes, he is.
Q. 123. Bhante! Does he go by his own capability? Or, by the capability of others?
A. 123. Gautama! He goes by his own capability, not by the capability of others. And he goes by the activity of his own self, and not by the activity of others; by the exertion of his own self, and not by the exertion of others. Sometimes he goes erect, and sometimes he goes bent.
Q. 124. Bhante! Is that monk a horse ?
A. 124. Gautama! He is a monk, not a horse,...till not a parāśara.
प्रश्न १२५ - से भंते ! कि माई विउव्वइ अमाई वि विउव्वइ ?

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99
उत्तर १२५-गोयमा ! माई विउव्वइ णो अमाई विउव्वइ ।
प्रश्न १२६-माई णं भंते ! तस्स ठाणस्स अणालोइयरडिक्कंते कालं करेइ कहिं उववज्जइ ?
उत्तर १२६-गोयमा ! अण्णय रेसु उववज्जइ।
आभिओगेसु देवलोगेसु देवत्ताए
प्रश्न १२७-अमाई णं भंते ! तस्स ठाणस्स आलोइयपडिक्कते कालं करेइ कहिं उववज्जइ?
उत्तर १२७-गोयमा ! अण्णयरेसु अणाभिओगिएसु देवलोएसु देवत्ताए उववज्जा ।
Q. 125. Bhante! Does a monk with deceit transform ? Or, without deceit transform ?
A. 125. Gautama ! One with deceit transforms, not one free from dece
Q. 126. Bhante ! Transforming as aforesaid, if one with deceit dies without discussion and without saying pratikramana, where is he born ?
A. 126. Gautama ! He is born as a god in one of the abhiyogika heavens23 (upto Acyuta-kalpa).
Q. 127. Bhante ! In a similar situation, if one deceitfree dies after discussion and after saying pratikramaņa, where is he born ?
A. 127. Gautama ! He is born as a god in one of the non-ábhiyogika heavens ( i. e., above Acyuta-kalpa ).
सेवं भंते ! सेवं भंते ! ति ।

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भगवती सूत्र शः ३ उ: ५
Bhante! So it is. Glory be to the Lord! So saying, Bhagavān Gautama paid his homage and obeisance to Sramaņa Bhagavān Mahāvira, and having done so, he resumed his seat.
गाहा :
इत्थी असी पडागा जाणोवइए य होइ बोधव्वे । पल्हत्थिय पलियंके अभिओग विकुव्वणा माई ।।
Couplets
Transformation into woman form, Sword, banner and sacred thread, Palhatthi and paryankāsana posture(s) of sitting Transformation into, and power to enter, these, They have been considered above, And they are relevant of one with deceit.
पंचमो उददेसो सम्मत्तो । Chapter Five ends

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छट्ठो उद्धेसो
CHAPTER SIX
[transformation by one with a wrong outlook] प्रश्न १२८-अणगार णं भंते ! भावियप्पा माई मिच्छदिट्ठी वीरियलडीए वेउव्वियलद्धीए विभंगणाणलद्धीए वाणारसिं णयरी समोहए । समोहणित्ता रायगिहे णयरे रूवाइं जाणइ पासइ ?
उत्तर १२८-हंता जाणइ पासइ ।
प्रश्न १२९-से भंते ! कि तहाभावं जाणइ पासइ अण्णहाभावं जाणइ पासइ?
उत्तर १२९-गोयमा ! णो तहाभावं जाणइ पासइ अण्णहाभावं जाणा पास।
प्रश्न १३०-से केणठेणं भंते ! एवं वुच्चइ–णो तहाभाव जाणइ पासइ अण्णहाभावं जाणइ पासइ ?
उत्तर १३०-गोयमा! तस्स णं एवं भवइ-एवं खलु अहं रायगिहे णयरे समोहए। समोहणित्ता वाणारसीए णयरीए रूवाइं जाणामि पासामि । से से दसणे विवच्चासे भवइ । से तेणद्वेणं जाव...पासइ।
प्रश्न १३१-अणगारे णं भंते ! भावियप्पा माई मिच्छदिट्ठी जाव... रायगिहे णयरे समोहए। समोहणित्ता वाणारसीए णयरीए रूवाइं जाणइ पासइ?
उत्तर १३१-हंता जाणइ पासइ। तं चैव जाव...तस्स णं एवं हवइ-एवं खलु अहं वाणारसीए णयरीए समोहए । समोहणित्ता रायगिहे णयरे रूवाई जाणामि पासामि । से से दंसणे विवच्चासे भवइ । से तेणठेणं जाव... अण्णहाभावं जाणइ पासइ ।

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भगवती सूत्र शः ३ उः ६ - प्रश्न १३२-अणगारे णं भंते ! भावियप्पा माई मिच्छदिट्ठी वीरियलद्धिए वेउव्वियलद्धिए विभंगणाणलद्धिए वाणारसीं णयरी रायगिहं च णयरं अंतरा एगं महं जणवयवग्गं समोहए। समोहणित्ता वाणारसिं णयरिं रायगिहं च णयरं अंतरा एगं महं जणवयवग्गं जाणइ पासइ ?
उत्तर १३२-हंता जाणइ पासइ । प्रश्न १३३-से भंते ! किं तहाभावं जाणइ पासइ अण्णहाभावं जाणइ
पासइ?
उत्तर १३३-गोयमा ! णो तहाभाव जाणइ पासइ अण्णहाभावं जाणइ
पासइ।
प्रश्न १३४-से केणठेणं जाव...पासइ ?
उत्तर १३४-गोयमा ! तस्स खलु एवं भवइ–एस खलु वाणारसी णयरी एस खलु रायगिहे णयरे एस खलु अंतरा एगे महं जणवयवग्गे । णो खलु एस महं वीरियलद्धी वेउब्वियलद्धी विभंगणाणलद्धी इड्ढी जुत्ती जसे बले वीरिए पुरिसक्कार-परक्कमे लद्धे पत्ते अभिसमण्णागए। से से दसणे विवच्चासे भवइ । से तेणठेणं जाव...पासइ ।
Q. 128. Bhante ! Is a monk with an advanced soul, but with deceit and wrong outlook, capable to transform, by dint of his vīrya-labdhi, his vaikriya-labdhi and his vibhanga-jñānalabdhi, the city of Varanasi, and having done so, is he capable to know and see Vārāṇasi in the city of Rājagpha ?
A. 128.
Yes, he is so.
Q. 129. Bhante ! Does he know and see (exactly) as it is ; or as it is not ?
A. 129. Gautama ! He does not know and see as it is; but he knows and sees as it is not.
Q. 130. Bhante! Why do you say that he does not know and see as it is, but that he knows and sees as it is not ?

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Bhagavati Sūtra Bk. 3 Ch. 6
A. 130.
Gautama! It is so because the said fellow has a feeling that he has transformed the city of Rajagṛha, and that having done so, he has been able to know and see Rājagṛha in the city of Vārāṇasi. But his vision has been reversed. It is for this,...till sees not as it is.
Q. 131. Bhante! Is a monk with an advanced soul, but with deceit and wrong outlook,...till transform the city of Rajagṛha, and having done so, know and see Rajagṛha in the city of Vārāṇasi ?
A. 131. Yes, he knows and sees,...till the said fellow has his thought in his mind that he has transformed the city of Väräṇasī, and that having done so, he knows and sees Vārāṇasi in the city of Rajagṛha. But his vision has been reversed. It is for this,...till knows and sees as it is not.
Q. 132. Bhante! Is a monk with an advanced soul, but with deceit and wron outlook capable, by dint of his viryalabdhi, his vaikriya-labdhi and his vibhanga-jñāna-labdhi, to create between the city of Vārāṇasi and the city of Rajagṛha, a vast cluster of towns, and having done so, to know and see the vast cluster of towns between the city of Vārāņasi and the city of Rajagṛha ?
A. 132. Yes, he is so capable.
Q. 133.
Bhante! Does he know and see in the same form, or in some other form?
A. 133. Gautama! He knows and sees not in the same form, but in some other form.
Q. 134.
Why is it so,...till sees (in some other form) ?
A. 134. Gautama! He has such a feeling that there is the city of Vārāṇasi, and that there is the city of Rajagṛha, that there, in between the two, there is a vast cluster of towns; but that this is neither his virya-labdhi, vaikriya-labdhi or vibhanga-jñānalabdhi, nor his fortune, glow, fame, strength, energy, or self

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भगवती सूत्र: शः ३ उः ६
exertion obtained, acquired and come before him. Thus he has his vision reversed. It is for this reason,... till sees (in some other form).
104
[transformation by one with a right outlook]
प्रश्न १३५ - अणगारे णं भंते ! भावियप्पा अमाई सम्मदिट्ठी वीरियलद्धीए वेडव्वियलद्धीए ओहिणाणलद्धीए रायगिहं णयरं समोहए । समोहणित्ता वाणारसीए णयरीए रुवाई जाणइ पासइ ?
उत्तर १३५ - हंता जाणइ पासइ ।
प्रश्न १३६ - से भंते ! पासइ ?
किं तहाभावं जाणइ पासइ अण्णहाभावं जाणइ
उत्तर १३६ - गोयमा ! तहाभावं जाणइ पासइ णो अण्णहाभावं जाणइ
पासइ ।
प्रश्न १३७ - से केणट्ठेणं भंते ! एवं वच्चइ ?
उत्तर १३७ - गोयमा ! तस्स णं एवं भवइ - एवं खलु अहं रायगिहे यरे समोहए । समोहणित्ता वाणारसीए जयरीए रुवाइं जाणामि पासामि । से से दंसणे अविवच्चासे भवइ । से तेणट्ठेणं गोयमा ! एवं वच्चइ । बीओ आलवगो एवं चेव । णवरं वाणारसीए णयरीए समोहणा णेयव्वा रायगिहे णयरे रूवाइं जाणइ पास इ ।
प्रश्न १३८ - अणगारे णं भंते ! भावियप्पा अमाई सम्मदिट्ठी वीरियलद्धीए वेडव्विंयलद्धीए ओहिणाणलद्धीए रायगिहं णयरं वाणारसिं णयरी च अंतरा एवं महं जणवयवग्गं समोहए । समोहणित्ता रायगिहं णयरं वाणार सिं णय तं च अंतरा एगं महं जणवयवग्गं जाणइ पासइ ?
उत्तर १३८ - हंता जाणइ पासइ ।
प्रश्न १३९ - से भंते ! किं तहाभावं जाणइ पासइ अण्णहाभावं जाणइ पासइ ?

Page #122

Bhagavati Sūtra Bk. 3 Ch. 6
105 उत्तर १३९-गोयमा ! तहाभावं जाणइ पासइ णो अण्ण हाभावं जाणइ पासइ। __ प्रश्न १४०-से केणठेणं ?
उत्तर १४०-गोयमा ! तस्स णं एवं भवति–णो खलु एस रायगिहे णयरे णो खलु एस वाणारसी णयरी णो खल एस अंतरा एगे जणवयवग्गे। एस खलु ममं वीरियलद्धी वेउव्वियलद्धी ओहिणाणलद्धी इड्ढी जुत्ती जसे बले बीरिए पुरिसककारपरक्कमे लद्धे पत्ते अभिसमण्णागए । से से दंसणे अविवच्चासे भवइ । से तेणठेणं गोयमा ! एवं वुच्चइ–तहाभावं जाणइ पासइ णो अण्णहाभावं जाणइ पासइ ।
प्रश्न १४१-अणगारे णं भंते ! भावियप्पा बाहिरए पोग्गले अपरियाइत्ता पभू एगं महं गामरूवं वा णयररूवं वा जाव...सण्णिवेसरूवं वा विउव्वित्तए ?
उत्तर १४१-णो इणठे समठे । एवं बिईओ वि आलावगो। णवरं बाहिरए पोग्गले परियाइत्ता पभू ।
प्रश्न १४२-अणगारे णं भंते ! विउवित्तए ?
भावियप्पा केवइयाइं पभू गामरूवाई
उत्तर १४२--गोयमा ! से जहा णामए जुवई जुवाणे हत्थेणं हत्थे गेण्हेज्जा तं चेव जाव...विउबिंसु वा विउव्वंति वा विउव्विस्संति वा । एवं जाव...सण्णिवेसरूवं वा।
Q. 135. Bhante! Is a monk with an advanced soul, who is deceit-free and with a right outlook, capable to transform, by dint of his virya-labdhi, his vaikriya-labdhi and his avadhi-jñānalabdhi, the city of Rāja grha, and having done so, to know and see all the forms in the city of Vārāṇasi ?
A. 135.
Yes, he is so capable.
___Q. 136. Bhante ! Does he know and see in the same form, or in some other form ?

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106
भगवती सूत्र श: ३ उः ६
A. 136. Gautama ! He knows and sees in the same form, not in some other form ?
Q. 137.
Bhante! Why do ye say so ?
A. 137. Gautama ! He has a feeling that he has transformed the city of Rājagsha, and that having done so, he has known the forms of the city of Vārāṇasi. And his vision is unreversed. It is for this that I have said like that. Even the second statement is like that, difference being that the transformation of the city of Vārāṇasi and the knowing and seeing the forms in the city of Rājagsha need be stated.
Q. 438. Bhante! Is a monk with an advanced soul, deceit-free and with a right outlook, capable, by dint of his vīryalabdhi, his vaikriya-labdhi and his avadhi-jñāna-labdhi, to create, between the city of Rājagļha and the city of Vārāṇasī, a vast cluster of towns, and having done so, to know and see the vast cluster of towns between the city of Rājagrha and the city of Vārāṇasi. ?
A. 138.
Yes, he is capable to know and see.
Q. 139. Bhante! Does he know and see in the same form, or in some other form ?
A. 139. Gautama ! He knows and sees in the same form, not in some other form.
Q. 140. Why so ?
A. 140. Gautama ! He has a feeling that neither is it the city of Rājagsha, nor is it the city of Vārānnsi, nor a vast cluster of towns in between the two, but that this is his vīrya-labdhi, his vaikriya-labdhi, his avadhi-jñana-labdhi, that this is bis fortune, glow, fame, strength, energy and self-exertion cbtained, acquired and come to him. Thus his vision is unreversed. For this reason, it is so, oh Gautama, and it has been stated that he knows and sees in the same form, and not in some other form.

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Bhagavati Sūtra Bk. 3 Ch. 6
107
Q. 141. Bhante! Is a monk with an advanced soul capable, without the help of external matter, to create a vast village form, a vast town form or the form of a cluster of towns ?
A. 141. No, he cannot. And like this the second statement, with this difference : with the help of external matter, he is capable to transform.
Q. 142. Bhante ! The said monk with an advanced soul -how many village forms is he capable to transform ?
A. 142. Gautama ! Keeping in view the example of a lass and a lad, or the spokes fitted into the axle of a wheel, (all) as aforesaid,...till such power has never been used, is never used, nor will it ever be used ; and like this....till a cluster of towns.
[ Camara's body-guard gods ] प्रश्न १४३-चमरस्स णं भंते ! असुरिंदस्स असुररण्णो कइ आयरक्खदेवसाहस्सीओ पण्णत्ताओ ?
उत्तर १४३-गोयमा! चत्तारि चउट्ठीओ आयरक्खदेवसाहस्सीओ पण्णत्तागो। तं णं आयरक्खा वण्णओ जहा रायप्पसेणइज्जे एवं सम्वेसिं इंदाणं जस्स जतिआ आयरक्खा ते भाणियव्वा ।
Q. 143. Bhante ! How many thousand are the bodyguard gods (Ātmarakşaka-deva) of Camara, the Indra of the Asuras, their king ?
A. 143. Gautama ! The number of body-guard gods is stated to be 64,000. The description of the body-guard gods needs be given, and the number of body-guard gods of different Indras needs be stated24.
# Hà ! Ha! fel
Bhante! So they are. Glory be to the Lord ! So saying, Bhagavān Gautama paid his homage and obeisance to the Lord, and having done so, he withdrew to his seat.
छट्ठो उदेसो सम्मत्तो । Chapter Six ends

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सत्तमो उद्देसो
CHAPTER SEVEN
रायगिहे णयरे जाव...पज्जुवासमाणे एवं वयासीः
In the city of Rajagxha,...till having worshipped, made submission as follows:
(Lokapāla Somadeva)
प्रश्न १४४-सक्कस्स णं भंते ! देविंदस्स देवरण्णो कइ लोगपाला पण्णत्ता?
उत्तर १४४-गोयमा ! चत्तारि लोगपाला पण्णता तं जहा-सोमे जमे वरूणे वेसमणे।
प्रश्न १४५-एएसि णं भंते ! चउण्हं पण्णत्ता ?
लोगपालाणं कइ विमाणा
उत्तर १४५-गोयमा ! चत्तारि विमाणा पण्णता तं जहा-संझप्प भे वरसिट्ठे सयंजले वग्गू ।।
प्रश्न १४६-कहिं णं भंते ! सक्कस्स देविंदस्स देवरण्णो सोमस्स महारगो संझप्पमे णामं महाविमाणे पण्णते ?
उत्तर १४६-गोयमा! जंबुद्दीवे दीवे मंदरस्स पव्वयस्स दाहिणे णं इमीसे रयणप्पभाए पुढवीए बहुममरमणिज्जाओ भमिभागाओ उड्ढं चंदिमसूरिय-गहगण-णखत-तारा-रूवाणं बहुइं जोयणाई जाव...पंच वडेंसिया पण्णत्ता तं जहा असोग- डेंसए सत्तवण्ण-वडेंसए चंपय-वडेंसए चूय-वडेंसए मज्झे सोहम्म-वडेंसर तस्स णं सोहम्म-वडेंसयस्स महाविमाणस्स पुरत्थिमे णं सोहम्मे कप्पे असंखेज्जाइं जोयणाई वीइवइत्ता एत्थ णं सक्कस्स देविंदस्स

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Bhagavati Sutra Bk. 3 Ch. 7
देवरणो सोमस्स महारण्णो संझप्पभे णामं महाविमाणे पष्णते - अद्धते रसजो सय सहस्साई आयामविक्खंभेण उणयालीस जोयणसयसहस्साइं बावण्णं च सहस्साइं अट्ठ य अडयाले जोयणसए किंचि विसेसाहिए परिक्वेवेणं पण्णत्ते जा सूरियाभविमाणस्स वत्तव्वया सा अपरिसेसा भाणियव्या जाव... अभिसेओ । णवरं सोमो देवो । संझप्पभस्स णं महाविमाणस्स अहे सपक्खिं सर्पाडिदिसिं असंखेज्जाई जोयणसहस्साइं ओगाहित्ता एत्थ णं सक्कस्स देविंदस्स देवरण्णो सोमस्स महारणो सोमा णामं रायहाणी पण्णत्ता - एगं जोयणस्य सहसं आयाम विक्खंभेणं जंबुद्दीवप्पमाणा । वेमाणियाणं माणस्स अद्धं यव्वं जाव... उवरियलेणं सोलस जोयणसहस्साइं आयामविक्खभेणं पण्णासं जोयणसहस्साइं पंच य सत्ताणउए जोयणसए किंचि विसेसूणे परिक्खेवेणं पण्णत्ते । पासायाणं चत्तारि परिवाडीओ णेयव्वाओ । सेसा णत्थि ।
109
Q. 144. Bhante ! How many have been stated to be the Lokapālas of Sakra, the Indra of the gods, their king ?
A. 144. Gautama ! (He is) stated to have four Lokapalas. They are, Soma, Yama, Varuna and Vaiśramana.
Q. 145. Bhante! How many vimanas the four Lokapālas are stated to possess?
A. 145. Gautama ! They are stated to possess four vimānas which are : Sandhyaprabha, Varasista, Svayamjvala and
Valgu.
Q. 146. Bhante ! Where is the great vimāna named Sandhyaprabha of Mahārāja Soma, the Lokapāla of Sakra, the Indra of the gods, their king ?
A. 146. Gautama! To the south of Mount Meru, which is in Jambu-dvipa, a considerable part of the beautiful landscape of the Ratnaprabha hell is served by the moon, the sun, planets, stars and heavenly bodies. Many yojanas above this, there are five great celestial abodes, which are Aśoka, Saptaparna, Campaka, Cūta, with Saudharma in the centre of them. Now, to the east of that great vimāna, Saudharmāvatarśaka,

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110
Hiraat
7 T: 33: 19
after you have covered an innumerable number of yojanas, you have the great viniāna named Sandhyāprabha, which belongs to Mahārāja Soma, the Lokapāla of Sakra, the Indra of the gods, their king. Its length and breadth are 12,50,000 yojanas in each direction, and its circumference is slightly more than 39,52,848 yojanas. Other details...till coronation are the same as that of Sūryābha, the difference being that 'Somadeva' is to be used in place of “Şūryābha'. Just straight beneath the great vimāna named Sandhyāprabha, on the same side and in the same direction, at a distance of an innumerable number of yojanas down is located Somā, the metropolis of Mahārāja Soma, the Lokapāla of Sakra, the Indra of the gods, their king. The length and breadth of this capital city are 1,00,000 yojanas in each direction, and it is as big as Jambu-dvipa. The fortress, etc., of this capital-city have dimentions which are half of those of the Vaimānika gods, and so...till the construction of the backside of the fortress. The dimensions of the structure in the backside are 16,000 yojanas in each direction. Its circumference is slightly more than 50,597 yojanas. The four palaces need be stated in order, no more.
सक्कस्स णं देविंदस्स देवरण्णो सोमस्स महारण्णो इमे देवा आणा-उववाय-वयण-णिद्देसे चिठेति तं जहा-सोमकाइयाइ वा सोमदेवकाइयाइ वा विज्जुकुमारा विज्जुकुमारीओ अग्गिकुमारा अग्गिकुमारीओ वायुकुमारा वायुकुमारीओ चंदा सुरा गहा णक्खत्ता तारारूवा-जे यावणे तहप्पगारा सव्वे ते तब्भत्तिया तप्पक्खिया तव्भारिया सक्कस्स देविंदस्स देवरणो सोमस्य महारणो आणा-उववाय-वयण-णिदेसे चिट्ठति ।
The follwing gods take orders from, live in the proximity of, and obey the words and directions of Mahārāja Soma, the Lokapāla of Sakra, the Indra of the gods, their king :
Somakāyika, Somadeva-kāyika 6, Vidyutkumaras and Vidyutkumāris (feminine), Agnikumāras and Agnikumāris, Vāyukumāras and Vāyukumāris, the moon, the sun, planets, stars and other heavenly bodies, and many others who are devoted to him, who support him, who are under him-all these take orders from him, live in proximity of him, and obey his words and directions.

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Bhagavati Sūtra Bk. 3 Ch. 7
111
जंवुद्दीवे दीवे मंदरस्स पव्वयस्स दाहिणेणं जाई इमाई समुप्पज्जति तं जहा-गहदंडाइ वा गहमुसलाइ वा गहगज्जियाइ वा गहजुद्धाइ वा गहसिंघाडगाइ वा गहावसव्वाइ वा अन्भाइ वा अब्भ रुक्खाइ वा संझाइ वा गंधव्वणयराइ वा उक्कापायाइ वा दिसिदाहाइ वा गज्जिआइ वा विज्जूइ वा पंसुवुट्ठीइ वा जूवेइ वा जक्खालित्तएइ वा धूमियाइ वा महियाइ वा रयुग्घाएइ वा चंदोवरागाइ वा सूरोवरागाइ वा चंदपरिवेसाइ वा सूरपरिवेसाइ वा पडिचंदाइ वा पडिसूराइ वा इंदधणुइ वा उदगमच्छकपिहसिय अमोहपाईणवायाइवा पडीणवायाइ वा जाव...संवट टयवायाइ वा गामदाहाइ वा जाव...सण्णिवेसदाहाइ वा पाणक्खया जणक्खया धण
खया कुलक्खया वसणब्भूया अणारिया-जे यावण्णे तहप्पगारा ण ते सक्कस्स देविंदस्स देवरणो सोमस्स महारण्णो अण्णाया अदिट ठा असुआ अस्सु (मु) या अविण्णाया। तेसिं वा सोमकाइयाणं देवाणं सक्कस्स णं देविंदस्स देवंरण्णो सोमस्स महारण्णो इमे 'अहावच्चा अभिण्णाया होत्था तं जहा-इंगालए वियालए लोहिअक्खे सणिच्चरे चंदे सूरे सुक्के बुहे बहस्सई राहू। सक्कस णं देविंदस्स देवरण्णो सोमस्स महारणो सत्तिभागं पलिओवमं ठिई पण्णत्ता अहाबच्चाभिण्णायाणं देवाणं एगं पलिओवमं ठिई पण्णता। एवं महिड्ढीए जाव...महाणुभागे सोमे महाराया।
All the activities that take place to the south of Mount Meru in this Jambu-dvipa, such as graha-danda, grahamūsala, graha-garjita, graha-yuddha, graha-śpřgāțaka, grahapasavya, (these are diverse planetary phenomena ), avra, avrabrksa, evening, city of the Gandharvas, shower of meteors, burning of spheres, roar, lightning, shower of dust, yüpa, yaksoddipta, dhūmikā, mahikā, rajodghāta, eclipse of the moon, eclipse of the sun, candra-pariveşa sürya-pariveşa, prati-candra prati-surya, rain-bow, udaka-matsya, kapihasita, amogha, wind of the eastern direction, wind of the western direction,...till samvartaka wind, burning of village...till burning of sanniveśa, destruction of life, destruction of people, destruction of wealth, destruction of race,...till famine, non-Aryan (sinful) acts, and all acts of this nature are not unknown to Mahārāja Soma, the Lokapāla of Sakra, the Indra of the gods, their king ; they are not unseen by him ; they are not unheard of by him ; they are not unremembered by him ; they are not particularly unknown to him.

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112
भगवती सूत्र शः ३ उ: ७
The following gods are like the progeny of Mahārāja Soma, the Lokapāla of Sakra, the Indra of the gods, their king :
Angaraka, Vikolika, Lohitaksa, Saturn, the moon, the sun, Venus, Mercury, Jupiter and Rāhu.
The life-span of Mahārāja Soma, the Lokapāla of Sakra, the Indra of the gods, their king, is three quarters added to a palyopama, and that of all his subordinate gods who are progeny unto him is one palyopama. Thus Mahārāja Soma is in possession of great fortune,...till great influence.
प्रश्न १४७-कहि णं भंते ! सक्कस्स देविंदस्स देवरण्णो जमस्स महारण्णो वरसिठे णामं महाविमाणे पण्णते ?
.. उत्तर १४७-गोयमा ! सोहम्मवडिंसयस्स महाविमाणस्स दाहिणेणं सोहम्मे कप्पे असंखेज्जाइं जोयणसहस्साई वीईवइत्ता एत्थ णं सक्कस्स देविंदस्स देवरणो जमस्स महारण्णो वरसिठे णामं विमाणे पण्णत्ते-अढतेरसजोयणसयसहस्साइं जहा सोमस्स विमाणं तहा जाव...अभिसेओ। रायहाणी तहेव जाव...पासायपंतीओ। सक्कस्स णं देविंदस्स देवरण्णो जमस्स महारण्णो इमे देवा आणा जाव...चिट्ठति तं जहा-जमकाइयाइ वा जमदेवकाइयाइ वा पेयकाइयाइ वा पेयदेवयकाइयाइ वा असुरकुमारा असुरकुमारीओ कंदप्पा णिरयवाला आभिओगा । जे यावण्णे तहप्पगारा सव्वे ते तब्भत्तिया तप्पक्खिया तब्भारिया सक्कस्स देविंदस्स देवरण्णो जमस्स महारण्णो आणाए जाव...चिट्ठति ।
Q. 147. Bhante! Where is the great vimana named Varaśişta of Mahārāja Yama, the Lokapāla of Sakra, the Indra of the gods, their king ?
A. 147. Gautama ! To the south of the great vimāna named Saud harmāvatamsaka, at a distance of an unlimited thousand yojanas is located Varaśişğa, the great vimāna of Mahārāja Yama, the Lokapāla of Sakra, the Indra of the gods, their king. Its length and breadth are 12,00,000 yojanas in each direction all the details being similar to those of the great vimāna of Maharaja Soma,...till coronation ; and so are the

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details about the capital-city and the row of palaces. The following gods take order from,...till obey the directions of, Mahārāja Yama, the Lokapāla of Sakra, the Indra of the gods, their king :
Yama-kāyika, Yamadeva-kāyika, Preta-kāyika, Pretadevakāyika, Asurakumāras, Asurakumāris, Kandarpa, Narakapāla, Abhiyoga and so on who are devoted to Mahārāja Yama, who support him, who are under him,...till take orders from him.
जंबुद्दीवे दीवे मंदरस्स पवस्स दाहिणेणं जाइं इमाई समुप्पज्जति तं जहा-डिंबाइ वा डमराइ वा कलहाइ वा बोलाइ वा खाराइ वा महाजुद्धाइ वा महासंगामाइ वा महासत्थणिवडणाइ वा एवं महापुरिसणिवडणाइ वा महारुहिरणिवडणाइ वा दुब्भूआइ वा कुलरोगाइ वा गामरोगाइ वा मंडलरोगाइ वा नगररोगाइ वा सीसवेयणाइ वा अच्छिवेयणाइ वा कण्णवेयणाइ वा णहवेयणाइ वा दंतवेयणाइ वा इंदग्गहाइ वा खंदग्गहाइ वा कुमारग्गहाइ वा जक्खग्गहाइ वा भूयगगहाइ वा एगाहियाइ वा वेयाहियाइ वा तेयाहियाइ वा चाउत्थहियाइ वा उव्वेयगाइ वा कासाइ वा सासाइ वा जराइ वा दाहाइ वा कच्छकोहाइ वा अजीरया पंडुरोगा हरिसाइ वा भगंदराइ वा हिययसूलाइ वा मत्थयसूलाइ वा जोणिसूलाइ वा पाससूलाइ वा कुच्छि सूलाइ वा गाममारीइ वा नगरमारीइ वा खेडमारीइ वा कव्वडमारीइ वा दोणमुहमारीइ वा मडम्बमारीइ वा पट्टणमारीइ वा आसममारीइ वा संबाहमारीइ वा सण्णिवेसमारीइ वा पाणक्खया जणक्खया घणक्खया कुलक्खया वसणभूया अणारिया जे यावि अण्णे तहप्पगारा ण ते सक्कस्स देविंदस्स देवरण्णो जमस्समहारण्णो अण्णाया ते सिं वा जमकाइयाणं देवाणं । सक्कस्स देविंदस्स देवरण्णो जमस्स महारण्णो इमे देवा अहावच्चा अभिण्णाया होत्था तं जहा : अंबं अंबरिसे चेव सामे सबले त्ति यावरे रुद्दो-वरुद्दे काले य महाकाले त्ति यावरे असी य असिपत्ते कुंभे ( असिपत्ते धणू कुंभे ) बालू वेयरणी ति य खरस्सरे महाघोसे एमए पण्णरसाऽऽहिया।
सकस्स णं देविंदस्स देवरण्णो जमस्स महारण्णो सत्तिभागं पलिओवमं ठिई पण्णता अहावच्चाभिण्णायाणं देवाणं एगं पलिओवमं ठिई पण्णत्ता एवं महिड् ढीए जाव...जमे महाराया।

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praat 47: 3:6
To the south of Mount Meru, which is in Jambu-dvipa, the activities that take place, viz., obstructions, troubles created by the princes, quarrels, exchanges of words, hatred of each other, great wars, great battles, uses of great weapons, death of great personalities, flow of much blood, (existence of) wicked peopl diseases of the mandala, urban diseases, pain in the eyes, in the cars, in the nails, in the teeth, Indra-graha, Skanda-graha, Kumāra-graha, Yakşa-graha, fever on alternate days, fever at a gap of two days, fever at a gap of four days, restlessness, cough, breathing trouble, debility fever, typhoid, sore on body parts like arm-pits, indigestion, jaundice, piles, fistula, acute pain in the heart, acute pain in the brain, acute pain in the uteras, acute pain in the hips, acute pain in the arm-pits, epidemics in the .village, epidemics in the town, etc., etc....till in sanniveśa, destruction of life, destruction of people, destruction of race, famines and non-Aryan acts, and such other activities,—these are not unknown to either Yama, the Lokapāla of Sakra, the Indra of the gods, their king, or to the Yama-käyika gods.
The following gods are progeny-like to Mahārāja Yama, the Lokapāla of Sakra, the Indra of the gods, their king :
Amba, Ambarisa, Syāma, Sabala, Rūdra, Uparūdra, Kāla, Mahākāla, Asipatra, Dhanuşa, Kumbha, Bālü, Vaitariņi, Kharasvara and Mahāghoşa--these are fifteen.
The life-span of Mahārāja Yama, the Lokapāla of Sakra, the Indra of the gods, their king, is three quarters added to a palyopama, and that of his progeny-like gods is one palyopama. Mahārāja Yama is in possession of such great fortune,...till great influence.
प्रश्न १४८-कहि णं भंते ! सक्कस्स देविंदस्स देवरण्णो । वरुणस्स महारण्णो सयंजले णामं महाविमाणे पण्णत्ते?
उत्तर १४८-गोयमा ! तस्स णं सोहम्मवडेंसयस्स विमाणस्स पच्चत्थिमेणं सोहम्मे कप्पे असंखेज्जाइं जहा सोमस्स तहा विमाण-रायहाणीओ भाणियव्वा

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Bhagavati Sūtra Bk. 3 Ch. 7
जाव...पासायवडेंसया । णवरं णाम णाणत्तं । सक्कस्स णं वरुणस्स महारण्णो जाव... चिट्ठति तं जहा -- वरुणकाइयाइ वा वरुणदेवयकाइयाइ वा नागकुमारा नागकुमारीओ उदहिकुमारा उदहिकुमारीओ थणियकुमारा यणियकुमारीओ । जे यावणे तहप्पगारा सव्वे ते तब्भत्तिआ जाव... चिट्ठति ।
Q.148. Bhante! Where is the great vimana named Svayamjvala of Mahārāja Varuṇa, the Lokapāla of Sakra, the Indra of the gods, their king ?
A. 148. Gautama ! To the west of the great vimana named Saud harmāvata msaka, at a distance of an unlimited number of yojanas from Saudharma-kalpa, is located the great vimāna named Svayaṁjvala of Mahārāja Varuna, the Lokapāla of Sakra, the Indra of the gods, their king. Details are similar to those of the great vimana of Mahārāja Soma. And so also about the (entire) vimana, the capital-city,...till the great palace, difference being only in nomenclature.
The following gods take order from,...till obey the direction of, Mahārāja Varuna :
Varuna-kāyika, Varunadeva kāyika, Nāgakumāras, Nāgakumāris, Udadhikumāras, Udadhikumaris, Stanitakumāras, Stanitakumāris, and many others who are devoted to him, who support him, and who are under him,...till take orders from him.
जंबुद्दीवे दीवे मंदरस्स पव्वयस्स दाहिणेणं जाई इमाई समुप्पज्जंति तं जहा -- अइवासाइ वा मंदवासाइ वा सुवुट्ठीइ वा दुवुट्ठीइ वा उदब्भेदाइ वा उदप्पीलाइ बा उव्वाहाइ वा पव्वाहाइ वा गामवाहाइ वा... जाव सणसवाहा वा पाणक्खया जाव... .. तेसिं वा वरुणकाइयाणं देवाणं । सक्कस्स णं देविंदस्स देवरण्णो वरुणस्स महारण्णो जाव... • अहावच्चाऽभिण्णाया होत्या तं जहा - कक्कोडए कद्दमए अंजणे संखवालए पुंडे पलासे मोए जए दहिमुह अपुले कार्यारिए | सक्क्स्स णं देविंदस्स देवरणो वरुणस्स महारण्णो देसूणाई दो पलिओवमाई ठिई पण्णत्ता अहावच्चाभिण्णायाणं देवानं एगं पलिओदमं ठिई पण्णत्ता एमहिड् डीए जाव... वरुणे महाराया ।

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भगवती सूत्र श: ३ उः ७
In the southern direction of Mount Meru, which is in the Jambu-dvipa, the activities that take place, viz., heavy rain,
mild rain, balanced rain, unbalanced rain, water-springs, lakes, streams, rivers, fiooding of villages,...till of sanniversa, loss of life, etc., etc.,-these are neither unknown to him, nor to the Varuņa-kāyika gods.
The following are the progeny-like gods of Mahārāja Varuņa, the Lokapāla of Sakra, the Indra of the gods, their king :
Karkotaka, Kardamaka, Aijana, Sankhapalaka, Pundra, Palāśa, Moda, Jaya, Dadhimukha, Aya mpula and Kātarika.
The life-span of Maharaja Varuna, the Lokapāla of Sakra, the Indra of the gods, their king, is slightly less than two palyopamas, and that of his progeny-like gods one palyopama. Mahārāja Varuņa is in possession of such great fortune,...till great influence.
प्रश्न १४९-कहि णं . भंते ! सक्कस्स देविंदस्स देवरण्णो वेसमणस्स महारण्णो वग्गु णामं महाविमाणे पण्णत्ते ?
उत्तर १४९-गोयमा ! तस्स णं सोहम्मवडिसयस्स महाविमाणस्स उत्तरेणं जहा सोमस्स महाविमाण-रायहाणिवत्तव्वया तहा णेयव्वा जाव...पासायवडेंसया। सक्कस्स णं देविंदस्स देवरण्णो वेसमणस्स इमे देवा आणाउववाय-वयण-णिद्देसे चिट्ठति तं जहा-वेसमणकाइयाइ वा वेसमणदेवयकाइयाइ वा सुवष्णकुमारा सुवष्णकुमारीओ दीवकुमारा दीवकुमारीओ दिसाकुमारा दिसाकुमारीओ वाणमंतरा वाणमंतरीओ जे यावण्णे तहप्पगारा सव्वे ते तब्भत्तिआ जाव...चिट्ठति ।
Q. 149. Bhante! Where is the great vimāna named Valgu of Mahārāja Vaiśramaņa, the Lokapāla of Sakra, the Indra of the gods, their king ?
A. 149. Gautama ! This is located to the north of the great vimāna Saudharmāvata msaka. Details are the same as those of the great vimāna of Maharaja Soma,...till capital-city and the great palace.

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The following gods take orders from, live in the proximity of, and obey the orders and directions of, Mahārāja Vaiśramaņa, . .the Lokapāla of Sakra, the Indra of the gods, their king :
Vaiśramaņa-kāyika, Vaiśramaņadeva-kāyika, Suvarpakumāras, Suvarnakumāris, Dvīpakumāras, Dvipakumāris, Dik-kumāras, Dik-kumāris, Vāņa-vyantaras male and female, and many others who support him, and are under him,...till take orders from him.
जंबुद्दीवे दीवे मंदरस्स पव्वयस्स दाहिणेणं जाई इमाई समुप्पज्जति तं जहा-अयागराइ वा तउयागराइ वा तंबागराइ वा एवं सीसागराइ वा हिरण्णागराइ वा सुवण्णागराइ वा रयणागराइ वा वइरागराइ वा वसुहाराइ वा हिरण्णवासाइ वा सुवण्णवासाइ वा रयणवासाइ वा वइरवासाइ वा आभरणवासाइ वा पत्तवासाइ वा पुप्फवासाइ वा फलवासाइ वा बीयवासाइ वा मलवासाइ वा वण्णवासाइ वा चुण्णवासाइ वा गंधवासाइ वा वत्यवासाइ वा हिरण्णवुट्ठीइ वा सुवण्णवुट्ठीइ वा रयणवुट्ठीइ वा वइरखुट्ठीइ वा आभरणवुट्ठीइ वा पत्तवुट्ठीइ वा पुप्फवुट्ठीइ वा लिवुहोइ वा बोपत्रुट ठोइ वा मल्लवुट ठीइ वा वण्णवुट ठीइ वा चुण्णवुट ठीइ वा गंधवुट ठीइ वा वत्थवुट ठीइ वा भायणवुट ठीइ वा खीरवुट ठीइ वा सुकालाइ वा दुक्कालाइ वा अप्पग्धाइ वा महग्घाइ वा सुभिक्खाइ वा दुब्भिक्खाइ वा कयविक्कयाइ वा सण्णिहीइ वा संण्णिचयाइ वा णिहीइ वा णिहाणाई वा चिरपोराणाई वा पहीणसामियाइं वा पहीणसेउयाई वा पहीणमग्गाणि वा पहीणगोत्तागाराइं वा उच्छण्णसामियाई वा उच्छण्ण से उयाई वा उच्छण्णगोतागाराइं वा सिंघाडग-तिग-चउक्क-चच्चर-च उम्मुह-महापहपहेसु वा णयरणिद्धवणेसु वा सुसाण-गिरि-कंदर-संति-सेलो-बट ठाण-भवणगिहेसु सण्णिखित्ताई चिट ठंति। ण ताई सक्कस्स देविंदस्स देवरणो वेसमणस्स महारण्णो अण्णायाइं अदिट आई असुयाइं अस्सु ( मु) गाइं अविण्णायाई तेसिं वा वेसमणकाइयाणं देवाणं।
सक्कस्स देविंदस्स देवरणो वेसमणस्स महारण्णो इमे देवा अहावच्चा:भिण्णाया होत्था तं जहा - पुण्णभद्दे माणिभद्दे सालिभद्दे सुमणभद्दे चक्के रक्खे. पुण्णरक्खे स (प)व्वाणे समजसे सव्वकामे समिद्धे अमोहे असंगे। सक्कस्स णं देविंदस्स देवरण्णो वेसमणस्स महारण्णो दो पलिओवमाइं ठिई

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भगवती सूत्र शः ३ उः ७ पप्णत्ता अहावच्चाऽभियाणं देवाणं एगं पलिओवमं ठिई पण्णत्ता Tufacts T... AT HEITIATI
To the south of Mount Meru, which is in Jambu-dvipa, the following activities that take place, viz., iron mines, zinc mines, copper mines, lead mines, silver mines, gold mines, diamond mines, vajra raina mines, sprinklings of wealth, of silver, of gold, of gems, of thunder, of ornaments, of leaves, of flowers, of fruits, of seeds, of wreaths, of colours, of powders, of perfumes, of clothes, showers of silver, of gold, of gems, of vajra ratna, of ornaments, of leaves, of flowers, of fruits, of seeds, of wreaths, of colours, of powders,
rfumes, of clothes, of vessels, of milk, good time, bad time, low price, high price, easy begging, difficult begging, purchase, sale, and stock of ghee, jaggery, etc., stock of corn, of treasure, of wealth, treasure whose owners are dead, treasure which there is none to look after, treasure uncared for, treasure of which owners are extinct, treasure of which the name, race and line of the owners are extinct, treasure stored in chambers built at places where three roads meet, at places where four roads meet, in squares or on elevations, on highways, on ordinary thoroughfares, (beneath) city sewerage, in cremation grounds, on hills or in caves, in śānti-grha, in a cavern carved out of a mountain, in assembly halls or in residential houses--all these are known to Mahārāja Vaișramaņa, the Lokapāla of Sakra, the Indra of the gods, their king; and all these are not unknown, unseen, unheard of, unremembered by, nor are they cutside the knowledge either of him or of the Vaiśramaņa-kāyika gods.
The following gods are progeny-like of Mahārāja Vaiśramaņa, the Lokapala of Sakra, the Indra of the gods, their king :
Purnabhadra, Manibhadra, Salibhadra, Sumanobhadra, Cakra, Rakşa, Pūrņarakşa, Sadvān, Şarvayaśa, Sarvakāya, Samsddha, Amogha and Asanga.
The life-span of Mahārāja Vaiśramaņa, the Lokapāla of Sakra, the Indra of the gods, their king, is two palyopamas, and that of his progeny-like gods is one palyopama. Mahārāja Vaiśramaņa is in possession of such great fortune,...till great influence.

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119
ta
a! và ! ft 1
Bhante! So they are. Glory be to the great Lord. So saying, Bhagavān Gautama paid his homage and obeisance to Śramaņa Bhagavān Mahāvīra, and having done so, he withdrew to his own scal.
सत्तमो उद्देसो सम्मत्ती । Chapter Seven ends

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अट्ठमो. उद्देसो
CHAPTER EIGHT
रायगिहे णयरे जाव...पज्जुवासमाणे एवं वयासी :
In the city of Rajagrha,...till made the following submission :
[ Indras ]
प्रश्न १५०-असुरकुमाराणं भंते ! देवाणं कइ देवा आहेवच्चं जाब... विहरंति?
उत्तर १५०-गोयमा ! दस देवा आहेवच्चं जाव...विहरंति तं जहा-- चमरे असुरिंदे आसुरराया सोमे जमे बरुणे वेसमणे बली वइरोयणिंदे वइरोयणराया सोमे जमे वरुणे वेसमणे ।
प्रश्न १५१-णागकुमाराणं भंते ! पुच्छा ?
उत्तर १५१-गोयमा ! दस देवा आहेवच्चं जाव...विहरंति तं जहाधरणे णं णागकुमारिंदे णागकुमारराया कालवाले कोलवाले सेलवाले संखवाले भूयाणंदे णागकुमारिंदे णागकुमारराया कालवाले कोलवाले संखवाले सेलवाले।
जहा णागकुमारिंदाणं एयाए बत्तव्वयाए णेयव्वं एवं इमाणं णेयव्वं :
सुवण्णकुमाराणं-वेणुदेवे वेणुदाली चित्ते विचित्ते चित्तपक्खे विचित्तपाखे। - विज्जुकुमाराणं-हरिकंत हरिस्सह पभ सुप्पभ पभकंत सुप्पभकंत ।

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Bhagavati Sūtra Bk. 3 Ch. 8
121
अग्गिकुमाराणं-अग्गिसीह अग्गिमाणव तेउ तेउसीह तेउकंत तेउप्पभ । दीवकुमाराणं-पुण्ण विसिट्ठ रूय रूयंस रूसकंत रूयप्पभ । उदहिकुमाराणं-जलकते जलप्पभ जल जलरूय जलकत जलप्पभ । दिसाकुमाराणं-अमियगई अमियवाहणे तुरियगई खिप्पगई सीहगई सीहविक्कमगई।
वाउकुमाराणं-वेलंब पभंजण काल महाकाल अंजण रिट ठ । थणियकुमाराणं-घोस महाघोस आवत्त वियावत्त नंदियावत्त महानंदियावत्त ।
एवं भाणियव्वं जहा असुरकुमारा ।
सोम कालवाल चित्तप्पभ तेयरूव जल तुरियगई काल आजुत्त ।
Q. 150. Bhante ! How many are the gods that dominate . over the Asurakumāras ?
A. 150. Gautama! Ten gods dominate over the Asurakumāras. They are : Camara who is the Indra of the Asurakumāras and their king, Soma, Yama, Varuņa, Vaiśramaņa ; Bali who is the Indra of the Vairocanas and their king, Soma, Yama, Varuna and Vaisramana.
Q. 151. Bhante ! How many gods dominate over the Nāgakumāras ?
A. 151. Gautama ! Ten gods dominate over the Nāga kumāras. They are : Dharana who is the Indra of the Nagakumāras and their king, Kālavāla, Kolavāla, Sailapāla, Sankhapāla ; Bhutānanda who is the Indra of the Nāgakumāras and their king, Kālavāla, Kolavāla, Sarkhapāla and Sailapāla.
And what has been stated about the Indras of the Nāgakumāras may be stated about the remaining gods :
Suvarnakumāras are dominated over by Veņudeva, Veņudali, Citra, Vicitra, Citrapaksa, Vicitrapaksa ;
Vidyutkumāras are dominated over by Harikānta, Harisaha, Prabha, Suprabha, Prabhākānta, Suprabhākānta ;

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भगवती सूत्र शः ३ उ: ८
Agnikumāras are dominated over by Agnisinha, Agnimānava, Tejas, Tejahsinha, Tejakanta, Tejaprabha ;
122
Dvipakumāras are dominated over by Pürna, Visista, Rūpa, Rūpāmśa, Rūpakānta, Rūpaprabha ;
Udadhikumāras are dominated over by Jalakānta, Jalaprabha, Jala, Jalarüpa, Jalakānta, Jalaprabha ;
Dikkumāras are dominated over by Amitagati, Amitavāhana, Tvaritagati, Kşipragati, Sinhagati, Sinha-vikramagati ;
Vāyukumāras are dominated over by Velamba, Prabhañjana, Kāla, Mahākāla, Anjana, Arista ;
Stanitakumāras are dominated over by Ghoṣa, Mahaghoṣa, āvarta, Vyāvarta, Nandikāvarta, Mahānandikāvarta.
Statements about these are to be similar to those of the Asura
kumāras.
The first Lokapālas to the Indras of the Bhavanapati gods in the south are :
Soma, Kalavāla, Citra, Prabha, Tejas, Rūpa, Jala Tvarita - gati, Kāla and Ayukta.
प्रश्न १५२ - पिसायकुमाराणं पुच्छा ?
उत्तर १५२ - गोयमा ! दो देवा आहेवच्चं जाव... विहरति तं जहाकाले य महाकाले सुरूव-पडिरूव- पुण्णभद्दे य अमरवई माणिभद्दे भीमे य तहा महाभीमे । किण्णर- किंपुरिसे खलु सप्पुरिसे खलु तहा महापुरिसे अइकाय - महाकाए गीयरई चेव गीयजसे ।
एए वाणमंतराणं देवाणं ।
जोइरियाणं देबाणं दो देवा आहेवच्चं जाव... . विहरति तं जहा - चंदे य सूरे य ।

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Bhagavati Sutra Bk. 3 Ch. 8
123
Q. 152. And what about those dominating over the Piśācakumāras ?
A. 152. Gautama ! Pairs of gods, dominate over them. They are : Kāla and Mahākäla; Surūpa and Pratirüpa ; Pürņabhadra and Maņibhadra ; Bhima and Mahābhima; Kinnara and Kimpurușa ; Satpuruşa and Mahāpuruşa ; Atikāya and Mahākāya ; Gitarati and Gitayasa.
All these are the Indras of the Vāņa-vyantara gods.
Two gods dominate over the Jyotiskas. They are : the Moon and the Sun.
प्रश्न १५३-सोहम्मी साणेसु णं भंते ! कप्पेसु कइ देवा आहेवच्चं जाव...विहरंति ? ' उत्तर १५३-गोयमा ! दस देवा जाव...विहरंति तं जहा-सक्के देविंदे देवराया सोमे जमे वरुणे वेसमणे ईसाणे देविंदे देवराया सोमे जमे वरुणे वेसमणे। एसा वत्तव्वया सव्वेसु वि कप्पेसु एए चेव भाणियव्वा। जे य इंदा ते य भाणियव्वा ।
Q. 153. Bhante ! How many gods dominate over Saudharma-kalpa and Iśāna-kalpa ?
A. 153. Gautama ! Ten gods dominate (in Saudharmakalpa) as follows : Sakra who is the Indra of the gods and their king, Şoma, Yama, Varuņa, Vaiśramaņa ; Išāna himself who is the Indra of the gods and their king, Soma, Yama, Varuņa, Vaiśramaņa. And similar statements are to be made about the remaining heavens, and their respective Indras are to be mentioned.
सेवं भंते ! सेवं भंते ! त्ति ।
Bhante ! So they are. Glory be to the great Lord! So saying, Bhagavān Gautama paid his homage and obeisance to the Lord, and having done so, he withdrew to his seat.
अट्ठमो उद्देसो सम्मत्तो | Chapter Eight ends

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नवमो उददेसो
CHAPTER NINE रायगिहे जाय...एवं वयासीः In the city of Rājagxha,...till made submission as follows :
[objects of senses] प्रश्न १५४-काविहे गं भंते ! इंदियविसए पण्णत्ते ?.
उत्तर १५४-गोयमा! पंचविहे इंदियविसएपण्णत्ते तं जहा-सोइंदियविसए जाव...जीवाभिगमे जोइसिय उद्देसओ यवो अपरिसे सो।
Q. 154. Bhante ! How many have been stated to be the objects of organs of senses ?
A. 154. Gautama ! The objects of the organs of senses have been stated to be five. They are : object of the organ of hearing, etc., as contained in the Jivābhigama Sutra. where from the chapter on the Jyotişkas is to be stated as a whole (i.e., without omission)28.
नवमो उद्देसो सम्मत्तो । Chapter Nine ends

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समो उद्देस
CHAPTER TEN
राग जाव... एवं वयासीः
In the City of Rajagṛha,...till made submission as follows: [Indras' assemblies]
प्रश्न १५५ - चमरस्स णं भंते! असुरिंदस्स असुररणो कइ परिसाओ पण्णत्ताओ ?
उत्तर १५५ - गोयमा ! तओ परिसाओ पण्णत्ताओ तं जहा -समिया चंडा जाया एवं जहाणुपुव्वीए जाव... अच्चुओ कप्पो ।
Q. 155. Bhante ! How many have been stated to be the assemblies of Camara, the Indra of the Asurakumāras, their king ?
A. 155. Gautama! He is stated to have three assemblies, which are Samikā (Samitā), Candā and Jātā. Like this, in order, need be stated...till Acyuta-kalpa27.
सेवं भंते ! सेवं भंते !
त्ति ।
Bhante ! So they are. Glory be to the great lord. Sc saying, Bhagavan Gautama paid his homage and obeisance to the Lord, and having done so, he withdrew to his seat.
दसमो उद्देसो सम्मत्तो | Chapter Ten ends
तइयं सयं सम्मतं । Book Three ends

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चउत्थं सयं
BOOK FOUR
पढम-बिईय-तईय-चउत्था उदेसा
CHAPTERS ONE-Two-THREE-FOUR
गाहा :
चत्तारि विमाणेहिं चत्तारि य होंति रायहाणीहिं रईए लेस्साहि य दस उद्देसा चउत्थसये।
Couplet :
Four chapters deal with vimānas And four with capital-cities (Then) infernal beings, tinges (at last) Contents of ten chapters in Book Four
रायगिह गयरे जाव...एवं वयासी : In the city of Rājagpha,...till made the following submission :
[Lokapālas of I sānendra] प्रश्न १-ईसाणस्स णं भंते ! देविंदस्स देवरण्णो का लोगपाला पण्णत्ता ? उत्तर १-चत्तारि लोगपाला पण्णत्ता तं जहा-सोमे जमे बरुणे वेसमणे। प्रश्न २-एएसि णं भंते ! लोगपालाणं कइ विमाणा पण्णत्ता ?
उत्तर २-गोयमा ! चत्तारि विमाणा पण्णत्ता तं जहा-सुमणे सव्वओभद्दे वग्गू सुवग्गू।

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Bhagavati Suūtra Bk. 4 Ch. 1-4
प्रश्न ३ - ऋहिणं भंते ! ईसाणस्स देविंदस्स देवरण्णो सोमस्स महारण्णो सुमणे णामं महाविमाणे पण्णते ?
127
उत्तर ३ - गोयमा ! जंदुद्दीवे दीवे मंदरस्स पव्वयस्स उत्तरे णं इमीसे रयणप्पभाए पुढवीए याव... ईसाणे णामं कप्पे पण्णत्ते तत्थ णं जाव... पंचवडेंसया पण्णत्ता तं जहा - अंकवडेंसए फलिहवडेंसए रयण वडेंसए जायरूववर्डेस ए मझे ईसाणवडेंसए । तस्स णं ईसाणवडेंसयस्स महाविमाणस्स पुरत्थिमेण तिरियम संखेज्जाइं जोयणसहस्साइं वीईवइत्ता तत्थ णं ईसाणस्स देविंदस्स देवरण्णो सोमस्स महारण्णो सुमणे णामं महाविमाणे पण्णत्ते अद्धते रसजोयण । जहा सक्क्स्स वत्तव्वया तईयसए तहा ईसाणस्स वि जाव...अच्वणिया सम्मत्ता ।
चउण्हं वि लोगपालाणं विमाणे विमाणे उद्देसओ चउसु वि विमाणेसु चत्तारि उद्देसा अपरिसेसा णवरं ठिईए णाणत्तं
आइ दुय विभागूणा पलिया धणयस्स होंति दो चेव । दोसतिभागा वरुण पलियमहावच्चदेवाणं ।
Q. 1. Bhante! How many have been stated to be the Lokapālas of Isāna, the Indra of the gods, their king ?
A. 1. Gautama! They have been stated to be four. They are: Soma, Yama, Varuna and Vaiśramapa.
Q. 2. Bhante! How many have been stated to be the vimānas of the Lokapālas ?
A. 2. Gautama! They have been stated to be four. They are : Sumana, Sarvatobhadra, Valgu, Suvalgu.
Q. 3. Bhante ! Where is located the great vimāna named Sumana of Mahārāja Soma, the Lokapāla of Īsāna, who is the Indra of the gods and their king?
A. 3. Gautama! To the north of Mount Meru in Jambudvipa, from the flat ground of the Ratnaprabhā hell,...till there is Iśāna-kalpa, there are five celestial palaces, which are, Anikā

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भगवती सूत्र शः ४ उ: १-४
vata msaka, Sphatikāvataṁsaka, Ratnavata ṁsaka and Jātarūpāvata msaka, with Iśānāvata msaka at the centre of them. As one goes obliquely to the east of the great vimana Iśānāvatamsaka, and covers a distance of an unlimited thousand yojanas, there is the great vimāna named Sumana, which belongs to Mahārāja Soma, the Lokapala of Iśāna, the Indra of the gods, their king. Its length and breadth are 122 lakh yojanas each. Other details are the same as that of (the great vimāna of Mahārāja Soma, the Lokapāla of Sakrendra,...till the end of the sec
tion.
128
The description of the vimāna of each Lokapāla constitutes a Chapter, and so four vimānas make four Chapters complete, but differences are in their life-span. The life-span in each case is as follows:
Mahārāja Soma and Yama have each a life-span of three quarters less than two palyopamas, Vaiśramaņa has a life-span of two Palyopamas and Varuņa has three quarters added to a palyopama. The progeny-like gods have each a lifespan of one palyopama.
पढम-बिईय-तईय- चउत्था उद्देसा सम्मत्ता
Chapters One-Two-Three-Four end

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पंचम - छट्ठ-सत्तमट्ठमा उद्देसा
CHAPTERS FIVE-SIX-SEVEN-EIGHT
[ capital-cities of Lokapālas 1
४- यहाणीसुविचत्तारि उद्देसा भाणियव्वा जाव... महिड्डीए जाव... वरुणे महाराया ।
4. Four chapters are to be given to the capital-cities', ...till great fortune,...till Mahārāja Varuna.
पंचम छट्ठ-सत्तमट्ठमा उद्देसा सम्मत्ता Chapters Five-Six-Seven-Eight end

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नवमो उद्देसो CHAPTER NINB
[on infernal beings ]
प्रश्न ५-णेरइए णं भंते । गैरइएसु उववज्जइ अणेरइए णेरइएसु उववज्जइ ?
उत्तर ५-पण्णवणाए लेस्सापए तईओ उद्देसओ भाणियव्वो जाव... णाणाई।
Q. 5. Bhante ! Are infernal beings alone born among infernal beings, or, are non-infernal beings born among infernal beings ?
A. 5. On this, refer to Chapter Three on "Tinges' in the Pannavaņā Sūtra,...till various types of knowledge.
नवमो उददेसो सम्मत्तो । Chapter Nine ends

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दसमो उद्दसो
CHAPTER TEN
[ on tinges]
प्रश्न ६-से गूणं भंते ! कण्हलेस्सा णीललेस्से पप्प तारूवत्ताए तावण्णत्ताएं...?
उत्तर ६-एवं चउत्थो उद्देसओ पण्णवणाए चेव लेस्सापदे णेयव्वो जाव ... परिणाम-वग्ण-रस-गंध-सुद्ध-अपसत्थ-संकिलिठ्ठ-हा-गइ-परिणाम-पएसो-गाहवग्गणा-ट्ठाणमप्पबहुँ ।
Q. 6. Bhante ! Does the black tinge attain the colour and the hue of the blue tinge by coming into contact with it ?
A. 6. Gautama ! Refer to Chapter Four on 'Tinges' in the Pannavana Sutras...till outcome, colour, substance, smell, purity, unwholesomeness, oppression, heat, movement, transformation, space-units, dimensions, categories, place, quantum -more or less. (All these need be stated about tinges.)
सेवं भंते ! सेवं भंते! ति।
Bhante ! So they are. Glory be to the great Lord! So saying, Bhagavān Gautama paid his homage and obeisance to the Lord, and having done so, he withdrew to his seat.
दसमो उद्दसो सम्मत्तो । Chapter Ten ends
चउत्थं सयं सम्मत्तं । Book Four ends

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पंचमं सयं
BOOK FIVE
पढमो उद्देसो
CHAPTER ONB
गाहा :
चंद रवि अणिल गंठिय सद्दे छउमाऽउ एयण नियंठे रायगिहं चंपा चंदिमा य दस पंचमम्मि सए ।
Couplet :
City of Campă (where the dialogue took place) Topics for discussion are-the sun, the wind, Knots that make a net (this is for analogy), Sound, monks, life-span, throb of matter, Monk Nirgranthiputra, Rājagrha, the moon, Campa-such are the contents
Of ten chapters in Book Five.
तेणं कालेणं तेणं समएणं चंपा णामं रायहाणी होत्या । वण्णओ । तीसे णं चंपाए णयरीए पुण्णभद्दे णामं चेइए होत्था । वण्णओ । सामी समोसढे जाव... परिसा पडिगया ।
In that period, at that time, there was a capital-city named Campā. Description. Outside the city of Campā, there was a caitya named Purnabhadra. Description. Śramana Bhagavan Mahāvīra came,...till the people dispersed.
तेणं कालेणं तेणं समएणं समणस्स भगवओ महावीरस्स जेट ठे अंतेवासी इंदभइ णामं अणगारे गोयमगोत्ते णं जाव... एवं वयासीः

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Bhagavati Sūtra Bk. 5 Ch. 1
In that period, at that time, Śramaņa Bhagavān Mahāvīra had a senior-most disciple in a monk named Indrabhūti who belonged to the Gautama line,... till he made the following submission :
[ on sun-rise and sun-set ]
133
प्रश्न १ - जंबूद्दीवे णं भंते ! दीवे सूरिया उदीण पाईणमुग्गच्छ पाईणदाहिणमागच्छति पाईण दाहिणमुग्गच्छ दाहिण-पडीणमागच्छंति दाहिण-पडीणमुग्गच्छ पडीण उदीणमागच्छंति षडीण - उदीणमुग्गच्छ उदीण पाईणमागच्छंति ?
उत्तर १ - हंता गोयमा ! जंबूद्दीवे णं दीवे सूरिया उदीण-पाईणमुग्गच्छ जाव... उदीण - पाईणमागच्छंति ।
प्रश्न २ - जगणं भंते! जंबूद्दीवे दीवे दाहिणड्ढे दिवसे हवइ तया णं उत्तरढेऽवि दिवसे भवइ जया णं उत्तरड्ढेऽवि दिवसे भवइ तया णं जंबूदीवे दीवे मंदरस्स पव्वयस्स पुरत्थिमपच्चत्थिमे णं राई हवइ ?
जया णं जंबूद्दीवे दीवे दाहिणड्ढे वि दिवसे जाव
उत्तर २ - हंता गोयमा ! ... राई भवइ ।
प्रश्न ३ - जया णं भंते! जंबूदीवे दीवे मंदरस्स पव्वयस्स पुरत्थि मे णं दिवसे भवइ तथा णं पच्चत्थिमेण वि दिवसे भवइ जया णं पञ्चत्थिमे णं दिवसे भवइ तया णं जंबूदीवे दीवे मंदरस्स पव्वयस्स उत्तर- दाहिणे णं राई भवइ ?
जया णं जंबूदीवे दीवे मंदरपुरत्थिमे णं दिवसे
उत्तर ३ - हंता गोयमा जाव... राई भवइ ।
Q. 1. Bhante! In the isle called Jambudvipa, does the sun rise in the north-east and set in in the south-east ? Does it rise in the south-east and set in in the south-west ? Does it rise in the south-west and set in in the north-west ? Does it rise in the north-west and set in in the north-east ?
A. 1. Yes, Gautama, the sun rises in the north-east,... till comes back to the north-east 1.

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Q. 2. Bhante! When it is day in the southern portion of the isle named Jambūdvipa, is it also day in the northern portion ? And when it is day in the northern portion, is it night in the east and the west of Mount Meru in the isle named Jambūdvipa ?
A. 2. Yes, Gautama, when it is day in the southern portion of the isle named Jambudvipa,...till it is night, etc.
Q. 3. Bhante ! When it is day in the east of Mount Meru in the isle called Jambūdvipa, is it also day in the west ? And when it is day in the west, then, is it night in the north and in the south of Mount Meru in the isle named Jambūdvīpa ?
A. 3. Yes, Gautama, when it is day in the east of Mount Meru in the isle named Jambudvipa,...till it is night, etc.
[ measure of day and night ] प्रश्न ४-जया णं भंते ! जंबूदीवे दीवे दाहिणड ढे उक्कोसए अट्ठारसमुहुत्ते दिवसे भवइ तया णं उत्तरड्ढे वि उक्कोसए अट्ठारसमुहुत्ते दिवसे भवइ जया णं उत्तरड्ढे उक्कोसए अट्ठारसमुहुत्ते दिवसे भवइ तया णं जंबुद्दीवे दीवे मंदरस्स पुरत्थिम-पच्चत्थिमे णं जहण्णिया दुवालसमुहुत्ता राई भवइ ? ___ उत्तर ४-हंता गोयमा ! जया णं जंबूद्दीवे जाव...दुवालसमुहुत्ता राई भवइ ।
प्रश्न ५-जया णं जंबद्दीवे मंदरस्स पुरत्थिमे उक्कोसए अट्ठारसमुहुत्ते दिवसे भवइ तया णं जंबूद्दीवे दीवे पच्चत्थिमेण वि उक्कोसेणं अट्ठारसमुहुत्ते दिवसे भवइ जया णं पच्चत्थिमे णं उक्कोसिए अट्ठारसमुहुत्ते दिवसे भवइ तया णं भंते ! जंबूदीवे दीवे उत्तरे दुवालसमुहुत्ता जाव...राई भवइ ?
उत्तर ५-हंता गोयमा ! जाव...भवइ ।
प्रश्न ६-जया णं भंते ! जंबूदीवे दीवे दाहिणड्ढे अट्ठारसमुहुत्ताणतरे दिवसे भवइ तया णं उत्तरे अट्ठारसमुहुत्ताणंतरे दिवसे भवइ जया णं उत्तरड्ढे

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अठारसमुहुत्ताणंतरे दिवसे भवइ तया णं जंबदीवे दीवे मंदरस्स पव्वयस्स पुरत्थि मे णं पञ्चत्थि मे णं साइरेगा दुवालसमुहुत्ता राई भवइ ?
उत्तर ६ - हंता गोयमा ! जया णं जंबूद्दीवे जाव... राई भवइ ।
प्रश्न ७ - जया णं भंते ! जंबूद्दीवे मंदरस्स पव्वयस्स पुरत्थि मे णं अट्ठारस मुहुत्ताणंतरे दिवसे भवइ तथा णं पच्चत्थि मे णं अट्ठारसमुहुत्ताणंतरे दिवसे भवइ जया णं पच्चत्थिमे णं अट्ठारसमुहुत्ताणंतरे दिवसे भवइ तया णं जंबूद्दीवे मंदरस्स पव्वयस्स उत्तरदाहिणे साइरेगदुवालसमुहुत्ता राई भवइ ?
उत्तर ७ - हंता गोयमा !
भवइ ।
एवं एएणं कमेण ओसारेयव्वं सत्तरसमुहुत्ते दिवसे तेरसमुहुत्ता राई सत्तरसमुहुत्ताणंतरे दिवसे साइरेगा तेरसमुहुत्ता राई सोलसमुहुत्ते दिवसे चोदसमुहुत्ता राई सोलसमुहुत्तागंतरे दिवसे साईरेगचउद्दसमुहुत्ता राई पण्णरसमुहुत्ते दिवसे पण्णरसमुहुत्ता राई पण्णरसमुहुत्ताणंतरे दिवसे साईरेगा पण्णरस मुहुत्ता राई चोद्दसमुहुत्ते दिवसे सोलस मुहुत्ता राई चोद्दसमुहुत्ताणंतरे दिवसे साइरेगा सोलसमुहुत्ता राई तेरसमुहुत्ते दिवसे सत्तरसमुहुत्ता राई तेरसमुहुत्ताणंतरे दिवसे साइरेगा सत्तरसमुहुत्ता राई ।
जाव... भवइ ।
प्रश्न ८ - जया णं जंबूदीवे दाहिणड्ढे जहण्णए दुवालसमुहुत्ते दिवसे भवइ तया णं उत्तरड् ढे वि जया णं उत्तरड्ढे तया गं जंबूदीवे दीवे मंदरस्स पव्वयस्स पुरत्थि मे पच्चत्थिमे णं उक्कोसिया अट्ठारसमुहुत्ता राई भवइ ?
उत्तर ८- हंता गोयमा ! एवं चेव उच्चारेयव्वं जाव... राई भवइ ।
प्रश्न ९ - जया णं भंते ! जंबूदीवे दीवे मंदरस्स पव्वयस्स पुरत्थिमे णं जहणए दुवालसमुहुत्ते दिवसे भवइ तया णं पञ्चथिमेण वि जया णं पच्चत्थि मे णं वि तया णं जंबूदीवे दीवे मंदरस्स पव्वयस्स उत्तर दाहिणे णं उक्कोसिया अट्ठारसमहुत्ता राई भवइ ?
उत्तर ९ - हंता, गोयमा ! जाव... .. राई भवइ ।

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Q. 4. Bhante! When in the south of the isle named Jambudvipa, the maximum span of the day is 18 muhurtas (18×48 minutes), then in the north also, is the maximum span of the day 18 muhurtas, and when in the north the maximum span of the day is 18 muhurtas, then in the east and the west of Mount Meru in the isle named Jambudvipa, is the maximum span of the night 12 muḥurtas2 ?
136
A. 4. Yes, Gautama, when in the south of the isle named Jambudvipa,...till the maximum span of the night is 12 muhurtas.
Q. 5. Bhante ! When in the east of Mount Meru in the isle named Jambudvipa, the maximum span of the day is 18 muhurtas, then, in the west, too, does the day have a maximum span of 18 muhurtas ? And when in the west, the day has a maximum span of 18 muhūrtas, then, in the north of the isle named Jambudvipa, does the night have a maximum span of 12 muhurtas ?
A. 5. Gautama! It is so,...till the night has a maximum span of 12 muhurtas.
Q. 6. Bhante! When in the south of the isle named Jambudvipa, the day has a span of less than 18 muhurtas, then, in the north, too, does the day have a span of 18 muhurtas? And when in the north of the isle named Jambudvipa, the day has a span of less than 18 muhurtas, then, in the east and the west of Mount Meru in the isle named Jambudvipa, does the night have a span which is more than 12 muhurtas ?
A. 6. Gautama, when in the south of the isle named Jambudvipa,...till the span of the night is more than 12 muhurtas.
A. 7. Bhante ! When in the east of Mount Meru in the isle named Jumbudvipa, the day has a span which is less than 18 muhurtas, then, in the west, too, does the day

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have a span which is less than 18 muhurtas ? And when in the west the day has a span which is less than 18 muhurtas, then, in the north and the south of Mount Meru in the isle named Jambūdvipa, does the night have a span of more than 12 muhurtas ?
A. 7. Yes, Gautama, they are so...till more than 12 muhūrtas.
And in this order, (the day ) is to be reduced. (and night increased) : When the day is 17 muhurtas, the night is 13 muhur tas : when the day is less than 17 muhurtas, the night is more than 13 muhurtas ; when the day is 16 muhurtas, the night is 14 ; when the day is less than 16 muhurtas, the night is more than 14 ; when the day is 15 muhūrtas, the night is also 15 ; when the day is less than 15 muhurtas, the night is more than 15 ; when the day is 14 muhurtas, the night is 16; when the day is less than 14 muhurtas, the night is more than 16 ; when the day is 13 muhûrtas, the night is 17; and when the day is less than 13 muhūrtas, the night is more than 17.
Q. 8. Bhante ! When in the south of the isle named Jambūdvipa, the maximum span of the day is 12 muhurtas, then, is it so in the north too ? And when it is so in the north, then, in the east and the west of Mount Meru in the isle named Jambūdvipa, does the night have a maximum span of 18 muhûrtas ?
A. 8. Yes, Gautama, it is so, and like this is to be stated,...till the night has a maximum span of 18 muhurtas
Q. 9. Bhante ! When in the east of Mount Meru, the day has a maximum span of 12 muhurtas, then, in the west, too, is it so ? And when in the west, too, it is so, then, in the north and the south of Mount Meru in the isle named Jambūdvipa does the night have a miximum span of 18. muhurtas ?

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A. 9. Yes, Gautama, it is so,...till the night has a maxi-' mum span of 18 muhurtas.
[ on the commencement of rainfall ]
प्रश्न १०-जया णं भंते ! जंबूद्दीवे दीवे दाहिणड्ढे वि वासाणं पढमे समये पडिवज्जइ तया णं उत्तरड्ढे वि वासाणं पढमे समये पडिवज्जइ जया ण उत्तरड्ढे वि वासाणं पढ मे समए पडिवज्जइ तया णं जंबूद्दीवे दीवे मंदरस्स पव्वयस्स पुरथिम-पच्चत्थिमे णं अणंतरपुरक्खडे समयंसि वासाणं पढमे समए पडिवज्जइ ?
उत्तर १०-हंता गोयमा ! जया णं जंबूद्दीवे दीवे दाहिणड्ढे वासाणं पढमे समए पडिवज्जइ तह चेव जाव...पडिवज्जइ ।
प्रश्न ११-जया णं भंते ! जबूद्दीवे दीवे मंदरस्स पव्वयस्स पुरत्थिमे णं वासाणं पढमे समए पडिवज्जइ तया णं पच्चत्थिमेण वि वासाणं पढमे समए पडिवज्जइ । जया णं पच्चत्थिमेण वि वासाणं पढमे समए पडिवज्जइ तया णं जाव...मंदरस्स पव्वयस्स उत्तर दाहिणे णं अणंतरपच्छाकडसमयंसि वासाणं पढमे समए पडिवण्णे भवइ ?
उत्तर ११-हंता गोयमा ! जया णं जंबूद्दीवे दीवे मंदरस्स पव्वयस्स पुरत्यिमे णं एवं चेव उच्चारेयव्वं जाव ..पडिवण्णे भवइ ।
. एवं जहा समएणं अभिलावो भणिओ वासाणं तहा आवलियाए वि भाणियब्यो आणपाणूण वि थोवेण वि लवेण वि मुहुत्तेण वि अहोरत्तेण वि पक्वेण वि मासेण वि उउणा वि एएसिं सवेसिं जहा समयस्स अभिलावो तहा भाणियव्वो।
Q. 10. Bhante ! When the rainy season starts its first time-unit (samaya) in the south of the isle named Jambūdvipa, then the rainy season starts its first time-unit also in the north ; when the rainy season starts its first time-unit in the north, then, does the rainy season start its first time-unit in the east and the west of Mount Meru in the isle named Jambūdvipa in the time-unit just following ?

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A. 10. Yes, Gautama, it is so. When the rainy season starts its first time-unit in the southern region of the isle named Jambūdvipa...till in the time-unit just following.
Q. 11. Bhante ! When the rainy seasson starts its first time-unit in the east of Mount Meru in the isle named Jambudvipa, then it starts also its first time-unit in the west ; and when it starts its first time-unit in the west, then, does the rainy season start its first time-unit in the north and the south of Mount Meru in the time-unit just preceding ?
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A. 11. Yes, Gautama, it is so. When the rainy season starts its first time-unit in the east of Mount Meru in the isle named Jambudvipa,...till in the time-unit just preceding.
What has been stated of the first time-unit of the commencement of rainfall has to be repeated about avalikā, .ānapana, stoka, lava, muhurta, day night, fortnight, month and season3.
प्रश्न १२ - जया पडिवज्जइ... ?
[ on winter, etc. ]
णं भंते ! जंबूददीवे दीवे हेमंताणं पढमे समए
उत्तर १२ - जहेव वासाणं भाणियव्वो जाव... उउए । भाणियव्वा ।
अभिलावो तहेव हेमंताण वि गिम्हाण वि एवं तिण्णि वि एएसिं तीसं आलावगा
प्रश्न १३ - जया णं भंते ! पढमे अयणे पडिवज्जइ तथा णं
जंबूद्दीवे दीवे मंदरस्स पव्वयस्स दाहिणड्ढे उत्तरड ढे वि पढमे अयणे पडिवज्जइ ?
उत्तर १३ - जहा समएणं अभिलावो तहेव अयणेण वि भाणियव्वो जाव... अणंतरपच्छाकडसमयंसि पढमे अयणे पडिवण्णे भवइ ।
जहा अयंणेण अभिलावो तहा संवच्छरेण वि भाणियव्बो जुएण वि वाससएण वि वाससहस्सेण वि वाससयसहस्सेण वि पुव्वंगेण वि पुव्वेण वि

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तुडियंगेण वि तुडियेण वि एवं पुव्वंगे पुव्वे तूडियंगे तुडिए अडडंगे अडडे अववंगे अववे हूहूयंगे हूहूए उप्पलंगे उप्पले पउमंगे पउमे णलिणंगे णलिणे अत्थणिउरंगे अत्थणिउरे अउयंगे अउए णउयंगे णउए पउयंगे पउए चूलियंगे चूलिए सीसपहेलिया पलिओवमेण सागरोवमेण वि भाणियव्वो ।
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पढमा
प्रश्न १४ -- जया णं भंते ! जंबूद्दीवे दीवे दाहिणड्ढे ओसप्पिणी पडिवज्जइ तया णं उत्तरड्ढे वि पढमा ओसप्पिणी पडिवज्जइ जया णं उत्तरड्ढे वि पडिवज्जइ तया णं जंबूद्दीवे दीवे मंदरस्स पव्वयस्स पुरत्थिमे णं पच्चत्थि मे णं णेवत्थि ओसप्पिणी णवत्थि उस्सप्पिणी । अवट्ठिए णं तत्थ काले पण्णत्ते समणाउसो ?
जाव...
उत्तर १४ - हंता गोयमा ! तं चेव जाव... उच्चारेयव्वं समणाउसो ! जहा ओसप्पिणीए आलावओ भणिओ एवं उस्सप्पिणीए वि भाणियव्वो ।
Q.12.
Bhante ! When the winter season starts its first time-unit in the south of the isle named Jambudvipa, (then it starts the same in the north; and when it starts the same in the north, then, does it start its first time-unit in the east and the west of Mount Meru in the isle named Jambudvipa in the time-unit just following ) ? /
A. 12. The discussion on the rainy season is to be repeated in the case of winter, and so also in the case of summer, ...till (all) seasons. All the three (i.e., rains, winter and summer) are alike, and they take 30 forms.
Q. 13. Bhante ! When in the south of Mount Meru in the isle named Jambudvipa, there is the first ayana (consisting of three seasons of two months each), then, is there the same first ayana in the north too ?
A. 13. What has been said of the time-unit has to be repeated about ayana,...till its first time-unit falls in the period just following.

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And what has been said of ayana is to be repeated about a year, a yuga, a century, 1000 years, 100,000 years, purvanga, purva, trutitanga, trutita, atatanga, atata, avavanga, avava, huhukanga, huhaka, utpalanga, utpala, padmānga, padma, nalinănga, nalina, arthanūpuränga, arthanüpura, ayutanga, ayuta, nayutānga, nayuta, prayutānga, prayuta, culikānga, cūlikā, širşa-prahelikānga, sirşa-prahelikā, palyopama and sägaropamat.
Q. 14. Bhante! When in the south of the isle named Jambūdvipa, it is first avasarpini (down-phase of the time-cycle), in the north, too, it is first avasarpiņi; and when it is first avasarpiņi in the north, then, to the east and and the west of Mount Meru in the isle named Jambudvipa, (it is said), there is no avasarpini nor utsarpini ; it is a fixed time. Is it so ?
A. 14. Yes, Gautama, it is so,...repeat what (you have) said,...till a fixed time. What is stated about avasarpini is to be repeated about utsarpiņi.
__ [ sun-rise in Salt Seas ] प्रश्न १५-लवणे णं भंते ! समुद्दे सूरिया उदीण-पाईणमुग्गछ... ?
उत्तर १५-ज च्चेव जंबूद्दीवस्स वत्तव्वया भगिया स च्चेव सव्वा अपरिसेसिया लवणसमुदस्स वि भाणियव्वा णवरं अभिलावो इमो
यव्वो। जया णं भंते ! लवणे समुद्दे दाहिणड्ढे दिवसे भवइ तं चेव जाव...तया णं लवणसमुद्दे पुरत्थिम-पच्चत्थिमे णं राई भवति । एएणं अभिलावेणं णेयव्वं ।
प्रश्न १६-जया णं भंते ! लवणसमुद्दे दाहिणड्ढे पढमा ओसप्पिणी पडिवज्जइ तया णं उत्तरड्ढे पढमा ओसप्पिणी पडिवज्जइ जया णं उत्तरड्ढे पढमा ओसप्पिणी पडिवज्जइ तया णं लवणसमुद्दे पुरथिमपच्चत्थिमेणं णेवत्थि ओसप्पिणी णेवत्थि उस्सप्पिणी समणाउओ ?
उत्तर १६-हंता गोयमा ! जाव...समणाउओ।

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Q. 15. - Bhante ! In the Salt Sea, does the sun rise in the north-east (and set in the south-east and so on, repeat as. before) ?
A. 15. Whatever has been said (of the suns) of Jambūdvipa is to be repeated without omission about the Salt Sea, difference being in wording as follows: when in the southern portion of the Salt Sea it is day,...till in the eastern portion and in the western portion of the Salt Sea, it is night. It is to be stated like this.
Q. 16. Bhante ! When in the southern portion of the Salt Sea, it is first avasarpiņi, it is said that in the northern portion, too, it is first avasarpiņi, and when in the northern portion it is first avasarpiņi, then in the eastern and the western portions of the Salt Sea, there is neither avasarpui nor utsarpini, (but a fixed time). Bhante ! Is it so ?
A. 16.
Yes, Gautama, (it is so)...till (a fixed time).
[ sun-rise in Dhatakikhanda and Puşkarārdha? ] प्रश्न १७-धायइसंडे णं भंते ! दीवे सूरिया उदीण-पाईणमुग्गच्छ...?
उत्तर १७-जहेव जंबूढदीवस्स वत्तव्यया भणिया स च्चेव धायइसंडस्स वि भाणियव्वा णवरं इमेणं आभलानेणं सव्वे आलावगा भाणियव्वा ।
प्रश्न १८-जया णं भंते ! धायइसंडे दीवे दाहिणड ढे दिवसे भवइ तया णं उत्तरड ढे वि जया णं उत्तरड ढे वि तया णं धायइसंडे दीवे मंदराणं पव्वयाणं पुरत्थिम-पच्चस्थिमे णं राई भवइ ?
उतर १८-हंता गोयमा ; एवं चेव जाव...राई भवइ ।
प्रश्न १९-जया णं भंते ! धायइसंडे दीवे मंदराणं पव्वयाणं पुरत्थिमेणं दिवसे भवइ तया णं पच्चत्थिमेण वि ? जया णं पच्चत्थिमेण वि तया णं धायइसंडे दीवे मंदराणं पव्वयाण उत्तरेणं दाहिणणं राई भवइ ?

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उत्तर १९ - हंता गोयमा !
जाव... ।
143
जाव... भवइ - एवं एएणं अभिलावेणं णेयव्वं
प्रश्न २० - जया णं भंते! दाहिणड्ढे पढमा ओसप्पिणी तया णं उत्तरड्ढे ? जया णं उत्तरड्ढे तया णं धायइसंडे दीवे मंदराणं पव्वयाणं पुरत्थिमपच्चत्थिमेणं णत्थि ओसप्पिणी जाव... समणाउसो ?
उत्तर २० - हंता गोयमा !
जाव... समणाउसो ।
जहा लवणसमुद्दस्स वत्तव्वया तहा कालोदस्स वि भाणियव्वा णवरं कालोदस्स णामं भाणियव्वं ।
प्रष्न २१ - अभिंतर पुक्खरद्वेणं भंते ! सूरिया उदीण - पाईणमुग्गच्छ... ?
उत्तर २१ - जहेब धायइसंडस्स वत्तव्वया तहेव अब्भिंतरपुक्खरद्धस्स वि भाणिव्वा णवरं अभिलावो जाणियव्वो जाव... तया णं अब्भिंतरपुक्खरद्धे मंदराणं पुरत्थिम- पच्चत्थिमेणं णवत्थि अवसप्पिणी णेवत्थि उस्सप्पिणी । अवट्ठिए णं तत्थ काले पण्णत्ते समणाउसो !
Q. 17. Bhante ! In the isle named, Dhātakikhanda, does the sun rise in the north-east, (and so on, repeat as before ) ?
A. 17. What has been stated about Jambudvipa is to be repeated about Dhatakikhanda, difference being that different names are to be suitably inserted.
Q. 18. Bhante ! When it is day in the south of the isle named Dhatakikhaṇḍa, it is also day in the north ; and when it is day in the north, then, is it night in the east and in the west of Mount Meru in the isle of Dhatakikhaṇḍa ?
A. 18. Yes, Gautama, it is so,...till it is night.
Q. 19. Bhante ! When in the east of Dhatakikhaṇḍa, it is
in the isle named
day in the west; and when it is day in the
Mount
Meru
day, is it also west, then, in

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the north and in the south of the isle named Dhātakikhanda, is it night ?
A. 19. Yes, Gautama, it is so,...till it is night...till the rest is to be noted in this order.
Q. 20. Bhante! When in the south of the isle named Dhāta kikhanda, it is first avasarpiņi, then in the north too, it is first avasarpiņi ; and when in the north, it is first avasarpiņi, then, in the east and in the west of Mount Meru, no avasarpiņi...till (a fixed time). Are they so ?
A. 20. Yes, Gautama, they are so....till (a fixed-time). What has been said of the Salt Sea is to be repeated about the Kālodadhi, difference being that the name of the Kālodadhi Sea has to be stated.
Q. 21. Bhante! In the inner half of Puşkara (facing Dhātakik haņda), does the sun rise in the north-east, (and so on, repeat as before) ?
A. 21. What has been stated about Dhātakikhanļa is to be repeated about the inner half of Puşkara, difference being that the inner half of Puşkara is to be stated in place of Dhatakikhanda,...till in the inner half of Puşkara, in the east and in the west of Mount Meru, there is neither avasarpiņi nor utsarpiņi, but a fixed time.
ta già ! và đa ! GL
So they are. Bhante! Glory be to the Lord? So saying, Gautama paid homage and obeisance to Sramaņa Bhagavān Mahāvira and withdrew to his seat.
पढमो उद्देसो सम्मत्तो । Chapter one ends

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बोइओ उद्धेसा
CHAPTER Two रायगिहे गयेर जाव...एवं वयासी :
In the city of Rājagsha,...till made the following submission :
[ on winds ]
प्रश्न २२-अत्थि णं भंते ! ईसिंपुरेवाया पच्छावाया मंदावाया महावाया
वायंति ?
उत्तर २२-हंता अस्थि ।
प्रश्न २३-अस्थि णं भंते ! पुरथिमे णं ईसिंपुरेवाया पच्छावाया मंदावाया महावाया वायंति ?
उत्तर २३-हंता अत्थि। एवं पच्चत्थिमे णं दाहिणे णं उत्तरे णं उत्तरपुरथिमे णं दाहिणपुरस्थिमे णं दाहिणपच्चत्यिमे णं उत्तरपच्चत्थिमे णं।
प्रश्न २४-जया णं भंते ! पुरत्थिमे णं ईसिंपुरेवाया पच्छावाया मंदावाया महावाया वायंति तया णं पच्चत्थिमेण वि ईसिंपुरेवाया जया णं पच्चत्थिमे णं ईसिंपुरेवाया तया णं पुरत्थिमेण वि?
उत्तर २४-हंता गोयमा ! जया णं पुरत्थिमे णं तया णं पच्चत्थिमेण वि ईसिंपुरेवाया...जया णं पच्चत्थिमेण वि ईसिंपुरेवाया...तया णं पुरत्थिमेण वि ईसिंपुरेवाया एवं दिसासु विदिसासु ।
Q. 22. Bhante ! Do the following winds blow ? These are : işat-puro-vāta or wind with mild moisture, patihya-vāta or wind which is wholesome to the flora-bodies, mild wind and fast (stormy) wind ?
Yes, they do.
A. 22.
10

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Q. 23. Bhante ! Do these winds moist, wholesome, mild and fast, blow in the east?
146
A. 23. Yes, they do. And so they do in the west, in the south, in the north, in the north-east, in the south-east, in the south-west and in the north-west.
Q. 24. Bhante ! mild and fast, blow west ? And when in the east ?
When winds moist, wholesome, in the east, do they blow in the they blow in the west, do they blow
A. 24. Gautama ! When the aforesaid winds blow in the east, they blow in the west ; and when they blow in the west, they do blow in the east; and like this in all directions and sub-directions.
प्रश्न २५ - अत्थि णं भते ! दाविच्चगा ईसिंपुरेवाया ?
उत्तर २५ - हंता ।
प्रश्न २६ - अस्थि णं भंते ! सामुद्दगा ईसिंपुरेवाया ?
उत्तर २६ - हंता अस्थि ।
प्रश्न २७ - जया णं भंते ! दीविच्चया इसिंपुरेवाया तया णं सामुद्दया वि ईसिंपुरेवाया जया णं सामुद्दया ईसिंपुरेवाया तया णं दीविच्चया वि ईसिपुरेवाया ?
उत्तर २७ - णो इणट्ठे समट्ठे ।
प्रश्न २८ - से केणट्ठणं भंते ! एवं वुच्चइ जया णं दीविच्चया ईसिपुरेवाया णो णं तया सामुद्दया ईसिपुरेवाया जया णं सामुद्दया ईसिपुरेवाया णो णं तया दीविच्चया ईसिंपुरेवाया ?
उत्तर २८ - गोयमा ! तेसि णं वायाणं अण्णमण्णविवच्चासेणं लवणे समुद्दे वेलं णाइक्कमइ । से तेणट्ठेणं जाव... वाया वायंति ।

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Q. 25. Bhante! Do the aforesaid winds exist in the isles ?
A. 25. Yes, they do.
Q. 26.
A. 26. Yes, they do.
on
Q. 27. Bhante ! When the aforesaid winds blow the isles, do they blow on the seas? When they blow on the seas, do they blow on the isles ?
A. 27 They do not.
Q. 28. Bhante ! Why do you say that when the aforesaid winds blow on the isles, they do not blow on the seas; and when they blow on the seas, they do not blow on the isles.
Bhante ! Do they exist on the seas ?
147
A. 28. Gautama ! It is because these winds are different ( for the isles and different for the seas ), and ( the winds of the Salt Sea) do not cross the coast-line of the Salt Sea. It is so for this,... till they blow as aforesaid.
प्रश्न २९ - अत्थि णं भंते ! ईसिंपुरेवाया पच्छावाया मंदावाया महावाया बायंति ?
उत्तर २९ - हंता अत्थि ।
प्रश्न ३० – कया णं भंते ! ईसिंपुरेवाया जाव... वायंति ?
उत्तर ३० - गोयमा ! जया णं वाउयाए अहारियं रियंति तया णं ईसिंपुरेवाया जाव... वायंति ।
प्रश्न ३१ - अत्थि णं भंते ! ईसिंपुरेवाया ?
उत्तर ३१ - हंता अत्थि ।
प्रश्न ३२- कया णं भंते ! ईसिंपुरेवाया ?

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भगवती सूत्र शः ५ उ.२ उत्तर ३२-गोयमा ! - जया णं वाउयाए उत्तरकिरियं रियइ तया णं ईसिंपुरेवाया जाव...वायंति ।
प्रश्न ३३-अत्थि णं भंते ! ईसिंपुरेवाया ?
उत्तर ३३-हंता अस्थि ।
प्रश्न ३४-कया णं भते ! ईसिंपुरेवाया पच्छावाया ?
उत्तर ३४-गोयमा ! जया णं वाउकुमारा वाउकुमारीआ अप्पणो वा परस्स' वा तदुभयस्स वा अट्ठाए वाउकायं उदीरेंति तया णं ईसिंपुरेवाया जाव...वायंति।
श्न ३५-वाउयाए णं भंते ! वाउयायं चेव आणमंति वा पाणमंति
वा ?
उत्तर ३५-जहा खंदए तहा चत्तारि आलावगा णेयव्वा अणेग-सयसहस्स पुढे उद्दाइ ससरीरी णिक्खम।
Q. 29. Bhante ! Do moist, wholesome, mild and fast winds blow ?
A. 29. Yes, they do.
Q. 30.
Bhante ! When do moist, etc., winds blow ?
A. 30. Gautama ! When air-bodies to their own ( inherent ) nature, then, blow.
move according moist, etc., winds
Q. 31.
Bhante ! Do
moist, etc., winds exist ?
A. 31. Yes, they do.
Q. 32. Bhante ! When do moist, etc., winds come into existence ?

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A. 32. Gautama ! Moist, etc., winds come into existence when air-bodies transform themselves.
Q. 33. Bhante ! Do moist, etc., winds exist ?
A. 33. Yes, they do.
___Q. 34. Bhante ! existence ?
When do moist, etc. winds come into
A. 34. Gautama ! Moist etc., winds come into existence when Vāyukumāra gods and goddesses bring forth air-bodies for themselves, for others or for boths.
Q. 35. Bhante ! Do air-bodies inhale air-bodies in their respirations in, and exhale (air-bodies) in their respirations out ?
A. 35. On this, refer to Chapter on Skandaka Parivrājaka with four considerations as follows : die several hundredthousand times, die by being touched, die (without body ), and die with body'.
[ on grains, pulses and wine ]
प्रश्न ३६-अह भंते ! उदण्णे कुम्मासे सुरा एए णं किं सरीरा त्ति वत्तव्वं सिया?
उत्तर ३६-गोयमा ! उदण्णे कुम्मासे सुराए य जे धणे दव्वे एए णं पुव्वभावपण्णवणं पडुच्च वणस्सइजीवसरीरा तओ पच्छा सत्थाईआ सत्थपरिणामिया अगणिज्झामिया अगणिभूसिया अगणिसेविया अगणिपरिणामिया अगणिजीवसरीरा ति वत्तव्वं सिया सुराए य जे दवे दवे एए णं पुन्वभावपण्णवणं पडुच्च आउजीवसरीरा तओ पच्छा सत्थाईया जाव...अगणिकायसरीरा इ वत्तव्वं सिया।
Q.36. Bhante! To what category of beings do the bodies of rice, kulmāsa (a pulse popularly called udad or kalai ) and wine belong ?

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___A. 36. Gautama ! The hard substance in rice, pulse, etc., by virtue of its original state, belongs to ( the species of ) flora-bodies ; but when these (objects) are subjected to a machine or implement and transformed by a machine or implement, when they are roasted, when they are deprived of their original state by fire, when they are treated with fire and transformed by fire, they are to be treated as firebodies. The liquid stuff in wine that flows away belongs, by virtue of its original state, to ( the species of ) water-bodies ; but when it is given a machine treatment,....till transformed by fire, it is to be treated as a species of fire-bodies.
प्रश्न ३७-अह णं भंते! अये तंबे, तउए सीसए उवले कसट्टियाएए णं किं सरीरा इ वत्तव्वं सिया?
उत्तर ३७-गोयमा ! अये तंबे तउए सीसए उवले कटिया-एए णं पुव्वभावपण्णवणं पडुच्च पुढवी जीवसरीरा तओ पच्छा सत्थाईया जाव... . अगणिजीवसरीरा इ वत्तव्वं सिया।
Q. 37. Bhante ! Iron, copper, zinc, lead, coal and ironsheet—to which species do these belong ?
A. 37. Gautama ! Iron, copper, zinc, lead, coal and iron-sheet belong, by virtue of their previous state, to the species of earth-bodies ; but after these have been burnt, these become part of fire-bodies.
प्रश्न ३८-अह णं भंते ! अट्ठी अल ज्झामे चम्मे चम्मज्झामे रोमे रोमज्झामे सिंगे सिंगझामे खुरे खुरज्झामे णखे णखज्झामे-एए णं कि सरीरा इ वत्तव्वं सिया ?
उत्तर ३८-गोयमा ! अट्ठी चम्मे रोमे सिंगे खुरे पहे-एए णं तसपाणजीवसरीरा। अज्झिामे चम्मज्झामे रोमझामे सिंग-खुर-णहज्झामेएए णं पुव्वभावपण्णवणं पडुच्च तसपाणजीवसरीरा। ता पच्छा सत्थाईया जाव...अगणि त्ति वत्तव्वं सिया ।
Q. 38. Bhante ! To belong :. bone, burnt
what categories do the following bone, skin, burnt skin, pore-hair,

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burnt pore-hair, horn, nail and burnt nail ?
burnt horn,
hoof, burnt
hoof,
A. 38. Gautama ! Bone, skin, pore-hair, horn, hoof and nail,—they are body-parts (or limbs) of living beings with movement ; but burnt bone, burnt skin, burnt pore-hair, burnt horn, burnt hoof and burnt nail,--these are body-parts of living beings by their original state, but after they are burnt,...till they are to be stated as fire-bodies.
प्रश्न ३९-अह भंते ! इंगाले छारिए भुसे गोमए-एए णं किं सरीरा इ वत्तव्वं सिया?
उत्तर ३९-गोयमा ! इंगाले छारिए भुसे गोमए-एए णं पुव्वभावपण्णवणं पडुच्च एगिंदिय-जीवसरीरप्पओगपरिणामिया वि जाव...पंचिंदिय-जीवसरीरप्पओगपरिणामिया वि। तओ पच्छा सत्थाईया जाव...अगणि-जीवसरीरा इ वत्तव्वं सिया ।
Q.39. Bhante ! To what category of beings do the following belong : hot ashes, ashes, hay and cow-dung ? ।
A. 39. Gautama ! Hot ashes, ashes, hay and cow-dung, these are, by virtue of their original state, body-parts of living beings with one sense organ,...till, maybe, they are body-parts of living beings with five organs of senses ; but after these have been burnt, they are to be stated as fire-bodies.
___ [ Salt Sea] प्रश्न ४०-लवणे णं भंते ! समुद्दे केवइयं चक्कवालविक्खंभेणं • पण्णते?
उत्तर ४०-एवं णेयव्वं जाव...लोगठिई लोगाणुभावे !
Q.40. Bhante ! What's the breadth of the Salt Sea at all its points ?

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A. 40. To be known as before10...till the location of the sphere (loka) and the nature of the sphere.
सेवं भंते ! सेवं भंते ! ति भगवं...जाव विहरइ ।
So they are. Glory be to the great Lord ! So saying, Gautama paid his homage and obeisance and withdrew to his seat.
बीइओ उद्देसो सम्मत्तो । Chapter Two ends

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CHAPTER THREE
[ on the bondage of life-span ]
प्रश्न ४१ - अण्णउत्थिया णं भंते ! एवमा इक्खंति भासंति पण्णवंति एक परूवेंति - से जहा णामए जालगंठिया सिया आणुपुव्विंगढिया अणंतरगढिया परंपरगढिया अण्णमण्णगढिया अण्णमण्ण गरुयत्ताए अण्णमण्णभारियत्ताए अण्णमग संभारियत्ताए अण्णमण्णघडत्ता जाव... .. चिट्ठइ एवामेव बहूणं जीवाणं बहुसु आजाइसय सहस्सेसु बहूई आउयसहस्साइं आणुपुव्विंगठियाई जाव... चिट्ठति । एगे वि य णं जीवे एगेणं समएणं दो आउयाई पडिसंवेदेइ । तं जहाइहभवियाउयं च परभवियाउयं च । जं समयं इहभवियाउयं पडिसंवेदेइ तं समयं परभवियाउयं पडिसंवेदेइ जाव... से कहमेयं भंते ! एवं ?
उत्तर ४१ - गोयमा ! जं णं ते अण्णउत्थिया तं चेव जाव... परभवियाउयं च । जे ते एवमाहंसु तं मिच्छा । अहं पुण गोयमा ! एवमा इक्खामि जाव... परूवेमि - जहा णामए जालगंठिया सिया जाव... अण्णमण्ण घडत्ताए चिट्ठति एवामेव एगमेगस्स जीवस्स बहूहिं आजाइसय सहस्सेहिं बहूई आउयसहस्साइं आणुपुव्विंगढियाई जाव... चिट्ठेति । एगे वि य णं जीवे एगेणं सम एवं एवं आउयं पडिसंवेदेइ । तं जहा - इहभवियाउयं वा परभवियाउयं वा । जं समयं इहभवियाउयं पडिसंवेदेइ णो तं समयं परभवियाउयं पडिसंवेदइ जं समयं परभवियाउयं पडिसंवेदेइ णो तं समयं इहभवियाउयं पडिसंवेदेइ | इहभविया यस्स पडिसंवेयणाए णो परभवियाज्यं पडिसंवेदेइ परभविया यस्स पडसंवेयणाए णो इहभवियाउयं पडिसंवेदेइ । एवं खलु एगे जीवे एगेणं समएणं एगं आउयं पडिसंवेदेइ । तं जहा - इह भवियाउयं वा परभवियाउयं वा ।
Q. 41. Bhante! Heretics say, establish, maintain and uphold as follows :
Suppose that there is a net in which knots have been woven one after another; that these have been woven without omission

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of any; that these have been woven in a continuous series; and that these have been woven one tied to the other; and so on. And the said net exists in its expanse, in its entire weight, in its entire expanse and weight, and in its entirety. (In
other words, the net is one and its knots are inter-woven and arranged one after the other.) In the same manner, innumerable life-spans connected with hundreds of thousands of births in the case of living beings are interwoven with one another,...till have been inter-twined closely with one another. So any one of these living beings experiences, at one and the same time, two life spans, which are the span of this life and the span of the next life. When he experiences the span of this life, he experiences the span of the next life... till, Bhante, how is it so ?
154
A. 41.
Gautama! (As you have said,) the heretics say,...till he experiences the span of the next life. But this thesis of theirs is wrong. I say....t ....till uphold, oh Gautama,
as follows:
Suppose there is a net with knots interwoven...till it exists in its entirety, being inseparate and inseparable; in the same manner, many life-spans connected with many births in the case of each living being are interwoven, one with the other, in proper order, as knots in the net. It is for this that a living being, at any one time, experiences one life-span (only) which may be the life-span of this birth or the life-span of the next birth; but when he experiences the life-span of this birth, he does not experience the life-span of the next birth, and when he experiences the life-span of the next birth, he does not experience the life-span of this birth. When experiencing the life-span of this birth, it is not possible to experience the life-span of the next birth, and when experiencing the life-span of the next birth, it is not possible to experience the life-span of this birth. It is, in this way, that a living being experiences, at any one time, one life-span, may be the life-span of this birth, or the life-span of the next birth.

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[ movement with life-span ]
प्रश्न ४२ - जोवे णं भंते ! जे भविए णेरइएसु उववज्जित्तए से णं किं साउए संकमइ ? णिराउए संकमइ ?
उत्तर ४२ - गोयमा ! साउए संकमइ णो णिराउए संकमइ ।
प्रश्न ४३ - से णं भंते !
आउ कहिं कडे कहिं समाइणे ?
उत्तर ४३ - गोयमा ! पुरिमे भवे कडे पुरिमे भवे समाइणे एवं जाव... वैमाणियाणं दंडओ
प्रश्न ४४ – से णूणं भंते ! जे जं भविए जोणि उववज्जित्तए से तमाउयं पकरेइ । तं जहा - रइयाउयं वा जाव... देवाउयं वा ?
उत्तर ४४ - हंता गोयमा ! जे जं भविए जोणिं उववज्जित्तए से तमाउयं पकरेइ । तं जहा - णेरइयाउयं वा तिरि-मणु देवाउयं वा । णेरइयाउयं पकरेमाणे सत्तविहं पकरे । तं जहा - रयणप्पभापुढवि णेरइयाउयं वा जाव... ..अहेसत्तमापुढविरइयाउयं वा । तिरिक्खजोणियाउयं पकरेमाणे पंचविहं पकरेइ । तं जहाएगिंदिय-तिरिक्खजोणियाउयं वा । ओ सव्वो भाणियव्वो । मणुस्सा उयं दुविहं देवाउयं चउब्विहं ।
Q. 42. Bhante ! When a soul is to be born in the hell, does it repair to its infernal life with a life-span acquired here or does it repair without such a life-span ?
A. 42. Gautama ! It repairs with a life-span acquired from here, and not without such a life-span.
Q. 43. Bhante ! Where did the soul bind that life-span ? And where did it practise discipline pertaining to ( or consistent with) that life-span ?
A. 43. Gautama ! ( It ) bound the life-span in its previous birth, acquired the discipline in its previous birth, and ( like this )...till the species upto the Vaimānikas.

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Q. 44. Bhante ! Does it indeed acquire the life-span of the existence in which it is born, such as the life-span of the infernal existence,...till the life-span of the celestial existence ?
A. 44. Yes, Gautama, it acquires the life-span of the existence in which it is born, such as, the life-span of infernal existence, of animal existence, of human existance or of celestial existence. When acquiring the life-span of infernal existence, it acquires the life-span of one of seven hells which may be the life-span in the Ratnaprabhā hell....till the life-span in the farthest seventh hell. When acquiring the life-span of the existence of an animal, it acquires one of the five forms of this existence which are with one sense organ, etc., (repeat all ) ; two forms in human existence (nonembryonic and embryonic) and four in celestial existence ( Bhavanapatis, Vāņavyantaras, Jyotişkas and Vaimānikas ).
ta mà !
ta mà! f|
Bhante ! So they are. . Glory be to the Lord ! So saying, Gautama paid his homage and obeisance and withdrew to his seat.
तइओ उद्देसो सम्मत्तो । Chapter Three ends

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[ on hearing of sound ]
प्रश्न ४५-छउमत्थे णं भते ! मणुस्से आउडिज्जमाणाई सद्दाइं सुणेइ ? तं जहा-संखसद्दाणि वा सिंगसदाणि वा संखियसदाणि वा खरमुहीसद्दाणि वा पोयासदाणि वा परिपिरियासदाणि वा पणवसदाणि वा पडहसद्दाणि वा भंभासदाणि वा होरंभसद्दाणि वा भेरिसद्दाणि वा झल्लरीसदाणि वा दुदुभिसद्दाणि वा तयाणि वा वितयाणि वा घणाणि वा झुसराणि वा ?
उत्तर ४५-हंता गोयमा ! छउमत्थे णं मणुस्से आउडिज्जमाणाई सद्दाई सुणेइ। तं जहा-संखसद्दाणि वा जाव...झुसराणि वा ।
प्रश्न ४६-ताई भंते ! किं पुट्ठाइं सुणे इ अपुट्ठाइं सुणेइ ?
उत्तर ४६-गोयमा ! पुट्ठाई सुणे इ णो अपुट्ठाई सूणेइ जाव... णियमा छदिसिं सुणेइ।
प्रश्न ४७-छउमत्थे णं भंते ! मणुसे किं आरगयाई सद्दाई सुणेइ पारगयाइं सदाइं सुणेइ ?
उत्तर ४७-गोयमा ! आरगयाई सद्दाई सुणेइ णो पारगया सद्दाई .सुणेइ। .
प्रश्न ४८-जहा णं भंते ! छउमत्थे मण से आरगयाइं सद्द इं सुणेइ णो पारगयाइं साइं सुणेइ तहा णं भंते ! केवली मगुस्से कि आरगयाई सद्दाई सुणेइ णो पारगयाइं साइं सुणेइ ?
उत्तर ४८-गोयमा ! केवली णं आरगयं वा पारगयं वा सव्वदूरमूलमणंतियं सद जाणइ पासइ ।

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भगवती सूत्र शः ५ उ: ४ प्रश्न ४९-से केण→णं तं चेव केवली णं आरगयं वा पारगयं वा जाव... पासइ?
उत्तर ४९-गोयमा ! केवली णं पुरथिमेणं मियं पि जाणइ अमियं पि जाणइ एवं दाहिणणं पच्चत्थिमेणं उत्तरेणं उड्ढं अहे मियं पि जाणइ अमिय पि जाणइ : सव्वं जाणइ केवली सव्वं पासइ केवली सव्वओ जाणइ पासइ सव्वकालं सव्वभावे जाणइ केवली सव्वभावे पासइ केवली। अणंते णाणे केवलिस्स अणंते दंसणे केवलिस्स णिव्वुडे-णाणे केवलिस्स णिव्वुडे-दसणे केवलिस्स । से तेणठेणं जाव...पासइ ।
Q. 45. Bhante ! Does a man (monk) liable to lapses hear the sound of instruments (when they are) on play, such as, sound of a conch, sound of a war-horn, sound of a small conch, sound of a kharamukhi, sound of a potā. sound of a pariparitā, sound of a panava, sound of a pataha, sound of a bhambhā, sound of a horambha, sound of a bugle, sound of a jhallari, sound of a dundubhi, sound of a string instrument, sound of an instrument (like a drum) which goes afar, sound of an instrument which is solid ( like that of a gong), sound of an instrument which is musical (like that of a clarionet ) ?
A. 45. Yes, Gautama, a man (monk) liable to lapses hears the sound of instruments on play, such as, sound of a conch, ...till sound of an instrument which is musical.
Q.46. Bhante ! Does he hear those (sounds) which touch ( the ear ) ? Or, does he hear those (sounds ) which do not touch ?
A. 46. Gautama ! ( He ) hears (those ) which touch, ( but ) does not hear (those ) which do not touch,...till hears, as a rule, from six directions.
0.47. Bhante! Does a man (monk) liable to lapses hear sounds which are near the organ of hearing, or sounds which are afar from the organ of hearingl ?
A. 47. Gautama ! (He) hears sounds which are near his organ of hearing, and not those which are afar.

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Q. 48. Bhante! A monk liable to lapses hears sounds which are near his organ of hearing, and does not hear sounds which are afar. Likewise, Bhante! does the omniscient hear sounds which are near his organ of hearing, and does not hear those that are afar ?
A. 48. Gautama ! The omniscient knows and sees (hears) sounds which are near his organ of hearing as well as sounds which are afar, sounds which are very near, and sounds which are very far, and like this all types of sounds.
Q. 49. Bhante ! What's the reason for this that the omniscient knows and sees (hears)....till all types of sounds ?
A. 49. Gautama ! The omniscient knows all objects and sees all objects, nomatter whether they are finite or infinite, in the east, in the south, in the west, in the north, above and below. In other words, the omniscient knows and sees all objects, nomatter whether finite or infinite ; the omniscient knows all, and sees all ; the omniscient knows in all directions, and sees in all directions; the omniscient knows in all periods and in all respects, and he sees in all periods and in all respects. The omniscient has infinite knowledge and infinite vision. The omniscient has no cover on his knowledge, and no cover on his vision. It is for this,...till very far.
[ on the monk and the omniscient-their
respective laughter and sleep ] प्रश्न ५०-छउमत्थे गं भंते ! मणुस्से हसेज्ज वा उस्सुयाएज्ज वा?
उत्तर ५०-हंता गोयमा! हसेज्ज वा उस्सुयाएज्ज वा।
प्रश्न ५१-जहा णं भंते ! छउमत्थे मणुस्से हसेज्ज जाव...उस्सुयाएज्ज तहा णं केवली वि हसेज्ज वा उस्सुयाएज्ज वा ?
उत्तर ५१-पोयमा ! णो इणठे समठे ।
प्रश्न ५२-से केणठेणं भंते ! जाव...णो णं तहा केवली हसेज्ज वा जाव ... Faiquot at ?

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उत्तर ५२-गोयमा ! जं णं जीवा चरित्तमोहणिज्जस्स कम्मस्स उदएणं हसंति वा उस्सुयायंति वा से णं केवलिस्स णत्थि से तेणट्ठणं जाव...णो णं तहा केवली हसेज्ज वा उस्सुयाएज्ज वा ।
प्रश्न ५३-जीवे णं भंते ! हसमाणे वा उस्सुयमाणे वा कइ कम्मपगडीओ बंधई ?
उत्तर ५३-गोयमा ! सत्तविहबंधर वा अट्ठविहबंधए वा एवं जाव... वेमाणिए। पोहत्तएहिं जीवेगिंदियवज्जो तियभंगो।
Q. 50. Bhante ! Does a man (monk) liable to lapses laugh ? Does he become inquisitive ?
A. 50. Yes, he laughs and he becomes inquisitive.
Q. 51. Bhante ! Does the omniscient laugh ? Does he become inquisitive in the same manner as the man (monk) liable to lapses ?
A. 51. Gautama ! He does not.
Q. 52. Bhante ! Why is it so,...till the omniscient does not laugh nor becomes inquisitive ?
A. 52. Gautama ! A living being laughs and becomes inquisitive when his karma deluding conduct is up, but the omniscient has no more of such karma left. It is for this,... till the omniscient does neither laugh nor become inquisitive.
Q. 53. Bhante ! While laughing and becoming inquisitive, how many types of karma does a living being bind ?
A. 53. Gautama ! Seyen types or eight types, and this...till the Vaimānikas. If, however, the question is asked about many living beings, state three forms of karma bondage for all (nineteen) species, exception being (the five species of one-organ beings12.

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Bhagavati Şütra Bk. 5 Ch. 4
प्रश्न ५४-छउमत्थे णं भंते ! मणुस्से णिद्दाएज्ज बा पयलाएज्ज वा?
उत्तर ५४-हंता णिद्दाएज्ज वा पयलाएज्ज वा।
जहा हसेज्ज वा तहा णवरं दरिसणावरणिज्जस्स कम्मस्स उदऐणं णिदायंति वा पयलायंति वा। से णं केवलिस्स णत्थि। अण्णं तं चेव ।
प्रश्न ५५-जीवे णं भंते ! णिदायमाणे वा पयलायमाणे वा कइ कम्मप्पगडीओ बंधइ ?
उत्तर ५५-गोयमा ! सत्तविहबंधए वा अट्ठविहबंधए वा । एवं जाव... वेमाणिए। पोहत्तिएसु जीवेगिंदियवज्जे तियभंगो।
Q. 54. Bhante ! Does a man (monk) with lapses sleep? Does he sleep standing18 ?
A. 54. Yes, he sleeps and he sleeps standing.
And as in the case of laughing, so here too ; but the difference is that he sleeps standing because of the coming up of karma enshrouding vision ; but not so with the omniscient.
Q.55. Bhante ! While sleeping, and sleeping in a standing posture, how many types of karma does a living being bind ?
A. 55. Gautama ! Seven types or eight types and this... till the Vaimānikas. In case of many, leaving aside all oneorgan beings (five species), state three forms (for the remaining nineteen species).
[ Harinaigameși---the order-bearer of Sakra ]
प्रश्न ५६-हरी णं भंते ! हरिणेगमेसी सक्कदूए इत्थीगन्भं संहरमाणे कि गब्भाओ गम्भं साहरइ ? गब्भाओ जोणिं साहरइ ? जोणीओ गन्भं साहरइ ? जोणीओ जोणिं साहरइ ?
11

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भगवती सूत्र शः ५ उ: ४
उत्तर ५६ - गोयमा ! णो गब्भाओ गब्भं साहरइ | णो गव्भाओ जोगिं • साहरइ | णो जोणिओ जोणिं साहरइ । परामुसिय परामुसिय अव्वाबाहेणं अव्वाबाह जोणिओ गब्भं साहरइ ।
162
प्रश्न ५७ - पभू णं भंते ! हरिणेगमेसी सक्क्स्स णं दए इत्थीगब्भं हसिरंसि वा रोमकूवंसि वा साहरितए वा णीहरितए वा ?
उत्तर ५७ - हंता पभू णो चेव णं तस्स गन्भस्स किंचि वि आबाहं वा विबाहं वा उप्पाएज्जा । छविच्छेदं पुण करेज्जा । ए सुहुमं च णं साहरेज्ज वा णीहरेज्ज वा ।
Q.56. Bhante ! When Harinaigamesi, the order-bearer of Sakra, transfers one embryo from, and to, the wombs of women, does he do so from one womb to the other ? Does he transfer embryo ( from one womb ), and place it into another through the uteras? Does he take out the embryo through the uteras and place it in the womb of another woman? Does he take out through the uteras and place it again through the uteras?
A. 56. Gautama ! (He) does not transfer the embroy from one womb to another womb, nor does he transfer it from the womb (to be placed in another) through the uteras, nor does he take it out through the uteras, and place it again through the uteras, but he takes out the embryo through the uteras and places it in the womb of another woman by touching the embryo with his own hands, and without causing any pain to the embryo.
Q.57. Bhante ! Is Harinalgameși, the order-bearer of Śakra, capable to take out an embryo from the womb of a with woman and place it into the womb of another woman the tip of his nail, or with his pore - hair ?
A. 57. Yes, he is so capable ; and while doing it, he does not cause the embryo any pain, nor any particular pain even though he is cutting and piercing that womb, and taking out the embryo from one womb and placing it into another womb, but this ( he does ) with great expertise 4.

Page #180

Bhagavati Sutra Bk.5 Ch.4
163
[Atimuktaka-the young monk] तेणं कालेणं तेणं समएणं समणस्स भगवओ महावीरस्स अंतेबासी अइमुत्ते णामं कुमारसमणे पगइभद्दए जाव... विणीए। तए णं से अइमुत्ते कुमारसमणे अण्णया कयाइं महावुट्टिकायंसि णिवयमाणंसि कक्खपडिग्गह
यहरणमायाए बहिया संपठिए विहाराए। तएणं अइमुत्ते कुमारसमणे वायं वहमाणं पासइ। पासित्ता मट्टियाए पालि बंधइ । बंधित्ता णाविया मे णाविया मे णाविओ विव णावमयं पडिग्गहं उदगंसि कट्ठ पव्वाहमाणे पव्वाहमाणे अभिरमइ। तं च थेरा अदक्खु जेणेव समणे भगवं महावीरे तेणेव उवागच्छति । उवागच्छित्ता एवं वयासी:
In that pericd, at that time, śramaņa Bhagavān Mahāvira had a disciple named Atimuktaka who was gentle by nature...till polite. This ycurg mcrk Atimuktaka had gone out cne day, after a heavy shower, in response to the call of nature. He held his dister in his arm-pit, and had his (wccden) rot with him. While going, the young monk Atimuktaka saw in the way a small canal which had water flowing through. On seeing this, he erected an earthen dam across the canal. After this, like a sailor floating his ship, he floated his pot on the water ; and as the boat fioated on the water, he shouted. “This is my boat', 'This is my boat. This was observed by a senior monk, who repaired to Sramana Bhagavān Malāvira and submitted as follows:
प्रश्न ५८-एवं खलु देवाणुप्पियाणं अंतेवासी अइमुत्ते णाम कुमारसमणे । भगवं से णं भंते ! अइमुत्ते कुमारसमणे कइहिं भवग्गहणेहिं सिज्झिहिइ जाव...अंतं करेहिइ?
Q. 58. Bhante ! I beg to submit this about your disciple, young monk Atimuktaka, the beloved of the gods. After how many births, will your disciple, Atimuktaka, the young monk, be perfected,...till end all misery ?
अज्जो ! त्ति समणे भगवं महावीरे ते थेरे एवं वयासी :
Addressing the senior monks, Sramaņa Bhagavān Mahāvīra declared :

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164
भगवती सूत्र शः ५ उ: ४
उत्तर ५८-एवं खलु अज्जो ! ममं अंतेवासी अइमुत्ते णाम कुमारसमणे पगइ-भददए जाव... विणीए । से णं अइमुत्ते कुमारसमणे इमेणं चेव भवग्गहणेणं सिझिहिइ जाव...अंतं करिहिइ। तं मा णं अज्जो ! तुब्भे अइमुत्तं कुमारसमणं हीलेह निंदह खिंसह गरहह अवमण्णह। तुब्भे णं देवाणुप्पिया! अइमुत्तं कुमारसमणं अगिलाए संगिण्हह अगिलाए उवगिण्हह अगिलाए भत्तेणं पाणणं विणएणं वेयावडियं करेह। अइमुत्ते णं कुमारसमणे अंतकरे चेव अंतिमसरीरिए चेव ।
A. 58. Aryas ! My disciple, young monk Atimuktaka, is gentle by nature,...till polite. The said young monk Atimuktaka will be perfected during this very life,...till end all misery. So, oh Aryas, it behoves thee not to discuss, speak ill of, irritate, decry or insult the young monk Atimuktaka. Oh beloved of the gods ! You accept the young monk Atimuktaka without any reservation. You help him and you serve him with all politeness, and provide him with food and drink. For, the young monk will be the terminator of births, and he has taken a body which will be his last, and he will exhaust all karma bondage in this very life.
तए णं थेरा भगवंतो समणेणं भगवया महावीरेणं एवं वुत्ता समाणा समणं भगवं महावीरं वंदति णमंसंति अइमुत्तं कुमारसमणं अगिलाए संगिण्हति जाव...वेयावडियं करेंति ।
On being addressed like this by Śramana Bhagavān Mahāvira, those senior monks paid their homage and obeisance to the Lord. Thereafter those senior monks accepted the young monk Atimuktaka without any reservation,...till began to serve him with all politeness.
[silent questions by two gods ]
तेणं कालेणं तेणं समएणं महासूक्काओ कप्पाओ महासग्गाओ महाविमाणाओ दो देवा महिड्ढिया जाव...महाणभागा समणस्स भगवओ महावीरस्स अंतिय पाउन्भूआ। तएणं ते देवा समणं भगवं महावीरं मणसा चेव वंदंति णमंसंति मणसा चेव इमें एयारूवं वागरणं पुच्छंति :

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Bhagavati Sutra Bk.5 Ch. 4
165
In that period, at that time, two gods with great fortune,... till great influence, descended from the great vimāna in the great heaven, Mahāśukra-Kalpa by name, and came to Sramaņa Bhagavan Mahāvira. In their mind, they paid homage and obeisance to Sramaņa Bhagavān Mahāvira, and in their mind, they asked him the following question :
प्रश्न ५९-कइ णं भंते ! देवाणुप्पियाणं अंतेवासीसयाई सिज्जिहिति जाव...अंतं करेहिंति ?
Q. 59. Bhante ! How many of thy disciples, who are the beloved of the gods, will be perfected,...till end all misery ?
तएणं समणे भगवं महावीरे तेहि देवेहि मणसा पुढे तेसि देवाणं मणसा चेव इमं एयारूवं वागरणं वागरेइ :
Thereupon, Śramaņa Bhagavān Mahāvīra communicated his reply unto them by his mind as follows : :
उत्तर ५९-एवं खलु देवाणुप्पिया ! ममं सत्त अंतेवासिसयाई सिज्झिहिंति जाव...अंतं करेहिति।
A. 59. Oh beloved of the gods! Seven hundred of my disciples will be perfected,...till end all misery.
तएणं ते देवा समणेणं भगवया महावीरेणं मणसा पुढेणं मणसा चेव इमं एयारूवं वागरणं वागरिया समाणा हट्ठ-तुट्ठा जाव...हयहियया समणं भगवं महावीरं वंदंति णमंसंति वंदित्ता णमंसित्ता मणसा चेव सुस्सूसमाणा णमंसमाणा अभिमुहा जाव...पज्जुवासंति।
In this manner, Sramaņa Bhagayān Mahāvira mentally communicated his reply to the questions mentally asked (by the two gods). At this, the gods were delighted, pleased,...till their hearts were filled with glee. Again they paid their homage and obeisance to Sramaņa Bhagavān Mahāvira, by their mind, waited upon him, bowed before him,...till worshipped him.

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भगवती सूत्र शः ५ उ: ४
तेणें कालेणं तेणं सम एणं समणस्स भगवओ महावीरस्स जेट्ठे अंतेवासी इंदभूई णामं अणगारे जाव.. अदूरसामंते उंजाणू जाव... विहरइ । तणं तस्स भगवओ गोयमस्स झाणंतरियाए वट माणस्स इमेवाखवे अज्झत्थि ए जाव... समुप्पज्जित्था :
166
एवं खलु दो देवा महिड्डिया जाव... महाणुभागा समणस्स भगवओ महावीरस्स अंतियं पाउन्भूया तं णो खलु अहं ते देवे जाणामि कयराओ कप्पाओ वा सग्गाओ वा विमाणाओ वा कस्स वा अत्यस्स अटठाए. इहं हव्वं आगया । तं गच्छामि णं भगवं महावीरं वंदामि णमंसामि जाव... पज्जुवासामि । इमाई च णं णयारूवाइं वागरणाई पुक्छिस्सामि ।
त्ति कट्टु एवं संपेहेइ । संहिता उठाए उठे जाव .. जेणेव समगे भगवं महावीरे जाव... पज्जुवासइ ।
गोयमाई ! समणे भगवं महावीरे भगवं गोयमं एवं वयासी:
- से णूणं तव गोयमा ! झाणंतरियाए वट्टमाणस्स इमेयारूवे थिए जाव... जेणेव ममं अंतिए तेणेव हव्त्रं आगए । से णणं गोयमा ! समट्ठे ?
अभ अट्ठे
-
- हंता अस्थि ।
- तं गच्छाहि णं गोयमा ! एए चैव देवा इमाई एयारूवाइं वागरनाइं वागहिति ।
In that period, at that time, Śramaṇa Bhagavan Mahāvīra had a senior disciple Indrabhuti by name who, remaining neither very near nor very far, waited upon the Lord from his seat where he sat in the utkafuka posture. He was immersed in meditation. After he had completed a course of meditation, and before he commenced the next course, he had the following thought in his mind :
Two gods with great fortune,...till great influence came to Śramana Bhagavan Mahavira. I do not know these gods, nor do I know from what kalpa, heaven or vimana they had come, nor the purpose of their coming. So I should approach

Page #184

Bhagavati Sūtra Bk. 5 Ch. 4
167
Śramaņa Bhagavān Mahāvira, pay homage and obeisance to him....till worship him, and thereafter I shall ask him about them.
Having thought like this, he got up from his seat,...till he came to Śramaņa Bhagavan Mahāvīra,...till worshipped him.
Addressing Gautama and others, Śramaņa Bhagavān Mahavira said as follows :
-Gautama ! In between your courses of meditation, you had a thought in your mind,...till you have come to me. Is that correct ?
-Bhante! It is very correct.
-Gautama! To have the answer to your query, you better approach the gods.
तणं भगवं गोयमे समणेण भगवया महावीरेणं अब्भणुण्णाए समाणे समणं भगवं महावीरं वंदइ णमंसइ । वंदित्ता णमंसित्ता जेणेव ते देवा तेणव पहारेत्थ गमणाए ।
तणं ते देवा भगवं गोयमं एज्जमाणं पासंति । पासित्ता हट्ठा जाव... यहिया खिप्पामेव अब्भु ठेंति । अट्ठित्ता खिप्पामेव पच्चुवागच्छंति । पच्चुवागच्छित्ता जेणेव भगवं गोयमे तेणेव उवागच्छंति । उवागच्छित्ता जाव ... मंसित्ता एवं वयासी :
Thus having received the permission of Śramaṇa Bhagavān Mahavira, Bhagavan Gautama paid his homage and obeisance to the Lord, and having paid his homage and obeisance, he started proceeding towards the gods.
Now, the gods saw Bhagavän Gautama coming towards them, and having seen him, they were delighted,... till their hearts were filled with glee. They stood up quickly, and hurriedly did they come forward, and reached the place where Bhagavan Gautama was, and having reached the place,...till paid obeisance and said:

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168
भगवती सूत्र शः ५ उः ४ __ -एवं खलु भंते ! . अम्हे महासुक्काओ कप्पाओ महासग्गाओ विमाणाओ दो देवा महिड्ढिया जाव...पाउन्भूया। तएणं अम्हे समणं भगवं महावीरं वंदामो णमंसामो। वंदित्ता णमंसित्ता मणसा चेव इमाई एयारूवाइं वागरणाई पुच्छामो : कइ णं भंते ! देवाणुप्पियाणं अंतेवासीसयाइं सिज्झिहिंति जाव...अंतं करिहिंति । तएणं समणे भगवं महावीर अम्हेहिं मणसा पुढे अम्हे मणसा चेव इमं एयारूवं वागरणं वागरेइ : एवं खलु देवाणुप्पिया ! मम सत्त अंतेवासीसयाइं जाव...अंतं करेहिंति। तएणं अम्हे समणेणं भगवया महावीरेणं मणसा चेव पुढेणं मणसा चेव इमं एयारूवं वागरिया समाणा समणं भगवं महावीरं वंदामो णमंसा मो। वंदित्ता णमंसित्ता जाव...पज्जुवासामो ।
त्ति कटु भगवं गोयमं वंदंति णमंसंति । वंदित्ता णमंसित्ता जामेव दिसिं पाउन्भूया तामेव दिसिं पडिगया ।
-Bhante ! We, two gods, with great fortune, till with great influence, have come down from our vimanas in the great heaven named Mahāśukra-Kalpa. We paid our homage and obeisance to Sramaņa Bhagavān Mahāvira, and having paid our homage and obeisance. we asked him : Bhante ! How many of thy disciples, who are the beloved of the gods, will be perfected,...till end all misery ? We asked this. question in our mind, and we got the answer also in our mind, which is : Oh beloved of the gods ! Seven hundred of my disciples will be perfected,...till end all misery. Having thus asked the question in our mind, and having got the reply in our mind, we are delighted,...till our hearts are filled with glee. We have paid our homage and obeisance to Sramaņa Bhagavān Mahāvīra, and worshipped him.
So saying, the said gods paid their homage and obeisance to Bhagavān Gautama, and went away in the direction from which they had come.
भंते ! ति भगवं गोयमे समणं भगवं महावीरं वंदइ णमंसइ जाव...एवं पयासी:

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Bhagavati Sūtra Bk. 5 Ch. 4
169
Bhagavān Gautama paid homage and obeisance to śramaņa Bhagavān Mahavira,...till made submission as follows :
[ gods are non-restrained ] प्रश्न ६०-देवा णं भंते ! संजया ति वत्तव्वं सिया ?
उत्तर ६०-गोयमा ! णो इणठे समठे। अब्भक्खाणमेयं । प्रश्न ६१-देवा णं भंते ! असंजया ति वत्तवं सिया ? उत्तर ६१-गोयमा ! णो इण→ समठे णिठ्ठरवयणमेयं । प्रश्न ६२-देवा णं भंते ! संजयाऽसंजया ति वत्तव्वं सिया ? उत्तर ६२-योयमा ! णो इणटठे समटठे ! असन्भूयमेयं देवाणं । प्रश्न ६३-से किं खाइ णं भंते ! देवा इति वत्तव्वं सिया ? उत्तर ६३-गोयमा ! देवा णं णो संजया इ वत्तव्वं सिया ।
Q. 60. Bhante ! Should we say . that gods restrained ?
are
A. 60. Gautama ! This is not correct. To say so is incorrect.
Q. 61. Bhante ! Should restrained ?
we
say that gods
are un
A. 61. Gautama ! This is not correct. To say so is rude.
Q. 62. Bhante ! Should restrained-unrestrained ?
we then say that they
are
For, this is
A. 62. Gautama ! This is also not correct. very unlikely.
Q. 63. Bhante ! Then what is to be said about gods ?

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170
भगवती सूत्र श: ५ उः ४
A. 63. Gautama ! One restrained 15.
should
say,
gods are non
[ on language of the gods ] प्रश्न ६४-देवा णं भंते ! कयराए भासाए भासंति कयरा वा भासा भासिज्जमाणी विसिस्सइ ?
उत्तर ६४-गोयमा ! देवा णं अद्धमागहाए भासाए भासंति सा वि य णं अद्धमागहा भासा भासिज्जमाणी विसिस्सइ।
Q. 64. Bhante ! In what language do gods What is the special language spoken by them ?
speak ?
A. 64. Gautama ! Gods speak in Ardha-Māgadhi. Being spoken by them, Ardha-Māgadhi language has acquired a special status18.
[ on knowing by the monks ]
प्रश्न ६५-केवली णं भंते ! अंतकरं पासइ ?
वा अंतिमसरीरियं वा जाणइ
उत्तर ६५-हंता गोयमा ! जाणइ पासइ ।
प्रश्त ६६-जहा णं भंते ! केवली अंतकरं वा अंतिमसरीरियं वा जाणइ पासइ तहा णं छउमत्थे वि अतकरं वा अतिमसरीरियं वा जाणइ पासइ ?
उत्तर ६६-गोयमा ! णो इणट ठे समठे। सोच्चा जाणइ पासइ पमाणओ वा।
प्रश्न ६७-से किं तं सोच्चा ?
उत्तर ६७-सोच्चा णं केवलिस्स वा केवलिसावयस्स वा केवलिसावियाए वा केवलिउवासगस्स वा केवलिउवासियाए वा तप्पखियस्स वा तप्पक्खियसावयस्स वा तप्पक्खियसावियाए वा तप्पक्खियउवासगस्स वा तप्पखियउवासियाए वा से तं सोच्चा।

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Bhagavati Sūtra Bk. 5 Ch.4
171
प्रश्न ६८-से किं तं पमाणे ?
उत्तर ६८-पमाणे चउव्विहे पण्णत्ते । तं जहा-पच्चक्खे अणुमाणे ओवम्मे आगमे । जहा अणुआगदारे तहा यव्वं पमाणं जाव...तेण परं णो अत्तागमे णो अणंतरागमे परंपरागमे ।
Q. 65. Bhante ! Does the omniscient know and see one who will terminate ( his karma bondage ) and who holds his final body ?
A. 65. Yes, Gautama, he knows and sees.
Q. 66. Bhante! The omniscient knows and sees the terminator of karma bondage and the holder of the final body ; does in the same manner a monk liable to lapses know one who will terminate his karma bondage and who holds his final body ?
A. 66. Gautama ! This is not correct. He knows by hearing and when there is some supporting proof.
Q. 67. From whom does he hear, pray ?
A. 67. He hears from someone who is omniscient, who is omniscient's male follower, who is omniscient's female follower, who is omniscient's male 'worshipper, who is omniscient's female worshipper, from someone who is selfenlightened, his male follower, his female follower, his male worshipper, his female worshipper,-by hearing from anyone of) these.
Q. 68. And what about the supporting proof ?
A. 68. Supporting proof is stated to be of four types, which are, perception, guess, inference ( from similarity ) and scriptures. On this, refer to details contained in the Anuyogadvāra Sūtra ...till “beyond this, no ātmāgama, no anantaragama, (only) paramparāgama”:17.

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172
[ knowledge of the omniscient ]
प्रश्न ६९ - केवली णं भंते ! चरिमकम्मं वा चरिमणिज्जरं वा जाणइ पासइ ?
उत्तर ६९ - हंता गोयमा ! जाणइ पासइ । जहा णं भंते ! केवली चरिमकम्मं वा जहा गं अंतकरणं वा आलावगो तहा चरिमकम्मेण वि अपरिसेसिओ यव्वो ।
भगवती सूत्र शः ५ उ: ४
प्रश्न ७०
० - केवली णं भंते ! पणीयं मणं वा वहं वा धारेज्ज ?
० - हंता धारेज्ज ।
उत्तर ७०
Q. 69. Bhante ! Does the omniscient know and see final karma and final exhaustion ?
A. 69. Yes, Gautama, he knows and sees. Like the discussion on the termination of karma bondage, a complete discussion on final karma is to be given.
Q. 70. Bhante ! Does the omniscient hold a developed mind and a developed expression ?
A. 70. Yes, he does.
प्रश्न ७१ - जहा णं भते ! केवली पणीयं मणं वा वदं वा धारेज्ज तं णं वेमाणिया देवा जाणंति पासंति ?
उत्तर ७१ - गोयमा ! अत्येगइया जाणंति पासंति अत्थेगइया ण जाणंति ण पासंति ।
प्रश्न ७२ - से केणट्ठेणं जाव...ण पासंति ?
उत्तर ७२ - गोयमा ! वेमाणिया दुविहा पण्णत्ता । तं जहा - माईमिच्छादिट्ठीउववण्णगा य अमाईसम्मदिट्ठी उववण्णगा य । तत्थ णं जे ते माईमिच्छादिट्ठी उववण्णगा ते ण जाणंति ण पासंति । तत्थ णं जे त अमाईसम्पदिट्ठीउववण्णगा ते णं जाणंति पासंति ।

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Bhagavati Satra Bk. 5 Ch. 4
173
[-से केणठेणं एवं वुच्चइ--अमाईसम्मदिट्ठी जाव...पासंति ? ---गोयमा ! अमाईसम्मदिट्ठी दुविहा पण्णत्ता-अणंत रोववण्णगा य परंपरोववण्णगा य । तत्थ णं अणंतरोववण्णगा ण जाणंति परंपरोववण्णगा जाणंति ।
-से केणठेणं भंते ! एवं वुच्चइ-परंपरोववण्णगा जाव...जाणंति ? गोयमा ! परंपरोववण्णगा दुविहा पण्णता-पज्जत्तगा य अपज्जत्तगा य। पज्जत्ता जाणंति अप्पज्जत्ता ण जाणंति ।]
-एवं अणंतर-परंपर-पज्जत्ताऽप्पज्जत्ता य उवउत्ता अणुवउत्ता। तत्थ णं जे ते उवउत्ता ते जाणंति पासंति । से तेणठेणं तं चेव ।
Q. 71. Bhante ! Do the Vaimānikas know and see that the omniscient holds a developed mind and a developed expression ?
A. 71. Gautama ! Some of them know and see, but some others do not know and see.
Q. 72. How is it so,...till some others do not know and
see?
A. 72. Gautama ! The Vaimānikas are of two types, which are, those who are deceitful and born with a wrong outlook, and those who are deceit-free and born with a right outlook. Of these, the deceitful with a wrong outlook neither know nor see, but the deceit-free with a right outlook know and see.
[-Why do you say that those who are deceit-free and with a right outlook,...till see ?
-Gautama ! The deceit-free with a right outlook are of two types, which are, those born without a time gap and those born with a time gap. Of these, those born without a time gap do not know, but those born with a time gap know.
--Bhante ! Why do you say that those born with a tine gap,...till know ?

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भगवती सूत्रः शः ५ उ: ४
—Gautama ! Those born with a time gap are of two types, which are, those who are full and those who are not full; and of these, those who are full know and those who are not full do not know. ]
174
Like this, (the difference between ) those who are born without a time gap and those who are born with a time gap, those who are full and those who are not full, those who can make use of knowledge and those who cannot make use of knowledge. Of these, those who make use of knowledge know and see. It is for this so.
can
प्रश्न ७३ - पभू णं भंते! अणुत्तरोववाइया देवा तत्थगया चेव समाणा इहगएणं केवलिणा सद्धिं आलावं वा संलावं वा करेत्तए ?
उत्तर ७३ - हंता पभू ।
प्रश्न ७४ - से
करेत्तए ।
केणट्ठेणं जाव... पभू णं अणुत्तरोववाइया देवा जाव...
उत्तर ७४- गोयमा ! जं णं अणुत्तरोववाइया देवा तत्थगया चैव समाणा अट्ठ वा हेडं वा पसिणं वा कारणं वा वागरणं वा पुच्छंति तं णं इहगए केवली अठ्ठे वा जाव... वागरणं वा वागरे । से तेणट्ठणं ।
केवली अट्ठ वा जाव... वागरेइ समाणा जाणंति पासंति ?
प्रश्न ७५ - जं णं भंते ! इहगए चेव तं णं अणुत्तरोववाइया देवा तत्थगया चेव
उत्तर ७५-हंता जाणंति पासंति ।
प्रश्न ७६ - से केणट्ठेणं जाव... पासंति ?
उत्तर ७६ - गोयमा ! तेसि णं देवाणं अणंताओ मणोदव्ववग्गणाओ लद्वाओ पत्ताओ अभिसमण्णागयाओ भवंति । से तेणट्ठेणं जं णं इहगए केवली जाव... पासंति त्ति !
प्रश्न ७७ - अणुत्तरोववाइया णं भंते देवा किं उदिष्णमोहा उवसंतमोहा खीणमोहा ?

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Bhagavati Sūtra Bk. 5 Ch. 4
उत्तर ७७ - गोयमा ! णो उदिण्णमोहा उवसंतमोहा णो खीणमोहा ।
Q. 73. Bhante ! Are the gods born in the anuttara vimānas (beyond which there are no more vimānas) capable to communicate and discuss with the omniscient who are here (on this earth).
A. 73. Yes, they are.
Q. 74. Bhante! What are the things that the gods born in the anuttara vimānas,...till discuss (with the omniscient who are here) ?
175
A. 74. Gautama! Seated in their own celestial abodes, when the gods born in the anuttara vimänas have some import, reason, query, cause of grammar to ask, the omniscient from here communicates with them about that import,...till grammar. It is for this so.
Q. 75. Bhante ! The omniscient gives replies about the import,...till grammar. Do the gods in the anuṭṭara vimānas, remaining in their own celestial abodes, know and see the import, etc. ?
A. 75. Yes, they know and see.
Q. 76. How is it so,...till see ?
A. 76. Gautama! These gods are in possession of an infinite capacity of the mind called manaḥ-dravya-vargaṇā lavdhi18. They have it and it is at their disposal, because of which they know and see from their celestial abodes the import, etc., given by the omniscient from here.
Q. 77. Bhante ! Are the gods in the anuttara vimānas with active attachment, with exhausted attachment or with dim attachment ?
A. 77. Gautama ? Not with active attachment, nor with dim attachment, but with exhausted attachment.

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176
भगवती सूत्रः शः ५ उ: ४
[ absolute knowledge of the omniscient ]
प्रश्म ७८- केवली णं भंते ! आयाणेहिं जाणइ पासइ ?
उत्तर ७८- गोयमा ! णो इणट्ठे समट्ठे ।
प्रश्न ७९-से केणट्ठेणं जाव... केवली णं आयाणेहिं णं जाणइ ण पासइ: ?
उत्तर ७९ - गोयमा ! केवली णं पुरत्थिमेणं मियं पि जाणइ अमियं पि . णिव्वुडे दंसणे केवलिस से तेणट्ठेणं ।
जागइ जाव...
Q. 78. Bhante ! Does the omniscient know and see with the help of the organs of senses ?
A. 78. Gautama ! This is not correct.
Q. 79. What is the reason that the omniscient does not take the help of his organs of senses in order to know and see ?
A. 79. Gautama ! The omniscient knows the limited as well as the unlimited in the east,...till his vision is without cover ( obstruction ). So he does not take the help of his organs of senses in order to know and see.
[ energy of the omniscient ]
प्रश्न ८० - केवली णं भंते ! अस्सिं समयंसि जेसु आगासपएसेसु हत्थं वा पायं वा बाहं वा ऊएं वा ओगाहित्ता णं चिट्ठेति पभू णं केवली सेयकालंसि वि तेसु चैव आगासपएसेसु हत्थं वा जाव... ओगाहित्ता णं चिट्ठित्तए ?
उत्तर ८०- गोयमा ! णो इणट्ठे समट्ठे ।
प्रश्न ८१-से केणट्ठेणं भंते !
जाव... .. अंगाहित्ता णं चिट्ठित्तए ?
उत्तर ८१ - गोयमा ! केवलिस्स णं वीरिय-सजोग-सद्दव्वयाए चलाई उवकरणाइं भवंति चलोवकरणट्ठयाए य णं केवली अस्सिं समयंसि

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Bhagavati Sutra Bk. 5 Ch. 4
171
जेसु आगासपएसेसु हत्थं वा जाव...चिट्ठ।। णो णं पभू केवली सेयकालंसि वि तेसु चेव जाव...चिठित्तए । से तेणठेणं जाव...वुच्चइ-केवली णं अस्सिं समयंसि जेसु आगासपएसेसु जाव...चिट्ठइ णो णं पभू केवली सेयकालसि वि तेसु चेव आगासपएसेसु हत्थं वा जाव...चिट ठित्तए ।
Q. 80. Does an omniscient who occupies the pradeśas of the space by the movement of his hands and feet, his arms and knees at the present time continue to occupy the same pradeśas of the space in the future by the movement of his hands and other limbs ?
A. 80. Gautama ! This is not correct.
Q. 81. Bhante! What is the reason for this....till in the same pradeśas of the space ?
A. 81. Gautama ! (The conscious substance or the soul) of the omniscient is endowed with energy and activity because of which the limbs move. Now, the pradeśas of the space which are occupied by the movement of hands and other limbs at the present time are not the same as the pradeśas of the space that may be occupied in future by the movement of hands,...till limbs, because of which it is stated that the pradeśas of the sky which are occupied at the present time by the movement of hands...till limbs are not the same as the pradeśas of the sky that may be occupied in the future by the movement of hands,...till limbst".
Fability of the masters of 14 Purvas ] प्रश्न ८२-पभू णं भंते ! चोद्दसपुव्वी घडाओ घडसहस्सं पडाओ पडसहस्सं कडाओ कडसहस्सं रहाओ रहसहस्सं छत्ताओ छत्तसहस्सं दंडाओ दंडसहस्सं अभिणिव्वट टेत्ता उवदंसेत्तए ?
उत्तर ८२-हंता पभू ।
प्रश्न ८३-से केणट ठेणं पभू चउद्दसपुथ्वी जाव...उवदसेत्तए ? 12

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178
मगवती सूत्रः शः ५ उ:४
उत्तर ८३-गोयमा ! चउद्दसपुस्विस्स णं अणंताई दवाई उक्करियाभएणं भिज्जमाणाई लद्घाई पत्ताई अभिसमण्णागयाइं भवंति । से तेणट ठेणं Fra...GETEI
Q. 82. Bhante! Are the masters of the 14 Pürvas ( śrutakevalins ) capable to demonstrate a thousand jars out of a single jar, a thousand clothes out of a single cloth, a thousand mats out of a single mat, a thousand chariots out of a single chariot, a thousand umbrellas out of a single umbrella, and a thousand wands out of a single wand ?
A. 82. Yes, Gautama, they are so capable.
Q. 83. How are the masters of the 14 Pürvas capable.... till out of a single wand ?
A. 83. Gautama ! These masters of the 14 Pürvas have acquired power to demonstrate infinite objects by dint of what is called utkarika-bheda20; they have attained this power and it is at their disposal, because of which they are capable to demonstrate,...till out of a single wand.
ha va! ha
! fel
Bhante ! So they are. Glory be to the Lord ! So saying Bhagavān Gautama paid his homage and obeisance to the Lord, and having done so, he withdrew to his seat.
घउत्थो उद्देसो सम्मत्तो I Chapter Four ends

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पंचमो उदेसो
CHAPTER FIVE
[ on the perfection of the monks ]
प्रश्न ८४ - छउमत्थे णं भंते ! मणूसे तीय-मणतं सासयं समयं केवलेणं संजमेणं... ?
उत्तर ८४ - जहा पंढमसए चउत्युद्दे से आलावगा तहा णेयव्वा जाव... अलमत्युत्ति वत्तव्वं सिया ।
Q. 84. Bhante ! Have men ( monks ) liable to lapses been, in the eternal, limitless past, ( perfected ) by kevala restraint ?
A. 84. For this, refer to Chapter Four of Book One,... till perfected being (alamastu),—-all are to be stated.
[ on heretical views ]
प्रश्न ८५ - अण्णउत्थिया णं भंते ! एवं आइक्खति जाव... परूवेंति - सव्वे पाणा सव्वे भूया सव्वे जीवा सव्वे सत्ता एवंभूयं देयणं वेदेति । से कहमेयं भंते ! एवं ?
उत्तर ८५ - गोयमा ! जं णं ते अण्णउत्थिया एवं आइक्खंति जाव... वैदेति जे ते एवं आहंसु मिच्छा ते एवं आहंसु । अहं पुण गोयमा ! एवं आइक्खामि जाव... परुवेमि - अत्येगइया पाणा भुया जीवा सत्ता एवंभूयं वेयणं वेयंति अत्थेगइया पाणा भया जीवा सत्ता अणेवंभूयं वेयणं वेदेति ।
प्रश्न ८६ - से केणट्ठेणं अत्थेगइया तं चेव उच्चारेयव्वं ?
उत्तर ८६ - गोयमा ! जेणं पाणा भूया जीवा सत्ता जहा कडा कम्मा तहा वेयणं वेदेति ते णं पाणा भूया जीवा सत्ता एवंभूयं वेयणं वेदेति । जेणं पाणा भूया जीवा सत्ता जहा कडा कम्मा णो तहा वेयणं वेदेति ते णं पाणा भूया जीवा सत्ता अणेवंभूयं वेयणं वेयंति । से तेणट ठेणं तहेव ।

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भगवती सूत्र शः ५ उ: ५
प्रश्न ८७ - णेरइया णं भंते ! किं एवंभूयं वेयणं वेयंति अणेवंभूयं वेणं वेयंति ?
180
उत्तर ८७ - पोयमा ! णेरइया णं एवंभूयं पिवेयणं वेदेति अणेवंभूयं पिवेयणं वेदेति ।
प्रश्न ८८ - से केणट ठेणं तं चेव ?
उत्तर ८८ - गोयमा ! जे णं णेरइया जहा कडा कम्मा तहा वेयणं वेयंति ते णं णेरइया एवंभूयं वेयणं वेदेति । जे णं णेरइया जहा कडा कम्मा णो तहा वेयणं वेदेति ते णं णेरइया अणेवंभूयं वेयणं वेदेति । से तेणट ठेणं एवं जाव... वेमाणिया । संसारमंडलं णेयव्वं ।
Q. 85. Bhante ! Heretics thus say,...till establish that all prānas, all bhūtas, all jivas and all sattvas undergo suffering Bhante ! as per their acquired karma called evambhūta.
How is it so ?
A. 85. Gautam ! What the heretics say...till establish is incorrect. Gautama! What I ordain,...till establish is that some prāņas, some bhūtas, some jīvas and some sattvas undergo suffering as per their acquired karma, and some other prānas, bhūtas, jīvas, and sattvas undergo suffering not as per their acquired karma.
Q. 86.
What is the reason for saying so ?
A. 86. Gautama ! Those praṇas, bhūtas, jīvas and sativas who undergo suffering as per their acquired karma experience -suffering called evarbhūta ; but those prānas, bhūtas, jivas and sattvas who experience suffering 'not as per their acquired karma experience suffering called anevambhuta. It is for this so.
Q. 87. Bhante ! Do infernal beings experience suffering called evambhuta or suffering called anevaṁbūta ?
A. 87. Gautama ! Even among the infernals, some experience suffering called evambhuta and others experience suffering called anevambhūta.

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Q. 88. Why so ?
A. 88. Gautama ! When the infernals undergo suffering as per their acquired karma, they experience suffering called. evarbhūta ; but when the infernals undergo suffering not as per their acquired karma, they experience suffering called anevambhuta. It is for this so,...till the Vaimanikas, alr beings in the universe being included.
[ on patriarchs]
प्रश्न ८९-जंबूद्दीवे णं भंते ! इह भारहे वासे इमीसे उस्सप्पिणीए समाए कइ कुलगरा होत्था ?
उत्तर ८९-गोयमा! सत्त। एवं चेव तित्थयरमायरो पियरो पढमा सिस्सिणीओ चक्कवट टिमायरो इत्थिरयणं बलदेवा वासुदेवा वासुदेवमायरो पियरो एएसिं पडिसत्तू जहा समवाए णामपरिवाडीए तहा यव्वा ।
Q. 89. Bhante ! In this land of Bharata, in this isle named Jambūdvipa, in this descension phase of the timecycle, how many have been the patriarchs ?
A. 89. Gautama ! Seyen. And as to the mothers of the Tirthankaras, their fathers, first female followers, mothers of the Cakravartis, their consorts, Baladevas, Vasudevas, mothers of Vasudevas, their fathers, adversaries of Vasudevas,-their names are to be read in order as given in the Samavāyanga Sutras.
सेवं भंते ! सेवं भंते ! ति जाव...विहरइ ।
Bhante ! So they are. Glory be to the great Lord ! So saying, Bhagavān Gautama paid his homage and obeisance to the Lord, and having paid his homage and obeisance, he withdrew to his seat.
पंचमो उद्देसो सम्मत्तो। Chapter Five ends

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[ on short and long spans of life ] प्रश्न ९०-कह णं भंते ! जीवा अप्पाउयत्ताए कम्मं पकरेंति ?
उत्तर ९०-गोयमा! तिहिं ठाणेहिं । तं जहा-पाणे अइवाएत्ता मुसं वइत्ता तहारूवं समणं वा माहणं वा अफासुएणं अणेसणिज्जेणं असण-पाण-खाइम. साइमेणं पडिलाभेत्ता। एवं खलु जीवा अप्पाउयत्ताए कम्मं पकरेंति ।
प्रश्न ९१-कह णं भंते ! जीवादीहाउयत्ताए कम्मं पकरेंति ?
उत्तर ९१-गोयमा! तिहिं ठाणेहिं । तं जहा-णो पाणे अइवाइता णो मुसं वइत्ता तहारूवं समणं वा माहणं वा फासु-एसणिज्जेणं असण-पाण-खाइमसाइमेणं पडिलाभेत्ता । एवं खलु जीवा दीहाउयत्ताए कम्मं पकरेंति ।
प्रश्न ९२-कह णं भंते ! जीवा असुभदीहाउयत्ताए कम्मं पकरेंति ?
उत्तर ९२-गोयमा ! पाणे अइवाएत्ता मुसं वइत्ता तहारूवं समणं वा माहणं वा हीलित्ता णिंदित्ता खिंसित्ता गरहित्ता अवमण्णित्ता अण्णयरेणं अमणुण्णणं अपीइकारएणं असण-पाण-खाइम-साइमेणं पडिलाभेत्ता । एवं खलु जीवा असुभदीहाउयत्ताए कम्मं पकरेंति ।
प्रश्न ९३-कह णं भंते ! जीवा सुभदीहाउयत्ताए कम्मं पकरेंति ?
उत्तर ९३-गोयमा ! णो पाणे अइवाइत्ता णो मुसं वइत्ता तहास्वं समणं वा माहणं वा वंदित्ता णमंसित्ता जाव...पज्जुवासित्ता। अण्णयरेणं मणुण्णणं पीइकारएणं असण-पाण-खाइम-साइमेणं पडिलाभेत्ता-एवं खलु जीवा सुभदीहाउयत्ताए कम्मं पकरेंति ।
Q.90. Bhante ! How do living beings acquire karma giving life a short span ?

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A. 90. Gautama ! For three reasons, which are, for causing injury to living beings, for making false utterances, and for giving prohibited and unwholesome food, drink, dainties and delicacies to śramaņas and māhaņas. Thus do living beings acquire karma giving life a short span".
Q.91. Bhante ! How do living beings acquire karma giving life a long span ?
A. 91. Gautama ! For three reasons, which are, for not causing injury to life, for not making false utterances, and for giving permitted and wholesome food, drink. dainties and delicacies to śramaņas and mähanasas.
Q. 92. Bhante ! How do living beings acquire karma giving a long and unwholesome life?
A. 92. Gautama ! For three reasons, which are, for causing injury to life, for uttering falsehood, and for insulting a śramana or a māhana by calling his caste, by abusing him in his own mind, by talking ill of him in the presence of others, by decrying him, and by giving him unwholesome and unpleasant food, drink, dainties and delicacies. Thus do living beings acquire karma giving a long and unwholesome life24,
Q. 93. Bhante ! How do living beings giving a long and wholesome life?
acquire karma
A. 93. Gautama ! For three reasons, which are, for not causing injury to life, for not uttering falsehood, and for paying homage and obeisance,... till by worshipping a śramaņa or a mahaņa, by giving him food, drink, dainties and delicacies which are wholesome and pleasant. Thus do living beings acquire karma giving a long and wholesome life25.

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[ on activities]
प्रश्न ९४-गाहावइस्स णं भंते! भंडं विक्किणमाणस्स केइ भंडं अवहरेज्जा तस्स णं भंते ! तं भंडं गवेसमाणस्स किं आरंभिया किरिया कज्जइ परिग्गहिया मायावत्तिया अपच्चक्खाणकिरिया मिच्छादसणवत्तिया ?
उत्तर ९४-गोयमा ! आरंभिया किरिया कज्जइ परिग्गहिया मायावत्तिया अपच्चक्खाणकिरिया मिच्छादसणकिरिया सिय कज्जइ सिय णो कज्जइ। अह से भंडे अभिसमण्णागए भवइ तओ से य पच्छा सव्वाओ ताओ पयणुईभवंति ।
प्रश्न ९५-गाहावइस्स णं भंते ! भंडं विक्किणमाणस्स कइए भंडे साइज्जेज्जा भंडे य से अणुवणीए सिया गाहावइस्स णं भंते ! ताओ भंडाओ किं आरंभिया किरिया कज्जइ जाव...मिच्छादसणकिरिया कज्जइ ?
उत्तर ९५-गोयमा ! गाहावइस्स ताओ भंडाओ आरंभिया किरिया कज्जइ जाव...अपच्चक्खाण...मिच्छादसणवत्तिया किरिया सिय कज्जइ सिय णो कज्जइ। कइयस्स णं ताओ सव्वाओ पयणुई भवंति ।
प्रश्न ९६-गाहावइस्स णं भंते ! भंडं विक्किणमाणस्स जाव...भंडे से उवणीए सिया कइयस्स णं भंते ! ताओ भंडाओ किं आरंभिया किरिया कज्जइ जाव...मिच्छादसणवत्तिया किरिया कज्जइ। गाहावइस्स वा ताओ भंडाओ किं आरंभिया किरिया कज्जइ जाव...मिच्छादसणवत्तिया किरिया कज्जइ ?
उत्तर ९६-गोयमा ! कइयस्स ताओ भंडाओ हेट ठिललाओ चत्तारिकिरियाओ कज्जति मिच्छादसणवत्तिया किरिया भयणाए। गाहावइस्स णं ताओ सव्वाओ पयणुई भवंति ।
प्रश्न ९७-गाहावइस्स णं भंते ! भंडे जाव...धणे य से अणुवणीए सिया ?
उत्तर ९७-एयं पि जहा भंडे उवणीए तहा णेयव्वं चउत्थो आलावगो । धणे य से उवणीए सिया जहा पढमो आलावगो-भंडे य से अणुवणीए सिया तहा णेयन्वो । पढम-चउत्थाणं एक्को गमो बिइय-तईयाणं एक्को गमो।

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Q. 94. Bhante ! Some of the earthen wares of a seller have been stolen. Bhante ! He then starts a search for them. In doing so, does he incur activities due to endeavour, to possession, to deceit, to non-renunciation or to perverted faith ?
A. 94. Gautama! He incurs activities due to endeavour, to possession, to deceit, and to non-renunciation ; but as to activity due to perverted faith, he incurs it sometimes and sometimes he incurs it not. While searching, if he recovers the stolen wares, then all these ( aforesaid ) activities become light (i. e., get reduced in significance ).
Q. 95. Bhante ! A seller has sold some earthen wares ; a buyer has bought them in consideration whereof he has paid a margin in advance, but he has not yet taken delivery of them. In such a situation, does the householder incur from these earthen wares activities due to endeavour,...till perverted faith?
A. 95. Gautama ! In such a situation, the householder incurs activities due to endeavour,...till due to non-renunciation ; but as to activity due to perverted faith, he incurs sometimes, and sometimes he does not incur. As for the buyer, all these activities are light.
Q. 96. Bhante ! From the seller, the buyer has brought the earthen wares to his home. Then, Bhante, which of the activities due to endeavour,...till perverted faith are incurred by the said buyer ? And which of the activities due to endeavour,... till perverted faith are incurred by the said seller ?
A. 96. Gautama ! The buyer incurs four activities in a heavy dose, exception being activity due to perverted faith. If the buyer is with a wrong outlook, then he also incurs activity due to perverted faith; but if the buyer has no wrong outlook, he does not incur it. For the seller, all these (activities ) become light.

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Q. 97. Bhante ! The buyer has bought the said wares, but till the payment has been received by the seller, how many activities are incurred by the said buyer due to the money he has not yet paid ? And how many activities are incurred by the said seller?
A. 97. In such a situation, the position is similar to consideration four where the wares have been removed. If the money has been given then the situation is similar to our first consideration where the wares have not yet been taken. Considerations one and four are similar ; consideratioas two and three are similar26.
[ on fire-bodies ] प्रश्न ९८-अगणिकाए णं भंते ! अहुणोज्जलिए समाणे महाकम्मतराए चेव महाकिरिय-महासव-महावेयणतराए चेव भवइ । अहे णं समए समए वोक्कसिज्जमाणे वोक्कसिज्जमाणे चरिमकालसमयंसि इंगालब्भूए मुम्मुरब्भूए छारियब्भूए तओ पच्छा अप्पकम्मतराए चेव अप्पकिरियाऽऽसव-अप्परेयणतराए चेव भवइ ?
उत्तर ९८-हंता गोयमा! अगणिकाए णं अहुणोज्जलिए समाणे तं चेव ।
Q.98. Bhante! Are fire-bodies just ablaze tied with great karma bondage, great activities, great influx, great pain ? And thereafter, as time passes, do they become fewer in number,-become dim, get extinguished, and, in the end, turn into burning ashes, mere sparklings, simple ashes ? And when this happens, are the same fire-bodies tied with mild karma bondage, mild activities, mild influx, mild pain ?
A. 98. Gautama ! They are. Fire-bodies just ablaze are with great karma...till mild pain.
[ on archer's activities ) प्रश्न ९९-पुरिसे णं भंते ! धणु परामुसइ परामुसित्ता उस परामुसइ परामुसित्ता ठाणं ठाइ ठित्ता आययकण्णाययं करेइ आययकण्णायय उसु करेत्ता उसु उड्ढं वेहासं उसु उविहइ । तएणं से उसु उड्ढं वेहासं उन्विहिए समाणे जाई तत्थ पाणाई भूयाइं जीवाइं सत्ताई अभिहणइ वत्तेइ

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लेसेइ संघाएइ संघट्टेइ परितावेइ किलामेइ ठाणाओ ठाणं संकामेइ जीवियाओ ववरोवेइ । तए णं भंते ! से पुरिसे कइकिरिए ?
उत्तर ९९-गोयमा ! जावं च णं से पुरिसे धणुं परामसइ परामुसित्ता जाव...उविहइ तावं च णं पुरिसे काइयाए जाव...पाणाइवायकिरियाए पंचहिँ किरियाहिं पुट ठे। जेसि पि य णं जीवाणं सरीरेहिं धणु णिवत्तिए ते वि य णं जीवा काइयाए जाव...पंचहिं किरियाहिं पुटठे । एवं धणु पुट ठे पंचहि किरियाहिं जीवा पंचहिं आहारू पंचहिं उसू पंचहिं सरे पत्तणे फले ण्हारू पंचहिं ।।
प्रश्न १००-अहे णं से उसु अप्पणो गुरुयत्ताए भारियत्ताए गुरुसंभारियत्ताए अहे वीससाए पच्चोवयमाणे जाई तत्थ पाणाई जाव...जीवियाओ ववरोवेइ तावं च णं से पुरिसे कइकिरिए ?
उत्तर १००-गोयमा ? जावं च णं से उसु अप्पणो गुरुयत्ताए जाव... ववरोवेइ तावं च णं से पुरिसे काइयाए जाव...च उहिं किरियाहिं पुटठे। जेसिं पि य णं जीवाणं सरीरेहिं धणु णिव्वत्तिए ते वि जीवा चउहिं किरियाहिं । धणु 'पुटठे चउहिं जीवा चउहिं ण्हारू चउहिं उसू पंचहिं सरे पत्तणे फले हारू पंचहिं । जे वि य से जीवा अहे पच्चोवयमाणस्स उवग्गहे वट टंति ते वि य णं जीवा काइयाए जाव...पंचहिं किरियाहिं पुट ठा।
Q. 99. Bhante ! Suppose a man picks up a bow, and having picked up ( the arrow), he sits in the correct posture to shoot it, and having thus sat and ( having placed the arrow on the bow-string), he pulls it till his ear, and having thus pulled the arrow, he shoots it in the sky. The arrow so shot in the sky kills certain prānas, bhūtas, jīvas, and sattvas, forces contraction of their bodies, oppresses them, hits them, touches them, tortures them from all directions, exhausts them removes them from one place to another and deprives them of their life. How many activities does the man perform ?
A. 99. Gautama ! From the time the man picks up the bow,...till he shoots the arrow, he is touched by five activities starting with physical,...till causing slaughter of

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भगवती सूत्र शः ५ उः ६. life. The animals whose bodies have provided fodder for the bow are also touched by five activities starting with the physical. The arc of the bow is touched by five activities, its string by five ( activities ) its sinews by five (activities ), the arrow by five (activities), the sara, patra, phala and sinews by five (activities).
Q. 100. Bhante! When the arrow, due to its weight, its heaviness, its weight-and-heaviness, starts falling downward in its natural course, the said arrow, in the course of its downward movement, kills certain prānas, bhutas, jivas and sattvas,...till deprives them of their life. In this case, how many activities touch the man who shot the arrow ?
A. 100. Gautama ! When the arrow, due to its weight, etc., starts falling down,...till deprives them of their life, the man who shot it is touched by four activities starting with the physical, and the animals from whose body-parts the bow has been made are also touched by four activities, the arc is touched by four activities, the string by four activities, the sinews by four activities, (but) the sara, patra, phala and sinews are touched by five activities. The animals afflicted by the falling arrow are also touched by five activities.
[ on heretical tenets ] प्रश्न १०१-- अण्णउत्थिया णं भंते ! एवं आइक्खंति जाव...परूवेंति -से जहा णामए जुवई जुवाणे हत्थेणं हत्ये गेण्हेज्जा चककस्स वा णाभी अरगाउत्तासिया एवामेव जाव...चत्तारि पंच जोयण-सयाइं बहुसमाइण्णे मणुयलोए मणुस्सेहिं-कहमेयं भंते एवं ?
उत्तर १०१-गोयमा ! जं णं ते अण्णउत्थिया जाव...मणुस्सेहिंतो जे ते एवं आहंसु मिच्छा। अहं पुण गोयमा ! एवं आइक्खामि एवामेव जाव...चत्तारि पंच जोयणसयाई बहुसमाइण्णे णिरयलोए रइएहिं ।
प्रश्न १०२-णेरइयाणं भंते ! किं एगत्तं पभू विउवित्तए पुहुत्तं प्रभू विउवित्तए ?
उत्तर १०२-जहा जीवाभिगमे आलावगो तहा णेयन्वो जाव...दुरहियासे ।

Page #206

Bhagavati Sutra Bk. 5 Ch.6
189
Q. 101. Bhante ! The heretics so say,...till establish that, as in the example of the lass and the lad, or in the example of the spokes fitted in the axle of the wheel,...till upto 400 or 500 yojanas, this world of human beings is densely filled up by men. Bhante! Is it so ?
____A. 101. Gautama ! This statement of the heretics,... till densely filled up by men is false. Gautama! I state,...till upto 400 to 500 yojanas, the worlds of the infernal beings are densely filled up by infernal beings.
beings capable to
Q. 102. Bhante! Are the infernal transform into one form, or many forms ?
A. 102. On this, refer the relevant section in the Jivabhigama Sutra, till... unbearable'27.
( on prohibited acts ]
१०३-आहाकम्म अणवज्ज त्ति मणं पहारेत्ता भवइ से णं तस्स ठाणस्स अणालोइयपडिक्कते कालं करेइ–णत्थि तस्स आराहणा । से णं तस्स ठाणस्स आलोइयपडिक्कते कालं करेइ-अत्थि तस्स आराहणा । एएणं गमेणं णेयव्वंकीयगडं ठवियं रइयगं कतारभत्तं दुभिक्खभत्तं वदलियाभत्तं गिलाणभत्तं सेज्जायरपिंडं रायपिंडं।
प्रश्न १०४-आहाकम्म अणवज्जे ति बहुजणस्स मज्झे भासित्ता सयमेव परि जित्ता भवइ से णं तस्स ठाणस्स जाव...अत्थि तस्स आराहणा?
उत्तर १०४-एयं पि तह चेव जाव...रायपिंडं ।
प्रश्न १०५-आहाफम्म अणवज्जे ति अण्णमण्णस्स अणुप्पदावइत्ता भवइ से णं तस्स...?
उत्तर १०५-एयं तह चेवं जाव...रायपिंडं । प्रश्न १०६-आहाकम्म णं अणवज्जे ति बहुजणमझे पण्णवइत्ता भवइ से णं तस्स जाव...अत्थि आराहणा?

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190
भगवती सूत्र शः ५ उः ६
उतर १०६ - जाव... रायपिंडं ।
sin"-if a
103. "Adhakarma28 is free from monk cherishes such an idea, and if he dies without discussing and doing pratikramana for the lapse, he cannot be said to have had propitiation (ārādhana). If, on the other hand, a monk dies after discussing and doing pratikramaṇa for the lapse, then he may be said to have had the ( necessary) propitiation. By the same standard, the following are to be known: (i) a thing bought for the monk, (ii) a thing stored or. hoarded for the monk, (iii) a thing prepared for the monk, (iv) sharing food prepared in a forest (for the beggars), (v) sharing food prepared during a famine (for the seekers), (vi) sharing food prepared during bad times, (vii) sharing food prepared for the ailing persons, (viii) accepting food from the householder in whose house the monk is stationed, and (ix) partaking a portion of food prepared for the king.
Q. 104. "Ādhākarma is sin-free"-one who declares like this in the presence of many persons, and who uses food, etc., prepared for him, if such one dies without discussing and without doing pratikramaņa, can he be said to have had propitiation ?
A. 104. It is as before,...till partaking food prepared for the king.
sin-free"-when
Q. 105. "Adhakarma is SO saying monks give to one another, can they be said to have had propitiation ?
A. 105. As aforesaid,...till partaking food prepared for the king.
Q. 106. "Adhakarma is sin-free"--when so saying one establish it in the presence of many men, can he be said to have had propitiation ?
strives to
A. 106. (The same as before ),...till partaking food prepared for the king.

Page #208

Bhagavati Sütra Bk. 5 Ch. 6
191
[ on preceptors and teachers ]
प्रश्न १०७ - आयरिय-उवज्झाए णं भंते ! सविसयंसि गणं अगिलाए संगिण्हमाणे अगिलाए उवगिण्हमाणे कइहिं भवग्गहणेहिं सिज्झइ जाव... अंत करेइ ?
उत्तर १०७ - गोयमा ! अत्येगइए तेणेव भवग्गहणेणं सिज्झइ अत्येगइए दोच्चेणं भवग्गहणेणं सिज्झइ तच्चं पुण भवग्गहणं णाइक्कमइ ।
Q. 107. Bhante! Preceptors and teachers, who, in their respective fields, accept disciples, teach them and help them without grudge (reservation) in how many births are such ones perfected,...till end all misery ?
A. 107. Gautama ! Some are perfected in that very birth, some are perfected in the second birth, but in no case they go to the third.
[ on the bondage of liars ]
प्रश्न १०८ - जे णं भंते! परं अलिएणं असम्भूएणं अब्भक्खाणेणं अब्भक्लाइ तस्स णं कहप्पगारा कम्मा कज्जंति ?
उत्तर १०८ - गोयमा ! जे णं परं अलिएणं असंतवयणेणं अब्भक्खाणेणं जन्मलाइ तस्स णं तहप्पगारा वेव कम्मा कज्जंति जत्थेव णं अभिसमागच्छइ तत्थेव णं पडिसंवेदेह तओ से पच्छा वेदेइ ।
Q. 108. Bhante! Those who distort truth, those who make false attribution, and those who malign others in their absence-what sort of karma do they acquire ?
A.. 108. Gautama! Those who distort truth, make false attribution and malign others in their absence-they acquire the sort of karma that are due to them. And then in the sort of life they acquire, they experience their outcome and they exhaust them by experiencing them.

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192
भगवती सूत्र शः ५ उः ६
सेवं भंते ! सेवं भंते ! त्ति ।
Bhante! So they are. Glory be to the great Lord ! So saying, Bhagavān Gautama paid his homage and obeisance to the Lord. and having done so, he withdrew to his seat. . .
छट्ठो उद्देसो सम्मत्तो । Chapter Six ends

Page #210

सत्तमो उद्देसो
CHAPTER SEVEN
[ on the throbbing of molecules ]
प्रश्न १०९ - परमाणुपोग्गले णं भंते ! एयर वेयइ जाव... तं तं भावं परिणमइ ?
उत्तर १०९ - गोयमा ! एयइ जाव... णो परिणमइ ।
सिय एयइ वेयड़ जाव... ... परिणमइ सिय णो
प्रश्न ११० - दुप्पए सिए णं भंते ! खंधे एयइ जाव... परिणमइ ?
उत्तर ११० -- गोयमा ! सिय एयइ जाव... परिणमइ सिय णो एयइ जाव... णो परिणमइ । सिय देसे एयइ देसे णो एयइ ।
प्रश्न १११ - तिप्पए सिए णं भंते ! खंधे एयइ ?
उत्तर १११ - गोयमा ! सिय एयइ सिय णो एयइ सिय देसे एयइणो देसे एयइ सिय देसे एयइणो देसा एयंति सिय देसा एयंति णो देसे एयइ ।
प्रश्न ११२ - चउप्पएसिए णं भंते
खंधे एयइ ?
उत्तर ११२ - गोयमा ! सिय एयइ सिय गो एयइ सिय देसे एयइणो देखे एयर सिय देसे एयइ - णो देसा एयंति सिय देसा एयंति - णो देसे एयंद सिय देसा एयंति - णो देसा एयंति । जहा चउप्पएसिओ तहा पंचपएसिओ तहा जाव... अणतपएसओ ।
Q. 109. Bhante! Do the molecules of matter throb, specially throb,...till transform accordingly ?
A. 109. Gautama ! Sometimes they throb, specially throb,...till transform ; sometimes they do not throb, do not specially throb,...till do not transform..
13

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194
#
F
7:4
3:
Q. 110. Bhante ! Does a skandha ( cluster of mattermolecules ) with two pradeśas throb,...till transform ?
A. 110. Gautama ! Sometimes it throbs... till transforms; sometimes it does not throb,... till it does not transform; sometimes it throbs in a deśa and does not throb in another deśa.
Q. 111. Bhante! Does a skandha with three pradeśas throb ?
A. 111. Gautama ! Sometimes it throbs and sometimes it does not throb ; sometimes it throbs in one deśa and not in another deśa; sometimes it throbs in one deśa and not in other (two ) deśas ; sometimes it throbs in other (two ) deśas and not in one deśa.
Q. 112. Bhante! Does a skandha consisting of four pradeśas throb ?'
A. 112. Gautama! Sometimes it throbs and sometimes it does not throb; sometimes it throbs in one deśa and not in another desa; sometimes it throbs in one deśa and not in other (three) deśas ; sometimes it throbs in other de sas and not in one deśa; sometimes it throbs in some deśas and doe not throb in other deśas. And as with a skandha with four deśas, so with one with five deśas,...till with infinite deśas. ( In this answer, deśa means pradeśa.)
[ on the indivisibility of molecules ]
प्रश्न ११३-परमाणुपोग्गले णं भंते ! असिधारं वा खुरघारं वा ओगाGUT?
उतर ११९-हंता ओगाहेवा। VRT 788 vità! any feminar at fortalt at?

Page #212

Bhagavati Sūtra Bk. 5 Ch. 7
195
उत्तर ११४-गोयमा ! णो इणठे समठे णो खलु तत्थ सत्थं कमइ एवं जाव...असंखेज्जपएसिओ ।
प्रश्न ११५-अणंतपएसिए णं भंते ! खंधे असिधारं वा खुरधार वा ओगाहेज्ज ?
उत्तर ११५-हंता ओगाहेज्ज ।
प्रश्न ११६-से णं तत्थ छिज्जेज वा भिज्जेज्ज वा ?
उत्तर ११६-गोयमा ! अत्थेगइए छिज्जेज्ज वा भिज्जेज्ज वा अत्थेगइए णो छिज्जेज्ज वा णो भिज्जेज्ज वा। एवं अगणिकायस्स मज्झमज्झणं तहिं णवरं झियाएज्ज भाणियव्वं । एवं पुक्खलसंवट्टगस्स महामेहस्स मज्झंमज्झणं तहिं उल्ले सिया। एवं गंगाए महाणईए पडिसोयं हव्वं आगच्छेज्जा तहिं विणिहायं आवज्जेज्ज उदगावत्तं वा उदगबिंदु वा ओगाहेज्ज से णं तत्थ परियावज्जेज्ज। __Q. 113. Bhante! Is it possible for molecules of matter to exist on the sharp edge of the sword or rajor ?
-
A. 113. Yes, it is.
Q. 114. Bhante ! pierced and cut ?
While staying there,
do
they
get
A. 114. Gautama ! They do not. The weapon has no effect on the molecules of matter. And like this,...till with infin te pradeśas.
Q. 115. Bhante ! Is it possible for skandhas with infinite pradeśas to exist on the sharp edge of the sword or rajor ?
A. 115.
Yes, it is.
Q. 116. Does it get pierced and cut ?
A. 116. Gautama ! Some of these get pierced and cut and some others do not get pierced and cut80,

Page #213

196
भगवती सूत्र शः ५ उः ७
And like this is to be stated upto 'penetrate into the middle of the fire-bodies', difference being that the phrase 'get burnt' is to be used. And like this is to be stated upto 'penetrate into the great cloud named Puskara-sa ṁvartaka', difference being that the phrase 'become wet' is to be used. And like this is to be stated upto 'get carried in the current of the great river Ganga where they slip', and (again) upto ‘penetrate into the whirlpool of water or into water drops' where ( they) get lost.
( characterisation of molecules of matter ]
प्रश्न ११७-परमाणुपोग्गले णं भंते ! कि सअड्ढे सगज्झे सपएसे उदाहु अणड्ढे अमज्झे अपएसे ?
उत्तर ११७-गोयमा ! अणड्ढे अमझे अपएसे णो सअड्ढे णो समजझे णो सपएसे।
प्रश्न ११८-दुप्पएसिए णं भंते ! खंधे कि सअड्ढे समझे सपएसे उदाहु अणड्ढे अमज्झे अपएसे ?
उत्तर ११८-गोयमा ! सअड् ढे अमझे सपएसे णो अणड्ढे णो समझे 'णो अपएसे।
प्रश्न ११९-तिप्पएसिए णं भंते ! खंधे पुच्छा ?
उत्तर ११९-गोयमा ! अणड्ढे समझ सपएसे णो सअड्ढे णो अमझे जो अपएसे । जहा दुप्पएसिओ तहा जे समा ते भाणियव्वा जे विसमा ते जहा तिप्पएसिओ तहा भाणियव्वा ।
प्रश्न १२०-संखेज्जपएसिए पं भंते ! किं खंधे सअड्ढे पुक्छा ?
उत्तर १२०-गोयमा! सिय सअड्ढे अमझे सपएसे सिय अणड्ढे समझे सपएसे । जहा संखज्जपएसिओ तहां असंखेज्जपएसिओ वि अणंतपएसिओ वि।

Page #214

Bhagavati Sūtra Bk. 5 Ch. 7
Q. 117. Bhante! Are the molecules of matter särdha, samadhya and sapradeśa? Or, are they anardha, amadhya and aprade sa31?
197
A. 117. Gautama ! The molecules of matter are anardha, amadhya and apradeśa, but never särdha, samadhya and sapradeśa.
Q. 118. Bhante! Are the skandhas with two pradeśas sārdha, samadhya and sapradesa? Or. are the skandhas with two pradeśas anardha, amadhya and apradeśa ?
A. 118. Gautama! The skandhas with two pradeśas are sardha, sapradeśa and amadhya. They are not anardha, nor samadhya nor apradeśa.
Q. 119. And what about skandhas with three pradeśas ?
A. 119. Gautama! They are) anardha, samadhya and saprade sa, but not särdha, amadhya and apradesa. Skandhas with an even number of pradeśas are similar to the skandhas. with two pradeśas; those with an odd number of pradeśas are similar to those with three pradesas.
Q. 120. Bhante! Are the skandhas with a limited number of pradesas sardha, samadhya and sapradeśa? Or, are they anardha, amadhya and apradeśa ?
A. 120. Gautama ! Some of them are sărdha, amadhya and sapradesa, and some of them are anardha, samadhya and sapradeśa. And what has been said about skandhas with a limited number of pradeśas will also apply to skandhas with an unlimited number of pradeśas, and also to those with an infinite number of pradeśas.
[ on the touch between molecules of matter ]
प्रश्त १२१ - परमाणुपोग्गले णं भंते ! परमाणुपोग्गलं फुसमाणे किं देसेणं देसं फुसइ देसेणं देसे फुसइ देसेणं सव्वं फुसइ देसेहिं देतं फुसइ देसेहिं दे

Page #215

198
फुंसइ देसेहिं सव्वं फुसइ सव्वेणं देसं फुस फुसइ ?
भगवती सूत्रः शः ५ उः ७
सव्वेणं देसे फुसइ सव्वेणं सव्वं
उत्तर १२१ - गोयमा ! णो देसेणं देसं फुसइ णो देसेणं देसे फुसइ णो देसेणं सव्वं फुसइ णो देसेहिं देसं फुसइ णो देसेहिं देसे फुंसइ णो देसेहिं सव्वं फुसइ णो सव्वेणं देसं फुसइ णो सव्वेणं देसे फसइ सव्वेणं सव्वं फुसइ । एवं परमाणुपोग्गले दुप्पएसियं फुसमाणे सत्तम णवमेहिं फुसइ परमाणुपोग्गले तिप्पएसियं फुसमाणे णिपच्छिमएहिं तिहिं फुसइ । जहा परमाणुपोग्गले तिप्पएसियं फुसाविओ एवं फुसायेयव्वो जाव... अनंतपएसिओ ।
प्रश्न १२२ - दुप्पएसिए णं भंते ! खंधे परमाणुपोग्गलं कुसमाणे पुच्छा ?
उत्तर १२२-तईय णवमेहिं फुसइ दुप्पए सिओ दुप्पएसियं फुसमाणो पढम-तय-सत्तम - णवमेहिं फुसइ दुप्पएसिओ तिप्पएसियं कुसमणो आइल्लएहि य पच्छिल्लए हि य तिहिं फुसइ मज्झिमहिं तिहिं विपडिसेहेयव्वं दुप्पएसओ जहा तिप्पएसियं फुसाविओ एवं फुसावेयव्वो जाव... अनंत एसियं ।
प्रश्न १२३ - तिप्पएसिए णं भंते ! खंधे परमाणुपोग्गलं फुसमाणे पुच्छा ?
उत्तर १२३ - तईय-छट्ठ-णवमेहिं फुसइ तिपएसिओ दुपए सियं फुसमाणो पढमएणं तईएणं चउत्थ छट्ठ- सत्तम-णवमेहिं फुसइ तिपएसिओ तिपएसिअं फुसमाणो सव्वेसु वि ठाणेसु फुसइ । जहा तिपएसिओ तिपएसिअं फुसाविओ एवं तिप्पएसिओ जाव... अनंतपएसिएणं संजोएयव्वो जहा तिपएसिओ एवं जाव... अणतपए सिओ भाणियव्वो ।
Q. 121. Bhante! When a molecule of matter touches a molecule of matter, does it touch ( 1 ) one deśa by one deśa, (2) many desas by one desa, (3) all deśas by one desa, (4) one deśa by many deśas, ( 5 ) many deśas by many deśas, ( 6 ) the whole by many desas, (7) a deśa by the whole, (8) many desas by the whole, or (9) the whole by the whole ?
A. 121. Gautama !... (1) touches not one desa by one desa, (2) nor many deśas by one deśa, (3) nor the whole by one desa, (4) nor one deśa by many desas, (5) nor ma ny desas

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by miny deśas, (6) nor the whole by many deśas, (7) nor one desa by the whole, 8) nor many deśas by the whole, but (9) touches the whole by the whole. In the case of molecules of matter with two pradeśas, when touching, items seven and nine (i. e., not one deśa by the whole, and the whole by the whole) will apply. In the case of molecules of matter with three pradeśas, when touching, last three items (i. e., not one deśa by the whole, nor many deśas by the whole, but the whole by the whole ) will apply. And what has been said of the molecules of matter with three pradeśas, when touching, will apply,...till infinite pradeśas, when touching. (here deśa means pradeśa)
Q. 122. Bhante ! How does a skandla with pradeśas, while touching, touch a molecule of matter ?
A. 122. ...touches as in items three and nine. When one with two pradeśas touches one with two pradeśas, items one, three, seven and nine will apply. When one with two pradeśas touches one with three pradeśas, the first three and the last three will aply, not the middle three which are to be deleted. As in the case of one with two pradeśas touching one with three pradeśas, ( so for the others),...till with infinite pradeśas.
three
Q. 123. Bhante ! How does a skandha with pradeśas while touching, touch a molecule of matter ?
A. 123. Items three, six and nine will apply. When one with three pradeśas touches one with two pradeśas, items one, three, four, six, seven and nine will apply. When one with three pradeśas touches one with three pradeśas, it does so in all aforesaid respects. And wbat was been said of one with three pradeśas touching one with three pradeśas, this has to be applied to one with three pradeśas touching (those with four, five, etc.),...till infinite, pradeśas. And what has been said of touch by one with three pradeśas (will apply)...till (touch by one) with infinite pradeśas.
[ on the span of existence of molecule of matter ] प्रश्न १२४-परमाणुपोग्गले णं भंते ! कालओ केवच्चिरं होइ ?

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भगवती सूत्र श: ५ उ७ जहणणं एगं समयं उक्कोसेणं असंखेज्जं कालं
__उत्तर १२४-गोयमा ! एवं जाव...अणंतपएसिओ।
प्रश्न १२५-एगपएसोगाढे णं भंते ! पोग्गले सेए तम्मि वा ठाणे अण्णम्मि वा ठाणे कालओ केवच्चिरं होइ ?
उत्तर १२५-गोयमा ! जहण्णणं एगं समयं उक्कोसेणं आवलियाए असंखेज्जइभागं एवं जाव...असंखेज्जपएसोगाढे ।
प्रश्न १२६-एगपएसोगाढे णं भंते। पोग्गले णिरेए कालओ केवच्चिरं
होइ?
उत्तर १२६-गोयमा ! जहण्णेणं एगं समयं उक्कोसेणं असंखेनं कालं एवं जाव...असंखेज्जपएसोगाढे ।
प्रश्न १२७-एगगुणकालए णं भंते ! पोग्गले कालओ केवच्चिरं होइ ?
उत्तर १२७-गोयमा ! जहणणं एगं समयं उक्कोसेणं असंखेनं कालं । एवं जाव...अणंतगुणकालर ए वण्ण-गंध-रस-फासं जाव...अणंतगुण लुक्खे। एवं सुहुमपरिणए पोग्गले एवं बादरपरिणए पोग्गले ।
प्रश्न १२८-सद्दपरिणए णं भंते ! पोग्गले कालओ केवच्चिरं होइ ?
उत्तर १२८-गोयमा ! जपणेणं एगं समयं उक्कोसेणं आवलियाए असंखेज्जइभागं। असद्दपरिणए जहा एगगुणकालए ।
Q. 124. Bhante ! From the standpoint of time, how long does a molecule of matter exist ?
A. 124. Gautama ! Minimum one time-unit, and maximum an unlimited span of time. And so on...till one with infinite pradeśas.
Q. 125. Bhante ! How long does a molecule of matter, while existing on a pradeśa of the space (sky), throb at its own place or at another place ?

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A. 125. Gautama. Minimum one time-unit, and maximum an unlimited number of fractions of an avalikā,... till on an unlimited number of pradeśas of the space.
Q. 126. Bhante ! From the standpoint of time, how long does a molecule of matter exist without a throb on a pradeśa of the space ?
A. 126. Gautama ! Minimum one time-unit, and maximum an unlimited time ...till on an unlimited number of pradeśas of the space.
Q. 127. Bhante ! From the standpoint of time, how long does matter with one-time black (hue) exist ?
A. 127. Gautama ! Minimum one time-unit, and maximum an unlimited time ; and like this....till infinite times black; and likewise of colour, smell, taste and touch,... till matter infinite times harsh. And, again, like this, of matter fine, and of matter coarse.
Q. 128. Bhante ! How sound exist ?
long does matter turned into
A. 128. Gautama ! Minimum one time-unit, and maximum an unlimited number of fractions of an avalikā. When not turned into sound, consideration relevant to one-time black will apply.
[ time taken by molecules of matter to re-transform ] प्रश्न १२९-परमाणुपोग्गलस्स णं भंते ! अंतरं कालओ केवच्चिरं होइ?
उत्तर १२९-गोयमा ! जहण्णेणं एगं समयं उक्कोसेणं असंखेज कालं ।
श्न १३०-दुप्पएसियस्स णं भंते ! खंधस्स अंतरं कालओ केवच्चिरं CETE?
उत्तर १३०-गोयमा ! जहाणेणं एगं समयं उक्कोसेणं अणंतं कालं gai 51a...quiaggf#3ft i

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भगवती सूत्र श: ५ उ: ७
प्रश्न १३१ - एगपएसोगाढस्स णं भंते ! पोग्गलस्स सेयस्स अंतरं कालम. केवच्चिरं होइ ?
202
उत्तर १३१ - गोयमा ! जहणेणं एवं समयं उक्कोसेणं असंखेज्जं कालं । एवं जाव... असंखेज्जपएसो गाढे ।
प्रश्न १३२ - एगपएसोगाढस्स णं भंते ! पोग्गलस्स णिरेयस्स अंतरं कालओ केवच्चिरं होइ ?
उत्तर १३२ - गोयमा ! जहणेणं एवं समयं उक्कोसेणं आवलियाए असंखेज्जइभागं । एवं जाव... . असंखेज्जपएसोगाढे वण्ण-गंध-रस- फास - सुहुमपरिणय-बायर परिणयाणं एएसिं जं चेव संचिट्ठणा तं चेव अंतरं वि भाणियव्वं ।
Q. 129. Bhante ! What's the time taken by the molecule of matter to retransform (to its original state i. e., into molecule of matter) ?
A. 129. Gautama! Minimum one time-unit, and maximum unlimited time.
Q. 130. Bhante ! What's the time taken by a skandha with two pradeśas to retransform ?
A. 130. Gautama! Minimum one time-unit, and maximum infinite time,...till one with infinite pradeśas.
Q. 131. Bhante ! What's the time taken by matter throbs, existing on a unit of space, to retransform ?
which
A. 131. Gautama! Minimum one time-unit, and maximum unlimited time,...till existing on an unlimited number of pradeśas of the space.
Q. 132. Bhante ! What's the time taken by matter which does not throb, existing on a pradeśa of space, to retransform ?
A. 132. Gautama! Minimum one time-unit, and maxi

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203
mum unlimited fractions of an āvalikā, and like this,...till existing on an unlimited number of pradeśas of the space. The span of existence of their colour, smell, taste, touch, fine form and coarse form is also the time they take to retransform.
[time taken by matter of sound to retransform ]
पोग्गलस्स अंतरं कालओ
प्रश्न १३३-सद्दपरिणयस्स णं भंते ! केवच्चिरं होइ ?
उत्तर १३३-गोयमा ! जहणणं एग समयं उक्कोसेणं असंखेज्ज कालं।
पोग्गलस्स अंतरं कालओ
प्रश्न १३४-असद्दारिणयस्स णं भंते ! केच्चिरं होइ ?
उत्तर १३४-गोयमा ! जहण्णेणं एगं समयं उक्कोसेणं आवलियाए असंखेज्जइभागं ।
प्रश्न १३५-एयस्स णं भंते ! दव्वट्ठाणाउयस्स खेत्तट्ठाणाउयस्स ओगाहणट्ठाणाउयस्स भावट ठाणाउयस्स कयरे कयरे जाव...विसेसाहिया ?
उत्तर १३५-गोयमा ! सव्वत्थोवे खेत्तट्ठाणाउए ओगाहणट्ठाणाउए असंखेज्जगुणे दव्वट्ठाणाउए असंखेज्जगुणे भावट्ठाणाउए असंखेज्जगुणे ।
Q. 133. Bhante ! What's the time taken by matter of sound to retransform?
A. 133. Gautama ! Minimum one time-unit, and maximum unlimited time.
Q. 134. Bhante ! What's the time taken by matter of non-sound to retransform ?
maxi
A. 134. Gautama ! Minimum one time-unit, and mum unlimited fractions of an avalika.

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भगवती सूत्र शः ५ उः ७
Q. 135. Bhante! Of the span-as-substance, span-as-place, span-as-shape and span-as-phenomena32, which one is (less, more, similar, or) especially more ?
204
A. 135. Gautama ! Smallest is span-as-place, span-asshape is unlimited times more, span-as-substance is unlimited times more (than the second), and span-as-phenomena is unlimited times more (than the third).
गाहा । खेत्तोगाहणादव्वे भावट्ठाणाउयं च अप्प - बहुं खेत्ते सव्वत्योवे सेसा ठाणा असंखेज्जगुणा ।
Couplet :
Of the span
As place, shape, substance and phenomena To be stated are-which one is more or less. Span-as-place is the smallest.
The remainders are unlimited times more ( One above the previous one. )
[ activities of the infernals 1
प्रश्न १३६ - णेरइया णं भंते । किं सारंभा सपरिग्गहा उदाहु अणारंभा अपरिग्गहा ?
उत्तर १३६ - गोयमा ! णेरइया सारंभा सपरिग्गहा णो अणारंभा णो अपरिग्गहा ।
प्रश्न १३७–से केणट्ठेणं जाव...अपरिग्गहा ?
उत्तर १३७ - गोयमा ! णेरइया णं पुढविक्कायं समारंभंति जाव... तसकार्य समारंभंति । सरीरा परिग्गहिया भवंति कम्मा परिग्गहिया भवंति सचित्ताऽचित्त-मीसियाई दव्वाइं परिग्गहियाइं भवंति । से तेणट्ठेणं तं चेव गोयमा ।
Q. 136. Bhante! Are the infernal beings endowed with endeavour and with possession? Or, are they without endeavour and without possession ?

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A. 136. Gautama ! The infernal beings are endowed with endeavour and with possession. They are not without endeavour and without possession.
Bhante!
Why do you
say
so,...till
without
Q. 137. possession ?
A. 137. Gautama ! The infernal beings kill the earthbodies, ...till mobile beings. They possess the body, karma, live, non-live and mixed objects. So the infernal beings are with endeavour and with possession, not without endeavour or without possession.
__ [ activities of the Asurakumāras ] प्रश्न १३८-असुरकुमारा णं भंते ! किं सारंभा पुच्छा ? .
उत्तर १३८-गोयमा! असुरकुमारा सारंभा सपरिग्गहा णो अणारंभा अपरिग्गहा।
प्रश्न १३९-से केणठेणं ?
उत्तर १३९-गोयमा ! असुरकुमारा णं पुढविकायं समारंभंति जाव... तसकायं समारंभंति । सरीरा परिग्गहिया भवंति कम्मा परिग्गहिया भवंति भवणा परिग्गहिया भवंति देवा-देवीओ-मणुस्सा-मणुस्सीओ-तिरिक्खजोणियातिरिकखजोणिणीओ परिग्गहिया भवंति आसण-सयण-भंडऽमत्तो-वगरणा परिग्गहिया भवंति सच्चित्ताऽचित्त-मीसियाई दवाइं परिग्गहियाई भवंतिसे तेणठेणं तहेव एवं जाव...थणियकुमारा ।
एगिंदिया जहा गैरइया।
Q. 138.
Bhante ! Are the Asurakumāras with endeavour ?
A. 138. Gautama! The Asurakumāras are with endeavour and with possession, not without endeavour or without possession.
Q. 139.
Why so ?

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206
• भगवती सूत्रः शः ५ उः ७.
A. 139. Gautama ! The Asurakumāras kill earth-bodies ...till mobile beings. They possess bodies, karma, abodes; possess gods, goddesses, men, women, animals male and female; possess cushion, bed, earthen vessels, bell-metal vessels, iron vessels; possess live, non-live and mixed objects. So they are like that (i.e., with endeavour and with possession, not without endeavour and without possession). And like this,... till the Stanitakumāras.
The one-organ beings are like the infernal beings.
[ activities of two-organ beings and the rest ] प्रश्न १४०-बेइंदिया णं भंते ! कि सारंभा सपरिग्गहा ?
उत्तर १४०-तं चेव जाव...सरीरा परिग्गहिया भवंति बाहिरिया-भंडमत्तो-वगरणा परिग्गहिया भवति । एवं जाव...चरिदिया।
प्रश्न १४१-पंचिंदियतिरिक्खजोणिया णं भंते...।
उत्तर १४१-तं चेव जाव...कम्मा परिग्गहिया भवंति टंका-कुडा-सेलासिहरी-पब्भारा परिग्गहिया भवंति जल-थल-बिल-गुह-लेणा परिग्गहिया भवंति उज्झर-णिज्झर-चिल्लल-पल्लला-वप्पिणा परिग्गहिया भवंति अगड-तडाग-दहणइओ-वावि पुक्खरिणी-दीहिया-गुजालिया-सरा-सरपंतियाओ-सरसरपंतियाओबिलपंतियाओ परिग्गहियाओ भवंति आराम-ज्जाणा-काणणा-वणा-वणसंडावणराईओ परिग्गहियाओ भवंति देवउलाऽसमपवा-थुभखाइय-परिखाओ परिग्गहियाओ भवंति पागार-अट्टालग-चरिय-दार-गोपुरा परिग्गहिया भवंति पासाय'घर-सरण-लेण-आवणा परिग्गहिया भवंति सिंघाडग-तिग-चउक्क-चच्चरचउम्मुह-महापहा परिग्गहिया भवंति सगड-रह-जाण-जुग्ग-गिल्लि-थिल्लि-सीयसंदमाणियाओ परिग्गहियाओ भवंति लोही-लोहकडाइ-कडुच्छया परिग्गहिया भवंति भवणा परिग्गहिया भवंति देवा-देवीओ-मणुस्सा-मणुस्सीओ-तिरिक्खजोणिया-तिरिक्खजोणिणीओ आसण-सयण-खंड-भंड-सचित्ताचित्त-मीसियाई दव्वाइं परिग्गहिया भवंति–से तेणठेणं ।
जहा तिरिक्खजोणिया तहा मणुस्सा वि भाणियव्वा वाणमंतर-जोइसवेमाणिया जहा भवणवासी तहा यव्वा ।

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Q. 140. Bhante ! Are the two-organ beings with endeavour and with possession ?
A. 140. Gautama ! They are so, ... till (they) possess bodies, possess earthen vessels, bell-metal vessels, iron vessels, etc., ... till four organ beings.
Q.
141. Bhante ! What about the five-organ animals ?
A. 141. They are also similar, ... till possess karma, mountain-rock, summit, summitless hill, hill with summit, hill portions of which are slightly inclined ; possess water, land, lake, cave and rock-cut chamber; possess water-fall, spring, marsh, reservoir and tank; possess well, pond, rivulet, river; square tank, round tank , long tank, shapeless tank, lake, row of lakes, channel, series of dugouts (ditches) ; possess pleasure-spot, park, forest near a village, ordinary forest, forest with similar flora, and forest with rows of trees ; possess temple, hermitage, water-store pillar, ditch wide at top and narrow at bottom, ditch narrow at top and deep at bottom; possess fortress, structure on fortress, passage for big-sized animals, window, door and city-gate; possess palace, house, hut, rock-cut chamber and shop; possess triangular places, places where three roads meet, where four roads meet, where many roads meet, house with four doors, and highway ; possess cart, chariot, vehicse, rickshaw, gilli, thilli, palanquin, and syandamånika ; possess iron vessel, cauldron, laddle; possess abode ; possess god, goddess, man, woman, animal male and female, vessel; possess objects live, non-live and mixed. So they are so called.
As are animals, so are men. As are the Bhavanapatis, so are the Vāņavyantaras, Jyotişkas and Vaimānikas.
[ on cause, non-causes' ] १४२-(१) पंच हेऊ पण्णत्ता तं जहा-हेउं जाणइ हेउं पासइ हेउं बुज्झइ हेउं अभिसमागच्छइ हेउ छउमत्थमरणं मरइ ।
(२) पंच हेऊ पण्णत्ता तं जहा-हेउणा जाणइ जाव...हेउणा छउमत्थमरण
HTE 1

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भगवती सूत्र शः ५ उ: ७ (३) पंच हेऊ पण्णता तं जहा–हेउं ण जाणइ जाव...अण्णाणं मरणं मरइ।
(४) पंच हेउ पण्णत्ता तं जहा-हेउणा ण जाणइ जाव...हेउणा अण्णाणमरणं ति मरह।
(५) पंच अहेउ पाणत्ता तं जहा-अहे जाणइ जाव...अहे केवलिमरणं मरइ।
(६) पंच अहेउ पण्णत्ता तं जहा–अहेउणा जाणइ जाव...अहेउणा केवलिमरणं मरइ।
(७) पंच अहेउ पण्णत्ता तं जहा-अहेण जाणइ जाव...अहेउं छउमत्थमरणं मरह।
तं जहा-अहे उणा ण जाणइ जाव...अहेउणा
(८) पंच अहेउ पण्ण्ता छउमत्थमरणं मरह।
142. (1) Causes have been stated to be five, which are, knowing cause, seeing cause, respecting cause, well-acquiring cause and dying the death of a chadmastha ( with right outlook ) linked with a cause.
(2) Causes have been stated to be five, which are, knowing by cause,...till dying the death of a chadmastha (with right outlook) by a cause.
(3) Causes have been stated to be five, which are, not knowing cause,...till dying the death of the ignorant (with wrong outlook) linked with a cause.
.
(4) Causes have been stated to be five, which are, not knowing by cause,...till dying the death of the ignorant (with wrong outlook) by a cause.
(5) Non-causes have been stated to be five, which are, knowing non-cause,...till dying the death of the omniscient linked with a non-cause.

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209
(6) Non-causes have been stated to be five, which are, knowing by non-cause,...till dying the death of the omniscient by a non-cause.
(7) Non-causes have been stated to be five, which are, knowing not non-cause,... till dying the death of the chadmastha (with wrong outlook) linked with non-cause.
(8) Non-causes have been stated to be five, which are, knowing not by non-cause, ... till dying the death of the chadmastha (with wrong outlook) linked with non-cause.
À pa ! #
Ä ! fail
Bhante ! So they are. Glory be to the Lord ! So saying, Bhagavān Gautama paid his homage and obeisance to the Lord, and having done so, he withdrew to his seat.
सत्तमो उद्देसो सम्मत्तो। Chapter Seven ends
.

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अट्ठमो उवेसो
CHAPTER EIGHT
[ question by monk Nirgranthiputra ]
तेणं कालेणं तेणं समएणं जाव... परिसा पडिगया ।
In that period, at that time... till the assembly dispersed.
तेणं कालेणं तेणं समएणं समणस्स भगवओ महावीरस्स अंतेवासी णारयपुत्ते णामं अणगारे पगइभद्दए जाव... विहरइ ।
In that period, at that time, Śramaņa Bhagavan Mahavira had a disciple named monk Naradaputra who was gentle by nature, and so on.
वेणं कालेणं तेणं समएणं समणस्स भगवओ महावीरस्स जाव... अंतेवासी नियंठिपुत्ते णामं अणगारे पगइभद्दए जाव... विहरइ ।
In that period, at that time, Śramaņa Bhagavān Mahāvīra had another disciple named monk Nirgranthiputra who was gentle by nature, and so on.
तणं से नियंठिपुत्ते अणगारे जेणामेव णारयपुत्ते अणगारे तेणेव उवागच्छइ । तेणेव उवागच्छित्ता णारयपुत्तं अणगारं एवं वयासा :
प्रश्न १४३ - सव्वपोग्गला ते अज्जो ! किं सअड्ढा समज्झा सपएस उदाहु अणड्ढा अमज्झा अपएसा
अज्जो ! ति णारयपुत्ते अणगारे नियंठिपुत्तं अणगारं एवं वयासी :
१
उत्तर १४३ - सव्वपोग्गला मे अज्जो ! समड्ढा समज्झा सपएसा णो अणडढा अमज्भा अपएसा ।

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211
तएणं से णियंठिपुत्ते अणगारे णारयपुत्तं अणगारं एवं वयासी :
प्रश्न-१४४ जइ णं ते अज्जो ! सव्वपोग्गला सअड्ढा समज्झा सपएसा णो अणड्ढा अमज्झा अपएसा । किं दव्वादेसेणं अज्जो ! सव्वपोग्गला सअड्ढा समझा सपएसा णो अणड ढा अमज्झा अपएसा ? खत्तादेसेणं अज्जो ! सव्वपोग्गला सअड्ढा तह चेव ? कालादेसेणं तं चेव ? भावादेसेणं तं चेव?
तएणं से णारयपुत्ते अणगारे णियंठिपुत्तं अणगारं एवं वयासी :
उत्तर १४४-दव्वादेसेण वि मे अज्जो ! सव्वपोग्गला सअड़ ढा समझा सपएसा णो अणड ढा अमझा अपएसा। खेत्तादेसेण वि कालादेसेण वि भावादेसेण वि-एवं चेव ।
Once monk Nirgranthiputra came to monk Nāradaputra, and having come to him, he said as follows :
Q. 143. Arya! Do you think that all the pudgalas (matter) are sārdha, samadhya and saprade sa, or anardha, amadhya and aprade sa ? |
So
said monk Nāradaputra to monk Nirgranthiputra :
___A. 143. In my view, all pudgalas are sārdha, samadhya and sapradeśa, and not anardha, amadhya and apradeśa.
On this, monk Nirgranthiputra said as follows to monk Nāradaputra :
Q. 144. Arya! If, in your opinion, all pudgalas are sārdha, samadhya and sapradeśa, and not anardha, amadhya and aprade sa, then, Arya, as substance, are they sārdha, samadhya and sapradeśa, and not anardha, amadhya and apradeśa ? As place, are they sārdha, and so on. And are they so as time and as phenomena ?
Thereon, monk Nāradaputra said as follows to monk Nirgranthiputra :

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___A. 144. In my opinion, as substance, all pudgalas are sārdha, samadhya and saprade sa, and not anardha, amadhya and apradeśa. And so are they as place, as time and as phenomena,
तएणं से णियंठिपुत्ते अणगारे णारयपुत्तं अणगार एवं वयासी :
जइ णं हे अज्जो ! दव्वादेसेणं सव्वपोग्गला सअड्ढा समझा सपएसा णो अणड्ढा अमज्झा अपएसा। एवं ते परमाणुपोग्गले वि सअड्ढे समझे सपएसे णो अणड्ढे अमझे अपएसे। जइ णं अज्जो ! खेत्तादेसेण वि सवपोग्गला सअड्ढा समझा सपएसा । एवं ते एगपएसोगाढे वि पोग्गले सअड्ढे समझे सपएसे । जइ णं अज्जो ! कालादेसेणं सध्वपोग्गला सअड्ढा समझा सपएसा । एवं ते एगसमयठिइए वि पोग्गले सअड्ढे समझे सपएसे तं चेव। जइ णं अज्जो ! भावादेसेणं सव्वपोग्गला सअड्ढा समझा सपएसा एवं ते एगगुणकालए वि पोग्गले सअड्ढे समझे सपएसे तं चेव । अह ते एवं ण भवइ तो जं वयसि-दव्वादेसेण वि सव्वपोग्गला सजड्ढा समझा सपएसा णो अणड्ढा अमज्झा अपएसा एवं खेत्त-काल-भावादेसेण वि तं णं मिच्छा।
तएणं से णारयपुत्ते अणगारे णियंठिपुत्तं अणगारं एवं वयासी :
णो खलु देवाणुप्पिया ! एयमठे जाणामो पासामो जइ णं देवाणुप्पिया जो गिलायंति परिकहित्तए तं इच्छामि णं देवाणुप्पियाणं अंतिए एयमढें सोच्चा णिसम्म माणिसए।
Then monk Nirgranthiputra said as follows to monk Nāradaputra :
Arya! If, as substance, all pudgalas are sārdha, samadhya and sapradeśa, and not anardha, amadhya and apradeśa, then, in your view, molecules of matter, too, should be sārdha, samadhya and saprade sa, and not anardha, amadhya and apradesa. Arya! If, as place, all pudgalas are sārdha, samadhya and sapradeśa, then, matter existing on a pradeśa of the space should also be sārdha, samadhya and saprade sa..Arya! It, as time, all pudgalas are sārdha, samadhya and sapradeśa, then matter existing on a prade sa of time should also be

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sārdha, samadhya and sapradeśa. Arya! If, as phenomena, all pudgalas are sārdha, samadhya and sapradeśa, then, matter which is one-time black should be sārdha, samadhya and sapradesa. If, however, in your opinion, they are not so, then, your assertion that all pudgalas as substance; as place, as time and as phenomena, are sārdha, samadhya and sapradeśa, and are not anardha, amadhya and apradeśa will be wrong.
213
Whereon monk Nāradaputra said as follows to monk Nirgranthiputra :
Oh beloved of the gods! I know not this meaning, nor see this. If this causes not pain unto thee, oh beloved of the gods, to give me the meaning of this, then, from thee, who are the beloved of the gods, I would like to hear and know this.
तएण से नियंठिपुत्ते अणगारे णारयपुत्तं अणगारं एवं वयासी :
दव्वादेसेण वि मे अज्जो ! सव्वे पोग्गला सपएसा वि अप्पएसा वि अनंता । खेत्ता देसेण वि एवं चेव कालादेसेण वि भावादेसेण वि एवं चेव । जे दव्वओ अपए से से खेत्तओ णियमा अपएसे कालओ सिय सपएसे सिय अपए से भावओ सिय सपएसे सिय अपए से । जे खेत्तओं अपएसे से दव्वओ aिय सपए से सिय अपएसे कालओ भयणाए भावओ भयणाए । जहा खेत्तओ एवं कालओ भावओ । जे दब्वओ सपए से से खेत्तओ सिय सपएसे सिय अपसे । एवं कालओ भावओ वि । जे खेत्तओ सपए से से दव्वओ णियमा सपएसे कालओ भयणाए भावओ भयणाए । जहा दव्वओ तहा कालओ भावओ वि ।
Whereon monk Nirgranthiputra said as follows to monk Nāradaputra :
In my view, as substance, all pudgalas are with pradeśas as also without prade sas. They are infinite. As place, as time, as phenomena, too, they are like that. When, as substance, pudgalas are without pradesas, then, as place, too, they are, as a rule, without pradesas. As time, they are sometimes

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with pradesas, and sometimes without pradeśas. As phenomena, also, they are sometimes with prade sas and sometimes without prade sas. When, as place, pudgalas are without prade sas, as substance, they are sometimes with prade sas and sometimes without pradeśas. When, as time, pudgalas are without prade sas, as substance, as place, and as phenomena, they are sometimes sapradeśa and sometimes aprade sa. When as phenomena, pudgalas are without pradesas, as substance, as place, and as time, they are sometimes sapradeśa and sometimes aprade sa. (Thus) they are as place, as they are as time and as phenomena. When pudgalas are, as substance, with prade sas, as place, they are sometimes with prade sas and sometimes without pradeśas; and like this, they are as time and as phenomena. When pudgalas are, as place, with prade sas, as substance, too, they are, as a rule, with pradeśas, and the same of these as time and as phenomena. As with pudgalas as substance, so (with these) as time, and as phenomena.
प्रश्न १४५ - एएसि णं भंते ! पोग्गलाणं दव्वादेसेणं खेत्ता देसेणं कालादेसेणं भावादेसेणं सपएसाणं अपएसाणं कयरे कयरे जाव... विसेसाहिया वा ?
उत्तर १४५ - णारयपुत्ता ! सव्वत्थोवा पोग्गला भावादेसेणं अपएसा कालादेसेणं अपएसा असंखेज्जगुणा दव्वादेसेणं अपएसा असंखेज्जगुणा खेत्तादेसेणं अपएसा असंखेज्जगुणा खेत्तादेसेणं चेव सपएसा असंखेज्जगुणा । वादेसेणं सपएसा विसेसाहिया कालादेसेणं सपएसा विसेसाहिया भावदेसेणं aggar faderfgur |
Q. 145. Bhante! From the standpoint of substance, of place, of time, and of phenomena, as between pudgalas 'with prade sas and those without prade sas, which ones are more...till especially more?
A. 145. Nāradaputra! As phenomena, pudgalas without prade sas are the smallest (in number). As time, pudgalas without prade sas are innumerable times more. As substance, pudgalas without pradesas are innumerable times further more. As place, still more. pudgalas without pradesas are innumerable times

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Coming next to pudgalas with prade sas, they are, as place, innumerable times more than the last item. As substance, pudgalas with prade sas are innumerable times further more. As time, pudgalas with prade sas are innumerable times still more. And as phenomena, pudgalas with pradeśas are especially more (i. e., most innumerable)34.
215
तणं सेणारयपुत्ते अणगारे नियंठिपुत्तं अणगारं वंदइ णमंसइ | वंदिता मंसित्ता एवं अट्ठ सम्मं विणएणं भुज्जो भुज्जो खामेइ । खामित्ता संजमेणं तवसा अप्पाणं भावेमाणे जाव... विहरइ ।
Thereon, monk Nāradaputra paid his homage and obeisance to monk Nirgranthiputra. Having paid his homage and obeisance, he begged again and again to be forgiven for his confusion. Having thus begged to be forgiven, he lived on enriching his soul by restraint and penance.
[ increase and decrease in the number of living beings ]
भंते !
त्ति भगवं गोयमे जाव... . एवं वयासी :
Bhagavān Gautama,...till made the following submission : प्रश्न १४६ - जीवा णं भंते ! किं वंति हायंति अवट्ठिया ?
उत्तर १४६ - गोयमा ! जीवा णो वडढंति णो हायंति अवट्ठिया । प्रश्न १४७ - णेरइया णं भंते ! किं वड्ढति हायंति अवट्ठिया ?
उत्तर १४७ - गोयमा ! णेरइया वडढंति वि हायंति वि अवट्ठिया वि । जहा रहया एवं जाव... वेमाणिया ।
प्रश्न १४८ - सिद्धा णं भंते ! पुच्छा ?
उत्तर १४८ - गोयमा ! सिद्धा वछंति णो हायंति अवट्ठिया वि ।
प्रश्न १४९ - जीवा णं भंते! केवइयं कालं अवट्ठिया ?
उत्तर १४९ - सव्वद्धं ।

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216
..
भगवती सूत्रः शः ५ उः ८ प्रश्न १५०-णेरइया णं भंते ! केवइयं कालं वड ढंति ?
उत्तर १५०-गोयमा ! जहण्णेणं एगं समयं उक्कोसेणं आवलियाए. असंखेज्जइभागं । एवं हायंति वा ।
प्रश्न १५१-णेरइया णं भंते ! केवइयं कालं अवठिया ?
उत्तर १५१-गोयमा ! जहण्णेणं एगं समयं उक्कोसेणं चउवीसं मुहुत्ता। एवं सत्तसु वि पुढवीसु वड ढंति हायंति भाणियव्वा णवरं-अवठिएसु इमं णाणत्तं तं जहा–रयणप्पभाए पुढवीए अडयालीसं मुहुत्ता सक्करप्पभाए चउद्दस राइंदिया णं वालुयप्पभाए मासो पंकप्पभाए दो मासो धूमप्पभाए चत्तारि मासा तमाए अट्ठ मासा तमतमाए बारस मासा ।
असुरकुमारा वि वड ढंति हायंति जहा गैरइया। अवठिया जहण्णेणं एक्कं समयं उक्कोसेणं अट्ठचत्तालीसं मुहुत्ता । एवं दसविहा वि ।
Q. 146. Bhante ! Do the livings beings increase, decrease or remain constant (i.e., as many are born as die)85 ?
neither increase
nor
A. 146. Gautama ! Living beings decrease ; they remain constant.
O. 147. Bhante ! Do infernal beings increase, decrease or remain constant ?
A. 147. Gautama ! Infernal beings increase, decrease and also remain constant. As with infernal beings, so...till the Vaimānikas.
Q. 148.
Bhante ! What about the perfected souls ?
____A. 148. Gautama ! They increase, but they never decrease ; also they remain constant.
Q. 149. Bhante! How long do constant ?
living beings remain
A. 149.
All time.

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217,
Q. 150. Bhante ! How long do infernal beings increase ?
A. 150. Gautama ! Minimum one time-unit and maximum innumerable portion of an avalikå. Likewise about their decrease.
Q. 151. Bhante ! How long do infernal beings remain constant ?
A. 151. Gautama ! Minimum one time-unit and maximum 24 muhurtas. Like this, they increase and decrease in the seven hells. This is to be stated. Differences are in the matter of remaining constant, which are as follows: 48 muhurtas in the Ratnaprabhā, 14 day-nights in the Sarkarāprabhā, one month in the Vālukāprabhā, two months in the Pańkaprabhā, 4 months in the Dhūmaprabhā, 8 months in the Tamahprabha, and 12 months in the Mahatamaḥprabhā.
The Asurakumāras, too, increase and decrease like infernal beings. As for their constancy, minimum is one time-unit, and maximum 48 muhurtas. Like this are also the ten species of the Bhavanapatis.
१५२-एगिदिया वड् ढंति वि हायंति वि अवठिया वि। एएहिं तिहि वि जहण्णणं एक्कं समयं उक्कोसेणं आवलियाए असंखेज्जइ भाग। बेइंदिया बड ढंति हायंति तहेव अवठिया जहण्णेणं एक्कं समयं उक्कोसेणं दो अंतोमुहुत्ता। एवं जाव...चउरिंदिया। अवसेसा सत्वे वड्ढंति हायंति तहेव अवठ्ठियाणं णाणत्तं इमं तं जहा-समुच्छिम पंचंदियतिरिक्खजोणियाणं दो अंतोमुहुत्ता गम्भवक्कंतियाणं चउव्वीसं मुहुत्ता संमच्छिममणुस्साणं अट्ठचत्तालीसं मुहुत्ता गब्भवक्कंतियमणुस्साणं चउवीसं मुहुत्ता वाणमंतर-जोइससोहम्मी-साणेसु अट्ठचत्तालीसं मुहुत्ता सणकुमारे अट्ठारस राइंदियाई चत्तालीसं य मुहुत्ता माहिंदे चउवीसं राइंदियाइं वीस य मुहुत्ता बंभलोए पंचचत्तालीसं राइंदियाइं लंतए णउइ राइंदियाइं महासुक्के सट्ठिं राइंदियसयं सहस्सारे दो राइंदियसयाइं आणयपाणयाणं संखेज्जा मासा आरणऽच्चुयाणं संखेज्जाइं वासाइं एवं गेवेज्जदेवाणं विजय-वेजयंत-जयंत-अपराजियाणं असंखेज्जाइं वाससहस्साई सव्वट्ठसिद्धे पलिओवमस्स संखेज्जइमागो। एवं

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218
भगवती सूत्र: शः ५ उ: ८
भाणि वड ढंति हायंति जहणणेणं एक्कं समयं उक्कोसेणं आवलियाए addeaguri aqzfauroi ei erford i
152-Beings with one organ of sense increase, decrease and also remain constant. For all the three states, minimum is one time-unit, and maximum is innumerable portions of an ävalikā. Beings with two organs increase and decrease like that. As to their constancy, minimum is one time-unit, and maximum is less than two times 48-minutes (i.e., less than two antarmuhurtas). And like this with beings, till with four organs of senses. Other living beings, too, increase and decrease like that; but as to their state of constancy, the differences are as follows:
(i) animals with five organs of senses and not born of the mother's womb-2 antarmuhurtas;
(ii) animals with five organs of senses and born of the mother's womb-24 muhurtas ;
(iii) men not born of the mother's womb-45 muhurtas ;
(iv) men born of the mother's womb-24 muhurtas;
(v) Bāpavyantaras, Jyotiskas and gods in the Saudharmakalpa and Isana-kalpa-48 muhūrtas ;
in Sanatkumāra-18 day-nights 40 muhūrtas ;
in Mahendra-24 day-nights 20 muhurtas ;
in Brahmaloka-45 day-nights;
in Lantaka-90 day-nights;
in Mahāśukra-108 day-nights;
in Sahasrara-200 day-nights;
in Aṇata and Prāṇata-a limited number of months; in Arana and Acyuta-a limited number of years.
Like this in the n'ne Graiveyakas. The state of constancy in Vijaya, Vaijayanta, Jayanta and Aparajita extends over innumerable thousand years. In Sarvarthasiddha, the state

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Bhagavati Sútra Bk. 5 Ch. 8
of constancy lasts for a limited portion of a palyopama. To be precise, all these increase and decrease for minimum one time-unit and maximum an unlimited portion of an avalikä, and their state of constancy has been stated above.
प्रश्न १५३ - सिद्धा णं भंते ! केवइयं कालं वडढंति ?
उतर १५३ – गोयमा ! जहणणेणं एक्कं समयं उक्कोसेणं अट्ठ समया ।
प्रश्न १५४ - केवइयं कालं अवलिया ?
उत्तर १५४ - गोयमा ! जहणेणं एक्कं समयं उक्कोसेणं छम्मासा ।
Q. 153. Bhante ! How long do the perfected souls in
-crease?
219
A. 153. Minimum one-time unit and maximum eight timeunits.
Q.154. How long is their state of constancy ?
A. 154. Gautama ! Minimum one time-unit and maximum six months.
प्रश्न १५५ - जीवा णं भंते! किं सोवचया, सावचया सोवचय - सावचया निरुवचय - निरवचया ?
उत्तर १५५ - गोयमा ! जीवा णो सोबचया णो सावचया णो सोवचय-सावच्या णिरुवचय - निरवचया । एगिंदिया तईयपए सेसा जीवा चउहिं एहिं भाणियव्वा ।
प्रश्न १५६ - सिद्धा णं पुच्छा ?
उत्तर १५६ - गोयमा ! सिद्धा सोवच्या णो सावच्या णो सोवचयसावचया णिरुवचय- णिरवचया ।
Q. 155. Bhante! Are the living beings with reinforcewith withdrawal, with reinforcement-withdrawal,
'ment,
without reinforcement without withdrawal 86 ?

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भगवती सूत्रः शः ५ ॐ ४
A. 155. Gautama ! The living beings are not with rein - forcement, nor with withdrawal, nor with reinforcement-. withdrawal, but without reinforcement without withdrawal. The one-organ beings are like the third item (i.e., with reinforce ment-withdrawal) and the rest are like the fourth item.
220
Q. 156. And the perfected souls, pray ?
A. 156.
Gautama! The perfected souls are with reinforcement, not with withdrawal, nor with reinforcementwithdrawal, nor without reinforcement without withdrawal.
प्रश्न १५७ - जीवा णं भंते! केवइयं कालं णिरुवचय - णिरवचया ?
उत्तर• १५७ - गोयमा ! सव्वद्द्वं ।
प्रश्न १५८ - रइया णं भंते ! केवइयं कालं सोवचया ?
उत्तर १५८ - गोयमा ! जहण्णेणं एक्कं समयं उक्कोसेणं आवलियाए असंखेज्जइभागं ।
प्रश्न १५९ - केवइयं कालं सावचया ?
उत्तर १५९ – एवं चेव ।
प्रश्न १६० - केवइयं कालं सोवचय- सावचया ?
उत्तर १६०- एवं चेव ।
प्रश्न १६१ - केवइयं कालं णिरुवचय- णिरवचया ?
उत्तर १६१ - गोयमा ! जहणणेणं एक्कं समयं उक्कोसेणं बारस मुहुत्ता । एगिंदिया सव्वे सोवचया सावच्या सव्वद्धं सेसा सव्वे सोवचया वि सावचया वि सोवचय- सावचया वि णिरुवचय- णिरवचया वि । जहणेणं एक्कं समयं उक्कोसेणं आवलियाए असंखेज्जएभागं । अवट्ठिएहिं वक्कंतिकालो
भाणियव्वो ।
Q. 157. Bhante ! How long do the living beings stay without reinforcement without withdrawal ?

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Bhagavati Sūtra Bk. 5 Ch. 8
221
A. 157. All time.
Q. 158. Bhante ! How long are the infernal beings with reinforcement ?
A. 158. Gautama ! Minimum one time-unit and maximum an unlimited portion of an avalikā.
Q. 159. How long (are they) with withdrawal ?
A. 159. The same (as in 157).
long with reinforcement-withdrawal ?
A. 160. The same.
Q. 161. What's the length of their being without reinforcement without withdrawal ?
A. 161. Gautama ! Minimum one time-unit, and maximum 12 muhúrtas. All the one-organ beings are for all times with reinforcement and with withdrawal. All the rest are with reinforcement, with withdrawal, with reinforcementwithdrawal, and also without reinforcement without withdrawal. The minimum span for all these is one time-unit, and the maximum span is innumerable portions of an avalika. As to the state of being without reinforcement without withdrawalit is like viraha-kāla (period of non-arrival non-departure).
प्रश्न १६२-सिद्धा णं भंते ! केवइयं कालं सोवचया ?
OT I
3a&P-TITAT ! Footoi Toi tu 39Floriança प्रश्न १६३-केवइयं कालं णिरुवचय-णिरवचया ? उत्तर १६३-जहण्णेणं एक्कं समयं उक्कोसेणं छ मासा ।
Q. 162. Bhante ! How long are the perfected souls with reinforcement ?

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222
भगवती सूत्रः शः ५ उ: ८
Gautama! Minimum one time-unit and maxi
A. 162. mum 8 time-units.
Q. 163. What's the span of their being without reinforcement without withdrawal ?
A. 163. Minimum one time-unit and maximum six months.
सेवं भंते ! सेवं भंते ! त्ति ।
Bhante! So they are. Glory be to the Lord! So saying,. Bhagavan Gautama paid homage and obeisance to the Lord, and having done so, he withdrew to his seat.
अट्ठमी उद्देसो सम्मत्तो । Chapter Eight ends

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नवमी उद् देसो
CHAPTER NINE
तेणं कालेणं तेणं समएणं जाव...एवं वयासी :
In that period, at that time,...till submitted as follows :
[meaning of Rajagrha ] प्रश्न १६४-किं इयं भंते ! णयरं रायगिहं ति पवुच्चइ किं पुढवी जयरं रायगिहं ति पवुच्चइ आउ णयरं रायगिहं ति पवुच्चइ जाव...वणस्सई जहा-एयणद्देसए पंचिंदियतिरिक्खजोणियाणं वत्तव्वया तहा भाणियव्वा जाव...सचित्ताऽचित्त-मीसियाई दव्वाइं णयरं रायगिहं ति पवुच्चइ ?
उत्तर १६४-गोयमा ! पुढवी वि णयरं रायगिहं ति पवुच्चइ जाव... सचित्ताऽचित्त-मीसियाई दव्वाइं णयरं रायगिहं ति पवुच्चइ ।
प्रश्न १६५-से केण→णं ?
उत्तर १६५-गोयमा ! पुढवी जीवा इय अजीवा इय जयरं रायगिहं ति पवुच्चइ जाव...सचित्ताऽचित्त-मीसियाई दव्वाइं जीवा इ य अजीवा इ य णयरं रायगिहं ति पवुच्चइ। से तेणद्वेणं तं चेव ।
Q. 164. Bhante ! How is this city of Rājagțha to be called ? Is the earth to be called the city of Rājagsha, is it water,...till flora ? Or, as has been stated in Chapter (Seven) on 'Throbbing (of Molecules)' in the context of 'possession' by the five-organ animals, is it to be stated like that ...till live, non-live or mixed objects-I mean, the city of RājagȚha ?
A. 164. ...till live, Rajagrha.
Gautama ! The earth is the city of Rajastha, non-live and mixed objects are the city of

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224
.
भगवती सूत्रः शः ५ उः९
Q. 165.
Why so ?
A. 165. The earth is a living thing as well as a nonliving thing; so it is called Rājagțha, ... till live, nonlive and mixed objects, till living as well as non-living objects. And so these are called the city of Rājagsha. It is for this it is so called (i.e., earth, etc., are called the city of Rajagxha).
.
[ on light and darkness ]
प्रश्न १६६ -से णूणं भंते! दिया उज्जोए राइं अंधयारे ? उत्तर १६६-हंता गोयमा ! जाव...अंधयारे । प्रश्न १६७-से केण→णं ?
उत्तर १६७-गोयमा ! दिया सुभा पोग्गला सुभे पोग्गलपरिणामे राई असुभा पोग्गला असुभे पोग्गलपरिणामे। से तेणठेणं।
Q. 166. Bhante ! Is the day bright and the night dark ? A. 166. Yes, Gautama, ... till dark. Q. 167. Why so ?
A. 167. The day has auspicious matter ; it transforms into auspicious matter. The night has inauspicious matter ; it transforms into inauspicious matter. So they are like that,
प्रश्न १६८-णेरइयाणं भंते ! किं उज्जोए अंधयारे ? उत्तर १६८-गोयमा ! हेरइयाणं णो उज्जोए अंधयारे । प्रश्न १६९-से केणठेणं ?
उत्तर १६९-गोयमा! हेरइयाणं असुभा पोग्गला असुभे पोग्गलपरिणामे । से तेणद्वेणं ।

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Bhagavati Sutra Bk.5 Ch.9
225
प्रश्न १७०-असुरकुमाराणं भंते ! कि उज्जोए अंधयारे ? उतर १७०-गोयमा ! असुरकुमाराणं उज्जोए णो अंधयारे । प्रश्न १७१-से केणठेणं ?
उत्तर १७१-गोयमा ! असुरकुमाराणं सुभा पोग्गला सुभे पोग्गलपरिणामे। से तेणठेणं जाव...एवं दुच्चइ जाव...थणियाणं ।
पुढवाक्काइया जाव...तेइंदिया जहा रइया।
Q. 168.
Bhante ! Are the infernal beings bright or dark ?
___A. 168. Gautama ! The infernal beings are not bright; they are dark.
Q. 169.
Why are they so ?
A. 169. Gautama ! The infernal beings are with inauspicious matter; they transform into inauspicious matter. Hence it is so.
Q. 170. Bhante ! Are the Asurakumāras bright or dark ?
A. 170. Gautama ! The Asurakumāras are bright, not dark.
Q. 171.
Why are they so ?
A. 171. Gautama ! The Asurakumāras are made of auspicious matter ; they transform into auspicious matter. It is for this so, ... till the Stanitakumāras.
___ The earth-bodies, ... till the three-organ similar to the infernal beings.
beings
are
प्रश्न १७२-चउरिदियाणं भंते ! किं उज्जोए अंधयारे ? उत्तर १७२-गोयमा! उज्जोए वि अंधयारे वि।
15

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226
भगवती सूत्र शः
उ: ९
प्रश्न १७३ - से केणट्ठेणं ?
उत्तर १७३ - गोयमा ! चउरिंदियाणं सुभासुभा य पोम्गला सुभाऽसुभे पोग्गलपरिणामे । से तेणट्ठेणं एवं जाव... मणुस्साणं ।
वाणमंतर - जोइस-वेमाणिया जहा असुरकुमारा ।
Q. 172. Bhante ! Are the four-organ beings dark or bright ?
A. 172. Gautama! They are bright ; also they are dark.
Q. 173. Why so ?
A. 173. Gautama! The four-organ beings are made with auspicious as well as with inauspicious matter; they transform into auspicious as well as into inauspicious matter. It is for this so, till human beings,
[ on time-sense ]
Vāṇavyantaras, Jyotiskas and Vaimānikas are similar to the Asurakumāras.
प्रश्न १७४ - अत्थि णं भंते !
णेरइयाणं तत्थगयाणं एवं पण्णायए तं
जहा - समया इ वा आवलिया इ वा जाव... उस्सप्पिणी इ वा ओसप्पिणी इ वा ?
उत्तर १७४ - णो इणट्ठे समट्ठे ।
प्रश्न १७५ - से केणट्ठेणं जाव... समया इ वा आवलिया इ वा उस्सप्पिणी इ वा ओसप्पिणी इ वा ?
उत्तर १७५-गोयमा ! इहं तेसिं माणं इहं तेसिं पमाणं इहं तेसिं एवं पण्णायए तं जहा – समया इ वा जाव... ओसप्पिणी इ वा । से तेणट्ठेणं जाव... णो एवं पण्णायए तं जहां- समया इ वा जाव... उस्सप्पिणी इ वा एवं जाव... पंचिंदियतिरिक्खजोणियाणं ।

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Bhagavati Sūtra Bk. 5 Ch. 9
227
प्रश्न. १७६-अत्थि णं भंते ! मणुस्साणं इहगयाणं एवं पण्णायद तं जहा-समया इ वा जाव...उ सप्पिणी इ वा ?
उत्तर १७६-हंता अस्थि । प्रश्न १७७-से केणट ठेणं ?
उत्तर १७७-गोयमा ! इहं तेसिं माणं इह तेसिं पमाणं एवं पण्णायह तं जहा-समया इ वा जाव...ओसप्पिणी इ वा। से तेणट ठेणं ...।
वाणमंतर-जोइस-वेमाणियाणं जहाणेरइयाणं।
Q. 174. Bhante ! Do the infernal beings living in the hells have a sense of samaya, avalikā, ... till of the upphase and the down-phase of the time-cycle ?
A. 174. No, they do not have it.
Q. 175. Why so, ... till of samaya, of up and down phases ?
āvalikā ...
___A. 175. Gautama ! Here, (on this earth) living beings have a standard and a proof of these, 37 a sense of these,...till the downphase. But not so in the hells. So the infernal beings living in the hells have no sense of samaya, of āvalikā, ... till the up-phase and the down-phase. And this is to be repeated, ... till the five-organ animals.
Q. 176. Bhante ! Do human beings living on this earth . have a sense of time, ... till down-phase ?
A. 176. Yes, they have it.
Q. ' 177.
Why is it so ?
A. 177. Gautama ! Here they have a standard and a proof of these, and they have a sense of samaya, ... till the down-phase. It is for this so....

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228
भगवती सूत्र शः ५ उ: ९
are similar
The Vāṇavyantaras, Jyotiskas and Vaimānikas to the infernal beings.
[ with senior monks from the order of Parsva ]
तेणं कालेणं तेणं समएणं पासावचिज्जा थेरा भगवंतो जेणेव समणे भगवं महावीरे तेणेव उवागच्छंति । उवागच्छित्ता समणस्स भगवओ महावीरस्स अदूरसामंते ठिच्चा एवं वयासी :
In that period, at that time, some senior monks who were the spiritual progenies of Arhat Pārśva came to Śramaṇa Bhagavan Mahāvīra, and having come, they stood at a reasonable distance from the Lord, i.e., neither very near nor very far, and submitted as follows :
प्रश्न १७८ - से णूणं भंते ! असंखेज्जे लोए अनंता राइंदिया उप्पज्जिंसु वा उप्पज्जंति वा उप्पज्जिस्संति वा ? विगच्छिंसु वा विगच्छति वा विगच्छस्संति वा ? परित्ता राइंदिया उप्पज्जिंसु वा उप्पज्जंति वा उपज्जिस्संति वा ? विगच्छिंसू वा विगच्छंति वा विगच्छिस्संति वा ?
उत्तर १७८ - हंता अज्जो ? असंखेज्जे लोए अनंता राइंदिया तं चैव ।
प्रश्न १७९ - से केणट्ठेणं जाव... विगच्छिस्संति वा ?
उत्तर १७९ - से णूणं भे अज्जो ! पासेणं अरया पुरिसादाणिएणं सासए लोए बुइए अणाइए अणवदग्गे परिते परिवुडे । हेट्ठा विच्छिण्णे मज्भे संखित्ते उप्पं विसाले । अहे पलियंकसंठिए मज्भे वरवइरविग्गहिए उप्पिं उद्धमुइंगाकारसंठिए । तेसिं च णं सासयंसि लोगंसि अणाइयंसि अणवदग्गंसि परिसि परिवुडंसि हेट्ठा विच्छिण्णंसि मज्भे संखित्तंसि उप्पिं विसालंसि । अहे पलियं कसंठियंसि मज्भे वरवइरविग्गहियंसि उप्पिं उद्घमुइंगाकार संठियंसि अनंता जीवघेणा उप्पज्जित्ता उपज्जित्ता णिलीयंति परित्ता जीवघणा उपज्जित्ता उपजित्ता णिलीयंति से णूणं भूए उप्पण्णे विगए परिणए ।
—अजीवेहिं लोक्कइ पलोक्कइ । जे लोक्कइ से लोए ?
- हंता भगवं । से तेणट्ठेणं अज्जो ! एवं वुक्चइ – असंखेज्जे तं चैव ।

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तप्पभिदं च णं ते पासावच्चिज्जा थेरा भगवंतो समणं भगवं महावीरं सव्वष्णू सव्वदरिसी पञ्चभिजाणंति । तएणं ते थेरा भगवंतो समणं भगवं महावीरं वंदति णमंसंति । वंदित्ता णमंसित्ता एवं वयासी :
229
- इच्छामि णं भंते ! तुब्भं अंतिए चाउज्जामाओ धम्माओ पंच महग्वयाई सपडिक्कमण धम्मं उवसंपज्जित्ता णं विहरितए ।
- अहासुहं देवाणुप्पिया ! मा पडिबंधं ।
तणं ते पासावचिचज्जा थेरा भगवंतो जाव... चरमेहिं उस्सास - णिस्सा सेहिं सिद्धा जाव... सव्वदुक्खप्पहीणा अस्थेगइया देवलोएसु उववण्णा ।
Q. 178. Bhante! In the limitless sphere, have there been an infinite number of nights and days, are there an infinite number of nights and days, and will there be an infinite number of nights and days38 ? And have these (infinite number of nights and days) been lost, are these lost, will these be lost? Or, have there been a limited number of nights and days, are there a limited number of nights and days, and will there be limited number of nights and da? And have these (i. e., nights and days) been lost, are these lost, will these be lost?
A. 178. Aryas! In the limitless sphere, there are an infinite number of days and nights, etc., as stated by you.
Q. 179. Why so, till will these be lost?
A. 179. Aryas! Arhat Pārśva, the most respected of men, ordained the sphere to be eternal, without a beginning and without an end, innumerable (from the standpoint of its constituent pradesas) and encircled (by non-sphere), extended at the base, slender at the centre, and vast at the top of the shape of paryanka at the bottom, of the shape of a mighty vajra (thunder) at the centre and of the shape of an up-turned mrdanga at the surfacc. So it is. The sphere is eternal, without a beginning and without an end, innumerable and encircled, extended at the base, slender at the centre and vast at the top, of the shape of a paryanka at the bottom,
...

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230
भगवती सूत्रः शः ५ उः ९
a vajra in the centre and an up-turned mrdanga at the surface. An infinite multitude of beings (ananta jiva-ghana)39 are born, and being born, they die (and transform); and likewise, an unlimited multitude of beings (paritta-jiva-ghana) are born, and being born, they die (and transform). The sphere exists as ever wherein there are births, deaths and transformations. It is because of these (births, etc.,) that the sphere comes to notice.
-Does the sphere take its name as loka because it has become lokita (conspicuous) on account of these (i.e., birth, etc.) ?
-Right you are, oh Bhagavantas ! It is for this reason, Aryas, it has been said that the sphere is eternal ... (state as before).
From that day, the senior monks of the order of Arhat Pārsva accepted Sramaņa Bhagavān Mahāvira as all-knowing and all-seeing, whereon the senior monks paid homage and obeisance to Sramaņa Bhagavān Mahāvīra, and having paid homage and obeisance, they prayed as follows:
-Bhante ! Desire we to accept under thy guidance the religion of the Five Vows, with pratikramana added, in lieu of th religion of the Four Vowsco.
Whereon ordained the Lord :
: -Oh beloved of the gods ! Do as it may suit thee, but delay not.
Thereon the senior monks of the order of Arhat Pārsva, ...till some of them became perfected at their last respirations, ...till ended all misery, while others were born in heavens.
[ the abode of the gods ] प्रश्न १८०-काइविहा णं भंते ! देवलोगा पण्णत्ता ?

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Bhagavati Sutra Bk. 5 Ch. 9
231
उत्तर १८०-गोयमा ! चउन्विहा देवलोगा पण्णत्ता तं जहा-भवणवासीवाणमंतर-जोइसिय-वेमाणियभेएणं । भवणवासी दसविहा वाणमंतरा अट्ठविहा जीइसिया पंचविहा वेमाणिया दुविहा।
Q. 180. Bhante ! How many have been stated to be the heavens ?
A. 180. Gautama ! They have been stated to be four, · which are, those occupied by Bhavanavāsis, Vāņavyan
taras, Jyotişkas and Vaimānikas. Bhavanavasis are of ten types, Vāņavyantaras are eight, Jyotişkas are five and Vaimānikas are two.
गाहा :
किमियं रायगिहं ति य उज्जोए अंधयार समए य पासंतिवासिपुच्छा राइंदिय देवलोगा य ।
Couplet :
What is it that is Rājagsha, Light and Darkness, Time, Questions by Parsva's progenies, Night and Day, Heavens (at last).
से भंते !
सेवं भंते! ति।
Bhante ! So they are. Glory be to the great Lord! So saying, Bhagavān Gautama paid his homage and obeisance to the Lord, and having done so, he withdrew to his seat.
नवमो उद्देसो सम्मत्तो। Chapter Nine ends

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बसमो उब्वेसो
CHAPTER TEN
तेणं कालेणं तेणं समएणं चंपा णामं णयरी ।
In that period, at the time, there was a city named Campā.
जहा पढमिल्लो उद्देसओ तहा णेयव्वो एसो वि णवरं चंदिमा भाणियव्वा ।
The material of Chapter One is to be re-stated, difference being, use the word Candramā (the moon) 1.
दसमो उद्देसो सम्मत्तो । Chapter Ten ends
पंचमं सयं सम्मत्तं । Book Five ends

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छठें सयं BOOK SIX
पढमो उद्देसो
CHAPTER ONE
गाहा :
वेयण-आहार-महस्सवे य सपएसे तमुयाए भविए साली पुढवी कम्म-अण्णउत्थि दस छट्ठम्मि सए ।
Couplet
Pain, Intake, Influx great, With Pradeśas, Tamaskāya, Fit-to-be-born, Sali-paddy, Worlds (Hells), Karma and Heretics,Such are the topics of Book Six.
[on pain and exhaustion-an analogy]
प्रश्न १-से णूणं भंते ! जे महावेयणे से महाणिज्जरे जे महाणिज्जरे से महावेयणे। महावेयणस्स य अप्पवेयणस्स य से सेए जे पसत्थणिज्जराए ?
उत्तर १-हंता गोयमा ! जे महावेयणे एवं चेव। प्रश्न २-छट्ठि-सत्तमासु णं भंते ! पुढवीसु णेरइया महावेयणा ? उत्तर २-हंता महावेयणा। प्रश्न ३-ते णं भंते ! समणेहितो णिग्गंथेहितो महाणिज्जरतरा ? उत्तर ३-गोयमा ! णो इणठे।
प्रश्न ४-से केणद्वेणं भंते ! एवं वुश्चइ-जे महावेयणे जाव...पसत्यणिज्जराए?

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भगवती सूत्र शः ६ उ: १
उत्तर ४ – गोयमा ! से जहा णामए दुवे वत्था सिया एगे वत्थे कद्दमरागरत्ते एगे वत्थे खंजणरागरते । एएसि णं गोयमा ! दोन्हं वत्थाणं कयरे वत्ये दुद्धोयतराए चेव दुवामतराए चेव दुपरिकम्मतराए चेव । कयरे वा वत्थे सुद्धोयतराए चेव सुवामतराए चेव सुपरिकम्मतराए चेव - जे वा से वत्थे कद्दमरागरते जे वा से वत्थे खंजणरागरत्ते ?
234
— भगवं ! तत्थ णं जे से वत्थे कद्दमरागरत्ते से णं वत्थे दुद्धोयतराए चेव दुवामतराए चेव दुप्परिकम्मतराए चेव ।
- एवामेव गोयमा ! णेरइयाणं पावाई कम्माई गाढीकयाइं चिक्कणीकयाई सिलिट्ठीकयाइं खिलीभूयाइं भवंति । संपगाढं पि य णं ते वेयणं वेयमाणा णो महाणिज्जरा णो महापज्जवसाणा भवंति ।
Q. 1. Indeed, Bhante, is one with great pain (due to bondage) also one with great exhaustion (of karma ) ? Is one with great exhaustion also one with great pain? And between one with great pain and one with little pain, is one with a wide exhaustion superior1 ?
A. 1. Gautama! It is as you have said.
Q. 2. Bhante ! Are the infernal beings in the sixth and the seventh hells with great pain?
A. 2. Yes, they are with great pain.
Q. 3. Bhante ! Are they (the infernals) with a greater exhaustion than a śramana monk ?
A. 3. Gautama! This is not acceptable.
Q. 4. Bhante ! Why do you say so that one with great pain,... till superior 2 ?
A. 4. Gautama! Suppose there are two pieces of cloth. One of these is soaked in mud, and the other one in the dirt of the wheel. Now, tell me, Gautama, which one of these two pieces of cloth is more difficult to clean, more

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difficult to make stain-free, and more difficult to brighten ? And which one of these two is easier to clean, to make stain-free, to brighten the one soaked in mud, or the one stained by the wheel dirt ?
-Bhante! The one soaked in mud is more difficult to clean, to make stain-free, to brighten.
-Gautama! In the same manner, sinful activities of the infernal beings are thickened, affixed grease-like, mixed up and ineradicable. So, despite their experiencing great pain, they are neither with great exhaustion, nor with great termination.
से जहा वा केइ पुरिसे हिगरणिं आउडेमाणे महया महया सद्देणं महया महया घोसेणं महया महया परंपराघाएणं णो संचाएइ तीसे अहिगरणीए केई अहाबायरे पोग्गले परिसाडित्तए । एवामेव गोयमा ! रइयाणं पावाई कम्माई गाढीकयाई जाव... णो महापज्जवसाणाई भवंति ।
-भगवं ! तत्थ जे से वत्थे खंजणरागरते से णं वत्थे सुद्धोयतराए चेव सुवामतराए चैव सुपरिकम्मतराए चेव ।
– एवामेव गोयमा ! समणाणं णिग्गंधाणं अहाबायराई कम्माई सिदिलीकयाई णिट्ठियाई कडाई विप्परिणामियाई खिप्पामेव विद्धत्थाई भवंति । जावइयं तावइयं पिते वेयणं वेएमाणा महाणिज्जरा महापज्जवसाणा भवंति । - से जहा णामए केइ पुरिसे सुक्कं तणहत्थयं जायतेयंसि पक्खिवेज्जा से णूणं - गोयमा ! से सुक्के तणहत्थए जायतेयंसि पखित्ते समाणे खिप्पामेव
मसमसा विज्जइ ?
- हंता मसमसा विज्जइ ।
- एवामेव गोयमा ! समणाणं णिग्गंथाणं अहाबायराई कम्माई जाव... महापज्जवसाणा भवंति । से जहा णामए केइ पुरिसे तत्तंसि अयकवल्लंसि उदगबिंदु जाव... हंता विद्धंसं आगच्छइ एवामेव गोयमा ! समणाणं जाव...महापज्जवसाणा भवंति । से तेणट्ठेणं जे महावेयणे से महाणिज्जरे जाव... .. णिज्जराए ।
णिग्गंथाणं

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236
Tant
: & 3: &
Just as a man white striking on an anvil with great sound and with repeated strokes, is unable to destroy the coarse matter of the said anyil, in the same manner, the sinful activities of the infernal beings are thickened, ... till do not lead to great termination.
(--And which one of the two pieces of cloth is easier to clean, to make stain-free, to brighten ?)
-Bhante! Of the two pieces of cloth, the one stained with wheel dirt is easier to clean, to make stain-free, to brighten.
--Likewise, Gautama, the coarse covers of karma of a śramaņa monks are loosened, and are rendered without substance and without effect. So they get undermined very soon. Whatever be the pain experienced by a śramana monk, he is with a great exhaustion, a great termination. Gautama ! If one throws a handful of hay in the blazing fire, is not the handful of hay sọ thrown into the fire burnt up ?
-Yes, sir, it does.
-Likewise, Gautama, with the coarse covers of karma,.... till with great termination. Or, if a man pours drops of water on a hot iron ball....till (these drops) meet with their end. In the same way, the śramana monk,...till with great termination. It is for this that a monk who is with great pain and with great exhaustion,...till superior.
[ soul and instruments ] 4-15fare oi à! #TUT QUOTET ? उत्तर ५-गोयमा ! चउविहे करणे पण्णत्ते तं जहा-मणकरणे वइकरणे कायकरणे कम्मकरणे।
** E igari wà ! #sfaỀ #tot goota ?
उत्तर ६-गोयमा ! चउविहे पण्णते तं जहा-मणकरणे वइकरणे कायकरणे कम्मकरणे। पंचिंदियाणं सव्वेसिं चउन्विहे करणे पण्णत्ते ।

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Bhagavati Sutra Bk. 6 Ch. 1
237
एगिदियाणं दुविहे-कायकरणे य कम्मकरणे य । विगलेंदियाणं तिविहे-वइकरणे कायकरणे कम्मकरणे ।
प्रश्न ७-णेरइया णं भंते ! किं करणओ असायं वेयणं वेयंति अकरणो असायं वेयणं वेयंति ?
उत्तर ७-गोयमा! रइया णं करणओ असायं वेयणं वेयंति णो अकरणओ असायं वेयणं वेयंति ।
प्रश्न ८-से केणठेणं १
उत्तर ८-गोयमा! रइयाणं चउविहे करणे पण्णत्ते तं जहा–मणकरणे वइकरणे कायकरणे कम्मकरणे । इच्चेएणं चउम्विहेणं असुभेणं करणेणं णेरइया करणओ असायं वेयणं वेयंति णो अकरणओ। से तेणद्वैणं।
प्रश्न ९-असुरकुमारा णं किं करणओ अकरणो?
उत्तर ९-गोयमा ! करणो णो अकरणओ। प्रश्न १०-से केणठेणं ।
उत्तर १०-गोयमा ! असुरकुमाराणं चउविहे करणे पण्णत्ते तं जहामणकरणे वइकरणे कायकरणे। कम्मकरणे। इच्चेएणं सुभेणं करणेणं असुरकुमारा णं करणओ सायं वेयणं वेयंति णो अकरणओ। एवं जाव... थणियकुमाराणं ।
प्रश्न ११-पुढवीकाइयाणं एवामेव पुच्छा ?
उत्तर ११-णवरं इच्चेएणं सुभाऽसुभेणं करणेणं पुढवीक्काइया करणओ । वेमायाए वेयणं वेयंति णो अकरणओ ।
-ओरालियसरीरा सव्वे सुभाऽसुभेणं वेमायाए देवा सुभेणं सायं ।
Q. 5. Bhante ! How many have been stated to be the types of instruments ?
A. 5. Gautama ! Instruments have been stated to be of

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four types, which are mind-instrument, word-instrument, bodyinstrument and karma-instrument.
238
Q. 6. Bhante! How many instruments are the infernal beings stated to possess?
A. 6. Gautama! Four, which are stated to be mindinstrument, word-instrument, body-instrument and karmainstrument. All the five-organ beings are stated to have four types of instruments. One organ beings have two-bodyinstrument and karma-instrument. Beings with two to four organs have three-word-instrument, body-instrument and karma-instrument.
Q. 7. Bhante! Do the infernal beings have unwholesome experience (asātā-vedeniya) due to instruments? Or, do they have unwholesome experience due to non-instruments?
A. 7. Gautama ! The infernal beings have it due to instruments, not due to non-instruments.
Q. 8. Why do you say so ?
A. 8. Gautama! The infernal beings are stated to have four instruments, which are, mind-instrument, word-instrument, body-instrument and karma-instrument. As these four are inauspicious, so the infernal beings experience it due to instruments, and not due to non-instruments. It is for this so.
Q. 9. Bhante! Do the Asurakumāras have wholesome (sātā-vedaniya) (experience) due to instruments or to noninstruments ?
A. 9. Gautama! (They have it) due to instruments, not to non-instruments.
Q. 10. Why is it so ?

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Bhagavati Sūtra Bk. 6 Ch. 1
A. 10. Gautama! The Asurakumāras are stated to have: four instruments, which are, mind-instrument, word-instrument, body-instrument and karma-instrument. As these four instru-ments are auspicious, so the Asurakumāras have wholesome experience due to instruments, not due to non-instruments. And like this, ...till the Stanitakumāras.
Q. 11. And what about the earth-bodies?
A. 11. (In their case), difference is that their instruments. being both auspicious and inauspicious, earth-bodies experience diversely with instruments, ( but ) not with non-instruments. All beings with gross bodies (experience) diversely with auspicious and inauspicious (instruments). The gods (experience) like those who are with auspicious (instruments).
[pain from and exhaustion of karma]
प्रश्न १२ - जीवा णं भंते! किं महावेयणा महाणिज्जरा महावेयणा अप्पणिज्जरा अप्पवेयणा महाणिज्जरा अप्पवेयणा अप्पणिज्जरा ?
उत्तर १२ - गोयमा ! अत्येगइया जीवा महावेयणा महाणिज्जरा अत्येगइया जीवा महावेयणा अप्पणिज्जरा अत्येगइया जीवा अप्पवेयणा महाणिज्जरा अत्येगइया जीवा अप्पवेयणा अप्पणिज्जरा ।
प्रश्न १३ - से केण्ट्ठेणं ?
उत्तर १३ - गोयमा ! पडिमा पडिवण्णए अणगारे महावेयणे महाणिज्जरे छट्ठ- सत्तमा सु-पुढवीसु णेरइया महावेयणा अप्पणिज्जरा सेलेसिं पडिवण्णए अणगारे अप्पवेयणे महाणिज्जरे अणुत्तरोववाइया देवा अप्पवेयणा अप्पणिज्जरा ।
Q. 12. Bhante ! Are the living beings with great pain and great exhaustion, or with great pain and little exhaustion, or with little pain and great exhaustion, or with little pain and little exhaustion?
A. 12. Gautama! Some living beings are with great pain and great exhaustion, some are with great pain and little exhaustion, some others are with little pain and great

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exhaustion, and still others are with little pain and little exhaustion.
Q. 13. Why are they so ?
A. 13. Gautama! A monk who has courted a pratimā is one with great pain and great exhaustion ; infernal beings of the sixth and the seventh hells are with great pain and little exhaustion ; a monk fixed rock-like is with little pain and great exhaustion ; and gods in the anuttara (top most) vimänas are with little pain and little exhaustion.
TIET :
महावेयणे य वत्थे कद्दम-खंजणकए य अहिगरणी तणहत्थे य कवल्ले करण-महावेयणा जीवा।
Couplet
Great Pain, Cloth soaked in mud And in.wheel dirt, Anvil, A handful of Hay, an Iron-ball, Instruments, Beings with great Pain.
hava! ! fai
Bhante! So they are. Glory be to the Lord. So saying, Bhagavān Gautama paid his homage and obeisance to Śramaņa Bhagavān Mahāvira and having paid his homage and obeisance, he withdrew to his seat.
पढपो उद्देसो सम्मत्तो | Chapter One ends

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रायहिं णयरं जाव... एवं वयासी
बीइओ उद्देस
CHAPTER Two
[ on intake ]
City of Rājagrha, till (the Lord) ordained
१४ - आहारुद्देसओ जो पण्णवणाए सो सव्वो यव्वो ।
14. Chapter on Intake in the Pannavana Sūtra is to be referred to in its entirety3.
सेवं भंते ! सेवं भंते ! त्ति ।
...
16
as follows:
Bhante ! So it is. Glory be to the Lord. So saying, Bhagavan Gautama paid homage and obeisance to Sramana Bhagavan Mahavira, and having paid his homage and obeisance, he withdrew to his seat.
बीइओ उद्देसो सम्मत्तो | Chapter Two ends

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तइओ उदेसो
CHAPTER THREE
गाहाः
बहुकम्म वत्थे पोग्गल पओगसा वीससा य साइए। कम्मठिइ-त्थि-संजय-सम्मदिट्ठी य सण्णी य ॥ भविए सण-पज्जत्त भासय-परिते णाण-जोगे य । उवओगा-हारग-सुहुम-चरिम-बंधे य अप्पबहुं ।
Couplet :
Karma multifarious, Matter in cloth,-natural and man-made, Duration of karma, Women, Restrained, Right Outlook, with Mind, To-be-liberated, Vision, Attainment, Speech, One-soul-one-body Knowledge, Activity, Cognition, Assimilatives, Diminutives, Final life, Bondage, Number (Contents of Chapter Three)
[karma, great and little]
प्रश्न १५-से गूणं भंते ! महाकम्मस्स महाकिरियस्स महासवस्स महावेयणस्स सवओ पोग्गला बझंति सव्वओ पोग्गला चिजति सव्वओ पोग्गला उवचिज्जंति । सया समियं पोग्गला बज्झंति सया समियं पोग्गला चिजति सया समियं पोग्गला उवचिज्जति । सया समियं च णं तस्स आया दूरुवत्ताए दुवण्णताए दुगंधत्ताए दूरसताए दूफासताए। अणिळताए अकंत-अप्पियअसुभ-अमणुण्ण-अमणामत्ताए अणिच्छियत्ताए अभिज्झियत्ताए अहत्ताए-णो उड्ढत्ताए दुक्खत्ताए-गो सुहत्ताए भुज्जो भुज्जो परिणमंति ?

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Bhagavati Sutra Bk. 6 Ch. 3
उत्तर १५ - हंता गोयमा ! महाकम्मस्स तं चैव ।
प्रश्न १६ - से केणट्ठेणं ?
243
उत्तर १६ - गोयमा ! से जहा णामए वत्थस्स अहयस्स वा धोयस्स वा तंतुग्गयस्स वा आणुपुव्वीए परिभुज्जमाणस्स सव्वओ पोग्गला बज्झति सव्वओ पोग्गला चिज्जंति जाव... परिणमति । से तेणट्ठेणं ।
प्रश्न १७ - से णूणं भंते ! अप्पाsसवस्स अप्पकम्मस्स अपकिरियस्स अप्पवेयणस्स सव्वओ पोग्गला भिज्जंति सव्वओ पोग्गला छिज्जति सव्वओ पोग्गला विद्धंसंति सव्वओ पोग्गला परिविद्धंसंति । सया समियं पोग्गला भिज्जति सव्वओ पोगला छिज्जंति विद्धस्संति परिविद्धस्संति सया समियं च णं तस्स आया सुरूत्रत्ताए पसत्यं णेयब्वं जाव... सुहत्ताए णो दुक्खताए भुज्जो भुज्जो परिणमति ।
उत्तर १७ - हंता गोयमा !
प्रश्न १८ - से केणट्टणं ?
उत्तर १८ - गोयमा ! से जहा णामए वत्थस्स जल्लियस्स वा पंकियस्स वा मइल्लियस्स वा रइल्लियस्स वा आणुपुब्बीए परिकम्मिज्जमाणस्स सुद्धणं वारिणा धोव्वेमाणस्स सव्वओ पोग्गला भिज्जंति जाव... परिणमति । से तेणट्ठेणं ।
जाव... परिणमति ।
Q. 15. Bhante ! Do beings with great karma, great activity, great influx, great pain have bondage with matter from all directions? Do they acquire them from all directions ? Do they assimilate them from all directions. Does matter always and all the time bind them? Is matter always and all the time acquired by them? Is matter always and all the time assimilated by them? Does his soul always and from all directions transform again and again into bad shape, bad colour, bad substance, bad touch, into something injurious, unpleasant, detestable, inauspicious, unsoothing, unworthy of remembrance, undesired, uncoveted, degrading and not uplifting, causing pain and not happiness.?

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A. 15. Yes, Gautama, all as aforesaid, the outcome of great karma.
244
Q. 16. Why is it so ?
A. 16. Gautama! Just as a piece of cloth which is fresh, unused, clean, fresh from the loom, is, when used regularly, besmeared with (external) matter all over, acquires (external) matter all over, becomes, after a gap of time, completely dirty, and emits bad odour, in the same manner, a being with great karma, all as aforesaid, ...till transforms again and again. It is for this so.
Q. 17. Bhante! Does matter acquired by a being with little influx, little karma, little activity, little pain, get separated in all respects? Does it get pierced from all directions? Does it attain destruction from all directions? Does it attain complete destruction from all directions? Does matter separate always and at all times? Does matter get pierced always and at all times? Is it destroyed, completely destroyed? Does his soul transform always and at all times into good shape, (all wholesome things are to be stated)... till happiness and not misery ?
A. 17. Yes, Gautama, ... till transforms always and at all times.
Q. 18. Why is it so ?
A. 18. Gautama! Suppose there is a piece of cloth dirty, covered with mud, dirt and dust. When this piece of cloth is cleaned in proper manner and washed in pure water, all (external) matter-particles fixed on it are separated, till find their end. It is for this so.
[ acquisition of matter-by cloth and by soul] प्रश्न १९ - वत्थस्स णं भंते ! पोग्गलोवचये पओगसा वीससा ?
...

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Bhagavati Sūtra Bk. 6 Ch. 3
245
उत्तर १९-गोयमा ! पओगसा वि वीससा वि।
श्न २०-जहा णं भंते ! वत्थस्स णं पोग्गलोवचए पओगसा वि वीससा वि तहा णं जीवाणं कम्मोवचए किं पओगसा वीससा?
उत्तर २०-गोयमा ! पओगसा णो वीससा। प्रश्न २१-से केणठेणं?
उत्तर २१-गोयमा ! जीवाणं तिविहे पओगे पण्णते तं जहा–मणप्पओगे वइप्पओगे कायप्पओगे । इच्चेएणं तिविहेणं पओगेणं जीवाणं कम्मोवच्चये पओगसा णो वीससा। एवं सव्वेसि पंचिंदियाणं तिविहे पओगे भाणियव्वे । पुढवीकाइयाणं एगविहेणं पओगेणं एवं जाव...वणस्सइकाइयाणं । विगलेंदियाणं दुविहे पओगे पण्णत्ते । तं जहा-वइपओगे कायपओगे य । इच्चेएणं दुविहेणं पओगेणं कम्मोवचए पओगसा णो वीससा । से तेणठेणं जाव...णो वीससा एवं जस्स जो पओगो जाव...वेमाणियाणं ।
प्रश्न २२-वत्थस्स णं भंते ! पोग्गलोवचए कि साइए सपज्जवसिए साइए अपज्जवसिए अगाइए सपज्जवसिए अणाइए अपज्जवसिए ?
_उत्तर २२-गोयमा ! वत्थस्स णं पोग्गलोवचए साइए सपज्जवसिए णो साइए अपज्जवसिए णो अणाइए सपज्जवसिए णो अणाइए अपज्जवसिए।
प्रश्न २३-जहां णं भंते ! वत्थस्स पोग्गलोवचए साइए सपज्जवसिए णो साइए अपज्जवसिए णो अणाइए सपज्जवसिए णो अणाइए अपज्जवसिए । तहा णं जीवाणं कम्मोवचए पुच्छा ?
उतर २३-गोयमा! अत्थे गइयाणं जीवाणं कम्मोवचए साइए सपज्जवसिए अत्थेगइयाणं अणाइए सपज्जवसिए अत्थेगइयाणं अणाइए अपज्जवसिए णो चेव णं जीवाणं कम्मोवचए साइए अपज्जवसिए।
प्रश्न २४-से केणठेणं ? '
उत्तर २४-गोयमा ! इरियावहियबंधयस्स कम्मोवचए साइए सपवज्जवसिए भवसिद्धियस्स कम्मोवचए अणाइए सपज्जवसिए अभवसिद्धियस्स कम्मोवचए अणाइए अपज्जवसिए। से तेणठेणं गोयमा !

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भगवती सूत्र शः ६ उ: ३
Q. 19 Bhante! Does matter get assimilated with due to effort or to a natural process ?
cloth
A. 19. Gautama! Both due to effort and to a natural process.
Q. 20. Bhante! Just as matter is acquired by cloth due to effort and to a natural process, is it so acquired by a living being (soul) in the same manner, due to effort and to a natural process ?
A. 20. Gautama! (In the case of a living being, this happens) due to effort, and not to a natural process.
Q. 21. Why is it so ?
A. 21. Gautama ! The effort of a living being is stated to be of three types, which are, effort of mind, effort of word. and effort of body. As karma is acquired by living beings by these three efforts, so karma acquired by living beings is due to effort, and not to a natural process. Like this, for all the five-organ beings, three efforts need be stated. All earth-bodies have one type of effort, and like this, ... till the flora-bodies. Two-to four-organ beings are stated to have two efforts, which are, effort of word and effort of body. Karma is acquired by these two efforts, (and so it is acquired) due to effort, and not to a natural process. It is for this so, ... till not due to a natural process. This effort is to be stated) as per relevance to different species, ... till the Vaimānikas.
Q. 22. Bhante! Is the acquisition of matter by cloth with a beginning and with an end ? With a beginning and with no end ? With no beginning but with an end ? Or, with no beginning and no end ?
A. 22, Gautama ! The acquisition of matter by cloth is with a beginning and with an end, and is not with a beginning and without an end, nor without a beginning and with an end, nor without a beginning and without an end.

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Bhagavati Sūtra Bk. 6 Ch. 3
Q. 23. Bhante ! ( As you say ), the acquisition of matter by cloth is with a beginning and with an end, and not with a beginning and without an end, nor without a beginning and with an end, nor without a beginning and without an end; then is it so with a living being (soul) ?
247
A. 23. Gautama! Some of the living beings have the acquisition of karma with a beginning and with an end; some others have the acquisition of karma without a beginning but with an end; still others have the acquisition of karma without a beginning and without an end; but no living being has acquisition of karma with a beginning but without an end.
Q. 24. Why is it so?
A. 24. Gautama ! With regard to karma acquired (due to inadequate precaution) in movement, the acquisition of karma is with a beginning and with an end. The acquisition of karma of the would-be liberated is without a beginning but with an end. The acquisition of karma of the non-wouldbe-liberated is without a beginning and without an end. It is for this so, oh Gautama !
[ cloth and soul-with beginning and with end ]
प्रश्न २५ - वत्थे णं भंते ! किं साइए सपज्जवसिए चउभंगो ?
उत्तर २५ - गोयमा ! वत्थे साइए सपज्जवसिए अवसेसा तिष्णि वि पयिव्वा ।
प्रश्न २६ - जहा णं भंते ! वत्थे साइए सपज्जवसिए णो साइए अपज्जवसिए जो अणाइए सपज्जवसिए णो अणाइए अपज्जवसिए तहा णं जीवा णं
किं साइया सपज्जवसिया चउभंगो - पुच्छा ?
उत्तर २६ - गोयमा ! अत्थेगइया साइया सपज्जवसिया चत्तारि वि भाणियव्वा ।
प्रश्न २७ - से केणट्ठेणं ?

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भगवती सूत्रः शः ६ उः ३
उत्तर २७ - गोयमा ! णेरइय-तिरिक्खजोणिय मगुस्स देवा गइरागई पडुच्च साइया सपज्जवसिया सिद्धा ( सिद्ध) ग पडुच्च साइया अपज्जवसिया भवसिद्धिया लद्धिं पडुच्च अणाइया सपज्जवसिया अभवसिद्धिया संसारं पडुच्च अणाइया अपज्जवसिया । से तेणट्ठेणं ।
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Q. 25. Bhante! Is cloth with a beginning and with an end, etc. ? (State four forms.)
A. 25. Gautama ! Cloth is with a beginning and with an end. The remaining three forms are not relevant.
Q. 26. (As you say,) cloth is with a beginning and with an-end, and not with a beginning and without an end, nor without a beginning and with an end, nor without a beginning and without an end. (In the same way,) are the living beings with a beginning and with an end, etc. ? (State four forms.)
A. 26. Gautama ! Some are with a beginning and with an end, etc. (State four forms.)
Q. 27. Why is it so?
A. 27. Gautama ! The infernals, the sub-humans, the humans and the celestials are, from the standpoint of their going in, and moving out, of these existences, with a beginning and with an end; as to the perfected beings, from the standpoint of their perfected existence, they are with a beginning and without an end 4; the would be liberated are, from the standpoint of their power (labdhi), without a beginning and with an end ; from the standpoint of the world, the nonwould-be-liberated are without a beginning and without an end.
[ karma and its span ]
प्रश्न २८ – कइ णं भंते ! कम्मप्पगडीओ पण्णत्ताओ ?
उत्तर २८ - गोयमा ! अट्ठ कम्मप्पगडीओ पण्णत्ताओ तं जहा - णाणावरणिज्जं दरिसणावरणिज्जं जाव... अंतराइयं ।

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प्रश्न २९-णाणावरणिज्जस्स णं भंते ! कम्मस्स केवइयं कालं बंठिइ पण्णत्ता ?
__ उत्तर २९-गोयमा! जहण्णेणं अंतोमुहुत्तं उक्कोसेणं तीसं सागरोवमकोडाकोडीओ तिण्णि य वाससहस्साई अबाहा अबाहूणिया कम्मठिइकम्मणिसेओ एवं दरिसणावरणिज्ज पि वेयणिज्जं जहण्णणं दो समया उक्कोसेणं जहा णाणावरणिज्ज मोहणिज्जं जहण्णेणं अंतोमहत्तं उक्कोसेणं सत्तरिसागरोवमकोडाकोडीओ सत्त य वाससहस्साणि (अबाहा) अबाहूणिया कम्मठिइकम्मणिसेओ आउगं जहण्णेणं अंतोमुहत्तं उक्कोसेणं तेत्तीसं सागरोवमाणि पुव्वकोडितिभागमभहियाणि कम्मठिइ-कम्मणिसेओ णामगोयाणं जहण्णणं अट्ठ मुहुत्ता उक्कोसेणं वीसं सागरोवमकोडाकोडिओ दोगिण य वाससहस्साणि अबाहा अबाहूणिया कम्मठिइ-कम्मणिसेओ अंतराइयं जहा णाणावरणिज्ज।
Q. 28. Bhante ! How many have been stated to be the divisions of karma ?
A. 28. Gautama! Karma divisions have been stated to be eight, which are, karma enshrouding knowledge, karma enshrouding vision, ... till karma obstructing capacity to enjoy.
Q. 29. Bhante ! How long is the bondage of karma enshrouding knowledge stated to exist ?
A. 29. Gautama ! Minimum less than 48-minutes (muhurta), and maximum 30 kodakodi sāgaropamas. Period of dormant state of this karma, called abādhā, is 30,000 years. Total span of existence of karma bondage minus the pericd of the dormant state of karma gives the pericd of karma nişeka when karma has ceased to be dormant and has come up to make itself felt, in brief, period of karma experience. Karma enshrouding vision should be known to be similar to this. Karma enshrouding pleasure (vedaniya) has a minimum existence of two time-units, and its maximum . is as much as that of karma enshrouding knowledge. The minimum existence of karma enshrouding detachment (mohaniya) is less

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than 48 minutes, and the maximum is 70 kodakodi sāgaropamas. Its state of dormancy lasts 7000 years. Total span of bondage of this minus the period of dormant state gives the period of karma experience for this. The minimum existence of the bondage of karma giving life-span is less than a muhürta and the maximum is a third of a pūrva-koți added to 33 sāgaroparmas. The period of its karma experience is 33 sāgaropamas. The rest is its pericd of dormant state. The minimum existence of the bondage of karma giving name and giving lineage is eight muhūrtas and the maximum is 20 kodākodi sågaropamas. The period of their dormant state is 2000 years. Total existence of their bondage minus the period of their dormancy is the pericd of karma experience (of these two). The existence of karma restricting the capacity to enjoy is similar to that of karma enshrouding knowledge.
[ on those who bind karma ] प्रश्न ३०-णाणावरणिज्जं गं भंते ! कम्मं किं इत्थी बंधइ पुरिसो बंधइ णपुंसओ बंधइ? णोइत्थी-णोपुरिस-णोणपुंसओ बंधइ ?
उत्तर ३०-गोयमा ! इत्थी वि बंधइ पुरिसो वि बंधइ णपुंसओ वि बंधइ। णोइत्थी-णोपुरिस-णोणपुसओ सिय बंधइ सिय णो बंधइ। एवं आउयवज्जाओ सत्त कम्मप्पगडीओ।
प्रश्न ३१-आउयौं णं भंते ! कम्मं किं इत्थी बंधइ पुरिसो बंधइ णपुंसओ बंधइ-पुच्छा ?
उत्तर ३१-गोयमा ! इत्थी सिय बंधइ सिय णो बंधइ। एवं तिण्णि वि भाणियव्वा। णोइत्थी-णोपुरिस-णोणपुसओ ण बंधइ ।
प्रश्न ३२-णाणावरणिज्जं णं भंते ! कम्मं किं संजए बंधए अस्संजए संजयाऽसंजए बंधए णोसंजय-णोअसंजय-णोसंजयासंजए बंधइ ?
उत्तर ३२-गोयमा ! संजए सिय बंधइ सिय णो बंघइ। अस्संजए बंधइ। संजयासंजए वि बंधइ। णोसंजय-णोअस्संजय-णोसंजयासंजये ण बंधइ। एवं आउयवज्जाओ सत्त वि आउए हेठिल्ला तिण्णि भयणाए उवरिल्ले ण बंधइ।

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Q. 30. Bhante ! Does a female bind karma enshrouding knowledge ? Does a male bind ? Does an impotent bind ? Does a non-female non-male non-impotente bind ?
A. 30. Gautama! A female binds, so does a male and so does an impotent. A non-female non-male nonimpotent sometimes binds and sometimes does not bind. This is relevant of the seven types of karma, karma binding life-span excepted.
Q. 31. Bhante! Does a female bind karma determining life-span ? Does a male bind ? Does an impotent bind ? And so on.
A. 31. Gautama! A female sometimes binds and sometimes does not. Like this, all the three. A non-female non-male non-impotent does not (bind karna determining life-span).
Q. 32. Bhante ! Does the restrained bind karma enshroudding knowledge ? Does the unrestrained bind ? Does the restrained-unrestrained bird ? Or, does the non-restrained non-unrestrained non-restrained-unrestrained bird ?
A. 32. Gautama ! The restrained sometimes binds and cometimes does not bind. The unrestrained binds. The restrainedunrestrained also binds. The non-restrained non-unrestrained non-restrained-uprestrained does not bind. Like this is to be known of the seven types, karma binding life-span excepted. As to karma binding life-span, the first three sometimes bind and sometimes do not bind, and the last one does not bind.
प्रश्न ३३-णाणावरणिज्जं पं भंते ! कम्मं किं सम्मदिट्ठी बंधइ मिच्छदिटूठी बंधा सम्मामिच्छदिट्ठी बंधइ ?
उत्तर ३३-गोयमा! सम्मदिट्ठी सिय बंधइ सिय णो बंधइ। मिच्छदिट्ठी बंधइ सम्मामिच्छदिट्ठी बंधइ। एवं आउयवज्जाओ सत्त वि आउए हेटूठिल्ला दो भयणाए सम्मामिच्छदिट्ठी ण बंधइ।

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प्रश्न ३४ - णाणावरणिज्जं किं सण्णी बंधइ असण्णी बंधइ णोसण्णीगोसणी बंधइ ?
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उत्तर ३४- गोयमा ! सण्णी सिय बंधइ सिय णो बंध | असण बंबइ | णोसण्णी - गोअसण्णी ण बंधइ । एवं वेयणिज्जाउयवज्जाओ छ कम्मप्पगडीओ वेयणिज्जं ट्ठिल्ला दो वंधति उवरिल्ले भयणाए आउयं हेट्ठिल्ला दो भयणाए उवरिल्ले ण बंधइ ।
प्रश्न ३५ - णाणावर णिज्जं कम्मं किं भवसिद्धिए बंधइ अभवसिद्धिए बंध णोभवसिद्धिय - गोअभवसिद्धिए बंधइ ?
उत्तर ३५ - गोयमा ! भवसिद्धिए भयणाए अभवसिद्धिए बंधइ । गोभवसिद्धिय णोअभवसिद्धिए ण बंधइ ! एवं आउयवज्जाओ सत्त वि आउयं हेठिल्ला दो भयणाए उवरिल्ले ण बंबइ ।
प्रश्न ३६-- णाणावर णिज्जं कम्मं किं चक्खुदंसणी अचक्खुदंसणी ओहिदंसणी केवलदंसणी ?
उत्तर ३६ - गोयमा ! हेट्ठिल्ला तिष्णि भयणाए । उवरिल्ले ण बंधइ । एवं वेयणिज्जवज्जाओ सत्त वि । देयणिज्जं हेट्ठिल्ला तिणि बंधंति । केवलदंसणी भयणाए ।
Q. 33. Bhante ! Does one with right outlook bind karma enshrouding knowledge? Does one with wrong outlook bind ? Does one with mixed outlook bind ?
A. 33. Gautama! One with right outlook sometimes binds and sometimes does not bind. One with wrong outlook binds. So does one with right-wrong outlook. Like this is to be known of the seven types of karma, the one binding life-span excepted. One with right outlook and one with wrong outlook sometimes bind karma giving life-span and sometimes do not bind. One with right-wrong outlook does not bind.
Q. 34. Does a being with mind (sangi) bind karma enshrouding knowledge ? Does a being without mind (asañigi) bind? Does one not-with-mind not-without-mind bind??

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A. 34. Gautama! A being with mind sometimes binds karma enshrouding knowledge and sometimes he does not. A being without mind binds. One not-with-mind not-withoutmind does not bind. Like this is to be known of the six types of karma, karma enshrouding pleasure and karma binding life-span excepted. As to karma enshrouding pleasure, a being with mind binds and so does a being without mind, but one not-with-mind not-without-mind sometimes binds and sometimes does not bind. As to karma binding life-span, a being with mind and a being without mind sometimes bind and sometimes do not bind; but one not-with-mind notwithout-mind does not bind.
Q. 35. Bhante ! Does a would-be-liberated in this life bind karma enshrouding knowledge ? Does one non-wouldbe-liberated bind ? Does one would-be-liberated non-wouldbe-liberated bind ?
A. 35. Gautama ! One who is an would-be-liberated sometimes binds and sometimes does not bind ; a non-wouldbe-liberated binds ; one who is an would-be-liberated nonwould-be-liberated does not bind. And like this is to be known of the seven types of karma, karma binding life-span excepted. As to karma binding life-span, the first two sometimes bind and sometimes do not ; but the last one does not bind.
Q. 36. Bhante ! Does one with optical vision bind karma enshrouding knowledge ? Does one without optical visions bind ? Does one with avadhi vision bind ? Does one with supreme (kevala) vision bind ?
A. 36. Gautama ! One with optical vision, one without optical vision and one with avadhi vision sometimes bind and sometimes do not bind. One with supreme vision does not bind. And like this is to be known of the seven types of karma, karma obstructing pleasure excepted. As to karma obstructing pleasure, the first three bind karma obstructing pleasure, but one with supreme vision sometimes binds it and sometimes does not bind.

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भगवती सूत्र शः ६ उः३ प्रश्न ३७-णाणावरणिज्जं कम्मं कि पज्जतओ बंधइ अपज्जत्तओ बंधइ णोपज्जतय-णोअपज्जतए बंधइ ?
उत्तर ३७-गोयमा! पज्जतए भयणाए। अपज्जत्तएबंषइ । णोपज्जत्तयणोअपज्जतए ण बंधइ । एवं आउयवज्जाओ । आउयं हेठिल्ला दो भयणाए। उवरिल्ले ण बंधइ।
प्रश्न ३८-णाणावरणिज्जं कि भासए बंधइ अभासए ... ?
उत्तर ३८-गोयमा! दो वि भयणाए एवं वेयणिज्जवज्जाओ सत्त वि। धेयणिज्जं भासए बंधइ अभासए भयणाए।
प्रश्न ३९-णाणावरणिज्जं कि परिते बंबइ अपरित्ते बंधइ णोपरित्तणोअपरित्ते बंधइ ?
उत्तर ३९-गोयमा ! परित्ते भयणाए अपरिते बंधइ णोपरित्तणोअपरित्ते ण बंधइ। एवं आउयवज्जाओ सत्त कम्मप्पगडीओ आउयं परित्तो वि अपरित्तो विभपणाए णोपरित-णोअपरित्तो ण बंधइ ।
प्रश्न ४०-णाणावरणिज्नं कम्मं किं आभिणिबोहियणाणी बंधइ सुयणाणी ओहिणाणी मणपज्जवणाणी केवलणाणी ...? __ उत्तर ४०-गोयमा ! हेठिल्ला चत्तारि भयणाए । केवलणाणी ण बंधइ। एवं वेयणिज्जवज्जाओ सत्त वि। वेयणिज्जं हेठिल्ला चत्तारि बंधति । केवलणाणी भयणाए।
प्रश्न ४१-णाणावरणिज्जं कि मइअण्णाणी बंधह सुयअण्णाणी बंधइ विभंगअण्णाणी बंधइ ?
उत्तर ४१-गोयमा ! आउय वज्जाओ सत्त वि बंधंति आउयं भयणाए।
0.37. Does a living being with full attainment bind karma enshrouding knowledge ? Does one without full attainment bind ? Does one with- and without-full attainment bind ?
A. 37. Gautama! A living being with full attainment. sometimes binds karma enshrouding knowledge and some

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times he does not bind. A being without full attainment sometimes binds and sometimes does not bind. A being withand without-attainment does not bind. Like this (all the seven types of karma), karma binding life-span excepted. As to karma binding life-span, the first two sometimes bind and sometimes do not bind; the third one does not bind.
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Q. 38: Bhante! Does a living being with speech bind karma enshrouding knowledge? Does a living being without speech bind? And so on.
A. 38. Gautama! A being with speech and one without speech sometimes bind karma enshrouding knowledge, and sometimes do not bind, and like this all the seven, karma obstructing speech excepted. As to karma obstructing speech, a being with speech binds this, and a being without speech sometimes binds this and sometimes does not bind.
Q. 39. Does a paritta (with one-soul-in-one-body) bind karma enshrouding knowledge? Does an aparitta (with manysouls-in-a-body) bind ? Does a non-paritta non-aparitta bind?
A. 39. Gautama! A paritta sometimes binds karma enshrouding knowledge and sometimes he does not. An aparitta binds. A non-paritta non-aparitta does not bind. Like this is to be known of the seven types of karma, karma binding life-span excepted. A paritta and an aparitta sometimes bind karma giving life-span and sometimes do not bind. A non-paritta non-aparitta does not bind this.
Q. 40. One with mati knowledge, one with śruta knowledge, one with avadhi knowledge, one with manaḥ-paryāya knowledge and one with supreme knowledge-do they bind karma enshrouding knowledge ?
A. 40 Gautama! times do not bind. bind. Like this is to
The first four sometimes bind and someOne with supreme knowledge does not be known of the seven types of karma,

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karma enshrouding pleasure excepted. The first four bind karma enshrouding pleasure, but one with supreme knowledge sometimes binds it and sometimes does not bind.
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Q. 41. Does one with mati ignorance bind karma enshrouding knowledge? Does one with śruta ignorance bind ? Does one with vivanga ignorance bind ?
A. 41. Gautama ! They bind seven types of karma, karma binding life-span excepted. As to karma binding life-span, sometimes they bind and sometimes they do not.
प्रश्न ४२ - णाणावर णिज्जं किं मणजोगी बंधइ वयजोगी बंधइ कायजोगी बंधइ अजोगी बंधइ ?
उत्तर ४२ - गोयमा ! हेट्ठिल्ला तिष्णि भयणाए । अजोगी ण बंधइ । एवं वेयणिज्जवज्जाओ । वेयणिज्जं हेट्ठिल्ला बंधंति । अजोगी ण बंधइ ।
प्रश्न ४३ - णाणावरणिज्जं किं सागारोवउत्ते बंधइ अणागरोवउत्ते बंधइ ?
उत्तर ४३ - गोयमा !
अट्ठसु वि भयणाए ।
प्रश्न ४४ - णाणावरणिज्जं किं आहारए बंधइ अणाहारए बंघइ ?
उत्तर ४४ - गोयमा ! दो वि भयणाए । एवं वेयणिज्जा - उयवज्जाणं छण्हं वैयणिज्जं आहारए बंघइ अणाहारए भयणाए । आउए आहारए भयणाए अणाहारए ण बंघइ ।
प्रश्न ४५ - णाणावरणिज्जं कि सुहुमे बंधइ बायरे बंधइ णोसुहुम - णोबायरे बंध ?
उत्तर ४५ - गोयमा ! सुहुमे बंधइ बायरे भयणाए । गोसुहुम-णोबायरे ण बंघइ । एवं आउयवज्जाओ सत्त वि आउए । सुहुमे बायरे भयणाए त्ति । गोहुम-णोबारे ण बंधइ ।

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प्रश्न ४६ - णाणावरणिज्जं किं चरिमे अचरिमे बंधइ ?
उत्तर ४६ - गोयमा !
अट्ठ वि भयणाए ।
Q. 42. Does one with activities of mind bind ? Does one with activities of speech bind ? Does one with activities of body bind ? Does one without activity bind ?
A. 42. Gautama! The first three sometimes bind and sometimes do not bind. One without activity does not bind. Like this (of seven types of karma), karma obstructing pleasure excepted. The first three bind karma obstructing pleasure, but one without activity does not.
Q. 43. Does one with active cognition bind karma enshrouding knowledge? Does one without active cognition bind ?
A. 43. Gautama! Sometimes they bind and sometimes they do not bind-all the eight.
Q. 44. Does one with food intake bind karma enshrouding knowledge? Does one without food intake bind ?
A. 44. Gautama! Sometimes they bind and sometimes they do not. Like this (of six types of karma), karma enshrouding pleasure and karma giving life-span excepted. As to karma enshrouding pleasure, one with food intake binds, but one without food intake sometimes binds and sometimes does not bind. As to karma binding life-span, one with food intake sometimes binds and sometimes does not ; but one without food intake does not bind this.
Q. 45. Does a diminutive being bind karma enshrouding knowledge? Does a coarse being bind? Does one nondiminutive non-coarse bind ?
A. 45. Gautama! A diminutive being binds, a coarse being sometimes binds and sometimes does not. A nondiminutive non-coarse being does not bind. And like this
17

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(of seven types of karma), karma giving life-span excepted. As to karma giving life-span, a diminutive being and a coarse being sometimes bind and sometimes do not bind. A nondiminutive non-coarse being sometimes binds and sometimes does not bind. :
Q. 46. Does one in ultimate body bind karma enshrouding knowledge ? Does one who is not in the ultimate body bind ?
A. 46. Gautama ! Sometimes they bind and sometimes they do not bind--all the eight.
प्रश्न ४७-एएसि णं भंते ! जीवाणं इत्थीवेयगाणं पुरिसवेयगाणं णपुसगवेयगाणं अवेयगाणं य कयरे हिंतो अप्पा वा ४ ?
उत्तर ४७-गोयमा ! सव्वत्थोवा जीवा पुरिसवेयगा इत्थिवेयगा संखेज्जगुणा अवेयगा अणंतगुणा णपु सगवेयगा अणंतगुणा ।
एएसिं सव्वेसिं पयाणं अप्प-बहुगाइं उच्चारेयव्वाइं जाव...सव्वत्थोवा जीवा अचरिमा अणंतगुणा ।
Q. 47. Bhante ! Of those experiencing femalehood, of those experiencing malehood, of those experiencing impotenthood, and of those experiencing none of these, which ones are more, (which ones are less, which ones are at par, and which ones are especially more) ?
A. 47. Gautama ! Smallest are those experiencing malehood. Countable number of times more are those experiencing femalehood. Infinite times more are those who experience nothing. And infinite, times still more than these are those who experience impotenthood.
Of all the aforesaid terms, it is necessary to state whether they are more or less, (and so on)...till smallest in number are the Siddhas and the not-to-be-perfected beings (acarama, i.e., abhavya). Infinite times more than these are the wouldbe-perfected beings (carama, i. e., bhavya)".

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सेवं भंते ! सेवं भंते ! त्ति ।
259
Bhante! So they are. Glory be to the Lord! So saying, Bhagavan Gautama paid his homage and obeisance to the Lord, and having done so, he withdrew to his seat.
तइओ उद्देसो सम्मत्तो | Chapter three ends

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चउत्थो उदेसो
CHAPTER FOUR
[fourteen gates ]
प्रश्न ४८-जीवे णं भंते ! कालादेसेणं कि सपएसे अपएसे ?
उत्तर ४८-गोयमा ! णियमा सपएसे। प्रश्न ४९-णेरइए णं भंते ! कालादेसेणं किं सपएसे अपएसे ? उत्तर ४९-गोयमा ! सिय सपएसे सिय अपएसे । एवं जाव...सिद्धे ।
प्रश्न ५०-जीवा गं भंते ! कालासेणं किं सपएसा अपएसा ?
उत्तर ५०-गोयमा ! णियमा सपएसा । प्रश्न ५१-णेरइया णं भंते ! कालादेसेणं कि सपएसा अपएसा ?
उत्तर ५१-गोयमा ! सव्वे वि ताव होज्जा सपएसा अहवा सपएसा य अपएसे य अहवा सपएसा य अपएसा य । एवं जाव...थणियकुमारा ।
प्रश्न ५२-पुढविकाइया णं भंते ! किं सपएसा अपएसा ?
उत्तर ५२-गोयमा ! सपएसा वि अपएसा वि। एवं जाव...वणस्सइ
काइया।
सेसा जहा णेरइया तहा जाव...सिद्धा।
Q. 48. Bhante ! Relative to time, is soul saprade sa or apradesali ?
A. 48. Gautama!
Saprade sa as a rule.
Q. 49. Bhante ! Relative to time, is an infernal being sapradeśa or apradeśa ?

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261
sometimes
A. 49. Gautama! Sometimes saprade sa and aprade sa, and like this, ...till the perfected souls.
Q. 50. Bhante ! Relative to time, are souls saprade sa or aprade sa ?
A. 50. Gautama ! Sapradeśa as a rule.
to
time, are infernal
beings
Q. 51. Bhante ! Relative saprade sa or aprade sa ?
A. 51. Gautama ! (Infernal beings fall into three categories, which are) all saprade sa, many saprade sa and one aprade sa, and many saprade sa and many aprade sa ; and like this, ... till the Stanitakumāras.
Q. 52. Bhante ! desa ?
Are the earth-bodies saprade sa or apra
sometimes
A. 52. Gautama ! Sometimes sapradeśa and apradeśa; and like this, ...till the flora-bodies.
The rest as the infernal beings, ... till the perfected souls.
आहारगाणं जीवएगिंदियवज्जो तियभंगो। अणाहारगाणं जीवाणं एगिंदियवज्जा छन्भंगा एवं भाणियव्वा-सपएसा वा अपएसा वा अहवा सपएसे य अपएसे य अहवा सपएसे य अपएसा य अहवा सपएसा य अपएसे य अहवा सपएसा य अपएसा य । सिद्धेहिं तियभंगो।
भवसिद्धिया अभवसिद्धिया जहा ओहिया। णोभवसिद्धिय-णोअभवसिखिय-जीवसिद्धेहिं तियभंगो।
सण्णीहिं जीवाइओ तियभंगो। असण्णीहिं एगिदियवज्जो तियभंगो। रइय-देव-मणुएहिं छब्भंगो। णोसण्णि-णोअसण्णि-जीवमणुयसिद्धेहिं तियभंगो।
सलेसा जहा ओहिया। कण्हलेस्सा णीललेस्सा काउलेस्सा जहा आहारओ गवरं जस्स अत्थि एयाओ। तेउलेस्साए जीवाइओ तियभंगो णवरं पुढविक्काइएसु आउवणस्सईसु छन्भंगा। पम्हलेस्स सुक्कलेस्साए जीवाइओ तियमंगरे । अलेसेहिं जीव-सिद्धेहिं तियभंगो। मणुएसु छन्भंगा ।

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262
भगवती सूत्रः शः ६ उ. ४ सम्मदिट्ठीहिं जीवाइओ तियभंगो। विगलिंदिएसु छन्भंगा । मिच्छदिट्ठीहिं एगिदियवज्जो तियभंगो । सम्मामिच्छदिट्ठीहिं छन्भंगा।
संजएहिं जीवाइओ तियभंगो। असंजएहिं एगिंदियवज्जो तियभंगो त्ति। संजयासंजएहिं तियभंगो जीवाइओ। णोसंजय-णोअसंजय-णोसंजयासंजयजीव-सिद्धेहिं तियभंगो। .
सकसाईहिं जीवाइओ तियभंगो। एगिदिएसु अभंगयं । कोहकसाइहिं जीव-एगिदियवज्जो तियभंगो। देवेहिं छन्भंगा। माणकसाईमायाकसाई जीव-एगिदियवज्जो तियभंगो। णेरइय-देवेहिं छब्भंगा। लोभकसाईहिं जीव-एगिंदियवज्जो तियभंगो। रइएसु छन्भंगा। अकसाई जीवमणुएहिं सिद्धेहिं तियभंगो।
ओहियणाणे आभिणिबोहियणाणे · सुयणाणे जीवाइओ तियभंगो। विगलिंदिएहिं छन्भंगा। ओहिणाणे मणकेवलणाणे जीवाइओ तियभंगो।
ओहिए अण्णाणे मइअण्णाणे सुयअण्णाणे एगिंदियवज्जो तियभंगो। विभंगणाणे जीवाइओ तियभंगो।
सजोगी जहा ओहिओ। मणजोगी वयजोगी कायजोगी जीवाइओ तियभंगो णवरं कायजोगी एगिंदिया तेसु अभंगयं । अजोगी जहा अलेस्सा ।
सागारोवउत्तो-अणागारोवउत्तेहिं जीव-एगिंदियवज्जो तियभंगो ।
सवेयगा य जहा सकसाई। इथिवेयग-पुरिसवेयग-णपुसगवेयगेसु जीवाइओ तियभंगो णवरं णपुसगवेदे एगिदिएसु अभंगयं । अवेयगा जहा अकसाई ।
ससरीरी जहा ओहिओ। ओरालिय-वेउव्वियसरीराणं जीव-एगिदियवज्जो तियभंगो आहारगसरीरे जीव-मणुएसु छन्भंगा तेयग-कम्मगाणं जहा ओहिया । असरीरेहिं जीव-सिद्धेहिं तियभंगो। ___ आहारपज्जत्तीए सरीरपज्जत्तीए इंदियपज्जत्तीए आणपाणपज्जत्तीए जीव-एगिंदियवज्जो तियभंगो। भासा-मणपज्जत्तीए जहा सण्णी आहारअपज्जत्तीए जहा अणाहारगा सरीर-अपज्जत्तीए इंदिय अपज्जत्तीए आणपाण अपज्जत्तीए जीव-एगिदियवज्जो तियभंगो रइय-देव-मणुएहिं छन्भंगा भासा-मणअपज्जत्तीए जीवाइओ तियभंगो रइय-देव-मणुएहिं छन्भंगा!

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Bhagavati Sūtra Bk. 6 Ch. 4
263
Leaving aside one-organ beings, those with food-intake have three forms, which are, all sapradeśa, many saprade sa and one apradeśa, and many sapradeśa and many apradeśa. Leaving aside one-organ beings, those without food-intake have six forms, which are, all sapradeśa, all apradeśa, one saprade sa and one apradeśa, one saprade sa and many aprade sa, many sapradeśa and one apradeśa, and many sapradeśa and many apradeśa. Perfected souls take three forms.
The would-be-liberated (bhavasiddhika) and the non-wouldbe-liberated (abhavasiddhika) are similar to mundane beings. The non-bhavasiddhika non-abhavasiddhika and the perfected souls take three forms.
Beings with mind (sañji) take three forms. Leaving aside one-organ beings, those without mind (asanji) take three forms. Infernal beings, celestial beings and human beings take six forms. The non-sañgi non-asa nji and the perfected souls take three forms.
Those with tinges are similar to mundane beings. Those with black, blue and ash tinges are similar to those with .food-intake, difference being that appropriate tinges need be stated. Those with red tinge take three forms, exceptions being the earth-bodies, water-bodies and flora-bodies who take six forms. Those with pink and white tinges take three forms. Those without tinge, other than human beings,...till the perfected souls, take three forms. (Tinged) human beings take six forms.
Those with right outlook take three forms. Those with two- to four-organs of senses take six forms. Leaving aside one-organ beings, those with wrong outlook take three forms. Those with right-wrong outlook take six forms.
The restrained take three forms. Leaving aside one-organ beings, the unrestrained take three forms. The restrainedunrestrained take three forms. Those who are non-restrained

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भगवती सूत्र शः ६ उः ४
and the perfected
non-unrestrained non-restrained-unrestraine souls take three forms.
Beings with passions take three forms. For one-organ beings, no form. Leaving aside one-organ beings, those with anger take three forms. The celestial beings take six forms. Leaving aside one-organ beings, those with pride and attachment take three forms. The infernal beings and the celestial beings take six forms. Leaving aside one-organ beings, those with greed take three forms. The infernal beings take six forms. Those without passions and the perfected souls take three forms.
Those with worldly knowledge, with mati knowledge and with śruta knowledge take three forms. Those with two- to four-organs of senses take six forms. In avadhi knowledge, manah-paryāya knowledge and kevala knowledge, three forms. Those with worldly ignorance, mati ignorance and fruta ignorance, leaving aside one-organ beings, take three forms. Those with vibharga knowledge take three forms.
Those with activities (yoga) are to be taken to be similar to the mundane beings. Those with activities of mind, speech and body take three forms with this exception that the oneorgan beings have only one activity which is the activity of the body, and these take no definite form. Those without activity are similar to those who are without tinge.
Leaving aside the one-organ beings, those with cognition and those without it take three forms.
Those with the experience of suffering are similar to those who are with passions. Those with the experience of femalehood, of male-hood and of impotenthood take three forms, exception being the impotent one-organ beings who take no definite form. Those who are without the experience of suffering are similar to those who are without passions.
Those with bodies are similar to mundane beings. For those with gross body and fluid body, leaving aside one

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265
organ beings, state three forms. For those who have assimilative body and for ordinary beings and human beings, state six forms. Those with caloric and kärman bodies are similar to the mundane beings. Those who are without body and those who are perfected take three forms.
Those with full attainment of food, of body, of organs of senses and of respirations, leaving aside one-organ beings, take three forms. Those with full attainment of words and of mind are similar to those who have mind. Those without the attainment of food are similar to those who take no food. For those who are without the attainment of body, of senseorgans and of respirations, leaving aside one-organ beings, state three forms. Infernal beings, celestial beings and human beings take six forms. Those who are without the attainment of words and those who are without the attainment of mind take three forms. Infernal beings, celestial beings and human beings take six forms.
TIET:
सपएसा आहारग-भविय-सप्णिलेसा-दिट्ठी-संजय-कसाए। णाणे जोगुवओगे वेए य सरीर पज्जती ॥
Couplet :
Sapradeśa, with Intake, Would-be-liberated, With Mind, Tinge, Outlook, Restraint, Passions, Knowledge, Activity, Cognition, Suffering, Body, Attainments-(14 Gates) stated (above).
( soul and renunciation ] प्रश्न ५३-जीवा णं भंते ! किं पच्चक्खाणी अपच्चक्वाणी पच्चक्खाणापच्चक्खाणी?
उत्तर ५३-गोयमा ! जीवा पच्चक्खाणी वि अपच्चखाणी वि पच्चक्खाणापच्चक्खाणी वि।

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भगवती सूत्र शः ६ उ: ४
प्रश्न ५४ - - सव्वजीवाणं एवं पुच्छा ?
उत्तर ५४- गोयमा ! णेरइया अपच्चक्खाणी जाव... चउरिंदिया सेसा दो पडिसेहेयव्वा । पंचिंदियतिरिक्खजोणिया णो पच्चक्खाणी अपच्चक्खाणी वि पच्चक्खाणापच्चक्खाणी वि । मणुस्सा तिण्णि वि। सेसा जहा णेरइया ।
वाणं
प्रश्न ५५ - जीवा णं भंते ! किं पच्चक्खाणं जाणंति अपच्चखा जाणंति पच्चक्खाणापच्चक्खाणं जाणंति ?
उत्तर ५५ - गोयमा ! जे पंचिंदिया ते तिष्णि वि जाणंति । अवसेसा पच्चक्खाणं ण जाणंति ।
प्रश्न ५६ - जीवा णं भंते ! कि पच्चक्खाणं अपच्चक्खाणं कुव्वंति पच्चक्खाणापच्चक्खाणं कुब्वंति ?
उत्तर ५६ - जहा ओहियो तहा कुव्वणा ।
Q.53. Bhante ! Are living beings with renunciation (called pratyākhyāna) ? Without renunciation ? Or, with and withoutrenunciation ?
A. 53. Gautama ! Living beings are with renunciation, also without renunciation, also with- and without-renunciation.
Q. 54. Is it universally true of all souls ?
renun
A. 54. Gautama ! Infernal beings are without ciation, till the four-organ beings. For these, the remaining two terms do not apply. Five-organ animals are not with renunciation. They are without renunciation or with- and without-renunciation. Human beings take all the three. The rest are like the infernal beings.
Q. 55. Bhante! Do living beings know renunciation ? Do they know non-renunciation? Do they know renunciation-non-renunciation ?
A. 55. Gautama ! Five-organ beings know all the three. The rest do not know renunciation.

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267
Q. 56. Bhante! Do living beings practise renunciation ? Do they practise non-renurciation ? Do they practise renunciation-non-renunciation ?
A. 56. As has been said about mundane beings, so about renunciation.
[ life-span determined by renunciation ]
प्रश्न ५७-जीवा णं भंते ! किं पच्चक्खाण-णिव्वत्तियाउया अपच्चक्खाणणिव्वत्तिया उया पच्चक्खाणापच्चकखाण-णिव्वत्तियाउया ?
उत्तर ५७-गोयमा ! जीवा य वेमाणिया य पच्चक्खाण-णिव्वत्तियाउया तिणि वि। अवसेसा अपच्चक्खाण-णिव्वत्तियाउया।
Q. 57. Bhante! Is the life-span of living beings determined by renunciation ? Is it determined by rcr-Ierurciaticn ? Is it determined by renunciaticn-non-renunciation ?
A. 57. Gautama! The life-span cf livirg beirgs as well as the life-span of the Vairānikas is determired by all the three starting with renurciation. The life-span cf ite rest is determined by non-renurciation?'.
गाहा:
पच्चक्खाणं जाणइ कुम्वइ तिण्णेव आउणिवत्ती। सपएसुद्देसम्मि य एमेए दंडगा चउरो॥
Couplet :
Renunciation, its knowledge, its practice, Determination of life-span by all the threeThese four topics have been discussed In the Chapter on Sapradeśa.

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भगवती सूत्र श६ उ. ४
__ सेवं भंते ! सेवं भंते ! ति।
Bhante! So they are. Glory be to the Lord! So saying, Bhagavān Gautama paid homage and obeisance to the Lord, and having done so, he withdrew to his seat.
चउत्थो उद्देसो सम्मत्तो। Chapter Four ends

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पंचमो उदेसो CHAPTER Five
[ tamaskāya or bodies formed by dark matter ]
प्रश्न ५८-किमियं भंते ! तमुक्काए त्ति पव्वुच्चइ कि पुढवी तमुक्काए त्ति पव्वुच्चइ आउ तमुक्काए त्ति पव्वुच्चाइ ?
उत्तर ५८-गोयमा ! णो पुढवि तमुक्काए ति पव्वुच्चइ आउ तमुक्काए त्ति पव्वुच्चइ। प्रश्न ५९-से केणठेणं ?
उत्तर ५९-गोयमा! पुढविकाए णं अत्थेगइए सुभे देसं पगासेइ अत्थेगइए देसं णो पगासेइ-से तेणट्टेणं ।
प्रश्न ६०-तमुक्काए णं भंते ! कहिं समुट्ठिए कहि सणिठिए ?
उत्तर ६०-गोयमा ! जंबूदीवस्स दीवस्स बहिया तिरियमसंखेज्जे दीवसमुद्दे वीईवइत्ता अरुणवरस्स दीवस्स बाहिरिल्लाओ वेइयंताओ अरुणोदयं समुर्द बायालीसं जोयणसहस्साणि ओगाहित्ता उवरिल्लाओ जलंताओ एगपएसियाए सेढीए एत्थ णं तमुक्काए समुट्ठिए। सत्तरस-एक्कवीसे जोयणसए उड्ढं उप्पइत्ता तओ पच्छा तिरियं पवित्थरमाणे पवित्थरमाणे सोहम्मी-साण-सणंकुमार-माहिदे चत्तारि वि कप्पे आवरित्ता णं उड्ढं पि य णं बंभलोगे कप्पे रिट्ठविमाणपत्थडं संपत्ते। एत्थ णं तमुक्काए णं सण्णिविठिए।
Q. 58. Bhante! What is it that is to be called tamaskaya? Is it proper to call earth as a tamaskaya ? Is it proper to call water as a tamaskāya ?
A. 58. Gautama! tamaskäya.
Not earth is tamaskāya, but water is
Q. 59. How
is
it so ?

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A..59. Gautama! It is because some earth-bodies are good enough to shine in part, and some others do not so shine. For this, it is so.
Q. 60. Bhante! Wherefrom does Where does it end ?
a
tamaskāya
start ?
A. 60. Gautama ! Outside the isle called Jambudvipa, as you obliquely cross innumerable isles and seas, you reach an island named Arunavara. From the outer rim of that island, as you go 42,000 yojanas into the Arunodaya sea, from the uppermost end of its water, there arises a single rampart all along as tamaskaya12. From there, it rises upto 1721 yojanas, and then obliquely extends, covering four heavens named Saudharma, Iśāna, Sanatkumāra and Māhendra and then reaches higher up a vimana named Rişța in Brahmaloka, and at this point tamaskāya ends.
प्रश्न ६१-तमुक्काए णं भंते ! किंसंठिए पण्णत्ते ? उतर ६१-गोयमा ! अहे मल्लगमूलसंठिए उप्पिं कुक्कुडपंजरग-संठिए पण्णत्ते ।
प्रश्न ६२-तमुक्काए णं भंते ! केवइयं विखंभेणं केवइयं परिक्खेवेणं पण्णत्ते ?
उत्तर ६२-गोयमा ! दुविहे पण्णत्ते तं जहा–संखेज्जवित्थडे य असंखेज्जवित्थडे य । तत्थ णं जे से संखेज्जवित्थडे से णं संखेज्जाइं जोयणसहस्साई विक्खंभेणं असंखेज्जाइं जोयणसहस्साई परिक्खे वेणं पण्णत्ते । तत्थ णं जे से असंखिज्जवित्थडे से णं असंखेज्जाई जोयणसहस्साई विक्खंभेणं असंखेज्जाई जोयणसहस्साई परिक्खेवेणं पण्णत्ते ।
प्रश्न ६३-तमुक्काए णं भंते ! केमहालए पण्णत्ते ?
उत्तर ६३-गोयमा ! अयं णं जंबुद्दीवे दीवे सव्वदीव-समुदाणं सव्वभंतराए जाव...परिक्खेवेणं पण्णत्ते । देवे णं महिड्ढीए जाव...महाणुभावे इणामेव इणामेव त्ति कटु केवलकप्पं जंबूदीवं दीवं तिहिं अच्छगणिवाएहिं तिसत्तखुतो अणुपरियदटिता णं हव्वं आगच्छिज्जा से णं देवे तार उक्कि ठाए

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तुरियाए जाव... देवगईए वीइवयमाण वीइवयमाणे जाव... एकाहं वा दुयाहं वा तियाहं वा । उक्कोसेणं छम्मासे वीईवइज्जा अत्येगइयं तमुकायं वीईवइज्जा अत्येगइयं णो तमुक्कायं वीइवएज्जा एमहालए णं गोयमा ! तमुक्काए पण्णत्ते ।
Q. 61. Bhante!
What's the shape of tamaskāya ?
A. 61. Gautama! At the base, it is stated to be of the shape of an earthen lamp, and at its crest, it is like the cage of a cock.
Q. 62. Bhante! What are stated to be its length and breadth ? What's its circumference ?
A. 62. Gautama! (Tamaskāyas are) stated to be of two types, which are, those with restricted extensity and those without restricted extensity. Now, those which have a restricted extensity have dimensions (i.e., length and breadth) of a limited (number of) thousand yojanas, and a circumference of an unlimited (number of) thousand yojanas. Those which have an unrestricted extensity have dimensions of an unlimited (number of) thousand yojanas and a circumference of an unlimited (number of) thousand yojanas.
Q. 63. Bhante! How big is the tamaskāya ?
A. 63. Gautama! At the centre of all isles and seas is this isle named Jambudvipa, till stated to be so much in circumference. Supposing a god with great fortune, till great influence takes 21 rounds of this isle named Jambudvipa within a time-limit no bigger than the time taken in saying thrice 'I go', 'I go', 'I go'. If such a god moves out at the speediest and quickest pace... till (best pace) possible for a god, and if (at this pace) he walks for a day, for two days, for three days, ... till six months, then, he may have covered some portions of the tamaskāya, while some other portions of it he may not have covered. Gautama! So big has been stated to be the tamaskäya.

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__ भगवती सूत्र शः ६ उ: ५ प्रश्न ६४-अस्थि णं भंते ! तमुक्काए गेहा इ वा गेहावणा इवा ? उत्तर ६४–णो इण्ठे समठे।
प्रश्न ६५-अत्थि णं भंते ! तमुक्काए गामा इ वा जाव...सण्णिवेसा इ वा ?
उत्तर ६५-णो इणठे समठे।
प्रश्न ६६-अत्थि णं भंते ! तमुक्काए उराला बलाहया संसेयंति - सम्मुच्छंति वासं वासंति ?
उत्तर ६६-हंता मत्थि। प्रश्न ६७-तं भंते ! कि देवो पकरेइ असुरो पकरेइ णागो पकरेइ ?
उत्तर ६७-गोयमा ! देवो वि पकरेइ असुरो वि पकरेइ णागो वि पकरे।।
प्रश्न ६८-अत्थि णं भंते ! तमक्काए बायरे थणियसद्दे बायरे विज्जुए?
उत्तर ६८-हंता अस्थि । प्रश्न ६९-तं भंते ! कि देवो पकरेइ असुरो पकरेइ णागो पकरेइ ? उत्तर ६९-तिण्णि वि पकरेंति । Q. 64. Bhante ! Is tamaskäya a house or a shop ? A. 64. It is neither.
65. Bhante ! Is tamaskāya a village or a halting place ? A. 65. It is neither.
Q. 66. Bhante ! Do the great clouds in tamaskāya accumulate moisture ? Do they have formation ? Do they shower rain ?

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A. 66.
Yes, so.
Q. 67. Bhante ! Is it done by deva, asura or nāga ?
A. 67. Gautama ! Deva does it, asura does it, and also nāga does it.
Q. 68. Bhante ! Is tamaskāya a thunder-like sound ? Is tamaskāya a gross lightning ?
A. 68. Yes, it is both.
Q. 69.
Bhante ! Is it done by a deva, etc.
A. 69. Done by all the three.
प्रश्न ७०-अत्थिं पं भंते ! तमुककाए बायरे पुढविकाए बायरे अगणिकाए? उत्तर ७०-गो इणठे समठे। णण्णत्थ विग्गहगइसमावण्णएणं ।
प्रश्न ७१-अस्थि णं भंते ! तमुक्काए चंदिम-सूरिय-गहगण-णक्खत्तताराख्वा ?
उत्तर ७१-णो इणठे समठे-पलियस्सओ पुण अत्थि। प्रश्न ७२-अत्थि णं भंते ! तमुक्काए चंदाभा इ वा सूराभा इ वा ? उत्तर ७२-णो इणठे समठे । कादूसणिया पुण सा । प्रश्न ७३-तमुक्काए णं भंते ! केरिसए वण्णएणं पण्णत्ते ?
उत्तर ७३-गोयमा ! काले कालावभासे गंभीर-लोमहरिस-जणणे भीमे उत्तासणए परमकिण्हे वण्णे पण्णते। देवे णं अत्थेगइए जेणं तप्पढमयाए पासित्ता णं खुभाएज्जा। अहे णं अभिसमागच्छेज्जा तओ पच्छा सीहं साहं तुरियं तुरियं खिप्पामेव वीइवएज्जा।
Q. 70. Bhante! Is tamaskāya coarse earth-body ? Is it coarse fire-body ?
18

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A. 70. None of these, but difference is that it may be these with oblique movement.
274
Q. 71. Bhante ! Does tamaskāya have the shape of the moon, the sun, planets, stars and heavenly bodies ?
A. 71. None of these, though these are near to tamaskāya.
Q. 72. Bhante! Is tamaskāya the beam of the moon ? Is it the ray of the sun?
A. 72. It is neither, but it is dark (defiling) in itself (kadusaniya).
Q. 73. Bhante ! What has been stated to be the colour of tamaskāya ?
A. 73. Gautama ! The colour of tamaskāya is dark, with dark effect, grave, horrifying, dreary, fear-generating and pitchy black. At its first sight, even a god is terrified. And if perchance a god steps into it, then, at a very quick and fast pace, he moves out of it.
प्रश्न ७४ - तमुक्कायस्स णं भंते ! कइ णामधेज्जा पण्णत्ता ?
उत्तर ७४ - गोयमा ! तेरस णामधेज्जा पण्णत्ता तं जहा - तमे इ वा तमुक्काए इ वा अंधकारे इ वा महांधकारे इ वा लोगंधकारे इ वा लोगतमिसे इ वा देवंधयारे इ वा देवतमिसे इ वा देवरणे इ वा देववूहे इ वा देवफलिहे इ वा देवपडिक्खोभे इ वा अरुणोदए इ वा समुदे ।
प्रश्न ७५ - तमुक्काए णं भंते! किं पुढविपरिणामे आउपरिणामे जीवपरिणामे पोग्गलपरिणामे ?
उत्तर ७५ - गोयमा ! णो पुढविपरिणामे आउपरिणामे वि जीवपरिणामे वि पोग्गलपरिणामे वि ।
प्रश्न ७६ - तमुक्काए णं भंते ! सव्वे पाणा भूया जीवा सत्ता पुढवीकाइयताए जाव...तसका इयत्ताए उववण्णपुव्वा ?

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उत्तर ७६-हंता गोयमा ! असई अदुवा अनंतक्खुत्तो णो चेव णं बायरपुढविका इयत्ताए - बायरअगणिकाइयत्ताए वा ।
Q. 74. Bhante! How many have been stated to be the names of tamaskāya ?
275
A. 74. Gautama! Thirteen names have been stated, which are : tama, tamaskāya, andhakāra, mahāndhakāra, lokāndhakāra, lokatamisra, devāndhakāra, devatanisra, devāranya, devavyūha. devaparigha, devapratiksobha, arunodaka
sea.
Q. 75. Bhante! Is tamaskaya the outcome of earth, of water, of soul, or of matter ?
A. 75. earth ; it matter.
Gautama! Tamakaya is not the is the outcome of water, of
outcome of soul and also of
Q. 76. Bhante ! Have all prānas, bhūtas, jivas and sattvas been formerly born in the species of tamaskaya as earthbodies, till mobile beings ?
A. 76. Gautama ! (They have been so born) many times or an infinite number of times, but they have never been born as coarse earth-bodies, or as coarse fire-bodies.
[ krsnaraji or dark-formation ]
प्रश्न ७७ – कइ णं भंते ! कण्हराईओ पण्णत्ताओ ?
उत्तर ७७ - गोयमा ! अट्ठ कण्हराईओ पण्णत्ताओ ।
प्रश्न ७८- कहि णं भंते ! एयाओ अट्ठ कण्हाईओ पण्णत्ताओ ?
उत्तर ७८- गोयमा ! उप्पिं सणकुमार - माहिंदाणं कप्पाणं हिट्ठि वंभलोए कप्पे रिट्ठे विमाणपत्थडे - एत्थ णं अक्खाडग- समचउरंस - संठाण संठियाओ अट्ठ कण्हराईओ पण्णत्ताओ तं जहा - पुरत्थिमेणं दो पच्चत्थिमेणं दो दाहिणेण । दो उत्तरेणं दो । पुरत्थिमभंतरा कण्हराई दाहिण बाहिरं कण्हराई पुट्ठा

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भगवती सूत्र: शः ६ उ: ५
दाहिणमंतरा कण्हराई पच्वत्थिम- बाहिरं कण्हराइं पुट्ठा । पच्चत्थि मन्भंतरा कण्हराई उत्तर- बाहिरं कण्हराई पुट्ठा। उत्तरिमभंतरा कण्हराई पुरत्थिमबाहिरं कण्हराई पुट्ठा | दो पुरत्थिम-पच्चत्थिमाओ बाहिराओ कण्हराइओ छलंसाओ दो उत्तर - दाहिणबाहिराओ कण्हराईओ तंसाओ दो पुरत्थिम-पच्चत्थिमाओ अभिंतराओ कण्हराइओ चउरंसाओ दो उत्तर - दाहिणाओ अभिंतराओ कण्हराइओ चउरंसाओ ।
276
Q. 77. Bhante! How many have been stated to be the krsnarājis ?
A. 77. weight.
Gautama! Kṛṣṇarājis have been stated
Q. 78. stated to be ?
Bhante! Where have these eight kṛṣṇarājis been
to be
named kalpa Sanat A. 78. Gautama! Above the kumāra and Mahendra, and beneath the vimana named Rişta in the kalpa named Brahmaloka, there are stated to be eight kṛṣṇarājis of the shape of gymnastic ground, equi-dimensional,two in the east, two in the west, two in the south and two in the north. The internal kṛṣṇarāji of the east touches the external kṛṣṇarāji of the south; the internal kṛṣṇarāji of the south touches the external kṛṣṇarāji of the west; the internal kṛṣṇarāji of the west touches the external kṛṣṇarāji of the north; the internal kṛṣṇarāji of the north touches the external krṣṇarāji of the east. The two external kṛṣṇarājis in the east and the west are like hexagons; the two external kṛṣṇarājis in the north and the south are like triangles; the two krṣṇarājis in the east and the west are like squares; the two internal kṛṣṇarājis in the north and the south are also like squares.
गाहा
पुव्वाऽवरा छलंसा तसा पुण दाहिणुत्तरा बज्झा | अभिंतर चउरंस सव्वा वि य कण्हराइओ ॥

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Couplet :
Krsnarājis east and west are hexagonal, External ones in south and north are triangular, The remaining krsnarājis, all internal, Are of the shape of a square.
प्रश्न ७९-कण्हराईओ णं भंते! केवइयं आयामेणं केवइयं विक्खंभेणं केवइयं परिक्खेवेणं पण्णत्ताओ ?
उत्तर ७९-गोयमा ! असंखेज्जाई जोयणसहस्साई आयामेणं संखेज्जाई जोयणसहस्साई बिक्खंभेणं असंखेज्जाई जोयणसहस्साइं परिक्खेवेणं पण्णत्ताओ।
प्रश्न ८०-कण्हराईओ णं भंते ! केमहालियाओ पण्णत्ताओ?
उत्तर ८०-गोयमा! अयं णं जंबददीवे दीवे जाव...अद्धमासं वीइवएज्जा अत्थेगइयं कण्हराई वीइवइज्जा अत्थेगइयं कण्हराई णो वीइवएज्जा। एमहालियाओ णं गोयमा ! कण्हराईओ पण्णत्ताओ।
प्रश्न ८१-अस्थि णं भंते ! कण्हराईसु गेहा इ वा गेहावणा इ वा ? उत्तर ८१-णो इणठे समठे। प्रश्न ८२-अत्यि णं भंते ! कण्हराईसु गामा इ वा ? उत्तर ८२-णो इणठे समठे ।
प्रश्न ८३-अस्थि णं भंते ! कण्हराईणं उराला बलाहया संसेयंति सम्मुच्छंति वासं वासंति ?.
उत्तर ८३-हंता अत्थि। प्रश्न ८४-तं भंते ! किं देवो पकरेइ असुरो पकरेइ णागो पकरेइ ? उत्तर ८४-गोयमा! देवो पकरेइ णो असुरो णो णागो पकरेइ । प्रश्न ८५-अत्थि गं भंते ! कण्हराईसु बायरे थणियसद्दे ? -

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उत्तर ८५-जहा उराला तहा।
प्रश्न ८६-अत्थि णं भंते ! कण्हराईसु बायरे आउकाए बायरे अगणिकाए बायेर वणस्सइकाए ?
उत्तर ८६-णो इणढे समठे णगत्थ विग्गहगइसमावण्णएणं ।
Q. 79. Bhante ! What have been stated to be the dimensions and circumference of krsnarāji ?
A. 79. Gautama ! They are stated to be an unlimited (number of) thuusand yojanas in breadth, a limited (number of) thousand yojanas in length, and an unlimited (number of) thousand yojanas in circumference.
Q. 80. Bhante ! How big is stated to be the size of krsnarāji ?
A. 80. Gautama ! ... this isle named Jambūdvipa, ... till (paces for) six months, then, he (the God) may have covered some portions of krşņarāji, while some other portions of it he may not have covered. So big has been stated to be the size of krsnarāji, oh Gautama !
Q. 81. Bhante ! Is krýnarāji a house ? Is it a shop ? A. 81. It's neither. Q. 82. Bhante ! Is it a village ?
A. 82. This also is not correct.
Q. 83. Bhante ! Do great clouds in krsnarāji accumulate moisture ? Do they have formation ? Do they shower rain ?
A. 83.
Yes, they do.
Q. 84. Bhante ! Is it done by deva, by asura or by
någa ?

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A. 84. Gautama! Deva does it, not asura, nor nāga.
Q. 85.
Bhante ! Is krsnarāji a thunder-like sound ?
A. 85. Similar to great clouds.
Q. 85. Bhante! Does kṛṣṇarāji contain coarse bodies, coarse fire-bodies and coarse flora-bodies ?
प्रश्न ८७ - अतिथ णं चंदिम सूरिय- गहगण णक्खत्त-तारारूवा ?
उत्तर ८७-णो इणट्ठे समट्ठे ।
279
water
A. 86. It is not so, except in the case of beings with oblique
movement.
प्रश्न ८८ - अस्थि णं कण्हराईणं चंदाभा इ वा सूराभा इ वा ? उत्तर ८८-णो इणट्ठे समट्ठे ।
प्रश्न ८९ - कण्हराईओ णं भंते ! केरिसियाओ वण्णेणं पण्णत्ताओ ?
उत्तर ८९ - गोयमा ! कालाओ जाव... खिप्पामेव वीइवएज्जा ।
प्रश्न ९० - कण्हराइओ णं भंते ! कइ णामधेज्जा पण्णत्ता ?
उत्तर ९० - गोयगा ! अट्ठ णामधेज्जा पण्णत्ता तं जहा — कण्हराई वा मेहराई वा मघा इवा माघवई वा वायफलिहा इ वा वायपलिक्खोभा इ वा देवफलिहा इ वा देवपलिक्खोभा इ वा ।
प्रश्न ९१ - कव्हराइओ णं भंते ! किं पुढवी परिणामाआ आउपरिणामाओ जीवपरिणामाओ पोग्गलपरिणामाओ ?
उत्तर ९१ - गोयमा ! पुढविपरिणामाओ णो आउपरिणामाओ वि जीवपरिणामाओवि पोग्गलपरिणामाओवि ।
प्रश्न ९२ - कण्हराईसु णं भंते! सव्वे पाणा भूया जीवा सत्ता उववण्णपुव्वा ?

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भगवती सूत्रः शः ६ उः
उत्तर ९२ - हंता गोयमा ! असई अदुवा अनंतखुत्तो णो चेव णं बायरआउका इयत्ताए बायरअगणिकाइयत्ताए वा बायरवणस्सईकाइयत्ताए वा ।
280
Q. 87. Is kṛṣṇarāji of the shape of the moon, the sun, planets, stars and heavenly bodies ?
A. 87. No, it is not.
Q. 88. Is kṛṣṇarāji the beam of the moon? Is it the ray of the sun?
A. 88. Neither.
Q. 89. Bhante! What has been stated to be the colour of kṛṣṇarāji ?
A. 89. Gautama! Black, fast pace, he (the god) moves out of it.
till at a very quick and
Q. 90. Bhante! How many have been stated to be the names of kṛṣṇarāji ?
•
A. 90. Gautama! Eight names have been stated, which are, kṛṣṇarāji, megharāji, maghā, māghavati, vätaparighā, vātaparikşobhā, devaparighā, devaparikṣobha.
Q. 91. Bhante! Is kṛṣṇarāji the result of earth, water, soul or matter?
A. 91. Gautama! Result of earth, not of water, result of soul and also of matter.
Q. 92. Bhante! Have all prāṇas, sattvas been formerly born in kṛṣṇarāji ?
bhūtas, jivas and
A. 92. Gautama! (They have been So born) many times, or an infinite number of times, but they have never been born as coarse water-bcdies, as coarse fire-bodies, or as coarse flora-bodies.

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Bhagavati Sūtra Bk. 6 Ch. 5
[ lokāntika devas ]
एएसि णं अट्ठण्हं कण्हराईणं अट्ठसु उवासंतरेसु अट्ठ लोगंतियविमाणा पण्णत्ता तं जहा-अच्ची अच्चिमाली वइरोयणे पभंकरे चंदाभे सूराभे सुक्काभे सुपइट्ठाभे मज्झे रिट्ठाभे । प्रश्न ९३-कहि णं भंते ! अच्चि-विमाणे पण्णत्ते ? उत्तर ९३-गोयमा ! उत्तर पुरथिमेणं । प्रश्न ९४-कहि णं भंते ! अच्चिमाली विमाणे पण्णत्ते ? उत्तर ९४-गोयमा ! पुरत्थिमेणं एवं परिवाडीए णेयव्वं । प्रश्न ९५-जाव...कहि णं भंते ! रिठे विमाणे पण्णत्ते ?
उत्तर ९५-गोयमा ! बहुमज्झदेसभाए एएसु णं अट्ठसु लोगंतिय'वमाणेसु अट्ठविहा लोगंतिया देवा परिवसंति तं जहा :
सारस्सयमाइच्चा वण्ही वरुणा य गद्दतोया य । तुसिया अव्वावाहा अग्गिच्चा चेव रिट्ठा य ॥
प्रश्न ९६-कहि णं भंते ! सारस्सया देवा परिवसंति ?
उत्तर ९६-गोयमा ! अच्चिम्मि विमाणे परिवसंति ।
प्रश्न ९७-कहिणं भंते! आइच्चा देवा परिवसंति ?
उत्तर ९७-गोयमा ! अच्चिमालिम्मि विमाणे एवं णेयव्वं जहाणुपुवीए। प्रश्न ९४-जाव...कहि णं भंते ! रिट्ठा देवा परिवसंति ? उत्तर ९८-गोयमा ! रिट्ठम्मि विमाणे ।
प्रश्न ९९-सारस्सयमाइच्चाणं भंते ! देवाणं कइ देवा कइ देवसया पण्णत्ता ?

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भगवती सूत्रः श: ६ उ: ५ __ उत्तर ९९-गोयमा ! सत्त देवा सत्त देवसया परिवारो पण्णत्तो वहीवरुणाणं देवाणं चउद्दस देवा चउद्दस देवसहस्सा परिवारो पण्णत्ता । गद्दतोय-तुसियाणं देवाणं सत्त देवा सत्त देवसहस्सा परिवारो पण्णत्तो । अवसेसाणं णव देवा णव देवसया परिवारो पण्णत्तो।
In the eight hulls separating the aforesid eight krşņarājis from one another, there are stated to be eight vimānas of the lokāntika gods, which are : arci, arcimāli, vairocana prabhankara, candrabha, süryabha, śukrābha and supratiştābha. Riştābha vimāna is in the centre.
Q. 93.
Bhante ! Where is stated to be the arci vimāna ?
A. 93. Gautama ! In the north-east.
Q. 94. Bhante ! Where is stated yimana ?
to be the arcimáli
A. 94. Gautama ! In the east. State (the rest) in this order.
Q. 95. Bhante ! Where is stated to be the rişta vimāna ?
A. 95. Gautama ! In the very centre of them all. In these eight vimānas dwell eight species of lokāntika gods, who are, Sārasvata, Aditya, Vanhi, Varuna, Gardatoya, Tuşita, Avyābādha, Āgneya. Rişta deva dwells in the centre.
Q. 96. Bhante ! Where do the Sārasvatas dwell ?
A. 96. Gautama ! They dwell in the arci vimāna.
Q. 97. Bhante ! Where do the Adityas dwell ?
A. 97. Gautama ! In the arcimáli vimana. And like this is to be stated in order.
Q. 98. Bhante ! Where do the Rişțas dwell ?
.

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Bhagavati Sūtra Bk. 6 Ch. 5
A. 98. Gautama ! In the rista vimāna.
Q. 99. Bhante ! Among the Sarasvatas and the ādityas, how many are the master-gods and how many are the members of their families?
A. 99. Gautama! Among the Sarasvatas and the Adityas, 7 are the master-gods and the members of their families are 700. Among the Vanhis and the Varunas, 14 are the master-gods and the members of their families are 14,000. Among the Gardatoyas and the Tușitas, 7 are the mastergods and the members of their families are 7,000. Among the Avyābādhas, the Agneyas and the Ristas, 9 are the mastergods and the members of their families are 900.
गाहा :
'पढम जुगलम्मि सत्तओ सयाणि बीयम्मि चउद्ससहस्सा तइए सत्तसहस्सा णव चेव सयाणि सेसेसु ।
Couplet. :
First two have 700 each, second two 14,000 each, Third two have 7,000 each, remaining three 900 each. प्रश्न १०० - लोगंतियविमाणा णं भंते! किंपइट्ठिया पण्णत्ता ?
उत्तर १०० - गोयमा ! वाउपइट्ठिया पण्णत्ता एवं णेयव्वं विमाणाणं पइट्ठाणं बाहुल्लुच्चत्तमेव संठाणं । बंभलोयवत्तव्वया णेयव्वा जहा जीवाभिगमे देवु देसए जाव... हंता गोयमा ! असई अदुवा अनंतखुत्तो । णो चेव णं देवत्ताए
लोगंतियविमाणेसु ।
प्रश्न १०१ - लोगंतियविमाणेसु णं भंते ! केवइयं कालं ठिई पण्णत्ता ?
उत्तर १०१ - गोयमा ! अटठ सागरोवमाई ठिई पण्णत्ता ।
केवइयं
प्रश्न १०२ - लोगं तियविमाणेहिंतो णं भंते ! पणते ?
अबाहाए लोगंते

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भगवती सूत्रः शः ६ उ: ५ उत्तर १०२-गोयमा ! असंखेज्जाइं जोयणसहस्साइं अवाहाए लोगते qoorge
Q. 100. Bhante ! On what are the lokāntika vimānas stated to rest ?
A. 100. Gautama ! (They are) stated to rest on air. To be noted are the bases of all the vimānas, their description, height, location, etc. These are similar to the description of Brahmaloka in the Chapter on the Devas in the Jivabhigama Sutra...till, oh Gautama ! ( prānas etc., have been so born) many times and an infinite number of times, but not as gods in the lokāntika vimånas.
Q. 101. Bhante ! How long is stated to be the span of existence (of the denigens) in the lokántika vimänas ?
A. 101. Gautama ! (It is stated to be as much as 8 sāgaropamas.
Q. 102. Bhante ! (As the crow flies,) how far is the distance of the end of the sphere from the lokāntika vimanas ?
A. 102. Gautama ! The end of the sphere is stated to be at a distance of an uncountable (number of) thousand yojanas.
ha
! ha ha! fel
Bhante ! So they are. Glory be to the Lord ! So saying, Bhagavān Gautama paid his homage and obeisance to the Lord, and having done so, he withdrew to his seat.
पंचमो उद्देसो सम्मत्तो। Chapter Five ends

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छठो उसो
CHAPTER SIX
[hells and final vimānas ]
प्रश्न १०३-कइ णं भंते ! पुढवीओ पण्णत्ताओ ?
उत्तर १०३-गोयमा! सत्त पुढवीओ पण्णत्ताओ तं जहा–रयणप्पभा जाव...तमतमा । रयणप्पभाईणं आवासा भाणियव्वा जाव...अहे सत्तमाए एवं जे जत्तिया आवासा ते भाणियव्वा ।
प्रश्न १०४-जाव...कइ णं भंते ! अणुत्तरविमाणा पंण्णत्ता ?
उत्तर १०४-गोयगा ! पंच अणुत्तरविमाणा पण्णत्ता तं जहा-विजए जाव... सव्वट्ठसिद्धे।
Q. 103. Bhante ! How many have been stated to be the hells ?
A. 103. Gautama ! They have been stated to be seven, which are Ratnaprabhā, ... till Tamas-tamahprabhā. The cells in the Ratnaprabbā hell are to be stated, ... till (those in) the seventh hell farthest down, and like this, the number of cells in each hell is to be stated.
Q. 104. Bhante ! How many have been stated to be the final (beyond which there are no more) vimānas ?
A. 104. Gautama ! Final vimānas have been stated to be five, which are, Vijaya, (Vaijayanta, Jayanta, Aparājita), Sarvārtha-siddha.

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4
286
भगवती सूत्रः शः ६ उः ६.
[ on samudghāta ]
प्रश्न १०५ - जीवे णं भंते! मारणंतियसमुग्धाएणं समोहए । समोहणित्ता जे भविए इमीसे रयणप्पभाए पुढवीए तीसाए णिरयावास - सय सहस्से सु अण्ण यरंसि णिरयावासंसि णेरइयत्ताए उववज्जित्तए । से णं भंते ! तत्थगए चेव आहा रेज्ज वा परिणामेज्ज वा सरीरं वा बंधेज्ज वा ?
उत्तर १०५ - गोयमा ! अत्थेगइए तत्थगए चेव आहारेज्ज वा परिणामेज्ज वा सरीरं वा बंधेज्ज वा । अत्थेगइए तओ पडिणियत्तइ । तओ पडिणियत्तित्ता इहमागच्छइ । आगच्छित्ता दोच्चं पि मारणंतिय समुग्धाएणं समोहणइ । मोहणित्ता इमीमे रयणप्पभाए पुढवीए तीसाए णिरयावास -सय सहस्सेसु ture it froयावासंसि णेरइयत्ताए उववज्जित्तए तओ पच्छा आहारेज्ज वा परिणामेज्ज वा सरीरं वा बंधेज्जा एवं जाव... . अहे सत्तमा पुढवी ।
प्रश्न १०६ - जीवे णं भंते! मारणंतिय समुग्धाएणं सुमोहए जे भविए चउसट्ठीए असुरकुमारावास सयस हस्सेसु अण्णयरंसि
असुरकुमारावासंसि
असुरकुमारत्ताए उववज्जित्तए ?
उत्तर १०६ - जहा णेरइया तहा भाणियव्वा जाव... . यणियकुमारा ।
Q. 105. Bhante ! When a soul departs by a māranāntika samudghata, and when the said soul, having so departed is fit to be born in one of the 30,00,000 cells in the Ratnaprabha hell as an infernal being, does this soul take food on arrival there ? Does this soul transform it (food) ? Does this soul take a body?
A. 105. Gautama ! On reaching there, some of the souls take food, transform it and take a body, while some others, on arrival there, return, come here (to this world ), and depart again by a second māraṇāntika samudghāta. And having departed thus, the said souls are born as infernal beings in one of the 30,00,000 cells of the Ratnaprabhā hell, whereafter, they take food, transform it and take a body; and like this,
till the seventh hell farthest down.
Q. 106. Bhante ! When a soul departs by a māranāntika samudghata, and having so departed, he is fit to be born in

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287.
one of the 30,00,000 abodes of the Asurakumāras, does this soul take food on arrival there ? Does this soul transform it ? Does this soul take a body ?
A. 106. Gautama ! What has been stated about the in-. fernal beings is to be restated, ... till the Stanitakumāras.
प्रश्न १०७-जीवे णं भंते ! मारणंतिय-समुग्धाएणं समोहए । समोहणित्ता जे भविए असंखेज्जेसु पुढविकाइयावास-सयसहस्सेसु अग्णयरंसि वा पुढविक्काइयावासंसि पुढ विकाइयत्ताए उववज्जित्तए से णं भंते! मंदरस्स पव्वयस्स पुरत्थिमेणं केवइयं गच्छेज्जा केवइयं पाउणिज्जा ?
उत्तर १०७-गोयमा ! लोयंतं गच्छेज्जा लोयंतं पाउणिज्जा ।
प्रश्न १०८-से णं भंते ! तत्थगए चेव आहारेज्ज वा परिणामेज्ज वा सरीरं बंधेज्जा?
___ उत्तर १०८-गोयमा! अत्थेगइए तत्थगए चैव आहारेज्ज वा परिणामेज्ज वा सरीरं वा बंधेज्जा। अत्थेगइए तओ पडिणियत्तइ। पडिणियत्तित्ता इहं हव्वं आगच्छई। आगच्छित्ता दोच्चं पि मारणंतिय-समुग्धाएणं समोहण्णइ। समोहणित्ता मंदरस्स पव्वयस्स पुरत्थिमेणं अंगुलस्स असंखेज्जइभागमेत्तं वा संखेइज्जभागमेत्तं वा वालग्गं वा वालग्गपुहुत्तं वा । एवं लिक्खं जूयं जव-अंगुलं जाव...जोयणकोडिं वा जोयणकोडाकोडिं वा संखेज्जेसू वा असंखेज्जेसू वा जोयणसहस्सेसु लोगते वा एगपएसियं सेढिं मोत्तूण असंखेज्जेसु पुढविक्काइयावास-सयसहस्सेसु अण्णयरंसि पुढविक्काइयावासंसि पुढविकाइयत्ताए उववज्जेज्जा तओ पच्छा आहारेज्ज वा परिणामेज्ज वा सरीरं वा बंधेज्जा। जहा पुरत्यिमेणं मंदरस्स पव्वयस्स आलावओ भणिओ एवं दाहिणणं पच्चत्थिमेणं उत्तरेणं उड्ढे अहे। जहा पुढविकाइया तहा एगिंदियाणं सव्वेसिं एक्केक्कस्स छ आलावगा भाणियव्या ।
Q. 107. Bhante ! When a soul departs by a māranāntika samudghāta, and having so departed is fit to be born as an earth-body in one of the uncountable (number of) lakh abodes of the earth-bodies, how far does it go to the east of Mount Meru, and how much distance does it attain ?

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288
भगवती सूत्रः शः ६ उः ६ ____A. 107. Gautama ! It goes till the end of the sphere, and attains the end of the sphere.
Q. 108. Bhante ! On arriving there, does it take food ? Does it transform it (the Food) ? Does it take a body ?
A. 108. Gautama ! On arriving there, some of these take food, transform it and take a body ; but some others, on arriving there, return, come back (to this earth), and depart again by a second māraṇāntika samudghäta. And having departed thus, they are born as earth-bodies in one of the uncountable ( number of ) lakh abodes of the earthbodies on an immeasurable fraction of a finger, or on a measurable fraction of a finger, on a hair-tip, or on two to nine hair tips, and like this, on a likṣā, a yukā or a yava size (all fractional portions) of a finger, ... till a crore (10 million) yojanas, kodākodi yojanas, or till the end of the sphere minus one prade sa of it, whereafter, these souls take food, transform it and take a body. What has been stated about the eastern side of Mount Meru will apply also to the south, to the west and to the north, up and down. What has been stated about the earth-bodies will apply to all one-organ beings-- six items are to be stated for each.
प्रश्न १०९-जीवे णं भंते ! मारणंतिय-समुग्धाएणं समोहणइ। समोहणित्ता जे भविए असंखेज्जेसु बेइंदियावास-सयसहस्सेसु अण्णयरंसि बेइंदियावासंसि बेइंदियत्ताए उववज्जित्तए से णं भंते ! तत्थगए चेव ?
उत्तर १०९-जहा रइया एवं जाव...अणुत्तरोववाइया।
प्रश्न ११०-जीवे णं भंते ! मारणंतिय-समुग्धाएणं समोहए । समोहणित्ता जे भविए पंचसु अणुत्तरेसु महइमहालएसु महाबिमाणेसु अण्णयरंसि अणुत्तरविमाणंसि अणुत्तरोववाइय-देवत्ताए से णं भंते ! तत्थगए चेव ?
उत्तर ११०-तं चेव जाव...आहारेज्ज वा परिणामेज्ज वा सरीरं वा बंधेज्ज वा।

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Bhagavati Sūtra Bk. 6 Ch. 6
Q. 109. Bhante! When a soul departs by a māraṇāntika samudghāta, and having so departed, it is fit to be born as a two-organ being in one of the uncountable (number of) lakh abodes of the two-organ beings, does the soul, etc. ?
A. 109. What has been said of the infernal beings will have to be repeated for all, from two-organ beings, till the highest of gods.
A. 110. As stated before, and takes a body.
सेवं भंते! सेवं भंते ! त्ति ।
289
...
märanäntika
Q. 110. Bhante! When a soul departs by a samudghāta, and having so departed, it is fit to be born in one of the five anuttara vimānas, which are the highest among the high, as one of the highest gods, does this soul take food on arriving there ? Does it transform the food ? Does it take a body?
19
till takes food, transforms it
Bhante! So they are. Glory be to the Lord. So saying, Bhagavan Gautama paid homage and obeisance to the Lord, and having done so, he withdrew to his seat.
छट्ठो उद्देसो सम्मत्तो | Chapter Six ends

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सत्तमो उदेसो
CHAPTER SEVEN
[ on the sprouting of corn ]
प्रश्न १११-अह भंते ! सालीणं वीहीणं गोधूमाणं जवाणं जवजवाणंएएसि गं धण्णाणं कोट्ठाउत्ताणं पल्लाउत्ताणं मंचाउत्ताणं मालाउत्ताणं उल्लित्ताणं लिताणं पिहियाणं मुदियाणं लंछियाणं केवइयं कालं जोणी संचिट्ठइ ?
उत्तर १११-गोयमा ! जहण्णेणं अंतोमुहुत्तं उक्कोसेणं तिण्णि संवच्छराई। तेण परं जोणी पमिलायइ तेण परं जोणी पविद्धसइ तेण परं बीये अबीये भवइ तेण परं जोणीवोच्छेए पण्णत्ते समणाउसो !
प्रश्न ११२-अह भंते ! कलाय-मसूर-तिल-मुग्ग-मास-निप्पाव-कुलत्थआलिसंदग-सतीण-पलिमंथगमाईणं-एएसि णं धण्णाणं ?
उत्तर ११२-जहा सालीणं तहा एयाणं पि णवरं-पंच संवच्छराई । सेसं तं चेव। - प्रश्न ११३-अह भंते ! अयसि-कुसुभग-कोद्दव-कंगु-वरग-रालग-कोदूसगसण-सरिसव-मूलगबीयमाईणं-एएसि णं धण्णाणं ?
उत्तर ११३-एयाण वि तहेव णवरं सत्त संवच्छराई । सेसं तं चेव ।
Q. 111. Bhante ! Of śāli (fine paddy), brīhi (coarse paddy), wheat, barley and yavayava (special variety of barley), kept in a barn, basket or store, whose passage is besmeared with cow-dung, carefully besmeared, covered, sealed with earth, and marked,-of these well-preserved corns, how long does the capacity to sprout Yast ?

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Bhagavati Suūtra Bk. 6 Ch. 7
A. 111. Gautama ! Minimum less than a muhūrta and maximum three years. After that, the sprouting capacity fades and is destroyed when the same seed becomes nonseed. After that, the capacity to sprout departs.
291
Q. 112. Bhante ! Of kalāya, masūra, tila (sesamum), mūnga, udada, bāla, kulatha, ālisandaka, satina, palimanthaka ( mostly pulses or lintels) - what about these ?
A 112. As of sāli, etc, so here, too, difference being that maximum is five years. The rest as before.
Q. 113. Bhante ! And of alasi, kusumbha, kodrava, kangani, barati, rala, hemp, mustard and mūlaka seeds — what about these ?
A. 113. The same as before, difference being that maximum is seven years. The rest as before.
[ on measurable time ]
प्रश्न ११४ - एगमेगस्स णं भंते ! मुहुत्तस्स केवइया ऊसासद्धा वियाहिया ?
उत्तर ११४ - गोयमा ! असंखेज्जाणं समयाणं समुदयसमिइसमागमेणंसाएगा आवलिय त्ति पवुच्चइ संखेज्जा आवलिया ऊसासो संखेज्जा आवलिया णिस्सासो
हट्ठस्स अणवगल्लस्स णिरुवक्त्ठिस्स जंतुणो । एगे ऊसास - णीसा से एस पाणु त्ति वुच्चइ ॥१॥ सत्त पाणि से थोवे सत्त थोवाई से लवे । लवाणं सत्तहत्तरिए एस मृहुत्ते वियाहिए ॥ २ ॥ तिष्णि सहस्सा सत्त सयाइं तेवत्तरिं च ऊपासा । एस मुहुत्तो दिट्ठो सव्वेहिं अनंतणाणीहिं ॥३॥
एएणं मुहुत्तपमाणेणं तीसमुहुत्तो अहोरत्तो पण्णरस अहोरता पक्खो दो पक्खा मासे दो मासा उऊ तिष्णि य उउए अयणे दो अयणे संवच्छरे

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भगवती सूत्रः शः ६ उः ७
~
पंच संवच्छरिए गे वीस जुगाई वाससयं दसवाससयाई वाससहस्सं सयं वाससहस्साणं वाससयसहस्सं । चउरासीइं वाससय सहस्साणि से एगे पुव्वंगे चउरासीई पुवंगा सयसहस्साइं से एगे पुग्वे । एवं तुडिअंगे तुडिए अडडंगे अडडे अवगे अववे हूहूअंगे हूहूए उप्पलंगे उप्पले पउमंगे पउमे णलिगंगे णलिणे अत्थणिउरंगे अत्थणिउरे अउअंगे अउए पउअंगे पउए य णउअंगे णउए य चूलिअगे चूलिआ य सीसपहेलिअंगे सीसपहेलिया - एताव ताव गणिए एताव ताव गणियस्स विसए । तेण परं उवमिए ।
292
Q. 114. Bhante ! How many muhūrta ?
respirations
A. 114. Gautama ! Uncountable number of samaya units make an avalika. A countable number cf avalikās make one uccḥvasa and a countable number of avalikās make one nihśvāsa —
For a person hail and hearty,
One ucchvāsa- nihśvāsa make one prāna, Seven prāṇas a stoka, seven stokas a lava,
make a
Seventy-seven lavas together give a muhurta,
Which is the same as 3773 ucchvāsas making a muhūrta.
This making of a muhurta has been seen By those who possess infinite knowledge. 1-3
Thirty of such muhurtas make one day-night, fifteen day-nights make a paksa ( fortnight ), two fortnights make a month, two months make a season, three seasons make an ayana, two ayanas make one year, five years make a yuga, 20 yugas make a century, 10 centuries make a millennium, 100 times a millennium mike 1,00,000 years, 84,00,000 years make one pūrvāniga, 84, 10.000 pūrvāngas make one pūrva 84,00,000 pūrvas make one trutitānga, 84,00,000 trutitāngas make one truțita, and so on atatānga and atata, avavārga and avava, hūhulanca and hūhūka, utpalãänga and utpala, padmānga and padma, na1tnanga and nalina, arthanupūrānga and artharupūra, ayutānga and ayuta, prayutānga and prayuta, nayutäñca and rayuta, culikanga and culikā, and sirṣaprahelikanga and sirşaprahe

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Bhagavati Sūtra Bk. 6 Ch. 7
•
likā. Numerals end at this point, and this much is the subject-matter of arithmetic. After this, time is expressed by comparison.
[ time by comparison 1
उत्तर ११६
293
प्रश्न ११५ - से किं तं उवमिए ?
उत्तर ११५ - उवमिए दुविहे पण्णत्ते तं जहा - पलिओत्रमे य सागरोवमे य ।
प्रश्न ११६ - से किं तं पलिओदेवमे ? से किं तं सागरोवमे ?
सत्येण सुतिक्खेण वि छेत्तु भेत्तु च जं किर न सक्का । तं परमाणु सिद्धा वयंति आई पमाणाणं ॥
अनंताणं परमाणुपोग्गलाणं
समुदयसमिइसमागमेणं सा एगा ओसण्हसहिया इ वा सहसहिया इवा उड्हरेणू इ वा तसरेणू इ वा रहरेणू इ वा वालग्गा इ वा लिक्खा इ वा जूया इ वा जवमज्झे इ वा अंगुले इ वा । अट् उस्सहसहियाओ सा एगा सहसहिया अट्ठ सहसहियाओ सा एगा उड्ढरेणू अट्ठ उड्ढरेणुओ सा एगा तसरेणू अट्ठ तसरेणूओ सा एगा रहरेणु अट्ठ रहरेणुओ से एगे देवकुरु - उत्तरकुरुगाणं मणुस्साणं वालग्गे । एवं हरिवास - रम्मग-हेमवयएरणवयाणं युव्वविदेहागं मगूसाणं अट्ठ वालग्गा सा एगा लिक्खा अट्ठ लिक्खाओ सा एगा ज्या अठ्ठ जूयाओ से एगे जवमज्झे अट्ठ जवमज्झाओ से एगे अंगुले । एएणं अंगुलपमाणेणं छ अंगुलाणि पाओ बारस अंगुलाई विहत्थी चउवीसं अंगुलाई रयणी अडयालीसं अंगुलाई कुच्छी छण्णउइ अंगुलाणि से एगे दंडे इ वा धणू इ वा जूए इ वा णालिया इ वा अक्खे इ वा मुसले इ वा । एएणं धणुप्पमाणेणं दो धणुं सहस्साई गाउयं चत्तारि गाउयाई जोयणं । एएणं जोयणप्पमाणेणं जे पल्ले जोयणं आयाम विक्खंभेणं जोयणं उड्ढं उच्चत्तेणं तं तिओणं सविसेसं परिरयेणं - - से णं एग हिय-बेयाहियतेयाहिया उक्कोसं सत्तरत्तप्परूढाणं संमट्ठे सण्णिचिए भरिए वालग्गकोडीणं । ते णं वालग्गे णो अग्गी दहेज्जा णो वाउ हरेज्जा । जो कुत्थेज्जा णो परि

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भगवती सूत्र शः ६ उः ७
विद्धसेज्जा णो पूइत्ताए हवं आगच्छेज्जा । 'तओ णं वाससए वाससए एगमेगं बालगं अवहाय जावइएणं कालेणं से पल्ले खीणे णिरए णिम्मले णिट्ठीए पिल्ले अवहडे विसुद्धे भवइ से त्तं पलिओवमे ।
Q. 115. Bhante! What is this time by comparison ?
A. 115. Gautama! Time by comparison is of two types, which are, palyopama and sāgaropama.
Q. 116. What is palyopama ? And what is sāgaropama ?
A. 116.
Molecule which cannot be pierced or divided Even by the sharpest of weapons, Such molecule, perfected souls call Adi pramana or Substance Original.
294
Conglomerations of an infinite number of molecules give one ucchalakṣṇaślakṣṇikā, ślakṣṇaślakṣṇikā, ūrdhvareņu, trasareņu, rathareņu, bālāgra, likṣā, yūkā, yavamadhya and angula. Eight ucchalakṣṇaślakṣṇikās make one ślakṣṇaślakṣṇīkā, eight ślakṣṇaślkṣṇikās make one urdhvareņu, eight urdhvareņus make one trasareņu, eight trasareņus make one rathareņu and eight rathareņus make the hair-tip of men in Devakuru-Uttarakuru, eight such hair-tips of men in DevakuruUttarakuru make one hair-tip of men in Harivarṣa-Ramyakavarsa, eight such hair-tips of men in Harivarṣa-Ramyakavarșa make one hair-tip of men in Haimavata-Airāvata, eight such hair-tips of men in Haimavata-Airāvata make one hair-tip of men in eastern Videha, eight such hair-tips of men in eastern Videħa make one likṣā, eight such likṣās make one yūkā, eight such yukās make one yavamadhya, and eight such yavamadhyas make one angula, six angulas make one pada, 12 angulas make one vitasti, 24 angulas make one hāta (hand), 48 angulas make one kukşi,, 96 angulas make one danda, dhanuşa, yuga, nālikā, akṣa or musala, 2000 dhanusas make one gau, 4 gaus make one yojana. In terms of yojana, a palya is one yojana in length, one yojana in breadth, one yojana in depth and 3 yojanas in circumference. In that palya, hairs grown Devakuru-Uttarakuru in one
on the heads of men of day, in two days, in three days, maximum in seven days,

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Bhagavati Sūtra Bk. 6 Ch. 7
way
crores of such hair-tips are pressed into it in such a that neither fire can burn them, nor wind can remove them, and the said hair-tips neither stink, nor are destroyed nor get rotten. If, after this, from that palya, filled to capacity with such hair-tips, one hair is taken out in a hundred years, and if this process is repeated, then a time comes when the palya becomes empty, without dust, without content, pure, vacant, without a smear, deprived (of hair-tips), and remains only itself. Such a time is called a palyopama.
गाहा :
एरसिं पल्लाणं कोडाकोडीणं हवेज्ज दसगुणिया । तं सागरोवमस्स उ एक्कस्स भवे परिमाणं ||
Couplet :
When it is ten kotākoți times of a palyopama It becomes the measure of a sāga pama 13.
[ on time-cycle ]
एएणं सागरोवमपमाणेणं चत्तारि सागरोवमकोडाकोडिओ कालो सुसम सुसमा तिणि सागरोवमकोडाकोडीओ कालो सुसमा दो सागरोवमकोडाकोडीओ कालो सुसमदुसमा एगसागरोवमकोडाकोडी बायालीसाए वाससहस्सेहिं ऊणिया कालो दुसमनमा । एक्कवीस वाससहस्साई कालो दुसमा एक्कवीसं वाससहस्साई कालो दुसमदुसमा पुणरवि उस्सप्पिणीए एक्कवीसं वाससहस्साई कालो दुसमदुसमा एक्कवीसं वाससहस्साइं जाव... ... चत्तारि सागरोपमकोडाकोडी कालो सुसम सुसमा । दस सागरोवमकोडाकोडीओ कालो ओसप्पिणी दस arrantsोडीओ कालो उस्सप्पिणी । वीसं सागरोवमकोडाकोडिओ अवसप्पिणी उस्सप्पिणी य ।
Four kotākoți sāgaropamas make one susama-suşamā ārā (bracing-bracing era). Three kotakoți sāgaropamas make one suşamā ārā (bracing era). Two kotākoți sāgaropamas make one susama duhsamā ārā ( bracing-non-bracing era ). One kotakoti sāgaropamas minus 42,000 years make one

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duḥşama-suşamā ārā (non-bracing-bracing era). 21,000 years make one duhsamā ārā (non-bracing era). 21,000 years make one duhsama-duhsamā ārā (non-bracing non-bracing era ).. (This is about the avasarpini or descension phase of the timecycle). Again, in the utsarpini ( ascension) phase, 21,000 years make the duhsama-duhsamā ārā, another 21,000 years... till four kotakoti sāgaropamas make one suṣamă-suşamā ārā., Thus ten kotākoți sāgaropamas make one avasarpiņī or descension phase and another ten kotākoți săgaropamas make one utsarpiņī or ascension phase. (Thus a total of) twenty koṭākoți sāgaropamas make one avasarpini utsarpini (complete time-cycle).
296
प्रश्न ११७ - जंबूद्दीवे णं भंते ! दीवे इमीसे उस्सप्पिणीए सुसम सुसमाए उत्तमट्ठपत्ताए भरहरूस वासस्स केरिसिए आयार भावपडोयारे
समाए होत्या ?
उत्तर ११७ - गोयमा ! बहुसमरमणिज्जे भूमिभागे होत्था से जहा णामए आलिंगपुरक्खरे इ वा । एवं उत्तरकुरुवत्तव्वया णेयव्वा जाव... आसयंति सयंति। तीसे णं समाए भारहे वासे तत्थ तत्थ देसे देसे तहिं तहिं बहवे उराला कुद्दाला जाव... ..कुसविकुसविसुद्ध रुक्खमूला जाव... छव्विहा मणुस्सा अणुसज्जित्था । तं जहा - पम्हगंधा मियगंधा अममा तेयली सहा सणिचारा ।
Q. 117. Bhante ! In the susama-susamā ārā of the des - cension phase of great merit, in the land of Bharat, in this isle named Jambudvipa, what forms and looks did appear?
A. 117. Gautama ! The land surface being very even, it was charming. It was like the surface of a hand-drum. The whole description of Uttarakuru is to be repeated here,... till sit (like that) and lie (like that ). At that time, in Bhāratavarsa, at those places, in these regions, there existed from previous times luxuriant uddālāka trees...till many other faunas with their roots free from kusa and vikuśa (harmful grasses)... till six types of human beings. They were with the fragrance of lotus, with the fragrance of musk, free from 'mine' -ness

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Bhagavati Sütra Bk. 6 Ch. 7 (attachment), with great vigour, with great patience, and with slow pace.
ta và !
da và ! fG1
Bhante ! So they are. Glory be to the Lord ! So saying, Bhagavān Gautama paid his homage and obeisance to the Lord and having done so, he withdrew to his seat.
सत्तमो उद्देसो सम्मत्तो। Chapter Seven ends

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अट्ठमो उवेसो
CHAPTER EIGHT
[ beneath the worlds ]
प्रश्न ११८-कइ णं भंते! पुढवीओ पण्णत्ताओ ?
उत्तर ११८ - गोयमा ! अट्ठ पुढवीओ पण्णत्ताओ तं जहा - रयणप्पभा .. ईसिप भारा ।
जाव...
प्रश्न ११९ - अस्थि णं भंते ! इमीसे रयणप्पभाए पुढवीए अहे गेहा इ वा गेहावणा इवा ?
उत्तर ११९ - गोयमा ! णो इणट्ठे समटठे ।
प्रश्न १२० -अत्थि णं भंते ! इमीसे रयणप्पभाए अहे गामा इ वा जाव... सण्णिवेसा इ वा ?
उत्तर १२० - णो इणट्ठे समट्ठे ।
प्रश्न १२१ - अत्थि णं भंते ! इमीसे रयणप्पभाए पुढवीए अहे उराला बलाया संसेयंति संमुच्छंति वासं वासंति ?
उत्तर १२१ - हंता अत्थि ! तिष्णि वि पकरेइ – देवो वि पकरेइ असुरो वि पकरेइ णागो वि पकरेइ ।
प्रश्न १२२ - अस्थि णं भंते ! इमीसे रगणप्पभाइ पुढवीए बायरे चणियसद्दे ?
उत्तर १२२ - हंता अत्थि । तिष्णि वि पकरेंति ।
प्रश्न १२३ - अत्थि णं भंते ! इमीसे रयणप्पभाए पुढवीए अहे बायरे अगणिकाए ?

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Bhagavati Sütra Bk. 6 Ch. 8
उत्तर १२३ – गोयमा ! णो aण्णणं ।
299
इणट्ठे समट्ठे णण्णत्थ विग्गगइसमा
प्रश्न १२४ - अत्थि णं भंते ! इमीसे रयणप्पभाए अहे चंदिम जाव... ताराख्वा ?
उत्तर १२४ - णो इणट्ठे समट्ठे ।
प्रश्न १२५ - अत्थि णं भंते ! इमीसे रयणप्पभाए पुढवीए चंदाभा इ वा सुराभाइ वा ?
उत्तर १२५ - णो इणट्ठे समट्ठे । एवं दोच्चाए पुढवीए भाणियव्वं । एवं तच्चाए वि भाणियव्वं नवरं देवो वि पकरेइ असुरो वि पकरे णो णागो पकरेइ । चउत्थीए वि एवं णवरं देवो एक्को पकरेइ णो असुरो णो णागो पकरेइ | एवं हेट्ठिल्लासु सव्वासु देवो एक्को पकरेइ ।
Q. 118. Bhante! How many have been stated to be the worlds ?
A. 118.. Gautama! The worlds have been stated to be eight, which are, Ratnaprabhā,... till the world of the liberated souls.
rain ?
Q. 119. Bhante ! Beneath the world named Ratnaprabhā, are there houses or shops ?
A. 119.
Gautama ! It is not correct to say so.
Q. 120. Bhante ! Beneath the world named Ratnaprabhā, are there villages,... till halting places ?
A. 120 It is not correct to say so.
Q. 121. Bhante! Beneath the world named Ratnaprabha, do big clouds accumulate moisture, take form and shower rain?

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भगवती सूत्र शः ६ उः ८
A. 121. Yes, they do,-all the three; and these are done by devas, asuras and nāgas.
300
Q. 122. Bhante! Beneath the world named Ratnaprabha, are the thunders sounded?
A. 122. Yes, they are sounded by all the three.
Q. 123. Bhante! Beneath the world named Ratnaprabha, are there coarse fire-bodies ?
A. 123. Gautama! It is not correct to say so. This prohibition applies to all souls of living beings except those with oblique movements.
Q. 124. Bhante! Beneath the world named Ratnaprabha, are there the moon, etc....till planetary bodies?
A. 124. It is not correct to say so.
Q. 125. Bhante! Beneath the world named Ratnaprabhā, are there the beams of the moon and the rays of the sun?
A. 125. It is not correct to say so. This is to be repeated for the second world; and the same for the third world, difference in this case being that these are done by devas, and by asuras, not by nagas. So about the fourth world, difference being that these are done by devas alone, not by asuras, nor by nagas; and thereafter, for the remaining worlds, these are done by devas alone.
[ beneath the heavens ]
प्रश्न १२६ - अत्थि णं भंते ! सोहम्मी-साणाणं कप्पाणं आहे गेहा इ वा गेहावणा इवा ?
उत्तर १२६ - णो इणट्ठे समट्ठे ।
प्रश्न १२७- अत्यि णं भंते ! उराला बलाया ?

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301
Bhagavati Sūtra Bk. 6 Ch. 8
उत्तर १२७-हंता अत्थि। देवो पकरेइ असुरो वि पकरेइ णो णागो पकरेइ। एवं थणियसद्दे वि ।
प्रश्न १२८-अत्थि णं भंते ! बायरे पुढवीकाए वायरे अगणिकाए ? उत्तर १२८–णो इणटठे समठे णण्णत्थ विग्ग हगइसमावण्णएणं । प्रश्न १२९-अत्थि णं भंते ! चंदिम जाव...तारारूवा ? उत्तर १२९-णो इणठे समठे। प्रश्न १३०-अस्थि णं भंते ! गामा इ वा?
उत्तर १३०-णो इणठे समठे। प्रश्न १३१-अस्थि णं भंते ! चंदाभा इ वा ?
उत्तर १३१-गोयमा ! णो इणठे समठे । एवं सणंकुमारमाहिंदेसु णवरंदेवो एगो पकरेइ। एवं बंभलोए वि एवं बंभलोगस्स उवरिं सव्वेहिं देवो पकरेइ। पुच्छियवो य बायरे आउकाए बायरे अगणिकाए बायरे वणस्सइकाए। अण्णं तं चेव ।
Q. 126. Bhante ! Beneath the heavens named Saudharma and Iśäna, are there houses or shops ?
A. 126. It is not correct to say so.
Q. 127. Bhante ! Are there great clouds ?
A. 127. Yes, they are there. And these are done by devas, and also by asuras, but not by nāgas. And so also about the thunders.
Q. 128. Bhante ! What about the coarse earth-bodies and coarse fire-bodies ?
A. 128. They are not there, except beings endowed with oblique movement.

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भगवती सूत्र शः ६ उ.८
Q. 129. Bhante ! What about the moon, etc. ?
A. 129. These are not there.
Q. 130.
Bhante ! Are there villages ?
A. 130.• It is not correct to say so.
Q. 131. Bhante ! Are there the beams of the moon ?
A. 131. Gautama ! It is not correct to say so. And the same account is to be repeated...till the heavens named Sanatkumāra and Māhendra, difference being that these are done by devas alone. To be specifically enquired are the coarse water-bodies, coarse fire-bodies and coarse flora-bodies. The rest as before.
गाहा :
तमुक्काए कप्पपणए अगणि पुढवी य अगणि पुढवीसु । आऊ तेऊ वणस्सई कप्पुवरिमकण्हराईसु ॥
Couplets :
In tamaskāya, ... till five heavens (To note are) fire-bodies and earth-bodies Fire-bodies alone in the worlds (hells)
Water-, fire- and flora-bodies in higher heavens, As also in krsnarāji.
_ [bondage of life-span]
प्रश्न १३२-कइविहे गं भंते! आउयबंधए पण्णते ?
उत्तर १३२-गोयमा ! छबिहे आउयवंधे पण्णते तं जहा-जाइणामणिहत्ताउए गइणामणिहत्ताउए ठिइणामणिहत्ताउए मोगाहणाणामणिहत्ताउए पएसणामणिहत्ताउए अणुभागणामाणहत्ताउए। दंडओ जाव...वेमाणियाणं ।

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Bhagavati Sūtra Bk. 6 Ch. 8
प्रश्न १३३ - जीवा णं भंते ! किं जाइणामणिहत्ता जाव... अणुभागणामणिहत्ता ?
303
उत्तर १३३ - गोयमा ! जाइणामणिहत्ता वि जाव... .. अणुभागणामणिहत्ता वि । दंडओ जाव... वेमाणियाणं ।
प्रश्न १३४ - जीवा णं भंते ! किं जाइणामणिहत्ताउया जाव... अणुभाग-णामणिहत्ताउया ?
उत्तर १३४- गोयमा ! जाइणामणिहत्ता उया वि जाव... अणुभागणामणिहत्ताउया वि । दंडओ जाव... वेमाणियाणं । एवं एए दुवालस दंडगा
माणियव्या ।
प्रश्न १३५ - जीवाणं भंते ! किं जाइणामणिहत्ता जाइणामणिहत्ताउया ? जीवाणं भंते! किं जाइणामणिउत्ता जाइणामणिउत्ताया ? जाइगोयणिहत्ता जाइगोयणिहत्ताज्या ? जाइगोयणिउत्ता जाइगोयणिउत्ताउया ? जाइणामगोणिहत्ता जाइणामगोयणिहत्ता उया ? जाइणामगोयणिउत्ता जीवा णं भंते ! किं जाइणाम - गोयणिउत्ताउया गोणिउत्ताउया ?
जांव
अणुभागणाम
उत्तर १३५ - गोयमा ! जाइणामगोयणिउत्ताउया वि जाव... अणुभागणामगोयणिउत्ताउया वि । दंडओ जाव... वेमाणियाणं ।
Q. 132. Bhante ! How many have been stated to be the bondages of life-span ?
A. 132. Gautama ! Bondages of life-span have been stated to be of six types, which are, bondage determining race, bondage determining existence (species ), bcr.cage determining duration, bondage determining bccy-form, bondage determining space-points and bondage determining experiences. These are to be stated till the Vaimānikas.
...
...
Q. 133. Bhante ! Are the living beings bound by karma determining race, till determining experiences?
A. 133. Gautama ! The living beings are bound by

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भगवती सूत्र शः ६ उ: ८
experiences ;
karma determining race, till determining and this is relevant of all species
...
till the Vaimanikas.
Q. 134. Bhante ! Are the living beings bound by lifespan determining race till determining experiences?
A. 134. Gautama ! The living beings are bound by life-span determining race, ... till determining experiences. And this is relevant of all species, till the Vaimānikas. Thus they make 12 forms (dandaka 14).
...
Q. 135. Bhante ! Are the living beings bound by race ? Do they bind life-span with race? Are they yoked to race? Do they yoke life-span to race? Are they bound by race and line? Do they bind life-span to race and line? Are they yoked to race and line ? Do they yoke life-span to race and line ? Are they bound by race and line? Do they bind life-span to race and line? Are the living beings yoked to race and line ? Do they tie up life-span with race and line, tie up life-span with experience and line?
till
A. 135. Gautama ! The living beings tie up life-span with race and line, till tie up life-span with experience and line. This description is to be repeated till the
Vaimānikas.
...
[ isles and seas ]
प्रश्न १३६ - लवणे णं भंते! समुदे किं उसिओदए पत्थडोदए खुभिजले अखुब्भियजले ?
उत्तर १३६ - गोगमा ! लवणे णं समृद्दे उसिओदए जो पत्थडोदए खुब्नियजलेगा खुब्भयजले । एतो आढत्तं जहा जीवाभिगमे । जाव... से ते गोयमा ! बाहिरिया णं दीव-समुददा पुष्णा पुण्णप्पमाणा बोलट्टमाणा वोसट्टमाणास भरवडता ए चिट्ठेति । सँठाणओ एगविहंविहाणा वित्थारओ हिविहाणा | दुगुणा दुगुणप्यमाणाअ जाव... अस्सिं तिरियलोए असंखेजा दीव-समुद्दा सबंभूरमणपज्जवसाणा पण्णत्ता समणाउसो ।
प्रश्न १३७ - व-समुद्दा णं भंते! केवइया णामघेज्जेहिं पण्णत्ता ?

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Bhagavati Sūtra Bk. 6 Ch. 8
305
उत्तर १३७ - गोयमा ! जावइया लोए सुभा णामा सुभा रूवा सुभा गंधा सुभा रसा सुभा फासा एवइया णं दीवसमुद्दा णामधेज्जेहिं पण्णत्ता । एवं यव्वा सुभा णामा उद्धारो परिणाम सव्वजीवाणं ।
Q. 136. Bhante! Does the Salt Sea have its water sprayed? Does it have its water not sprayed? Does it have its water disturbed? Does it have its water not disturbed ?
A. 136. Gautama! The water of the Salt Sea is sprayed, not unsprayed, disturbed, not undisturbed. Starting from here, (state) as per the Jivabhigama Sūtra1. For this, it is so, oh Gautama! The outer seas are full, filled to capacity, filled to the brim, with water throbbing, full like a pitcher, similar in shape, but different in size, each double the preceding one, till in this world of beings, there are many isles and seas, ending with Svayambhūramaṇa.
***
Q. 137. Bhante! How many have been stated to be the names of isles and seas ?
A. 137.
Gautama!
The names of isles and seas have been stated to be as many as there are auspicious names, auspicious forms, auspicious smells, auspicious juice and auspicious touches. To be stated are their numbers, and the constiuents of all living beings.
सेवं भंते ! सेवं भंते ! त्ति ।
Bhante! So they are. Glory be to the Lord! So saying, Bhagavan Gautama paid his homage and obeisance to the Lord and having done so, he withdrew to his seat.
अट्ठमो उद्देसो सम्मत्तो । Chapter Eight ends
20

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नवमो उद्वेसो
CHAPTER NINE
[ bondage of karma ]
प्रश्न १३८ - जीवे णं भंते ! णाणावरणिज्जं कम्मं बधमाणे कइ कम्मप्पगडीओ बंधइ ?
उत्तर १३८ - गोयमा ! सत्तविहबंधए वा अट्ठविहबंधए वा छव्विहबंधए वा । बंधुद्वेसो पण्णवणाए णेयव्वो ।
Q. 138. Bhante ! In binding karma enshrouding knowledge, how many types of karma does a living being bind ?
A. 138. Gautama ! Seven types, eight types or maybe six types he binds. Refer to Chapter on Bondage in the Panṇavaṇā Sūtra16.
[ devas' power to transform ]
प्रश्न १३९ - देवे णं भंते! महिड़ढीए जाव... महाणुभागे बाहिरए पोग्गले अपरियाइत्ता पभू एगवण्णं एगरूवं विउव्वित्तए ?
उत्तर १३९ - गोयमा ! णो इणट्ठे समट्ठे ।
प्रश्न १४०–देवे णं भंते ! बाहिरए पोग्गले परियाइत्ता पभू ?
उत्तर १४० -हंता पभू ।
प्रश्न १४१ - से णं भंते ! तत्थगए पोगले परियाइत्ता विउव्वइ ?
किं इहगए पोग्गले परियाइत्ता विउव्वइ विकुव्वइ अण्णत्थगए पोग्गले परियाइत्ता
उत्तर १४१ - गोयमा ! जो इहगए पोग्गले परियाइत्ता विउव्वइ तत्थगए पोग्गले परियाइत्ता विकुव्वइ णो अण्णत्थगए पोगले परियाइत्ता विउव्वइ । एवं

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Bhagavati Sutra Bk. 6 Ch. 9
307
एएणं गमेणं जाव...एगवणं एगरूवं एगवण्णं अणेगरूवं अणेगवण्णं एगरूवं अणेगवण्णं अणेगरूवं चउभंगो।
प्रश्न १४२-देवे णं भंते ! महिड्ढीए जाव...महाणुभागे बाहिरए पोग्गले अपरियाइत्ता पभू कालगपोग्गलं णीलयपोग्गलताए परिणामेत्तए णीलगपोग्गलं वा कालगपोग्गलत्ताए परिणामेत्तए ?
उत्तर १४२-गोयमा ! णो इणठे समठे । परियाइत्ता पभू । प्रश्न १४३-से र्ण भंते ? किं इहगए पोग्गले...?
उत्तर १४३-तं चेव णवरं परिणामेइ त्ति भाणियव्वं । एवं कालगपोग्गलं लोहियपोग्गलत्ताए एवं कालगएणं जाव...सुक्किल्लं एवं णीलएणं जाव... सुकिल्लं एवं लोहियपोग्गलं सुकिल्लत्ताए एवं हालिद्दएणं जाव...सुकिल्लं तं एवं एयाए परिवाडीए गंध-रस- फास...कक्खड-फास-पोग्गलं मउय-फासपोग्गलत्ताए एवं दो दो - गरुय-लहुय-सीयउसिण-णिद्धलुख-वण्णाई-सव्वत्थ परिणामेइ। आलावगा दो दो पोग्गले अपरियाइत्ता परियाइत्ता ।
Q. 139. Bhante ! Is a god with a great fortune, ... till a great influence capable, without taking the help of external matter, to transform one colour and one form ?
.
A. 139. Gautama ! He is not capable to do so.
Q. 140. Bhante ! (Is he capable to do so) with the help of external matter ?
A. 140.
Gautama ! He is capable to do so.
Q. 141. Bhante ! Does he transform with the help of matter existing here ? Does he transform with the help of matter existing there ? Or, does he transform with the help of matter existing elsewhere ? .
___A. 141. Gautama ! He does not transform with the help of matter existing here ; he transform with the help of matter existing there ; but he does not transform with the help of matter existing elsewhere. And in this manner, ... till

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308
भगवती सूत्रः शः ६ उः९
one colour one shape, one colour many shape, many colours •one shape, and many colours many shapes-these four forms.
Q. 142. Bhante! Is a god with a great fortune, ... till a great influence capable, without the help of external matter, to transform black matter into a blue one and a blue matter into a black one ?
A. 142. Gautama ! He is not so capable. But he can do so with the help (of external matter).
Q. 143. Bhante ! Does he do so with the help of matter existing here, etc. ?
A. 143. As before,-difference being, 'can transform' is to be stated. Like this, (he is capable to transform) black matter into white ; like this, blue matter,... till white ; like this, red matter into white; and like this, yellow matter, ... till white. And all this, in this order, about smell, substance and touch, about matter with a coarse touch into matter with a soft touch. And like this, pairs of opposite qualities-heavy-light, cold-hot, smooth-rough, --can transform all these qualities (one into the other). To be stated are : (i) without the help of matter does not transform ; (ii) with the help of matter, transforms.
प्रश्न १४४-अविसुद्धलेसे णं भंते ! १। देवे असम्मोहएणं अप्पाणएणं अविसुद्धलेसं देवं देविं अण्णयरं जाणइ पासइ ?
उत्तर १४४-णो इणठे समझें । एवं २ । असुद्धलेसे असम्मोहएणं अप्पाणेणं विसुद्धलेसं देवं । ३ । अविसुद्धलेसे सम्मोहएणं अप्पाणेणं अविसुद्धलेसं देवं । ४। अविसृद्धलेसे देवे सम्मोहएणं अप्पाणेणं विसुद्धलेसं देवं । ५। अविसुद्धलेसे समोहया ऽसम्मोहय-अप्पाणेणं अविसुद्धलेसे देवं । ६। अविसुद्धलेसा समोहयाऽसम्मोहएणं विसुद्धलेसं देवं । ७ । विसुद्धलेसे असम्मोहएणं अविसुद्धलेसे देवं । ८। विसुद्धलेसे असम्मोहेणं विसुद्धलेसं देवं ।
प्रश्न १४५-भंते ! ९। विसुद्धलेसे णं देवे समोहएणं अविसुद्धलेसं देवं जाणइ ?

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Bhagavati Sūtra Bk. 6 Ch. 9
उत्तर १४५ - हंता जागइ ।
प्रश्न १४६ - एवं १० । विसुद्वलेसे समोहरणं विसुद्धलेसं देवं जाणइ ?
उत्तर १४६ - हंता जाणइ ।
प्रश्न १४७ - ११ । बिसुद्धलेमे समोहयाऽममोहएणं अविसुद्धलेसं देवं ? {21 fagaðà a¤ìgunsaatgyoi fagade tå ?
309
उत्तर १४७ - एवं हैट्ठिल्लएहिं अट्ठहिं ण जाणइ ण पासइ । cafzcoएहिं चउहिं जाणइ पासइ ।
Q. 144. Bhante! (1) Does a god with an impure tinge and an incompetent soul know and see a god and a goddess or either of them with an impure tinge ?
A. 144. Gautama! He cannot. And like this, (ii) one with an impure tinge and an incompetent soul (cannot know and see) a god with a pure tinge; (iii) one with an impure tinge and a competent soul (cannot know and see) a god with an impure tinge; (iv) one with an impure tinge and a competent soul' (cannot know and see) a god with a pure tinge; (v) one with an impure tinge and a competentincompetent soul (cannot know and see) a god with an impure tinge; vi) one with an impure tinge and a competentincompetent soul ( cannot know and see) a god with a pure tinge; (vii) one with a pure tinge and an incompetent soul (cannot know and see) a god with an impure tinge and (viii) one with a pure tinge, and an incompetent soul (cannot know and see) a god with a pure tinge.
Q. 145. Bhante ! (ix) Does a god with a pure tinge and a competent soul know (and see) a god with an impure tinge ?
A. 145. Yes, he does.
Q. 146. Like this, (x) does a god with a pure tinge and a competent soul know (and see), a god with a pure tinge ?
A. 146. Yes, he does.

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भगवती सूत्रः शः ६ उः ९
Q. 147. (xi) Does a god with a pure tinge and a competent-incompetent soul (know and see) a god with an impure tinge? (xii) Does a god with a pure tinge and a competentincompetent soul (know and see) a god with a pure tinge ?
310
A. 147. (Yes, he does both.) The first eight (he) does not know and see, but the remaining four, (he) knows and sees.
सेवं भंते ! सेवं भंते !
far I
Bhante! So they are. Glory be to the Lord! So saying, Bhagavan Gautama paid his homage and obeisance to the Lord, and having done so, he withdrew to his seat.
नवमो उद्देसो सम्मत्तो | Chapter Nine ends

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बसमो उद्देसो
CHAPTER TEN
[ possibilities of display of happiness and misery ]
प्रश्न १४८-अण्णउत्थिया णं भंते ! एवं आइक्खंति जाव...परूति जावइया रायगिहे णयरे जीवा एवइयाणं जीवाणं णो चकिया केइ सुहं वा दुहं वा जाव...कोलठिगमायमवि णिप्पावमायमवि कल (म)मायमवि मासमायमवि मग्गमायमवि ज्यामायमवि लिक्खामायमवि अभिणिवदे॒त्ता उवदंसित्तएसे कहमेयं भंते ! एवं?
उत्तर १४८-गोयमा! जं णं ते अण्णउत्थिया एवं आइक्खंति जाव... मिच्छं ते एवं आहंसु। अहं पुण गोयमा ! एवं आइक्खामि जाव...परूवेमिसव्वलोए वि य णं सव्वजीवाणं णो चकिया केइ सुहं वा तं चेव जाव... उवदंसित्तए।
प्रश्न १४९-से केणठेणं ?
उत्तर १४९-गोयमा ! अयं णं जंबूद्दीवे दीवे जाव...विसेसाहिया परिक्खेवेणं पण्णत्ता। देवे णं महिड्ढीए जाव...महाणुभागे एगं महं सविलेवणं गंधस मुग्गगं गहाय तं अवद्दालेइ । तं अवद्दालेत्ता जाव...इणामेव कट्ट केवलकप्पं जंबूद्दीवं दीवं तिहिं अच्छराणिवाएहिं तिसत्तखुत्तो अणुपरियट्टित्ता णं हव्वं आगच्छेज्जा । से गूणं गोयमा ! से केवलकप्पे जंबूद्दीवे दीवे तिहिं घाणपोग्गलेहिं फुडे ?
-हता फुडे ।
-चक्किया णं गोयमा ! केइ तेसिं घाणपोग्गलाणं कोठिमायमवि जाव...उवदंसित्तए ?
–णो इणठे समठे। -से तेणट्टेणं जाव...उववंसेत्तए।

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भगवती सूत्र शः ६ उः १०
Q. 148. Bhante ! Heretics So say, till uphold that of all the living beings in the city of Rajagṛha, it is not possible to make an external display of their happiness and misery, till even of the size of a berry seed, of bala-paddy, of pea, of rice, of udad, of mūng, of yukā, of likṣā. Bhante! How is it so ?
...
312
...
heretics say,
A. 148. Gautama! What the till uphold is incorrect. Gautama! I say like this, till uphold that of all the living beings all over the sphere, none is capable by any means or in any size whatso-ever to make an external display of happiness and misery.
Q. 149. Why so?
A.
149. Gautama!
This isle named Jambudvipa, state its dimensions. If a god with a great fortune, till a great influence, takes a casket containing a fragrant paste and removes its cover, and then makes three sounds with the tips of his thumb and middle finger, and during this much time takes 21 rounds of the said Jambudvipa, and quickly returns, then, Gautama! from this speedy movement of the said god, is the whole of this isle named Jambudvipa touched by the fragrant matter or not?
-Yes, sir, it is so touched.
-Gautama! Is it possible for anyone to display that fragrant matter even as small as the size of a berry seed, etc.?
-No, it is not possible.
till
-It is for this, none is capable of making an external display of his happiness and misery.
[ on soul]
प्रश्न १५० - जीवे णं भंते ! जीवे ? जीवे जीवे ?
उत्तर १५० - गोयमा ! जीवे ताव णियमा जीवे । जीवे विणियमा जीवे ।
...

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Bhagavati Suütra Bk. 6 Ch. 10
प्रश्न १५१ - जीवे णं भंते ! णेरइए ? णेरइए जीवे ?
उत्तर १५१ - गोयमा ! रइए सिय अणेरइए ।
313
रइए ताव णियमा जीवे । जीवे पुण सिय
प्रश्न १५२ - जीवे णं भंते ! असुरकुमारे ? असुरकुमारे जीवे ?
उत्तर १५२ - गोयमा ! असुरकुमारे ताव णियमा जीवे । जीवे पुण सिय असुरकुमारे सिय णो असुरकुमारे। एवं दंडओ भाणियव्वो जाव... वैमाणियाणं ।
प्रश्न १५३ - जीवइ भंते
जीवे ? जीवे जीवइ ?
उत्तर १५३- गोयमा ! जीवइ ताव णियमा जीवे । जीवे पुण सिय जीवइ सिय णो जीवइ ।
प्रश्न १५४ - जीवइ भंते ! णेरइए ? रइए जीवइ ?
उत्तर १५४ - गोयमा ! णेरइए ताव णियमा जीवइ । जीवइ पुण सिय रइए सिय अरइए । एवं दंडओ यव्वो जाव... वेमाणियाणं ।
प्रश्न १५५ - भबसिद्धिए णं भंते ! णेरइए ? णेरइए भवसिद्धिए ?
उत्तर १५५ - गोयमा ! भवसिद्धिए रइए विय सिय भवसिद्धिए सिय वेमाणियाणं ।
सिय णेरइए सिय अरइए । अभवसिद्धिए । एवं दंडओ जाव...
Q. 150. Bhante ! Is the soul consciousness ? Is consciousness the soul ?
A. 150. Gautama! As a rule, the soul is consciousness, and consciousness is the soul.
Q. 151. Bhante! Is the soul an infernal being ? Is an infernal being the soul?

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भगवती सूत्रः शः ६ उः १०
A. 151. Gautama! An infernal being is, as a rule, a soul; but a soul may be an infernal being or a being.
non-infernal
314
Q. 152. Bhante! Is the soul an Asurakumāra ? Is an Asurakumāra a soul?
A. 152. Gautama! An Asurakumāra is, as a rule, a soul; but a soul may or may not be an Asurakumāra.
Q. 153. Bhante! Is one who lives a soul? Is a soul called a living being because it lives?
A. 153. Gautama! As a rule, one who lives is a living being; but a soul sometimes lives (as a worldly being), and sometimes it does not so live (as in the case of the liberated souls).
Q. 154. Bhante! Is one who lives called an infernal being? Or, does one who is an infernal being live?
A. 154. Gautama! As a rule, an infernal being lives; but anyone who lives may or may not be an infernal being. This attribution is to be stated till the Vaimānikas.
Q. 155. Bhante! Is the would-be-liberated ⚫being? Is an infernal being an would-be-liberated ?
an infernal
A. 155. Gautama! An would-be-liberated is sometimes an infernal being and sometimes other than an infernal being. An infernal being is sometimes an would-be liberated, and sometimes other than an would-be liberated. This attribution is to be stated till the Vaimānikas.
...
[ on misery and happiness again ]
प्रश्न १५६ - अण्णउत्थिया णं भंते ! एवं आइक्खति... जाव परूति एवं खलु सव्वे पाणा भया जीवा सत्ता एगंतदुक्खं वेयणं वेयंति से कहमेयं भंते ! एवं ?
1

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Bhagayati Sūtra Bk. 6 Ch. 10
315 उत्तर १५६-गोयमा ! जं णं ते अण्णउत्थिया जाव...मिच्छं ते एवं आहंसु । अहं पुण गोयमा ! एवं आइक्खामि जाव...परूवेमि-अत्थेगइया पाणा भूया जीवा सत्ता एगंतदुक्खं वेयणं वेयंति आहच्च सायं । अत्थेगइया पाणा भूया जीवा सत्ता एगंतसायं वेयणं वेयंति आहच्च अस्सायं वेयणं वेयंति । अत्थेगइया पाणा भूया जीवा सत्ता वेमायाए वेयणं वेयंति आहच्च सायमसायं ।
प्रश्न १५७-से केणठेणं ?
उत्तर १५७-गोयमा ! रइया एगंतदुक्खं वेयणं वेयंति आहच्च सायं भवणवइ-वाणमंतर-जोइस-वेमाणिया एगंतसायं वेयणं वे ति आहच्च असायं । पुढविक्काइया जाव...मणुस्सा वेमायाए वेयणं वेयंति आहच्च सायमसायं-से तेणठेणं ।
Q. 156. Bhante ! Heretics say ... till establish that all the prānas, bhūtas, jīvas and sattas suffer from unalloyed misery. Bhante ! How is it so ?
A. 156. Gautama ! This, as said by the heretics, ... till is incorrect. As for me, oh Gautama! I say, ... till establish that some of the prānas, bhūtas, jīvas and sattas suffer from unalloyed misery, and rarely ever enjcy happiness. Some other prānas, bhūtas, jīvas and sattas have unalloyed happiness, and rarely any misery. There are other präņas, bhūtas, jīvas and sattas who suffer in diverse proportions-an admixture of happiness and misery.
A. 157.
How so ?
___A. 157. Gautama ! The infernal beings suffer unalloyed misery and rarely any happiness. The Bhavanapatis, Vāņavyantaras, Jyotişkas and Vaimānikas have unalloyed happiness and rarely any misery. From earth-bodies...till human beings, they suffer in diverse proportions—an admixture of happiness and misery.

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316
भगवती सूत्रः शः ६ उः १०.
[ on intake ] प्रश्न १५८-जेरइया णं भंते ! जे पोग्गले अत्तमायाए आहारेति ते किं आयसरीरखेत्तोगाढे पोग्गले अत्तमायाए आहारेंति अणंतरखेत्तोगाढे पोग्गले अत्तमायाए आहारैति परंपरखेत्तोगाढे पोग्गले अत्तमायाए आहारेंति ?
__उत्तर १५८-गोयमा ! आयसरीरखेत्तोगाढे पोग्गले अत्तमायाए आहारेंति णो अणंतरखेत्तोगाढे पोग्गले अत्तमायाए आहारेंति णो परंपरखेत्तोगाढे । जहा रइया तहा जाव...वेमाणियाणं दंडओ।
Q. 158. Bhante ! The infernal beings take matter by their own self. Do they take matter by their own self from regions which are attached to their own body ? Do they take matter by their own self from regions which are apart from (not attached to) their own body ? Or do they take matter by their own self from regions which are further and further apart ?
A. 158. Gautama ! They take matter by their own self from regions which are attached to their own body; they do not take matter by their own self from regions which are apart from their own body, nor do they take matter by their own self from regions which are further and further apart.
[on the omniscient ]
प्रश्न १५९-केवली णं भंते ! आयाणेहिं जाणइ पासइ ? उत्तर १५९-गोयमा ! णो इणढे समझें। प्रश्न १६०-से केण?णं ?
उत्तर १६०-गोयमा ! केवली णं पुरत्थिमेणं मियं पि जाणइ अमियं पि जाणइ जाव...णिन्वुडे दंसणे केवलिस्स । से तेणठेणं।
Q. 159. Bhante ! Do the omniscient know and see with the help of organs of senses ?
A. 159. No, Gautama, they do not.

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Bhagavati Sūtra Bk. 6 Ch. 10
317
Q. 160. Why pray ?
A. 160. The omniscient know the limited, as also the unlimited, in the east, ... till their vision is unobstructed. It is for this so. (Like this in all the directions.)
TIET:
जीवाण य सुहं दुक्खं जीवे जीवइ तहेव भविया य। एगंतदुक्खं वेयण-अत्तमायाय केवली ॥
Couplet :
Happiness and Misery of the Living Beings, Living Beings, their Life, the Would-be-liberated, Unalloyed Misery, Intake of Matter by Self, Omniscient, ( These are the topics discussed in this Sataka).
ha wa ! aa a! FI
Bhante ! So they are. Glory be to the great Lord ! So saying, Bhagavān Gautama paid his homage and obeisance to the Lord, and having done so, he withdrew to his seat.
दसमो उद्देसो सम्मत्तो । Chapter Ten ends
छठें सयं सम्मत्तं । Book Ten ends

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Page #336

NOTES
'Book III
1. The details of Camarendra's suzereinty, have been given as follows : Four Lokapālas (Overlords of directions), five principal Consorts with their progenies, three assembly chambers, sevenfold army, seven Commanders-in-chief, 2,56,000 Bodyguard gods and many other gods and their families, all residents of the metropolis Camaracañcā. Over all these, Camarendra held suzereignty, overlordship, mastery, husbandship and supreme command. He exercised his overlordship on them, made them obey his wishes, lived in the midst of a din of diverse musical instruments always at play which emitted a deep sound like the roar of clouds, and enjoyed many divine joys.
Two species of gods have been named in the text, Sāmānika and Trayas-trimsa, but in all there are 10 species as follows:
(i) Indra who is the master and overlord of the gods. (ii) Sāmānikas who are almost equal (samāna) to Indra
enjoying a very high status. (iii) Trāyas-trimśas who are fit to be ministers, high priests,
etc. (iv) Pārişadyas who are members of one or other of the
assemblies of the Indra, his friends and counsellors. (v) Ātma-rakşaka who are body-guards. (vi) Lokapālas who are masters of directions under the
Indra. (vii) Anikas who are soldiers and Anikādhipatis who are the
commanders. (viii) Prakirņakas who are commoners. (ix) Ābhiyogikas who serve the Indra as servants or
attendants. (x) Kilvişikas who are low-class gods.

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Bhagavati Sūtra
2. The various types of gems have been stated to be as follows :
vajra, vaidūrya, lohitākșa, masāragalla, harsagarbha, pulaka, saugandhika, jyotirasa, arka, añjana, ratna, jätarūpa, añjanapulāka and sphatika (crystal).
3. Two similes have been used, viz., (1) that of a lass held by the hand by a lad, and (2) that of the spokes of a wheel which are held by its axle.
The point at issue is that the lass is held so tight by the lad that there is no gap between the two. Similarly, the spokes of the wheel are so fixed at its axle that there is no gap between one and the other. Likewise, Camarendra has very wide powers to fill up innumerable isles and seas in such a manner that there may be no gap.
4. Writing about the Vairocanendra, the commentator states : The Asurakumāras of the northern region have a greater brilliance than the Asurakumāras of the south, because of which the former are called Vairocana and their Indra is called Vairocanendra. His powers are more than those of Ca marendra.
5. What has been said about Dharanendra has to be repeated about all the Bhavanapati Indras till Mahäghoşa. The following are the Indras of the Bhavanapatis :
South-Camara, Dharana, Venudeva, Harikāņta, Agniśikha, Pūrņa, Jalakānta, Amita, Vilamba (Vileva) and Ghoșa.
North-Bali, Bhūtānanda, Venudāli, Harissaha, "Agnimāņava, Vaśişta, Jalaprabha, Amitavāhana, Prabhañjana and Mahāghosa. :
6. The following details about Śakrendra need be filled up: He has eight principal Consorts with families, four Lokapālas, three assemblies, seven-fold army and seven Commanders.

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Notes Bk. III
321
7. Normally attainment regarding expression and attainment regarding mind are counted as two separate attainments so that the total would be six. But in the case of the infernal beings and of celestial beings, the two aforesaid attainments may be combined into one, as here, by some great sage. This is not normally allowed. Cf.
iha tu pañcadhá bhäşā-manah-paryāptyor-bahuśrutabhimatena kenäpi karanena ekatva-vivakşanåt
It is a case of what is called vivakşā or exception.
8. The commentator writes :
laddhe tti janmāntare tadupärjanäpekṣayā patte tti prăpta devabhavā pekṣayā abhisamannāgae tti tad-bhoga'-pekṣayā
(Laddha is something carried forward from previous life. Patta is something carried forward from celestial life. Abhisamannagaya means that the objects are at one's disposal so that one is free to use them.]
9. Another difference is that iśānendra exercises suzereignty over 28,00,000 vimănas, 80,000 Sāmānika gods and 3,20,000 Body-guard gods.
10. The celestial abodes (vimānas) in different heavens and Sāmānika gods therein have been as follows :
Saudharma Išāna Sanatkumāra Mähendra Brahmaloka Lantaka Mahāśukra Sahasrāra Añata-Prāṇata Ārana-Acyuta
vimäna 32,00,000 28,00,000 12,00,000 8,00,000 4,00,000 50,000 40,000 6,000
400
Sāmānikas
84,000 80,000 72,000 70,000 60,000 50,000 40,000 30,000 20,000 10,000
300
21

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Bhagavati Sūtra
11. The actual station of the Asurakumāras has been described as follows :
uvariṁ egam joyaņa-sahassaṁ ogåhitta he tfhā cegaṁ joyaņasahassaria vajjetta majjhe atphahattare joyana-saya-sahasse ettha ņam asurakumārānam devāņaṁ causatthiṁ bhavaņā-väsa-sayasahassā bhavantiti akkhayam
(Leave aside 1000 yojanas at the top, and exclude 1000 yojanas at the bottom ; in the remaining portion which is 1,78,000 yojanas are located the 64,00,000 abodes of the Asurakumāras.]
12. According to the lunar calendar in use in India, a day of the fortnight may be complete or incomplete. When it is incomplete, it takes some time from the previous day or the day following which means that portions of two days make one day. Such a day is considered inauspicious, since it is not complete in itself, but is made complete by taking some time from another day preceding or following. Most inauspicious is the day which becomes complete by taking some time from the previous day and some time from the day following so that, in consequence, three days touch one another. Ordinarily, the fourteenth day is particularly auspicious for birth when it is complete in itself ; but when it is not complete in itself, and is touched by one day either side or by two days, it becomes very inauspicious for a child born on that day. Hence the use of the expression for Camarendra.
13. The word kandaye is used to signify the time taken for movement up and for movement down. When a comparison is made, the expressions are, 'limited times more' or limited times less'. but no precise measure of time is given. In subsequent discussion, however, the difference is specifically mentioned by stating that the ground covered by Sakra in one time-unit is covered by Camara in two time-units. and so on, from which it may not be difficult to conceive wbat "limited times more or less' would mean. The time taken by Śakra and Camara respectively for oblique move

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Notes Bk. III
323
ment would lie between the time taken by them for movements up and down. As the writer of the Cürņi has put it,
egenaṁ samayenań uvayayi ahe naṁ joyanaṁ egeneva samayenaṁ tiriyaṁ divaddham gacchai uddhań do joyaņāņi sakko.
[ If Sakra goes one yojana in the downward direction in one time-unit, but two yojanas in the upward direction during the same time, then, in case of oblique movement, he goes one and a half yojanas during the same time. ]
14. For details, supra Sataka 1 Udde saka 2. 15. For details, supra Sataka 1 Udde saka 2.
16. The discussion on activities is relevant of those who have three types of activities, viz., of body, of mind and of words, not of those who have no activities. Six external expressions of activity are : throbbing, trembling, moving, pacing, walking and getting enthused. When indulging in activities, one cannot perform the final activity, nor terminate the cycle of life and death. The reason for this is that activities of body, mind and words have arambha, sarrambha and samarambha. Cf.
sarikappo saṁrambho paritāvakaro bhave samārambho arambho uddabao savvanayānam visuddhānań
[ Saṁrambha is decision to injure, Samārambha is to torture and ära mbha is killing. Such is the view of the best nayas.]
17. This is a state when one is fixed rock-like, without activity of body, mind or words, sailesi as it is called. For such one, all activities cease, and his activity before final exit becomes his final activity.
18. A man whose activities have ceased is the only one who has his final activity at death. In the case of the res

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Bhagavati Sūtra
trained, what to speak of his movement and other activities, even the movement of his eyes is done with the greatest precaution. It is for this that he has now only one activity called 'cautious movement' (iryapathiki). Its stages have been indicated in the Sūtra itself.
Particularly significant is the word attatta sambudassa. It means one who has restrained self by self. Even such a person acquires karma, what to speak of one who is not at all restrained. The latter sinks like a boat with a hundred small holes and a hundred big holes.
19. The description in the Jivābhigama Sūtra is as follows : In the Salt Sea, in four directions, there are four mahāpātāla kala śas (subterranean giant-pitchers). One-third of each pitcher at the bottom contains air, one-third in the middle contains air and water and the remaining one-third at the top contains water only. These four pitchers are of a gigantic size. These apart, there are 7884 smaller pitchers called pätāla kala śas. The big pitchers are 1,00,000 yojanas each and the small ones are 1000 yojanas each. Disturbances in these pitchers cause rising and falling tides in the Salt Sea. On a point of enquiry from Gautama viz., why the Salt Sea did not, wash out the whole of Jambū-dvīpa, Mahāvīra said,
“This does not happen because of the impact of the Jinas, and also because of the location of the sphere and the influence of the sphere."
20. Ten parts of a tree are : root, trunk, branch, bark, twig, sprout, leaf, flower, fruit and seed. By two's, these ten give forty-five forms, such as,
root-trunk, root-branch, root-bark, root-twig, root-sprout, root-leaf, root-flower, root-fruit, root-seed—9 forms ;
trunk-branch, trunk-bark, trunk-twig, trunk-sprout, trunkleaf, trunk-flower, trunk-fruit, trunk-seed-8 forms;
branch-bark, branch-twig, branch-sprout, branch-leaf, branchflower, branch-fruit, branch-seed-7 forms;

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Notes Bk. III
325
bark-twig, bark-sprout, bark-leaf, bark-flower, bark-fruit, bark-seed-6 forms ;
twig-sprout, twig-leaf, twig-flower, twig-fruit, twig-seed5 forms;
sprout-leaf, sprout-flower, sprout-fruit sprout-seed-4 forms ; leaf-flower, leaf-fruit, leaf-seed-3 forms; flower-fruit, flower-seed-2 forms ; fruit-seed-1 form. 21. jugga-It is very similar to a ricksaw. It has an
accomodation about 2 cubits in length. gilli-ma chariot drawn by an elephant. thilli-ma chariot drawn by a horse, a turga. siama palanquin. sandamāņiya—a big vehicle of the size of a man.
22. In the case of clouds, the word for 'transformation' is parinaniettaye, not viuvvittae, because the clouds have no soul. Yet the clouds transform but they do so as part of the natural process. This is the reason why they do not transform by their own capability, activity and exertion, but by the capability, activity and exertion of others.
23. Abhiyoga means power to enter into an animal form (body), whereas vikurvaņā means to transform one's own person. On abhiyoga, the following is important :
mantā-jogas kāus bhūikammaṁ tu je pausjesti saya-rasa-iddhiheum abhiyogam bhāvaņaṁ kunai
[One who indulges in material activities with an earthly end like power, prosperity, good food, etc., is said to perform abhiyoga.]
24.
The Sāmānika gods of various Indras are as follows :
Camarendra Vairocanendra (Bali)
64,000 60,000

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326
Indras in other bhavanas
Iśānendra Sanatkumārendra
Mähendra
Brahmendra
Läntakendra
Śukrendra
Sahasrarendra
Prāṇatendra
Acyutendra
Bhagavati Sūtra
6,000 (for each)
80,000
72,000
70,000
60,000
50,000
40,000
30,000
20,000
10,000 (for each)
The number of Body-guard gods in each case is four-times the number of Sāmānika gods.
25. The Sāmānika gods of Soma are called Somadevas. Those who belong to the family of Soma are called Somadevakäyika gods. The rest are devoted to, and receive orders from, Soma.
26. Even gods in possession of avadhi knowledge stand in need of organs of senses.
The relevant portion from the Jivabhigama Sutra is given below:
Q. Bhante! How many types of matter are received by the ears?
A. Gautama! Two types, viz., matter giving pleasant sound and matter giving unpleasant sound.
Q. Bhante! How many types of matter are received by the eyes?
A. Gautama! Two types, viz., matter giving pleasant vision and matter giving unpleasant vision.

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Notes Bk. III
327
Q. Bhante ! How many types of matter are received by the nose ?
A. Gautama ! Two types, viz., matter giving pleasant smell and matter giving unpleasant smell.
Q. Bhante ! How many types of matter are received by the tongue ?
A. Gautama ! Two types, viz., matter giving pleasant taste and matter giving unpleasant taste.
Q. Bhante ! How many types of matter are received by the organ of touch (skin) ? .
A. Gautama ! Two types, viz., matter giving pleasant touch and matter giving unpleasant touch.
27. The details about the assemblies in the Jivábhigama Sutra are as follows:
The three assemblies of Camarendra are Samikā(tā), Caņdā and Jātā. Samikā is so called because it produces balance and equanimity. Caņdā is so called because it upsets balance and equanimity when there is provocation. Jātā is so called because it upsets balance and equanimity even without provocation. They are respectively inner, middle and outer assemblies. The inner assembly meets when convened by Camarendra himself on business which Camasidra explains before the assembly. The middle assembly mee.s when it is convened by Camarendra, or even when it is not so convened, and then Camarendra places before it the deliberations of the inner assembly and takes counsel from this assembly. The outer assembly meets even without being convened to receive the decisions and orders in order to put them into execution. All the remaining (nine) Indras in this direction have similar assemblies as the Indra of the Asurakumāras,

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Bhagavati Sūtra
The Vāṇavyantara gods have three assemblies named Isă, Tuḍia and Dṛdharathā. The assemblies of the Jyotiskas are called Tumba, Tuḍia and Parva and those of the Vaimanika gods are called Samikā, Caṇḍā and Jātā.
The inner assembly of Camarendra has 24,000 gods and 350 goddesses, the middle assembly has 28,000 gods and 300 goddesses and the outer assembly has 32,000 gods and 250 goddesses. The life-span of the gods are respectively 2, 2 and 1 palyopamas, and that of the goddesses are respectively 11, 1 and palyopamas.
Balindra's three assemblies have respectively 20,000, 24,000 and 28,000 gods and 450, 400 and 350 goddesses, with life-span of 3, 3, 2 palyopamas for the gods and of 21, 2 and 1 palyopamas for the goddesses.
In the south, the three assemblies of each Indra have respectively 60,000, 70,000 and 80,000 gods and 175, 150 and 125 goddesses, with life-span of more than palyopama, palyopama and less than of a palyopama for the gods and less than 1, more than and of a palyopama for the goddesses.
In the north, the three assemblies of each Indra have respectively 50,000, 60,000 and 70,000 gods and 225, 200 and 175 goddesses, with life-span less than 1 palyopama, more thanpalyopama and palyopama for the gods and palyopama, less than and of a palyopama for the goddesses.
Vāṇavyantaras have 32 Indras and Jyotiskas have 2. Their assemblies have respectively 8,000, 10,000 and 12,000 gods wih life-span of 1, less than and more than of a palyopama, and 100 goddesses for each of the three with life-span of more than 1, and less than of a palyopama.
The assemblies of Sakrendra have respectively 12,000, 14, 000and 16,000 gods with life-span of 5, 4 and 3 palyopamas, and 700, 600 and 500 goddesses with life-span of 3, 2 and 1 palyopamas.

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Notes Bk. III
329
The three assemblies of Išānendra have respectively 10,000, 12,000 and 14,000 gods with life-span of 7, 6 and 5 palyopamas and 900, 800 and 700 goddesses with life-span of 5, 4 and 3 palyopamas.
The three assemblies of Sanatkumārendra have respectively 8,000, 10,000 and 12,000 gods with life-span of 41 sāgaras 5 palyopamas, 44 sāgaras 4 palyopamas and 41 sāgaras 3 palyopamas. From this heaven upwards, there are no goddesses.
The three assemblies of Māhendrendra have respectively 6,000, 8,000 and 10,000 gods with life-span of 43 sägaras 7 palyopamas, 44 sāgaras 6 palyopamas and 44 sāgaras 5 palyopamas.
The three assembltes of Brahmalokendra have respectively 4,000, 6,000 and 8,000 gods with life-span of 8} sāgaras 5 palyopamas, 8} sägaras 4 palyopamas and 8} sāgaras 3 palyopamas.
The three assemblies of Lāntakendra have respectively 2,000, 4,000 and 6,000 gods with life-span of 12 sägaras 7 palyopamos, 12 sāgaras 6 palyopamas and 12 sāgaras 5 palyopainas.
The three assemblies of Mahāśukrendra have respectively 1,000, 2,000 and 4,000 gods with life-span of 154 sāgaras 5. palyopamas, 154 sāgaras 4 palyopamas and 154 sāgaras 3 palyopamas.
The three assemblies of Sahasrārendra have respectively 500, 1,000 and 2,000 gods with life-span of 172 sāgaras 7 palyopamas, 177 sågaras 6 palyopamas and 174 sāgaras 5 palyopamas.
Āņata and Prāṇata have a common Indra named Prāṇatendra His three assemblies have respectively 250, 500 and 1,000 gods with life-span of 19 sägaras 5 paljopamas, 19 sägaras 4 palro. pamas and 19 sāgaras 3 palyopamas.

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Bhagavati Sūtra
Araña and Acyuta have a common Indra named Acyutendra. His three assemblies have respectively 125, 250 and 500 gods with life-span of 21 sāgaras 7 palyopamas, 21 sägaras 6 palyopamas and 21 sāgaras 5 palyopamas.
Graibeyaka and Anuttara vimānas have no Indra so that each god there considers himself to be an Indra (ahar Indra). They have the same fortune, none being high or low, master or valet. There are no assemblies in these vimānas.

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BOOK IV
1. Details are as follows:
Q. Bhante! Where is Soma, the capital city of Mahārāja Soma, the Lokapāla of Iśānendra ?
A. Gautama! Soma is exactly beneath the great vimana Sumana. Its details are the same as those of the capial city of Vijayadeva in the Jivābhigama Sutra. Each one of the four capital cities has the same description.
According to the samgrahaṇī gāthās of the Dvipa-sāgara Prajñapti, the capital cities of the Lokapālas of both Sakrendra and Isanendra, four in each case, are located in the eleventh Kuṇḍalavara Island. There seems to be a little confusion. Just as the principal Consorts of Sakrendra and Isanendra have their cities in Nandiśvara Island, so the cities described in the Prajñapti appear to belong to the principal Consorts of the aforesaid Lokapālas, and not to the Lokapālas themselves.
2. The relevant portion of Chapter Seventeen of the Pannavaṇā Sūtra reads as follows:
Q. Bhante! Are infernal beings alone born among the infernal beings, or are non-infernal beings born among the infernal beings.
A. Gautama! Only infernal beings are born among the infernal beings; non-infernal beings are not born among the infernal beings.
An animal or a man who, after death, is to be born among the infernal beings has ended the span of animal or human life (as the case may be) at death. Hereafter, he has with him only one life-span which is the life-span as an infernal being. The infernal life-span starts at the end of the animal

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Bhagavati Sūtra
or human existence, and the time taken in transit to reach the hell added to the life in the hell is the total life-span in the hell for that infernal being.
The discussion about the infernal beings is followed by a discussion on knowledge.
Q. Bhante ! How many types of knowledge does a soul with black tinge possess ?
A. Gautama ! He may possess two, viz., mati and śruta, or three, viz., mati, śruta and avadhi, or four, viz., mati, śruta, avadhi and manaḥ-paryāya.
3. The discussion in the Pannavaņā Sūtra is as follows :
Q. Bhante ! Does black tinge, by acquiring blue tinge, alter itself into the latter's shape, colour, smell, substance and touch ?
A. Gautama ! Black alters, ... till touch.
tinge, by
acquiring
blue tinge,
The implication is that if a soul with black tinge acquires blue tinge before it quits a body, then it is born with blue tinge. As it has been said,
jallesaiṁ davväis pariyāittā kālas karei tallese uvavajjai
[The soul acquires at birth a tinge which it took before death.]
Q. Bhante ! (As you say), by acquiring blue tinge, the black tinge assumes the former's shape, ... till touch. What is the reason for this ?
A. Gautama ! Just as milk which is sweet, when mixed with butter-milk, acquires the shape, colour, smell, substance and touch of the latter, in the same way, the black tinge assumes the shape, etc., of the blue tinge when mixed with
it.

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Notes Bk. IV
Just as a piece of white cloth, when soaked in red, yellow, etc., acquires the shape, till touch of the particular colour, in the same way, when the black tinge is mixed with the blue tinge, it acquires the latter's shape, till touch.
What has been said of the black-blue tinges has to be repeated for blue-ash tinges, ash-red tinges, red-pink tinges and pink-white tinges.
So much on the outcome. Coming to other items of which the first one is hue or colour, Gautama said,
Q. Bhante! What is the hue of the black tinge ?
A. Gautama! The hue of the black tinge is dark, like that of a cloud. The hue of the blue tinge is like that of a drone. The hue of the ash tinge is like that of catechu. The hue of the red tinge is like that of a hare's blood. The hue of the pink tinge is like that of a campaka flower. The hue of the white tinge is like that of a conch.
The substance of the tinges is as follows:
black tinge
blue tinge
ash tinge
red tinge pink tinge white tinge
333
pingent like nīm juice; hot like dried ginger; - sour like green berry; sweet-sour like a mango; hot-pungent-sweet like liquors ; sweet like jaggery.
A
The smell of the tinges are as follows:
black, blue and ash unwholesome ; red, pink and white wholesome.
1
Black, blue and ash tinges are impure, unwholesome, miserable, cold and harsh, ushering in misery; red, pink and white tinges are pure, wholesome, joyous, soft and pleasant ushering in happiness.

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Bhagavati Sūtra
The outcome of tinges is good, bad or medium, each having a subdivision into three, giving in all nine forms.
334
Each one of the six tinges has an infinite number of prade sas, and each one of the six is mixed up with an unlimited (number of) prade sas of non-sphere (sky). And so on.
The intensity of the tinges as substance is as follows:
black tinges has the lowest ;
blue tinge has an innumerable times more (than the black); ash tinge has an innumerable times more (than the blue); red tinge has an innumerable times more (than the ash); pink tinge has an innumerable times more (than the red); white tinge has an innumerable times more (than the pink)...

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BOOK V
1. The rising and the setting of the sun in particular directions is only relative to our vision. The reality is that the sun is all the time on this earth, but when our vision is obstructed, we do not see the sun, and then we say, 'the sun has set. But just at that time when we do not see the sun, people in some other parts of this earth whose obstruction has been removed see the sun, and they say, 'the sun has risen'. Thus the rising and the setting of the sun are relative to our vision depending on whether the vision is obstucted or not. As it has been said,
jaha jaha samaye samaye purao saṁcarai bhakkharo gayane taha taha io vi niyama jāyai rayaņi ja bhāvattho evaṁ ca sai narânań udayatthamaņāiṁ honti aniyayāim sayadesabhee kassai kinci vavadissai niyamā
[As the sun moves forward in the sky, the sky in the rear becomes dark. So the rising and the setting of the sun depend on the movement of the sun. The rising and the setting of the sun are not uniform phenomena in relation to man, but differ according to his geographical location.]
The Sütra establishes that the sun moves in all directions in the sky. This rejects the common-sense view. crdinarily held that the sun rises in the east and sets in the west. If still we observe the night and the day, it is because of the fact that the rays of the sun reach upto a certain distance only, and the region beyond that distance remains dark.
In the Jaina view, there are two suns over the Jambū-dvīpa because of which there is simultaneous day in the north and the south on one side of it and simultaneous night in the north and the south on the other side of it, and vice versa. Had there been only one sun, it would have served only half of one side at a time, say, the north on this side, and then the other

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three, viz., the south on this side, and both the north and the south on the other side, would be without the sun. The terms uttarärdha and dakşinārdha do not signify that one is above the other, but are the two directions of the globe ; nor does the suffix ardha mean half, but it means 'only'.
2. The sun has in all 184 mandalas of which 65 are in Jambūdvipa and 119 in the Salt Sea. When the sun is wholly in the innermost mandala, then in the north and the south, the day has a maximum span of 18 muhurtas, and in the east and the west, the night has a maximum span of 12 muhurtas, total 30 muhurtas (24 hours). As the sun moves out from the innermost mandala, for each mandala traversed by the sun, the day loses a fraction of its span, as the night gains it. The day loses by 2/61 of a muhurta from the 18 muhurtas, and the process repeats each time as the sun crosses a mandala, till the position is totally reversed when the sun is wholly in the outer-most mandala. The process has been called astāda samuhürtāntara. To be precise, when the sun is wholly in the outer-most mandala, then in the north and the south, the day has a maximum span of 12 muhūrtas and the night has of 18 muhûrtas.
3. The Jaina time division is as follows :
Samaya is the smallest time-unit which is not divisible
any further. Avalikā is an unlimited number of time-units added. Ucchväsa is a limited number of avalikås added. Nih svása is a limited number of avalikās added. Anaprāna is one uccḥvasa plus one niḥ śväsa. Seven änaprānas make one stoka. Seven stokas make one lava. 77 lavas or 3773 śvasocchvāsas make 1 muhurta which · is equal to 48 minutes. 30 muhurtas make one aho-rātra (day-night, or simply
day). 15 aho-rätras make one paksa (fortnight). 2 fortnights make one masa (month). 2 months make one rtu (season).

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4. Further division of time upward is as follows :
3 seasons make one ayana, 2 ayanas make one year, 5 years make a yuga, 20 yugas make a śataka (century), and so on till a 100 śatakas (1,00,000 years) make a millenium, 84,00,000 years make one purvānga, 84,00,000 X 84,00,000 years make one pūrva, 1 pūrva x 84,00.000 years make one tru titânga. 1 trutitārga x 84,00,000 years make one trutita
And so on (see the Sūtra for further divisions up). The highest figure given in the Jaina texts expressible in terms of arithmetical digits is sirşaprahelikå with 194 digits ; it is reproduced below :
7582, 6325, 3073, 0102, 4115, 7973, 5699, 7569, 6406, 2189, 6684, 8080, 1832, 96, followed by 140 zeroes, makig 194 digits in all. Here ends the countable number. When the number is beyond this figure, it is expressed with the help of comparisons like palyopama and sägaropama.
5. Avasarpiņi is the down or declining phase of the timecycle. In the down phase, physical dimensions and life-span of living beings go down and so also their capacity for endeavour, activity, strength, energy and self-exertion. The colour, smell, taste, substance and touch of matter gradually wane. The length of this phase of the time-cycle is stated to be 10 kodakodi sägaropamas. The entire period of decline has six subdivisions, each being called an ára on the analogy of spokes in the wheel.
Utsarpiņi is the up-phase of the time-cycle when the aforesaid attributes in living beings as well as matter are gradually enhanced. It has a similar length and similar sub-divisions as avasarpiņi.
When there is no down-phase or up. phase of the timecycle, it is fixed time.
22

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6. Jambu-dvipa is 1,00,000 yojanas in length, and so also in breadth. It is encircled on all sides by the Salt Sea whose water is saline. It is 2,00,000 yojanas in length and so also in breadth. They are served by four suns and four moons. Jambū-dvīpa is round like a saucer and the Salt sea is round like a bangle. Thus the Salt Sea encircles Jambu-dvipa. The Salt Sea has a floor area which is 24 times that of Jambū-dvipa.
7. Encircling the Salt Sea, again like a bangle, is the isle (continent) called Dhātaki-khanda which is 4,00,000 yojanas square, and encircled by the Kāloda Sea. Encircling the Kāloda Sea is the isle (continent) named Puşkara which is 16,00,000 yojanas square, again bangle-shaped, which has. running through its middle all along a mountain called Mānuşottara, so that half the portion of the Puşkara isle is inside the mountain wall and half of it is outside. In other words, sheltered within this rocky rampart are, to start with and stated in order, Jambū-dvipa, Salt Sea, Dhätaki-khanda, Kāloda Sea and half of Puşkara called Puşkarārdha, in all two great seas and 24 isles (continents). The inner half of Puşkara is served by 72 suns and 72 moons. The mountain is called Mānuşottara because it sets the boundary for human habitation. Beyond this mountain, there are isles and seas, but no human being. In other words, the sphere of man consists. of 2 seas and 24 isles, the entire floor-space being 245 lakh yojanas square. The outer half of Puşkara shelters some low species of life, but no human being. Beyond Puşkara and encircling it is a Sea, encircled by an island, a sea again, and again an island, and so on, till the last sea is Svayambhūramaņa. Then, upto 12 yojanas all around Svayambhūramana there are hulls of viscous water, viscous wind light wind. Here space ends. The rest is non-space, aloka as it is called. In the 21 isles, there are in all 132 suns and 132 moons. All of them have movement, and so there are nights and days. Thus time or kāla is relevant of 27 isles only, and not of the entire space. There is no night and day beyond these 24 isles.
8. Three causes have been assigned for the blowing of

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the various winds. First, they blow. because such is their inherent nature ; second, they blow when they change from gross to fluid ; and third, they blow when the Vāyukumāras make them blow. The original body (müla sarira) of the air-bodies is gross, which, when changed into fluid becomes uttara-sarira. When such wind blows, it is called uttara-kriya or uttara-vaikriya.
An alternative explanation given is : of the four winds, the first three blow because of their inherent nature ; the second, third and fourth blow when they transform into a fluid body ; and all the four blow when they are made to do so by the Vāyukumāra gods.
9. The details which are contained in Book Two (supra) may be stated in brief :
Air-bcdies inhale and exhale air, but not air-bcdies. In other words, the air they breathe in and out is not living air. It is without life. They die and are born several hundred thousand times among the air-bodies. They die when they are hurt, and when they die, their caloric and karman bodies go out with them, but their gross and fluid bodies are left behind.
10. The details in the Jivābhigama Sūtra are as follows:
Q. Bhante! What is the shape of the Salt Sea ?
A. Gautama! It is circular like gotīrtha, a boat, an oyster, horse's neck or balathi.
Q.' Bhante! What is the circumference of the Salt Sea. its length, breadth, depth, height and its foremost point ?
A. Gautama! Its circumference is 2,00,000 yojanas, its length is slightly more than 15,81,139 yojanas, its depth 1.000 yojanas and its height is 16,000 yojanas. Its foremost point is 17,000 yojanas.

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Q. Bhante! It is so vast and so much extended. Then how is it that it does not engulf the isle of Jambū-dvīpa... till flood it ?
A. Gautama ! The regions named Bhārata and Airāvata in the isle of Jambū-dvīpa are inhabited by Arihantas, Cakravartis, Baladeva's, Vāsudevas, Cāraņas, Vidyādharas, monks, nuns, śrāvakas, śrāvikäs, many pious men, who are, by habit and temperament, gentle, polite, mild, for which passions like anger, etc., are subdued. They are simple, tenderhearted, their senses conquered, gentle and polite. Because of their existence and impact, the Salt Sea does not engulf Jambū-dvīpa,...till flood it.
11. There are two types of sounds called aragata and päragata, the former touching the organ of hearing and hence being audible, and the latter not touching the organ of hearing and hence not being audible. The omniscient, however, knows and hears both the sounds.
12. Leaving aside the immobile beings and one-organ beings, for whom only one form is relevant, (viz., many bind seven types of karma and many bind eight types), for the rest, three forms are relevant which are :
(a) all bind seven types of karma ; (b) many bind seven types and one bind eight types ;
many bind seven types and many bind eight types.
13. Sleeping in a standing posture is called pracala. Sleep and pracalā, both are the outcome of karma enshrouding vision. Ordinary beings experience this karma and hence have both sleep and pracala.
14. Apparently, the reference is to the transfer of Mahāvīra's embryo from the womb of the Brāhmaṇi Devānandā to that of the Kşatriyāņi Trišalā. Four forms of such transfer have been stated, which are ;

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(a) take straight from one womb and place it into another ; (b) take out from one womb and place it into another
through the uteras of the latter woman; (c) take out through the uteras of the first woman and
transfer to the womb of the second ; and (d) take out from one womb through the uteras and
place into another womb through the uteras.
Of these four, the third form has been considered to be most convenient and suitable.
In the matter of transferring an embryo from one womb to another, the capacity of the gods has been considered to be most perfect. They can transfer the embryo without causing even the slightest pain (ābādha) or great pain (vibâdhā) to the embryo. The god Harinegameși transferred the embryo of Mahāvira with such dexterity that, despite his being in possession of three types of knowledge, Mahāvīra felt nothing about the actual process of transfer, even though he knew that he would be so transferred and he knew it after the process that he had been transferred.
15. Although the expression non-restrained (no-sanjaya) has a similar meaning as the expression unrestrained (asanjaya), the first expression is not harsh. Hence its use has been recommended. It shows the sense of humour of Mahāvira.
16. The language spoken in Magadha was Māgadhi. With an admixture of Prakệt, it became Ardha-Māgadhi or half-Māgadhi. At that time, six languages spoken were Prakst, Sanskřt, Māgadhi, Paiśāci, Sauraseni and Apavramsa.
17. In a strict sense, direct knowledge obtained by the soul without the aid of organs of senses is pratyakșa pramāna. It covers three types of knowledge, viz., avadhi, manah-paryāya and kevala. In ordinary language, however, pratyakşa knowledge is one derived with the help of organs of senses, including mind. The former is by ni ścaya

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naya and the latter is by vyavahāra naya. Knowledge derived from some external mark is called anumāna pramāṇa. Knowledge based on similarities, is called upamana pramāṇa. Knowledge based on canonical texts is called agama pramāņa. Anumāna pramāņa has three types, viz., apriori, aposteriori and similar. For instance, a mother recognises her lost child with the help of her apriori knowledge of his body marks. Knowing the existence of deer in a forest after hearing their sound is aposteriori knowledge. Having known the weight of a commodity, when one guesses the weight of a similar commodity, the knowledge is based on similarity. Upamāna pramāṇa has one type only, e.g., by looking at a cow form, one may be able to say whether it is a cow, a bull or an ox. Agama pramāna may be conventional (laukika) or transcendental (lokottara). It may be pure text (sutra), commentary (artha) or both (süträrtha). Another classification of āgama pramāņa is as ātmāgama (for the Tirthankaras), anantaragama (for the Gaṇadharas) and parampar āgama (for the followers). These meanings are based on import (artha). On the basis of texts (sutra), the meanings would respectively be as follows: for the Gaṇadharas, for immediate followers and for followers after the first generation.
18. Cf.
samkhejja-manodavve bhago loga-paliyassa boddhavvo
[Avadhi knowledge which knows a limited portion of the sphere and a limited portion of time becomes the knower of mano-dravya.
19. The word vīriya-sajoga-saddavvayãe needs explanation. On the exhaustion of karma obstructing enery, energy (of the omniscient) becomes unlimited so that mind and other organs of the body are full of energy; but till they are harnessed to active use, there is no visible motion. Hence
the adjective sayoga. Diverse interpretations have been given to the word sat in saddavvayãe. According to one, sat is satta (existent); according to another, the substance called soul becomes sat with the removal of the obstruction.

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20. Breaking of matter (pudgala) may give one or another of the five results :
Khanda -breaking into pieces as it happens when a piece of stone is thrown ;
Pra ara-breaking into layers as is the case with the inside of the earth;
Cūrṇika-Breaking (crushing) into powder;
Anutațika-breaking the ground as it happens when the bed of a river or a tank dries up; and
Utkarika-breaking from one into many as it happens in case of the eranda (calotropis gigantca) fruit.
21. The following details have been given in the Samavāyānga Sutra:
Kulakaras (7)-Vimala bāhana,
Cakṣuṣmāna, Yaśasvāna, Abhicandra, Prasenajita, Marudeva and Nabhi. Their consorts were : Candrayaśā, Candrakantā, Surūpā, Pratirupā, Cakṣuṣkāntā, Śrīkāntā and Marudevi.
Tirthankaras (24)-Ṛşabha,
Ajitanatha, Sambhava, Abhinandana, Sumatinātha, Padmaprabha, Supārśvanātha, Candraprabha, Subidhinātha (also called Puspadanta), Sitalanatha, Śreyānsanatha, Vāsupūjya, Vimalanatha, Ananṭanatha, Dharmanatha, Śāntinātha, Kunthunātha, Aranatha, Mallinatha, Muni Suvrata, Naminātha, Arişṭanemi (also called Neminatha), Parsvanatha and Mahāvira.
Fathers of Tirthankaras-Nābhi. Jitaśatru, Jitāri, Samvara, Megha, Dhara, Pratistha, Mahāsena, Sugrīva, Drdharatha, Vişņu, Vasupūjya, Kṛtavarmā, Sinhasena, Bhānu, Viśvasena, Sūra, Sudarsana, Kumbha, Sumitra, Vijaya, Samudravijaya, Asvasena and Siddhartha.

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Mothers of Tirthankaras-Marudevi, Vijayādevi, Senā,
Siddharthā, Mangalā, Susīmā, Pșthvi, Lakşmaņā (Lakşaņā), Rāmā, Nandā, Vişņu, Jaya, Syāmā, Suyaśā, Suvratā, Acirā. Sri, Devī, Prabhāvati, Padmā, Vaprā, Sivā, Vāmā and Trisalā.
First female disciples of Tirthankaras--Brāhmi, Phalgu
(Phālguni), Syāmā, Ajitā, Kāśyapi, Rati, Somā, Sumanā, Vāruņi Sulaśã (Suyaśā), Dhāriņi, Dharani, Dharanidharā (Dharā), Padmā, Sivā, Śruti (Suvā), Dāmini (Rjukā), Rakśikā (Raksitā), Bandhumati, Puşpavati, Anilā (Amilā), Yakşadattā (Adhikā), Puşpacūlā and Candanā (Candanabālā).
Cakravartis (12)—Bharata, Sagara, Maghavān, Sanat
kumāra, Säntinātha, Kunthunātha, Aranātha, Subhūma, Mahāpadma, Harişeņa, Jaya, Brahmadatta.
Mothers of Cakravartis--Sumangalā, Yaśasvati, Bhadrā,
Sadevi, Acirā, Śrī, Devī, Tārā, Jvālā, Merā Vaprā, and Cullaņi.
Consorts of Cakravartis-Subhadrā, Bhadrā, Sunanda,
Jayā, Vijaya, Kțşņasri, Sūryaśrī, Padmàśrī, Vasundharā, Devi, Lakşmimati and Kurumati.
Valadevas (9)-Acala, Vijaya, Bhadra, Suprabha, Sudarsana,
Ananda, Nandana, Padma and Rāma.
Vasudevas (9)-Tịprstha, Dviprstha, Svayambhū, Puruşot
tama, Puruşasinba, Puruşa Pundarika, Datta, Nārāyaṇa and Kļşņa.
Fathers of Väsudevas—Prajāpati, Brahma, Soma, Rudra,
Siva, Mahāśiva, Agniśikha, Dasaratha and Vasudeva.
Mothers of Väsudevas---Męgāvati, Umā, Pșthvi, Sītā,
Ambikā, Lakşmimati, Sesavatī, Kekayi and Devaki.

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Enemies of Vasudevas called Prati-Vasudevas)-Aśvagriva, Tāraka, Meraka, Madhukaiṭabha, Niśumbha, Bali, Prabharāja (Prahlada), Rāvaṇa and Jarasandha.
of TirthanThe Samavāyānga contains further the names karas, etc., of the past avasarpiņi and utsarpini and of the future avasarpini and utsarpiņi.
22. According to the Sthanānga, causing injury to life and uttering falsehood both arise from, and are linked with, the process of preparing unwholesome food, drink, etc., and offering them to a monk. Cf.
tathāhi prāṇātipätyädhäkarmādi karaṇato mṛṣoktaṁ vā yatha aho sadho! svartha-siddhamidam bhaktādi kalpaniyaṁ vo nāšaṁkä käryyā
[Injury to life caused in the preparation of unwholesome food and telling a lie to induce a monk to accept the same saying, 'Oh monk! I have prepared this food for my own use. You may accept it without hesitation. Apprehend no lapse in its acceptance',-these are vices which become the cause of a short life.]
23. Cf.
aṇuvvaya mahavvaehiṁ ya balatavo akāma nijjaräe ya deväuyam nibandhai sammadițţhi ya jo jīvo
[One with right outlook acquires the life of a heavenly being by dint of lesser vows (aṇuvratas), great vows (mahāvratas), penances and karma exhaustion, and by being free from attachment.]
Life in heaven is relatively long. The above idea is continued further as follows:
samanovāsayassa ṇam Bhante tahārūvaṁ vā māhaṇaṁ vā phāsueņaṁ paḍilabhemanassa kim kajjai ?
samaņaṁ
asaṇa-pāṇa-khāima-sāimeṇaṁ

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Goyama ! egaṁtaso nijjarā kajjai
[Bhante ! What does a śramaņa devotee gain in offering wholesome and prescribed food, drink, dainty and delicacy to a śramana or to a māhaṇa ?
Gautama! He has total exhaustion of karma bondage.]
That which helps exhaustion of karma bondage may also help the acquisition of a long life.
24. The point under consideration is long and unwholesome life which is the outcome of offering food to a monk with disrespect. Even if pure food is offered with disrespect, it does not give good result.
Bhagavati Sūtra
Some texts have used anesaṇijjeṇam for food. follows:
the adjective aphāsueṇaṁ This may be interpreted as
micchadithi mahārambha-pariggaho tivva lobha-nissilo nirayāuyaṁ nibardhai pāvamaī rodda-pariņāmo
[One whose wit is steeped in vice which has a violent outcome, in great endeavour, great possession, profound greed, who is devoid of conduct, who has a wrong outlook, acquires life in hell. Life in hell has usually a very long span, apart from being very unwholesome.]
25. Some texts use the adjectives prāsuka (free from live objects) and aprāsuka (not free from live objects) for food, while others do not.
26. The discussion needs elucidation.
Consideration One-The earthen been stolen. He searches for them. four activities, and the fifth one too
wares of a seller have
In doing so, he incurs if he has a perverted

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faith (i.e., wrong outlook). In case the search ends in a recovery of the stolen wares, then, the activities become light ; but till recovery they are heavy.
Consideration Two-The buyer buys from the seller and gives a part of the purchase price, but has not taken delivery in which case the activities of the buyer are light and those of the seller are heavy.
Consideration Three-The wares have been delivered and the buyer has removed them, in which case the activities of the buyer are heavy and those of the seller are light.
Consideration Four_This has two parts:
(a) The process of buying is gone through but payment has not yet been made or received, in which case the activities of the buyer are heavy and those of the seller are light.
(b) The process of buying is gone through and payment has been made in which case the activities of the seller are heavy and those of the buyer are light.
27. The relevant section in follows:
the Jivābhigama is as
When the infernal beings transform into a single form, they change into a big mace or some other weapon. When they transform into many forms, they change into many big maces or many other weapons. But in any case their number is limited, not unlimited. By thus changing (into weapons), they hurt one another and cause pain. This pain is devoid of joy in all respects, this spreads over the whole body, this is deep, unwholesome, pungent, harsh, cruel, violent, generating misery, establishing a tight grip and is unbearable.
28. Ādhakarma has been defined as follows :

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ddhayā sådhu-praņidhänena yat sacetanamacetanaṁ kriyate acetanam va pacyate ciyate vă grhädikam vayate vă vastradikaṁ tadădhākarma
[When a live object is deprived of its life for the sake of a monk, a non-live object is boiled, a building is erected, cloth is woven (all for the use of a monk), such acts become adhakarma.]
Also included in adhākarma are racitaka (reshaping or remaking of food), kritaksta (buying), sthăpita (storing), etc.
29. Tbree words used in the Sutra need explanation :
alika-To make a false statement about what is not, e.g., to say that a monk practices not the vow of celibacy when he is perfectly celibate.
asadbhuta-To make a false statement about what is, e.g., to call a monk a thief when he is not.
abhyakkhyāna-To make a false attribution in the presence of others about one who is perfectly free from blemish.
30. Molecules (electrons) are the smallest part of atom which can neither be divided, nor crushed or powdered. In case of a cluster of molecules (skandha), they can be divided when they are of a coarse variety, but cannot be so divided when they are fine.
31. When skandhas have an even number of pradeśas, say two, four, six, etc., they are said to be sardha and amadhya. When they have an odd number of pradeśas, they are said to be samadhya and anardha. Skandhas with limited, unlimited and infinite pradeśas may have either an odd number or an even number of prad śas.

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32. When matter (pudgala) exists in the form of a skandha with two pradeśas, it is matter as substance. When it exists on one or more pradeśas of space, it is matter as place when it exists in some shape or form, it is matter as shape or form. When it exists as phenomena, it is mitter as phenomena. In other words, span-assubstance (dravya-sthānāyu), span-as-place (kşetra-sthānāyu), span-as-shape (avagahaná sthānāyu) and span-as-phenomena (bhäva-sthānāyu) characterise pudgala as well as skandha.
33. The implication given here is not different from what is generally understood ; but the real implication is clear only to the seers. In the words of Abhayadeva Suri,
gamanikämátramevedaṁ aştānāṁa api eşāṁ bhāvarthaṁ tu bahuśrutah vidanti
sūtränań
[A chadmastha has a limited knowledge ; so he knows by inference. The knowledge of an omniscient is limitless ; so he makes no use of inference.]
34. The following is an imaginary case regarding the distribution of pudgalas with and without pradeśas. It may give an idea regarding their proportions :
pudgalas as Without pradeśas With pradeśas
phenomena
1,000 99,000
time 2.000 98,000
substancc
5,000 90,000
space 10,000 90,000
35. Births and deaths are a regular process. But when more are born than die, it is Increase ; when more die than are born it is Decrease ; when as many are born as die, it is a state of Constancy.
36. When to the existing number of living beings more are added, it is sopacaya (with reinforcement) ; when the number diminishes due to deaths, it is săpacaya (with withdrawal) ; when due to simultaneous births and deaths, there are simultaneous increases and decreases, it is sopacaya

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sāpacaya (with reinforcement-withdrawal); when there are neither births nor deaths, neither additions nor subtractions, it is nirupacaya-nirapacaya (without reinforcement without withdrawal).
37. The words māna and pramāņa signify the relativity of different units of time. Compared to the smaller units of time, the bigger units are mana, and compared to the bigger units, the smaller ones are pramāṇa. For instance, compared to a muhurta, lava is a pramāņa whereas compared to lava, muhurta is a mana; likewise, when lava is mana, stoka is pramāņa; and so on.
In the entire universe, time and time-sense are restricted to man and his world. Neither gods nor infernal beings have a time-sense. Even animals inhabiting the world of men, and some species of gods who visit this world have no time-sense.
38. The point at issue is that while the sphere is asaṁ-khyāta, nights and days are ananta, the latter being, by all means, bigger than the former. If that be so, how does bigger thing enter into a smaller thing?
a
The argument is a tautology. In a big building, there may be a thousand lamps burning, and no one would express any doubt about it. In the same manner, in unlimited space
there may exist an infinite number of souls. If this be admissible, then, why not infinite nights and days in a sphere which is unlimited ?
39. The Sutra (179)
gives following adjectives for loka: śasvata (eternal); anãdi (without a beginning), ananta (without an end), and so on.
Two types of jivaghanas have been described, viz. ananta and paritta. Jiva has been called ghana beause it combines in itself infinite categories and unlimited pradeśas. Jivaghanas are ananta (without an end) because they continue to exist

Page #368

Notes Bk. V
351
in a kārmana body even after the death of a being, and also because they live through successive generations of their progenies. Jivaghanas become paritta when they are compared to their succeeding generations. Time also becomes ananta and paritta according as jīvaghanas become ananta and paritta.
40. Mahāvīra propounded the religion of five vows. This was initially propounded by Rşa bha. During his time, śramana religion was thus based on five vows. But under the 22 Tirthankaras following him, śramana religion was based on four vows. The position has been explained on the ground that the monks during the tirthankarahood of Rşabha were simple and ignorant, and so they needed elaborate guidance for which the vows were five. During the days of Mahāvira, however, the monks had become crooked and crafty so that they needed rigorous tightening up in every detail for which the vows became five again. But under the-remaining 22 Tirthankaras, the monks. were simple and wise so that four vows sufficed.
The A cărānga makes a distinct reference to Mahāvira's religion of five vows. We have references to Pārsva's religion of four vows and Mahāvīra's religion of five Vows in the Uttaradhyayana Sūtra. Jacobi has given the following interpretation regarding the latter text :
"The argumentation in the text presupposes a decay of the morals of the monastic order to have occured between Parśva and Mahāvira and this is possible on the assumption of sufficient interval of time having elapsed between the last two Tirthankaras and this perfectly agrees with the common tradition that Mahāvīra came 250 years after Pārśva.”
Though Jacobi's interpretation of the significance of the addition of celibacy to the list of vows finds general acceptance, an alternative view is that Mahāvīra added nonpossession, and not celibacy. They attribute this addition to Mahāvira's going about the country without clothes. According to this school, Mahāvira felt that the ascetic could free himself from all desires only when he got rid of

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352
Bhagavatii Sūtra
all clothes which were, so to say, the last fetters of the worldly objects. Non-possession meant the giving up of home and kith and kin, and having nothing to sustain one's life.
On the addition of pratikramana, we have the following from the commentator :
sapaḍikkamano dhammo purimassa ya pacchimassa ya jiņassa majjhimagāṇam jiṇāṇaṁ kāraṇajāe padikkamaṇaṁ.
[The religion of the first Tirthankara as that of Mahāvīra prescribed pratikramana as compulsory; the religion of the remaining 22 Tirthankaras prescribed pratikramana only when there was occasion for it. In Mahāvideha, too, pratikramaṇa is not compulsory, and is prescribed only when there occasion for it.
is
41. Worthy of note is that Chapter One of this Sataka started by mentioning the sun; Chapter Ten ends with reference to the moon.

Page #370

BOOK VI
1. Mahāvedanā and mahānirjară are technical terms. When due to specific cause(s), the intensity of pain increases, as it may happen in the case of the infernal beings, then these are said to be with great pain'. When karma is exhausted in a special manner, as in the case of a monk who uses a conscious process to exhaust it, it is called mahānirjará.
The statement one with great pain is also one with great exhaustion may be true of certain categories of beings, and not of all categories of beings. For instance, it does not apply to the infernal beings living in the sixth and the seventh hells who are with great pain but without exhaustion. Likewise, the statement 'one with great exhaustion is also one with great pain may be true of certain categories of beings, and is not univesally true. For instance, the omniscient is with great exhaustion but without pain.
2. Mahānirjarā and mahāparyavasāna would go together. With great termination of karma bondage, there is great termination of rebirth.
3. The relevant section in the Pannavaņā Sūtra has the following:
Q. Bhante ! Do infernal beings take live objects, nonlive objects or mixed objects ?
A. Gautama ! Infernal beings do not take live objects, nor mixed objects ; they take non-live objects.
4. The liberated souls are stated to be with a beginning but without an end. This has been a source of confusion to some on the ground that if the liberated, souls are with
23

Page #371

354
Bhagavati Sūtra
a beginning, then, there must be some point in time when the abode of the liberated souls called Siddhaśilā must have been without a liberated soul. The confusion is uncalled for. The Sütra leaves no gap when it states that relative to the category of perfected souls, any particular soul which is perfected is with a beginning, etc. Cf.
såi apajjavasia siddha na ya nāma tikālammi asi kayāi vi sunna siddhi siddhehiṁ siddharte savvaṁ sai sariraṁ na ya nama'dimayam deha sabbhāvo käla'nāittaņao jahā va räimdiyāinań savvo sãi siddho na yādimo vijjai tahā tań ca siddhi siddha ya sayā niddisphá ro ha pucchãe
The idea is that the perfected soul is with a beginning but without an end. In the past, there was never a time when the_. Siddhaśīlā has been without a single perfected soul. Time is eternal, so is body, and so are nights and days. There has never been time when there has not been a single body nor time when there have not been nights and days. Still everybody is with a beginning, just as every night and day is with a beginning. Likewise, all the perfected souls are with a beginning. They attain perfection at a point in time before which they had been like ordinary living beings tied to the cycles of births and deaths. There is not a perfected soul who may be without a beginning, and there is not a single perfected soul who may claim that he has been the first to be perfected. Expressions like padhama samaya siddha, anantara siddha, tirtha siddha, all point to the fact that a perfected soul is with a beginning. As a group, the perfected souls are without a beginning, i.e., they are eternal, but as individuals, all perfected souls are with a beginning.
5. Living beings who are to be liberated in a particular life are in possession of a power called bhavyat va labdhi. This power remains till a particular soul is liberated ; then it drops out. So a soul that is to be

Page #372

Notes Bk. VI
355
liberated in a particular life is said to be without a beginning but with an end (anādi sānta).
6. A non-female non-impotent has the physical frame of a woman, a man' and an eunuch without corresponding sensibilities. Such a being ex sts at a gunasthana (step to higher life) called anibrtti-bādara-samparāyādi. He binds karma enshrouding knowledge.
7. For this note, it is convenient to combine Sūtra 33 and 34. The considerations are twofold, viz., one about right and wrong outlook and the other about the states of being with and without mind. If one with right outlook is free from attachment, he does not bind karma enshrouding knowledge. Similarly if one who has a mind is free from attachment, he does not bind karma enshrouding knowledge. The rest of the species sometimes bind karma enshrouding knowledge, or sometimes they bind and sometimes they do not.
As to beings with right-wrong outlook, it has been stated that they bind karma enshrouding knowledge, but they do not bind karma giving a life-span in that state.
One not-with-mind not-without-mind may be of three types, viz., sayogi (with activity), ayogi (without activity) and siddha. Of these, sayogi binds vedanīya karma, but not ayogi and siddha. But none of them binds karma ensbrouding knowledge nor karma giving a life-span.
8. These have organs of senses and mind, but they do not have eyes.
9. Acarima are the liberated beings and also those who are never to be liberated. Contrasted to them, those who are to be liberated are infinite times more.
10. Sapradesa is one with space-points. When there are no space-points, it is apradeśa. The soul is without a beginning, and it is eternal. So it is sapradeśa. If a thing

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356
Bhagavati Sūtra
exists for a time-unit (samaya), then, relatively to time, it becomes aprade śa. Cf.
jo jassa paḍhama-samae baṭṭai bhāvassa so u apaeso aṇṇammi vaṭṭamāņo kālāeseņa sapaeso
[The phenomenon in which the soul exists in the first time-unit is apradeśa; otherwise, i.e., if it exists in second, third or more time-units, it is sapradeśa.]
11. The life-span of living beings is determined by all the three. So also the life-span of the Vaimanikas. Not SO of infernal beings whose life-span is not determined by renunciation. Only unrenounced beings are born in the hells.
12. The expression egapaesiyae sedhie does not mean an array of one-prade sa beings; it means a similarily from the base till the summit. For, tamaskaya consists of dark waterbodies who need innumerable cells or space-points for their stay. An array of beings with one prade sa is not big enough to hold all the water-bodies constituting tamaskāya.
the
13. Further divisions of palyopama are as follows:
uddhāra
Palyopama
addhä
kşetra
vyavahāra sukṣma vyavahāra sukṣma vyavahāra sukṣma uddhāra uddhära addhā addhā kştra kşetra
Sāgaropama has similar divisions, but krores of time more in each case.
14. These 12 forms are as follows :
(1) Jāti-nāma nidhatta; (2) jāti-nāma nidhaṭṭāyu; (3) jāṭi-nāma niyukta ; (4) jāti-nāma niyuktāyu; (5) jāti

Page #374

Notes Bk. VI
357
gotra nidhaita; (6) jāti-gotra nidhattayu ; (7) jāti-gotraniyukta ; (8) jāti-gotra niyuktäyu ; (9) jäti-nāma-gotra nidhatta : (10) jäti-nama-gotra nidhattayu ; (11) jäti-namagotra niyukta and (12) jäti-nama-gotra niyuktāyu.
The expressions which include ayu have a dominance of life-span. The word nidhatta means tie or bondage.
15. By its inherent nature, the water of the Salt Sea rises to be scattered all over. So its water surface is never calm. The water is disturbed by tidal bores also which are created by subterranean winds.
For the rest, reference is made to the Jivābhigama Sutra. Beyond two and a half isles and two seas, the seas are not disturbed but have a calm surface. They are full to the brim like a jar full of water. In the Salt Sea, clouds are formed and they cause rainfall. This is not so in other seas. In these seas, many water-bodies, jīvas and pudgalas come in, go out, take birth and die. Their shapes are si but their sizes become double from one to the next one. They are beautified by the blossoms of flowers of diverse varieties, such as utpala, padma, kumuda, nalīna, etc., In fact, the number of isles and seas are as many as there are auspicious words in the world to signify beautiful names, forms, smells, substances and touches. The number of such isles and seas would easily run into krores of sägaropamas. They are the outcome of earth, water, soul and matter. All präņas, bhūtas, jivas and sattvas,...till mobile beings have been born in these many times or an infinite number of times.
16. The details are contained in the Pannavanā Sutra. The bondage of eight types of karma has been noticed earlier. When the bondage consists of seven types, karma giving life-span is excluded. When it consists of six types, to be excluded are karma giving life-span and karma causing delusion.

Page #375

WORD INDEX
BOOK III
[ Figures within brackets indicate number of Question/ Answer as used in this translation where the word first occurs. ]
37597HTmuch rain. (148) Biaf fear-final act, liberation. (78) 3ffice-without pain or distress. (65) 3707THITAT-to destroy. (57)
araç—with great unrest. (57) 350 gaica--in a celestial region called Acyuta-kalpa. (47) 3178977-nymph. (51) stfood -pain in the eye. (147) 3 at-indigestion. (147) 37ÇTHIU---meditation of the distressed. (65)
mua warg_with infinite (limitless) worldly life. (33) STUTTGTE WATT-being dishonoured. (18) Forfattforya-one who does not serve under any one,
independent. (127) STUHATU-not disturbing. (81) stofsar-non-Aryan, impious. (146)
1649f8nfid--without discussion (confession) and prati
kramana. (108) afuta fat-incessant, without break. (9)
forfatter of —without winks, with steadfast gaze. (57) aforatoi-lords over sevenfold) army. (9) 3rforatfagui-lords over) army commanders. (9) 3tolai195-compassionate. (34)

Page #376

Word Index Bk. III
359 svojuftaefent-running after. (58) 3TTTTTTT faffer-activities of one who is unrenounced. (68) apuraha-in a different form. (129) 37301747-unknown. (146) Spa H56-of the self-restrained. (81) 379fTt2T-covetous of death. (57) Bufafaq-without injury. (65) 379679771-without taking. (104) 34fcatfootor—without their request rejected. (18) 399FT1-without omission, complete. (7) 379&ant--reply without question. (7) 3TOET-cheap. (149) 304787a-3770-37**f4772-decorating the body with light
but precious jewellery. (17) 3pcg5—without anxiety. (57) 3TCHT, 35467a1-some hea venly phenomenon. (146) trafafes-not to be perfected in this life. (33) 37f7TTE-Vow, resolve. (17) 3762757 For Fiy—to be transformed or changed. (120) 37fHoraui-as per statement. (87) afyoti - come to (thy) presence, to be at one's beck
and call. (11) Brf H-anger, rage. (57)
fatf-free from deceit. (125) 3749sfg-in a vat or cauldron. (81) SPOMT-from mines. (149) BTTTTTJAT-ATT-(spokes) aftixed at the axle of a wheel. (3) Briataeta-with robes as clean and pure as the
sky. (15) Tataara-to fill, cover or swarm with. (3) TACCHM--not enagaging. (81) 37137t-control. (57)

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360
arfara-especially known. (146) --without pain. (65)
II—not torturing. (81)
Bhagavati Sūtra
(81)
असारंभमाणे- -not resolving. afar-with sword, shield and trap. (112)
-unheard. (146)
3A14929194F8-the excellent a soka tree. (57) अस्सु (मू ) या - unremembered. (146) अहापणिहिएगत्तेहिं— with limbs stiffened. (57)
very small.
(48)
अहावच्चा - भिण्णायाणं -- recognised as progeny like. (146)
-coarse part. (3)
-fine part. (3)
ff-instrumental, activity using instrument. (67) अहुणोववरण - born recently or just now, (11) -on downward movement. (40)
अहेगइविसए - आइण्णं --- fill up. (3)
-with great care or caution. (81)
safnsfe—dragging haphazardly. (18)
-respecting. (24)
आणा उववाय वयण णिद्देस - order-service-permission-direction.. (18)
आणापाणपज्जत्तीए - attainments regarding respirations. ( 11 ) afran-one who serves (under) another. (126)
-shower of ornaments. (149)
आयड्ढीए -- by dint of his own power. (92)
-by the application of self. (92)
-body-guard. (143)
-ground for taking exposure (to the sun). (14) -while exposing to the sun. (14)
azal-after-heavens beyond (Sanatkumāra), upward. (14)
-disturb. (78)

Page #378

Word Index Bk. III
361
STERIET, BTTTTET--Worship, devotion. (33) BITSETAIMH5.—with crown on the head decorated with
wreaths. (15) 3TTIGHTSFF-discussing lapses and doing pratikramana.
(11) TATS-strength of a horse or a large number of horses.
(53) 3TTHGITTE-channel for the inlet of water. (81) TRATTATUT-tasting. (17) BATETIT-to be angry. (18) 3 -horse. (99) 37TÈTO-lord over, dominate over. (150) SITISHAT-tó be like flame. (18) gat-master nail (at the city portal). (57) GENIET-a heavenly phenmenon. (147)
GET-rainbow. (146) garfactar-dependent on the Indra. (18) इंदाहीणकज्जा -those who discharge their activities under the
direction and guidance of the Indra. (18) SETETT --without an Indra. (18) ईसिंपन्भारगएणं काएणं-with the front part of the body bent
forward a little. (57) 30itarar-showers of meteors. (57) 39FTHEFS-thousands of meteors. (57) BISTATUT shouting, announcing. (18) 3624TT GOUTAT_higher, at an elevation. (21) 35800—extinct. (149) 558 Jark-comes up. (81) GFGESTf9f-master of the northern half of the
sphere. (15) Gafas in the north. (9) Geomet-pool, tank. (148)

Page #379

362
-spring, fountain. (148) -to pull up with all energy. (76) 341-name of a motion. (18) उप्पइयपुब्विं - formerly gone up उप्पयणकाले—while moving up. (65)
( 55 )
3-to cross, to go to the other side. (104) 3-having made. (17) उक्त्थडे ---
-cover with. (3)
—while falling down. (65)
Bhagavati Sūtra
3a9fof-will be born. (20)
-hall of Genesis (where Indra is born). (11)
4-overlooking, neglecting. (17)
stream, rivulet. (148)
-concern, restlessness. (147)
उसिणेउसिणब्भूए—-became enraged and agitated. (57) fg-making wholly empty, turning upside down. (81) ऊसिओदयं - raised. (93)
-going in one direction like a flag. (94) . एग-पोग्गल - णिविट्ठ-दिट्ठिए— with eyes fixed on one matter. ( 57 ) f-fever on alternate days. (147)
-throb, tremble. (75)
ओहय-मणसंकप्पे—with his mental resolve shattered. (65) ओहि, ओहिणा - by dint of avadhi knowledge. (18) -with arm-pits sweating. (57)
gulcer in arm-pit. (147)
affe-a heavenly phenomenon. (146) afa-purchase and sale. (149) करयलपरिग्गहियं — with folded palms. ( 11 ) कल्लाणफल-वित्तिविसेसो - auspicious outcome. (17) 3-a standard or measure of time. (60) -physical, activities of the body. (67) (dark as) mid-night. (57)

Page #380

Word Index Bk. III
TT-cough. (147)
किच्चगएणं- -on some business. (112)
fars afT-business, something to be done. (29) कुटुं बजागरिय - name of a penance in which one keeps awake at night. (17)
कुमारग्गहा- -name of a disease. (147)
g-hereditary disease. (147)
कूडागारशाला - chamber of the shape of the summit of a mountain. (16)
केवलकप्पं ( जम्बूद्दीवं ) – the whole (of the Isle of Jambūdvipa). (3)
aleefaf-(goddess) in the process of chastising (the demon Mahiṣa).
(18)
खंदग्गहा- -name of a disease. (147)
-separation due to ill relation. (147)
fafat-throwing out. (58)
go-to be enthused. (76)
363
-a heavenly phenomenon. (146) -(same as above). (146)
TEST (same as above). (146) (same as above). (146) -(same as above). (146)
same as above). (146)
-cities of the Gandharvas. (156) -burning of villages. (146)
fc-a vehicle drawn by elephant. (90) -move in different directions. (76)
arakim-with uncouth and dreadful frame. (57) gea pot with four chambers. (57) -four modes or forms. (87)
at a distance of four fingures (about two inches). (57)

Page #381

364
Bhagavati Sūtra
ff-assuming dreary form. (18) fa-environment of the moon. (146)
-eclipse of the moon. (146)
चक्कवालं, एगओ-, दुहओ —, wheel, on one wheel (mono), on two wheels. (100)
चक्खुपम्हणिवायमवि - in the twinkling of an eye. (81) angfandafezfs af14-obstructing the vision
eye. (57)
चरिमभवत्थाण- -one in his final stage (before exit). (66) f-fever at a gap of four days. (147) चिट्ठेमाणस्स - while living. (81) fa-very old (treasure). (149)
-armoury named Catuṣpāla. (57) -with a tremendous speed. (53) -name of a disease. (147)
fa heavenly phenomenon. (146)
f-as many. (143)
Guquq-collection of villages. (132)
-sacred thread. (116)
जम्मणमहेसु- -on the occasion of birth ceremony. (45) gfg-in chronological order. (155)
of the
जाणरूवेण- -as a vehicle. (87)
f-in the flame. (81)
जिमिय-भुत्तुत्तरागए - after dinner. (17)
-name of a vehicle of the shape of a ricksaw. (90) —make one cry or weep. (78)
alad (holding tight) a lass. (3)
-a heavenly phenomenon. (146)
strength of a large number of men. (53) fafa qaray-make one resolve. (18) 3-roubles created by princes. (147) fa-obstruction. (147)

Page #382

Word Index Bk. III
365
offEFTT—-isle named Nandiśvara. (45) orazforgia-sewerage of the town. (149) OTTOTCTTHfEary—on the occasion of attaining supreme
knowledge. (45) fun4T1-on the occasion of one's initiation. (45) for at foret #153-of a limited size, of the size of one's own
person. (18) foanfgrcofeffear-activity to manufacture an instru
ment. (69) foratur fataTTe-without air, air-tight. (16) fouTCAI --while sitting. (81) fordrefer—to attain liberation. (34) foret, FUETTE -wealth. (149) unteer FUTUOTTET -lower. (21) uteng-shelter, support. (53)
STTTTT-zinc mines. (149) attu-a bundle of hay in hand. (81) Tafe-boiled, hot. (81) #a-fiat-T21—to be like hot sand. (18)
CATH-57754-4T-to be like a blazing flame. (18) anfaat-supporters, those who are on one's side. (146) Toffer—those who are devoted. (146) Johtful-those who are under one. (146) THLEFF14-dark-bodies. (57) TETHT-in that (right form) (129) dant-copper mines. (149) arrataiTrāyastrimśa gods. (3) framg-making one shed tears. (78) fafragte-to make an odd face. (57) fagfag-to frown. (57) तिवलियं भिउडिं णिडाले-with three lines appearing (on the
forehead). - (18)

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366
Bhagavati Sūtra
fa-twenty-one times. (17) तुयट्टमाणस्स — while lying. (81)
af-fever at a gap of three days. (147)
fc-name of a vehicle drawn by a horse. (90)
afi-fortress on land, valley. (53)
दाहिणिल्ले - in the south. (9)
face-mere acquaintance, one who is just known
through a meeting.
(18)
fafarargi-burnings of directions. (146)
-fortress (in water). (53)
दुप्पउत्तरकायकिरिया—activities in which the body is not pro
perly directed. (68)
-wicked person. (147)
दुरंतपंतलक्खणे — with bad signs or marks. (57) दुल्लभबोहिए- -one to be enlightened with difficulty. -inadequate rainfall, drought. (148)
दुहओपडागं - like two flags. (94)
aguafy-(covered) with a divine cloth. (11)
धूमिया—a heavenly phenomenon. (146)
न (ण) वहेमचारु- चितं - चंचल-कुंडल विलिहिज्जमाण — with cheeks decorated with beautiful and colourful rings made from pure gold dangling from the ears. (15) -jaundice. (147) qggest-hail-storm, shower of dust. (146) while performing. (30)
पज्जत्तिए, पज्जत्तिभाव — attainments, state of, (11) f-of the shape of a flag. (90)
afe-pot, vessel. (17)
afsar-a heavenly phenomenon. (146) afs-withdraw. (18)
—a heavenly phenomenon. (146) -wind from the west. (146)
(33).

Page #384

Word Index Bk. III
367
quli-soaked in ghee. (108) T86T-time (duration) of infatuation. (82) TA14441-on account of carelessness. (75) quitata-fallen. (93) geurs to become thin. (This is a sign of improvement.)
(108) TTHYSI5-being perfectly clean. affequi-enraged. (18) qfcer-by dint of other's power. (92) OfThe-to be transformed. (76) qfCFTCT-one who restricts mundane life. (33) offroartafTe-on the occasion of entering into libera
tion. (45) qfCarCarenjoying. (17) OfTUTETIT, OFTATE-to take. (3) oftaret—in order. (111) OfThrt-assemblies. (149) qfCHITE--to throw out. (3) of Tu-counsellors. (6) afaj-a posture in sitting. (118) Tewaag-fly back. (104) nefami-a posture in sitting. (118) ( 707 ) Toggfr-cause (physical) pain. (50) Toatel-large stream, river. (148) TER—wholesome. (33) TeTurartifor TETTUTTATTITIE -(treasure) which is misplaced,
(treasure) of which the owner's lineage is lost. (149) Tetor arfaus-(treasure) whose owner is dead. (149) TETT3416-(treasure) whose custodian is dead. (149) 97f01a721-wind from the east. (146) 9738afant-to appear. (25) 973f791-activity arising out of hatred.or malice. (67)

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368
Bhagavati Sūtra
9701&aru—activity leading to slaughter. (67)
TUTHIC 99571-a penance named Prāņāmā. (17) 474ECGTİ-—thumping with legs. (57) arfsstraforat—activity generating torture. (67) faET-plug, close. (81) façora TATT—cause (one) to be bitten. (78) gagaff--of former foe. (12) qoqpitEth-of former companion. (42) TIETOTU--previously performed. (17) 465-to pace. (76) of thoi-name of an weapon, parigharaļna. (57) Fosfatigatahti-red like kimśuka flower. (57)
SETT-clouds. (96) TEST-thick, strong. (108) afeyoure-complete. (11) arogata701–by penance of the ignorant. (18) art—it has been said. (12) ator-sharp exchange of words. (147) 979-117-1-in a voice trembling with fear. (57) 994528 atroaiet—inherent enmity. Fafafer-to be perfected in this life. (33) ofag--fit to be born. (103)
rfaqc1-advanced soul. (85) 79-HTÆTTIE-vast and dreadful figure. (67) Taitei-a disease. (147) TTTT-fistula. 15 TTT-diseases of a mandala. (147) HET -little rain, drought. (148) 997-Maghavan, god of clouds. (57) HESTIAT--shower of garlands. (14) FAAT fa53-burns (to ashes). (81) HETT-costly, dear. (149)

Page #386

Word Index Bk. III
369
HEUTS-with great glow. (2) HECT-with great treasure or fortune. (2)
Enfi-friendly companions or mates. (6) HEITEM-with great iufluence. (2) Fagfth-foragu-death of great personalities. (147) heralfi -a vast body. (57) HETAGT, AETHA-great wars, great combats. (147)
TEETfuasu—much bloodshed. (147) FETECTFUTTETT-hurling of great weapons. (147) HETITE-with great happiness. (2) #fear-a heavenly phenomenon. (146) #$-deceit. (125) HITTIFFIN - (dark as) a pile of black udad. (57) fuftuar--with teeth rattling. (18) AFATIUI-to become like sparks of flame. (18) #501143--on the surface of the earth. (57) Tout--forest. (53)
eti-shower of dust. (57) TETUT TUTTGU-rattling of a chariot. (57) feesti--a jewel named Rişta. (3) e-coarse, ungreased. (108)
Tact --wonders of the world. (52) STTTT77-influence of space or sphere. (84) agtata-shower of lightning. (149) AGTT-vajra ratna mines. (149) graferaruit—with both hands hanging downwards. (57) Toutfialfa--route of the thunderbolt. (57) agfaut-palace. (146) avutatan--shower of colours. (149) 777574T 471-a complete account. (7) a7870947-residents. (18) T HAT-famine. (146)
24

Page #387

370
Bhagavati Sutra
ququrit-come under my jurisdiction. (57) Tert-shower of gold, silver, etc., at the birth of a
Tirthankara. (149) ar -vomit. (108) fafah FI-at the time of throwing out. (59) fact-lightning, electricity. (146) fafaffour-specially fill up. (3) farmer-cause terror. (48) fazrat-heretic, non-believer, adversary. (33) faqa -reverse. (130) fant–in a normal or natural way. (57) faHTTAIT-specially tasting. (17) Fahrstrec--somewhat more. (61) azföy T-—with vigorous transformation. (3) aan TROTATT—for causing pain. (42) METSATTATUTT—-for relieving pain. (42) 295-to tremble. (76) auft-fever at a gap of two days. (147) aerTsky. (57) a cht--full to the brim. (81) ATECHIT-overflowing. (81) astigo-to be added. (88) संजोयणाहिगरणकिरिया-activity necessitated in assembling
different parts of an instrument. (69) fiftian—water-store, assembly. (149)
—extend. (3) HAT -a vehicle of the size of a man. (90) fineitg—by direct application. (12) FH-755 faq--with the crest of the crown smashed. (57)
accaraima wind of the name of Samvartaka. (146) atfouteraan--stock of corn. (149) afuratate-burning of sannivesa (a human habitation). (146)

Page #388

Word Index Bk. III
371
afourat-stock of ghee, jaggery, etc. (149) FEFE with a body seven cubits in length. (3)
tafa hafafar --in front of him, in his direction. (18) HATTTENT--embracing one another, hiding behind one
another. (18) Haftpat—to see. (27) FAITHF-torture. (78)
fa-immersed in meditation. (11) Aft-in a measured way. (76)
TETOf —-by an occult power. (85) tafsg-fall. (57)
Tauts-to be alert. (3) quife fish-external mark (of a monk) adopted by the
monk himself. (18) for gut a T-while lying on bed. (18) सयासव-सच्छिद्द-a hundred small holes and a hundred big
holes. (81) TEUTTT-fasting over a prolonged period. (11)
093177a-in all directions. (18) yoqrula--smallest, shortest. (60) 40061—all time. (82) . HTHOUT afant-holy order of monks. (11) athtfor2.-gods who are almost equal to the Indrā. (3) HITHE-to resolve to kill. (78) araba 377H307-hands with bracelets having pendants. (57) FAT—-breathing trouble. (147) HIECTcontracting. (57) Freizi-with own hands (60) faff-to be perfect. (18) faTaTaTi-moving round the head. (11) #737-palanquin. (90) TATT—lead mine. (149)

Page #389

372
सुंवेग बंधइ -- tied with rope.
सुक्कत्ताए - forming semen.
सुचिण्णाणं सुपरिक्कंताणं - well performed and performed with
exertion. (17)
-only rice. (18)
fa-very great. (53)
(18)
(108)
Bhagavati Sūtra
goalfag-with intellect readily available. (27)
-good rainfall.
(148) -cremation ground. (149)
ff-having no trace of existence. (57) gafa-environment of the sun. (146) -eclipse of the sun. (146)
-causing grief. (78)
-lake, tank. (81)
सोहम्मं कप्पंi-a heaven named Sudharma-kalpa. (47) 4f44-with delight at heart. (57)
-neighing of the horse. (57)
aft-piles. (147)
-silver mine. (149)
fzfz-fafz-afafg-devoid of humility and grace. (57) हीणपुण्ण चाउद्दसे - born with low merit on an inauspicious (incomplete) 14th. day of the fortnight. (57)
हुअवहअइरेगतेयदिप्पंत — with a brightness much
greater than
that of fire. (57)

Page #390

BOOK IV
fog-section. (3)
1-knowledge. (5)
g-that form. (6)
that colour. (6)

Page #391

Book V
g-causing injury. (90)
-terminating (rebirth). (65)
a gap to re-transform, gap to return to original state.
('29)
sifat-in the final body. (66)
अगड - तडाग- दह-इ--- well-tank-lake-river. (141) fo-physical frame of fire-bodies. (36) ff-burnt by fire. (36)
ff-deprived of original state by fire. (36) fff-transformed by fire. (36)
fortfar-treated with fire. (36)
afg-without reservation. (58)
-infinite times black. (127)
-infinite times harsh (ungreased). (127) —a series of knots without a gap. (41) jazzf-in the time-unit following. (11)
—in the (time-unit) just preceding. (10) -śruta knowledge derived by the leading disciple (Gaṇadhara) from the Tirthankara. (68)
-born without a time-gap. (72)
अणड्ढे — without halves. An attribute of matter with an odd number of predaśas (space-points). (117) अणवज्जे - sinless. (108)
ag¶fe—without discussion (confession). (103) seqajafue—(monks) giving to one another. (105)
-inference. (68)
those who do not make use of upayoga. (72) -not taken delivery of. (95)
-unlike this. (85)
auf-not free from lapse, prohibited. (90)

Page #392

Word Index Bk. V
375
STOUTHOOTITE91-knots tied to one another. (41) BOUT HOOTITE4 TITS-on account of expanse of one another. (41) BTOOTHOUT TEUTATETTATC-on account of expanse and heavi
ness of one another. (41) 3TOUTATOTTGART-on account of togetherness. (41) अण्णमण्णभारियत्ताए-on account of heaviness of one
another. (41) 3Toutati-others like this. (92) 37TTÀ -śruta knowledge coming from within. (68) BATET-Ardha-Māgadhi language-a mixture of Māgadhi
and Prākst, half-Māgadhi. (64) 3195À-without pradeśas (space-points)—an attribūte of
matter. (117) 3TTFTTTT—not mature. (72) 379134715 - due to a short span of life. (90) 37919goi-prohibited, impure. (90) 36799i-far from true, untrue. (60) TOHOTOTIC-on being permitted. (59) faxatgene te-in the inner half of the Isle named Puşkara,
within the mountain belt. (21) faforogcent—to make. (82) afThet-face to face. (59) 3f3735—to play, to enjoy. (58) 3H5E-without the middle-an attribute of matter with an
even number of predases (space-points). (117) sf-unlimited. (79) 379U-a measure of time consisting of three seasons of two
months each, half-year. (13) *H4-perfect, all-knowing. (84) affogo-to tell a lie about something that is or exists. (101) araefog-fixed. (14) 24hnura-insult. (58)

Page #393

376
Bhagavati Sūtra
-are stolen. (94)
-without causing pain. (56)
-to tell a lie about something that is not or that does not exist. (108)
uncivil, unbecoming. (62)
arggggang-for a long but unpleasant life. (22) erfi-as per one's own nature. (30)
ergof-just lit, just put to flames. (98) भहेउ - -non-cause. (142) argof-former. (122) ar-physical frame of water-bodies. (36) 13fe31—while ringing, beating or blowing. (45) आ जाइसय सहस्से सु- -in hundreds of thousands of births. (41) - measure of time in terms of respirations. (11) argfanfaar-series of knots from the start. (41) -some pain. (57)
आबाहं
-pulling till the ear. (99)
आयाणेहिं - with organs of senses. (78)
-when placed within sense perception. (47) grove, garden. (141)
आवलिया- -a measure of time. Several time-units make an
āvalikā. (11)
anything prepared or brought for a monk. (103) -stationed here (on this earth). (73)
fegar-moist wind. (22)
-seasonal, season. (11)
3fragi-a method of division or fragmentation in which one is turned into many. (83)
-to be uttered. (86)
-light, bright. (166)
उज्झर - णिज्झर - चिल्लल-पल्लल-वाप्पिणा -waterfall, spring, marsh,
rivulet and tank. (141)

Page #394

Word Index Bk. Y
377
377
377fafe--by changing their body. (32) SGUut-rich. (36) 3 -97$-north-east. (1) 3 Toutat—with attachment awakened. (77) 3tquifa, 3cqfiq, seafootfrfa-born, to be born. (178) 30s-wet. (116) 3a3f1-those who make use of upayoga. (72) gafirundt, safoto-help, accept. (58) gauitg-taken delivery of. (97), 39GĦAT --demonstate, display. (82) 3975-coal. STÉTIET-with attachment exhausted. (77)
fors-to throw. (99) 30-arrow. (99) BEHA17F3-to be keen. (50) . 5771 Thl_identical position. (97) gatu 149—one-time black. (118) CITYTAZ-existing on one pradeśa (space-point). (125) TUHIT-coming. (59) getur, T25-to throb. (109) 3TTITIETTE TUTTG464--Span-as-shape or form. (135)
TITTEET - to take bath, be involved. (80) 3779)--analogy. (68) ATATTWO-to be reduced. (7) FIUFT --buyer. (95) काखपडिग्गहरयहरणमायाए-with duster and bowl held in the
arm-pit. (58) $53737--mat. (82)
51ff71-activities done. (86) PHIEFETT-rust, black stone. (37)
ISTIA -as time. (144) FTTTS - bought. (103)

Page #395

378
Bhagavati Sūtra
-pulse, lintel. (36) -cluster of atoms. (110) uppter-with attachment reduced. (77) THICOTUITIYFTSpan-as-place. (135) Watchui-as place or expanse. (144) sifoy-knot. (41) 163797 farai-born from mother's womb. (152) Trek-decry. (58) THATTF1_while searching. (94) firiemui-summer. (12) for TTT-food prepared for a patient. (103) TF1F541-a tank without shape. (141) THICTg-heaviness due to density. (100) Tiger-city gate. THT-cow-dung, cow-dung cake. (39) 79 arsfamnen - breadth at all points. (40) aft #F#-final act. (69) afe4f4771—final exhaustion (of karma). (69) gosta Tuco4TT-due to restlessness of instruments (limbs).
(81) faoca-causing hurt to limbs or tissues. (57) ferito ito pierce, to be pierced. (114) Grafomi-knots. (41) 1990-cluster of souls ; sia-infinite ; qfar-unlimited.
(179) al-rope, thread. (99) Tor-a yuga of five years. (13) riafeurg—when the course of meditation was over. (59) ft grup-to burn. (11)
-rock. (141) ofan-established, placed. (103) OT7317 Oui TS-to remove from one place to another. (99)

Page #396

Word Index Bk. V
णामपरिवाडिए- -names in proper order. (89) णिट्ठरवयणम् - harsh words. (61)
foto sleep. (54)
farf-after it has taken place. (58)
for-without a life-span. (42)
fo(fa) xaaq-faca-without increase without decrease. (155)
fortg-without throb. (126)
fortafa-to be destroyed or lost. (179)
f-uncovered, with the cover gone. (49)
fagftag, fagts-to take out. (57)
-does not take place. (16)
(99)
हारु — sinews
-zinc.
(37)
379
-from there, from their own positon. (73) तप्पक्खिय-उवासगस्स - उबासियाए - admirer (male and female ) belonging to his side or group. (67)
acqzfa4a194e9-arfarg-follower (male and female) belonging to his side or group. (67)
तप्पक्खियस्स- -one belonging to his side or group. (67) unlimited time in the
तीय-मणतं सासयं समयं - eternal and
past. (84)
-a measure of time.
(11) span-as-substance. (135)
-as substance.
(144)
दव्वादेसेण - दाहिण -पडीण - south-west. (1)
दीविच्चगा - concerning island.
(25)
3-for the sake of long life. (91)
gfag with two prade sas (space-points); fagfag अणतपएसिए, असंखेज्जपएसिए— with three space-points, till infinite space-points, unlimited spacepoints. (110)
go-food prepared during famine (for relief). (103)

Page #397

380
Bhagavati Sūtra
geregte-difficult to bear. (102) qar36TH#-491-98-temple, hermitage, water-store and
pillar. (141) Toupe-sense perception. (68) qoftvifa-to know. (179) neqarfs--to go forward (to receive). (59) Tatahu-while falling. (100) qaytary--wind which is beneficial to plant life. (22) ofageagi-latter. (122) TOTETTT-mature. (72) TET3Tt-silken cloth. (82) qf5 ETHE---by making an offer. (90) qfs aors-to commence. (10) qft Haas, qf5f9Q-to experience, to undergo. (41) 95 _adversary. (89) T570-3MT-north-west. (1) quitat-advanced, elevated. (70) qurtg-to know. (174) TAIT-proof. (66) peole Haifa-to become light. (94) Theorgho-sleeping in a standing posture. (54) RETT Tfour-array of knots. (41) GETRITA-śruta knowledge derived from tradition. (68) pintaqout-born with a time-gap. (72) TIFE, 974f4--to touch. (56) परित्ता जीवघणा, परित्ते-see जीवघणा। qorxa -launch, set afloat. (58) TETTAT-bolding. (103) Trgu atfeut-south-east. (1) TTT77-57EETEST-afruar-ditch, structure on a castle, passage
for big animals. (141) 97TUTTE —when gone beyond sense perception. (47)

Page #398

Word Index Bk. V
381
arefa arfa qayt--questions by the disciples of Pārsva. (180) 97814-477-770-270-3raut-palace, house, hut, cave and shop.
(141) q afarul-progenies of (monks in the order of) Pärśva.
(180) 97&FITCoi- pleasant. (93) qua a TH-Puşkara-samvartaka-name of a cloud. (116)
Cos—when touched. (46) qoqalaqoraui-description of previous state. (36) TERÉ-from one to nine. (53) aft pafog fagitis-place of movement in the exterior. (58) AFFAISO-to fill up densely. (101) ance OfTOTT-turned coarse. (127) fase fai-channel connecting two lakes. (141) HTTIG--either...or, sometimes this, sometimes that. (144) HATTETË-taking body or birth. (58) TITEETTISUKA-span-as-phenomena. [135) Hatch-as phenomena. (144) HTTC Oqqoutati-with mind. (76) walaefo Freife--heavy shower. (58) HETATT737—from the great heavens. (59) facimlimited. (79) grafag-royal diet, food for the king. (103)
a--a measure of time. (11) stomis known or seen. (179) BET-EF519-167997-iron-vessel, cauldron and laddle.
(141) a fata-period of non-reinforcement non-withdrawal.
(161) ACHI -while being in that state. aute-forest with rows of trees. (141) TEST-forest with similar flora. (141)

Page #399

382
Bhagavati Sūtra
T-physical frame of flora bodies. (36)
(99)
as
a-to contract.
वद्दलियाभत्तं - food or provision for rainy season. (103)
-question. (59)
, rainfall, rainy season. (10) arg-vessel (his begging bowl). (58) विक्कियमाणस्स - while selling. (94)
विगच्छंति, विगच्छिंसु, विगच्छिस्संति - to be lost. (178) faarg-particular pain. (57)
-to throb specially. (109) rafe-nurse, look after. (58) वेहासं – in the sky. (99) alfa-to grow dim. (98)
with half-a characteristic of matter with an even number of pradeśas (space-points). (117) —while accepting. (107)
-to strike. (99)
f-existence in transformed state. (132)
-restrained. (60)
11—restrained-unrestrained. (61)
-to be added. (123)
f-born not from mother's womb, but from egg
or otherwise. (152)
-frequent discussion. (73)
संहरमाणे -
-see साहरइ.
--cart, chariot and vehicle. (141)
afasa-fasar-objects live, non-live and mixed.
(164)
raftonfar-transformed by some instrument. (36)
-subjected to a machine. (36)
a-fg-turned into sound. (128)
Ag-with pradeśas (space-points). (117)

Page #400

Word Index Bk V
f-with possession or property. (136)
-without middle-a characteristic of matter which has an odd number of pradesas (space-points). (117) 3-long-lived śramana. (14)
-smallest unit of time called samaya which is not further divisible. (10)
383
fa-to kill. (137)
सय्याय रपिंड - food prepared for a householder in whose house a monk stays. (103)
far-channel connecting two tanks. (141)
afafa-in one's own field. (107)
-all-knowing. (179)
af-all-seeing. (179)
-to pay, to deposit consideration money. (95) 3-with a life-span. (42)
-oceanic, concerning the sea. (26)
(136)
with endeavour.
-with reinforcement. (155)
साहरइ, साहरित्तए, संहरमाणे - to remove or transfer from one womb to another. (56)
eg-lead. (37)
q-gg-for long and wholesome life. (93) —while attending, with due attention. (59) सुहुम, सुहुम- परिणए - fine, made fine. (57, 127 )
g-with throb. (126)
-with withdrawl. (155)
सोवचया सावचया - with reinforcement and withdrawal. (155) हेउ- -cause. (142)
Harwinter. (12)

Page #401

Book VI
-karma obstructing capacity to enjoy. one who sees (knows) with all the eyes. (36) 3⁄4æcâàì¶à—from other (separate) regions. (158)
-free from old age. (114)
fag-without a beginning, without an end. (23) अणाइए सपज्जवसिए – without a beginning but with and end. (23)
arforfor-undesired. (15)
(28)
organs except
afrog-change into something injurious. (15) अणुत्तरोववाइया - without birth. (13) अणुभा गणामणिहत्ताउय - bondage
of life-span
(132)
karma that gave the bondage. -existent from previous times. (117) -by one's own self or soul. (158)
अपच्चक्खाण- णिव्वत्तियाउया - one who has acquired life-span
without formal renunciation.
(57)
अपज्जत्तओ- -one who has no full attainments. (37)
-one body with many souls. (39)
for-little exhaustion of karma. (12) q-with little pain. (1)
with little influx. (17)
determining
-period of dormant state of karma. (29) -minus period of dormant state. (29)
aafafa-not to be liberated in this life. (24) अभिभियत्ताए uncoveted. ( 15 )

Page #402

Word Index Bk. VI
385
TATTOOT-37FUTIHunsoothing and unworthy of remembrance.
(15) 37144-unlimited. (160) 3747967-iron ball. (4) shfaqgda-impure tinge. (144) staal—those who experience not. (47) असई अदुवा अणंतखुत्तो-many times or an infinite times.
(76)
STAFETOP-incompetent. (144) 3 arg op 356919-downward, not upward. (15) 317347875—with the bondage of life-span. (132) 3173795F31— karma giving life-span excepted. (132) 311 utgoang-from the start, in proper order. (16) 3117T ura-place attached to one's own body. (158) 3TIOTufg-with the help of organs of senses. (159) 311917-372-957417—advent, appearance. (117) stifine-flat surface of the hand drum. (117) इरियावहियवंधयस्स-lapse due to insufficient precaution in
movement. (24) GETATOTT—of great merit. (117) sang-within comparison. (114) 39quur goal-born earlier. (76) FETT-time of respiration. (114) gragfaat ATC-a line (wall) same from base to top.
(60) 371zifuatay-gross-bodies (11)
5476coarse touch. (143) FUETTfort-dark formation. (77) fifah -soaked in mud. (4) aifa forêrant- period when karmu is up and is giving
effect. (29) F120r—instrument. (5)
25

Page #403

386
Bhagavati Sūtra
Figafar-defiling one's own soul. (72) 94954 -fot--of the shape of the cage of a cock. (61) कुसविकुस-विसुद्धरुक्खमूला-with roots free from harmful grass..
(117) locforTATT#fa—as big as a berry seed. (148) CFTOTETTO-stained with wheel dirt. (4) fetare-inseparable, ineradicable. (4)
TETTE-gliding back and forth in life-cycle. (27) TEHITU-a casket of fragrant paste. (149) Tforg—with arithmetical digits. (114) T@F74174-to thicken. (4) ETTEISE-with fragrant matter. (149) 19784413-affixed grease-like. (4) fundirty. (18) ITEMTAFUTETI 35—karma determining name and lineage.
(132) migaefe--in blazing fire. (4)
tonata-loss of capacity to procreate or sprout. (111) forestais #1575-to be rendered devoid of substance. (4) forçame--greasy-harsh. (143) णिप्पावमायमवि-of the size of a variety of paddy called
nippāva (bala). (148) furoas d -with vision unobstructed. (160) 196577-0721917-perfected souls, some of whom are with
activities, some without and some are siddhas. (39) OTTOPT-CTrata -with-mind without-mind, perfected souls.
(34)
souls.
TEE TATT.-neither fine nor coarse, perfected
(45) daya-just released from the loom. (16) Turecap-with hay in the hand. (4) **19—bodies made from dark matter. (58)

Page #404

Word Index Bk. VI
faq-three-times seven, i. e., 21. (63) तिहिंअच्छगणिवाएहि-minimum time, time taken to make sound
with two finger tips. (63)
a-vigorous. (63) यणियसद्द — sound of thunder. (68) gamag-difficult to clean or wash. (4) g¶f7g-difficult to brighten. (4)
-difficult to make stain-free. (4) faafc-free from disease. (114) qf-with mud. (18)
पच्चक्खाणनिव्वत्तियाज्या - one with life-span acquired through.
387
renunciation. (57)
-renunciation and non-renunciation. (55) पच्चक्खाणी - -one who is renounced. (53)
-affluent, one with full attainments. (37) पडिमा पडिवण्णए- -one fixed in penance or pratimā. (13) पमाणाणं आई - substance original. (116)
q-m—from regions further apart. (158)
परिकम्मिज्जमाणस्स -- that which is sought to be cleaned. (18) afta, afa-one-body-one-soul, little worldly life. (39) used, put into use. (16)
f-wide exhaustion of karma. (1)
qg-acquisition of matter. (19)
-one with speech. (38)
मल्लगमुलसंठिए — like the base of an earthen lamp. (61) fe-with dust. (18)
-the end of sphere (space).
विग्गहगइसमावण्णएणं- -movement taking a complete turn. (70) faccars wafa-to be lost, to meet one's end. (4) facqfzunfts-to be rendered without effect. (4) fa-half cubit, nine inches. agarert- -at the end of the altar. (60)
(116)

Page #405

388
Bhagavati Sūtra
af-without curiosity, with slow pace. (11.) afourfog-ends. (60)
fo-to start, to arise. (60) -collection. (114)
fa-(paste) for rubbing. (149)
argy 34mafag—with a beginning but without an end. (23) asg aqwafag-with a beginning and with an end. (23) fufto be loosened. (4) fafocus-to be mixed up. (4) सुद्धोयतराए -easy to clean or wash. (4) सुपरिकम्मतराए - easy to brighten. (4)
easy to make stain-free. (4)
f f300-rock-like fixed in penance. (13)

Page #406

SUBJECT INDEX [ Figures indicate page numbers ]
875 TTT (Atimuktaka)-163-64.
ja fff297 (final activities)—77-78. BIETTHET (within 48 minutes, less than 48 minutes)-218. sparut (see suurte). STARUT (see $). Traf# ( principal consorts ): of Cakravartis-181 i
of Camarendra—7, 8, 9, 10 ; of Dharaṇendra-12; of Išānendra–19 ; of Sakra-16, 17 ; of Tișyakadeva
--16 ; of Vaimānikas 48. affet* (Agnikumāras)--122 ; and -kumāris-122. forte TITA (Agnibhūti Gautama) --3, 8, 9, 10, 11, 13, 17.
f# (see afta). 3treet (nymphs)-49, 60. 3511at (non-life)—223-24. 39531 (Āryyā, Pārvatī, a goddess in the Hindu pantheon)-22. STTECTTH (see STETTA). sparta quutit, pritetaauutot (born with, without a time
gap)–173-74. TUHATT (infinite involvement in mundane life)-42. 29ure, 3H (attributes of matter)—197, 211-13. STRUTUT, furaifeaf (army, army-commander)-12, 16. 3poor fetal (heretics, heretical views)—52, 53, 54, 153-54,
179-81, 189-89, 233, 311-12, 315-16; (heretical
monks, their penance)—24-27, 29, 31, 32-33, 52-54. 3TOOTTOT (ignorance, nescience---mati, śruta, vibhanga) -
256, 264. aria (one who has restrained self by self)-80-81.

Page #407

390
Bhagavati Sütra
अत्तागम, अणंतरागम, परंपरागम (texts for Tirthankaras, Ganadharas and followers)-171.
El (Ardha-Magadhi language)-170.
अपएस (see सपएस).
अपरित (see परित).
अप्पज्जत्तग (see पज्जत्तग).
(more or less, number)-242, 258.
a (six months, half-year)-140-41, 222.
afga (arihanta, jina)-47, 50, 63; caityas of-50, 63. (an isle, a sea)-270.
(perfected souls)-179; (see siddhas).
y, etc. (liars, their bondage)-191.
af,
अवट्ठिए काले ( fixed time ) - 140-41.
अवट्ठिय (state of constancy) - 215, 22.
अवसप्पिणी, उस्सप्पिणी ( down and up phases of the time cycle).-50, 141-42, 144. 226-27 295-96.
(Asurakumāras)-4, 5, 6, 7, 29-36, 53, 66, 121,
122, 125, 205-06, 217, 225, 226, 238, 239, 287, 314; and -kumāris-4, 5, 6, 7, 29-36, 113; abodes of-44-45; downward movement of,-45-47; upward movement of,-47-51; why they go up ? -48-49; beg to be forgiven-34-36; movements up and down of,-66.
ar (Aśoka, a forest strip)-54
अहिवs (Overlords)—2.
अहुणोववण्ण (just born ) - 72.
110 (substance original)--294.
3 (life-span)-71; bondage of,-153-54, 302-04, 317; of Sanatkumāra-42 ; movement with,-155-56; karma giving short and long,-182-83; karma giving,-250-58; determined by renunciation267 ; of Soma, Yama, Varuna, Vaiśramaṇa112, 114, 116, 118.

Page #408

Subject Index
391
TTTTT, FT19,99 (measures of time)--139, 292. 3T4507, 9f75ct (own ability, other's ability)-86-88. mufc2-36T (preceptors and teachers, their perfection)
—191. 37TTH, TH, TRCH ( decision to slaughter, torture,
slaughter)—78. 3TTEF (devotee)-42, 92. 3 [OTEUTT (devotion)-190. atafsett (a measure of time)--139, 201, 203, 217, 218, 219,
221, 227. 819 (karma-inflow)—81, 233.
TETAFH (prohibited acts)-189-90. 3TTETT (intake)—241, 257, 263, 288, 317. BITETTT (assimilatives, food-eating)—242, 257, 265. 32 (a god in the Hindu pantheon)—26. THE TITH--20, 44, 65, 73, 83, 92, 100, 107, 119, 123,
125, 131, 144, 152, 156, 166-68, 169, 178, 181, 192, 209, 215, 222, 231, 240, 241, 259, 268, 284, 289
297, 305, 310, 317. g (Indras)-29, 30, 31 ; of Acyuta-kalpa—19, 48 ; of
Bhavanapatis-2, 156, 207, 217 ; of Brahmalokam 19; of Jyotişkas—13, 123, 231 ; of Lāntaka-19 ; of Mahāśukra-19; of Māhendra-19 ; of Prāṇata-19; of Sahasrāra-19; of Sanatkumāra
--19, 41-43, 218 ; of Vāņavyantaras-123. Camarendra-1-9, 11, 12, 13, 17, 44, 51-52, 54-61, 62
64, 66, 67-71, 73, 107, 121, 125 ; previous births of ,—51-52 ; birth of,—54-61 ; challenges Sakra58; routed by Sakram-60; movements up and down of,—66, 67-69 ; remorse of,-69-71 ; craves
for Mahāvīra's support—56, 58 ; story ends—73. Dharaṇendra—11-12, 121.

Page #409

392
Bhagavati Sūtra Isänendra-17-22, 31, 33-41, 126, 127; attitude of, to Sakra-37-41 ; previous birth of,-21-28; height of the vimana of,-37; rage of,-33-34; worships Mahāvira-20. Sakrendra-13-16, 17, 26, 31, 55, 56-64, 66, 70-72, 109, 128, 161, 162; routes Camarendra-60; withdraws thunderbolt--62-64; attitude of, to
movement up and down of,
Isanendra-37-41 ;
-66, 67-69; height of the vimana of,-37. Vairocanendra (Bali)-10-11, 121.
1ndras dominating over Asuraku māras,... till Stanitakumaras, Piśācakumāras and Jyotiskas-121-123.
इंदिय, आयाण (organs of senses ) – 2, 124, 151, 176, 218 ; (objects of senses)-124.
-fat
sfer (woman, female form)-242; binding karma-251, 258, 264.
इथगब्भं (embryo)-161-62.
farafa (vigilance in movement)-81.
fa (world of liberated souls)-45, 298-99.
उक्करियभेअ ( an occult power enjoyed by the advanced
monks)-178.
esota gaurt (light and darkness)-224, 231.
(utkatuka, a posture of sitting)-166.
(Uttarakuru)-296.
(Udadhikumāras )-121-22; and -kumāris-115.
उदीण्णमोहा, उवसंतमोहा (with active attachment, with exhausted attachment)-175.
उवज्झाय ( see आयरिय ).
Bat (cognition)-242, 257, 264, 265.
(Hall of Genesis where a Indra is born)-15, 31,. 54, 58.
उवसंतमोहा (see उदीण्णमोहा).

Page #410

Subject Index
393
grafoqot-- see aeroport ). gfrifcat... fafaur T4T ( beings with one,... till five organs
of senses, mobile beings )-160, 161, 205, 206-207,
245, 263, 264, 266, 275, 288, 289. Tag (throb, tremble)-77-81, 132, 193-94, 223.
TITIEMTÇÕTTT (span-as-shape)-203-204. artfg ( avadhi knowledge )—29, 55, 57, 63, 64; vision
253, 255. FUETTE (dark formation)-275-80, 302 ; names of,—280 ;
location of,—276 ; size and shape of, -279-78. 2009 (heavens)—19, 230-31 ; beneath the heavens-300-302 ;
higher heavens-302 ; ábhiyogiya (i. e., heavens upto Acyuta)-99 ; Acyuta-19, 48, 125, 218 ; anabhiyogiya (i. e., heavens beyond Acyuta)-99 ; Aparājita, Āņata, Āraña--218 ; Brahmaloka--19, 218, 270, 276, 282 ; Iśāna—-17, 19, 20, 31, 32, 33, 123, 127, 218, 270, 301; Jayanta—218 ; Lāntaka-19, 218 ; Mahāśukrá, 19, 218 ; silent questions by two gods from, -164-68 ; Māhendra19, 218, 270, 276, 302 ; Prāņata--19, 218 ; Sahasrāra--19, 218 ; Sanatkumāra-19, 218, 270, 276, 302 ; Sarvārthasiddha--218, 219; Saudharma -15, 45, 48-51, 55, 58, 60, 63, 71, 72, 115, 123,
218, 270, 301 ; Vijaya, Vaijayanta–218. FH (Karma)-23, 24, 160, 161, 164, 171, 207, 233-34, 236,
242-44, 246-47; evaņbhūta, anevambhūta—179181 ; giving short and long spans--182-83 ; great, little-186, 242-44 ; bondage of ---306 ; bondage of liars--191; asātā vedaniya-238; instruments238-39 ; pain from, and exhaustion of,--239-40 ; duration of,-242; with beginning without end247 ; its span—248-50 ; divisions—249-50 ; female, male, impotent binding karma-250-58.

Page #411

394
Bhagavati Sútra
FICUT, BATU (instrument, non-instrument ): soul and
instrument-236-39 ; non-instrument-238-39. Tu (passions)-264, 265. #T (time)-261 ; measurable, --292-93 ; by comparison
293-295. FIT-(Kālodadhi sea)-144. fæfent (activity)-1, 74-77, 87, 88, 98, 184-86; final—77,
79, 81 ; of an archer-186-88 ; of Asurakumāras-205-206 ; of buyer and seller--184-185 ; of infernal beings——204-05 ; of two-organ beings, etc.--206-07 ; of the type of anuparatakāya, etc., -75; of the type of vigilance in movement
81 ; non-activity–81. 1 (uddālaka trees)—296. Gaga (Kurudattaputra, a monk)—18, 19, 43. ATT (patriarchs)--181. mart (omniscient) : his laughter and sleep—159-60 ;
knowledge of the, --171-72, 175, 176, 208-09, 316-17 ; knowledge and hearing of sound by the,
—159; energy of the,--176-77 ; vision of the,-253. ofteeffet (goddess Candikā of the Hindu pantheon)-26.
ia (Skanda, a god in the Hindu pantheon)-26. Dag (Skandaka Parivrājaka)—149. TEET (cluster of atoms or molecules)—194-95, 197. OFEOTUTT (span-as-place)—203-04. TIET9$ (gäthāpati, a class of marchants)-22, 23. 73cchycat (masters of 14 Pūrvas)-177. şifah, TC (the moon)—132, 232. 39 (Campā, a city)—132, 232. 7 acet (Cakravarti, world-conqueror)-181.
747 (an air-car)-44. 247 (Camarendra, see Indras)

Page #412

Subject Index
395
74**T (Camaracañcā, metropolis)_44, 54, 58, 70, afc#, aft# (final, non-final, body)—42, 72, 242, 258 79T (Catuspāla, armoury of Camarendra)—58 ont (a monk) 53, 208-09 ; his laughter and sleep-—159
60 ; perfection of,--179; power of, to know and see—84-85 ; power of, to transform-1, 91, 93-100, 170-71 ; power to sleep and sleep standing-161 ;
to fly over a mountain—90-91 ; to hear--158-59. 3777&ata (Jambũ-dvipa)-4,6, 11, 12, 13, 17, 19, 22, 29, 32,
52, 58, 61, 94, 95, 109, 110, 111, 114, 116, 118, 127, 133, 136, 137, 138, 139, 140, 141, 142, 143,
271, 312. OTT76 (spiritual vigil at night): anitya-27; kutumba-23.
tiforfer (ability to see state of things elsewhere)-2,84-85. ota (Soul)-312, 314, 317 ; and renunciation--265-67 ;
and instrument--236-39. pragu ( jivaghana : ananta, paritta)—230. optat (livings beings)-increase, decrease and constancy
of,--215-22 ; reinforcement, withdrawal, etc., of,-219-21; living, non-living and mixed
223-24. TT-forest-forestia furat (jugga-gill-thilli-syandamānika),
86, 89, 93, 94. Figfag (jyotişkas, planetary bodies 1—12, 13, 60, 90, 123,
124, 156, 207, 218, 226, 228. Frontfazene (loss of sprouting capacity)—290-91. OGUT (Nandana, a Caitya)—3,20. ofertat (Nandiśvaravara, an isle)--47. TTTT (Nāgakumāras)-12, 121 ; and -kumāris--
12,115. UTTU (knowledge): types of;-130, 242, 264, 265.; of the
omniscient—172, 255; mati and śruta—255.

Page #413

396
(Nāradaputra, a monk)-210-215.
fords, faifoga (Nirgranthiputra, a monk)-132, 210-15. (infernal beings)-89, 126, 130, 181, 204-05, 225, 228, 234, 236, 238, 218, 260-61, 265, 266, 289, 314, 315-16.
•
Bhagavati Sūtra
(tamaskaya, bodies formed by dark matter)—233, 269-75, 302; names of,-275.
araffa (Tamralipti, a sea port)-22, 26, 27, 29. 32. a (Тāmali, a monk)-22-34, 52.
faf
(Tigicchakūta, a mountain)-58. (Tirthankara)-81.
fa
faf (animal world)-47, 60, 63 (see
).
araga (Tiṣyakadeva, a monk who became a god)15-16, 19, 43.
for (Stanitakumāras)—12, 122, 225, 239, 261, 287; and -kumāris-115.
(senior monks of Pārsva's order)-228-30.
a (vision)-242; optical-253.
(span-as-substance)-203-04.
(Dāņāmā, an order of heretical monks)-52. (gates, fourteen)-260-65.
दिट्ठी सम्म - मिच्छ ( outlook, right, wrong ) – 42, 101-03, 173, 208-09, 242, 252 263, 265.
faa (day and night): measure of-134-36, 141-44, 218, 229, 231.
faul (Dikkumāras)—122.
दीवकुमार (Dvipakumāras)—122.
दीव-समुद्दे (isles and seas ) – 5, 6, 7, 12, 19, 60, 61, 63, 304-05. (misery)-36, 42, 71, 163, 168, 191, 244.
दुल्लभवोही (see सुलभवोही ).
(gods, celestial beings)-85, 248, 264; abodes of,-23031; Body-guard gods-12, 13, 16, 48, 60, 107;

Page #414

Subject Index
divine fortune of,-29, 35, 36, 71, 72; language. of,-170; Lokāntika, and their vimänas-28184; power to hurl matter, etc.,-54-66; progenylike, to Lokapāla Soma-112, Yama-114, Varuṇa-116, Vaiśramaņa-118; restrained, nonrestrained or unrestrained ?-169-70; Sāmānika4, 5-7, 11, 12, 13, 15, 16, 19, 44, 56, 60, 70, 71; speed of,-65, 66; taking orders from Lokapala Soma-110, Yama-113, Varuna-115, Vaiśramaņa -117; Trayas-tri msa-4, 6-7, 12, 17, 19; with competent, incompetent, soul-309-10; with pure, impure, tinge-309-10.
देवकुरु - उत्तरकुरु (Devakuru- Uttarakuru ) - 294.
देस (see पएस).
(Dbātakikhaṇḍa, an isle)-142-144,
ч, (space-points)—177, 194, 198-203, 211-15, 233; saprade sa, aprade sa (attributes of matter)-197,
211-15.
(with, without, formal renunciation)
-265-67.
GAT, GAT (with, without, full attainments)-173-74,
265.
qf (attainments)-15, 31, 55, 242, 254-55, 265.
afs
397
(pratikramaṇa-a spiritual practice)-15, 19, 92, 99, 190, 230.
fs, #fs (pratimā, a penance, great penance) 54, 55, 57, 240.
(praṇāma-a low bow in Indian style touching the feet)-26.
-
ч44 (carelessness)-77. परंपरागम (see अत्तागम ) .
परंपरोववण्णग (see अनंत रोववण्णग).
(infatuated restrained)-82.

Page #415

398
Bhagavati Sūtra
परिड्डी - (see आयड्ढी ) .
afa, aqft (one-soul-one-body, many-souls-one-body)-242, 255; (with restricted worldly involvement). after (assemblies)-2, 12, 16, 125; Sudharma-60, of Camarendra-2, 125.
aftan (palyopama, a measure of time by comparison)112, 114, 116, 118, 128, 141, 219, 294, 295-96. eefer, foria (palhatthi, paryankāsana, postures of sitting) -96, 97, 100.
(padapopagamana, a form of the prudent person's courting death by a conscious process)-27, 28, 29, 53.
पागसासण (subduer of the demon Pāka) 55.
--GAT-A
(one-organ beings, two- to five-organ
beings, flora bodies static beings)-78, 79, 180, 187-88, 275, 280, 284.
¶ (Prāṇāmā, an order of heretical monks)-24, 26, 33. (Arhat Pārśva, 23rd Tirthankara)-228-31.
पिसायकुमारा (Pisācakumāras)—123.
THER, THERIA (Puskara, an isle, half of Puşkara)-142, 144. (Puşkara-Samvartaka, a cloud)—196.
geat (worlds, hells)-227, 233, 285, 298-300, 302; beneath the,-299-300; Ratnaprabhā-45, 109, 127, 156, 217, 285, 286, 299-300; Śarkarāprabhā.....till. Mahātamaḥprabha-45, 156, 217, 285.
getag...till au
(earth-bodies...till flora-bodies)—
86-7, 149-51, 186, 196, 205, 206, 223-24, 239, 261, air-bodies' 270,273, 275, 280, 287, 288, 301-02;
power to transform-86-87; ashes, hay, etc., as bones as fire-bodies-151; fire-bodies-151 ; grains as earth-bodies and fire-bodies-149-50; metals as earth-bodies and fire-bodies-149-50 ; and fire-bodies-149;
earth-bodies pulses as wine as water-bodies-149-50.

Page #416

Subject Index
399
gouratec (Purņabhadra, a caitya)--132. gfra (male-form)-251, 258. gzipat (Purohita)—29, 30, 31, 54. goa (Purvas, traditional texts)—177-78. goats tot (pūrva-koți, a measure of a very long period)
82, 250. ITU (Purana, a householder)-52-54. OTTE (matter)–65-66, 210-215 ; auspicious and inauspici
ous.--224-26, 242-47, 307-08 ; in cloth-242 ; dark,---269 ; external,-90-91, 93-95, 98, 107, 244, 307-08 ; molecules of, their throbbing.--193-94 ; their indivisibility-194-96 ; characterisation of - 196-97 ; touch between,-197-99 ; span of existence
of,-199-201; time taken by, to retransform-201-04. Afeggo (Parigharatna, a powerful weapon)—58, 60. aja (bondage)—242. anaat (Baladevas)-181. ATTTT (coarse-bodies)-257-58. att (a village)-52, 53. Taut (celestial abodes)-4, 9, 11, 12 ; residents of,-231 ;
lords of, —2, 152, 156, 207, 217. wafafen, wafafc# (to be, not to be, perfected in this
life)-42, 247, 248, 253, 263, 265, 314, 317. #fag (fit to be born)233. Hayot (perfection in this life)43, 242. #factcat (advanced souls)—85, 90-91, 93-98, 102-03, 107. In are (Bhāratavarça)–22, 29, 32, 52, 58. 7779COTTT (span-as phenomena )-203-04. SETAT (language, speech)--170, 242, 255. Fifsuga (Maņditaputra, a monk)—74-82. HIT 9794 (Mount Meru)---109, 111, 114, 116, 118, 127, 136
37, 138, 139, 140, 141, 143, 144, 287, 288.

Page #417

400
Bhagavati Sūtra
मंदरस्सदाहिणेणं (activities to the South of Mount Meru) - 111,
114, 116, 118.
(great vows)-230.
महाकम्म, किरिया - णिज्जरा, -वेयणा ( great karma, -activity, -exhaustion, -pain)-233-36, 239-40, 243.
महापडिम (see पडिम).
fa (Mahāvideha)-36, 42, 71.
(Mahāvīra)-3, 8, 9, 10, 11, 13, 17, 20, 44,. 53, 57,
58, 64, 65, 70, 82, 83, 100, 119, 144, 163-64, 165, 166-68, 169, 210, 230, 240, 241.
#T, (deceitful, deceit-free)-91-92, 99-100, 102-03, 173. (muhurta, 48 minutes)-82, 136-39, 200-03, 217-18, 221, 249, 250, 291.
(Mokā, a city)-3, 20, 43.
if (Maurya)-22, 23, 27, 29, 31.
(activities)-77, 242, 264, 265.
af (one with activities)-257.
raf
(Rajagṛha)-20, 44, 74, 91, 102, 103, 105-06, 120, 124, 125, 126, 132, 142, 223-24, 281, 241, 312. (capital cities)-28-36, 44, 54, 58, 70, 110, 126, 129. fred (rişta gems)—4.
(Rudra, a god in the Hindu pantheon)-26.
safi 31998g-(Rucakendra-utpāta, a mountain)-29. of (occult powers)-248; virya,-102, 103, 105, 106; veuvviya-102, 103, 105, 106; ohi-jņāṇa-105; vibhanga-jnāṇa-102, 103; manaḥ-davva-vaggaṇā—
175.
(Salt sea)-83, 141-42, 144, 147, 151-52, 305. HT (tinges)-89-90, 126, 130-31, 263, 265, 309-10. (sphere, cosmos)-19, 29, 83, 152, 229-30, 284, 288; high up the, -50; northern half of,-20; central part of, animal/sub-human world-5, 6, 19, 47, 59, 60 61, 63, 152, 288; lower,-59.

Page #418

Subject Index
af
401
(Lokapālas)-2, 7, 8, 12, 17, 19, 108-118, 129; Somadeva-108-112, 115, 116, 121, 127-28; Yama109, 112-14, 121, 127; Varuņa-109, 115-116, 121, 127, 128, 129; Vaiśramaņa-109, 116-118, 121, 127, 128; of Bhavanapatis-122; of Iśāṇa126-28.
з
(thunderbolt)-61-64; movements up and down of, -66-69, 70.
(Balicañcă, a metropolis)-28-36.
(Vayukumāras)—121-22; and -kumāris-110. (Vayubhūti Gautama)-8, 9, 10, 11, 13, 17, 19. (Vāṇavyantaras-12, 123, 156, 207, 218 226,
228, 231.
वाया, अणिल (winds ) -- 132, 145-49.
(Vārāņasi)-102-03, 105-06.
TT (rainfall)-138-39.
argar (Vasudevas)-181.
fax (transformation, power to transform)-1, 4, 6, 7, 11, 12, 13, 15, 16, 18, 19 59, 77-79, 81, 91, 100, 149, 194, 229-30, 244, 288, 306; of Sāmānika gods-6, 7; of Camara-1, 4, 6; of Vairocanendra--11, 12; of Dharanendra-12; of Jyotişka-Indra-13; of Sakra-15, 17; of Tisyakadeva-16; of Iśānendra-19; of a monk1, 91, 93-100, 170-71; of Vārāņasi into Rājagṛha and vice versa-102-03, 105-06; of the deceitful and deceit-free-91-92; of one with wrong outlook-101-04; of one with right outlook-10407; of a god-1, 306-08; and to know and see309-10; of air-bodies-86-87; of the clouds -87-89.
faff (Vindhya hills)—52.
26

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Bhagavati Sutra
fa i t (Vidyatkumāras)—121, 122 ; and -Kurbürts--610. fee (Videha)-294. fatty (celestial abodes or palaces)—13, 16, 19, 20, 109,
112, 126-28, 165, 166 ; height of respective, of Śakra and Iśana--37, 43; anuttara (ultimate, last)
-175, 240, 285, 289; of Lokapálas—109-10, 112-13, 115, 116, 127-28 ; of Lokintika gods282-84 ; of Tişyakadeva-16; Isänāvatamsaka -20, 31, 128 ; Rişga—270, 276, 282-83 ; Arci, Arcimāli-282; Aşoka...tin Cüta-109 ; Sandhyaprabha...till Valgu-109-10, 112-13, 115, 116; Sumana ... till Suvalgu-127; Aökāvatřsaka... till Jātarupāyata msaka-127-28; Saudharmāva
tassaka44, 55, 70, 109, 112, 115, 116. faceta (period of non-arrival non-departure)–221. facrae (adversary)-42. HTT goape (Vaibhāra hill)—91. fury (Vaimānika gods) – 16, 33, 34, 48, 49, 66, 90,
155-56, 160, 163, 173, 181, 207, 226, 228, 231, 246, 267, 303-04, 314; and their consorts—16,
33, 34 ; movements up and down of_66. 10=(Vaiśramaņa, Kuvera, god of wealth)—26.
TES, 45* (attributes of matter)-211-13. fitu, hiru (restrained, unrestrained)—242, 251, 263-64, 265. pouft, reouft (with, without, mind)--242, 252-53, 263, 265. FTER (export-import merchant)---26. 166 (sound)-132, 157-59 ; time taken by sound to retrans
form-203-04. 1998, 31997 (with, without, space-points)—211-14, 260-63,
267, 288. HY (time-unit)-66, 67, 82, 138-39, 140, 200-03, 218-19
221-22, 227, 292.

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Subject Index
403
ITETI (vigorous transformation) : märanäntika -286-89;
vaikriya--4, 6, 29, 58, 59, 85, 94. HET (see 19-TECT ). HTHTHT (Svayambhūramaņa, a sea)-305. Hat Sat... (aborigin tribes like Savara, etc.)-50. HOTTTT (with suffering)-262, 264, 265. Hoac (all-time) -82, 141-42, 144.
ist (with body)-264-65. HTTT, TT19H (millions and millions of years, longest
period of time by comparison)-36, 42, 71, 141,
250, 294-96. HTATOTT FT (Sämānika Hall)55, 57. fra, fafa (perfected soul, perfection)-42, 43, 219-23, 261,
263, 264.: fera (Siva, a god in the Hindu pantheon)-26.
marek (Sumsumārapura, a town) ---54, 58. 10-Aņuyogadvāra-171 ; Jiväbhigamam-83, 124, 189, 282,
305; Pannavand—130, 131, 241, 306 ; Raya
paseniya-20, Samaväydriga--181. Totalfe, Haret (enlightenment, with ease, with
difficulty)_42. gauure+TT (Suvarnakumaras)—121.
E# (diminutives).-242, 257-58. effat, ha (the sun )—132 ; sun-rise and sun-set-132;
in Jambū-dvipa 133-34 ; in the Salt sea-141.
42 ; in Dhātakikhanda and Puşkarārdha-142-44. greuth (Süryābha, a god)—110. matut, praeal (reinforcement, withwdral, etc.)-219-22.
feu That (Harinegamesi)—161-62, 300. oftare-za- TT (Harivarşa-Ramyakvarga)—294.
Es (cause, non-cause)-207-09. Ha (winter)—139, 41. 494-govorau (Haimavata-Airāvata)- 294.

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