Agam 05 Ang 05 Bhagvati Vyakhya Prajnapti Sutra Part 02 Bhagvai Terapanth

Author(s): Tulsi Acharya, Mahapragna Acharya, Mahendramuni, Nathmal Tatia
Publisher: Jain Vishva Bharati
Catalog link: https://jainqq.org/explore/006599/1

Page #1

B
H
A
G A
I
VIAHAPANNATTĪ
2

(Let us pay obeisance to) Rev. Gaṇādhipati Tulsi, the Synod-chief, whose intellect was responsible for all innovations; in fact, it was all his contributions; this innovation of writing the Bhasya in Hindi, the national language, is indeed a new experiment in the Bhāṣyayuga (i.e., age of writing Bhāṣyas).
Synod Chief: (Vacana-pramukha)
Gaṇādhipati Tulsi
Editor & Annotator: (Bhāṣyakāra)
Acārya Mahāprajña
English Translation:
Prof. Muni Mahendra Kumar Late Dr. N. Tatia
For Private & Perinat Use Only

Page #2

Lord Mahävira (B.C. 599-527), the 24th Tirthankara of Jainism, was the propounder of the Jain Philosophy which is found expounded in the twelve canonical texts called Dvadasängi, the fifth of which is Viñhapannatti. If has been popularly known as 'Bhagvati Sutra' (Pkt. Bhagavai). Among the whole corpus of Jain literature now available, the Bhagavi is the most outstanding in exposition of the Jain Metaphysics.
The present volume is the first one which contains the first two śatakas (chapters) the original text in Roman Script, the English Translation, the Bhāşya (an elaborate annotated commentry by Acharya Shri Mahaprajnaji) and several useful indexes.
. Some of the important topics which have been presented in the Bhāşya on the basis of profound and comparitive studies include the important disciplines of knowledge such as Philosophy, Ethics, Science of Jiva, Cosmology, Cosmogony, Parapsychology and the like. In the context of the relation between jiva (soul) and pudgala (matter), which may be in several forms such as appropriation of the new body in the beginning of a new life, the food-intake, the bondage of Karma, the fruition of Karma and the like many aspects of the Science of Jiva and Science of Karma have been explored. The motion of Jiva through the space while transmigrating from one life to another one, the doctrine of reincarnation, etc. are very interesting topics which have been very minutely examined.
The topics related with Embryology, Biology, Physics etc. are very important both the scholars. Some light is also thrown on the Jain Mathematics. The historical events like adoption of discipleship by the ascetic (Parivrajaka) Skandaka from Lord Mahavira, discussion of some metaphysical problems by the descendent ascetics of the Lord Păshva, the 23rd Tirthankara, and other heretics etc. throw important light on the ancient history of Indian Religions and Philosophies. The problems relating to the origin of cosmos, space and time, breathing by the Jivas of air-bodied beings, the miracalous exercise of tejulesya (comparable to atomic explosion) etc. are examples of the then trends of philosophical thoughts.
On the whole, it can be undoubtedly in declared that the Bhagavai is one of unique treatises on Indian Philosophy
In the words Prof. W. Schubring, "Mähvavira was the most versatile thinker we know of in ancient India, and as J. Deleu Observes: "Mahavira, more than any one around him, even more than the Buddha, was inspired by the spiritual unrest and eagerness of his day."

www.jainelibraly.org

Page #3

Āgama-Text Series III
BHAGAVAT VIĀHAPANNATTĪ
Prakrit Text in Roman Script, English Translation of the Text and Acārya Mahāprajña's Bhāşya
(Critical Annotations)]
[ Śataka - III-VII ]
Synod-chief : (Vācana-pramukha) GANĀDHIPATI TULSI
Editor & Annotator :
(Bhāsyakāra) ĀCĀRYA MAHĀPRAJÑA
English Translation: Prof. Muni Mahendra Kumar
Late Dr. N. Tatia
English Version Edited by: Prof. Muni Mahendra Kumar
Jain Vishva Bharati & Jain Vishva Bharati University
Ladnun (Rajasthan, India)

Page #4

Publisher:
Jain Vishva Bharati University Ladnun (Raj.)
Jain Vishva Bharati University
ISBN 978-81-89667-08-5
First Edition : 2009
Pages: xxi + 714
Price: Rs. 1695/US $ 70
Books Available at:
Jain Vishva Bharati University Ladnun-341 306 (Raj.)
Parsva Prakashan Nisha Pole, Zaveri Wad, Relief Road, Ahmedabad-380-002
Phone: (079) 25356909
Hindi Granth Karyalay, 9, Hira Baug, CP Tank, Mumbai- 400004 Ph.: 09820896128, 022-23826739 E-mail: manishymodi@gmail.com
Printed By: Kala Bharati, Naveen Shahdara, Delhi-110032

Page #5

Samarpaņa
11111
Puttho vi pannä-puriso sudakkho, Āņā-pahāno jaņi jassa niccami Saccappaoge pavarāsayassa, Bhikkhussa tassa ppanihānapuvvam ||
I dedicate this (work) with blissful feelings to (Rev.) Sri Bhikṣu, whose intellect was made strong by his inner wisdom, and still it was mainly dependent on the ajriä (i.e., the commandment of the Jina), and whose psyche (conscience) was prominently guided by the truth-in-practice.
11211
Vilodiyam āgamaduddhameva, Laddham suladdham navaniya macchami Sajjhāyasajjhānarayassa niccam, Jayassa tassa ppanihānapuvvam 11
I dedicate this work with blissful feelings to (Rev.) Sri Jayācārya, who had procured pure butter in abundance by churning the buttermilk of agama (literature) and who always remained engrossed in the auspicious meditation and self-studies.
113 11
Pavāhiyā jeņa suyassa dhārā, Gane samatthe mama mānase vil Jo heubhūo ssa pavāyanassa, Kālussa tassa ppanihānapuvvam II
I dedicate this work with blissful feelings to (Rev.) Kālugani, who had flowed the stream of learning the agama in the whole samgha (or gana) as well as in my mind, and who was the main source of inspiration for undertaking editing work of the agamas.
Bowed down with all humbleness :
Gaņādhipati Tulsi

Page #6

Page #7

OBEISANCE (FOR BHAGAVATI BHĀŞYA)
Obeisance to (Scriptural Articulation) Let us pay our obeisance with cheerful mind to the Scriptural Articulation (of apta-the Lord), in which every aksara (letter) has become aksara (imperishable) in revealing the Truth; which has incarnated through the path of kaivalya (i.e., omniscience); which has been preserved for a long time; which is destroyer of the darkness (of ignorance); and which is elegant and worthy of paying obeisance to
Obeisance to Vīra (i.e., Mahāvīra) Let us all follow the foot-steps of the Lord Vira who was the authentic exponent of the doctrine of puruşārtha (self-exertion) of the puruşa (i.e., the soul); who forebore everything that happened by engrossing himself in his own (inner) consciousness; and who gave the sūtra of samanvaya (harmony) as the first step to the enlightened world-view.
Obeisance to Bhikṣu (Let us pay our n'eisance to) Rev. Bhikṣu who wrote the poetry on the verses of agama, which were difficult to comprehend through intelligence; who perceived the path of pathlessness through his spontaneous wisdom; whose guidance is available to us because of our own fate which has become the determinant of editing the āgamas.
Obeisance to Jaya and Kālu (Let us pay our obeisance to) Rev. Jayacharya, who milked the cow of the literature of the āpta, which had been nourished for a long time and who as if made sun-rise in the Order of Bhikşu and whose every articulation became the seed that was sown in the fertile (land) of that sunrise; and (Rev.) Kalu whose well-contemplated idea became a new inscription (for us).
Obeisance to the Synod-chief Gaņādhipati Tulsi (Let us pay obeisance to) Rev. Gaņādhipati Tulsi, the Synod-chief, whose intellect was responsible for all innovations; in fact, it was all his contributions; this innovation of writing the Bhásya in Hindi, the national language, is indeed a new experiment in the Bhasyayuga (i.e., age of writing Bhāsyas).
Bowed down with all humbleness :
Ācārya Mahāprajña

Page #8

Page #9

Ecstasy is not a subject of articulation for a gardener who sees his garden full of trees and plants laden with verdure, flowers and fruits, or for an artist who sees his idea getting a form on the canvas, or for a visionary who sees his dreams getting realized, through his own efforts. For a long time, I had been visualizing that the critical editing of the Jain scriptures be undertaken and the laborious moments of my life be devoted to it. The visualization was transformed into a reality. Considering me a nucleus, the members of my Religious Order got engrossed in that endeavor. I would like to make, therefore, all of them who have contributed to this work the participants in my ecstasy. In brief, the contribution is as follows:
Editor & Annotator
UTTERANCE OF ECSTASY
Assistant in Sanskrit rendering & Hindi translation
Assistants in Editing: & Bhasya

Acarya Mahāprajña
Mahāśramani Sadhvi Pramukhā Kanakaprabha
Muni Hirālāl
Muni Mahendra Kumar Muni Vimal Kumar
Equality in participation and distribution is considered to be our duty. All of them who have contributed freely to this uphill task deserve my blessings. I aspire the brilliance of this work to be reflected in their bright future.

Ganadhipati Tulsi

Page #10

PUBLISHERS' NOTE (ENGLISH VERSION)
Both of our Institutes-Jain Vishva Bharati and Jain Vishva Bharati University are dedicated to the publications of the Jain Agama Sahitya (Canonical Literature of Jainism).
In the past thirty-five years, the Jain Vishva Bharati has published
(1) A complete series of original text in Prakrit, critically edited with variants and complete word-index.'
(2) Another series of original text with Sanskrit rendering (chaya), Hindi Translation with Extensive Critical Annotation (Bhasya), several Appendices including the complete Word-index etc. and Bibliography.2
(3) In the third series, jointly we have already published the Original Text in Roman Script, English Translation with Extensive Critical Annotation (Bhasya), several Appendices including the complete Word-index etc, and Bibliography."
The present volume of Bhagavatt Vidhapannatti is the third in the third series. The English Version is totally based on the Hindi Version. Gaṇädhipati Tulasi who was the Synod-chief of the Agama-vācanā was a bahuśruta (i.e. versatile) scholar and Acarya Mahaprajña (who is the successor to Gaṇādhipati Acārya Tulasi) is the learned editor and Bhāṣyakāra (i.e. the author of the Bhasya); the commendable effort made by both of these great ācāryas can be gauged only by a thorough study
of the work.

The present volume (which is the second one) of the Bhagavatī Viāhapannatti contains the Satakas III to VII.
In the Hindi Version, Rev. Yuvacārya Śrī Mahāśramaņa, Muni Śrī Hirālālajī, Muni Śri Mahendra Kumāraji and Muni Śri Vimala Kumāraji who were the assistants. in editing the Bhasya, had made great efforts to give a presentable form to the treatise. Rev. Sadhvi Pramukhä Kanaka Prabhāji had accomplished the Sanskrit Rendering and Hindi Translation. The respectable Samani-group has helped in preparing the decent manuscript of the work.
In the English Version, Late Prof. N. Tatia and Prof. Muni Śrī Mahendra Kumaraji have spent years to yield a comprehensive English translation. After the sad demise of Prof. N. Tatia, Prof. Muni Śrī Mahendra Kumarajī made a strenuous effort to complete the whole work which took about fourteen years. He was assisted.

Page #11

Publishers' Note (English Version)
ix:
by his collegue Muni Śrī Abhijita Kumārajī, together with team of several Samaņijīs. including Dr:Samani Caitanya-prajñā, Samaņī ķtuprajñā, in proof-reading.
We consider ourselves privileged to be the Publishers of this well-edited treatise of the Jaina Agama.
We hope that, like the earlier publications, this one too would also be considered by the scholars as an useful contribution to Jain canonical literature.
Surendra Choradia
President Jain Vishva Bharati
Ladnun (Raj.)
Dr. Samani Mangal Prajna
Vice-chancellor Jain Vishva Bharati University
Ladnun (Raj.)
1. Angasuttāņi, part-1-Ayāro, Sūyagado, Thānam, Samavão. Angasuttāni, part-2-Bhagavai Viāhapannattī. Angasuttani, part-3---Nāyādhammakahão, Uvāsagadasão, Amtagadadasão, Anuttarovaväiyadasão,
Paṇhāvāgaranāim, Vivāgasuyam. Uvangasuttāni, part-1-Ovāiyam, Räipasenaiyam, Jivājīvābhigame. Uvangasuttāņi, part-2-Pannavaņā, Jambuddīvapannattī, Camdapannatti, Sürapannattī, Niraya
valiyao, Kappavadimsiyão, Pupphiyo, Pupphacūliyão, Vanhidasāo. Navasuttāni—Avassayam, Dasaveāliyam, Uttarajjhayanāņi, Vavahāro, Nandi, Aņuogadārāim, Dasão,
Kappo, Nisīhajjhayanam. 2. Dasaveāliyam
Uttarajjhayaņāņi Ayāro Süyagado Thānam Samavão Bhagavai Viāhapannatti, Vol. I, I, II, III, IV Nandi Anuyogadārāim
Näyädhammakahāo 3. Ācārānga Bhāsyam
Bhagavai Viāhapannatti (Vol. I) Šataka I & II Bhagavai Viāhapannatti (Vol. II) Šataka III-VII

Page #12

PREFACE
(By the Bhāşyakāra)
This is the second volume of the Bhagavai Viāhapannatti (with Bhāsya) being present to th readers. The critically edited complete original text had already been published in "Argasuttaņi, vol. II." In the style of editing accepted by us, both the points viz., the decision of the actual text (and the variants) and the comprehension of the meaning therein, have been taken into account. For, understanding the meaning of the text, the correct from of the text should he first decided and for the correction of the text what is required is the precise understanding of the text.
The present version would help the reader in the correct understanding of the text. In the Hindi version, we have given the original text together with its Sanskrit Chāyā, Hindi Translation and the Bhāşya on the sutra in Hindi. (In the English version, however, the sanskrit cháy, is not given; the original text in prakrit is given in the Roman script together with the English Translation and the Bhasya (i.e., critical annotations) on the sūtras in English (with the references in Roman script in the foot-notes are given at the end of the each Bhāsya).
The task of editing critically the original text is quite complicated. But the comprehension of the meaning (and the purport) of the text is even more intricate. Although the portion of the text which is related with the narration of the story and the description (of the city etc.) is not difficult to comprehend, yet the content of the text, which deals with the metaphysics and the doctrines is very terse and full of very profound sense, for understanding of which we have mainly two fundamental treatises before us :
1. Vrtti by Abhayadevasűri — It is considered as a vivarana (i.e. merely descriptive work) by the author himself, and not as an exegesic or explanatory exposition (which is expected in a Vrtti), which can explain to us the hidden meaning of the sūtras.
2. Bhagavati-joda - It is in Rajasthani language written by Shrimaj Jayacharya in poetic verses, not only translating freely the original text, but also expounding the total contents. The author has made an extensive use of Abhayadevasúri's Vịtti. He has also made use of the “Tabba by Dharmasi" at several places. The author himself has written many critical vārtikas (i.e. explanatory notes) on the basis of his own versatility as well as the wide reading of other canonical texts.
Besides the above two sources, we have utilised the other canonical texts, the treatises of both the traditions of Svetāmbaras as well as Digambaras and also many classical works of the Vedic and Buddhist traditions.

Page #13

Preface (By the Bhasyakara)
~: xi:~
We had written Bhasya on Ayaro in Sanskrit, but we have preferred Hindi for writing this Bhasya on Bhagavai (the English translation of which is given here in the English Version).
In our translation versions of Thanam, Sayagado etc., our style of presentation has been in this way-Original Text in Prakrit, Sanskrit Chäyä, Hindi Translation followed by the notes or bhāṣya on the whole sthāna (in case of Thānam) and adhyayana (in case of other agamas such as Suyagado) at the end of each chapter. In the present Bhasya on Bhagavati, we have adopted a new style-by writing Bhasya on each sutra or each alapaka (L.e. a topic comprising several sutras).
The appendices at the end of the Hindi version are:
1. Name Index
2. Index of the words on which Bhāṣya is written
3. Index of the technical terms used in the text or Bhāṣya
4. Bibliography (List of the books consulted)
5. Cuni (Text) by Jinadasa Mahattara (Šatakas 1, 2) 6. Vrtti (Text) by Abhayadevasūri (Šatakas 1, 2)
(In English version we have given only the first four appendicies).
Each Sataka is preluded with a brief preface, with the text of the references, used therein, given in the footnotes.
The Special Feature of the Bhāṣya on Bhagavati
The Bhagavati Satra is the biggest agama in the available agamas. It is an inexhaustible treasure of metaphysical knowledge. Besides, we get some such important information about the ancient history (of India) as not to be found elsewhere. Although several scholars have done some work on it, yet, according to our humble submission the labour undertaken so far is not that much as it should have been. Garudeva (Acharya Tulsi) had the feeling that we should. undertake this task by exerting strenuous endeavour adn making deeper studies. We have heartily obeyed to this indication and the outcome of our efforts is also in accordance with the Gurudeva's feeling. Only those who would undertake deep study of our work would be able to evaluate the outcome. It is our definite opinion that without making extensive studies of the treatises of all traditions (mentioned above and adopting wider perspective it would be difficult to grasp the actual purport of the present agama. For example, we can take a word 'avara" occuring in 1.349. Pt. Bechardasji has interpreted it as 'another one (nadi)".
Now, let us examine it critically. According to the Carakasanthita, the embryo (foetus) in the womb gets nutrition through "rasavahinis" (the ducts carrying the rasa from the mother's body). A nädi (duct) is appended to the navel of the foetus; there is "apara" (1.e., the placenta with which is connected the nad of the foetus; and the apară is connected (at the other end) with the heart of the mother. The mother's heart would saturate the apară (placenta) through the secreting veins (in which the conduction of rasa and blood takes place) with rasa and blood.2 (See

Page #14

- xii :
Preface (By the Bhāsyakära) page no. 242 of the present text). ("Placenta' is a special technical term used in anatomy; thus aparā stands for placenta, and not for another (nādi). Feeling of Co-operation
There is a very old history of Vācanā (Synod) in the Jain tradition. We know about four such vācanās that took place till about 1500 years ago, (which is the time of Devarddhigani). After Devarddhigaņi, no systematic synod has taken place. The āgamas that were made to writing in the last synod during Devarddhigami's time had become corrupt during the long time-flow. Hence, a systematic synod to put the āgamas in systematic form was the need of the hour. Rev. Pujya Gaņādhipati Gurudeva Sri Tulsi first made an effort to call a synod collectively of all Jain ācāryas, but it did not succeed. Lastly, we reached the conclusion that if our synod would be really based on research and if our attitude would be unbiased, and also if we would undertake hard efforts, then automatically our synod would be acceptable collectively. On the basis of this conclusion, we had started our work on agama-vācanā (in 1955).
Our Synod-chief was Ganadhipati Sri Tulsi. Actually, vacanã signifies *teaching'. In our course of vācanā, these were the constituents of our teachingwork-research in the correct version of the text, translation into Hindi), critical studies of the ägamas, and so on. In all these activities we were fortunate enough to get active support, guidance and inspiration from Gurudeva. This is the only source of seed of energy we got for being engaged in this stupendous task.
The present volume is the first volume of the version of the Bhagavati Sūtra with Translation and Bhäsya. It contains the first two Satakas. It comprises the original text, Sanskrit chāyā, Hindi translation (which is translated into English), Bhāşya and references in foot-notes). The Hindi translation was done by Sadhvi Pramukhā Kanaka Prabhä. Mahāśramana Muni Mudit Kumār, Muni Mahendra Kumār and Muni Hirālālji assisted us in the works of taking dictation as well as editing the publication. In preparing the appendices and also in the work of editing, some of the nuns and samanis have also made their contributions.
Thus, many monks and nuns have given their co-operation in editing the present publication. We all who have done this work under the shadow of the Gurudev's blissful hands are co-workers in this great task. Nevertheless, I express my auspicious feelings towards all the monks and nuns who have made contribution in any form in this work.
Ācārya Mahāprajña

Page #15

ABBREVIATIONS
Amta-Amtagadadasão Anu Anuogadäräim Anukampa.- Anukampā ki Caupai Anu. Ca.-Anuyogadvära Cürni Anu. Ma. Vr.-Anuyogadvära Malayadhariyavrtti Anu. Hä. Vp.--Anuyogadvära Haribhadriyavrtti A.C., Abhi.. Abhidhānacintāmani Nāmamālā Ā.Cū.--Āyära Cúla Apte-Apte's Sanskrit English Dictionary Āva. Cü. --Avaśyaka Cūrni Ava. Ni. Hä. Vr.-Avasyakaniryukti Haribhadriyavrtti A. Vr.--Acäränga Vrtti Uttara.--Uttarajhayaņāņi Uttara. Ni.---Uttaradhyayana Niryukti Uvā.-Uvāsagadasão O. Ni.-Oghaniryukti Ovā.-Oväiyam Ka. Pā.--Kasāya Pāhuda Go. Sā. Ka-Gommatasāra Karma Kanda Go. Sa. Ji Gommatasāra Jiva Kända Jambu.—Jambuddivapannattī Jīvā.-Jīvājīväbhigame Jīvā. Vr.--Jīvājīvābhigamavrtti Jai. Ā. Va. Ko.--Jain Agama Vanaspati Kosa Jai. Si. Ko.- Jainendra Siddhanta Kosa Jñātā. Vr. Jätādharmakatha Vriti Ta. Bhā.—Tattvärtha Bhāsya Ta. Rä. Vä-Tattvärtha Raja Vārtika Ta. Sū. Tattvärtha Sutra Ta. Sü. Bhā. Vr.---Tattvārtha Sūtrādhigama Bhāsya Vrtti Ti. Pa.---Tiloya Pannatti Daśavai. Ji. Cu.-Daśavaikālika Jinadāsa Cūrni Dasave.-Dasavcāliyam Ni. Cū.-Nisitha Cürni Ni. Bhä. Nisitha Bhasya Ni. Bhā. Cü.---Nisītha Bhasya Cürni Nisiha.-Nisīhajjhayayanam Pam. Sam-Pamcasamgraha Pam. Sam. Di.- Pamcasamgraha Digambara
Pajjo.-Pajjovasanākappo Panna. ---Pannavanā Panhã.--Panhāvägaranāim Pă. Yo. Da. Patañjala Yoga Darśama Pa. Sa. Ma.- Paiyasaddamahannavo Pra. Sä. ---Pravacana Sāra Pra. Sāro.--Pravacanasāroddhāra Br. Ka Bhā.-Brhatkalpa Bhāsya Bha/Bhaga.--Bhagavati Bha. Cù.-Bhagavati Cütņi Bha, Jo.-Bhagavati Joda Bha. Vi.--Bhagavali Vjāhapannatti Bha. Vr.-Bhagavati Vrtti Rāja. Vr., Rä. Vp.---Rājapraśniyavrtti Rāya. -Rāyapasenaiyam Vava.-Vavahāro Vi. Bhä. -Višeşāvasyaka Bhasya Şa. Kha./Şa.-Şatkahndāgama Sama-Samavão Sammati.-Sanimati Prakarana Sa. Si.-Sarvárthasiddhi Sthā. Vr. --Sthānanga Vrtti Süya.--Süyagado Süra.-Sūrapannatti Sūtra. Ni.-Sūtrakstānga Niryukti Surtra. Vp. -Sūtrakstānga Vrtti A. --Adhyayana U.-Uddešaka Kha.-Kandca Gā. Gatha Pa.--Patra Pu.--Pustaka Pü.-Pürtti-sthala (Bhā.)-Bhasya Bha-Bhāga Su.--Sutra P.--page pp.-pages

Page #16

Page #17

CONTENTS
Third Sataka
First Section Sutra
Page Preface
3-5 Samgalani Gathā—Summary Verse 1-3 Ukkheva-padam-Introduction 4-25 Devavikuvvanä-padam-The Topic of Creation of Protean Images by the Gods (Devas) 7-27 26-53 Tāmalissa isanimda-padam-The Topic of Status of Tämali as the Chief of the Isäna Heaven 27-50 54-71 Sakkisana-padam--The Topic of Sakra and IŠāna
50-54 72-76 Sanamkumāra-padam-The Topic of Sanatkumāra
54-57 Second Section 77-78 Camarassa bhagavao vamdana-padam-The Topic of Paying of Obeisance to the Lord
by Camara 79.96 Asurakumara-vannaga-padam-The Topic of the Description of Asurakumara
58-67 97-98 Camarassa uddhamuppāya-padan- The Topic of Camara's Travel to the Upper Region 99-101 Camarassa puvvabhave puranagáhāvai-padam-The Topic of Purana, the Householder, in Previous Birth of Camara
67-68 102-103 Puranassa dänāmä pavvajjā-padam--The Topic of Dänāmā Initiation of Purana
68-70 104 Püranassa pāovagamanā-padam--The Topic of Purana's Fast-unto-death
70-72 105 Bhagavao egaräiya mahāpadimä-padam-The Topic of Lord Mahāvīra's a Night-long Super-intensive Course
72-74 106-108 Puranassa camarutta-padam-The Topic of the Attainment of the Status of Camara
by Purana 109-111 Camarassa kova-pudam—The Topic of the Anger of Camara
74-78 112 Camarassa bhagavao nisäpuvvam sakkassa āsāyana-padam-The Topic of Insulting Sakra by Camara after seeking Support of the Lord
78-83 113 Sakkemdassa vaijapakkheva-padam--The Topic of hurling of Vajra by Sakrendra
83-84 114 Camarassa bhagavao sarana-padam-The Topic of taking Refuge in the Lord by Camara 84-85 115-116 Sakkassa vajja-padisaharana-padam--The Topic of seizing the Vajra by Sakra
85-87 117-126 Sakka-camara-vajjana gaivisaya-padam--The Topic of Relative Speed of Sakra, Camara and Vajru
87-92 127-130 Camarassa cinta padam-The Topic of Worry by Camara
92-94 131-132 Asurakumäränum uddham-uppayanassa heu-padam-The Topic of Reason for Asurakumäras' Travel in the Upper Region
94-96 Third Section 133-139 Kiriya-padam-The Topic of Urges (Kriya)
97-100 140-142 Kiriya-vedana-padam-The Topic of Urge and Experience (of Pleasure and Pain)
100-101 143-148 Amtakiriya-padam-The Topic of Liberation
101-109 149-151 Pamattapamattuddha-padam-The Topic of the Duration of the Remiss and the Non-Remiss
110-112 152,153 Lavanasamuddavuddhi-hāni-padam-The Topic of Ebb-tide and Flood-tide of the Lavana-ocean
112 Fourth Section 154-163 Bhäviappa-padam-The Topic of Soul, Self-cultivated (through Self-restraint and Austerity)
113-116 164-171 Väukāya-padam- The Topic of Air-bodied Beings
116-119 172-182 Balāhaka-padam-The Topic of Transformation of Cloud
119-121 183-185 Kimlesovavāya-padam-The Topic of which Lesya at Birth
121-124

Page #18

~: xvi :~
Sutra
186-193 Bhāviappa-vikuvvaṇa-padam-The Topic of The Creation of Protean Forms by a Self-cultivated Ascetic
Fifth Section
194-208 Bhāviappa-vikuvvaṇa-padam-The Topic of Creation of Protean Forms by a Self-cultivated Ascetic
209-221 Bhaviappa-abhijumjaṇā-padam-The Topic of the Sorcery of a Self-cultivated Ascetic Sixth Section
222-243 Bhaviappa-vikuvvaṇa-padam-The Topic of Creation of Protean Forms by a
Self-cultivate Ascetic
244-246 Ayarakkha-padam-The Topic of the Sentinels
Seventh Section
247-249 Logapala-padam-The Topic of Custodians
250-255 Soma-padam-The Topic of Soma
256-260 Yama-padam-The Topic of Yama
261-265 Varuna-padam-The Topic of Varuna
266-271 Vesamaṇa-padam-The Topic of Vaisravana
Eighth Section
272-275
Samgahani Gatha-Summary Verse
276-278
Ninth Section
279
Tenth Section 280-281
First to Fourth Section
Sutra
Preface

Fourth Sataka
Īsāṇa-logapala-padam-The Topic of the Custodians of Iśāna
Samgahaṇī Gāthā-Summary Verse
1-5
Fifth to Eighth Section
6
Ninth Section
7 Neraiya-uvavāya-padam-The Topic of Birth of Infernal Being Tenth Section
8,9 Lessä-padam-The Topic of Lesya (Psychic Colour)
Fifth Sataka
First Section
Sutra
Preface
Samgahani Gatha-Summary Verse
1-3 Jambuddive suriya-vattavvaya-padam-The Topic of the Description of the Sun in the Jambudvipa

Contents
Page
124-128
129-133
133-136
137-145
145-146
147-148
148-153
153-158
158-160
160-163
164-165
165-166
166-167
168
169
Page 173-174
175 175
175-176
177
178
179
Page 183-185
187
187-188

Page #19

Contents
Sutra
4-12 Jambuddive divasarāī-vattavvayā-padam-The Topic of the Description of Day and Night in the Jambudvipa
188-193
13-16 Jambuddive uu-vattavvaya-padam-The Topic of the Ord rs of Season in the Jambudvipa 193-195 17-20 Jambuddive ayaṇādi-vattavvaya-padam-The Topic of the Description of Solstice etc. in
Jambu Island
21-30 Lavaṇasamuddādisu sūriyādi-vattavvaya-padam-The Topic of the Description of Suns etc. in the Lavana Ocean
Second Section
Sutra
31-50 Väu-padam-The Topic of Wind
51-54 Odaṇādiņam kimsariratta-padam-The Topic of 'Whose Bodies' are Rice etc. 55,56 Lavanasamudda-padam--The Topic of Lavana Ocean
Third Section
57,58 Au-pakarana-padisamvedana-padam-The Topic of the Binding and Experiencing the
59-63 Sauyasamkamana-padam-The Topic of Transmigration accompanied with the Life-span
Life-span
(in action)
Fourth Section
64-67 Chaumattha-kevalinam saddasavana-padam--The Topic of the Hearing of sound by One with Veil of Ignorance and the Omniscient One
68-71 Chaumattha-kevalinam hasa-padam-The Topic of Laughter by One with Veil of Ignorance and the Omniscient One
72-75 Chaumattha-kevalīnam nidda-padam-The Topic of Sleep in One with the Veil of Ignorance and the Omniscient One
76,77 Gabbhasaharana-padam-The Topic of Transferance of the Embryo 78-82 Aimuttaga-Padam--The Topic of Atimuktaka
83-88 Mahāsukkāgayadeva-panha-padam-The Topic of the Query of Gods Arriving from Mahaśukra Kalpa
89-92 Devānam nosamjayavattavvaya-padam-The Topic of Designation of Gods as Non-restrained
93 Devabhāsā-padam-The Topic of the Language of the Gods
94-99 Chaumattha-kevaliņam nāṇabheda-padam--The Topic of the Difference between the Knowledge of the Person, with the Veil of Ignorance, and that of the Omniscient 100-102 Kevalinam paṇīya-mana-vai-padam-The Topic of the Auspicious mind and speech of the Omniscient
103-107 Anuttarovavāiyāṇam kevaliṇā ālāva-padam-The Topic of Communication between the Omniscient and the Gods of the Highest Heavens
108-109 Kevalinam imdiyanāna-nisedha-padam-The Topic of the Absence of Sensory
Knowledge in the Unveiled (Omniscient) Lords
110,111 Kevalinam jogacamcalaya-padam-The Topic of the Fluxon due to Activity of the Body of the Unveiled (Omniscien) Lords
112-114 Coddasapuvvīņam samattha-padam-The Topic of the Ability of the Monk, possessed of the Knowledge of Fourteen Purvas Fifth Section
115 Mokkha-padam-The Topic of Liberation
116-121 Evambhūya-aṇevambhūya-vedana-padam-The Topic of Karmic Experience, corresponding to the Karma bound (in the Past) 122,123 Kulagarādi-padam-The Topic of the Kulakara etc.. Sixth Section
124,125 Appāyu-dihāyu-padam-The Topic of the Long and Short Life-spans 126,127 Asubhasubha-dihayu-padam-The Topic of the Inauspicious and Auspicious Long
Life-span
128-132 Kayavikkae kiriya-padam--The Topic of Kriyas (Urges) in Purchase and Sale

~: xvii :
Page

195-196
196-198
Page 199-204
204-207
207
208-211
211-215
216-223
223-226
226-227 228-229
230-232
232-236
236-237 237-238
238-241
241-243
243-246
246-248
248-250
250-252
253
253-255 255-256
257
257-258 259-262

Page #20

- xviii :
Contents
Sutra
Page 133 Aganikāe mahakammādi-padam—The Topic of the Great Kurma-bondage etc. in the Fire-bodied (Beings)
262-263 134,135 Dhanupakkheve kiriya-padam-The Topic of the Kriyas (Urges) in Darting of the Arrow 263-267 136,137 Amautthiya-padam-The Topic of the Heretics
267 138 Neraiyaviuvvanä-padam-The Topic of the Protean Phenomena by the Infernals
267-268 139-146 Ahäkammădiähäre ärähanädi-padam-The Topic of the Meticulous Observance of the
Discipline in Relation to Acceptance of the Adhākarma (Food prepared for the Monk) etc. 268-272 147 Ayariya-uvajjhāyassa siddhi-padam-The Topic of Attainment of Liberation by Acarya and Upadhyaya
272-273 148, 149 Abbhakkhānissa kammabamdha-padam--- The Topic of Bondage of Karma by One who indulges in Deliberate False Allegation
273-274 Seventh Section 150-153 Paramānu-khamdhānam eyanādi-padam-The Topic of Simple Vibrations etc. of | Paraoãnu and Skanda.
275-278 154-159 Parumāņu-khamdhānam chedādi-padam--The Topic of Piercing etc. of Paramānu and Skandhas
278-282 160-164 Parumānu-khamdünan saaddhasamajjhādi-padam-The Topic of Possibility of Halving having Middle Point etc. of Paramánus and Skandhas
282-284 165-168 Parumanu-khandhānam paropparam plusana-padam-The Topic of Mutual touching of Paramánus and Skandhas
284-288 169-174 Paramánu-khamdhanam samthii-padam--The Topic of Duration of Paramánu and Skandha
288-290 175-180 Paramánu-khamdhanam amtarakāla-padam-The Topic of Duration of Interval for Paramánus and Skandhas (for reverting to the same state again)
290-294 181 Paramäņu-khandhanam paropparam appăbahuyatta-padam-The Topic of Mutual
Relative Numerical Strength of the periods of stability of) Paramānus and Skandhas 294-295 182-190 Jivänam särambha-saparig gaha-padam-The Topic of the Souls with (the Urges for) Violence and Possessiveness
295-301 191-199 Heu-padam The Topic of Hetu (the Presence of Cause)
301-306 Eighth Section 200-207 Niyamthiputta-ntārayaputta-padam-The Topic of (Dialogue between)Niyamthiputta and Närayaputta
307-313 208-224 Jivänan vuddhi-hāni-avatthii-padam----The Topic of Increase, Decrease, Remaining Constant of the Souls
313-318 225-234 Jivanam sovacaya-sävacayādi-padam-The Topic of Accumulation and Diminution of the Souls
319-321 Ninth Section 235-236 Kimidam rayugiha-padam-The Topic of "What is Rajagha?'
322-323 237-247 Ujjoya-amdhayāra-padam-The Topic of Light and Darkness
324-326 248-253 Manussakhette samayādi-padam—The Topic of Samaya etc. in the Human Region 326-328 254-257 Pásávaccijja-padam-The Topic of the Ascetics of Pärśva's Order
328-333 258,259 Devaloya-padam-The Topic of Heavens
333-334 Tenth Section 260)
Sixth Sataka
335
First Section Sutra
Page Preface
339-342 Samgahani Gatha--Summary Verse
343 1-4 Pasarthanijjaräe seyatta-padam-The Topic of Superiority of One with Auspicious Falling Away of Karma
343-348

Page #21

Contents
- xix :
Sutra
Page 5-14 Karana-padam-The Topic of Karana (Instrumentality)
348-351 15-17 Mahävedana-mahanijjara-caubhamga-padam-The Topic of Four Alternatives with respect to Intensive Pain
352-353 Second Section 18-19
355 Third Section Samgahani Gatha--Summary Verse
356 20,21 Mahakammadinami poggalabandhädi-padam-The Topic of the Souls with Massive Karma etc. 357 22,23 Appakammādinam poggalabhedādi-padam-The Topic of Separation of Pudgalas from Souls possessed of Light Karmas etc.
357-360 24-26 Kammovacaya-padam-The Topic of Accumulation of Karma
360-362 27-29 Kammovacayassa sädi-anāditta-padam-The Topic of Accumulation of Karma with Beginning or without Beginning
362-364 30-32 Jīvānam sādi-anāditta-padam--The Topic of Beginningness and Beginninglessness of the Souls
364-366 33-51 Kammapagadi-bamdha-viveyana-padam-The Topic of Detailed Description of the Types and Bondage of Karma
366-381 52,53 Vedagāvedagāna jīvānam appābahuyatta-padam-The Topic of Relative Numerical Strength of Souls, with Sexual Disposition and of Souls, free from It.
381-383 Fourth Section 54-63 Kälādesenam sapadesa-apadesa-padam-The Topic of "Uni-duration" and "Multi-duration" with reference to Time
384-401 64-69 Paccukkhäņādi-padam--The Topic of Vow to Abandon any Sin, etc.
401-404 Fifth Section 70-88 Tamukkaya-padam—The Topic of the Mass of Darkness
405-409 89-105 Kanharūi-padam--The Topic of Black Streaks
409-413 106-119 Logantiyadeva-padam-The Topic of the Terminal Gods (Lokäntika Devas, residing at one terminus of the cosmos)
413-419 Sixth Section 120-121 Neraiyādinam āvāsa-padam-The Topic of the Abodes of the Infernals etc.
420 122-128 Märanamtiyasamugghāya-padam-The Topic of Expansion of Soul-units due to Impending Death
420-424 Seventh Section 129-131 Dhannänam joni-thii-padam---The Topic of Lasting of the Yoni (Reproduction-power) of Grains
425-428 132 Ganand-kala-padam-The Topic of Measurable Units of Time
428-431 133,134 Ovamiya-käla-padam-The Topic of Time-units measured by Comparisons
432-447 135,136 Susama-susamäe bharahavāsa-padam--The Topic of the Continent of Bharata in the Aeon of Supreme Plenty
447-449 Eighth Section 137-150 Pudhavi-adisu gehādipuccha-padam-The Topic of Query about House ctc. in the (Infernal) Lands etc.
450-455 151-154 Auyabamdha-padamThe Topic of Bondage of Life-span
456-462 155-161 Lavanädisamudda-padam-The Topic of Oceans named Lavana etc.
462-464 Ninth Section 162 Kammappagadibamdha-padam-The Topic of Bondage of Types of Karma
465 163-167 Mahiddhiyadeva vikuvvana-padan--The Topic of Exercise of Protean Power by Gods (Devas) of Great Fortune
465-469 168-170 Avisuddhalesādi devānam jänänā-pāsanā-padam--The Topic of Knowing and Intuiting by Gods (Devas) having Impure Leśyā
469-473

Page #22

~: XX :~
Tenth Section
Sutra
171-173 Suha-duha-uvadamsana-padam-The Topic of making One directly experience Pleasure and Pain of Others
174-182 Jiva-ceyaṇa-padam-The Topic of Soul and Consciousness 183-185 Vedana-padam-The Topic of Experience (of Pain and Pleasure)
186 Neraiyādīṇam āhāra-padam-The Topic of Nourishment of Infernals etc. 187-189 Kevalissa näṇa-padam--The Topic of Knowledge of the Omniscient
Seventh Sataka
First Section
Sutra
Preface
Samgahani Gatha---Summary Verse
1 Aṇāhāraga-padam--The Topic of the Non-ingester of Nourishment
2 Savvappāhāraga-padam--The Topic of Minimum Ingestion of Nourishment
3 Logasamthana-padam-The Topic of the Shape of the Cosmos
4,5 Samanovāsagassa kiriya-padam-The Topic of the Activity of the Follower of the Ascetic (Śramana)
6,7 Samaṇovāsagassa aṇāuttihimsa-padam-The Topic of Violence perpetrated unintentionally by a Lay Follower of Śramaņas
8,9 Samanapaḍilabheṇa labha-padam-The Topic of the Benefit of Offering (Food etc.) to an Ascetic
10-15 Akammassa gati-padam-The Topic of the Motion of Akarma (Soul free from Karma) 16-19 Dukkhissa dukkhaphäsädi-padam-The Topic of Painful Sensation etc. of a Sorrowful Person
20,21 Iriyavahiya-samparāiya-kiriyā-padam-The Topic of Airyāpathikī Kriyā and Sāmparāyikī Kriya (the Activities that are free from passions (instantaneous) and those that are informed with passion (long-term))
22-26 Saimgaladidosaduttha-panabhoyana-padam-The Topic of Drinks and Foods vitiated by the Blemishes of 'Like Charcoal' etc.
beings
66 Aṇamtakaya-padam-The Topic of the Souls, the Infinite Number of which have a Common Body
Contents
97,98 Samsäratthajiva-padam---The Topic of Mundane Souls
Fifth Section
99,100 Jonisamgaha-padam-The Topic of Kinds of Yoni

Page

474-476
476-478
478-480
480-481 481-482
Page 485-487 489 489-494 494 494-495
495-497
497-499
499-500 500-505
Second Section
27,28 Supaccakkhāṇa-dupaccakkhāṇa-padam-The Topic of the Supratyakhyāna (Virtuous Renunciation) and the Duṣpratyakhyāna (Vicious Renunciation)
523-527 527-534
29-35 Paccakkhāṇa-padam-The Topic of the Pratyakhyāna (Renunciation)
36-57 Paccakkhāṇi-apaccakkhani-padam-The Topic of the Renouncer and the Non-Renouncer 534-542 58-61 Sāsaya-aṣāsaya-padam-The Topic of the Eternal and the Non-eternal Third Section
542-544
62-65 Vaṇassai-āhāra-padam-The Topic of the absorbing Nourishhment by Vegetation-bodied
505-506
506-509
509-521
67-73 Appakamma-mahäkamma-padam-The Topic of (the Infernals and Gods) possessed of less Karma and more Karma
551-554
74-92 Vedaṇā-nijjarā-padam--The Topic of Experiencing of Karma and Falling away of Karma 554-559 93-96 Sasaya-asasaya-padam-The Topic of the Eternal and the Non-eternal
559-560
Fourth Section
545-549
549-551
562
563

Page #23

Contents
xxi :
Sixth Section Sutra
Page 101-106 Auyapakarana-veyana-padam-The Topic of the Binding and Experiencing the Life-span
(-determining (Kurma) 564-567 107-112 Kakkasa-akkasaveyaniya-padam-The Topic of the Karma of Harsh and Soft Experience
567-570 113-116 Sāyāsāya-veyaniya-padam--The Topic of Feeling-producing Karma quâ Pleasure and Pain
570-572 117-124
Dussamadussama-padam-The Topic of the Severest Acon of Extreme Privation 572-579 Seventh Section 125-126 Samvudassa kiriya-padam-The Topic of the Activity of Self-inhibited (Samvrta) Ascetic
580-581 127-145 Käma-bhoga-padam-The Topic of the Kāma (Craving) and Bhoga (Physical Enjoyment)
of Sensual Objects 581-585 146-149 Dubbalasarirassa bhogapariccāya-padam-The Topic of Renunciation of Enjoyment
by a Weak Person 585-588 150-152
Akamanikarana-vedana-padam-The Topic of the Sensation due to Ignorance 588-589 153-155 Pakämanikurana-vedanā-padam—The Topic of the Sensation due to Mental Faculty
589-593 Eighth Section 156,157 Mokkha-padcm-The Topic of Liberation
594 158,159 Hatthi-kumthu-jiva-samanatta-padam--The Topic of the Equality of the Souls of Elephant and Kunthu (a subtle insect)
594-597 160 Suha-dukkham-padam--The Topic of Pleasure and Pain
598 161 Dasuvihasannā-padam-The Topic of the Tenfold Instinct
599-601 162 Neruiyānam dasavihavedana-padam-The Topic of the Ten Kinds of Feelings in the Internals 601 163,164 Hatthi-kumthūnam apaccakkhānakiriyā-padam—The Topic of the Act of Non-Renunciation of the Elephant and the Kunthu (a Subtle Insect)
601-602 165, 166 Ahākammādi-padam-The Topic of the Food, prepared for the Monk etc.
602 Ninth Section 167-172 Asamvuda-anugārassa viuvvanā-padam--The Topic of the Exercise of Protean Power by Non-self-inhibited Ascetic
603-604 173-181 Mahāsilākamtayasamgāmu-padam-The Topic of the Mahasilākantaka Battle
605-610 182-191 Rahamusalasamgama-padam-The Topic of the Rathamusala Battle
610-615 192-203 Varuna-naganattuya-padam-The Topic of the Varuna, the Maternal Grandson of Nāga 615-620 204-211 Varunanāganattuya-mitta-padam-The Topic of the Friend of Varuna, the Maternal Grandson of Nāga
620-622 Tenth Section 212-216 Kalodāi-pabhitīnam pamcarthikāe samdeha-padam-The Topic of Doubt about the Five Astikäyas (Extended Substances) in the Mind of Kälodayi and Others
623-625 217-221 Kälodáissa samāhānapuvvam pavvaijā-padam---The Topic of the Initiation of Kālodāyi after Resolving the Doubt
625-628 222-233 Kälodäissu-kummādivisae pasina-padam-The Topic of the Kalodāyi's Query on the Subject of Karma and the Like
628-632 Appendices 1-5 (See detail on p. 633)
633-714
-000

Page #24

Page #25

Taiyam Sayam
Third Sataka

Page #26

Page #27

PREFACE
The visible world is confined to the human beings and the animals. The limits of our knowledge are restricted to senses, mind and the intellect. This limitation of knowledge has limited the scope of the knowables. The world of gods, infernals and subtler beings is beyond our power of direct knowledge, so the description of these objects generates doubt, speculation and wonder.
In the canonical literature, there are frequent discussions of gods, infernals and subtler beings, the reason being that they are amenable only to direct supersensuous intuition. The enlightened person endowed with the power of direct intuition is capable of knowing the invisible world by means of his supersensuous knowledge (clairvoyance or omniscience) and he describes those objects of the invisible world. These descriptions are not amenable to logic and so they are subjects of argumentation for us. The problem of indirect cognition and direct intuition led Ācārya Siddhasena Divākara' to divide the knowable objects in two categories: those that were amenable to logic and those that were not so, or were only subjects of scriptural knowledge. The philosophers who explain things that are amenable to logic by means of logic and those that are not amenable to logic by means of scriptures are the bonafied propounders of the truth. A proper appreciation of the limits of logic and supersensuous perception will save a person both from blind faith and denial of the supersensuous world.
Agnibhūti Gautama asked some questions about the protean power of gods and Lord Mahāvīra answered them. Agnibhūti placed the description of the protean power before Vāyubhūti. Vāyubhūti, however, could not believe his description and approached Lord Mahāvīra for his approval. On getting his approval, Vāyubhūti placed faith in Agnibhūti's description. The upshot of this incident is that only the enlightened person, endowed with the power of direct intuition of the objects that cannot be known by logic, is the reliable source in such matters. And he alone is trustworthy for the person who has only the power of indirect knowledge. Of the eleven immediate chief disciples of Lord Mahāvīra, the first three, viz., Indrabhūti, Agnibhūti and Vāyubhūti, belonged to the Gautama gotru (lineage). In the present canon, most of the questions are asked by Indrabhūti Gautama. In the present dialogue it is worthy of note that Agnibhūti is the principal interrogator, Vayubhūti being only secondarily associated with the dialogue.
In the present Sataka, there are ten sections. The first one begins with the query about the protean power of the gods. By means of the protean power one can change the shape of his body and create many new shapes. All the gods are possessed

Page #28

~4~
Bhagaval 3:Preface
of such powers, though there is no uniform development of that power in all of them. The first section of the Sataka provides much valuable information about this
power.
The anecdote of Tamali, the ascetic, testifies the truth that the tenets of Jainism had a spiritual background and as such they stood for a universal religion at all levels, not being confined to any kind of sectarian narrowness. Ascetic Tamali, by dint of the power of his austerity, was born as its chief in the second heaven, called Isana. The prediction that though a heretic, he would attain liberation in future could not be possible, had there been any sectarian bias in the mind of the predictor. In the present Sataka, we have a very attractive and practical description of the mutual relationship between Śakra, the chief of the first heaven, and Isänendra, the chief of the second heaven.
We do not find any kind of direct relationship between gods and humans. The relationship, if any, is indirect. The anecdote of Sanatkumara, the chief of the third heaven, is a testimony thereof. Mahāvīra's religion fascinated him. That he was an admirer and well-wisher of his religious order was disclosed by Mahāvīra himself." Lord Mahāvīra has depicted at several places the events of his own life. In the eleventh year of his ascetic life, there (3.105-116) occurred a fight between Camarendra and Sakra. Camarendra concealed and sheltered himself between the feet of Lord Mahāvīra, which was a hair-raising event."
The relative velocity of Camarendra and Vajra (the weapon of the Indra) can be computed with reference to the science of kinetics and kinematics.
The protean power of gods is their birthright. But humans too can acquire such power by practice of austerities, which in its different aspects has found lucid description as a topic of the spiritual or occult science. The ancient science of the practice of austerities for acquiring protean powers fell into oblivion. Reference to such powers is a special feature of the Bhagavati Sūtra. Such powers are inherent in the air-bodied beings and also in the clouds, which in, Jainism, are living organisms. But their powers are very meagre and undeveloped.?
The description of four custodian gods in the Sakra's domain, in this Sataka, raises an intriguing question. In Jainism, there is no God as the originator and the ruler of the universe, as in monotheistic religions. The natural events are governed by the cosmic laws. Are then the custodian gods the governers of the natural events? The descriptions of these custodians give an impression that the same natural events are connected with the guardians and the associate gods, who, however, do not interfere in every natural event. But it is evident from the descriptions that occurrence of some natural events are within their knowledge. The Fiendish youths, the Luminous gods and the Forest deities follow the wishes of the custodian gods. They sometimes influence and change the natural events in accordance with their orders. This is not mentioned in our canonical text, though it can be gathered from other canonical sources" that draugnt, floods, thunders, lightning-flashes etc. are also made by gods. In ancient times natural disasters, floods, epidemics etc. were considered due to the wrath of gods, and for the mitigation of the horrors wrought

Page #29

Bhagavai 3:Preface
-5:by them, they were sought to be pacified by their worship, adoration and offerings. Do the canonical descriptions confirm the popular convictions of those days about the part played by the gods in the occurrence of calamities or they simply confirm the truth that those events occurring on earth were due to some divine powers behind them. The truth appears to be that there was no absolute divine power that controlled natural disasters, though it cannot be denied that occasionally gods could change the course of events. There is coordinating relationship between the three: our earth, mankind and divine power. The dialogue under consideration is very much useful for understanding the role of tripartite relationship that guides our destiny.
In the third section of the present Sataka, Lord Mahāvīra explains to his sixth Chief Disciple, Manditaputra, the process of attaining liberation—which is very important for understanding the subject. It is explained how a distracted and agitated aspirant reaches the end of his state of agitation and attains the transcendent state of motionlessness. The expressions "eyati veyati,” “no eyati," "no veyati" remind us of the Upanişadic Phrases “tad ejati, tan naijati."10 The present Sataka is worthy of careful perusal for scholars engaged in the study of mysticism and parapsychology. There is much scope for research in these subjects of the present Sataka.
1. Sammati., 3.43,45—
duviho dhammāvāo ahehuvāo ya heuvāo ya. tattha u ahcuvão bhaviya'bhaviyādao bhāvā.. jo heuväyapakkhammi heuo āgame ya ägamio.
so sasamayapannavao siddhamtavirähao anno.. 2. Bha. 3.8.10. 3. Ibid., 3.54-71. 4. Ibid., 3.72,73. 5. Ibid., 3.105-116. 6. Ibid., 3.154-163, 186-192, 194-220. 7. Ibid., 3.164-182. 8. Ibid., 3.247-270. 9. Thānam, 3.359,360, 71, 70. 10. Īsāvāsyopanişad, 5
tadejati tannaijati tad dure tad vāntike. tadantarsya sarvasya tadu sarvasyāsya bāhyataḥ..
-000

Page #30

Page #31

Padhamo Uddeso
Section-1
Text
Samgahani-gāhā
1. kerisaviuvvanā 2. camara 3. kiriya 4,5. jānitthi 6. nagara 7. pālāya
8. ahivai 9. imdiya 10. parisā, tatiyammi sae dasuddesā ///// Compiltary Verse
1. The nature of protean power, 2. Camara, 3. Action, 4. Knowledge, 5. Women, 6. City, 7. Custodians, 8. Lords, 9. Senses and 10. Assemblies. These are the ten topics of the third Sataka.
Text
Ukkheva-padam 3.1 tenam kālenam tenam samaenam moyā nāmam nayarī hotthā-vannao. Introduction
In that period, at that time, there was a city, named Mokā—Description. 3.2 tīse nam moyāe nayarīe bahiyā uttarapuratthime disibhāge namdane nāmam
ceie hotthā-vannao. On the outskirts of that city of Mokā, in the north-eastern direction, there
was a shrine, named Nandana-Description. 3.3 tenam kälenam tenam samaenam sämi samosadhe. parisä niggacchai,
padigayā parisā. In that period, at that time, the Lord arrived in the assembly. The multitude
(from the city) congregated. The multitude departed. Devavikuvvaņā-padam 3.4 tenam kälenam teņam samaenam samaņassa bhagavao mahāvīrasa docce
amtevāsi aggibhūināmam anagāre goyame gottenam sattussehe jāva pajjuvāsamāṇe evam vadāsi--camarenam bhamte! asurimde asurarāyā kemahiddhie? kemahajjutie? kemahābale? kemahāyase? kemahāsokkhe? kemahāņubhāge? kevaiyam ca ņam pabhū vikuvvittae? goyamā! camarenam asurimde asurarāyā mahiddhie, mahajjutie, mahābale, mahāyase, mahāsokkhe, mahānubhāge. se nam tattha cottīsāe bhavaņāvāsasaya-sahassānam, causatthie sāmāņiyasāhassīņam, tāyattīsāe tāvattīsagāṇam, caunham logapälānam, pamcanham aggamahisīņam saparivārāṇam, tinham parisāṇam, sattanham aniyāṇam, sattanham aniyāhivaīņam caunham

Page #32

-:8:
Bhagavai 3:1:4 causatthiņam āyarakkhadeva-sähassīņam, annesim ca bahüņam camaracamcarāyahānivatthavvānam devāņa ya devīņa ya āhevaccam porevaccam sämittam bhattittam ānā-isara-senävaccam kāremāne pālemane mahayāhayanatta-giya-väiya-tamti-tala-tāla-tudiya-ghanamuimgapaduppavāiyaraveņam divvāim bhumjmāne viharai. emahiddhie, emahajjutie, emahābale, emahāyase, emahāsokkhe, emahāņubhāge, evatiyam ca ņam pabhū vikuvvittae. se jahānāmae-- juvutim juvāne hatthenam hatthe genhejjā, cakkassa vā nābhi aragāuttā siyā, evāmeva goyamā! camare asuririmde asurarāyā veuvviyasamugghāenam samohannai, samohanittä samkhejjāim joyanāim damdam nisirai, tam jahā-- rayaņānam vayarānam veruliyānam lohiyakkhānam masāragallānam hamsagabbhānam pulagānam sogamdhiyānam joīrasānam amjanānam amjanapulagānam rayayānam jāyarūvānam amkāņam phalihānam ritthānam ahābāyare poggale parisādei, parisādettă ahāsuhume poggale pariyāyai, pariyāittă doccampi veuvviyasamugghaenam samohannati. pabhū nam goyamā! camare asurimde asurarāyā kevalakappam jambuddīvam dīvam bahūhim asurakumārehim devehim devīhi ya āinnam vitikinnam uvatthadam samthadam phudam avagādhāvagādham karettae. uduttaram ca nam goyamā! pabhū camare asurimde asurarāyā tiriyamasamkhejje diva-samudde bahūhim asurakumārehim devehim devīhi ya āinne vitikinne uvatthade samthade phude avagādhāvagādhe karettae. esa nam goyamā! camarassa asurimdassa asuraranno ayameyārüve visae visayamette buie, no ceva nam sampattie vikuvvimsu vā vikuvvati vā vikuvvissuti
vä.
The Topic of Creation of Protean Images by the Gods (Devas) In that period, at that time, the ascetic, named Agnibhūti of the Gautama lineage, the second among the chief disciples of the Ascetic Lord Mahāvīra, seven standard cubits in height-Description ...... up to while offering adoration to the Lord, addressed him thus: Possessed of how great fortune, how great splendour, how great strength, how great fame, how great happiness, how great power is Camara, the chief and the king of the Asuras, O Lord? How great mastership has he in creating the protean forms? Gautama, Camara, the chief and the king of the Asuras, is possessed of great fortune, great splendour, great strength, great fame, great happiness and great power. He exercises sovereignty, first citizenship, lordship, protectorship, supreme authority and commandership over thirty-four hundred thousand mansions, sixty four thousand co-chiefs, thirty-three ministers, four custodians, five chief queens, with retinue, three assemblies, seven armies, seven army-chiefs, two hundred fifty-six thousand sentinels, and many other gods and goddesses inhabiting the capital city of Camaracañcā. He imposes orders on other gods for compliance. Enjoying celestial pleasures of flawless dances, songs, music produced by stringed instruments, palms of hands, rhythmic slapping, tearing, cube and drum by the expert singers

Page #33

Bhagavai 3:1:4
-:9:and musicians, he dwells there. He is possessed of such great fortune,10 such great splendour, such great strength, such great fame, such great happiness and such great power. His mastership in creating the protean forms is described thus: just like the tight clasping of the hand of a maiden by the hand of a youth or like the hub of a wheel" of a cart connected with the spokes from all sides, O Gautama! Camara, the chief and the king of Asuras, creates protean images by his power of projection in order to pervade the whole of the Island of Jambūdvīpa by coloured forms connected with his body). Engaged in creating the protean images, he projects from his body a column numerable yojanas long. Thereafter, he appropriates the fine particles, after dropping off the gross ones, from gems, diamonds, lapis lazuli, coral, emerald, topaz, stained gem, saugandhika (a kind of ruby), reddish white gem, black stone, inferior black stone, silver, gold, anka, crystal and unlucky gem. Appropriating the fine particles, he again creates the protean image for the second time. Capable indeed, O Gautama! is Camara, the chief and the king of the Asuras, of covering, overlaying, pervading, touching and densely filling up the entire Island of Jambūdvīpa with numerous Asurakumāra gods and goddesses. Moreover, O Gautama, Camara, the chief and the king of Asuras, is capable of covering, overlaying, pervading, touching and densely filling up with numerous Asurakumāra gods and goddesses the horizontal region of innumerable islands and oceans. This is merely the description of the domain of Camara, the chief and the king of the Asuras, though he did never exercise such power of projecting protean bodies in the past, nor does he exercise such power in the present, nor will he do so in the future.
Bhāsya 1. Seven standard cubits (hātha) in height
See Bhäsya on Bha. 1.9. It may be mentioned here that "hätha' here is to be measured in terms of utsedhāngula.
2. Possessed of how great fortune
The Vrtti has explained the Prākrit phrase kemahiddhie in two ways: (1) in what fashion he is possessed of great fortune? (2) what type of great fortune he is possessed of ? It quotes another explanation which purports to ask about the extent of his fortune. 3. Co-chiefs
These gods are equal to Indra, i.e., the chief of the gods as regards fortune.? According to TBh, they are equal in all respects to the chief, excepting the exalted status of chiefhood. In this connection, Siddhasenaganī writes that these gods do

Page #34

- 10:
Bhagavai 3:1:4 not enjoy the status of the chief in the same sense as actual Indra: actually they do not enjoy the lordship of the entire heaven, though they are as much respectable as the father, guru, teacher, etc. The Vrtti has only given the etymological meaning of the word sămānika. 4. Tāvattrimsaka
In the TBh, we find the word trāyastrimsa. In the Vrtti on the TBh and TRV, also the same word is available. These gods are like ministers and priests. The original Prakrit term should be Sanskritized as tāvattrimsaka. In the Buddhist Pali literature, we find the word tāvatimśa. 5. Custodians
In the TBh, the 'custodians' have been compared with the border security guards and the protector of people against theft. A detailed description of these custodians is available in the seventh section of this Sataka. 6. Seven armies, seven army-chiefs
For details, refer to the Thānam, 7.113-129. 7. Sentinels
They have been compared with the head-guards. They stand behind important persons, holding weapons in their hands. They do not appear to have any utility as gods do not need any security personnel, and so it is not necessary to engage them for the protection of the gods. They are justified in order to show the grandeur and magnificance of the gods and to observe the protocol of the chief of the gods." 8. Sovereignty .......... army-chiefs
In the present Sutra, there are five phrases indicating leadership: 12 1. Adhipatya
sovereignty 2. Paurapatya
first citizenship 3. Svāmitva
lordship 4. Bhartrtva
protectorship 5. Ajñā-īśvara-senāpati supreme authority and commander,
enjoying the power to order and direct. 9. Ahata-nātya-gīta
The Vrtti gives two Sanskrit forms to explain the meaning of the phrase: (1) ākhyānaka — dance related to a narrative, accompanied by appropriate song. (2) āhata—harmonious dance and song. The first meaning is in accordance with the earlier commentary, whereas the second is the opinion of the author of the Vrtti himself.13
10. Possessed of great fortune (emahiddhie)

Page #35

Bhagavai 3:1:4
~:11:~
The Vitti sanskritizes the Prakrit phrase as evammaharddhika and considers the Sanskrit equivalent iyanmaharddhika as the opinion of others."
11. Clasping of hands
hub of the wheel
In order to explain the dense pervasion of the bodies created by the protcan power, the Sutra gives two examples: Clasping the hand of a maiden by a youth in the state of erotic rapture, that brings the fingers of the maiden so close that no gap is left between them, comparable to the pervasion of the entire Island of Jambudvīpa by the all protean images that lie so closely located that no gap exists between them.
The second example illustrates the pervasion of the whole Island of Jambudvipa by all the protean images connected to the image of god, like all the spokes of the wheel meeting at the hub..
The Vṛtti has mentioned an earlier commentary which explained the purpose of the examples as follows: Just as a maiden walks with the youth with clasped hands in a crowd and keeps attached to the crowd, so the bodies created by the protean power keep themselves connected with their creator god. Similarly, just as the hub of the cart-wheel connected with the spokes becomes devoid of gaps, exactly so the creator of the protean bodies densely fills up the whole space with those bodies that are connected with his own body.
Maharși Patanjali has identified the protean power with the psychic power capable of creating things (nirmäṇa-citta). The meditator (yogi) can create different nirmāṇa-cittas by means of the principle of asmita (ego) with which the numerous nirmana-cittas remain connected, and as such they are all related to the same soul (jiva). (The yogi endowed with such power can create numerous bodies, each of which has a separate mind (manas) which, in turn, is operated by a nirmana-citta. The number of such cittas is also as great as that of the bodies. But all these cittas are ultimately connected with the original one which is in the form of asmită). Patanjali has mentioned five means of the creation of such cittas, viz., birth, medicine, mantra, austerity and meditation."
According to him, the soul, emancipated from the worldly bondage, also can exercise his power to create nirmana-cittas."7
12. Exercising the power of projecting the protean bodies
The soul resides in the body. It has innumerable number of soul-units which, in special circumstances, are expanded outside the body. Such expansion is called samudghāta which is of seven types, due to (1) sensation, (2) passions, (3) impending death, (4) protean body, (5) fiery body, (6) conveyance body, and (7) prematurely exhausting sensation-karma by the omniscient.
When the soul exercises its power of creating various images (bodies), it expands its soul-units outside the body. In such circumstances, it employs its protean power to create various forms. This is the first step in such creation. At the second stage, it creates a vertical column which is numerable yojanas in length; its breadth and thickness are equal to that of the body of the soul. Such image is made up of the

Page #36

- 12:
Bhagavai 3:1:4 combination of the soul-units and the karmic particles. At the third stage, there is appropriation of the fine particles of gems, after rejecting the gross ones. At the fourth stage, the soul exercises the protean power for the second time, in order to create the desired images.
The fine particles of varieties of gems are utilized for the creation of varieties of images. In the world of science, the use of laser rays is prevalent today, which is a sort of utilizing the fine particles of gems. The Vrtti here raises the question as to- 'how the particles of the gems which are gross by nature could be utilized for the creation of the protean bodies? The creation of the protean bodies should need specific material particles that are suitable for the purpose'. The Vrtti answers the query in a language which is metaphorical. In its opinion, the mention of gems has been made in order to imply the specific nature of particles, suitable to the creation of the protean body. So, in the present Sūtra, the reference is not to the gems like diamonds, rubies etc., but to the material particles that are as precious as the gems for creating the protean body. The Vrtti has mentioned another opinion which purports to point out that the soul initially accepts gross material particles for the creation of the protean body, but afterwards they are transformed into material particles suitable for the protean forms."
It is evident from the plain meaning of the original text that the fine particles of the gems were used for creating (protean) bodies. So, there should be no difficulty in the transformation of those particles into material particles, suitable for the creation of the protean body. Semantics: Tantrī --- lute, stringed instrument. Tata -- palm of the hand. Tāla -- rhythmic clapping of the hands to produce music. A musical instrument made up of the bell-metal. The Vrtti has explained tala-tāla as clapping of hands. Alternately, it explains tala as hands and tāla as the bell-metal.20 Mrdanga --.a kind of drum. The Vrtti explains ghana-mrdanga as a cubic drum and gives mardala as its synonym.21 Nābhi-hub of the wheel. Vajramani - diamond. In the Kautilya's Arthaśāstra, 22 we find a detailed description of vajramani. Vaidūryamaņi ---- lapis lazuli; it may be a "cat's eye" gem, a precious grey coloured stone or may be of red, yellow or green colour. Lohitākṣa it is black in the centre and red on the border; it is also called lohitāka, coral. Masäragalla - masära means an emerald; it may be a polished precious stone or a metal which has a colour of coral. Hansagarbha -- topaz, a kind of lapis lazuli.23 Pulaka — a kind of stone or gem, a flaw or defect in a gem. It has a black spot in the middle. In the Kautilya's Arthśästra, there is a list of eighteen kinds of gems, which
ties.

Page #37

Bhagaval 3:1:4
include Pulaka,24
Saughandhika-a ruby; five varieties of ruby have been mentioned in the Kautilya's Arthasastra, of which this is the first.25 Jyotirasa - a reddish white gem. Anjana- a variety of jewel, samiraka. Anjanapulaka-a bluish black gem. Anka a variety of gem.
Sphatika-a transparent gem, crystal. Rista a special kind of gem.
Akīrṇa....... Sprsta- for all these words, see Bhasya on Bhu. 1.47-50.
Visaya the domain of the application of the protean power. Sampräpti-accomplishment of the aforesaid object.
1. Anu. sū. 401.
2. Bha. Vr., 3.4 kena rupeņa maharddhikah? kimrüpā vā maharddhirasyeti kimmaharddhikaḥ, kiyanmaharddhika ityanye.
3. Ta. Bhā. 4.4-indrasamānaḥ sāmānikāḥ amatyapitṛgurüpädhyāyamahattaravat kevalamindratvahīnāḥ.
4. Ta. Su. Bhā. Vṛ. 4.4.sāmānikāstvindratulya bhavantyäyuṣkādibhiḥ kevalamindratvam sakalakalpadhipatvam nāsti, sesam samānam, athaḥ samanasthāne bhavaḥ sāmānikāḥ samānasya tadădeśceti vacanādaupasamkhyānikasthak, anyäsyänirdeśadindraiḥ saba samanabhavaḥ te cāmātyapitṛgurūpādhyāyamahattaravad draṣṭvyah, ama saharthe, saha bhavantītyāmāyāḥkäryälocanasamarthäḥ pitä gururupadhyayo mahattaraśca sarva ete pūjaniyāstadvat te'pi sāmānikā
iti.
5. Bha. Vr. 3.4 samanaya-indratulyayā ṛddhaya carantīti sāmānikāḥ.
6. Ta. Bha. 4.4-träāyastrimśā mantri-purohita-sthāniyāḥ.
7. (a) Ta. Sú. Bhā. Vṛ 4.4--trāyastrimśāḥ.
-:13:
(b) T.R.V. 4.4-trayastrimśadeva trayastrimśā iti.
8. In Pāli Tripitakas, the word 'tavatimsa' is used at all places. For example, see Digha Nikaya, Mahavagga. Päyäsirājaññasuttam-Tavatimsadeva upama, p.244 (Nalanda Edition).
9. Ta. Bha. 4.4-lokapälä ärakṣakārthacarasthäniyaḥ
10. Ta. Sa. Bha. Vr. 4.4 lokapälä ärakṣakärthacarasthäntyäḥ svavisayasandhirakṣaṇanirüpitä arakskäḥ, arthacharäścauroddharanikarājasthaniyadayasatatsadṛśa lokapäläḥ.
11. (a) Ta. Bha. 4.4-atmarakṣaḥ sīrorakṣāsthāniyāḥ.
(b) Ta. Sü. Bha. Vr. 4.4-marakṣaḥ Sirorakṣasthäniyaḥ udyatpraharaṇā raudräḥ prsthatovasthayinah apayäbhävät kalpanävaiyarthyamiti cet, tad na sthitimätraparipälanät pratiprakarsahetutvācca.
12. Bha. Vr. 3.4-taträdhipatyam-adhipatikarma, purovarttitvam-agragāmitvam, svämitvam svasvamitvamp, bhartrtramp posakatvam.
13. Ibid., 3.4ahay'tti akhyānakapratibaddhānīti vṛddhaḥ, athava 'ahaya'tti ahatani.
14. Ibid., 3.4evamahiddhie'tti evam maharddhika iva maharddhikaḥ, iyanmaharddhika ityanye. 15. Ibid., 3.4-yatha yuvatim yuva hastena haste gṛhṇāti kāmavaśād ghadhataragrahanato nirantarahastangulitayetyarthaḥ, drstäntäntaramaha-cakkase' tyādi, cakrasya va nabhih kimbhūtä? 'aragautta'tti arakairayuktā-abhividhina'nvitā arakayukta 'siya'tti 'syat' bhavet, athava'rakā uttāsitä-äsphālitā yasyām sā'rakottāsitā, 'evameva'tti nirantaratayetyarthaḥ prabhurjambudvipam bahubhirdevādibhirākīrṇam kartumiti yogah vṛddhaistu vyäkhyātam yathā yātrādiṣu yuvati yuno haste lagna pratibaddha gacchati bahulokapracite dese, evam yāni rūpāņi vikurvvitāni tānyekasmin kartari pratibaddhāni yathā vā cakrsya nabhireka bahubhirarakaiḥ pratibaddha ghana niśchidrā, evamatmasarīraprati-baddhairasuradevairdevībhiśca pūrayediti.

Page #38

~:14:
16. Pa. Yo. Da. 4.4,5,6.
17. Ibid., 1.25.
18. For detailed description of 'samudghata', see Bhāṣya on Bha. 2.74.
19. Bha. Vr. 3.4iha ca yadyapi ratnadipudgalā audārikā vaikriyasamudghate ca vaikriya eva grāhyā bhavanti tathapiha teşâm ratnidipudgalānāmiva säratapratipädanaya ratnänämityädyuktam, taccal ratnanamivetyādi vyakhyeyam, anye tvāhuḥ-audārikā api te gṛhitäḥ santo vaikriyataya pariņamantīti.
20. Ibid., 3.4-talatäläḥ hastatäläḥ talā vā-hastäḥ, täläh-kamsikäh.
21. Ibid., 34-ghanäkäro dhvanisādharmyādyo mṛdango-mardalah.
22. Kautilya Arthśästra, 2.11.29.
23. Uttara. 36.71-77.
24. Kautilya Arthasästra, 2.11.29.
25. Ibid., 2.11.29.
Text
3.5 jai nam bhamte! camare asurimde asuraraya emahiḍdhie java evaiyam ca nam pabhu vikuvvittae. camarassa nam bhamte! asurimdassa asuraranno sāmāṇiyā devä kemahiḍdhiyä? jäva kevaiyam ca nam pabhū vikuvvittae?
Bhagaval 3:1:4-5
goyamā! camarassa asurimdassa asuraraṇņo sāmāṇiyā devā mahiḍḍhīyā mahajjutiyä mahäbalä mahāyasä mahāsokkha mahanubhāgā. tenam tattha sāṇam-sāṇam bhavaṇāṇam, sāṇam-säṇam sämäṇiyāṇam, sāṇam-sāṇam aggamahisiņam jāva divväim bhagabhagaim bhumjamānā viharamti. emahiḍḍhāyā jāva evaiyam ca nam pabhu vikuvvittae. se jahänämae-juvatim juvane hattheṇam hatthe genhejja, cakkassa vā nābhi aragautta siya, evāmeva goyama! camarassa asurimdassa asuraranno egamege sämäṇiyadeve veuvviyasamugghāeṇam samohaṇṇai jāva doccam pi veuvviyasamugghãeṇam
samohannai.
pabhū nam goyamā! camarassa asurimdassa asuraranno egamege sāmāṇiyadeve kevalakappam jambuddivam divam bahahim asurakumarehim devehim devihi ya ainņam vitikinṇam uvatthadam samthadam phudam avagāḍhāvagāḍham
karettae.
aduttaram ca nam goyama! pabha camarassa asurimdassa asuraranno egamege sāmāņiyadeve tiriyamasamkhejje diva-samudde bahühim asurakumārehim devehim devihi ya äinne vitikinne uvatthade samthade phude avagadhavagadhe karettae.
esa nam goyama! camarassa asurimdassa asuraranno egamegassa sāmāṇiyadevassa ayameyärüve visae visayamette buie, no ceva nam sampattle vikuvvimsu vā vikuvvati vā vikuvvissamti vā.
If, O Lord, Camara, the chief and the king of the Asuras, is possessed of such great fortune...... up to mastership in creating such protean bodies, then, O Lord, how great is the fortune of the co-chief's of Camara, the chief and the king of the Asuras, up to mastership in creating the protean
bodies?
O Gautama, the co-chiefs of Camara, the chief and the king of the Asuras,

Page #39

Bhagavai 3:1:5-7
~:15
possess great fortune, great splendour, great strength, great fame, great happiness and great power. They dwell there enjoying celestial pleasures while living in their own mansions, exercising their authority upon their respective co-chiefs and chief queens. They possess such great fortune...... up to such capability of creating the protean bodies. Just like the clasping of the hand of a maiden by a youth or the hub of a wheel of a cart connected with spokes from all sides, O Gautama, every co-chief of Camara, the chief and the king of Asuras, creates the protean images...... up to he creates the protean images for the second time. Capable indeed is each co-chief of Camara, the chief and the king of the Asuras, of covering, overlaying, pervading, touching and densely filling up the entire Island of Jambūdvīpa with numerous Asurakumāra gods and goddesses.
Moreover, O Gautama, each co-chief of Camara, the chief and the king of the Asuras, is capable of covering, overlaying, pervading, touching and densly filling up with numerous Asurakumāra gods and goddesses the horizontal region of innumerable islands and oceans.
This is merely the description of the domain of each co-chief of Camara, the chief and the king of the Asuras, though he did never exercise such protean power in the past, nor does he exercise it at present, nor will he do so in the future.
3.6 jai nam bhamte! camarassa asurimdassa asuraraṇņo sämäṇiyadeva emahiddhiya jäva evatiyam ca nam pabhi vikuvvittae, camarassa nam bhamte! asurimdassa asuraranno tavattīsayā deva kemahiḍdhiya?
tāvattīsayā jahā sāmāṇiyā tahā neyavvä. loyapälä taheva, navaram-samkhejjä diva-samuddā bhāṇiyavvä.
If, O Lord, the co-chief of the gods of Camara, the chief and the king of the Asuras, possess so great fortune...... up to such mastership in creating the protean forms, then, O Lord, how great fortune is possessed of by the ministers of Camara, the chief and the king of the Asuras?
The ministers are to be described just like the co-chief gods. Similarly, the custodians are to be described, only substituting numberable islands and oceans (in the place of innumerable etc.).
3.7 jai nam bhamte! camarassa asurimdassa asuraranno logapālā devā emahiddhiyā jāva evatiyam ca nam pabhu vikuvvittae, camarassa nam asurimdassa asuraranno agamahisio devio kemahiḍdhiyão jäva kevaiyam ca nam pabhū vikuvvittae?
goyamā! camarassa asurimdassa asuraranno aggamahisto devio mahiddhiyão jāva mahāṇubhāgão. tão nam tattha säṇam-säṇam bhavaṇāṇam sāṇam-sāṇam sāmāṇiya-sāhassīṇam, sāṇam-sāṇam mahatariyāṇam, sāṇam-sāṇam parisāṇam jāva emahiḍḍhlyão, anņam jahā logapālāṇam aparisesam.
If, O Lord, the custodian gods of Camara, the chief and the king of the

Page #40

~: 16~
Bhagavat 3:1:7-9
Asuras, possess such great fortune...... up to such mastership of creating the protean forms, then the possessors of how great fortune...... up to mastership in creating the protean bodies are the chief queens of Camara, the chief and the king of the Asuras?
O Gautama, the chief queens of Camara, the chief and the king of the Asuras, are possessed of great fortune...... up to great power. They exercise authority over their respective mansions, their respective one hundred co-chief goddesses, their respective elderly women, their respective assemblies....... up to they are possessed of such great fortune. The rest of the description is like that of the custodians.
3.8 sevam bhamte! sevam bhamte! tti bhagavam docce goyame samaņam bhagavam mahāvīram vamdai namamsai, vamdittä namamsintä jeneva tacce goyame vayubhat! aṇagare teneva uvagacchai, uvagacchittä taccam goyamam vayubhatim anagaram evam vadäsi- evam khalu goyama! camare asurimde asurarāyā emahiḍdhie tam ceva evam savvam aputthavāgaranam neyavvam aparisesiyam jāva aggamahisiņam vattavvaya samatta.
"That is exactly so, O Lord!; that is exactly so, O Lord!" In this way, Lord Agnibhuti, the second (chief disciple) of Gautama lineage, paid homage and obeisance to the Ascetic Lord Mahavira. Having thus paid homage and obeisance, he reached the place where the Ascetic Vayubhūti, the third (chief disciple) of Gautama lineage, was sojourning. Having reached there, he addressed him thus: O Gautama, the Camara, the chief and the king of Asuras, is possessed of such great fortune. Here follows the entire description up to that of the chief queens, which was related by Agnibhūti, without being asked to do so.
3.9 tenam se tacce goyame vayubhatt aṇagare doccassa goyamassa aggibhatissa anagarassa evamäikkhamānassa bhāṣamāṇassa panṇavemāṇassa parüvemānassa evamattham no saddahai no pattiyai no roei, eyamattham asaddahamāņe apattiyamane aroemäne utthhãe utthei, uhetta jeneva samane bhagavam mahavire teneva uvagacchai jāva pajjuvämäne evam vayasi-evam khalu bhamte! docce goyame aggibhūi aṇagāre mamam evamãokkhai bhasai pannavei parüveievam khalu goyama! camare asurimde asurarāyā mahiḍdhie jāva mahāṇubhāge. se nam tattha cottisäe bhavaṇāväsasayasahassanam tam ceva savvam aparisesam bhāniyavvam java aggamahisīṇam vattavvaya samattā.
Now, the Ascetic Vayubhüti, the third (chief disciple) of Gautama lineage, did not have faith, trust, interest, in what was narrated, spoken of, intimated and propounded by the Ascetic Agnibhüti, the second (chief disciple) of Gautama lineage. Having no faith, no trust, no interest he got up and reached the place where the Ascetic Lord Mahāvīra was residing...... up to offering adoration, and asked (see Bha. 1.10) the Ascetic Agnibhüti, the second (chief disciple) of Gautama lineage narrates thus, speaks thus, intimates thus: O

Page #41

Bhagavai 3:1:9-12
- 17:Gautama, Camara, the chief and the king of the Asuras, is possessed of supernatural powers ..... up to great powers. He rules over thirty-four hundred thousand mansions ..... up to the end of the description of chief
queens. 3.10 se kahameyam bhamte! evam?
goyamādi! samane bhagavam mahāvīre taccam goyamam vāyubhūtim anagāram evam vayāsi-jam nam goyamā! tava docce goyame aggibhūi anagāre evamäikkhai bhāsai pannavei parūvei-evam khalu goyamā! camare asurimde asurarāyā mahiddhie tam ceva savvam jāva aggamahisio. saccenam esamatthe. aham pi nam goyamā! evamāikkhāmi bhāsāmi pannavemi parūvemi-evam khalu goyamā! camare asurimde asurarāyā mahiddhie tam ceva jāva aggamahisio. saccenam esamatthe. Is it so, O Lord? The Ascetic Lord Mahāvīra uttered: 'O Gautama', and addressed the Ascetic Vāyubhūti, the third (chief disciple) of Gautama lineage, thus: O Gautama, as the Ascetic Agnibhūti, the second (chief disciple) of Gautama lineage narrates, speaks, intimates and propounds to you, it is indeed true, I also, O Gautama, narrate thus, speak thus, intimate thus, propound thus that Camara, the chief and the king of the Asuras, is possessed of great fortune....
up to (the entire description ..... up to the chief queens). 3.11 sevam bhamte! sevam bhamte! tti tacce goyame vāyubhūī anagāre samanam
bhagavam mahāvīram vamdai namamsai, vamdittā namamsittä jeneva docce goyame aggibhūi anagāre teneva uvāgacchai, uvāgacchittā doccam goyamam aggibhūim anagāram vamdai namamsai, vamdittă namamsittā eyamattham sammam viņaenam bhujjo-bhujjo khāmei. “That is indeed so, O Lord!; that is indeed so, O Lord!” Having said thus, the Ascetic Vāyubhūti, the third (chief disciple) of Gautama lineage, offered homage and obeisance. Having offered homage and obeisance, he reached the place where the Ascetic Agnibhūti, the second (chief disciple) of Gautama lineage was sojourning. Having reached there, he offers homage and obeisance to him. Having offered homage and obeisance, he solicited pardon
again and again with humility in this matter. 3.12 tae nam se tacce goyame vāyubhūti anagāre docceņam goyameņun aggibhūtiņā
anagärenam saddhim jeneva sumune bhagavum mahavire teneva uvägacchai jäva pajjuvāsamāne evam vayāsi-jai nam bhamte! camare asurimde asurarāyā emahiddhie jāva evatiyam ca ņam pabhū vikkuvvittae, balīņam bhamte! vairoyanimde vairoyanarāyā kemahiddhie? jāva kevaiyam ca nam pabhū vikuvvittae? goyamā! balīnam vairoyanimde vairoyanarāyā mahiddhie jāva mahānubhāge. jahā camarassa tahā balissa vi neyavvam, navaram--sātiregam kevalakappam

Page #42

- 18 -
Bhagavai 3:1:12-14
jambuddīvam dīvam bhāniyavvam, sesam tam ceva niravasesam neyavvam, navaram-nānatam jāniyavvam bhavanehim sāmäniehi ya. Thereafter, the Ascetic Vāyubhūti, the third (chief disciple) of Gautama lineage, together with the Ascetic Agnibhūti, the second (chief disciple) of Gautama lineage, repaired to the place where the Ascetic Lord Mahāvīra was sojourning ...... up to offering adoration, and addressed him thus, “If, O Lord, Camara, the chief and the king of the Asuras, is possessed of such great fortune ...... up to the power of creating the protean bodies, then, O Lord, how great fortune ....... up to the power of creating the protean bodies, is possessed of by Bali, the chief and the king of Vairocana. Bali, the chief and the king of Vairocana, is possessed of great fortune ...... up to great power. The description of Bali is just like the description of Camara, the difference being only in respect of the Island of Jambūdvīpa, which is replaced by an area slightly bigger than that of the Island of Jambūdvīpa. The entire account otherwise is the same. There is another difference in the number of mansions and the co-chief gods, which are respectively
thirty hundred thousand and sixty hundred thousand respectively. 3.13 sevam bhamte! sevam bhamte! tti tacce goyame vāyubhūi anagāre samanam
bhagavam mahāvīram vamdati namamsuti, vandittā namamsittā naccāsanne ņātidūre sussūsumāne namamsamāne abhimuhe viņaeņam pamjaliyade pajjuvāsai. "That is exactly so, O Lord! that is exactly so, O Lord!” Thus saying, the Ascetic Vāyubhūti, the third (chief disciple) of Gautama lineage, pays homage and obeisance to the Ascetic Lord Mahāvīra. Having paid homage and obeisance, he seated himself neither too near nor too far, with keen desire to listen, in front of the Lord, bowing down with folded hands as a mark of
humility, offering adoration. 3.14 tate nam se docce goyame aggibhūī anagāre samanam bhagavam mahāvīram
vamdai namamsai, vamdittā namamsittā evam vayāsi-jai nam bhamte! balī vairoyanimde vairoyanarāyā emahiddhie jāva evatiyam ca nain pabhữ vikuvvittae, dharanenam bhamte! nägakumārimde nāgakumäraräyā kemahiddhie? jāva kevaiyam ca nam pabhū vikuvvittae? goyamä! dharenenam nāgakumārimde nāgakumārāyā mahiddhie jāva mahānubhāge. se ņam tattha coyālīsāe bhavaņavāsasayasahassānam, chanham sāmāniyasāhassinam, tāyatīsäe tāvattīsagānam, caunham logapälānam, chanham aggamahīsiņam saparivārārain tinham parisānamn, sattanham aniyāṇam, sattanhamuniyāhivaīnam, cauvvīsäe āyarakkhadeva-sāhassinam annesim ca jāva viharai. evatiyam ca nam pabhū viuvvittae. se jahānāmae juvatim juvāne jāva pabhū kevalakappam jambuddīvam dīvam jāva tiriyam samkhejje diva-samudde bahühim någakumārīhim jāva vikuvvissati vā. sāmāniyā tāvattīsa-logapālaggamahisio ya taheva jahā camarassa, navaram

Page #43

Bhagaval 3:1:14-16
samkhejje dīva-samudde bhāniyavve.
Then, the Ascetic Agnibhuti, the second (chief disciple) of Gautama lineage, offered homage and obeisance to the Ascetic Lord Mahāvīra. Having offered homage and obeisance, he addressed him thus: If, O Lord, Bali, the chief and the king of Vairocana, is possessed of such great fortune...... up to the mastership of creating such protean bodies, then, O Lord, how great fortune ...... up to the mastership of creating such protean bodies, is possessed of by Dharana, the chief and the king of the Nägakumaras?
O Gautama, Dharana, the chief and the king of the Nāgakumāras, is possessed of great fortune...... up to great power. He is the possessor of forty hundred thousand mansions, six thousand co-chief gods, thirty-three ministers, four custodians, six chief queens with retinue, three assemblies, seven armies, seven army chiefs, twenty-four thousand sentinels and many other gods and goddesses (over whom he has sovereignty). He is capable of creating such number of protean bodies, just like the clasping of hand of a maiden by a youth etc., up to that can fill up entire Island of Jambudvipa ...... up to numberable islands and oceans in the horizontal direction with numerous Nagakumāras... up to creating the protean bodies.
As regards the number of co-chiefs, ministers, custodians and chief queens, they are just like that of Camara, excepting that numerable islands and oceans are to be mentioned here.
3.15 evam java thaniyakumārā, vāṇamaṇtarā, joīsiyā vi, navaram--dāhinille savve aggibhui pucchai, uttarille savve väyubhūi pucchai.
Similar descriptions hold good for gods...... up to Stanitakumāra, Forest gods and Luminous gods. There is however exception in that Agnibhuti makes query about all the southern gods, while Väyubhūti makes query about all the northern ones.
~:19:~
Bhasya
1. Sutra 15
In the present Sütra the description is abridged one. About the number of mansions and co-chiefs, a detailed account is available in the Pannavanā.
1. Panna. 2.40-48.

Text
3.16 bhamteti! bhagavam docce goyame aggibhui anagäre samanam bhagavam mahāvīram vamdai namamsai, vamdittä namamsittä evam vayast-jai nam bhamte! joisimde joisarāyā emahiḍdhie java evatiyam ca ņam pabhū vikkuvvittae, sake nam bhamte! devinde devaraya kemahiḍdhie? jāva kevatiyam ca nam pabha vikuvvittae?

Page #44

- 20 :
Bhagavai 3:1:16-17 goyama! sakenam devimde devarāyā mahiddhie jāva mahānubhāge. senam battīsāe vimänāvāsasuyasahassānam, caurāsiya sämāniyasāhassīnam, tāyattīsāe tāvattīsagänam, caunham logapālānam atthanham aggamahisinam saparivārānam, tinham parisānam sattanham aniyānam, sattanham aniyāhivaīnam, caunham cauräsīņam āyarakkhasāhassīnam, annesim ca jāva vihari. emahiddhie jāva evatiyam ca nam pabhū vikuvvittae, evam jaheva camarassa taheva bhāniyavvam, navaram-do kevalakappe jambuddīve dīve, avasesam tam ceva. esa nam goyamā! sakkassa devimdassa devaranno imeyārūve visae visayamette buie, no ceva nam sampattie vikuvvimsu vă vikkuvvati vā vikuvvissati vä. Having addressed as ‘O Lord', the Lord Agnibhūti, the ascetic and the second (chief disciple) of Gautama lineage, offered homage and obeisance to the Ascetic Lord Mahāvīra. Having offered homage and obeisance, he addressed him thus: “If, O Lord, the chief and the king of the Luminous gods is possessed of such great fortune ..... up to such mastership of creating the protean bodies, then how great fortune ...... up to mastership in creating the protean bodies is possessed of by Sakra, the chief and the king of gods? O Gautama, Sakra, the chief and the king of gods, is possessed of great fortune ..... up to great power. He enjoys the sovereignty over twenty-two hundred thousand celestial abodes, eighty-four thousand co-chief gods, thirty-three ministers, four custodians, eight chief queens with retinue, three assemblies, seven armies, seven army-chiefs, three hundred thirty-six thousand sentinels and other gods and goddesses. He is possessed of such great fortune and such great mastership in creating the protean bodies. In this way, the description of Sakra is like that of Camara. There is, however, exception in that Sakra can fill up an area of two Island of Jambūdvīpas by the protean images created by himself. The rest of the description is the same (as in the case of Camara). O Gautama, this is indeed merely the description of the domain of Sakra, the chief and the king of gods, though he did never exercise such protean power in the past, nor does he exercise such power at present, nor will he do
so in the future. 3.17 jai nam bhamte! sake devimde devarāyā emahiddhie jāva evatiyam ca nam
pabhū vikuvvittae, evam khalu devānuppiyānam amtevāsi tisae nāmam anagāre pagaibhaddae pagaiuvasamte pagaipayanukohamānamāyālobhe miumaddavasampanne allīne vinie chattham chatthenam anivikkhatteņam tavokammenam appānam bhāvemāne bahupadipunnāim attha samvaccharāim sāmannapariyāgam pāuṇittā, māsiyāe lehaņāe attānam jhūsertā, satthima bhattāim aņasaņāe cheddettā āloiya-padikkamte samāhipatte kālamāse kālam kiccā sohamme kappe sayamsi vimānamsi uvavāyasabhãe devasayanijjamsi devadūsamtarie amgulassa asamkhejjaibhāgamittie ogāhanäe sakkassa devimdassa devaranno sāmāniyadevattāe uvavanne. tae nam tisae deve ahunovavannamette samāṇe pamcavihäe pajjattie pajjatti

Page #45

Bhagavai 3:1:17
bhavam gacchai (tam jahā-āhārapajjattie, sarīrapajjattle, imdiyapajjattie, änapäṇupajjattie, bhāsāmaṇapajjattie.
tae nam tam tisayam devam pamcavihãe pajjattle pajjattibhavam gayam samāṇam sāmāniyaparisovavannaya deva karayalapariggahiyam dasanaham sirasavattam matthae amjalim kattu jaenam vijaenam vaddhāvimti vaddhāvittā evam vayāsī— aho nam deväṇuppiehim diva deviddhi diva devajjui divve devānubhave laddhe patte abhisamannägae, järisiyäṇam deväṇupiehim devā deviddhi diva devajjut divve devāṇubhāve laddhe patte abhisamaṇāgae, tārisiyāṇam sakeņa vi devimdena devaraṇṇā divvā deviddhi jäva abhisamaṇṇāgae. jārisiya nam sakenam devimdenam devaranna divvā deviddhi jāva abhisamanṇāgae, tärisiyā nam deväṇuppiehim divvä deviddhi jāva abhisamannägae.
se nam bhamte! tīsue deve kemahiḍdhie jāva kevatiyam ca nam pabhi vikkuvvittae?
gayamā! mahiḍdhie jāva mahanubhäge, se nam tattha sayasa vimāṇassa, cauṛha sāmāṇiyasāhassiņam, cauṛham aggamahisiṇam saparivārāṇam, tinham parissaṇam, sattaṇham aniyaṇam, sattaṇham aniyāhivaiņam, solasaṇam ayarakkhadevasāhassīņam, annesim ca bahūņam vemāniyāṇam devāṇam, deviņa ya jāva viharai. emahiddhie java evatiyam ca nam pabhů vikuvvittae, se jahānāmae juvatim juvane hattheṇam hatthe genhejjä, jaheva sakkassa taheva java esa nam goyama! tisayassa devassa ayameyarave visae visayamette buie, no ceva nam sampattie vikuvvimsu va vikuvvati va vikuvissati vä.
If, O Lord, Sakra, the chief and the king of gods, is possessed of such great fortune up to mastership in creating such protean bodies, then (how great is the fortune...... up to the mastership of creating the protean bodies, possessed of by would-be god (viz.,) the Ascetic Tisyaka who is a disciple of your good self, the beloved of gods, who is by nature virtuous, peaceful, or attenuated anger, pride, deceit and greed, humble, self-absorbed and modest, sanctifying his soul by practising continuous fasts, thus completing eight years of ascetic life, emaciating himself by a month-long scraping penance, observing the fast unto death by missing all sixty meals, and having confessed the lapses and having resolved not to repeating them again, the state of ecstasy, he passed away in due course taking birth in the Saudharma heaven, in his own celestial abode, in the hall of birth by descent, at the place of birth on celestial bed, covered by celestial wrapper,' his physical height being an innumerableth part of the finger-breadth, incarnating as a co-chief god to Sakra, the chief and the king of gods.
~:21:~
Then, the god Tişyaka, just born, attains five-fold maturations' (viz., alimentary, bodily, sensory, respiratory and vocal). Then, on his attaining the five-fold maturations, the gods born in the assembly of co-chiefs acclaimed him with victory and conquest, by rotating their folded hands displaying their ten nails in front of his face. Having thus acclaimed, they addressed him thus: Oh thou, the beloved of gods, hath achieved, obtained

Page #46

~:22:~
Bhagavai 3:1:17 and attained the divine celestial fortune, the divine celestial splendour, the divine celestial power. The kind of the divine celestial fortune, the divine celestial splendour, the divine celestial power achieved, obtained and attained by thyself, the beloved of gods, had been achieved, obtained and attained by Sakra, the chief and the king of gods. The kind of the divine celestial fortune ...... up to attained by Sakra, the chief and the king of gods, has been ..... up to attained by thyself, the beloved of gods.
O Lord, how great fortune...... up to how great mastership in creating the protean bodies are possessed of by god Tisyaka?
O Gautama, Tisyaka god is possessed of great fortune... up to great power. He lives there exercising sovereignty over his own space-abode, four thousand co-chiefs, four chief queens with retinue; three assemblies, seven armies, seven army-chiefs, sixteen thousand sentinels and many other Empyrean gods and goddesses. Possessed of such great fortune...... up to mastership of creating the protean bodies, just like a youth clasping the hands of a maiden, etc.,...... up to like that of Sakra. This is indeed merely the description of the domain of Tisyaka god though he did never exercise such protean power in the past, nor does he exercise such power at present, nor will he do so in the future.
Bhāṣya
1. The celestial bed covered with celestial wrapper in the Hall of birth by descent:
There are three types of birth: by agglutination of material particles, by the womb, and by descent. Gods are born by descent. Their birthplace is called the Hall of birth by descent. In that Hall, there is a celestial bed with a bed-sheet. The bedsheet is covered by a celestial robe. According to Siddhasenagaṇī, the god is born in between the bed-sheet and the celestial robe and absorbs the protean material particles to build his protean body. He does not build his body by the material particles of the bed-sheet or the celestial robe. Nor does he build his protean body by the semen and blood of the parents. His birth consists in reaching the place of celestial bed in the Hall of birth by descent.'
2. The height of the innumerableth part of a finger-breadth
At the time of birth, the height of the embryo is equal to the innumerableth part of the finger-breadth. The maximum height varies from individual to individual. The minimum height is equal to the innumerableth part of the finger-breadth. 3. State of maturity attained through five kinds of maturation
Maturation relates to the stream of life. The formation of the body starts with the types of bio-potential which are six in number. The soul begins all six varieties of bio-potential simultaneously, but completes them successively, beginning with

Page #47

Bhagavai 3:1:17-18
~:23:~
the alimentary bio-potential which involves the attraction of various types of material particles suitable for constructing the body, senses, respiration, speech and mind respectively. The gods, like other thinking beings, are endowed with mind. The souls, endowed with mind, have necessarily all the six bio-potentials. But in spite of that, here the attainment of only five bio-potentials has been mentioned. The Vrtti comments on the problem by pointing out that the identity of the bio-potential of speech and mind is intended in the Sutra in deference to the opinion of some Acāryas who were deeply learned in the scripture. There does not appear any definite reason given by the Vṛtti. According to Malaygiri, there is very slight temporal gap between the formations of these two bio-potentials, and so they have been identified, for the practical purpose."
The process of bio-potentials starts at the very first time-unit of birth. There is, however, difference of time in their completion. The alimental bio-potential is completed in one time-unit. Each of the remaining five completes their bio-potentials within a period of one Indian hour (i.e., 48 minutes). According to Nemichandra, the rule of temporal completion is applicable only in the case of gross bodies. The rule for the completion in the case of protean body is quite different. In the case of gods, the bio-potential of speech and mind are completed simultaneously. This is why these two bio-potentials have been considered identical."
This problem can be considered from the standpoint of anatomy and physiology. There is a close relationship between the speech-organ and mental activity. Memory, thought and imagination which are the functions of the mind are not possible without speech. On these grounds, speech and mind can be considered identical. There is perhaps a close relationship between speech-bio-potential and mind-bio-potential in the case of the protean body. So, their identity might have been accepted in the present Sutra.
1. Ta. Su. Bhā. Vṛ. p. 190 2.32-upapatakṣetrapräptimātranimittam yajjanma. tadupapātaśabdenocyate, nahi pracchadapatadevadosyapudgalâneväsau Saririkaroti, näpiśukrädipudgalänädadana utpadyte, tasmāt prativisiṣṭakṣetrapräptireväsya janamano nimittam bhavati.
2. Bha. Vr. 3.17-paryaptiḥ-āhāraśarīrādī nämabhinirvṛttiḥ, sã canyatra ṣoḍhoktä, iha tu pañcadhā, bhāṣāmanaḥ paryaptyorbahušrutābhimatena kenapi kāraṇenaikatvavivakṣaṇāt.
3. Jiva. Vr. p.242-bhäṣamanahparyapıyoḥ samäptikäläntarasya priyah sesaparyaptikālāntarāpekṣayā stoktvādektvena vivakṣaṇam.
4. Pra. Saro. patra 232, ga. 1317,1318
harasaririmdiya pajjattī ānapāna bhāsamane.
cattari pamca chappiya egimdiya-vigala-sanniņam..
padhamā samaya pamāṇā sesā amtomuhuttiya ya kamā.
samagam pi humti navaram pamcama chattha ya amarānam..
Text
3.18 jai nam bhamte! tisae deve mahiddhie jāva evaiyam ca nam pabha vikuvvittae, sakkassa nam bhamte! devimdassa devaranno avasesä sämäṇiyā devā kemahiḍdhiyä? taheva savvam jāva esa ṇam goyamā! sakkassa devimdassa devaranno egamegassa sāmāṇiyassa devassa imeyärüve visae visayamette buie,

Page #48

~:24:~
Bhagavai 3:1:18-21
no ceva nam sampattie vikuvvimsu vä vikuvvati vā vikuvissati vä. tavattisayalogapalaggamahisiņam jaheva camarassa, navaram do kevalakappe jambuddive dive, annam tam ceva.
If, O Lord, Tisyaka god is possessed of such great fortune... up to the mastership in creating the protean bodies, then, how great fortune is possessed of by the remaining co-chiefs of Sakra, the chief and the king of gods-all these descriptions are as before up to O Gautama, the description of the protean power of each co-chief of Sakra, the chief and the king of gods, has been propounded merely as a topic, though, no god did actually exercise such protean power in the past, nor does he exercise such power in the present, nor will he do so in the future. The descriptions of the ministers, the custodians and the chief queens are just like that of Camara, the exception being that each of the ministers, custodians and chief queens can pervade by his (or her) protean images an area that is equal to that of two Island of Jambudvipas. The rest of the description is the same.
3.19 sevam bhamte! sevam bhamte! tti docce goyame jāva viharai.
"That is exactly so, O Lord!; that is exactly so, O Lord!" Thus saying, the second (chief disciple) of Gautama lineage, offering obeisance and homage to the Ascetic Lord Mahāvīra...... up to leads the life of an ascetic sanctifying his self with the practice of self-restraint and austerity.
3.20 bhamteti! bhagavam tacce goyame väyubhūi aṇagare samaṇam bhagavam mahāvīram vamdai namamsai, vandittä namamsitta evam vadāst-jai nam bhamte! sakke devimde devaraya mahiḍdhle jäva evaiyam ca nam pabhu vikuvvittae, isane nam bhamte! devimde devaraya kemahiḍdhie? evam taheva, navaram. sahie do kevalakappe jambuddive dive, avasesam taheva.
The Lord Vayubhūti, the ascetic and the third (chief disciple) of Gautama lineage, uttered: 'O Lord' and offered homage and obeisance to the Ascetic Lord Mahavira. Having offered homage and obeisance, he addressed him thus: "If, O Lord, Sakra, the chief and the king of gods (of the first heaven) is possessed of such great fortune...... up to mastership in creating the protean bodies, then, O Lord, possessed of how great fortune is Iśana, the chief and the king of gods (of the second heaven)? Same description as above, excepting that there is difference in description of the area pervaded by his protean bodies which, in this case, is slightly bigger than the area of two complete Jambu islands. The rest of the description is as before.
3.21 jai nam bhamte! isane devimde devaraya emahiddhie java evatiyam ca nam pabhu vikuvvittae, evam khalu deväṇuppiyanam amteväsi kurudattaputte namam aṇagare pagatibhaddae java vinie atthamamathameṇam anikkhitteņam, pāraṇae ayambilapariggahienam tavokammeṇam uddham bähão pagijjhiya-pagijjhiya surabhimahe ayavaṇabhamie ayavemane bahupadipunne chammase

Page #49

Bhagavai 3:1:21-22
-:25:sämannapariyāgam pāuṇittă, addhamāsiyāe samlehaņāe attānamjhüsettā, tīsam bhattāim anasanäe chedettä äloiya-padikkamte samähipatte kõlamāse kälam kiccā īsāne kappe sayamsi vimānamsi uvavāyasabhāe devasayanijjamsi devadūsamtarie amgulassa asamkhejjaibhāgamettie ogāhanāe īsānssa devimdassa devaranno sāmāniyadevatāeuvavanne. jā tisae vattavvayā sacceva aparisesā kurudattaputte vi navaram sātirege do kevalakappe jambuddīve dīve, ava.sesam tam ceva. evam sāmāniya-tāvattīsaga-logapāla-aggamahisīņam jāva esa nam goyamā! īsānassa devimdassa devaranno egamegāe aggamahisie devie ayameyārūve visae visayamette buie, no ceva nam sampattie vikuvvimsu vā vikuvvati vā vikuvvisati
vā.
If, O Lord, Iśāna, the chief and the king of gods, is possessed of such great fortune ...... up to the mastership in creating such protean bodies, then, possessed of how great fortune, etc., is the Ascetic Kurudattaputra who was the disciple of your goodself, the beloved of gods, and who was by nature virtuous ..... up to modest, observed three continuous fasts, taking single rough cereal as breakfast and practising austerity with upraised arms, facing the sun, exposing his body to the sun on the sunbaked ground and completing six full months of ascetic life, emaciating himself by fortnight long scrapping penance, observing fast unto death by missing thirty meals and having confessed the lapses and resolved not to repeat them again, in the state of ecstasy, he passed away in due course taking birth in the Isäna heaven, in his own celestial abode in the Hall of birth by descent, on celestial bed covered by celestial wrapper in the Hall of birth by descent, his physical height being an innumerableth part of finger-breadth, incarnating as a co-chief god to īšāna, the chief and the king of gods. Here, in the case of Kurudattaputra follows the same description as in the case of Tişyaka, excepting that the area filled up by the protean bodies is equal to the area slightly bigger than two complete Jambū islands. A similar description follows here about cochiefs, ministers, custodians and chief queens ...... up to 'O Gautama, the subject of the protean power of such chief queen of Iśāna, the chief and the king of gods, is merely the description of her domain, though she did never exercise such protean power in the past, nor does she exercise such power in the present, nor will she do so in the future'.
Bhāsya 1. Exposing the body to the sun on the sunbaked ground
For sunbaked ground, see Bhāsya on Bha. 2.62.
Text
3.22 evam sanamkumäre vi, navaram-cattāri kevalakappe jambuddive dive,
adutturam ca ņam tiriyamasamkhejje.

Page #50

~:26:~
Bhagavai 3:1:22-23
evam sāmāṇiya-tāvattīsaga-logapāla-aggamahisīṇam, asamkhejje diva-samudde savve vikuvvamti, saṇamkumãrão äraddha uvarillä logapālā savve vi asamkhejje diva-samudde vikuvvamti.
There is a similar description in the case of Sanatkumāra also, excepting the pervaded area which, in this case, is equal to the area of four complete Jambu islands and horizontally innumerable islands and oceans.
There is a similar description in the case of the co-chiefs, the ministers, the custodians and the chief queens.' All of them project their protean forms in innumerable islands and oceans. Beginning from Sanatkumāra, all the custodians above them project their protean forms over innumerable islands and oceans in the horizontal direction.
Bhāṣya
1. The chief queens
Goddesses are born only in the first two heavens, viz., Saudharma and Isana. Sanatkumara is the third heaven. The mention of the chief queen in the third heaven is not relevant. The Vṛtti has discussed this problem, according to which, th goddesses born in the Saudharma heaven visit the Sanatkumara heaven where they are enjoyed by the gods of that heaven. The mention of chief queens in the Sanatkumāra heaven has been made with reference to their visit to that heaven to satisfy the gods there.'
Although the Vrtti has tried to rationalize the mention of goddesses in the Sanatkumāra heaven, yet the subject needs further consideration. Our text does not mention goddesses in general but it mentions only the chief queen. It cannot be denied that the reading of the phrase aggamahisi (chief queen) as found place in the main scripture is a stereotype. The preceding dialogue about Isäna has been verbally imitated here. In fact, the reading in the present Satra should be tavattisagalogapālāṇam. In the Pannavana, there is a reading that avoids the word agramahisi. This strongly confirms our guess. Srimajjayācārya has quoted the opinion of the Vrtti and commented that the expressions agramahisi had been used in a general way. There is no mention of this phrase in the subsequent Sutra.
1. Bha. Vr. 3.22-'aggamahisinam' ti yadyapi sanatkumare strināmutpattirnästi tatha'pi yah saudharmotpannah samayadhikapalyopamädidaśapalyopamäntasthitayo'parigṛhitadevyastäh sanatkumaradevānām bhogaya sampadyante itikṛtvä' gramahiṣya, ityuktamiti.
2. Panna. 2.52-sesam jaha sakkassa aggamahisīvajam.
3. Bha. Jo. 1.49.37-41.
Text
3.23 evam mähimde vi, navaram-satirege cattäri kevalakappe jambuddive dive. evam bambhaloe vi, navaram attha kevalakappe.
evam lamtae vi. navaram satirege attha kevalakappe.
mahāsukke solasa kevalakappe, sahassåre sätirege solasa.

Page #51

Bhagavai 3:1:23-27
-:27:evam pāņae vi, navaram batisam kevalakappe. evam accue vi, navaram sātirege battīsam kevalakappe jambuddive dive, annam tam ceva. There is a similar description in the case of the fourth heaven, named Māhendra, excepting that the area pervaded by the protean forms is equal to the area that is slightly bigger than the area of four complete Jambū islands. There is a similar description in the case of the fifth heaven, named Brahmaloka also, excepting that the area pervaded by the protean forms is equal to an area that is equal to eight Islands of Jambūdvīpa. There is a similar description in the case of the sixth heaven named Lāntaka, excepting that the area pervaded is slightly bigger than the area of eight Jambū islands. In the seventh heaven named Mahāśukra, the area pervaded is equal to the area of sixteen Islands of Jambūdvīpas. In the eighth heaven named Sahasrāra, the area pervaded is slightly bigger than the area of sixteen Islands of Jambūdvīpas. Similarly, also in the ninth heaven, the area pervaded is equal to the area of thirty-two complete Islands of Jambūdvīpas. Similarly, in the Acyuta heaven, the area pervaded is slightly bigger than the area of thirty-two complete Islands of Jambūdvīpas. The rest of the description is to be
similarly construed. 3.24 sevam bhamte! sevam bhamte! tti tacce goyame vāyubhūi anagāre samanam
bhagavam mahāvīram vamdai namamsai jāva viharai. “That is exactly so, O Lord; that is exactly so, O Lord!” Having said so, the Ascetic Vāyubhūti, the third (chief disciple) of Gautama lineage, offered homage and obeisance to the Ascetic Lord Mahāvīra ...... up to leads the life
of an ascetic, sanctifying his self by the practice of self-restraint and austerity. 3.25 tae nam samane bhagavam mahāvīre annayā kayāi moyão nayurio namdaņão ceiyāo padinikkhamai padinikkhamittā bahiyā janavayavihāram viharai. The Ascetic Lord Mahāvīra, on some other day, departed from the Nandana shrine in the city of Mokā. And departing from there, he roamed in the
countryside outside the city. Tāmalissa īsānimda-padam 3.26 teņam kālenam teņam samaenam rāyagihe nämain nagare hotthă-vannao
jāva parisā pajjuvāsai. The Topic of Status of Tāmalī as the Chief of the Isäna Heaven.
In that period, at that time, there was a city named Rājagrha ...... up to the
assembly offers adoration. 3.27 tenam kāleņam teņam samaenam īsāṇe devimde devarāyā īsāne kappe

Page #52

-:28:
Bhagavai 3:1:27-29
isānavademsae vimāne jaheva rāyappasenaijje jāva divvam deviddhim divvam devajutim divvam devānubhāgam divvam battīsaibaddham nattaviham uvadamsittā jāva jāmeva disim päubbhūe, tämeva disim padigae. In that period, at that time, Īśāna, the chief and the king of gods of Īsāna heaven, travelled in the Īsānāvatamsaka vehicle (to pay obeisance to Lord Mahāvīra) ...... description (of Sūryābha god) as in the Rāyapaseņaiyam ...... up to displaying the divine celestial fortune, the divine celestial splendour, the divine celestial power, the divine celestial art of dancing in thirty-two ways (to the ascetics including Gautama).... up to departed to the direction
from which he appeared. 3.28 bhainteti! bhagavam goyame samanam bhagavam mahāvīram vamdai
namamsai, vamdittā namamsittà. evam vadäsi aho nam bhumtel isāne devimde devarāyā mahiddhie jāva mahānubhāge. īsānassa nam bhamte! sā divvā deviddhi divvā devajjutī divve devānubhūge kahim gute? kahim anupavitthe? goyamā! sariram gute, surirum anupavitthe. Addressing the Ascetic Lord Mahāvīra as "O Lord', the Lord Gautama offered homage and obeisance to him. Having offered homage and obeisance, he addressed him thus: "It is really astonishing, O Lord, that Iśāna, the chief and the king of gods, is possessed of great fortune ...... up to great power. Where has that divine celestial fortune, divine celestial splendeour and divine celestial power of Isäna, O Lord, departed, vanished?
Gautama, that has departed to his body, that has merged into his body. 3.29 se kenatthenam bhamte! evam vuccai-sarīram gate! sarīram anupavitthe?
goyamā! se juhānāmue kūdāgārasālā siyā duhao littā guttā guttaduvārā ņivāyā nivāyagambhirā. tise nam kūdāgārasālāe adūrasāmamte, ettha nam mahege junasaműhe egam maham abbhuvaddalagam vā vāsavaddalagam vā mahāvāyam vā ejjamānam päsati, pūsittā tam kūdāgārusālam amto anupavisittà nam citthai. se tenatthenam goyamā! evam vuccati--sarīram gate, sariram anupavitthe. In what sense has it been said, O Lord, that it has departed to his body, it has merged into his body? Gautama, just as there is a house with a room on the top,' with the shape resembling a mountain-peak; it is plastered on both sides (inner and outer), protected, with doors which are well protected, and is absolutely airless with ample space. Near that house, there is a multitude which sights a huge thunder cloud, or a water-bearer cloud, or a stormy wind, approaching it. Having sighted it, the multitude enters into the house and takes shelter there. In that sense, O Gautama, it is said that it has departed to his body, it has merged into his body.
Bhāsya 1. House with a room on the top

Page #53

Bhagavai 3:1:29-30
~:29:~
In the Panhavägaraṇaim and Dasão, the expression kuṭāgāra has been used." In the Vrtti on the Panhävägaranaim, it has been explained as a mansion with a peak. In the Nisitha Carni, the term kuṭāgāra has been explained as "a house of the shape of hill on the upper floor." We find the phrase kujugaraśālā in the Bhagavai and Rayapasanaiyam. Both Malayagiri and Abhayadevasuri have explained it as a house of the shape of a peak. Malayagiri has given another meaning: a house with a top like the peak of a mountain."
In the commentary on the Caraka Sutra (14.27), kuṇāgāra has been explained as "a circular or round room." The description of kutagarasälä in the Bhagavai implies that it was a house with its upper part like the peak of a mountain. It was plastered on both sides- interior and exterior-with cow-dung etc.. It was protected it had a rampart outside it. Its doors were well-protected, it was airless, there being no passage for the entry of air. It was a deep airless huge structure." Precisely speaking, it was a secret house with the upper part appearing as a mountainpeak, with a big hall in the interior depth (comparable with the modern 'bunker'). 1. (a) Panhã. 4.7.
(b) Dasão, 10.24..
2. Prašna. Vr. patra 82-kütägäranibham sasikharabhavanatulyam.
3. Nistha Satram, part 2, p.433-adhovišalam uvaruvarim samvaddhitam kādāgārum.
4. Ra. Vr. pp. 150,151-kütasyeva-parvatasikharasyeva akāro yasyäḥ sa kūtākārā yasya upari acchadanam sikharākāram sā kūṭākārā iti bhavaḥ, kūṭākārā casau sālā ca kūtākāraśālā.
5. Ra. Vr. p.151-bahir antasca gomayādina lipta gupta bahih präkärāvṛtā guptadvāra dvärasthaganat yadi va guptadvārā keṣāmcid dväräṇām sthagitatvät kesämeid va asthagitatvad iti. nivātā vayorapravesāt kila mahad gṛham nivātam prayo na bhavati, tata aha-nivātagambhīrā-nivātā satī viśālā ityartaḥ.
Text
3.30 isāne nam bhamte! devimdeņam devaranna så divva devaddhi divvā devajjutī divve devanubhage kinnä laddhe? kinņā patte? kinnä abhisamanṇāgae? ke v esa asi puvvabhave? kimnämae va? kimgotte vä? kayaramsi va gamamsi vä nagaramsi và java sannivesamsi vã? kim và dacca? kim và bhocca? kim và kicca? kim va samayarittä? kassa va tahārāvassa samanassa vā māhanassa vä antie egamavi äriyam dhammiyam suvayanam socca nisamma? jam nam isaneṇam devimdeņam devarunna sä divvä deviddhi divva devajjuti divve devanubhage laddhe patte abhisamannägue?
How' did, O Lord, Isana, the chief and the king of gods, acquire, achieve and attain such divine celestial fortune, divine celestial splendour and divine celestial power? What was he in his previous life, what was his name, what was his lineage, where was his village or his city or...... up to (Bha. 1.50) his countryside? Offering what kind of alms, consuming what kind of food, undertaking what kind of penance, following what kind of code of conduct and hearing and listening to even a single noble phrase of religious sermon from which reputed ascetic or mahana, did Iśāna, the chief and the king of

Page #54

~:30:~
Bhagavai 3:1:30-33
gods, acquire, achieve and attain that divine celestial fortune, divine celestial splendour and divine celestial power?
Bhasya
1. Sutra 30
Five questions have been asked about how Isana, the king of gods, could achieve such celestial fortune: [i] what did he offer in alms, fiil what kind of food did he consume, [iii! what did he practise, [iv] what discipline did he follow, [v] what did he hear? The Vṛtti has answered these questions: He offered food etc., in alms, he consumed rough and dry (insipid) food, he practised meditation and so on and followed the ascetic discipline.' By such means, a person earns merit (punya) and is born as a god. Tamali practised austerity and he became Iśāna, the chief of gods. This is an example of the practice of penance, about which is asked the question by undertaking 'what kind of penance' Isäna became the king of gods? The fortune of Subāhukumāra illustrates the reply to "by offering what in alms." In his life as Sumukha, he offered acceptable food to a monk, and bound the life-span of a human being.2
1. Bha. Vr. 3.30-iha dattvā'śanādi bhuktvā'ntaprāntādi kṛtvā tapaḥ śubhadhyānādi, samācarya ca pratyuprekṣāpramärjanādi, 'kassa ve'tyādi vākyasya cante punyamuparjitāmiti vākyašeṣo drsyah. 2. Vivägasuyam, 2.1.15-23.
Text
3.31 evam khalu goyamā! teṇam kalenam teṇam samaenam iheva jambuddīve dive bhārahe väse tamalittī nāmam nayari hottha-vannao.
Thus, O Gautama, there was in that period, at that time, in this very Island of Jambudvipa, in the continent of Bharata, a city named Tämralipti....... description.
3.32 tattha nam tamalittie nayarie tamali namam moriyaputte gähäval hotthä-addhe ditte java bahujanassa aparibhue yāvi hotthā.
In that city of Tämralipti, there was a householder named, Mauryaputra Tamali. He was affluent and brilliant...... up to (see Bha. 2.94) not vanquished by anybody.
3.33 tae nam tassa moriyaputtassa tāmalissa gāhāvaissa anṇayā kayāi puvvarattävarattakālasamayamsi kuṭumbajāgariyam jāgaramāṇassa imeyārūve ajjhatthie cimtie patthie maṇogae samkappe samuppajjittha-atthi ta me pura porāṇāṇam sucinnanam suparakkamtāṇam subhāṇam kallāṇāṇam kaḍāṇam kammāṇam kallāṇaphalavittivisese, jeṇāham hiranneṇam vaddhami, suvanneṇam vaḍdhāmi, dhanenam vaḍdhāmi, dhannenam vaḍdhāmi, puttehim vaḍdhāmi, pasūhim vaddhāmi, vipuladhaṇa-kaṇaga-rayaṇa-mani-mottiya-samkha-silappavalarattarayaṇa-samtasārasāvaejjeṇam ativa-atīva abhivaḍdhāmi, tam kim ṇam aham purā porāṇāṇam succinṇāṇam suparakkamtāṇam subhāṇam kallāṇāṇam kadānam kammanam egamtaso khayam uvehamäne viharämi?

Page #55

Bhagavai 3:1:33
tam jāvatāva aham hirannenam vaḍdhāmi jāva atīva-atīva abhivaḍdhāmi, jāvam ca me mitta-nati-niyaga-sayaṇa-sambamdhi-pariyano āḍhāti pariyāṇāi sakkārei sammāṇei kallanam mamgalam devayam vinaenam ceiyam pajjuvāsai, tāvatā me seyam kallam pauppabhāyāe rayanie jāva uṭṭhiyammi süre sahassarassimmi diņayare teyasā jalamte sayameva darumayam paḍiggahagam karetta viulam asaṇa-pāṇa-khāima-sāimam uvakkhaḍāvettä, mitta-nai-niyaga-sayaṇa-sam-bamdhi-pariyanam viuleṇam asaṇa-pāṇa-khäima-saimeṇam vattha-gamdha-mallalamkarena ya sakkārettā sammāṇettā, tasseva mitta-nāi-niyaga-sayaṇa-sambamdhipariyanassa purao jeṭṭhaputtam kutumbe thävettä, tam mitta-nai-niyagasayaṇa-sambamdhi-pariyanam jeṭṭhaputtam ca apucchitta, sayameva dārumayam paḍiggahagam gahāya mumḍe bhavittā pāṇāmāe pavvajjāe pavvaittae. pavvaie vi ya nam samane imam eyaruvam abhiggaham abhiginhissämi-kappai me jāvajjiväe chatthamchatthenam anikkhitteṇam tavokammeṇam uddham bãhão pagijjhiya-pagijjhiya surabhimuhassa āyāvaṇabhūmie āyāvemāṇassa viharittae, chatthassa vi ya ṇam pāraṇayamsi āyāvaṇabhūmio paccorubhitta sayameva dārumayam padiggahagam gahāya tāmalittie nayarie ucca-niya-majjhimāim kulāim gharasamudāṇassa bhikkhayariyae aḍittä suddhodanam padiggähetä tam tisattakkhutto udaenam pakkhaletta tao pacchā āhāram āharittae tti kaṭṭu evam sampehei, sampehettä kallam pauppabhāyāe rayaṇīe jāva uṭṭhhiyammi süre sahassarassimmi dinayare teyasă jalamte sayameya dārumayam paḍiggahagam karei, karettä viulam asana-pāṇa-khāima-sāimam uvakkhaḍāvei, uvakkhaḍāvettä tato pacchā nhãe kayabalikamme kayakouyamamgala-payacchitte suddhappā-vesāim mamgallaim vatthäim pavaraparihie appamahagghabharaṇālam kiyasarire bhoyaṇaveläe bhoyanamamḍavamsi suhāsaṇavaragae te nam mitta-nāi-niyaga--sayaṇasambamdhi-parijanenam saddhim tam viulam asana-pāṇa-khāimasāimam āsādemāṇe vīsādemāṇe paribhāemāṇe paribhumjemāṇe viharai. jimiyabhuttuttaragae vi ya nam samane ayamte cokkhe paramasuibbhue tam mitta-nai-niyaga-sayaṇa-sambamdhi-pariyanam viulenam asaṇa-pāṇakhāima-sāimeṇam vattha-gamdha-mallālaṇkāreṇa ya sakkārei sammāṇei, mitta-nai-niyaga-sayaṇa-sambamdhi-pariyaṇassa purao
tasseva
jeṭṭhaputtam kuṭumbe ṭhāvei, thävettä tam mitta-nai-niyaga-sayaṇasambamdhi-pariyanam jetthaputtam ca apucchai, apucchittä mumḍe bhavitā pāṇāmāe pavvajjāe pavvaie. pavvaie vi ya nam samāṇe imam eyārūvam abhiggaham abhigiņhii-kappai me jāvajjīvāe chaṭṭhamchatthenam jāva āhārittae tti kaṭṭu imam eyārūvam abhiggaham abhiginhihittā jāvajjīvāe chatthamchatthenam anikkhitteņam tavokammenam uddham bãhão pagijjhiya-pagijjhiya sūrabhimuhe āyāvaṇabhūmīe āyāvemāṇe viharai. chatthassa vi ya nam pāraṇayamsi āyāvaṇabhūmio paccorubhai, paccorubhitta sayameva darumayam padiggahagam gahāya tamalittie nayarie ucca-niya-majjhimāim kulāim gharasamud āṇassa bhikkhāyariyāe

~:31~

Page #56

- 32 :
Bhagavai 3:1:33
adai, adittà suddhodanam padiggāhei, padiggāhettā tisattakkhutto udaeņam pakkhālei, pakkhälettä tao pacchā āhāram āhārei. Then once, around the midnight while the householder Mauryaputra Tāmalī was wakefully pondering on his family affairs, there arose in his mind such internal, recollective, wishful and mental resolve: 'At present, I am getting the beneficial fruits of my past, old, righteous, well exerted, auspicious and beneficial karma, on account of which I am thriving in silver, gold, wealth, grain, progeny, cattle, huge fortune, precious metal, precious stone, gem, pearl, conchshell, inferior gems, coral, red gems, best objects, riches, I am thriving more and more. Should I now wantonly squander away the rewards of my past, old, well-practised, enthusistically undertaken, auspicious and beneficial karma?
"Therefore, during this period of my thriving in silver etc., ..... up to while I am thriving more and more, and my friends, kinsmen, near ones, own people, relatives, attendants respect me, recognize me, greet me, revere me and offer adoration to me as a lucky, auspicious deity and shrine with humbleness, it would be beneficial for me to prepare myself a wooden bowl next morning on the rise of the thousand-rayed brightly shining sun at the end of the night and to get prepared plentiful food, drink, dainties and delicacies, and to invite friends, kinsmen, near ones, own people, relatives and attendants. I shall then honour and respect those friends, kinsmen, near ones, own people, relatives and attendants with profuse food, drink, dainties and delicacies, clothes, perfumes, garlands and ornaments. And in the presence of those friends, kinsmen, near ones, own people, relatives and attendants, I shall install my eldest son as the head of the family. And then with the consent of my friends, kinsmen, near ones, own people, relatives, attendants and the eldest son, I shall ceremonially take up the wooden bowl, shave my head and initiate myself in a hermit's life called prāņāma pravrajyā. Being thus initiated, I shall impose on myself this restrictive resolve: it behoves me to lead my life by exposing my body to the sun on the sunbaked ground with upraised arms, practising austerity of continuous two-day fasting till the end of my life; on the breakfast day after the two-day fasting, coming out of the sunbaked ground with my wooden bowl, I shall visit the high, the low and the middle class families of the city of Tāmralipti for begging alms, accepting the pure (acceptable) rice from all houses without distinction. Having accepted the pure (acceptable) rice, I shall wash them twenty-one times by water before consuming them'. Having reflected thus, at twilight rext morning on the rise of the thousand-rayed sun brightly shining, he himself prepares the wooden bowl. Having prepared the bowl, he gets plentiful of food, drink, dainties and delicacies cooked. Having got them cooked, he takes bath, offers oblation, puts auspicious mark on his forehead,

Page #57

Bhagavai 3:1:33
-: 33 :offers auspicious obeisance and performs penance. Then he puts on pure and auspicious ceremonial gown in a proper way. Then he adorns his body with light and precious ornaments. At meal time, he sits in the dining hall on a comfortable seat. Having thus seated himself, he relishes the plentiful food, drink, sweetmeats and dainties in the company of those friends, kinsmen, near ones, own people, relatives and attendants. Relishing them to his heart's content, distributing them and enjoying them, he passes his time. After finishing the meal, he washes his mouth. Having washed his mouth, he is perfectly clean and purified. Then he went to his sitting place where he honours and offers respect to those friends, kinsmen, family members, own people, relatives and attendants with that profuse food, drink, dainties and delicacies, and offering them clothes, perfumes, garlands and ornaments. Then in the presence of those friends, kinsmen, family members, own people, relatives, attendants, he installs his eldest son as the head of the family. Having installed him thus, he sought consent of those friends, kinsmen, family members, own people, relatives, attendants and the eldest son. Having obtained their consent, he shaves his head and initiates himself in the discipline of prāņāma pravrajyā. Having initiated himself thus, he imposed upon himself the restrictive resolve: for whole life till death I shall practise two-day fasts ...... up to I shall consume only rice washing them twenty-one times. Having thought thus and imposing upon himself the restrictive resolve, he practises uninterrupted two-day fasting till the end of his life. He passed his days on the sunbaked ground with upraised arms, exposing his body to the heat of the sun. On the breakfast day after two-day fasting, he departs from the sunbaked ground with the wooden bowl in his hand for begging alms in the city of Tāmralipti from the high, the low and the middle class families without distinction. In his tour, he accepts only rice and consumes them after washing them twenty-one times.
Bhāsya 1. Sutra 33
In the present Sūtra, the causal relation has been established between wholesome acts done in the past and the prosperity in silver, gold, wealth etc., in this life. This was the doctrine in the tradition of the ancient ascetics. Here, the doctrine of Lord Mahāvīra has not been mentioned. It was accepted by the people in general that one earns wealth, gold, grain etc., by means of his wholesome acts. The topic has not been discussed as an established doctrine of karma. Semantics madhyarātri — (puvvarattāvaratta)-midnight. See Bhāsya on Bha. 2.66. kuțumba-jāgarikā -- reflection on family affairs. ādhyātmika....samkalpa --- see Bhāsya on Bha. 2.31. dhana — precious objects; they are of four kinds: gunima (sold in pieces); dhanima

Page #58

-:34:
Bhagavai 3:1:33-34 (sold in weight); māpijja (sold in measure); parichijja (sold by test). ratna - an object that is the best of its kind is called ratna. Best stones charm the minds of people, so they are called ratna; what is best of its kind is called ratna; ratna is a precious stone, which delights men. maņi --- gem, the moon-stone etc. silā-pravāla – the Vrtti identifies it with coral (mūngā). Alternately, silā has been explained as rājapatta, a diamond of inferior quality, and pravāla has been explained as mūngā (red-orange, pinkish or white stony substance secreted by corals, used to make jewellery and ornaments); silā is also a name of mainsila (red arsenic); the synonyms of mainsila are: manaḥśilā, manohavā, manoguptā, nägajihvā, nepālī, kunta, silā, divyausadhi etc. rakta-ratna - ruby etc. santa ---best. sāra - a fragrant substance like sandalwood. In the Ayurvedic books, sāra has been given as the name of a class of fragrant objects. The Vrtti has explained santa as 'what is existing and sāra as 'what is top in quality'.? egamtaso khayam-only to destroy my past deceds - if the earned property is wasted and new property is not earned, then the former decays. Mauryaputra Tāmali reslected—I am consuming the rewards of past wholesome acts without earning the benefits of fresh wholesome acts;' will that be for my welfare? Such thought acted as a strong plea and inspiration for Tāmali to lead a holy ascetic life. jñāti - kinsman. nijaka - maternal or paternal relatives. ceiyam -- see Bhūsya on Bha. 1.5. parijana - attendants etc.* parijänāti --- Here, it means “to accept as a master." suddhodana -- Pure rice devoid of soup, vegetables etc āsvādmāna, visvādamāna -- The Vrtti sanskritizes these words as asvādayan, visvādayan. The root Vsvad or Vsvād is ātmanepadi. May be the Vrtti had a parasparapadī paradigm before him. paribhājayan - Offering or to distributing. jimiyabhuttuttarāgae - The Vrtti accepts the elision of the first case-ending, singular number. Bhuktottura āgata has been considered as an independent word. If they are regarded as forming a compound, they can be treated as a single word.” prānāmā - See Bhāsya on Bha. 3.34.
1. Abhi. Ci. 4.125,126. 2. Bha. Vr. 3.33 - dhanam ganimādi ratnāni-karketanādīni, manayah-candrakāntādyāḥ śilā
pravālāni vidrumāni, anyetvāhuḥ--sila-rājapattādirūpāh, pravālam-vidrumam, raktaratnāni padmarāgādīni, etadrūpam yat 'samta'tti vidyamānam sāram-pradhānam svāpateyam dravyam
tattatha. 3. Ibid., 3.33 -- ekāntena ayam navānām śubhakarmmaņāmanupārjanena.

Page #59

Bhagavai 3:1:34
~:35:~
4. Ibid., 3.33-jñātayah-sajātīyāḥ nijaka-gotrajāḥ sambandhino-mātṛpakṣiyāḥ śvasura-kulīnā vā parijano disidih.
5. Ibid., 3.33 sūpaśākādivarjitam kūram.
6. Ibid., 3.33-jimiya'tti prathamaikavacanalopat jemitaḥ-bhuktvän 'bhuttottara'tti bhuktottarambhojanottarakalam 'gae'tti agataḥ upavefanasthäne bhuktottaragatah
Text
3.34 se keṇattheṇam bhamte! evam vuccai-pāṇāmā pavvajjā?
goyama! pāṇāmãe nam pavvajãe pavvaie samäne jam jattha päsai-imdam vä khamdam va ruddam va sivam va vesamaņam va ajjam vā koṭṭakiriyam vārāyam va isaram va talavaram vā mādambiyam va kodumbiyam va ibbham va setthhim vā seṇāvaim vā satthaväham vā kākam vā sāṇam vā pāṇam vä-uccam pāsai uccam paṇāmam karei, niyam päsai niyam panāmam karei, jam jahā pāsai tassa tahā paṇāmam karei.
se tenatthenam goyama! evam vuccai-pānāmā pavvajjā.
What' is the meaning, O Lord, of the phrase 'pränämä pravrajyä"? Gautama, the person initiated in the 'pränämä pravrajya' offers obeisance to whomever and wherever he happens to meet-Indra or Skanda or Rudra or Śiva or Vaisramaņa or Arya or Kauftakriyä (goddess Candikä) or a king or a prince or a vassal or a lieutenant or a servant or a rich head of guild or a general or a trade leader or a crow or a dog or a candala; when he meets a high class person, he offers obeisance with extra-ordinary humbleness; when he meets a low class person, he offers obeisance with commonplace humbleness. He offers obeisance according to the status of the person. Gautama, on this account it is called 'prāṇāmā pravrajya' (initiation that prescribes obeisance).
Bhasya
1. Sutra 34
This Sutra defines the nature of praṇāmā pravrajyä. The Vṛtti has given the etymological meaning of the phrase as the discipline that prescribes obeisance is called prānāmā.
Semantics
Indra-chief of gods.
Skanda-Kärtikeya, the son of Mahadeva.
Rudra Mahadeva.
Siva-this is synonymous with Mahadeva. The Vṛtti identifies him with a forest god. Alternately, a god in a cruel posture can be called Rudra and a god in a tranquil posture can be called Siva.2
Vaisravana -the custodian of the northern cardinal point.
Arya-Candika in her tranquil posture.
Kottakriya-Candika killing the Mahisäsura."

Page #60

- 36:
Bhagavai 3:1:34-36
Pāņa — cāndāla. Isvara ...... sārthavāha --- see Bhāsya on Bha. 2.30. 2. Offers obeisance to a high class person, offers obeisance to a low class person
These two propositions specify the difference in offering obeisance. Obeisance was not a uniform process. It was offered to a high class respectable personality with a special mode of humbleness, whereas in offering obeisance to a low class or non-respectable person, commonplace humbleness was shown. In such acts, humbleness does not appear to be the main factor but the mentality of 'like person, like obeisance' is prominent here.
1. Bha. Vr. 3.33 - pāņāmãe'tti praņāmo'sti vidheyatayā yasyam sā prānāmā. 2. Ibid., 3.34 -- 'ruddam vā' mahädevam 'sivam va'tti vyantaraviseșam, ākāraviśeso drśyaḥ
ākāravićeşodharam vā rūdrameva. 3. Ibid., 3.34 - āryām praśāntarūpām candikām, 'kottakiriyam va'tti candikāmeva raudrarūpām, mahişakuttanakriyāvatīmityarthaḥ
Text 3.35 tae nam se tāmali moriyaputte tenam orālenam vipulenam payatteņam pagga
hienam bālatavokammenam sukke lukkhe nimmamse atthi-cammāvanaddhe kidikidiyābhūe kise dhamaņisamtae jāe yāvi hotthā. Then,' the body of Mauryaputra Tāmalī, on account of that unenlightened austerity that was great, vast, approved and meticulously observed, turned dry, rough, fleshless, bare bone covered with skin, rattling, emaciated and
strewn over with veins. 3.36 tae nam tassa tāmalissa bālatavassissa annayā kayāi puvvarattāvaratta
kālasamayamsi aņiccajāgariyam jāgaramāṇassa imeyārūve ajjhatthie cimtie patthie manogae samkappe samuppajjhitthā-evam khalu aham imenam orālenam vipulenam payattenam paggahienam kallāņenam sivenam dhannenam mamgallenam sassirienam udaggenam udattenam uttameņa mahānubhāgenam tavokammenam sukke lukkhe jāva dhumanisamtae jāe, tam atthi jāvu me utthāne kamme bale vīrie purisakkāraparakkame tāvatā me seyam kallam pāuppabhāyāe rayanie jāva utthiyammi süre sahassarassimmi dinayare teyusā jalamte tūmalittie nagarie ditthābhathe ya pāsam datthe ya gihatthe ya puvvasamgatie ya pariyāyasamgatie ya āpucchittā tāmalittie nagarie majjhammajjhenam niggacchittā pāduga-kumdiya-mādīyam uvagaranam dārumayam ca pudiggahagam egamte edei edittā tāmalittie nugarie uttarapuratthime disibhāe niyattaniya-mamdalam ālihittä samlehaņā-jhüsaņā-jhūsiyassa bhattapāņapadiyāikkhiyassa pāovagayassa kälain anavukamkhamānassa viharittae tti kattu evam sampehei, sampehetta kallam pauppabhāyāe rayanie jāva utthiyammi süre sahassarassimmi dinayare teyasā jalamte tāmalittie nagarie ditthābhatthe ya pasamdatthe ya gihatthe ya puvvasamgatie ya pariyäyusamgatie ya āpucchai, äpucchittā tāmalittie nayarie

Page #61

Bhagavai 3:1:35-36
-:37:majjhammajjhenam niggacchai, niggacchittä päduga-kumdiya-mādīyam uvagaranam dārumayam ca padiggahagam egamte edei, edittā tämalittïe nagarie uttarapuratthime disibhāe niyattaniya-mamdalam ālihai, ālihittā samlehaņā-jhūsaņā-jhūsie bhattapāņa-padiyāikkhie pāovagamaņam nivanne.? Then, once, around the midnight, while Tāmali who was practising unenlightened austerity2 was pondering over the transitory nature of things, there arose in him such internal, recollective, wishful and mental resolve, “My body has turned dry, rough (Bha. 3.35) .... up to strewn over with veins, on account of my practising austerity that is lofty, longdrawn, approved (by the scripture), respected, salutary, unhindered, fortunate, auspicious, resplendent, progressive, magnanimous, excellent, unperplexed and vastly impressive; and till I have enthusiasm, karma (action), strength, energy, self-exertion and self-efficiency, it will be beneficial for me to ask tomorrow in the twilight of the morning on the rise of the thousand-rayed sun, shining brightly, those persons whom I had met in the city of Tāmralipti, those heretical ascetics and householders with whom I had talked, people with whom I was acquainted before initiating myself into ascetic life and also with whom, I made acquaintance during my ascetic life; after asking them, I should pass through the middle of the city of Tāmralipti, and putting aside my religious outfit of wooden footwear, kamandalu and wooden bowl in a lonely place, I should mark out a spot of the length of my body in the north-eastern corner of the city of Tāmralipti and absorb myself in the practice of scraping penance, giving up food and drink to fast unto death without any hankering for death.” He reflects thus. Having reflected thus, next day in the twilight of the morning, on the rise of the thousand-rayed sun, shining brightly, he sought consent of those persons whom he had met in the city of Tāmralipti, those heretical ascetics and householders with whom he had talked, people with whom he was acquainted before initiating himself into ascetic life, and also with whom he made acquaintance during his ascetic life. Having sought their consent, he passes through the middle of the city of Tāmralipti, having passed through, he deposits his footwear, outfit of kamandalu etc., and the wooden pot in a lonely place; having deposited them, he marks out a spot of the length of his body in the north-eastern corner of the city of Tāmralipti; having marked out, he undertakes the scraping penance and gives up food and drink and engages himself in the fast unto death.
Bhāsya 1. Sūtras 35,36
See Bhāsya on Bha. 2.64.

Page #62

-:38:
Bhagavai 3:1:35-36 2. By the act of unenlightened austerity (sūtra 35), the ascetic practising unenlightened austerity (sūtra 36)
Here the expression bāla (unenlightened) has been used to denote 'deluded world-view', and non-abstinence. The austerity devoid of enlightened world-view is called bălatapa, and the practitioner of such austerity is called bālatapasvi. There are four reasons that lead to birth in heaven. Out of them, the third is unenlightened austerity. Even though the austerity practised by Tāmali was free from any kind craving or desire for reward, it was within the domain of unenlightened austerity on account of the absence of enlightened world-view. 3. Wakeful thought about the transitoriness of things
Acquisition of things is impermanent. Reflection on such nature of things is wakeful thinking about their transitoriness. 4. Lofty etc.,
See Bhäsya on Bha. 2.64. 5. Heretical asetic (Pāşandastha)
A person ordained as an ascetic is pāşandastha. Tāmali was a hermit. There were five kinds of ascetics; one among them was called hermit (Tāpasa).So Tāmali had association with ascetics. Tāmalī took consent of these ascetics who are ditthābhattha. He also took consent of those householders who were his old associates, that is, who were acquainted with him in his householder's life. He also took the consent of those who were acquainted with him during his ordained life. From all these descriptions, it follows that Tāmalī was not initiated by any guru. Had he any guru, he would have sought his permission for fasting. Skandaka fasted with the approval of Lord Mahāvīra (Bha. 2.67). In the present account, there is no mention of the consent of any guru or ācārya. 6. Preparation for fasting unto death
See Bhāsya on Bha. 2.49.
The points of difference between undertaking the fasting unto death by Skandaka and the same by Tāmalī are as follows -
Skandaka
Tāmali
1. spreading grass on an earthen slab Marking out a spot of his body's length 2. in crossed leg posture 3. chanting namostu twice 4. undertaking the great vows
The nivartana ksetra (marked out spot) - It is a kind of measurement. The
х

Page #63

Bhagavai 3:1:35-37
-: 39:author of the Vrtti does not give any clear definition. He has also mentioned an opinion according to which a ground of the length of the body is called nivartana:) A nivartana is twenty dandas or eighty cubits in length. Four aratanis (a closed fist hand) make one danda. Ten dandas make one rajju; three rajjus make one nirva-tana. According to the Lilāvatī, 10 cubits = bamboo. 20 bamboos = 1 nivartana. Thus different measures of a nivartana are available in different places. The hermit Tāmali marked out a spot for his fasting, which was bigger than ten cubits in length. 7. Nivanna
The Vrtti has sanskritized the word as nispanna.' But the Prakrit equivalent of nispanna should be nippanna or nipphanna. The Sanskrit equivalent of nivanna may be nipanna which means 'lying down'. Skandaka undertook fasting unto death in crossed-leg posture. May be, Tāmalī undertook the fast in lying posture. The kāyotsarga is performed in three postures— sitting, standing and lying. It is not possible to fast in standing posture, which can be done only while sitting or lying. Among the ascetics, the practice of lying posture in kāyotsarga was prevalent.
For the meanings of pādukā, kundikā etc., see Bhāsya, on Bha. 2.31. Semantics ditthābhattha — It consists of two words : dittha and ābhattha. The meaning of the word dittha is—'whom he had met' and äbhattha is 'whom he had talked with'. Abhattha is a desi word.
1. Bha. 8.428 - devāuyakammāśarīrappayogabamdhe nam bhamte! kassa kammassa udaenam?
goyamā! sarāgasamjamenam, samjamāsamjamenam, bālatavokammenam, akāmanijjarãe devāuyakammāsarirappayoganämäe kammassa udaenam devāuyakammäsarirappayogabamdhe. 2. Dasavve. Hä. T. p. 68. See Dasavve. 1.3 note p.11. 3. Bha. Vị. 3.36 - nivarttanam -- kşetramānāvišeşastatparimāņam nivarttanikam, nijatanupramānā
mityanye. 4. Apte. Nivartana - A measure of land (20 rods)
danda - A measure of length equal to 4 Hastas. 5. Kautilya Arthaśāstra, p. 115, astatrimśa prakarana, 20h adhyāya - caturaratnirdando ...... daśa
dandā rajjuh. trirajjukam nivartanam. 6. Līlāvati, Paribhāsāprakaranam, sloka 7 -
tathā karāņām daśakena vamsah,
nivartanam vimśativamśasamkhaih.. 7. Bha. Vị. 3.36 'nivvanne'tti pādapopagamanam 'nişpannah' upasampanna āśrita ityarthah.
Text
3.37 teņam kālenam tenam samaenam balicamcā rāyahānī aniindā apurohiyā yā vi
hotthā. In that period, at that time, the capital city Balicañcā was without a chief (Indra) and without a priest (Purohita).'

For Private

Page #64

~:40:~
Bhāṣya
1. Without Indra and Purohita
In the present Sütra, there are two words- anindra and apurohita. There are ten ranks among gods: chiefs, co-chiefs, ministers, counsellors, sentinels, custodians, army chiefs, citizens, attendants and menials. There is no mention of priest (Purohita) among them. In the TBh., the ministers (Trayastrimsa) have been identified as priest (Purohita). The Vṛtti has described the function of Purohita as maintaining peace. According to it, the Purohita is attached to Indra (chief). In the absence of Indra, there is no Purohita. So, we find the mention of two words: anindra and apurohita together.'
In the present context, the argument of the Vṛtri deserves scrutiny. If, in the absence of Indra, there is the absence of Purohita, how could then the ranks of cochiefs etc. be possible? How would the chief queens be possible? Here Purohita should be taken as an adjective qualifying Indra. The Asurakumāra gods focus on the absence of Indra with considerable force, when they exclaim: "We have no Indra-there is nobody to rule us, there is no Purohita, there is none occupying the position of the chief. It is clearly evident from such utterances that Indra and Purohita are not two distinct persons. It is also not relevant to discuss the question of Purohita in connection with Indra. In sutra 38, there are three phrases: 'under the control of Indra', 'controlled by Indra', 'working under the control of Indra'-which strongly support our contention.
The Vitti has explained Purohita as a 'maintainer of peace'. But the expression Purohita has also the following meanings as pointed out by Apte's "The Practical Sanskrit-English Dictionary': placed in front, appointed, charged, one charged with a business, an agent, a family priest, one who conducts all the ceremonial rites of the family.*
Bhagavai 3:1:37-38
1.Ta. Sũ. 4.4 indrasāmānikatrāyastrimsapariṣadyatmarakṣalokapälän kaprakirṇakäbhiyogyakilvişikāścaikasah.
-

2. Ta. Bhā. 4/4-trāyastrimśā mantripurohotasthānīyāḥ.
3. Bha. Vr. 3/37-animda' tti indrābhāvāt 'apurohiya' tti sāntikarmakarirahitā anindratvadeva purohito hindrasya bhavati tadabhāve tu näsäviti.
4. Apte.
Text
3.38 tae nam te balicamcarayaḥa nivatthavvaya bahave asurakumārā devā ya devio ya tamalim balatavassim ohiņā ābhoemti, abhoettä aṇṇamaṇṇam suddāvemti, saddavettä evam vayasi-evam khalu devāṇuppiyā! balicamcā rāyahāṇī aṇimdā apurohiya, amhe ya nam devāṇuppiyā! imdāhīṇā imdāhiṭṭhiyā imdāhīṇakajjā, ayam ca nam deväṇuppiya! tämall balatavassi tämalittie nagarie bahiya uttarapuratthime disibhäge niyattaniya-mamḍalam alihittā samlehaṇā-jhūsaṇā-jhūsie bhatapāṇapaḍiyāikkhie pãovagamaṇam nivanne, tam seyam khalu devānuppiya! amham tamilam bälutavassim balicamcde rüyahāṇie thitipakappam

Page #65

Bhagavai 3:1:38
-:41 :pakarāvettae iti kattu annamannassa amtie eyamattham padisunemti, padisunettā balicamcāe rāyahānie majjhammajjhenam niggacchamti, nigacchitā jeneva ruyagimde uppāyapavvae teneva uvāgacchamti, uvāgacchitā veuvviyasamu-gghāenam samohannamti, samohanittā jāva uttaraveuvviyāim rūvāim vikuvvamti, vikuvvittāe ukkitthāe turiyāe cavalāe camdāe jaināe cheyāe sīhāe sigghāe uddhuyāe divāe devagaie tiriyam usamkhejjānam divasamuddānam majjhamma-jjhenam vīīvayamāṇāvīīvayamānā jeneva jambuddive dive jeneva bhārahe vāse jeneva tāmalitti nagarī jeneva tāmali moriyaputte teneva uvāgacchamti, uvāgacchittā tāmalissa bālatavassissa uppim sapakkhim sapadidisim thiccā divvam deviddhim divvam devajjutim divvam devānubhāgam divvam battīsativiham nattavihim uvadamsemti, uvadamsettā tāmalim bālatavassim tikkhutto āyāhinapayāhina karemti, karettă vamdamti namamsamti, vamdittā namamsittā evam vayāsī evam khalu devānuppiyā! amhe balicamcārāyahānīvatthavvayā bahave asurakumārā devā ya devio ya devānuppiyam vamdāmo namamsāmo sakkāremo summāņemo kallānam mamgalam devayam ceiyam pajjuvāsāmo. amhannam devānuppiyā! balicamcā rāyahānī animdā apurohiyā, amhe ya nam devānuppiyā! imdāhīnā imdāhitthiyā imdāhīņakajjā, tam tubbhe nam devānuppiyā! balicamcam rāyahānim ādhāhu pariyānuha sumaraha, attham bamdhaha, nidānam pakareha, thitipakappam pakareha, tae nam tubbhe kālamāse kālam kiccă balicamcãe rāyahāņie uvavajjissaha, tae nam tubbhe amham imdā bhavissaha, tae nam tubbhe amhehim saddhim divvāim bhogābhogāim bhumjamānā viharissaha. Then, a good many Asurakumāra gods and goddesses, inhabiting the capital city, named Balicañcā, sight Tāmalī, the unenlightened hermit, by their clairvoyance (intuition and knowledge). Having sighted him, they call one another. Having called one another, they spoke thus: “O beloved of gods! the capital city Balicañcā is without Indra and without Purohita. O beloved of gods! we are under the control of Indra, we are controlled by Indra, and all our work is controlled by Indra. O beloved of gods! the unenlightened hermit Tāmali has marked out a spot of his body's length in the northeastern direction, outside the city of Tāmralipti, and is practising the scraping penance; he has given up food and drink and is fasting unto death in a lying posture. O beloved of gods, it would be beneficial for us to induce the unenlightened hermit Tāmalī for the resolve to stay (i.e., to get reincarnation at Balicañcā." Having pondered thus, they promised one another. Having promised, they walked out through the middle of the capital city, Balicancā. Having done so, they reached the Rucakendra Utpāta Mountain. Having reached there, they assumed protean bodies. Having done so, they created para-protean bodies. Having done so, they proceeded towards the Island of Jambūdvīpa, passing in horizontal direction through innumerable islands and oceans in highest speed that was hasty, quick, terrible, accelerating,

Page #66

- 42 :
Bhagavai 3:1:38 top, like that of lion's rapid, swift and celestial; and there they reached Mauryaputra Tāmalī in the city of Tāmralipti in Bhāratavarsa. Having reached there, they stationed themselves in the sky just above the unenlightened hermit Tāmali and display their divine celestial fortune, divine celestial splendour, divine celestial power and thirty-two of celestial danceforms. Having displayed them, they circumambulated the hermit Tāmali thrice, starting from the right side. Circumambulating thus, they offered homage and obeisance. Having offered homage and obeisance, they addressed him thus: O beloved of gods! we, Asurakumāra gods and goddeses, the inhabitants of the capital city Balicañcā, offer you homage and obeisance, greet you and honour you; for us, you are well-wisher, benevolent, divine and delightsome for us. So we offer our adoration. O beloved of gods! the capital city Balicañcā is without Indra and without Purohita. O beloved of gods, we are under the control of Indra, we are controlled by Indra, all our activities are control by Indra, so O beloved of gods, be kind enough to have discriminative consideration for the capital city Balicañ cā, have keenness in it, take interest in it, have keen desire, make the resolve to stay there. Departing from here in due course, please take birth in the capital city Balicañcā, and be our Indra; you will then enjoy celestial pleasures with us.
Bhāsya 1. Sthitiprakalpa
To resolve to stay (i.e., to take reincarnation) at Balicañcā.' 2. Swift ....... celestial
There are nine adjectives that qualify the speed of gods. The Vrtti has given merely their etymological senses. The ancient tradition which gives exact explanation of these adjectives is not available. 3. Sapakkhim sapadidisim
Stationing themselves in the sky just above Tāmalī; when a person or thing is situated exactly above or below another person or thing, such situation is called sapaksa or sapratidik. The nasal element in sapakkhim is according to the Prakrit idiom.' In the Thānam we find these two words frequently used. 4. Thirty-two dance-forms
See Rayapasenaijja, 65-118 for the thirty-two dance-forms. 5. Adhaha .... thitipakappam pakareha
By these six expressions, the successive stages of resolve have been indicated.
The first stage of resolve is respect. In the absence of the feeling of respect, the resolve is not fulfilled.
The second stage is discriminating view of the object of resolve, in the absence of which the success is not achieved.

Page #67

Bhagavai 3:1:38-41
-:43:
The third stage is awareness which is very much necessary for fulfilling the resolve.
The fourth stage is 'keen interest in the purpose of the resolve' without which success is not attained.
The fifth stage is 'keen desire for the success of the resolve'. Deep craving for the fulfillment of the resolve is very much in demand for achieving the end.
The Asurakumāra gods and goddesses enunciated these five stages for the fulfillment of the resolve to stay'. These are supremely important for autosuggestlogy and goal-achievement. 1. Bha. Vr. 3/38 sthitau --- avasthāne balicañcāvisaye prakalpah-sankalpah sthiti-prakalpah. 2. Ibid., 3/38 'utkrstataya' utkarşavatyā devagatyeti yogah tvaritaya' akulata)yā na svabhāvajayetyarthah, antarākūtato'pyesā syādityata āha-'capalaya' käyacāpalopetayā 'candayā' raudraya tathāvidhotkarsayogena 'jayinyā' gatyantarajetstvāt chekaya' nipunayā upāyapravrttitah 'sinhayā' sinhagatisamānayā śramābhāvena, 'sīghraya' vegavatyā "divyaya' pradhānayā uddhūtaya
vastrādināmuddhūtatvena, uddhatayā vā sadarpparyā. 3. Ibid., 3/38 - sapakkhim. tti samāḥ sarve paksāḥ - pārsvāh purvāparadaksinottarā yatra sthanc
tatsapakşam, ikärah prākstaprabhavah, samāh-sarvāh pratidiśo yatra tatsapratidik. 4. Thānam 3/131, 132, 4/482.
Text 3.39 tae nam se tāmalī bālatavassitehim balicamcārāyahānivatthavvaehim bahühim
asurakumārehim devehim devīhi ya evam vutte samāne eyamattham no ūdhāi, no pariyānei, tusiņie samcitthai. Then the unenlightened hermit Tämalī, thus addressed by many Asurakumāra gods and goddesses, the inhabitants of the capital city Balicañcā, did not show respect, did not have discriminating consideration (for
their request), but remained silent. 3.40 tae nam te balicamcārāyahānivatthavvayā bahave asurakumārā devā ya devio
ya tāmalim moriyaputtam doccum pi taccam pi tikkhutto āyāhina-payāhinum karemti jāva amham ca nam devānuppiya! balicumcā rāyahāni animda apurohiyā, umhe ya nam devānuppiyā! imdāhīnā imdāhitthiyā imdāhīnakujjā, tam tubbhe nam devānuppiyā! balicamcam rāyahānim ūdhāha pariyānuha sumaraha, attham bamdhaha, nidānam pakareha jāva doccampi taccampi evam vutte samāne eyamattham no ādhãi, no pariyānei, tusiņie samcitthai. Then those many Asurakumāra gods and goddesses, the inhabitants of the capital city Balicañcā, thrice circumambulated Tāmali Mauryaputra, keeping him to the right, for the second and the third time ..... up to addressing him thus: O beloved of gods, our capital city Balicañcā is without Indra and without Purohita; we are, O beloved of gods, under the control of Indra, controlled by Indra, all our activities are under the control of Indra. So, O beloved of gods, be kind enough to show respect for the capital city Balicañcā, have a discriminating consideration for it, have keenness in it, take interest in it, have keen desire, make resolve to stay (to reincarnate)

Page #68

-: 44:
Bhagavai 3:1:42-45 there ..... up to being thus addressed even the second time and the third time, he did not show respect, did not have discriminating consideration
(for their request), but remained silent. 3.41 tae nam te balicamcārāyahāṇivatthavvayā bahave asurakumārā devā ya devio
ya tāmalinā bālatavassinā anadhāijjamānā apariyānijjamānā jāmeva disim pāubbhūyä tāmeva disim padigaya. Then, the good many Asurakumāra gods and goddesses, the inhabitants of the capital city Balicañcā, being thus neither respected by nor discriminately recognised by the unenlightened hermit Tāmalī, returned to the directions
from which they had come. 3.42 tenam kālenam tenam samaenam īsāne kappe animde apurohiye yāvi hotthā.
In that period, at that time, the īsāna heaven was without Indra, without
Purohita. 3.43 tae nam se tämali bālatavassi bahupadipunnāim satthim vāsasahassāim
pariyāgam päuņittā, domāsiyāe samlehaņāe attānam jhūsittā, savisam bhattasuyamanasaņāe chedittā kālamāse kālam kiccă isāne kappe isänavademsae vimäne uvaväyasabhãe devasayanijjamsi devadūsamtarie amgulassa asamkhejjaibhāgametie ogāhanāe īsāṇadevimdavirahiyakäla-samayamsi īsāņadevimdattāe uvavanne. Then, the unenlightened hermit Tāmalī, having practised discipline of a hermit for full sixty thousand years, undertook a two month scraping penance and emaciated his body by fasting, missing one hundred twenty meals and meeting death in due course, was born in the iśäna heaven in the Išānāvatamsaka space-abode, in the hall of the birth by descent on the celestial bed under the celestial robe. The height of his body was innumerableth part of a finger-breadth. He was born as the chief of Īsāna
gods at a time when the heaven was without its Indra. 3.44 tae nam se isāne devimde devarāyā ahunovavanne pamcavihāe pajjattie
pajjattibhāvam gacchai, (tam jahā—āhārapajjattie jāva bhäsă-manapajjattie). Then, the īsāna, the chief and the king of gods, just born, attained all the five bio-potentials, for example, the alimentary bio-potential ...... up to bio
-potentials of speech and mind. 3.45 tae nain te balicamcārāyahānivatthavvayā bahave asurakumārā devā ya devīo
ya tāmalim bälatavassim kālagatam jānittā, isāne ya kappe devimdattāe uvavannam päsittä äsurutta rutthā kuviyā camdikkiyā misimisemānā balicamcāe rāyahānie majjhammajjhenam niggacchamti, niggacchittā tāe ukkitthāe jāva jeneva bhārahe väse jeneva tāmalitti nayari jeneva tämalissa bălatavassissa sarīrae teneva uvägacchamti, vāme pāe sumbena bamdhamti, tikkhutto muhe

Page #69

Bhagaval 3:1:45
nitthuhamti, tämalittie nagarie simghäḍaga-tiga-caukka-caccaracaummuha-mahapaha-pahesu akaddhavikaddhim karemāṇā, mahayāmahayā saddeṇam ugghosemāṇa-ugghosemäṇā evam vayasi-kesa nam bho! se tamalī bālatavassī sayamgahiyalimge pāṇāmāe pavvajjāe pavvaie? kesa nam. se isäne kappe Isäne devimde devaraya?-tti kattu tämalissa balatavassissa sarirayam hilamti nimdamti khimsamti garahamti avamannamti tajjemti tälemti parivahemti pavahemti, akaḍdhavikaḍdhim karemti, hiletta nimdittä khimsittä garahittä avamaṇṇettä tajjettä tälettä parivahettä pavvahettä äkaddha-vikaddhim karettä egamte eḍamti, edittä jāmeva disim pāubbhāyā tāmeva disim padigaya.
Then, finding that the unenlightened hermit Tamali had expired and been born in the Isäna heaven, as the Indra of gods, the good many Asurakumāra gods and goddesses, the inhabitants of the capital city Balicañcă, were surcharged with emotion, became angry, enraged and ferocious, quashing teeth with anger. They traveled out through the middle of the capital city Balicañcă. Having so traveled, in high speed....... up to they reached the city of Tamralipti in Bharatvarṣa, where the (dead) body of the unenlightened hermit Tamali was lying. They tied his left leg with a rope and spat on his face thrice, and dragged his body through triangular paths, meeting of three paths, meeting of four paths, meeting of more than four paths, four-faced paths, thoroughfares and ordinary paths, and shouting aloud, they said: "Who is that unenlightened hermit Tamali, who, of his own accord, took the dress of a hermit and initiated himself in Prāṇāma Pravaja? Who is that chief and the king of gods in the Isāna heaven?" Having said thus, they humbled, despised, rebuked, spoke ill of, insulted, abused, beat, tortured, pained and mishandled the body of unenlightened hermit Tamali. After humbling, despising, rebuking, speaking ill of, insulting, abusing, beating, torturing, paining and mishandling, they dragged the body and threw it in a lonely place. Having thrown it, they returned to the direction from which they had come.
Bhāṣya
1. Sütra 45
Semantics
~:45:~
asurutta-suddenly surcharged with emotion. The Sanskrit equivalent is asurupta. The root rup with the ending kta gives rupta. In Apte's Practical Sanskrit-English Dictionary the meaning of rup is 'to disturb'. The Vṛtti explains äsurutta as 'deluded by anger'.'
camdikkiya-surcharged with ferocious emotion. It is derived from candikka. In the Bha. 12.103, there are ten synonyms of krodha. Of them, one is candikka which is a desi word."

Page #70

-: 46:
Bhagavai 3:1:45-47 misimisemāņa - hot red with anger. Apte has explained vmis as 'to be angry'.4 sumha - rope. According to Apte, śumba means a rope. nitthuhamti ----spit. The Vrtti has explained the reading utthuhamti. hilamti..... ākadha-vikaddhim karemti — the Asurakumāra gods dishonoured the body of Tāmali which is described in ten verbs-helanā, nindā, khimsā, garhā, avamūnanā, tarjanā, tādanā, parivyathā, pravyathā and äkarşa-vikrsti. All these verbs connote high degree of dishonour, though they have different connotations according to the science of semantics. The Vrttikāra has explained them. Out of these verbs, some deserve consideration. For instance, whimsā is a desī root. The root wyath has two meanings-- fear and movement. Vyathā also means pain. But as a dead body feels no pain, the word should mean 'to move'.
1. Bha. Vr. 3/45 - 'āsurutta -sīghrakopavimüdhabuddhayah. 2. Ibid., 3/45 - 'candikkiya' tti prakaitaraudrarüpāh. 3. Desīšabdakośa. 4. (a) Bha. Vr. 3/45 — 'misimisemānc' tti dedipyamānāḥ krodhajvalaneneti.
(b) Apte ---- miśa --- to be angry. 5. Bha. Vr. 3/45 — 'utthuhamti'tti avasthīvyanti ---- nisthivanam kurvanti. 6. Ibid., 3/45 — 'hīlemti' tti jātyādyudghātanatah kutsanti, 'nindati' tti cetasā kutsanti, 'khimsamti'tti
svasamaksam vacanaih kutsanti, 'garahamti' tti lokasamaksam kutsantyeva, avamannamti' tti avamanyante-avajñā''spadam manyante, 'tajjimti'tti sarvatto vyathante kadarthayanti, 'pavvahamti' tti pravyathante prakrslavyathämivotpadayanti, ‘ākaddhavikaddhim'tti äkarşavikarsikām.
Text
3.46 tae nam te īsānakappavāsi bahave vemāniyā devā ya devio ya balicam
cārāyahūnivatthavvaehim bahūhim asurakumārehim devenim devīhi ya tāmalissa bālatavassissa suriruyam hīlijjamānam nimdijjamānam khimsijjamānam garuhijjamānam avamannijjamānam tajjijjamānam tālejjamānam parivahijjamānam pavvahijjumānam ākaddha-vikaddhim kiramānam pāsamti, pāsittā ūsuruttā jāva misimisemäņā jeneva īsāne devimde devarāyā teneva uvāgacchanti, uvāgacchittā karuyala-pariggahiyam dasanaham sirasāvuttam matthae amjailm kattu jae nam vijue nam vaddhāvemti, vaddhāvettā evam vayāsī—evain khalu devānuppiyā! balicamcārāyahānivutthavvayā bahave asurakumārā devā ya devīo ya devānuppie kālagae jāņittā īsāne ya kappe indattāe uvavanne päsettā āsurutā jāva egamte edemti, edettä jāmeva disim pāubbhūyā tāmeva disim padigayā. Then, a good many Empyrean gods and goddesses, the inhabitants of the heaven of īśāna, sighted the body of the unenlightened hermit Tāmalī, being humbled, despised, rebuked, spoken ill of, insulted, abused, beaten, tortured, pained and mishandled by the good many Asurakumāra gods and goddesses, the inhabitants of the capital city Balicañcā. Having sighted that, they were surcharged with emotion ....... up to quashing teeth with anger, they reached the place of Išāna, the chief and the king of gods. Having reached there, they greeted him with victory and conquest, by rotating the folded hands, displaying the nails in front of their forehead. Having greeted, they addressed

Page #71

Bhagavai 3:1:47-49
~:47:
him thus: 'O beloved of gods, a good many Asurakumāra gods and goddesses, the inhabitants of the city Balicañcă, knowing thee, the beloved of gods, expired and born in the Isana heaven as the chief are surcharged with emotion...... up to quashing teeth with anger, threw your body in a lonely place, and having thrown, departed to the direction from which they had come.
3.47 tae nam isāne devimde devaraya tesim īsāṇakappavāsīņam bahūṇam vemäṇiyaṇam devāna ya deviņa ya amtie eyamattham soccă nisamma asurutte java misimisemane tattheva sayaṇijjavaragae tivaliyam bhiuḍim niḍāle sähaṭṭu balicamcārāyahāṇim ahe sapakkhim sapaḍidisim samabhiloei.
Then, Isana, the chief and the king of gods, hearing and listening to the account from a good many Empyrean gods and goddesses, the inhabitants of Īsāna heaven, was surcharged with emotion.... up to quashing teeth with anger, and right from there in, the high celestial bed, knitting three wrinkles on his forehead,' looked straight downward at the capital city Balicañcă.
Bhāṣya
1. Sūtra 47
Bhrkuti The Vṛtti explains it as a variety of 'casting sight'.' Contracting the brows is a kind of casting sight.
1. Bha. Vr. 3/47 bhrkuti' drstivinyāsaviseṣam. 2. Apte. bhrkuti-contraction of the eye-brows.
Text
3.48 tae nam sã balicamca rayahani Isänenam devimdenam devaranna ahe sapakkhim sapadidisim samabhiloiyä samaņi teņam divvappabhäveṇam imgalabbhaya mummurabbhaya chariyabbhaya tattakavellakabbhūya tattä samajoibbhāyā jāyāyāvi hotthä
Then the capital city Balicañcă being looked at straight downward by Isana, the chief and the king of gods, was reduced to charcoal, reduced to embers, reduced to ashes, was like a hot plate,' which is heated and reduced to flame.?
Bhāṣya
1. Plate -
We find both words-kavellaka and kavella; they mean a pan, a plate, a potsherd.1
2. Is heated and reduced to flame
tatta samajoibbhüya-Here the word tatta is single, while samajoibbhuya is compound. In Bhagaval 7.118, there is tattasamajotibhaya which is a compound. Here the Vrtti explains it as 'became like fire'.2

Page #72

~:48:
Bhagavat 3:1:49-50
In the Vrtti on the seventh 'Sataka, it is explained as "it became like 'fire' due to heat." In the Thanam, the expressions tattani and samajoibhātāṇi are read separately. The same meaning is available in the Sthänänga Vrtti as well.
1. Desīsabdakosa.
2. Bha. Vr. 3/48'samajaibhūya' tti sama jyotiṣā'gninä bhütä samajyotirbhūtā.
3. Ibid., 7/118-tattasamajoibhūya' tti taptena-tapena sama-tulyä jyotișă-vanhinä, bhūtāni—jätäni yä sä tathā.
4. Thanam, 8/10.
5. Stha. Vr. pa. 398-taptäni-uṣṇāni, samāni-tulyäni jäjvalyamänatvāj jyotis-vanhina, bhūtāni jätäni yäni täni samajyotirbhütäni.
3.49 tae nam te balicamcārāyahanivatthavvaya bahave asurakumārā deva ya devio ya tam balicamcam rāyahāṇim imgalabbhāyam jāva samajoibhūyam päsamti päsittä bhia tattha tasia uvvigga samjayabhayā savvao samaṛtā ādhäventi paridhāvemti, ādhāvettā paridhāvettä annamannassa kayam samaturamgemāṇā-samaturamgemänä citthamti.
Then,' the good many Asurakumāra gods and goddesses, the inhabitants. of the capital city Balicañcă, find the capital city Balicañcă reduced to charcoal up to reduced to flame. Finding that, they were afraid and horrified; they became thirsty and anxious, stricken with fear, they ran and moved in all directions, running and moving, the stood embracing one another.
Bhāṣya
1. Sutra 49
Semantics
Text
tasiya their throats became degydrated out of thirst. In the manuscripts of the Vṛtti, both the readings-tasiya and susiya are found explained.' samaturamgemänä- this is a desi word. The Vṛtti explains it as 'embracing". In the ancient commentary, it is explained as 'entering one another'.?
1. See footnote of Angasuttāni, part 2, p. 137.
2. Bha. Vr. 3/49'samaturumgemäge' tti samaśliṣyantaḥ, anyo'nyamanupraviśanta iti vṛddhāh.
Text
3.50 tae nam te balicamcārāyahāṇivatthavvaya bahave asurakumārā deva ya devio ya isaṇam devimdam devarayam parikuviyam jāṇittā īsāṇassa devimdassa devaranno tam divvam devajjuim divvam deväṇubhāgam divvam teyalessam asahamäṇā savve sapakkhim sapaḍidisam thicca karayalapariggahiyam dasanaham sirasavattam matthae amjalim kattu jaeņam vijaenam vaddhävemti, vaddhävettä evam vayasi-aho! nam deväṇuppiehim divvä deviddhi divvä devajjuï

Page #73

Bhagavai 3:1:50-51
~:49:~
divve devāṇubhave laddhe patte abhisamanṇāgae, tam dittha nam devāṇuppiyānam divvä deviddhi divva devajjui divve devāṇubhave luddhe patte abhisamanṇāgae tam khamemo nam deväṇuppiya! khamamtu nam devāṇuppiyā! khamtumarihamti nam devāṇuppiyā! ṇāi bhujjo evam karaṇayae tti kaṭṭu eyamaṇṭham sammam viņaeṇam bhājjo-bhajjo khämemti.
Then, those many Asurakumara gods and goddesses, the inhabitants of the capital city Balicañcă, marking that Iśāna, the chief and the king of the gods, was enraged, and being incapable of tolerating the divine celestial fortune, the divine celestial splendour, the divine celestial power and the divine fiery colouring, they all stood looking straight toward Isäna and greeted him with victory and conquest, rotating their folded hands, displaying ten nails, before their forehead. Having greeted him, they addressed him thus: O, thou, the beloved of gods, have achieved, obtained and attained divine celestial fortune, the divine celestial splendour, the divine celestial power, we have now witnessed the divine celestial fortune, the divine celestial splendour, the divine celestial power achieved, obtained and attained by thee, the beloved of gods. So we pray Your Forgiveness, O beloved of gods! let the beloved of gods forgive us; it behoves the beloved of gods to forgive us. We will not repeat such act. Having said thus, they humbly prayed forgiveness again and again.
Bhāṣya
1. Tejolesya
See Bhasya on Bha. 1.9.
Text
3.51 tae nam se īsāṇe devimde devaraya tehim balicamcārāyahāṇivatthavvaehim bahūhim asurakumārehim devehim devihi ya eyamattham sammam vinaenam bhujjo-bhujjo khāmite samāṇe tam divvam deviddhim jāva teyalessam paḍisaharai. tappabhitim ca nam goyama! te balicamcäräyahäṇivatthavvaya bahave asurakumärd deva ya devio ya īsāṇam devimdam devarayam adhamti pariyāṇamti sakkāremti sammāņemti kallāṇam mamgalam devayam vinaenam ceiyam pajjuvāsamti, Isäṇassa ya devimdassa devaranno aṇa-uvavaya-vayana-niddese cithamti. evam khalu goyama! isäneṇam devimdeṇam devaranna sa divvā deviddhi divvā devajjul divve devanubhave laddhe patte abhisamaṇṇāgae.
Then, Isana, the chief and the king of the gods, being humbly prayed for forgiveness again and again by many Asurakamāra gods and goddesses, the inhabitants of the capital city Balicañcă, for their act, withdrew (the display of) his divine celestial fortune.... up to fiery colouring. Since then, O Gautama, the many Asurakumāra gods and goddesses, the inhabitants of the capital city Balicañcă, have respect for, have discriminating consideration for him,

Page #74

-: 50:
Bhagavai 3:1:52-54 greet and respect him as beneficial auspicious deity, and offer adoration as a delightful person, with humbleness, and abide by the ājñā, upapāta, vacana and nirdeśa* of Iśāna, the chief and the king of the gods. Thus indeed, O Gautama, the divine celestial fortune, the divine celestial splendour and the divine celestial power was achieved, obtained and attained by Isäna, the chief and the king of the gods.
Bhāsya
1. ājñā — Instruction for duty. 2. upapāta --Service, appearance; uvavāya is sanskritized as upupāta; if sanskritized as upapāda, it would mean: 'to go near', 'to sit', 'to worship'. 3. vacana - Command forcibly imposed. 4. nirdesa - A definitive reply to a query.
—
1. Bha. Vr. 3/51 – ajñā-karttavyamevedamityādyādeśaḥ, upapātaḥ - sevā, vacanam abhiyogapūrvaka ädeśaḥ, nirdesah --- praśnite kārye niyatārthamuttaram
Text
3.52 īsānassa bhamte! devimdassa devaranno kevatiyam kālam this pannatta?
goyamā! sätiregăim do sāgarovamäim this pannatta. How great, O Lord, is the life-span of īsāna, the chief and the king of the gods? Gautama, it is slightly more than two ocean-measured periods. 3.53 isāne ņam bhamte! devinde devarāyā tāo devalogāo āukkhaena bhava
kkhaeņam thiikkhaenam anamturam cuyam caittā kahim gacchihiti? kahim uvavajjihiti? goyamā! mahāvidehe väse sijjhihiti bujjhihiti muccihiti parinivvähiti savvadukkhānam amtain kähiti. Where would, O Lord, Iśāna, the chief and the king of the gods, will go and be born after departing from that heaven on the expiry of his life-span, on the expiry of his (celestial) fife, on the expiry of his (celestial) sojourn? Gautama, he will be liberated, quieted, freed, emancipated and make an end of all sufferings, in the continent of Mahāvideha.
Text Sakkīsāņa-padam 3.54 sakkassa nam bhamte! devimdassa devaranno vimānehinto īsānassa
devimdassa devaranno vimänä isim uccatarā ceva īsim unnayatarā ceva? īsānussa vā devidassa devaranno vimāņehimto sakkassa devimdassa devaranno vimūnā īsim niyatarā ceva isim ninnatarā ceva? hamtā goyamā! sakkassa tam ceva suvvam neyavvam.

Page #75

-:51:
Bhagavai 3:1:54-60 The Topic of Sakra and Išāna
Are the space-abodes of Išāna, the chief and the king of the gods, O Lord, slightly higher and slightly more exalted' than those of Sakra, the chief and the king of the gods? Or, are the space abodes of Sakra, the chief and the king of the gods, slightly lower and slightly less exalted than those of Iśāna, the chief and the king of the gods? Yes, O Gautama, all about Sakra is to be thus described.
Bhāsya
1. Higher and more exalted
Usually 'high' and 'exalted' are used to denote height. Here both the words are used together. The Vrtti has explained 'higher' as 'higher in respect of measure' and exalted' as 'exalted in reference to quality. Alternately, the meaning of 'higher? is in reference to the palace and 'exalted' is in reference to 'foundation of the palace.
1. Bha. Vp. 3754 - 'uccatarā ceva'tti uccatvam pramānatah 'unnatatarā ceva'tti unnatatvam gunataḥ
athavā uccatvam prāsādāpekşam, unnatatvam tu prāsādapīthäpeksamiti.
Text
3.55 se kenatthenam bhamte! evam vuccai?
goyamā! se jahānāme karayale siyā dese ucce dese unnae. dese nie, dese ninne. se tenatthenam goyamā! sakkassa devimdassa devaranne jāva isim ninnatarā ceva.
In what sense, O Lord, has it been so said? Gautama, even as the palm of the hand is high at some place, and low in some other place, low at some place, high at another; exactly so, Gautama, it is said so: the space-abodes of Sakra, the chief and the king of gods .......
up to slightly lower and slightly less exalted. 3.56 pabhū nam bhamte! sake devimde devaräyä isänassa devimdassa devaranno
amtiyam pāubbhavittae? hamtā pabhū. Is' Sakra, the chief and the king of the gods, 'O Lord', qualified enough to appear before Iśāna, the chief and the king of the gods?
Yes, he is. 3.57 se bhamte! kim ādhāmāne pabhū? anadhāmāne pabhū?
goyamā! ādhāmāne pabhū, no aņādhāmāne pabhū. Is he, O Lord, so qualified to appear before Isāna) with due respect, or without it? Gautama, he is qualified to appear) with due respect, not without it.

Page #76

~:52~
Bhagavai 3:1:60-67
3.58 pabhu nam bhamte! īsāne devimde devarāyā sakkassa devimdassa devaranno amtiyam pāubbhavittae?
hamtā pabhū.
Is Iśāna, the chief and the king of the gods, O Lord, qualified enough to appear before Śakra, the chief and the king of the gods? Yes, he is.
3.59 se bhamte! kim āḍhāmāṇe pabhū? aṇāḍhāmāṇe pabhū? goyamā! āḍhāmāṇe vi pabhū, aṇāḍhāmāṇe vi pabhū.
Is he, O Lord, so qualified (to appear before Śakra) with due respect, or without it?
Gautama, he is qualified (to appear) with due respect, not without it.
3.60 pabhu nam bhamte! sakke devimde devaräyā īsāṇam devimdam devarayam sapakkhim sapadidisim samabhiloittae?
hamtā pabhū.
Is Sakra, the chief and the king of the gods, O Lord, qualified to look straight towards Īsāna, the chief and the king of the gods?
Yes, he is.
3.61 se bhamte! kim āḍhāmāṇe pabhū? aṇāḍhāmāṇe pabhū? goyamā! äḍhāmāne pabhu, no aṇāḍhāmāne pabhū.
Is he, O Lord, so qualified (to look straight) with due respect, or without it? Gautama, he is qualified (to look straight) with due respect, not without it.
3.62 pabhu nam bhamte! īsāne devimde devarayā sakkam devimdam devarayam sapakkhim sapaḍidisim samabhiloittae?
hamtā pabhū.
Is Iśāna, the chief and the king of the gods, O Lord, qualified to look straight towards, Śakra, the chief and the king of the gods? Yes, he is.
3.63 se bhamte! kim adhāmāne pabhū? aṇāḍhāmāṇe pabhū? goyamā! äḍhāmāne vi pabhū, aṇādhāmāne vi pabhu.
Is he, O Lord, so qualified (to look straight) with due respect, or without it? Gautama, he is qualified (to look straight) with due respect, and also without due respect.
3.64 pabhu nam bhamte! sakke devimde devarāyā īsāne nam devimdenam devaraṇṇā saddhim ālāvam vā samlāvam vā karettae?
hamtā pabhū.
Is, Śakra, the chief and the king of the gods, O Lord, qualified to hold conversation and dialogue with Isana, the chief and the king of the gods?

Page #77

Bhagavai 3:1:67-71
-:53:Yes, he is. 3.65 se bhamte! kim ādhāmāne pabhū? aņāṇhāmāne pabhū?
goyama! ädhämäne pabhū, no anädhämäne pabhū. Is be, O Lord, so qualified (to hold conversation and dialogue) with due respect, or without it? Gautama, he is so qualified with due respect, not without it. 3.66 pabhūņam bhamte! isäne devimde devarāyā sakkenam devimdenam devarannā
saddhim ālāvam vā samlāvam vā karettae? hamtā pabhū. Is Iśāna, the chief and the king of the gods, O Lord, qualified to hold conversation and dialogue with Sakra, the chief and the king of the gods?
Yes, he is. 3.67 se bhamte! kim ädhämāne pabhü? anādhāmāne pabhū?
goyamā! ädhāmāne vi pabhū, aņādhāmāne vi pabhū. Is he, O Lord, so qualified with due respect, or without it? Gautama, he is so
qualified both with and without respect. 3.68 atthi nam bhamte! tesim sakkīsānānam devimdānam devaräīnam kiccäim
karanijjāim samuppajjamti? hamtā atthi. Does there arise, O Lord, in Sakra and Iśāna, the chief and the king of the gods, a thought for actions to be performed?
Yes, it arises. 3.69 se kahamidānim pakaremti?
goyamā! tāhe ceva nam se sakke devimde devarāyā īsānassa devimdassa devaranno amtiyam pāubbhavati, īsāne vā devimde devarāyā sakkasa devimdassa devaranno amtiyam pāubbhavati. iti bho! sakkā! devimdā! devarāyā! dāhinaddhalogāhivaī! iti bho! īsānā! deviņdā! devarāyā! uttaraddhalogāhivai! iti bho! iti bho! tti te annamannassa kiccāim karanijjāim paccanubbhavamānā viharamti. If so, how do they translate that into action? Gautama, if there is an occasion for, Sakra, the chief and the king of the gods, he would appear before Isāna, the chief and the king of the gods and if there is an occasion for Iśāna, the chief and the king of gods, he would appear before Sakra, the chief and the king of the gods. Iśāna would say: 0 Sakra, the chief and the king of gods, O Lord of the southern region! at this time such and such work is to be done. Sakra would say: 0 Iśāna, the chief and the king of the gods, O Lord of the Northern Region! at this time, such and such work is to be done. (On being given such assignment) both would
of gods, he would an
the chief and the kind and the king of the gode

Page #78

~:54:~
Bhagavai 3:1:56-72 mutually experience the necessity of the work and lead their life by asserting 'Such and such work is to be done, such and such work is to be done'.
3.70 atthi nam bhamte! tesim sakkisäṇāṇam devimdāṇam devaräiṇam vivādā samuppajjamti?
hamtä atthi.
Does there arise, O Lord, any dispute between Sakra, the chief and the king of the gods, and Īsāna, the chief and the king of the gods?
Yes, there arises.
3.71 se kahamidāņim pakaremti?
goyamā! tāhe ceva nam te sakkīsāṇā deviņdā devarāyāṇo saṇamkumāram devimdam devarayam maṇasīkaremti. tae nam se saṇamkumare devimde devaraya tehim sakkīsāṇehim deviņdehim devarathim maṇasikae samāņe khippāmeva sakkīsāṇāṇam devimdāṇam devaraīnam amliyam pāubbhavati, jam se vadai tassa āṇā-uvavāya-vayaṇa-niddese citthamti.
How do they resolve then?
Gautama, both Sakra and Iśāna, the chiefs and the kings of the gods, mentally communicate with Sanatkumara, the chief and the king of the gods. When Sanatkumāra, the chief and the king of gods, is mentally communicated by Sakra and Isana, the chiefs and the kings of gods, he quickly appears before Sakra and Isäna, the chiefs and the kings of the gods, and whatever he says, they abide by his order, service, commandment and instructions.
Bhāṣya
1. Sūtras 56-71
In this section, the mutual relations between Sakra and Isana have been. explained. Both these chiefs have almost a common role but even then the place of İsǎna is somewhat superior, so Īsāna may deal with Sakra indifferently. Sometimes there may arise dispute between them. The boundaries of their heavens are contiguous. The dispute may relate to the boundary also or any other subject. When they fail to resolve their dispute, they make telepathy with Sanatkumāra, the lord of the third heaven. Sanatkumara instantly appears before them. The media of all their communications is telepathy. A complete account of this process is available in the Nāyādhammakahão, according to which, the throne of a god shakes, on account of his being recollected by some person. When the throne shakes, the occupant god knows, by his power of clairvoyance, the person who happens to recollect him, and then he reaches him.'
1. Näyä. 1/1/54-56.

Page #79

Bhagavai 3:1:72-73
- 55:
Text
Sanamkumāra-padam 3.72 sanamkumāre nam bhamte! devimde devarāyā kim bhavasiddhie?
abhavasiddhie? sammudditthi? micchaditthi? parittasamsārie? anamtasamsārie? sulabhabohie? dullabhabohie? ārāhae? virāhue? carime? acarime? goyamā! sanamkumāre nam devimde devarāyā bhavasiddhie, no abhavasiddhie. sammadditthi, no inicchadithi. parittasamsārie, no anamtasamsārie.
sulabhabohie, no dullabhabohie. ārāhae, no virāhae. carime, no acarime. The Topic of Sanatkumāra
Is! Sanatkumāra, the chief and the king of gods, capable of attaining liberation or is he incapable of doing so? Is he possessed of enlightened world-view or is he possessed of deluded world-view? Is his worldly existence of limited duration, or is his worldly life of infinite duration? Is it easy for him to get enlightenment, or is it difficult for him to do so? Is he a bonafied observer of the path (leading to salvation) or is he a transgressor of the path (leading to salvation)? Is he in his last birth of worldly existence? Gautama, Sanatkumāra, the chief and the king of the gods, is capable of attaining liberation, not incapable of attaining liberation. He is possessed of enlightened world-view, not deluded world-view. He has limited duration of worldly existence, it is not infinite. He is capable of easily attaining enlightenment, it is not difficult for him to do so. He is a bonafied observer of the path (leading to salvation), not the transgressor of it. He is in the last birth of his worldly life, not otherwise.
Bhāsya 1. Sutra 72
In the Rāyapasenīya, six questions have been put to Suryābha god. The present Sūtra appears to be an imitation of that. It cannot be denied that the present dialogue was interpolated in the Bhagavai at the time of its compilation. Semantics bhavasiddhika - capable of attaining liberation. paritasamsāri ----one who has made limited his span of worldly existence. sulabhabodhika ---- for whom the enlightenment is easily attainable. ärādhaka---strict observer of the path (disciplines) of knowledge, faith and conduct. carama -- the Vrtti explains it in two ways: the would-be human body would be the last birth of worldly existence; this birth as god is the last birth of Sanatkumāra, the king of gods.' He will attain liberation after one more birth as a human being.
The soul which is capable of attaining liberation is of two types: (i) soul which has attained enlightenment or (ii) a soul which has not attained enlightenment. This

Page #80

-:56:
Bhagavai 3:1:73 is why the second question had been asked. The soul which has attainea enlightenment may or may not make limited the span of his worldly existence. This justifies the third question. The attainment of enlightenment may be either easy or difficult for such soul. Hence, the fourth question. The soul that has easily attained enlightenment may or may not be the strict observer of the path and so the fifth question. The strict observer of the path may or may not be in the last birth of his worldly existence, which justifies the sixth query. Achārya Malayagiri has discussed this issue in detail in his Vrtti on Raya.
1. Bha. Vr. 3772 - 'carame'ti eva bhayo yasyāprāptastisthati, devabhavo vā caramo yasya sah,
caramabhavo vā bhavisyati yasya ca caramah. 2. Rẫya. VỊ, p.118.
Text
3.73 se kenatthenam bhamte!
goyamā! sanamkumāre nam devimde devarāyā bahūnam samaņānam bahūnam samanīnam bahūņam sāvayānam bahūnam sāviyānam hiyakämae suhakämae patthakāmue āņukampie nisseyasie hiya-suha-nissesakāmae, se tenatthenam goyamä! sanamkumāre nam deviņde devarāyā bhavasiddhie, no abhavasiddhie. samadditthi, no micchaditthi. parittasamsārie, no anamtasamsārie, sulabhabohie, no dullabhabohie. ārāhae, no virāhae. carime, no acarime. For what reason, O Lord, has it been so said? Gautama, Sanatkumāra, the chief and the king of gods, is the wisher of welfare, wisher of happiness, wisher of well-being, compassionate, wisher of liberation, and wisher of welfare of many monks, nuns, laymen and laywomen. It is for this reason, Gautama, that Sanatkumāra, the chief and the king of gods, is capable of attaining liberation, not incapable; is possessed of enlightened world-view, not deluded world-view; is subject to limited duration of worldly existence, not infinite duration of worldly existence; is capable of attaining enlightenment easily, not with difficulty; is the bonafide observer of the path, not the transgressor; is in the last birth of worldly existence, not otherwise.
Bhāsya 1. Sutra 73
In the present Sūtra, Sanatkumāra has been qualified by six adjectives, which demonstrate the deep faith of Sanatkumāra, the king of gods, in the path preached by Lord Mahāvīra. The raison d'etre of this account has not been explained in the scripture or the Cūrni or the Vrtti. Semantics hiyakāmae (hitakāmakah)--the wisher of welfare; hita means useful, beneficial,

Page #81

Bhagavai 3:1:73-76
-:57:
appropriate, favourable, profitable, etc. The Vrtti explains the word as 'the object that is a means to happiness'. But sukhakāmaka is also given here. pattha (pathya) - deliverance from suffering. ānukampie (ānukampikah) - compassionate. nisseyasie (naisreyasika) - inspiring for liberation (nihśreyas).' nisesakāmae (niśreyasakāmakaḥ) - The Vrtti explains nissesa as niḥśesa (completely), but it should be nihśreyas by eliding 'ya'. In the Thānam also we find: tao thānā vavasiyassa hitāe subhāe khamāe nissesāe ānugāmiyattāe bhavamti.? The expressions hita, sukha and nihśreyasa are closely related.
The scripture clearly says that Sanatkumāra, the king of gods, wishes welfare, happiness and well-being. Some people believe that Sanatkumāra, in his past life, served the four divisions of the Jaina order with alms of food, etc., and was consequently born as king of gods. Srimajjayācārya has rejected this traditional view. He opines that the adjectives 'wisher of welfare', etc., refer to the present condition of Sanatkumāra; they have no concern with his past life.*
1. Bha. Vr. 3773 - "hiyakāmae' tti hitam-sukhanibandhanam vastu 'patthakāmae'tti pathyam
duḥkhatrāṇam, kasmādevamityāha-'āņukampie'tti kịpāvān, ata evāha-'nisseyasiya'tti niḥśreya
sam---mokşastatra niyukta iva naiḥśreyasikah. 2. Thānam, 3/524. 3. Bha. Vr. 3/73 -- hitam yatsukham--aduhkhānubandhamityarthah tannihçeşāņām-sarvesām
kāmayate-vāñchati yaḥ sa tathā. 4. Bha. Jo. 5/36-54.
Text 3.74 sanamkumārassa nam bhamte! devimdassa devaranno devaiyam kālam thitī
pannattā? goyamä! satta sāgarovamäni thiti pannattā. How great is the life-span, O Lord, propounded of Sanatkumāra, the chief and the king of gods? Gautama, his life-span has been propounded to be seven ocean-measured
periods. 3.75 se nam bhamte! tão devalogāo āukkhaenam bhavakkhaenam thiikkhaenam
anamtaram cayam caittā kahim gacchihii? kahim uvavajjihii? goyamā! mahävidehe vāse sijjhihiti bujjhihiti muccihiti pariņivvāhiti savvadukkhānam amtam karehiti. Where would he go, where will he be re-born, O Lord, having departed from that heaven on the expiry of his life-span, on the expiry of his (celestial) life, on the expiry of his (celestial) sojourn? Gautama, he will be liberated, quieted, freed, emancipated and make an end of all sufferings, in the continent of Mahāvideha.
3.76 sevam bhamte! sevam bhamte!

Page #82

Bhagavai 3:1:73-76
-58:
That is so, O Lord! That is so, O Lord!
Samgāhani-gāhā chatthatthamamāso, addhamāso
vāsāim attha chammāsā! tīsaga-kurudattānam,
tava-bhattaparinna-pariyão ||1|| uccatta vimānānam,
pāubbhava pecchanā ya samlāve! kicca-vivāduppatti,
sanamkumāre ya bhaviyattam ||211 Compilatory Verse
(The penance of Tişyaka monk was) continuous two-day fasts, month-long fasting unto death and the ascetic life of eight years. (The penance of Kurudatta monk was) continuous three-day fasts, fortnight long fasting unto death and the ascetic life of six months. The height of the space-abodes, appearance of chiefs before one another, visits, conversation, acts to be done, origin of dispute and Sanatkumāra's capability for emancipation, etc., are described in this section.
--000

Page #83

Bīo Uddeso
Section-2
Text Camarassa bhagavao vamdaņa-padain 3.77 tenam kälenam tenam samaenam rāyagihe nāmam nagare hotthā jāva parisă
pajjuvāsai. The Topic of Paying of Obeisance to the Lord by Camara In that period, at that time, there was a city named Rājagțha (Ovā. Sū.
19-52) ...... up to the assembly offered adoration. 3.78 tenam kāleņam tenan samaenam camare asurimde asurarāyā camaracamcāe
rāyahānie, sabhāe suhammāe, camaramsi sihäsanamsi, causatthie sāmāniyasāhassīhim jāva nattavihim uvadamsettā jāmeva disim pāubbhūe tāmeva disim padigae. In that period, at that time, Camara, the chief and the king of Asuras, seated on the Camara throne, in the Sudharmā Assembly Hall of the capital Camarcancā was surrounded by sixty-four thousand co-chiefs of gods (Rāy. Sū.7-120)...... up to displayed the art of dance before the Lord and departed to the direction from which he had come.
Asurakumāra-vannaga-padam 3.79 bhamteti! bhagavam goyame samaņam bhagavam mahäviram vamdai namamsai,
vamdittā namamsittă evam vayāsi-utthi nam bhamte! imise ruyanappabhäe pudhavie ahe asurakumārā devā parivasamti?
goyamā! no inatthe samatthe. The Topic of the Description of Asurakumāra
Addressing him as 'O Lord', the Ascetic Lord Gautama offered homage and obeisance to the Ascetic Lord Mahāvīra. Having offered homage and obeisance, Gautama addressed him thus: O Lord, do the Asurakumāra gods reside beneath the Gem-hued (infernal) land? Gautama, it is not a consistent statement. 3.80 evam jāva ahesattamāe pudhavie, sohammassa kappassa ahe jāva utthi nam bhamte! isippabbhārāe pudhavīe ahe asurakumārä devā parivasamti? no inatthe samutthe. O Lord!, similarly do the Asurakumāra gods, reside beneath (A. Sū. 287)... up to the seventh (infernal) land, Sudharmā heaven (A. Sū. 287) ...... up to O Lord, the slightly tilted land? It is not a consistent statement.

Page #84

- 60:
Bhagavai 3:2:81-84 3.81 se kahim khôi nam bhamte! asurakumārā devā parivasamti?
goyamā! imüse rayanappabhāe pudhavie asītuttarajoyanasayasahassabāhallae evam usurakumäradevavattavvayā jāva divväim bhogabhogäim bhumjamāņā viharamti. O Lord!' where do then the Asurakumāra gods reside? Gautama, the Asurakumāra gods reside in the Gem-hued (infernal) land which is one hundred eighty thousand yojanas in thickness. The Asurakumāra gods are to be described in this way (Panna. 2.31) ...... up to these gods dwell there, enjoying celestial pleasures.
Bhāsya 1. Sutra 81
The Gem-hued (infernal) land is one hundred eighty thousand yojanas in thickness.' The Asurakumāra gods live there, excluding the portion of one thousand yojanas at the top and the same number of yojanas at the bottom of that land.
1. Sarvārthasiddhi, 3.5.209.3.
Text 3.82 atthi ņam bhamte! asurakumārānam devāṇam ahe gativisae?
hamtā atthi. Do the Asurakumāra gods, O Lord, travel to the lower region?
Yes, they do. 3.83 kevattiyannam bhamte! asurakumārānam devānam ahe gativisae pannatte?
goyamā! jāva ahesattamāe pudhavie, taccum puna pudhavim gayā ya gamissuinti ya. How far in the lower regions, do, O Lord, the Asurakumāra gods travel? Gautama, they can travel down to the seventh (infernals) land; they have actually travelled down to the third (infernal) land, and will do so in the
future. 3.84 kimpattiyannam bhamte! asurakumārā devā taccam pudhavim gayā ya
gamissamti ya? goyamā! puvvaveriyassa vă vedanaudīranayāe, puvvasamgatiyassa vā vedanauvasāmanayāe--evam khalu asurakumārā devā taccam puậhavim gayā ya gamissumti ya. What' is the reason, O Lord, that the Asurakumāra gods travelled and will travel down to the third land? The Asurakumāra gods do so for two reasons in order to aggravate the sufferings of their foes in the previous birth, or to tranquillize the sufferings of their friends of previous life.

Page #85

Bhagavai 3:2:84-87
- 61:
Bhāsya
1. Sutra 84
All the Asurakumāra gods do not aggravate the sufferings of the infernals. It is only those Asurakumāras who are full of anger that inflict sufferings on the beings of the first three infernal lands. These gods belong to the exceedingly impious class of gods. In the present Sūtra, only a general statement has been made about inflicting pain on the enemies of the past birth, by travelling down to the first three hells. The Asurakumāra gods travel there also in order to tranquillize the suffering of old friends. That the sequence of enmity or friendship extends even beyond the present birth follows from the dialogue in the present section. Acārya Bhikṣu has explained this doctrine thus---friendship follows friendship, enmity follows enmity.2 The soul has to experience the fruits of his own karma: other people can only be an instrument to aggravating or tranquillizing the effects of karma. In the present Sūtra, the importance of instrumentality has been propounded.
1. Ti. P. 2.34.346. 2. Anukampā. 11.45.
Text
3.85 atthi nam bhamte! asurakumārānam devānam tiriyam gativisae pannatte?
hamtā atthi. O Lord, has the motion of the Asurakumāra gods been propounded in the lateral directions in the middle universe)?
Yes, it has been. 3.86 kevatiyannam bhamte! asurakumārānam devānam tiriyam gativisue pannatte?
goyamā! jäva asamkhejjā diva-samuddā, namdisaravaram puna dīvam gayā ya gamissamti ya.. O Lord,' how far can the Asurakumāra gods travel in the lateral directions? O Gautama, their motion in the lateral directions is limited to innumerable number of Islands and oceans. They had travelled (in the past) and will travel (in future)..... up to the Nandīśvara Island.
3.87 kimpattiyannam bhamte! asurakumārā devā namdissaravaram dīvam gayā ya gamissamti ya? goyamā! je ime arahamtā bhagavamto, eesi nam jammanamahesu vā, nikkhamanamahesu vā, nānuppāyamahimāsu vā, parinivvānamahimāsu vā—evam khalu asurakumārā devā namdissaravaram dīvam gayā ya gamissamti ya. What is the reason, O Lord, that the Asurakumāra gods had travelled and will travel ..... up to the Nandīśvara Island? O Gautama, the Asurakumāra gods had travelled and will travel to the Nandiśvara Island on four occasions: on the festival of the birth, renunciation

Page #86

~: 62:~
Bhagavat 3:2:86-89
of worldly life, attainment of omniscience and liberation of the Adorable Lords.
Bhāṣya
1. Sūtras 86-87
In these Satras, four reasons have been given for journey (of gods) to the Nandisvara Island: the celebration of birth, renunciation of worldly life, attainment of omniscience and liberation. Here the celebration of Lords" "entry into the womb" has not been mentioned. In the Jambuddiva-pannatti, two celebrations of Lord Rṣabha have been mentioned: the celebration of birth, the celebration of liberation. In the Thanam, five special occasions have been mentioned for the Tirthankara Padmaprabha: entry into mother's womb in citra constellation, birth in the same constellation, renunciation in the same constellation, attainment of omniscience in the same constellation, liberation in the same constellation. In the same way for some other tirthankaras also, five special occasions have been mentioned there, but there is no mention of celebration of such occasions in the Thanam. In the Bhagavai, 14/24, four great occasions have been mentioned. The account of celebrating the festival of birth etc. by gods has been given in the Digambara literature also. In the Buddhist literature also, the description of the god's arrival and holding celebration of the birth of the Buddha is available. The incorporation of this topic in the Bhagavati Sutra appears to be an interpolation in later times.
For information about the Nandiśvara Island, sec Jīvājīvābhigame, 3.880-924.
1. Jambu. 5 vakṣaskāra 2.89.120.
2. Thanam, 5.84-97.
3. Jambūdīvapaṇnati Samgaho, 13.93
gabbhavayarakāle jammanakale taheva nikkhamane.
kevalaṇāṇuppanne purinivviņammi samayammi...
4. Jātaka, Avidūrenidāna, Hindi Translation (First Part), pp.66-67.
Text
3.88 atthi nam bhamte! asurakumārāṇam devāṇam uddham gativisie? hamtā atthi
O Lord, do the Asurakumara gods travel to the upper-regions (in the upper universe)?
Yes, they do.
3.89 kevattiyannam bhamte! asurakumāṇam devāṇam uddham gativisae? goyamā! jāva accutto kappo, sohammam puna kappam gayā ya gamissamti ya.
Up to what distance in the upper-regions (of the upper universe) do the Asurakumāra gods travel?
Gautama, Asurakumara gods can travel in the upper-regions (of the upper universe) up to Acyuta heaven. They had travelled (in the past) and will

Page #87

Bhagavai 3:2:89-90
- 63 :
travel (in future) ...... up to Sudharmā heaven. 3.90 kimpattiyannam bhamte! asurakumārā devā sohammam kappam gayā ya
gamissamti ya? goyamā! tesi nam devāņam bhavapaccaie verānubamdhe, te nam devā vikkuvvemāņā pariyāremāņā vā āyarakkhe deve vittāsemti ahālahusagāim rayanāim gahāya āyāe egamtamamtam avakkamamti. What' is the reason, O Lord, that the Asurakumāra gods had travelled (in the past) and will travel (in future) up to Sudharmā heaven? O Gautama, the Asurakumāra gods have enmity by birth with the Sudharmā gods. They had travelled and will travel up to Sudharmā heaven for four reasons: they create huge protean bodies to frighten the Sudharmā gods, they want to have sexual enjoyment with the goddesses there, they want to terrify the sentinels, and they steal small gems from there and flee away to a solitary place.
Bhāsya 1. Sutra 90 vikuvvemäna - The Asurakumāra gods employ their protean power to create a special kind of body in order to travel ...... up to the Sudharmā heaven. According to Srimajjayācārya, they create terrible shapes to terrify the inhabitants of Sudharmā heaven. pariyāremāna -- Another reason for their journey to Sudharmā heaven is their desire to get sexual enjoyment with the goddesses of other worlds. ahālahusagāim - The Vrtti has explained it as a 'small thing'. They cannot carry big gems, so the meaning 'small thing' is relevant to the context. As an alternate explanation, the opinion of the elders has been mentioned, according to which the expression ‘alaghu' is there in the compound word 'ahālahusagāim' which means 'big' or 'best'. The word 'laghusvakā' has been used in the sense of 'small thing' at several places of the canon. For example, the goddesses of the Ratnadvīpa gets enraged even with slight offence. In the story of Dhana Sārthavāha, the expression laghusavaka is available. So, the opinion of the Vrtti is correct.
The enmity by birth of Asurakumüra gods with the gods of Sudharmā heaven echoes the events of antagonism between suru and asura in Hinduism. Copulation with goddesses and stealing gems indicate that there is no fundamental difference between human beings and gods in respect of such heinous propensities. Both human beings and gods can develop their character only by moral and religious discipline.
1. Bha. Jo. 1.56.21
jina khai asuravaimänika sura re, bhava-pratyaya je vairo.
krodha karī mahārūpa vikurve, tāsa darāvana kero.. 2. Bha. Vr. 3.90_-'ahälahussagāim'tti ‘yathc'tti yathocitāni laghusvakāni—amahāsvarūpāņi, mahatām
hi teşām netum gopayitum vā sakyat vādili yathālaghusvakāni, athalaghuni-mahānti varisthānīti

Page #88

- 64:
Bhagavai 3:2:90-93
vrddhāh. 3. Nāyā. 1.9.26. 4. Ibid., 1.2.35.
Text 3.91 atthi nam bhamte! tesim devānam ahālahusagāim rayaņāim?
hamtā atthi. Do those gods (of Sudharmā heaven) possess small gems, O Lord?
Yes, they do. 3.92 se kahamidāņi pakaremti?
tao se pacchā kāyam pavvahamti. How do the Empyrean gods react on such occasion? The Empyrean gods inflict pain (with weapons) on the bodies of Asurakumāra gods.
Bhāsya 1. Sutra 92
It is usually said that gods have only pleasures whereas infernals have only sufferings, but the truth of such statement is to be understood in relative context. The experience of feeling is of three kinds: pleasurable, painful, pleasurable 'n' painful. A question was asked: 'O Lord, do the infernals experience pleasurable feelings or painful feeling or pleasurable 'n' painful feeling?' The reply was given: 'they experience all the three kinds of feeling'.' It follows from this that gods also experience painful feeling. The gods of Sudharmā heaven strike with weapon the Asurakumāra gods who steal their gems, which cause heavily painful feeling that lasts (antarmuhūrtta) in the minimum and six months in maximum.2
1. Panna. 35.8-11. 2. Bha. Vs. 3.92—eşām ratnādātnāmasurāņām kāyam deham 'pravyathante' prahārairmathnānti
vaimānikā devāḥ, teşām ca pravyathitānām vedanā bhavati jaghanyenāntaramuhūrttamutkristatah sanmäsän yāvat.
Text
3.93 pabhū nam bhamte! asurakumārā devā tattha gayā ceva samānā tāhim
accharāhim saddhim divväim bhogabhogāim bhumjamānā viharittae? no inatthe samatthe. te nam tato padiniyattamti, tato padiniyattitā ihamāgacchamti. jai nam tāo accharāo ādhāyamti pariyānamti, pabhū nam te asurakumārā devā tāhim accharāhim saddhim divvāim bhogabhogāim bhumjamānā viharittae. aha nam tāo accharão no ādhamti, no pariyāṇamti, no nam pabhū te asurakumārā devā tāhim accharāhim saddhim divvāim bhogabhogāim bhumjamānā viharittae. evam khalu goyamā! asurakumärä devā sohammam kappam gayā ya gamissamti ya.

Page #89

Bhagavai 3:2:93-95
- 65:
O Lord, are the Asurakumāra gods, who visit the Sudharmā heaven, capable of enjoying the divine intercourse with the celestial goddesses there? It is not possible. They return from there. Having returned from there, they retire to their places. If those celestial damsels respect them, accept them, then the Asurakumāra gods are capable of enjoying divine intercourse with them. If the celestial damsels do not respect them or accept them, then the Asurakumāra gods are not capable of enjoying the divine intercourse with them. Gautama, for such purposes, Asurakumära gods had travelled (in past)
and will travel (in future) to the Sudharmā heaven. 3.94 kevaiyakālassa nam bhamte! asurakumārā devā uddham uppayamti jāva
sohammam kappam gayā ya gamissamti ya? goyamā! anamtāhim osappiņihim, anamtāhi ussappiņihim samatikkamtāhim atthi nam esa bhāve loyaccherayabhūe samuppajjai, jam ņam asurakumārā devā uddham uppayainti jāva sohammo kappo. O Lord, after what interval (of time) do the Asurakumāra gods travel to the upper region (in the upper universe) had travelled (in past) ...... up to and will travel (in future) ..... up to the Sudharmā heaven? Gautama, after an interval of infinite number of desending and ascending time-cycles, there occurs an event of Asurakumāra gods travelling the upper region and visiting the Sudharmā heaven. Such an event strikes surprise to the people of the world.
Bhāsya 1. Sutra 94
Ten wonders have been mentioned in the Thānam,' among them there is mention of the journey of Camara, the chief and the king of Asurakumāra to the upper region, namely, the Sudharmā heaven. Owing to the occurance of such events after the interval of infinite span of time, it is considered as a 'wonder'.
1. Thānam, 10.160.
Text
3.95 kim nissāe nam bhamte! asurakumārā devā uddham upayamti jāva sohammo kappo? goyamä! se jahānāmae iham sabarā i vā babbarā i vā tamkaņā i vä сucuyā i vā palhā i vā pulimdā i vā egam maham rannam vā gaddham vă duggam vā darim vā visamam vā pavvayam vā nīsāe sumahallamavi āsabalam vā hatthibalam vā johabalam vā dhanubalam vāāgalemti, evāmeva asurakumärä vi devā nannattha arahamte vā araham-tacetiyāni vā aṇagāre vă bhāviappaņo nissāe uddham uppayamti jāva sohammo kappo. By taking whose shelter, O Lord, do the Asurakumāra gods travel to the

Page #90

-: 66:
Bhagavai 3:2:95 upper region ..... up to the Sudharmă heaven? Gautama, just as the tribals like) barbara, tamkana, cucuka, palhava or pulinda can thwart the cavalary, troops on elephant-back, army and troops of archers, by taking shelter in a dense forest, cave, fort, ravine, impassable land, or a mountain, so the Asurakumāra gods can travel upward ...... up to the Sudharmă heaven by taking shelter of an arhat, an arhat-caitya or an ascetic who has sanctified his self by self-restraint and austerity. Without taking their shelter, they can not travel to the upper region.
Bhāsya
1. Sutra 95
In the present Sūtra, three sheltering agents for the Asurakumāra's entry into the upper region have been mentioned : [i] adorable ones [ii] the caityas of the adorable ones (ii) the ascetic who has practised austerity. The 'adorable ones' refers to the Tirthankara (founder of the religious "ford"), or a clairvoyant, or a mindreader or an omniscient. "Caitya of the adorable ones" can have two meanings: the idol of the adorable one, or an adorable ascetic. The monk, who has sanctified his self by the pratice of self-restraint and austerity, stands for a monk who has sanctified his self by the cultivation of knowledge, faith, etc..
The Vrtti explains the phrase 'nannuttha' in two ways-nanu+atra, or na anyatra. In connection with the second interpretation, the Vrtti mentions the reading--arahante vā nissãe, uddham uppayanti.' It follows from this that the Vrtti had before it only one reading. The whole section is related to Mahāvīra. The idol of the arhat is believed to have been in the Sudharmă Assembly of Camara. Why should then Camara go to Mahāvīra for taking his shelter? No reply to this query is available. Camara had gone to the upper region only after having gone to Mahāvīra and after having taken shelter in him and so the reading adopted in the Vrtti appears reasonable. With reference to the act of showing disrespect, the reading arahantaceiyāni vā is not available. On these grounds, the reading arahantaceiyāni vā is subject to scrutiny.?
In the Uvasagudasão (1.45), in connection with the reading annautthiyapariggahiyāni vā arahantaceiyaim, the topic of conversation and offering of food and drink has been spoken of, which is related to only a person, and not any idol. On this ground, in the present section also, the meaning arhat-caitya is plausibly arhat-muni. Srimajjayācārya has explained it as 'a chadmastha tirtharkara, i.e., with vcil of ignorance. He has elaborately and critically discussed the topic.4
1. Bha. Vr. 3.95-nannattha'tti 'nanu' niscitam 'atra' ihaloke, athavā 'arahamte vā nissāe uddham
uppayamti' 'nānyatra' tanniśrayādanyatra na, na tām vinetyarthah. 2. Bha. 3.115. 3. Bha. Jo. 1.56.36 -
kevalajñāna-sahita, te arihamta pahilo sarana. chadmastha-jina samgīta, caitya sāmänyajñānī tiko..

Page #91

Bhagavai 3:2:95-99
4. (a) Bha. Jo. 1.56.37-42.
(b) Praśnottara Tattvabodha, 10th Camara Adhikara.
Text
3.96 savve vi nam bhamte! asurakumärd devä uddham uppayamti jāva sohammo kappo?
goyama! no inatthe samatthe. mahiddhiya nam asurakumārā deva uddham uppayanti jāva sohammo kappo.
~: 67:~
O Lord, can all the Asurakumāra gods travel to the upper region (in the upper universe) up to the Sudharma heaven? Gautama, it is not possible. It is only the Asurakumara gods, who are possessed of great fortune that can travel..... up to the Sudharma heaven.
Camarassa uḍdhamuppaya-padam
3.97 esa vi ya nam bhamte! camare asurimde asuraraya uḍdham uppaiyapuvve java sohammo kappo?
hamta goyama! esa vi ya nam camare asurimde asurarāyā uddham uppaiyapuvve jāva sohammo kappo.
The Topic of Camara's Travel to the Upper Region
O Lord, has Camara, the chief and the king of Asurakumāra gods, ever travelled to the upper region...... up to the Sudharma heaven?
Yes, Gautama, Camara, the chief and the king of Asurakumara gods, has travelled to the upper region...... up to the Sudharmā heaven.
3.98 aho nam bhamte! camare asurimde asuraraya mahiḍdhle mahajjuīe jāva mahāṇubhāge, camarassa nam bhamte! så divvä deviddhi divvä devajjutti divve devāṇubhāge kahim gate? kahim anupavitthe? kuḍāgārasālādiṭṭhamto bhāniyavvo.
O Lord, Camara, the chief and the king of Asurakumāra (Bha. 3.4) gods, is possessed of great fortune, great splendour and... up to (Bha. 3.4) great power. O Lord, where has that divine celestial fortune, that divine celestial splendour, that divine celestial power departed to and merged into? Here the example of the kuṭāgāraśālā is to be described (see Bhāṣya on Bha. 3.29).
Camarassa puvvabhave püraṇagāhāvai-padam
3.99 camare nam bhamte! asurimdeṇam asuraraṇṇā sa divvä deviddhi divvä devajjuti divve devāṇubhāge kiņņā laddhe? patte? abhisamanṇāgae?
The Topic of Purana, the Householder, in Previous Birth of Camara
O Lord, how had the Camara, the chief and the king of Asurakumāra gods, obtained that divine celestial fortune, that divine celestial splendour and

Page #92

-: 68:
Bhagavai 3:2:99-102 that divine celestial power? How had he achieved them? How had he attained
them? 3.100 evam khalu goyamā! tenam kālenam tenam samaenam iheva jambudīve dīve
bhārahe vāse vimjhagiripāyamüle bebhele nämam sunnivese hotthā-vannao. Gautama, in that period, at that time, at the foothill of Vindhyaparvata' in Jambū Island of Bhāratavarşa, there was a sanniveśa, named Bebhela.?
Bhāsya 1. Vindhyaparvata
Vindhyaparvata is a mountain situated at the boundary of the present state of Madhya Pradesha. 2. Bhebhela Sanniveśa
This place needs investigations for its identity.
Text
3.101 tattha nam bebhele sannivese pürane nāmam gāhāvai parivasai-uddhe ditte
jāva bahujanassa aparibhūe yā vi hotthā. In that sanniveśa, named Bebhela, there lived a householder, named Pūrana.
He was affluent, brilliant and unvanquished by any people. Pūraṇassa dāņāmā pavvajjā-padam 3.102 tue nam tassa püranassa gāhāvaissa annayā kayāi puvvarattāvarattakāla
samayamsi kuțumbajāgariyam jāgarumānassa imeyārūve ajjhatthie cimtie patthie manogae samkappe samuppajjhitthā—atthi tā me purā porānānam sucinnānam suparakkamtānam subhānam kallānānam kadānam kammānam kallānaphalavittivisese, jeņāham hirunnenam vaddhāmi suvannenam vaddhāmi, dhanenam vaddhāmi, dhannenam vaddhāmi, puttehim vaddhāmi, pasūhiin vaddhāmi, vipuladhana-kanaga-rayana-mani-mottiya-samkhu-silapavāla-rattarayana-samtasārasāvuejjenam atīva-atīva abhivaddhāmi, tam kimn nam aham purā porāṇānam succinnānam jāva kaļānam kammānam egamtaso khayam uvehamāne viharāmi? tam jāvatāva aham hirannenam vaddhāmi jāva ativa-atīva abhivaddhāmi, jāvam ca me mitta-nāti-niyaga-sayana-sambamdhi-pariyano ādhāti pariyāņāi sakkārei sammānei kallāņam mamgalam devayam viņaenam ceiyain pajjuvāsai, tāvatā me seyam kallam pauppabhāyāe rayanie jāva utthiyammi süre sahassarassimmi dinayare teyasā jalamte sayameva cauppudayam dārumayam padiggahagam karettā viulam asana-pāna-khāima-sāimam uvakkhadāvettä, mitta-näi-niyaga-sayana-sambamdhi-pariyanam āmamttettā, tam mitta-nāi-niyaga-sayana-sambamdhi-pariyaņam viulenam asaņa-pāna-khāima-säimenam vattha-gamdha-mallālamkarena ya sakkārettă sammānettā, tasseva mitta-nāi-niyaga

Page #93

Bhagavai 3:2:102
-: 69:-sayana-sambamdhi-pariyanassa purao jetthaputtam kutumbe thāvettä, tam mittanāi-niyaga-sayana-sambamdhi-pariyanam jetthaputtam ca āpucchittā, sayameva cauppudayam dārumayam padigahagam gahāya mumde bhavittā dāņāmäe pavvajjāe pavvaittae. pavvaie vi ya nam sumāne imam eyārūvum abhiggaham abhiginhissāmi-kappai me jāvajjīvāe chathamchatthenam anikkhittenam tavo kammeņam uddham bāhāo pagijjhiya-pagijjhiya sūrabhimuhassa āyāvanabhūmie āyāvemānassa viharittae, chatthassa vi ya nam pāranayamsi āyāvanabhūmio paccorubhittā sayameva dārumayam padiggaha-gam gahāya tāmalittié nayarie ucca-niya-majjhimāim kulāim gharasamudānassa bhikkhāyariyāe adittā jam me padhame pudae padai, kappai me tam pamthe pahiyānam dalaittae. jam me docce pudae padai, kappai me tam kāga-sunayānam dalaittae. jam me tacce pudae padai, kappai me tum maccha-kacchabhānam dalaittae. jam me cautthe pudue padai, kappai me tam appaņā āhāram āhārettae--tti kattu evam sampehei, sampehettā kallam pāuppabhāyāe rayanie tam ceva niravasesam jāva jam se cautthe pudae padai, tam appanā āhāram
āhārei. The Topic of Dānāmā Initiation of Pūraņa
Then, once around the midnight, while Puraņa, the householder, was wakefully pondering over his family affairs, there arose in his mind such internal, recollective, wishful and mental resolve: ‘At present, I am getting the beneficial fruits of my past, old, righteous, well exerted, auspicious and beneficial karma, on account of which I am thriving in silver, gold, wealth, grain, progeny, cattle, huge fortune, precious metal, precious stone, gem, pearl, conchshell, inferior gems, coral, red gem, best objects, riches, I am thriving more and more. Should I now wantonly squander away the rewards of my past, old, well-practised, enthusistically undertaken, auspicious and beneficial karma? "Therefore, during this period of my thriving in silver etc., ..... up to while I am thriving more and more, and my friends, kinsmen, near ones, own people, relatives, attendants respect me, recognize me, greet me, revere me and offer adoration to me as a lucky, auspicious deity and shrine with humbleness, it would be beneficial for me to prepare myself a quadripartite wooden bowl next morning on the rise of the thousand-rayed brightly shining sun at the end of the night. Having prepared the bowl, I shall prepare plentiful food, drink, sweetmeats and dainties, and invite friends, kinsmen, near ones, own people, relatives and attendants. I shall then honour and respect those friends, kinsmen, near ones, own people, relatives and attendants with profuse food, drink, sweetmeats and dainties, clothes, perfumes, garlands and ornaments. And in the presence of those friends, kinsmen, near ones, own people, relatives and attendants, I shall install my eldest son as the head of the family. And then with the consent of my friends, kinsmen, near ones, own people, relatives, attendants and the eldest son, I shall ceremonially take up the quadripartite

Page #94

-: 70:
Bhagavai 3:2:102-104 quadripartite wooden bowl, shave my head and initiate myself in a hermit's life called dāņāma pravrajyā. Being thus initiated, I shall impose on myself this restrictive resolve: it behoves me to lead my life by exposing my body to the sun on the sunbaked ground with upraised arms, practising austerity of continuous two-day fasting till the end of my life; on the breakfast day after the two-day fasting, coming out of the sunbaked ground with my quadripartite wooden bowl, I shall visit the high, the low and the middle class families of the city of Bebhela Sannivesa for begging alms. The alms received in the first area of my quadripartite wooden bowl, I shall distribute it among the wayfarer on my way. The alms received in the second one, I shall distribute it among crows and dogs; what is received in the third area of my bowl, I shall distribute among fish and tortoises; what is received in the fourth area, would be suitable for my own consumption'. Having reflected thus, at twilight next morning, he exactly follows the same ..... upto what is received in the fourth area, he consumes himself.
Bhāsya
1. Dānāmā
This is the ascetic discipline adopted by householder Pūrana, which prescribes a special ritual for distributing and consuming alms. The follower of this discipline keeps a quadripartite wooden bowl. He distributes the alms received in the first quadrant of the bowl among the wayfarers: what is received in the second quadrant is distributed among crows and dogs: what is received in the third quadrant is distributed among fish and tortoises: what is received in the fourth quadrant is consumed by himself.
Text
comma.
3.103 tae nam se pürane bālatavassi tenum orālenam viulenam payattenam
paggahienam bālatavokammenam sukke lukkhe nimamse atthi-cammāvanuddhe kidikidiyābhūe kise dhamanisamtae jāe yävi hotthā. Then, the body of Pūraņa, the unelightened hermit, on account of that unenlightened austerity that was great, vast, approved and meticulously observed, turned dry, rough, fleshless, bare bone covered with skin, rattling,
emaciated and strewn over with veins. Pūraṇassa pāovagamaņā-padam 3.104 tae ņam tassa püranassa bālatavassissa annayā kayāi puvvarattāvarattakāla
samayamsi aniccajāgariyam jāgarumānassa imeyārūve ajjhatthie cimtie patthie maņogae samkappe samuppajjhiithā-evam khalu aham imenam orālenam vipulenam payatteņam paggahienam kallānenam sivenam dhannenam mamgallenam sassirienam udaggenam udatteņam uttamenam mahānubhāgenam tavokammenam sukke lukkhe jāva dhamanisamtae jäe, tam atthi jāva me utthāne

Page #95

Bhagavai 3:2:104
-:71:kamme bale vīrie purisakkāraparakkame tavatä me seyam kallam pāuppabhāyāe rayanie jāva utthiyammi süre sahassarassimmi dinayare teyasä jalamte bebhelassa sannivesassa ditthābhatthe ya pāsamdatthe ya gihatthe ya puvvasamgatie ya pariyāya-samgatie ya āpucchittā bebhelassa sannivesassa majjhammajjhenam niggacchittā, pāduga-kumdiya-mādīyam uvagaranam cauppudayam dārumayam ca padiggahagam egamte edittā bebhelassa sannivesassa dāhinapuratthime disībhäge addhaniyattaniya-mamdalam ālihittā samlehanā-jhūsanā-jhūsiyassa bhattapānapadiyāikkhiyassa pāovagayassa kālam anavakamkhamānassa viharittae tti kattu evam sampehei, sampehetta kallam pāuppabhāyāe rayaņie jāva utthiyammi süre sahassarassimmi dinayare teyasā jalamte bebhele sannivese ditthābhatthe ya pasamdatthe ya gihatthe ya puvvasamgatie ya pariyāyasamgatie ya äpucchai, āpucchittă bebhelassa sannivesassa majjhammajjhenam niggacchai, niggacchittā pāduga-kumdiyamādīyam uvagaranam cauppudayam dūrumayam ca padiggahugam egamte edei, edittā bebhelassa sannivesassa dāhinapuratthime disībhāge addhaniyattaniya-mamdalam ālihittä samlehanā-jhüsaņā-jhūsie bhattapāna-padiyāikkhie pāovagamanam nivanne. The Topic of Pūrana's Fast-unto-death
Then, once, around the midnight, while Pūraņa who was practising unenlightened austerity was pondering over the transitory nature of things, there arose in him such internal, recollective, wishful and mental resolve, "My body has turned dry, rough (Bha. 3.35) ...... up to strewn over with veins, on account of my practising austerity that is lofty, long-drawn, approved (by the scripture), respected, salutary, unhindered, fortunate, auspicious, resplendent, progressive, magnanimous, excellent, unperplexed and vastly impressive; and till I have enthusiasm, karma (action), strength, energy, self-exertion and self-efficiency, it will be beneficial for me to ask tomorrow in the twilight of the morning, on the rise of the thousand-rayed sun, shining brightly, those persons whom I had met in Bebhela Sanniveśa, those heretical ascetics and householders with whom I had talked, people with whom I was acquainted before initiating myself into ascetic life and also with whom, I made acquaintance during my ascetic life; after asking them, I should pass through the middle of Bebhela Sanniveśa, and putting aside my religious outfit of wooden footwear, kamandalu and quadripartite wooden bowl in a lonely place, I should mark out a spot half of the length of my body in the south-western corner of Bebhela Sanniveśa and absorb myself in the practice of scraping penance, giving up food and drink to fast unto death without any hankering for death.” He reflects thus. Having reflected thus, next day in the twilight of the morning, on the rise of the thousandrayed sun, shining brightly, he sought consent of those persons whom he had met in Bebhela Sanniveśa, those heretical ascetics and householders with whom he had talked, people with whom he was acquainted before

Page #96

~:72:~
Bhagaval 3:2:104-105
initiating himself into ascetic life, and also with whom he made acquaintance during his ascetic life. Having sought their consent, he passes through the middle of Bebhela Sannivesa, having passed through, he deposits his footwear, outfit of kamandalu etc., and the quadripartite wooden bowl in a lonely place; having deposited them, he marks out a spot of half the length of his body in the south-western corner of Bebhela Sannivesa; having marked out, he undertakes the scraping penance and gives up food and drink and engages himself in the fast unto death.
Bhagavao egaraiyā mahāpaḍimā-padam
3.105 tenam kälenam teṇam samaeṇam aham goyama! chaumatthakäliyäe ekkärusavāsapariyäe chatthamchattheṇam aṇikkhitteṇam tavokammeņam samjameṇam tavasä appäṇam bhāvemāṇe puvvāṇupuvvim caramäṇe gämäṇugāmam duijjamane jeneva sumsumarapure nagare jeneva asoyasamde ujjäne jeneva asoyavarapayave jeneva pudhavīsilāvaṇṭae teneva uvägacchami, uvagacchittä asogavarapayavassa heṭṭhā pudhavīsilāvaṇṭayamsi atthamabhattam pagiṇhāmi, do vi pāe sahaṭṭu vagghāriyapāṇī egapoggalani-viṭṭhadiṭṭhi animisanayane isipabbharagaenam kāenam, ahāpanihiehim gattehim, savvimdiehim guttehim egaräim mahāpaḍimam uvasampajjettä nam viharami.
The Topic of Lord Mahavira's a Night-long Super-intensive Course
In' that period, at that time, O Gautama, I was in the eleventh year of my ascetic life with the veil of ignorance, leading the life of an ascetic sanctifying myself by the practice of self-restraint and austerity, observing uninterrupted three-days fasts. Wandering serially from village to village, I arrived at a stone-slab under an excellent Ashoka tree, in a big Ashoka garden, in the city of Sumsumarapura. Under the excellent Ashoka tree, on the stone-slab, I undertook three-days fast, with both legs closely joined and the arms fully stretched, with the eye fixed on a single material particle, with unblinking eyes, tilting my body slightly forward, fixing the limbs at their proper places, controlling all the senses, I was practising a night-long intensive course of
penance.
Bhasya
1. Sutra 105
In the present Sutra, there is a description of the super-intensive course of penance, practised by Lord Mahāvīra. In the Antagadadasão, also there is a mention of a night-long super-intensive course of penance. Among the twelve intensive courses of penance, the twelfth one is called 'one day long penance', which can be compared with the super-intensive penance mentioned here.
See the following table.

Page #97

Bhagavai 3:2:105
-:73:
The super-intensive cour- | A night-long intensive se of penance. Bhagavai, course of penance. Anta3.105
gadadasāo, 3.8.88
The twelfth intensive course of penance of monks. Dasão, 7.33
With both legs closely | Tilting the body slightly | With both legs closely joined and the arms fully forward, with the arms stretched, with the eyes fully stretched, both the stretched, with the eyes fixed unblinkingly on a legs closely joined fixed unblinkingly on a single material particle, together, eyes fixed un- single material particle, tilting the body slightly blinkingly on a white tilting the body slightly forward, fixing the limbs material particle. forward, fixing the limbs at their proper places,
at their proper places, controlling all the
controlling all the senses.
senses.
Lord Mahāvīra, in the three days' fasting adopted a night-long intensive course of penance. Monk Gajasukumāra, on the first day of ordination, adopted a nightlong intensive course of penance in the Mahākāla crematory. In the Dasão, there is no mention of the term 'super-intensive course of penance'. There only the 'oneday intensive course of penance practised by a monk is mentioned. Such penance is adopted during a three-day fast. From the above three lists, it is clearly known that there is only difference of nomenclature between the night-long intensive course of monks and the night-long super-intensive course of penance, there being no substantial difference between them.
2. Fixing the eyes unblinkingly on a single material particle
In the Jain system of meditation, the fixing of gaze steadily on a particular material particle is designated as 'unblinking perception'. Lord Mahāvīra practised such concentration quite frequently. In the Tantra-śāstra and Hathayoga such practice is called Trātak. Here 'the material particle' may stand for either a part of body' or an external object'. It is an important aspect of the practice of meditation to fix unblinkingly the gaze on the tip of the nose or in the middle of both the eyebrows. Acārya Hemachandra has characterized the unblinking gaze on the tip of the nose as a form of Jinendra-mudrā (a posture of the Jina). The fixing of the unblinking gaze in the middle of both the eyebrows has been called 'Sāmbhavi mudrā' in the Gheranda Samhitā.
Semantics aștama-bhakta — after lapsing seven meals in three days, accepting the eighth meal i.e., the three-day fasting. vaggahāriya - this is a desī word which means 'stretched'. The words vāghāri and vāghāriya are also available.* prägbhāra - the front part, summit. The Vrtti explains this as 'the face titled

Page #98

-:74:
Bhagavai 3:2:105-109 forward, that is inclined downward. yathāpraņihita -- limbs put in their proper (i.e., prescribed) position.
1. Ayāro, 9.1.5. 2. Ayogavyayacchedikā, 20
vapusca paryankasayam slatham ca, drśau ca nāsäniyate sthire ca.
na śikṣiteyam paratīrthanāthaih, jinendra! mudrāpi tavānyadästām.. 3. Gherandasamhitā, 3.64
netrāñjanam samālokya, ātmārāmam nirīkşayet.
sā bhavocchämbhavīmudrā, sarvatantresu gopitä.. 4. Desīsabdakośa. 5. Apte-Prāgbhāra--the front part, fore part, top or summit of a mountain. 6. Bha. Vp. 3.105-prāgbhāraḥ—agratomukhabhavanatatvam.
Text
Pūranassa camaratta-padam 3.106 tenam kälenam tenam samaenam camaracaicā rāyahāņi animdā apurohiya
yā vi hotthā. The Topic of the Attainment of the Status of Camara by Pūraņa
In that period, at that time, the capital city Camaracañcā was without a
chief Indra and without priest (Purohita). 3.107 tae nam se pūrane bālatavassī bahupadipunnāim duvālasavāsāim pariyāgam
pāunittā, māsiyāe samlehanāe attānam jhusettā, satthim bhattāim anasanūe chedettā, kālamāse kālam kiccă camaracamcāe rāyahānīe uvavāyasabhāe jāva imdattāe uvavanne. Then, the unenlightened hermit Pūraña, completing the term of full twelve years of ascetic life, practised a month long scrapping penance, missing sixty meals and passed away and was born as the chief of the gods in the hall of
descent in the Camaracañcā capital. 3.108 tae nam se camare asurimde asurarāyā ahunovavanne pamcavihāe pajjattie
pajjattibhāvam gacchai, (tam jahā-āhārapajjattie jāva bhāsa-manapajjattie). Then, Camara, the chief and the king of Asuras, just born, attained all the five maturations, for example, the alimental maturation ...... up to maturation
of speech and mind. Camarassa kova-padam 3.109 tae nam se camare asurimde usurarāyā pamcavihāe pajjattie pajjattibhāvam gae samāne uddham vīsasāe ohinā ābhoei jāva sohammo kappo, pāsai ya tattha
sakkam devimdam devarāyam, maghavam pākasāsanam. sayakkatun sahassakkham,

Page #99

Bhagavai 3:2:109
-:75:
vajjapānim puramdaram. dāhiņaddhalogahivaim battīsavimāṇasayasahassāhivaim erāvanavāhanam surimdam arayambaravatthadharam ālaiyamälamaudam nava-hema-cārucitta-camcala-kumdala-vihijjamānagamdam bhāsurabomdim palambavanamālam divvenam vannenam jāva dasa disão ujjovemānam pabhāsemānam sohamme kappe sohạmavademsae vimāne sabhāe suhammäe sakkamsi sihäsanamsi jāva divvāim bhogabhogāim bhumjamāņam pāsai, pāsittä imeyārūve ajjhatthie cimtie patthie manogae samkappe samuppajjhitthā-kesa ņam esa apatthipatthe durumtapamta-lakkhane hirisiriparivajjie hīnapunnacāuddase jam nam mamam imãe eyārūvāe divvāe deviddhie divvāe devajjuttie divve devānubhāve laddhe patte abhisamannāgae uppim appussue divvāim bhogabhogāim bhumjamāne viharai-evam sampehei, sampehettā sāmāniyaparisovavannae deve saddāvei, saddāvettă evam vayāsi--kesa nam esa devānuppiyā! apatthiyapatthae jāva
divvāim bhogabhogāim bhumjamāne viharai? The Topic of the Anger of Camara
Then, Camara, the chief and the king of Asuras, being possessed of the five maturations, by his natural' power of clairvoyance, fixed his attention upward on the Sudharmā heaven, looked at Sakra, the chief of gods, the king of gods, Magavā, Pākasasana, Satakratu, Sahasrākşa, Vajrapāņi, Purandara:- the lord of southern half of the heaven, the lord of thrity-two hundred thousand vimānas and the rider of the Erāvana elephant, the lord of gods, wearing garment as pure as sky, wearing garland ...... up to the crown with his cheeks adorned with moving earring with beautiful golden painting, with shining body, wearing long garlands brightening, illuminating the ten directions by his celestial complexion. He saw him in that Sudharmā heaven in the space-abode, in the Sudharmā Assembly seated on the throne called Sakra ...... up to enjoining celestial pleasures. On seeing that, there arose an internal, thoughtful, desirable, mental resolve in him—"who is the fellow hankering after the undesirable, possessed of miserable end and disagreeable character, devoid of shame and grace, born on ominous fourteenth day of dark fortnight? Even though he has acquired, obtained and attained such special celestial fortune, celestial splendour and celestial divine power, is seated, above my head, enjoying celestial pleasures with immense patience. He thought thus, and having thought thus, he called the gods born in the assembly of co-chiefs, having called them, he spoke to them thus—"O beloved of gods, who is that fellow hankering after the undesirable ...... up to enjoying the celestial pleasures with immense patience?''5
Bhāsya 1. Natural
Visasā (viśrasa)-nature. In Sanskrit lexicons, the word viśrasā stands for decay,

Page #100

- 76:
Bhagavai 3:2:109 debility, decrepitude, old age. In the commentaries on the Āgamas, it stands for *nature' and vaisrasika means 'natural'. 2. Maghava ...... Purandare--nine names of Indra have been compiled in one single verse, beginning with Sakka (Sakra). The Vrtti gives etymologies of some of the names, which are different from the Niruktas of Sāyana, given below: Maghavā---maghā means 'massive clouds'; the controller of such clouds is maghavā. This is available in Daśāśrutaskandha Cūrni also. See Niryuka Kosa-maghavā. Pākaśāna-pāka means 'a powerful enemy'; the vanquisher of such enemy is pākāśāsana. Satakratu—the practitioner of hundred kratus; kratu means "an intensive course of penance', that is, special resolve for penance. It may also stand for the fifth course of intensive penance of the lay devotees, with reference to the life of Kartikaśresthi. Sahasrākṣamthe possessor of thousand eyes. Indra has five hundred ministers; the eyes of those ministers are engaged in the affairs of Indra, and as such, Indra has thousand eyes. Purandara-Indra is so called because he demolishes the cities of the Asuras and the like.
The Vrtti depends on the Daśāśrutaskandha Cūrni for explaning these words. See the Nirukta Kośa on those words,
Bhagavati Vrtti
Other Nirukta
Maghavā-maghā mahāmeghāste yasya vase Maghavă-dhanavān, havişmān (sāyanabhäsye) santyasuu maghava.
mahyute pujyate iti maghavan (sabdakalpa
drume). Pākasasanah-päko nāma balavān ripustam yah Pākaśāsanah--pākam tunnümukam daityam śāsti sāsti- nirākarotyasau pākaśāsanah.
(vācasputikoša). Satakratuh-Satam kratunām--pratimānāma- Satakratuh--satakarmä (säyunabhäşye)---satam bhigralaviseşāņām śrumanopāsakupañcamapru- kratavo (yajñāh) yasya (vācaspatikosa). rimārūpānām vä kärtikaśreștibhavāpeksuyā yasyāsau sutakrutuh. Sahasrākṣaḥ--sahasramakşanām yasyāsau Sahasrākṣah--unantajvālah-- sāyanubhāsye)-- sahasrāksah. indrasya kila mantriņām pañcasa- sahasram aksīni yasya sah (vācaspatikośa). täni santi. tadiyūnām câksnämindraprayojanavyāprtatayendrusambandhitvena vivakşunāttasya sahasrāksatvanniti. Purandarah---asurūdipurānām därunāt puran- Purandarah--satrūnām purām dārayita darah.'
(sāyanubhāsye)-satrūnām purah dūrayatināśayati (vācuspatikosa).
3. Wearing garments as pure as sky (arayambaravatthadhara)-araya means 'pure'; here ambara means 'sky'. The two words qualify the garment' implying that he wears garments as pure and clean as the sky. This is the explanation offered by the Vrtti. The first adjective is arajas,

Page #101

Bhagavai 3:2:109-110
- 77:
and so what is the point in saying that the garment is as clean as the sky? So it would be more appropriate to explain that the garment is of blue hue or fine like the sky, being invisible. 4. Born on ominous fourteenth day of dark fortnight hinapunnacauddasa—it is a vituperative phrase. According to the Vrtti, the fourteenth day is regarded as auspicious for birth; the vituperative phrase is 'you are not born on the fourteenth day'. Srimajjayācārya has explained it as 'born on the fourteenth day of the dark fornight. One meaning of the word cäturdaśa is rāksasa (demon). 5. With immense patience (alpotsuka)
The Vrtti has explained it as alpautsukyu. Autsukya means 'quickly' or 'in haste'. The person who is not 'in haste' or 'overeager' can be called anutsuka. Semantics apatthiyapatthae-hankering after the undesirable. Srimajjayācārya has explained it as 'one who is desirous of death. duramtapamtalakkhane--possessed of miserable end and disagreeable character. Here panta is a desī word, which means 'disagreeable' or 'undesirable'.
1. Bha. Vr. 3.109. 2. Bha. Jo. 1.58.21 —
hīņapunya cauddasī no upano, kāli büli amavasa jāyo.
jeha bhani mujjha ehavă, chave rūpa karī yukta tähyo.. 3. Apte. Cāturdaśam—A demon (Caturdaśyām drśyate iti). 4. Bha. Jo. 1.58.20— kuņa re cha apatthiya-patthae, maranavänchaka viparita.
Text 3.110 tae nam te sämāniyaparisovavannagā devā camarenam asurimdenam
asurarannā evam vuttä samānā hatthatutthacittamānamdiyānamdiyā pūmanā prumasomanassiyā harisavasavisappamāṇāhiyayā karayalapariggahiyam dasanaham sirasävattam matthae amjailm kattu jaenam vijaenam vaddhāvemti, vaddhāvettä evam vayāsī—esa nam devāņuppiyā! sakke devimde devarāyā jāva divväim bhogabhogāin bhumjamāne viharai. Then, being thus addressed by Camara, the chief and the king of Asuras, the co-chief gods born in the assembly had their minds full of glue and gladness, were happy, pleased, with minds full of delight, and deeply satisfied. Their heart was puffed up with glee. Rotating their folded hands, displaying ten nails, before their forehead greeted the chief of the Asuras with chorus of victory. Greeting him thus, with victory, they addressed him thus: 'O beloved of gods! he is Sakra, the chief and the king of gods, .... up to enjoying celestial pleasures'.

Page #102

78:
Bhagavai 3:2:111-112 3.111 tae nam se camare asurimde asurarāyā tesim sāmāniyaparisovavannagānam
devānam amtie eyamattham soccā nisamma āsurutte ruthe kuvie camdikkie misimisemāne te sămâniyaparisovavannage deve evam vayāsi-anne khalu bho! se sakke devimde devarāyā, anne khalu bho! se camare asurimde asurarāyā, mahiddhie khalu bho! se sakke devimde devarāyā, appiddhie khalu bho! se camare asurimde asurarāyā, tam icchāmi nam devānuppiyā! sakkam devimdam devarāyam sayameva accāsāittae tti kattu usine usinabbhūe jāe yāvi hotthā. Hearing and listening thus from those co-chief gods born in the assembly of the sāmānika, Camara, the chief and the king of Asuras was surcharged with emotion, and became angry, enraged and ferocious, quashing teeth with anger. He then addressed those co-chief gods thus: 'O beloved of gods, the Sakra, the chief and the king of gods, is alien from me, my antagonist; the Camara, the chief and the king of Asuras is other than him, his antogonist. Śakra, the chief and the king of gods, is possessed of great fortune, and Camara, the chief and the king of Asuras, is possessed of little fortune. So I wish to denigrated the Sakra, the chief and the king of gods'. Saying thus, he was infuriated, hot with the fire of anger.
Bhāsya 1. ati-āśātanā (accāsāittae)
In order to denigrate him of his reputation.
1. Bha. Vp. 3.111--atyāśātayitum chāyāyā bhramsyitumiti.
Text
Camarassa bhagavao ņīsāpuvvam sakkassa āsāyaṇa-padam 3.112 tae nam se camare asurimde asurarāyā ohim paumjui, paumjittā mamam
ohiņā ābhoei, ābhoettä imeyārūve ajjhatthie cimtie patthie manogae samkappe samuppajjitthā--evam khalu samane bhagavam mahāvīre jambūdīve dīve bhārahe vüse sumsumārapure nayare asogasamde ujjāne asogavarapāyavassa ahe pudhavisilāvattayamsi arhamabhattam paginhittā egarāiyam mahāpadimam uvasampijjittānam viharai, tam seyam khalu me samaņam bhagavam mahāvīram nīsāe sakkam deviņdam devarāyam sayameva accasäittae tti kattu evam sampehei, sampehettă sayanijjāo abbhutthei, abbhutthettā devadūsam parihei parihettä jeneva sabhä suhammā jeņeva coppäle paharanakose teneva uvāgacchai, uvāgacchittā phaliharayanam parāmusai, ege abie phaliharayanamāyāe mahayā amarisam vahamäne camaracamcāe rāyahānie majjhammajjhenam niggacchai, niggacchittā jeneva tigimchikūde uppāyapavvae teneva uvāgacchai, uvägacchittă veuvviyasamugghäenam samohannai, samohanittā jāva uttaraveuvviyam rüvam vikuvvai, vikuvvittā tāe ukkitthäe turiyāe cavalāe camdāe jaināe cheyāe sīhāe sigghāe uddhuyāe divvāe devagaie tiriyam asamkhejjānam

Page #103

Bhagavai 3:2:112
~:79:~
dīvasamuddāṇam majjhammajjhenam vivayamāṇe-vivayamane jeņeva jambūdīve dīve jeneva bhārahe väse jeņeva sumsumārapure nagare jeņeva asoyasamḍe ujjāne jeneva asoyavarapāyave jeneva puḍhavisilāvaṭṭae jeņeva mamam amtie teneva uvāgacchai, uvāgacchitta mamam tikkhutto āyāhiņapayāhiņam karei, karettā vamdai, namamsai, vamdittā namamsittā evam vayāsī———- icchami nam bhamte! tubbham nīsāe sakkam devimdam devarayam sayameva accāsāittae tti kaṭṭu uttarapuratthimam disībhāgam avakkamei, avakkamettā veuvviyasa-mugghāenam samohannati, samohaṇittā jāva doccam pi veuvviyasamugghāenam samohannai, egam maham ghoram ghorāgāram bhimam bhimāgāram bhāsuram bhayāṇīyam gambhiram uttāsaṇayam kālaḍdharattamāsarāsisaṇkāsam joyaṇasayasāhassīyam mahābomdim viuvvai, viuvvettä apphoḍei vaggai gajjai, hayahesiyam karei, hatthigulagulaiyam karei, rahaghaṇaghaṇāiyam karei, pāyadaddaragam karei, bhūmicaveḍayam dalayai, sihaṇādam nadai, uccholei paccholei, tivatim chimdai, vāmam bhuyam ūsavei, dāhinahatthapadesiņie amgutthanahena ya vitiriccham muham viḍamvei, mahaya-mahayā saddeņa kalakalaravam karei, ege abie phaliharayaṇamāyāe uddham vehāsam uppaie-khobhamte ceva aheloyam kampemāne va meinītalam sākaḍdhamte va tiriyaloyam, phoḍemāne va ambaratalam, katthai gajjamte, katthai vijjuyāyamte, katthai vāsam vāsemāņe, katthai rayugghayam pakaremāne, katthai tamukkayam pakaremāne, väṇamamtare deve vittäsemäne-vittāsemāṇe, joisie deve duha viohayamäne-vibhayamāṇe, ayarakkhe deve vipalayamāṇevipalayamāṇe, phaliharayanam ambaratalamsi viyaṭṭamāne-viyaṭṭamāṇe, viubbhāemāne-viubbhāemāṇe tāe ukkiṭṭhäe turiyãe cavalãe camdãe jaiņāe cheyãe sihäe sigghae uddhuyãe divvãe devagate tiriyamasamkhejjāṇam dīvasamuddāņam majjhammajjheṇam vivayamāṇe-vivayamāne jeneva sohamme kappe, jeneva sohammavaḍemsae vimāne, jeneva sabhā suhammā teņeva uvāgacchai, egam pāyam paumavaraveiyāe karei, egam pāyam sabhāe suhammãe karei, phaliharayaṇenam mahayā-mahayā sadeņam tikkhutto imdakilam auḍei, äuḍettä evam vayasi-kahi nam bho! sakke devimde devarayā? kahi nam tão caurāsïisāmāṇiyasāhassio? kahi nam te tāyattīsayatāvattīsagā? kahi nam te cattări logapālā? kahi nam tão aṭṭha aggamahisio saparivärão? kahi nam tão tinni parisão? kahi nam te satta aniya? kahi nam te satta aniyahivai? kahi nam tão cattāri caurāsuo ayarakkhadevasahassio? kahi nam tão aṇegão accharākoḍio? ajja haṇāmi, ajja mahemi, ajja vahemi, ajja mamam avasão accharão vasamuvaṇamamtu tti kaṭṭu tam anittham akamtam appiyam asubham amanunnam amaṇāṇam pharusam giram nisirai.
The Topic of Insulting Sakra by Camara after seeking Support of the
Lord
Then, Camara, the chief and the king of Asuras, applied his power of clairvoyance. Doing so, he looks at me (Lord Mahāvīra). On seeing me, there arose in his mind the internal, recollective, wishful and mental resolve: At this moment, the Ascetic Lord Mahāvīra is seated on a stone slab under an

Page #104

-: 80 :
Bhagavai 3:2:112
excellent Asoka tree in the Asoka garden at the city of Sumsumārapura in the continent of Bhārata, in the Island of Jambū, with the resolve of a three day fast, undertaking a nightlong great intensive course of penance. It will be better for me to denigrate Sakra, the chief and the king of gods, seeking the support of the Ascetic Lord Mahāvīra. Thinking thus, he ponders; having pondered, he got up from the bed, put on the celestial robe. Putting on the celestial robe, he reaches the Sudharmā hall and the place of the arsenal named Coppāla. Reaching there, he lifts up the club-gem' (a weapon) in his hand. Lifting up the club-gem, not depending on anybody else, alone he passes through the middle of the capital of Camaracañcā, infuriated with extreme anger. Having done so, he arrived at the Utpāta (takeoff) mountain called Tigimcchikūta.? Then he exercises his protean power. Exercising his protean power, ...... up to he creates the para-protean body. Having done so, he proceeded, in speed that was high, quick, hasty, terrible, accelerating, topmost like that of lion's rapid, swift and celestial, in horizontal direction through innumerable Islands and oceans and consecutively reached the Island of Jambūdvīpa, the continent of Bhārata, the city of Sumsumärapura, the Aśoka garden, the excellent Asoka tree, the stone slab and the spot in my vicinity. Having reached there, he circumambulated me, keeping me to the right, thrice. Having done so, he offered homage and obeisance to me. Having offered homage and obeisance to me, he addressed me thus: O Lord, with your support, I wish to denigrate Sakra, the chief and the king of gods. Having said so, he reached the north-eastern corner. Having reached there, he created the protean body. Having done so, he created the second paraprotean body that was most terrible, of terrible shape, dreadful, of dreadful shape, terrific (bhāsura), fearful, deep, terror-producing, as dark as the midnight of the fifteenth night of dark fortnight and a heap of black beans, of the height of one hundred thousand yojanas. Having done so, he threw his arms upward, jumped, roared, neighed like horse, gargled like elephant, rattled like chariot, patted on the earth with feet, slapped on the earth with feet, roared like the lion, patting sometimes forward, sometimes backward, cuts the tripadī" (like a wrestler playing a trick), raises up the left arm, distorts his face by bending it by the nails of the forefinger and the thumb of the right arm and murmurs loudly. Then, he flew alone, without any other support, upward in the sky in this terrible posture with the club-gem. It appeared as if he was agitating the underworld, shaking the earth, contracting the horizontal region, exploding the sky, sometimes roaring, sometimes sparkling like lightening, sometimes raining, sometimes raising the dust and sometimes creating dense darkness, and repeatedly frightening the forest gods, dividing the luminous gods in two parts, dispersing the sentinel gods, brandishing the club-gem in the sky and rebuking. Thus, he reached the Sudharmā Hall, the saudharmāvatamsaka space-abode, passing through innumerable Islands and oceans in the horizontal region with speed

Page #105

Bhagavai 3:2:112
-:81:that was best, quick, hasty, terrible, accelerating, topmost, like that of lion's, rapid and celestial. There, he placed one leg on the padmavaravedikā and another on the Sudharma Hall and shouted aloud, striking on the indrakīla (the banner of Indra) thrice with the club-gem. Striking thus, he exclaimed—where is that Sakra, the chief and the king of gods, where, are the eighty-four thousand co-chief gods, where are those thirty-three minister gods, where are those four custodians, where are those eight chief queens with retinue, where are those three assemblies, where are those seven armies, where are those seven army-chiefs, where are those three lac thirty-six thousand sentinel gods, where are those millions of celestial damsels? I shall beat them all, twist them, torture them, let the celestial damsels who were not under my control, come under my control now'. Thus he hurls harsh abuses that were unseemly, indecorous, unsavory, inauspicious, unpleasant and disagreeable.
Bhāsya 1. Parigharatna (club-gem)
In Apte's The Practical Sanskrit-English Dictionary, Parigha is translated as 'an iron club in general'. It is a kind of weapon. For club, we have gadā, mudgara, danda or läthi in English-Hindi Dictionary. 2. Tigimcchikūta, Utpātparvat
These have been described in Bhagavatī, 2.118. In the Thānam, there is mention of many Utpat mountains of Camara and others.' 3. Uttarvaikriyarūpa (para-protean body)
When the Empyrean and other gods come to the human world, they create bodies appropriate to the human world. The gods have two types of bodies: bodies appropriate to their life form, and para-protean bodies created provisionally. The neck-dwelling gods and the gods of the victory heavens do not create para-protean bodies, and so they have only bodies that are appropriate to their life-form. Other gods have both types of bodies. The bodies of gods and infernals, that are appropriate to their life-forms are called proto-protean. Their newly created bodies are postprotean as compared with the proto-protean. Abhayadevasūri has explained the post-protean (para-protean body) as the body created subsequently. Mostly gods do not travel to other places in their original body (which is appropriate to their lifeform).
They create their para-protean body in their own abode before travelling to other places." 4. Bhayāņiya (fearful)
It is the Prakrit form of Bhayānita. The Vrtti gives two Sanskrit forms of this

Page #106

~:82~
word: Bhayanita and Bhayanika.“
5. He pats on the earth by his feet
Here 'daddaraga' is a desi word which means shaking, striking, beating." 6. Uccholei, Paccholei
Both these words are desi verbal forms. The Vṛtti has explained it as patting forward and backward. In the Rayapaseniya, the readings are ucchalemti and pacchalemti, which mean 'jump up on feet' lingually.' These readings appear to be lingually appropriate. There has been change of vowel in the present reading, 'ccha' changed into 'ccho".
7. Cuts the tripadī
The Vrtti says that just as the wrestler cuts the tripadi, that is, undertakes three-step gait in the wrestling ground, similarly Camara cuts the tripadi. From the exposition of the Vṛtti, the meaning of tripadi-cchede appears to be a trick of a wrestler. In the wrestling a piece of cloth is tied to the shoulder of the opposite wrestler. The tearing of that piece of cloth or taking it off is called tripadi-ccheda. According to Paiyasaddamahaṇṇava, the meaning of tripadi is given as 'taking three steps on the ground'.
Bhagavat 3:2:112
Semantics
apphodei clapping, that is throwing up the hands into the sky. käladdharattha-Śrimajjayācārya gives its meaning as 'as dark as the midnight of ama-the fifteenth night of dark fortnight."
vidambai-to distort."
viubbhāemāṇe-its Sanskrit form is vyapabhrājamāna. The Vṛtti gives the Sanskrit forms vyudbharājamānaḥ, vijṛmbhamāṇaḥ, yudabḥājayan,12
indrakilam the Vṛtti explains it as the bolt fitted at the joint of the doors of the city-gate." Camara stroke the bolt three times. Another meaning of the indrakilam is banner of Indra," which appears to be relevant here.
1. Thaṇam, 10.47-61.
2. Bha. Vṛ. 3.112-püvavaikriyāpekṣayottaräni-uttarakalabhāvini vaikriyāṇi uttaravaikriyāņi. 3. (a) Bha. 6.165.
(b) Bha. Vr. 6.165-tatra ca svasthana eva prayo vikurvante yataḥ kṛttottaravaikriyarupa eva prayo'nyatra gacchatīti no ihagatän pudgalän paryadaya ityadyuktamiti.
4. Bha. Vr. 3.112-bhayaṇlyam' tti bhayamanītam yaya sa bhayānītā'tastām, athavā bhayam bhayahetutvādanikam-tatparivārabhūtamulkāsphulingadi sainyam yasyāḥ sa bhayānīkā"tastām.
5. Ibid., 3.112-pāyadaddaragam'tti bhūmeḥ pädenäsphotanam. See the word 'daddaraga' in Desīśabdokosa.
6. Ibid., 3.112-uccholei'tti agratomukham capetăm dadāti, 'paccholei'tti prsthatomukhâm capejām
dadāti.
7. Raya. sũ. 281.
8. Bha. Vr. 3.112-malla iva rangabhümau tripadicchedam karoti.

Page #107

Bhagavai 3:2:112-113
- 83:
9. Ibid., 3.112-apphodai'tti karāsphoțam karoti. 10. Bha. Jo. 1.58.50. 11. Bha. Vp. 3.112—'vidambei'tti vikstam karoti. 12. Ibid., 3.112-viujjhāemāne'tti vyudbhrājamānah-sobhamäno vijrmbhamāṇo vă vyudbhräjan
vā'mbaratale parigharatnamiti yogah. 13. Ibid., 3.112—'imdakila'tti gopurakapātayugasandhiniveśāsthānam. 14. Apte--indrakila- The banner of Indra.
Text
Sakkemdassa vajjapakkheva-padam 3.113 tae nam se sakke devimde devarāyā tam anittham akamtam appiyam asubham
amanunnam amaņāmam assuyapuvvam pharusam giram soccä nisamma äsurutte rutthe kuvie camdikkie misimisemāne tivaliyam bhiudim nidāle sāhattu camaram asurimdam ausrarāyam evam vadāsi-hambho! camarā! asurimdā! asurarāyā! apatthiyapatthayā! duramtapamtalakkhanā! hirisiriparivajjiyā! hīnapunnacāuddasā! ajja na bhavasi, nāhi te suhamatthīti kattu tattheva sīhāsanavaragae vajjam parāmusai, parāmusittā tam jalamtam phudamtam tadatadamtam ukkāsahassāim vinimmuyamānam-viņimmuyamānam, jālāsahassăim pammucamānampammucamānam, imgālasahassāim pavikkhiramānam-pavikkhiramānam, phulimgajālāmālāsahassehim cakkhu-vikkhevaditthipadighātam pi pakaremānam huyavahaairegateyadippamtam jaiņavegam phullakimsuyasamānam mahabbhayam bhayamkaram camarassa asurimdassa asuraranno vahāe vajjam
nisirai. The Topic of hurling of Vajra by Śakrendra
Śakra,' the chief and the king of gods, hearing and listening to the harsh abuses that were unseemly, indecorous, unsavory, inauspicious, unpleasant, disagreeable, and unheard of before was surcharged with emotion and became angry, enraged, ferocious and ablaze with the fire of anger, knitting three wrinkles on his forehead, addressed Camara, the chief and the king of Asuras, thus: 'O Camara, the chief and the king of Asuras, hankering after the undesirable, possessed of miserable end and disagreeable character, devoid of shame and grace, born on omninous fourteenth day of dark fortnight, you will not survive any more, you will be happy no more'. Thus saying, just seated on the throne, Sakra siezed the Vajra (i.e. the weapon of Indra) by his hand; it was burning, exploding, hissing, constantly emitting thousands of flames, radiating thousands of blazes, scattering red-hot charcoals, distorting the sight and obstructing the vision by thousands of sparks and blazes, shining with glow brighter than fire, moving with tremendous speed, red like full blown kimsuka blossoms, fearful and deadly. Śakra lifted it and hurled it towards Camara, the chief and the king of Asuras, in order to kill him.

Page #108

~: 84:~
Bhāṣya
1. Sūtra 113
Semantics
cakṣuviksepa (distorting of the sight)-ocular error.' drstipratighäta (obstructing the vision)-obstruction of the vision. jaiņavega (tremendous speed)-the Vṛtti explains it as a speed that surpasses all other speeds,' which deserves scrutiny. The word jainde is used as an adjective qualifying 'speed'. It is derived from the word java which means fast. Here also the expression jaina is related with java. phullakimsuyasamaņam the kimśuka flowers are of deep red colour that appears from a distance like a sparkling fire.
Bhagavai 3:2:113-114
1. Bha. Vr. 3.113-cakṣurvikṣepasca cakṣurbhramaḥ.
2. Ibid., 3.113 drstipratighataśca-darśanābhāvaḥ.
3. Ibid., 3.113-jainavegam'tti jayisesavegavudvegajayi vego yasya tattatha.
Text

Camarassa bhagavao saraṇa-padam
3.114 tae nam se camare asurimde asurarāyā tam jalamtam jāva bhayamkaram vajjamabhimuham āvayamāṇam pāsai, päsittā jhiyāi pihāi, pihai jhiyai, jhiyayittä pihäittä taheva sambhaggamauḍavidave salambahatthabharaṇe uddhampãe ahosire kakkhāgayaseyam piva viņimmuyamāṇe-viņimmuyamāne tāe ukkitthae java tiriyamasamkhejjāṇam dīvasamuddāņam majjhammajjheṇam vivayamāṇevivayamane jeneva jambüdive dive java jeneva asogavarapayave jeneva mamam amtie teneva uvagacchai, uvagacchittä bhie bhayagaggarasare 'bhamgavam saraṇam' iti vayamāṇe mamam donha vi pāyaṇam amtaramsi jhatti vegeṇam samovardie.
The Topic of taking Refuge in the Lord by Camara
Camara, the chief and the king of Asuras perceives the burning...... up to deadly Vajra approaching him. Having perceived it, he becomes engrossed in thought. He closes his eyes, while thinking.' He opens his eyes after some time and then closes them again. He becomes engrossed in thought with his eyes closed. In this moment of anxiety, his crest of the crown broke down; his armlet hang downward; with legs up and head down and with his armpits as if sweating, he proceeded in speed that was high, quick (3.112)...... up to in horizontal direction through innumerable continents and oceans and consecutively reached the Jambu Island, ...... up to the Aśoka garden, the excellent Asoka tree and the spot which was in my vicinity. Reaching there, fear-sticken, he spoke to me murmuring with fear thus: 'O Lord! thou art my refuge'. Saying so, he at once fell down with great speed in the space between my feet.

Page #109

Bhagavai 3:2:114-115
-:85:
Bhāsya 1. He becomes engrossed ..... while thinking
The Vrtti explains jhiyāi as thinking and pihāi as 'hankering', there being two objects of such hankering: hankering for the weapon like a Vajra, or hankering after returning to his own abode happily. An alternate meaning of pihāi namely 'to close the eyes' has been recorded in the Vrtti. These two verbal expressions disclose the mental anxiety of Camara.' The word jhiyāi can also be explained in the sense 'to see'. The preposition 'ni' plus root Vidhyai' means to see: 'nidhyānamavalokanam'.? Camaras looks at the vajra and closes his eyes, he closes his eyes and opens his eyes again and again. Semantics taheva—in the moments of thinking.3 maudavidave--crest of the crown. sālambahathābharane-Camara was running in headlong posture, so his armlets hang downward. kakkhāgaya-seyam piva--the bodies of gods are protean and so they do not sweat. So the preposition piva has been used here to say as if it were sweating. 4
1. Bha. Vp. 3.114-jhiyāi' tti dhyāyati kimetat? iti cinatayati, tathā 'pihāi' tti sprhayati yadyevamvidham praharanam mamāpi syādityevam tadabhilasati svasthānagamanam vā'bhilasati, athavā pihāi'tti aksinī pidhatte-nimilayati 'pihãi jhiyai' tti pūrvoktameva kriyadvayam vyatyayena karoti, anena
ca tasyātivyākulatoktā. 2. Abhi. Ci. 3.241. 3. Bha. Vp. 3.114-taheva'tti tatha dhyätavāmstathaiva tatksana evetyarthah. 4. Ibid., 3.114-kakkhāgayaseyam piva'tti bhayātirekätkaksāgatam svedamiva muncayan, devānām kila svedo na bhavatiti samdarśanārthah pivaśabdah.
Text Sakkassa vajja-padisāharaņa-padam 3.115 tae ņam tassa sakkassa devimdassa devaranno imeyārūve ajjjhatthie cimtie
patthie manogae samkappe samuppajjitthă-no khalu pabhū camare asurimde asurarāyā, no khalu samatthe camare asurimde asurarāyā, no khalu visae camarassa asurimdassa asuraranno appano nissäe uddham uppaittā jāva sohammo 'kappo, nannattha arahamte vă, arahamtaceiyāni vā, anagăre vā bhāviappānno nīsāe uddham uppuyai jāva sohammo kappo, tam mahādukkham khalu tahārüvāņam arahamtānam bhagavamtänam anagrāņa ya accāsāyaṇãe tti kattu ohim paumjai, mamam ohinā ābhoei, ābhoettä hā! hā! aho! hato ahamamsi tti kattu täe ukkitthāe jāva divvāe devagaie vajjasa vīhim anugacchamāneanugacchamāṇe tiriyamasamkhejjāņam divasamuddānam majjhammajjhenam jāva jeneva asogavarapāyave, jeneva mamam amtie teņeva uvāgacchai, uvägacchittā mamam cauramgulamasampattam vajjam padisäharai, aviyāim me goyamā! mutthivāenam kesagge vīitthā.

Page #110

- 86:
Bhagavai 3:2:115-116 The Topic of seizing the Vajra by Sakra
There arose in Sakra, the chief and the king of gods, the following resolve that was internal, recollective, wishful and mental: 'Camara, the chief and the king of Asuras is not the master. Camara, the chief and the king of Asuras, is not enough capable. The chief and the king of Asuras has no jurisdiction that he, depending on himself can fly upward to the Sudharmā heaven. He can not reach upward to the Sudharmā heaven without the support of the jina, the jina-caitya or an ascetic who has sanctified himself by meditation. Therefore, it is a matter of great discomfort for me that I have shown great disrespect to the great Lord Jina and ascetic'. Thinking thus, he applied his power of clairvoyance and finds me out by means of his clairvoyance. Having found, me out he exclaims, 'Oh! Oh! I am undone myself, I am ruined'. Saying thus, he followed the track of the Vajra in high ...... up to celestial speed and passing through innumerable continents and oceans in the horizontal region, reached the Asoka tree in my vicinity. Reaching there, he caught hold of the Vajra which was only four fingers away from me, shaking my hair tips by the gush of air from his fist, seizing the Vajra. 3.116 tae nam se sakke devimde devarāyā vajjam padisāharittă mamam tikkhutto
āyāhiņa-payāhinam karei, karettā vamdai namamsai, vamdittā namamsittā evam vayāsi-evam khalu bhamte! aham tubbham nisäe cumarenam asurimdenam asurarunnā sayameva accasāie. te nam mae purikuvienam samānenam camarassa asurimdassa asuraranno vahāe vajje nisatthe. tae nam mamam imeyārūve ajjhatthie cimtie patthie manogae samkappe samuppajjitthā--no khalu pabhū camare asurimde asurarāyā, no khalu samatthe camare asurimde asurarāyā, no khalu visae camarassa asurimdassa asuraranno appano nissõe uddham uppaittā jāva sohammo kappo, nannattha arahamte vā, aruhamtaceiyāņi vā, anagăre vă bhāviappāno nīsāe uddham uppayai jāva sohammo kappo, tam mahādukkham khalu tahārūvānam arahamtānam bhagavamtāṇam anagārāna ya accāsāyaṇāe tti kattu ohim paumjāmi, devānuppie ohiņā ābhoemi, ābhoetta hā! hā! aho! hato ahamamsi tti kattu tāe ukkitthāe jāva jeneva devānuppiye teneva uvāgacchāmi, devānuppiyā nam cauramgulamasampattam vajjam padisāharāmi, vajjapadisāharanatthayāe nam ihamāgae iha samosadhe iha sampatte iheva ajja uvasampajjittānam viharāmi, tam khāmemi nam devānuppiyā! khamamtunam devānuppiyā! khamtumariihamtinam devānuppiyā! nāi bhujjo evam karanayãe tti kattu mamam vamdai namamsai, vamdittā namamsittā uttapuratthiamam disībhāgam avakkamai, vāmenam pādeņam tikkhutto bhūmim vidalei, vidalettā camaram asurimdam asurarāyam evam vayāsī—mukko si nam bho camară! asurimdā! asurarāyā! samanassa bhagavao mahāvīrassa pabhāvena-nāhi te dānim mamāto bhayamathi tti kattu jāmeva disim pāubbhūe tāmeva disim padigae. Catching hold of the Vajra, Sakra, the chief and the king of gods, circumambulated me three times, keeping me to his right. Having

Page #111

Bhagavai 3:2:116-118
~:87:~
circumambulated me, he offered me homage and obeisance. Having offered homage and obeisance, he addressed me thus: 'O Lord, Camara, the chief and the king of Asuras, depending on your support had grossly denigrated me. Then, infuriated, I hurled my Vajra to kill Camara, the chief and the king of Asuras. At that time there arose the idea in me that was internal, thoughtful, desirable and mental: Camara, the chief and the king of Asuras, is not master, enough capable, and has no jurisdiction that depending on himself can fly upward to Sudharmā heaven. He can not reach upward to the Sudharma heaven without the support of the jina, the jina-shrine or an ascetic who has sanctified himself by meditation. Therefore, it was a matter of great discomfort for me that I should grossly denigrate the great Lord Jina and ascetic. Having thought thus, I applied my power of clairvoyance. By clairvoyance I found out thyself. Finding thus, I thought Oh! Oh! I am undone myself. Thinking thus, I reached near thy vicinity in high...... up to celestial speed and caught hold of the vajra that was four fingers away from thyself. I have come down here, travelled here, reached here, to catch hold of the vajra, and staying here today in thy vicinity. I therefore beg pardon of you, O beloved of gods! please excuse me. O beloved of gods! thou art competent enough to forgive me. O beloved of gods! I pledge solemnly not to repeat such act at anytime in the future'. Having said so, he offered homage and obeisance. Having offered homage and obeisance, he departed to the north-eastern direction. There, he digs the earth three times by his left feet. Having done so, he addressed the chief and the king of Asuras thus: 'O Camara, the chief and the king of Asuras, you are now freed by the power of the Ascetic Lord Mahävira. You have now no fear from me'. Having said so, he departed to the direction from which he had come.
Sakka-camara-vajjāņa gaivisaya-padam
3.117 bhamteti! bhagavam goyame samaṇam bhagavam mahāvīram vamdai, namamsai, vamdittä namamsittä evam vayasi-deve nam bhamte! mahiddhie jāva mahāṇubhāge puvvämeva poggalam khivittä pabhā tamevam anupariyaṇṭittā nam genhittae?
hamtā pabha.
The Topic of Relative Speed of Sakra, Camara and Vajra
Addressing him as 'O Lord', Lord Gautama offered homage and obeisance to the Ascetic Lord Mahāvīra. Having offered homage and obeisance, he addressed him thus: O Lord! is the god possessed of great fortune...... up to great power capable of running after and catching the material body that he had ejected earlier?
Yes, he is.
3.118 se kenarthenam bhamte! evam vuccai-deve nam mahiddhie java mahāņubhāge

Page #112

- 88:
Bhagavai 3:2:118-119
puvvāmeva poggalam khivittā pabhū tameva anupariyattittā ņam genhittae? goyamā! poggale nam khitte samāne puvvāmeva sigghagai bhavittā tato pacchā mamdagati bhavati, deve nam mahiddhie jāva mahāņubhāge puvvim pi pacchā vi sīhe sīhagati ceva turie turiyagatī ceva. se tenatthenam jāva pabhū genhittae. O Lord! in what sense has it been said that the god, possessed of great fortune ...... up to great power, is capable of running after and catching the material body that he had ejected earlier? Gautama, a material body, when ejected, travels fast at the beginning and afterwards travels slow. But the god, possessed of great fortune ...... up to great power, travels fast and swift all along, beginning to end. It is in this
sense that the god is capable of catching the material body. 3.119 jai ņam bhamte! deve mahiddhie jāva pabhū tameva anupariyattittă nam
genhittae, kamhā nam bhamte! sakkenam deviņdenam devarannā camare asurimde asurarāyā no samcāie sähatthim genhittae? goyamā! asurakumārānam devānam ahe gaivisae sīhe-sīhe ceva turie-turie ceva, uddham gaivisae appe-appe ceva mamde-mamde ceva, vemāniyānam devānam uddham gaivisae sīhe-sīhe ceva turie-turie ceva, ahe gaivisae appe-appe ceva mamde-mamde ceva. jāvatiyam khettam sakke devimde devarāyā uddham uppayai ekkenam samaenam, tam vajje dohim, jam vajje dohim, tam camare tihim. savvatthove sakkassa devimdassa devaranno uddhaloyakamdae, aheloyakamdae samkhejjagune. jāvatiyam khettam camare asurimde asurarāyā aheovayai ekkenam samaenam, tam sakke dohim, jam sakke dohim tam vajje tīhim. savvatthove camarassa asurimdasa asuraranno aheloyakamdae, uddhaloya-kamdae samkhejjagune. evam khalu goyamā! sakkeņam deviņdenam devrannā camare asurimde asurarāyā no samcāie sāhatthim genhittae. O Lord!' if the god, possessed of great fortune ...... up to great power, is capable of running and catching the material body ejected earlier by him, then why Sakra, the chief and the king of gods, could not catch by his own hands Camara, the chief and the king of Asuras? Gautama, the act of motion of the Asurakumāra gods in the lower region (downward) is fast and swift, but in the upper region (upward) it is slow and sluggish. The act of motion of the Empyrean gods in the upper region (upward) is fast and swift, but in the lower region (downward) it is slow and sluggish. The distance travelled by Sakra, the chief and the king of gods, in one samaya in the upper region, is travelled by the Vajra in two samayas. The distance travelled by the Vajra in two samayas is travelled by Camara in three samayas. The samaya of the upward flight of Sakra, the chief and the king of gods, is the least, while that of his downward flight is numerable times more.

Page #113

Bhagavai 3:2:119-122
-: 89:
The distance travelled downward in one samaya by Camara, the chief and the king of Asuras, is travelled in two samayas by Sakra. The distance travelled downward by Sakra in two samayas is travelled by Vajra in three samayas. The samaya of the downward travel in the lower regions of Camara, the chief and the king of Asuras, is the least, while the samaya of upward travel in the upper-region is numerable times more. This is the reason why, O Gautama Sakra, the chief and the king of gods, is
unable to catch Camara, the chief and the king of Asuras, by his own hands. 3.120 sakkassa nam bhamte! devimdassa devaranno uddham ahe tiriyam ca gaivisayassa kayare kayarehimto appe vā? bahue vā? tulle vā? visesāhie vā? goyamā! savvatthovam khettam sakke devimde devarāyā ahe ovayai ekkenam samaenam, tiriyam samkhejje bhāge gacchai, uddham samkhejje bhāge gacchai. What is the comparatively numerical strength-more, similar or specially more speed of Sakra, the chief and the king of gods, with reference to his travels in the upper, lower or the horizontal regions? Gautama, Sakra, the chief and the king of gods, travels the least distance in one samaya in the lower region; in the horizontal region, he travels numerable part more; in the upper region, he travels numerable part more than the latter.
3.121 camarassa nam bhamte! asurimdassa asuraranno uddham ahe tiriyam ca
gaivisayassa kayare kayarehimto appe vā? bahue vā? tulle vä? visesähie vā? goyamā! savvatthovam khettam camare asurimde asurarāyā uddham uppayai ekkeņam samaenam, tiriyam samkhejje bhāge gacchai, ahe samkhejje bhāge gacchai. O Lord, what is the comparatively numerical strength-more, similar, or specially more speed of Camara, the chief and the king of Asuras, with reference to his travels in the upper, lower, or the horizontal regions? Gautama, Camara, the chief and the king of Asuras, travels the least distance in the upper-region; travels numerable times more than that in the horizontal region; and in the lower region, he travels numerable times more than the
latter. 3.122 vajjassa nam bhamte! uddham ahe tiriyam ca gaivisayassa kayare kayarehimto
appe vā? bahue vā? tulle vā? visesähie vā? goyamā! savvatthovam khettam vajje ahe ovayai ekkenamn samaenam, tiriyam visesāhie bhāge gacchai, uddham visesāhie bhāge gacchai. O Lord, what is the comparatively numerical strength-more, similar or specially more speed of the Vajra with reference to his travels in the upper, lower or the horizontal regions? Gautama, the Vajra travels the least distance in one samaya in the lower region; in the horizontal region, it travels somewhat more distance, and in

Page #114

~:90~
Bhagaval 3:2:122-126
the upper-region, he travels some what more than the latter. 3.123 sakkassa nam bhamte! devimdassa devaranno ovayaṇakilassa ya, uppayaṇakalassa ya kayare kayarehimto appe va? bahue va? tulle va? visesāhie vā? goyama! savvatthove sakkassa devimdassa devaranno uppayaṇakāle, ovayaṇakäle samkhejjagune.
O Lord, what is the comparatively numerical strength of the speed-little, more or similar or somewhat more-of Sakra, the chief and the king of gods, while travelling downward and while travelling upward? Gautama, the time taken by Sakra, the chief and the king of gods, for travelling upward is the least, while, whereas the time taken for downward movement is numerable times more than that.
3.124 camarassa vi jahā sakkassa, navaram savvatthove ovayaṇakale, uppayaṇakale samkhejjagune.
The motion of Camara is to be described just like that of Sakra, the difference being only that his downward movement takes the least time, whereas his upward movement takes time that is numerable times more than the latter.
3.125 vajjassa pucchā.
goyama! savvatthove uppayaṇakāle, ovayaṇakāle visesāhie.
The query about the Vajra.
Gautama, the upward movement of the Vajra takes the least time, whereas the downward movement somewhat more than the latter.
3.126 eyassa nam bhamte! vajjassa, vajjähivaissa, camarassa ya asurimdassa asuraranno ovayaṇakalassa ya, uppayaṇakālassa ya kayare kayarehimto appe vā? bahue va? tulle vä? visesähie vä?
goyama! sakkassa ya uppayanakäle, camarassa ya ovayaṇakale-ee nam donni vi tulla savvatthova, sakkassa ya ovayaṇakäle, vajjassa ya uppayaṇakāle-esa nam donha vi tulle samkhejjagune, camarassa ya uppayaṇakäle, vajjassa ya ovayaṇakāle-esa nam donha vi tulle visesăhie.
O Lord, what is the comparatively numerical strength-little, more similar or somewhat more-of time taken by the Vajra, Sakra, the possessor of the Vajra and Camara, the chief and the king of Asuras, to travel downwards and upwards?
Gautama, the time of the upward movement of the Sakra and the time of downward movement of Camara are similar (equal) and the least. The downward movement of Sakra and the upward movement of the Vajra are both equal, numerable times more than the latter. The upward movement of the Camara and the downward movement of the Vajra are both equal, but little more than the latter.

Page #115

Bhagavai 3:2:119-126
-:91:
Bhāsya 1. Sūtras 119-126
There are three kinds of motion: upward, downward and horizontal. The motion of Sakra is not uniform in all these three directions; in some it is quick, in others it is slow. Similarly, the speed of the Vajra and Camara is also not uniform. There are nine possible combinations concerned with the three directions, namely, upward, downward and horizontal, and the three moving bodies namely Sakra, Camara, and Vajra. The speed of Sakra in one samaya in the lower direction is the least; in the horizontal direction, it is numerable parts more; and in the upper direction, it is numerable parts more than the latter. The speed of Camara in one samaya in the upward direction is the least; in the horizontal direction, it is numerable times and in the lower direction, it is numberable times the latter. The speed of the Vajra in one time-unit in the downward direction is the least; in the horizontal direction, it is somewhat more, and in the upper direction, it is somewhat more than the latter.
Calculated in the yojanas, the speeds of Sakra, Camara and the Vajra are as follows:
Sakra travels, in one samaya, two yojanas in upward direction, one and a half yojanas in the horizontal direction and one yojana in downward direction. Camara travels, in one time-unit 24/3 gavyūties in upward direction, 53 gavyūties in horizontal direction and two yojanas in downward direction (1 yojana = 4 gavyūties).
The Vajra travels, in one samaya, one yojana in upward direction, 34/3 gavyūties in horizontal direction, and 24, gavyūties in downward direction. The following table will make the calculation easily understandable --
Sakra Vajra
Camara Upward 2 yojanas 1 yojana
2/3 gavyūties Horizontal 1/2 yojanas 3/3 gavyūties 5/3 gavyūties Downward 1 yojana 2/3 gavyūties 2 yojanas
The following is the outcome of the comparative study of the subject of speed.
The upward speed of Sakra and the downward speed of Camara are identical, each being two yojanas.
The upward speed of the Vajra and the downward speed of Sakra are identical, each being one yojana.
The upward speed of Camara and the downward speed of the Vajra are identical, each being 2/3 gavyūties.
The horizontal speed of Camara is greater than that of the Vajra. The horizontal speed of Sakra is greater than that of Camara.
The maximum speed in one samaya is two yojanas. One yojana = 4 gavyūties. So two yojanas are equal to eight gavyūties. Although, according to a belief,

Page #116

-:92:
Bhagavai 3:2:119-128
1 yojana=2 gavyutas or gavyuties. But, here we calculate according to the former belief.
In order to transform the above figure into integral number, we should multiply the yojanas by twelve and gavyūta by three. The result will then be as follows
Sakra
Vajra
Camara
08
24
12
Upward Horizontal
18
10
Downward
12
08
24
1. Abhi. Ci. 3.551-gavyútam krośah. Ibid., 3.551-552-.......... ..............tau dvau tu gorutam..
gavyā gavyūta gavyütī catuskośantu yojanam. 2. Apte. gavyūta, gavyūtih
1. A measure of length nearly equal to two miles or one krosa. 2. A measure of distance equal to two krosas.
Text
Camarassa cimtā-padam 3.127 tae nam se camare asurimde asurarāyā vajjabhayavippamukke, sakkeņam
devimdenam devarannā mahayā avamānenam avamänie samāne camaracamcāe rāyahānie sabhāe suhammāe camaramsi sīhāsanamsi ohayamanasamkappe cimtāsoyasāgarasampavitthe karayalapalhatthamuhe attajjhānovagae
bhūmigayaditthie jhiyāti. The Topic of Worry by Camara Camara, the chief and the king of Asuras, was now freed from any fear of the Vajra. But, being subjected to great insult by Sakra, the chief and the king of gods, he was engrossed in mournful meditation, fixing his gaze on the ground, pondering over something, seated on the Camara throne in the Sudharmā Hall of the capital city Camaracañcā, with bruised thought, immersed in the occasion of worries and lamentation, resting his face on his palm.
3.128 tue nam camaram asurimdam asurarāyam sāmāniyaparisovavannayā devā
ohayamanasumkappam jāva jhiyāyamānam pāsumti, päsittā karayalapariggahiyam dasanaham sirasāvattam matthae amjuilm kattu jaenam vijaenam vaddhāvemti, vaddhāvettā evam vayāsi-kim nam devānuppiyā! ohayamanasamkappa cimtāsoyasāgarasampavitthā karayalupalhatthamuhā attajjhānovagayā bhūmigayaditthīyā jhiyāyaha? The gods, born in the co-chiefs' assembly, find Camara, the chief and the king of Asuras, engrossed in bruised thought ..... up to resting his face on

Page #117

Bhagavai 3:2:128-129
-:93:his palm. Having seen him so, they rotated, their closed hands, displaying their ten nails before their forehead and greet him with chorus victory and glory. Having greeted him, they spoke to him thus, 'O beloved of gods, what are you pondering over today with bruised mind immersed in worries and lamentation, resting your face on your palm, engrossed in mournful meditation, fixing your gaze on the ground in front?' 3.129 tae nam se camare asurimde asurarāyā te sāmāniyaparisovavannae deve
evam vayāsi--evam khalu devānuppiyā! mae samanam bhagavam mahāvīram nisāe sakke devimde devarāya sayameva accāsāie. tae nam tenam parikuvienam samānenum mamam vahāe vajje nisatthe. tam bhaddannam bhavatu devānuppiyā! samanassa bhagavao mahāvīrassa jassamhi pabhāveņam akitthe avvahie aparitāvie ihamāgae iha samosadhe iha sampatte iheva ajja uvasampijjattānam viharāmi. tam gacchāmo nam devānuppiyā! samanam bhagavam mahāvīram vamdāmo namamsāmo jāva pajjuvāsāmo tti kattu causatthie sämāņiyasāhassīhim jāva savviddhie jāva jeneva asogavarapāyave, jeņeva mamam amtie teneva uvāgacchai, uvāgacchittă mamam tikkhutto āyāhina-payāhinam karettā vamdettă namamsittă evam vayāsī—evam khalu bhamte! mae tubbham nīsāe sakke devimde devarāyā sayameva accāsāie. tae nam tenam parikuvienam samāṇenam mamam vahāe vajje nisatthe, tam bhaddannam bhavatu devānuppiyānam jassamhi pabhāvenam akitthe avvahie aparittāvie ihamāgae iha samosadhe iha sampatte iha ajja uvasampajjittā nam viharāmi, tam khāmemi nam devānuppiyā! khamamtu nam devānuppiyā! khamtumarihamti nam devānuppiyā! nāi bhujjo evam karanayāe tti kattu mamam vamdai namamsai, vamdittā namamsittā uttarapuratthimam disībhāgam avakkamai, avakkamittā jāva battīsaibaddham nattavihim uvadamsei, uvadamsettā jāmeva disim pāubbhūe tāmeva disim padigae. Camara, the chief and the king of Asuras, addressed those gods, born in the co-chiefs'assembly, as follows: O beloved of gods, I myself denigrated, depending on the support of the Ascetic Lord Mahāvīra, Sakra, the chief and the king of gods. Being enraged, he hurled his Vajra to kill me. O beloved of gods, blessed is the Ascetic Lord Mahāvīra, by whose power I have returned here unafflicted, unharmed and untortured, 'I have congregated here, I have arrived here, and today passing my days here in a state of tranquillity. So, O beloved of gods, we should go to the Ascetic Lord Mahāvīra to offer him the homage and obeisance ....... up to adore him'. Thinking thus, together with his sixty four thousand co-chief gods, ...... up to his whole fortune, he reached the excellent Ashoka tree in my vicinity. Having reached there, he circumambulated three times keeping me to his right. Having offered me homage and obeisance, he addressed me thus: 'I myself denigrated, depending on your support, Sakra, the chief and the king of gods. Being enraged, he hurled his Vajra to kill me. O beloved of

Page #118

-:94:
Bhagavai 3:2:129-131
gods, blessed are you, by whose power I have returned here, unafflicted, unharmed and untortured, I have congregated here, I have arrived here, and today passing my days here in a state of tranquillity. O beloved of gods! I beg pardon of you. O beloved of gods, please forgive me. O beloved of gods! you are capable of forgiving me. I shall not repeat such acts in future'. Having said so, he offered me homage and obeisance. Having offered me homage and obeisance, he returned to the north-eastern direction. Having returned there he displays thirty-two dance-forms. Having displayed them, he departed in the direction which he had come from.
Bhāsya Semantics akittha— The Vrtti gives two Sanskrit forms of it: akrsta and aklista. Akrsta means what has not been smeared or thinned. Aklista means unhindered. aparitāpita- There was a great chance of heating in the vicinity of Vajra. But there was no such heating.
Text
3.130 evam khalu goyamā! camarenam asurimdenam asurarannā sā divvā deviddhi
divvā devajjutti divve devānubhūge laddhe patte abhisamannāgae. thii sägarovamam. mahāvidehe väse sijjhihii jāva amtam kāhii. Gautama, Camara, the chief and the king of Asuras, acquired, obtained and attained such divine celestial fortune, divine celestial effulgence and divine celestial power. His life-span is one ocean-measured period. He will attain liberation in the Mahāvideha region ..... up to he will make an end of all
suffering. Asurakumārānam uddham-uppayamassa heu-padam 3.131 kimpattiyam nam bhamte! asurakumārā devā uddham uppayamti jāva sohamo
kappo? goyamā! tesi nam devānam ahunovavannāna vā carimabhavatthāna vā imeyārūve ajjhatthie cimtie patthie manogae sarnkappe samuppajjai--aho! ņam amhehim divvā deviddhi jāva abhisamannāgue, jārisiyā nam amhehim divvā deviddhi jāva abhisamannāgae, tūrisiyā ņam sakkeņam devimdeņam devarannā divvā deviddhi jāva abhisumannāgae. järisiyā nam sakkeņam devimdenam devarannā jāva abhisamannāgae, tārisiyā ņam amhehi vi jāva abhisamannāgae. tam gacchāmo nam sakkassa devimdassa devaranno amtiyam pāubbhavāmo pāsāmo tāva sakkassa devimdassa devaranno divvam deviddhim jāva abhisamannāgayam, pāsau tāva amha vi sakke devimde devarāyā divvam deviddhim jāva abhisamannāgayam. tam jāņāmo tava sakkassa devimdassa devaranno divvam deviddhim jāva abhisamannāgayam, jānau tāva amha vi sakke devimde devarāyā divvam deviddhim jäva abhisamannägayam.

Page #119

Bhagavai 3:2:131
-:95:evam khalu goyamā! asurakumārā devā uddham uppayamti jāva sohammo kappo. The Topic of Reason for Asurakumāras' Travel in the Upper Region
O Lord!' for what reason do the Asurakumāra gods travel ...... up to Sudharmā heaven in the upper region? O Gautama! to the gods, just born and in their last existence in worldly life there occurs such internal, recollective, wishful and mental resolve: Oh! I have acquired, obtained and attained such divine celestial fortune, etc. Sakra, the chief and the king of gods, has also acquired, obtained and attained similar to that of mine divine celestial fortune etc. I have also acquired, obtained and attained divine celestial fortune etc.. That is similar to those of Sakra, the chief and the king of gods. Therefore I should go to Sakra, the chief and the king of gods, appear there and witness the celestial divine fortune etc., acquired, obtained and attained by Sakra, the chief and the king of gods. Let Sakra, the chief and the king of gods, perceive the divine celestial fortune etc., that I have acquired, obtained and attained. I should acquaint myself with the divine celestial fortune, acquired, obtained and attained by Sakra, the chief and the king of gods. Let Sakra, the chief and the king of gods, also know the divine celestial fortune etc., acquired, obtained and attained by me. It is for this reason that, O Gautama! the Asurakumāra gods travel ..... up to the Sudharmā heaven in the upper region.
Bhāșya 1. Sutra 131
In this very Sataka, in Sūtra 90, a reason for the Asurakunāra gods travelling up to the Saudharma heaven has been mentioned-an inimical attitude inherited at birth. In the present Sūtra, another reason has been indicated, which is a sort of curiosity or query or the inclination to a comparative knowledge concerning their fortune, the purpose being to inspect the fortune of Sakra and show him his own fortune. Even gods are not free from curiosity and display of their own powers, which follow from the descriptions in this context.
In the present Sūtra, two features of the curiosity to inspect and display fortune are mentioned. The first feature of curiosity is 'recent birth' and the second is 'last birth'. The recently born god' comes to such state of existence, so there is the curiosity in him to inspect the fortune of the Sakra or to display his own fortune to the Sakra. Similarly, there is such curiosity at the last birth of one's life. He thinks that before passing to the next birth, he should inspect the fortune of Sakra or display his own to the Sakra. Semantics Carimabhavattha (In one's last birth)--here ‘in one's last birth' gives information

Page #120

-
96:
Bhagavai 3:2:131-132
about the last part of one's life.'
1. Bha. Vr. 3.131-'carimabhavatthäņa va'tti bhavacaramabhāgasthānām cyavanāvasara ityarthah.
Text
3.132 sevain bhamte! sevam bhamte! tti.
That is so, O Lord! That is so, O Lord!
कृव व व कृ

Page #121

Taio Uddeso
Section-3
Text
Kiriyā-padam 3.133 tenam kälenam tenam samaenam rāyagihe nāmam nayare hotthā jāva parisā
padigaya. The Topic of Urges (Kriyā)
In that age, at that time, there was a city named Rājagsha ...... up to the
congregation departed. 3.134 tenam kālenam tenam samaenam samamassa bhagavao mahāvīrassa amtevāsī
mamdiaputte nāmam anagāre pagaibhaddae jāva pajjuvāsamāne evam vayāsikai nam bhamte! kiriyão pannattāo? mamdiaputtā! pamca kiriyão pannattāo, tam jaha---käiyā, ahigaraņiā, pāosiā, päriyāvaniā, pāņāivāyakiriyā. In' that age, at that time, there was the ascetic named Maņditaputra, a disciple of the Ascetic Lord Mahāvīra. He was gentle by nature ...... up to offering homage to Lord Mahāvīra. He addressed the Lord thus: “How many kinds of urges are said to be there, O Lord?” "O Maņditaputra! there are said to be five urges, viz., physical, involving instruments of destruction, malicious activities, torturous activities and
depriving a being of its life. 3.135 kāiyā ņam bhamte! kiriyā kaivihā pannattā? mamdiaputtā! duvihā pannattā, tam jahä-anuvarayakāyakiriyā ya, duppauttakāyakiriyā ya. “How many kinds of physical urges are there?” "O Manditaputra! it is of two types, viz., physical urge of the non-abstinent,
and physical urge of a person indulging in misconduct." 3,136 ahigaraniã nam bhapte! kiriya kaiviha pannatta? mamdiaputtā! duvihā pannattā, tam jahă--samjoyanāhigaranakiriyā ya, nivattanāhigaranakiriyā ya. “How many kinds of urges are said to be there involving instruments of destruction?” "O Manditaputra! it is of two types, viz., by assembling the instruments of
destruction and by manufacturing the instruments of destruction. 3.137 pãosiā nam bhamte! kiriyā kaivinä pannattā?

Page #122

-:98:
Bhagavai 3:3:137-139 mamdiaputtā! duvihā pannattā, tam jahā-jīvapāosiā ya, ajīvapāosiä ya. “How many kinds of malicious urges are said to be there?" "O Manditaputra! it is of two types, viz., involving living beings and involving
inanimate objects." 3.138 pāriyāvaņiā ņam bhamte! kiriyā kaivihā pannattā? mamdiaputtā! duvihā pannattā, tam jahā---sahatthapāriyāvaniā ya, parahatthapāriyāvaniā ya. “How many kinds of torturous urges are said to be there, O Lord? "O Manditaputra! it is said to be of two types, viz., torturing by one's own
hand, and getting tortured by other's hand. 3.139 pānāivāyakiriya nam bhante! kiriya kaiviha pannatta?
mamdiaputtā! duvihā pannattā, tam jahā-sahatthapānāivāyakiriyā ya, parahatthapāņāivāyakiriyā ya. “How many types of urge involving depriving of life are there, O Lord?” “O Manditaputra! it is of two types, viz., depriving of life by ones' own hand and getting deprived of life by other's hand."
Bhāsya 1. Sūtras 134-139
The Jain religion is not a non-activist one; in fact, there is a balance or harmony of both activism and non-activism in it. Thus, it is neither only activist, nor only non-activist. Aśrava (the cause of influx of karma) and samvara (inhibition of the influx of karma) represent activism and non-activism respectively. The former is the cause of bondage, the latter is the cause of liberation. In the beginning of one's spiritualistic sādhanā, both activity and abstinence from activity are there. On reaching the culmination of sādhanā, the sequence of the former ceases; only the latter, i.e., abstinence from activity persists.
There are two forms of activity-auspicious and inauspicious. According to the Prajñāpanā Vrtti, the pentad of kriyā, under discussion, is related with the special activity having the capacity to bring about the killing of living being. The present classification of urges is related with inauspicious activity.
Urge (kriyā) is an effort that leads to karmic bondage. It has been classified in many ways."
The citta (psyche) is the motivating cause of urge, which activates both mind and/or body. The immediate cause of urge is the activation of the body, because in absence of mind at lower levels, body becomes the immediate cause of urge. This is why the physical urge has been assigned the first place in the enumeration of urges. Ultimately, the interest or the desire or motivation is the cause of urge which is not mere gross activity. From this point of view, the physical urge has been divided into two types:

Page #123

Bhagavai 3:3:134-139
-:99:[1] Physical urge of a non-abstinent.
[2] Physical urge of a person indulging in misconduct.
The former is subtle and subliminal, while the latter is gross; the former is persistent, while the latter is non-persistent. The agent of the former is the nonabstinent person, while that of the latter may also be non-abstinent or the abstinent (when he is remiss, i.e., in the sixth stage of spiritual development).* Man is always active with relation to inauspicious activity. Non-abstinence, being a very subtle urge, is only an activity taking place at unconscious level, whereas the inauspicious activity is gross one, taking place at conscious level.
The next cause of urge is external instruments, viz., the machines or weapons of destruction. The body of a non-abstinent person is a sort of instrument of destruction. The instruments of destruction of fall into two categories: (i) assembled weapons and (ii) newly manufactured weapons.
Both non-abstinence and indulging in misconduct are the cause of manufacture of weapons. The physical urge is the pre-condition of the urge of involving instruments. The background of the manufacture of weapons is non-abstinence; while the process of manufacture is indulgence in misconduct.
The third variety of urge is malice or the urge of anger. Man directs his urge sometimes on himself, sometimes on others and sometimes jointly on both. This is malice towards living beings. The author of Vrtti has considered only the pure urge of anger as malica towards living beings. Sometimes he would direct his urge of anger on inanimate objects. This is malice towards inanimate objects. The author of Vrtti has also considered the pure urge of anger as malice towards inanimates objects.
Torture and killing are the next two stages of malice. Non-abstinence is the fundamental basis of violence. The weapon is the external cause of violence, while malice is the internal one. Torture and killing are two varieties of violence. To inflict pain is torture and to deprive one of life is killing. Man tortures himself by his own hands and also tortures others and sometimes both himself and others. This is called svahastaparitāpaniki kriyā.
Some people have the view that the Jains ill-treat their own body and consider such treatment as a sort of spiritual discipline. But such view is not proper. To torture one's own body out of passionate emotion is as unreligious as torturing the body of others. The latter leads to binding of inauspicious karma. The practice of austerity according to one's own capacity is not a case of torture of the body. As soon as the spiritual austerity starts appearing as a physical torture, it loses its character of a spiritual practice.
The urge to kill one ownself or others or both through one's own hand is called svahastaparitāpaniki kriyā. The urge to kill one own self or others or both through the agency of others is called parahastaprānātipatiki kriyā. In the background of urge of killing, there is the urge of malice of anger.
Some people consider the practice of fasting for the purpose of 'Samādhimarana' (dying in a state of self-absorption through meditation) as a sort of suicide, but this is their misunderstanding. Fasting unto death is not killing one's self by

Page #124

- 100:
Bhagavai 3:3:134-142 oneself, but it is the spiritual practice of meditation. Death is not the aim of such meditation. Here death occurs as an incidence.
Suicide-however is death that is related to an urge of malice.
1. Pajñā. Vp. p. 444iha kāyikīkriyā audārikādikriyāśritā prāņātipātanirvartanasamartha prativiśistā
parigrhyate, na yā kācana kārmaņakāyāśritā vā. 2. Bha, Vr. 3.134-karanam kriyā karmabandhanibandhanā cestā. 3. See Thānam 2.2-37 and it's footnote. 4. Bha. Vị. 3.135—anuparatah-aviratastasya kayakriya' nuparatakāyakriyā, iyamaviratasya bhavati,
'duppauttakāyakiriyā ya' tti dustam prayukto duhprayuktaḥ sa căsau kāyaśca duhprayuktakāyastasya kriya duhprayuktakāyakriyā athavā dustam prayuktam prayogo yasya duhprayuktastasya kāyakriya duhprayuktakāyakriyā, iyam pramattasamyatasyāpi bhavati, viratimataḥ pramāde sati
kāyadustaprayogasya sadbhävät. 5. Bha. VỊ. 3.136-samyojanam-hala-gara-visa-kutayamtradyangũnăm cũrvanirvarttitầnăm milanam
tadevādhikaranakriyä samyojanādhikaranakriyā 'nivvattaņāhigaranakiriyā ya'tti, nirvartanam
asiśaktitomarādīnām nispādanam tadevādhikaranakriyā nirvarttanadhikaranakriyā. 6. Ibid., 3.137-jīvasya-atmaparatadubhayarūpasyopari pradveşad yā kriyā pradveşakaranameva vā, *ajīvapäusiyā ya'tti ajīvasyopari pradveșād yā kriyā pradveşakaranameva vā.
Text
Kiriyā-vedaņā-padam 3.140 pulvin bhapte! kiriya, pacchā vedanā? pusvim vedanā, pacchā kiriya?
mamdiaputtā! puvvim kiriyā, pacchā vedanā. no puvvim vedanā, pacchä kiriyā. The Topic of Urge and Experience (of Pleasure and Pain)
'Is the urge prior to experience, O Lord? Or the experience is prior to urge?
O Manditaputra! urge is prior to experience, experience is not prior to uge. 3.141 atthi nam bhamte! samaņāņam niggamthānam kiriyā kajjai?
hamtā atthi. Are the bondless ascetics subject to urge, O Lord?
Yes, they are. 3.142 kahannam bhamte! samanānam niggamthānam kiriyā kajjai? mamdiaputtā! pamāyapaccayā, joganimittam ca. evam khalu samaņānam niggamthānam kiriyā kajjai. How O Lord! Are the bondless ascetics subject to urge? O Manditaputra! remissness is the material casue and activity (of mind, speech and body) is the formal cause of their urge. It is thus that the bondless ascetics are subject to urge.
Bhāsya 1. Sūtras 140-142
Urge (kriyā) and experience (vedanā) are casually related, the former being

Page #125

Bhagavai 3:3:140-144
-: 101:the cause of the latter. The Vrtti gives two meanings of urge: the karmic bondage due to urge or the urge itself as the karmic bondage. Experience is the feeling of the result and karma. If there is no karma, what is the object of experience?!
The reason behind the query of Manditaputra is that the urge is the seed and experience is the sprout. There cannot be sprout without seed. This truth is too plain to be subjected to a query.
Experience may be both pleasurable and painful. There were philosophers who regarded the experience of pleasure and pain as not due to pre-determined cause. They were upholders of doctrine of determinism, which considered every event as pre-fixed, there being no intelligent agent behind them. Such doctrine is refuted here by postulating a definite causal chain leading to every event.
In other words, the Sūtra under discussion establishes the mechanistic view of causation against the teleological doctrine. The doctrine of karma upholds the mechanistic view that implies the freedom of the individual to create his own future by means of his own karma independently of the influence of the external agencies. We find the essential elements of the Jain doctrine of karma clearly defined in this very brief Sūtra. In Dhavalā, the etymological explanation of vedanā is related with both time-divisions, viz., present as well as future-experience is that which is being experienced or that which is to be experienced'?
For detailed information about pramūda-pratyaya and yoganimita, see Bhasya on Bha. 1.140-146.
1. Bha. Vị. 3.140-kriya---karaṇam tajjanyatvātkarmāpi kriyā, athavā kriyata iti kriya karmaiva, vedanā
tu karmano'nubhavah, să ca pascadeva bhavati karmmapürvakatvättadanubhavanasyeti. 2. Şa. Kha. Dhavalā, book. 11, vol. 4, part 2, sū. 10, p.302_vedyate vedisyate iti vedanā sabdah siddhah. atthavihakammapoggala khamdho veyanā.
Text
Amtakiriyā-padam 3.143 jīve nam bhamte! sayā samitam eyati veyati calati phamdai ghattai khubbhai
udīrai tam tam bhāvam parinamai? hamtā mamdiaputtā! jīve nam bhamte! sayā samitum eyati veyati calati phamdai
ghattai khubbhai udīrai tam tam bhāvam parinamai. The Topic of Liberation
Does' a soul, O Lord, always and in definite measure, undergo simple vibrations, complex vibrations, motion, oscillation, collision, penetration and motivation, that is, undergoes varied transformation? Yes, O Manditaputra! it does so- it always and in definite measure, undergo simple vibrations, complex vibrations, motion, oscillation, collision,
penetration and motivation, that is, undergoes varied transformation. 3.144 jāvam ca nam bhamte! se jīve sayā samitam eyati veyati calati phamdai ghattai

Page #126

- 102 :
Bhagavai 3:3:144-146
khubbhai udīrai tam tum bhāvam parinamai, tāvam cu nuin tassa jīvassa amte amtakiriyā bhavai? no inatthe samatthe. So long as, O Lord! the soul, always and in definite measure, undergoes simple vibrations, complex vibrations, motion, oscillation, collision, penetration and motivation, that is, undergoes varied transformation, does it attain liberation at the end?
No, this is not possible. 3.145 se kenarthenam bhamte! evam vuccai–jāva ca nam se jīve sayā samitam
eyati veyati calati phamdai ghattai khubbhai udīrai tam tam bhāvam parinamai, tāvam ca ņam tassa jīvassa amte amtakiriyā na bhavati? mamdiaputtā! jāvam ca nam se jīve suyā samitam eyati veyati calati phamdai ghattai khubbhai udīrai tam tam bhāvam parinamai, tāvam ca nam se jīveārabhai sārabhai samārabhai, ārambhe vattai särambhe vattai samārambhe vattai, ārabhamăne sārabhamāne samārabhamāne, ārambhe vattamāne sārambhe vattamāne samārambhe vattamāne bahūnum panāņam bhūyānam jīvānam suttäņam dukkhāvanayāe soyāvanayäe jūrāvanayāe tippävanayāe pitthāvanayāe pariyāvanayäe vattai. se tenatthenum mamdiaputtā! evam vuccai-jāvam ca nam se jīve sayā samitam eyati veyati calati phamdai ghattai khubbhai udirai tam tam bhāvam parinamai, tāvam ca nam tassa jīvassa amte amtakiriyā na bhavati. Why, O Lord! is it said that so long as the soul, always and in definite measure, undergoes simple vibrations, complex vibrations, motion, oscillation, collision, penetration and motivation, that is, undergoes transformation, it does not attain liberation at the end? O Manditaputra! so long as the soul, always and in definite measure, undergoes simple vibration, complex vibrations, motion, oscillation, collision, penetration and motivation, that is, undergoes varied transformation, it commits violence, it intends to kill and it indulges in torturing (other beings), it continues to commit violence, it continues to intend killing and it continues to indulge in torturing. While committing violence, intending to kill and indulging in torturing and while continuing to commit violence, continuing to intend killing and continuing to indulge in torturing, it (soul) inflicts sorrow on many living beings, animates, souls and living substances, it inflicts grief on them, it subjects their body to decay, it makes them cry, it beats them, and it tortures them. It is, O Maņditaputra! for this reason that it has been said that so long as the soul, always and in definite measure, undergoes simple vibrations, complex vibrations, motion, oscillation, collision, penetration and motivation, that is,
undergoes transformation, it does not attain liberation at the end, 3.146 jīve nam bhamte! sayā samitam no eyati no veyati no calati no phamdai no

Page #127

Bhagaval 3:3:146-148
ghattai no khubbhai no udīrai no tam tam bhavam pariņamai? hamtā mamḍiaputtā! jive nam saya samitam no eyati no veyati no calati no phamdai no ghaṭṭai no khubbhai no udirai no tam tam bhavam pariṇamai.
Is it possible that a soul, O Lord! always and in definite measure, does not undergo simple vibrations, complex vibrations, motion, oscillation, collision, penetration and motivation, that is, it does not undergo varied transformation?
Yes, O Manditaputra! it is possible that a soul does not always and in definite measure, do so-does not, always and in definite measure, undergo simple vibrations, complex vibrations, motion, oscillation, collision, penetration and motivation, that is, does not undergo varied transformation.
~: 103:~
3.147 jāvam ca nam bhamte! se jive no eyati no veyati no calati no phamdai no ghaṭṭai no khubbhai no udīrai no tam tam bhāvam pariṇamai, tāvam ca nam tasa jivassa amte amtakiriya bhavai?
hamtā mamḍiaputtā! jāvam ca nam se jive no eyati no veyati no calati no phamdai no ghatai no khubbhai no udfrai no tam tam bhavam pariṇamai, tāvam ca nam tasa jivassa amte amtakiriya bhavai?
So long as a soul, O Lord! always and in definite measure, does not undergo simple vibrations, complex vibrations, motion, oscillation, collision, penetration and motivation, that is, does not undergo transformation, does it attain liberation at the end?
Yes, O Manditaputra! so long as a soul does not, always and in definite measure, undergo simple vibrations, complex vibrations, motion, oscillation, collision, penetration and motivation, that is, does not undergo varied transformation, it does attain liberation at the end.
3.148 se keṇattheṇam bhamte! evam vuccai-jāvam ca nam se jive no eyati no veyati no calati no phamdai no ghaṭṭai no khubbhai no udirai no tam tam bhāvam pariņamai, tavam ca nam tasa jivassa amte amtakiriya bhavai? mamḍiaputtä! jävam ca nam se jive saya samitam no eyati no veyati no calati no phamdai no ghattai no khubbhai no udirai no tam tam bhavam pariṇamai, tāvam ca nam se jive-no arabhai no särabhai no samārabhai, no ārambhe vaṇṭai no sarambhe vaṭṭai no samarambhe vaṭṭai, aṇārabhamāṇe asarabhamāņe asamārabhamāṇe, arambhe avaṇamāṇe sarambhe avaṇṭamāṇe samarambhe avaṇṭamāṇe bahūņam pāṇāṇam bhāyāṇam jivāṇam sattāṇam adukkhāvaṇayāe asoyāvaṇayāe ajūrāvaṇayāe atippävaṇayãe apiṭṭhāvaṇayãe apariyāvaṇayāe vattai.
se jahānāmae kei purise sukkam tanahatthayam jayateyamsi pakkhivejjä, se nuṇam mamdiaputta! se sukke taṇahatthae jayateyamsi pakkhitte samāņe khippämeva masamasāvijjai?
hamta masamasävijjai.
se jahanamae kei purise tattamsi ayakavallamsi udayabimdum pakkhivejjā, se

Page #128

- 104 :
Bhagavai 3:3:148
nūnam mumdiaputtā! se udayabimdū tattumsi ayakavallamsi pakkhivette samāne khippāmeva viddhamsamāgacchui? hamtā viddhamsamāgacchai. se jahänāmae harde siyā punne punnappamäne volattamāņe vosattamāne samabharaghadattāe citthati, ahe nam kei purise tamsi harayamsi egam maham nāvam satāsavam sutacchidam ogāhejjā, se nūnam mamdiaputtā! sā nāvā tehim āsavadārehim āpūrumānī-āpūramānī punnā punnappamāṇā volattamānā vosattamāņā samabharaghadattäe citthati? hamtā citthati. ahe nam kei purise tīse nāvāe savvao samamtā āsavadārāim pihei, pihettā nāvā-Ussimcanaenam udayam ussimcejjā se nūnam mamdiaputtā! sā nāvā tumsi udayamsi ussittumsi samānamsi khippāmeva udāi? hamtā udāi. evāmeva mamdiaputtă! attattā-samvudassa anagārassa iriyāsumiyassa bhāsāsamiyassa esanāsamiyassa āyānabhamdamattanikkhevanāsamiyassa uccāra-pāsavana-khela-simghāna-jalla-pāritthuvaniyāsamiyassa manasumiyassa vaisumiyassa kāyasamiyassa manasumiyassa vaisamiyassa kāyasamiyassa mamaguttassa vaiguttassa kāyaguttassa guttasa guttimdiyassa guttabambhuyārissa, āuttam gacchamānassa citthamūnassa nisiyamānassa tuyattamānassa, āuttam vattha-padiggaha-kambala-pāyapumchanam genhumānassa nikkhivamūnassa jāva cakkhupamhanivāyamavi vemāyā suhumā iriyāvahiyā kiriyā kajjai--sä padhamasamayabaddhaputthā, bitiyasamayaveiyā, tatiyasamayunijjariyā. sā baddhā putthā udīriyā veiyā nijjinnā seyakäle akammam vāvi bhavati. se tenatthenam mamdiaputtā! evam vuccui-jāvam ca nam se jīve sayā sumitam no eyati no veyati no calati no phamdai no ghattai no khubbhai no udīrai no tam tam bhāvam parinamai, tāvam ca nam tassa jīvussu amte amtakiriyā bhavai. For what reason has it been said, O Lord! that when the soul, always and in definite measure, does not undergo simple vibrations, complex vibrations, motion, oscillation, collision, penetration and motivation, that is, does not undergo varied transformation, it is liberated at the end? O Manditaputra! when the soul, always and in definite measure, does not undergo simple vibrations, complex vibrations, motion, oscillation, collision, penetration and motivation, that is, does not undergo varied transformation, it does not commit violence, it does not intend to kill and it does not indulge in torturing (other beings), it does not continue to commit violence, it does not continue to intend killing and it does not continue to indulge in torturing, While not committing violence, not intending to kill and not indulging in torturing and while not continuing to commit violence, not continuing to intend killing and not continuing to indulge in torturing, it (soul) does not inflict sorrow on many living beings, animates, souls and living substances, it does not inflict grief on them, it does not subject their body to decay, it does not make them cry, it does not beat them, and it does not torture them.

Page #129

Bhagavai 3:3:143-148
- 105:
For instance, when some person throws a bundle of dry straw in fire, O Manditaputra! does not that bundle of dry straw thrown into fire immediately burn not? Yes, it does burn out. For instance! when some person throws drops of water on a hot iron plate, O Manditaputra, do not those drops of water immediately dry up? Yes, they do so--they dry up. For instance, there is a lake that is full, full to the brim, overflowing, over swelling and evenly full of water like a pitcher. Now some person floats a giant boat with hundred inlets and hundred pores, O Manditaputra, does the boat, with water constantly flowing in through the inlets and the pores, get full, full to the brim, overflowing, overswelling and evenly full of water like a pitcher? "Yes, it does so.” Now, if some person stops the inlets of the boat, completely from all sides, and having stopped so, empties the boat by means of emptying-vessel, O Manditaputra! does not the boat, on the water being drained out, immediately rise up to the surface? “Yes, it does rise up." Similarly, O Manditaputra! the ascetic of the following description subjects himself to bondage of subtle instantaneous action of different measures pertaining to pure movement free from passions: such ascetic is self-inhibited, self-composed in respect of movement, speech, begging alms, picking up placing robes, pots, etc., depositing excreta, urine, phlegm, mucus of the nose and dense dirt of the body; self-composed in mind, speech and body; self-guarded in respect of mind, speech and body; self-guarded in all respect; self-guarded in respect of sensuality and celibacy; self-aware while walking, standing, sitting and changing sides (while sleeping); self-aware while picking up and placing clothes, pot, blanket and duster up to even while blinking of eyes, such action results in bondage and assimilation of karma at the first time-unit, experiencing the karma at the second time-unit and wearing-off the karma in the third time-unit. Such action (resulting in bondage and assimilation) is bound, assimilated, aroused, experienced, worn-off and turned into non-karma in the next time-unit. From this standpoint, O Manditaputra! it has been said that when the soul, always and constantly, does not undergo simple vibrations, complex vibrations, motion, oscillation, collision, penetration and motivation, that is does not undergo varied transformation, it attains liberation at the end.
Bhāsya 1. Sutra 143-148
In the first Sataka (143), the expression 'anta-kriyā' has been used in the

Page #130

-:106:
Bhagaval 3:3:143-148 sense of attainment of the liberation. The Vṛtti explains it as the state of elimination of all karmas."
In the topic under consideration, the nature of 'anta-kriya' has been fully explained. There arises a general question: 'Every action is the cause of bondage; so long as the bondage continues, liberation cannot be attained; then how the liberation would take place?" We find answer to this question in the present Sutras. There is a state of cessation of action between activity and attainment of liberation. This cessation of action is essential condition for the attainment of liberation.
Simple vibrations, motivation etc., are different stages of an action, which transform the soul in it various states. So long as this cycle of action keeps running. death is not followed by liberation. The reason is that the soul continues to intent, prepare and commit violence in the presence of such action.
The stoppage of simple vibrations etc., is followed by elimination of karma, which has been illustrated by three examples of a bundle of dry straw, consumed by fire, drops of water, fallen on hot iron-plate and the boat, devoid of any inlet.
The first step to the attainment of liberation is freedom from passions, which is termination of passionate action; in other words, there continues only dispassioned action, which leads to the bondage of blissful karma. The blissful karmic bondage is of short duration, lasting for two time-units only. Here, the bondage occurs at the first time-unit. There is experience in the second, and wearing-off in the third. This process continues till the end of the life-span, when there takes place the absolute stoppage of all activities, resulting in the state of complete non-action that inhibits all types of karmic bondage. This is the second step to the attainment of liberation. In the third step, there is the final stage of freedom from all karmic association, which tantamounts to elimination of all karmas.
Semantics
saya samitam (always and every moment).
In the Bhāṣya on Bha. 1.314-316, we have already discussed at length about this phrase. "Samitam' has four connotations
1. samita- in definite measures (sapramäṇa)
2. samita-sightly occupied in activity
3. samita-properly organised'
4. samita- every moment."
In the present context, even though the Vṛttikāra has explained 'samitam' as 'sapramāṇam' i.e., 'in definite measures,' yet 'every moment' seems to be more relevent. In the Vrtti of the sixth sataka, the Vrttikära explains-"sada means sarvadā (i.c., always), but the use of sada is in vogue in the sense of "discontinuously"; hence, to connote 'continuity', the word samita (i.e., every moment) is added to sadā."
ejana simple vibration.
vyejana-complex or varied vibration.
calana-motion from one place to another one.

Page #131

Bhagavai 3:3:143-148
-: 107 :spandana-slight motion; according to some ācāryas, it connotes oscillation (i.e., after a slight motion to another space-point, it moves back to its original place)." ghattana—to move in all directions or to touch (or collide with other object. kşobha-penetration. udīraņā—motivation.
After the cluster of these seven words, the Sūtra refers to 'transformation in various forms'. tam tam bhāvam pariņamai (Transformation)-motivation is followed by various transformation which imply that simple vibrations, complex vibrations, motion, oscillation, collision, penetration and motivation are the states prior to transformation. Transformation begins with simple vibration and continues up to the seventh state called motivation. A novel transformation takes place after every movement, replacing previous state of transformation. Such transformation is technically called explicit mode (vyañjana paryāya) which is activation of the soul accompanied with interaction with matter. Attainment of liberation is not possible in such circumstance. ārambha-killing or initiation of any activity. samrambha-intention to kill. samārambha—torture.?
Soul (or living being) which indulges in ārambha, samrambha, and samārambha inflicts various forms of troubles to other living beings. dukkhāpana-inflicting sorrow by killing or by depriving someone of his desirables. sokāpana-inflicting grief or privation on someone. jūrāvaņa-inflicting distress or decaying life or aging life.$
Ācārya Hemachandra has substituted Vjura for Vkhid,' and so Vjura may mean inflict distress. tippāvana--to cause to weep. pittāvaņa—to beat. paritāvana—to torture. tanahattha—a bundle of straw. Here hattha means a "bundle'. masamasāvijjaim to burn rapidly. It is a desī word. ayakavalla—an iron-plate or an iron frying pan. volattamāņe, vosattamāņe, etc.—see Bhāsya on Bha. 1.313. 2. Airyapathikī Kriyā (Dispassioned action)
In Pālī, īryāpatha stands for 'way of deportment, mode of movement, good behaviour'; there are four īryāpathas viz., walking, standing, sitting, lie down.
In the present cannon (Bhagavati) the expression iryāvahi kiriyā is used at fifteen places and iryāpatha-bandha at four places. The Vrtti gives 'path for walking' as the etymological meaning of iryāpatha. But its practical usage is in the sense of action due to pure (dispassioned) yogā'' Bondage on account of such action occurs at the 11th, 12th and 13th stages of spiritual development. This is attested by the following text of the scripture-jassa nam kohamānamāyālobhā vocchinnā bhavamti, tassa nam itiyāvahiyā kiriyā kajjai, jassa nam kohu

Page #132

-: 108:
Bhagavai 3:3:143-148 mānamāyālobhā avocchinnā bhavamti, tassa nam samparäiyā kiriyā kajjai'.13
In the above passage 'vocchinnā 'means 'eliminated'; Jayācārya has given its meaning also as 'suppressed'.!"
As in the eleventh gunasthāna, the moha is only suppressed (and not eliminated), vocchinna cannot be interpreted as only 'eliminated'.
The dispassioned action does not mean only the action related with walking path (iryāpatha). On the contrary, the dispassioned action comprises all kinds of postures and movements of body, speech and mind including the subtle movement of blinking, winking etc., all sorts of voluntary and involuntary actions — movement necessary for sustenance of life. The resultant karmic bondage is dispassioned binding. Dispassion action is of different measures or of 'meagre measure' as explained in earlier commentary.
At the first time-unit, there is binding (baddha) which means the transformation of appropriate material particles into karmic particles, and also their assimilation (puttha) with the soul. At the second time-unit, there is experience of the 'bound karma' and at the third time-unit there is wearing-off of the karma. In the sūtra, the state in the second time-unit is indicated by udīriyā veiyā, implying that there are two states of karma in the second time-unit, viz., rising and experiencing. Bondage and rising cannot synchoronize and so, rising takes place in the second time-unit.16
In the time-unit that follows the third time-unit (i.e., in the fourth time-unit) (seyakāle), the karma is transformed into akarma. This is a relative statement. According to the Vrtti, the karma is transformed into akarma in the third time-unit, but the text itself identifies the past and the future time-units metaphorically and speaks of the state of akarma in the fourth time-unit."7
In the present scripture, there is a discussion of experience' and 'wearingoff' of karma. On being asked by Gautama whether experience and wearing-off of karma are identical, Lord Mahāvīra replied that they were not identical. Karmic experience is concerned with karma, while wearing-off relates to nokarma (quasikarma), i.e., karma which has lost its karmic aspect. After producing its experience, karma turns into nokarma, and there it wears-off. This is the opinion of transcendental standpoint. In the present context, however, the Sūtra has resorted to the empirical standpoint in identifying the fourth time-unit for karma turning into nokarma.
The dispassioned action is possible only for an ascetic who is self-inhibited, 19 inhibited,20 inhibited one in the path which is devoid of agitation'(avicīpatha),21 and who is self-cultivated.22 The description of all these expressions and adjectives are worthy of comparative investigations.
The duration of dispassioned action is two time-units.23 The Vrtti does not discuss the duration. Srimajjayācārya has mentioned duration of two time-units. 24 The TBh. has accepted duration as one time-unit only.25 According to the Vrtti of TBh., the time-unit in which the karma is being experienced is the time of duration.26
1. Bha. Vr. 3.144amtakiriya'tti sakalakarmmakşayarūpā. 2. Bha. 18.159,160.

Page #133

Bhagavai 3:3:143-148
3. Bha. Vr. 3.143-samiyam'ti sapramäṇam.
4. See the Bhāṣya of Bha. 1.314-316.
5. Bha. Vr. 6.20-saya samiyam'ti sada 'sarvadā', sadātvam ca vyavahārato'sātatye'pi syadityata samitam santatam.
6. Ibid., 3.143-anyamavakāśam gatvä punastatraivagacchatîtyanye.
7. (a) Ibid., 3.145 āha ca
samkappo samrambho paritavakaro bhave samarambho |
arambho uddavao savvanayaṇam visuddhāṇam ||
(b) See the footnote of Thānam 7.84-89
8. Apte jürü-To grow old.
9. Hemasabdanuśāsanam-8.4.132.
10. Bha. 1.444,445; 3.148; 7.4,5,20,21,125,126; 10.11-14; 18.159,160.
11.Bha. Vr. 3.148-Triyavahiya'ti īryāpatho-gamanamar gastatra bhava eryaputhiki kevalayogapratyayeti bhavaḥ.
12. Ibid., 3.148 upasantamohakṣinamohasayogikevalilakṣaṇaguṇasthānakatrayavarti vitarago'pi hi sakriyatvātsātavedyam karma badhnātīti bhāvaḥ.
13. Bha. 7.126.
14. Bha. Jo. 121.8-krodha māna māyā lobha te, viccheda gaya hai jāsa |
upaśamana athava kṣaya thayā, itiyābahiyā tāsa ||
-:109:
15. Bha. Vr. 3.148-cakkhupamhanivayamavi' tti kim bahunä äyuktagamanadina sthulakriyājälenoklena? yāvaccakṣuḥpakṣmanipāto'pi, prākṛtatvallimgavyatyayaḥ, unmeṣänimeṣamātrākriyā'pyāsti āstām gamanādikā tāvaditi seṣaḥ. 'vimāya' tti vividhamātrā, antarmuhurttäderdeśonapūrvakoṇiparyantasya kriyäkälasya vicitratvät, vṛddhaḥ punarevamāhub-yavatā cakṣuso nimesonmeșamātrā'pi kriyā kriyate tavata' pi kālena vimātrayā stokamātraya' pīti.
16. (a) Bha. Vr. 3.148-etadeva vākyäntareṇāha-sā baddhā spṛṣṭā prathame samaye, dvitiye tu 'udiritā' udayamupannītā, kimuktam bhavati? vedită, na hyekasmin samaye bandha udayaśca sambhavatityevam vyäkhyātam.
(b)Uttara. 29.72-pejjadosamicchādamsanavijaenam bhamte! jive kim janayai? pejjadosamicchādamsanavijacņam nāṇadarsanacarittärähanayãe abbhutthei, atthavihassa kammassa kammagamathivimoyanayãe tappaḍhamayãe jahāṇupuvvim atthavisaiviham mohanijjam kammam ugghäci, pamcaviham nāṇāvaraṇijjam navaviham damsaṇāvaranijjam pamcaviham amtarayam ce tinni vi kammamse jugavam khavei. tao paccha anuttaram anamtam kasiņam padipunnam nirāvaraṇam vitimiram visuddham logälogappabhävagam kevalavaranänadamsaṇam samuppādei. jāva sajogī bhavai tāva ya iriyavahiyam kammam bandhai suhapharisam dusamayathiiyam. tam padhamasamae baddham biiyasamae veiyam taiyasamae nijjhiņņam tam baddham puttham udiriyam veiyam nijjhiņņam seyale ya akammam cavi bhavai
17. Bha. Vr.3.148-akarma'pi ca bhavati iha ca yadyapi tṛtiye'pi samaye karmakarma bhavati, tatha'pi tatkṣaṇa evātītabhāvakarmatvena dravyakarmatvāt tṛtiye nirjirṇam karmeti vyapadiśyate, caturthādisamayesu tvakarmeti.
18. Bha. 7.74,75.
19. Ibid., 3.148.
20. Ibid., 7.125,126.
21. Ibid., 10.13,14.
22. Ibid., 18.159,160.
23. Uttara. 29.72-täva ya iriyavahiyam kammam bamdhai, suhapharisam dusamayathiyam.
24. Jhīņi Carca, dhāla 17.26
ghana samaya sthiti samparāya, be samaya iriyavahi .... I
25. Ta Bha. 6.6-akuṣāyasycryäpathasyaivaikasamayasthiteḥ.
26.Ta. Su. Bhā. Vṛ.6.6-vedyamanakarmasamayo madhyamaḥ sa eva sthiti-kälaḥ. adyo bamdhasamayastriyah paristanasamaya iti.

Page #134

-: 110:
Bhagavai 3:3:149-150
Text Pamattāpamattaddhā-padam 3.149 pamattasamjayassa nam bhamte! pamattasamjame vattamānassa savvā vi
ya nam pamattaddhā kālao kevacciram hoi? mamdiaputtā! egam jīvam paducca jahannenam ekkam samayam, ukkosenam
desūnā puvvakodī, nānājīve paducca savvadham. The Topic of the Duration of the Remiss and the Non-Remiss What is the temporal dimension, O Lord! of the path of the remiss (ascetic) stationed in the stage of self-restraint with remissness? With reference to a single soul, O Manditaputra, the minimum temporal dimension is one time-unit, the maximum temporal dimension is a little (8.25 years) less than one purva-koti (=84000002 x 107 years). With reference to
many souls, it is entire time-dimension, which is without beginning and end. 3.150 appamattasamjayassa ņam bhamte! appamattasamjame vattamāṇassa savvā
vi ya nam appamattaddhā kälao kevacciram hoi ? mamdiaputtā! egam jīvam paducca jahannenam amtomuhuttam, ukkosenam desūņā puvvakodi. nānājīve paducca savvadham. What is the temporal dimension, O Lord! of the path of the non-remiss (ascetic) stationed in the stage of self-restraint devoid of remissness? With reference to a single soul, O Manditaputra! The minimum temporal dimension is one intra-hour and the maximum temporal dimension is a little (8.25 years) less than one purva-koți. With reference to many souls, it is entire time-dimension, which is without beginning and end.
Bhāsya 1. Sūtras 149-50
In the present dialogue, the temporal dimensions of the ascetic stationed in the sixth stage, i.e., self-restraint with remissness and the seventh stage, i.e., self-restraint without remissness have been considered. An eight years and three months old boy has been accepted as qualified for monkhood.' The maximum life-span of a human is one purva-koti. As such, the maximum temporal dimension of sāmāyikacāritra (preliminary initiation into monkhood) is = one purva-koți less 8.25 years, the minimum temporal dimension being one time-unit.
According to the Vrtti, this is possible only on the death immediately after one time-unit of adopting monkhood. This however is only a conditional description from the standpoint of treatises on the doctrine of karma. At the very beginning of his initiation, a monk attains self-restraint without remissness. Afterwards he attains the stage of self-restraint with remissness. The death may occur in the first timeunit immediately after entering into the stage of self-restraint with remissness from

Page #135

Bhagavai 3:3:149-150
-:111:
the stage of self-restraint without remissness. It is with reference to such circumstance that the minimum temporal dimension of self-restraint with remissness has been described as one time-unit.
The maximum time-dimension of pramatta samyata (self-restraint with remissness) may be counted in two ways:
[i] As the stages of self-restraint with remissness are interrupted by the stage of self-restraint without remissness, the maximum time-dimension of stages of selfrestraint with remissness is to be ascertained by actually counting those stages.
[ii] According to another opinion, the maximum time-dimension may be obtained by counting the period of uninterrupted stage of self-restraint with remissness.
According to the Vrtti, the minimum time-dimension of self-restraint without remissness is an intra-hour because the ascetic at this stage cannot die. According to the Cūrni, the stages higher than that of self-restraint with remissness of the ascetic are all of self-restraint without remissness, because there is no remissness. The ascetic ascending the ladder of suppression can meet death within one muhurtta, it is from this point of view that the minimum time-dimension of ascetic without remissness has been stated to be one anatarmuhürtta.?
According to Jayācārya's interpretation, here the apramatta (ascetic without remissness) must be the one ascending the ladder of suppression, and not other apramatta. The maximum dimension of self-restraint without remissness has been computed with reference to an ascetic who has attained omniscient (i.e., the 13th gunasthāna). A child of 8.25 years age may be an ordinary ascetic or even an omniscient one. It is from this standpoint that the temporal dimensions have been mentioned.
1. Vavahāro, 10.22. 2. Bhaga. 25.533. 3. Bha. Vp. 3.149.-'ekkam samayam' ti katham? ucyate --- pramattasamyamapratipattisamayasama
nantarameva maranāt. 4. Bha. Cūrņi-pamattasya jahanno kālo samao eso ya apamattaddhāņāto cavamāņo pamattasamjato
kālam karejjā tasya labbhati. 5. Bha. Vr. 3.149..kila pratyekamantarmuhürttapramāne eva pramattāpramattagunasthānake, te ca
paryāyena jäyamāne desonapūrvakoțim yāvanutkarseņa bhavatah, samyamavato hi pūrvakoțireva paramāyuh, sa ca samyamamastāsu varsesu gatesveva labhate, mahänti capramattäntarmuhūrttāpekṣayā pramattäntarmuhürttāni kalpyante, evam cantarmuhürttapramāṇānām pramattāddhānām
sarvāsām mīlanena desonā pūrvakotī kālamānam bhavati. 6. Ibid., 3.149—anyetváhuh-aştavarsonām pūrvakotim vāvadutkarsatah pramattasamyatatā syāditi. 7.(a) Ibid., 3.149-cūrnīkāramatam tu pramattasamyamavarjaḥ sarvo'pi sarvavirato'pramatta ucyate,
pramadabhavåt, sa copaśamaśrenim pratipadyamāno muhürttābhyantare kälam kurvan jaghanyakālo labhyata iti (b) Bha. Cū. p. 4-appamatto jahannakālo uvasāmagasedhi padivajjamāņo muhuttebhyamtarato
kalam karemāņo hoti. 8. Bha. Jo, vārtika of 1.64.95-e apramādī upaśama-śreni cadhai tiko jīva grahivo, jo āthamaim
gunathānai upaśama-śreņi cadhato prathama samaya marai to piņa sātamaim gunathanaim apramattapanaim amtarmuhūrtta rahyo te māțai jaghanai amtarmuhūrtta, iham upaśama-śreņi cadhai tiko apramatta grahyo. piņa anya apramatta grahana na kiyo.

Page #136

- 112 :
Bhagavai 3:3:151-153
Text
3.151 sevam bhamte! sevam bhamte! tti bhagavam mamdiaputte anugāre samanam
bhagavam mahāvīram vamdai namamsai, vamdittă namamsittā samjamenam tavasā appānam bhāvemāne viharati. "That is so O Lord! That is so, O Lord!' Thus saying Maņditaputra anagāra, paid respectful obeisance and homage to the Sramaņa Bhagavān Mahāvīra; having paid respectful obeisance and homage, he asks permission for proper and suitable sojourn. On getting permission, he dwelt there sublimating his self through self-restraint and austerity.
Lavanasamuddavuddhi-hānī-padam 3.152 bhamteti! bhagavam goyame samamam bhagavam mahāvīram vamdai
namamsai, vamdittā namamsittă evam vayāsi--kamhā nam bhamte! lavanasamudde cāuddasatthamudditthapunnamāsiņīsu atirege vaddhai vā? hāyai vā?
lavanasamuddavattavvayā neyavvā jāva loyatthiī, loyānubhāve. The Topic of Ebb-tide and Flood-tide of the Lavana-ocean
Lord Gautama offered obeisance and paid homage to the Ascetic Lord Mahāvīra, by addressing him as "O Lord!” and asked, "Why does the Lavana-ocean, O Lord! is subject to excessive ebb-tide and flood-tide on the fourteenth, eighth, new moon and full moon days?” Here the description of Lavaņa-ocean up to loyathi and loyānubhāve (as given in Jīvājīvābhigame, 3.723-95) is to be known.
Text 3.153 sevam bhamte! sevam bhamte! tti jāva viharati.
That is so, O Lord! That is so, O Lord! (1.51) ...... up to austerity.
000

Page #137

Chautho Uddeso
Section-4
Text
Bhāviappa-padam
3.154 anagare nam bhamte! bhāviappa devam veuvviyasamugghäenņam samohayam jāṇarāveņam jāmāṇam jāṇai-pāsai?
goyama! 1. atthegaie devam pasai, no jāņam pasai. 2. atthegaie jāņam pāsai, no devam pasai. 3. atthegaie devam pi päsai, jäṇam pi päsai. 4, atthegaie no devam pāsai, no jāṇam păsai.
The Topic of Soul, Self-cultivated (through Self-restraint and Austerity)
Does' an ascetic, self-cultivated by means of self-restraint and austerity, O Lord! know and see a god who is flying in his vehicle, created through exercising his protean projection?
O Gautama! 1. there is some one among the self-cultivated ascetics, who sees the god, but not the vehicle, 2. there is some one who sees the vehicle, but not the god, 3. there is some one who sees the god and the vehicle, 4. there is some one who neither sees the god nor the vehicle.
3.155 anagare nam bhamte! bhäviappa devim veuvviyasamugghãeņam samohayam jāṇarūveņam jāmāṇim jāṇai-päsai?
goyama! 1. atthegaie devim pasai, no jāņam pāsai. 2. atthegaie jäṇam păsai, no devim pasai. 3. atthegaie devim pi pāsai, jāņam pi pāsai. 4. anthegaie no devim pāsai, no jāņam pasai.
Does an ascetic, self-cultivated by means of self-restraint and austerity, O Lord! know and see a goddess who is flying in her vehicle, created through exercising her protean projection?
O Gautama! 1. there is some one among the self-cultivated ascetics, who sees the goddess, but not the vehicle, 2. there is some one who sees the vehicle, but does not see goddess, 3. there is some one who sees the goddess and the vehicle, 4. there is some one who neither sees the god nor the vehicle.

3.156 aṇagare nam bhamte! bhāviappa devam sadeviam veuvviyasamugghäeṇam samohayam jāṇarūveṇam jāmāṇam jāṇai-pāsai?
goyama! 1. atthegale devam sadeviam pāsai, no jāņam pāsai. 2. atthegaie janam pāsai, no devam sadeviam pasai. 3. atthegaie devam sadeviam pi pāsai, jāņam pi păsai. 4. atthegaie no devam sadevīam pāsai, no jāṇam pāsai.
Does an ascetic, self-cultivated by means of self-restraint and austerity, O Lord! know and see a god who, accompanied by the goddess, is flying in his vehicle, created through exercising his protean projection?

Page #138

- 114:
Bhagavai 3:4:156-162
O Gautama! 1. there is some one among the self-cultivated ascetics, who sees the god, accompanied by the goddess, but not the vehicle, 2. there is some one who sees the vehicle, but not the god, accompanied by the goddess, 3. there is some one who sees the god, accompanied by the goddess, and the vehicle, 4. there is some one who neither sees the god accompanied by the
goddess nor the vehicle. 3.157 anagāre nam bhamte! bhāviappā rukkhassa kim amto pāsai? bāhim pāsai?
goyamā! 1. atthegaie rukkhassa amto pāsai, no bāhim pāsai. 2. atthegaie rukkhassa bāhim pāsai, no amto pāsai. 3. utthegaie rukkhassa amto pi pāsai, bāhim pi pāsai. 4. atthegaie rukkhassa no amto pāsai, no bāhim pāsai. Does a self-cultivated ascetic, O Lord! see the interior of a tree or the exterior of a tree? O Gautama, among them, 1. there is some one who sees the interior of the tree, not the exterior, 2. there is some one who sees the exterior of tree not the interior, 3. there is some one who sees the interior of tree and also the
exterior, 4. there is some one who neither sees interior nor the exterior. 3.158 anagāre nain bhamte! bhāviappā rukkhassa kim mūlam pūsai? kamdam pāsai?
goyamā! 1. atthegaie rukkhassa mülam pāsai, no kamdam pāsai. 2. atthegaie rukkhassa kumdam päsai, no mūlam pāsai. 3. utthegaie rukkhassa mālam pi pāsai, kamdun pi päsai. 4. atthegaie rukkhassa no mūlam pāsai, no kamdam pāsai. Does a self-cultivated ascetic, O Lord! see the root of a tree or the bulb of a tree? O Gautama! among them 1. there is some one who sees the root of the tree, but does not see the bulb, 2. there is some one who sees the bulb of tree, but does not see the root, 3. there is some one who sees the root of the tree and also sees the bulb, 4. there is some one who neither sees the root of tree, nor
the bulb. 3.159 mülam pāsai? khamdham pāsai? caubhamgo.
Does one see the root? Does one see the trunk? Four alternatives (are to be
spoken of as in 3.158). 3.160 evam mūleņam (jāva?) bījam samjoeyavvam.
Thus by combination with root, each term .... up to seed gives four
alternatives in each case. 3.161 evam kamdena vi samam samjoeyavvam jāvu biyam.
In a similar way, by combination with the bulb, each term ..... up to seed gives four alternatives in each case.
3.162 evam jāva pupphena samam biyam samjoeyavvam.

Page #139

Bhagavai 3:4:154-163
- 115:
In a similar way, by combination with seed, each term ...... up to flower gives
four alternatives in each case. 3.163 anagāre nam bhamte! bhāviappā rukkhassa kim phalam pāsai? bīyam pāsai?
caubhamgo. Does a self-cultivated ascetic, O Lord, see the fruit of a tree, or the seed? Here also four alternatives (are to be spoken of).
Bhāsya 1. Sūtras 154-63
An important principle of spirituality and meditation is cultivation (bhāvanā). This means the determination to achieve something sublime', and then achieve that goal by constant practice. 'Imbuing', 'impressing' are synonymous with 'cultivation'. Transformation of personality starts with cultivation. Its starting point here is ‘simple vibration and the end result is 'undergoing varied transformation'.' The Vrtti explains ‘self-cultivation' (bhāvitātmā) as 'transformation of the self by means of self-restraint and austerity'. Self-cultivation results mostly in attainment of potentialities like clairvoyance, etc..? In Dhyānaśataka, four types of selfcultivation are mentioned, viz., cultivation with respect to knowledge, faith, conduct and detachment. In the Thānam, the self-cultivated soul (bhāvitātmā) has been characterised as possessor of supernormal powers'.
In the present scripture, we get a detailed description of supernormal powers of self-cultivated souls." In the Sūyagado, we find the expression the 'self-cultivated ascetic (bhāvitātmā anagāra) with respect to scriptural knowledge.' The expression 'self-cultivated soul' has been used in the present scripture for a vītarāga, i.e., soul absolutely detached.
The upshot of all these equations is that the expression ‘self-cultivated soul' was frequently used in the Agamika period. The usage of this expression is found in Mahābhārata and Yogavasistha' also.
The power of clairvoyance is manifold; this is indicated by means of four alternatives in the sūtra no. 154-156. The sūtras 157-163 indicate 45 alternatives in the following way: 01 | Root bulb
11 Bulb skin 02 Root trunk 12 Bulb branch 03 Root skin
13 Bulb sprout Root branch 14 Bulb leaf 05 Root sprout 15 Bulb flower 06 Root leaf
16 Bulb fruit 07 Root flower 17 Bulb seed 08 Root fruit
18 Trunk skin 09 Root seed 19 Trunk branch 10 Bulb trunk 20 Trunk sprout

Page #140

-
116:
Bhagavai 3:4:154-164
21 Trunk leaf
Trunk flower Trunk fruit Trunk seed Skin branch Skin sprout Skin leaf Skin flower Skin fruit Skin seed
Branch sprout 32 Branch leaf
33 Branch flower 34 Branch fruit 35 Branch seed 36 Sprout leaf 37 Sprout flower 38 Sprout fruit 39 Sprout seed 40 Leaf flower 41 Leaf fruit 42 Leaf seed 43 Flower fruit 44 Flower seed 45 Fruit seed
1. Bha. 3.143. 2. Bha. Vp. 154bhāvitātmā samyamatapobhyāmevamvidhānāmanagārāņām hi prāyo'vadhijñānā
dilabdhayo bhavantīti krtvā bhāvitātmetyuktam....I 3. Dhyānaśataka, 30.
puyvakayabbhāso bhāvanahim jhãnassa joggayamusei |
täo ya nāņadamsanacarittaveragganiyatão Il 4. Thānam, 5.168. 5. Bha. 18.191-195. 6. Süya. 1.13.13. 7. Bha. 18.159,160. 8. Mahābhārata, Svargarohana Parva, 5.37
sarvajñena vidhijñena, dharmajñānavatā sată !
atindriyena Sucinā, tapasābhāvitātmanā ! 9. Yogavāśistha, 4.11.59,60
yathaiva bhāvayatyātmā satatam bhavisyati svayam tathaivāpüryate saktyāsīghrameva mahanapi Il bhāvitā saktirātmānamātmatām nayati kşaņāt anantamakhilam prāvrt, mihikā mahati yatha ||
Text
Vāukāya-padam 3.164 pabhū nam bhamte! vāukāe egam maham itthirūvam vā purisarūvam vā
(äsarūvam vā?) hatthirūvam vā jānarūvam vā juggaruvam vā gillirūvam vā thillirūvam vā sīyarūvam vā samdamāniyarūvam vā viuvvittae? goyamā! no inatthe samatthe. vāukāe nam vikuvvamāne egam maham padāgā
samthiyam rüvam vikuvvai. The Topic of Air-bodied Beings
Is the air-bodied being, O Lord! capable of projecting protean body of the shape of a voluminous woman, man, (horse?), elephant, vehicle, plain

Page #141

Blagavai 3:4:164-170
-: 117 :
palanquin, elephant-saddle, mule-cart, covered palanquin or special palanquin of the length of man? O Gautama! this is not possible. The air-bodied being creates a shape of a
voluminous flag by exercising its protean power. 3.165 pabhū ņam bhamte! vāukāe egam maham padāgāsam thiyam rūvam viuvvittā
anegāim joyaņāim gamittae? hamtā pabhū. Can the air-bodied being, O Lord! by creating a protean body of the shape of a voluminous flag, traverse a multitude of yojanas?
Yes, it can. 3.166 se bhamte! kim āiddhie gacchai? pariddhie gacchai?
goyamā! āiddhie gacchai, no pariddhie gacchai. Does the air-bodied being, O Lord! traverse by the supernormal power of its own or of somebody else? O Gautam, it traverses by virtue of its own supernormal power, not that of
anybody else. 3.167 se bhamte! kim āyakammunā gacchai? parakammunā gacchai?
goyamā! āyakammunā gacchai, no parakammunā gacchai. Does the air-bodied being, O Lord! traverse by self-effort or by the effort of others?
O Gautama! it traverses by virtue of self-effort, not that of others. 3.168 se bhamte! kim āyappayogena gacchai? parappayogena gacchai?
goyamā! āyappayogena gacchai, no parappayogeņa gacchai. Does the air-bodied being, O Lord! traverse by self-impetus, or by the impetus of others?
O Gautama! it traverses by virtue of self-impetus, not that of others. 3.169 se bhamte! kim üsiodayam gacchai? patodayam gacchai?
goyamā! ūsiodayam pi gacchai, patodayam pi gacchai. Does the air-bodied being, O Lord! traverse in the shape of high-flying flag or low-flying flag?
O Gautama! it traverses as both-high-flying flag and low flying flag, 3.170 se bhamte! kim egaopadāgain gacchai? duhaopadāgam gacchai.
goyamā! egaopadāgam gacchai, no duhaopadāgam gacchai Does the air-bodied being, O Lord! traverse in the shape of flag flying uni. laterally or bi-laterally? O Gautama! it traverses in the shape of a flag flying uni-laterally and not bilaterally,

Page #142

- 118:
Bhagavai 3:4:164-171
3.171 se bhamte! kim vāukāe? padāgā?
goyamā! vāukāe nam se, no khalu sä padāgā. Is it O Lord! air-bodied being or a material flag? O Gautama! it is air-bodied being, not a material flag.
Bhāsya 1. Sūtras 164-171
Gods and infernals have protean bodies by birth. Humans and animals, possessed of mind can acquire protean body by the virtue of their supernormal potentiality.' In the air-bodied beings which have undeveloped bio-potential, it is not possible, but as soon as they attain developed bio-potential, they achieve it.2 According to the Dhavalā, the fire-bodied beings with developed bio-potential also are possessed of the protean body, as distinguished from the Svetāmbara tradition.
The power of creating varied protean shapes in the air bodied beings is very much limited. The configuration of air-bodied being is that of a flag, which it can expand by its protean power. The air-bodied being traverses space by means of its own power, effort and impetus, without the assistance of any other external agency for its projection. The logic behind such motion of the protean body is that airbodied being is an animate object that does not need any external impetus for its zig-zag horizontal motion like that of a cow. Semantics yugya (jugga).-A kind of palanquin two cubits in length and breadth and provided with a square-shaped seat; such palanquin was used by the people of Golla country. In Lāța countryside, thilla is called yugya. It was carried by four persons.? gilli-A palanquin carried by a couple of persons or an ambāvādī-equipped saddle (howdah) on elephant. According to Silānkācārya, a bag-shaped spreadout cloth to carry a person within it is called gilli. thilli-A cart drawn by mule, prevalent in Läta country."" sivikā--A covered palanquin." syandamānikā-A palanquin of the length of a human being. This was used by distinguished people as a transport."
In Bha. Vr. almost these same meanings of the words from yugya up to syandamānikā are given. ucchritodaya-A high-flying (flag). (See figure 1] patat-udaya-A low-flying (flag).' [See figure 2] ekatahpatāka --A flag flying unilaterally. (See figure 3] dvidhāpatāka-A flag flying bilaterally. [See figure 4]
Śrimajjayācārya quotes an opinion explaining the expression as 'standing for two flags flying in the same direction',16
Fig. 11
Fig. 2
Fig. 21
P Fig. 3 R
Fig. 3
Fig.4 T
Fig. 4

Page #143

Bhagavai 3:4:164-173
- 119:
I. Ta. Su. Bhā. Vp.-2.47,49. 2. Panna. 21.50. 3. Şa. Kham. Dhavalä, pu.4, kham 1. bhä.4, sū.66, p.249—teukkāiyapajjattä сeva veuvviya sarīram
uthavemti apajjatteşu tadabhāvā (Jainendra Siddhānta Kośa, part 3, quoted from p. 610). 4. (a) Panna. 21.26,57. (b) Bha. Vp. 3.165-mahat purvapramāṇāpekṣayā patākāsamsthitam svarūpeņaiva väyoh patīkākāra
śarīratvād vaikriyāvasthāyāmapi tasya tadäkärasyaiva bhāväditi. 5. Daśavai. Ji. Cu. p.136sätmako vāyuh aparaprerita tirganiyamitanirgamanād govat. 6. (a) Anu. Cu. p.53-golavişaye jampā nam dvihatthamātram caturasram savedikamupaśobhitam
juggayam, lāgā nam thilli jugayam. (b) Anu. Hā. Vp. p.79.
(c) Anu. Mala. Vp. pa. 146. 7. Footnote of Süya. 2.2.58. 8. (a) Anu. Cü. p.53-hastina upari kollaram gilatīva mānusam gilī.
(b) Anu. Hā. Vr. p.79.
(c) Anu. Mala. Vr. pa.146. 9. Sūtra Vr. p.73-puruşadvayotkşiptā jhollikā. 10. Ibid., p. 73---vegasaradvayavinirmito yānavisesaḥ. 11. (a) Anu. Cu. p.54uvarim küdāgārachädiyā sibiyā.
(b) Anu. Hā, Vr. p.79.
(c) Anu. Mala. Vp. pa. 146. 12. (a) Anu. Cū. p.54-diho jampāņa viseso purisassa svapramänävagāsadāņatta nao syandamāṇim.
(b) Anu. Hā. Vr. p.79.
(c) Anu. Mala. Vp. pa. 146. 13. Footnote of Sūya. 2.2.58. 14. Bha. Vp. 3.164-juggam'ti gollavişayaprasiddham jampānam dvihastapramānam vedikopaśobhi
tam gilli'tti hastina upari kollararūpā yā mānuşam gilatīva 'thilli' ti lātānām yada vapalyanam tadanyavişayeșu thilityucyate 'siya' tti sibikā kūtākārācchädito jampanavišeşah sardamäniya' tti
puruşapramänāyāmo jampanaviśesah. 15.Ibid 3.169--cchỉta—ürddhvam udaya--āyāmo yatra gamane taducchritodayam, ürddhvapatā
kamityarthah kriyāviseşanam cedam 'patodayam'tti patadudayam patitapatākam gacchati. 16. Bha. Jo. 1.65.76
duhao padāga dekha, te damda naim bihum diśi viņai kei karai ima lekha, kei kahai ika disi behum !
Text
Balāhaka-padam 3.172 pabhū ņam bhamte! balāhae egam maham itthirūvam vā jāva samdamāņiya
rūvam vă pariņāmettae? hamtā pabhū. The Topic of Transformation of Cloud
Can' the cloud, O Lord! take the shape of a voluminous woman, (as in 3.164) ...... up to that of the special palanquin of the length of a man?
"Yes, it can." 3.173 pabhū nam bhamte! balāhae egam maham itthirūvam pariņāmettā anegäim

Page #144

-: 120 :
Bhagavai 3:4:173-180 joyanāim gamittae? hamtā pabhū. Can the cloud, O Lord! taking the shape of a voluminous woman, traverse multitude of yojanas?
“Yes, it can." 3.174 se bhamte! kim āiddhie gacchai? pariddhie gacchai?
goyamā! no āiddhie gacchai, pariddhie gacchai. Does it traverse by virtue super-natural power of its own or of any other object? O Gautama! it does not traverse by virtue of the super-normal power of its
own, but that of some other object. 3.175 se bhamte! kim āyakammunā gacchai? parakammunā gacchai?
goyamā! no āyakammunā gacchai, parakammunā gacchai. Does it traverse by virtue of its super-natural effort of its own or of any other efforts? Gautama! it does not traverse by virtue of the super-natural efforts of its
own, but that of some other object. 3.176 se bhamte! kim āyappayogenam gacchai? parappayogenam gacchai?
goyamā! no āyappayogenam gacchai, parappayogenam gacchai. Does it, O Lord! traverse by self-impetus or by the impetus of others?
Gautama! It does not traverse by virtue of self-impetus, but that of others. 3.177 se bhamte! kimūsiodayam gacchai? patodayam gacchai?
goyamā! ūsiodayam pi gacchai, patodayam pi gacchai. Does it, O Lord! traverse in the shape of high-flying flag or low-flying flag? Gautama! It traverses as both-high-flying and low-flying flag. 3.178 se bhamte! kim balāhae? itthi?
goyamā! balāhae nam se, no khalu sā itthi.
It is simply a cloud (material object), not indeed a woman. 3.179 evam purise, āse, hatthi.
Similarly, it is neither man, nor horse, nor elephant. 3.180 pabhi nam bhamte! balähae egam maham jänarūvam pariņāmettā anegäim
joyanāim gamittae? jahā itthirūvam tahā bhāniyavvam. Can the cloud, O Lord! traverse multitude of yojanas, taking the shape of a vehicle? The same description is to be given as in the case of woman (sūtra 1.173).

Page #145

Bhagavai 3:4:172-183
- 121 :
3.181 se bhamte! kim egaocakkavālam gacchai? duhaocakkavālam gacchai?
goyamā! egaocakkavālam pi gacchai, duhaocakkavālam pi gacchai. Can a cloud, O Lord! traverse space like a wheel unilaterally or bilaterally?
O Gautama! It can traverse unilaterally as well as bilaterally like a wheel. 3.182 jugga-gilli-thilli-sīyā-samdamāniyā taheva.
The same description follows with reference to a plain palanquin, elephant-saddle, mule-cart, covered palanquin and a palanquin of the length of a human beivng.
Bhāsya 1. Sūtras 172-182
Here it has been queried about the creation of varied shapes or exercise of protean power by an air-bodied being and taking natural shapes by clouds. The reason is that the clouds are inanimate objects, and as such, devoid of the power, effort or impetus of creating shapes voluntarily, their transformation being mechanical. They traverse space by the impetus given by air or gods. In the Thānam, there is mention of motion of clouds as due to air or gods.? Semantics cakravāla--wheel.
1. Bha. Vị. 3.172-174balāhakasyājīvatvena vikurvaņāyā asambhavāt pariņāmayitumityuktam,
pariņāmaścāsya viśrasārūpah ‘no āyaddhie' tti acetanatvānmeghasya vivakṣitāyāḥ śakterabhāvānnātmarddhyā gamanamasti, vāyunā devena vā preritasya tu syādapi gamanam. 2. Thānam, 3.359.
Text
Kimlesovavāya-padam 3.183 jīve nam bhamte! je bhavie neraiesu uvavajjittae, se nam bhamte! kimlessesu
uvavajjai? goyamā! jallessāim davvāim pariyāittā kālam karei, tallessesu uvavajjai, tam jahā—kanhalessesu vā, nīlalessesu vā, kāulessesu vā. evam jassa jā lessā sā
tassa bhāniyavvā. jāva - The Topic of which Leśyā at Birth 'Among the infernals, of what leśyā (psychic colour), O Lord! is the soul destined to be born as infernal, born? O Gautama! It is born among the infernals of the same material colouration as it appropriates at the time of its death, for instance, among the infernals of black leśyā, or blue leśyā, or grey lesyä, according as appropriating black, blue or grey leśyā respectively. Similarly the material leśyā that is

Page #146

~: 122~
Bhagavai 3:4:183-185
appropriated in a particular soul is to be described (with reference to all the twenty-four groups of soul) up to
3.184 jive nam bhamte! je bhavie joisiesu uvavajjittae, se nam bhamte! kimlessesu uvavajjai?
goyamā! jallessäim davväim pariyäittä kālam karei, tallessesu uvavajjai, tam jahä-teulessesu.
Among, the luminous gods, of what lesyä, O Lord! is the soul, destined to be born as the luminous god, born?
O Gautama! it is born among the luminous gods of the same material colouration as it appropriates at the time of its death. For instance, among the gods of fiery colouration.
3.185 jive nam bhamte! je bhavie vemāņiesu uvavajjittae, se nam bhamte! kimlessesu uvavajjai?
goyama! jallessäim davväim pariyäittä kälam karei, tallessesu uvavajjai, tam jaha-teulessesu vā, pamhalessesu vä, sukkalessesu vā.
Among the Empyrean gods, of what lesya, O Lord! is the soul, destined to be born as the Empyrean god, born?
O Gautama! it is born among the Empyrean gods of the same material colouration as it appropriates at the time of its death. For instance, among the Empyreans of fiery leśyä, or yellow (filament) lesyä, or white lesyä, according as appropriating fiery, yellow or white lesyä respectively.
Bhāṣya
1. Sutras 183-185
In the present dialogue, the doctrines of lesya (psychic colour) and re-birth have been propounded. The guiding principle of colouration is that the colouration that obtains at the last moment of life is inherited in the next birth. In other words, the soul is born in a form of life where that lesya is available. The Uttarajjhayaṇāņi describes this principle elaborately-the process of transformation of lefyd continues for antarmuhurtta. No soul is born with the leśya that obtains at the first or the last time-unit of the process of transformation. It is born with the colouration that obtains in between two antarmuhurtta periods, one of the previous birth and one of the next one.'
In the principle of inheriting colouration, three aspects of colouration are involved, viz., material lesyd, psychical lesya and the lesya available in the place of rebirth. The life-span of the next birth is bound in the present birth. At the time of death, the matter of that lefyd is appropriated which will be available to the soul at the place of re-birth. For instance, there is fiery colouration in the luminous god. The soul that has bound the life-span of a luminous god will appropriate the material of fiery colouration immediately before his death, and transform itself in

Page #147

Bhagavai 3:4:183-185
- 123:corresponding psychic leśyā, and will take birth in the same leśyā as a luminous god after death.
The following table gives the details of the leśyā available in 24 groups of souls Serial No. of Soul
Leśyā Dandaka Several infernal beings
First three colour 2-13
Ten Bhavanpati gods and Ten RI
First four colour earth-bodied being, water-bodied
being, long-bodied being. 14,15,17,19 Fire-bodied being, air-bodied being, First three colour
two sensed, three sensed and four sensed being Subhuman beings without minds, Six colour subhuman beings with minds. Humans without mind, humans with First three colour mind belonging to karma-bhumi, Yaugalika humans. Forest gods.
First four colour Luminous gods.
Only fiery colour First, second heaven, first minial Only fiery colour gods. Third fourth, fifth heaven and second Only padma minial gods. Third minial gods, from sixth heaven Only white colour up to highest Empyrean gods.
The clause “jallesāim davvāim pariyāittā' refers to the material of leśyā appropriated by the soul'. Material leśyā has three implications--
(1) The material clusters needed for the psychic colouration which starts on
the appropriation of the material clusters. (2) The colour of the body of the soul. (3) The aura or the nimbus.
The first aspect is relevant to the present dialogue, which implies that at the time immediately before death, there takes place the process of transformation of the material and psychical lesyä conforming to the next birth. The Vrtti also points to such interpretation.?
1. Uttara. 34.58-60
lesāhim savvähim padhame samayammi pariņayāhim tu! na vi kassavi uvavão, pare bhave atthi jīvassa II lesähim savvāhim carame samayammi parinayāhim tu ! na vi kassavi uvavão, pare bhave atthi jīvassa Il

Page #148

- 124:
Bhagavai 3:4:183-188
amtamuhuttammi gae, amtamuhuttammi sesae ceva!
Iesāhim parinayähim, jīvā gacchamti paraloyam || 2. Bha. Vp. 3.183—'jallesaim'ti yā leśyā yeśām dravyāņām tāni yalleśyāni yasyä leśyāyāḥ samban
dhini-tyarthah, 'pariyāitta'tti paryādāya parigrhya bhāvapariņāmena kālam karoti mriyate talleśyesu nārakeşūlpadyate.
Text
Bhāviappa-vikuvvaņā-padam 3.186 anagāre nam bhamte! bhāviappā bāhirue poggale apariyāittā pabhū vebhāram
pavvayam ullamghettae vā? pallamghettae vä?
goyamā! no inatthe samatthe. The Topic of The Creation of Protean Froms by a Self-cultivated Ascetic
Can a self-cultivated ascetic, O Lord! jump over (once) or leap across (again and again) the Vaibhāra Mountain without appropriating the external material clusters'? "O Gautama! This is not possible.”
Bhāsya 1. External material clusters
In the present dialogue, the external material clusters stands for what is appropriate for the protean body. The acts like jumping over the Vaibhāra Mountain is possible only by protean body. It is for this reason that "external material clusters" have been mentioned here to indicate the clusters that are appropriated for the formation of protean body.
1. Bha. V!. 3.186—audārikasarīravyatiriktän vaikriyānityarthah.
Text
3.187 anagăre nam bhamte! bhāviappā bāhirae poggale pariyāittā pabhū vebhāram
pavvayam ullamghettae vā? pallamghettae vā. hamtā pabhū. Can a self-cultivated ascetic, O Lord! jump over once or leap across (again and again, the Vaibhāra Mountain by appropriating the external material clusters?
Yes, he can. 3.188 anagāre nam bhamte! bhāviappā bāhirae poggale apariyāittā jāvaiyāim
rāyagihe nagare rūvāim, evai yāim vikuvvittā vebhāram pavvayam amto anuppavisittā pabhū samam vā visamam karettae? visamam vā samam karettae? goyamā! no inatthe samatthe. Can a self-cultivated ascetic, O Lord! without appropriating external material

Page #149

Bhagavai 3:4:188-190
~: 125
clusters, creating, by his protean power, the varied forms of all kinds (of bodies of humans and animals) inhabiting Rajgṛha, enter in the interior of the Vaibhara Mountain and make its even surface uneven and vice-versa? "O Gautama! this is not possible."
3.189 anagare nam bhamte! bhaviappä bähirae poggale pariyäittä jävaiyaim rayagihe nagare rüväim, evaiyaim vikuvvittä vebhāram pavvayam anto anuppavisitta pabhu samam vā visamam karettae? visamam vā samam karettae? hamtā pabha.
Can a self-cultivated ascetic, O Lord! appropriate external material clusters, creating by his protean power, the varied forms of all kinds (of bodies of human and animals) inhabiting Rajagṛha, enter in the interior of the Vaibhara Mountain and make its even surface uneven and vice-versa? "Yes, he can."
3.190 se bhamte! kim mal vikukuvvai? amâi vikuvvai? goyama! mat vikuvvai, no amal vikuvvai.
Does he, O Lord! exercise his protean power (for formation of forms) as one instigated by deceit or one free from deceit1?
"O Gautama! it is the deceitful (one instigated by deceit)' that exercises his protean power, and not the un-deceitful (one who is free from deceit)","
Bhasya
1,2. Deceitful, Un-deceitful
The expression deceitful (māyā) has more than one meaning; one meaning of maya is crookedness, the third variety of passions. Among the three (psychical) thorns, the first is 'deceit. Another meaning of māyā is Sambari Vidya-sorcery. magic.' The person who knows maya is called māyākāra or mayī. The Vṛtti has explained may as 'a person possessed of passions' or 'a person possessed of remissness'. According to it, the person devoid of remissness cannot exercise protean power. This opinion of the Vṛtti is directly confirmed by the text, "no umāyi vikuvvat." This interpretation of the Vṛtti needs scrutiny. The amayi also exercises the protean power-potential. Now, if mayi is explained as 'remiss' and amāyī as 'non-remiss', how could the latter exercise the protean power; because absence of remissness confers on him a higher status that prevents him from such detrimental act. The whole dialogue given in sutras 3.231-239 (supra) describes creation of protean body by the amayi. Here, the meaning of mayr as 'remiss' or 'possessed of passions' is obviously irrelevant.
In the present dialogue, mayr plausibly stands for one who practises incantation and auspicious rite, inspired by the cultivation of sorcery or occult power. In support of this guess of ours, there are sutras 3.219-220 (supra), according to which, the mayi ascetic is born in the heaven of 'attendant gods" and the amāyī ascetics is

Page #150

-: 126
Bhagavai 3:4:190-191 born in heavens other than that. In the Uttarādhyayana, it is explicitly mentioned that one who practises incantation and auspicious rite, etc. cultivates the sorcery or occult power. Here the meaning of exercising protean power is 'formation of protean body by the power of occult science, incantation, etc..' The Vrtti mentions the variant reading, "māyī abhijumjai" in Bhagavai 3/218. It has identified abhiyoga' with
vikriyā'.? In Bha. 3/209-210, the use of abhijumjittae' and in Bha. 3/211 the use of ‘abhijumjittā' are found. In the present dialogue (3/192), the reading "abhijumjai is more appropriate than 'viuvvai', because the latter expresses more explicitly the exercise of sorcery than the former.
1. (a) Abhi. 3.589-māyā tu sambari.
(b) Apte--māyā---Jugglery, witch-craft, an illusion of magic. 2. Bha. Vp. 3.190_māyi' ti māyāvān, upalaksanatvādasya sakasāyaḥ pramatta iti yāvat apramatto hi
na vaikriyam kuruta iti. 3. Bha. 3.190. 4. Ta. Su. 4.4; (That Which Is, p.98). 5. Uttara. 36.264--
mamtājogam kāum, bhūīkammam ca je paumjamti!
sấyarasaiddhicheum, abhiogam bhāvanam kunai || 6. Cf. Pali abhiyoga and abhiyogi; and also vikuvvaņā. 7. Bha. Vr. 3.218-'mās viuvvai'tti drśyate, tatra cābhiyogo'pi vikurvanoti mantavyam, vikriyārūpatvāttasyeti.
Text
3.191 se keņatthenam bhamte! evam vuccai-mās vikuvvai, no amäi vikuvvai?
goyama! mãi nam paniyan păna-bhoyanam bhocca-bhoccã vãmetic tassa nam tenam paņienam pāna-bhoyanenam atthi-atthimimjā bahalībhavamti, payanue mamsa-soņie bhavati. je vi ya se ahābāyară poggalā te vi ya se parinamamti, tam jahū-soimdiyattāe cakkhimdiyattāe ghānimdiyattāe rasimdiyattāe, phäsimdiyattāe, atthi-atthimimja-kesa-mamsu-roma-nahattāe, sukkattāe, soniyattāe. amāí nam lūham pāna-bhoyanam bhoccă-bhoccā no vāmei. tassa nam tenam lūhenam pāņa-bhoyanenam atthi-atthimimjā payanūbhvamti, bahale mamsasonie. je vi ya se ahābāyarā poggalā te vi ya se parinamamti, tam jahāuccarattāe pāsavanattāe khelattāe simghānattāe vamtattāe pittattāe puyattāe soniyattāe. se tenatthenum goyamā! evam vuccai-müī vikuvvai, no amüī vikuvvai. For what reason, O Lord! is it said that it is the deceitful (one instigated by deceit) that exercises his protean power, and not the un-deceitful. O Gautama! a deceitful ascetic intakes nourishing food and drink repeatedly and vomits and purges them. His bones and bone-marrows become stout (bulky), and flesh and blood become thin, and the gross food material that he intakes is transformed, for instance, into ears, eyes, nose, tongue and skin, bone, bone-marrows, hair, mustache, pore-hair, nail, semen and

Page #151

Bhagavai 3:4:191-192
-: 127 :
blood. An un-deceitful ascetic intakes non-nourishing food and drink repeatedly and does not vomit or purge them. His bones and bone-marrows become weak (and thin), his flesh and blood become thick, and the gross food material that he intakes is transformed, for instance, into stool, urine, phlegm, snot, vomit, bile, pus and blood. For that reason, O Gautama! it has been said that the deceitful ascetic exercises protean power, the non-deceitful does not.
Bhāsya 1. Bone and bone-marrow becomes stout (bulky)
In the present dialogue, the process of exercising protean power has been shown. The bone and the bone-marrow are both important factors in protean action. The power of protean action is earned in them. The repeated intake of oily food and vomiting after the intake is the process of oiling the bone and bone-marrow. By this process both bone and bone-marrow becomes taught while flesh and blood became weak. The remaining food augment the power of the sense-organs.' 2. Gross food material ...... pus and blood
Incidentally, there is description of the un-nourishing food which is transformed into stool etc. in larger quantity. Here the nourishment of bone, bone-marrow and sense-organs does not take place in sufficient measure.2
1. Bha. Vị. 3.191--yathocitabādarāḥ āhārapudagalā ityarthah pariņamanti śrotrendriyāditvena, anyatha
śarīrasya dārdhayāsambhät. 2. Ibid., 3.191--rūkṣabhojina uccäräditayaibāhārādipudgalāh parinamanti anyathā śarīrasyāsāratā'nāpatteriti.
Text
3.192 māi nam tassa thānassa anāloiyapadikkamte kālam karei, natthi tassa
ārāhanā. amäi nam tassa thānassa aloiya-padikkamte kālam karei, atthi tassa ārāhaņā. The deceitful ascetic dies without confessing and retracing from his action; there is no observance of discipline leading to liberation in his case. The non-deceitful ascetic dies by confessing and retracing from his action; there is observance of discipline leading to liberation' in his case.
Bhāsya 1. There is observance of the discipline for liberation
The present Sūtra is prescribed for the ascetic who has became non-deceitful from his previous deceitful condition. The ascetic who practised the intake of reach food and also exercise of protean power in his state of being deceitful, now gives up

Page #152

- 128 -
Bhagavai 3:4:192-193
both these practices and becomes non-deceitful. He also confesses his past faults and retraces from it and consequently becomes pure. His death in this condition is endowed with the faculty of the observance of knowledge, faith and conduct for attaining the liberation.
Bha. Vp. 3.192-'mãi namityādi', 'tassa țhāṇassa'tti tasmätsthānādvikurvaņākaraņalakṣaṇātprani tabhojanalaksanädva, 'amãi na mityādi, pūrvam māyitvädvaikriyam pranītabhojanam vā kravān paścājjātānutāpo' māyī san tasmātsthānādālocitapratikrāntaḥ san kālam karoti yastasyāstyārādhaneti.
Text
3.193 sevam bhamte! sevam bhainte! tti.
That is so, O Lord! That is so, O Lord!
-000

Page #153

Pamcamo Uddeso
Section-5
Text
Bhāviappa-vikuvvaņā-padam 3.194 anagăre nam bhumte! bhāviappā bāhirae poggale apariyāittā pabhū egam
maham itthīrūvam vā jāva samdamāņiyarūvam vā viuvvittae?
no inatthe samatthe. The Topic of Creation of Protean Forms by a Self-cultivated Ascetic
Is it possible for a self-cultivated ascetic, O Lord! to create the form of a voluminous woman, ...... up to without appropriating external material clusters by exercising his protean power?
"No, this is not possible." 3.195 anagăre nam bhamte! bhäviappā bāhirae poggale pariyāittä pabhū egam
maham itthirūvam vā jāva samdamāniyarūvam vā viuvvittae? hamtā pabhū. Is it possible for a self-cultivated ascetic, O Lord! to create the form of voluminous woman ...... up to a palanquin of the length of a human being (see 3.164) by appropriating internal material clusters by exercising his protean power?
"Yes, this is possible.” 3.196 anugāre nam bhamte! bhāviappä kevaiyāim pabhū itthīrūvāim viuvvittue?
goyamā! se jahānāmae--juvatim juvāne hatthenam hatthe genhejjā, cakkassa vā nābhī aragāuttā siyā, evāmeva anagāre vi bhāviappā veuvviyasamugghāenam samohannai jāva pabhū nam goyamā! anagāre nain bhāviappā kevalakappam jarnbūdīvam dīvam bahūhim itthirūvehim āinnam vitikinnam uvatthadam samthadam phudam avagādhāvagādham karettae, esa nam goyamā! anugārassa bhāviappano ayameyārūve visae, visayamette buie, no ceva nam sampattie viuvvimsu vā, viuvvati vā, viuvvissati vā. evam parivādie neyavvam jāva samdamāniyā. How many forms of a woman can a self-cultivated ascetic, O Lord! create. O Gautama! just like the tight clasping of the hand of a maiden by the hand of a youth or like the hub of a wheel of a cart connected with spokes from all sides, the self-cultivated ascetic (3.196) ...... up to can create protean replicas of the woman by his power of protean projection, that are capable of covering, overlaying, pervading, touching and densely filling of the whole of the Island of Jambūdvīpa. This is merely the description of the protean power of the self-cultivated ascetic, though he did never exercise such power of projection

Page #154

- 130:
Bhagavai 3:5:196-198
of the protean body in the past, nor does he exercise such power in the present, nor will he do so in the future. In this way, it is to be understood ...... up to the creation of a palanquin of the length of a human being
(syandamānikā) (see 3.164). 3.197 se jahānāmae kei purise asicammapāyam gahāya gacchejjä, evāmeva anagāre
vi bhäviappă usicammapāyahatthakiccagaenam appănenam uddham vehäsam uppaejjā? hamtă uppaejjā. Like a person who goes acquiring sword and shield, does a self-cultivated ascetic fly in the sky, equipped with a sword and shield in his hand, applying his occult powers'? "Yes, he does fly.”
Bhāsya 1. Sword and shield ...... applying his occult powers
The Vrtti has explained 'asi-carmapātra' as 'shield and alternately, 'asi' as 'sword' and 'carmapătra' as 'shield' or 'scabbard'!
The Vrtti has explained 'hasta krtya' in three ways:
(1) To hold sword and shield in hand to serve the purpose of religious order, etc. (krtya).
(2) The person who has caught hold of by his hand, having acquired sword and shield.
(3) The person who has acquired the dexterity in use of sword and shield.? Of these, the last meaning is more appropriate and relevant.
The whole dialogue is concerned with krtya, meaning māyā (sorcery), indrajāla (magical tricks) or witchcraft.
1. Bha. Vị. 3.197--asicarmapātram-sphurakah athava'siśca-khadgah, carmapātram ca sphurakah
khadgakośako vā. 2. Ibid, 3.197-asicarmmapātram haste yasya sa tathā krtyam-samghādi prayojanam gatah-asritah
krtyagatah tataḥ karmadhārayah, atastenātmanā, athavā asicarmapātram krtvā haste krtam yenäsau asicarmapātrahastakrtväkrtastena, präkrtatvācсaivam samāsah athavā asicarmapătrasya hastakrtyām-hastakaranam gatah-prăpto yaḥ sa tathā tena. 3. Apte-krtyā-Magic.
Text
3.198 anagāre nam bhamte! bhāviappā kevaiyāim pabhū asicamma (pāya?)
hatthakiccagayāim rūvāim viuvvittae? goyamā! se jahānāmae--juvaim juvāne hatthenam hatthe genhejjā, tam ceva jäva viuvvimsu vā, viuvvati vā, viuvvissati vä. How many protean creations of magical forms, O Lord! can a self-cultivated ascetic make of a man equipped with sword and shield in his hand?

Page #155

Bhagaval 3:5:198-205
~: 131:~
O Gautama! (here the reply is mutatis mutandis 3.196, replacing the 'woman' by 'man possessed of sword and shield in his hand'.
3.199 se jahänämae kei purise egaopadagam käum gacchejjā, evāmeva aṇagare vi bhāviappa egaopaḍāgāhatthakiccagaenam appänenam uḍdham vehāsam uppaejjā?
hamta uppaejjā.
Like a person who goes carrying a flag flying unilaterally, does a selfcultivated ascetic fly in the sky, equipped with a flag flying unilaterally, applying his occult power?
"Yes, he does fly."
3.200 aṇagāre nam bhamte! bhāviappä kevaiyaim pabhā egaopaḍāgāhatthakiccagaydim rüväim vikuvvittae?
evam ceva java vikuvvimssu va, vikuvvati vä, vikuvvissati vä.
How many protean creations of magical forms, O Lord! can a self-cultivated ascetic make of a man carrying a flag flying unilaterally?
O Gautama! (here the reply mutatis mutandis 3.196 replacing 'woman' by *man carrying a flag flying unilaterally').
3.201 evam duhaopaḍāgam pi.
Similarly, 'man carrying a flag flying bilaterally'.
3.202 se jahänämae kei purise egaojannovaitam kaum gacchejjā, evāmeva anagäre vi bhāviappă egaojaṇnovaitakiccagaenam appāṇenam uḍdham vehāsam uppaejjā?
hamta uppaejja.
Like a person who goes wearing sacred thread on one shoulder unilaterally, does a self-cultivated ascetic, fly in the sky, equipped with wearing sacred thread on one shoulder unilaterally, applying his occult power?
"Yes, he does fly."
3.203 aṇagare nam bhamte! bhāviappā kevaiyāim pabhū egaojaṇnovaitakiccagayaim rāvāim vikuvvittae?
tam ceva java vikuvvimssu vä, vikuvvati vä, vikuvissati va
How many protean creations of magical forms, O Lord! can a self-cultivated ascetic make of a man wearing sacred thread on one shoulder unilaterally? Here the reply mutatis mutandis 3.196 replacing 'woman' by 'man wearing sacred thread on one shoulder unilaterally'.
3.204 evam duhaojannovaiyam pi.
Similarly, 'man wearing sacred thread on both shoulders'.
3.205 se jahānāmae kei purise egaopalhatthiyam kaum citthejjā, evämeva anagare

Page #156

~132~
Bhagaval 3:5:205-207
vi bhāviappa egaojaṇnovaitakiccagaeṇam appāṇeṇam uddham vehāsam uppaejja?
tam ceva jāva vikuvvimsu vä, vikuvvati vä, vikuvissati vä.
O Lord! like a man who, sitting in half-simple posture,' does a self-cultivated ascetic fly in the sky, equipped with sitting in half-simple posture? Here the reply mutatis mutandis 3.196 replacing the 'woman' by 'man sitting in half-simple posture'.
1. Simple Posture (palhatthiyam)
In Hathayogapradipikā, paryastikā has been explained as-the posture formed by placing both the feet in between the thighs and knees and binding a triangular posture, a , and by sitting silently.' In Gherandasamhita also, we get the same definition.2 In Uttarajjhayaṇāṇi (footnote on 1.19), the second meaning of palhatthiyam is also given.
1. Hathayogapradipika,1/19
Bhāṣya
jānūrvorantare samyak kṛtvā pādatale ubhe I
rjukayah samāsīnah svastikam tat pracakṣate II
2. Gherandasamhita,2/12.
Text
3.206 evam duhaopalhatthiyam pi.
Similarly, man sitting in full-simple posture.
3.207 se jahānāmae kei purise egaopaliyamkam kāum ciṭṭhejjā, evāmeva aṇagāre vi bhaviappa egaopaliyamkakiccagaenam appänenam uddham vehāsam uppaejja?
tam ceva jäva vikuvvimsu vä, vikuvvati vä, vikuvissati vä
Like a man who, sitting in half-lotus posture,' does a self-cultivated ascetic fly in the sky, equipped with sitting in half-lotus posture?
"Yes, he does fly." (Here the reply is mutatis mutandis 3.196 replacing the 'woman' by 'man sitting in half-lotus posture'.
Bhāṣya
1. Ekataḥparyankāsana
Paryankāsana & ardhaparyankāsana are identified respectively with lotus scat and half-lotus seat. Some Acāryas mention the posture of paryankāsana as identical with the posture of vajrasana.

paryanka-to sit with the lower-part of each thigh placed on the opposite foot. ardhaparyanka-sitting with the lower part of the leg placed on the foot.'

Page #157

Bhagavai 3:5:207-209
-: 133 :According to Iyangar, the posture paryankāsana is slightly different from the posture of supta-vajrāsana. It is a posture, in which the top of the head touches the ground, the back is raised upward together with the neck and breast also raised; no part of the trunk touches the ground.?
Paryarka means a bed or a sofa. The shape of the supta-vajrāsana becomes like that of a bed. For this reason, the expression “duhao palyanka” may mean supta-vajräsana. The meaning of 'egao palyarka' is ardhavajrāsana--that is to sit by resting the lower part of a thigh on a foot; and to seat by folding the second foot and raising up the knee. For detailed information about paryankāsuna, see Bha. 2.62.
1. Mülārādhanā, 3.224-25. 2. Yogadīpikā, p.89.
Text
3.208 evam duhaopaliyamkam pi.
Similarly, 'man sitting in full lotus-posture'.
Bhāviappa-abhijumjanā-padam 3.209 anagăre nam bhamte! bhāviappā bāhirae poggale apariyāittā pabhū egam maham āsarūvam vā hatthirūvam vā sīharūvam vă viggharūvam vā vigarūvam vā dīviyarūvam vā accharūvam taraccharūvam vā parāsararūvam vā abhijumjittae? no inathe samatthe. The Topic of the Sorcery of a Self-cultivated Ascetic
Can a self-cultivated ascetic create (by exercising his protean power), without appropriating external material clusters,' the shapes of voluminous horse, elephant, lion, tiger, wolf, leopard, bear, hyena or octopad (and enter into and pervade their body) by his occult powers? "No, this is not possible."
Bhāşya 1. External Material Clusters
In sūtra 3.194, we get the reading as bāhirae poggale. There, the Vrtti explains it as the protean material cluster.' In the present Sūtra the same is explained as the external material cluster appropriated by the power of the occult science. The reason is that in sūtra 3.194, the creation of forms by the protean power potential is mentioned, whereas in the present Sūtra the entering into other body is described. Semantics vska--wolf dvipika-leopard

Page #158

- 134 :
Bhagavai 3:5:209-212
rkșa-bear tarakṣa-hyena parāśara-octopad
1. See Bhäsya on Bha. 3.194. 2. Bha. Vr. 3.209 - 'abhiyoktum' vidyādisāmarthyatastadanupraveśena vyāpārayitum, yacca svasyānupraveśanenābhiyojanam tadvidyādisāmarthyoupāttabāhyapudgalān binā na syāditikrtvā.
Text
3.210 anagāre ņam bhamte! bhāviappā bāhirae poggale pariyāittā pabhū egam
maham āsarūvam vă hatthirūvam vā sīharūvam vā visgharūvam vā vigarūvam vā dīviyarūvam vā accharūvam taraccharūvam vā parāsararūvain vā abhijumjittae? hamtā pabhū. Can a self-cultivated ascetic create (by exercising his protean power), by appropriating external material clusters, the shapes of voluminous horse, elephant, lion, tiger, wolf, leopard, bear, hyena or octopus (and enter into and pervade their body) by his occult powers?
"Yes, this is possible." 3.211 anagāre nam bhamte! bhāviappā (pabhū?) egam maham āsurūvam vā
abhijumjittā unegāim joyaņāim gamittae? hamtā pabhū. Can a self-cultivated ascetic, O Lord! by means of his occult power,' create a form a voluminous horse, (and entering into and pervading its body) traverse multitude of yojanas? “Yes, this is possible.”
Bhāsya
1. By means of his occult power
The self-cultivated ascetic creates new forms by his protean power potential, and by means of his occult power, he enters, pervades and activates the body of others. The ābhiyogiki bhāvanā is concerned with occult science and incantation etc.. The Vrtti explains abhijumjittae as entering the bodies of horse etc. and pervade them and activate them by the power of occult sciences. In the Uttaradhyāyana, there is mention of ābhiyogikī bhāvanā which is concerned with incarnation subduing
etc.
1. Uttara. 36.264.
Text
3.212 se bhamte! kim āiddhie gacchai? pariddhie gacchai?

Page #159

Bhagavai 3:5:212-218
- 135:
goyama! äiddhie gacchai, no pariddhie gacchai. Does the self-cultivated ascetic, O Lord! traverse by the supernormal power of its own or of somebody else? O Gautama! it traverses by virtue of its own supernormal power, not that of
anybody else. 3.213 se bhamte! kim āyakammună gacchai? parakammunā gacchai?
goyamā! āyakamunnā gacchai, no parakammunā gacchai. Does the self-cultivated ascetic, O Lord! traverse by self-effort or by the effort of others?
O Gautama! it traverses by virtue of self-effort, not that of others. 3.214 se bhamte! kim āyappayogenam gacchai? parakammunā gacchai? goyamā! āyappayogenam gacchai, no parakammunā gacchai. Does the self-cultivated ascetic, O Lord! traverse by self-impetus or by impetus of others?
O Gautama! it traverses by virtue of self-impetus, not that of others. 3.215 se bhamte! kim üsiodayam gacchai? patodayam gacchai?
goyamā! ūsiodayam pi gacchai, patodayam pi gacchai. Does the self-cultivated ascetic, O Lord! traverse in the shape of high-flying flag or low-flying flag?
O Gautama! it traverses as both—high-flying and low-flying flag. 3.216 se nam bhamte! kim anagāre? äse?
goyamā! anagāre nam se, no khalu se āse. Is it O Lord! ascetic? or a horse?
O Gautama! it is ascetic, not a horse. 3.217 evam jāva parāsararūvam vā.
The same description follows with reference from elephant to octopad. 3.218 se bhamte! kim māyī vikuvvai? amāyī vikuvvai?
goyamā! māyī vikuvvai, no amäyī vikuvvai. Does he, O Lord! exercise his protean power' (for formation of forms) as one instigated by deceit or one free from deceit? O Gautama! it is deceitful (one instigated by deceit) that exercises his protean power, and not un-deceitful (one who his free from deceit).
Bhāsya
1. Exercises the protean power
In Sūtra 218, the authorised reading has been accepted as 'vikuvvai'. The

Page #160

- 136 :
Bhagavai 3:5:218-221
Vrtti has considered abhiyoga and vikriyā as synonymous. But truly speaking, they are not so. Their difference has been made clear in the above account.
Text 3.219 māyī nam bhamte! tussa thānassa anāloiyapadikkamte kālam karei, kahim
uvavajjai? goyamā! annayaresu ābhiyogiesu devalogesu devattāe uvavajjai. Where is born, O Lord! a deceitful ascetic who dies without confessing and returning from his action? O Gautama! he is born as a god in one of the ābhiyogika devalokas (i.e., the
heavens of the attendant gods). 3.220 amāyī nam bhamte! tassa thānassa aloiyapadikkamte kālam karei, kahim
uvavajjai? goyamā! annayaresu anābhiyogiesu devalogesu devattāe uvavajjai. Where is born, O Lord! an un-deceitful ascetic who dies after confessing and returning from his action? O Gautama! he is born as a god in one of the anābhiyogika devalokas (i.e., the heavens of the gods other than the category of the attendant ones).
Text
3.221 sevam bhamte! sevam bhainte! tti
That is so, O Lord! That is so, O Lord! Samgahanī gāhā
itthi asī padāgā jannovaie ya hoi boddhavvel palhatthiya paliyamke,
abhioga vikuvvanā māyī ||1|| Summary Verse
Woman, sword, flag, sacred thread, half-simple posture, full-simple posture, sorcery, exercise of protean power and the deceit. These are the topics of this section.
-000

Page #161

Chattho Uddeso Section-6
Text
Bhāviappa-vikuvvaṇā-padam
3.222 anagare nam bhamte! bhāviappa māyl micchadithi viriyaladdhie veuvviyaladdhie vibhamganäṇaladdhie väṇārasim nagarim samohae, samohanittä rayagihe nagare räväim jāṇai-päsai?
hamtä jäṇai-päsai.
The Topic of Creation of Protean Forms by a Self-cultivated Ascetic
Does a self-cultivated ascetic, O Lord! who is deceitful, is possessed of deluded view, and has attained energy power-potential, protean powerpotential and deluded clairvoyance power-potential, exercise his protean projection for creating the city of Varanasi and doing so, does he know and see bodies situated in the city of Rajagṛha?
"Yes, he knows and sees."
3.223 se bhamte! kim tahābhāvam jāṇai-pāsai? aṇṇahābhāvam jāṇai-pāsai? goyama! no tahabhävam jāṇai-pāsai, anṇahābhävam jāṇai-pāsai.
Does that ascetic, O Lord! know and see what is true or what is not true? O Gautama! he does not know and see what is true, but he knows and sees what is not true.
3.224 se kenatthenam bhamte! evam vuccai-no tahabhavam jäṇai-pāsai? annahabhavam jānai-pasai?
goyama! tassa nam evam bhavai-evam khalu aham rayagihe nagare samohae, samohaṇittä väṇārasie nagarte rüväim jāṇāmi-pāsāmi, sesa damsana-vivaccase bhavai se teṇattheṇam goyama! evam vuccai-no tahābhāvam jāṇai-pāsai, annahābhāvam jāṇai-pāsai.
From what standpoint, O Lord! is it said that he does not know and see what is true, he knows and sees what is not true?
O Gautama! it occurs to him: I exercised protean projection in the city of Räjagṛha and doing so, I know and see the forms situated in the city of Väräpasi. This is perversity of his view-point. O Gautama! from this standpoint, it is said that he does not know and see what is true, he knows and sees what is not true.

3.225 anagare nam bhamte! bhaviappä mäyī micchadithi viriyaladdhie veuvviyaladdhle vibhamganāṇaladdhie rāyagihe nagare samohae, samohaṇittä väṇārasie nayarle rüväim jāṇai-pasai?

Page #162

~: 138:
hamtä jäṇai-päsai.
Does a self-cultivated ascetic, O Lord! who is deceitful, possessed of deluded view, and has attained energy power-potential, protean power-potential and deluded clairvoyance power-potential, exercise his protean projection to create the city of Rajagṛha and doing so, know and see bodies situated in the city of Varanasi?
"Yes, he knows and sees."
Bhagavai 3:6:225-229
3.226 se bhamte! kim tahābhāvam jāṇai-pāsai? aṇṇahābhāvam jāṇai-pāsai? goyamā! no tahābhāvam jāṇai-pāsai, aṇṇahäbhāvam jāṇai-pāsai.
Does that ascetic, O Lord! know and see what is true or what is not true? O Gautama! he does not know and see what is true, he knows and sees what is not true.
3.227 se keṇattheṇam bhamte! evam vuccai-no tahābhāvam jāṇai-pāsai? anṇahābhāvam jāṇai-pāsai?
goyama! tassa ṇam evam bhavai-evam khalu aham vāṇārasie nagarie samohae, samohaṇittā rāyagihe nagare rūvāim jāṇāmi-pāsāmi. sesa damsaṇa-vivaccase bhavai se tenaṇṭheṇam goyama! evam vuccai-no tahābhāvam jāṇai-pāsai, annahābhāvam jāṇai-pāsai
From what standpoint, O Lord! is it said that he does not know and see what is true, he knows and sees what is not true?
O Gautama! it occurs to him: I exercised protean projection in the city of Vārāṇasī and doing so, I know and see the forms situated in the city of Rajagṛha. This is perversity of his view-point. O Gautama! from this standpoint it is said that he does not know and see what is true, he knows and sees what is not true.
3.228 aṇagare nam bhamte! bhaviappa mayi micchadithi viriyaladdhie veuvviyaladdhie vibhamganāṇaladdhie vāṇārasīm nagarim, rajagiham ca nagaram, amtară egam maham jaṇavayaggam samohae, samohaṇittā vāṇārasim nagarim rayagiham ca nagaram amtara egam maham janavayaggam jāṇati-pāsati? hamtā jāṇati-pāsati.
Does a self-cultivated ascetic, O Lord! who is deceitful, is possessed of deluded view and has attained the energy power-potential, the protean powerpotential and the deluded clairvoyance power-potential, exercise his protean power of projection to create the city of Vārāņasī, the city of Rajagṛha and a big countryside in between the cities of Vārāņasī and Rajagṛha, and having done so, does he know and see the cities of Vārāņasī and Rājagṛha, and the big countryside situated in between them?
"Yes, he knows and sees."
3.229 se bhamte! kim tahābhāvam jāṇai-pāsai? aṇṇahābhāvam jāṇai-pāsai?

Page #163

Bhagavai 3:6:222-230
- 139:goyamā! no tahābhävam jānai-pāsai, annahābhāvam jānai-pāsai. Does that ascetic, O Lord! know and see what is true or what is not true? O Gautama! he does not know and see what is true, but he knows and sees
what is not true. 3.230 se kenarthenam bhamte! evam vuccai—no tahābhāvam jānai-pāsai? annahā
bhāvam jānui-pāsai? goyamā! tassa khalu evam bhavati--esa khalu vāņārasi nagari, esa khalu räyagihe nagare, esa khalu amtarā ege maham janavayagge, no khalu esa maham vīriyaladdhi veuvviyaladdhi vibhamganāņaladdhi iddhi jutī jase bale vīrie purisakkara-parakkame laddhe patte abhisamannāgae. sesa damsana-vivaccāse bhavati. se tenatthenam goyamā! evam vuccai--no tahābhāvam jāņai-pāsai, annahābhāvam jāņai-pāsai. From what standpoint, O Lord! is it said that he does not know and see what is true, but he knows and sees what is not true? O Gautama! it occurs to him: 'this is the city of Vārāṇasī, this is the city of Rājagsha, this is a big countryside in between the cities of Vārāṇasī and Rājagsha. It is not my energy power-potential, protean power-potential and deluded clairvoyance power-potential. This is not indeed the supernormal power, effulgence, yaśa, strength, energy and manly valour, secured, obtained and attained (on account of the fruition) by me'. This is his perversity of perception. For this reason, O Gautama! has it been said that he does not know and see what is true, he knows and sees what is not true.
Bhāsya 1. Sūtras 222-230
In the present section, there are three dialogues, which give three illustrations of deluded view. The creation of corporeal bodies is done by the protean powerpotential. The energy power-potential is auxiliary condition, which is indispensable in all kinds of activities of soul. The Pannavanā mentions four causes of karmic bondage, viz., deceit, greed, anger and pride; activated by energy, they lead to karmic bondage.!
The deluded clairvoyance power-potential is not a causal factor in the protean power-potential. Here the former has been associated with the latter in order to explain the epistemological aspect of the situation. Here the energy power-potential and the protean power-potential are not the main subjects of discussion. The main subject is the 'perversion of faith'(i.e., deluded view), which is connected with the deluded clairvoyance. Clairvoyance is an extra-sensory perception which when influenced by the rise of view-deluding karma becomes vitiated and is called vibharga jñāna (i.e. deluded clairvoyance).
The Vrttiexplains perversity of view' as 'confusing the properties of two different objects', just like a direction-deluded person, mistaking the 'East' for the

Page #164

-: 140 :
Bhagavai 3:6:222-230
ri
"West'.
Srimajjayācārya has considered the problem in detail and offered clarification. According to him, the perversity of perception, which is epistemological error, is not connected with each case of deluded clairvoyance. It is connected with the person possessed of deluded clairvoyance, who is like a confused person (directiondeluded person).
We can compare the expression unmattavat in Tattvārtha Sūtra 1.33 with the present topic. Thus, as an infatuated person cognises what is untrue (opposite of true) as true. For example, he regards a piece of stone as a piece of gold and vice versa. Similarly, a person afflicted with deluded view cognises the object contrarily.
Srimajjayācārya has clearly distinguished the deluded clairvoyance from perversity of view. His argument is: "In the Anuyogadāraim, the deluded clairvoyance has been shown to be due to the elimination-cum-suppression of the knowledgc-covering karma. It can not know the object erroneously. Therefore, what is perversity of view is due to the rise of view-deluding karma." His second argument is: The confused (direction-deluded) person knows the east as the west: this is a case of the rise and not the case of the elimination-cum-suppression of knowledge-covering karina. When the eye is diseased, it sees two moons. This perception of two moons is not due to the faculty of eye, but due to some disease in the eyes. The disease is due to the rise of body-making karma, but the ocular cognition is a case of the elimination-cum-suppression of knowledge-covering karma. Similarly, the deluded clairvoyance is a case of the eliminationg-cum-supperssion of knowledge-covering karma and the perversity of the perception is due to the rise of knowledge-covering karma. Therefore, these two are quite different from (sūtras 222-224) each other."
The subject matter of the first dialogue (sūtras 222-224) is the creation of the city of Vārānasīby the protean power, and knowledge and perception of the corporeal objects existing in the city of Rājgrha by means of deluded clairvoyance. Here the perversity of perception is there because the person thinks that he has created the city of Rājagrha by his protean power and that he is knowing and seeing the corporeal objects situated in Vārānasī.
In the second dialogue (sūtras 225-227), there is only the confusion between the creation of the city and the name of the city where the corporeal objects are known and seen.
In the third dialogue, the ascetic, by his protean power creates the city of Vārāṇasī, the city of Rājagrha, and the countryside in between the two cities. But he considers the cities created by himself as 'real objects'. He has not the knowledge that he himself has created them all by his own protean power.? Semantics anagāra-one who has renounced householder's life. bhāvitātmā-the person who has cultivated himself according to his view and faith. māyi-a person influenced by deceit.

Page #165

Bhagavai 3:6:222-230.
mithyādṛṣṭi-a heretic who believes in absolutism. rūpa-animate and inanimate objects."
In the Ayaro also, we find this word in this sense." tathabhäva-an object as it is.
anyathabhava-an object as it is not. rddhi-the grandeur of the protean power.
dyuti-the effulgence of the protean power. yasa-self-restraint, concentration of mind, or the control of the psychical transfor
mation.
1. Panna. 23.6.
2. Bha. Vr. 3.224 darsane viparyäso viparyayo bhavati, anyadīya rûpâṇāmanyadīyataya vikalpitatvät, digmohadiva porvämapi pašcimām manyamanasyeti.
3. Bha. Jo. 68.30.
4. Ta. Su. Bhā. Vṛ 1.33-sadasatoraviseṣad yadṛcchopalabdherunmattavat.
Bhasya-yathonmattaḥ karmodayādupahatendriyamatirviparitagrahi bhavati. So'ávam gorityadhyavasyati gäm caśva iti lostam suvarnamiti, suvarnam losta iti lostam ca losta iti suvarnam suvarnamiti tasyaivamaviseṣena lostam suvarnam suvarnam lostamiti viparitamadhyavasyato niyatamajñānameva bhavati. tadvanmithyadarsanopahatendriyamatermati śrutavadhayo'pyajñānam
bhavamti.
5. Bha. Jo. 68.36-41
bali anuyogaja dvara jñānāvaraṇī-karma näm
kṣaya-upasama thī sāra vium jñāna ajñāna rū pūrva śruta ||36||
tiņa kāraṇa viparīta, te to anya disai achai l
kṣayopasama bhāva pratīta te to ujjala jīva chai ||37|| avadhijñāna nom sära bali vibhamga-annāṇa nom darśana avadhi udara te viparīta huvaija kima? ||38|| moha-karma udaya thi hoya, udaya-bhāva sāvaja tiko 1 pina kṣayopasama thi joya, viparītaja chai kina vidhai? ||39|| darśana visai vicāra viprayasa akhyo ihām |
piņa darśana avadhi udara kṣaya-upasama nahi viparyaya 1140|| darśana viṣaija ora udaya bhava chai tehnai |
viprayasa je ghora, te viparītapano achai ||41|| 6. Ibid., 68.52-57-
~: 141:~
disāmüḍha avaloya, pürava nai jāņai pachima!
udaya bhava e joya, pina kṣayopašama bhāva nahim ||52|| hai cakṣu main roga, be camda dekhai pramukha | te chai roga prayoga, tima viparītaja jāṇavo ||53|| cakṣu roga mita jaye, taṭhā pachai dekhai tiko | e hibhun juda kahaya, roga anai bala netra te ||54|| udayabhava chai roga cakṣu kṣayopasama bhava chai | e bihun juda prayoga, tiņa vidha e pina jāṇavo ||55|| chai kṣayopasama-bhäva vibhanga no darśana avadhi I viparitapano kahāva, udaya-bhāva kahijai tasum 1561 te matai ihän ema, dakhyo darśana nai visai l viparītapuņun ja tema, pina e donun jūjuā ||57||
7. Bha. Vr. 3.228-230-vänärasim rajagṛham tayorevam cântarälavarttinam janapadavargam deśasamūham samavahato vikurvvitavan tathaiva ca tāni vibhangato jānāti-pasyati kevalam no tathābhāvam, yato'sau vaikriyāṇyapi tani manyate svābhāvikāni.

Page #166

~: 142:~
8. Ibid., 3.222-rüpāni pasupuruṣapräsädaprabhṛtini.
9. Ayaro, 3.57 viragam rüvehim gacchejja, mahaya khuddachi vā
Text
3.231 aṇagare nam bhamte! bhäviappä amāyī samadithi viriyaladdhie veuvviyaladdhie ohinäṇaladdhie rayagiham nagaram samohae, samohaṇittā vāṇārasie nagarie räväim jānai-päsai?
hamtā jāṇai-pāsai.
Bhagavai 3:6:222-234
Does' a self-cultivated ascetic, O Lord! who is not deceitful, is possessed of right view, and has attained energy power-potential, protean power-potential and clairvoyance power-potential, creates the city of Rajagṛha, and having done so know and see the corporeal objects in the city of Väräṇasī? "Yes, he knows and sees."
3.232 se bhamte! kim tahabhavam jāṇai-pāsai? aṇnahābhāvam jāṇai-păsai? goyama! tahabhavam jāṇai-pāsai, no aṇṇahābhāvam jāṇai-pāsai.
Does he, O Lord! know and see what is true, or what is not true? O Gautama! he knows and sees what is true, he does not know and see what is not true.
3.233 se keṇattheṇam bhamte! evam vuccai-tahābhāvam jāṇai-pāsai, no annahäbhavam jāṇai-pāsai?
goyamā! tassa ṇam evam bhavai-evam khalu aham rayagihe nayare samohae, samohaṇittä väṇāraste nayarte rûväim jāṇāmi-pāsāmi. sesa damsaṇa-avivaccăse bhavati. se teṇattheṇam goyama! evam vuccai-tahābhāvam jāṇai-pāsai, no annahābhāvam jānai-pāsai.
For what reason, O Lord! has it been said that he knows and sees what is true, he does not know and see what is not true?
O Gautama! it occurs to him: I exercise the protean power in the city of Rajagṛha; having done so I am knowing and seeing corporeal objects in the city of Vārāṇasī. This is his non-perversion of perception. For this reason, O Gautama! it is said that he knows and sees what is true. He does not know and see what is not true.
3.234 anagare nam bhamte! bhaviappā amāyī samadiṭṭhī vīriyaladdhie veuvviyaladdhie ohinäṇaladdhie vänärasim nagarim samohae, samohaṇittä rāyagihe nagare ravaim janai-pasai?
hamtā jānai-pasai.
Does a self-cultivated ascetic, O Lord! who is non-deceitful, is possessed of right view, create the city of Väräņasī by his energy power-potential, protean power-potential and clairvoyance power-potential? Having done so, does he, know and see the corporeal bodies situated in Rajagṛha?
"Yes, he knows and sees."

Page #167

Bhagavai 3:6:235-239
- 143 :
3.235 se bhamte! kim tahābhāvam jānai-pāsai? annahābhāvam jānai-päsai?
goyamā! tahābhāvam jānai-pāsai, no annahābhāvam jānai-pāsai. Does he, O Lord! know and see what is true, does not know and see what is not true? O Gautama! he knows and sees what is true, he does not know and see what
is not true. 3.236 se kenasthenam bhamte! evam vuccai-tahābhāvam jānai-päsai? no annahā
bhāvam jāņai-pāsai? goyamā! tassa nam evam bhavai-evam khalu aham vānārasim nagarim samohae, samohanittā rāyagihe nagare rūvāim jānāmi-pāsāmi. sesa damsanaavivaccāse bhavati. se tenatthenam goyamā! evam vuccai-tahābhāvam jānaipăsai, no annahābhāvam jānai-pāsai. For what reason, O Lord! has it been said that he knows and sees what is true, he does not know and see what is not true? O Gautama! it occurs to him, 'I projected by protean power the city of Vārāṇasī and having projected I know and see the corporeal bodies in the city of Rājagặha’. This is his non-perversity of perception. For this reason, O Gautama! has it been said that he knows and sees what is true, he does
not know and see what is not true. 3.237 anagāre nam bhamte! bhāviappă amāyī sammaditthi vīriyaladdhie veuvviya
laddhie ohinānaladdhie rāyagiham nagaram, vānārasīm ca nagarim, amtarā egam maham janavayaggam samohue, samohanittā rāyagiham nagaram, vāņārasim ca nagarim, amtarā egam maham janavayaggam jānai-päsai? hamtā jānai-pāsai. Does a self-cultivated ascetic, O Lord! who is not non-deceitful and is possessed of right view, create by his energy power-potential, protean powerpotential, clairvoyance power-potential the city of Rājagrha, the city of Vārāṇasī and a big countryside in between those cities? Having created them, does he know and see the city of Rājagsha, the city of Vārāṇasī and a big countryside situated in between them. "Yes, he knows and sees.” 3.238 se bhamte! kim tahābhāvam jānai-pāsai? annahābhāvam jānai-pāsai?
goyamā! tahābhāvam jāņai-pūsai, no annahābhāvam jāņai-pāsai. Does he, O Lord! know and see what is true? Does he know and see what is not true? O Gautama! he knows and sees what is true, he does know and see what is
not true. 3.239 se kenatthenam bhamte! evam vuccai-tahābhāvam jānai-pāsai, no annuhā
bhāvam jānai-pāsai?

Page #168

- 144 -
Bhagavai 3:6:231-241
goyamā! tassa nam evam bhavati-no khalu esa rayagihe nagare, no khalu esa vānārasi nagarī, no khalu esa amtarā ege maham janavayagge, esa khalu mamam vīriyaladdhi veuvviyaladdhi ohinānaladdhi iddhī jutī jase bale vīrie purisakkaraparakkame laddhe patte abhisamannāgae. sesa damsaņa-avivaccāse bhavai. se tenatthenam goyamā! evam vuccai--tahābhāvam jānai-päsai, no annahābhāvam jānai-pāsai. For what reason has it been said O Lord! that he knows and sees what is true, he does not know and see what is not true? O Gautama! it occurs to him: this is not the city of Rājagrha, this is not the city of Vārāṇasī, there is no big countryside in between those cities. This is indeed my energy potential, protean power-potential, clairvoyance powerpotential, supernormal power, effulgence, fame, strength, energy, manly valour, secured, obtained, attained. This is his non-perversity of perception. For this reason, O Gautama! has it been said that he knows and sees what is true, he does not know and see what is not true.
Bhāsya 1. Sūtras 231-239
The topic of exposition in the present dialogue is right perception. Therefore, the meanings of the terms anagāra and bhävitātmā are to be explained in context of right perception or right world-view. Semantics anagara--the ascetic who renounces the household life in accordance with the commandment of the Arhat. bhävitātmā-onw who sublimates or sanctifies his self with the contemplation on knowledge, detachment and penance.
Text
3.240 anagāre nam bhamte! bhāviappā bāhirae poggale apariyāittā pabhū egam
maham gāmarūvam vā nagararūvam vā jāva sannivesarūvam vā viuvvittae? no tinatthe samatthe. Can a self-cultivated ascetic, O Lord! project by protean power a big village or a city or ..... up to or a hamlet without appropriating external material clusters?
“No, that is not possible." 3.241 anagāre nam bhamte! bhäviappā bāhirae poggale pariyāittā pabhū egam
maham gāmarüvam vā nagararūvam vā jāva sannivesarūvam vā viuvvittae? hamtā pabhū. Can a self-cultivated ascetic, O Lord! project by protean power a big village or a city or ..... up to or a hamlet by appropriating external material clusters?

Page #169

-: 145:
Bhagavai 3:6:241-245
“Yes, he can."
3.242 anagăre nam bhamte! bhāviappā kevaiyāim pabhū gūmarūväim vikuvvittae?
goyamā! je jahānāmae—juvatim juvāne hatthenam hatthe genhejjā tam ceva jāva vikuvõimsu vā, vikuvvati vā, vikuvvissati vā. What number of villages, O Lord! can a self-cultivated ascetic create by his protean power? Here repeat 3.196 mutatis muntadis. O Gautama! just like the tight clasping of the hand of a maiden by the hand of a youth or like the hub of a wheel of a cart connected with spokes from all sides, the self-cultivated ascetic ....... (3.196) up to though he did never exercise such power of projection of the protean body in the past, nor does he exercise
such power in the present, nor will he do so in the future. 3.243 evam jāva sannivesarūvam vā.
In the same way ..... up to hamlet. Ayarakkha-padam 3.244 camarassa ņam bhamte! asurimdassa asuraranno kui āyarakkhadevasāhassio
pannattāo? goyamā! cattāri causatthio āyarakkhadevasāhassio punnattāv, te nam äyara
kkhā—vannao. The Topic of the Sentinels How many thousand of sentinel gods, O Lord! is Camara, the chief and the king of asuras said to possess? O Gautama! he said to possess two lakh fifty-six thousand sentinel gods.
Description of sentinel gods—(see, Rāyapaseniyam, sūtra 664). 3.245 evam savvesim imdānam jassa jattiyā āyarukkhā te bhāniyavvā. Similarly, the sentinel gods of all the chiefs are to be spoken off.
Bhāsya
1. Sutra 245
The sentinel gods are four-times the co-chief gods.
CHIEF
Camaru Bali Nine nikāyas each Sakra
CO-CHIEF 64000 60000
6000 84000
SENTINEL 256000 240000
24000 336000

Page #170

~: 146:~
Isana
Sanatkumāru
Mähendra
Brahma
Lāntaka
Sukra

Sahasrara
Anata, pranata
Arana, acyuta
80000
72000
70000
60000
50000
40000
30000
20000
10000
1. On basis of Panna. Pada 2 (Uvamgasuttāņi, part 2, p.64)
Text
3.246 sevam bhamte! sevam bhamte! tti. That is so, O Lord! That is so, O Lord!
-000

Bhagavai 3:6:245-246
320000
288000
280000
240000
200000
160000
120000
80000
40000

Page #171

Sattamo Uddeso
Section-7
Text
Logapāla-padam 3.247 rāyagihe nagare jāva pajjuvāsamāṇe evam vayāsī—sakkassa nam bhamte!
dedevimdassa devaranno kati logapālā pannattā? goyamā! cattāri logapālā pannattā, tam jahā—some, jame, varune vesamaņe. The Topic of Custodians
The city of Rājagyha (Bha. 1.4-10) ...... up to offering homage, he askedHow many custodians,' O Lord, is Sakra, the chief and the king of gods, said to possess? O Gautama! he is said to possess four custodians: Soma, Yama, Varuņa and Vaisravaņa.
Bhāsya 1. Custodians
There are ten categories of the community of gods—indra, sāmānika, trāyastrimśa, pārișadya, ātmaraksaka, lokapāla, anīka, prakīrṇa, ābhiyogya and kilvișika.' Among them, the lokapālas occupy the sixth position. They are like the guards of the frontiers and the protectors of the people from thieves.?
1. Ta. Sū. 4.4. 2. Ta. Sü. Bhä. Vr. 4.
4 lokapālā āraksakārthacarasthānīyāḥ svavisayasamdhirakşananirupitā āraksakāḥ arthacarāścauroddharanikarājasthānīyādyastat sadrśā lokapālāh.
Text 3.248 eesi nam bhamte! caunham logapālāņam kati vimūnā pannattā?
goyamā! cattāri vimāņā pannattā, tam jahā-samjhappabhe varasitthe sayamjale vaggū. How many vimānas, O Lord! are said to be possessed by the four custodians? O Gautama! four vimānas are said to be possessed by them—Sandhyā
prabha, Varaśişta, Svayañjvala and Valgu. 3.249 kahi nam bhamte! sakkassa devimdassa devaranno somassa mahāranno
samjhappabhe nāmam mahāvimāne pannatte? goyamā! jambūdīve dīve mamdarassa pavvayassa dāhine nam imise rayanappabhāe pudhavie bahusamaramanijjāo bhūmibhāgão uddham camdima-sūriyagahagana-nakkhatta-tārärūvāṇam bahūim joyaņāim jāva pamca vaạemsayā

Page #172

~: 148:
Bhagavai 3:7:249-277
panṇattā, tam jahä-asogavaḍemsae, sattavannavaḍemsae, campayavaḍemsae, cuyavaḍemsae, majjhe sohammavaḍemsae.
Where is O Lord! the Mahāvimāna, named Sandhyaprabha, of the great king Soma, the custodian of Śakra, the chief and the king of gods, situated? O Gautama! in the southern part of the Mt. Meru in the Jambu Island, above the agreeable plain surface of the Ratnaprabhā hell, many Yojanas away from the moons, suns, planets, constellations and stars, there are said to exist five avatamsaka-Aśokāvatamsaka, Saptaparṇāvatamsaka, Campakāvatamsaka, Cūtāvataṇsaka and Saudharmāvatamsaka situated in the middle.
Soma-padam
3.250 tassa nam sohammavaḍemsayassa mahāvimāṇassa puratthimeṇam sohamme kappe asamkhejjāim joyaṇāim viivaittä, ettha nam sakkassa devimdassa devaranno somassa mahāraṇno samjhappabhe nāmam mahāvimāṇe pannatte-addhaterasajoyaṇasayasahasṣāim āyāma-vikkhambheṇam, uyālīsam joyaṇasayasahassāim bāvannam ca sahassaim aṭṭha ya aḍayāle joyaṇasae kimci visesāhie parikkhevenam pannatte. jā sūriyābhavimāṇassa vatavvayā sā aparisesā bhāniyavvā jāva abhiseo navaram--somo devo.
The Topic of Soma
O Gautama!' the great celestial abode, named Sandhyaprabha, of the great king Soma, the custodian of Sakra, the chief and the king of gods, is said to be situated at the place reached by traversing innumerable yojanas in the Saudharma Kalpa in the eastern region of that great celestial abode called Saudharmavatamsaka. Its diameter is 121⁄2 lakh yojanas and the circumference is a little more than thirty-nine lakh fifty-two thousand eight hundred and fourty-eight yojanas. Here the description of the Suryabha Vimāna ...... up to the description of ‘anointing ceremomy at the time of his coronation' is to be given, only the name Suryabha is to be replaced by the name Soma.
Bhāṣya
1. Sūtras 250-277
The Bhasya of this dialogue (from Sūtras 250-277) has been given after the sutra 277.
Text
3.251 samjhappabhassa ṇam mahāvimāṇassa ahe, sapakkhim, sapaḍidisim asamkhejjāim joyaṇasahassāim ogāhittä, ettha nam sakkassa devimdassa devaranno somassa mahāraṇņo somānāmam rāyahāṇī pannattā―egam joyaṇasayasahassam āyāma-vikkhambheṇam jambūdīvappamāṇā. vemāniyāṇam

Page #173

Bhagavai 3:7:251-252
- 149:pamāṇassa addham neyavvam jāva ovāriyalenam solassa joyanasahassāim āyāma-vikkhambhenam, pannäsam joyanasahassăim pamca ya sattānaue joyanasate kimci visesūạe parikkheveņam pannattam. pāsāyānam cattāri parivādīo neyavvāo, sesā natthi. There is said to be the capital, named Somā, of the great king Soma, a custodian of Sakra, the chief and the king of gods, which is situated in the horizontal region, innumerable thousand yojanas directly below the Sandhyāprabha Mahāvimāna. The diameter of this great celestial abode is one lakh yojana like those of the Jambū Island. The number of palaces etc., are half the number of palaces in the Saudharma (Heaven) ...... up to there is the pūhikā (i.e., a platform at the entrance), sixteen thousand (16000) yojanas in diameter and a little less than fifty thousand five hundred and ninetyseven (50597) yojanas in circumference. There are four rows of his palaces.
The rest (i.e., the Sudharma Sabhā) does not exist there. 3.252 sakkassa nam devimdassa devaranno somassa mahāranno ime devā āņā
uvavāya-vayana-niddese citthamti, tam jahā-somakāiyā i vā, somadevayakāiyā i vā, vijjukumārā, vijjukumārio, aggikumārā, aggikumārio, vāyakumārā, vāyakumārio, camdā, sūrā, gahā, nakkhattā, tārārūvā— je yāvanne tahappagārā savve te tabbhattiyā, tappakkhiyā, tabbhūriyā sakkassa dedevimdassa devaranno somassa mahāranno ānā-uvavāya-vayana-niddese citthamti. The following are the gods who obey the command of great king Soma, a custodian of Sakra, the chief and the king of gods, attend upon him and carry out his orders and directives: Somakāyikas, Somadevakāyikas, Vidyutkumāras, Vidyutkumāris, Agnikumāras, Agnikumāris, Vayukumāras, Vayakumāris, moons, suns, planets, constellations and stars. All other similar gods nourish devotion for him, assist him in his purposes and are controlled and sustained by the great king Soma, a custodian of Sakra, the chief and the king of gods; they obey his command, attend upon him, and carry out his order and directives.
Bhāsya Semantics tadbhaktika-nourishing the devotion for Soma.' tatpākṣika-assisting Soma in his purposes.? tadbhārya—the Vrtti has given two forms of tabbhāriya-tadbhārya and tadbhārika. As they are controlled and sustained by Soma, they are called 'bhārya'. Alternately, as they carry the burden of Soma, they are called tadbhārika.”
1. Bha. Vr. 3.252—"tabbhattiya'tti tatra somo bhaktih--sevä bahumāno vā yeşām te tadbhaktikāḥ. 2. Ibid., 3.252-tappakkhiya'tti somapäksikāh somasya prayojanesu sahāyāḥ. 3. Ibid., 3.252-tabbhāriya'tti 'tadbhāryāḥ tasya somasya bhāryāḥ iva bhāryā atyantam vaśyatvät
poşaniyatvācceti tadbhāryāḥ tadbhāro vā yeşām vodhavyataya' sti te tadbhārikāh.

Page #174

- 150:
Bhagavai 3:7:253
Text
3.253 jambūdīve dīve mamdarassa pavvayassa dāhine nam jāim imāim samuppa
jjamti, tam jahā-gahadamdā i vā, gahamusalā i vā, gahagajjiyā i vā, gahajuddhā i vā, gahasimghādagā i vā, gahāvasavvā i vā, abbhā i vā, abbharukkhā i vā, samjhā i vā, gamdhavvanagarā i vā, ukkāpāyā i vā, disidāhā i vā, gajjiyā i vā, vijjuyà i vä, pamsuvutthi i vā, jūve i vā, jakkhālittae tti vā, dhūmiyā i vă, mahiyā i vā, rayugghäe tti vā, cumdovarāgā i vā, sūrovarāgā i vā, camdoparivesā i vā, sūraparivesā i vā, padicamdā i vä, padisūrā i vā, imdadhanūi vā, udagamacchā i vā, kapihasiyā i vā, amohā i vā, pāinavāyā i vā, painavāyā i vā, dāhinavāyā i vā, udīņavāyā i vā, uddhavāyā i vā, ahovāyā i vā, tiriyavāyā i vā, vidisīvāyā i vā, vāubbhāmā i vā, vāukkaliyā i vā, vāyamamdaliyā i vā, ukkaliyāvāyā i vā, mamdaliyāvāyā i vā, gumjāvāyā i vā, jhamjhāvāyā i vā, samvattayavāyā i vā, gāmadāhā i vā, jāva sannivesadāhā i vā, pānakkhayā, janakkhayā, dhanakkhayā, kulakkhayā, vasanabbhūyā manāriyā-je yāvanne tahappagārā na te sakkassa devimdassa devaranno somassa mahāranno annāyā aditthā asuyā amuyā avinnāyā, tesim vā somakāiyānam devānam. The following of the phenomena that occur in the southern part of Mt. Meru in the Island of Jambūdvīpa, for instance, the long horizontal series of three or four planets such as Mars etc., in the shape of a rod; the vertical series of the planets arranged in the shape of a pestle; the roaring sound produced by the motion of the planets; coming of two planets vis-a-vis in śreņi (orbit); triangular position of the planets; motion of planets in opposite directions (crooked motion of planets); clouds; clouds in the shape of tree; morning and evening twilight; shape of city reflected in the sky, meteoric rain, light shining above darkness, resembling a city set on fire; thunders, lightnings, sand-rain, blending of the light of the setting sun with that of the rising moon on the first three days of bright half of the month, glow in the sky created by forest god, mist, frost, dust storm, lunar eclipse, solar eclipse, halo around the moon, halo around the sun, second moon, second sun, rainbow, bits of rainbow, sudden flash of lightening, beams of light in elongated shape at sunrise and sunset, eastern wind, western wind, southern wind, northern wind, upward wind, downward wind, horizontal wind, wind from the intermediate direction, hurricane, slowly blowing breeze, cyclone, waving wind, whirl wind, hissing wind, violent wind accompaning rains, gale, burning of village ...... up to burning of hamlet, involving destroying life, destroying people, destroying wealth, destroying family, inflicting evil and undesirable all such disasters--all these and such other phenomena are not unknown, unseen, unheard of, unremembered, uncomprehended by the great king Soma, the custodian of Sakra, the chief and the king of gods, and also by those Somakāyika gods.

Page #175

Bhagavai 3:7:253
Bhāṣya
1. Sutra 253
Semantics
grahadanda -the long horizontal series of three or four planets such as Mars etc., in the shape of a rod.'
grahamusala-the vertical series of the planets arranged in the shape of a pestle. grahagarjita- the roaring sound produced by the motion of the planets. grahayuddha-coming of two planets vis-a-vis in śreņi (orbit). According to Jīvājīvābhigama Vrtti, it stands for 'passing of a planet through another planet'.3 grahaśṛngataka -triangular position of the plancts. grahäpasavya-motion of planets in opposite directions.
abhra - clouds.
~: 151:~
abhravṛkṣa-clouds in the shape of tree.
gandharvanagara-shape of city reflected in the sky.4
ulkāpāta - the rain of meteors (shooting star or falling star). It is seen like a bright line of light in the sky." (which is only momentary). digdaha-light shining above darkness, resembling a city set on fire." yupaka Those factors which are responsible for covering the sections of the evening (twilight) during the first three days of bright half of the month.? Jayācārya has called it the brightening of the evening', which is corroborated by Sthänänga Vruti. However, according to the Nisithacurņi, yupaka is blending of the light of the setting sun with that of the rising moon."
moon.
yakṣoddipta - glow in the sky. According to Bhagavati Vṛtti, glow in the sky created by Forest god."
dhumika, mahika- both of them denote mist or frost. The former has a brown. colour, the latter has a white colour."
raja-udghata-directions becoming dusty.
candra-pariveśa - the halo around the moon; a luminous envelope around the
surya-parivesa — the halo around the sun; a luminous envelope around the sun. praticandra second moon. pratisurya-second sun.
udakamatsya-bits of rainbow.

kapihasita sudden or spontaneous flash of lightning in the cloudless sky. However, according to other opinion, it stands for a spontaneous shape created in the sky, resembling a smile of someone who has a disfigured face like a monkey. 12 amogha- the elongated (stick-like) rays of the sun at the times of sunrise and sunset. The shape of these rays are akin to that of an yoke of the cart, which is narrow in front and broad in the rear part. For detailed discussion, see Dasaveāliyam. 5/1/3, annotation. The colour of these rays is slightly red and black.13 vātodbhrama-hurricane.

Page #176

-: 152 :
Bhagavai 3:7:253-254 vātotkalikā -- slowly blowing breeze, vātamandalikā — cyclone. utkalikāvāta - waving wind. mandalikāvāta - whirl wind. guñjāvāta - hissing wind. jhanjhāvāta — violent wind accompaning rains. The Vrttikāra explains it as-inauspicious and harsh wind.14 samvartakavāta - gale that carries away the light objects like straw etc.. vyasanabhūta - disasters. anārya - evil and undesirable. amuya - unremembered.
1. Bha. Vp. 3.253—'gahadamda'tli dandä ivä dandāḥ-tiryagāyatāḥ śrenayah grahāņām--mamgalā
dīnām tricaturādīnām dandā grahadandā. 2. Ibid., 3.253--grahayuddhāni grahayorekatra naksatre daksinottarena samaśrenitaya'vasthānāni. 3. Jīvā. Vr. pa. 282--grahayuddham--yadeko graho'nyasya grahasya madhyena yāti. 4. Bha. Vr. 3.253—'gandharvanagarāni' ākäse vyantarakrtäni nagarākärapratibimbäni. 5. Ibid., 3.253_-'ulkäpätäh' sarekhāh sodhyotā vā tārakasyeva pätā. 6. Ibid., 3.253-digdāhāh' anyatamasyām disi andho'ndhakārā upari ca prakaśātmakā dahyamāna
mahānagaraprakāśakalpā). 7. Ibid., 3.253— jūvaya'ti suklapakse pratipadādi dinatrayam yāvadyaiḥ sandhyāchedā āvriyante te
yūpakā). 8. (a) Bha. Jo. 1.69.61 -
śuklapaksa rai māyam!
padavādika je dina tihum, samdhyā phūlai re te yüpa kahāya il (b) Stha. Vp. pa. 451-In the Sthānānga Vrtti, the simultaneous existence of sandhyāprabhā and chandraprabhā is called 'yūpaka'. For detailed explanation, see footnote on Thāņam, 10.20,21. 9. Ni. Cü. 703-samjhappabhā camdappabhã ya jena jena jugavam bhavamti tena jugavo. 10. Bha. VỊ. 3.253_jakkhalittayaotti yaksoddiptani akase vyantarakrtajvalanāni. 11. Ibid., 3.253-dhūmikāmahikayorvarnarksto visesah tatra dhūmikā-dhūmravarnā dhūsarā ityarthaḥ,
mahikā tvāpāndureti. 12. Ibid., 3.253--kavihasiya'tti anabhreyā vidyut sahasā tat kapihasitam, anye tvāhuḥ--kapihasitam
nāma yadākāso vānaramukhasadrśasya vikrtamukhasya hasanam. 13. Ibid., 3.253—'amoha'tti amoghā adityodayāstamayayorādityakiranavikārajanitāh 'ātāmräh' krsnāḥ
śyāmā vā sakatoddhisamsthita dandā iti. 14. Ibid., 3.253-jhanjhāvātāḥ' aśubhanişthurāh.
Text
3.254 sakassa ņam deviņdassa devaranno somassa mahāranno ime devā ahāvaccā
abhinnāyā hotthā, tam jahā--imgālae viyālae lohiyakkhe sanniccare camde süre sükke bühe bahassaï rāhū. The following gods are recognized like sons to the great king Soma, the custodian of Sakra, the chief and the king of gods: Mars, Vikālaka ( a class of luminous god) Lohitaksa (one of the 88 great planets), Saturn, Moon, Sun, Venus, Mercury, Jupiter and Rāhu (one of the nine planets, moon's ascending node).

Page #177

Bhagavai 3:7:255-257
~: 153:~
3.255 sakkassa nam devimdassa devaranno somassa mahāranno satibhāgam paliovamam thii paṇṇattä. ahāvaccābhinṇāyaṇam deväṇam egapaliovamam thi pannatta, emahiddhie jāva mahāṇubhāge some mahārāyā.
The life-span of the great king Soma, the custodian of Sakra, the chief and the king of gods, is said to be one plus one-third of 'pit-measured' period; the life-span of the gods recognized' as his sons is said to be exactly one pitmeasured period. Soma, the custodian, is possessed of so great fortune....... up to so great power (see 3.4).
Bhāṣya
1. Recognised as sons
It means 'they are considered as sons' because they obediently follow what is desired by Soma.'
1. Bha. Vr. 3.255-ahāvacca'tti yatha'patyäni tatha ye te yatha' patyadevāḥ putrasthānīya ityarthaḥ 'abhinṇāya' tti abhimata abhimatavastukäritväditi.
Text
Yama-padam
3.256 kahi nam bhamte! sakkassa devimdassa devaranno jamassa mahāranno varasitthe namam mahāvimāṇe pannatte?
goyama! sohammavaḍemsayassa mahāvimāṇassa dähine nam sohamme kappe asamkhejjaim joyaṇasahassaim vivaittä, ettha nam sakkassa devimdassa devaranno jamassa mahāranno varasitthe namam mahävimäne pannatteaddhvaterasajoyaṇasayasahasṣāim-jahā somassa vimāṇam tahā jāva abhiseo. rāyahāṇī taheva jāva pāsāyapamtio.
The Topic of Yama
Where, O Lord! is said to be situated the great celestial abode, named Varasista, of the great king Yama, the custodian of Sakra, the chief and the king of gods?
O Gautama! the great celestial abode, named Varasişța, of the great king Yama, the custodian of Sakra, the chief and the king of gods, is said to be situated at the place reached by traversing innumerable thousand yojanas in the Saudharma Kalpa in the southern region of the great celestial abode called Saudharmavatamsaka. Its diameter is 12% thousand yojanas; here the same description is to be given as of Soma's celestial abode...... up to his coronation (3.250). The description of the capital ...... up to the rows of palaces is to be given as those of Soma (3.251).

3.257 sakkassa nam devimdassa devaranno jamassa mahāranno ime deva aṇa-uvavaya-vayaṇa-niddese citthamti, tam jaha-jamakäiyā i vā, jamadevayakäiya

Page #178

-: 154:
Bhagavai 3:7:257-258 i vă, petakāiyā i vā, petadevayakäiyā i vā, asurakumārā, asurakumārio, kamdappā, nirayapālā, ābhiyogā-je yāvanne tahappagārā savve te tabbhattigā, tappakkhiyā, tabbhāriyā sakkassa devimdassa devaranno jamassa mahāranno āņā-uvavāya-vayana-niddese citthamti. The following are the gods who obey the command of the great king Yama, who is a custodian of Sakra, the chief and the king of gods, attend upon him, and carry out his order and directives: Yamakāyikas, Yamadevakāyikas, Pretakāyikas, Pretadevakāyikas, Asurakumāras, Asurakumāris, Kandrapas, Navakapalas and Abhiyogikas. All other similar gods nourish devotion for him, assist him in his purposes and are controlled and sustained by him; they obey his command, attend upon him, and carry out his order and directives.
Bhāsya 1. Kandarpas
Born among Kandarpika (amorous) gods on account of being influenced by amorous meditation: gods engaged in sports.' 2. Abhiyogika
On account of being influenced by Abhiyogika Bhāvanā (practice of charms, incantation etc.), born among the attendant gods.?
1. See Bhäsya on Bha. 1.113. 2. See, Ibid.
Text
3.258 jambūdive dive mamdarassa pavvayassa āhine nain jāim imāim samuppa
jamti, tam jahā—-dimbā i vā, damarā i vā, kalahū i vā, bolā i vā, khārā i vā, mahā-juddhā i vā, mahāsamgrāmā i vā, mahāsatthanivadaņa i vā, mahāpurisanivadanā i vā, mahāruhiranivadanā i vā, dubbhūyā i vā, kularogā i vä, gämarogā i vā, mamdalarogā i vă, nugararogā i vā, sīsaveyanā i vā, acchiveyaņā i vā, kannaveyanā i vā, nahaveyaņā i vā, damtaveyanā i vā, imdaggahā i vā, khamdaggahā i vā, kumāraggahā i vā, jakkhaggahā i vā, bhūyaggahā i vā, egāhiyā i vā, behiyā i vā, tehiyā i vā, căutthayā i vā, uvveyagā i vā, kāsā i vā, sāsā i vā, sosā i vā, jarā i vā, dāhū i vā, kacchakohā i vā, ajīragā i vă, pamdurogā i vā, arisā i vā, bhamgadalā i vā, hiyayasūlā i vā, matthayasūlā i vā, jonisülā i vā, pāsasūlā i vā, kucchisūlā i vā, gāmamārī i vā, nagaramārī i vā, khedamāri i vā, kavvaļamāri i vā, donamuhamāri i vā, madambamārī i vā, pattanamāri i vā, āsamamāri i vā, samvāhamärī i vā, sannivesamāri i vā, pānakkhayā, janakkhayā, dhana-kkhayā, kulakkhayā, vasaņabbhūyā maņāriyā-je yāvanne tahappagārā na te sakkassa devimdassa devaranno jamassa mahāranno annāyā aditthā asuyä amuyā avinnāyā, tesim vā jamakāiyānam devānam.

Page #179

Bhagavai 3:7:258
- 155:The following are the phenomena that occur in the southern part of the Mt. Meru in the Island of Jambūdvīpa: disputes (riots), revolts, quarrels, murmurs, envious acts, great battles (disorderly fights), great wars (orderly fights), falling of a great weapon, fall of great people, flow of stream of blood, pests (germs, insects), epidemics which are widespread in family, village, district and city, headache, pain in the eye, pain in the ear, pain in the nail, toothache, being possessed by Indra, being possessed by Skanda, being possessed by Kumāra, being possessed by Yakşa, being possessed by ghost, fever on alternate days, fever on the third day, fever on the fourth day, fever on the fifth day, harassment created by thieves, cough, asthma, dehydration, aging, burning, abscess in the armpits, indigestion, jaundice, piles, fistula, angina, headache, vaginal pain, pain in the rib, stomachache, plague widespread in village, city, kheda (a city surrounded by a wall) kavvada (a city devoid of beauty), dronamuha (a city having access by land and sea), madamba (a village or city which has no habitation surrounding it up to a distance of 2%2 yojanas), pattana (a big town), āśrama (hermitage), samvāha (a camp) and sannivesa (a hamlet), destruction of life, destruction of people, destruction of wealth, destruction of family, inflicting evil and undesirable all such disasters-all these and such other phenomena are not unknown to, unseen, unheard of, unremembered or unperceived by the great king Yama, a custodian of Sakra, the chief and the king of gods, and also by those Yamakāyika gods.
Bhāsya
1. Sutra 258
Semantics dimba-dispute or riot.! damara--revolt. It is trouble caused by princes, etc.?
According to Apte, dimba means affray, or riot; dimba-yuddha means petty warfare etc.. bola—murmur or tumult. khāra-envy. mahāyuddha, mahāsangrāma-ordinarily they are synonymous. The Vrtti, however, draws a line of distinction between them. According to it, disorderly great battle is mahāyuddha; the orderly great battle in which there is circular array of troops, etc. is mahāsangrāma.? durbhūta—pest. The pest include the rats and locusts etc. which are a hazard to the crop, etc.. indragraha-to be possessed by Indra. skandagraha-to be possessed by Skanda. kumāragraha-to be possessed by Kumāra. Skanda and Kumāra are the two names of Kārtikeya. The text, however, has given Kumāra as separate from Skanda.

Page #180

- 156 :
Bhagavai 3:7:258-259
yakşagraha-possessed by Yakșa. bhūtagraha-possessed by bhūta.
All such possessions are the cause of madness. In the Bhagavati Sataka 14, madness caused by the possession of Yakṣa has been mentioned. In the Thānam also, it has been recognised as one of the causes of madness. 10 udevajaka (uvveyaga)—two Skt. forms are given by the Vrtti
{1} udvegaka-grief caused by the separation of near and dear ones;
{2} udvejaka-thieves and the like causing terror in masses." soșa-dehydration of the body; or emaciation of the essential ingredients of the body (which are seven in number--viz., juice, blood, flesh, etc.); or tuberclosis. 12 kakṣākotha-abscess or putrefaction or gangrene of the arm-pit.'3
1. Bha. Vr. 3.258-dimbā—vignāh. 2. Ibid., 3.258---damara'ti ekarājye eva rājakumarādikstopadravāh. 3. Apte-dimbah-l. affray, riot; dimbayuddhain-Petty warfare, an affray without weapons, skirmish, sham-fight;
damarah-1. Riot, tumult, affray. 2. Petty warfare between villages. 3. Terrifying an enemy by
shouts and gestures. 4. Scc the note on Sūya. 2.1.13--according to Cūrņī of Suyagado, dimba is the revolt by one's own
army (coup t'etat), while damaru is an attack from outside enemy. The Vștti of Süyagado, however,
reverses the meanings. 5. Bha. Vr. 3.258.bola'tti avyaktākṣaradhvanisamūhāh. 6. Ibid., 3.258-khāra'tti parasparamatsaräh. 7. Ibid., 3.258 ---mahājuddha'tti mahāyuddhāni vyavasthāvihīnamahāraṇāḥ, 'mahāsamgāma'tti
savyavasthacakrādivyūharacanopetamahāraṇāh. 8. Ibid., 3.258-dubhūya'tti dustā-janadhānyādīnāmupadravahetutvād bhütäh-sattvāḥ
yükämatkuņonduratiddaprabhịtayo durbhütāītaya ityarthaḥ. 9. Bha. 14.16-20. 10. Thānam, 2.75. 11. Bha. Vr. 3.258--'uvvayega'tti udvegakā istaviyogādijanyā udvegāh udvejakā vā lokodvegakārina
scorādayaḥ 12. Apte. sosah 1. Drying up, dryness 2. Emaciation, withering up, 3. Pulmonary Consumption or
Consumption in general. 13. Apte. kakşayā-arm-pit; kotha— putrefaction, gangrene.
Text
3.259 sakkussa devimdassa devaranno jamassa mahāranno ime devä ahāvaccă
abhinnāyā hotthā, tam jahāThe following gods are recognised like sons to the great king Yama, a
custodian of Sakra, the chief and the king of gods for instanceSamgahani-gāhā
ambe ambarise ceva,
sāme sabale tti yāvare ! ruddovarudde kale ya,
mahākāle tti yāvare ||1||

Page #181

Bhagavat 3:7:259
asipatte dhana kumbhe, value vetarani ti ya kharassare mahāghose, ete panṇarashiyā
Summary Verse
||21|
amba and ambarīşa, rudra uparudra and syama and sabala
käla and mahākāla ||1|| asipatra, dhanu, kumbha,
väluka and vaitarani kharasvara mahaghosa
these fifteen gods are like son to Yama. ||2||
Bhāṣya
1. Sutra 259
The fifteen kinds of gods-amba etc. belong to the Asuranikaya (Mansion-dwelling gods). These gods are called Paramādhārmika (i.e., very impious gods). (Their work is to torture the infernal beings. Because of their wicked dispositions, they are called Paramādhārmika). The Vrtti explains their names with etymology: 1. Amba-he tosses the infernals aloft and drops them down.
2. Ambariṣa-he cuts the infernals by scissors into pieces and makes them fit for cooking in a pitcher (ambarisa). This is reason why these are called ambarisa. 3. Syama-he tortures the infernals. He has black (fyama) complexion, and hence

~: 157:~
so called.
4. Sabala-he plucks out the intestine, heart etc. of the infernals and is sabala (i.e., variegated) by complexion.
5. Raudra-he pierces the infernals with lance and spear. He is called rudra, because of his cruelty (raudratā).
6. Uparaudra-he tears the limbs and sublimbs of the infernals.
7. Kala-he cooks the infernals in earthenwares like pitchers. He is called kala because he is as dreadful as death.
8. Mahakala-they feed the infernals with bits of oily flesh. They are so called because they have a deep black complexion.
9. Dhanu-he tears the ear etc. by arrows of the shape of crescent moon darted from his bow.
10. Asipatra-by protean power, he aquires the shape of a leaf of the shape of a sword (asipatra).
11. Kumbha-he cooks the infernals in a pot (kumbha).
12. Baluka-he is so called because he cooks the infernals in sand-dust (väludhuli) of the shape of kadamba (Nauclea cadamba) flower.

Page #182

~: 158
Bhagavat 3:7:259-262
13. Vetarani he creates the vaitarani river (Styx) full of flesh, blood etc.. 14. Kharasvara-he creates a salmali tree full of thorns which are hard like vajra
(a very hard substance like diamond) and puts the infernals on them and pull them while they loudly cry. Hence, he is called Kharasvara.
15. Mahaghosa-he is so called, because he binds the infernals in enclosures like animals, while making loud sounds.2
See note on Samavão 15.1.
1. Bha. Vr. 3.259-amba' ityādayaḥ pamcadasa asuranikäyäntavarttinaḥ paramādhārmikanikāyāḥ 2. Ibid., 3.259.
Text
3.260 sakkassa nam devimdassa devaranno jamassa mahāranno satibhāgam paliovaman phil paṇṇattä, ahāvaccābhinṇāyāṇam devāṇam egam paliovamam thii pannatta, emahiḍdhle jäva mahäṇubhäge jame mahārāyā.
The life-span of the great king Yama, a custodian of Sakra, the chief and the king of gods, is said to be one and one third (1) pit-measured period. The life-span of the gods recognised to be like his sons is said to be only one pitmeasured period. The great king Yama has such great fortune ...... up to such great power.
Varuṇa-padam
3.261 kahi nam bhamte! sakkassa devimdassa devaranno varuṇassa mahāranno sayamjale namam mahāvimäne pannatte?
goyama! tassa nam sohammavaḍemsayassa mahāvimāṇassa paccatthime nam jāva somassa taha vimäṇa-rayadhāṇīo bhāṇiyavvā jāva päsädavaḍemsaya, navaram-namanāṇattam.
The Topic of Varuņa
Where, O Lord! is said to be situated the great celestial abode, named Svayañjala, of the great king Varuna, a custodian of Sakra, the chief and the king of gods?
O Gautama! the great celestial abode named Svayañjala, of the great king Varuna, the custodian of Sakra, the chief and the king of gods, is said to be situated in the west of that Saudharmavatamsaka Mahävimäna. The description of vimana, capital, ...... up to Prasādāvatamsaka is to be known as similar to those of Soma. There is only difference in respect of nomenclature.
3.262 sakkassa nam devimdassa devaranno varuṇassa mahāranno ime devā āṇauvavaya-vayaṇa-niddese cithamti, tam jaha-varuṇakäiyā i vā, varunadevayakaiya i va, nāgakumārā, nāgakumarlo, udahikumārā, udahikumarlo, thaniyakumärd, thaniyakumario-je yavanne tahappagärä savve te tabbhattiya,

Page #183

Bhagavai 3:7:262-264
- 159:
tappakkhiyā, tabbhāriyā sakkassa devimdassa devaranno varunassa mahāranno änä-uvavāya-vayana-niddese citthamti. The following gods are the gods who obey the command of the great king Varuņa, a custodian of Sakra, the chief and the king of gods, attend upon him and carry out his orders and directives; Varunakāyikas, Varunadevakāyikas, Nāgakumāras, Nāgakumāris, Udadhikumāras, Udadhikumāris, Stanitakumāras and Stanitakumāris. All other similar gods nourish devotion for him, assist him in his purposes and are controlled and sustained by the
great king Varuņa, a custodian of Sakra, the chief and the king of gods. 3.263 jambūdive dive mamdarassa pavvayassa dāhine nam jāim imāim samuppa
jjamti, tam jahă-aivāsā i vā, mamdavāsā i vā, suvutthi i vā, duvutthi i vā, udbbhedā i vā, udappīlā i vă, ovāhā i vā, pavāhā i vā, gāmavāhā i vā, jāva sannivesavāhā i vā, pānakkhayā, janakkhayā, dhaņakkhayā, kulakkhayā, vasanabbhūyā manāriyā je yāvanne tahappagāră na te sakkassa devimdassa devaranno varunassa mahāranno annāyā aditthā asuyā amuyā avinnāyā, tesim vā varunakāiyānam devānam. The following of the phenomena that occur in the southern part of the Mt. Meru in Island of Jambūdvīpa, for instance, heavy rains, slight rains, timely rains, untimely rains, the fountains, heavy floods, low floods, streams, village streams ....... up to hamlet streams, destruction of life, destruction of people, destruction of wealth, destruction of family, inflicting evil and undesirable disasters—all these and such other phenomena are not unknown to, unseen, unheard of, unremembered or unperceived by the great king Varuņa, a custodian of Sakra, the chief and the king of gods, and also by those Varuņakāyikā gods.
Bhāsya 1. Sutra 263
Semantics suvrsti-rain suitable for the growth of paddy etc. durvrsti-rain unsuitable for paddy etc. udbheda--fountain. udakotpidaexcessive flow of water.! apavāha-light flow of water.
1. Apte--utpida-Overflow.
Text
3.264 sakkassa ņam deviņdassa devaranno varunassa mahāranno ime devā ahāvaccā-bhinnāyā hothä, tam jahā
kakkodae kaddamae,

Page #184

-: 160 :
Bhagavai 3:7:264-267
amjane samkhavālae pumde palāse moe jae,
dahimuhe ayampule kāyarie 11 The following are like the sons to the great king Varuņa, a custodian of Sakra, the chief and the king of gods. karkoțaka, kardamaka,
anjana, sarkhapālaka, pundra palāśa, moda, jaya,
dadhimukha, ayampula, kātarika || 3.265 sakkassa nam deviņdassa devaranno varunassa mahāranno desūnāim do
paliovamāim thiī pannattā. ahāvaccābhinnāyānam devānam egam paliovamam this pannattā. emahiddhie jāva mahānubhāge varune mahārāyā. The life-span of the great king Varuņa, a custodian of Sakra, the chief and the king of gods is said to be a little less than two pit-measured periods. The life-span of the gods, recognised to be like his sons is only one pit-measured period. Possessed of such great fortune ...... up to great power is the great
king Varuņa. Vesamaņa-padam 3.266 kahi nam bhamte! sakkassa devimdassa devaranno vesamanassa mahāranno
vaggu nămam mahāvimāne pannatte? goyamā! tassa nam sohammavademsayassa mahāvimānassa uttare nam jahā
somassa vimāna-rāyahāņi-vattavvayā tahā neyavvā jāva pāsādavademsayā. The Topic of Vaiśravaņa Where, O Lord! is said to be situated the great celestial abode named Valgu, of the great king Vaiśravaņa, a custodian of Sakra, the chief and the king of gods? O Gautama! the great celestial abode, named Valgu, of the great king Vaiśravaņa, the custodian of Sakra, the chief and the king of gods, is said to be situated in the north of that Saudharmāvatamsaka Mahāvimāna. The description of vimāna, capital, ..... up to Prasādāvatamsaka is to be known
as similar to those of Soma. 3.267 sakkassa nam devimdassa devaranno vesamanassa mahāranno ime devā ānā.
uvavāya-vayana-niddese citthamti, tam jahā—vesamanakāiyā i vā, vesamadevayakāiya i vā, suvannakumārā, suvannakumārio, dīvakumārā, divakumārio, disākumārā, disākumārio, vānamamtarā, vāṇamamtario-je yāvanne tahappagarā savve te tabbhattiyā, tappakkhiyā, tabbhāriyā sakkassa deviņdassa devaranno vesamanassa mahāranno ānā-uvavāya-vayana-niddese citthamti. The following gods are the gods who obey the command of the great king

Page #185

Bhagavai 3:7:267-268
~: 161
Vaiśravana, a custodian of Śakra, the chief and the king of gods, attend upon him and carry out his orders and directives; Vaiśravaṇakāyikas, Vaiśravaṇadevakayikas, Suparṇakumāras, Suparṇakumāris, Dvipakumāras, Dvipakumaris, Dikkumāras, Dikkumāris, Vānamantaras, Vänamantaris. All other similar gods nourish devotion for him, assist him in his purposes and are controlled and sustained by the great king Vaisravana, a custodian of Śakra, the chief and the king of gods.
3.268 jambūdīve dive mamdarassa pavvayassa dahine nam jāim imāim samuppajamti, tam jaha-ayāgarā i vā, tauyāgarā i vā, tambāgarā i vā, sīsāgarā i vā, hiranṇāgarā i vā, suvaṇṇāgarā i vā, rayaṇāgarā i vā, vairāgarā i vā, vasuhārā i vā, hiraṇṇavāsā i vā, suvaṇṇavāsā i vā, rayaṇavāsā i vā, vairavāsā i vā, ābharaṇavāsā i vā, pattavāsā i vā, pupphavāsā i vā, phalavāsā i vā, bīyavāsā i vā, mallavāsā i vā, vaṇṇavāsā i vā, cunṇavāsā i vā, gamdhavāsā i vā, vatthavāsā i vā, hiranṇavutthi i va, suvannavuṭṭhi i vā, rayaṇavutthi i vā, vairavuṭṭhī i vā, ābharaṇavuṭṭhī i vā, pattavuṭṭhi i vā, pupphavutthi i vā, phalavuṭṭhi i vā, viyavutthi i vā, mallavuṭṭhi i vā, vannavuṭṭhi i va, cunnavutthi i va, gamdhavuṭṭhi i vā, vatthavuṭṭhi i vā, bhāyaṇavutthi i vā, khiravutthi i vā, sukālā i vā, dukkālā i vā, appagghā i vā, mahagghā i vä, subhikkhā i vā, dubbhikkhā i vā, kayavikkayā i vā, saņṇihi i vā, saṇṇicayā i vā, nihī i vā, nihāṇā i vā—ciraporāṇāi vā, pahīņasāmiyāi vā, pahīņasetuyai vā, pahinamaggai vā, pahīṇagottāgārāi vā, ucchanṇasāmiyai vā, ucchanṇasetuyai vā, (ucchannamaggā i vā?) ucchannagottāgārā i vā, simghāḍaga-tiga-caukka-caccara-caummuha-mahāpaha-pahesu vā, nagaraniddhamaṇesu vā, susāṇa-giri-kamdara-samtiselovaṭṭhāṇabhavaṇagihesu samnikkhittāim ciṭṭhamti, na taim sakkassa devimdassa devaranno vesamaṇassa mahāranno anṇāyāim adiṭṭhāim asuyaim amuyāim aviņṇāyāim, tesim vā vesamaṇakāiyāṇam devāṇam.
The following are the phenomena that occur in the south of Mt. Meru in Island of Jambudvīpa, for instance, iron mines, tin mines, copper mines, lead mines, silver mines, gold mines, gem mines, diamond mines, downpour of wealth, shower of silver, shower of gold, shower of gems, shower of diamonds, shower of ornaments, shower of leaves, shower of flowers, shower of fruits, shower of seeds, shower of garlands, shower of sandalwood powder, shower of perfumed powder, shower of scent, shower of clothes, rain of silver, rain of gold, rain of gems, rain of diamonds, rain of ornaments, rain of leaves, rain of flowers, rain of fruits, rain of seeds, rain of garlands, rain of colour, rain of powder, rain of scent, rain of clothes, rain of utensils, rain of milk, a season of plenty, famine, low cost commodities and precious commodities, easy availability of alms, difficult availability of alms, buying and selling (of commodities), storage of dairy products and molasses, granaries, treasures (available on earth) and treasures buried under earth-which are of great antiquity, which have been abandoned by owners, whose approach-bridges have been abandoned, whose approach-paths have

Page #186

~: 162:
Bhagavai 3:7:268
been abandoned, houses of whose owner's clan have been abandoned, whose owners have become extinct, whose approach-bridges have become extinct, whose approach-paths have become extinct, and houses of whose owners' clan have become extinct. The treasures buried in earth might have been deposited at the junction of two roads, three roads, or four roads, or at cross roads, or at places with entrance on four sides, or on royal roads and avenues, or in city-outlets or in crematoriums, or in houses on or in caves, or in houses for peace-rituals, or in houses carved out of hills or in assembly halls, or in houses for relatives. They (treasures) are not unknown, unseen, unheard of, unremembered and unrecognised by the great king Vaisravana, a custodian of Sakra, the chief and the king of gods, and the Vaisravaṇakāyika gods.
Bhāṣya
1. Sūtra 268
Semantics
vasudhärä-the downpour of gems from the sky at the birth of the jina, and the
like.
varṇavarsa shower of sandalwood-powder etc.
cūrṇavarṣā-shower of a perfumed powder; slight rain or shower is called varșă and heavy rain is called vrsti. alpärghya-low-cost commodities.
mahärghya-precious commodities.
sannidhi-storage of dairy products and molasses.
sannicaya-granaries.
nidhi-treasures (available on earth).
nidhana-treasures buried under earth.
prahiņasetuka-whose approach bridge has been abandoned. The word prahiņa is derived from root ha, which means 'to abandon'. Prahina, therefore means 'abandoned' or 'left'. The Vytti however has sanskritised this word as prahinasecaka; secaka means persons who deposited wealth.' prahīṇagotrāgāra-abandoned house of the reputed owners' clan.2
ucchinna (ucchanna)-in Thanam, the word ucchinna has been used.' The meaning of both the word is same.
nagaraniddhamaṇa-niddhamana is a desi word which means a outlate of waters. śmaśānagṛha-crematorium.
girigṛha-house on the top of a mountain.
kandaragṛha-cave.
santigṛha-place where rituals for peace is performed
sailagṛha-a house carved out of a hill.
upasthānagṛha-meeting hall.
bhavanagṛha-house for relatives.4
1. Bha. Vr. 3.268-'pahtņaseuylim'tti prahiṇaḥ-alpibhūtāḥ sektāraḥ-secakaḥ-dhanaprakṣeptāro

Page #187

Bhagavai 3:7:268-271
yeṣām tāni tathā.
2. Ibid., 3.268-'pahiṇagottāgārāim'tti prahlņam viralibhütamānuṣam gotrāgāram-tatsvāmigotragṛham yeṣām tāni tathā.
3. Thaṇam, 5.21,22.
4. Bha. Vr. 3.268-'nagaraniddhavanesu' ti nagaranirddhamaneșu nagarajalanirgamaneṣu 'susanagirikandarasamtiselovatthänabhavanagihesu' tti gṛhaśabdasya pratyekam sambandhätimaSinagṛham-pitṛvanagṛham, girigṛham-parvatoparigṛham, kandaragṛham-guhä, säntigṛhamśāntikarmasthānam, sailagṛham-parvatamutkīrya yatkṛtam, upasthanagṛham-asthanamaṇḍapo,
bhavanagṛham-kuṭumbivasanagṛhamiti.
~: 163
Text
3.269 sakkassa nam devimdassa devaranno vesamaṇassa mahāraḥno ime deva ahāvaccabhinnäyä hotthä, tam jahā-punnabhadde manibhadde salibhadde sumanabhadde cakkarakkhe punṇarakkhe savvāṇe savvajase savvakäme samiddhe amohe asamge.
The following are the gods who are recognised like sons to the great king Vaisravana, a custodian of Sakra, the chief and the king of gods; viz., Pürṇabhadra, Mänibhadra, Sälibhadra, Sumanabhadra, Cakraraksa, Pūrṇaraksa, Savyäna, Sarvayaşa, Sarvakāma, Samṛddha, Amoha, and Asanga.
3.270 sakkassa nam devimdassa devaranno vesamaṇassa mahāraṇno do paliovamaim thit pannatta. ahävaccäbhinnäyäṇam devāṇam egam paliovamam thit pannatta, emahiḍdhle jäva mahäṇubhäge vesamaṇe mahārāyā.
The life-span of the great king Vaisravana, a custodian of Sakra, is said to be two pit-measured periods, that of the gods recognised like his sons is said to be only one pit-measured period. Possessed of such great fortune...... up to great power is indeed the great king Vaisravana.
3.271 sevam bhamte! sevam bhamte! tti.
That is so, O Lord! That is so, O Lord!

-000

Page #188

Atthamo Uddeso
Section-8
Text
3.272 rāyagihe nagare jāva pajjuvāsamāne evam vayāsi--asukumārāņam bhamte!
devānam kai devā āhevaccam jāva viharamti? goyamā! dasa devā āhevaccam jāva viharamti, tam jahā-camare asurimde asurarāyā, some, jame, varune, vesamane, balī, vairoyanimde vairoyanarāyā, some, jame, vesamane, varune. In the city of Rājagrha ...... up to offering homage to the Ascetic Lord Mahāvīra, Lord Gautama addressed him thus-How many gods among the Asurakumāras, O Lord! dwell imposing order ...... up to musicians? (3.4). Ten gods, O Gautama! dwell imposing orders .... up to musicians, viz., (i) Camara, the chief and the king of Asurakumāras, and his custodians, (ii) Soma, (iii) Yama, (iv) Varuņa, (v) Vaiśravaņa, (vi) Bali, the chief and the king of Vairocana, (and his custodians) (vii) Soma, (viii) Yama (ix)
Vaiśravaņa, (x) Varuņa. 3.273 nägakumārā nam bhamte! devānam kai devā āhevaccam jāva viharamti?
goyamā! dasa devā āhevaccam jāva viharamti, tam jahämdharane nam nāgakumārimde nāgakumărarāyā, kālavāle, kolavāle, selavāle, sumkhavāle, bhūyānamde nāgakumārimde nāgakumārarāyā, kālavāle, kolavāle, samkhavāle, selavāle. How many gods among the Nāgakumāras, O Lord! dwell imposing order ...... up to musicians? (3.4). Ten gods, O Gautama! dwell imposing order ..... up to musicians, viz., (i) Nāgakumārendra-Nāgakumārarāja-Dharaṇa, (ii) Kālapāla (iii) Kolapāla (iv) Sailapāla (v) Sankhapāla. (vi) Nāgakumärendra-Nāgakumārarāja-Bhūtā
nanda, (vii) Kālapāla, (viii) Kolapāla, (ix) Sankhapāla, (x) Sailapāla. 3.274 jahā nāgakumārimdānam etāe vattavvayāe nīyamevain imānam neyavvam
suvannakumārāṇam-venudeve-venudāli-citte-vicitte-cittapakkhe-vicittapakkhe. vijjukumārānam--harikamta-harissaha-pabha-suppabha-pabhakamtasuppabhakamtā. aggikumārānam-aggisiha-aggimānava-teu-teusiha-teukamta-teuppabhā. dīvakumārāṇam-punna-visitthha-rūya-rūyamsa-rūyakamta-rūyappabhā. udahikumārāṇam-jalakamta-jalappabha-jala-jalaruya-jalakamta-jalappabhā. disākumārāṇam-amitagati-amitavāhaņa-turiyagati-khippagati-sīhagati-sīhavi. kkamagati. văukumārāṇam-velamba-pabhamjana-kāla-mahākāla-amjana-ritthā. thaniyakumārānam-ghosa-mahāghosa-āvatta-viyāvatta-namdiyāvatta

Page #189

Bhagavai 3:8:274-275
mahānamdiyāvattā.
evam bhāniyavvam jahā asurakumārā.
The same description as given in the case of chiefs of the Nāgakumāra gods is to be given in the case of following gods
Suparṇakumāras-Veņudeva, Citra, Vicitra, Citrapakşa, Vicitrapaksa. Veņudālī, Citra, Vicitra, Vicitrapakṣa, Citrapaksa.
Vidyutkumaras-Harikanta, Prabha, Suprabha, Prabhakānta, Suprabhakanta. Harissaha, Prabha, Suprabha, Suprabhakānta, Prabhakānta. Agnikumāras Agniśikha, Teja, Tejaḥśikha, Tejaskanta, Tejaḥprabha. Agnimānava, Teja, Tejaḥśikha, Tejaḥprabha, Tejaskanta. Dvipakumāras-Purņa, Rūpa, Rūpänsa, Rūpakānta, Rūpaprabha. Visişţa, Rūpa, Rūpānsa, Rūpaprabha, Rūpakānta.
Udadhikumāras-Jalakanta, Jala, Jalarūk, Jalakānta, Jalaprabha. Jalaprabha, Jala, Jalarūk, Jalaprabha, Jalakänta.
Dikkumāras-Amitagati, Tvaritagati, Kşipragati, Simhagati, Simhavikramagati. Amitavahana, Tvaritagati, Kşipragatī, Simhavikramagati, Simhagati.
Vāyukumāras-Velamba, Kāla, Mahākāla, Anjana, Riṣṭa. Prabhañjana, Kāla, Mahākāla, Rişta, Anjana.
Stanitakumāras Ghoșa, Avartta, Vyāvartta, Nandyāvartta, Mahāndyāvartta. Mahāghoşa, Avartta, Vyāvartta, Mahāndyāvartta, Nandyāvartta. Description is to be given similarly as in the case of Asurakumāras (3.272) 3.275 pisāyakumārā ṇam bhamte! devāṇam kai devā ahevaccam jāva viharamti? goyamā! do deva ahevaccam jāva viharamti, tam jahā—
How many gods among the Pisacakumāras, (and the like) (of the Forest gods) O Lord! dwell imposing order ...... up to musicians? (3.4). Two gods (in each), O Gautama! dwell imposing order ...... up to musicians viz.,
Samgahaṇī gāhā
kāle ya mahākāle,
suruva-paḍirūva-punṇabhadde yal
amaravaī māṇibhadde,
bhīme ya taha mahābhīme ||1||
kinnara-kimpurise khalu,
sappurise khalu tahā mahāpurise | aikāya-mahākāe,
giyarai ceva giyajase ||2 ||
ete vāṇamamtarāṇam devāṇam ||
-: 165:
Summary Verse
(Among the Pisacas)-Kāla and Mahākāla.

Page #190

- 166 :
Bhagavai 3:8:250-277
(Among the Bhūtas)-Svarūpa and Pratirūpa. (Among the Yaksas)—Purnabhadra and Manibhadra, the master of gods. (Among the Rākṣasas)—Bhīma and Mahābhīmas. (Among the Kinnara)-Kinnara and Kimpuruşa. (Among the Kimpuruṣa)—Satpurușa and Mahāpuruṣa. (Among the Mahoragas)--Atikāya and Mahäkäya. (Among the Gandharvas)-Gītarati and Gūtayaśā.
The above are the chiefs of the Forest gods. 3.276 joisiyāṇam devānam do devā āhevaccam jāva viharamti, tam jahā-camde
ya, süre ya. Two luminous gods, viz., Moon and Sun, among the luminous gods dwell
imposing order ...... up to musicians. (3.4) 3.277 sohammīsānesu nam bhamte! kappesu kai devā āhevaccam jāva viharamti?
goyamā! dasa devā āhevaccam jāva viharamti, tam jahā-sakke devimde devarāyā, some, jame, varune, vesamane. īsāne devimde devarāyā, some, jame, vesamune, varune. esā vattavvayā savvesu vi kappesu ee ceva bhāniyavvā. je ya imdā te ya bhāniyavvā. How many gods among the Saudharmakalpa and īsānakalpa, O Lord! dwell imploring order ..... up to musicians? Ten gods, O Gautama! dwell imploring order upto musicians, viz., (i) Devendra Devarāja Sakra, Soma, Yama, Varuņa and Vaisravana. Devendra Devarāja īsāna, Soma, Yama, Vaiśravaņa and Varuņa. In all the Kalpas, the custodians are to be described in accordance with this description. The Indra, however, who is there should be described accordingly.
Bhāsya 1. Sūtras 250-277
The dialogue (Sūtras 250-277) reveals an important aspect of the doctrine of gods. It throws new light on their relationship with our planet, earth. This topic is also discussed in the 14th Sataka of this scripture.' Jainism does not believe in creatorship of God or gods. In the present dialogue, divine creationship has not been accepted, but the gods as custodians are conversant with the natural phenomena like floods, draughts, hidden treasures, epidemics, natural disasters, uncertain climatic conditions, the sufferings of living beings, etc.. Potentially they are able to participate and cooperate in natural events as well as human affairs. This does not however amount to denial of the doctrine of individual responsibility of souls. In a limited sense, gods are however capable of affecting change in natural events in the physical world such as rains, storms, etc., and thus exercise the power of creation to that extent.

Page #191

Bhagavai 3:8:250-278
- 167:
1. Bha. 14/117-121. 2. Ibid., 14/21-24.
Text
3.278 sevam bhamte! sevam bhamte! tti.
That is so, O Lord! That is so, O Lord!
-000

Page #192

Navamo Uddeso
Section-9

Text
3.279 rayagihe jāva evam vayāsī-kaivihe nam bhamte! imdiyavisae pannatte? goyama! pamcavihe imdiyavisae panṇatte, tam jaha-sotimdiyavisae cakhimdiyavisae ghanimdiyavisae rasimdiyavisae phäsimdiyavisae. jīvābhigame joisiyauddesao neyavvo apariseso.
In the city of Rajagṛha ...... up to offering homage to the Ascetic Lord Mahavira, Lord Gautama, addressed him thus-How many kinds of objects, O Lord! known by the senses, are said to be there?
There are, O Gautama! said to be five kinds of objects, viz., the objects of the sense of audition, vision, smell, taste and touch. The entire section on luminous gods in the Jīvājīvābhigame is to be noted here.
-000

Page #193

Dasamo Uddeso
Section-10

Text
3.280 rayagihe jäva evam vayasi-camarassa nam bhamte! asurimdassa asuraranno kai parisão paṇṇattão?
goyamā! tao parisão paṇnattão, tam jahā-samiyā, camḍā, jāyā. evam jahāņupuvvie java accuo kappo.
In the city of Rajagṛha...... up to offering homage to the Ascetic Lord Mahāvīra, Lord Gautama, addressed him thus How many assemblies. are there, O Lord! of Camara, the chief and the king of Asuras?
O Gautama! three assemblies are said to be there, viz., tamed (samita), fierce (canda), and neutral (jātā).
In the same order, the description is to be noted...... up to the Acyuta Heaven. 3.281 sevam bhamte! sevam bhamte! ti
That is so, O Lord! That is so, O Lord!
-000

Page #194

Page #195

Cauttham Sayam
Fourth Sataka

Page #196

Page #197

PREFACE
In the third sataka, there is a description of the Custodians of Sakra, the chief and the king of Saudharma Heaven. In the present (IV) Sataka, there is a short description of the Custodians of īsāna, the chief and king of īsāna Heaven (2nd heaven). Custodians are available only among the Mansion and Empyrean gods. They are absent among the Forest and the Luminous gods.' Like the Custodians of Sakra, those of īsāna have the relationship with the human world.
The present Sataka is very concise. It has ten sections which deal with their topics very briefly. The first eight sections are concerned with the Custodians, the remaining two refer to the Pannavaņā for description of colouration (lesyā).
The method of reference to other texts has raised some questions-Were the referred subjects originally a part of the Bhagavaī or Pannavaņā or of both? Had they been originally in the Bhagavai, they would not have been referred to as belonging to the Pannavanā, the conjecture that they belonged to the Pannavanā would be tenable. Had they been both (the Bhagavai and the Pannavanā), then what would be the logic of omitting the text in the Bhagavai (and referring to the Pannavanā for it)? A final and definite solution of the problem is difficult.
A conjecture can however be made that to assign authenticity to the contents of the text of the outer corpus (uvungus), like Pannavanā (authored by Syamācārya), Jīva., Jambū., etc., extracts from them were incorporated in the Bhagavai which was a text of the inner corpus (angas), and as such enjoyed absolute authencity. These insertions were plausibly made at the time of the third synod presided over by Devarrddhiganī (c.450 A.D.).
A very important addition to the Viāha. is found in the fifth Sataka. The abridged text
Samsāramamdalam neyavvam-which occurs expanded in Samavāo.
In Samavāo also, the text appears to be inserted from Prathamānuyoga which is mentioned in the Nandī as Mūlaprathamānuyoga along with Gandikānuyoga. Kālakācārya (Kalkacharya) composed Lokānuyoga and Gandikānuyoga (containing expositions on sentences uniform in senses).
The Mūlaprathmānuyoga contains the biographies of the Tirthankaras, while Gandikānuyoga describes the life of Kulakaras, etc... According to Kasāyapāhuda, the Prathamānuyoga is the third among the five arthādhikāras of the Drstivāda, there being in all 24 arthādhikāras of Prathamānuyoga. The Purānas, related to the Tirtharkaras, do not have Gandikānuyoga separately, because all types of Puranas are included in the former.7

Page #198

~: 174:~
Bhagaval 4:Preface
Muni Kalyana Vijayji, on account of the word mula (in Mülaprathamānuyoga) mentioned in Nandi, has conjectured two Prathamānuyogas. Kālakācārya's disciples at Ujjaini did not accept the Anuyogas composed by Kālakācārya. Eventually Kalakācārya went to the ascetic, named, Sagara in Suvarnabhumi, where his Anuyoga was accepted."
On the evidence of the above reference, it can not be denied that the later Anuyoga-sutras like the 'sansäramandala' were incorporated in the text of the Inner Corpus for assigning authenticity to them. It is very much necessary to investigate whether the insertion was made at Devardhigani's synod or at some later period by some eminent Acārya.
Thus the present volume of the Bhagavati has been enormously enriched by the incorporation of a multitude of scriptural extracts, spread, over a number of
centuries.
The reason behind such abridgement of the present Sataka (IV), in the mind of the author of the scripture or its complier, deserves deep/critical investigation.
The Viahapannatti is a description of the expositions of central problems of Jain Philosophy and Religion. The nucleus of this text is, as pointed by Jozef Deleu, "a bewildering amalgam of detached teachings. The diversity of the topics discussed, and in many cases, that of persons and circumstances attending these discussion all but defy methodical description."" Deleu has noted a number of accretions made in the texts from time to time. For instance, "Sataka XXI to XXIII are the first secondary Pannatti added to the nucleus of the Viahapannat." "Sataka XXIV is a further addition to XXI to XXIII and enlarges upon the topic 'rebirths' by taking into account all the 24 kinds of beings, among which also figure the plants, already treated in XXI to XXIII."12
1. Ta. Su. 4.5-rayastrimsalokapālavarja vyantarajyotiskā
2. Bha. 5.122.
3. Sama. p. 216-247.
4. Pañcakalpabhāṣya, Suvarnabhumi me kalakācārya, p.6,7.
5. Nandi. Sü. 119.
6. Ibid., 120,121.
7. Ka. Pä. p. 141, sü. 115-ditthivade pamca atthähiyārā-pariyammam suttam padhamaniogo puvvagayam cüliya cedi.
pudhamāṇioe cauvīsa atthahiyārā titthayarapuraṇesu savvapurāṇāṇamamtabbhāvādo.
8. Suvarnabhumi me Kalakācārya, p.25.
9. Br. Ka. Bhā. part 1 (pīṭhikā), p. 73, bhāṣya gāthā 139—
sagariyamappahana, suvannasuyasissakhamtalakkhena!
kahaṇā sissāgamanam, dhūlī pumjovamāṇam ca ll
Also see, Malayagirivṛtti, Br. Ka. Bhā. part 1 (pīṭhikā), p.73,74.
10. Viahapannatti (Bhagavai), Introduction, p. 34.
11. Ibid., p. 19.
12. Ibid., p. 20.

-000

Page #199

Padhamo, Bio, Taio, Cauttho Uddeso
Section-1, 2, 3, 4
Text
Īsāņa-logapāla-padam Samgahaņi-gāhā
cattāri vimānehim,
cattāri ya homti rāyahānīhim neraie lessāhi ya,
dasa uddesă cautthasae || 111 The Topic of the Custodians of Iśāna Summary Verse
Four vimānas, four capital cities, the infernals and the leśyās (psychic colours) these are the ten Uddeśakas (sections) in the fourth Sataka.
Text 4.1 rāyagihe nagare jāva evam vayāsi-iśānassa nam bhamte! te! devimdassa
devaranno kai logapālā pannattā? goyamā! cattāri logapālā pannattā, tam, jahā--some, jame, vesamune, varune. The city of Rājagặha (Bha. 1.4-10) ...... up to offering homage, he asked — How many custodians, O Lord, is Īsāņa, the chief and the king of gods, said to possess? O Gautama! he is said to possess four custodians: Soma, Yama, Vaiśravaņa
and Varuņa. 4.2 eesi nam bhamte! logapālānum, kai vimänä pannati?
goyamā! cattari vimānā pannattā, tam jahā--sumane, savvaobhadde, vaggū, suvaggū. How many vimänas, O Lord! are said to be possessed by the four custodians? O Gautama! four vimānas are said to be possessed by them (i) Sumana (ii)
Sarvatobhadra (iii) Valgu (iv) Suvalgu. 4.3 kahi nam bhamte! īsānassa devimdassa devaranno somassa mahāranno sumane
nāmam mahāvimäne pannatte? goyamā! jambūdive dīve mamdarassa pavvayassa uttare nam imīse rayanappabhāe pudhavie jāva išāne nāmam kappe pannatte. tattha ņam, jāva pamca,

Page #200

- 176:
Bhagavai 4:1-4:3-5
vademsayä pannattā, tam jaha-amkavademsae, phalihavademsae, rayanavademsae, rūvavademsae, majjhe iśānavademsae. Where is, O Lord! the Mahävimäna, named Sumana, of the great king Soma, the custodian of Iśāna, the chief and the king of gods, said to be located? Gautama! in the northern part of the Meru Mountain in the Jambu Island, above the agreeable plain surface of the Ratnaprabhā hell ... up to there is said to be the Kalpa called iśāna. There are said to exist five avatamsaka viz.,-(i) Amkāvatamsaka (ii) Sphatikāvatamsaka (iii) Ratnāvatamsaka (iv) Jātarūpāvatamsaka (v) Išānāvatamsaka
situated in the middle. 4.4 tassa nam iśānavademsayassa mahāvimānassa puratthime nam tiriya
masamkhejjāim joyanasahassāim vīīvaittä, ettha ņam iśānassa devimdassa devaranno somassa mahāranno sumane nāmam mahāvimāne pannatte addhaterasajoyanasayasa-hassăim, jahā sakkassa vatavvayā taiyasae tahā iśānassa vi jāva accaniyä samattā. The great celestial abode, named Sumana, of the great King Soma, the custodian of Isāna, the chief and the king of gods is said to be situated at the place reached by traversing innumerable yojanas in the eastern region of that great celestial abode, called Iśānāvatamsaka. Its diameter is 122 lakh yojanas. The description of īsāna is to be given here like that of Sakra, given
in the third Sataka ...... up to arcanikā. 4.5 caunham vi logapālānam vimäne-vimäne uddesuo caūsu vi vimānesu cattāri
uddesā apgrisesā, navaram-thiie nāņatamOne uddeśaka each for each vimāna of all the four custodians is to be understood in its entirety, the only difference is in their life-span (which is
as follows:). Samgahaņī gāhā
ādi duya tibhāgūņā, paliyā dhanayassa homti do cevā ! do satibhāgā varune,
paliyamahāvaccadevānam ||1|| Summary Verse
The life-span of the first two custodians is (2-5) palyopamas; the life-span of Dhanada (Vaisravana) custodians is 2 palyopamas; the life-span of Varuņa is (2+1) palyopamas; the life-span of the gods who are identified as the (fostered) sons of the custodians is 1 palyopama.
-000

Page #201

Pamcamo, Chattho, Sattamo, Atthamo Uddeso Section-5, 6, 7, 8
Text
4.6 rāyahāṇīsu vi cattări uddesa bhāṇiyavvā jāva emahiḍdhie jāva varuṇe mahārāyā. Four uddeśakas of capital city are also to be understood...... up to the King Varuna is possessed of such great power.

-000

Page #202

Navamo Uddeso
Section - 9
Text
Neraiya-uvavāya-padam 4.7 neraie nam bhamte! neraiesu uvavajjai? aneraie neraiesu uvavajjai?
pannavaņāe lessāpae taio uddesao bhāniyavvo jāva nāņāim. The Topic of Birth of Infernal Being Does, O Lord! the infernal being take birth among the infernal beings or the non-infernal being take birth among the infernal beings? Here, the third uddeśaka of the Leśyā-pada (the 17th pada) of Pannavaņā ... up to the topic of knowledge is to be narrated.
000

Page #203

Dasamo Uddeso
Section - 10
Text
Lessā-padam 4.8 se nūnam bhamte! kanhalessă nilalessam pappa tārūvattāe, tāvannattāe,
tāgamdhattāe, tārasattāe, tāphāsattāe bhujjo-bhujjo parinamati ? hamtā goyamā! kanhalessă nilalessam pappa tārūvattāe, tāgamdhattāe, tārasattāe, tāphāsattāe bhujjo-bhujjo parinamati. evam cauttho uddesao
pannavaņāe ceva lessāpade neyavvo java - The Topic of Leśyā (Psychic Colour)
Does, O Lord! the black-lesyä, on appropriating the material clusters, suitable for blue-leśyā, transform again and again its form, colour, smell, taste and touch into those of the latter i.e. blue colouration)? Yes, O Gautama! the black-leśyā, on appropriating the material clusters, suitable for blue-leśyā, does transform its form, colour, smell, taste and touch into those of the latter (i.e. blue-leśyā). Thus, the fourth section of lesya-pada (chapter on leśyā), in the Pannavaņā (pada 17) is to be understood
here ...... up toSamgahaņi gāhā
pariņāma-vanna-rasa-gamdha-suddha-apasattha-samkilitthhunhā!
gai-parināma-paesogāha-vagganāthānamappabahum ||1|| Summary Verse
Heterogeneous transformation, colour, taste, smell, pure, auspicious, unpolluted, hot, realms of birth, homogeneous self-transformation, number of pradeśas (indivisible units), volume, varieties of clusters, stages and relative numerical strength.
Bhāsya 1. Sutra 8
Attitudinal trends undergo constant transformation, bringing about corresponding change in leśyā (psychic colour) and aura. Just as a white peace of cloth transforms its colour into blue, red or yellow on account of its association with respective colours; in the same way the leśyās such as black etc. change on account of their association with material clusters of different colours (blue, etc.).
Text 4.9 sevam bhamte! sevam bhamte! tti.
That is so, O Lord! That is so, O Lord!
-000

Page #204

Page #205

Pamcamam Sayam
Fifth Sataka

Page #206

Page #207

PREFACE
The present Sataka (V) starts with the measurement of days and nights, which is the subject matter of astronomy. The minimum length of day or night is 12 muhūrtas (= 9 hours, 36 minutes) and the maximum is 18 muhūrtas (= 14 hours, 24 minutes). This measurement is with reference to some particular parts of the hemisphere of earth. Here, it is described in the context of Bhāratavarşa only (which is the southernmost continent of the Jambu Island). The solar system is mobile in the regions inhabited by humans, while it is immobile beyond those regions where there is no alternate occurence of day and night-there, the days are always days and nights nights.
In the Vaiseșika Philosophy, the theory of infinite beginningless cycles of creation and dissolution is accepted.
Creation is followed by dissolution which, in its turn, is followed by creation. At the time of creation, the four types of material atoms which were in the state of disintegration at the time of dissolution are again integrated. The souls, the atoms, time, directions and space are eternal entities that continue to exist even at the time of dissolution. Both creation and dissolution are not accepted in Jainism. The descending and ascending time-wheel have partial similarity with the concepts of creation and dissolution. The sixth period (spoke) of the descending time-wheel is very much like the state of dissolution. Evolution starts from the 2nd period (spoke) of the ascending time-wheel. This order of evolving and devolving cycles is called time-wheel with eternal recurrence. This time-wheel obtains only in the five continents, named Bharata and five, named Airāvat.
The Jain philosophy upholds the doctrine of transformation with continuity (eternality with change). The substance (Being) never loses its existence, and in this sense, it is eternal. The substance, however, is subject to constant transformation (Becoming), and in this sense, the Jainism upholds the aspect of transformation. Being and Becoming cannot be separated. This is the essence of the doctrine of 'eternality with transformation'.? The essence of the doctrine of transformation is explained by the phrase "kimśarīratva" (identification of the possessor of the body). For instance, a grain of rice which has the body of vegetation-souls is transformed, on being cooked, into the body of 'fire souls'. In its preceding mode, it was a vegetation-soul, where as in its succeeding mode, it becomes fire-soul. The preceding mode does not continue in the succeeding mode. The result of transformation is the origination of a new mode. To take another example, the iron is the body of an earth-soul and the bone is the body of a soul of a mobile being. But when heated, they are transformed into the body of fire-souls.

Page #208

-: 184 :
Bhagavai 5:Preface
In the present 'Sataka', distinction between the knowledge, the conduct and the life-style of an omniscient person and those of a soul with a veil of ignorance has been made clear in a very simplified way.' Omniscience is the highest point of knowledge, the attainment of which makes one omniscient. A person with a veil of ignorance can attain freedom from passions, but as his ignorance has not been eliminated, he cannot reach the summit of knowledge.
The omniscience is designated as kaivalya in Jainism, which is quite different from the kaivalya of Sāmkhya-yoga philosophy, which has been defined as the total cessation of the gunas on account of their futility for human ends, or the power of consciousness attaining its self-nature.
Kriyā (urge or impulse) is the principal subject matter of Jain doctrine of conduct. In present Sataka, this topic has been discussed in connection with the act of sale and purchase of goods. The doctrine of kriyā has been considered in depth as regards it subtlety. The souls, parts of whose body have been used in the manufacturing of the bow are affected with four kinds of impulsive activity when those instruments are used for acts of violence. This is a very subtle issue of the doctrine of violence.
The names of Kanāda and Democritus are mentioned among the Indian philosophers and western thinkers, respectively, as the propounders of the atomic theory. Democritus flourished in 462-370 B.C. The Vaiseșika Sūtras were composed by Kanāda in first century A.D." The date of Lord Mahāvīra is 599-527 B.C. The atomic theory of Lord Mahāvīra was thus definitely earlier than the doctrines of Democritus and Kanāda. But the authors of the history of the Greek and Indian philosophies are not familiar with this truth. The reason for such indifference appears to be their insufficient knowledge of Jain philosophy. The individuality of atom is accepted both by the Jain and Vaiseșika philosophers. They also agree on the point that atoms have no parts. In Jainism, the material atom is partless while the quality-atom has part. Four kinds of atoms are accepted in Vaiseșika philosophy, namely, atoms of earth, water, fire and air. In Jainism, eight, main categories of material clusters are found mentioned.
The atomic doctrine is a part of the doctrine of matter (pudgala). In Jainism, the interaction between soul and matter is considered in detail.12
The problem of the number of souls has been a topic of human curiosity, which has been answered by Lord Mahāvīra by the method of division of issues; '3 so far as the total number of souls is concerned, it does neither decrease nor increase, but so far specific categories of souls are concerned, there is numerical variation.
The phenomena of darkness is due to the presence of specific material clusters. In later philosophical literature, the topic is very hotly discussed. Darkness is but the absence of lights—this view of Vaisisika is not accepted by Jainism which has logically propounded the doctrine of darkness as due to specific material clusters, which are preponderantly dark.
The order of Lord Pārśva was concurrently prevalent in the time of Lord Mahāvīra. There were frequent meetings and dialogues of the disciples of Pārsva

Page #209

Bhagavai 5:Preface
- 185 :with Mahāvīra himself and also his disciples. Lord Mahāvīra used to show great respect to Lord Pārsva. Lord Mahāvīra unreservedly supported and explained the cosmology propounded by Lord Pārýva to the elders in the Pārsva tradition.16
All the ten sections of the present Sataka are full of subject-matter that deserves careful investigation.
1. Bha. 5.27-jayā nam bhamte! dāhiņaddhe padhamā osappiņi, tayā ņam uttaraddhe vi; jayā ņam
uttaraddhe, tayā nam dhāyaisamde mamdarāņam pavvayāņam puratthima-paccatthime ņam natthi osappiņi jāva samanāuso?
hamtā goyamā! jāva samaņāuso. 2. Whitehead's 'eternalness'. 3. Bha. 5.51. 4. N. Tatia, That Which ls, p.144—"Modes appear and disappear, but substances and qualities do
not. Qualities change in their intensity, but do not change in their essential nature. The change that takes place in substances is more fundamental and can be defined only in reference to time-units
which are more subtle." 5. Ta. Sū. Bhā. Vp 5.26—pūrvapariņāmepamardena uttapariņāmabhavanam, tasmimscottarapariņāme
pūrvapariņāmasyāsambhava eva bhāvāntarāpattiphalatvāt pariņāmasya. 6. Bha. 5.52. 7. Ibid., 5.53 8. Ibid., 5.64-75, 94-102, 108-111. 9. Pā. Yo. Da. 4.34 puruşārthaśūnyānām guņānām pratiprasavaḥ daivalyam svarūpapratisthā vā
vitiśaktitiri. 10. Bha. 5.128-135. 11. Syādvādamañjarī, p.330—yū7 (Ui) 12. Bha. 5.208-233. 13. Some discussion on this issue has been covered in Bhag. 1.312, 313. 14. Bha. 5.237,238. 15. Vai. Su. 95.2.19—dravyagunakarmanispattivaidharmyadabhāvastamah. 16. Bha. 5.254,255.
-000

Page #210

Page #211

Samgahaṇī gāhā
Padhamo Uddeso Section-1
1. campa-ravi 2. anila 3. gamthiya 4. sadde 5-6. chaumau 7. eyana 8. niyamthe
Summary Verse
Text
9. rāyagiham 10. campā
camdima ya dasa pamcamammi sae ||1||
1. The (dialogue on the) sun in the city of Campa; 2. (the directions of) winds; 3. Knots (in nets); 4. (varieties of) sound; 5. Souls with veil of ignorance; 6. Life-span; 7. Vibration; 8. Knotless ascetics; 9. The (designation of) Rajagṛha (in respect of all its constituent parts); 10. (The dialogue on) the moon (in the city of Campa)-these are the ten sections in the fifth Sataka.
Text
Jambuddīve suriya-vattavvayā-padam
5.1 teṇam kāleṇam tenam samaenam campā nāmam nagari hotthā vannao. The Topic of the Description of the Sun in the Jambūdvīpa
In that age, at that time there was a city named Campā.
5.2 tise nam campãe nagarie punnabhadde namam ceie hottha-vaņṇao. sāmī samosaḍhe java parisā paḍigayā.
In that city of Campa, there was a shrine called Pūrṇabhadra-description. Lord Mahāvīra came...... up to the congregation departed.
5.3 teṇam kāleṇam tenam samaenam samanassa bhagavao mahāvīrassa jeṭthe amtevāsī imdabhūi nāmam aṇagāre goyame gotteṇam jāva evam vayāsī— jambuddive nam bhamte! dive sūriyā udīņa-pāīņamuggaccha pāīņa-dāhinamāgachamti, pāīņa-dāhiņamuggacha dāhiņa-paḍīņamā-gacchamti, dāhiņa-paḍīnamuggaccha paḍīņa-udīņamāgacchamti, paḍīņa-udiņamuggaccha udīci-pāīņāmāgacchamti?

hamtā goyamā! jambuddive dīve nam dīve sūriyā udīṇa-pāīṇamuggaccha jāva udīci-pāīņamāgacchamti.

Page #212

- 188:
Bhagavai 5:1:3-5 In that age,' at that time, the ascetic named Indrabhūti of the Gautama clan, the eldest disciple of the ascetic Lord Mahāvīra ...... spoke thus: “O Lord! in this Island of Jambūdvīpa (continent), do the (two) suns rise in the north-east and set in east-south, rise in east-south and set in south-west, rise in south-west and set in west-north, rise in west-north and set in northeast? Yes Gautama! the suns do rise in the north-east and set in east-south, rise in east-south and set in south-west, rise in south-west and set in west-north,
rise in west-north and set in north-east. Jambuddīve divasarāi-vattavvayā-padam 5.4 jayā nam bhamte! jambuddive dīve mamdarassa pavvayassa dāhinaddhe divase
bhavai, tayā ņam uttaraddhe vi divase bhavai; jayā nam uttaraddhe divase bhavai, tayā ņam jambuddive dīve mamdarassa pavayassa puratthime-paccatthime nam rai bhavai? hamtā goyama! jayā nam jambuddīve dive dāhinaddhe divase jāva puratthima-paccatthime nam rai bhavai. The Topic of the Description of Day and Night in the Jambūdvīpa
O Lord! when there is day-time in the southern half of the Mount Meru in the Island of Jambūdvīpa, is there day-time also in the northern half of the Mount Meru? Is there night-time in the east and west part of the Mount Meru in the Island of Jambūdvīpa when there is day-time in the north half of the Mount Meru? Yes, Gautama! when there is day-time in the southern half of the Mount Meru in Island of Jambūdvīpa, there is day-time also in northern half of the Mount Meru. There is night-time in the east and west part of the Mount Meru in the Island of Jambūdvīpa when there is day-time in the north half of the Mount Meru.
5.5 jayā nam bhamte! jambuddive dīve mamdarassa pavvayassa puratthime nam
divase bhavai, tayā nam paccatthime navi divase bhavai; jayā nam paccatthime nam divase bhavai, tayā nam jambuddīve dive mamdarassa pavayassa uttara- dāhine nam rai bhavai? hamtā goyama! jayā ņam jambūddīve dīve mamdarassa pavvayassa puratthime nam divase jāva uttara-dāhine nam rai bhavai. O Lord! when there is day-time in the eastern half of the Mount Meru in the Island of Jambūdvipa, is there day-time also in western half of the Mount Meru? Is there night-time in the north and south part of the Mount Meru in the Island of Jambūdvipa when there is day-time in the west half of the Mount Meru? Yes, Gautama! when there is day-time in the eastern half of the Mount Meru in the Island of Jambūdvīpa, there is day-time also in western half of the Mount Meru. There is night-time in the north and south part of the Mount

Page #213

Bhagavai 5:1:5-8
- 189:Meru in the Island of Jambūdvīpa, when there is day-time in the western
half of the Mount Meru. 5.6 jayā nam bhamte! jambuddīve dīve mamdarassa pavvayassa dāhinaddhe ukkosae
atthārasamuhutte divase bhavai, tayā ņam uttaraddhe vi ukkosue atthārasamuhutte divase bhavai; jayā nam uttaraddhe ukkosae atthārasamuhutte divase bhavai, tayā nam jambuddive dive mamdarassa pavayassa puratthimepaccatthime nam jahanniyā duvālasamuhuttā rai bhavai? hamtā goyama! jayā ņam jambuddive dive dāhineddhe ukkosae atthārasamuhutte divase jāva duvālasamuhuttā rai bhavai. Is there also, O Lord! the longest day of 18 muhurttas in the northern half of the Mount Menu in the Island of Jambūdvīpa, when there is the longest day of 18 muhürttas in the southern half of the Mount Meru? Is there the shortest night of 12 muhurttas in the eastern and western parts of Mount Meru in the Island of Jambūdvīpa, when there is the longest day of 18 muhürttas in the northern half”? Yes, Gautama! when there is the longest day of 18 muhurttas in the southern half of Mount Meru in Island of Jambūdvīpa ...... up to (as in question above) at that time there is the shortest night of 12 muhūrttas in the eastern and
western parts of the Mount Meru. 5.7 jayā nam bhamte! jambuddive dive mamdarassa pavvayassa puratthime ukkosae
atthārasamuhutte divase bhavai, tayā nam paccathime vi ukkosae atthārasamuhutte divase bhavai; jayā nam paccatthime nam ukkosae atthārasamuhutte divase bhavai, tayā nam jambuddīve dīve uttara-dāhine num jahanniyā duvālasamuhuttä rai bhavai? hamtā goyamā! jāva bhavai. Is there also, O Lord! the longest day of 18 muhürttas in the eastern of the Mount Meru in the Island of Jambūdvīpa, when there is the longest day of 18 muhūrttas in the western of the Mount Meru? Is there the shortest night of 12 muhürttas in the northern and southern parts of Mount Meru in the Island of Jambūdvīpa when there is the longest day of 18 muhūrttas in the east? Yes, Gautama, it is so.
5.8 jaya nam bhamte! jambuddive dīve dāhinaddhe atthārasamuhuttanamtare divase
bhavai, tayā nam uttaraddhe vi atthārasamuhuttānamtare divase bhavai; jayā nam uttaraddhe atthārasamuhuttānamtare divase bhavai, tayā nam jambuddīve dīve mamdarassa pavayassa puratthime-paccutthime nam säiregā duvālasamuhuttā rai bhavai? hamtā goyama! jayā nam jambuddive dīve raibhavai. Is there also, O Lord! the day of duration slightly less than 18 muhürtes in the northern part of Mount Meru in Island of Jambūdvīpa, when there is

Page #214

~: 190:
Bhagaval 5:1:8-10
the day of (the same) duration (i.e.) slightly less than 18 muhūrttas in the southern part of Mount Meru in the Island of Jambudvipa? At that time, is there the night of duration of slightly greater than 12 muhurttas in the eastern-western parts of Mount Meru in the Island of Jambudvipa? Yes Gautama! when there is day of the duration slightly less than 18 muhurttas in the southern part of Mount Meru in the Island of Jambudvipa, there is also the day of (the same) duration (i.e. slightly less than 18 muhurttas) in the northern part of Mount Meru in the Island of Jambudvipa.
5.9 jaya nam bhamte! jambuddive dive mamdarassa pavvayassa puratthime nam aṭṭhārasamuhuttāṇamtare divase bhavai, tayā ṇam paccathime vi aṭṭhārasamuhuttaṇamtare divase bhavai; jayā ņam paccatthime aṭṭhārasamuhuttāṇamtare divase bhavai, tayā ņam jambuddive dive mamdarassa pavvayassa uttaradahine nam säirega duvalasamuhutta rai bhavai?
hamia goyamā! jāva bhavai
Is there also, O Lord! the day of duration slightly less than 18 muhurttas in the eastern part of Mount Meru in Jambu island when there is the day of (the same) duration (i.e.) slightly less than 18 muhurttas in the western part. of Mount Meru in the Island of Jambudvipa? At that time is there the night of duration of slightly greater than 12 muhürttas in the northern-southern part of Mount Meru in the Island of Jambudvipa?
Yes, Gautama! it is also so.
5.10 evam eenam kameṇam osüreyavvam sattarasamuhutte divase, terasamuhuttā rai. sattarasamuttänamtare divase, säirega terasamuhutta räï.
solasamuhutte divase, sairega coddasamuhutta rãi. solasamuhuttäṇamtare divase, sairega cauddasamuhutta rãi.
pannarasamuhutte divase, pannarasamuhuttā rāī. paṇṇarasamuhuttāṇamtare divase, säirega panṇarasamuhuttā rāï.
coddasamuhutte divase, solasamuhuttā rãi. coddasamuhuttāṇamtare divase, sairega solasamuhutta rät
terasamuhutte divase, sattarasamuhutta rãi. terasamuhuttaṇamtare divase, sairegasattarasamuhutta rät
Similarly, in the same order there is the day of 17 muhurttas, and the night of 13 muhurttas, a day of duration slightly less than 17 muhurttas, and the night of duration slightly more than 13 muhurttas.
Day of 16 muhurttas and night of 14 muhurttas; a day of duration slightly less than 16 muhürttas and the night of duration slightly more than 14 muhurttas.
Day of 15 muhurttas and night of 15 muhurttas; a day of duration slightly less than 15 muhurttas and the night of duration slightly more than 15 muhürttas.
Day of 13 muhurttas and night of 17 muhurttas; a day of duration slightly

Page #215

Bhagavai 5:1:3-12
- 191 :
less than 13 muhūrttas and the night of duration slightly more than 17
muhurttas. 5.11 jayā nam bhamte! jambuddīve dīve mamdarassa pavvayassa dāhiņaddhe
jahannae duvälasamuhutte divase bhavai, tayā nam uttaraddhe vi; jayä nam uttaraddhe, tayā nam jambuddive dive mamdarassa pavayassa puratthimepaccatthime nam ukkosiyä atthārasamuhutta raibhavai? hamtā goyama! evam ceva uvväreyavvam jāva rai bhavai. Is there also, O Lord! the shortest day of 12 muhürttas in the northern half, when there is the shortest day of 12 muhürttas in the southern half of the Mount Meru in the Island of Jambūdvīpa? Is there the longest night of 18 muhürttas in the eastern and western parts of the Mount Meru in the Island of Jambūdvīpa, when there is the shortest day of 12 muhurttas in the northern half. Yes, Gautama! the whole text is to be spoken of mutatis mutandis ...... up to
the longest night of 18 muhürttas. 5.12 jayā nam bhamte! jambuddive dive mamdarassa pavvayassa puratthime nam
jahannae duvālasamuhutte divase bhavai, tayā nam pacchatthime navi; jayā nam paccatthime, tayā nam jambuddive dive mamdarussa pavayassa uttara-dāhinena ukkosivi atthārasamuhuttä rai bhavai? hamtä goyama! jāva rai bhavai. Is there also, O Lord! the shortest day of 12 muhurttas in the western part when there is the shortest day of 12 muhūrttas in the eastern part of the Mount Meru in the Island of Jambūdvīpa? Is there the longest night of 18 muhürttas in the northern and southern parts of the Mount Meru in the Island of Jambūdvīpa, when there is the shortest day of 12 muhürttas in the western part? Yes, Gautama! mutatis mutandis ..... up to the longest night of 18 muhürttas.
Bhāsya 1. Sūtras 3-12
In the Island (continent) of Jambūdvspa, the sun gradually rises in the NorthEast and sets in the East-South; rises in the East-South; and sets in the South-West, rises in the South-West, and sets in the West-North, rises in the West-North and sets in the North-East.
When the visible sun becomes invisible, people identify this phenomenon with the setting in of the sun; when the invisible becomes visible, the phenomenon is called rising up of the sun.
There are two suns in the Island of Jambū. When one of those suns is in the North of Mount Meru, the other is in the South. At that time, there is day-time in the North and South parts of Mount Meru, and the night-time in the East and West parts

Page #216

~: 192:~
Bhagaval 5:1:3-12 of Mount Meru. When there is day-time in the East and West parts of Mount Metu, there is the night-time in the North and South parts.
When the longest day is eighteen muharttas, the night is twelve muharttas, because there are thirty muhurttas in a diurnal period. The shortest day is twelve muhürttas, and at that time, the night is eighteen muhürttas. The sun completes one mandala' (diurnal circle) in sixty muhürttas. The largest day is of eighteen muhurttas, and therefore, 18 muhurttas is equal to 18" part of 60 muhurttas that is, "="" When the day is of 18 muhurttas, each sun lights part of the Island of Jambudvipa. The circumference of Island of Jambudvipa is 316228 yojanas. " of that circumference is
10
316228 x
94868 / yojanas.
This is the lit field of Island of Jambudvipa.
The perimeter of Mount Meru is 31623 yojanas. The lit field of Mount Meru is of this perimeter, that is 31623 x 10
9486
yojanas.
10
The shortest day is 12 muhürttas, which is part of sixty muhurttas. The circumference of Island of Jambudvipa is 316228 yojanas. In the shortest day, the lit field of Island of Jambudvipa will be part of that circumference. It is = 61245 yojanas.
The perimeter of the Mount Meru is 31623 yojanas. The lit field of Mount Meru on the shortest day is
31623 x 6324" yojanas.
2,0 10
In length, the lit field of the Island of Jambudvipa is 45000 yojanas2 and that of the Lavana Ocean is 33333, yojanas. When these both are added, the total comes to 45000 +33333,, that is, 78333, yojanas. (See figure on p. 710).
183
When the longest day is of eighteen muhurttas, the sun is in its inner circle (mandala). When the shortest day is twelve muhürttas, the sun is in their outer circle (mandala). The sun starts it journey towards the south from the inner muhurtta circle and that period is called southern solstice (winter solstice). When the sun starts it journey from the outer muhurtta circle towards the north it is called summer solstice. In one solstice the sun has to cross 183 circles. The difference between the largest and the shortest day time is 18- 12 that is six muhurttas. The sun takes six muhurttas to cross 183 circles and therefore it takes /,,, muhurttas to cross one mandala. When the sun crosses from the innermost circle to the outermost circle, the length of the day-time is 18-17 59, muhurttas, and at that time the length of the night-time is 12+2 = 12 muhurttas. The length of the night-time increases in proportion to decrease in the length of day-time, because the total of the length of day-time and the night-timem increases in proportion to is thirty muhurttas. Every day there is increase or decrease of 3 muhurttas in the length of the day-time. When the length of the day time is seventeen muhurttas that of the night-time is thirteen. There is decrease or increase of one muhurtta when the sun crosses 30, mandalas", mandalas. There is thus decrease of muhurttas in one mandala.
61

61

Page #217

Bhagavai 5:1:3-13
- 193 :
In 61%, mandalas, there is decsease of 61, x2= 1 muhürtta. In this order, when there is the day-time of seventeen muhurttas, the night-time is thirteen muhürttas. When the day-time is sixteen muhurttas, the night-time is fourteen muhūrttas, when the day-time is fifteen muhurttas, the night-time is also fifteen muhūrttas, when the day time is fourteen muhurttas, the night-time is sixteen muhürttas, when the day-time is thirteen muhurttas, the night-time is seventeen muhūrttas, when the day-time is twelve muhurttas, the night-time is eighteen muhürttas. The largest day is of eighteen muhürttas and the shortest one is of twelve muhurttas. In the same order, when the shortest night is twelve muhūrttas, the longest night is eighteen muhūrttas.
According to modern belief, the length of day and night in the northern and the southern hemispheres are in reverse order—when there is the longest day in the northern hemisphere, there is the longest night in the southern hemisphere, and vice-versa. For example--in India (in northern hemisphere) when there is the day of 18 muhurttas, there is night of 18 muhurttas in Arjentina (in southern hemisphere). Semantics navi—it is a joint form of nam and avi. anamtara—when the sun enters into the mandala which is next to the innermost mandala, then the length of the day is slightly less than 18 muhurttas. This decrease in the length of day in muhürttas. Hence, the meaning of atthārasamuhūrttānamtara is a little less than 18 muhürttas. Here, the term 'anantara signifies the presence of sun in the mandala.?
1. It is revealed that the Jainian concept of mandala (diurnal circle) alludes to the notion of declination
and that a notion of spiral motion of sun and moon is also implied therein. 2. The radius of Island of Jambūdvīpa is 50,000 yojanas and that of Mount Meru is 5,000 yojanas.
Therefore, the length of the lit field is 45,000 yojanas. 3. Bha. Vị. 5.8---'atthārasamuhuttānamtare' tti yadā sarvābhyantaramandalānantare mandale varttate
süryastada muhurtaişastibhāgadvayahīnāştādaśamuhūtto divaso bhavati, sa cāstādaśamuhurttaddivasādanantaro'stādaśamuhur-ttānantaramiti vuapadistah.
Text
Jambuddīve uu-vattavvayā-padam 5.13 jayā ņam bhamte! jambuddive dive dāhinuddhe vāsäņam padhame samue
padivajjai, tayā ņam uttaraddhe vi vāsāņam padhame sumae padivajjai; jayā nam uttaraddhe väsänam padhame samae padivvajai, tayā nam jambuddīve dīve mamdarassa pavvayassa purathima-paccatthime nam anamtaruputakkhade samayamsi vāsāņam padhame samae padivajjai? hamtā goyamā! jambuddive dive dāhinaddhe väsäņam padhame samae
padivajjai, taha ceva jāva padivajjai. The Topic of the Orders of Season in the Jambūdvīpa
O Lord! when' in the southern half of the Mount Meru in Island of

Page #218

- 194 :
Bhagavai 5:1:13-16 Jambūdvipa, there is the first samaya (the ultimate indivisible time-unit ) of rain, is there also the first samaya of rain at that time in the northern half? When there is the first samaya of rain in the northern half, is there at that time in the east and west of the Mount Meru in the Island of Jambūdvīpa the first samaya of the rain immediately after the first samaya of (occurrence) of the rain? Yes, Gautama! when there is the first samaya of rain in the southern half of Mount Meru in the Island of Jambūdvīpa, there is ..... up to the first
samaya of the rain. 5.14 jayā nam bhamte! jambuddīve dīve mamdarassa pavvayassa puratthime
nam vāsāņam padhame samae padivajjai, tayā nam paccatthime navi vāsānam padhame samae padivajjai; jayā nam paccatthime nam vāsānam padhame samae padivvajai, tayā nam jambuddive dīve mamdarassa pavvayassa uttara-dāhine nam anamtarapacchākadasamayamsi vāsānam padhame samae padivanne bhavai? hamtā goyamā! jayā ņam jambuddīve dīve mamdarassa pavvayassa puratthime ņam evam ceva uccăreyavvam jāva padivanne bhavai. O Lord! when there is the first samaya of rain in the eastern part of the Mount Meru in the Island of Jambūdvīpa, is there also the first samaya of rain in the western part? When there is first samaya of rain in the western part, is there at that time in the northern and southern parts of the Mount Meru in the Island of Jambūdvīpa, the first samaya of the rain immediately after the first samaya of (occurance of) the rain, with respect to the first samaya of rain in the pūrvavideha and aparavideha? Yes, Gautama! when there is the first samaya of rain in the eastern part of the Mount Meru in the Island of Jambūdvīpa, ...... the complete text is to be
reproduced up to aparavideha. 5.15 evam jahā samaenam abhilāvo bhanio vāsānam tahā āvaliyāevi bhāniyavvo.
āņāpāņūvi, thovenavi, lavenavi, muhuttenavi, ahorattenavi, pakkhenavi, māseņavi, uünnavi, eesim savvesim jahā samayassa abhilovā tahā bhāniyavvo. Similarly, just like the description of the rain with reference to a samaya, the description of rain should be spoken with reference to avalikā, āņāpāņa,
stoka, lava, muhurtta, ahorātra, fortnight, month and season. 5.16 jayā nam bhamte! jambuddive dīve mamdarassa pavvayassa dāhinaddhe
hemamtānam padhame samae padivajjai, jaheva vāsānam, abhilāvo taheva hemamtānam vi, gimhāna vi, bhāniyavvo jāva uue. evam, tinni vi. eesim tisam ālāvagā bhāniyavvā. O Lord! when there is the first samaya of the winter in the southern half of the Mount Meru in the Island of Jambūdvīpa...... Here the same dialogue as in the case of samaya of rains is to be described with reference to winter,

Page #219

Bhagavai 5:1:16-19
~: 195:
summer....up to season. The same description is to be made with reference to the three seasons. There are thirty dialogues in all.
Jambuddive ayaṇādi-vattavvaya-padam
5.17 jaya nam bhamte! jambuddive dive mamdarassa pavvayassa dahinaddhe padhame ayane padivajjai, tayā ṇam uttaraddhe vi padhame ayane padivajjai; jaha samaenam abhilavo taheva ayanena vi bhāniyavvo java anamtarapacchakadasamayamsi padhame ayane padivanne bhavai
The Topic of the Description of Solstice etc. in Jambūdvīpa
When O Lord! there is the first solstice (winter solstice) in the southern part of the Mount Meru in the Island of Jambudvipa, is there the same solstice in the northern part? Here the description of the solstice is just like the description in the case of samaya...... up to there occurs the first solstice in the immediately following samaya.
5.18 jaha ayaneṇam abhilavo taha samvaccharena vi bhāniyavvo, jueņa vi, vāsasaeņa vi, väsasahasseṇa vi, puvvena vi, tudiyamgena vi, tudiena vi evam puvvamge, puvve, tudiyamge, tudie, adadamge, adade, avavamge, avave, hūhūyamge, huhue, uppalamge, uppale, paumamge, paume, nalinamge, nailne, atthaniuramge, atthaniure, auayamge, aue, nauyamge, naue, pauyamge, paue, culiyamge, caliya, sisapaheliyamge, sisapaheliya-paliovamena, sägarovameṇa vi bhāniyavvo.
The dialogue in the case of samvatsara (a period of one year) is just like the dialogue in the case of the solstice. The same pattern follows in the dialogue about the periods of yuga, hundred years, thousand years, one lakh years, one purvänga, one purva, one truțitänga and one truțita, ataṭānga, ataja, avavänga, avava, hühūkānga, hühüka, utpalänga, utpala, padmanga, padma, nalinänga, nalina, arthanikuränga, arthanikura, ayutänga, ayuta, nayutānga, nayuta, prayutānga, prayuta, cūlikānga, cūlikā, sīrṣaprahelikānga, sirṣaprahelikä and pit-measured period and ocean-measured period.
5.19 jaya nam bhamte! jambuddive dive mamdarassa pavayassa dahinaddhe padhama osappiņi padivajjai, taya nam, uttaraddhe vi padhama osappiņi padivajjai: jaya nam uttaraddhe padhama osappiņi padivajjai, taya nam jambuddive dive mandarassa pavvayassa puratthima-pacchatthime nam nevatthi osappini, nevarthi ussappiņi, avatthie nam tatha käle pannatte samaṇāuso? hamta goyama! tam ceva uccareyavvam jāva samaṇauso.
Is there, O Lord! the first ascending time-cycle also in the northern half of Mount Meru, when there is the first ascending time-cycle in the southern half of Mount Meru in the Island of Jambudvipa? When there is the first ascending time-cycles in the northern-half, are there not ascending and descending time-cycles in the eastern part and western part of Mount Meru

Page #220

- 196:
Bhagavai 5:1:19-24 in the Island of Jambūdvīpa? Is the time there uniform, O Long-lived Ascetic? Yes, Gautama! here the description follows just as in the query....up to O
Long-lived Ascetic!, the time is there uniform. 5.20 jahā osappiņie ālāvao bhāņio evam ussappinie vi bhāniyavvo.
The dialogue about the descending time-cycle also follows the same pattern
of the dialogue as mentioned about the ascending time-cycle. Lavanasamuddādisu sūriyādi-vattavvayā-padam 5.21 lavane nam bhamte! samudde sūriyā udīna-pāīnamuggaccha pāîna-dāhiņa
māgacchamti, jacceva jambudīvassa vattavvayā sacceva savvā aparisesiyā
lavanasamuddassa vi bhāniyavvā, navaram abhilāvo imo jāniyavvo. The Topic of the Description of Suns etc. in the Lavaņa Ocean
O Lord! the suns rise between the north and east directions and set in the west and south directions. The entire description of the suns in the Jambu Island follows here intact with reference to the Lavaņa Ocean, with the
difference that the present dialogue is to be particularly added here. 5.22 jayā nam bhamte! lavanasamudde dāhinaddhe divase bhavai, tam ceva jāva
tadā ņam lavanasamudde puratthima-paccathime nam rãi bhavati. O Lord! when there is day-time in the southern half of the Lavaņa Ocean,.... the same description follows ...... up to at that time there is night-time in the
east and west of Lavaņa Ocean. 5.23 eenam, abhilāvenam neyavvam jāva jayā nam bhamte! lavansamudde
dāhinaddhe padhamā osappiņi padivajjai, tayā nam uttaraddhe vi padhamā osappiņi padivajjai; jayā ņam uttaraddhe padhamā osappini padivajjai, tayā nam lavanasamudde puratthima-paccatthime nam nevaithi osappini nevatthi ussappiņi avatthie nam tattha kāle pannatte samanäuso? hamtă goyamā! jāva samaņāuso. According to this dialogue it is to be understood ..... up to O Lord! when there is the first ascending time-cycle in the southern half of the Lavaņa Ocean, is there the first ascending time-cycle also in the northern half? When there is the first ascending time-cycle in the northern half, are there not the ascending and descending time-cycles in the east and west of the Lavana Ocean? Is time there uniform, O Long-lived Ascetic?
Yes, Gautama ...... up to O Long-lived Ascetic, the time is uniform there. 5.24 dhāyaisamde nam bhamte! dīve sürīyā udīnapāīmuggaccha pāīna
dāhinamāgacchamti, jaheva jambūdivassa vattavvayā bhāniyā sacceva dhāiyasamdassa vi bhāniyavvā, navaram imenam abhilāvenam savve ālāvagā

Page #221

Bhagavai 5:1:24-28
bhāniyavvä.
O Lord! in the Dhatakīkhaṇḍa Island the suns rise between the north and east and set between the west and the south. The description about the Dhatakikhanda follows the same pattern as in the case of the Jambu Island, with the difference that all the dialogues are to be stated just like the present dialogue.
~: 197:
5.25 jaya nam bhamte! dhāyaisamde dive dahinaddhe divase bhavai, tadā ṇam uttaraḍdhe vi; jayā nam uttaraḍdhe, tayā ņam dhāyaisamde dive mamdarāṇam pavvayaṇam puratthima-paccatthime nam rat bhavai
hamta goyama! evam ceva java rai bhavai
Is there O Lord! day-time also in the northern half, when there is day-time in the southern half of the Dhätakikhanda Island (continent)? Is there night-time in the east and west of the Mount Meru in the Dhatakikhanda, when there is day-time in the northern half?
Yes, Gautama! this is just so-there is night-time.... half.
5.26 jayā ņam bhamte! dhayaisamḍe dive mamdarāṇam pavvayāṇam puratthime nam divase bhavai, tayä nam paccatthime navi; jaya nam paccatthime nam divase bhavai, taya ṇam dhayaisamde dive mamdarāṇam pavvayāṇam uttara-dāhine nam rat bhavai?
hamtā goyamā! jāva bhavai
O Lord! is there day-time also in the western part, when there is day-time in the eastern part of Mount Meru in the Dhatakikhanda Island? Is there night-time in the northern and southern parts of the Mount Meru in the Dhātakīkhanda Island when there is day-time in the western part? Yes, Gautama!...... up to there is night-time.
5.27 evam eenam abhilāveṇam neyavvam jāva jayā ṇam bhamte! dahinaḍdhe padhama osappiņi tayā ṇam uttaraddhe vi; jaya nam uttaraddhe, taya nam dhāyaisamḍe mamdarāṇam pavvayāṇam puratthima-paccatthime nam natthi osappiņi jāva samanäuso?
hamta goyama! jāva samaṇāuso.
In the same way, according to this dialogue it is to be understood...... up to O Lord! when there is the first ascending time-cycle in the southern half, is there the first ascending time-cycle in the northern half also? When there is the first ascending time-cycle in the northern half, are there not the ascending and descending time-cycles in the eastern and western parts of the Mount Meru in the Dhatakikhanda Island?...... up to O Long-lived Ascetic? Yes, Gautama! up to O Long-lived Ascetic.
5.28 jaha lavaṇasamuddassa vattavvayā tahā kālodassa vi bhāniyavva, navaram kälodassa nämam bhāniyavvam.

Page #222

- 198 -
.
Bhagavai 5:1:28-30
What has been described about the Lavana Ocean is to be spoken now about the Kāloda Ocean also, the difference is that the name Kāloda
Ocean is to be spoken of in the place of Lavaņa Ocean. 5.29 abbhimtarapukkharaddhe nam bhamte! sūrīyā udīna-päinamuggaccha
pāīņadāhiņamäga-cchamti, jaheva dhāyasamdassa vattavvayā taheva abbhimtarapukkharaddhassa vi bhāniyavvā, nayaram abhilāvo jāņiyavvo jāva tayā ņam abbhimtarapukkharaddhe mamdarānam puratthima-paccatthime nam nevatthi osappiņi, nevatthi ussappiņī, avathie nam tattha käle pannatte samanāuso. O Lord! in the inner half of the Puşkara Island (continent) the suns rise up in the north-east and sets down in the south-west.....the description about the Dhātakīkhanda follows also in the case of the inner half of the Puşkara Island, the difference being that there is neither the ascending time-cycle nor the descending time-cycle in the east and the west of the Mount Meru in the inner half of the Puşkara Island; the time is said to be uniform there.
Bhāsya 1. Sūtras 13-30
See Bhāsya on Bha. 6.33,34 for discussion on time-units. 5.30 sevam bhamte! sevam bhamte! tti.
That is so O Lord! That is so, O Lord!
-000

Page #223

Bīo Uddeso
Section-2
Text Vāu-padam 5.31 rāyagihe nagare jāva evam vayāsi-atthi nam bhamte! īsim purevāyā pacchā
vāyā mamdā vāyā mahāvāyā vāyamti?
hamtā atthi. The Topic of Wind
In the city of Rājagsha,' while offering obeisance to Lord Mahāvīra, Lord Gautama said thus, "Do, O Lord! the slightly eastern winds, western winds, mild winds and stormy winds blow?
Yes, Gautama! they do blow. 5.32 atthi ņam bhamte! puratthime nam īsim purevāyā pacchā vāyā mamdā vāyā
mahāvāyā vāyamti? hamtā atthi. O Lord! do the slightly eastern winds, western winds, mild winds and stormy winds blow in the east?
Yes, Gautama! they do blow. 5.33 evam paccatthime nam, dāhine nam, uttare nam, uttara-puratthime nam,
dāhiņa-paccatthime nam, dāhina-puratthime nam, uttara-paccatthime nam. In the same way the description follows with reference to the west, south, north, the north-east (īsāņa), south-west (nairtya), south-east (āgneya) north
west (vāyavya). 5.34 jayā ņam bhamte! puratthime nam isim purevāyā pacchā vāyā mamdā vāyā
mahāvāyā vāyamti, tayā ņam paccatthime navi īsim purevāyā pacchā vāyā mamdā vāyā mahāvāyā vāyamti; jayā ņam paccatthime nam īsim purevāyā pacchā vāyā mamdā vāyā mahāvāyā vāyamti, tayā nam puratthime navi? hamtā goyamā! jayā nam bhamte! puratthime nam isim purevāyā pacchā vāyā mamdā vāyā mahāvāyā vāyamti, tayā nam paccatthime navi īsim purevāyā pacchā vāyā mamdā vāyā mahāvāyā vāyamti; jayā nam paccatthime nam isim purevāyā pacchā vāyā mamdā vāyā mahāvāyā vāyamti, tayā nam puratthime navi īsim purevāyā pacchā vāyā mamdā mahāvāyā vāyamti. O Lord! when the slightly eastern winds, western winds, mild winds and stormy winds blow in the east, do the slightly eastern winds, western winds, mild winds and stormy winds blow also in the west? When the slightly eastern winds, western winds, mild winds blow and stormy winds in the west, do

Page #224

~:200:~
they blow-also in the east?
Yes, Gautama! when the slightly eastern winds, western winds, mild winds and stormy winds blow in the east, the slightly eastern winds, western winds, mild winds and stormy winds blow also in the west. When the slightly eastern winds, western winds, mild winds and stormy winds blow in the west, they blow also in the east.
5.35 evam disäsu, vidisāsu.
In the same way, (the four kinds of) winds blow in all directions and subdirections.
5.36 atthi nam bhamte! diviccaya īsim purevāyā?
hamta atthi
Bhagavai 5:2:34-39
O Lord! do the slightly eastern winds (etc. as in 5/31) arising in the islands blow?
Yes, they do blow.
5.37 atthi nam bhamte! sāmuddayā īsim purevāyā?
hamta atthi.
O Lord! do the slightly eastern winds (etc. as in 5/31) arising in the oceans blow?
Yes, they do blow.
5.38 jaya nam bhamte! diviccaya isim pureväyä, taya nam sāmuddayā vi isim purevāyā, jaya nam sämuddayā īsim pureväyä, tayä nam dīviccayā vi isim purevāyā?
no inatthe samatthe.
O Lord! when the slightly eastern winds (etc. as in 5/31) arising in the islands blow, do the slightly eastern winds (etc. as in 5/31) arising in the oceans also blow at that time? When the slightly eastern winds (etc. as in 5/31) arising in the oceans blow, do the slightly eastern winds (etc. as in 5/31) arising in the islands also blow at that time?
This is not possible.
5.39 se keṇatheṇam bhamte! evam vayāsī-jayā ṇam dīviccayā īsim purevāyā, ņo nam tayā sāmuddaya īsim purevaya, jayā ṇam sāmuddayā īsim purevāyā, ņo nam taya diviccaya īsim pureväyä?
goyama! tesi nam vāyāṇam aṇṇamaṇṇavivaccāseṇam lavanasamudde belam nāikkamai.
se teṇattheņam jāva no nam tayā diviccaya isim pureväyä pacchä väyā maṇdā vāyā mahāvāyā vāyamti.
O Lord! in what respect it has been said that when the slightly eastern winds (etc. as in 5/31) arising in the islands blow, at that time the slightly eastern

Page #225

Bhagavai 5:2:39-45
- 201 :winds (etc. as in 5/31) arising in the oceans do not blow; when the slightly eastern winds (etc. as in 5/31) arising from the ocean blow, at that time the slightly eastern winds (etc. as in 5/31) arising in the islands do not blow? Gautama, the winds (etc. as in 5/31) arising in the island and arising in the ocean blow differently and so the Lavaņa Ocean does not cross the coastline. In this respect it has been said that ....... up to at that time the slightly eastern winds, the western winds, the mild winds and the stromy winds arising in
the islands do not blow. 5.40 atthi nam bhamte! īsim purevāyā pacchā vāyā mamdā vāyā mahāvāyā vāyamti?
hamtā atthi. O Lord! do the slightly eastern winds, western winds, mild winds and stormy winds blow?
Yes, they do blow. 5.41 kaya nam bhamte! isim purevāyā jāva vayamti?
goyumā! jayā nam vāuyāe ahārīyam riyati, tayā nam īsim purevāyā jāva vāyamti. O Lord! when do the slightly eastern winds (etc. as in 5/40)..... up to blow? Gautama! when the air-bodied being makes motion through its natural body,
at that time the slightly eastern winds ..... up to stormy winds blow. 5.42 atthi nam bhamte! īsim purevāyā?
hamtā atthi. O Lord! do the slightly eastern winds and the like (etc. as in 5/40) blow?
Yes, they do blow. 5.43 kayā nam bhamte! īsim purevāyā?
goyamā! jayā nam vāuyāe uttarakirīyam riyai, tayā nam īsim purevāyā jāva vāyamti. O Lord! when do the slightly eastern winds and the like blow? Gautama, the slightly eastern winds ...... up to stormy winds blow at the time
when the air-bodied being makes motion through its secondary protean body. 5.44 atthi nam bhamte! īsim pureväyā?
hamtā atthi. O Lord! do the slightly eastern winds and the like (as in 5/40) blow?
Yes, they do blow. 5.45 kayā nam bhamte! īsim, purevāyā pacchā vāyā?
goyamā! jayā ņam vāukumārā vaukumārīo vā appanno parassa vä tadubhayassa vã atthắe vãukayan udiremti taya nam sim purevāyā java vāyainti. O Lord! when do the slightly eastern winds and the like blow?

Page #226

- 202 :
Bhagavai 5:2:31-45 Gautama! the slightly eastern winds .... up to storming winds blow when the vāyukumāra and vāyukumāris (the gods belonging to the category of Mansion godis) force the air-bodied being to undertake motion for themselves, for others and both.
Bhāsya
1. Sūtras 31-45
In the present dialogue, the varieties of winds, area of their motion and the laws of their motion have been propounded. There are four varieties of winds: eastern winds, western winds, slow winds, and stormy winds.
Abhayadevasõrī has explained purovāta (eastern winds) as winds with moisture. The word pacchã in pacchāvāyu can have two Sanskrit forms: paścât and pathya. The Vrtti here accepts pathya, meaning what is salutary to vegetation.' In his Vrtti to the Nāyadhammakahāo, Abhayadevasüri has given two meanings of purovāta-winds with moisture, eastern winds; two meanings of pacchāvāta-winds that is salutary to vegetation, western winds.
In some manuscripts of the present canon, we find the reading patthā. Abhayadevasūri also has explained the word pathyā on the basis of this reading. In the Nāyādhammakahāo (1/11/2,4,6,8), we find the reading pacchã and so the alternate meaning paścät is accepted. The reading pacchā is not plausible. Among the four varieties of winds, we have two pain of opposite winds—the first pair, namely, the eastern and western winds stand for opposite winds. In the second pair we have slow winds and stormy winds. The meaning of pathya as "what is salutary to vegetation" request scrutiny. According to the Nāyadhammakahão, all the four varieties of the winds blow in the islands and oceans, and at that time dāvadrava tree on the sea shore produce foliage and flowers. This implies that all the four varieties of winds are salutary to vegetation and so the meaning of pathya has no special significance. The confusion of meaning has been due to the reading pattha for pacchā. In the ancient script, the conjunct consonant ttha and ccha have almost the same shape and so the reading patthā for pacchā should cause no surprise.
In the sūtras 32-35, the laws of the motion of the winds in the four directions and the four sub-directions have been propounded. In the sūtras 36-39, it has been propounded that in the islands and oceans, there are all the four varieties of the winds. But in them the same variety of the winds does not blow simultaneously. ff there is blowing of slow winds in the island, there is blowing of stormy winds in the ocean. Similarly, if there is blowing of stormy winds in the island, there should be blowing of slow winds in the ocean. On account of such opposite blowings, the Lavana Ocean does not cross the sea-shore.
In the sūtras 40-45, the laws of motion of the winds are propounded. There are three laws of motion of the winds:
(1) Normal motion—this takes place when the winds blow in their natural motion."

Page #227

Bhagavai 5:2:31-47
~: 203:~
(2) The motion of the secondary body-the basic body of the air-bodied beings is gross. The air-bodied beings possess also the protean body as a secondary body. When the winds blow with their protean body that is called secondary action."
(3) Motion on account of agitation-this motion is affected by the Vayukumāra gods and Vayukumārī goddesses, who belong to Mansion gods.
The Vitti mentions the text approved by a different synod, according to which, the stormy winds have no normal motion, which is possible only in the other three varieties of winds. There is no subsequent action motion in the slow winds, which is possible only in the other three varieties of winds. The motion on account of agitation is possible in all varieties of winds."
The availability of protean body in the air-bodied beings has been accepted." Protean-body means the body which can create multiple forms. The air-bodied beings are however not capable of creating multi-fold forms by it. They are capable of undertaking multi-fold motions.
1. 'Tsim purevayatti" manāk sasnchavatah 'patthäväya' tti pathyä vanaspatyādihitā vāyavah.
2. Jñātā. Vṛ. p. 179-iṣat putovātāḥ-manāk sasnehavātā ityarthaḥ pūrvadik sambamdhino vā, pathya-vanaspatīnām sāmānyena hitä väyavaḥ palcädvātā vā
3. Nāyā. 1.11.2.
4. Bha. Vr. 5.39-anyonyavyatyasena yadaike iṣatpurovātādi viścṣaṇa vanti tadetare na tathāvidhä väntītyarthaḥ, 'belam naikkamai' tti tathävidhavätadravyasämarthad veläyästathasvabhavat väcceti.
5. Ibid, 5.41-ritam ritiḥ svabhāva ityarthah tasyanatikrameṇa yatha ritam 'riyate' gacchati yada svabhävikyä gatyā tītyarthaḥ.
6. Ibid, 5.43-vayukayasya hi mulaśarīramaudarikamuttaram tu vaikriyamata uttara uttara sarïrāśrayā kriya gatilakṣaṇa yatra gamane taduttarakriyam.
7. Ibid, 5.43 väicanäntare tvädyam kāraṇam mahāvātavarjitānām, dvitiyam tu mandavitavarjitānām. trtiyam caturnämapyuktamiti
8. Bha. 2.12.
Text
5.46 väuyäe nam bhamte! väuyayam ceva aṇamamti vā? pāṇamamti vä? ūsasamti vā? nīsasamti va?
hamta goyama! väuyäe nam väuyaye ceva äṇāmamti vä, päṇamamti vā, ūsasamti vā, nixasamti vā
Does' the air-bodied being, O Lord, breathe in and breathe out, and inhale and exhale only the air-bodied clusters?
Yes, Gautama, the air-bodied being breathes in and breathes out and inhale and exahle only the air-bodied clusters.
5.47 väuyde nam bhamte! väuyäe ceva anegasayasahassakhutto uddäittä-uddäintä tattheva bhujjo-bhujjo paccāyāti?
hamtā goyama! väuyãe nam väuyde ceva aṇegasayasahassakhutto uddāittä-uddäittä tattheva bhujjo-bhujjo paccāyāti.
Does the air-bodied being, O Lord! take birth again and again after dying several hundred thousand times in the same air-body itself?

Page #228

~: 204 :~
Bhagavai 5:2:46-51
Yes, Gautama! the air-bodied being does take birth again and again after dying several hundred thousand times in the same air-body itself.
5.48 se bhamte! kim putthe uddati? aputthe uddati?
goyama! putthe uddati, no aputthe uddati.
Does the air-bodied being, O Lord! die being touched or without being touched?
Gautama! it dies being touched, it does not die without being touched.
5.49 se bhamte! kim sasariri nikkhamai? asarīrī nikkhamai?
goyama! siya sasarīrī nikkhamai, siya asariri nikkhamai.
Does the air-bodied being, O Lord! depart from its body, being possessed of body or without possessed of body?
Gautama! it departs with body in some respect, and without body in some other respect.
5.50 se kenathenam bhamte! evam vuccai-siya sasariri nikkhamai? siya asariri nikkhamai?
goyama! vauyayassa nam cattari sariraya pannatta, tam jahā orälie, veuvvie, teyae, kammae. oraliya-veuvviyäim vippajjahāya teyaya, kammae. orāliyaveuvviyāim vippajahāya teyaya-kammaehim nikkamai. se tenatthenam goyamā! evam vuccai-siya sasariya nikkhamai, siya asarīrī nikkamai.
In what sense, O Lord! has it been said that it departs with body in some respect, and without body in some other respect?
Gautama! the air-bodied being has four bodies: gross, protean, fiery and karmic. When departing, it abandons the gross and the protean bodies but continues to possess the fiery and karmic bodies.
Gautama! in this sense it has been said that the air-bodied being departs with body in some respect, and without body in other respect.
Bhāṣya
1. Sūtras 46-50
See Bhasya on 2.8-12.
Odaṇādiņam kimsariratta-padam
5.51 aha nam bhamte! odane, kummāse, surā ee nam kimsarīra ti vattavam siyā? goyama! odane, kummāse, surae ya je ghane davve ee nam, puvvabhavapaṇṇavanam paḍucca vaṇassajīvasarīrā. tao pacchā satthättyä, satthapariņāmiyā, agaṇijjhāmiyā agaṇijhūsiyā agaṇipariņāmiyā, agaṇijīvasarīrā ti vattavvam siya. surae ya je dave davve ee nam puvvabhavapaṇnavanam paducca äujivasarīrā. tao pacchā satthātīyä jāva agaṇijīvasarīrā ti vattavvam siya.
The Topic of 'Whose Bodies' are Rice etc.

Page #229

Bhagavai 5:2:51-54
- 205 :O Lord!' whose bodies may rice, pulse and wine be said to be? Gautama! the solid contents in rice, pulse and wine are the bodies of vegetation jīva with reference to their appearance of exposed past modes. Afterwards when they are exposed to a weapon, (or transfer by weapon), roasted in fire, dried in fire and converted into fire, they can be called the body of fire-bodied beings. The liquid content in wine is the body of waterbodied beings with reference to their appearance in past modes. Afterwards, when they are subjected to weapon ...... up to transform as fire, they can be
called the bodies of fire-bodied beings. 5.52 aha nam bhamte! aye, tambe, taue, sīsae, uvale, kasattiyā ee nam kimsarīrā ti
vattavvam siyā? goyamā! aye, tambe, taue, sīsue, uvale, kasattiyā ee nam puvvabhāvapannavanam paducca pudhavījīvasarīrā. tao pacchā stthātīyā jāva aganijīvasarīrā ti vattavvam siyā. O Lord! whose bodies may iron, copper, zinc, lead, stone and touchstone be called? Gautama! iron, copper, zinc, lead, stone and touchstone are the bodies of earth-bodied beings with reference to their appearance as past modes. Afterwards, when they are subjected to weapons ...... up to transform as
fire, they can be called the bodies of fire-bodied beings. 5.53 aha nam bhamte! atthi, atthijjhāme, camme, cammajjhāme, rome, romajjhūme,
simge, simgajjhāme, khure, khurajjhāme, nakhe nakhajjhāme ee nam kimsarīrā iti vattavvam siya? goyamā! atthi, camme, rome, simge, khure, nakhe ee nam tasapānajīvasarīrā. atthhijjhäme, cammajjhāme, romajjhāme, somgajjhāme, khurajjhāme nakhajjhāme-ee nam puvvabhāvapannavanam paducca tasapāna-jīvasarīrā. tuo pacchā satthātīyā jāva aganijīvasarīrā ti vattavvam siyā. O Lord! whose bodies may bone, burnt bone, skin, burnt skin, pore-hair, burnt pore-hair, horn, burnt horn, hoof, burnt hoof, nail, burnt nail be called? Gautama! bone, skin, pore-hair, horn, hoof and nail are bodies of the beings which have mobile vitality. Burnt bone, burnt skin, burnt pore-hair, burnt horn, burnt hoof and burnt nail are bodies of the beings which have mobile vitality with reference to past modes. Afterwards, when they are subjected to weapon ...... up to transform as fire, they can be called the bodies of fire
-bodied-beings. 5.54 aha nam bhamte! imgāle, chărie, bhuse, gomae-ee nam kimsarīrā ti vattavam
siyä? goyamā! imgāle, chārie, bhuse, gomae-ee nam puvvabhāvapannavanam paducca egimdiyajīvasarīrappayogapariņāmiyā vi jāva pamcimdiyajīvasarirappayogapariņāmiyā vi. tao pacchā satthātīyā jāva aganijīvasarīrā ti vattavvam siyā.

Page #230

~: 206
Bhagavai 5:2:51-54
O Lord! whose bodies may a burning charcoal, burning ashes, hay and cowdung be called?
Gautama! a burning charcoal, burning ashes, hay and cow-dung are the bodies of one-sensed ...... up to five-sensed beings with reference to past modes. Afterwards, when they are subjected to weapon...... up to transform as fire, they can be called the bodies of fire-bodied beings.
Bhāṣya
1. Sūtras 51-54
In the present dialogue, the doctrine of transformation, that is, the identification. of the modes with the substance has been propounded. The application of this doctrine is possible in the fields of ontology and meditation. According to Acārya Kundakunda, a substance immediately becomes identical with the mode in which it is transformed.' The soul becomes identical with the mode in which it is transformed. For instance, a person deeply meditating on the arhat (jina) becomes spiritually like the jina.
What was the body of vegetation-soul in its past mode, is changed, when it is transformed into fire, into the body of fire-bodied being. Such transformation into the fire-bodied being is a consequential mode, which is an example of the flow of modes. No substance continues unchanged, there being a constant flow of mode. It is according to this doctrine of transformation-that the bodies of immobile beings. such as vegetation, water-bodied and earth bodied, and also the mobile beings are transformed into the bodies of fire-bodied beings.
The doctrine of the transformation of modes is discussed in their own way in Nyaya-Vaiseṣika philosophies with reference to their doctrine of arambha (new creation). On its contact with fire, there is creation of some special quality in the earth. This quality is called a quality born by baking. Such creation of quality due to baking is not possible in water, air and fire.
Is this quality due to baking produced in atoms or the body made of atoms? According to the Vaiseșika philosophers, when the jar is burnt by fire all the atoms of the jar are disintegrated, and then having acquired new quality due to burning, they integrate into a new jar. This process is technically called pilupaka (baking of the atoms).
This doctrine is opposed by the Naiyayika philosophers who assert that if all the atoms in the jar were disintegrated, the jar would cease to exist. On account of the new aggregation of atoms, the existence of a new jar has to be admitted. But, on its being baked in fire there arises no difference in the jar other than the colour. On just seeing, one can immediately recognize it as the same jar, so it can not be said that the previous jar ceased and new jar has arisen. The atoms in the jar continue remain conjoined, as before, though there is entry of dissimilar fire particles in the pores that are there in the jar, which is responsible for the change of colour in the jar. This theory is called pitharapaka, that is baking of the article called jar. In

Page #231

Bhagavai 5:2:51-56
-: 207 :Jainism, the doctrine of change of modes or the doctrine of transformation has been accepted. Colour, smell, taste and touch are the qualities of matter, which undergo change due to the action of some other entity on them (prāyogika) or due to their own nature (svābhāvika). The change brought about in rice due to the conjunction of fire is a chånge due to action of some other entities. There are all kinds of colour in a material atom or a material body. So a jar made of the atoms of black earth, when burnt in fire, becomes red. For the support of this explanation, there is no need of any special doctrine of change. Semantics puvvabhāvapannavaṇam (pūrvabhāvaprajñāpanām)-appearance of past modes. paducca (pratītya)—with reference to, due to. satthātīyā (sastrātīte)-exposed to weapon. satthaparināmiyā (sastrapariņāmitāni)—transfer by weapon. aganijjhamiyā-roasted in fire.
1. Pra. Sā. 8-parinamadi jena davvam, takkālam tammayatti pannattam. 2. Tatvānusāsana, 290
parinamate yenātmā bhāvena satena tanmayo bhavati
arhad dhyānävisto bhāvārhan syät svayam tasmāt II 3. Bharatiya Darśan Paricaya, Second part, Vaiseșika Darsan, p.121.
Text
Lavanasamudda-padam 5.55 lavane nam bhamte! samudde kevaiyam cakkavālavikkhambhenam pannatte?
evam neyavvam jāva logatthii, logānubhāve. The Topic of Lavana Ocean
O Lord! what is the width of the ring-shaped Lavaņa Ocean? (The width of the ring-shaped Lavaņa Ocean is two lakh yojanas)......up to the location of the cosmos and the nature of the cosmos—this is to be
described as in Jīvājīvābhigame (3.706-795). 5.56 sevam bhamte! sevam bhamte! tti bhagavam goyame jāva viharai. “That is so, O Lord! That is so, O Lord!”, thus saying Lord Gautama!(1.51) ...... up to austerity.
-000

Page #232

Taio Uddeso
Section-3
Text
Au-pakarana-paḍisamvedana-padam
5.57 annautthiya nam bhamte! evamāikkhamti bhāsamti pannavemti parūvemti-se jahānāmae jalagamthiya siya-āṇupuvvigaḍhiyā aṇamtaragaḍhiya paramparagadhiya annamannagaḍhiyā, annamannagaruyattae annamanṇabhāriyattāe annamannagaruya-sambhāriyattāe annamannaghaḍattae citthai, evāmeva bahuṇam jīvāṇam bahūsu ājātisahasesu bahuim auyasahassaim āņupuvvigadhiyaim jāva ciṭṭhamti.
ege vi ya nam jive ege nam samaenam do äuyaim paḍisamvedei, tam jahā-ihabhaviyāuyam ca, parabhaviyāyuam ca.
jam samayam ihabhaviyāuyam padisamvedei, tam samayam parabhaviyāuyam padisamvedei.
jam samayam parabhaviyäuyam padisamvedei, tam samayam ihabhaviyāuyam padisamvedei.
ihabhaviyauyassa padisamvedanayãe parabhaviyauyam paḍisamvedei. parabhaviyāuyassa paḍisamvedaṇayae ihabhaviyāuyam padisamvedei. evam khalu ege jive egenam samaenam do auyaim paḍisamvedei, tam jahäihabhaviyauyam ca, pabhaviyāuyam ca.
The Topic of the Binding and Experiencing the Life-span
O Lord!' The heretical teachers say, speak, proclaim and propound thusSuppose there is a net with knots woven in order, without any gap in between them, connected immediately and remotedly with one another, existing expanded with one another and weighty with one another, expanded and weighty with one another, stuck with one another. In the same way, in respect of all souls, there are nets with (knots of) several thousand life-spans in several thousands births; which are woven in order without any gap in between them...... up to stuck with one another.
One soul at one time experiences two life-spans, for instance, the life-span of this life and the life-span of next life.
When the soul experiences the life-span of this life, it also experiences at the same time the life-span of the next life.
When the soul experiences the life-span of next life, it also experiences the life-span of this life.
By experiencing the life-span of this life, it experiences the life-span of the next life.
By experiencing the life-span of the next life, it also experiences the life-span of this life.

Page #233

Bhagavai 5:3:57-58
- 209 :In this way one soul experiences the life-span of two lives at the same time,
for instance, the life-span of this life and the life-span of the next life. 5.58 se kahameyam bhamte! evam?
goyamā! ja nnam tam annuutthiyā tam jahā-jāva parabhaviyāuyam cā je te evamāhamsu tam micchā, aham puna goyamā! evamāikkhāmi bhāsāmi pannavemi parūvemtise jahānämae jalagamthiyā siya-ānupuvvigadhiyā anamtaragadhiyā paramparagadhiyā unnamannagadhiyā, annumannagaruyattae annamannabhāriyattāe annamannagaruya-sambhāriyattāe annamannaghadattāe citthati, evāmeva egamegassa jīvassa bahūhim ajātisahassehim bahūim āuyasahassāim ānupuvvigadhiyāim jāva citthamti. ege vi ya nam jīve egenam samaenam egam āuyāim padisamvedei, tam jaha--ihabhaviyāuyam vä, parabhaviyāyuam vā. jam samayam ihabhaviyāuyam padisamvedei, no tam samayam parabhaviyāuyam padisamvedei. jam samayam parabhaviyāuyam padisamvedei, no tam samayam ihabhaviyāuyam padisamvedei ihabhaviyāuyassa padisamvedanayāe, no parabhaviyāuyam padisamvedei. parabhaviyāuyassa padisamvedanayāe, no ihabhaviyāuyam padisamvedei. evam khalu ege jīve egenam samaenam egenam āuyāim padisamvedei, tam jahā-ihabhaviyāuyan vā, pabhaviyāuyam vā. How is it so, O Lord!? Gautama! the saying of the heretic teachers ...... up to one soul experiences the life-spans of two lives at the same time, for instance, the life-span of this life and the life-span of the next life, is false. Gautama! I say, speak, proclaim and propound thus-suppose there is a net with knots woven in order without any gap in between them, connected immediately and remotedly with one another, existing expanded with one another and weighty with one another, expanded and weighty with one another, stuck with one another. In the same way, in respect of each soul, there are nets with (knots of) several thousand life-spans by several thousand births, which are woven in order without any gap in between them ..... up to stuck with one another. One soul at one time experiences one life-span, for instance, the life-span of this life or the life-span of next life. When the soul experiences the life-span of this life, it does not experience at the same time the life-span of the next life. When the soul experiences the life-span of the next life, it does not experience the life-span of this life. By experiencing the life-span of this life, it does not experience the life-span of the next life, By experiencing the life-span of the next life, it does not experience the lifespan of this life. In this way one soul experiences the life-span of one life, for instance the lifespan of this life or the life-span of the next life.

Page #234

-: 210 :
Bhagavai 5:3:57-58
Bhāsya 1. Sütras 57-58
In sūtras 420 and 421 of first Sataka, the doctrine of simultaneous binding of two life-spans, and in the present Sūtras, the doctrine of simultaneous experiences of two life-spans are propounded. In the Agamic period, the doctrine of karma was very much in discussion. The life-span is closely related to the doctrine of karma. In Jainism, the life-span-determining karma is one of the eight types of karma. Maharşi Pātañjali has shown three resultants of the accumulated karma: birth, lifespan and experiences of pleasure and pain. Out of the eight types of karma in Jainism, the āyusya-karma includes both jāti and äyu of Patañjali, and the vedaniya karma is identical with bhoga of Patañjali.
There was a doctrine concerning life-span, that admitted the fruition of more than one life-span during the period of a particular life-span. This doctrine is found in the Pātañjala-yoga-bhāsya which illustrates the doctrine by reference to the life of Nahușa and Nandīśvara. Nahusa could become Indra, the king of gods, by performing sacrifices, but on account of his excessive sexuality, he wanted to enjoy Sacī, the wife of former Indra, but in order to fulfil the demand of Saci, he had to employ the hermit like Agastya to draw his palanquin. Agastya, on being struck by Nahusa's kick, caused him to the life of a python. In this case, the experiencing of pleasure and pain was changed, but there was no change in life-span. The Yogabhāsya refers to the life of Nandīśvara to illustrate the change in the life-span as well as the experience of pleasure and pain. In support of this doctrine, it has been pointed out in the Pātañjala-yoga-bhāsya that thousands of life-spans of the souls are interwoven like the knots of a net and it is for this reason that there is experience of more than one kind of life-span in one birth. According to the Bhāsya, the accumulated karma (karmāśaya) is of one birth only (ekabhavika). In the Bhāsya, the example of the fish-net is also given. It can be inferred from this that the doctrine approving the Yoga philosophy is the opponents' view in the Bhagavatī—the experiencing of two life-spans in one birth.
Lord Mahāvīra has refuted the doctrine of experiencing two life-spans in the same birth. According to him, one can experience only one kind of life in one birth If all the lives of all the souls are simultaneously experienced, it would follow that there will be arising an event of experiencing of many births in one birth which is not acceptable. He has explained the example of the knotted net in a different way. According to the opponents' view, the knots are woven with one another. Similarly, the life-spans of the lives of many souls are tied with one another. Consequently, there can be the experience of two lives in one birth.
According to Mahāvīra, the knotted net is a chain with rings tied with one another. Similarly, there is a chain of the life-spans. Each soul had experienced thousands of life-spans (that preceded the present life-span). The present birth is produced only by the present life-span. Consequently, there is the experience of only one life-span in one birth.

Page #235

Bhagavai 5:3:57-60
-: 211 :
Semantics Knotted net (jālaganthia)—the net which is woven with knots. Stuck (ghadattāe).stuck with one another, forming a whole net. Here structure of the whole net; ghatatayā means in the form of the ghata which means 'form of the structure of the whole net'. Birth (ājāti)—here, it is used in the sense of "up to thousands of births." The prefix 'ān' is used in the sense of abhividhi'. Life-span of this life (ihabhaviāua)—the life-span of the present life. Life-span of the next life (parabhaviāua)--the life-span of the next life which is already bound in the present life but is experienced only in the next birth.
1. Pä. Yo. Da. 2.13-sati mūle tadvipāko jātyāyurbhāgāḥ. 2. Devi Bhāgvati, Skandha VI, adhyaya VIII. 3. Ibid., 2.13 (Vyāsa-bhāsya), p.151--tasmājjanma-prāyaṇāntare kştah punyāpunyakarmāśayapracayo
vicitrah pradhānopasarjanabhävenāvasthitaḥ prāyanābhivyakta eka praghattakena militvā maranam prasādhya sammürcchita ekameva janma karoti. tacca janma tenaiva karmaṇā labdhāyușkam bhavati, tasminnäyusi tenaiva karmaņā bhogah sampadyata iti. asau karmaśayo janmāyurbhogahetutvāt
trivipäko'bhidhīyata iti. atah ekabhavikah karmaśaya ukta iti. 4. Ibid., 2.13 (Vyäsa-bhäsya), p. 151-kleśa karmavipākānubhavanimittabhistu väsanābhiranädikäla
sammürcchitamidam cittam citrikrtamiva sarvato matsyajālam granthibhirivātatamityetā anekabhava
pūrvikā väsanah. yastvayam karmäśaya esa evaikabhavika ukta iti. 5. Bha. Vț. 5.58-sarvajīvānām sarvāyuḥ samvedanena sarvabhavabhavanaprasanga iti. 6. Ibid., 5.57-ekaikasya jīvasya na tu bahūnām bahudhā ājātisahasreșu kramavrttişvatītakälikeșu
tatkālāpekṣayā satsu bahünyāyuhsahasranyatītāni varttamānavabhavāntāni. anyabhavikamnyabhavikena pratibaddhamityevam sarväni parasparam pratibaddhāni bhavanti na punarekabhava eva bahuni.
Text Sāuyasamkamaņa-padam 5.59 jīve nam bhamte! je bhavie neraiesu uvavajjittae, se nam bhamte! kim sāue
samkamai? nirāue samkamai?
goyamā! sāue samkamai, no nirāue samkamai. The Topic of Transmigration accompanied with the Life-span (in action) Does the soul, O Lord! who is destined to be born in the infernals, transmigrates there accompanied with the life-span (in action) or without the life-span (in action)? The soul, O Gautama! transmigrates (there), accompanied with the life
-span in action), not without it. 5,60 se nam bhamte! āue kahiin kade? kahim samāinne?
goyamā! purime bhave kade, purime bhave samāinne. In which birth, O Lord! did he bind the life-span and in which birth did he commit the action leading to that bondage? Gautama! he bound that in the preceding life and committed the action leading to that bondage in the same life.

Page #236

~: 212
5.61 evam jāva vemāṇiyā ņam damdao.
In the same way, the description is to be known up to the group of vaimänika (Empyrean) gods.
Bhāṣya
1. Sūtras 59-61
In the present dialogue, there is the description of the chain of life-span. No mundane soul lives for a moment without life-span. The period between the death and next birth is the interval of transit. There is the absence of the gross and the protean body during that interval. In this sense, the soul is without any body during the interval. In the absence of body, the sense-organs made up of matter are also absent, and in this sense, the soul is devoid of any sense- organ. But the soul is not without the life-span; even in the transit period, he is endowed with life-span.
The life-span of the next birth is determined in the present birth. The following are the rules that regulate the binding of ensueing life-span:3
Present Birth
S.N. Period of Binding of Next Life-span 01 A human possessed of invulnerable life-span. When '/, of the present life-span
is remnant.
02 A human possessed of vulnerable life-span.
03 A human possessed of the life-span of innumerable years.
04 A sub-human of the life-span of numerable
years.
05 A sub-human of the invulnerable life-span of When '/, of the present life-span
is remnant.
When /, or, or 1/2, of the present life-span is remnant.
When, of the present life-span is remnant.
numerable years.
06 A sub-human of the vulnerable life-span of numerable years.
07 The five types of immobile beings and three types of mobile beings with two to four senses of invulnerable life-span.
08 The five types of immobile beings and three types of mobile beings with two to four senses of vulnerable life-span.
Bhagavai 5:3:59-61
09 Infernals, Mansion gods, Forest gods, Luminous gods and Empyrean gods.

When ', or ', or '/, of the present life-span is remnant.
When six months of the present life-span is remnant.
When six months of the present life-span is remnant.
27
When ', or ', or '/2, of the present life-span is remnant.
When six months of the present life-span is remnant.
On the binding of life-span, we get two more views in the Commentary on Gommatsāra, which are quite different from the above:

Page #237

Bhagavai 5:3:59-61
-:213 :(1) The soul binds the life-span of the next birth, when the innumerableth part of an āvalikā in the present life-span is remnant.
(2) The soul binds the life-span of the next life, when one muhurtta less one time-unit in the present life-span is remnant.
Now, let us make a review of this discussion. The current life-span is experienced in the present birth; the experience of the life-span of the next birth begins in the time-unit immediately following the end of the preceding birth. In accordance with this rule of the experience of the life-span, the doctrine that the soul during the internal transit is possessed of the life-span of the next birth, is implied. Jinabhadragani Ksamāśramana has discussed in detail the internal transit from the empirical and metempirical points of view. Siddhasenagaņī has briefly given its substance as follows: In the case of straight transit to the place of birth, the life-span of the preceding birth continues till the arrival at the next birth-place. In the case of transit with turn, there is the life-span of the preceding birth in the first time-unit, and in the second time-unit there begins the life-span of the next birth. Srimajjayāchārya, following this doctrine, writes: "The liberated soul eliminates the four aghāti karmas in the first time-unit of its liberated state. Any intelligent person can compare the first section of the fourth chapter of the Thānam for the confirmation of this truth." In the following gāthā of Uttarādhyayanas also, this has been stated: “After having abandoned the body (here), the soul goes to siddhasilā (the abode of liberated souls) and becomes liberated there."
1. Bha. 1.342,343. 2. Ibid., 1.340,341. 3. (a) Panna. 6. L14-116.
(b) Ta. Sữ. Bhã. VỊ. 1.51, p.219. 4. Jai. Si. Ko. part 1, p.271. 5. Vi. Bhā. gā. 3160-3165 --
jamiham bomdiccão tadeva siddhattanam ca jam ceham! tassāhanam ti to puvvabhāvanayao idam siddhi 11316011 jena u na bomdikäle siddho cāyasamae ya jam gamanam ! paccuppannanayamayam sijjhai gamtūna teneha 11316111 atthīsiyajjhärovalakkhiyam manuyalogaparimänam! logagganabhobhāgo siddhikkhettam jinakkhāyam ||3162|| dehattibhāgo susiram tappūranao tibhāgahīņo tti! so joganirohe cciya jāo siddho vi tadavattho 113163|| samhārasambhavāo paesamettammi kim na samthāi? samatthābhävão sakammayão sahāvāo 11316411 siddho vi deharahio sapayattābhāvao na samharai
apayattassa kiha gaī, nanu bhāniyā'samgayaihim 11316511 6. Ta. Sū. 2.29-rjugatau pūrvakamevā''yurbhavati yāvadupapātadeśam prāpnoti, kuțilagatau yāvad
vakram tāvat pūrvakam, tatparato bhavisyajjanmavişayamāyurudeti. 7. Jhīņi Caracā, dhāla 17, gāthā 13.
prathama samaya nām siddha cyāra karmām nām amśą khapävai rail
cauthe thanai prathama ygdese, byddhivamtą nyāya milāvai re 11 8. Uttara. 36.56—
‘iham bomdim caittānam tattha gamtüņa sijjhai'.

Page #238

~: 214:~
Text
5.62 se nūņam, bhamte! je jam bhavie jonim, uvavajjittae, se tamāuyam, pakarei, tam jaha neraiyauyam vā? tirikkhajoniyāuyam vā? maṇussauyam va? devāuyam vi?
Bhagavai 5:3:62
goyamā! je jam, bhavie jonim. uvavajjittae, se tamāuyam pakarei, tam jahā— eraiyāuyam, vā, tirikkhajoṇiyāuyam vā maṇussāuyam vā, devāuvam vā. neraiyauyam pakaremāṇe sattaviham pakarei, tam jahā—rayaṇappabhāpuḍhavinerayauyam vā, sakkarappabhāpuḍhavineraiyāuyam vā, bāluyappābhāpuḍdhavineraiyāuyam vā, pamkappabhāpuḍhavineraiyāuyam vā, dhumappabhāpuḍhavineraiyāuyam vā, tamappabhāpuḍhavineraiyāuyam vā, ahesattamāpuḍhavineraiyāuyam vā.
tirikkhajoniyāuyam pakaremāṇe pamcaviham pakarei, tam jahā—egimdiyatirikkhajoṇiyāuyam vā, beimdiyatirikkhajoṇiyāuyam vā, teimdiyatirikkhajoṇiyāuyam vā caurimdiyatirikkhajoniyāuyam vā, pamcimdiyatirikkhajoniyāuyam vā
mnussayam duviham pakarei, tam jahā-ammucchimamaṇussāuyam vā, gabbhavakkamtiyamaṇussāuyam vā.
devāuyam, cauvviham pakarei, tam jahā-bhavaṇavāsidevāuyam va, vāṇamamtaradevāuyam, vi, joisiyadevāuyam vā, vemāṇiyadevāuyam vā.
Does1 the soul, O Lord! bind the life-span of that life-form, in which he is destined to be born, for instance, the life-span of infernal, of the sub-human being, of the human or of celestial?
Yes Gautama! the soul binds the life-span of that life-form, in which he is destined to be born, for instance, the life-span of infernal, of the sub-human, of the human or of celestial. The soul that binds the life-span of the infernal binds seven types of life-span: viz., the life-span of the infernal of Ratnaprabhā land, the life-span of the the infernal of Śarkrāprabhā land, the life-span of the infernal of the Bālukāprabhā land, the life-span of the infernal of Pankaprabhā land, the life-span of the infernal of Dhūmaprabhā land, the life-span of the infernal of Tamaḥprabhā land, the life-span of the infernal of Adhaḥsaptami land. The soul that binds the life-span of the sub-human being binds five types of life-span, namely the life-span of one-sensed sub-human being, the life-span of two-sensed sub-human being, the life-span of three-sensed sub-human being, the life-span of four-sensed sub-human being, the life-span of five-sensed sub-human being. The soul that binds the life-span of the human being binds two types of life-span, namely, the human being born by agglutination of material particles, or the human being born in the womb. The soul that binds the life-span of celestial binds four types of life-span, namely, the life-span of Mansion gods, the life-span of Forest gods, the life-span of Luminous gods or the life-span of Empyrean gods.

Page #239

Bhagaval 5:3:62-63
1. Sutra 62
'Life-span' means the mass of material clusters constituting the 'life-span-determining karma', which can not be explained without a reference to the 'lifeform'. The soul binds the life-span-determining karma in accordance with its capacity to take birth in a particular life-form. There are four kinds of life-forms: 1. Infernal, 2. Sub-human, 3. Human, 4. Celestial. The different causes that produce the capacity to take birth in a particular life-form has been mentioned at many places in the scriptures.' In the present surra, the relationship of the life-span has been established with all the four types of life-form.
The life-span of the next birth is bound in the present birth with reference to following six aspects2
(1) Life-span bound as inalterable (except augmentation and reduction) in
its aspect of jäti (species), of birth according to sense-organsDetermination of one particular species out of the five.
(2) Life-span bound as inalterable in its aspect of gati (life-form)
1. (a) Bha. 8.425-428.
(b) Thāṇam, 4.628-631.
Bhāṣya
2. Panna. 6.118-123.
3. Ta. Su. Bha. Vr. 2.51.
Determination of one particular life-form out of the four.
(3) Life-span bound as inalterable in its aspect of sthiti (duration)
Determination of duration of the life-span.
(4) Life-span bound as inalterable in its aspect of avagāhanā (body)— Determination of body out of the two kinds viz. gross body or protean body.
(5) Life-span bound as inalterable in its aspect of pradesa (the number of indivisible units)-Determination of the number of pradesas or the material clusters of atoms or mass of matter.
(6) Life-span bound as in alterable in its aspect of anubhāga (the intensity of fruition) Determination of the intensity of the fruition of life-span (vulnerable and invulnerable)."

Text
5.63 sevam bhamte! sevam bhamte! tti.
That is so, O Lord! That is so, O Lord!
-: 215
-000

Page #240

Cauttho Uddeso
Section-4
Text
Chaumattha-kevalīnam saddasavaņa-padam 5.64 chaumatthe nam, bhamte! maņusse äudijjamāņāim saddāim sunei, tam
jahā--samkhasaddāņi vä, simgasaddāņi vā, samkhiyasaddāni vā, kharamuhisaddäni vā, poyāsaddäni vā, piripiriyāsaddäni vā, paņavasaddāni vā, padahasaddāņi vā, bhambhāsaddāņi vā, horambhasaddāni vā, bherisaddāņi vā, jhallarīsaddāni vā, dumdubhisaddāņi vā, tatāni vā, vitatāni vā, ghanāni vā, jhusirāni vā? hamta goyamā! chaumatthe nam maņusse āudijjamāṇāim saddāim sunei, tam jahā- samkhasaddāņi vā jāva jhusirāņi vä. tāim bhamte! kim putthāim sunei? aputthaim sunei? goyamā! putthāim sunei, no aputthāim, sunei. jäim bhamte! puthāim suņei tāim kim ogādhāim. sunei? anogädhäim. sunei? goyamā! ogādhāim sunei, no anogādhäim sunei. jāim bhamte! ogādhāim sunei tāim kim anamtarogādhāim sunei? paramparogādhāim sunei? goyamā! anamtarogādhāim sunei, no paramparogādhāim sunei. jāim bhamte! anamtarogādhāim sunei tāim kim anūim sunei? bādarāim sunei? goyamā! anūim pi sunei, bādarāim pi sunei. jāim bhamte! anūim pi sunei bädarāim pi sunei tāim kim uddham sunei? ahe sunei? tiriyam sunei? goyamā! uddham pi sunei, ahe vi sunei, tiriyam pi sunei. jāim bhamte! uddham pi sunei ahe vi sunei tiriyam pi sunei tāim kim āim sunei? majjhe sunei? pajjavasāne sunei? goyamā! āim pi sunei, majjhe pi sunei, pajjavasāne vi suņei. jāim bhamte! āim pi sunei majjhe vi sunei pajjavasāạe vi suņei tāim kim savisae sunei? avisae sunei? goyamā! savisae sunei, no avisae sunei. jāim bhamte! savisae sunei tāim kim āņupuvvim suņei? aņānupuvvim sunei? goyamā! ānupuvvim sunei, no anānupuvvim sunei. jāim bhamte! ānupuvvim sunei tāim kim tidisim suņei jāva chaddisim sunei?
goyamā! niyamā chaddisim sunei. The Topic of the Hearing of sound by One with Veil of Ignorance and the Omniscient One
Does' a man with a veil of ignorance, O Lord! hear a sound produced by beating (an instrument) such as—the sound of a conch, the sound of a horn,

Page #241

Bhagavai 5:4:64
- 217 :the sound of a mini-conch, the sound of a drum, the sound of a big drum, the sound of a Vīņā (lute) fastened with two gourds at both the ends, the sound of a small drum or a taboret, the sound of a kettle-drum, the sound of a double drum, the sound of a large double drum, the sound of a drum, the sound of a cymbals, the sound of a large kettledrum, the sound of a stringed instrument, the sound of a non-stringed instrument, the sound of a bronze instrument, the sound of a wind instrument'. Yes, Gautama! a man with a veil of ignorance hears a sound produced by beating an instrument) such as the sound of a conch up to the sound of a 'wind instrument'. Does he hear, O Lord! those sounds which touch (the ear)? or does he hear those sounds which do not touch the ear? O Gautama! he hears the sounds which touch (the ear), he does not hear the sounds which do not touch. Does he hear, O Lord! those sounds which have entered into the soul-units or which have not entered into the soul-units? O Gautama! he hears those sounds which have entered into the soul-units and not those which have not entered into the soul-units. Does, he hear, O Lord! those entered sounds which have entered into the soul and situated immediately without gap, or situated remotedly? O Gautama! he hears those entered sounds which have entered into the soul and situated immediately without gap and not those which are situated remotedly. Does he hear, O Lord! those sounds entered into soul-units and situated immediately without gap which are only subtle or gross? O Gautama! he hears both the subtle and the gross. Does he hear, O Lord! those subtle or gross sounds situated at the top, or at bottom or horizontally? O Gautama! he hears those situated at the top, at bottom and also situated horizontally. O Lord! does he hear the initial or the middle or the end parts of those sounds situated at the top, bottom and horizontally? O Gautama! he hears the initial, the middle and also the end part of the sounds. O Lord! does he hear initial, the middle and end parts of those sounds which are the objects of his own sense-organ or which are the not objects of his own sense-organ? O Gautama! he hears the sounds that are the objects of his own sense-organ; he does not hear the sounds that are not be objects of his own sense-organ. O Lord! does he hear the sounds that are the objects of his own sense-organ, in regular order or without regular order (at random)? O Gautama! he hears them in their proper order and not without any order, at random.

Page #242

-: 218 :
Bhagavai 5:4:64 O Lord! does he hear from three upto six directions those sounds that he hears in their proper order? O Gautama! he hears those sounds from six directions as a rule.
Bhāsya
1. Sutra 64
In the present dialogue, the process of hearing the sound has been explained. There are five objects of the sense-organs: touch, taste, smell, colour (also shape) and sound. The three sense-organs, namely, tactile, gustatory and olfactory (i.e., touch, tongue and nose) sense their objects which are bound with them and are in touch with them; the eye sees the object that is not in touch, the ear perceives the object that is in touch with it.' On this basis, these sense-organs have been classified as those that perceive their objects that are in touch, and those perceive their objects that are not in touch. There is no touch between the eye and its object, so the eye sees the object that is not in touch with it. The remaining four sense-organs perceive their objects, when they are in touch with them. Although there is touch between the ear and the material atoms and clusters of sounds, there is no feeling of them. But in the case of other three sense-organs, namely, touch, taste and smell, there is touch with the object as well as the feeling of the object. On this basis, the five sense organs have been divided into two classes: the first three (namely touch, taste and smell are called bhogi (feeling-producing) and the remaining two (eye and ear) are called kāmi (desire producing). The following are the fundamental conditions of the process of hearing:
1. The sound that is in touch with the soul-units in the auditory faculty can
be heard. 2. The sound which is situated in the same space-units as the soul-units can
be heard. 3. The sound which is situated in the same space-units as the soul-units
without any gap can be heard. 4. Both the subtle and gross sounds can be heard.
Here 'subtle' and 'gross' are relative. The material atoms in the sound cluster (speech cluster) have four touches only, and hence, they can not be heard. There is an explosion of the sound produced by the mouth of the speaker. In that explosion, many other material clusters possessed of infinite number of indivisible units, combining together, transform the sound clusters of four touches into those with eight touches. The resultant sound material clusters with eight touches become the object of the auditory sense-organ. Here 'subtle' does not mean subtle atom with four touches. Malayagiri has clarified the meaning of 'subtle' as the material clusters of a small number of indivisible units, and 'bādara' as meaning

Page #243

Bhagavai 5:4:64
- 219 :
the material clusters of a large number of indivisible units.? 5. All the three kinds of sound, namely, sound situated at the top, the bottom
and horizontally, can be heard. 6. The sound can be heard at all the three time-units, namely, beginning,
middle and end. The time appropriate for grasping the material clusters belonging to speech clusters (bhāşa dravya) is intra-hour in the maximum. The sound can become the object of hearing at the first time-unit, middle time-unit and last time-unit. There are waves of sound which flow. A wave begins at a particular place and ends after crossing some distance, giving rise to another wave that begins and ends at some distance. One can grasp all the three stages--the beginning, middle and the end of the
waves. 7. The sound which is object (svavișaya) of one's own sense-organ can be
heard. In the Pannavaņā, the distance of the object of hearing has been described as the innumerableth part of a breadth of a finger in the minimum and 12 yojanas in the maximum.' Malayagiri has given three meanings of the word 'object of one's own hearing' as the sound that is in touch with the ear, occupying the same space as one's soul and doing
so without a gap. But the first meaning is more appropriate. 8. In order (ānupuvvī)—Only those sounds which come in regular order to
the field of hearing can be heard; those coming out of order or by jump
cannot be heard. 9. The sounds from all the six directions-east, west, north, south, top and
bottom-can be heard. The reason is that the articulation of sound is possible for the mobile beings who exclusively inhabit only the central cord of the cosmos called "cord of mobile beings”. They hear sound from all the six directions as a rule. In the loka's central cord of mobile beings, it is possible for them to grasp the matter from all the six directions" (because the extreme top and bottom of the loka's central cord are
not inhabited by the mobile beings. See fig. in Bhāsya on 2.2-7). Semantics Drum (kharmuhi) -- It is a military drum. 2 Vīņā (piripiriya) - It is a typical Indian musical instrument like a lute or sitāra (like a guitar with a long neck and seven strings), with gourds on both ends. Among the musical instruments in the Southern India, there is mention of tamjorī vīņä and tambūrā. Tamjori vīņā is an important string instrument in south Karnataka music. There are two gourds in this instrument. In Southern India, tambūrā is used to provide basic tone to the music. It is somewhat different in shape from the tānapurā of north India. In the tambūrā, there is tumbā (gourd) made of wood, not natural tumbā. Tānpurā is sometimes also called tambūrā. There is a tānapurā with two tumbās in the museum at Madras.14 The tumbā in the tānapurā is arround at bottom and slightly flat at top. It is hollow inside, so the sound vibrates in it."

Page #244

-: 220 :
Bhagavai 5:4:64
Paņava - drum of the bhāndas (bhānda means a musical instrument according to Apte), small drum (a tabor or a taboret)."'Like mrdanga, panava (a tabor) is also a very ancient Indian musical instrument fastened by calf-skin on the head. Maharshi Bharata, in his Nātya-śāstra, has assigned a very important place to panava, after mrdanga, among such instruments. About the shape and size of panava, he has said, "It is sixteen angulas in length, concave in the middle, eight angulas in width, and at both the ends five ungulas in diameter. Its wood is '/angustha in thickness, and the diameter of the hollow inside is 4 angulas. Both the ends of the panava are fastened with soft calf-skin, tightened by thread, which is kept somewhat loose.”7 Pataha -- drum.! Bhambhā ----dhakkā'i.e., double drum or jayadhakkā20 (i.e., a double drum which is sounded on gaining victory in the battle). Horambha --a large double drum.2) Bheri --- nagadā, darkā-kettle-drum.22
Nagādā is made of a cup like bowl, made of earth or wood; it is struck with two pieces of sharp wood. It is also called nakārā. 23 According to one opinion, nagādā was a musical instrument used in mediaeval period, which was round in shape and was made of two weak iron cups of the same size, covered with the hide of goat or buffalo.24 Jhallari-Cymbals 25_-It is a folk-music instrument. It is concave-circular in middle. Two big size concave circular metal picces produce sound when they are clashed. It is called jhālurä in South India, which is like manjirā made of bronze and brass or any other beil metal. There is a hole in the centre, through which a thread or a string is passed, for holding the plates. It is played by the support of both hands.26 According to another opinion, metal circular pieces of 8 to 16 angulas in diameter are called jhāñjha. Any desirable tone can be produced by clashing the plates held in hands tightened by the threads. A small cymbal (or jhāñjha) is called mañjirā (or cymbalet). Mostly these instruments are used in hymnal prayers of gods/goddesses.27 Dundubhi — a large kettle-drum.2% The words from tata ...... up to śușira
There are four types of musical instruments: Tata ---stringed instruments such as vīnā and the like. Vitata - non-stringed instruments such as drum and the like. Ghana - bronze intruments such as cymbals and the like. Sușira - wind instruments such as flute and thelike.
The terms tata and vitata are differently explained in Tattvārtharājvārtika and Tattvārthabhāsya. 30 For a detailed consideration of the tones produced by the four kinds of musical instruments, see Thānum 2/112-119, 4/632, notes.
1. Namdi, sü. 54, gã. 4
puttham suņei saddam rūvam puna pāsai aputtham tu! gamdham rasam ca phāsam ca, baddhaputtham viyāgare il

Page #245

Bhagavai 5:4:64-65
2. Bha. 7.138,139.
3. Prajñā, Vụ. p. 363 — sprstandenuparedasamsprstaini.
4. Ibid, p.263-avagadhani atmapradesauḥ saha eka kṣetrāvisthitāni.
5. Ibid., p.263
anantarävagädhäni-avyavadhänenävasthinäni gṛhṇäti na paramparavagadhani, kimuktam bhavati? yesvätmapradeseșu yani bhāṣādravyānyavagadhani tairätmapradesaustänyeva grhnati na tvekadvitryätmapradeśavyavahitäni.
6. See Bha. Bhāṣya 1.19,20. 7. Prajña, Vr. p. 263
anunyapi-stokapradesanyapi gṛhṇāti badaranyapi-prabhūtapradesopacitanyapi, ihanutvabidaratve leṣameva bhāṣayogyānām skandhānām pradeśastokabahulyapikṣaya vyākhyāte.
8. Ibid, p.263yäni bhāṣādravyanyantarmuhūrtiam yāvad grahanocitāni tani grahanocittakalasya utkarṣato'ntarmuhürttapramāṇasyādāvapi prathamasamaye, madhyepi-dvitiyādişvapi samayesu, paryavasanepi-paryavasanasamayepi grhņāti.
9. Panna. 15.40.
10. Praja, Vr. p.264-svavisayan-svagocaran sprṣṭāvagädhänantarävagadhäkhyān gṛhṇāti. 11. Ibid, p. 264 - bhāṣako hi niyamāt trasanāḍyām anyatra trasakāyāsambhavat trasanāḍyām ca vyavasthitasya niyamat saddigagatapudgalasambhavat.
12. Bha. Vr. 5.34'kharamuhi'tti kāhalā.
13. (a) Ibid, 5.64"paripiriya'tti kolika puṇakāvanaddhamukho vadyavi seṣaḥ.
(b) A. Vṛ. p. 380-koliyakapuṭāvanaddhā vamśādinalikā.
14. Bharatiya Sangita me Vadyavṛnda, pp. 83,84,163.
15. Sangita Visärada, p.284.
16. Bha. Vr. 5.64 'panava' tti bhandapataho laghupataho vā.
17. Bharatiya Sangīta me Vadyavṛnda, p.7.
18. (a) Bha. Jo. 2.71.5-padaha artha dhola višeṣānī.
(b) Apte. Pataha - A kettle-drum, a wat-drum, drum, tabor.
19. (a) Bha. Vr. 5.64 'bhambhatti' dhakkā;
(b) Apte. Dhakka-double drum.
~: 221:~
20. Abhi. (Svopajňa Tīkā) 3.376-bhambhā jayaḍhakkaiva säramasya bhambhāsāraḥ.
21. Raja. Vr. p.126, Jīvā. Vṛ. p.266-horambha mahāḍhakkā.
22. Bṛhat Hindi Kosa- See, the word 'bherï'.
23. Sangīta Viśärada, p. 431.
24. Bharatiya Sangīta me Vädyavṛnda, p. 167.
25. Bha. Vr. 5.64-'jhallari' tti valayākāro vadyaviseṣaḥ.
26. Bharatiya Sangīta me Vādyavṛnda, pp. 86, 166.
27. Sangīta Visārada, p. 432.
28. Apte. dundubhi-A sort of large kettle-drum. 29. (a) Bha. Vr. 5.64 tatāni vīṇādivādyāni tajjanita sabdā api tataḥ, evamanyadapi, padatrayam, navaramayam viseṣastatādīnām -
tatam vīnādikam jñeyam, vitatam patahādikam I
ghanam tu kāmsyātālādi, vamšādi susiram matam II (b) Abhi. 2.200,201 ---
tatam viņā prabhetikam, tälapravṛtikam ghanam I vamsadikantu susiram, anaddham murajādikam II 30. (a) Ta. Rā. Vā. 5.24.
(b) Ta. Sū. Bhā. Vṛ. 5.24
Text
5.65 chaumatthe nam bhamte! manüse kim äragayäim saddaim suṇei? päragaydim saddaim sunei?

Page #246

- 222 :
Bhagavai 5:4:65-67
goyamā! āragayāim saddāim sunei, no pāragayāim saddāim sunei. Does,' O Lord! a human, with the veil of ignorance, hear sound that are within the reach of his senses or beyond them? Gautama! he hears the sounds which are within the reach of his senses and
not that which are beyond the senses. 5.66 jahā nam bhamte! chaumatthe manūse äragayāim saddäim sunei, no
pāragayāim saddāim sunei, tahā nam kevali kim manūse āragayāim saddäim sunei? pāragayāim saddāim sunei? goyamā! kevali nam āragayam vā, pāragayam vā savvadūramūlamanamtiyam saddam jānai-pāsai. Does, O Lord! the omniscient hears the sounds within the reach of the senses and also (beyond them) unlike a human with the veil of ignorance who hears the sounds within the reach of the senses and not those which are beyond them? O Gautama! the omniscient indeed transcendentally knows and sees the sounds that are within the reach of the senses or beyond them, and the sound
that are remotest, nearest and in the middle. 5.67 se kenatthenum bhamte! evam vuccai --- kevali nam āragayam vā pāragayam
vä savvadūramūlamanamtiyam saddam jānai-päsai? goyamā! kevalīnam puratthime nam miyam pi jānai, amiyam pi jānai. evam dāhine nam, paccatthime nam, uttare nam, uddham, ahe miyam pi jānai, umiyam pi jānai. savvam jānai kevali, savvam pāsai kevali. savvao jānai kevali, savvao pāsai kevali. savvakālam jānai kevali, savvakālam pāsai kevali. savvabhāve jānai kevali, savvabhāve pasai kevali. anamte nāne kevalissa, anamte damsane kevalissa. nivvude nāne kevalissa, nivvude damsane kevalissa. se tenatthenam goyamā! evam vuccaim-kevalī nam āragayam vā, pāragayam vā savvadūramülamanamtiyam saddam jāņai-pāsai. For what reason, O Lord! has it been said that the omniscient indeed transcendentally knows and sees the sounds that are within the reach of the senses or beyond them and the sounds that are remotest, nearest and in the middle? O Gautama! the omniscient transcendentally knows and sees the measurable (or countable) as well as the immeasurable (or uncountable) in the east. Similarly in the south, west, north, above and below, he transcendentally knows and sees the measurable as well as the immeasurable. The omniscient transcendentally knows and sees the all, he transcendentally knows and sees in all respects, he transcendentally knows and sees in all times, he

Page #247

Bhagavai 5:4:65-67
~: 223:~
transcendentally knows and sees all modes. His knowledge is infinite, hist vision is infinite, his knowledge is without any veil, his vision is without any veil.
For this reason, it is said, O Gautama! that the omniscient indeed transcendentally knows and sees the sounds that are within the reach of the senses or beyond them and the sounds that are remotest, nearest and in the middle.
Bhāṣya
1. Sūtras 65-67
In the present context, a line of distinction has been drawn between the soul with veil of ignorance and the omniscient soul that is pure and perfect, and free from the veil of ignorance. The soul with veil of ignorance hears the sound, but the omniscient soul simply knows it (but does not sensually hear it). The omniscient does not know through the senses, or any other media,' but he directly knows by the soul. He directly perceives the sound waves, independently of the medium of ear. It has on this ground been established that the omniscient only knows (as distinguished from hears) the sounds that are within or beyond the field of hearing. The soul, with the veil of ignorance, hears the sound by his ears, and so he can hear only those sounds which are only within the reach of his cars; he cannot hear those sounds which are beyond the field of his hearing.
Semantics
Aragayam-The sound which is within the reach of the sense-organ. Paragayam-The sound which is beyond the reach of the sense-organ. Savvadūramula-manamtiyam-The omniscient knows the sounds that are spatially remotest and that are spatially nearest and that are situated in the middle; temporally speaking, the sounds that are without a beginning and that are without an end.
The commentator has given two interpretations-one with respect to space and the other with respect to time. According to him, savvaduramula stands for both the remotest and the nearest; ananantikam stands for that which is not near and not far i.e. which is situated in the middle. Temporally, savvadūramüla stands for 'what has no beginning (anadi), and ananiiyam stands for 'what has no end".? Nivvude-Free from veils.
1. Bha. 5.208.
2. Bha. Vr. 5.65
savvadūramūlamaṇamtiyam' ti sarvathā dūram viprakṛṣṭam mūlam ca nikatam sarvaduramalam tadyogacchabdo'pi sarvadiramülo'tastam atyartham düravarttinamatyantäsannam cetyarthaḥ antikam-sannam tannisedhädanantikam 'naño'lpärthatvät näntyantikam adūrāsannamityarthaḥ tadyogacchabdo pyanantiko'tastam athava savva'tti anena 'savvao samamta' ityupalaksitam. "dūramülam' ti andikamiti hrdayam. 'anamtiyam' ti anantikamityarthaḥ.
Text
Chaumattha-kevalīṇam hāsa-padam

Page #248

~: 224:~
5.68 chaumatthe nam, bhamte! manuse hasejja vä? ussuyäejja va?
hamta hasejja vā, ussuydejja vā.
Bhagavai 5:4:68-71
The Topic of Laughter by One with Veil of Ignorance and the Omniscient One
Does' a man with veil of ignorance, O Lord! indulge in laughter? Does he indulge in excitement?
Yes, he does indulge in laughter and excitement.
5.69 jaha nam, bhamte! chaumatthe manuse hasejja vā, ussuyäejja vä, taha nam kevalt vi hasejja va? ussuyäejja va?
goyama! no inatthe samatthe.
Does an omniscient one, O Lord! indulge in laughter, does he indulge in excitement just like the one with a veil of ignorance?
Gautama! this is not possible.
5.70 se keṇathenam bhamte! evam vuccai-jahā ṇam chaumatthe maṇuse hasejja vä, ussuyäejja vā, no nam taha kevali hasejja vā? ussuyäejja vä?
goyamā! jam nam jīvā carittamohanijjassa kammassa udaenam hasamti vā, ussuyayamti vā. se nam kevalissa natthi, se teṇattheṇam goyama! evam vuccaijaha nam chaumatthe manuse hasejja va, ussuydejja vā, no nam taha kevali hasejja vä, ussuyāejja vä
For what reason has it been said, O Lord! that an omniscient one does not indulge in laughter and excitement just like the one with a veil of ignorance? Gautama! because the souls indulge in laughter and excitement on account of the udaya (rise) of conduct-deluding karma and because the omniscient one is devoid of such karma. Gautama! for this reason it has been said that an omniscient one does not indulge in laughter and excitement just like the one with a veil of ignorance.
5.71 jive nam bhamte! hasamane vä, ussuyamāņe vä kai kummapagadio bamdhai? goyama! sattavihabamdhae va, aṇṭhavihabamdhae va. evam jāva vemänie. pohattaehim jivegimdiyavajjo tiyabhamgo.
O Lord! how many types of karma does a soul bind when indulging in laughter and excitement?
Gautama! he binds seven types of karma, or eight types of karma. In this way it is to be spoken of upto the Empyrean (vaimäņika) gods. In the sutras, in which the jiva is in plural number, there are three alternatives everywhere, excepting the sutras for the jivas in plural' and the one-sensed beings: (1) All of the souls (in the 19 dandakas) bind seven types of karma. (2) All souls, (except one) bind seven types of karma and a single jiva binds eight types of karma.
(3) Some souls bind seven types of karma and some souls bind eight types of

Page #249

Bhagavai 5:4:68-71
- 225:
karma. There is only one alternative in the case of plurality of souls and one-sensed souls-all of them bind seven types and eight types of karma.
Bhāsya 1. Sūtras 68-71
There are two classes of conduct-deluding karma-passions and quasipassions. Quasi-passions stand for something like passions or auxiliary passions. The first type of quasi-passions is laughter. Siddhasenagani has mentioned many kinds of laughter--such as utprāsana (joking etc.).' The Tattvärtha Vārtika also has mentioned them.
Excitement is a kind of relish (rativedaniya). In the Uttarajjhayanāņi, it is said that renunciation of pleasure produces absence of excitement, resulting in the destruction of the conduct-deluding karma." 2. He binds seven types of karma ....... or eight types of karma
There are two broad division of karmika bondage. The binding of the lifespan-determining karma occurs only once in life time, so generally speaking there is the division of the binding of the seven types of karma. The division of the binding of the eight types of karma happens at the time of binding of the life-span determining karma. 3. The sūtras for the jīvas in plural (prthaktva sūtras)
The word 'prthaktva sutra' means—the sütra with a word in plural. In the sūtras when the word jīva is in the plural, there are three alternatives in the nineteen classes (dandakas), excepting the word jīva and the one-sensed beings (earth, water, fire, air and vegetation). Under the term jīva and the one-sensed beings, there are many souls, so there is only one alternative consisting of many souls binding seven types of karma and many souls binding eight types of karma. The constitution of three alternatives is made thus:
(1) All souls that bind seven types of karma.
(2) All souls (except one) bind seven types of karma and only one soul binds cight types of karma.
(3) Many souls bind seven types oi karma and many souls bind eight types of karma.
There exist laughter and excitement in the one-sensed beings such as earthbodied beings and the like. According to the Vrtti, laughter, excitement etc. are the consequences of the karma of past life. In the present life also (of one-sensed beings), laughter and excitement exist in dormant condition.
1. Ta. Sū. Bhā. Vr. 6.15 — utprāsanadīnābhilāşitā-kandarpopahāsanabahupralāpahāsaśīlatā
hāsyavedaniyasyāsravaḥ. 2. Ta. Rā. Vā. 6.14. 3. Ta. Sü. Bhā. Vị. 6.15 – vicitraparikridanaparacittāvarjanabahuvidharamanapīdābhāvadeśādyausu
kyapritīsañjananadini rativedaniyasya.

Page #250

-: 226 :
Bhagavai 5:4:71-75 4. Uttara. 29.30. 5. Bha. V. 5.71 - ppthivyādīnām hāsah prāgbhavika tatpariņāmādavaseya iti.
Text Chaumattha-kevalīnam niddā-padam 5.72 chaumatthe nam bhamte! manusse niddāejja vā? payalāejja vā?
hamtā niddāejja vā, payalāejja vā. The Topic of Sleep in One with the Veil of Ignorance and the Omniscient One
Does' the soul with the veil of ignorance, O Lord! undergo sleep? Does he undergo pracalā (i.e., sleeping while standing and walking)?
Yes, he does undergo sleep, he does undergo pracalā. 5.73 jahā nam bhamte! chaumatthe manusse niddāejja vā, payalāejja vā, tahā ņam
kevalī vi niddāejja vā? payalāejjā vā? goyamā! ņo inatthe samatthe. Does the omniscient soul, O Lord! undergo sleep and does he undergo pracalā just like the soul with the veil of ignorance? Gautama! this is not possible. 5.74 se kenathenam bhamte! evam vuccai-jahā nam chaumatthe manusse niddāejja
vä, payalāejja vä, no nam tahā kevali nidāejja vā? payaläejja vā? goyamā! jam nam jīvā darisanāvaranijjassa kammassa udaenam niddäyamti vā, payalāyamti vä. se nam kevalissa natthi, se tenatthenum goyamă! evam vuccai--jahā nam chaumatthe munusse nidāejja vā, payalāejja vä, no nam tahā kevali nidāejja vā, payalāejja vā. For what reason, O Lord! has it been said that unlike the soul with veil of ignorance who undergoes sleep and pracalā, the omniscient one does not undergo sleep and pracalā? Gautama! on account of the udaya (rise) of the perception-veiling (darśanāvaranīya) karma, the souls undergo sleep and pracalā; such rise of the karma is absent in the omniscient one. For this reason, it has been said that unlike the man with the veil of ignorance who undergoes sleep and pracalā, the
omniscient one neither undergoes sleep nor pracalā. 5.75 jīve nam bhamte! niddāyamāne vā, payalāyamäne vā kai kammapagadio bamdhai? goyamä! sattavihabamdhue vā, atthavihabamdhae vā. evam jāva vemānie. pohattiesu jīvegimdiyavajjo tiyabhamgo. How many types of karma does the soul, O Lord! bind while undergoing sleep or pracalā?

Page #251

Bhagavai 5:4:72-75
-227 :
Gautama! he binds seven types or eight types of karma ...... thus up to Empyrean (vaimāņika) gods, in the sūtras in plural number, there are always three alternatives, excepting the souls and the one-sensed souls (as in the sūtra no 5.71).
Bhāsya 1. Sūtras 72-75
In the present dialogue, a line of distinction has been drawn between the soul, with the veil of ignorance, and the omniscient one, on the basis of sleep. According to the doctrine of karma, the rising of darśanāvaraniya karma is the cause of sleep. According to Caraka, when the mind is tired and the sense-organs are inactive and detached from their respective objects, human being sleeps. The function of the darśanāvaraniya is to veil the sensual intuition. Sleep occurs when those sensual intuitions are veiled. One can see the similarity between the doctrine of karma and the view of Caraka regarding sleep.
According to modern medical science, the whole time of sleep can be divided into several cycles of sleep. A cycle of sleep of a person is round about 90 minutes (it means in a sleep of 7.5 hours, there will be such 5 cycles). Each cycle of sleep is divided into two parts—(i) The first part which is about 70-80% lasts for 70 minutes, and is called non-rapid eye movement (N. R. E. M.), (ii) the second part which is about 20 to 25% lasts for 20 minutes, and is called rapid eye movement (R. E. M.). The N. R. E. M. is a state of rest, and is divided into four states-(i) drowsiness or napping (ii) undoubtedly pure sleep (iii) & (iv) a deep state of sleep. The R. E. M. sleep can be termed as pseudo-sleep or false sleep, for in this state the person remains in sleep in spite of overactive or too much agitated state of brain. During this state, there is a rapid movement of the eyes. Generally, it is this state during which one dreams. The reasons of the rapid movement of the eyes is also that a person tries to follow what he sees in the dream, but because of the relaxed condition of the muscles of the body, the person himself does not make movement. Actually, it is a state of deep sleep. It is important for consolidation of the memory power. Generally, one does not remember the dreams one has during NREM state, but remembers those which occur during REM state.
There are several beliefs about the process of the origin of sleep. One remains awake on account of the agitative condition of the Raticular Activity System of the brain. When there is any hindrance in this agitation, the state of sleep occurs. Also, when the neurons of some portion of the brain, which release serotonin, becomes stimulated, sleep occurs. The cause of the REM sleep is the stimulation of locus serulius and situated in the pons of the brain and also of the noradrinergic neurons.?
1. Caraka, Sūtrasthāna, 21.35 -
yadā tumanasi klante karmātmānah klamänvitäh!
vişayebhyo nivartante tada svapiti mānavah II 2. Dainik Bhāskara, Jaipur, 4 September, 1997, an article on "Why sleeplessness occurs for the whole
night" by Shubakama Arya.

Page #252

-: 228 -
Bhagavai 5:4:76-77
Text Gabbhasāharana-padam 5.76 se nūņam bhainte! hari-negamesi sakkadūe itthígabbham saharamāne kim
gabbhão gabbham sāharai? gabbhão jonim sāharai? joņio gabbham sāharai? jonio jonim sāharai? goyamā! no gabbhāo gabbham sāharai, no gabbhão jonim sāharai, no jonio jonim säharai, parāmusiya-parāmusiya avvābāhenam avvābāham joņio gabbham
sāharai. The Topic of Transferance of the Embryo
Does' Hari-negamesī, the Messenger of Sakra, O Lord! while transferring the embryo from the body of a woman, transfers the embryo from the womb to the womb, or womb to vagina, or from vagina to womb, or vagina to vagina? Gautama! he does not transfer (the embryo) from womb to womb, nor from womb to vagina, nor from vagina to vagina, but he takes out the embryo from the vagina and places it in the womb of another woman by safely
manipulating its transfer manually, without causing any pain to the embryo. 5.77 pabhū nam bhamte! hari-negamesī sakkadüe itthīgabbham nahasiramsi vā,
romakūvamsi vā sāharittae vā? niharittae vä? hamtā pabhū, no ceva nam tassa gabbhasa kimci ābūhum vă vibāham vā uppāejjā, chavicchedam puna karejjā, esuhumam ca ņam sāharejja vā, nīharejja vā. Is Hari-negamesī, the Messenger of Sakra, O Lord! capable of taking out embryo (from the womb of the mother) and placing it in the womb of another woman) with the tip of his nail or with the pore of his hair respectively? Yes, he is so capable; and while doing it, he neither causes the embryo any kind of pain, slight or severe, nor dose he pierce the skin. Taking out the embryo from one womb and placing it into another womb is performed with such great expertise.
Bhāsya 1. Sūtras 76-77
In the present dialogue, there is description of the transference of the embryo. In the Antagadadasāo, we get an allusion to Hari-negamesí also. There Sulasā made an idol of Harī-negamesī and worshipped it. Hari-negamesī carried the newborn dead sons of Sulasā by his palms and deposited them near Devakī and carried away the just born alive sons of Devaks to Sulasā. From this, we get the information about the involvement of the god Hari-negamesī in the act of transferring the embryos or bodies of children. In the Ayūracūlā, there is mention of the transfer of the embryo of Mahāvīra, but there is no mention of Hari-negamesī there.? In the Pajjosanākuppo, there is description of the transfer of Mahāvīra's embryo, where god Hari-negamesī

Page #253

Bhagavai 5:4:76-77
- 229:
is mentioned.
In the Ayurvedika literature, Naigamesa is mentioned both as a god and a planet."
ajānanaścalāksibhruh kamarūpi mahāyaśāh.
bālam balapitā devo naigameşo'bhiraksatu.. In the Suśruta Samhitā, the Naigameșa planet is found created by Pārvatī. His face is like that of a ram. He is the protector of children and is an intimate friend of god Kārtikeya. Naigameşa has also been called pitrgraha (father planet). From the Ayurvedika literature, we can know the paediatrical practices of Naigamesa. But there we do not find any mention of carrying away or planting of embryo. In the modern times, the experiment in transplanting of embryos is in vogue. Semantics parāmusiya - by touching with hand; Hari-negamesī manually manipulated the transference of the embryo. avvābāhenam avväbāham -- without inflicting any pain. nahasiramsi - by the tip of the nail.
In the Rāyapasenaiyam, we find the mention of the gods having nails in the reference to 'ten nails on the folded palms of gods'.? In the Ovõiyam and Pannavaņā, we get also the mention of gods having hair on their body. sāharittae in order to insert. niharittae-in order to draw out." vibādhā - severe hurting. abadhā - nominal hurting. chaviccheda --- piercing the skin. esuhumam (yatsukşamam) — with such great manual dexterity or expertise (hastalaghava). This is an adverb of the verb “sāharejja vā nīharejja vā”.
1. Amta. 3.33-41. 2. A. Cülā. 15.56. 3. Pajjo, sū. 15-17. 4. Suśruta-samhita, Uttaratantra, adhyāya 36, sloka 11, p.668 - The above sloka is also found in Astānga Samgraha, with a slight variant:
ajānanascalāksibhrüh kāmarūpī mahāyaśā! bälam bālahito devo naigameso'bhiraksatu II
(Astänga Sangraha, Uttarasthāna, adhyāya 6, sutra 26, p.657). 5. Susruta-samhitā, Uttaratantra, adhyāya 37, śloka 6, p. 669
naigamesastu pārvatyā srsto mesänano grahah!
kumāradhārī devasya guhasyātmasamah sakhā Il 6. Susruta-samhitā, Uttaratantra, adhyāya 27, śloka 5, p. 660 -
navamo naigameşaśca yah pitrgphasamjñltah 7. Rāya. sū. 10 — dasanaham sirasāvattam. 8. (a) Ovā. 47
(b) Panna. 2.31. 9. Bha. Vr. 5.77-Samharttum - praveśāyitum. 10. Ibid, 5.77 - nirhartum - niskāśayitum.

Page #254

-: 230 :
Bhagavai 5:4:78-81
Text
Aimuttaga-Padam 5.78 tenam kālenam tenam samaenam, samanassa bhagavao mahāvīrassa amtevāsī
aimutte nāmam kumāra-samane pagaibhaddue pagaiuvasamte pagaipayanuko
hamūnamāyālobhe miumaddavasumpanne allīne viņie. The Topic of Atimuktaka
'In that age, at that time, there was a child ascetic, named Atimuktaka, a disciple of the Ascetic Lord Mahāvīra. He was gentle by nature, tranquil by nature, with attenuated anger, pride, deceit and greed, by nature, endowed
with softness and modesty, disciplined and humble. 5.79 tae nam se aimutte kumara-samane unnayā kayāi mahāvutthikāyamsi nivayamānamsi kakkhapadiggaha-rayaharanamāyāe bahiyā sampatthie vihārāe. Then, on some other day, when it was raining heavily, the child ascetic Atimuktaka went to the outskirts to ease nature, keeping his bowl and duster
in his arm-pit. 5.80 tae nam se aimutte kumara-samane vāhayam vahamānam pāsai, pāsittā mattiyāe pālim bamdhai, bamdhittā 'nāviyā me, nāviyā me' nāvio viva nāvamayam padiggahagam udagamsi pavvāhamāne-pavvāhamāne abhiramai. tam ca therā addakkhu. jeneva samane bhagavam mahāvīre teneva uvāgacchamti, uvāgacchittā evam vadāsievam khalu devānuppiyāṇam amtevāsī uimutte nāmam kumara-samaņe, se nam bhamte! aimutte kumara-samane katihim bhavaggahanehim sijjhihiti bujjhihiti muccihiti parinivvāhiti savvadukkhānam amtam karehiti? Then, the child ascetic Atimuktaka sees a brook flowing; having seen it, he erects a barrier of soil; having done so, he exclaims, pointing to his bowl, “this is my boat, this is my boat", and like a boatman, floats his bowl on water, and starts playing with it. The elderly monks marked him thus playing. They, then repaired to the Ascetic Lord Mahāvīra, and addressed him thus, "Thus, there is indeed, O Lord! the child ascetic named Atimuktaka, the disciple of the beloved of gods (i.e., Your Lordship!). The child ascetic, O Lord! after assuming how many births will be liberated, quieted, freed,
emancipated and make an end of all sufferings?” 5.81 ajjoti! samane bhagavam mahāvīre te there evam vayāsī-evam khalu ajjo! mamam amtevāsī aimutte nāmam kumāra-samane pagibhaddae jāva viņie, se nam aimutte kumāra-samane imenam ceva bhavaggahanenam sijjhihiti jāva amtam karehiti. tam mā ņam ajjo! tubbhe aimuttam kumāra-samanam hīleha nimdaha khimsaha garahaha avamannaha. tubbhe nam devunuppiya! aimuttam kumāra-samanam agilāe samginnaha, agilāe uvaginhaha, agilāe bhatteņam,

Page #255

Bhagaval 5:4:78-82
~:231:~
pāṇenam viņaenam veyāvaḍiyam kareha. aimutte nam kumāra-samane amtakare ceva, amtimasaririe ceva.
"O Noble Ones!" saying so, the Ascetic Lord Mahāvīra addressed the Elders thus: Thus, indeed, O Noble Ones! my disciple, the child ascetic, named Atimuktaka, is gentle by nature...... up to humble (as in 5.78). He, Atimuktaka, the child ascetic, will, in this very birth, be liberated..... up to sufferings (as in 5.80). Therefore, do not you, Noble Ones! disdain, despise, deprecate, censure and insult him. O you beloved of gods! accept the child ascetic Atimuktaka without any feeling of disgust, support him without any feeling of disgust, and serve him with food and drink with humbleness, without any feeling of disgust. The child ascetic Atimuktaka is destined to put an end to his mundane existence and is now in his last reincarnation.
5.82 tae nam te thera bhagavamto samaṇeṇam bhagavaya mahāvīreṇam evam vuttā samāṇā samaṇam bhagavam mahāvīram vamdati namamsati, aimuttam kumārasamaṇam agilãe samginhamti, agilae uvaginhamti, agilãe bhatteṇam pāṇeṇam vinaeṇam veyāvadiyam karemti.
Thus told by the Ascetic Lord Mahāvīra, those Lord Elders offer homage and obeisance to the Ascetic Lord Mahavira. They accept the child ascetic Atimuktaka without any feeling of disgust, offer him support without any feeling of disgust, and serve him with food and drink with humbleness and without any feeling of disgust.
1. Sūtras 78-82
The life of the child ascetic, Atimuktaka, is found delineated in the Amtagadadasão. The incident of floating the bowl as a boat in water, however, is not mentioned there. The Vṛtti says that the child ascetic, Atimuktaka, was ordained in his sixth year which is considered by the commentator as surprise. The Amtagaḍadasão does not mention the age of ordination of Atimuktaka. When he expressed his desire for ordination, his parents said him thus: 'O son! you are yet a child, unenlightened and ignorant of the monastic discipline"."
There is no doubt that Atimuktaka was ordained when he was a mere child. Semantics
agilā-without any feeling of disgust.
Bhasya
samginhaha-accept.
uvaginhaha-support.
amtakara-destined to put an end to birth and death.
amtimasariri caramasarīrī-destined to attain liberation in this very birth.
1. Amta. 6.15.
2. Bha. Vr. 5.78

'kumārasamaṇe' tti ṣadavarṣajātasya tasya pravrajitatvāt āha ca "chavvariso

Page #256

- 232 :
Bhagavai 5:4:78-85 pavvaio niggamtham roiūņa pāvayanam" ti, etadeva cāścaryamiha, anyathä varsāstakādārānna
pravajyā syāditi. 3. Amta. 6.15.91.
Text
Mahāsukkāgayadeva-panha-padam 5.83 tenam kālenam tenam samaenam mahāsukkāo kuppão, mahāsāmānāo vimānão
do devā muhiddhiyā jāva mahānubhāgā samnassa bhagavao mahāvīrassa amtiyam pāubbhūyā. tae nam te devā samanam bhagavam mahāvīram vamdati
namamsati, manasā ceva imam eyārūvam vāgaranam pucchamtiThe Topic of the Query of Gods Arriving from Mahaśukra Kalpa
'In that age, at that time, a pair of gods, possessed of great fortune up to great power (see 1.339), from Mahāsāmāna Vimāna of the Mahāśukra Kalpa, appeared before the Ascetic Lord Mahāvīra. They (the two gods) offered homage and obeisance to the Ascetic Lord Mahāvīra and mentally put him
the following query — 5.84 kati nam bhamte! devānuppiyānam amtevasiyāim sijjhihimti jāva amtam
karehimti? tae nam samane bhagavam mahāvīre tehim devehim manasā putthe tesim devānam manasā ceva imam eyārūvam vāgaranam vāgarei-evam khalu devānuppiyā! mamam satta amtevāsīsayāim sijjhihimti jāva amtam karehimti. tae nam te devā samanenam, bhagavayā mahāvīrenam manasā putthenam manasā ceva imam eyürūvam vāgaranam vāgariyā samanā hatthatuttacittamanamdiyā namdiyā pīimaņā paramasomanassiya harisuvasavisappamānahiyayā samanam bhagavam mahāvīram vamdittā namamsittā maņasā ceva sussūsumānā namamsamānā abhimuhā vinuenam pamjaliyadä pajjuvāsamti. “How many hundred of your disciples, O Lord! will be liberated ...... put an end to the sufferings (see 5.82)?” Then the Ascetic Lord Mahāvīra, thus mentally asked by the gods, mentally replied thus—"O beloved of gods! seven hundred disciples of mine will be liberated ....... sufferings (5.82)." Then those two gods, being thus mentally addressed, for their mentally put query by the Ascetic Lord Mahāvīra, were happy, pleased, composed, delighted and beatified. They were excited with excessive joy. They paid their homage and obeisance to Ascetic Lord Mahāvīra. Having offered obeisance and homage to him, they seated themselves in front of the Lord), intent on hearing the Lord, offering obeisance in humility
with folded palms. 5.85 tenam kālenam tenam samaenam samanassa bhagavao mahāvīrassa jetthe
amtevāsi imdambhūs nāmam anagāre jāva adūrasāmamte uddhamjāņū ahosire jhānakotthovague samjamenam tavasā appānam bhāvemāne viharai. tae nain tassa bhagavao goyamassa jhānamtariyāe vattamānassa imeyārūve ajjhatthie

Page #257

Bhagavai 5:4:85-86
233 :
cimtie patthie maņogue samkappe samuppajjitthā-evam khalu do devā mahiddhiyā jāva mahānubhägā samanassa bhagavao mahävirassa amtiyam pāubbhūyā, tam no khalu ahum te deve jānāmi kayarāo kuppão vā saggāo vā vimūnão vā kassa vā atthassa atthāe iham havvamāgayā? tam gacchūmi nam samanam bhagavam mahävīram vamdāmi namamsāmi jāva pajjuvāsāmi, imāim ca nam eyūrūvāim vāguraņāim pucchissāmi tti kattu evam sampehei, sampehettā utthāe utthei, utthetā jeneva samane bhagavam mahāvīre teneva uvāgacchai jāva pajjuvāsai. In that age, at that time, there was the ascetic named Indrabhūti, of Gautama lineage. He was seniormost disciple of the ascetic Lord Mahāvīra. He was seven standard cubits in height and possessed of a symmetrical quadrangularly built configuration, and (the first type of bone-structure, viz.,) vajra-rşabha-nārāca samhanana, i.e., his bone-joints were fastened together by a bony ring pierced by a bony nail. His complexion was yellowish white resembling a slender streak of gold left on touchstone and lotus-pollens. He was practising austerity that was rigorous, shining, blazing, intensive, awful, unrelenting and of inimitable quality, and sublime; he was observing unfaltering celibacy; he was endowed with yogic power of levitation, massive fiery power condensed in his body, complete knowledge of the Fourteen Books of the Early Lore; he was possessed of first four types of knowledge, and the potency of the knowledge of the combination of the letters. He was seated neither too near nor too far from the Ascetic Lord Mahāvīra, with his knees erect and head bent. He was engrossed in meditation cell, sublimating the self by means of self-restraint and austerity. At that time, there arose, in his state of interval between two meditation sessions, the following resolve that was internal, recollective, wishful and mental—'Thus, indeed, two gods, possessed of great fortune ...... great power (5.83), have appeared before the Ascetic Lord Mahāvīra; I do not indeed know those gods, from which kalpas or heavens or vimānas, or for what purpose, indeed, have they come here. So I should go to the Ascetic Lord Mahāvīra, offer him obeisance and homage ...... up to worship him. I should ask him these questions in such form.' Thinking thus, he ponders thus; having so pondered, he gets up in the posture of rising and, having risen, he repairs to the
place of Ascetic Lord Mahāvīra ...... up to worships him. (as in 1.10). 5.86 goyamādi! samane bhagavam mahāvīre bhagavam goyamam evam vayāsi--se
nūnam tava goyamā! jhāṇamtariyāe vattamānassa imeyārūve ajjhatthie jāva jeneva mumam amtie teneva havvamāgae, se nūnam goyamā! atthe samatthe? hamtā atthi. tam gucchāhi nam goyamā! ee ceva devā imāim eyārūvāim vāgaranāim vāgarehimti. Addressing Lord Gautama, 'O Gautama!', the Ascetic Lord Mahāvīra told

Page #258

-: 234:
Bhagavas 5:4:86-88
him thus: 'O Gautama! there arose, in your state of interval between two meditation sessions, such resolve that was internal, recollective, wishful and mental ...... and you immediately approached me; is it so, O Gautama? Yes, it is so. Then, go Gautama! these gods themselves will give answer of these queries
of yours in such form. 5.87 tae nam bhagavam goyame samaņenam bhagavayā mahāvīrenam abbhanunne
samāne samanam bhagavam mahāvīram vamdai namamsai, jeneva te devā teneva pahärettha gamaņāe. Then, thus permitted by the Ascetic Lord Mahāvīra, Lord Gautama offered homage and obeisance to the Ascetic Lord Mahāvīra and resolved to repair
to the place where those two gods were abiding. 5.88 tae nam te devā bhagavam goyamam. ejjamānam pāsamti, păsitta
hatthatutthacittamāna namdiyā pīimaņā paramasomanassiyā harisavasavisappamānahiyayā khippāmeva abbhutthemti, abbhutthettā khippāmeva abbhuvagacchamti jeneva bhaugavam goyame teneva uvāgacchamti jāva namamsittā evam vayāsi-evam khalu bhamte! amhe mahäsukkāo kappão mahāsāmānão vimāņão do devā mahiddhiyā jāva mahānubhāga samanassa bhagavao mahāvīrussa amtiyam paubbhūyā. tae nam amhe samanam bhagavam mahāvīram vamdāmo namamsāmo, vamdittā namamsittā manasā ceva imāim eyārūvāim vāgaranāim pucchămo---kai nam bhamte! devānuppiyānam amtevāsīsayāim sijjhihimti jāva amtam karehimti? tae nam samune bhagavam mahāvīre amhehim munasā putthe umhum manasă ceva imum eyārūvarn vāgaranam vāgarei-evam khalu devānuppiya! mama satta amtevāsīsayāim jāva amtam karehimti. tae nam amhe samanenam bhagavaya mahāvīrenam manasā ceva putthenam manasā ceva imam eyārūvam vāgaranam vāgariyā samānam bhagavam mahāvīram vamdāmo namamsāmo jāvu pajjuvāsāmo tti kattu bhagavam goyamam vamdati namamsamti, vamdittā namamsittā jāmeva disam paubbhūyā tāmeva disam padigayā. Then, those two gods found Lord Gautama, advancing towards them. Having found him, being happy, pleased, composed, delighted and beatified, and being excited with excessive joy, they quickly stood up, and having stood up, moved forward to welcome him. They reached the place where Lord Gautama had reached ...... up to having offered obeisance, they addressed him thus—"Indeed, O Lord! we, the two gods, possessed of great fortune...... up to great power (as in 1.339), appeared before the Ascetic Lord Mahāvīra, from Mahāsāmāna Vimāna of Mahāśukra Kalpa. We offered homage and obeisance to the Ascetic Lord Mahāvīra and mentally put him the query_How many hundred of your disciples, O Lord! will be liberated (as in 5.82) ...... up to put an end to the sufferings?' The Ascetic Lord Mahāvīra, thus mentally asked by us (the two gods), mentally replied us thus-'0

Page #259

Bhagavai 5:4:83-88
- 235 :
beloved of gods! seven hundred disciples of mine will be liberated ..... upto put an end to the sufferings'. Then, we, the two gods, being thus mentally addressed for our mentally put query by the Ascetic Lord Mahāvīra, paid our homage and obeisance to the Ascetic Lord Mahāvīra ...... upto we worship him’. Having said so, the two gods paid their homage and obeisance to Lord Gautama. Having paid homage and obeisance, they (the two gods) departed in the direction from which they had come.
Bhāsya
1. Sūtras 83-88
Mental dialogue quâ question and answer is a super-sensuous process. Any person can become a mental questioner and any other person can be a mental replier. There is nothing extra-ordinary in this process. But what is para-normal is to understand the mentally communicated query and on the other end to grasp the reply given by the replier at the mental level. The Lord was omniscient, so it was not difficult for him to know the query put at the mental level and give the answer mentally. The gods were possessed of clairvoyant knowledge, so it was possible for them to understand the answer communicated to them at the mental level.
The omniscient Lord has no psychic mind (bhāva mana), but he does possess the physical mind (dravya mana) which he exercises for communication. The psychical mind can be compared with the sensory nervous system, while the motor nervous system is comparable to the physical mind.
In Jain epistemology, yoga (i.e., activities of body, speech and mind) and upayoga (i.e., activities of consciousness) are considered to be separate phenomena. The former is in the form of the motor activities, while the latter is a cognitive process of sentience.
According to modern medical science, the sensory nerves carry out the cognitive (sensory) activities--the messages of sense-organs to the brain as well as the neuronal activities of the brain, which ultimately interpret the sensory message and result in sensory knowledge. On the other hand, the motor nerves are responsible for carrying out various muscular activities which result in physical activities of body. The speech activities are also regulated through the vocal cord's motor nerves.
The Omniscient (Kevali) does not use the sense-organs for cognitive activities; in the same way, the Omniscient does not use bhāva mind (mana) for cognitive activities. thus the bhāva mana in the form of cognitive activities is absent in the Kevali, but the Kevali does make use of the mind in the form of motor nerves' activities for carrying on the activities of mind and speech. As there is yoga in Kevali, he can do the activities of muscles-of body and vocal cords. Hence, there is the use of physical mind (dravya mana) in carrying out the activities of manoyoga, but this is quite different from the cognitive mind used in the cognitive activities. Also refer to Bhāşya on Bha. 5.100-102.
Semantics

Page #260

~: 236:~
Bhagavat 5:4:83-92
jhāṇamtariā— It is the interval between two meditation sessions. It is the period. between the end of one session and beginning of another.' vyākaraṇa-Exposition through question and answer.
1. Bha. Vr. 5.85,86-'jhanamtariye' tti antarasya-vicchedasya karaṇamantarikä dhyānasyantarikā dhyanantarika-arabdhadhyānasya samäptipūrvasyānārambhaṇāmityarthah
Text
Devāņam nosamjayavattavvayā-padam
5.89 bhamteti! bhagavam goyame samaṇam bhagavam mahāvīram vamdati namamsati jāva evam vayasi-deva nam bhamte! samjaya ti vattavam siya? goyama! no tinatthe samarthe, abbhakkhāṇameyam devāṇam.
The Topic of Designation of Gods as Non-restrained
'O Lord!" adressing the Ascetic Lord Mahavira, thus Lord Gautama offered his obeisance and homage to the Ascetic Lord Mahāvīra... up to (as in 2.34) he said thus-O Lord! is it proper to designate gods as restrained'? Gautama! this is not proper, because this is inappropriate designation of gods.
5.90 deva nam bhamte! asamjatä ti vattavvam siya?
goyama! no tinatthe samatthe. nitthuravayanameyam devānam.
Is it proper, O Lord! to designate gods as unrestrained?
Gautama! this is not proper, because this is a harsh designation of gods.
5.91 devā nam bhamte! samjayasamjayā ti vattavvam siya?
goyama! no tinatthe samathe, asabbhūyameyam devāṇam.
Is it proper to designate, O Lord! restrained-cum-unrestrained? It is not proper, O Gautama! because it is a false designation of god.
5.92 se kim khai nam bhamte! devā ti vattavvam siyā?
goyamā! devā ņam nosamjaya ti vattavvam siya?
Then how should the gods be designated, O Lord? They should be designated as non-restrained, O Gautama!
Bhāṣya
1. Sutras 89-92
In the present dialogue, there is discrimination between proper and improper languages. Human beings have been divided into three groups on the basis of restraint
and absence of restraint:

1. Unrestrained - devoid of restraint.
2. Restrained-cum-unrestrained - that is, a person who is partially restrained along with lack of restraint.

Page #261

Bhagavas 5:4:92-93
-: 237 :3. Restrained --- possessed of complete restraint.
Gods can not practise self-restrained or even partial self-restraint, so it would not be proper to designate them "self-restrained" or "restrained-cum-unrestrained". To call them "unrestrained" would amount to using harsh language; so, a new designation has been invented-gods are “non-restrained”. Such usage is neither unreal, nor harsh.
Text Devabhāsā-padam 5.93 devā nam bhamte! kayarāe bhāsāe bhāsamti? kayară va bhāsā bhāsijjamāṇī
visisati? goyamā! devā ņam addhamāgahäe bhāsāe bhāsamti. sā vi ya nam addhamāgahā bhäsā bhāsijjamāni visissati. The Topic of the Language of the Gods
In what language, O Lord!' do the gods speak? Which language acquires special significance, while being spoken? O Gautama! the gods speak in the Ardhamāgadhi language. The Ardhamāgadhi language acquires special significance, while being spoken.
Bhāsya 1. Sutra 93
Lord Mahāvīra delivered his sermon in the Ardhamāgadhi language.' Among the thirty-four supernormal qualities of the tīrthankara, it has been said that the Lord exposes his sermons in the Ardhamāgadhi language. In the present Sūtra, the Ardhamāgadhi language has been described as a language of gods. In the Vaidika literature, Samskrta has been designated as the language of gods. The designation of language of gods differs from tradition to tradition. The Vrtti has mentioned six kinds of languages: Prākrta, Samskrta, Māgadhi, Paiśācī, Sauraseni and Apabhramsa. According to the Vrtti, the language that exhibits the characteristics of both Prākrta and Māgudhi is Ardhamāgadhi. The Ardhāmagadhī language acquires a special significance while being spoken. This has not been explained in the Vrtti. One reason of the special significance may be due to its being the language of tīrtharkara, which has the power of being transformed into many dialects. The implication is that the language of the tirtharkara is adaptable to the dialects of the audience. The second quality is that it is the language of gods. The third quality is that it is the language of people.
1. Ovā. Su. 71-addhamāgahāe bhāsāe bhāsai-ariha dhammam parikahei. 2. Sama. 34.1. 3. Bha. Vs. 5.93—'addhamāgaha' tti bhāṣā kila şadvidhā bhavati, yadāha
"prākṣtasamskstamāgadhapiścācabhāṣā ca saureseni cal sastho'tra bhūribhedo desaviseşādapabhramśaḥ Il"

Page #262

~: 238:
Bhagavai 5:4:93-97
4. Ibid, 5.93- tatra māgadhabhāṣālakṣaṇam kiñcitkiñcicca prakṛtabhāṣālakṣaṇam yasyamasti särddham magadhya iti vyutpattyä'rddhamagadhīti.
5. Ovā. Sū. 71-sä vi ya nam addhamagaha bhasa tesim savvesim ariyamaṇariyanam appano samāsāe pariņāmenam parinamai..
Text
Chaumattha-kevalīņam nāṇabheda-padam
5.94 kevali nam bhamte! amtakaram vā, amtimasarīriyam vā jāṇai-päsai? hamtā jānai-päsai.
The Topic of the Difference between the Knowledge of the Person, with the Veil of Ignorance, and that of the Omniscient
Does' the omniscient, O Lord! know and see the person who will put an end to his worldly life and the person who is in his last corporeal incarnation? Yes, he knows and sees.
5.95 jahanam bhamte! kevali amtakaram va, amtimasaririyam vā jāṇai-pāsai, tahā nam chaumatthe vi amtakaram va, amtimasaririyam vā jāṇai-pāsai? goyama! no inatthe samatthe. soccä jänai-päsai, pamäṇato vä
Does the person, with the veil of ignorance, O Lord! know and see the person who will put an end to his worldly life and who is in his last corporeal incarnation like the omniscient one?
Gautama! this is not possible. The person, with veil of ignorance, can only know by hearing (from an authority), or by any other source of valid knowledge.
5.96 se kim tam soccā?
socca nam kevalissa vä, kevalisävagassa vä, kevalisäviyäe vä, kevaliuvāsagassa vä, kevaliuväsiyäe vä, tappakkhiyassa va tappakkhiyasävagssa vä, tappakkhiyasaviyäe vä tappakkhiyauvāsagassa va tapakkhiyauvasiyae vā. se tam
soccā.
What is the meaning of hearing (from an authority)?
Hearing means hearing from the omniscient, or from a monk-disciple of the omniscient, or from a nun-disciple of the omniscient, or from a male lay disciple of the omniscient, or from a female lay disciple of the omniscient, or from a self-enlightened, or from a monk-disciple of a self-enlightened, or from a nun-disciple of a self-enlightened, or from a male lay follower of a self-enlightened, or from a female lay follower of a self-enlightened. This is the meaning of 'hearing'.
5.97 se kim tam pamane?
pamane cauvvile pannatte, tam jahä-paccakkhe anumane ovamme ägame, jahä anuogadare taha neyavvam pamāṇam jāva teṇa param suttassa vi atthassa vi no attagame, no anamtarägame, paramparägame.

Page #263

Bhagaval 5:4:94-99
What is the other source of valid knowledge?
The other sources of valid knowledge are propounded to be fourfold, viz., direct perception, inference, analogy and scripture; these are to be explained as in the Anuyogadvāra Sūtra, starting from the topic of pramāņa (Source of Valid Knowledge)..... the topic that follows, viz, for the grand-disciples of the ganadharas (chief disciples of the jina) both the sutragama and arthāgama are neither the atmägama, nor anantaragama but only paramparāgama. 5.98 kevali nam bhamte! carimakammam vā, carimaṇijjaram vā jāṇai-pāsai? hamtā jāṇai-päsai.
Does the omniscient, O Lord! know and see the carama karma (last karmika resultant) and the carama nirjarā (last falling away of karmika particles) of the souls?
Yes, he knows and sees.
~:239:~
5.99 jahā ņam bhamte! kevali carimakammam vä, carimaṇijjaram vā jāṇai-pāsai, tahā nam chaumatthe vi carimakammam vā, carimaṇijjaram vā jāṇai-pāsai? goyama! no inatthe samatthe. soccā jāṇai-pāsai, pamāṇato vā. jahā ņam amtakareṇam ālāvago tahā carimakammeņa vi aparisesio neyavvo.
Does the person, with the veil of ignorance, O Lord! know and see the last karmic resultant and the last falling away of the karmic particles of the souls like the omniscient one?
Gautama! This is not possible. He can only know and see by hearing (from authentic persons) or from other sources of valid knowledge. The description of the last karmika resultant is to be known in toto just as in the dialogue. about a person putting an end to the worldly life.
Bhasya
1. Sutras 94-99
In the present dialogue, a line of distinction between a person, with the veil of ignorance, and the omniscient has been drawn.' The person, with the veil of ignorance, does not know and see the person in his last corporeal incarnation, or the last karmika resultant, or the last falling away of karmika particles. Only the omniscient knows and sees them.
Unlike the omniscient, the person, with the veil of ignorance, knows and sees indirectly by two means (1) hearing (from the omniscient or his immediate disciple who has heard from the omniscient), or (2) by any other source of valid knowledge. In the Jain scriptures, these sources of valid knowledge are classified in two ways-In Anuyogaddārāim, the sources of valid knowledge are four-direct perception, inference, analogy and scriptures. This classification is approved in the school of Nyaya philosophy. The author of the Anuogaddäräim, Aryarakṣita, was initially a scholar of Nyaya philosophy. When he became a Jain monk in his later life, he

Page #264

~: 240:~
Bhagavai 5:4: 94-99 introduced this classification in Jain philosophy. (See the topic on 'asocca' in Bha. 9.9-32)
The second way of classification of the sources of knowledge is found in the Nandi Sutra, which classifies knowledge as direct and indirect.
In the carlier Agamika period, five-fold classification of knowledge was in vogue, which were divided into two groups viz., mati and śruta as indirect, and the other three, via., avadhi, manaḥparyaya and kevala as direct. This classification of knowledge as direct and indirect is accepted by Umasvati in his Tattvärtha Sutra.
In early Jainism, the doctrine of five varieties of knowledge was dealt with in great detail. But later on, the doctrine of four pramanas of the Nyaya school was introduced in Jainism by Aryarakṣita, as noted alone. Later on, in the Tattävrtha Sutra, we find the earlier five kinds of knowledge, classified as pratyakṣa and paroksa, and brought in line with the general doctrine of pramāṇa in Indian logic.2
The Anuyogadvara's classification of four-fold pramāņa did not get an important place in the later Jain logical literature. The mention of fourfold pramana in the present canon needs scrutiny as to whether it found place in the time of Devarddhigani or was there from earlier times. Had Devarddhigani himself introduced them in the cannon, he should have mentioned pratyakṣa and paroksa as the the two sources of knowledge, which was the very fundamental mode of classification in Jainism.
Semantics
antakara antim sariri- for the concepts, see, Bhagavati Bhasya 5/78-82. carama karma-last karmika resultant. This is experienced in the last time-unit at the fourteenth spiritual state called ayogi or sailesi.
carama nirjară-last falling away of karmika particles; it is synchronous with the first time-unit of the state of siddha.2
kevali-śrävaka-a monk-disciple of omniscient. According to Vṛtti, śrāvaka means one who desires to hear the sermon of the omniscient.
kevali-upāsaka-he is not a śravaka, because he does not intend to hear the omniscient, being only a worshipper of the omniscient.' (Explanation given in the Vrtti needs further consideration. In Pali, the word sävaka is used for 'a monk', and upasaka is used for a lay follower). tatpäkşika-kevalipäkṣika. i.e. svyambuddha (self-enlightened). The term pakkhiye is a scriptural usage.
ātmāgama, anantaragama, paramparāgama-The tirthankara himself propounds the meaning. Therefore the attha i.e., 'meaning' is ātmāgama that is the essence of the canon revealed by the tirthankara. The essence embodied in language is the sutta composed by ganadhara. This satra is anantaragama because the tirthankara is the immediate source of it. The sutra is anantaragama for the disciples of ganadhara, and the attha (artha) is the paramparāgama for those disciples. Both the sutra and the artha are neither ātmāgama nor anantaragama but only the paramparagama for the grand-disciples of the ganadhara."

Page #265

Bhagavai 5:4:94-102
1. See Bha. 5.68-74.
2. Bha. Vr. 5.98-caramakarma yacchaileśīcaramasamaye'nubhūyate, caramanirjarā tu yattato'nantarasamaye jivapradesebhaḥ parisatati.
3. Ibid, 5.96-kevalinarmupüste yaḥ śravaṇānākāmkṣi tadupāsanamätraparaḥ sannasau kevalyupāsakaḥ. 4. Aņu. 551-ahavā āgame tivihe pannatte, tam jaha-attagame anamtarāgame paramparāgame. titthagarāṇam atthassa attāgame. ganaharanam suttassa attāgame, atthassa aṇamtarāgame. gaṇaharasīsāṇam suttassa anamtarāgame, atthassa paramparāgame. tena param suttassa vi atthassa vi no attāgame, no anamtarāgame paramparāgame.
Text
~: 241:~
Kevaliņam paṇiya-maṇa-vai-padam
5.100 kevali nam bhamte! pantyam maṇam vā, vaim vā dhārejjā? hamta dhārejjä.
The Topic of the Auspicious mind and speech of the Omniscient
Does' the omniscient, O Lord! hold (exercise) an auspicious mind and speech? Yes, he does.
5.101 jannam bhamte! kevalt paniyam maņam vā, vaim va dhärejjä, tanṇam vemāṇiyā devā jāṇamti-pāsamti?
goyama! authegiyā jāṇamti-pāsamti, atthegatiya na jāṇamti, na pāsamti.
Do the Vaimänika gods know and see that the omniscient hold (exercise) an auspicious mind and speech?
Gautama! some, among such gods, do know and see; there are others they do not know and see.
5.102 se kenaṇheṇam bhamte! evam vuccai-atthegatiyā jāṇamti-pāsamti, atthegatiya na jāṇamti-pāsamti, atthegatiya na jäṇamti, na pasamti?
goyamā! vemāṇiyā devā duvihā paṇṇattā, tam jahä-mäimicchadithiuvavaṇṇagā ya, amāisammadiṭṭhīuvavaṇṇagā ya. tattha nam jete māimicchadiṭṭhiuvavanṇagā te na jāṇamti ṇa pāsamti. tattha nam jete amaisammaditthuvavannaga te nam jāṇamti-pasamti.
se keṇattheṇam? goyamā! amaisammadiņhhi duvihā paṇṇattā, tam jahāaṇamtarovavaṇnagā ya, paramparovaṇnaga ya. tattha nam jete anamtarovavannagāte na jaṇamti na pasamti. tattha nam jete paramparovavannaga te nam jāṇamti-pāsamti.
se keṇatthenam? goyamā! paramparovavaṇṇagā duvihā paņṇattā, tam jahā— apajjattaga ya, pajjantagi ya. tattha nam jete appajjantaga te na janamti, no päsamti. tattha nam jete pajjattaga te nam jāṇamti-pāsamti.
se keṇattheṇam? goyamā! pajjattaga duvihā paņṇattā, tam jahā-aņuvauttā ya uvautta ya. tartha nam jete anuvauttä te na jāṇamti, na pāsamti. tattha nam jete uvautta te nam jāṇamti-pāsamti. se tenatthenam goyama! evam vuccaiatthegatiya janamti-päsamti, atthegatiya na jāṇamti, na păsamti.

Page #266

242 -
Bhagavai 5:4:100-102 For what reason it has been said, O Lord! that some, among such gods, do know and see, there are others they do not know and see? Gautama! the Vaimānika gods are of two kinds viz., born with deceitfulness and perverse view, born free from deceitfulness and with right view. Among them those who are with deceitfulness and wrong view do not know and see. Those who are free from deceitfulness and are with right view do know and see. For what reason? Gautama! those, free from deceitfulness and possessed of right view, are of two kinds, viz., those who are just born (that is, who are in the first samaya of birth), and those who are in the subsequent samaya (after birth). Among them those who are just born do not know and see. Those who are in the subsequent samaya do know and see. For what reason? Those who are in the subsequent samaya are of two kinds viz., undeveloped and developed. Those who are undeveloped do not know and see. Those who are developed do know and see. For what reason? Gautama! the developed Vaimāņika gods are of two kinds, viz., those who are intent (on knowing and seeing) and those who are not intent. Those who are not intent do not know and see. Those who are intent do know and see. For this reason it has been said that some among of Vaimāņika gods do know and see and some do not know and see.
Bhāsya
1. Sūtras 100-102
Munu-it is knowledge due to the annihilation-cum-suppression of the jñānāvarana and darśanavarana karma. The knowledge of the omniscient is due to the complete annihilation of these karma, so the omniscient has been designated as nosamjñinoasamjñi,' the implication being that the omniscient has nosamjñāmana. In the present dialogue, the existence of mana (mind) has been accepted in the omniscient. Mind is of two kinds-corporeal mind (dravya mana) and non-corporeal mind (bhāva muna). The corporeal mind is made of matter, the incorporeal mind is of the nature of knowledge. The omniscient has no non-corporeal mind, he has only the corporeal mind. In the present dialogue, it is the corporeal mind that has been described in omniscient.
The mind and speech are closely related. So, the question arises as to the possibility of the speech for the omniscient if he has no mind.
In the Viseşāvasyaka Bhäsya, it is pointed out that the delivered speech is preceded by mental thinking. According to Gomattasāra, the speech of a speaker who is possessed of only sensory knowledge is preceded by the activity of the

Page #267

Bhagavai 5:4:100-104
- 243 :mind. The activity of the mind has been only metaphorically accepted in the omniscient and the person of super-sensuous knowledge. In the Dhavalā also, this question has been discussed: if the omniscient has no mind, how could speech, which is the product of mind, be possible for him in the absence of mind? In reply, the author of Dhavalā asserts that speech is the product of knowledge and not mind." So, possibility of speech in omniscient can not be denied. See Bhä. on Bha. 5. 83-88. Semantics pranīya - most auspicious. māimicchäditthi amāisammaditthi -see Bhā. on Bha. 1.101.
1. (a) Panna. 31.4-manusā sanni vi asanni vi no sanni noasanni vi.
(b) Prajñā. Vr. pa. 534-kevali hi yadyapi manodravyasambandhabhäk tathāpi na tairasau bhūtabhavadbhāvibhāvasvabhāvaparyālocanam karoti, kintu kşiņasakalajñāna-darśanāvaraṇatvāt paryālocamanamantarenaiva kevalajñānena kevaladarśanena ca sāksätsamastam jānāti paśyati ca,
tato na sajñī, nāpyasajñi. 2. Vi. Bhā, gā. 3.72 Vr-manahpūrvakatvāt visistavacasah. 3. Go. Sā. Ji. gā. 228 (Jai. Si. Ko. Bhā. 1, p. 163)--
manasahiyaņam vayanam dittham tappuvvamidi sajogambil
utto manovayāreņimdiyanāņeņa hīņammi II 4. Şa. Kham. Dhavala, pu. 1, kham. 1, bhā. 1. sū. 123, p. 368-tatra manaso'bhāve tatkāryasya vacaso'pi
na sattvamiti cena na, tasya jñānakäryatvät.
Text
Anuttarovavāiyānam kevaliņā ālāva-padam 5.103 pabhū nam bhamte! anuttarovavāiyā devā tatthagayā ceva samānā ihugae
ņam kevaliņā saddhim ālāvam vā, samlāvam vā karettae?
hamtā pabhū. The Topic of Communication between the Omniscient and the Gods of the Highest Heavens
Is it possible, O Lord! for the gods of the highest heavens, from their abodes, to enter into dialogue and discussion with the omniscient, residing here?
Yes, they can. 5.104 se kenatthenam bhamte! evam vuccai-pabhū nam anuttaarovavāiyā devā
tatthagayā ceva samāṇā ihagaenam kevalinā saddhim ālāvam vā, samlāvam vā karettae? goyamā! jannamaņuttarovavāiyā devā tatthagayā ceva samānā atham vā heum vā pasiņam vā kāraṇam vā vāgaranam vā pucchamti, tannam ihagae kevali atham vā heum vā pasinam vā kāranam vā vāgaranam vā vāgarei. se tenatthenam goyamā! évam vuccai--pabhū ņam anuttaarovavāiya devā tatthagayā ceva samānā ihagaenam kevalinā saddhim ālāvam vā, samlāvam vā karettae.

Page #268

-: 244 :
Bhagavai 5:4:103-106 For what reason it has been said, O Lord! that the gods of the hightest heaven, from their abodes, are capable of entering into dialogue and discussion with the omniscient, residing here? Gautama! whatever import or reason or question or cause or exposition is asked by the gods in the highest heavens, from their abodes, is answered by the omniscient residing here. For this reason it has been said, O Gautama! that the gods in the highest heavens from their abodes are capable of entering
into the dialogue and discussion with the omniscient, residing here. 5.105 ja nnam bhamte! ihagae kevali attham vā heum vā pasiņam vā kāranam vā
vāgaranam vā vāgarei, tannam anuttarovavõiyā devā tatthagayā ceva samānā jāņamti-pāsamti? hamtā jāņamti-pāsamti. Do the gods in the highest heavens, from their abodes know and see the import or reason or question or cause or exposition made by the omniscient, residing here?
Yes, they know and see. 5.106 se kenarthenam bhamte! evam vuccai-jannam ihagae kevali atham vā heum
vā pasinam vā kāranam vā vāgaranam vā vāgarei, tannam anuttarovaväiyā devā tatthagayā ceva sumānā jāņumti-päsamti? goyamā! tesim nam devānam anamtāo manodavvavagganão laddhāo pattāo abhisamannāgayão bhavamti. se tenatthenam goyamā! evam vuccai-jannam ihagae kevali attham vā heum vā pasinam vā kārunam vā vāgaranam vă vägarei, tannam anuttarovavāiyā devā tatthagayā ceva samāṇā jānamti-pāsamti. For what reason has it been said, O lord! that whatever import or reason or question or cause or exposition is made by the omniscient, residing here, can be known and seen by the gods of the highest heavens, from their abodes? Gautama! those gods have the capacity of acquiring, obtaining and getting possession of infinite number of material clusters fit for formation of mind (mental thoughts etc.). For this reason has it been said, O Gautama! that whatever import or reason or question or cause or exposition is made by the omniscient, residing here, is known and seen by the gods of the hightest heaven, residing in their abodes.
Bhāsya 1. Sūtras 103-106
In the present dialogue, the doctrine of psychical communication has been propounded. When any question arises in the minds of the gods of the highest heavens they, sitted in their abodes, enter into psychic dialogue and discussion with the Omniscient Lord residing in the human world. The Omniscient Lord answers their question at the mental level. The gods know the answer through the modes of

Page #269

Bhagavai 5:4:103-107
- 245 :the mental clusters in the Omniscient Lord. The Omniscient Lord does not possess non-corporeal mind but he exercises the corporeal mind. When the Omniscient Lord wants to convey anything there is vibration in his soul-units which attracts the mental (material) clusters?' The gods of the highest heavens know those modes of the mind. According to the Vrtti, the domain of their clairvoyance is the cosmic cord. Even the person whose domain of knowledge is innumerableth part of the cosmos is the capable of knowing the mental clusters so it should not be impossible for the gods to know the modes of the mind, because the domain of their knowledge is the entire cosmic cord.2
Srimajjayācārya in his hymn addressed to Nami, the twenty-first tīrthankara, has referred to the above topic. It is, “The gods of the highest heaven ask question to the jina (tirthankara) and the jina gives annswer to them; the gods know through their clairvoyance the answer given by the Jina. O Lord Naminātha! you are my beloved."
1. Şa. Kham. Dhavalā, Pu. 1, Kham. 1, Bhā. 1. Sū. 123, p. 368-jsvapradeśaparispandahenuno karma
janitasadtyastitvāpeksayā vā tatsattvānna virodhah. 2. Bha. Vr. 5.136yatsteṣāmavadhijñānam sambhinnalokanādīvisayam, yacca lokanādīgrāhakam
tanmanovarganāgrāhakam bhavatyeva, yato yo'pi lokasankhayeyabhāga visayo'vadhiḥ so'pi manodravyagrāhīyah punah sambhinnalokanādīvişayo'sau katham na manodravyagrāhī bhavisyati? isyate ca lokasankhayeyabhāgāvadhermanodravyagrähitvam, yadaha
samkhejja ma nodavve bhāgo logapaliyassa boddhavvo. 3. Choti Caubīsī, 21.5.
sura anuttara vimāņa nā sevai re, praśna pūcchyā uttara jina devai re! avadhijñāna karī jāna levai, prabhu naminātha jī mujha pyörä re il
Text
5.107 anuttarovavāiyā ņam bhamte! devā kim udiņamohā? uvasamtamohā?
khīnamohā? goyamā! no udiņnamohā, uvasamtamohā, no khīnamohā. O Lord!' are the gods in the highest heaven with their deluding karma intensely arising, or suppressed, or annihilated? Gautama! they are with their deluding karma not intensely arising, but suppressed, not annihilated.
Bhāsya 1. Sutra 107
According to the Vrtti, the word 'deluding karma' stands for a conductdeluding karma concerning sex'. There are three states of the deluding karma, viz., (i) as rising, (ii) as suppressed and (iii) as eliminated. In the gods of the highest heaven, there is no intense rising of this karma, nor this karma is eliminated there, but the karma is in the state of suppression. Umāsvāti has characterized the Neck-dwelling gods and the gods of the highest heavens as devoid of sexual indulgence.

Page #270

- 246 -
Bhagavai 5:4:103-109
In them, the sex is very mild, so they are uninterruptedly absorbed in the bliss of meditation. They are satisfied with natural highest beatitude. As a result, there does not arise in them, the desire for attractive forms, tastes, smells, touch and sounds. This is found mentioned in the Pannavanā? also.
The expression 'suppressed delusion' in the present dialogue has a relative import, because even in the gods of the highest heavens, the delusion is not absolutely suppressed as in the case of the 11th state of spiritual development, viz., "suppressed delusion (upasanta-moha)" on the ‘ladder of suppression', but it remains suppressed to some extent.
1. Ta. Sü. Bhā. Vr. 4.10--pare apravīcārāh-avidyamānapravīcārāḥ apravīcäräh, kalpopannebhyah pare
ye devā graiveyakavāsino'nuttaravimānaväsinaścāpravïcārā bhavanti, alpasanklesatvāddhetorantahśuddhatvāt ca, te svasamadhijameva sukhamupabhunjate, adhikataram caiņām tad bhavatyalpamohatvāt kāyakleśarahitam, svasthāh pratanukamohanīyakarmapatalānuranjita svarūpatvāt mandadevāgnitvācchītībhūtāh pancavidhāh pravicārāḥ rūparasagandhasparśaśabdāḥ pravicārāhetavo manoharāh kärane kāryopacārādhyāropāduktāḥ tatsamudāyajādapi sukhaviśeşād parimitagunaprītiprakarsa bahugunaprītiprakarsayujah paramasukhatıpta eva bhavanti. durlabham hi tadrk samsäre sukhamanyanivasesu śabdādi visayanirapekṣatvāt sahajam atastenajanmaprabhrtyā sthitikṣayāt satatameva trptāsta
iti. 2. Panna. 34.18-gevejjaanuttarovaväiyā devā apariyāragā. 3. Bha. Vp. 5.107—'udinnamoha' tti utkatavedamohanīyāḥ 'uvasamtamoha' tti anutkațavedamohanīyāḥ
paricāraņāyāḥ kathañcidapyabhāvāt, na tu sarvathopaśāntamohāh upaśamasrenesteṣāmabhāvāt 'no khīņamohal tti kşapakaśrenyā abhāvāditi.
Text Kevalīņam imdiyanāņa-nisedha-padam 5.108 kevali nam bhamte! āyānehim jānai-pāsai?
goyamā! no tinatthe samatthe. The Topic of the Absence of Sensory Knowledge in the Unveiled (Omniscient) Lords
Does' the unveiled (omniscient) lord, O Lord! know and see through the external media (such as senses, instruments, etc).
Gautama! this is not consistent. 5.109 se kenatthenam bhamte! evam vuccai-kevali nam āyānehim na jānai, na pāsai? goyamā! kevali nam purathhime nam miyam pi jānai, amiyam pi jānai. evam dāhine nam, paccatthime ņam, utture nam, uddham, ahe miyam pi jāņai, amiyam pi jānai. savvam jānai kevali, savvam pasai kevali. savvao jāņai kevalī, savvao pāsai kevali. savvakālam jānai kevalī, savvakälam pasai kevali. savvabhāve jāņai kevali, savvabhāve pāsai kevali. anamte nāne kevalissa, anamte damsane kevalissa.

Page #271

Bhagavai 5:4:108-109
- 247 :
nivvude nāne kevalissa, nivvude damsane kevalissa, se tenatthenam goyamā! evam vuccai-kevali nam āyānehim na jänai, na pāsai.. For what reason has it been said that the unveiled (omniscient) lord does not know and see through the external media? Gautama! it is because the unveiled (omniscient) lord knows both the finite and the infinite, in the Eastern direction, and so also in the southern, western, and northern directions and also upward and downward directions. (In meaning that the sensory media cannot know infinity in any direction). The unveiled (omniscient) lord knows all, sees all. The unveiled (omniscient) lord knows entire space in all directions sees entire space in all directions. The unveiled (omniscient) lord knows entire time' (past, present and future), sees entire time'. The unveiled (omniscient) lord knows all modes, sees all modes. Infinite is the knowledge of the unveiled (omniscient) lord, infinite is the intuition of the unveiled lord. Uncovered is the knowledge of the unveiled (omniscient) lord, uncovered in the intuition of the unveiled lord. Gautama! it is from this standpoint that has it indeed been said that unveiled (omniscient) lord does not know through sensory media, he does not see through sensory media.
Bhāsya 1. Sūtras 108-109
The main source of our knowledge is our senses. The external world is of the nature of touch, taste, smell, colour and sound, which can be known only through the senses; so we are only familiar with both-the sensory knowledge and the external world known through it, but not with the super-sensory knowledge and the world revealed in it.
The super-sensory knowledge has three varieties—clairvoyance, mind-reading and omniscience. The person possessed of super-sensory knowledge directly knows the objects. He does not need the services of the sensory media. Sensory knowledge is veiled, whereas the omniscience is absolutely unveiled and as such the latter knows both the finite and the infinite world. Omniscience has been propounded from four standpoints, viz.,
(i) Substance-e.g., the proposition savvam jānai. (ii) Space—e.g., the proposition savvao jäņai. (iii) Time-e.g., the proposition savvakālam jänai.
(iv) Modes-e.g., the proposition savvabhäve jāņai.! In the Tattārtharājavārtika and Dhavalā, the question is posed that if the omniscient does not have the sensory instruments, why has he been designated as

Page #272

-: 248 :
Bhagavai 5:4:108-111
possessed of "five senses." The reply given is that his five senses are inactive or defunct, because the omniscient does not need their utilization. Omniscience and the senses can not function simultaneously.? Semantics ādana - the word ādāna has many meanings such as-karmika inflow, possessions, etc.. Because etymologically the word means 'grasping of anything', 'grasping' here means the knowledge of the objects', ādāna stands for the external media such as the sense-organs, other instruments, etc.? mitam, amitam --- The scope of the sensory organs is finite, while that of omniscience is infinite. By the sensory-organs or any instruments, the infinite substance, space, time and mode cannot be comprehended. It is only the omniscience that can know the infinite substance, space, time and mode.
1. See Nandi Sū. 33. 2. (a) Ta. Rā. Vā. 1.30–ārşehi sayogyayogikevalinoh pañcendriyatvam dravyendriyam prati uktam
na bhāvendriyam prati. (b) Sa. Kham. Dhavalä, pu. 1, kham. 1, bhā. 1. sū. 36, p.263—kevalinām nirmülato vinastāntarangendriyānām prahatabāhyendriyavyāpārāņām bhāvendriya-janitadravyendriyasattvāpekṣayā pañcedriyatvapratipldanāt. 3. Bha. Vr. 5.108--ādīyate grhyate'rtha ebhirityādänāni—indriyani.
Text
Kevalīnam jogacamcalayā-padam 5.110 kevali nam bhamte! assim samayamsi jesu āgāsapadesesu hattham vā pāyam
vā bāham vā üruin vā ogāhittānam citthati, pabhū nam kevali seyakälamsi vi tesu ceva āgāsapadesesu hattham vā pāyam vā bāham vā ürum vā ogāhittānam citthattae?
goyamā! no tinatthe samatthe. The Topic of the Fluxon due to Activity of the Body of the Unveiled (Omniscien) Lords
Will' it be possible, O Lord! for the unveiled (omniscient) lord, to occupy in future those same space-points by his hands, feet, arms or thigh that were occupied by him in the past? Gautama! this is not possible. 5.111 se kenatthenam bhamte! evam vuccai-kevali nam assim samayamsi jesu
āgāsapudesesu hattham vā pāyam vā bāham vā ūrum vā ogahittānam citthati, no nam pabhū kevali seyakälamsi vi tesu ceva āgāsapadesesu hattham vā pāyam vā bāham vāūrum vā ogāhittānam citthattae? goyama! kevalissa nam vīriya-sajoga-saddavvayāe calāim uvakaranāim, bhavamti. calovakarunatthayāe ya nam kevali assim samayamsi jesu ūgāsa

Page #273

Bhagavai 5:4:110-111
- 249:
padesesu hattham vā pāyam vā bāham vā ūrum vā ogāhittānam citthati, no nam pabhū kevali seyakālamsi vi tesu ceva ägāsapadesesu hattham vā pāyam vā bāham vā ūrum vā ogāhittānam citthattae. se tenatthenam goyamā! evam vuccai—kevalī nam assim samayamsi jesu āgāsapadesesu hattham vā pāyam vă bāham vă urum vā ogāhittānam citthati, no nam pabhū kevali seyakālamsi vi tesu ceva āgāsapadesesu hattham vā pāyam vā bāham vāūrum vā ogāhittānam citthattae. For what reason, O Lord! has it been said that it will not possible for the unveiled (omniscient) lords to occupy in future those same space-point by his hands, feet, arms or thigh that were occupied by him in the past? Gautama! the limbs of the unveiled (omniscient) lord are in flux, because of the substance of the limbs are in flux due to the release of activity on account of the elimination (kşaya) of the energy-obstructing karma. On account of the flux of his limbs, it is not possible for the unveiled (omniscient) lord to occupy in future the same space-points by his hands, feet, arms and thighs that were occupied by the limbs-hands, legs, arms or thighs. Gautama! it is for this reason that it has been said that it would not be possible for the unveiled (omniscient) lord to occupy in future those same space-point by his hands, feet, arms or thigh that were occupied by him in the past?
Bhāsya
1. Sūtras 110-111
In the present dialogue, knowledge has been distinguished from energy. In the unveiled (omniscient) lord, there are infinite knowledge and infinite energy. The body is the medium of the expression of energy. Energy arises from body. From energy arises activity of mind, speech and body.' When the unveiled (omniscient) lord places his hands, feets etc. on the ākāśa-pradeśas (space-points), he knows those space-points, but on account of energy, activity and material flux he can not put his hands, feets, etc. on those very space-points. Heraclitus propounded the doctrine of flux. He said "Into the same river we go down and we do not go down, for into same river no man can enter twice, ever it flows in and flows out." Of course this explains the flux of the stream. But in the present dialogue, the flux of the body has been explained. Semantics vīriya-sajoga-saddavvayāe-Abhayadevasūri gives three meanings of this compound-(i) the existing substance of soul, (ii) own substance, (ii) connected with the clusters of mind etc..?
In the discussion of bondage of gross body, we find the compound vīriyasajoga-saddavvayāe. Here, Abhayadevasūri has explained dravya as matter of a special kind. In the present context it will be proper to explaine dravya as matter. In the Tattārtha Bhāsya, we find compound apāyasadravyatayā. Siddhasenaganī

Page #274

-: 250 :
Bhagavui 5:4:110-113 has explained saddravya as 'sobhana dravya'-samyaktva dalika'. Here also the meaning of dravya is pudgala.? Saddravva can also be explained sa-dravya. Here sa is appropriately connected with yoga and dravya.
1. Bha. 1.143,144. 2. Pāścātya Darśankā Aitihāsika Vivecana, p. 19. 3. Bha. Vr. 5.111--vīryam-vīryāntarāyakşayaprabhavāśaktiħ tatpradhānam sayogam-mānasādivyāpārayuktam yatsad-vidyamānam dravyam—jīvadravyam tattathā, vīryasadbhāve'pi jīvadravyasya yogānvinā calanam na syāditi, sayogaśabdena saddravyam viseșitam, saditi višeşanam ca tasya sadä sattāvadhāraṇārtham, athavā svam—ātmā, tadrūpam dravyam svadravyam tataḥ karmadhārayah, athavā vīryapradhānah sayogo-yogavān vīryasayogah sa cāsau saddravyasca—manah prabhrti varganāyukto vīryasayogasaddravyastasya bhāvastattā tayā hetubhūtayā. 4. Bha. 8.369. 5.Bha. Vp.—santi-vidyamānāni dravāni- tathāvidhapudgalā yasya jīvasyāsau saddravyah vīryapradhānaḥ sayogo vīryasayogah. sa cāsau saddravyasceti vigrahastadbhāvastattā, tayā vīryasayogasaddravya tathā, savīryatayā sayogatayā saddravyatayā jīvasya. 6. Ta. Bhā. 1.11-nitittāpekṣatvāt apāyasaddravyatayā matijñānam. 7. Ts. Sü. 1.11-saddravyamiti sobhanāni dravyāņi samyaktvadalikāni.
Text Coddasapuvvīnam sāmattha-padam
5.112 pabhū nam bhamte! coddasapuvvi ghadão ghadasahassam, padāo pudu
sahassam, kadāo kadasahassam, rahāo rahasahassam, chattao chattasahassam, damdāo damdasahassam, abhinivvattettā uvadamsettae?
hamtā pabhū. The Topic of the Ability of the Monk, possessed of the Knowledge of Fourteen Pūrvas
O Lord!' is the monk, possessed of the knowledge of fourteen pūrvas, capable of producing and exhibiting a thousand jars out of a single jar, a thousand pieces of 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 single umbrella and a thousand wands out of a single wand?
Yes, Gautama! he is so capable. 5.113 se kenatthenam pabhū coddasapuvvī jāvu uvadainsettae?
goyamā! codassupuvvissa num anamtāiin davvāim ukkāriyābheenam bhijjamāņāim laddhāim pattāim abhisumannāgayāim bhavamti. se tenatthenam goyamā! evam vuccai---pabhūņam coddasupuvvī ghadāo ghadasahassam, padāo padasahassam, kadāo kadasahassain, rahão rahasahassam, chattāo chattasahassam, damdão damdasahassam, abhinivvattettā uvadamsettae. What is the reason that a monk, possessed of ..... up to capable of producing and exhibiting ...... up to wand? Gautama! the monk, possessed of knowledge of fourteen pūrvas, have

Page #275

Bhagavai 5:4:112-113
- 251 :
acquired power to produce and exhibit infinite objects by dint of what is called utkārikā-bheda. He has attained this power, which is at his disposal. It is for this reason, O Gautama! it has been said that the monk, possessed of the knowledge of fourteen pūrvas, is capable of producing and exhibiting a thousand jars out of a single jar, a thousand pieces of 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.
Bhāsya 1. Sūtras 112-113
In the present dialogue, the doctrine of the power of producing thousand of similar objects from a single object has been propounded. This doctrine is called utkārika (utkārika-bheda).' In the Pannavaņā, five varieties of splitting up has been mentioned (1) khandabheda (breaking into pieces) (2] pratara bheda (separation into layers) [3] cūrņikā bheda (pounding) (4) anutaţikā bheda (left as on the muddy bottom of a pond (5) utkarikā bheda (splitting). It is like the release of caster seeds from the pod like different cluster of atoms release from a single cluster of atom.?
The process of utkarikā-bheda is known to the monk with the knowledge of fourteen pūrvas through his srutajñāna. By means of that process, the accomplished monk can produce many similar objects from a single object.
Patañjali has described eight supernormal powers, viz., [1] subtle body (animā) [2] light body (laghimā) [3] huge body (mahimā) [4) touching anything at any distance (prāpti) [5] walking at will (prākāmya) [6] subjugating all creatures [7] lordship of all creatures [8] yatrakāmāvasāyitva." Isitrtva is capable of the creation, destruction and configuration of the material entities. The accusation of the super normal power animā etc. is possible by conquering by material element. The process of the material elements is given in the sūtra sthülasvarūpasūksmūnvayarthavattvasamyamād bhūtajayah. Semantics Labdha ---the clusters of atoms spliting up are known. Patta (prāpta) - grasped. Abhisamanvāgata -- their transformation jar etc..
1. Bha. Vị. 5.113–iha cotkārikābhedagrahaņam taddhinnānāmeva dravyāņām vivaksitaghatādinispādana sāmarthyamasti nānyesām. 2. Panna.11.73-79. 3. Bha. Vr. 5.113--tannotkārikābhedena bhidyamānāni ‘laddhāim'tti labdhivišeşādgrahanavićayatām gatāni 'pattāim tti tata eva grhītāni abhisamannāgayāim'tti ghatādirudapena parināmayitumarabdhäni tatastairghata sahastrādi nirvarttayati, āhārika śarīravat nirvartrya ca darśayati janänäm. 4. Pā. Yo. Da. 3.45—tato'nimadiprādurbhāvah kāyasampattad dharmānabhighātasca, 5. Ibid., 3.45 Bhāsya-isitstvam teşām prabhavāpyaya vyūhānämīște. 6. Ibid., 3.44.

Page #276

- 252:
Bhagavai 5:4:114
Text
5.114 sevam bhamte! sevam bhamte! tti.
That is so, O Lord! That is so, O Lord!
-000

Page #277

Pamcamo Uddeso
Section-5
Text Mokkha-padam 5.115 chaumatthe nam bhamte! manūse tīyamanamtam sāsayam samayam keva
lenam samjamenam, kevalenam samvarenam, kevalenam bambhaceraväsenam, kevalahim pavayanamāyāhim sijjhimsu? bujjhimsu? muccimsu? parinivväimsu? savvadukkhānam amtam karimsu? goyamä! no inatthe samatthe. jahā padhamasae cautthuddese ālāvagā tahā neyavvā jāva alamatthu tti vattavvam siya. The Topic of Liberation
Did' a veiled human being, O Lord! in the infinite eternal past, get liberated, quieted, freed, emancipated and make an end of all sufferings by purest self-restraint, purest inhibition, purest celibacy and purest scriptural matrices? No, this is not possible, O Gautama! here the dialogues of the first Sataka, Section IV (Sūtras 201-209) are to be inserted.
Bhāsya 1. Sutra 115 See Bhāsya on Bha. 1.200 to 210.
Text Evambhūya-aņevambhūya-vedaņā-padam 5.116 annautthiyā ņam bhamte! evamāikkhamti jāva parūvemti--savve pāņā savve
bhūyā savve jīvā savve sattā evambhūyam vedanam vedemti. The Topic of Karmic Experience, corresponding to the Karma bound (in the Past)
The heretics' O Lord! say thus ..... up to propound thus-all living beings, all souls, all sentient beings or all animate substances experience feeling that
is corresponding (to the karma bound in the past). 5.117 se kahameyam bhamte! evam?
goyamā! jannam te annautthiyā evamäikkhamti jāva save sattā evambhūyam vedanam vedemti. je te evamāhamsu, miccham te evamahamsu. aham puna goyamā! evamāikkhāmi jāva parūvemi atthegaiyā pāņā bhūyā jīvā sattā evambhūyam vedenam vedemti, atthegaiyā pāņā bhūyä jāvā sattā anevambhūyam vedanam vedemti.

Page #278

- 254:
Bhagavai 5:5:117-120 How is that (statement of the heretics)? Gautama! the statement of the heretics that all living beings etc. experience feeling that is corresponding (to the karma bound in the past) is false. O Gautama! I however say thus ...... up to propound thus: there are some living beings etc., who experience feeling that is corresponding to the karma bound in the past). But there others who experience feeling that is not
corresponding (to the karma bound in the past). 5.118 se kenatthenam bhamte! evam vüccai--atthegaiyā pāņā bhūyā jīvā sattā
evambhūyam vedanam vedemti, atthegaiyā pānā bhūyä jīvā sattā aṇevambhūyam vedanam vedemti? goyamā! je nam pāņā bhūyā jīvā sattā jahā kaļā kammā tahā vedanam vedemti, te nam pāņā bhūyā jīvā sattā evambhūyam vedenam vedemti. je nam pāņā bhūyā jīvā sattā jahā kaņā kammā no tahā vedaṇam, vedemti, te nam pāņā bhūyā jīvā sattā anevambhūyam vedanam vedemti. se tenatthenam, goyama! evam vüccai atthegaiyā pāņā bhūya jīvā sattā evambhūyam vedanam vedemti, atthegaiyā pāņā bhūyā jīvā sattā anevambhūvam vedanam vedemti. For what reason it has been said, O Lord! that there are some living beings etc. who experience feeling that is corresponding (to the karma bound in the past) but there are others who experience feeling that is not corresponding (to the karma bound in the past)? Gautama! the living beings etc. who experience their karma exactly as they bound experience feeling that is corresponding (to the karma bound in the past). The living beings etc., who do not experience feeling that is corresponding to the karma that they bound, experience non-corresponding feeling. For this reason Gautama! it is said that there are living beings etc., who experience corresponding feeling and there are living beings etc. who
experience non-corresponding feeling. 5.119 neraiyā nam bhamte! kim evambhūyam vedanam vedemti? anevambhūyam
vedanam vedemti? goyamā! neraiyä nam evambhūyam pi vedanam vedemti, anevambhūyain pi vedanam vedemti. Do the infernals, O Lord! experience corresponding feeling, or non-corresponding feeling? Gautama! the infernals experience corresponding feeling as well as non
-corresponding feeling. 5.120 se kenatthenam bhamte! evam vuccai neraiyā nam evambhūyam pi vedanam
vedemti, anevambhūyam pi vedanam vedemti? goyamä! je nam neraiyā jahā kadā kammā tahā vedanam vedemti, te nam neraiyā anevambhūyam vedanam vedemti. je nam neraiyā jahā kadā kammā no tahā vedanam vedemti, te nam neraiyā anevambhūyam vedanam vedemti, se tenatthenam.

Page #279

Bhagavai 5:5:116-122
- 255 - For what reason, O Lord! has it been said that the infernals experience corresponding feeling as well as non-corresponding feeling? Gautama! the infernals who experience feeling that is corresponding to the karma that they bound experience corresponding feeling. Infernals who do not experience feeling that is corresponding to the karma that they bound experience non-corresponding feeling. For this reason it
was said so. 5.121 evam jāva vemāniyā. Similar description O Lord! ...... up to the Empyrean (Vaimāņika) gods.
Bhāsya 1. Sūtras 116-121
According to the Jain doctrine of karma, the experiencing of the feeling is both evambhūta and anevambhūta, i.e., corresponding and non-corresponding to the karma bound in the past. In the former case, the feeling is in agreement with the type of karma that was bound in the past, while in the latter case, one experiences quite a different feeling which is contradictory to the karma that was bound in the past. Abhayadevasūri has scrutinized the doctrine of the experiencing of corresponding feeling. According to him, the life-span-determining karma that was to be experienced for a long time can be cut short. Untimely death is a commonplace occurrence known to all. If untimely premature death is not accepted, then the death of millions of human beings in great war will remain unexplained.' He has given scriptural evidence for the experience of non-corresponding feeling. According to him, the scripture propounds the reduction of the duration and intensity of the fruition of the karma?
Here heretics stand for the followers of Buddhism", according to whom the experience of feeling is always corresponding.
1. Bha. Vr. 5.116—na hi yathā baddham tathaiva sarvam karmānubhūyate, ayuh karmaṇo vyabhicărāt,
tathāhi dirghakālānubhavanīyasyāpyāyuh jarmano'lpiyasā'pi kālenānubhavo bhavati, kathamanyathā'pamệtyuvyapadeśaḥ sarvaja.aprasiddhaḥ syāt? katham vă mahāsamyugädau
jivalaksanāmatyekadauva mrtyurupapadyeteti? 2. Ibid., 5.117-yathā baddham karma naivambhūtā anevambhūtā atastām śrūyante hyāgame karmaṇaḥ
sthitighätarasaghātādaya iti.
Text
Kulagarādi-padam 5.122 samsāramamdalam neyavvam. The Topic of the Kulakara etc..
Here samsāra-mandala is to be understood.'

Page #280

-256
Bhāṣya
1. Samsara-mandala
This is a symbolic reading. The whole text is found in the Samavão (Prakīrṇaka Samavaya, Sätra 218-247).

Text
5.123 sevam bhamte! sevam bhamte! tti jāva viharai.
That is so, O Lord! That is so, O Lord!...... austerity (1.51).
Bhagavai 5:5:122-123
-000

Page #281

Chattho Uddeso
Section-6
Text
Appāyu-dīhāyu-padam 5.124 kahannam bhamte! jīvā appāuyattāe kammam pakaremti?
goyamā! päne aivāettā, musam vaittā, tahārāvam sumanam vā mähanam vā aphāsuenam anesanijjenam asana-pāna-khāima-sāimenum padilābhettă---evam
khalu jīvā appāuyattāe kammam pakaremti. The Topic of the Long and Short Life-spans
How do, O Lord! living beings bind short life-span-determining karma? Gautama! (they bind short life-span-determining karma) on account of causing injury to living beings, making false statement, offering prohibited and unacceptable food, drink, dainties and delicacies to the genuine asceticsśramanas and māhanas. Thus, do the living beings bind short life-span
determining karma. 5.125 kahannam bhamte! jīvā dīhāuyattāe kammam pakareinti?
goyamā! no pāne ulvāettā, no musam vaittā, tahārüvain samanam vä mähanam vā phāsuenam asenijjenam asaņa-pāna-khāima-sāimenam padilābhettā-evam khalu jīvā dīhāuyattāe kammam pakaremti. How do, O Lord! the living beings bind long life-span-determining karma? Gautama! (they bind long life-span-determining karma) on account of not causing injury to life, not making false statement, offering permitted and acceptable food drink, dainties and delicacies to the genuine śramaņas and
māhanas. Thus do the living beings bind long life-span-determining karma. Asubhasubha-dīhāyu-padam 5.126 kahannam bhamte! jīvā asubhadīhāuyattāe kammam pakaremti?
goyamā! pāne aivāettā, musam vaittī, tahārūvam samanam vā māhanam vā hīlittă nimdittā khimsittā garahittā avamannittā annayarenam amanunnenam apītikāraenam asana-pana-khāima-sāimenam padilābhetta-evam khalu jīvā
asubhadīhāuyattāe kammam pakaremti. The Topic of the Inauspicious and Auspicious Long Life-span
How do, O Lord! the living beings bind inauspicious long life-span-determining karma? Gautama! (they bind) inauspicious long life-span-determining karma on account of causing injury to life, making false statement, disdaining, despising, depricating, censuring and insulting genuine śramaņas and māhanas, offering any kind of disagreeable and unpleasant food, drink,

Page #282

~: 258:~
Bhagavai 5:6:124-127
dainties and delicacies to the genuine śramanas and māhanas. Thus the living beings bind inauspicious long life-span-determining karma.
5.127 kahannam bhamte! jīvā subhadihāuyattãe kammam pakaremti?
goyamā! no pāṇe aivāettā, no musam vaittā, tahārūvam samaṇam vā māhaṇam vä vamdittä namamsittä jäva pajjuvāsittä anṇayareṇam maṇunneṇam pītikāraeṇam asaṇa-pāṇa-khāima-saimeṇam padilābhettä-evam khalu jīvā subhadihāuyattäe kammam pakaremti.
How do, O Lord! the living beings bind auspicious long life-span-determining karma?
Gautama! (the living beings bind) auspicious long life-span-determining karma on account of not causing injury to life, not making false statement, offering homage and obeisance...... up to worshipping the genuine śramaņas and mahanas, offering any kind of agreeable and pleasant food, drink, dainties and delicacies to the genuine śramaņas and mähanas. Thus the living beings bind auspicious long life-span-determining karma.
Bhāṣya
1. Sūtras 124-127
The karma-doctrinal view on the binding of the life-span karma has been given in the Bha. Sataka 8, sutras 425-428, according to which causing injury to life has been stated as the cause of binding of infernal life-span, and making false statement as the cause of binding of sub-human life-span. There is no mention of offering food etc. in those sutras.
In the present dialogue, there is no clear mention of the meaning of short lifespan and long life-span, The long life-span of despicable life-form would not be auspicious; short life-span is better. Short life-span of laudable life is not desirable. Long life-span is agreeable. One, indulging in causing injury to life, making false statement and offering prohibited articles to the ascetics, can not bind human and celestial life-spans.' There is no short life-span in infernal life-form. In subhuman life-form, the life-span is short, so the mention of short life-span in the present dialogue should refer to the life-span of subhuman beings.
Inauspicious long life-span is possible in all the four life-forms. Auspicious long life-span is possible in three life-forms, excepting the infernal life-form.
This whole dialogue is available in Thanam also.2
In the present dialogue, there is mention of short life-span on account of offering prohibited and unaccepted food etc. to the ascetics, and in Bhagavati 8.246, it is said that there is nirjarā (falling away of karma) on account of offering prohibited and unacceptable food. This apparent self-contradiction deserves scrutiny.
1. See Bha. 8.427,428.
2. Thäṇam, 3.17-20.

Page #283

Bhagavai 5:6:128-129
-: 259:
Text
Kayavikkae kiriyā-padam 5.128 gāhāvaissa ņam bhamte! bhamdam vikkiņamānassa kei bhamdam avaharejjā,
tassa nam bhamte! bhamdam anugavesamānassa kim ārambhiyā kiriyā kajjai? pāriggahiyā kiriyā kajjai? māyāvattiyā kiriyā kajjai? apaccakkhānakiriyā kajjai? micchādamsanavattiyākiriyā kajjai? goyamā! ārambhiyā kiriyā kajjai, pāriggahiyā kiriyā kajjai, māyāvattiyā kiriyā kajjai, apaccakkhānakiriyā kajjai, micchādamsanakiriyā siya kajjai, siya no kajjai. aha se bhamde abhisamannāgae bhavai, tao se pacchā savvão tão payanui
bhavamti. The Topic of Kriyās (Urges) in Purchase and Sale
O Lord!' if some of the earthenwares of a seller are stolen and if he starts search for them, then in doing so, does he indulge in the urges quâ damage to environment, possessive clinging, deceitful action, harbouring passions and possession, or the urge quâ promotion of deluded view? Gautama! he indulges in the urges quâ damage to environment, possessive clinging, deceitful action, harbouring passions and possessions, but he may or may not indulge in the urge quâ promotion of deluded view.
When he recovers the stolen wares, his urges become light. 5.129 gāhāvaissa ņam bhamte! bhamda vikkiņamāṇassa kaie bhamda sāijjejā,
bhamde ya se anuvanie siyā. gāhāvaissa ņam bhamte! tão bhamdāo kim ārambhiyā kiriyā kajjai? jāva micchādamsanakiriyā kajjai? kiyassa vä tão bhamdão kim ārambhiyā kiriyā kajjai? jāva micchādamsanakiriyā kajjai? goyamā! gāhāvaissa tão bhamdāo ārambhiyā kiriyā kajjai jāva apaccakkhānakiriyā kajjai. micchādamsanakiriyā siya kajjai, siya no kajjai. kiyassa nam tāo savvão payaņuībhavamti. O Lord! a seller is selling some earthenwares; a buyer accepts them (as per agreement) but has not taken delivery of them. In such case, does the householder (seller), on account of those wares, indulge in the urge quâ damage to environment ..... up to the urge quâ promotion of deluded view? Does the buyer on account of those wares, indulge in the urge quâ damage to environment ...... up to the urge quâ promotion of deluded view? Gautama! the householder indulges in the urge quâ damage to environment ...... up to the urge quâ harbouring passions and possessions, but he may or may not indulge in the urge quâ promotion of deluded view.

Page #284

- 260:
Bhagavai 5:6:129-131
of the buyer, all those urges become lighter. 5.130 gāhāvaissa ņam bhamte! bhamda vikkiņamāṇassa kaie bhamda säijjejā,
bhamde se uvanīe siyā. kaiyassa ņam bhamte! tão bhamdāo kim ārambhiyā kiriyā kajjai? jāva micchādamsanakiriyā kajjai? gāhāvaissa và tão bhamdao kim ārambhiya kiriya kajjai java micchādamsanakiriyā kajjai? goyamā! kaiyassa tāo bhamdāo hetthillāo cattāri kiriyāo kajjamti. micchādamsanakiriya bhayanāe. gāhāvaissa ņam tāo savvão payanuībhavamti. O Lord! a householder is selling his earthenwares, the buyer accepts them (as per agreement) and takes delivery of them. Do the buyer, O Lord! of those earthenwares, indulge in urge due to damage to environment ...... up to the urge quâ promotion of deluded view? Do the householder (seller) from the selling of those earthenwares indulge in the urge quâ damage to environment ...... up to urge quâ promotion of deluded view? Gautama! the buyer of those earthenwares indulge in the first four urges, but the urge quâ promotion of deluded view is problematic, i.e., sometimes it occurs, sometimes it does not occur.
For the householder (seller), all those urges become lighter. 5.131 gāhāvaissa nam bhamte! bhamda vikkinamānassa kaie bhamdam sāijjejjā,
dhanne ya se anuvanie siyā. kaiyassa nam bhamte! tāo dhanão kim ärambhiyā kiriyā kajjai? jāva micchadamsanakiriyā kajjai? gāhāvaissa vã tạo dhanão kim ārambhiya kiriya kajjai? java micchādamsanakiriyā kajjai? goyamā! kaiyassa tão dhanão hetthillāo cattāri kiriyão kajjamti. micchadamsanakiriyā bhayaņāe. gāhāvaissa nam tāo savvão payanuibhavamti. O Lord! a householder is selling his earthenwares, the buyer accepts them (as per agreement), but the householder has not received the money (price). Does the buyer, O Lord! on account of that money, indulge in the urge quâ damage in to environment ...... up to the urge quâ promotion of deluded view? Does the householder, on account of that money, indulge in the urge quâ damage to environment ..... up to the urge quâ promotion of deluded view? Gautama! the buyer, on account of that money, indulges in the first four urges, but the urge quâ promotion of deluded view is problematic, i.e., sometimes it occurs, sometimes it does not occur. For the householder (seller), all these urges become lighter.

Page #285

Bhagavai 5:6:128-132
-:261 :5.132 gāhāvaissa nam bhamte! bhamdam vikkinamānassa kaie bhamdam sāijjejjā, dhane ya se uvanie siyā. gāhāvaissa nam bhamte! tão dhaņāo kim ārambhiyā kiriyā kajjai? jāva micchādamsanakiriyā kajjai? kaiyassa vã tão dhanão kim ārambhiya kiriya kajjai? java micchādamsanakiriya kajjai? goyamā! gāhāvaissa tão dhaņāo ārambhiyā kiriyā kajjai jāva apaccakkhānakiriyā kajjai. micchādamsanakiriyā siya kajjai, siya no kajjai. kaiyassa ņam tāo savvão payaņuibhavamti. O Lord! a householder is selling his earthenwares, the buyer accepts them as per agreement and the householder accepts the money (price). Does the householder (seller), O Lord! on account of that money, indulge in the urge quâ damage to environment ...... the urge quâ promoting deluded view? Does the buyer, on account of that money, indulge in the urge quâ damage to environment ..... the urge quâ promoting deluded view? Gautama! the householder (seller), on account of that money, indulges in the urge quâ damage to environment ...... the urge quâ harbouring passions and possessions, but he may or may not indulge in the urge quâ promotion of deluded view. Of the buyer, all those urges become lighter.
Bhāșya 1. Sūtras 128-132
In the present dialogue, there are five sūtras about urges (kriyās). (See also the Bhāșya on kriyā in Bha. 1.276-286). Here, these urges have been comparatively explained, according to their relative intensity and mildness. In the householder (seller), the first four urges occur necessarily; the urge promoting deluded view occurs only in a person possessed of deluded view, but not in one with enlightened world-view; hence, its occurrence has been said to be problematical.
The five urges are:[1] ārambhiyā kiriyā--the urge that results in harming living being and
damaging the environment.' [2] pārigahiyā kiriyā—the urge of possessive clinging for earning and
preserving money, [3] mayāvattiyā kiriyā—the urge that promotes deceitfulness. [4] apaccakhānakiriyā—the urge harbouring passions and possessions, and
not renouncing them. (5) micchūdamsanavattiyā kiriyā—the urge that promotes deluded view.
All these urges and activities lead to the influx (and consequential bondage) of karma. The urge becomes intense or mild (light) in proportion to the intensity or mildness of the passions, as Umāsvati has elaborately explained
"tīvramandajñātājñātabhāvavīryādhikaranaviseșebhyastadviseșah.”

Page #286

~: 262
Bhagavai 5:6:128-133
"The nature of karmika bondage caused by influx varies according to the particular physical and psychological conditions of the subject, which are: high or low intensity of the passions, whether the act is done knowingly or unknowingly, the enthusiasm (energy) with which the act is done and the instrument used in the act."3
The present dialogue can be sited as exposition of the above aphorism of
Umäsvati.
The first sutra-a householder is in search of his stolen goods. At that time, the first four urges become more intense in him. When he recovers the stolen goods, his impulses become mild (lighter). At the time of searching, the endeavour is excessive. On the recovery of the goods, the endeavour ceases, so those impulses become light.
The second sutra-the buyer has not got the bought object. So his four urges about the goods are mild. The goods under sale are still under the possession of the seller, so his four urges are strong.
The third sutra-the buyer has taken delivery of the purchased goods, so his four impulses are strong, but four urges of the seller have become light.
The fourth sutra-the buyer has made an agreement to purchase the goods, but has not made payment to the seller. Under such circumstance, the four urges of the seller are mild. At the movement the price (money) is under the possession of the buyer, so his four urges are strong.
The fifth sutra-the seller has got the price of the goods from the buyer. Under such circumstance, the four urges of the seller are strong. The buyer has no right on the money (price), so his four urges are mild.
The implication of the present dialogue is that the urges of the person in possession of the goods and the money are strong. The person not in possession of the goods and the money has mild urges.
1.Ta. Sü. Bhā. Vṛ.6.6-bhūmyādikāyopaghātalakṣaṇā śuṣkatṛnädicchedalekhanädikā vā'pyārambhakriya.
2. Ibid., 6.6-bahūpāyārjanarakṣaṇamürochalakṣaṇā parigrahakriyä.
3. Ta. Sü. 6.7.
Text
Agaṇikäe mahākammādi-padam
5.133 aganikãe nam bhamte! ahuṇojjalie samāṇe mahākammatarde ceva, mahākiriyatarae ceva, mahāsavatarde ceva, mahävedaṇatarãe ceva bhavai, ahe nam samae-samae vokkasijjamäne-vokkasijjamäne carimakālasamayamsi imgalabbhūe mumurabbhúe chariyabbhüe, tao paccha appakammatarãe ceva, appakiriyatarae ceva, appāsavatarãe ceva, appaveyaṇatarãe ceva bhavai? hamtā goyamā! agaṇikãe nam ahuņojjalie samāņe tam ceva.
The Topic of the Great Karma-bondage etc. in the Fire-bodied (Beings)

Page #287

Bhagavai 5:6:133-134
~: 263:~
The fire-bodied (soul)' just produced (ablaze) has great karma, great urges, great karmic inflow and great pain; afterwards every moment it becomes. milder and milder and finally turns into burning charcoal, burning chaff and ashes; does, O Lord! after this, it (the fire-bodied soul) become one with light karma, light urges, light karmic inflow and light pain? Yes Gautama! the fire-bodied (soul) indeed, just ablaze, has great karma .up to after becoming milder, it does become one with light pain.
Bhāṣya
1. Sütra 133
In the present Satra, two stages of fire have been propounded. In the just lit fire, the power of burning is great. In the extinguishing fire, the power is mild. In the just lit fire, the function of burning (cumbstion) is great, so the karmika bondage and the karmika influx are also great. All these are mild in an extinguishing fire. The intensity of karmika bondage and influx of karmika flow are also great. In the state of intensely burning fire, the pain created by the mutual friction of the bodies of the fire-bodied beings is also great. All these are mild in an extinguishing fire. The intensity of karmika bondage and influx has been surmised to be due to the intensity of burning. On the reduction of the act of burning, all other acts automatically become scanty.
The Vṛtti, in connection with burning charcoal and burning chaff, has explained alpa (mild) as few (stoka); the ashes is lifeless, so in connection with ashes, alpa (mild) has been explained as non-existent i.e. nil.1
1. Bha. Vr. 5.133-angaradyavasthämäśritya alpaśabdaḥ stokärthaḥ, kṣārāvasthāyām tvabhāvārthaḥ. Text
Dhaṇupakkheve kiriya-padam
5.134 purise nam bhamte! dhanum parāmusai, parāmusittä usum parāmusai, paramusinta thanam thai, thiccā āyatakanṇāyatam usum kareti, uddham vehāsam usum uvvihai
tae nam se usu uddham vehasam uvvihie samāṇe jāim tattha päṇäim bhayaim jiväim sattaim abhihanai vatteti leseti samghäei samghatteti paritāvei kilämei, thãnão thānam samkämei, jiviydo vavarovei. tae nam bhamte! se purise katikirie? goyamā! jāvam ca nam se purise dhanum parämusai, usum parämusai, thāṇam thai, āyatakanṇāyatam usum karemti, uddham vehäsam usum uvvihai, tavam ca nam se purise käiyde, ahigaraṇiyãe, pãosiyãe, päriyävaṇiyäe, päṇäiväyakiriyepamcahim kiriyähim putthe. jesim pi ya nam jīvāṇam sarirehim dhana nivvattie te vi ya nam jīvā kāiyäe jäva pamcahim kiriyāhim puttha. evam dhanupatthe pamcahim kiriyahim, jīvā pamcahim, nhārā pamcahim, usu pamcahim-sare, pattane, phale, nhāra pamcahim.

Page #288

~:264
The Topic of the Kriyas (Urges) in Darting of the Arrow
A person,' O Lord! picks up a bow, and having picked up, he picks up an arrow; having picked up the arrow, he takes position (in the warrior's posture called Vaisakha); taking the position, he pulls the arrow up to his ear and shoots the arrow in the sky.
Then that arrow, shot up in the sky, injures, upturns, hurts, destroys, scratches, torments, damages, displaces, and deprives of life whatever animates, living beings, souls and living entities are there. By such act, O Lord! by how many kriyas (urges) does a person is touched?
Gautama! when the person picks up the bow, picks up the arrow, takes...... pulls the arrow up to his ear, and shoots the arrow up in the sky, he indulges in the five kriyas (urges) viz., the urges quâ bodily activity (kāyiki), act of violence or use of weapon (adhikaranikī) malice (prädveşiki), inflicting pain (pāritāpaniki) and killing (prāṇātipātikī).
Also those souls with whose bodies the bow has been manufactured, are touched (involved) by the same five urges. Similarly, those souls with whose bodies the bow-stick, the bow-string, the sinews and the arrow are manufactured are touched by the same five urges. Also those souls with whose bodies the shaft (of the arrow), the feathers (of the arrow), the head (of the arrow), and the sinews (of the arrow) are manufactured are touched with the same five urges.
Bhagavar 5:6:134-135
5.135 aha nam se usu appano guruttãe, bhāriyattãe, gurusambhäriyattäe ahe visasde paccovayamāne jäim tattha päṇāim jāva jīviyāo vavarovei tavam ca nam se purise katikirie?
goyama! jāvam ca nam se usů appano guruyattãe jāva jīviyão vavarovei tavam ca nam se purise käiyäe jäva cauhim kiriyahim putthe. jesim pi ya nam jīvāṇam sarirehim dhaṇā nivvattie te vi jīvā cauhim kiriyahim, dhanupaṇhe cauhim, jīvā cauhim, nhäru cauhim, usu pamcahim-sare, pattane, phale, nhāru pamcahi. je vi ya se jivä ahe paccovayamāṇassa uvaggahe vaṭṭamti te vi ya nam jīvā kāiyāe jāva pamcahim kiriyāhim putthā.
Now, when the arrow, due to its own gravity, its heaviness and its gravitational heaviness, starts falling downward by its own nature, injures, upturns deprive of life whatever animates (5.134) up to living entities are there, by how many urges does the person is touched?
Gautama! when the arrow, due to its own gravity ...... up to living entities there, that person is touched by four urges viz., käyiki ...... up to päritäpaniki. And also those souls, with whose bodies the bow has been manufactured, are touched with four urges, the bow-stick by four, the string by four, the sinews by four, the arrow, shaft, feathers, head and sinew by five. And the souls that become the support of the falling arrow also are touched by five urges, viz., käyiki and the like.

Page #289

Bhagavai 5:6:134-135
Bhāṣya
1. Sütras 134-135
It is understandable that a person who tortures and kills living beings by throwing his arrow is touched by five kriyas (urges), but it is difficult to understand why those souls with whose body the bow, the string etc. are manufactured are also touched by the five urges.
~: 265:~
The Vṛtti has raised the question that if karmika bondage is possible even by the body which had been left by the soul after the death, why should not there be bondage by the bodies of emancipated souls, for their body can be used as an instrument (weapon) for killing living beings. Just as the body of the bow etc. becomes the cause of the urges, so also the utensils etc. made of the body of the vegetation soul may serve as instrument for protecting living beings; hence, they should be admitted as the cause of auspicious karmika bondage. The resolution of such problem (as given by the Vṛtti itself is that the karmika bondage is due to the disposition of non-abstinence. As there is an innate disposition of non-abstinence in man, so it is also in those souls by whose body the bow etc. are manufactured. In the emancipated souls there is absence of such disposition of non-abstinence; so, if the killing is due to their body, there does not occur the karmika bondage to them. There is no power of discrimination leading to auspicious bondage in those souls with whose bodies the utensils etc. are manufactured; so, there can not be auspicious bondage in those souls. The Vṛtti has finally shown the subject as amenable only by faith.'

This explanation given by the Vṛtti raises some problems that need scrutiny. The disposition of non-abstinence may be equally powerful in the person who throws the arrow and the soul with whose body the bow etc. are made. But the cause of karmika bondage is not only the disposition of non abstinence but the body and mind of the person are also responsible for that bondage. Two kinds of the urge quâ bodily action (käyikî kriyā)—käyiki kriya of a non-abstinent person and that of a person indulging in evil bodily action are propounded. The former is related with the disposition of non-abstinence. The physical activity of the archer is inauspicious; hence, both types of käyiki kriya are present in him. But there is only the former kind of kayiki kriya in the souls with whose body the arrow is made, while the latter one is not available in them. The remaining urges are also there in those souls, because they have not taken the vow of desisting from causing torture (paritapa) etc. Both mind and body of the archer are engaged in causing torture (paritapa) etc., so both his non-abstinence and inauspicious activities are responsible for the urges of all five types.
The urge quâ non-abstinence is not only there in the souls with whose body the bow etc. are made, but is present also in those souls with whose bodies the bow etc. are not made. Why then the urges are mentioned only with reference to the particular soul with whose body the bow has been made?
There are two possibilities in the resolution to this problem. The first possibility

Page #290

- 266 :
Bhagavai 5:6:134-135
is the doctrine that those souls who have not taken the vow of desisting from injury to life, etc. are subject to the effect of disposition of non-abstinence, and on account of that they are touched by the four urges. The second possibility is that there is the instinct of possessiveness for their own (past) bodies with which the weapons like bow have been manufactured; that instinct is responsible for those souls being touched with the four urges. Both these possibilities point to the disposition of nonabstinence as the principal cause for the soul being touched by those urges.
When the arrow falls down on account of its own gravity it causes torture and killing of living beings. In the act, the archer has a secondary role, and so he is touched only with four urges; while the souls with whose bodies the bow is manufactured are said to be touched by five urges. Semantics parāmusai--picks up in his hand. thānam thāi-taking the position for shooting in the warrior's posture known as vaišākha. āyata-pulled for darting. kannāyata-pulled up to the ear. vehāsa-vihāyasa-sky. uvvihai-to throw upward, to pierce. vatteti —upturns i.e. to revolve in circular motion and change direction. leseti-hurts. Cf. Vrisa (skt.)* meaning to hurt, to injure, to harm, etc. samghāyai-destroys by mutually squeezing together the limbs. samghattei-makes to move or disturbs. dhanuputtha—bow-string. jīvā-pratyañćā-bow-stick. ṇhārū—sinews with which the bow-string is made. sara-shaft of the arrow. pattana-feathers of the arrow. phala—the head or share of the arrow. paccovayamāna—descending. uvvagaha--support or interaction between the two.
1. Bha. Vr. 5.134-nanu purusasya panca kriyā bhavantu, kāyādivyāpärānām tasya drśyamūnatvāt, dhanurādinirvarttakaśarīrāņām tu jīvānām katham pañca kriyāḥ? kāyamātrasyäpi tadiyasya tadānimacetanatvät acetanakāyamäträdapi bandhābhyupagame siddhänämapi tatprasangah tadiyaśarīrāņāmapi prāņātipätahetutvena loke viparivarttamānatvāt, kinca-yatha dhanuradīni käyikyadikriyahetutvena pāpakarmabandhakāraṇāni bhavanti tajjīvānāmevam pätradandakādini jīvaraksāhetutvena punyakarmanibandhanāni syuh nyāyasya samānatvād iti, atrocyate, aviratiparināmād bandhah aviratiparinamasca yatha purusasyāsti evam dhanurädinirvarttakaśarīrajīvänāmapīti siddhänām tu nāstyasäviti na bandhah, pätrādi jivānam ca na punyabandhahetutvam, taddhetorvive
kādestesvabhāvāditi, kinca--sarvajña, avacanapramanyadyathoktam tattathā śraddheyamevetti. 2. Bha. 3.135. 3. Bha. Vr. 5.135-iha dhanuşmadādinām yadyapi sarvakriyāsu kathancinnimittabhāvo'sti tathāpi
vivaksitabandham pratyamukhyapravsttikatayā vivaksitavadhakriyāyāstaih krtatvenävivakşanācchai

Page #291

Bhagavai 5:6:134-137
-: 267 :
sakriyāņām ca nimittabhāvamātrenäpi tatkıtatvena vivakşaņāccatasrastā uktāḥ. bāņādijīvasarīränamm
tu sākṣād vadhakriyāyām pravíttatvātpañceti. 4. Pischel, Engligh Translation of Prakrit Grammar by Subhadra Jha, $ 350.
Text
Anņautthiya-padam 5.136 annautthiyū nam bhamte! evamātikkhamti jāva parūvemti--se jahānāmae
juvamti juvāne hatthe nam hatthe genhejjā, cakkassa vā nābhī argăuttā siyā, evāmeva jāva cattāri pamca joyanasayāim bahusamāinne manuyaloe
manussehim. The Topic of the Heretics
'Heretics, O Lord! say thus ...... up to propound thus—just like the hand of a maiden is tightly clasped by the hand of a youth or like the hub of a wheel (of a cart) is connected with spokes from all sides, in the same way ...... up to a part of human world measuring four-to-five hundred yojanas is densely
filled up by human beings (there being no gap between them). 5.137 se kahameyam bhamte! evam?
goyamā! jannam te annautthiyā evamātikkhamti jāva bahusamāinne manuyaloe manussehim. je te evamāhamsu, miccham te evamāhamsu. aham puna goyamā! evamāikkhāmi jāva parūvemi-se jahānāmae juvatim juvāne hatthenam hatthe genhejjā, .cakkassa vā nābhi aragāuttă siyā, evāmeva jāva catāri pamca joyanasayāim bahusamāinne nirayaloe neraiehim. Is it so, O Lord? Gautama! the heretics who say thus ...... up to human world is densely filled by human beings, make a false statement. I, however, O Gautama! say thus ..... propound thus—just like the hand of a maiden is tightly clasped by the hand of a youth or like the hub of a wheel (of a cart) is connected with spokes from all sides, in the same way .... a part of the infernal world measuring four-to-five hundred yojanas is densely filled up by the infernal beings (there being no gap between them).
Bhāsya 1. Sūtras 136-137
In the present dialogue, the perverse nature of deluded clairvoyant (the heretics) is illustrated. The person with deluded clairvoyance is in utter confusion mistaking the infernal world as the human world and the infernals as the humans. This is their perverse clairvoyance. See Bha. 3/222-239.
Text Neraiyaviuvvaņā-padam

Page #292

-: 268:
Bhagavai 5:6:138-139
5.138 neraiyā nam bhamte! kim egattam pabhū viuvvittae? pahattam pabhū
viuvvittae? goyamā! egattam pi pabhū viuvvittae, puhattampi pabhū viuvvittae. jahā jīvābhigame ālāvago tahā neyavvo jāva viuvvittā annamannassa kāyam abhihanamāņā-abhihanamāņā veyaņam udīremti-ujjalam viulam pagādham kakkasam kadduyam pharusam nitthuram camdam tivvam dukkham duggam
durahiyāsam. The Topic of the Protean Phenomena by the Infernals
Is' an infernal, O Lord! capable of protean creation of a single (weapon) or many (weapons)? Gautama! they are capable of doing both-single and manifold. The whole dialogue is to be described in the same way as in Jīvājīvābhigame ...... up to by striking the bodies of one another by protean creation of weapons, they inflict suffering which is distinctly felt, immense, deep, harsh, bitter, rough, cruel, fierce, intense, painful, unassessable and unbearable.
Bhāsya 1. Sutra 138
The present Sūtra describes the protean creations by the infernal beings who are all endowed with the protean bodies. They can create single or manifold weapons by their protean power. However, they have not the power to create body isolated from their own.' Semantics ujjvala—distinctly felt, i.e., excessively burning, there being not an iota of joy. vipula---immense, i.e., pervading the whole body. karkasa—harsh i.e., undesirable. durgama-unassessable i.e., difficult to get over. duḥsaha-unbearable.
1. (a) Jīvā. Vr. P. 120—-sambaddhāni svātmanah sarirasamlagnāni 'nāsambaddhāni' na svasarīrät
prthagbhūtāni, svasarīrāt prthagbhūtakarane saktyabhävät. (b) See. Bhäsya of Bha. 2.74.
Text
Ahākammādiāhāre ārāhaņādi-padam 5.139 āhākammam 'anavajje' tti manam pahārettā bhavati, se nam tassa thānassa
anāloiyapadikkamte kālam karei-natthi tassa ārāhanā. se nam tassa țhānassa
āloiyapadikkamte kälam karei--atthi tassa ārāhanā. The Topic of the Meticulous Observance of the Discipline in Relation to Acceptance of the Adhākarma (Food prepared for the Monk) etc.

Page #293

Bhagavai 5:6:139-144
-: 269:
A monk' who conceives in his mind that acceptance of the food, prepared for the monk, is immaculate and dies without confessing and retracing from such an act, such a monk has not meticulously observed the discipline. But, if he dies after confessing and retracing from the such an act, he has meticulously observed the discipline.
5.140 eenam gamenam neyavvam-kīyagadam, thaviyam, raiyam, kamtāra-bhattam,
dubbhikkhabhattam, vaddaliyābhattam, gilānabhattam, sejjāyara-pimdam, rāyapimdam. The same pattern is to be understood in relation to the acceptance of) food etc.— purchased for the monk, stored for the monk, modified for the monk, prepared for the forest journey, prepared for the monk during famine, prepared for giving to the monk during rainy time, prepared for the sick monk for his recovery, offered by the landlord and obtained from the
anointed king. 5.141 āhākammam 'anavajje' tti sayameva paribhumjittā bhavati, se nam tassa
thānassa anāloiyapadikkamte kālam karei--natthi tassa ārāhanā. se nam tassa thānassa āloiyapadikkamte kālam karei-atthi tassa ārāhaņā. A monk who thinking that the acceptance of the food etc., prepared for the monk, is immaculate, consumes such food etc. and dies without confessing and retracing from such an act, such a monk has not meticulously observed the discipline. But if he dies after confessing and retracing from such an act,
he has meticulously observed the discipline. 5.142 eyam pi taha ceva jāva rāyapimdim.
The same description in connection with the consumption of food, prepared for the monk (as given in 5.141), is to be given here about the consumption of the food, purchased for the monk, ...... up to the one, obtained from the
anointed king. 5.143 āhākammam 'anavajje' tti annamannassa anuppadāvaittā bhavai, se nam
tassa thānassa anāloiyapadikkamte kālam karei-natthi tassa ārāhanā. se nam tassa thānassa aloiyapadikkamte kālam karei-atthi tassa ārāhanā. A monk who, thinking that the acceptance of the food etc., prepared for the monk is immaculate, distributes such food etc. mutually among other monks and dies without confessing and retracing from such an act, such a monk has not meticulously observed the discipline. But if he dies after confession
and retracing from such an act, he has meticulously observed the discipline. 5.144 eyam pi taha ceva jāva rāyapimdim.
The same description in connection with the distribution mutually among others of food, prepared for the monk, is to be given here about the

Page #294

~: 270:~
Bhagavat 5:6:139-146
distribution mutually among others of the food, purchased for the monk, up to the one obtained from the anointed king.
5.145 āhākammam nam 'anavajje' tti bahujanamajjhe panṇavaitta bhavati, se nam tassa thānassa aṇāloiyapaḍikkamte kālam karei-natthi tassa ärähaṇā. se nam tassa thāṇassa aloiyapadikkamte kālam karei-atthi tassa ärahana.
A monk who, thinking that the acceptance of the food etc., prepared for the monk is immaculate, propounds the idea among many people and dies without confessing and retracing from such as act, such a monk has not meticulously observed the discipline. But if he confesses and retraces from such an act before dying, he has meticulously observed the discipline.
5.146 eyam pi taha ceva jäva rayapimdam.
The same description as given in connection with the propounding the idea that acceptance of food etc., prepared for the monk is immaculate, in 5.145 is to be given here about propounding the idea that acceptance of the food etc., purchased for the monk is immaculate, among many people...... up to propounding the idea that acceptance of the food etc., purchased for the monk, is immaculate among many people...... up to propounding the idea that acceptance of food etc., obtained from the annointed king, is immaculate among many people.
Bhāṣya
1. Sutras 139-146
In the present dialogue, there are four statements about ādhākarma (acceptance of the food etc. prepared for the monk):
[1] The mental conception that the ädhäkarma food etc. is immaculate. [2] To consume the adhakarma food etc. considering it as immaculate. [3] Considering that adhakarma food etc. to indulge in mutual distribution of such food.
[4] To propound to the masses the idea that the ädhäkarma is immaculate. To indulge in these four blemishes and not to confess and retrace from them is
virādhanā.
These statements are concerned with monastic conduct. Acceptance of food is an important item in monastic life. Lord Mahāvīra prescribed acceptance of immaculate food for the monk. To consider a blameworthy food as blameless is a perverse attitude. To partake of blameworthy food and distribute it mutually among other monks is transgressing the monastic discipline. To propound the blameworthy food as blemeless is but a propagation of wrong ethical concept.
In the canonical texts, there are many classification of blemishes of accepting foods. See the list given below:

Page #295

Bhagaval 5:6:139-146
Bhagavai
5/139,140
āhākamma
kiyagaḍa thaviya
raiya
kamtārabhatta dubbhikkhabhatta
baddaliya bhatta
gilāṇabhatta sejjāyarapimḍa rayapimḍa
Thaṇam
9/62
ähäkammiya
uddesiya
misajaya
ajjhoyaraya
patiya
kita
pāmicca
acchejja anisattha
abhihaḍa
kamtärabhatta
dubbhikkhabhatta
gilāṇabhatta baddaliyabhatta pahunabhatta
Ayāracula
1/29

āhākammiya uddesiya
mīsajāya
kiyagada
pāmicca
acchejja
anisaṭṭha
abhihada
kiyagada (krītakṛta)-food, purchased for the monk. thaviya (sthāpita)-food, stored for the monk.3
raiya (racita) food, modified for the monk.
In the ninth Sataka of Bhagavati and the Nayadhammakahão also, there is mention of the blemishes such as ädhäkarmika etc.'
~: 271:~
Dasaveäliyam
3/2,3,5; 5/1/55
uddesiya kiyagaḍa
πίνακα
abhihada
rāyapimḍa
kimicchia
Semantics
āhākamma (ädhäkarma)-food etc., prepared only for the monk.? See Bhasya on Bha. 1. 436, 437.
sejjāyarapimḍa
puikamma
ajjhoyara
pāmicca
mīsajāya
kamtārabhatta (kāntārabhakta)—food, prepared for the forest journey of monks. In the ancient time, monk used to travel with caravans. Sometimes out of the mercy for the monk, foods were prepared for them. Such food is called käntärabhakta. dubbhikkhabatta (durbhikṣabhakta)-during famines the king and the rich people prepare food for the monk. Such food is called durbhikṣabhakta.
vaddaliyābhatta (bārdalikābhakta) when the sky is cloudy and there is rain-fall, the monks can not go for collecting food. Under such circumstance, the householder prepares food for the monk. Such food is called bädalikabhakta.
1. Bha. 9.177, Nāyā-1.1.113.
2. Vya. Bhā. Vṛ. u.3, p.35-ädhākārmika yanmulata eva sädhūnām kṛte kṛtam.
gilanabhatta (glänabhakta)-food, prepared for the sick monk. It has three meanings: (i) food, given to sick monk for recovery (ii) food, prepared for giving it to the monk (iii) food, offered as charity in hospitals."
sejjāyarapimda (sayyätarapinda)-food, offered by the landlord (who offers shelter).
rāyapimḍa (rajapinda)-food, received from place of an anointed king.

Page #296

- 272 :
Bhagavaï 5:6:139-147
3. Ibid., p.35.-sthāpitam yatsamyatārtham svasthāne parasthāne. 4. Bha. Vr. 5.139-glānasya nirogatārtham bhikṣukadānāya bhaktam tad glānakam. 5. See, the note on Thānam, 9.62.
Text
Āyariya-uvajjhāyassa siddhi-padam 5.147 āyariya-uvajjhāe nam bhamte! savisayamsi ganam agilāe samginhamäne,
agilāe uvaginhamāne kaihim bhavaggahanehim sijjhati jāva savvadukkhānam amtam kareti? goyamā! atthegatie teneva bhavaggahanenam sijjhati, atthegatie doccenam bhaggahaneņam sijjhati, taccam puņa bhagavvahanam nāikkamati. The Topic of Attainment of Liberation by Ācārya and Upādhyāya
After how many births, O Lord! the Acāryas and Upädhyāyas who tirelessly contribute to the development of the religious order in the form of augmenting the strenghth and supporting (them in their sādhanā) by means of fulfilling their assignments (of teaching the purport and the text of the canons respectively) get liberated ...... up to and put end to all sufferings? Gautama! some (ācāryas and upādhyāyas) get liberated in the very same birth, while some in the next birth, but in no case they cross the limit of the third birth-definitely get liberated in the third birth.
Bhāsya
1. Sutra 147
The ācārya-cum-upādhyāya who augments and supports the religious order make immense nirjarā (wearing off of the karma); hence, he attains the liberation soon. There are three alternatives with regard to the limit of number of births he will have to take:
1. Attainment of liberation in the same birth.
2. Attainment of liberation in the second birth. Here second birth means actually the third birth. For the intermediate birth in heaven is not considered.
3. Attainment of liberation in the third birth. It implies the fifth birth. Semantics āyariya-uvajjhāya (ācārya-upādhyāya)-Acārya-cum-upādhyāya.? It means he is the same person. He performs the work of both-the ācārya and the upādhyāya. In the Vyavahāra Sūtra, the minimum tenure of monkhood eligible for becoming upādhyāya is three years, and that for becoming ācārya is five years. sarisaya (svavişaya)--The ācārya is specially assigned with the work of teaching the meaning and purport of the canonical literature, while the upādhyāya is supposed to teach the canonical texts themselves. agalāe (aglanā)—Tirelessly, i.e. without feeling any kind of exhaustion or ennui.

Page #297

Bhagavai 5:6:147-148
-: 273 -
1. Bha. Vț. 5.147-dvitīyah třtiyaśca bhavo manusyabhavo devabhavāntarito drśyah, cāritravato'nantaro
devabhava eva bhavati na ca tatra siddhirastīti. 2. (a) Bha. Vp. 5.147—ācryena sahopādhyāya ācāryopadhyāyaḥ. (b) Bha. Jo. 88.41
jina kahai kei tinahija bhava sījhail
jäva sarva duhkha amta karijai II 3. Ibid., 3.3. 4. Ibid., 3.5.
Text
Abbhakkhāņissa kammabamdha-padam 5.148 je nam bhamte! param alienam asabbhūenam abbhakkhānenam abbhakkhāti,
tassa ņam kahappagārā kammā kajjamti? goyamā! je nam param alienam asabbhūenum abbhakkhānenam abbhakkhāti, tassa nam tahappagārā ceva kammā kajjamti. jattheva nam abhisamägacchati
tattheva ņam padisamvedeti, tao se pacchā vedeti. The Topic of Bondage of Karma by One who indulges in Deliberate False Allegation
What types of karma, O Lord! are bound by one who deliberately makes false fanciful allegations on an other person? Gautama! One who delibeately makes false fanciful allegations on another person binds like types of karma. He undergoes the fruition of those karma where he is born; afterwards, he wears them off.
Bhāsya 1. Sutra 148
A law of the doctrine of karma has been propounded in the present Sūtra. The law is: The bondage of karma is akin to the action and so is its effect (fruition). One who deliberately makes false allegation is himself meted out with false allegation in future. There is an echo of the proverb, viz., "what you sow, so shall you reap." There are two ways of purging of karma--
1. Expiation
2. Undergo its fruition. Here, however, only the former is described. Semantics alika—false. asadbhūta—to create fanciful allegation. E.g., to call a non-thief a thief. abhyākhyāna-make (false) allegation; to make public the faults of others (falsely). abhyākhyāti—to deliberately make (false) allegation. abhisanāgacchati-takes birth (at).

Page #298

-:274:--
Bhagavai 5:6:148-149
pratisamvedayati --undergoes the effect or the fruition.
Text 5.149 sevain bhamte! sevam bhamte! tti.
That is so, O Lord! That is so, O Lord!
4000

Page #299

Sattamo Uddeso
Section-7
Text
Paramānu-khamdhāṇam eyaņādi-padam 5.150 paramānupoggale nam, bhamte! eyati veyati calati phamdai ghattai khubbhai
udīrai, tam tam bhāvam parinamati? goyamā! siya eyati veyati jaya tam tam bhavam parinamati; siya ņo eyati java
no tam tam bhāvam pariņamati. The Topic of Simple Vibrations etc. of Paramānu and Skandha
Does' the material paramāņu (ultimate atom), O Lord! undergo simple vibrations, complex vibrations, motion, oscillation, collision, penetration and rise, that is, undergo varied transformation? O Gautama! under certain condition, it undergoes simple vibrations, complex vibrations, motion, oscillation, collision, penetration and motivation, that is, undergoes varied transformation; under other condition, it does not undergo simple vibrations, complex vibrations, motion, oscillation, collision, penetration and motivation, that is, it does not undergo varied transfor
mation. 5.151 duppasie nam bhamte! khamdhe eyati jāva tam tam bhāvam parinamati?
goyamā! siya eyati jāva tam tam bhāvam pariņamati. siya no eyati jāva no tam tam bhāvam pariņamati. siya dese eyati, dese no eyati. Does a material cluster of two pradeśas (i.e., consisting of two paramānus) (dyad) undergo simple vibrations, ...... up to varied transformation? O Gautama! under certain condition, it undergoes simple vibrations, ...... up to varied transformation; under certain condition, it does not undergo simple vibrations ..... up to does not undergo varried transformation; under certain condition, a part of it undergoes simple vibrations, another part
does not. 5.152 tippaesie nam bhamte! khamdhe eyati?
goyamā! siya eyati, siya no eyati. siya dese eyati, no dese eyati. siya dese eyati, no desă eyamti. siya desā eyamti, no dese eyati. Does a material cluster of three pradeśas (i.e., consisting of three paramānus) (triad) undergo simple vibrations? O Gautama! under certain condition, it undergoes simple vibrations; under other condition, it does not undergo simple vibrations. Under certain condition, a part of it undergoes simple vibrations, another part (any one of the remaining parts) does not. Under certain condition, a part of it undergoes simple vibrations, other parts do not. Under certain condition, some (two) parts of it undergo simple vibrations, the (remaining) part does not.

Page #300

~: 276~
5.153 cauppaesie nam bhamte! khmdhe eyati?
goyama! siya eyati, siya no eyati. siya dese eyati, no dese eyati. siya dese eyati, no desa eyamti. siya desä eyamti, no dese eyati. siya desa eyamti, no desa eyamti. jaha cauppaesio taha pamcapaesio, tahā jāva anamtapaesio.
Bhagaval 5:7:150-153
Does a material cluster of four pradeśas (i.e., consisting of four paramāņus) undergo simple vibrations?
O Gautama! under certain condition, it undergoes simple vibrations; under other condition, it does not undergo simple vibrations. Under certain condition, a part of it undergoes simple vibrations, another part (anyone of the remaining parts) does not. Under certain condition, a part of it undergoes simple vibrations, other parts do not. Under certain condition, some parts undergo simple vibrations, the (remaining) part does not.
Under certain condition, some (two) parts undergo simple vibrations, other (two) parts do not.
The description of the material cluster of five pradesas (ie., consisting of five paramāņus) up to cluster of infinite number of pradeśas (ie., consisting of infinite number of paramāņus) follows the same pattern as that of the cluster of four paramāņus.
Bhāṣya
1. Sutras 150-153
According to the Jain philosophy, there are only two substances capable of motion, viz., soul and matter. Therefore, vibrations and oscillations are possible only in these two substances. The vibrations in soul are described in Bhag. 3/143148.
The paramanu (ultimate atom) is the smallest unit of matter which has been described in Bha. 20.26, according to which, in a paramānu, there are one colour, one smell, one taste and two touches, viz.,
1. cold and viscous
or 2. cold and dry
or 3. hot and viscous or 4. hot and dry.
A skandha (material cluster) is made by the integration of two or more ultimate paramāņus. The number of pradeśas (indivisible parts) in a cluster is equal to the number of paramanu it consists of. Combination of two paramāņus makes a dyad (cluster of two pradeśas (consisting of two paramāņu), of three paramāņus makes a triad up to combination of infinite number of paramāņus makes a material cluster (made up) of infinite number of paramaņus. The parumāņu is the ultimate cause of the material cluster. In the Nayacakra, the paramāņu has been described both as a cause and an effect. The cluster is produced by the combination of paramānus, and as such the latter is the 'cause' of the former. On the disintegration of the cluster, the paramāņu assumes its own form; so, paramāņu is the effect of the cluster.2

Page #301

Bhagavai 5:7:150-153
~: 277 :~
The Ta.Su. mentions disintegration as the cause of paramāņu. The cluster is the product of both disintegration and integration.
On the disintegration of the cluster of four paramāņus, two clusters-each of two paramāņus (dyads)--are produced. These clusters are produced due to disintegration. The combination of four paramāņus gives rise to a cluster of four paramāņus. This cluster is produced due to integration. In the state of cluster, the paramāņu is technically called pradeśa (indivisible part).
"Under certain condition, the paramāņu undergoes simple vibrations etc. and under other condition, it does not"-this is a relative (conditional) proposition. There is an uninterrupted process of origination and cessation, which is related with the intrinsic mode of a substance. The processes of simple vibrations etc. are a kind of specific transformation. The transformation of paramāņu into cluster is only due to the activities like special vibrations, etc. This is explained in the dialogue of the third Sataka," in which it is propounded that the person, involved in the activities of simple vibrations etc., indulges in committing and intending to commit injury to life. A person free from the activities of simple vibrations etc., does not undergo varied transformation, and hence, does not indulge in committing and intending to commit injury to life.
The same rule applies to the ultimate paramāņu and cluster-if they undergo the processes of simple vibrations, etc. then they get transformed into varied states. (tam tam bhavam pariņamai). In the absence of those processes, they are not liable to transformation into various states." The rules of transformation of paramānu and clusters are given in surra 179 of this Sataka (i.c. Sataka V).
The doctrine of anekantavāda or syadvada is a cardinal feature of Jainism. The expression siya (under certain condition) is syat in Sanskrit, which has many implications, viz., doubt, in some respect, at some times, multiple aspects, etc." According to Nyayacakra, the expression syar discards the absolutistic attitude and approves of relativistic approach.' Abhayadevasuri, here, explains syat as kadacit (at 'some times'). According to him, in paramāņu and clusters, the processes of simple vibrations etc. take place only occassionally.
The possible alternatives in paramāņu and clusters are:
1. There are two alternatives in a single paramāņu
(i) under certain condition, there is simple vibration in it; (ii) under certain condition, there is no simple vibration in it.
2. There are three alternatives in a cluster of two pradesas (consisting of two paramāņus) (dyad)
(i) under certain condition, there is simple vibration;
(ii) under certain condition there is no simple vibration,
(iii) under certain condition, there is simple vibration in a part and there is no simple vibration in the other part.
3. There are five alternatives in a cluster of three pradeśas (consisting of three paramāņus) (triad)

Page #302

-: 278
Bhagavai 5:7:150-154
(i) under certain condition, there is simple vibration. (ii) under certain condition, there is no simple vibration.
(iii) under certain condition, there is simple vibration in a part and there is no simple vibration in anyone of the remaining parts.
(iv) under certain condition, there is simple vibration in a part and there is no simple vibration in the (remaining two) parts.
(v) under certain condition, there is simple vibration in two parts and there is no simple vibration in the (remaining) part.
4. There are six alternatives in the cluster of four pradeśas (consisting of four paramānus)
(i) under certain condition, there is simple vibration. (ii) under certain condition, there is no simple vibration.
(iii) under certain condition, there is simple vibration in a part and there is no simple vibration in anyone of the remaining parts.
(iv) under certain condition, there is simple vibration in a part and there is no simple vibration in the remaining parts.
(v) under certain condition, there is simple vibration in three parts and there is no simple vibration in the remaining part.
(vi) under certain condition, there is simple vibration in two parts, and there is no simple vibration in the (remaining) two parts.
1. Thāņam, 10.1. 2. Nayacakra (Māilla Dhavala), sloka 29–
jo khalu aņāiņihaņo, kāranarüvo hu kajjarūvo vā
paramāņupoggalāņam so davva shävapajjão Il 3. Ta. Sū. 5.27---bhedādanuh. 4. Ibid., 5.26-bhedasamghätebhya utpadyante. 5. Bha. 3.143-148. 6. (a) Ta. Rā. Vā. 4.42-syāt sabdo'nekāntārthasya dyotakah. (b) Aptamīmāmsā, 103, 104—
vākyeșvanekāntadyoti gamyam prativisesaņam 1 syānnipāto'rthayogitvāttava kevalināmapi || syadvādh sarvathaikāntatyāgāt kim vrttacidvidhah
saptabhamganayāpeksayo heyädeyaviśesahah II 7. Nayacakra (Māilla Dhavala), 253—
niyamanisehanasilo nipādaņādo ya, jo hu khalu siddho 1
So siyasaddo bhanio, jo sāvekkam pasahedi II 8. Bha. Vr. 5.150—kadācidejate, kadăcitkatvātsarvapudglesvejanādidharmmāņām.
Text
Paramāņu-khamdhāṇam chedādi-padam 5.154 paramắnupoggale nam bhante! asidhāram vã khuradhāram vã ogāhejja?
hamtā ogāhejjā. se nam bhamte! tattha chijjejja vă bhijjejja vā? goyamā! no tinatthe samatthe, no khalu tattha sattham kamai.

Page #303

Bhagavat 5:7:154-157
The Topic of Piercing etc. of Paramāņu and Skandhas
Can' the material paramāņu, O Lord! extend itself on the edge of a sword or razor?
Yes, it can extend itself.
Does it, O Lord! get pierced there and cut there?
Gautama! that is not possible. No weapon can operate on it.
5.155 evam jāva asamkhejjapaesio.
In the same way...... up to a material cluster of innumerable number of pradesas (consisting of innumerable number of paramāņus).
5.156 anamtapaesie nam bhamte! khamdhe asidharam vā khuradhāram vā ogähejjä? hamta ogähejja.
se nam bhamte! tattha chijjejja vā bhijjejja vā?
goyama! atthegaie chijjejja vä bhijjejja vā, atthegaie no chijjejja vā bhijjejja vā. Can a material cluster of infinite number of pradeśas (consisting of infinite number of paramāņus), O Lord! extend itself on the edge of a sword or on the edge of razor?
Yes, it can extend itself.
~: 279:
Does it, O Lord! get pierced and cut there?
Gautama! there are some clusters which can get pierced and cut, there are some which can not pierce and cut.
5.157 paramāṇupogalle nam bhamte! agaṇikāyassa majjhammajjheṇam vīīvaejjā? hamtä viivaejjā.
se nam bhamte! tattha jhiyäejjä?
goyama! no inatthe samatthe, no khalu tattha sattham kamai.
se nam bhamte! pukkhalasamvaṇṭagassa mahāmehassa majjhammajjheņam viivaejjā?
hamtā viivaejjā.
se nam bhamte! tattha ulle siya?
goyama! no inatthe samatthe, no khalu tattha sattham kamai. se nam bhamte! gamgäe mahāṇadie paḍisoyam havvamägacchejja? hamtā havvamāgacchejjā.
se nam bhamte! tattha viņihāyamavajjejjā?
goyama! no inatthe samatthe, no khalu tattha sattham kamai. se nam bhamte! udagavattam vä udagabimdum vā ogāhejjā? hamtā ogähejjä.
se nam bhamte! tattha pariyävajjejjā?
goyama! no inatthe samatthe, no khalu tattha sattham kamai.
Can a material paramāņu, O Lord! pass through the middle of a fire-body? Yes, it can pass through.

Page #304

-: 280 :
Bhagavai 5:7:157-159
Does it, O Lord! burn there? Gautama! this is not possible. No weapon can operate on it. Can it, O Lord! pass through the middle of a dense cloud called Puskarasamvartaka? Yes, it can pass through. Does it become wet there? Gautama! this is not possible. No weapon can operate on it. Can it, O Lord! quickly cruise against the current of the great river Gangā? Yes, it can. Does it, O Lord! get destroyed there? Gautama! this is not possible. No weapon can operate on it. Can it, O Lord! extend itself in the whirlpool of water or a drop of water? Yes, it can. Does it, O Lord! get pressed there? Gautama! this is not possible. No weapon can operate on it. 5.158 evam jāva asamkhejjapaesio.
In the same way ..... up to a material cluster of innumerable number of
pradeśas (consisting of innumerable number of paramānus). 5.159 anamtapaesie nam bhamte! khamde aganikāyassa majjhammajjhenam
vīivaejjā? hamtā vīivaejjā. se nam bhamte! tattha jhiyāejjā? goyamā! atthegaie jhiyāejjā, atthegaie no jhiyāejjä. se nam bhamte! pukkhalasamvattagassa mahāmehassa majjhammajjhenam vīivaejjā? hamtā vīvaejjā. se nam bhamte! tattha ulle siya? goyamā! atthegaie ulle siyā, atthegaie no ulle siyā. se nam bhamte! gamgāe mahānadie padisoyam havvamāgacchejjā? hamtā havvamāgacchejjā. se nam bhamte! tattha viņihāyamāvajjejjä? goyamā! atthegaie viņihāyamāvajjejjā, atthegaie no viņihāyamāvajjejjā. se nam bhamte! udagāvattam vā udagabimdum vā ogāhejjā? hamtā ogāhejjā. se nam bhamte! tattha pariyāvajjejjā? goyamā! atthegaie pariyāvajjejjā, atthegaie no pariyāvajjejjā. Can a material cluster of infinite number of pradeśas (consisting of infinite number of paramānus), O Lord! pass through the middle of a fire-body? Yes, it can pass. Does it, O Lord! burn there? Gautama! some of them burn, some of them do not burn.

Page #305

Bhagavai 5:7:154-159
- 281:Can it, O Lord! pass through the middle of a huge cloud called Puşkarasamvartaka? Yes, it can. Does it get a wetting there? Gautama! some of them can get a wetting, some of them can not get a wetting. Can it, O Lord! quickly cruise against the current of the great river Gangā? Yes, it can. Does it, O Lord! get destroyed there? Gautama! some of them can get destroyed, some of them can not get destroyed. Can it, O Lord! extend itself in the whirlpool of water or a drop of water? Yes, it can. Does it, O Lord! get pressed there? Gautama! some of them can get pressed, some of them can not pressed there.
Bhāsya 1. Sūtras 154-159
In the Anuyogadärāim, two kinds of paramāņus have been mentioned: subtle (transcendental) and empirical.' The empirical paramānu is a cluster of infinite number of subtle paramānus. Precisely speaking, it is a cluster made of infinite number of paramāņu.? From the empirical point of view, it is called an empirical paramānu.The same properties that have been assigned to the paramāņu have been given in the case of a cluster of innumerable number of pradeśas. There are, however, two alternatives in the case of a clusters made of infinite number of pradeśas; some of them can be pierced and cut by the edge of the sword, some can not be. The reason is that those clusters which are grossly formed can be pierced and cut by the edge of a sword, but those with subtle form can not be. The empirical paramānu is a cluster of infinite number of paramāņu which are capable of undergoing subtle transformation. According to the Anuyogadārāim, it can not be pierced and cut by the edge of the sword."
In modern science, in earlier period, there was an opinion that the division of atom was not possible, but now the atom has been disintegrated. According to Jainism, the atom accepted in science is a cluster made of infinite number of paramāņus (ultimate atoms). Even an empirical atom can not be broken by instrument. Here a question arises: in the canonical literature, it has been said that a paramäņu can not be pierced and cut by the edge of sword. The edge of the sword however, is very gross, so it is true that a atom can not be divided by it. But modern science has developed very subtle instruments. It seems possible to disintegrate the empirical paramāņu by such instrument.
1. Anu, sū. 396. 2. Ibid., sū. 398.

Page #306

-: 282 -
Bhagavai 5:7:154-163 3. Anu. Ma. Vr. p.148----tato'sau niscayataḥ skandho'pi vyavahāranayamatena vyāvahārikah paramāņu
ruktah. 4. Bha. Vr. 5.156-atthegaie no chijjejjatti sūksmapariņāmatvät. 5. (a) Anu, sū. 398.
(b) Anu. Ma. Vr. p. 148-idamuktam bhavati--yadyapyanantaih paramāņubhirnişpannāḥ kāşthādayah sastrachedādivisayā dņstāstathāpyanantakasyāpyanantabhedatvāt tavat pramäņenaiva paramānvanantakena nispnno'sau vyāvahārikah paramānurgrähyo yavat pramänena nispannodyapi sūksmatvānnaśastracchedādivisayatāmāsādayatīti bhāvah.
Text
Paramāņu-khamdhānam saaddhasamajjhādi-padam 5.160 paramānupoggale nam bhamte! kim saaddhe samajjhe sapaese? udāhu
anaddhe amajjhe apaese?
goyamā! anaddhe amajjhe apaese, no saaddhe no samajjhe no sapaese. The Topic of Possibility of Halving, having Middle Point etc. of Paramāņus and Skandhas
Is the material paramāņu (ultimate atom), O Lord! capable of being halved, has it a middle (point) and is it possessed of parts? Or can it not be halved, has it no middle (point), and is it partless? Gautama! the material paramāņu can not be halved, it has no middle (point), it is partless: it is not what can be halved, it is not what has middle (point), it
is not what is possessed of parts. 5.161 duppaesie nam bhamte! khamde kim saaddhe samajjhe sapaese? udāhu
anaddhe amajjhe apaese? goyamā! saaddhe amajjhe sapaese, no anaddhe no samajjhe no apaese. Is a cluster of two pradeśas, O Lord! capable of being halved, has it a middle (point) and is it possessed of parts? Or can it not be halved, has it no middle (point) or is it partless? Gautama! cluster of two pradeśas can be halved, it has no middle (point), it is possessed of parts; it is not that which can not be halved, it is not that
which has middle (point), it is not that which is partless. 5.162 tippaesie nam bhamte!khamde pucchä.
goyamā! anaddhe samajjhe sapaese, no asaddhe no amajjhe no apaese. Is a cluster of three pradeśas, O Lord! capable of being halved, has it a middle (point), and is it possessed of parts? Or can it not be halved, has it no middle (point) and is partless? Gautama! it can not be halved, it has a middle (point) and it is possessed of parts; it is not that which is capable of being halved, it is not that which has
no middle (point) and it is not that which is partless. 5.163 jahā duppaesio tahā je samā te bhāniyavvā, je visamā te jahā tippaesio tahā
bhāniyavvā.

Page #307

Bhagavat 5:7:160-164
~: 283:~
The clusters of an even number of paramāņu are to be described like the cluster of two paramaņus. The clusters of an odd number of paramāņu are to be described like the cluster of three paramāņus.
5.164 samkhejjapaesie nam bhamte! khamdhe kim saaddhe? puccha. goyama! siya saaddhe amajjhe sapaese, siya aṇaddhe samajjhe sapaese. jahā samkhejjapaesio taha asamkhejjapaesio vi, anamtapaesio vi.
Is the cluster of numerable number of pradeśas capable of being halved? etc. Question as before (has it a middle (point) and is it possessed of parts? Or is it not capable of being halved, has it no middle (point) and is it partless?). Gautama! under some condition, it can be halved, it has no middle (point), and it is possessed of parts; under some condition, it can not be halved, it has a middle (point) and it is possessed of parts.
The cluster of innumerable number of pradesas: and the clusters of infinite number of pradešas are to be described like the cluster of numerable number of pradesas.
Bhāṣya
1. Sutras 160-164
The paramaņu in its ultimate state, remains alone and a solitary unit. In its independent state, it is a single point, devoid of any further division. It is transformed as a part of a cluster when it is associated with other paramāṇul paramāņus.
"A paramanu is partless"this statement is with reference to the paramāņu as a substance. With reference to time and modes (properties), it can also be possessed of parts.' In the present canon, four types of paramāņus have been distinguishedparamāņu as a substance, paramāņu as space, paramāņu as time, and paramāņu as mode (property). According to Siddhasenagaṇī, paramāņu as mode (property) is possessed of parts, but paramāņu as substance is partless. A paramanu is possessed of one taste, one smell, one colour and two kinds of touch." A particular colour of a paramāņu can vary in quantity (intensity). Sometime the colour is, say, one unit black, sometime two units black, upto sometime numerable units black, sometime innumerable units black and sometime infinite units black. There are similar variations in the intensity of smell, taste and touch. With reference to this variation, an paramāņu is said to be possessed of many "parts"; precisely speaking, they are modes. That which is partless necessarily can not be halved, nor can it have a middle (point).
A cluster of an even number of pradeśas, i.e. indivisible parts, can be halved, but has no middle (point), whereas a cluster with an odd number of pradesas can not be halved, but has middle. The clusters of numerable, innumerable and infinite number of pradešas are of both the types-possessed of even number and odd number of pradeśas.
According to Thaṇam, a paramāņu is impenetrable, incombustible, imperceptible, can not be halved, has no middle (point), is partless and indivisible."

Page #308

- 284:
Bhagavai 5:7:160-166
1. Prajñā. Vp. p.202,203-paramāņurhi apradeśo giyate, dravyarūpatayā sāmso na bhavatīti, nanu
kālabhāvābhyāmapi "apaeso davvatthayae" iti vacanāt. tatah kālabhāvābhyām sapradeśatvepi na
kaściddosah 2. Bha. 20.37-41. 3. Ta. Sū. Bhā. Vị. 5.1-nanu caiko'pi paramāņuḥ pudgaladravyameva sa katham bahvavayavo bhavet?
kimatra pratipādyam? nanu prasiddhamevedamekarasagandhavarno dvisparśaścāņur-bhavati,
bhāvāvayavaiḥ sāvayavo dravyāvayavarnirvayava iti. 4. Thānam, 3.329-335.
Text
Paramānu-khamdhānam paropparam phusaņā-padam
5.165 paramānupoggale nam bhamte! paramāņupoggalam phusamāne kim
1. desenam desam phusai 2. desenam dese phusai 3. deseņam savvam phusai 4. desehim desam phusai 5. desehim dese phusai 6. desehim savvam phusai 7. savveņam desam phusai 8. savvenam dese phusai 9. savvenam savvam phusai? goyamā! 1. no desenam desam phusai 2. no desenam dese phusai 3. no desenam savvam phusai 4. no desehim desam phusai 5. no desehim dese phusai 6. no desehim savvam phusai 7. no savvenam desam phusai 8. no savvenam dese phusai
9. savvenam savvam phusai. The Topic of Mutual touching of Paramānus and Skandhas
When, O Lord! a material paramāņu (ultimate atom) touches another material paramāņu, does it touch-(i) a part by a part, (ii) parts by a part, (iii) the whole by a part, (iv) a part by parts, (v) parts by parts, (vi) the whole by parts, (vii) a part by the whole, (viii) parts by the whole, (ix) the whole by the whole? O Gautama! such material paramāņu-(i) does not touch a part by a part, (ii) does not touch parts by a part, (iii) does not touch the whole by a part, (iv) does not touch a part by parts, (v) does not touch parts by parts, (vi) does not touch the whole by parts, (vii) does not touch a part by the whole,
(viii) does not touch parts by the whole, (ix) touches the whole by the whole. 5.166 paramānupoggale duppaesiyam phusamāne sattama-navamehim phusai.
paramānupoggale tippaesiyam phusamāne nipacchimaehim tihim phusai. jahā paramānupoggale tippaesiyam phusāvio evam phusāve yavvo jāva anamtapaesio. When a material paramānu (ultimate atom) touches a cluster of two paramānus (a dyad), the seventh and the ninth alternatives are applicable, viz., (vii) touches a part by the whole, and (ix) touches the whole by the whole. When a material paramāņu (ultimate atom) touches a cluster of three paramāņus (a triad), the last three alternatives are applicable, viz., (vii) touches a part by the whole, (viii) touches parts by the whole, and (ix) touches

Page #309

Bhagavai 5:7:166-168
-: 285:the whole by the whole. When a material paramāņu touches a cluster of four paramāņus ..... up to that of infinite number of paramāņus, the same alternatives are applicable
as in the case of touching a cluster of three paramänus. 5.167 duppaesie nam bhamte! khamdhe paramānpupoggalam phusamāne kim
desenam desam phusai? pucchā. tattiya-navamehim phusai. duppaesio duppaesiyam phusamāne padhama-tatiya-sattama-navamehim phusai. duppaesio tippaesiyam phusamāne ādillaehi ya, pacchillaehi ya tihim phusai, majjhimaehim tihim vipadiseheyavvam. duppaesio jahā tippaesiyam phusāvio evam phusāveyavvo jāva anamtapaesiyam. When, O Lord! a cluster of two paramānus (a dyad) touches a material paramāņu, does it touch-(i) a part by a part? etc.--all the nine alternatives are asked as above (sūtra 5.165). The third and the ninth alternatives are applicable, viz., (iii) the whole by part, (ix) the whole by the whole. When a cluster of two paramāņus touches a cluster of two paramāņus, the 1st, 3rd, 7th and 9th alternatives are applicable, viz., (i) a part by a part, (iii) the whole by a part, (vii) a part by the whole, (ix) the whole by the whole. When a cluster of two paramāņus (a dyad) touches a cluster of three paramāņus (a triad), the first three and the last three alternatives are applicable and the middle three are prohibited. Just as a cluster of two paramāņus (a dyad) were made to touch the cluster of three paramāņus, similarly the cluster of two paramāņus should be made
to touch the clusters of four ..... up to infinite number of paramāņus. 5.168 tipaesie nam bhamte! khamdhe paramānpupoggalam phusamäne pucchā.
tattiya-chattha-navamehim phusai. tipaesio duppaesiyam phusamāṇe padhamaenam-tatiyanam-cauttha-chattha-sattama-navamehim phusai. tipaesio tipaesiyam phusamāne savvesu vi thanesu phusai. jahā tipaesio tipaesiyam phusāvio evam tippaesio jāva anamtapaesienam samjoeyavvo. jahā tipaesio evam jāva anamtapaesio bhäniyavvo. When, O Lord! a cluster of three paramānus touches a material paramāņu, does it touch--[i) a part by a part, all the nine alternatives are to be asked. Here 3rd, 6th and 9th alternatives are applicable. When a cluster of three paramāņus touches a cluster of two paramāņus, the 1st, 3rd, 46, 7th and 9th alternatives are applicable. When a cluster of three paramāņus touches a cluster of three paramāņus, all the nine alternatives are applicable.

Page #310

-: 286:
Bhagavai 5:7:165-168 Just as a cluster of three paramāņus was made to touch a cluster of three paramāņus, so it should be related to a cluster of four ..... up to infinite number of paramāņus atoms. The same description as in the case of a cluster of three paramāņus touching others holds good in the cage of a cluster of four.... up to infinite number of paramāņus.
Bhāsya 1. Sūtras 165-168
To the query whether when a paramānu (ultimate atom) touches another one, the touch takes place between whole and whole or between a part and a part, there arise nine alternatives, of which the first eight were stated impossible by Lord Mahāvīra; only one—the ninth one was stated possible. The reason is that the paramānu is partless, so a paramāņu touches another one completely.' It is not possible to imagine contact between a part and parts.
The nine alternatives are given in the following table
By a part (1-3) By parts (4-6) By the whole (7-9)
A part
Parts The whole
A part
Parts The whole
A part Parts
The whole
The Vrtti has raised a question--"If a paramāņu touches another parumāņu as a whole touching the whole, then two paramāņus will transform into unitary entity. Thus no combination of paramāņu will result in any composite entity (cluster) like a jar." The answer is that
(1) When two paramānus join each other, they do not join half-and-half. There is simply addition of (1+1), not identification of one with another. The identification of the paramānu will make the creation of a cluster (say a jar) impossible. But the addition rebuts that possibility, i.e. absence of creation of a new entity.
(2) When a paramāņu touches a cluster of two paramānus, there are two alternatives-(1) a part by the whole and (2) a part by the part. When the cluster of two paramāņus occupies two ākāśa-pradeśas (space-points), the paramāņu as a whole touches a part of the cluster of two paramāņus; but when the cluster of two paramūnus transforms itself into a subtler entity capable of occupying a single space-point, and then the contact is between the whole and the whole.
(3) When a paramānu touches a cluster of three paramānus, there are three alternatives—
(1) the whole touching a part (2) the whole touching two parts
(3) the whole touching the whole. Explanation:

Page #311

Bhagaval 5:7:165-168
~: 287:
(i) When the cluster of three paramāņus occupies three space-points, then the paramāņu as a whole touches one part of the cluster.
(ii) When two pradeśas of the cluster of three paramanus occupy one spacepoint, and the remaining pradešas occupy another space-point, then the alternative--the whole touching two parts becomes applicable-i.c., the paramāņu as a whole touches two parts of the cluster in the form of two paramāņus occupying one space-point.
(iii) When due to subtlety of transformation, the cluster of three paramaņus occupies a single space-point, then the alternative of the whole touching the whole becomes possible.
A cluster of three pradeśas (paramāņus) is a single composite entity; hence two paramāņus of it occupying a single space-point can be regarded as two parts of it. A cluster of two pradeśas (paramāņu) is a single composite entity of two pradesas. Therefore, the alternative of the whole touching the two parts is not possible here, because then it is the whole and not parts.
In other words, a cluster of three pradeśas (paramāņu), is a composite entity of three pradesas, therefore it is possible to touch two parts of the single entity, but as there are only two pradešas in a cluster of two pradeśas (paramāņu), the two pradeśas of which entity should a paramāņu touch? When the two pradesas of a cluster of three pradeśas are touched, there remains one pradesa untouched; so the alternative of 'the whole touching two parts' becomes possible. A Cluster of two pradeśas touching a Paramāņu
When a cluster of two pradeśas (paramāņu) touches a paramāņu, there are two alternatives
(i) the whole by a part
(ii) the whole by the whole
When the cluster of two pradeśas occupies two space-points, it touches the whole paramāņu by its part. But when the cluster of two-pradeśas occupies a single space-point, the alternative of "the whole by the whole' becomes possible. A Cluster of two pradeśas touching a cluster of two pradeśas
When a cluster of two pradesas touches another cluster of two pradesas, four alternatives are possible
(i) When both the clusters occupy two space-points each, then the alternative of 'a part touching a part' becomes possible.
(ii) When a cluster of two pradeśas occupying two space-points touches another cluster of two pradeśas occupying a single space-point, the alternative of 'the part touching the whole' is obtained.
(iii) When a cluster of two pradefas occupying a single space-point touches another cluster of two pradeśas occupying two space-points, the alternative of 'the whole touching a part' is obtained.
(iv) When both the clusters of two pradeśas occupy a single space-point, the alternative of 'the whole touching the whole' is obtained.

Page #312

- 288 :
Bhagavai 5:7:165-172 In the same way the description of the cluster of three pradeśas should be understood.
1. Bha. Vr. 2.165-atra ca sarvena sarvamityeka eva ghatate, paramāņorniramsatvena seşāņāmasam
bhavāt. 2. Ibid., 5.165—nanu yadi sarvena sarvam sprśatītyuccyate tadā paramāņvorekatvāpatteh kathama
paraparaparamānuyogena ghatādi skandha nispattih? iti, atrocyate, sarveņa sarvam sprśatīti ko'rthah? svātmanā tāvanyo'nyasya lagato, na punararddhādyamsena arddhadideśasya tayorabhāvāt, ghatádyabhāvāpattistu tadaiva prasajyeta yadā tayorekatvāpattih, na ca tayoḥ sā, svarūpabhedāt.
Text Paramāņu-khamdhānam samthii-padam 5.169 parumāņupoggale nam bhamte! kälao kevaccitam hoi?
goyamä! jahannenam egam samayam, ukkosenam asamkhejjam kälam. evam
jāva anamtapaesio. The Topic of Duration of Paramāņu and Skandha
How long, O Lord! does a material paramānu (ultimate atom) remain in the form of paramāņu? Gautama! in the minimum, it remains as a paramāņu for one samaya (indivisible unit of time); in the maximum, for innumerable time. Similar
description follows about a cluster of infinite number of paramāņus. 5.170 egapaesogādhe nam bhamte! poggale see tammi vā thāne, annammi vā thäne
kālao kevacciram hoi? goyamā! juhannenam egam samayam, ukkosenam āvaliyāe asamkhejjaibhāgam. evam jāva asamkhejjapaesogādhe. How long does a vibrating material entity, O Lord! occupying a single space-point, continue to vibrate at that particular locus or any other locus? O Gautama! in the minimum, it continues to vibrate for one samaya; in the maximum innumerablth part of an avalikā. Similar duration is to be described) ...... up to a vibrating material entity, occupying innumerable
space-points. 5.171 egapaesogādhe nam bhamte! poggale niree kālao kevacciram hoi?
goyamā! jahannenam egam samayam, ukkosenam asamkhejjam kālam. evam jāva asamkhejjapaesogādhe. How long does a material entity, O Lord! occupying a single space-point, continue to remain without vibration (at the same place)? O Gautama! in the minimum, (it continues to remain without vibration) for one samaya; in the maximum, for a period for innumerable time-units. Similar duration is to be described) for a non-vibrating material entity,
occupying two ...... up to innumerable space-points. 5.172 egagunakālae nam bhamte! poggale kālao kevaccirum hoi?
goyamā! jahannenam egam samayam, ukkosenam asumkhejjam kālam. evam

Page #313

Bhagavai 5:7:169-174
289:
jāva anamtagunakālae. evam vanna-gamdha-rasa-phāsa jāva anamtagunalukkhe. evam suhumaparinae poggale, evam bādarapariņae poggale. How long, O Lord! does a material entity of one unit of black colour remain (in the form of material entity of one unit of black colour)? O Gautama! in the minimum, it will (remain as such) for one samaya; in the maximum for a period of innumerable time. Similar duration is to be described) for material entities of two ..... up to infinite units of black colour. Similar duration is to be described) for all colours, smells, tastes and touches ..... up to infinite units of dry touch. Similar duration is to be described) for material entities which have been transformed into subtle form, as well as for those which have been transformed into gross forms.
5.173 saddaparinae nam bhamte! poggale kālao kevacciram hoi?
goyamā! jahanneņam egam samayam, ukkosenam āvaliyāe asamkhejjabhāgam. How long , O Lord! does a material entity which has been transformed into the form of sound will remain in the form of sound? Gautama! it will remain as such for one samaya in the minimum and
innumerableth part of an avalikā in the maximum. 5.174 asaddaparinae nam bhamte! poggale kālao kevacciram hoi?
goyamā! jahannenam egam samayam, ukkosenam asamkhejjam kālam. How long does, O Lord! a material entity which has been transformed into a form that is other than sound will remain in that form? Gautama! it will remain as such for one samaya in the minimum and for innumerable time in the maximum.
Bhāşya 1. Sūtras 169-174
In the present dialogue, some universal laws regarding a material entity have been laid down.
First Law—The law of avasthāna-kāla i.e., duration of paramānu and skandha for remaining in the same state—the material entity (pudgala) has two forms: paramāņu (ultimate atom) and skandha (cluster of ultimate paramāņu). The ultimate paramānu combined together make a cluster. On the disintegration of the cluster, they again become ultimate atoms. This cycle of transformation goes on forever. The maximum duration of an ultimate atom remaining as an ultimate atom is a period of innumerable time. After that it must transform into a cluster. No material entity can endure in the same state for ever. The minimum limit of transformation is very small, viz., one samaya (i.e., the indivisible unit of time). There can be as

Page #314

- 290:
Bhagavai 5:7:169-174
many varieties of states as there are samayas in the period of inmumerable time.
Second Law-The law of duration of a vibrating and non-vibrating material entities for remaining at a particular space-point/space-points-one samaya in the minimum, innumerableth part of an āvalikā in the maximum.?
Third Law-It is concerned with the duration of the continuity of the units of a quality. Colour, smell, taste and touch are the qualities of a material entity. There are five types of colour, two types of smell, five types of taste and eight types of touch). The black colour is a quality in which there can be infinite number of units. In the present dialogue, the word guna has been used in the sense of gunāmsa (which means units or degrees of the quality, say blackness etc.). The units of the quality in the paramānu of black colour undergoes transformation. Sometimes it has one unit, sometimes two, sometimes three and so on...... up to an infinite number of units of blackness. Each unit of quality is divided again in infinite number of indivisible parts (pariccheda). An entity of one unit of black colour is called black of the lowest grade. When there is increase in an indivisible part, there is transformation respectively of one unit into state of two units, three units, four units etc. The 'unit' in the quality' does not remain constant, it continuously undergoes change. In the present dialogue, the limit of duration of continuity in the same state has been propounded—one samaya in the minimum and the period of innumerable time in the maximum. This law is applicable to all the units of the qualities of colour, smell, taste and touch.
This law is applicable to the material entity with subtle transformation as well as gross transformation.
Fourth Law-It is concerned with the material entities which have been transformed as sound and non-sound.
The law of a paramānu, with vibration and without vibration occupying one space-unit-A material entity can not continue to vibrate for a long time. The duration of its remaining in the state of vibration is one samaya in the minimum and the innumerableth part of an āvalikā in the maximum. A material entity can stay as devoid of vibration for a longer period—one samaya in the minimum and a period of innumerable time in the maximum. In the XXV Sataka of the present canon, the durations of the time of a material entity contuinuing to remain in the state of vibration and devoid of vibration have been stated.
1. Bha. VỊ. 5.169-asamkhejjam kālam ti asamkhyeyakalatparah pudgalẫnămekarüpena
sthityabhāvāt. 2. See for avalika, Bha. 6.132. 3. The meaning of praticcheda is sakti-amsa i.e., the minimum unit of energy, 4. Şa. Kham. Dhavalā, pu.14, kham. 5. bhā. 6, sū. 539, p.450 and sū. 540, p.451. 5. Bha. 25.189, 200.
Text
Paramāņu-khamdhānam amtarakāla-padam

Page #315

Bhagavai 5:7:175-178
291 :
5.175 paramānupoggalassa nam bhamte! amtaram kälao kevacciram hoi?
goyamā! jahannenam egam samayam, ukkosenam asamkhejjam kālam. The Topic of Duration of Interval for Paramānus and Skandhas (for reverting to the same state again)
How much time lapses before a paramāņu, O Lord! reverts to its state of paramānu? Gautama! one samaya in the minimum and a period of innumerable time in
the maximum. 5.176 duppaesiyassa ņam bhamte! khamdhassa amtaram kälao kevacciram hoi?
goyamā! jahanneņam egam samayam, ukkosenam anamtam kālam. evam jāva anamtapaesio. How much time lapses before a material cluster of two pradeśas, O Lord! reverts to the same state of cluster of two pradeśas? Gautama! one samaya in the minimum and a period of infinite time in the maximum. Similar description holds good for the material clusters of
three...... up to an infinite number of pradeśas. 5.177 egapaesogādhassa nam bhamte! poggalassa seyassa amtaram kālao kevacciram hoi? goyamā! jahannenam egam samayam, ukkosenam asamkhejjam kālam. evam jāva asamkhejjapaesogādhe. How much time lapses before a vibrating material entity occupying one space unit O Lord! reverts to the same state? Gautama! one samaya in the minimum and the period of innumerable time in the maximum. Similar description holds good for a vibrating material
cluster occupying (two) ...... up to an innumerable number of pradeśas. 5.178 egapaesogādhassa nam bhamte! poggalassa nireyassa amtaram kālao
kevacciram hoi? goyamā! jahanneņam egam samayam, ukkosenam āvaliyāe asamkhejjaibhāgam. evam jāva asamkhejjapaesogādhe. vanna-gamdha-rasa-phāsa-suhumapariņayabāyaraparinayānam-etesim jam ceva samcitthaņā tam ceva amtaram pi bhāniyavvam. How much time lapses before a material entity occupying one space-unit, O Lord! non-vibrating reverts to the same state? Gautama! one samaya in the minimum and the innumerablth part of an āvalikā in the maximum. Similar description holds good for a non-vibrating material cluster occupying (two pradeśas)..... up to an innumerable number of pradeśas. The duration of the time-lapse before the material entities revert to the same state, in respect of their colour, smell, taste, touch, subtle transformation and gross transformation is the same as the temporal

Page #316

~: 292:~
duration of their continuing of remaining in the same state.
5.179 saddaparinayassa nam bhamte! poggalassa amtaram kālao kevacciram hoi? goyamā! jahanneṇam egam samayam, ukkoseṇam asamkhejjam kālam.
Bhagavai 5:7:175-180
How much time, O Lord! lapses before a material entity which has been transformed in the form of sound reverts to the same state?
Gautama! one samaya in minimum and a period of innumerable time in the maximum.
5.180 asaddaparinayassa nam bhamte! poggalassa amtaram kalao kevacciram hoi? goyamā! jahanneṇam egam samayam, ukkoseṇam avaliyäe asamkhejjaibhāgam. How much time, O Lord! lapses before a material entity which has been transformed as non-sound reverts to the same state?
Gautama! one samaya in the minimum and the innumerableth part of an ävalikā in the maximum.
Bhāṣya
1. Sutras 175-180
In the previous dialogue, the laws governing the duration of occupation of space-points by an ultimate atom and the cluster were propounded. In the present dialogue, the laws governing the interval (antara-kāla) are stated. Interval means the lapse of time between the present state of transformation and a similar state in the future. The transformations in the intervening period are different from the previous transformation; for instance, a paramāņu, abandoning its state of paramāņu, transforms in the state of a cluster and again transforms into the state of paramānu. The intervening period here is the time that lapsed during its transformation as the cluster. Similarly a material cluster of two pradesas transforms into clusters of three pradesas etc. and also may transform as an atom and finally reverts to the state of a cluster of two pradeśas. Here the intervening period is technically called the interval of the cluster of two pradeśas. A cluster can pass through many states from the state of the cluster of two pradeśas to the state of the cluster of an infinite number of pradesas. It means that the number of clusters formed during this period is infinite. The maximum duration of each cluster is a period of innumerable time. So the interval (time of lapse) of a cluster of two pradešas (reverting to its orginal state) is a period of infinite time."
The sutras 170-171 give the avasthāna-kāla i.e., the temporal durations of the material entities, with vibration and devoid of vibration, continuing to remain in the same state. Comparing them with their anatara-kāla, it is found that)-The temporal duration of a material entity devoid of vibration is equal to the interval of the material entity with vibration and the temporal duration of a material entity with vibration is equal to the interval of a material entity without vibration. The temporal duration (avasthāna-kāla) of a material entity with one unit of black colour, smell etc. is same as its interval (antara-kāla). See the following table.

Page #317

Bhagavai 5:7:175-180
-:293 :
SN
Name
Interval
Temporal Duration Mini.
Max.
Mini.
Max.
01 Material atom
One samaya
A period of One samaya | A period of innumerable
innumerable time
time A period of One samaya A period of innumerable
innumerable time
time
|02| A material cluster of |One samaya
two pradeśas upto a cluster of infinite number of space-points.
03 A material entity One samaya Innumerableth One samaya A period of occupying one ākāśa
part of an
innumerable -pradeśa and in the
ävalikā
time state of vibration upto a cluster of an innumerable number of pradeśas
A period of One samaya | Innumerableth innumerable
part of an āvalikā
time
|04 A material entity occ-One samaya
upying one ākāśa-pradeśa and in the state of devoid of vibration upto a cluster of an innumerable number of pradeśas
Þ5 A material entity with One samaya A period of One samaya A period of Jone unit of black
innumerable
innumerable colour upto a material
time entity with an infinite units of black colour
time
þá Similarly all colour, JOne samaya A period of One samaya (A period of smell, taste, touch,
innumerable
innumerable subtle transformation
time
time and gross transformation

Page #318

~: 294:~
SN
Name
Temporal Duration Mini.
Max.
time
07 The material entity One samaya Innumerableth One samaya A period of transformed as sound
innumerable
part of an āvalikā

Bhagavai 5:7:175-181
Interval
08 The material entity One samaya A period of One samaya Innumerableth transformed as non
innumerable
part of an āvalikā
-sound
Mini.
Max.
1. Bha. Vṛ. 5.176-sa ca teșămanantatvāt pratyekam cotkarṣato'samkhyeyasthitikatvädanantaḥ
Text
khettogahaṇadavve,
bhavaṭṭhāṇāuyam ca appa-bahum |
Paramāņu-khamdhaṇam paropparam appäbahuyatta-padam
5.181 eyassa nam bhamte! davvaṭṭhāṇāuyassa, khettaṇṭhāṇāuyassa, ogahaṇaṭṭhānäuyassa, bhavarthäṇäuyassa kayare kayarehimto appä vä? bahuya va? tulla vā? visesähiyā vā?
goyama! savvatthove khettaṭṭhāṇäue, ogähaṇaṭṭhāṇäue, asamkhejjagune, davvaṭṭhāṇāue asamkhejjagune, bhāvaṇṭhāṇāue, asamkhejjagune.
khette savvatthove,
sesā ṭhānā asamkhejjaguṇā ||1||
time
The Topic of Mutual Relative Numerical Strength of (the periods of stability of) Paramāņus and Skandhas

"What, O Lord! is the mutual relative numerical strength-less, more, equal or a little more-between the periods of stability of a material entity with respect to (i) the number of paramāņus, (ii) stay at a particular space, (iii) size of space occupied, (iv) modifications?
O Gautama! (i) the least is the period of stability of (a material entity with respect to) its stay at a particular space, (ii) innumerable times of it is the period of stability of (a material entity with respect to) size of space occupied (by it), (iii) innumerable times of it is the period of stability of (a material entity with respect to) the number of paramāņus in (it), (iv) innumerable times of it is the period of stability of (a material entity with respect to) modifications in it.
Samgahaṇī gāhā

Page #319

Bhagavai 5:7:181
-: 295:Summary Verse
The relative numerical strength of the periods of stability of (a material entity with respect to) its stay at a particular space, occupation of space, number of paramāņus and modification is the topic under discussion; the least is the period of stability with respect to stay at a particular) space and the rest are each innumerable times of what precedes.
Bhāşya 1. Sutra 181
In the present Sütra, the relative numerical strength of the periods of stability of a material entity (i.e. an ultimate atom or a cluster) with respect to the number of paramānus in the entity, its stay at a particular space, the size of space occupied by it and the modifications undergone by it.
(1) The period of stability of stay at a particular space-space is non-corporeal and material entity is corporeal; so there is no special bond between them, the result is that a material entity does not stay for long at a particular space. Hence, the period of stability of stay at a particular space is the least.
(2) The size of a material entity can remain constant even inspite of occupying different space at different times. Therefore, the period of stability of the size of space occupied is innumerable times that of the stay at a particular space.
(3) There is possibility of expansion and contraction in a material entity--sometimes it contracts and sometimes it expands, and there is a consequent change in the size of the space occupied, but the number of paramāņus constituting the material entity may remain stable for a longer time. For this reason, the period of stability of the number of paramānus is innumerable times that of the size of the space occupied by the entity.
(4) The number of paramānus in a material entity may undergo change on account of the process of integration and disintegration. In spite of this change, the modes of quality like colour, etc. may not undergo change so quickly. Therefore, the period of stability of modes is innumerable times that of the number of paramānus in the material entity.
Abhayadevasūri has quoted fifteen gāthās for explaining the relative numerical strength, which give the logical justification of their relative numerical strength.
1. Bha. VỊ. 5.181-nano koetrasyāvagahanāyāśca ko bhedah? ucyate, ksetramavagadhameva, avagahana tu vivaksitakşeträdanyatrāpi pudgalānām tatparimāņāvagāhitvamiti.
Text Jīvāņam sārambha-sapariggaha-padam

Page #320

~: 296:~
Bhagavat 5:7:182-185
5.182 neraiya nam bhamte! kim sarambhā sapariggahā? udāhu aṇārambhā apariggaha?
goyama! neraiya sarambha sapariggahā, no aṇārambhā apariggahā. The Topic of the Souls with (the Urges for) Violence and Possessiveness
Are' the infernals, O Lord! possessed of (the urges for) violence and possessiveness? Or are they devoid of (the urges for) violence and possessiveness? Gautama! the infernals have (the urges for) violence and possessiveness, they are not free from (the urges for) violence and possessiveness.
5.183 se kenathenam bhamte! evam vuccai-neraiyā sārambhā sapariggahā, no aṇārambha apariggaha?
goyamā! neraiyā ņam pudhavikāyam samārambhamti, āukāyaṇ samārambhamti, teukāyam samārambhamti, vāukāyam samārambhamti, vaṇassaikāyam samārambhamti, tasakāyam samarambhamti, sarīrā pariggahiya bhavamti, kammā pariggahiya bhavamti, saccitṭācitta-mīsayāim davväim pariggahiyāim bhavanti, se teṇattheṇam goyamā! evam vuccai-neraiyā sārambhā sapariggahā, no aṇārambhā apariggahā.
For what reason has it been said, O Lord! that the infernals have (the urges for) violence and possessiveness, they are not free from (the urges for) violence and possessiveness?
Gautama! the infernals injure the earth-bodied beings, the water-bodied beings, the fire-bodied beings, the air-bodied beings, the vegetation, the mobile beings. They have possessiveness of the bodies, the karma and animate, inanimate and mixed substances. For this reason it has been said, O Gautama! that the infernals have (the urges for) violence and possessiveness, they are not free from (the urges for) violence and possessiveness. 5.184 asurakumārā ņam bhamte! kim sārambhā? pucchā.
goyama! asurakumārā sārambhā sapariggahā, no aṇārambhā apariggahā.
Are the Asurakumāras, O Lord! possessed of (the urges for) violence (and possessiveness)? Query as before.
Gautama! the Asurakumāras have (the urges for) violence and possessiveness, they are not free from (the urges for) violence and possessiveness.
5.185 se kenattheṇam? goyama! asurakumārā ņam pudhavikayam samaram-bhamti java tasakayam samarambhamti, sarīrā pariggahiya bhavamti, kammā parigahiya bhavamti, bhavaṇā pariggahiya bhavamti, devā devio manusā maṇussio tirikkhajoniya tirikkhajoninio pariggahiya bhavamti, asaṇa-sayaṇabhamdamattovagaraṇā pariggahiya bhavamti, sacittäcitta-misaydim davväim pariggahiydim bhavamti. se teṇattheṇam goyama! evam vuccai asurakumārā sarambha sapariggahā, no aṇārambhā apariggahā.
"For what reason has it been said so?" "Gautama! the Asurakumāras injure

Page #321

Bhagavai 5:7:185-189
-: 297 :the earth-bodied beings ...... up to mobile beings. They have possessiveness of the body, the karma, the mansions, the gods, goddesses, men, women, the male animals, the female animals, seats, beds, wares, utensils and other instruments, the animate, inanimate and mixed substances. "For this reason it has been said, O Gautama! the Asurakumāras have (the urges for) violence and the urge for possessiveness, they are not free from
violence and possessiveness." 5.186 evam jāva thaniyakumārā. egimdiyä jahā neraiyā.
This description is to be followed ..... up to the Stanitakumāra. The one
-sensed beings are to be described like the infernals. 5.187 beimdiyā nam bhamte! kim sārambhā sapariggahā? udāhu anārambhā
apariggahā? tam ceva beimdiyā ņam pudhavikāyam samarambhamti jāva tasakāyam samarambhamti, sarīrā pariggahiyā bhavamti, kammā pariggahiyā bhavamti, bāhirā bhamda-mattovagaranā pariggahiyā bhavamti, sacittācitta-mīsayāim davväim pariggahiyāim bhavamti. Are the two-sensed beings, O Lord! possessed of (the urges for) violence and possessiveness? Or are they free from (the urges for) violence and possessiveness. The two-sensed beings, like the infernals, injure the earth-bodied beings ...... up to the mobile beings. They possess the bodies, karma and the external
wares, utensils and instruments, animate, inanimate and mixed substances. 5.188 evam jāva caurimdiyā.
The same description is applicable ...... up to the four-sensed beings. 5.189 pamcamdiyatirikkhajoniyā nam bhamte! kim sārambha sapariggahā? udāhu
aņārambhā apariggahā? tam ceva jāva kamma pariggahiyā bhavamti, tamkā kūdā selā sihari pabbhārā pariggahiyā bhavamti, jala-thala-bila-guha-leņā pariggahiyā bhavamti, ujjharanijjhara-cillala-pallala-vappinā pariggahiyā bhavamti, agada-tadāga-daha-naio vāvī-pukkhariņi-dihiyā gujāliyā sarā sarapamtiyāo sarasarapamtiyāo bilapamtiyāo pariggahiyão bhavamti, ārāmujjāņa-kāņaņā vaņā vanasamdā vanarālo pariggahiyao bhavamti, devaula-sabhapava-thūbha-khāiya-parikhão pariggahiyāyo bhavamti, pāgāra-attālagucariya-dāra-gopurā pariggahiyā bhavamti, pāsāda-ghara-sarana-lenaāvaņā pariggahiyā bhavamti, simghādaga-tiga-caukka-caccaracaummuha-mahāpaha-pahā pariggahiyā bhavamti, sagada-raha-jāna-jugga-gilli-thilli-siya-samdamāniyāo pariggahiyāo bhavamti, lohilohakadāha-kaducchayā pariggahiyā bhavamti, bhavaņā pariggahiyā bhavamti, devā devīo manussā manussio tirikkhajoniyā tirikkhajoņiņio pariggahiyā bhavamti, āsana-sayana-khambha-bhamda-sacittācittamīsayāim davväim

Page #322

~: 298:
pariggahiyain bhavamti. se tenatthenam.
Are the five-sensed sub-humans, O Lord! possessed of (the urges for) violence, and possessiveness? Or are they free from (the urges for) violence and possessiveness?
Like the infernals, the five-sensed sub-humans possess karma (vide sutra 5.185). They also possess-plateau, summit of a hill, hill without at summit, hill with a summit and slightly inclined hilly area; they also possess water, land, burrows, caves, and a house carved out of a rock; they also possess water-fall from a hill, stream, muddy tank, small water pond, watercanal; they also possess well, pond, lake, river, circular tank, lily-pool, spring, curved canal, tank with internal stream, series of tanks, interconnected series of tanks and series of burrows; they also possess pleasure-resort, park, grove near a city, forest remote from city, and forest with same kind of trees and rows of trees: they also possess temple, rural court of justice, water-shed for travellers, stupa (monamental tower or pillar), ditch wide at the top and narrow at the bottom, ditch of the same size at top and bottom; they also possess rampart, turret, passage between rampart and fort (for elephants etc., to pass through) door and city-gate; they also possess palace, house, thatched (cottage or an ante-room), rest-house and shops (bazaar); they also possess triangular corners, a meeting of three paths, squares, cross roads, four exit areas, high ways and common ways; they also possess cart, chariot, vehicle, plain palanquin, howdah, mule-cart covered palanquin, special palanquin of the length of the man; they also possess iron pan, cauldron and ladle; they also possess mansions; they possess gods, goddesses, men, women, male sub-humans and female sub-humans; they also possess seats, beds, pillars, earthenwares, animate, inanimate and mixed substances; it is in this sense it has been said that the five-sensed sub-humans are possessed of (the urges for) violence and possessiveness; they are not free from (the urges for) violence and possessiveness.
5.190 jahä tirikkhajoṇiyä tahā manussä vi bhāniyavvā, vāṇamamtara-joisa-vemaniyā jaha bhavaṇavāsī tahā neyavvā.
Bhagavai 5:7:182-190
The humans are to be described like the sub-humans.
The Forest gods, Luminous gods and the Empyrean gods are to be described like the Mansion gods.
Bhāṣya

1. Sutras 182-190
Indulging in injurious activity and possessiveness are the basic urges of the mundane soul. These are available in the infernals, sub-humans, humans and also gods. There are six classes of living beings-the earth-bodied, water-bodied, firebodied, air-bodied, vegetation bodied and mobile beings. The infernals indulge in

Page #323

Bhagavai 5:7:182-190
-: 299:
injury to the six classes of beings, so they are possessed of the urge to commit injury. In the Thānam, three kinds of possessions are mentioned: body, karma and material possession.
In the present dialogue, all the three kinds of possessions viz., possesiveness of bodies, the Karma and the animate, inanimate and mixed substances are mentioned. The infernal being has all the three kinds of possessions, so he is possessed of the urge of possessiveness. In the Thānam, however, the infernals and one-sensed beings have been described as devoid of the third kind of possession.'
In the present dialogue, the third kind of possession has been divided into two parts—[1] house, seat, bed, utensils etc. [2] animate, inanimate and mixed substances appropriate for being taken as food. The infernal soul utilizes the possession of animate, inanimate and mixed substances, but he has no house, woman, seat, bed etc. For gods, both the types of possessions-abode, seat, bed etc. and animate, inanimate and mixed substances-have been mentioned. See sūtras 184-185.
The one-sensed beings are to be described like the infernals, see sūtra 186.
In the case of infernals and one-sensed beings, the Thānam also accepts that they have the possession of animate, inanimate and mixed substances.? So there is no contradiction between the present dialogue and the Thānam. The two-sensed beings store external objects. They built their own habitat of soil.' So their descriptions are unlike the one-sensed beings. Semantics bhamda-earthenware uvagarana-instrument such as pan, ladle etc. tamka-plateau kūļa-summit of a hill sela-hill without a summit siharī—hill with a summit pabbhāra--slightly inclined hilly area lena—a house carved out of a rock (i.e. a cave) ujjhara--water-fall from a hill nijjhara-stream
Ācārya Hemacandra has derived the words ujjhara and nijjhara from nirjhara.* cillala-muddy tank pallala—small water pond vappiņa—field with beds (or water-canal) agada--well pukkhariņi—deep circular water-reservoir with a flight of stains; lily-pool sāriņi—spring or water-canal gumjāliā—crooked canal sara-tank with internal spring sarapamti-series of natural tanks sarasarapamkti---series of interconnected tanks so that water from a tank can pass

Page #324

~: 300:
into another tank through a flood-gate."
bilapamkti-series of burrows or long and deep pits ārāma-a garden or a grove (used as a pleasure-resort)
ujjāṇa-a park on a hilly land. The Vṛtti interprets it as a park densely packed with trees laden with flowers, which is used as a picnic-park on ceremonious occasion.' kāṇaṇa-a grove near a city"
vana-dense forest (which is congested with trees) remote from a city9 vanasamda-forest with same kind of trees 10
vaṇarai (grove or forest with) rows of trees"
devaula-temple
sabha rural court of justice
pava-water-shed for serving water to travellers
thubha-stūpa-a hemispherical or cylinderical mound or tower artificially constructed of earth, brick or stone surmounted by a spire or umbrella and containing a relic chamber.
khaiya-ditch wide at top and narrow at bottom12
parikha-ditch of equal size at top and bottom." Ditch around a city or a fort to make it inaccessible.
pägära rampart-a wall around a city or a fort for its protection from enemy's attack.
Bhagavai 5:7:182-190
aṇlälaga turret of a fort; a tower for gun and gunners built on the rampart."
cariya-a passage between rampart and the fort.
gopura-the main city-gate
pāsāda palace of deity or king, or a multi-storeyed building," saraṇa-thatched hut (ante-room), 17
avaṇa-shop or bazaar (market).
For singadaga, etc. see Bhasya on Bha. 2.30. For jugga, etc. see Bhasya on Bha, 3.164.
lohi-a frying pan. 18 lohakadaha-cauldron." kaducchuya-ladle."
1. Thānam, 3.95-tivihe pariggahe pannatte, tam jahä-kammapariggahe, sarirapariggahe, bahirabham. damattapariggahe, evam-asurakumārāṇam. evam egimdiyaneraiyavajjam jāva vemāniyāṇam.
2. Ibid., 3.95—ahava-tivihe pariggahe pannatte, tam jaha-sacitte, acitte, misac. evam neraiyāṇam niramtaram jāva vernäniyāṇam.
3. Bha. Vr. 5.187-tatkṛtagṛhakädinyavaseyāni.
4. Prākṛta Vyakarana 1.98-vā nirjhare nā.
5. Bha. Vr. 5.238-sara' ti sarāmsi-svayamsambhūta jalāśaya-višeṣāḥ
6. Bha. Vr. 5.189-'sarapamtiyão' tti sarahpamktayaḥ sarasarapamtiyão' tti yāsu saraḥparktisu ekasmätsaraso'nyasminnanyasmädanyatra evam sañcārakapāṭakenodakam samcaratitaḥ
sarahsarahpamklayah
7. Ibid., 5. 189'udyänäni puspädimad vṛkṣasamkulāni utsavādau bahujanabhogyāni.
8. Ibid., 5.189-kananāni sāmānyavṛkṣasamyuktāni nagarasannāni.
9. Ibid., 5.189-vanani nagaraviprakṛṣṭāni.

Page #325

Bhagavai 5:7:182-191
- 301 :
10. Ibid., 5.189-vanasndāh ekajātīyavěkşasamūhātmakāh. 11. Ibid., 5.189-vanarājayo vệksaparktayah. 12. Ibid., 5. 189—khätikāh' uparivistirņādhah samkatakhatarüpāḥ. 13. Ibid., 5. 189—parikhā adha upari ca samakhatarūpāh. 14. Ibid., 5. 189—'attālagā' tti prākäroparyāśrayaviseşāh. 15. Ibid., 5. 189--carikā gļhyapräkāräntaro hastādipracäramärgah. 16. Ibid., 5. 189—-prāsādā devānām rājñā ca bhavanāni, athavā utsedhabahuläh--prāsādāh. 17. Ibid., 5. 189—śaranāni trnamayāvasarikādini. 18. Ibid., 5. 189—lauhi-mandakādipacanikā. 19. Ibid., 5. 189---lohakadahiti kavellī. 20. Ibid., 5. 189--kaļucchuyatti parivesaņādyartho bhājanāvišeṣaḥ.
[Introductory Note by English Translators to Sūtras 5.191-198
The topic of hetu (presence of cause) is concerned with the presence of basic causes of worldly existence, which are the urges of aggression and possession, ārambha and parigraha. A person, with enlightened world-view, knows, sees, has insight with right faith and attains the highest knowledge the presence of cause of the worldly existence. But on account of his veil of ignorance, he meets death while realising the presence of cause in him. On the other hand, a person, with deluded world-view, is ignorant of the presence of the aforesaid basic cause of worldly existence, so he does not know, see, etc. and meets the death of an ignorant person.
As distinguished from the above two types of persons viz,, persons of enlightened and deluded world-view, the omniscient soul knows, perceives, etc. the absolute absence of cause of worldly existence in him
The sütras 5.197-198 refer to persons, with veil of ignorance, who have not attained the state of freedom from the basic cause of worldly existence i.e. anārambha and aparigruha, and hence, they do not know and see the absence of basic cause of worldly existence.
They meet their death not realising the absence of the cause of the worldly existence.)
Text Heu-padam 5.191 pamca heu pannattā, tam jahā-heum jānai, heum pāsai, heum, bujjhai, heum
abhisamāgacchai, heum, chaumatthamaranam, marai. The Topic of Hetu (the Presence of Cause)
A person,' with enlightened world-view, realises the hetu (presence of cause) of worldly existence i.e., ārambha (violence) and parigraha (possessiveness) in five ways, viz., 1. he knows the presence of cause, 2. he sees the presence of cause, 3. he has insight with right faith in the presence of cause, 4. he attains highest knowledge of the presence of cause, 5. (and ultimately) he meets with the death of veiled (though enlightened) person while realising the presence of cause. (Thus he becomes an ārādhaka (one who meticulously observes the discipline while dying).

Page #326

- 302 :
Bhagavai S:7:192-195
5.192 pamca heu pannattā, tam jahā-heum jāņai, heum pāsai, heum bujjhai, heum
abhisamāgacchai, heum chaumatthamaranam marai. A person with enlightened world-view realises the hetu (the presence of cause) of worldly existence i.e., ārambha (violence) and parigraha (possessiveness) in five ways, viz., 1. he knows (the truth) through (his enlightenment about) the cause (of worldly existence), 2. he sees (the truth) through his enlightenment about) the cause (of worldly existence), 3. he has insight with right faith in (the truth) through (his enlightenment about) the cause of worldly existence), 4. he attains highest knowledge of (the truth) through (his enlightenment about) the cause of worldly existence), 5. (and ultimately) he meets with the death of a veiled (through enlightened) person through
the realisation of the cause. 5.193 pamca heū pannattā, tam jahā——heum nam jāņai jāva heum annāņa-maranam marai. A deluded person does not realise the presence of cause of worldly existence in five ways, viz., 1. he does not know the cause of worldly existence), 2. he does not see cause of worldly existence, 3. he has no insight with right faith in the cause of worldly existence, 4. he does not attain highest knowledge of the cause of worldly existence, 5. (and ultimately) he meets with the death of a pervert while not realising the presence of cause. (Thus he becomes a
virādhaka (one who is the transgressor of discipline while dying). 5.194 pamcu heu pannattā, tam jahā—heuņā na jānai jāva heunā annāņa-maranam
marai. A deluded person does not realise the presence of cause of worldly existence in five ways, viz., 1. he does not know through the cause of worldly existence, 2. he does not see through the cause of worldly existence, 3. he has no insight with right faith through the cause of worldly existence, 4. he does not attain highest knowledge through the cause of worldly existence, 5. he meets with the death of a pervert while not realising through the cause. (Thus he becomes
a viradhaka one who is the trans-gressor of discipline while dying). 5.195 pamca aheū pannattā, tam jahā-aheum jānai jāva aheum kevalimaranam
marai An omniscient, i.e., kevalī (who is free from the presence of ārambha (violence) and parigraha (possessiveness), realise the absence of cause (ante-dote) of worldly existence i.e. anārambha (non-violence) and aparigraha (nonpossessiveness) in him in five ways, viz., 1. he knows the absence of cause in him, 2. he sees the absence of cause in him, 3. he has insight with right faith in the absence of cause in him, 4. he attains highest knowledge of the absence of cause in him, 5. (and ultimately) he meets with death of an omniscient while realising the absence of cause in him. (Thus he becomes an āradhaka).

Page #327

Bhagavat 5:7:191-198
~: 303
5.196 pamca aheû paṇṇattā, tam jahā-aheuņā jāņai jāva aheuṇā kevalimaraṇam marai.
An omniscient, i.e., kevali (who is free from the presence of arambha (violence) and parigraha (possessiveness), realise the absence of cause (ante-dote) of worldly existence i.e. anärambha (non-violence) and aparigraha (nonpossessiveness) in him in five ways, viz., 1. he knows through the absence of cause in him, 2. he sees through the absence of cause in him, 3. he has insight with right faith through the absence of cause in him, 4. he attains the highest knowledge through the absence of cause in him, 5. (and ultimately) he meets with death of an omniscient while realising through the absence of cause in him. (Thus he becomes an ärädhaka).
5.197 pamca aheu pannatta, tam jaha-aheum na jäņai jāva aheum chau-matthamaranam marai.
A veiled (though enlightened) person has not realised the absence of cause (ante-dote) of worldly existence in five ways, viz., 1. he does not know the absence of cause, 2. he does not see the absence of cause, 3. he has no insight with right faith in the absence of cause, 4. he does not attain highest knowledge of the absence of cause, 5. (and ultimately) he meets with death of a veiled (though enlightened) person while not realising the absence of cause in him. (Thus he becomes an ärädhaka).
5.198 pamca aheu paṇṇattā, tam jahā-aheuņā na jāņai jāva aheuṇā chaumatthamaranam marai.
A veiled (though enlightened) person does not realise the absence of the cause (anti-dote) of worldly existence in five ways, viz., 1. he does not know through the absence of cause of worldly existence, 2. he does not see through the absence of cause of worldly existence, 3. he has no insight with right faith through the absence of cause of worldly existence, 4. he does not attain highest knowledge through the absence at cause of worldly existence, 5. (and ultimately) he meets with death of a veiled (though enlightened) person. (Thus he becomes ärädhaka).
Bhasya
1. Sütras 191-198
In the present dialogue, there are four sutras concerning "presence of cause", and four sutras concerning "absence of cause". The Vṛtti interprets hetu as an invariable means, cause or reason for proving the probandum.' Hetu is a factor of the process of inference. In the Vaisesika philosophy, five synonyms of hetu (cause) are given: hetu, apadesa (statement of the reason), limga (sign), pramāņa (proof) and karana (means). In the present dialogue, the word hetu has been used in three senses, viz., the person adducing the reason, the object known by the reason, and

Page #328

- 304 -
Bhagavai 5:7:191-198
reason itself. The person who knows the reason becomes identical with the reason when he adduces the reason. So he is called reason.
Siddhasena Divākara has distinguished two kinds of objects of knowledge on the basis of two varieties of knowledge-objects known by reasoning and objects known independently of reasoning. 4 A reason is adduced in order to know a parokşa (indirectly known) object, so such object is called an object known by reasoning, An object directly known or known by the statement of an authentic source is called an 'object known independently of any reason'.
The sūtras that one knows the reason', and 'one knows through the reason' are with reference to the person of the enlightened world-view'.
(i) A person, with the enlightened world-view, knows the cause along with its effect it-self.
(ii) He knows and sees the object knowable by reason by means of reason.
(iii) A person, with deluded world-view, knows and sees the effect, but does not know and see its cause.
(iv) He does not know and see the object knowable by reason by means of reason.
(v) The omniscient person knows and sees the object not knowable by reason. He knows and sees the ahetuka parinamana i.e. natural transformation.
(vi) He knows and sees by ahetu, i.e. independently of reasoning, which means omniscience.
(vii) The veiled person can not know and see the objects that are not known by reason through his knowledge attained through annihilation-cum-suppression of jñānāvaranīya karma.
(viii) He does not know and see the object by means of omniscience, i.e. ahetu.
Death is of two kinds- 1. death that occurs on account of some cause and 2. death that occurs without a cause. In the Thānam, seven causes of death, viz., adhyavasāna (primal drives) etc. have been pointed out. Here the effect of the cause has also been designated as cause by metaphorically identifying the cause with the effect.
In the Samavão, seventeen varieties of death have been mentioned which include the death of a veiled as well as unveiled person. Among them there is no mention of ajñānamarana. In the Bhagavatī, Mālārādhanā® and Uttarādhyayana Niryuktio also there is no mention of such death among the classification of death.
In the present dialogue, ajñanamarana should mean the death due to intensity of emotions like attachment and hatred. So the ajñānamarana has been said to be sahetuka. The death of a veiled person may be sahetuka as well as ahetuka. In the omniscient, there are no emotions of attachment and hatred, so their death is ahetuka.
In the Sūtra under discussion, five kinds of hetu and ahetu have been mentioned. Among them four are related to knowledge and the fifth to 'death'. The meaning of

Page #329

Bhagavai 5:7:191-198
- 305
“knows and sees" is clear, but the meanings of budhyate and abhisamāgacchati need clarifications. The expression budhyate refers to bodhi (enlightenment) which is related to knowledge, right world-view and conduct. 0
The world abhisamāgucchati is related to attainment and contentment. After attaining enlightenment, the veiled person acquires the hetu, and attains the results viz., hāna (avoidance), upādanā (aceptance) and mādhyastha (neutrality). The omniscient comprehends ahetu and attains the pure neutrality.
The implication of the present dialogue is: substances are of two kinds: corporeal and non-corporeal. The corporeal substance is known by reasoning. The non-corporeal substance can not be known by reasoning. It is known and seen by omniscient independently of reasoning. By the term hetu in the accusative case, two varieties of substances are indicated. By the word hetu in the instrumental case two varieties of knowledge are indicated. See-Thānam, 7.75-82; see also notes on them, pp.623,624.
(A note by English Translators--In the above exposition of meaning of hetu as a term of logic, we have strictly followed the Vrtti. The author of the Vrtti however is not pleased with his own exposition and he invokes the exposition of the topic by Acāryas superior to himself and more familiar with the Agamas. In fact, the sudden introduction of a logical term appears strange. The reference to death in the Sūtra is enigmatic. It perhaps refers to the discipline of ārādhanā and its opposite virādhanā. All these points lead us to interpret hetu as hetu (cause) of worldly existence, the āśrvas, specifically ārambha and parigraha. In the Ayāro (3.78), we find samjoga which is equivalent of aśrava as a cause of dukkha.
In the present Sūtras, what appears to be most plausible is the interpretation of the word hetu as the root cause of dukkha.
The opposite of hetu is ahetu i.e. an aśrava or absence of ārambha and parigraha which may be identified with kaivalya. A kevali is so called because there is absolute absence of ārambha and parigraha and at the 14th stage, he is a kevalī who is free from all āśravas.
The kevali knows, sees, etc. He is absolutely free from ārambha and parigraha. In that sense, he knows that he is ahetu. This can be compared with the Buddhist conception of bodhi as-kṣayānutpādu-jñāne bodhi—“Bodhi consists in two knowledge, viz., that one's āśravas have been destroyed (kşaya-jñāna), and also that the āśravas will never arise again. In this respect, the kaivalya of Jainism comes very near to this concept of bodhi in Buddhism).
1. Bha. Vp. 5.191-hetum sādhyāvinābhūtam sādhyaniscayārtham. 2. Vaiśesika Sūtra 9.2.4.--heturapadeso limgam pramānam karanamityanarthāntaram. 3. Bha. Vp. 5.191-iha hetuşu varttamānah puruso hetureva tadupayogänyatvād. 4. Samatti. 3.43—
duviho dhammāvāo aheuvão ya heuvão ya !
tattha u ahcuvão bhaviyā'bhaviyadao bhāvā Il 5. Thāṇam, 7.72-sattavidhe aubhede pannatte, tam jaha

Page #330

-: 306 :
Bhagavai 5:7:191-199
ajjhavasāna-nimitte, āhäre veyanāparāghäte!
phāse ānāpāņu sattavidham bhijjae äum il 6. Sama. 17.9. 7. Bha. 2.49. 8. Mūlārādhanā, 1.25 Vijayodaya Vrtti pa.86. 9. Uttara. Ni. gā. 212-214. 10. Thāṇam, 3.176.
Text 5.199 sevam bhamte! sevam bhamte! tti.
That is so, O Lord! That is so, O Lord!
-000

Page #331

Atthamo Uddeso
Section-8
Text
Niyamthiputta-nārayaputta-padam 5.200 tenam kälenam tenam samaenam jāva parisā padigayā. The Topic of (Dialogue between) Niyamthiputta and Nārayaputta
In that age, at that time (Bha. 1.4) ...... up to the multitude departed.
5.201 tenam kālenam tenam samaenam samanassa bhagavao mahāvīrassa amtevāsi
nārayaputte nāmam anagāre pagaibhaddae jāva viharati. teņam kālenam tenam samaenam samanassa bhagavao mahavīrassa amtevāsi niyamthiputte nāmam anagāre pagaibhaddae jāva viharati. tae nam se niyamthiputte anagāre jeņāmeva nārayaputte anagāre teneva uvāgacchai, uvāgacchittā nārayaputtam anagāram evam vayasī- savvapoggalā te ajjo! kim saaddhā samajjhā sapaesā? udāhu anaddhā amajjhā apaesā? ajjo! tti nārayaputte anagāre niyamthiputtam evam vayāsī-savvapoggalā me ajjo! saaddhā samajjhā sapaesā, no anaddhā amajjha apaesā. In' that age, at that time, the ascetic, named Narayaputta, who was a disciple of ascetic Lord Mahāvīra, was gentle by nature, tranquil by nature, with attenuated anger, pride, deceit and greed by nature, endowed with softness and modesty, disciplined and humble. He was seated there, neither too far nor too near the Ascetic Lord Mahāvīra, with his knees erect and head bent, engrossed in meditation cell, sublimating on the self by means of restraint and austerity. In that age, at that time, the ascetic, named Niyamthiputta, who was a disciple of ascetic Lord Mahāvīra, was gentle by nature ..... up to restraint and austerity. Then the ascetic Niyamthiputta reached the place of the ascetic Nārayaputta; having reached there, he addressed the Nārayaputta thus: 0 noble one! have all the material entities their halves, have they their middle, have they their pradeśas: or are they not capable of halved, are they without middle, are they without pradeśas? The ascetic Nārayaputta spoke to the ascetic Niyamthiputta thus : O noble one! all the material entities have the halves, have middle, have pradeśa; they are not incapable of being halved, they are not without middle, they
are not without pradeśas. 5.202 tae nam se niyamthiputte anagāre nărayaputtam anagāram evam vayasi-jai
nam te ajjo! savvapoggalā saaddhā samajjhā sapaesā, no anaddhā amajjhā apaesā, kim

Page #332

-: 308 :
Bhagavai 5:8:202-203
davvādesenam ajjo! savvapoggalā saaddhā samajjhā sapaesā, no anaddhā amajjhā apaesā? khettādesenam ajjo! savvapoggalā saaddhā samajjhā sapaesā, no anaddhā amajjhā apaesā? kālādesenamajjo! savvapoggalā saaddhā samajjhā sapaesā, no anaddhā amajjhā apaesā? bhāvādesenam ajjo! savvapoggalā saaddhā samajjhā sapaesā, no anaddhā amajjhā apaesā? tae nam se nārayaputte anagāre niyamthiputtam anagăre evam vayāsidavvāmesena vi me ajjo! savvapoggalā saaddhā samajjhā sapaesā, no anaddhā amajjhā apaesā, khettādesena vi, kālādesenam vi, bhāvādesena vi. The ascetic Nirāyaputta spoke to the ascetic Niyamthiputta thus: If according to your opinion all the material entities have halves, have middles, have pradeśas and are not without halves, are not without middle, are not without pradeśas, then O noble one! are all the material entities, with reference to their substance, with halves, with middle, with pradeśas, and not without halves, not without middle, not without pradeśas? Are all material entities, with reference to their space, with halves, with middle, with pradeśas, and not without halves, not without middle, not without pradeśas? Are all entities, with reference to their time, with halves, with middle, with pradeśas, and not without halves, not without middle, not without pradeśas? Are all entities, with reference to their modes, with halves, with middle, with pradeśas, and not without halves, not without middle, not without pradeśas? The ascetic Nārayaputta told the ascetic Niyamthiputta thus: In my opinion, all material entities, even with reference to substance, are with halves, with middle, with pradeśas, and not without halves, not without middles, not without pradeśas. In the same way, all material entities, even with reference to their space, time and modes, are with halves, with middle, and with pradeśas, and not
without halves, not without middle, and not without pradeśas. 5.203 tae nam se niyamthiputte anagäre nārayaputtam anagāram evam vayasi-jai
nam ajjo! davvādesenam savvapoggalā saaddhā samajjhā supaesā, no anaddhā amajjhā apaesā, evam te paramānupogalle vi saaddhe samajjhe sapaese, no anaddhe amajjhe apaese? jai ņam ajjo! khettādeseņam vi savvapoggalā saaddhā samajjhā sapaesā, evam te egapaesogādhe vi poggale saaddhe samajjhe sapaese. jai nam ajjo! kālādesenam savvapoggalā saaddhā samajjhā sapaesā, evam te egasamayatthittie vi poggale saaddhe samajjhe sapaese. jai ņam ajjo! bhāvādesenam savvapoggalā saaddhā samajjhā sapaesā, evam te egagunakālae vi poggale saaddhe samajjhe sapaese. aha te evam na bhavati to jam vayasi 'davvādesena vi savvapoggalā saaddhā

Page #333

Bhagavat 5:8:203-205
~: 309:~
samajjhā sapaesā, no aṇaḍḍhā amajjhā apaesā, evam khettādeseṇa vi, kālādeseṇa vi, bhāvādeseṇa vi' tam nam micchā.
The ascetic Niyamthiputta told the Narayaputta thus: O noble one! if all the material entities with reference to the substance have halves, have middle, have pradesas, are not without halves, are not without middle, are not without pradesas, then, in your opinion, a material atom also has halves, has middle, has pradesas, is not without halves, is not without middle, is not without pradeśas.
O noble one! if even with reference to the space all material entities are with halves, with middle, with pradeśas (not without halves, not without middle, not without pradeśas), then in your opinion a material entity even though occupying one pradeśa is with halves, with middle, with pradeśas (not without halves, not without middle, not without pradesas).
O noble one! if with reference to time, all material entities are with halves, with middle and with pradesas, (not without halves, not without pradesas), then in this way, in your opinion, even a material entity of the duration of one time-unit will be with halves, with middle and with pradesas (not without halves, not without middle and not without pradeśas).
O noble one! if with reference to mode, all material entities are with halves, with middle, with pradeśas (not without halves, not without middle, not without pradesas), then, in this way, in your opinion, even a material entity of one unit of black colour will be with halves, with middle and with pradeśas (not without halves, not without middle and not without pradeśas). If, in your opinion, it is not so, then your statement that even with reference to substance, all material entities are with halves, with middle and with pradesas, not without halves, not without middle, not without pradesas; similarly, also with reference to space, time and modes, all material entities are with halves, with middle and with pradeśas, and not without halves, without middle, without pradeśas', is false.
5.204 tae nam se narayaputte aṇagāre niyamthiputtam aṇagāram evam vayāsī—no khalu evam devāṇuppiyā! eyamaṭṭham jāṇāmo-pāsāmo. jai ņam devāṇuppiyā no gilāyaṇti parikahittae, tam icchämi ṇam deväṇuppiyāṇam amtie eyamaṭṭham socca nisamma jāņittae.
The ascetic Narayaputta told the Niyamthiputta thus: O beloved of the gods! if you have no difficulty to explain this subject to me, then I want to hear from you, O beloved of the gods! this subject and know it definitely.
5.205 tae nam se niyamthiputte aṇagare närayaputtam aṇagaram evam vayasī―davvādeseņa vi me ajjo! save poggalā sapaesā vi, appaesā vi-aṇamtā. khettādesena vi me ajjo! savve poggalā sapaesā vi, appaesā vi-aṇamtā. kālādeseņa vi me ajjo! savve poggalā sapaesā vi, appaesā vi―aṇamtā. bhāvadeseņa vi me ajjo! savve poggala sapaesä vi, appaesa vi-anamta.

Page #334

- 310:
Bhagavai 5:8:205 je davvao apaese se khettao niyamā apaese, kālao siya sapaese, siya apaese, bhāvao siya sapaese, siya apaese. je khettao apaese se davvao siya sapaese, siya apaese, kālao bhayanāe, bhāvao bhayaņāe. jaha khettao evam kālao, bhāvao. je davvao sapaese se khettao siya sapaese, siya upaese. evam kālao, bhāvao vi. je khettao sapaese se davvao niyama sapaese, kālao bhayanāe, bhävao bhayanāe. jahā davvao tahā kālao, bhāvao vi. The ascetic Niyamțhiputta told the Nārayaputta thus: O noble one! in my opinion, even with the reference to substance, all material entities are with pradeśas and also without pradeśas-such material entities are infinite in number. O noble one! in my opinion, all material entities, even with reference to space, are with pradeśas and also without pradeśa-such material entities are infinite in number. O noble one! in my opinion, even with reference to time, all material entities are with pradeśas and also without pradeśas-such material entities are infinite in number. O noble one! in my opinion, even with reference to mode, all material entities are with pradeśas and also without pradeśa-such material entities are infinite in number. The material entities which is apradeśa with reference to substance is necessarily apradeśa with reference to space; with reference to time, in some respect it is sapradeśa, in another respect it is apradeśa; with reference to mode, in some respect it is sapradeśa, in some other respect it is apradeśa. The material entity which is apradeśa with reference to space, with reference to substance, it is in some respect sapradeśa, in some other respect it is apradeśa; with reference to time, there is division--in some respect it is sapradeśa, in some other respect it is apradeśa. There is also division with respect to modes—it is sapradeśa in some respect, it is apradeśa in other respect. As from the standpoint of space, it is described as sapradeśa, so from the standpoints of time and modes, also it is described as apradeśa. The material entity which is sapradeśa with reference to substance is, with reference to space, sapradeśa in some respect and apradeśa in other respect. In the same way, also with reference to time and modes, in some respect it is sapradeśa, in other respect it is apradeśa. The material entity which is sapradeśa with reference to space is, without exception, sapradeśa with reference to substance. There is option with reference to time—it is sapradeśa in some respect and apradeśa in other respect. There is option with reference to modes—in some respect it is sapradeśa in other respect it is apradeśa. As from the standpoint of substance, it is described as sapradeśa, so from the standpoints of time and modes, it is also described as sapradeśa.

Page #335

Bhagavai 5:8:201-207
- 311 :
5.206 eesi nam bhamte! poggalānam davvādesenam khettādesenam kālādesenam
bhāvādesenam sapaesānam apaesāņa ya kayare kayarehimto appā vā? bahuyā vā? tullā vā? visesāhiya vā? nārayaputtā! savvatthovā poggalā bhāvādesenam apaesā, kālādesenam apaesā asamkhejjagunā, davvādesenam apaesā asamkhejjagunā, khettādesenam apaesā asamkhejjagunā, khettādesenam ceva sapaesā asamkhejjaguņā, davvādesenam sapaesa visesāhiyā, kālādeseņam sapaesā visesāhiyā, bhāvādesenm sapaesā visesāhiyā.
O Lord! among the material entities that are sapradeśa and apradeśa with reference to substance, space, time and mode, which are relatively less, more, equal or slightly more? O Nārayaputta! with reference to modes, the material entities that are apradeśa are the minimum in number: with reference to time, the material entities which are apradeśa are innumerable times more than them; with reference to substance, the material entities which are apradeśa are innumerable times more than them; with reference to space, the material entities which are apradeśa are infinite times more than them; with reference to space, the material entities which are sapradeśa are innumerable times more than them; with reference to substance, the material entities that are sapradeśa are somewhat more than them; with reference to time, the material entities which are sapradeśa are somewhat more than them; with reference
to modes, material entities that are sapradeśa are somewhat more than them. 5.207 tae nam se nārayaputte anagāre niyamthiputtam anagāram vamdai namamsai,
vamdittā namamsittā eyamattham sammam viņaenam bhujjo-bhujjo khāmeti, khämettā samjameņam tavasā appānam bhāvemāne viharai. The ascetic Nārayaputta bows down and offers obedience to the ascetic Niyamțhiputta; having bowed down and offered omniscience, he begs forgiveness again and again with proper humility for the exposition. Having begged forgiveness, he dwelt there sublimating his self through self-restraint and austerity.
Bhāsya 1. Sūtras 201-207
In Bhagavati 5.160-164, there was a discussion about the topic of a material atom and a material cluster being with halves, with middle and with pradeśa (indivisible part). In the present dialogue, the same subject is considered with reference to the standpoints of substance, space, time and modes
Dravyādeśa (standpoint of substance)—with reference to substance, a paramānu is without pradeśa and the clusters like dvipradesi etc. are sapradeśa.
Kșetrādeśa (the standpoint of space)—with reference to space, a material entity occupying a single ākāśa-pradeśa is apradeśa, and a material entity occupying

Page #336

-: 312 :
Bhagavai 5:8:201-207
many ākāśa-pradeśas is sapradeśa.
Kālädeśa (the standpoint of time)--with reference to time, a material entity enduring for one samaya (indivisible time-unit) is apradeśa; a material entity enduring for many samayas is sapradeśa.
Bhāvādeśa (the standpoint of mode)—with reference to mode, a material entity with one unit of colour, smell, taste and touch is apradeśa; a material entity with many units of colour, smell, taste and touch is sapradeśa.
Considered from the standpoint of the transformation, all entities are infinite in numbers.
[1] The Law of being Apradeśa and Sapradeśa with Reference to Substance
[a] What is apradeśa with reference to substance is necessarily apradeśa with reference to space. The reason is that a paramāņu can occupy only one pradeśa of space.
[b] With reference to time, it can be one samaya and also of infinite samayas in duration. So, in some respect it is apradeśa and in another respect it is sapradeśa.
[c] With reference to mode, it can be of one unit of colour etc. and also of many units of colour etc. So in some respect it is apradeśa and in other respect it is sapradeśa.
[2] The Law of being Apradeśa and Sapradeśa with Reference to Space
[a] In a single space-unit, there can be the occupation of one paramānu and also the occupation of clusters of two pradeśas, three pradeśas and so on ...... up to infinite number of pradeśas. So it is in some respect apradeśa and in another respect it is supradeśa.
[bc] The description of time and modes is similar to that of substance. A material entity, occupying one space-unit can be of the duration of one samaya and also of the duration of many samayas.
With reference to modes, it can be of one unit of colour, smell, taste and touch and also of many units of colour, smell, taste and touch. [3,4] The Law of being Apradeśa and Sapradeśa with Reference to Time
and Modes The description of time and modes is like that of space. What is apradeśa with reference to time can be with reference to substance in some respect apradeśa and in another respect sapradeśa. With also reference to space and modes, in some respect it can be apradeśa and in another respect sapradeśa. What is sapradeśa with reference to mode can be with reference to substance, space and time apradeśa in some respect and sapradeśa in some other respect.
[1] The Law of being sapradeśa and apradeśa with Reference to Substance
What is sapradeśa with reference to substance can occupy one space-unit and also many space-units. So with reference to space, in some respect it is apradeśa and in another respect it is sapradeśa.
With reference to time and modes, it can be sapradeśa as well as apradeśa. [2] The Law of being Sapradeśa and Apradeśa with Reference to Space With reference to substance, an apradeśa paramāņu can not occupy two or

Page #337

Bhagavai 5:8:201-208
-: 313 :
more space-units, so what is sapradeśa with reference to space is necessarily sapradeśa with reference to substance. With reference to time and mode, it is in some respect sapradessa and in some respect apradeśa. [3,4] The Law of being Sapradeśa and Apradeśa with Reference to Time
and Mode The description with reference to time and mode is the same as that with reference to substance.
The Relative Numerical Strength of a Sapradeśa and Apradeśa Entity
[1] The material entity of one unit of colour, smell, taste and touch are very few in number. So, with reference to mode, the apradeśa material entities are the least in number.
[2] With reference to time, the material entities of the duration of one samaya are of many transformation of colour, smell, taste, touch, integration, disintegration, subtleness, grossness etc. In every transformation, with reference to the duration of one samaya, they are apradeśa. So, the apradeśa entities with reference to time are innumerable times in comparison with those with reference to modes.?
[3] With reference to substance, a paramāņu is apradeśa. Parumāņus with many units of the qualities of colour etc. are more in number than the paramānus with one unit of the qualities of colour etc. Thus considered the apradeśa entities with reference to the substance are innumerable times more.
The use of the word "pradeśa" is available for the smallest atom-like (indivisible) part, and also in the sense of cluster. A paramāņu attached to a cluster is called pradeśa. The atom-like part of space is called pradeśa. The word pradeśa is used also in the context of time and mode. In the Tattvārtha Sūtra, the use of the word pradeśa has been made in the sense of cluster.
1. Bha. Vị. 5.205—'aņamta' tti tatparimāņajñāpanaparam tat svarūpābhidhānam. 2. Ibid., 5.206—dravye prāyenadvayādigunā anantagunāntāh kälakatvādayo bhavanti
ekagunakālakādayastvalpā iti bhāvah. ayamarthah-yohi yasmin samaye yadvarnagandharasasparśasanghātabhedasūksmatvabādaratvādipariņāmāntaramāpannaḥ sa tasmin samaye tadpekṣayā kālato'pradeśa ucyate, tatra caikasamayasthititityanye, pariņāmasca bahava iti pratipariņāmam kālāpradeśasambhavāttadbahulatvamiti. etadeva bhāvyate bhāvato ye'pradeśā eka gunakālatvādayo
bhavanti te kälato dvividhā api bhavanti sapradeśā apradeśāścetyarthah. 3. Ta. Sū. 2.39--pravsddho deśaḥ pradeśaḥ, anantāņuskandhaḥ pradeśo'trābhidhīyate.
Text
Jīvāņam vuddhi-hāņi-avatthii-padam 5.208 bhamtetti! bagavam goyame samanam bhagavam mahāvīram vamdai
namamsai, vamdittā namamsittā evam vayāsi-jīvā nam bhamte! kim vaddhamti?
hāyamti? avatthiyā? The Topic of Increase, Decrease, Remaining Constant of the Souls Addressing' him by the epithet 'O Lord'!, Lord Gautama bowed down and offered obeisance to the Ascetic Lord Mahāvīra. Having bowed down and

Page #338

-: 314 :
Bhagavai 5:8:208-216
offered obeisance, he asked him thus: do the number of souls, O Lord! increase, decrease or remain constant? Gautama! the number of souls do not increase, do not decrease but remains
constant. 5.209 neraiyā ņam bhamte! kim vaddhamti? hāyamti? avatthiya?
goyamā! neraiya vaddhamti vi, hāyamti vi, avatthiyā vi. Does a number of the infernals, O Lord! increase, decrease or remain constant? Gautama! the number of infernals (sometime) increase, or (sometime)
decrease or (sometime) remain constant also. 5.210 jahā neraiyā evam jāva vamāniyā.
Like the infernals are also to be described the categories of souls ..... up to
the Vaimāņika gods. 5.211 siddhā nam bhamte! pucchā?
goyamā! siddhā vaddhamti, no hāyamti, avatthiyā vi. Does the number of liberated souls, O Lord! ......... query. Gautama! the liberated souls (sometime) increase in number, they do not
decrease, (sometime) they also remain constant in number. 5.212 jīvä nam bhamte! kevatiyam kälam avatthiyā?
goyamā! savvadham. For how long, O Lord! the number of souls remain constant? Gautama! always. 5.213 neraiyā ņam bhamte! kevatiyam kālam vaddhamti?
goyamā! jahannenam egam samayam, ukkosenam āvaliyäe asamkhejjaibhāgam. For how long, O Lord! do the infernals increase in number? Gautama! in the minimum, for one samaya; in the maximum, for the
innumerableth part of an āvalikā. 5.214 evam hīyamti vi.
Their number decrease also in the same way. 5.215 neraiya nam bhamte! kevatiyam kālam avatthiyā?
goyamā! jahannenam egam samayam, ukkosenam cauvīmsa muhuttā. For how long, O Lord! do the number of infernals remain constant in number? Gautama! for one time unit in the minimum, for the twenty-four muhürttas
in the maximum. 5.216 evam sattasu vi pudhavisu 'vaddhamti, hāyamti' bhāniyavvam navaram

Page #339

Bhagavai 5:8:216-222
-: 315 :
avatthiesu imam nāņattam, tam jahā--rayanappabhāe pudhavie adayālīsam muhuttā, sakkarappabhāe coddasa rāimdiyā, vāluyappabhāe māsam, pamkappabhāe do māsā, dhūmappabhāe cattari māsā, tamāe atthamāsā, tamatamāe bārasa māsā. In all the seven infernal lands, the increase and decrease is to be described in the same way. But there is variety in the case of constant number, viz., forty-eight muhurttas in the Ratnaprabhā hell, fourteen days and nights in the Sarkarāprabhā, one month in the Bālukāprabhā, two months in the Parkaprabhā, four months in Dhūmaprabhā, eight months in the Tamā, twelve months in the Tamatamā.
riety in
hell, fouhá, tv
5.217 asurakumārā vi vaddhamti, hāyamti jahā neraiyā. avatthiya jahannenam
ekkam samayam, ukkosenam atthacattālīsam muhuttā. The number of Asurakumāra gods also (sometime) increase and decrease like the infernals. Their number is constant for one samaya in the minimum and forty-eight muhürttas in maximum. 5.218 evam dasavihā vi.
The periods of increase, decrease and constancy in the number of the ten
types of Mansion gods are to be described in the same way. 5.219 egimdiyā vaddhamti vi, hāyamti vi, avatthiyā vi. ee him tihi vi jahannenam
ekkam samayam, ukkosenam āvaliyāe asamkhejjaibhāgam. The number of one-sensed souls (sometime) increase, (sometime) decrease and (sometime) also remain constant. The three durations of the increase, decrease and constancy respectively in the number is one samaya in the
minimum and the innumerableth part of an āvalikā in maximum. 5.220 beimdiyā vaddhamti, häyamti taheva, avatthiyā jahannenam ekkam samayam,
ukkosenam do amtomuhuttā. The two-sensed souls (sometime) increase and (sometime) decrease in number like the one-sensed beings. They remain constant for one samaya in the minimum and two antarmuhūrttas in the maximum. 5.221 evam jāva caurimdiyā.
The increase, decrease and constancy in the number of four-sensed souls is
to be described similarly. 5.222 avasesā savve 'vaddhamti, hāyamti' taheva, avatthiyānam nänattam imam,
tam jahā-sammucchimapamcimdiyatirikkhajoniyānam do amtomuhuttā, gabbhavakkamtiyānam cauvvīsam muhuttā, sammucchimamaņussānam atthacattālisam muhuttă, gabbhavakkamtiyamanussānam cauvisam muhuttā, vānamamtara-jotisiya-sohammīsānesu atthhacattālisam muhuttă, sanamkumāre

Page #340

Bhagavat 5:8:208-224
atthārasa räimdiyāim cattālīsa ya muhuttā, māhimde cauvīsam räimdiyāim vīsa ya muhutta, bambhaloe pamcacattālīsam räimdiyāim, lamtae nauim räimdiyāim, mahāsukke saṭṭhim rāimdiyasayam, sahassare do räimdiyasayāim, āṇayapāṇa-yaṇam, samkhejjä mäsä, äraṇaccuyaṇam samkhejjäin väsäim, evam gevejjadevāṇam, vijaya-vejayamta-jayamta-aparäjiyāṇam asamkhejjäim vāsasahassāim, savvaṭṭhasiddhe paliovamassa samkhejjaibhāgo. evam bhāniyavvvam-vaddhamti, hāyamti jahjaṇṇeṇam ekkam samayam, ukkoseṇam āvaliyāe asamkhejjaibhāgam, avaṇṭhiyāṇam jam bhaniyam.
~: 316
All the remaining categories of souls (sometime) increase and (sometime) decrease in number like the one-sensed beings. The varieties of the constancy of number are as follows: the coagulated five sensed sub-humans--two antarmuhurtas, the five-sensed sub-humans born of womb-twenty-four muhurttas. Forest gods, Luminous gods, Saudharma and Iśāna gods-fortyeight muhurttas Sanatkumāra gods-eighteen days and nights and fortymuhürttas. Mahendra gods-twenty-four days and nights and twenty muhurttas. Brahmaloka gods-forty-five days and nights, Lāntaka gods-ninety days and nights, Mahaśukra gods-one hundred and sixty days and nights. Sahasrara gods-two hundred days and nights, Anata and Prāṇata gods-numerable months, Arana and Acyuta gods-numerable years; in the same way Graiveyaka gods and Vijaya, Vaijayanta, Jayanta and Aparajita gods- innumerable thousand years and Sarvärthasiddha numerableth part of palyopama. This whole subject is to be described thusthe duration of increase and decrease of the souls is one samaya in the minimum and innumerableth part of avalikä in maximum and duration of constancy is one samaya in minimum and maximum is as described above.
5.223 siddha nam bhamte! kevaiyam kālam vaḍdhamti?
goyama! jahanneṇam ekkam samayam, ukkosenam aṇṭha samaya.
O Lord! for how long the liberated souls increase in number? Gautama! one samaya (indivisible time-unit) in minimum and eight samayas in maximum.
5.224 kevaiyam kalam avaṇṭṭhiyā?
govama! jahanneṇam ekkam, samayam ukkosenam chammäsä.
O Lord! how long do the liberated souls remain constant in number? Gautama! one samaya in the minimum and six months in the maximum.
Bhāṣya
1. Sūtras 208-224
The soul is a fundamental substance. It is a sentient entity. It can not be transformed into non-sentient entities; neither the non-sentient substances can be transformed into sentient entity. This is the eternal cosmic law.' It means that the

Page #341

Bhagavai 5:8:208-224
- 317 :
soul is an eternal entity--it was not produced at any time, nor will it cease to existence at any time. Hence, no new soul can emerge nor any existing soul can be destroyed. The number of souls in the universe is constant, there being no increase and decrease in their number.
The 24 groups of living beings such as the infernals etc. are the modes or the special states of the sentient substances, so increase and decrease in their number go on taking place. The constancy of their number is relative, depending on the viraha-kāla, i.e., the interval of time and equation between new arrivals and departures. According to the Pannavanā, the viraha-käla is 12 muhürttas in all the seven infernal lands. During this interval, there is neither new arrival nor departure of infernals.?
The period of the next 12 muhürttas, there is equation between the number of infernals born and infernals dead. Thus, the period of constancy of number of infernals is 24 muhūrttas; there is neither increase nor decrease in number of infernals during this period.
The period of constancy of number of infernal vary from hell to hell as shown below.
Name of Hell Interval of no birth | Period of equation Period of constancy
1. Ratnaprabhā
24 muhurttas
24 muhūrttas
48 muhürttas
2. sarkarāprabhā
7 day-nights
7 day-nights
14 day-nights
3. Bālukāprabha
month
V, month
1 month
4. Pankaprabha
1 month
1 month
2 months
5. Dhūmaprabha
2 months
2 months
4 months
6. Tamahprabhā
4 months
4 months
8 months
7. Tamastamāhprabhā
6 months
6 months
12 months
8. Samuccaya
12 muhurttas
12 muhūrttas
24 muhüritus
The one-sensed beings continue to take birth every samaya, so the viraha-kāla is zero. When one-sensed beings are born in greater number and die in smaller number, then there is increment in their total number. When they die in greater number and are born in smaller number, there is decrease in total number. When the deaths and births are equal in number, there is constancy of number.
In the case of the two-sensed, three-sensed, four-sensed, and coagulated five-sensed beings, the viraha-kāla is one antarmuhūrtta and the period of equation of births and deaths is also one antarmuhurtta; thus, the period of constant number of these beings is two antarmuhurtta.

Page #342

-: 318 :
Bhagavai 5:8:208-224
The viraha-kāla of other living beings is giving in the following chart -
Interval The five sensed subhumans born of womb | Twelve muhurttas
Soul
Agglutinated humans
Twenty-four muhūrttas
Humans born of womb
Twelve muhūrttas
Twenty-four muhurttas
Mansion gods, Forest gods, Luminous gods and Saudharma, iśāna
Sanatkumāra
Mahendra
Brahma
Lāntaka
Nine days and nights twenty muhūrttas Twelve days and nights ten muhürttas Twenty two and a half days and nights Forty-five days and nights Eighty days and nights Hundred days and nights Numerable month
Mahāśukra
Sahasrara Anata-prānata
Arana-acyuta
Numerable years
Numerable years period of hundred
Bottom graiveyakas Middle graiveyakas Top graiveyakas
Numerable period of thousand years
Numerable lakh years
Four Anuttara vimānas
Innumerable thousand years
Sarvāthsiddhi vimāna
Numerable part of palyopama
Liberated souls
Six months
The period of equation of births and deaths is equal to the viraha-kāla and so, when these two periods are added together, they give the period of constancy of the number of these beings.
1. Thānam, 10.1. 2. Panna. 6.1.6. 3. Bha. Vp. 5.215_saptasvapi prthivîşu dvādaśa muhūrttān yāvanna ko'pyutpadyate vā, utkrstato
virahakälasyaivamrüpatvāt, anyesu punardvādaśamuhürtteşu yāvanta utpadyante tävanta evodvarttanta ityevam caturvimsatimuhürttän yāvannärakāņāmekaparimāņatvādavasthitatvam
vrddhihānyorabhāva ityarthah. 4. Ibid., 5.245-evam ratnaprabhādisu yo yatrotpādodvarttanāvirahakālascaturciméatimuhürttādiko
vyutkräntipade'bhihitah sa tatra teşu tattulyasya samasankhayānämutpädodvarttanäkälasya milanad dviguņitaḥ sannavasthitakālo'sata catvārimsaumuhürttādikah sütrokte bhavati, virahakälasca
pratipadamavasthaänakālärddhabhūtah svayamabhyuhya iti. 5. Panna. 6.29.

Page #343

Bhagavai 5:8:225-229
-: 319 :
Text Jīvānam sovacaya-sāvacayādi-padam 5.225 jīvā ņam bhamte! kim sovacayā? sāvacayā? sovacaya-sāvacayā? niruvacayaniravacayā? goyamā! jīvā no sovacayā, no sāvacayā, no sovacaya-sävacayā, niruvacayaniravacayā.
egimdiyā tatiyapade, sesā jīvā cauhim vi padehim bhāniyavvā. The Topic of Accumulation and Diminution of the Souls
Do' the souls, O Lord! undergo accumulation, diminution, accumulation and diminution, non-accumulation and non-diminution? Gautama! the souls do not undergo accumulation, do not undergo diminution, do not undergo accumulation and diminution, but they undergo nonaccumulation and non-diminution, (i.e., they are without accumulation and diminution). The one-sensed beings belong to the third category of description viz., sovacayā-sävacayā (accumulation and diminution). All the other categories
of the souls belong to all the four categories of description. 5.226 siddhā nam bluumte! pucchā.
goyamä! siddhä sovacayā, no sāvacayā, no sovacaya-sävacayä, niruvacayaniravacayā. Query about the liberated souls, O Lord! Gautama! the liberated souls undergo accumulation, do not undergo diminution, do not undergo accumulation and diminution, they undergo non-accumulation and non-diminution.
5.227 jīvä nam bhamte! kevatiyam kālam niruvacaya-niravacayä?
goyamā! savvaddham. For how long are the souls, O Lord! without accumulation and without diminution? Gautama! for all times. 5.228 neraiyā nam bhamte! kevatiyam kālam sovacayā?
goyamā! jahannenam ekkam samayam, ukkosenam āvaliyāe asamkhejjaibhāgam. For how long do the infernals, O Lord! undergo accumulation? Gautama! for one samaya (indivisible time-unit) in the minimum and the
innumerableth part of āvalikā in the maximum. 5.229 kevatiyam kālam sāvacayā?
evam ceva. For how long do they undergo diminution?

Page #344

~: 320:~
Bhagaval 5:8:225-233
For one samaya (indivisible time-unit) in the minimum and the innumerableth part of avalikä in the maximum.
5.230 kevatiyam kālam sovacaya-sāvacayā?
evam ceva.
For how long do the infernals undergo accumulation and diminution? For one samaya (indivisible time-unit) in the minimum and the innumerableth part of an avalikä in the maximum.
5.231 kevatiyam kālam niruvacaya-niravacaya?
goyama! jahanneṇam ekkam samayam, ukkoseṇam bārasa muhutta.
egimdiya davve sovacaya-savacaya savvaddham. sesa savve sovacayā vi, sāvacayā vi, sovacaya-sāvacayā vi, jahanneṇam ekkam samayam, ukkoseṇam ūvaliyāe asamkhajjaibhāgam, avaṭṭhiehim vakkamtikālo bhāniyavvo.
For how long do they (infernals) remain without accumulation and without. diminution?
Gautama! for one samaya (indivisible time-unit) in the minimum and twelve muhurttas in the maximum.
All the one-sensed beings undergo accumulation and diminution for all periods of time. All the remaining living beings undergo accumulation, diminution; and also undergo accumulation and diminution; the length of time for this is one samaya (indivisible time-unit) in the minimum, and innumerableth part of the avalikä in the maximum. The period of constancy is to be described like the period of the absence of new birth (see 5.222). 5.232 siddha nam bhamte! kevatiyam kālam sovacayā?
gayamā! jahaṇeṇam egam samayam, ukoseņam attha samayā.
O Lord! for how long the liberated souls undergo accumulation?
Gautama! for one samaya (indivisible time-unit) in the minimum and eight samayas in the maximum.
5.233 kevatiyam kālam tiruvacaya-niravacaya?
jahaneṇam ekkam samayam, ukoseṇam cha māsā.
For how long they are without accumulation and without diminution? For one samaya in the minimum and six months in the maximum.
Bhāṣya
1. Sütras 225-233
In the present dialogue, there are four alternatives about the accumulation and diminution of souls. Accumulation means increase, diminution means decrease. The absence of accumulation and diminution is constancy. What then is the difference between the previous and this dialogue? The author of the Vṛtti has raised this

Page #345

Bhagavai 5:8:225-234
- 321 :
question and solved the problem. According to him, increase and decrease refer to quantity, whereas upacaya (accumulation) and apacaya (diminution) refer to utpäda and udvartana. So in the third alternative (sopacaya-säpacaya), all the three viz., increase, decrease and constancy are comprised. When there is utpäda of many, there is increase, when there is udvartana of many, there is decrease. And when there is equal utpäda and udvartana, there is constancy.'
The one-sensed beings fall under the third alternative. Among them, there is simultaneous utpāda and udvartana. There is no exclusive utpāda or exclusive udvartana and absence of utpāda and udvartana. So the remaining three alternatives are not applicable to them.?
About all living beings beginning from the two-sensed living beings, the absence of new birth is to be described as in the Pannavanā. This is period of constancy or that of nirupacaya and nirapacaya. In this state both upacaya and apacaya are absent. The souls attain liberation without stop from one samaya...... up to eight samayas. After that there is interval of 'no liberation which is one samaya in the minimum and eight samayas in the maximum.
1. Bha. V. 5.225-nanūpacayo vȚddhirapacayastu hānih, yugapaddvayamadvayam vā'vasthitvam evam
ca sabdabhedavyatirekeņa ko'nayoh sūtrayorbhedah? ucсyate, pūrvatra parimāṇamabhipretam, iha tu tadanapeksamutpādodvarttanā mātram tataśceha trtīyabhangake pūrvoktavrddhyādi vikalpānām trayamapi syāt tathāhi-bahutarotpāde vrddhirbahutarodvarttane ca hānih, samotpādodvarttanayoścā
vasthitatvamityevam bheda iti. 2. Ibid., 5.225—egimdiyātaiyapac' tti sopacayasāpacayā ityarthah yugapadutpādodvarttanābhyām
víddhihānibhāvāt, sesabhangakeșu tu te na sambhavanti, pratyekamutpādodvarttanayostadvirahasya
cābhāvāditi. 3. Ibid 5.231-nirupacayanirapacayesu 'vakkamtikālo bhāņiyavvo'tti virahakālo vācyaḥ.
Text
5.234 sevam bhamte! sevam bhamte! tti.
That is so, O Lord! That is so, O Lord!
--000--

Page #346

Navamo Uddeso

Section-9
Text
Kimidam rayagiha-padam
5.235 teṇam kaleṇam, teņam, samaeņam jāva evam vayāsī-kimidam bhamte! nagaram, rāyagiham, ti pavuccai? kim pudhavi nagaram, räyagiham ti pavuccai? kim āū nagaram rāyagiham ti pavuccai? kim teu vau vaṇassai nagaram rayagiham ti pavuccai? kim tamkā kādā selā siharī pabbhārā nagaram rāyagiham ti pavuccai? kim jala-thala-bila-guha-leṇā nagaram rāyagiham ti pavuccai? kim ujjhara-nijjhara-cillala-pallala-vappiņā nagaram rayagiham ti pavuccai? kim agada-taḍāga-daha-naïo vāvī-pukkhariṇī-dīhiyā gumjāliyā sarā sarapamtiyão sarasarapamtiyão bilapamtiyão nagaram rāyagiham ti pavuccai? kim ārāmujjāṇa-kāṇaṇā vaṇā vaṇasamḍā vaṇarāto nagaram rāyagiham ti pavuccai? kim devaula-sabha-pava-thūbha-khāiya-parikhão nagaram rāyagiham ti pavuccai? kim pāgāra-aṭṭālaga-cariya-dāra-gopura nagaram rayagiham ti pavuccai? kim pāsāda-ghara-saraṇa-lena-āvaṇā nagaram rāyagiham ti pavuccai? kim simghäḍaga-tiga-caukka-caccara-caummuha-mahāpaha-pahā nagaram rāyagiham ti pavuccai? kim sagada-raha-jāṇa--jugga-gilli-thilli-siya-samdamāniyão nagaram rāyagiham ti pavuccai? kim lohi-lohakaḍāha-kaḍucchaya nagaram rayagiham ti pavuccai? kim bhavaṇā nagaram rāyagiham ti pavuccai? kim devā devio manussä maṇussio tirikkhajoniyā tirikkhajoninio nagaram rāyagiham ti pavuccai? kim äsaṇa-sayaṇa-khambha-bhamda-sacittacittamisayaim davvaim nagaram rayagiham ti pavuccai?
goyamā! pudhavi vi nagaram rāyagiham ti pavuccai jāva sacittăcitta-mīsayāim davvāim nagaram rayagiham ti pavvuccai.
The Topic of 'What is Rajagṛha?'
In that age, at that time...... up to address thus: O Lord! what is called the city of Rajagṛha? Is the earth called the city of Rajagṛha? Is the city comprising water called the city of Rajagṛha? Is the city comprising fire, air and vegetation called the city of Rajagṛha? Is the city comprising plateau, summit of a hill, hill without a summit, hill with a summit, and slightly inclined hilly area called the city of Rajagṛha? Is the city comprising water, land, burrows, caves, a house carved out of a rock called the city of Rajagṛha? Is the city in the form of water fall from a hill, stream, muddy tank, small water pond, furrowed (field) called the city of Rajagṛha? Is the city in the form of well, pond, lake, river, square tank, lily-pool, spring, croaked canal, tank with internal stream, series of tanks, interconnected series of tanks, series of burrows called the city of Rajagṛha? Is the city in the form of

Page #347

Bhagavai 5:9:235-236
~: 323
pleasure-resort, park, forest near a village, forest remote from city, forest with same kind of trees grove called the city of Rajagṛha? Is the city comprising temple, rural court of justice, water-shed for travellors, stupa, ditch wide at the top and narrow at the bottom, ditch of equal size at top and bottom called the city of Rajagṛha? Is the city comprising rampart, turret, passage between rampart and fort for elephants, a small door within a big door, city gate called the city of Rajagṛha? Is the city in the form of palace, house, thatched ante-room, rest house and shops (bazzar) called the city of Rajagṛha? Is the city comprising triangular corners, a meeting of three paths, square, cross roads, four exit areas, high way, and common ways called the city of Rajagṛha? Is the city in the form of car, chariot, vehicle, plain, palanquin, howdah, mule-cart, covered palanquin, special palanquin of the length of the man called the city of Rajagṛha? Is the city in the form of iron vessel, cauldron, ladle called the city of Rajagṛha? Is the city comprising mansions called the city of Rajagṛha? Is the city in the form of gods, goddesses, men, women, male sub-humans, female sub-humans called the city of Rajagṛha? Is the city in the form of seats, beds, pillars, earthen wares, animate, inanimate and mixed substances called the city of Rajagrha?
Gautama! the earth is also called the city of Rajagṛha..... up to animate, inanimate and mixed substances are also called the city of Räājagṛha.
5.236 se keṇattheṇam?
goyama! pudhavi jīvā i ya, ajīvā i ya nagaram rayagiham ti pavuccai jāva sacittäcitta-misayaim davvaim, jiva i ya, ajiva i ya nagaram rayagiham ti pavuccal, se tenatthenam tam ceva.
For what reason?
Gautama! the earth comprising jiva and ajiva is called Rajagṛha
animate, inanimate and mixed substances comprising jiva and ajiva is called the city of Rajagṛha. It is for this reason that it is so.
Bhāṣya
1. Sūtras 235-236
We get exposition of the nature of city from many angles.
In the present dialogue, a city (Rajagṛha) has been explained metaphysically. A city is not made of any particular substance. It is a combination of many substances. Briefly, it is made of three substances that are animate, inanimate and mixed; elaborately speaking a city is made of a totality of water tanks, palaces, roads, men, animals, birds etc. The question was asked about the Rajagṛha city and in answer Bhagavan Mahāvīra said, "Räjagrha is not the name of a particular substance, but it is a totality of animate, inanimate and mixed substances." For the meaning of tanka, kula etc., see Bhasya on Bha. 5.182-190.

Page #348

- 324 :
Bhagavai 5:9:237-242
Text
Ujjoya-amdhayāra-padam 5.237 se nūnam, bhamte! diyā ujjoe? rāim amdhayāre?
hamtā goyamā! diyā ujjoe, rāim amdhayāre. The Topic of Light and Darkness
O Lord!' is there light in the day and darkness in the night?
Yes Gautama! there is light in the day and darkness in the night. 5.238 se kenatthenam?
goyamā! diyā subhā poggalā subhe poggalapariņāme, raim, asubhā poggalā asubhe poggalaparināme. se tenatthenam. For what reason is it said so? Gautama! in the day there are auspicious material entities, auspicious transformation of material entity. In the night there are inauspicious material entities and inauspicious transformation of material entities. It is for this
reason. 5.239 neraiyānam bhamte! kim ujjoe? amdhayāre?
goyamā! neraiyānam no ujjoe, amdhayāre. O Lord! do the infernals have light? or have darkness? Gautama! the infernals have no light, they have (only) darkness. 5.240 se kenatthenam?
goyamā! neraiyānam asubhā poggalā asubhe poggalapariņāme, se tenatthenam. For what reason is it said so? Gautama! they have inauspicious material entities, inauspicious trans
formation of material entities. It is for this reason. 5.241 asurakumärānam bhamte! kim ujjoe? amdhayāre?
goyamā! asurakumārānam ujjoe, no amdhayāre. O Lord! do the Asurakumāras have light? or have darkness? Gautama! the Asurakumāras have light, they have no darkness. 5.242 se kenatthenam?
goyamā! asurakumārāṇam subhā poggalā subhe poggalapariņāme. se tenatthenam. jāva thaniyakumārānam. For what reason is it said so? Gautama! the Asurakumāras have auspicious material entities, auspicious transformation of material entities. It is for this reason. (Similarly) ...... up to Stanitakumāra.

Page #349

Bhagavai 5:9:237-247
- 325:
5.243 pudhavikkäiyä jäva teimdiyä jahā neraiyä.
The earth bodied beings ......... upto three-sensed beings are like the infernals.
5.244 caurimdiyānam bhamte! kim ujjoe? amdhayāre?
goyamā! ujjoe vi, amdhayāre vi. Do the four-sensed beings, O Lord! have light? or have darkness? Gautama! they have light as well as darkness. 5.245 se kenatthenam?
goyamā! caurimdiyānam, subhāsubhāa ya poggalā suhhāsubhe ya poggalapariņāme, se tenatthenam. For, what reason it is said so? Gautama! the four-sensed beings have both auspicious and inauspicious material entities and also auspicious and inauspicious transformation of material entities.
It is for this reason. 5.246 evam jāva maņussānam.
In the same way ...... up to humans. 5.247 vāṇamamtara-joisa-vemāniyā jahā asurakumärā.
The Forest gods, Luminious gods and Empyrean gods are to be described like those of the Asurakumāras.
Bhāsya 1. Sūtras 237-247
Both light and darkness are special transformations of material entities. The auspicious transformation of material entities is bright. So it is called light. The inauspicious transformation of material entities is gloomy. So it is darkness. In the day, on account of the contact with the sun rays there is auspicious transformation of material entities.' So there is light in the day. In the night, there is absence of the rays of the sun and other luminous objects, so the transformation of material entities at that time is inauspicious.
In the present dialogue, light and darkness have been explained from many points of view. As there is inauspicious transformation of material entities in the hells, there is always darkness there. According to the Vrtti, there is absence of bright objects like the rays of the sun that cause auspicious transformation of the material entities.
It is mentioned in the Pannavanā that there is absence of the orbiting luminous bodies such as sun, planet, moon, star etc., in the infernal earths.
The mansions and vimāmas (abodes) of gods are always bright on account of

Page #350

- 326 :
Bhagavai 5:9:237-249 the auspicious transformation of the material entities there. Although there is no solar system etc. in the mansions and space-ships of the gods, they are always shining by the splendour of gems. There there is no division of day and night.
There is always darkness for the one-sensed, two-sensed and three-sensed beings, because they have no eyes. The rays of the sun fall on them but on account of they being devoid of the organ of eye, they always experience darkness. There is development of the organ of eye in the four-sensed beings, five-sensed subhumans and humans. They come in contact with sun-light, so they are endowed with light. They undergo the effect of night; hence, they are said to have darkness also.
1. Bha. Vr. 5.238-divase subhāh pudgalā bhavanti, kimuktam bhavati? śubhah pudgalapariņāmah
cārkakarasamparkāt. 2. Ibid., 5.240-tatkşetrasya pudgalaśubhatānimittabhūtaravikarādiprakāśakavastuvarjitatvāt. 3. Paņna. 2.20-te nam naragā......niccamdhayāratamasā vavagayagaha-camda-sūra-nakkhatta
joiisapahā. 4. (a) Panna. 2.30-te ņam bhavaņā bāhim vattā amto samacauraņsā ahe pukkhara
kanniyāsamthänasamthitä ukkiņnamtaraviulagambhīra-khāta-parihä pāgārațțālaya-kavādatoranapadiduvāradesabhägä jamta-sayagghi-musala-musumdhiparivāriyā aojjhā sadājatā sadägutta adayālakotthagaraiyā adayālakayavanamālā khemā sivā kimkarāmaradandovarakkhiyā lāulloiyamahiya gosïsaras arattacamdanadaddaradinnapamcamgulitala uvaciyavamdanakalasä vamdanaghadasukatatoranapadiduväradesabhāgā āsattosattaviulavattavagghäriyamalladamakalāvā pamcavannasarasasurahimukkapupphapumjovayārakaliyā kālāgaru-pavarakumdurukkarurukka dhūvamaghamaghemta-gamdhuddhuyābhirāmā sugandha-vara-gamdha-gamdhiyā gamdhavattibhūtā accharagaņa-samgha samviginnā divvatudita-saddasampaņaditä savvarayaņāmayā acchā sanhā laṇhā ghatthā matthā nīrayā ņimmalā nippamkā nikkamkadacchāyā sappahä sassiriyā samirīyā saujjoyā. (b) Ibid., 2.49—teņam vimāṇā savvarataņāmayā acchā saņhā laṇhā ghatthā matthā nīrayă nimmalā
nippamkā nikkamkadacchāyā sappabhā sassirīyā saujjoyā. 5. Bha. Vị. 5.243-ravikarādi samparke satyapi eşām cakşurindriyābhāvena drśyavastuno darśanābhāvācchubhapudgalakāryākaranenāśubhāh pudgalā ucyante tataścaiņāmandhakārameveti.
Text Maņussakhette samayādi-padam
5.248 atthi nam bhamte! neraiyānam tatthagayānam evam pannāyae, tam
jahā-samayā i vā, āvaliyā i vā jāva osappiņi i vā, ussappiņi i vā?
no inatthe samatthe. The Topic of Samaya etc. in the Human Region
O Lord! the infernals reside outside the human world, is it possible to propound about them that there is samaya or āvalikā or ..... up to the descending time-cycle and the ascending time-cycle?
No, this is not possible. 5.249 se keņathenam bhamte! evam vuccai-neraiyānam tatthagayanam no evam
pannāyae, tam jahā-samayā i vā, āvaliyā i vā jāva osappiņi i vā, ussappiņi i

Page #351

Bhagavai 5:9:248-253
- 327:
vä?
goyamā! iham tesim mānam, iham. tesim pamāṇam, iham tesim evam pannāyae, tam jahā-samayā i vā jāva ussappiņi i vā. se tenatthenam jāva no evam pannāyae, tam jahā-samayā i vā jāva ussappini i vā. For what reason has it been said, O Lord! that it is not possible to say about the infernals that they have samaya or āvalikā ...... up to descending time-cycle and ascending time-cycle? Gautama! here in this human world) humans have māna, they have pramāna and so it is propounded that here there is samaya or ...... up to the ascending time-cycle. Because of this reason, that the infernals ...... up to the human world, it is not possible to propound that the infernals have samaya .... up
to ascending time-cycle. 5.250 evam jāva pamcimdiyatirikkhajoniyānam.
In the same way ..... up to five-sensed subhuman beings. 5.251 atthi ņam bhamte! maņussānam ihagayāṇam, evam pannāyate, tam jahā
samayä i vā jāva ussappiņi i vä? hamtā atthi. O Lord! is it possible to propound for human beings living in the human world that there is samaya ...... up to ascending time-cycle?
Yes, this can be. 5.252 se kenatthenam?
goyamā! iham tesim mānam, iham tesim pamānam, iham ceva tesim evam pannāyate, tam jahā samayā i vā jāva ussappiņi i vā se tenathenam. For what reason is it said so? Gautama! there is māna and pramāṇa here (in the human world) so, it is said that they have samaya ...... up to ascending time-cycle. It is so for this
reason. 5.253 vānamamtara-joisa-vemāniyānam jaha neraiyānam.
The Forest gods, Luminous gods and the Empyrean gods to be described like the infernals.
Bhāsya 1. Sūtras 248-253
In this universe there are two kinds of regions--time-region and timeless region. The human world consists of continents of Jambū Island, Dhātaki Island and half of the Puşkara Island two and half continents. The infernal world, the world of gods and the region beyond two and half continents is timeless region. There is no division of time there. The solar system is not in motion beyond the two

Page #352

~: 328 :~
Bhagavat 5:9:248-254 and half continents---the suns and moons are stationary there, so there is no division of time.
The division of time is for human beings. It is the human being who describes the limit of the life-spans of the infernals, sub-humans and gods on the basis of his own concept of measurement of time.
Time is of two kinds-metaphysical and practical. The nature of metaphysical time is vartana. This is the characteristic of time given in the Uttaradhyayana Sutra.' In the Tattvärtha Sutra, characteristics of time are given, viz., becoming (vartanā), change (pariņāma), motion (kriyā) the state of being before (paratva) and the state of being after (apartva). Among these vartana and parināma are related to metaphysical time. Kriyä, paratva and aparatva are related with practical time. In the Thanam, the practical time has been described both as jiva and ajīva.'
According to Akalanka, the determination of karma-sthiti, bhavasthiti and käyasthiti (i.c., durations of karma, bhāva and käyä) etc. of all souls is made by samaya, avalika etc. of the human world. The practical time is also the basis of measurement of time-units as the numerable, innumerable and infinite.4
1. Uttara. 28.10-vattaṇā lakkhaṇo kālo.
2. Ta. Su. 5.22-vartanā pariṇāmaḥ kriyā paratvāparatve ca kālasya.
3. Thāṇam 2.387-389-samayāti vā āvaliyāti vā jīvāti ya ajīvāti yā pavuccati. āṇāpāṇāṇūti vā thoviti vājīvāti yā ajīvāti yā pacuvvati. khaṇāti vā lavāti vājīvāti ya ajīvāti ya pavuccati. evam muhuttāti vā pakkhāti vā māsāti vā uūti vā ayaṇāti vā samvaccharāti vā jugāti vā vāsasayāti vā vāsasahassāi vā vāsasatasahassai vā vāsakoḍīi vā puvvamgāti vā puvvāti vā tuḍiyamgati va tuḍiyati va addamgāti vā addāti vā avavamgāti vā avavāti vā hūhūargāti vā hūhūyāti vā uppalamgāti vā uppalāti vā paumamgati vā paumāti vā ṇaliņamgāti vā ṇalināti vā atthanikuramgāti vā atthaṇikurāti vā auamgāti vā auāti vā nauamgāti vā nauäti vä pautamgäti vä pautati vă culiyangāti vā cüliyāti vā sīsapaheliyamgāti vā sisapaheliyāti vā paliovamāti vā sāgarovamāti vā osappiṇīti vā ussappiņīti vä-jīvāti ya ajīvāti ya pavuccati.
4. Ta. Ră. Vă. 5.22-manusyakṣetrasamutthena jyotirgatisamayävalikädinä paricchinnena kriyäkaläpena kālavartanayā kālākhyena ūrdhvamadhastiryak ca präninām samkhyeya samkhyeya'nantänantakalagaṇanaprabhedena karmabhavakāyasthitiparicchedaḥ sarvatra jaghanyamadhyamotkrstävasthah kriyate.
Text
Päsävaccijja-padam
5.254 teṇam kalenam teṇam samaeṇam pāsāvaccijjā thera bhagavamto jeņeva samane bhagavam mahavire teneva uvagacchamti, uvägacchittä samanassa bhagavao mahāvīrassa adūrasāmante thicca evam vayāsi-se nāṇam bhamte! asamkhejje loe aṇamtā rāimdiyā uppajjimsu vā, uppajjamti vā, uppajjissamti và? vigacchimsu và vigacchamti vã, vigacchissati và? parittā rãimdiyā uppajjimsu vā, uppajjamti vā, uppajjissamti va? vigacchimsu vā, vigacchamti vā, vigacchissamti vā?
hamtā ajjo! asamkhejje loe aṇamtā rāimdiya tam ceva.
The Topic of the Ascetics of Pārsva's Order

Page #353

Bhagavai 5:9:254-255
- 329:
In' that age, at that time, the honourable elderly monks of the order of Pārsva reached the place where the Ascetic Lord Mahāvīra was residing. Having reached there, they stood neither too far nor too near from the Lord and said thus: O Lord! in this cosmos of innumerable number of space-points, did infinite number of nights and days occur, they are occurring or will they occur? Have they passed away, they are passing or will they pass-away? Or there occured limited number of nights and days, or are they occurring or will they occur? Have they passed away or are they passing or will they pass away? Yes, O Noble Ones! in the cosmos of innumerable number of space-points, there occured infinite numbers of nights and days, are occurring ...... up to
will pass away. 5.255 se kenatthenam jāva vigacchissamti vā?
se nūnam. bhe ajjo! pāseņam arahayā purisädānieņam sāsae loe buie-anādie anavadagge paritte parivude hetthā vicchinne, majjhe samkhitte, uppim visāle, ahe paliyamkasamthie, majjhe varavairaviggahie, uppim uddhamuimgākārasamthie. tesim ca ņam sāsayamsi logamsi aņādiyamsi anavadāggamsi parittamsi parivudamsi hetthā vicchinnamsi, majjhe samkhittamsi, uppim visālamsi, ahe paliyamkasamthiyamsi, majjhe varavairaviggahiyamsi, uppim uddhamuimgakārasamthiyamsi anamtā jīvaghanā uppajjittā-uppajjittā nilīyamti, parittā jīvagha ņā upajjittā-uppajjittā niliyamti. se bhūe uppanne vigae parinae, ajīvehim lokkai palokkai, je lokkai se loe? hamtā bhagavam! se tenatthenam ajjo! evam vuccai asamkhejje ioe anamtā raimdiyā tam, ceva. tappabhiim ca nam te pāsāvaccejjā therā bhagavamto samanam, bhagavam mahāvīram paccabhijanamti savvannā savvadarisi. For what reason is it so ......... up to will pass away? O Noble Ones! your Predecessor, Arhat Pārsva, the most respectable among men, has described the eternal cosmos as without beginning, without end, finite, encircled by trans-cosmos, expanded at bottom, contracted at middle, and again vastly expanded at the top. It is, at bottom of the configuration of one sitting in the posture of cross-legs; at middle, it is shaped like an excellent vajra (which is thin at the middle); and at the top it is of the shape of a vertically placed drum. In that eternal cosmos which is without beginning, without end, finite, expanded at bottom, contracted at middle, and again vastly expanded at the top, which is, at bottom, of the configuration of one sitting in the posture of cross-legs, at middle shaped like an excellent vajra, and at the top of the shape of a vertically placed drum, infinite number of souls, residing in a common body, each of which is a compact collection of infinite number of modes, are again and again born and die; individual souls occupying separate body, each of which is a compact collection of infinite number of modes, are again and again born and die. That (cosmos) is really

Page #354

~: 330:~
Bhagavai 5:9:254-257
existent, originated, destroyed and transformed; that which is seen and observed (specially) through the transformation of insentient substances (matter, etc.); (etymologically) what is seen (lokkai) and what is observed (palokkai) is the cosmos (loe).
"Yes, O Lord!"
"It is for this reason, O Noble Ones! that it is said that in this cosmos of innumerable number of space-points, there occured infinite number of nights and days...... up to as said before.
Since then, those honourable elderly monks of the order of Pārsva, started recognising the Ascetic Lord Mahāvīra as all-knowing and all-intuiting (omniscient).
5.256 tae nam te thera bhagavamto samanam bhagavam mahāvīram vamdamti namamsamti, vamdittä namamsittä evam vayasi-icchami nam, bhamte! tubbham amtie căujjāmão dhammão pamcamahavvaiyam sapaḍikkamaṇam dhammam uvasampajjittāṇam viharittae.
ahāsuham devāṇuppiyā! mā paḍibamdham.
Then, those honourable elderly monks bow down and pay homage to the Ascetic Lord Mahāvīra. Having bowed down and paid homage, they addressed him thus: We wish indeed, O Lord! to be ordained by you in the discipline of five great vows, accompanied with the compulsory performance of reflection upon and recoiling from past bad deeds, in place of the discipline of four restraints (of Lord Parsva).
O beloved of gods! do as is pleasing to you, do not delay.
5.257 tae nam te pasāvaccijja thera bhagavamto caujjamão dhammão pamcamahavvaiyam sapaḍikkamaṇam dhammam uvasam pajjittäṇam viharamti java carimehim ussäsa-nissäsehim siddha buddha mukkä parinivvuda savvadukkhappahīņā. atthegatiyā devaloesu uvavanṇā.
Then, those honourable elderly monks of the order of Pärśva ordained themselves in the discipline of five great vows, accompanied with the compulsory performance of reflection upon and recoiling from past bad deeds, in place of the discipline of four restraints (of Lord Parsva), they practised it...... up to (as in 1/433); having thus practised the discipline, with their last respiration, they were liberated, tranquillized, freed, emancipated and put an end to all sufferings. Among them, some however were born in heavens.
Bhāṣya
1. Sutras 254-257
Arhat Pārsva was the 23rd tirthankara of the Jain tradition. He was 250 years earlier to Lord Mahävira. Dr. Jacobi, by his comparative studies of the Jain Agamas and the Buddhist Pitakas, established the historicity of Lord Parsva.' The parents of

Page #355

Bhagavai 5:9:254-257
- 331 :
Bhagavān Mahāvīra belonged to the order (i.e., were followers) of Lord Pārsva.? The order of Pārśva was still prevalent at the time of Bhagavān Mahāvīra. Pārsva's disciples called on Lord Mahāvīra and his disciple Gautama for philosophical discussions on many an occasions:
1. Käläsavesiyaputta of Pārsva's order approached the elders of Mahāvīra's order and discussed the subjects like sāmāyika, etc. with them and ultimately got ordination in the Mahavira's discipline.
2. The Mahāvīra's followers, of the city of Tungiya, held philosophical discussions with the three elders of the order of Parśva, namely, Kalikaputra, Mehila and Anandarakṣita Lord Mahāvīra endorsed the replies of the elders. There is however no mention whether they were ordained in Mahāvīra's discipline.
3. The elders of Pārsva's order pay visit to Lord Mahāvīra and ask him about the infinite number of days and nights in finite cosmos. Lord Mahāvīra solved their queries by quoting the doctrine of Lord Pārśva. They were convinced of the omniscience of Lord Mahāvīra and were ordained in his discipline.
4. An ascetic, named Gāngeya, of the order of Pārsva, goes to the city of Vānijyagrāma and asks the questions about the births and deaths of living beings to which Mahāvīra gives reply. Here also Pārsva's doctrine about the cosmos is quoted. The ascetic, Gāngeya, is convinced of the omniscience of Lord Mahāvīra and gets ordained in his discipline.
5. According to the Nālandijja chapter of Sūyagado, Udaka Pedhāla of Pārsva's order approaches Gautama at Nālandā and elaborately discusses with him the procedure of conferment of vows. After the discussion, he gets ordained in the order of Mahāvīra.?
6. There is a reference in Uttarajjhayanāni to the young ascetic, Keśī, of the Pārsva's order, approaching Gautama Swāmī at Śrāvasti, when a long dialogue takes place between them. Ultimately, the young ascetic, Keśī, gets ordained in the order of Lord Mahāvīra.
From these references to Pārsva's order, it is evident that Pärsva's order was concurrently flourishing even after the omniscience of Lord Mahāvīra. The elderly monks of the Pārsva's order approached Lord Mahāvīra and asked him an intriguing question, "O Lord! whether in the cosmos of finite dimensions, there occur and pass away infinite number of nights and days or do there occur a finite number of nights and days?"
Lord Mahāvīra endorsed both the alternatives. The problem was that the number of nights and days couldn't be both infinite as well as limited in number. The apparent contradiction was resolved by Lord Mahāvīra by pointing out that there were souls with common body and also with personal (uncommon) body.
In a common body, infinite number of souls originated and die, while with the personal body, a limited number of souls originate and die. Time is a soul's mode that is characterised by constancy of duration. In the case of souls with common body, infinite number of days and nights originate and pass away, while in the case of souls of personal body, limited number of nights and days originate and pass

Page #356

-- 332 :
Bhagavai 5:9:254-257
away. Thus, there is no contradiction in the two statements, but they are relatively true. In the cosmos of even innumerable (finite) number of space-points (pradeśas), it is not impossible for infinite number of nights and days to occur or infinite number of souls to exist. Space has the capacity to contain infinite number of souls, and the souls have the capacity to undergo such subtle transformations that an infinite number of souls can occupy the same space of innumerable (finite) space-points.
Bhagavān Mahāvīra, quoting the doctrine of Pārsva, propounded the cosmos with innumerable space-units. The cosmos is a real entity, that originates, passes away and transforms. Here origination and passing away are sought to be transformation of change of modes. An unreal (non-existent) can not originate, nor the real (existent) can cease to exist.
The origination, cessation and transformation of a non-sentient entity like matter are directly perceptible, on account of its being corporeal, while the rest of the substances are non-corporeal, and as such their origination, cessation and transformation are imperceptible. Therefore, the etymological nomenclature of the cosmos, i.e. loka, is made with reference to the substance called matter (pudgala), which is directly perceptible (lokyte).
In the present dialogue, Arhat Pārsva is quoted to explain the cosmos as eternal. Lord Mahāvīra has propounded that the loka (cosmos) is both eternal as well as non-eternal.o
Here, again both seemingly contradictory statements are not really contradictory, but there is the difference in the view-points of both propositions. From the view-point of substance, the cosmos is eternal; from the view-point of modes, it is non-eternal. The view-point of substance accepts mainly 'identity', but does not deny difference', but relegates it to a secondary position. Similarly, the standpoint of modes accepts mainly difference'. It does not deny identity, but relegates it to a subsidiary position."
Thus, where the cosmos is propounded to be eternal, it is so from the standpoint of substance; here, it is automatically proved that subsidiarily the cosmos is also non-eternal. On other hand, where the cosmos is interpreted as non-eternal from the modal point of view, it is automatically accepted that subsidiarily it is also eternal. In the statement that the cosmos is eternal, the statement that it is noneternal is automatically accepted, and vice-versa. Therefore, both the statements are not contradictory.
There are ten important issues that differentiate the discipline of Lord Pārsva from that of Mahāvīra. '2 Among them, the issue of 'vows' (vratas) is the sixth, and that of 'recoiling from misdeeds' (pratikramana) is the eighth. In the topic under discussion, these two issues have found mention. In the discipline of Lord Pārsva, there is prescription of fourfold restraint (yamas), whereas in that of Lord Mahāvīra, there is the prescription of fivefold great vows (mahāvratas). In former, the duty of pratikramana was not compulsory, but optional when there was any occasion for it, on account of some remissness on the part of a monk, whereas in the order of the latter, it was compulsory.

Page #357

Bhagavai 5:9:254-258
-: 333 :Semantics parīta—limited/finite. puruṣādānīya—acceptable to the people, or respected by the people. anavadagga-infinite, paliyanka-sainthie-of the shape of a posture of cross-legs or sitted in a lotusposture, that is, contracted at the top, expanded at the bottom. varavaira vggahie-of the configuration of an excellent vajra i.e., thin in the middle. 13 uddhamuinga samtthie—of the configuration of a drum placed vertically. It resembles cones kept one above another making a box. jīvaghana-compact collection.
The soul is so called because of its being a compact collection of infinite number of modes. bhūe (sadbhūta)-real.
1. Sacred Books of the East, vol. XLV, Introduction, 2. A. Cū. 15.25. 3. Bha. 1.423-433. 4. Ibid., 2.92-110. 5. Ibid., 5.254-257. 6. Ibid., 9.77-135. 7. Sūya. 2.7.8-38. 8. Uttarā. a. 23. 9. Bha. Vr. 5.254-ihāyamabhiprāyah-yadyanantāni tāni tadā katham parīttāni? iti virodhaḥ, atra hantetyādyuttaram, atra cāyamabhiprāyaḥ-asamkhyātapradese'pi loke'nantā jīvā varttante, tathāvidhsvarūpatvad, ekatrāśraye sahasrādi samkhyapradīpaprabhā iva, te caikatraiva samayādike kāle'nantā utpadyante vinasyanti ca, sa ca samayādi kālastesu sādhārana-śarīrāvasthāyāmanantesu pratyekaśarīrāvasthāyām ca parīttesu pratyekam varttate, tat sthitilaksanaparyāyarüpatvāttasya, tathā ca kālo'nantah parīttasca bhavatīti, evam cāsamkhyeye'pi loke rātrindivānyanantāni parittäni ca
kālatraye'pi yujyanta iti. 10. Bha. 9.233. 11. Dravyānuyogatakarnā, 5.2,3—
dravyārthikanayo mukhyavrttyā bhedam vadamstrişu anyonyamupacāreņa teșu bhedam disatyalam 11211 paryāyārthika evāpi mukhyavrttyātra bhedatām!
upacārānubhūtibhyām manute' bhedatām trisu 11311 12. The annotation on Thāṇam, 6.103. 13. Bhāsya of Bha. 2.118.
Text
Devaloya-padam 5.258 kaivihā ņam bhamte! devalogā pannattā?
goyamā! cauvvihā devalogā pannattā, tam jahă---bhavaņavāsi-vānamamtarajotisiya-vemāņiyabhedenam. bhavanavāsi dasavihā, vānamamtarā atthavihā, jotisiyā pamcavihā, vemāniyā duvihā.

Page #358

~: 334:~
The Topic of Heavens
How many kinds of heaven, O Lord! have been propounded? Gautama! four kinds of heaven have been propounded viz., Mansion, Forest, Luminous and Empyrean. There are 10 kinds of Mansion, 8 kinds of Forest, 5 kinds of Luminous and 2 kinds of Empyrean gods.
Samgahani gähä
kimidam rayagiham ti ya, ujjoe amdhayara-samaye ya pāsamtivāsipucchā, rätimdiya devalogā ya ||1||
Summary Verse

What is this Rajagrha?
Where are light and darkness?
Who knows time etc.?
The query of the elders of Pärsva's order;
Nights and days in the cosmos
And the description of heavensthese are the topics in this uddeśaka (ie., section no. 9)
Text
5.259 sevam bhamte! sevam bhamte! tti. That is so, O Lord! That is so, O Lord!
-000
Bhagavai 5:9:258-259

Page #359

Dasamo Uddeso
Section-10
Text
5.260 tenam kalenam tenam samaeṇam campā nāmam nagari, jahā padhamillo uddesao taha neyavvo eso vi, navaram camdimā bhāṇiyavā.
In that age, at that time, there was a city named Campã. The description is like that of the sun given in the first section, substituting moon in the place of sun.

-000

Page #360

Page #361

Chattham Sayam
Sixth Sataka

Page #362

Page #363

PREFACE
The science of karma is a principal part of Jain Metaphysics. In order to know the different states of karma, one should very carefully study the first section of this Sataka, dealing with experience of kārmika fruition (vedanā) and falling away of kārmika particles (nirjarā), which are intimately related. The popular notion is: the more the tolerance of hardships, the more the falling away of kārmika particles. It is not that there is no truth in this notion, but without the knowledge of the basis of truth, the secret of the science of karma can not be grasped. These are two main states of karma--intensified and loosened. In the intensified state of karma, due to non-inhibition of karma even excessive tolerance of hardship results in meagre falling away of karma. In the loosened state of karma, attained through samvara (inhibition), even less tolerance of hardship results in massive falling away of karma. It follows from this that meagre or massive falling away of karma is not due to the less or more tolerance of hardship, the main condition being the intensified or loosened states of karma. This is explained in following chart Karma Experience
Falling away of karma Intensified Intensive experience Meagre falling away of karma Loosened Intensive experience Massive falling away of karma Loosened Weak experience Meagre falling away of karma Loosened Weak experience Massive falling away of karma
According to Pätañjala Yoga philosophy, there are three states of the reduction of klesa (i) attenuation, (ii) burning (iii] absolute destruction. There is attenuation of karma by Kriyāyoga. The seed of karma is burnt by Prasarkhyāna and is completely destroyed by being merged in the prakrti.' This can be compared with meagre falling away of karma and massive falling away of karma. In all practices of the spiritual discipline, the description of the process of purification is indispensable.
In the spiritual science, the aura is a much discussed topic. In the Āgamika literature, this has been discussed as physical colour. Every living being has his own aura. Not only in a living being but even in a non-sentient entity, there is aura. The aura of non-sentient entity is fixed. In living beings the aura is ever changing.

Page #364

-: 340 :
Bhagavai 6:Preface: In the present Sataka, four causes have been given for this change: (i) karma (ii) kriyā (the activity or conduct of a person) (iii) āśrava—cause of influx of karma (iv) vedanā-experience of the fruit of karma. The aura is soiled when all the four components viz.,
(i) fruition of karma (ii) kriya (the activity) (iii) the āśrava i.e., the transformation (pariņāma) of soul and influx
of kārmika pudgalas and
(iv) vedanā—consequential experience of karma are excessively inauspicious. The colour, smell, taste and touch of the soiled aura become displeasing and there is intensification of mental affliction. On the other hand, when all of the four components are auspicious, the aura becomes pure. Its colour, smell, taste and touch become pleasing and the stream of mental bliss becomes incessant. There is influence of the aura also on the body.
To simplify a doctrine by means of illustrations is a special feature of the composition of this canon. The accumulation of karma is effected by effort, not automatically. This doctrine has been illustrated by the example of the piece of cloth. The same illustration has been given to explain the accumulation of karma in the soul.
In the present Agama, the elements of the doctrine of karma are available in a scattered manner. If properly arranged and systematised, they can make a complete treatise. The third section of the present Sataka is virtually a chapter on the doctrine of karma.
A very large part of the Jain Agamika literature has fallen into oblivion. The present canon is distinctly important for containing the remnant of the huge mass of knowledge contained in that Āgamika literature. It contains the description of the important topics of science of astro physics and cosmology such as mass of darkness (tamaskāya), black-streak (krsnarāji). The modern scientists have discovered black hole. The tamaskāya has been described as the transformation of water-body and krsnarāji as that of earth-body.
The travellers in the mysterious region of the Bermuda Peninsula of Trinidad sea-cost, gives the glimpse of the 'mass of darkness'. The event that took place on 8th August 1956, is narrated here:
"A coast-guard steamer named “The Yāmākrā" which was used for exploration and wire-net-laying was cruising towards Sargāso sea-region. This sea-region is believed to be the marine area full of nets of seaweeds in the north of Bāhāmāsa region of the Bermuda Peninsula. It is also said that beneath this marine area there are Gulf Stream and other active streams. It is a prohibited area considered as extremely dangerous for ships, boats, etc. It is even claimed that it is a graveyard of ships and boats that disappeared and were destroyed in a mysterious manner in the

Page #365

Bhagavai 6:Preface:
-: 341:Bermuda Peninsula. As the steamer was advancing in the open sea, the operator of Radar suddenly found that there was huge earthen mound like object at a distance of 28 to 30 miles right in front. He informed his boss about it. When the boss saw the earthen mound and the marine compass, he also doubted that there was something wrong. The captain also was alerted, but he did not change the direction of the steamer and allowed it to go ahead. Within a very few hours the steamer reached very near the mound. But now only earth appeared there instead of a earthen mound.
What was most alarming yet interesting was that the powerful radar and the search-lights were proving ineffective. In fact, there was neither earth nor vacant land, but it was a peculiar surface of water that appeared like a piece of land or a mass of earth rising up from the north-east to south-east. It was a vivid experience of solitary, cold death. But exhibiting an extra-ordinary courage, the captain and the crew continued to advance. On entering into this illusive marine area, all the lights of the steamer were off. The darkness was so deep and dense that even the extremely bright carbon-arc lamps did not appear brighter than an almost extinguishing spark. The members of the crew were caught in a feat of coughing which proved uncontrollable. The steam-pressure in the engine started decreasing. Being helpless the captain had to order to reverse the direction of the steamer. Everything was done by guess, but for several hours they had to fight with death. Only when the inmates of the steamer could get the glimpse of the dawn, there was no limit to their wonder that there was not the least trace of the illusive appearance even in the remotest area."
Such mysterious happenings are not unusual in the cosmic scenario.
The doctrine of projection of the soul-units in diverse direction in the proximity of death' (māraṇāntika samudghāta) is a topic that needs investigation in the light of the modern developing science of parapsychology that has been collecting the death-bed experiences of the subjects. Many mysteries of life and death are being brought to light through this ancient description found in the Jain scriptures, specially in the Bhagavati Sūtra.
In the present Sataka, there are important topics like measurable time, immeasurable time, the time-wheel, the creation of corporeal form by protean power,
etc.
The style of composition of this canonical work reveals that at the time of Devarddhi Ganī, many texts were incorporated in it from different sources. Some Sūtras are verbatim repetitions; for example, this Sataka repeats the Sūtra (of the V Sataka) dealing with the omniscient not knowing and seeing through the senseorgans.
Every Sataka of the Bhagavati Sūtra can be considered as an independent treatise dealing with the deep problems of metaphysics, and epistemology.
1. Pā. Yo. Da. 2.11.

Page #366

- 342:
Bhagavai 6:Preface:
2. Bha. 6.20-23 3. Ibid., 6.24-29 4. In Weakly Hindustan, 9th September, 1979, An article titled 'baramūdā trikona-nae purāne kitane kona' by Sudhir Sain. 5. Bha. 6.122-127. 6. Ibid., 5.108, 109; 6.187.188.
000

Page #367

Padhamo Uddeso
Section-1
Text
Samgahanī gāhā
1. vedana 2. āhāra 3. mahassave ya 4. sapadesa 5. tamue 6. bhavie ! 7. sāli 8. pudhavi 9. kamma
10. annautthi dasa chatthagammi sae ||1|| Summary Verse
1. Experience 2. food, 3. great influx 4. with pradeśa 5. darkness 6. bhavya 7. rice 8. infernal land 9. karma 10. heretics--ten uddeśakas in the sixth Sataka.
Pasatthanijjarāe seyatta-padam
6.1 se nūnam bhamte! je mahāvedane se mahānijjare? je mahānijjare se mahā
vedane? mahāvedanassa ya appavedanassa ya se see je pasatthanijjarāe? hamtā goyamā! je mahāvedane se mahānijjare, je mahānijjare se mahāvedane,
mahāvedanassa ya appavedanassa ya se see je pasatthanijjarāe. The Topic of Superiority of One with Auspicious Falling Away of Karma
Is' indeed, O Lord! the one (i.e., the jīva) with intensive experience of pain that with massive falling away of karma? Is the one with massive falling away of karma that with intensive pain? Among the one with great experience of pain and the one with little experience of pain, is one who has auspicious falling away of karma superior? Yes Gautama! the one with intensive experience of pain is the one with massive falling away of karma; the one with massive passing away of karma is the one with intensive experience of pain. Among the one with intensive experience of pain and the one with weak experience of pain, the one with
auspicious falling away of karma is superior. 6.2 chattha-sattamāsu nam bhamte! pudhavīsu neraiyā mahāvedanā?
hamtā mahāvedanā. Are the infernals, O Lord! in the sixth and seventh infernal lands with intensive experience of pain? Yes, they are with intensive experience of pain.

Page #368

~: 344:~
6.3 te nam bhamte! samanehimto niggamthehimto mahānijjaratarā?
goyama! no inatthe samatthe.
Bhagavai 6:1:3-4
Are they (the infernals), O Lord! with more massive falling away of karma than the samana nirgranthas?
Gautama! this is not possible.
6.4 se kenam khai attheṇam bhamte! evam vuccai-je mahāvedane se mahanijjare? je mahānijjare se mahāvedane? mahāvedaṇassa ya appavedaṇassa ya se see je pasatthanijjarāe?
goyama! se jahānāmae duve vattha siya ege vatthe kaddamarāgaratte, ege vatthe khamjaṇarāgaratte. eesi nam goyamā! donham vatthāṇam kayare vatthe duddhoyatarãe ceva, duvāmatarāe ceva, duparikammatarae ceva; kayare vā vatthe suddhoyatarāe ceva, suvāmatarāe ceva, suparikammatarãe ceva; je vā se vatthe kaddamarāgaratte? je vă se vatthe khamjaṇarāgaratte?
bhagavam! tattha nam je se kaddamarāgaratte, se nam vatthe duddhoyatarãe ceva, duvāmatarãe ceva, dupparikammatarãe ceva, evāmeva goyamā! neraiyāṇam pāvāim kammāim gāḍhīkayāim, cikkhaṇīkayāim siliṭṭhikayāim khilībhūtāim bhavamti. sampagāḍham pi ya nam te vedanam vedemāṇā no mahānijjarā no mahāpajjavasāṇā bhavamti.
se jahā vā kei purise ahigaraṇim auḍemāṇe mahayā-mahayā saddeṇam, mahayā-mahayā ghoseṇam, mahayā-mahayā paramparāghaenam no samcaei tīse ahigaraṇīe kei ahābāyare pogalle parisäḍittae, evāmeva goyamā! neraiyāṇam pāvāim kammāim gāḍhīkayāim, cikkaṇīkayāim, siliṭṭhīkayāim, khilībhūtāim bhavamti. sampagāḍham pi ya nam te vedanam vedemāṇā no mahānijjarā no mahāpajjavasāṇā bhavamti.
bhagavam! tattha nam je se khamjanarāgaratte, se nam vatthe suddhoyatarãe ceva, suvāmatarāe ceva, supparikammatarāe ceva, evāmeva goyamā! samaṇānam niggamthānam ahābāyarāim kammāim siḍhilīkayāim, niṭṭhiyāim kayāim, vippariņāmiyāim khippämeva viddhatthaim bhavamti. jāvatiyam tāvatiyam pi nam te vedanam vedemāṇā mahānijjarā, mahāpajjavaṣāṇā bhavamti.
se jahānāmae kei purise sukkam tanhatthayam jāyateyamsi pakkhivejjā, se nūṇam goyamā! se sukke taṇahatthae jayateyamsi pakkhitte samāņe khippāmeva masamasāvijjati?
hamtā masamasāvijjati.
evāmeva goyamā! samaṇāṇam niggamthāṇam ahābāyarāim kammāim sidhilikayaim, nitthiyaim kayāim, vipparināmiyāim khippämeva viddhatthaim bhavamti. jāvatiyam tāvatiyam pi nam te vedanam vedemāṇā mahānijjarā, mahāpajjavasāṇā bhavamti.
se jahānāmae kei purise tattamsi ayakavallamsi udagabimdum pakkivejjā, se nūņam goyamā! se udagabimdū tattamsi ayakavallamsi pakkhitte samāņe khippāmeva viddhamsamāgacchai?
hamtā viddhamsamāgacchai.
evāmeva goyamā! samaṇāṇam niggamthanam ahābāyarāim kammāim

Page #369

Bhagavai 6:1:4
- 345 :sidhilikayāim, nitthiyāim kayāim, vippariņāmiyāim khippāmeva viddhatthäim bhavamti. jāvatiyam tāvatiyam pi ņam te vedanam vedemānā mahānijjarā, mahāpajjavasänā bhavamti. se tenatthenam je mahāvedane se mahānijjare, je mahānijjare se mahāvedane, mahāvedanassa ya appavedanassa ya se see je pasatthanijjarāe. In what sense has it been said, O Lord! that the one (i.e., the jīva) with intensive experience of pain is the one with massive falling away of karma and the one with massive falling away of karma is the one with intensive pain and that among the one with great experience of pain and the one with little experience of pain, one who has auspicious falling away of karma is superior? Gautama! suppose there are two pieces of cloth-one is stained by deeply sticky slime, another is stained by mild lubricant (grease). Out of these two pieces of cloth, O Gautama! which is more difficult to clean, more difficult to make stain-free and more difficult to polish? And which one of these two is easier to clean, easier to make stain-free, and easier to polish--the one sullied by mud, or the one made dirty by grease? O Lord! among the two pieces of cloth, the one sullied by mud is difficult to clean, difficult to make stainless, and difficult to polish. So indeed, Gautama! the sinful karmas of the infernal souls are densified, sticky, compact and impassable (i.e., impervious). Even through the experience of intense pain, they (the infernal souls) do not become the souls with massive falling of karma and massive termination of karma. Just as a person striking an anvil with big bang, great noise and repeated strokes, is unable to destroy the hard matter of the anvil, so indeed, O Gautama! the sinful karmas of the infernal souls are densified, sticky, compact and impassable (i.e., impervious). Even through the experience of intense pain, they (the infernal souls) do not become the souls with massive falling of karma and massive termination of karma. O Lord! among the two pieces of cloth that which is stained by grease is easy to clean, is easy to make stainless and easy to polish. So indeed, O Gautama! the gross karmas of the śramana nirgrantha, which are made loose (or mild), made powerless and made innocuous, get quickly destroyed. Through experiencing whatever (little) pain, they (the śramaņa nirgranthas) become the ones (souls) with massive falling away of karma and massive termination of karma. O Gautama! suppose there is a person who throws a dry bundle of straw into the fire. Would that dry bundle of straw thrown in the fire burn up quickly? Yes, it burns quickly. Similarly, O Gautama! the gross karmas of śramaņa nirgrantha which are made loose (or mild), made powerless and made innocuous, get quickly destroyed. Through experiencing whatever (little)

Page #370

- 346 :
Bhagavai 6:1:1-4 pain, they (the śramaņa nirgranthas) become the ones (souls) with massive falling away of karma and massive termination of karma. O Gautama! suppose there is a person who pours drops of water on a hot iron plate. Would the drops of water poured on the hot iron plate quickly meet their end? Yes, they do meet their end. Similarly, O Gautama! the gross karmas of śramaņa nirgrantha which are made loose (or mild), made powerless and made innocuous, get quickly destroyed. Through experiencing whatever (little) pain, they (the śramana nirgranthas) become the ones (souls) with massive falling away of karma and massive termination of karma. It is in this sense that is said that the one (i.e., the jīva) with intensive experience of pain is the one with massive falling away of karma and the one with massive falling away of karma is the one with intensive pain and that among the one with great experience of pain and the one with little experience of pain, one who has auspicious passing away of karma is superior.
Bhāsya 1. Sūtras 1-4
In the present dialogue, attention has been drawn to the relationship between experiencing pain and falling away of karma. We give below the three laws related to the topic:
(1) Experiencing intensive pain versus massive falling away of karma.
(2) Whether experiencing of pain is intensive or little, the auspicious falling away of karma is the best (as massive).
(3) When the karma is intensified, there does not occur massive falling away of karma, in spite of experiencing intensive pain. For example, the infernals of the sixth and seventh land experience intensive pain, but there does not occur massive falling away of karma. On the contrary, though the śramaņa nrigrantha experiences little pain, there is massive falling away of karma, the reason being that he has loosened his karma due to samvara (inhibition).
In general the rule is that experiencing intensive pain is accompanied by massive falling away of karma; the exception is that experiencing mild pain is sometimes accompanied by massive falling away of karma.
The basic cause of falling away of karma is auspicious psychical state and auspicious activity (of mind, body and speech); the massiveness or meagreness of the falling away of karmas depends upon it.
Umāsvāti has explained that the nirjarā or elimination of kārmika particles is successively innumerable times more than the previous stage at each of the following ten stages of spiritual development which are
1. The possessor of enlightened world-view. 2. The lay-follower practising partial abstinence.

Page #371

Bhagavai 6:1:1-4
- 347 :
3. The ascetic practising complete abstinence. 4. The ascetic subsiding/annihilating the tenacious passions. 5. The ascetic annihilating view-deluding karma. 6. The ascetic subsiding conduct-deluding karma. 7. The ascetic who has subsided conduct-deluding karma. 8. The ascetic annihilating conduct-deluding karma. 9. The ascetic who has annihilated conduct-deluding karma.
10. The Jina (the omniscient). The author of Tattvārtha Bhāsya has recognised two kinds of falling away of karma: involuntary and due to spiritual practice' (kuśalamūlā). The falling away of karma in the case of the infernals, which is the result of the past karma, is involuntary. There is no such conscious willing that “I shall throw away my karina." But the falling away of karma here is due to the fruition of past karma, so it is involuntary. Such falling away of karma is called akušalānubandhā which means nirjarā which is the result of bad karma. The falling away of karma due to austerity and conquering of hardships is called kusalamālā which means nirjarā which is the result of kušala i.e., righteous activity. The auspicious falling away of karma can be compared with the kusalamūlā nirjarā. Abhayadevasūri has explained auspicious falling away of karma as "kalyānānubandhā nirjarā" which means nirjarā which results meritoriously. In the Tattvārtha Bhāsya, two types of kuśalamālā nirjarā have been distinguished: śubhānubandhā and niranubandhā. The falling away of karma that produces good result like the reincarnation as a god etc. is śubhānubundha (producing auspicious bondage result). What is cause of liberation is falling away of karma with no bondage (niranubandhā).
An elaborate description of this subject matter is available in Sūtras 15,16 of this Sataka. Semantics kaddamarāgarattāim-soiled by deeply sticky slime. khamjanarāgarattäim—be smeared by ordinary grease or mud. gādhikayāim—tightly bound with the soul-units like an object tightly bound by a rope made of hemp-thread. cikkaņīkayāim-subtle kārmika bondage that is unbreakable on account of its being tightly bound, just like a (hard) clod of earth. silitthikayāim-nidhatta, e.g. red hot iron rods bound by a bondage into a bundle; karma which are not amenable to any change except udvartanā (increase in duration or intensity) and apavartanā (decrease in duration or intensity). khilībhūyāim-nikācita karma, whose result is sure and certain (which is not amenable to any change). mahāpajjavasāņāim—the falling away of karma which results in liberation. paramparāghāeņāim—struck again and again. ahigarani-an anvil.? āhābāyarāim-very gross clusters, of karmika pudgala, or worthless pudgala.

Page #372

- 348:
Bhagavai 6:1:1-6 nitthiyāim--what has been made innocuous. viparināmiyāim—the karma that has been transformed by sthitighāta and rasaghāta, i.e., attenuation of duration and intensity.
1. Ta. Rā. Vā. 9.45-adhyavasāyaviśuddhiprakarşādasamkhyeyaguņānirjarātvam daśānām. 2. Ta. Sü. 9.47--samyagdrstiśrāvakaviratānantaviyojaka-darsanamohaksapakopaśamakopaśānta
mohaksapakasīna-māhajināḥ karmaśo'samkhyeyagunanirjaräh. 3. (a) Ta. Sü. Bhä. Vr. 9.47 sa dvividhah iti vipäkäbhisambandhah nirjarayā sahaikārthatväd.
tad daividhyapradarśanāmāha abuddhityādi. tatrābuddhipūrvah buddhiḥ pūrvā yasya karmaśātyāmītye-vamlaksaņā buddhih prathamam yasya vipākasya sa buddhipūrvah na buddhipūrvā'buddhipūrvaḥ, tatra tayorvipākayorayam tāvadabuddhipūrvah narakatiryanmanusyamareşu karma jñānāvaraņādi, tasya yat phalamācchădakādirūpam tadvipākah tadudayastasmāt karmaphalād vipacyamānād yo vinirjaranalaksano vipäkah. sati tasmin karmaphale vipacyamāne sa bhavatyabuddhipūrvakah. ...... tapah parişahajayakstah kućalamūlah. (b) Ta. Rā. Vā. 9.45-sä dvedhä сetiabuddhipurvā kusalamülā ceti. tatra narakädişu karmaphalavipākajā abuddhipurvā, sā akusalānubandhā. parisahajaye krte kuśalamūlā, sā
śubhānubandhä niranubandhā ceti. 4. Bha. Vr. 6.1-prasastanirjarakah kalyāṇānubandhanirjarah. 5. Ta. Sū. Bhā. Vp. 9.7. p. 220--tādršo vipākaḥ śubhamanubadhnäti, amaresu tāvadindrasāmānikādi
sthānāni avāpnoti. manusyesu ca cakravartibalamahāmandalikādipadani labdhvā tataḥ sukhaparamparayā muktimavāpsyatīti śubhānubandhoniranu bandho veti, vā sabdah purvavikalpāpekṣaḥ. tapah parişahajayaksto vipākaḥ sakalakarmakşayalaksaņaḥ sākṣānmoksāyaiva
kāraṇībhavatīti. 6. Apte. khilībhū--To become impassable. 7. Bha. Vr. 6.4—'ahigarani' tti adhikarani yatra lohakārā ayoghanena lohāni kuttayanti 8. Ibid., 6.4.
Text
Karana-padam 6.5 kativihe ņam bhamte! karane pannatte?
goyamā! cauvvihe karane pannatte, tam jaha-manakarane, vaikarane,
kāyakarane, kammakarane. The Topic of Karaņa (Instrumentality)
How many kinds of instrumentality are propounded to be there, O Lord? Gautama! four kinds of instrumentality, are propounded there, e.g., mind,
word, body and karma. 6.6 neraiyānam bhamte! kativihe karane pannatte?
goyamā! cauvvihe pannatte, tam jahā-manakarane, vaikarane, kāyakarane, kammakarane. How many kinds of instrumentality are propounded to be there in the infernals, O Lord? Gautama! four kinds of instrumentality are propounded, e.g., instrumentality quâ mind, instrumentality quâ word, instrumentality quâ body and instrumentality quâ karma.

Page #373

Bhagavai 6:1:7-11
-: 349:6.7 evam pamcimdiyāņam savvesim cauvvihe karane pannatte.
egimdiyāṇam duvihe-kāyakarane ya, kammakarane ya. vigalimdiyānam tivihe—vaikarane, kāyakarane, kammakarane. Similarly, in all five-sensed beings, four kinds of instrumentality are propounded. In one-sensed beings two kinds of instrumentality are propoundedinstrumentality quâ body and instrumentality quâ karma. For beings of less number of (i.e., two three, four) senses, three kinds of instrumentality are propounded, viz., instrumentality quâ word, instrumentality quâ body and
instrumentality quâ karma. 6.8 neraiyā nam bhamte! kim karanao asāyam vedanam vedemti? akaranao asāyam
vedanam vedemti? goyamä! neraiyā ņam karaṇao asāyam vedanam vedemti, no akaranao asāyam vedanam vedemti. Do the infernals, O Lord! have painful experience through the instrumentality or not through instrumentality? Gautama! the infernals have painful experience through the instrumentality,
not without instrumentality. 6.9 se keņathenam?
goyamä! neraiyānam cauvvihe karane pannatte, tam jaha-manakarane, vaikarane, kāyakarane, kammakarane. icceenam cauvvihenam asubhenam karanenam neraiyā karanao assāyam vedanam vedemti, no akaranao. se tenattheņam. For what reason is it so? Gautama! for the infernals four kinds of instrumentality have been propounded, viz., instrumentality quâ mind, instrumentality quâ word, instrumentality quâ body and instrumentality quâ karma. It is through these four kinds of inauspicious instrumentality, the infernals have painful
experience, not without instrumentality. 6.10 asurakumārā ņam kim karanao? akaranao?
goyamā! karanao, no akaranao. Do the Asurakumāras have the experience (or feeling) through the instrumentality? Or not through the instrumentality? Gautama! through the instrumentality, not without instrumentality. 6.11 se kenatthenam?
goyamä! asurakumārānam cauvvihe karane pannatte, tam jahä--munakarane, vaikarane, käyakarane, kammakarane. icceenam subhenam karanenum asurakumärā karanao sātam vedanam vedemti, no akaranao. For what reason is it so?

Page #374

- 350:
Bhagavai 6:1:5-14
Gautama! for the Asurakumāras, four kinds of instrumentality have been propounded, viz., instrumentality quâ mind, instrumentality quâ word, instrumentality quâ body and instrumentality quâ karma. It is through these four kinds of auspicious instrumentality that the Asurakumāras have
pleasurable experience, not without instrumentality. 6.12 evam jāva thaniyakumārā.
Similar statement for (the devas) .... up to Stanitakumāra. 6.13 pudhavikāiyānam evāmeva pucchā, navaram-icceeņain subhāsubhenam
karanenam pudhavikkāiyā karanao vemāyāe vedanam vedemti, no akaranao. Similar query about the earth-bodied beings. The only difference is (as follows)—it is on the basis of these two kinds of) auspicious and inauspicious instrumentality, (it is said that) the earth-bodied beings experience variously, sometimes pleasure, sometimes pain through instrumentality; not without
instrumentality. 6.14 oräliyasarīrä savve subhāsubhenam vemāyāe.
devā subhenam sāyam. All beings with gross body experience variously (sometimes pleasure, sometimes pain) only through the auspicious and inauspicious instrumentality. The gods (possessed of protean body) experience pleasure through auspicious instrumentality.
Bhāsya 1. Sūtras 5-14
The literal meaning of karana (instrumentality) is 'means'. That which is most essential for producing the effect is called karaņa. Abhayadevasūri has explained karana as jīvavīrya, i.e., energy of the soul.' Accordingly, the soul's energy which is the source of the activity of mind, speech and body can respectively be called instrumentality quâ mind, instrumentality quâ word and instrumentality quâ body. The original source of the exposition of Abhayadevasűri is the Commentary based on the Bhāşya of Tattvārtha Sūtra. According to it, karana means paryāpti (biopotential). The kāyakarana śarīraparyāpti i.e., bio-potential quâ body is produced by the material clusters belonging to kāyavargaņā, i.e., the group of clusters appropriate for making the body. Similarly, the vākkarana (bhāṣāparyāpti i.e., biopotential quâ speech) and manakarana (manahparyāpti i.e., bio-potential quâ mind) are produced respectively by the material clusters belonging to bhāṣāvargaņā and manovarganä i.e., the group of clusters appropriate for making speech and mind respectively. The kāyakarana, all these three are the means of the transformation of souls energy. Therefore, the nomenclature as karana (means) is quite befitting. To think is manayoga. To speak is vacanayoga. To go etc. is kāyayoga. Also the

Page #375

Bhagavai 6:1:5-14
~: 351:~
material clusters that act as means to thinking, speaking and going are called manakaraṇa, vākkaraṇa, kāyakaraṇa respectively.3
In the Karmaprakṛti, eight karaṇas of karma have been mentionedbandhana, samkramaṇa, udvartana, apavartana, udiraṇa, upašamana, nidhatti and nikācană. In the Gommatasära, there are ten kinds of karana: the above eight together with sattva and udaya."
The soul's energy that act as an instrumentality to the occurrence of these states of bandhana, samkramana etc. is called karmakarana.
In the present dialogue, the relationship between experience of pleasure and pain on the one hand and karana on the other has been explained. When the four karaṇas, viz., mana, vāk, kāya and karma are inauspicious, there is experience of pain, when they are auspicious there is experience of pleasure. Inauspicious mind produces the experience of pain-this is worth mentioning from the point of view of psychiatric treatment.
The infernals and gods have protean body. Other living beings have gross body. The living beings with gross body have pleasurable experiences through auspicious karana and painful experiences through inauspicious karana. The infernals have painful experiences through inauspicious karana and the gods have pleasurable experiences through auspicious karana. Both these statements should not be understood as 'absolutely' applicable, but as 'almost' applicable.' In fact, there is mention of a!! the three-pleasurable, painful and pleasurable-cum-painful experiences in both--the infernals as well as the gods. It means that in the case of infernals sometimes there may be auspicious karana and pleasurable experience and in case of gods also, sometimes there may be inauspicious karana and painful experience.
In the Thanam, however, there is no mention of karmakarana. In addition to the classification of manakarana, vakkarana and kayakarana, there are available two other classifications of karaṇa."
Semantics
vemäyä variously, sometimes pleasurable experience, sometimes painful experience.
1. Bha. Vr. 6.5karaṇam jīvavīryam.
2. Ta. Sü. Bhā. Vṛ. 8.12.
3. Ibid., 6.1.
4. See, the Bhasya of Bha. 1.23,24.
5. Go. Ka. gă. 437.
6. Bha. Vr. 6.5-kammakaraṇam' tti karmavisayam karaṇam jīvaviryam bandhanasamkramaṇādinimittabhütam karmakaraṇam.
7. Bha. 6.185.
8. See, the Bhāṣya of Bha. 3.92.
9. (a) Thānam, 3.16-tivihe karane pannatte, tam jahā ārambhakarane, samrambhakarane, samarambhakarane.
(b) Thāṇam, 3.506-tivihe karane, tam jaha dhammie karane, adhammie karaṇe, dhammiyadhammie karane.

Page #376

-: 352
Bhagavai 6:1:15-16
Text
Mahāvedanā-mahānijjarā-caubhamga-padam 6.15 jīvä ņam bhamte! kim mahāvedanā mahānijjarā? mahāvedaņā appani-jjarā?
appavedaņā mahānijjarā? appavedaņā appanijjarā? goyamā! atthegatiyā jīvā mahāvedanā mahānijjarā, atthegatiyā jīvā mahāvedaņā appanijjurā, atthegatiyä jīvā appavedaņā mahānijjarā, atthegatiyā jīvä
appavedanā appanijjarā The Topic of Four Alternatives with respect to Intensive Pain
Are the souls, O Lord! the ones (souls) with intensive pain and with massive falling away of karma? Are they with intensive pain and meagre falling away of karma? Are they with little pain and massive falling away of karma? Are they with little pain and meagre falling away of karma? Gautama! there are some souls with intensive pain and massive falling away of karma, there are some with intensive pain and meagre falling away of karma, there are some with little pain and massive falling away of karma,
there are some with little pain and meagre falling away of karma. 6.16 se kenatthenum?
goyamä! padimäpadivannae anagāre mahävedane mahānijjare. chatthasattamāsu pudhavīsu neraiyā mahāvedaņā appanijjarä. selesim padivannae anagāre appavedane mahānijjare, anuttarovavāiyä devä appavedaņā appanijjarā. In what way is it so? Gautama! an ascetic practising the course of intensive penance has intensive pain and massive falling away of karma The infernals in the sixth and seventh land are with intensive pain and meagre passing away of karma. The ascetic in the state of the absolute motionless condition like that of the Mount Meru is with little pain and massive falling away of karma. The gods of the highest heaven are with little experience of pain and meagre falling away of karma.
Bhāsya 1. Sūtras 15-16
In the first dialogue (Sūtras 1 to 4), the description of intensive pain and massive falling away of karma etc. has been made on the basis of auspicious falling away of karma. In the present dialogue, these topics have been described with illustrations. There is prescription of intensive courses of penance for monk. A monk, practising the intensive course, has to endeavour many hardships'.' So he experiences intensive pain. But as his psychic state is auspicious, and also as he maintains equanimity while tolerating hardships, he has massive falling away of karma. The infernals in the sixth and seventh lands experience intensive pain on account of their agonising

Page #377

Bhagavai 6:1:15-17
- 353 :environment. But they have very little falling away of karma. A comparative study of these two sūtras shows that the cause of massive passing away of karma is not the little or intensive experience of pain. The meagreness or massiveness of falling away of karma is due to the way of tolerating the hardships.
The ascetic practising the intensive course of penance tolerates the intensive pain with equanimity, so there is massive falling away of karma.
The infernals in the sixth and seventh lands do not endure their intensive pain with equanimity so there is little falling away of karma.
The ascetic in the state that is as firm as Mount Meru experiences little pain but his equanimity is very great; so even though there is little pain, the falling away of karma is massive.
The gods in the highest heaven experience little pain and have also meagre falling away of karma.
A comparative study of these four illustrations shows that the souls who endeavoured to affect falling away of karma have avipāki nirjarā falling away of karma which are brought to rise before they become mature through udīranā and are got rid of. The ascetic practising the intensive course of penance and the ascetic in the state of being as firm as Mount Meru are examples of this category. The infernals in the sixth and seventh land and the gods in the highest heavens are examples of vipākī nirjarā, that is, falling away of karma due to vipāka i.e., due to fruition. In this case, there is no endeavor for falling away of the karma. The inauspicious and auspicious karmas that come to the state of fruition fall away after producing their fruit. Semantics padimāpadivannae-pratimā means a special spiritual practice with special resolves and determination. A monk practising the intensive course is called padimäpannae. selesi (sailesi)-the state of an omniscient with total cessation of all activities; hence, he is the attainer of the state of absolute motionless condition like that of the Mount Meru.
1. Dasão, 7.1-35. 2. (a) See the Bhāsya of Bha. 6.1-4. (b) Ta. Sü. Sarvärthasiddhi, 8.23.
Text 6.17. sevam bhamte! sevam bhamte! tti.
That is so, O Lord! That is so, O Lord! Samgahaņī gāhā
mahāvedane ya vatthe, kaddama-khamjanakae ya ahigarani i tanhatthe ya kavalle, karana-mahāvedaņā jīvā ||

Page #378

-: 354 :
Bhagavai 6:1:17
Summary Verse
Intensive pain and piece of cloth, stained with deep sticky slime and ordinary grease, anvil, bundle of straw and iron plate, instrumentality and souls with intensive pain. ( These are the topics described in the first uddeśaka).
000—

Page #379

Bio Uddeso Section-2
6.18 rayagiham nagaram jāva evam vayāsī-āhāruddesao jo panṇavaṇāe so savvo niravaseso neyavvo.
Text
There was a city named Rajagṛha, ...... up to Gautama said thus-the āhāra uddeśaka' of the Pannavana is to be described here in toto.
O Lord! do the infernals consume animate food, inanimate food, or mixed food?
1. Bha. 1.32.
1. Āhāra-uddeśaka
The twenty-eighth chapter of the Pannavana is about āhāra. There we find the description of topics like: what kind of food do the living beings consume animate, inanimate or mixed? Do they desire for food? After what interval of time do they consume food? And so on.
Bhāṣya
Ähäruddesao-Here there is no mention of the first uddeśaka of the Pannavana-only the ahara uddeśaka is mentioned. The āhāra-pada has two sections. The topic of the first section is ähära. The topic of the second section is ähäraka and anähäraka. Here only the first uddeśaka of aharapada is to be described. In the first sataka of Bhagavati, there is mention of prathama āhāroddeśaka-āhāro vi-jahā pannavaṇde padhame ähäruddesae tahä bhāniyavvo".

Text
6.19. sevam bhamte! sevam bhamte! tti. That is so, O Lord! That is so, O Lord!
-000

Page #380

Taio Uddeso
Section-3
Text
Samgahaņī gāhā
1. bahukamma 2. vatthapoggalapayogasā-vīsasā ya 3. sādie 4. kammatthiti 5. tthi 6. samjaya 7. sammaditthi ya 8. sanni ya ||1|| 9. bhavie 10. damsana 11. pajjatta 12. bhāsaya 13. paritte 14. nāņa 15. joge yal 16,17. uvaogāhāraga 18. suhuma
19. carimabamdhe ya 20. appabahum |12|| Summary Verse
1. Massive karma 2. Accumulation of material particles in formation of cloth through manual effort and natural phenomena 3. The objects with beginning 4. Duration of karma 5. Woman 6. Self-restrainted 7. The soul with enlightened world-view and 8. Samjñī (The soul with mind) 9. Bhavya (the soul capable of attaining emancipation) 10. Darsani (the soul possessed of intuition) 11. Paryāpta (the soul which has accom-polished the biopotentials) 12. Bhāşaka (the soul capable of articulation) 13. Parīta (the soul with an individual body or the soul in worldly existence with terminus) 14. Jñānī (the soul possessed of cognition) 15. Yoga (the soul with the activities of mind, speech and body) 16,17. Upayoga (the soul with the sentience) and ähāraka (the soul which appropriates nourishment) 18. Suksma (subtle beings) 19. Carama bandha (the soul with last bondage) 20. Alpabahu (the relative numerical strength).

Page #381

Bhagavai 6:3:20-22
-: 357 :
Text
Mahākammādīnam poggalabamdhādi-padam 6.20 se nūnam bhamte! mahākammassa, mahākiriyassa, mahāsavassa, mahā
vedanassa savvao poggalā bajjhamti, savvao poggalā cijjamti, savvao poggalā uvacijjamti; sayä samiyam poggalā bajjhamti, sayā samiyam poggalā cijjhamti, sayā samiyam poggalā uvacijjamti; sayā samiyam ca ņam tassa āyā durūvattāe duvannattāe dugamdhattāe durasattāe duphäsattāe, anitthattāe akamtattāe uppiyattāe asubhattāe amanunnattāe amanāmattāe anicchiya-ttāe abhijjhiyattāe ahattāe-no uddhattāe, dukkhattāe--no suhattāe bhujjo-bhujjo parinamati?
hamta goyamā! mahākammassa tam ceva. The Topic of the Souls with Massive Karma etc.
O Lord!' does the person that is with massive karma, massive kriyā, massive āśrava and massive pain have material clusters that are bound from all sides, that are accumulated from all sides, that are amassed from all sides, that are bound always every moment (i.e., continuously), that are accumulated always every moment (i.e., continuously), that are amassed always every moment (i.e., continuously); does his soul (i.e., body) get transformed again and again always and every moment (i.e., continuously) in such form which is in bad shape, bad colour, bad smell, bad taste, bad touch, undesirable, unpleasant, unfavorable, inauspicious, disagreeable, unwanted, unattractive, mean i.e., not for elevation and conducive to sufferings i.e., not conducive to joy? Yes, Gautama! the soul (body) of that person with massive karma, massive
kriyä, massive āśrava and massive pain undergoes such transformation. 6.21 se kenatthenam ? goyamā! se jahanāmae vatthassa ahayassa vā, dho-yassa
vā, tamtuggayassa vā ānupuvvie paribhujjamānassa savvao poggalā bajjhamti, savvao poggalā cijjamti jāva parinamamti. se tenattheņam. In what sense is it so? O Gautama! just as there is, a piece of cloth that is unused, or washed, or produced a fresh from the loom; now as it is being used, it duly gets covered with matter from all sides, acquires matter from all sides ...... up to gets
transformed again and again. It is in this sense that it was said so. Appakammādīņam poggalabhedādi-padam 6.22 se nūņam bhamte! appakammassa, appakiriyassa, appāsavassa,
appavedanassa savvao poggalā bhijjamti, savvao poggalā chijjamti, savvao poggalā viddhamsamti, savvao poggalā parividdhamsamti; sayā samiyam poggalā bhijjhamti, saya samiyam poggalā chijjamti, sayā samiyam poggalā viddhamsamti, sayā samiyam poggalā parividdhamsamti; sayā samiyam ca ņam tassa āyā surūvattāe suvannattāe sugamdhattāe surasattāe suphāsattāe itthattāe

Page #382

-: 358 :
Bhagavai 6:3:20-23 kamtattāe piyattāe subhattāe maņunnattāe maņāmattāe icchiyattāe anabhijjhiyattāe uddhattāe—no ahattāe, suhattāe-no dukhattāe bhujjo-bhujjo parinamati ?
hamtā goyamā! jāva parinamati. The Topic of Separation of Pudgalas from Souls possessed of Light Karmas etc.
O Lord! does the person that is possessed of light karma, light kriyā, light āśrava and light pain, have material clusters that are separated from all sides, pierced from all sides, destroyed from all sides, completely destroyed from all sides, always and every moment (i.e., continously) separated, always and every moment (i.e., continously) pierced, always and every moment (i.e., continously) destroyed and always and every moment (i.e., continously) completely destroyed; does his soul (i.e., body) get transformed again and again always and every moment (i.e., continously) in such form which is in good shape, good colour, good smell, good taste, good touch, desirable, pleasant, favourable, auspicious, agreeable, wanted, attractive, high, i.e., not mean, pleasant, i.e., not sorrowful.
Yes, Gautama! ...... up to not sorrowful. 6.23 se keņatthenam?
goyamā! se jahānāmae vatthassa jalliyassa vā, pamkiyassa vā, mailliyassa vā, railliyassa vā āņupuvvie parikammijjamāṇassa suddhenam vāriņā dhovvemāṇassa savvao poggalā bhijjamti jāva pariņamati. se tenatthenam. In what sense is it so? Gautama! just as there is a piece of cloth that is wet with perspiration, muddy, dirty, soiled; now when it is duly being cleaned in proper manner and washed by clean water, the dirty material is separated ...... up to not sorrowful. It is in this sense that it was said so.
Bhāsya 1. Sūtras 20-23
In the present dialogue, the cause and occasion of kārmika bandha have been propounded. Heavy karma and heavy pain are the occasions for the kārmika bondage. There is heavy bondage of kārmika matter due to the rise of heaviness of knowledgecovering karma and deluding karma. A soul experiencing great pain becomes engrossed in mournful meditation; so massive kārmika bondage occurs to him. Kriyā (activity) and āśrava (cause of influx of karma) are both the causes of kārmika bondage. The activities like injury of life etc. are really varieties of yoga āśrava.' In the Tattvārtha Sūtra, there are mentioned thirty-nine varieties of āśrava-five indriyas (senses), four kașāyas (passions), five avratas (non-abstinences) and twentyfive kriyās (urges). There are five basic varieties of āśrava, viz., mithyātva (perverted

Page #383

Bhagavai 6:3:20-23
-: 359:belief), avirati (non-abstinence), pramāda (remissness), kaşāya (passions) and yoga (activity).
A soul involved in mahākarma, mahākriyā, mahāāśrava and mahāvedanā indulges in inauspicious activity. So he binds, acquires and accumulates kurma from all sides. This binding, acquiring and accumulation of karma take place continuously without stop. On account of the bondage etc. of the kārmika particles, the subtle karmika body is strengthened, which in turn, has influence on the gross body and the aura. The body of such person (binding massive karma) is infested with harmful material clusters, and consequently, he becomes sick and his aura becomes impure.
A soul with light karma, light kriyā, light āśrava and light vedanā engages himself in auspicious activity. So, in him, there is separation (falling away) of kārmika particles from all sides. On account of this kārmika separation, his kārmika body becomes attenuated, and as a result, his gross body and also aura becomes beautiful. His body becomes healthy and pleasing. And his aura becomes immaculate.
In the context of spiritual healing, the present Sūtra is very important. The impurity of the mind (and psyche or emotion) and the impure conduct make the body dull or gloomy and sick. The purity of mind and conduct purifies the body and makes it healthy and lustrous. The eighth pontiff of Terāpantha sect, His Holiness Ācārya Kālugani is an example. Along with the enhancement of purity of the mind and conduct, his body became bright and beautiful.
The states of massive karma and light karma have been explained through two examples: [1] A new piece of cloth when used becomes gradually dirty, so the soul of person of massive kārmika inflow becomes impure or vitiated on account of his inauspicious activity. [2] As a dirty piece of cloth becomes bright when washed, so the soul of a person with light inflow of karma, on account of his auspicious activity, becomes immaculate.
By using the terms karma, kriyā, āśrava and vedanā, the Sūtra has shown their inter-relationship. When the accumulation of karma is massive, kriyā, āśrava and vedanā also become massive. When the kārmika bondage is light, kriyā, āśrava and vedanā also become light. Semantics āyā (ātmā)—body or aura. (Here 'soul is used in the sense of body or aura). bandha— the binding of auspicious and inauspicious karma with the soul, the amassing of karma. caya-upacaya-acquisition and accumulation. See Bhagavati Bhāsya 1.19-24. sayā samiyam-always, every moment;4 for detailed discussion, see Bhagavati Bhāsya, 3.143-148. abhijjhiyatāe-bhidhyā means greed. Bhidhyita means lobhanīya' i.e., attractive, abhidhyita means alobhaniya. ahaya*(aparibhukta)-unused. tamtuggaya---produced a fresh in the loom.?

Page #384

- 360 :
Bhagavai 6:3:20-26 jalliya--the dirt of the body that which is sullied by the thick sticky dirt. pamkiya (ārdramala)—that which is sullied by the dirt which is wet with perspiration. mailliya (hard dirt)-dirty. railliya (sullied with dust particles)--that which is soiled with the dust particles.
1. Ta. Rā. Vā.6.5-yogatrayasya ekonacatvārimśatprabhedāḥ sarvātmakäryatvāt samsariņām sarveşam
sādhāraņāh. 2. Ta. Sū. 6.5-indriyakaṣāyāvratakriyāḥ pañca catuh pañca pañcavimšati samkhyāḥ pūrvasya bhedāḥ. 3. Bha. Vr. 6.20—ātmā bähyātmā sariramityarthah. 4. Ibid., 6.20_-'sayā samiyam' tti'sadā sarvadā sadātvam ca vyavahārato'sātatye'pi syādityata āha
'samitam' santatam. 5. Ibid., 6.20-'ajjhiyattāetti bhidhyā lobhaḥ să samjātā yatra so bhidhyito na bhidhyino'bhidhyita
stadbhāvastattā tayā. 6. Ibid., 6.21-'ahayassa va' tti aparibhuktasya. 7. Ibid., 6.20-tamtrāt turīvemāderapanītamätrasya.
Text
Kammovacaya-padam 6.24 vathassa nam bhamte! poggalovacae kim payogasā? visasā?
goyamā! payogasä vi, vīsusä vi. The Topic of Accumulation of Karma
Is' the accumulation of matter in a piece of cloth, O Lord! due to effort or automatic (without effort)?
O Gautama! it is due to effort, and also automatic. 6.25 jahā nam bhamte! vatthassa nam poggalovacae payogasā vi, vīsasă vi, tahā
nam jīvānam kammovacae kim payogasā? vīsasā? goyamā! payogasā, no visasā. As the accumulation of matter, O Lord! in the piece of cloth is due to effort and also automatic, similarly is the accumulation of karma in souls due to effort? Or automatic? Gautama! it is due to effort, not automatic.
6.26 se kenatthenam? goyamā! jīvānam tivihe payoge pannatte, tam jahāmanappayoge, vaippayoge, kāyappayoge. icceeņam tivihenam payogenam jīvānam kammovacae payogasā, no vīsasā. evam savvesim pamcimdiyāṇam tivihe payoge bhāniyavve. pudhavikāiyānam egavihenam payogenam, evam jāva vanassaikaiyānam. vigalimdiyānam duvihe payoge pannatte, tam jahā vaipayoge, käyapayoge ya. icceenam duvihenam payogenam kummovacae payogasā, no visasā. se teņatthenam goyamā! evam vuccai--jīvānam kammovacae payogasā, no vīsasā. evam jassa jo payogo jāva vemāniyānam.

Page #385

Bhagaval 6:3:24-26
For what reason is it so?
Gautama! there are three kinds of efforts of soul, viz., mental effort, verbal effort and physical effort. There is accumulation of karma in soul due to these three kinds of efforts, not automatic.
Similarly, with respect to five-sensed beings, the three kinds of efforts are to be spoken of.
As regards the earth-bodied beings, there is accumulation of karma by only one kind of effort (viz., bodily effort); the same statement holds good...... up to the vegetation-bodied beings. Two kinds of efforts have been propounded for vikalendriya jīvas (i.e., beings possessed of two to four sense-organs), viz., verbal effort and physical effort.
On the basis of these two kinds of efforts, the accumulation of karma in them is due to efforts, not automatic. For this reason, O Gautama! it is said that the accumulation of karma in souls is due to effort, not automatic (without effort). In this way, appropriate (number of) efforts should be spoken of in souls...... up to the Empyrean gods.
Bhāṣya
~: 361
1. Sūtras 24-26
Karma is accumulated due to the effort of the soul.' It is not without effort. Had the kärmika bondage been without effort, no soul would ever be free from karma, and the soul can not remain in the state free from karma. The material clusters of karma are spread all over the cosmos and they occupy space in proximity to the souls. But so long as the soul does not endeavour to amass them, there is no accumulation or bondage of karma. In the present dialogue, the process of karmika bondage has been explained. There are three kinds of efforts in the soul-mental, verbal and physical. The appropriation of all kinds of material clusters is made by physical effort. This is the common rule the appropriation of karma. The karmika clusters are associated with the soul-units (jiva-pradesa) through the body making karma (nāma karma). This association is not uniform, it has many varieties. The efforts of mind, speech and body may be intense, more intense, and most intense or mild, less mild and least mild. The intensity of karmika bondage is in proportion to the intensity of effort in the soul?"
Semantics
vīsasa-natural transformation which does not depend on effort or endeavour." See Bhagavati Bhāṣya, 1.133-135.
1. Thāṇam, 3.336-se nam bhamte! dukkhe kena kade? jiveṇam kade pamādeṇam.
2. Ta. Sū. Bhā. Vṛ. 8.25-nāmakarmaṇa uttaraprakṛtiḥ śarīranāmāntargatā bandhananāma tatpratyayāḥ kila pudgalā iti. tacca grhitagṛhyamaṇapudgalānāmanyasarirupadgalairvä sambandho yasya karmaṇa udyad bhavati, kästhadvayabhedaikadhyakarane jatuvaditi.
3. Ibid., 8.25-nāma pratyayaḥ sarvato yogaviseṣāt sūkṣmaikakṣetrāvagadhasthitaḥ sarvātmapradeseṣu anantānantapradeśaḥ.

Page #386

-: 362 :
Bhagavai 6:3:24-29
Bhāşya---nāmapratyayāḥ pudgalāh bandhyante. nāmapratyaya eşām te ime nāmapratyayāḥ. nämanimittā nāmahetukā nāmakāraṇā ityarthaḥ. sīkā-samjñānāmanvartham sarvakarmaņāmuktajñānāvaraņādyantarāyaparyavasānam tasya pratyaya-käranānītisasthi samāsah.
na hi tānantarena tadākhyodayādi sambhavo muktasyevātmanaḥ samsāriņah prathamapraśnah. evam dvitiyavikalpaḥ kimpratyayā veti dvitīyabhedā śrayanena bhāșyam-nama pratyaya eşām te ime nāma pratyayā iti bahuvrihih anyapadārthasca, gatijātyadibhedam namakarma. audārikaśarīrādayo yogāḥ karmano nimittatām pratipadyante pāramparyeņa gatyādayo'pītyato
nāmakarmakaranāḥ pudgalā badhyanta iti. 4. Ibid., 5.124viśrasāsvabhāvah prayoganirapekso viśrasābandhaḥ.
Text
Kammovacayassa sādi-anāditta-padam 6.27 vatthassa ņam bhamte! poggalovacae kim sādie sapajjavasie? sādie
apajjavasie? anādie sapajjavasie? aņādīe apajjavasie? goyamā! vatthassa nam poggalovacae sādie sapajjavasie, no sādie apajjavasie,
no anādie sapajjavasie, no anūdie apajjavasie. The Topic of Accumulation of Karma with Beginning or without Beginning
Is' the accumulation of matter, O Lord! in a piece of cloth with beginning and with end, with beginning and without end, without beginning and with end, or without beginning and without end? Gautama! the accumulation of matter in a piece of cloth is with beginning and with end, not with beginning and without end, not without beginning
and with end, not without beginning and without end. 6.28 jahā ņam bhamte! vatthussa poggalovacae sādie sapajjavasie, no sādie
apajjavasie, no anādie sapajjavasie, no anādīe apajjavasie, tahā nam jīvānam kammovacae pucchā. goyamā! atthegatiyānam jīvānam kammovacae sādie sapajjavasie, atthegatiyānam anādie sapajjavasie, atthegatiyanamanādie apajjavasie, no ceva nam jīvānam kammovacae sādie apajjavasie. As, O Lord! the accumulation of matter in a piece of cloth is with beginning and with end, not with beginning and without end, not without beginning and with end, not without beginning and without end, so also in the question regarding the accumulation of karma in soul. Gautama! in some souls the accumulation of karma is with beginning and with end, in some it is without beginning and with end, in some it is without beginning and without end. The accumulation of karma in souls is not with
beginning and without end. 6.29 se keņatthenam?
goyamā! iriyāvahiyabamdhayassa kammovacae sādie sapajjavasie,

Page #387

Bhagavai 6:3:27-29
- 363 :bhavasiddhiyassa kammovacae anādie sapajjavasie, abhavasiddhiyassa kammovacae aņādīe apajjavasie, se tenatthenam. For what reason is it so? Gautama! the karmika accumulation of the soul that binds instantaneous karma is with beginning and with end; the accumulation of karma in the soul destined to attain liberation (bhavasiddhika) is without beginning but with end; in the abhavasiddhika soul, not destined to attain liberation the karmika accumulation is without beginning and without end. For this reason it is so.
Bhāsya
1. Sūtras 27-29
The perennial problem concerning the karma has been about the priority between soul and karma. That is--"which precedes-Soul or Karma?” The soul can not exist in the world without karma and there can not be kārmika bondage without the existence of soul. The implication is that the soul and karma both are without beginning. In the present dialogue, the problem of the beginninglessness of karma has been considered relatively, by dividing the concepts without beginning' and 'with beginning' in four alternatives:
[1] With beginning and with end: There is īryāpathika kärmika bondage in the vītarāga soul, i.e., the soul which is free from passions (either due to the subsidence of or annihilation of deluding karma. The duration of such bandha is two time-units. In the first time-unit there occurs the bondage of karma; in the second, there is experience of karma and in the third there is falling away of karma. As there is no such bondage before the attainment of the state of vītarāga, so such bondage has beginning. Such bondage stops at the state of ayogi kevalī, so it is with end.2
[2] Without beginning and with end.
[3] Without beginning and without end: The kūrmika bondage in all the avītarāga souls is beginningless. So far as anāditva (i.c., beginninglessness) is concerned, there is no difference between the second and the third alternatives. In the bhavya souls there is the capacity of attaining liberation. With reference to the kārmika bondage that has been put an end to, the second alternative, viz., without beginning and with end becomes possible. In the abhavya souls there is no capacity for liberation, so their kārmika bondage is without beginning and without end.
[4] With beginning and without end: This alternative is impossible. The beginninglessness of kārmika bondage is an axiomatic or transcendental truth, which is independent, any cause, whereas the state of the kārmika bondage with beginning is dependent on some cause. Such state of kārmika bondage 'with beginning'is possible only in the case of iryāpathika binding. The īryāpathikīkriyā is only possible in vītarāga who liberates himself by definitely putting an end from all kārmika bondage. Therefore, the alternative, namely, 'with beginning and without end' is

Page #388

- 364 :
Bhagavai 6:3:27-32
impossible.
1. (a) Bha. 1.291.
(b) Teraha Dvära, by Ācārya Bhikṣu, dvära-2. 2. Bha. Vr. 6.29-airyāpathikakarmano hi abaddhapūrvasya bandhanāt sāditvam, ayogyavasthāyām
śrenipratipati vā'bandhanāt saparyavasitatvam.
Text
Jīvānam sādi-anāditta-padam 6.30 vatthe nam bhamte! kim sădie sapajjavasie--caubhamgo?
goyamā! vatthe sādie sapajjavasie, avasesā tinni vi padiseheyavvā. The Topic of Beginningness and Beginninglessness of the Souls
O Lord!' is a piece of cloth with beginning and with end, etc.—the four alternatives (viz., with beginning and with end, with beginning and without end, without beginning and with end, or without beginning and without end)? Gautama! the piece of cloth is with beginning and with end-all the other
three alternatives are to be prohibited. 6.31 jahā nam bhamte! vatthe sādie sapajjavasie, no sādie apajjavasie, no anādie
sapujjavasie, no anādie upajjavasie, tahā nam jīvā kim sūdīā sapajjavasiyā? caubhamgo pucchā. goyamā! atthegatiyā sādīyā sapajjavasiā--cattāri vi bhāniyavvā. As, O Lord! a piece of cloth is with beginning and with end, not with beginning and without end, not without beginning and with end, not without beginning and without end, so also are the souls with beginning and with end?-Query with the four alternatives (viz., with beginning and with end, with beginning and without end, without beginning and with end, or without beginning and without end)? Gautama! there are some with beginning and with end--four alternatives are to be described (viz., there are some souls which are with beginning and with end, there are some souls which are with beginning and without end, there are some souls which are without beginning and with end and there
are some souls which are without beginning and without end). 6.32 se kenatthenam?
goyamā! neratiya-tirikkhajoniya-manussa-devā gatirāgatim paducca sādia sapajjavasiyā, siddhā gatim paducca sādīyā apajjavasiya, bhavasiddhiya laddhim paducca aņādīyā sapajjavasiyā, abhavasiddhiyä samsāram paducca anādīyā apajjavasiyā. se tenatthenam. For what reason is it so? Gautama! with reference to their mundane transmigration, to and fro, the infernals, the subhumans, the humans and the gods are with beginning and

Page #389

Bhagavai 6:3:30-32
- 365:with end; with reference to their movement to liberation the liberated souls are with beginning and without end? The bhavasiddhika souls, destined to attain liberation, with reference to their potentiality, are without beginning and with end; the abhavasiddhika soul, not destined to attain liberation with reference to their worldly life (or mundane existence in transmigratory cycles of birth and death), are without beginning and without end. For this reason it is so.
Bhāsya 1. Sūtras 30-32
The problems of "beginningness" and "beginninglessness" can be considered in many ways. In the present dialogue, the states of beginningness and beginninglessness of soul have been considered with reference to the modes of the jiva, the nature of the soul, and the competence and incompetence (of the souls for attainment of liberation).
[1] The states of the infernals, the subhumans, the humans and the gods are the four modes of the souls. Each mode is with beginning and also with end-e.g., to be born as human is the starting point of being human and the termination of human life is the end. So the state of being human has beginning and end.
[2] Liberation is the pure nature of the soul. Such nature was never attained before, so the state of liberation has a beginning. The state of liberation once attained never comes to an end, so it is without end.
In Yoga philosophy, the state of liberation and the state of Godhood have been considered to be different. According to it, the liberated souls have attained kaivalya by destroying their bondage. The God however is always free from bondage, so the liberated soul has beginning, but the God has no beginning. In Jain philosophy, the doctrine of liberated state without beginning has not been accepted. Relatively speaking, the liberated souls as a category is without beginning. But from the absolutist standpoint, they are not without beginning.
In the Uttarādhyayana Sūtra, it has been propounded that individually the state of the liberated soul is with beginning and without end. But, when considered en masse, the liberated souls are without beginning and without end. Here the state, viz., without beginning is different from that accepted by Yoga philosophy. In Jain philosophy whoever attained liberation did so by destroying his kārmika bondage. Every liberated soul is described as 'prathama', i.e., 'with beginning'; none among them is otherwise (aprathama, i.e., without a beginning). Nevertheless, the liberated soul has been called with beginning and without end from the temporal standpoint (Bha. 2.48).
Liberated souls have no end. However, there are some non-Jain philosophers who believe in the rebirth of liberated souls. In this context, Acārya Hemacandra's refutation of the doctrine of limited number of souls' is worth mentioning. Acārya Hemacandra has pointed out two defects in the doctrine that there exist only finite

Page #390

-
366 :
Bhagavai 6:3:30-33
number of souls in the world. If their number is limited then some day all of them will attain liberation. In that condition the liberated souls would have to be reborn or the world will become absolutely empty of souls. The statement that the liberated souls persist for ever (i.e., they are without end) implies that once the soul is liberated, it is never reborn in the world.
[3] In the bhavasiddhika souls, the potentiality of bhavyatva exists, which is without beginning. At the time of liberation that potentiality becomes defunct and hence, it comes to an end. From this standpoint, the bhavyajīva is with end." Only the bhavya soul can attain liberation but all bhavya souls do not attain liberation; only those bhavya souls are liberated whose temporal potentiality gets matured. So, Lord Mahāvīra explained to Jayants that this world will never be empty of bhavya souls.
[4] The abhavya souls are not capable of attaining liberation, so they are without beginning and without end with reference to their existence in the mundane statc--the cycles of births and deaths in this world.
1. (a) Pā. Yo. Da. Vyāsa-bhāsya, 1.24-kaivalyam prāptāstarhi samti ca bahavaḥ kevalinaḥ te hi trīņi
bandh. nāni chitva kaivaly am prāptāh, īśvarasya ca tatsambamdho na bhūto na bhāvī. yathā muktasya purvā bandhakotih prajñāyate naivamīśvarasya, yathā vā prakrtilīnasya uttarā bandhakotih sambhāvya te naivamīśvar asya sa tu sadaiva muktah sadaiveśvara iti.
(b) See Bhās va of Bha. 1.288-307. 2. Uttara. 36.65---
egettena sāīyā, apa javasiyā vi yal
puhattena ar āyā, pajjavasiyā vi ya 11 3. Bha. 18.2-siddhe nam bt amte! siddhabhāvenam kim padhame? apadhame?
goyamā! padhame, no apa dhame. 4. Anyayogavyavacchedika, 29
muktopi vābhyetu bhavam bhavo vā bhavasthaśūnyo'stu mitātmavāde 1
şadjīvakāyam tvam anantasamkhyamākhyastathā nātha! yathā na dosah || 5. Bha. Vr. 6.29-bhavasiddhik tānām bhavyatvalabdhiḥ siddhatve'petītikrtvā'nādih saparyavasitā ceti. 6. Bha. 12.50-52.
Text
Kammapagadi-bamdha-viveyaņa-padam 6.33 kati ņam bhamte! kammappagadio pannattāo?
goyama! attha kammappagadio pannattão, tam jahā l. nānāvaranijjam 2. darisanāvaranijjam 3. vedanijjam 4. mohanijjam 5. augam 6. nāmam 7. goyam
8. amtaraiyam. The Topic of Detailed Description of the Types and Bondage of Karma
How many types of karma have been propounded, O Lord!? Gautama! eight types of karma have been propounded, viz., (I) Knowledgecovering [2] Intuition-covering [3] Sensation-producing [4] Deluding [5] Life-span-determining (6) Body-making [7] Status-determining [8) Obstructive.

Page #391

Bhagavai 6:3:34
-: 367 :6.34 nāņavaranijjassa nam bhamte! kammussa kevatiyam kālam bamdhanthiti
pannattā? goyamā! jahannenam amtomuhuttam, ukkosenam tisam sägurovamakodä-kodio, tinni ya väsasahassāim abāhā, abāhūniya kammatthiti--kammaniseo. darisaņāvaranijjam jahannenam amtomuhuttam, ukkosenam tīsam sāgarovamakodākodio, tinni ya vāsasahassāim abāhā, abāhūniyä kammatthitikammaniseo. vedanijjam jahannenam do sumuyā, ukkosenam tīsam sägarovamakodā-kodio, tinni ya vāsusahassāim abāhā, abāhūniyā kammatthiti--kammaniseo. mohanijjam jahannenam umtomuhuttam, ukkosenam sartari sägarovamakodākodio, satta ya vāsasahassäni abāhā, abāhāniyā kammatthiti- kammaniseo. äugam jahannenam amtomuhuttum, ukkosenam tettīsam sāgarovamāņi puvvakoditibhāgamabbhahiyāni, kammatthiti-kammaniseo. nāma-goyānam jahanneņam atthamuhuttă, ukkosenam visam sāgarovamakodākodio, donni ya vāsasahassāni abāhā, abāhūniya kammatthiti--kammuniseo. amtarāiyam jahannenam amtomuhuttam, ukkosenam tisam sāgarovamakodākodio, tinni ya vāsasahassāim abāhā, abāhūniyā kammatthiti--kammaniseo. How long, O Lord! has the duration of the bondage of knowledge-covering karma been propounded? Gautama! the minimum (duration of knowledge-covering karma) is an antarmuhūrtta, the maximum is thirty koti-koți sāgaropamas (= 30 x 1014 ocean-measured period). The abädhäkāla (period of dormancy) is 3000 years. The period of karma-nişeka is equal to the total duration of bondage minus the period of dormancy. (The karma-nișeka is the special type of karmic structure designed for the realization of the karmic dalikas (groups)). The minimum duration of intuition-covering karma is an antarmuhurtta, the maximum is thirty koti-koți sāgaropamas (= 30 x 1014 ocean-measured period). The abādhākāla (period of dormancy) is 3000 years. The period of karma-nișeka is equal to the total duration of bondage minus the period of dormaney. The minimum duration of sensation-producing karma is two time-units, the maximum is thirty koti-koți sāgaropamas (= 30 x 1014 ocean-measured period). The abädhäkāla (period of dormancy) is 3000 years. The period of karma-nişeka is equal to the total duration of bondage minus the period of dormancy. The minimum duration of deluding karma is an antarmuhürtta, the maximum is seventy koti-koti sägaropamas (= 30 x 1014 ocean-measured period). The abädhäkäla (period of dormancy) is 7000 years. The period of karma-nişeka is equal to the total duration of bondage minus the period of dormancy. The minimum duration of life-span-determining karma is an antarmuhurtta, the maximum is thirty-three sägaropamas (ocean-measured period) plus one-third of the pūrvakoți (= 33 ocean-measured period + ',x 842 x 101" x 107 years).

Page #392

-: 368 :
Bhagavai 6:3:33-34 The minimum duration of body-making karma and status-determining karma, is 8 muhūrttas, the maximum is twenty koti-koți sāgaropamas (= 20 x 1014 ocean-measured period). The period of abādhākāla (dormancy) is 2000 years. The period of karma-nişeka is total duration of bondage minus the period of dormancy. The minimum duration of obstructing karma, is 8 muhūrttas, the maximum is twenty koti-koti sāgaropamas (= 20 x 1014 ocean-measured period). The period of dormancy is 2000 years. The period of karma-nişeka is total duration of bondage minus the period of dormancy,
Bhāsya 1. Sūtras 33-34
The material clusters (varganās) occupy an important place in the transformations that take place in the cosmos. There are eight types of material clusters : [1] Gross-body, [2] Protean body [3] Conveyance body [4] Fiery body (5] Speech [6] Respiration [7] Mind [8] Kārmika body.
The clusters of kārmiku body have the maximum effect on the career of the soul. The body, speech, mind and respiration are all related with the kārmika clusters, being subservient to the latter. The body etc. can operate only when the soul is bound by the karma. On the separation of soul and karina, all those clusters fall away from the soul, resulting in the cessation of the mundane existence of the soul.
Karma' is a technical term, which is explained as—“The soul, on account of its power of āśruva, (i.e., the state of soul, responsible for attraction of the particles belonging to kārmika cluster), attracts these particles and takes them in; these particles are converted into what is called as 'karma' and get bound with the soul-units." Thus karma is the material clusters, belonging to arina varganā, which are capable of being assimilated by the soul due to the latter's power of āśrava i.e., attracting them on account of its passions (kaşāya) and energy (vīrya) that find expression as the activities of mind, speech and body after being attracted by the soul. The clusters capable of being assimilated as karma are homogenous, being alike without any distinction as knowledge-covering, intuition-covering etc. The transformation of those material clusters as knowledge-covering, intuition-covering etc. is due to the psychic dispositions of the soul by means of which they are attracted and assimilated.'
The kārmika bondage has four aspects, viz., type (prakrti), duration (sthiti), intensity (quality of fruition) (anubhāga) and mass (or quantum) of material particles assimilated (pradeśa). Out of these four, the first is the bondage of type, which has been considered by Siddhasenagani as basic cause of the classification of karma. As the earth is the material cause of varieties of earthenwares like jar etc., the material clusters of karma assimilated by the soul takes various forms through the types. The type (prakrti) means also the nature. Through the bondage of type, different natures of karma are determined. The nature of knowledge-covering karma is to cover the power of knowing. The nature of intuition-covering karma, is to cover the power of intuiting. On the arise of the intuition-covering karma, the soul can not have immediate insight (ālocana) into the object or darśana (apprehension).

Page #393

Bhagavai 6:3:33-34
-: 369On the rise of the knowledge-covering kurma, one can not have the avagama (cognizance) of the object. Alocana always precedes avagama. This is the sequence of the process of knowledge (cognition). The nature of the sensation-producing karma is to produce experience of pleasure and pain. The nature of deluding karma is to produce delusion- pervert the feelings of view of reality and vitiation of conduct. The nature of life-span-determining karma is to determine the nature of birth (or life-span-determining as animal, human etc.). The nature of body-making karma is to give various corporeal forms to the soul (through the shape, size, colour etc. of the body). The nature of status-determining karma is to induct the soul in low or high position. The nature of the obstructive karma is to obstruct the free expression of soul's energy.
Now a problem is: why there are only eight basic types of karma? The answer to this problem is obtained by the analysis of the spiritual character or property and the physical personality of the soul. The nature of the soul consists of the four attributes, viz., knowledge, intuition, bliss and energy. Out of the four attributes, the first two are covered by knowledge-covering and intuition-covering karmas respectively, the third (i.e., bliss) by the deluding karma and the fourth by the obstructing karma. Briefly speaking the four karmus viz., knowledge-covering, intuition-covering, deluding and obstructive are destructive karma (ghāti karma). The remaining four types of karma are non-destructive (ughāti). Because they do not destroy the fundamental attributes of soul. They merely determine the physical or external conditions of the soul. The principle aspect of physical personality of soul is the body-formation. The incorporeal soul is rendered corporeal form by the body-making karma. The life-span-determining in a particular life-form (or order of existence) is decided by the life-span-determining karma. The feelings or sensations of pain are caused by the sensation-producing karma. The statusdetermining karma becomes the cause of high and low position which makes one esteemable or otherwise. As these four types of karma produce only the physical personality, they are called aghāti karma.
The eight basic types explain the major aspects of life. The minor aspects are explained by the sub-types of the karma.
The second variety of the bondage is duration of karma, which determines the total period of time for which the karma would accompany the soul. When it is over, the karma, after coming to rise, gets separated from the soul.
The karma does not start producing its fruit immediately after being bound. There is some period of dormancy, which is the interval between the time of binding karma and the time of producing the effect. The period of dormancy or inactiveness is called 'abūdhākāla'. Thus, the total period of sthitibandha is divided into two states-(i) abādhākāla (ii) bādhākāla.
In the abädhäkäla, there is no realization of karma. When the būdhākāla starts, the karma also starts giving its effect. Thus, the total time of kārmika bondage (i.e., sthitibandha) and the time during which it is realized is not same.
At the end of the period of dormancy the process of karma-niseka starts. This is as follows: The karma that are bound do not start giving fruit all at once. They

Page #394

~: 370:~
Bhagavar 6:3:33-34
start producing their effect gradually. The bound karmas get divided into "quanta": cach quantum would come into rise, one after the other in a sequence. These quanta are called karma-niseka. In the first time-unit, the quantum of karma-niṣeka that is "dripping" is larger than that which drips in the second time-unit, and so on, up to the end of the "dripping" it becomes smallest.
In the present dialogue the period of dormancy has been mentioned in the case of only the seven types of karma, there being no mention the period of dormancy in the case of life-span-determining karma. In the Karma-prakṛti, however, we find the mention of the period of dormancy of life-span-determining karma. According to this, the period of dormancy of the life-span-determining karma is one third of the whole life-span-determining of the present life." In the Pamcasamgraha, the maximum period of dormancy of life-span-determining karma is given to be one third of the parvakoți. [1 pārvakoți = (54 lakh)2 x 10' years]. Abhayadevasūri has also shown the period of dormancy of life-span-determining karma as one third of purvakoți. The period of "dripping (niṣeka-kāla) extends over here to" thirty-three sagara." In the Bhagavati, there is no mention of the period of dormancy of life-span-determining karma. In the Pannavaṇā also there is no mention of the period of dormancy of life-span-determining karma. The maximum duration of the lifespan-determining karma has been shown to be thirty-three sägaras plus one third of parvakoti, which is relative statement. The maximum duration of the life-spandetermining of the next birth, which is being bound, is thirty three sagaras. The one third of a purvakoți is duration of the life-span-determining karma, which is experienced in the present life and which when added to the life-span-determining that is being bound gives the duration of life-span-determining karma as thirtythree sagaras plus one third of a purvakoti. In the Bhagavati Vṛtti and the Cūrṇi of Sataka (Pañcasamgraha)," the period of dormancy is given to be one third of pūrvakoți and the period of karma-nişeka has been stated to be equal to total duration of karma (karma-sthiti) minus the period of dormancy. The maximum niṣeka-kāla of the life-span-determining karma is thirty three sägaras." See the chart below
Karma
-covering karma
02 Intuition-covering Karma
Minimum duration
01 knowledge-antarmuhurtta Thirty sägarus x10 Three thousand (30 sägaras x 10' x 10')-3000 years
x107
years
04 Deluding karma
Maximum duration

Period of
dormancy
Duration of karma-niyeka
03 Sensation- Two samayas Thirty sagaras x 10' Three thousand (30 sagaras x 10' x 10')-3000 years -producing x 107 Karma
years
antarmuhurtta Thirty sagaras x 107 Three thousand (30 sagaras x10'x 107)-3000 years x 107 years
antarmuhurtta Seventy sagaras x Seven thousand (70 sagaras x 10' x 10')-7000 years 10' x 107 years

Page #395

Bhagavai 6:3:33-34
Karma
05 Life-span-determining karma
07 Status-deter
mining karma
08 Obstructive karma
Minimum
duration
antarmuhurtta
antarmuhurtta
Maximum
duration
Thirty-three sāgaras +
pārvakoți
06 Body-making Eight muhurttas Twenty sagaras x Two thousand (20 sagaras x 10'x 107)-2000 years karma
107 x 107
years
Period of dormancy

7. Pam. Sam. p.244, gäthā 393
Twenty sagaras x Two thousand (20 sagaras x 10'x 107)-2000 years 107 x 107 years
antarmuhurtta Thirty sägaras x Three thousand (30 sagaras x 10' x 10')-3000 years 107 x 107 years
1. Ta. Sū. Bhā. Vṛ. 8.25-nanu caikākārā eva pudgalāḥ samādīyante na tu jñānāvaraṇādivisiṣṭāḥ kecid bahiḥ santīti ucyate-satyametat. vayam tvidamabhiddhmahe-jñänävaraṇādikānām sarvāsām mūlaprakṛtīnām kurma-bhedānām sämarthya'nye na yoganām kurmavargaṇānām grahamṇamām nayate. tataḥ samanyagrhitänämadhyavasayaviseṣāt pṛthak-prthak jñanavaranãdibhedatvena parinamayatyātmeti.
Duration of karma-nisseka
33 sägaras
2. Ibid., 8.4 tatra prakṛtirmaulam karanam mrdiva ghatädibbedänāmekarüpapudgalagrahanam, atab prakriyante'sya sakäsäditi akartarityanuvṛtterapadinasädhanä prakṛtih.
3. Ibid., 8.4-svabhāvavacano vā prakṛtisabdaḥ, duştaprakṛtirduṣṭasvabhāva iti prasiddhaḥ. jñ anavaraṇam jäänäcchädanasvabhavam maulabhedataḥ, evam darśanavaraṇādāvapi yojyam. svabhāvavacanatve ca bhavasadhanah prakṛtisabdaḥ.
aucaukkukkoso pallasamkhejjabhägamamanes | sesana puvvakodi, watibhago sävähäsim
11. Ibid., gāthā 395
4. Ta. Ră. Vä.8.23-täḥ punaḥ karmaprakṛtaiyo dvividhäḥ-ghātikā aghātikaścetiḥ, tatra jñānadarśanāvarana mohäntaräyäkhyā ghätikäḥ, itara aghatikah.
5. Bha. Vr. 6.34-abadhayā uktalakṣaṇayā unikā abādhonikā karmmasthitiḥ karmavasthānakāla uktalakṣaṇaḥ karma-niṣeko bhavati. tatra karmaniṣeko nāma karmadalikasyanubhavanartham racanãviseṣaḥ, tatra ca prathamasamaye bahukam niṣiñcanti dvitiyasamaye viseṣahīnam trtiyasamaye vişeṣahinamevam yävadutkṛṣṭasthitikam karmadalikam tävad viseṣahīnam niṣiñcati, tatha coktummottuna sagamabäham padhamãe thite bahutaram davvam I sese visesanahinam ja ukkosamti savväsim
6. Karma Prakṛti, Bamdhanakaraṇa, gāthā 74
~: 371:~
ssasayam abāhākoḍākoḍī thidissa jalahīņam | sattaṇham kammāṇam aussa du puvvakoditaiamso ||
8. Bha. Vr. 6.48-navaramayuși trayastrimsatsägaropamāņi niṣekaḥ pārvakoti tribhāgaścabädhäkäla
iti.
9. Panna, 23.78-80.
10. Par. Sam. p.246-devaṇirayaugāṇam ukkosago thiibamdho tettisam sagaropamāņi pavvakodi tibhāgahiyani, puvvakodi tibhägo abāhā abāhā viņā kammatthhil kammanisego.
abādhūṇatthi dī, kammaniseo hoi sattakammāṇam | thidimeva niya savva, kammaņiseo ya aussa ||

Page #396

-: 372 :
Bhagavai 6:3:35-37
Text
6.35 nānāvaranijjam nam bhamte! kammam kim itthi bamdhai? puriso
bamdhai? napumsao bamdhai? noitthi nopuriso nonapumsao bamdhai? goyamā! itthi vi bamdhai, puriso vi bamdhai, nampusao vi bamdhai noitthi nopuriso nonapumsao siya bamdhai, siya no bamdhai. evam āugavajjāo satta kammappagadio. Is' the knowledge-covering karma, O Lord!' bound by a female? Bound by a male? Bound by a hermaphrodite? (Or) Bound by a soul who is neither female, nor male, nor hermaphrodite? Gautama! the female also binds, the male also binds, the hermaphrodite also binds it, the soul who is neither female, nor male, nor hermaphrodite, in some respect binds it, in some respect does not bind. In the same way, excluding the life-span-determining karma, all the remaining
seven types of karma are to be described. 6.36 āugam ņam bhamte! kammam kim itthi bamdhai? puriso bamdhai? napumsao
bamdhai? noitthī nopuriso nonapumsao bamdhai? goyamā! itthi siya bamdhai, siya no bamdhai. puriso siya bamdhai, siya no bamdhai. napumsao siya hamdhai, siya no bamdhai noitthi nopuriso nonapumsao na bamdhai. Is the life-span-determining karma, O Lord! bound by female? Bound by male? Bound by hermaphrodite? (Or) Bound by a soul which is neither female, nor male, nor hermaphrodite? Gautama! the female in some respect binds, in some respect does not bind, the male in some respect binds, in some respect does not bind; the hermaphrodite in some respect binds, in some respect does not bind. The
soul who is neither female, nor male, nor hermaphrodite never binds. 6.37 nāņāvaranijjam nam bhamte! kammam kim samjae bamdhai? asamjae
bamdhai? samjayāsamjae bamdhai? nosamjae noasamjae no samjayā-samjae bamdhai? goyamā! samjae siya bamdhai, siya no bamdhai. asamjae bamdhai, samjayāsamjae vi bamdhai. nosamjae noasamjae nosamjayāsamjae na bamdhai. evam āugavajjāo satta vi. āuge hetthillā tinni bhayanāe, uvarille na bamdhai. Is the knowledge-covering karma, O Lord! bound by a restrained person? Bound by an unrestrained person? Bound by a restrained-cum-unrestrained person? Bound by one who is neither restrained, nor unrestrained, nor restrained-cum-unrestrained? Gautama! the restrained person in some respect binds, in some respect does not bind. The unrestrained person binds, also the restrained-cumunrestrained person binds. One who is neither restrained, not unrestrained, nor restrained-cum-unrestrained does not bind.

Page #397

Bhagaval 6:3:37-39
~:373:~
In the same way, excluding the life-span-determining karma, all the remaining seven types of karma are to be described. As regards the life-span-determining karma, the first three (viz., restrained, unrestrained and restrained-cum-unrestrained), in some respect bind it, in some respect does not bind it, and the last one does not bind.
6.38 nāṇāvaraṇijjam nam bhamte! kammam kim samadithhi bamdhai? micchadiṭṭhī bamdhai? sammāmicchadiṭṭhī bamdhai?
goyamā! samadithi siya bamdhai, siya no bamdhai. micchadithi bamdhai. samämicchadithi bamdhai.
evam āugavajjão satta vi. äuge heṭṭhilla do bhayaṇãe, sammāmicchadithi na bandhai.
Is the knowledge-covering karma, O Lord! bound by the person of enlightened world-view? Bound by the person of deluded world-view? Bound by the person of enlightened-cum-deluded world-view?
Gautama! the person of enlightened world-view, in some respects binds, in some respects does not bind. The person of deluded world-view binds, also the person of enlightened-cum-deluded world-view binds.
In the same way, excluding the life-span-determining karma, all the remaining seven types of karma are to be described. As regards the life-spandetermining karma, the first two bind it occasionally, whereas the last one (i.e., the person of enlightened-cum-deluded world-view) does not bind.
6.39 näṇāvaraṇijjam nam bhamte! kammam kim sanni bamdhai? asanni bamdhai? nosanninoasanni bamdhai?
goyamā! sanni siya bamdhai, siya no bamdhai. asanni bamdhai, nosaṇninoasanni na bamdhai.
evam vedaṇijjāugavajjão cha kammappagadio, vedanijjam hetthilla do bamdhamti, uvarille bhayaṇãe, augam hetthilla do bhayaṇãe, uvarille na bamdhai.
Is the knowledge-covering karma, O Lord! bound by the soul, possessed of mind? Bound by the soul, not possessed of mind? Bound by one who is neither possessed of mind nor not possessed of mind?
Gautama! the soul, possessed of mind, in some respect binds, in some respect, does not bind; the soul, not possessed of mind, binds; one who is neither possessed of mind nor not possessed of mind does not bind.
In the same way, excluding the sensation-producing karma and life-span-determining karma, all the remaining six types of karma are to be described. As regards the sensation-producing karma, the first two bind it, the last one in some respect binds, in some respect does not. As regards the life-spandetermining karma, the first two in some respect bind it, in some respect do not; the last one does not bind.

Page #398

-: 374 :
Bhagavai 6:3:40-42 6.40 nānāvaranijjam nam bhamte! kammam kim bhavasiddhie bamdhai?
abhavasiddhie bamdhai? nobhavasiddhie noabhavasiddhie bamdhai? goyamā! bhavasiddhie bhayanāe. abhavasiddhie bamdhai. nobhavasiddhie noabhavasiddhie na bamdhai. evam äugavajjāo satta vi. äugam hetthillā do bhayaņāe, uvarille na bamdhai. Is the knowledge-covering karma, O Lord! bound by the bhavasiddhika soul, destined to attain liberation? Bound by the abhavasiddhika soul, destined not to attain liberation? Bound by the soul that is neither bhavasiddhika nor abhavasiddhika? Gautama! the bhavasiddhika occasionally binds, the abhavasiddhika binds, while the soul that is neither bhavasiddhika nor abhavasiddhika does not bind. In the same way, excluding the life-span-determining karma, all the remaining seven types of karma are to be described. As regards the life-span-determining karma, the first two in some respect bind it, the last one does not
bind. 6.41 nānāvaranijjam nam bhamte! kummam kim cakkhudamsani bamdhai?
acakkhudamsani bamdhai? ohidamsanī bamdhai? kevaladamsuni bamdhai? goyamā! hetthillä tinni bhayanāe, uvarille na bamdhai. evam vedanijjavajjão satta vi. vedanijjam hetthillā tinni bamdhamti, kevaladamsaņī bhayanāe. Is the knowledge-covering karma, O Lord! bound by the soul, possessed of visual intuition? Bound by the soul, possessed of non-visual intuition? Bound by the soul, possessed of clairvoyant intuition? Bound by the soul, possessed of omniscient intuition? Gautama! the first three in some respect bind, in some respect do not bind, the last one never binds. In the same way, excluding the sensation-producing karma, all the remaining seven types of karma are to be described. As regards the sensation-producing karma, the first three bind it, while the souls with omniscient intuition, in
some respect bind, in some respect do not bind. 6.42 nānāvaranijjam nam bhamte! kammam kim pajjattae bamdhai? apajjattae
bamdhai? nopajjattue noapajjattae bamdhai? goyamā! pajjattae bhayanāe, apujjattae bamdhai nopajjattae noapajjattae na bamdhai. evam āugavajjão satta vi. āugam hetthillā do bhayanāe, uvarille na bardhui. Is the knowledge-covering karma, O Lord! bound by the soul, with bio-potential accomplished? Bound by the soul, with bio-potential not accomplished? Bound by the soul which is not amenable to bio-potential accomplished or not accomplished?

Page #399

Bhagavai 6:3:42-45
-: 375:Gautama! the souls, with bio-potential accomplished, in some respect bind, in some respect do not bind, the souls, with bio-potential not accomplished bind, the souls which are amenable to bio-potential accomplished or not accomplished do not bind. In the same way, excluding the life-span-determining karma, all the remaining seven types of karma are to be described. As regards the life-span-determining karma, the first two, in some respect bind it, in some respect do not
bind. The last one never binds. 6.43 nāņāvaranijjam nam bhamte! kammam kim bhāsae bamdhai? abhāsae
bamdhai? goyamā! do vi bhayanāe. evam vedanijjavajjão satta vi. vedanijjam bhāsae bamdhai, abhāsae bhayanāe. Is the knowledge-covering karma, O Lord! bound by the bhāsaka (soul equipped with bio-potential of speech)? Bound by the abhāşaka (soul not equipped with or not amenable to bio-potential of speech)? Gautama! both of them, in some respect bind, in some respect do not bind. In the same way, excluding the sensation-producing karma, all the remaining seven types of karma are to be described. The soul, equipped with bio-potential of speech, binds the sensation-producing karma, while the soul, not equipped with bio-potential of speech or not amenable to bio-potential of
speech, in some respect binds and in some respect does not. 6.44 nānāvaranijjam nam bhumte! kammam kim paritte bamdhai? aparitte bamdhai?
noparitte noaparitte bamdhai? goyamā! paritte bhayanāe, aparitte bamdhai. noparitte noaparitte na bamdhai. evam āugavajjāo satta kammappagadio. āuyam paritte vi, aparitte vi bhayanāe, noparitte noaparitte na bamdhai. Is the knowledge-covering karma, O Lord! bound by the parīta (i.e., soul with an individual body (i.e., not sharing a collective body) or soul in mundane existence with a termination)? Bound by the aparīta (i.e., soul sharing a collective body or soul in mundane existence without termination)? Bound by the no-parīta, no-aparita (i.e. soul which is neither parīta nor aparīta i.e., soul which is neither with an individual body nor with a collective body or neither in mundane existence with termination nor in mundane existence without termination)? Gautama! the parīta, in some respects binds, in some respects does not bind, the aparīta binds, the soul which is neither parīta, nor aparīta does not bind. In the same way, excluding the life-span-determining karma, all the remaining seven types of karma are to be described. Both parīta as well as aparīta in some respect binds the life-span-determining karma and, in some respect,
do not bind. The soul which is neither parīta nor aparīta does not bind. 6.45 nānāvaranijjam nam bhamte! kaminam kim ābhiņibohiyanāni bamdhai?

Page #400

-: 376:
Bhagavai 6:3:45-48
suyanāni bamdhai? ohināni bamdhai? manapajjavanāni bamdhai? kevalanāni bamdhai? goyamā! hetthillā cattāri bhayaņāe. kevalanānī na bamdhai. evam vedanijjavajjāo satta vi. vedanijjam hetthillā cattāri bamdhamti, kevalanāni bhayanāe. Is the knowledge-covering karma, O Lord! bound by the soul, with empirical knowledge? Bound by the soul, with articulate knowledge? Bound by the soul, with clairvoyant knowledge? Bound by the soul, with mind-reading knowledge? Bound by the soul, with omniscient knowledge? Gautama! the first four in some respects bind, in some respects do not bind; the soul, with omniscient knowledge, does not bind. In the same way, excluding the sensation-producing karma all the remaining seven types of karma are to be described. As regards the sensation-producing karma, the first four bind it, the soul, with omniscient knowledge, in some
respects binds it, in some respects does not bind. 6.46 nāņāvaranijjam nam bhamte! kammam kim maiannāni bamdhai? suyaannāni
bamdhai? vibhamganāni bamdhai? goyamā! äugavajjāo satta vi bamdhamti, āugain bhayaņāe. Is the knowledge-covering karma, O Lord! bound by the soul of deluded world-view with empirical knowledge? Bound by the soul of deluded worldview with articulate knowledge? Bound by the soul of deluded world-view with clairvoyant knowledge? Gautama! excluding the life-span-determining karma, they bind all the remaining seven types of karma. They, in some respects bind the life-span-determining karma, in some respects do not bind it.
6.47 nānāvaranijjam nam bhamte! kammam kim manajogi bamdhai? vaijogi
bamdhai? kāyajogi bamdhai? ajogi bamdhai? goyamā! hetthillă tinni bhayanāe. ajogi na bamdhai. evam vedanijjavajjāo satta vi. vedanijjam hetthillā bamdhamti, ajogi na bamdhai. Is the knowledge-covering karma, O Lord! bound by a soul with mental activity? Bound by a soul with verbal activity? Bound by a soul with physical activity? Bound by a soul with no activity? Gautama! the first three, in some respects bind, in some respects do not bind. The soul without activity does not bind. In the same way, excluding the sensation-producing karma, all the remaining seven types of karma are to be described. As regards the sensation-producing
karma, the first three bind it, the last does not bind. 6.48 nāṇāvaranijjam nam bhamte! kammain kim sāgārovautte bamdhai?
anāgārovautte bamdhai?

Page #401

Bhagavai 6:3:48-51
goyama! atthasu vi bhayande.
Is the knowledge-covering karma, O Lord! bound by a soul, with determinate knowledge? Bound by a soul, with indeterminate knowledge? Gautama! they in some respects bind all the eight types of karma, in some respects do not bind.
6.49 näṇāvaraṇijjam nam bhamte! kammam kim ähärue bamdhai? aṇāhārae bamdhai?
goyama! do vi bhayaṇãe.
~:377
evam vedanijjāugavajjāṇam chaṇham. vedaṇijjam ähärae bamdhai, aṇähärae bhayaṇãe, aue aharae bhayaṇde, aṇāhārae na bamdhai.
Is the knowledge-covering karma, O Lord! bound by a soul that is consuming nourishment? Bound by a soul that is not consuming nourishment? Gautama! Both of them in some respects bind, in some respects do not bind. In the same way, excluding the sensation-producing and life-spandetermining karmas, the remaining six types of karma are to be described. As regards the sensation-producing karma, the soul that is consuming nourishment binds it; the souls that are not consuming nourishment in some respects bind, in some respects do not bind. As regards the life-spandetermining karma, the soul that is consuming nourishment in some respects binds it, in some respects does not bind; the soul that is not consuming nourishment does not bind.
6.50 näṇāvaraṇijjam nam bhamte! kammam kim suhume bamdhai? bädare bamdhai? nosuhume nobädare bamdhai?
goyama! suhume bamdhai, bädare bhayande. no suhume nobädare na bamdhai. evam dugavajjão satta vi. äugam suhume bädare bhayanãe. nosuhume nobädare na bamdhai.
Is the knowledge-covering karma, O lord! bound by a subtle (invisible) soul? Bound by a gross (visible) soul? Bound by a soul that is neither subtle nor gross?
Gautama! the subtle soul binds; the gross souls in some respects bind, in some respects do not bind; the soul that is neither subtle nor gross does not
bind.
6.51 näṇāvaraṇijjam nam bhamte! kammam kim carime bamdhai? acarime bamdhai?
goyama! attha vi bhayaṇãe.
Is the knowledge-covering karma, O Lord! bound by a soul that will have the last mundane existence? Bound by soul that will not have the last mundane existence?
Gautama! both of them, in some respects bind all the eight types of karma, in some respects do not bind.

Page #402

-: 378 :
Bhagavai 6:3:35-51
Bhāşya 1. Sūtras 35-51 The soul, with sexual disposition, free from sexual disposition
Until the beginning of the ninth stage of spiritual development, the soul is possessed of sexual disposition. In the last part of the ninth stage, it becomes free from such disposition. In that state which is devoid of sexual disposition up to the tenth stage, the soul may bind the knowledge-covering karma. After that, in the eleventh, the twelfth and the thirteenth stages, there is no bondage of knowledge-covering karma.' There is no binding of life-span-determining karma in the stages that followed the seventh stage. So the soul devoid of sexual disposition can not bind life-span-determining karma. The bondage of life-span-determining karma takes place only once in the whole life-span-determining. So, the binding of life-span-determining karma has been described as occurring only occasionally. The life-span-determining karma is bound at the time that is appropriate to it, it can not be bound at the time that is inappropriate. For the appropriate time of binding the life-span-determining karma, see Bhāsya on 5.59-61.
The binding of the knowledge-covering karma is possible only up to the ninth stage of spiritual development. If the soul (free from sexual disposition) which is in the ninth stage starts binding it, it would continue the same up to the tenth stage, but if it stops it there, then it is not possible in the stages that are higher. This is why the binding of knowledge-covering karma has been characterised as taking place in case of some and impossible in others. The restrained and the unrestrained soul
The soul that is neither restrained, nor unrestrained, nor restrained-cum-unrestrained is the liberated one, which has no cause for binding any karma. So ipso facto, there is no bondage of knowledge-covering karma. The description of the bondage of six types of karma, viz., intuition-covering kurma, etc. is exactly the same as that of knowledge-covering karma. So far as the binding of life-spandetermining karma is concerned, the souls that are restrained, unrestrained or restrained-cum-unrestrained bind occasionally, but those who are neither restrained, nor unrestrained nor restrained-cum-unrestrained in one word, the liberated souls) never bind it. The soul, with enlightened world-view
There are two types of soul, with enlightened world-view: those that are with attachment and those that are without attachment. The former bind knowledge-covering karma, the latter do not. The soul, possessed of mind etc.
Among the souls, possessed of mind, those that are without attachment do not bind knowledge-covering karma, but those who are with attachment do bind. The souls that are neither with mind nor without mind are kevali and siddha. They do not bind knowledge-covering karma. The souls with mind as well as the souls without mind bind sensation-producing karma. Among the kevalī, the souls with activity

Page #403

Bhagavai 6:3:35-51
-: 379:
bind sensation-producing karma. But the kevalīs who have ceased from activity and siddhas do not. So in the third alternative, there is the relative statement (bhajanā) of some binding and some not binding sensation-producing karma. Bhavasiddhika (bhavya) (Souls worthy of liberation)
There are two types of bhavasiddhika souls: those that are without attachment and those that are with attachment. The former do not bind the knowledge-covering karma, whereas the latter do. So there is bhajanā. The third alternative refers to the liberated soul who does not bind karma. Intuition
The souls with the veil of ignorance but free from attachment do not bind knowledge-covering karma, the rest do. So there is the mention of bhajanā in the case of souls, with visual intuition, non-visual intuition and clairvoyant intuition. The souls, with omniscient intuition and indulging activity, bind sensation-producing karma. The omniscient with intuition and who have ceased from activity and the liberated souls do not bind karma. So there is no mention of bhajanā. The souls, with bio-potential accomplished
The souls free from attachment and bio-potential accomplished do not bind the knowledge-covering karma. The souls, with attachment and bio-potential, accomplished do bind. So there is mention of bhajanā. The third alternative refers to the liberated souls who do not bind karma.
The souls, free from attachment and speech-bio-potential accomplished, do not bind knowledge-covering karma, but the souls, with attachment, do. The second alternative refers to the following four kinds of soul: viz., abhāsaka kevali who have ceased from doing activity, the liberated soul, one-sensed soul and soul in transit. Among them the first two do not bind knowledge-covering-karma, but the other two do. So this is subject to bhajanā. Again the first two do not bind the sensation-producing karma, whereas the last two do. Parīta-aparīta
'Parīta' has two meanings: the soul, with individual body, and the soul, with terminus of the worldly existence. Aparīta' means the soul, with common body, and soul, without terminus of worldly existence. The parīta soul, free from attachment, does not bind knowledge-covering karma, the parīta soul, with attachment, does bind. Knowledge
If the souls, with the first four varieties of knowledge, viz., empirical knowledge etc., are free from attachment, they do not bind (as in the eleventh stage of spiritual development); if they are with attachment, they bind. The fifth alternative refers to the following three kinds of soul: the kevali, with activity, the kevali who have ceased from activity and the liberated soul. Out of these three, the kevali, indulging in activity, binds sensation-karma, the other two do not. The soul, free from attachment, and the kevali, indulging in activity, do not bind the knowledge-covering karma. So it is subject to bhajanā.

Page #404

-: 380 :
Bhagavai 6:3:35-51 Pervert's Knowledge (Ajñāna)
All the three types of ajñānī (knowledge of soul, with deluded world-view) viz., mati-ajñānī, śruta-ajñānī, and vibhanga-ajñānī, are soul with attachment. So, they bind the seven types of karmas except the life-span-determining karma, as explained in the case of 'Soul, with sexual disposition'. Yoga (Activity)
All the three types of souls, indulging in activity who are with attachment, bind the knowledge-covering karma, but those who are free from attachment do not bind knowledge-covering karma; therefore, they are subject to bhajanā. The souls who have ceased from activiy (i.e. ayogi) never bind any karma. Similar description about the binding of other seven karmas except the vedanīya karma should be made here. All the three types of souls, indulging in activity, bind the vedanīya karma, the ayogi never binds. The souls, with determinate and indeterminate knowledge
The souls, with determinate and indeterminate knowledge, indulging activity bind karma, but those who have ceased from activity do not. The souls that consume or do not consume nourishment
The souls that are free from attachment and the kevalīs, consuming nourishment, do not bind knowledge-covering karma. The souls, with attachment, consuming nourishment, do bind. At the third, fourth and fifth time-units during expansion of the soul-units by the kevali when he remains without consuming nourishment, he does not bind knowledge-covering karma. The soul in-transit, when not consuming nourishment, binds knowledge-covering karma. The kevali expanding his soul-units, and the soul in-transit, not consuming nourishment, bind sensation-producing karma, the kevals who have ceased from activity and the liberated soul do not bind sensation-producing karma. Subtle and gross living beings
The one-sensed beings are both subtle and gross; others are only gross. On account of the rise of the the body-making karma responsible for subtle (physical) body, the corporeal constitution of subtle living beings is extremely fine. Their body, though composite, is not perceptible to eyes. The gross beings free from attachment do not bind knowledge-covering karma, the gross beings with attachment do bind. The souls that are neither subtle nor gross are the liberated ones who do not bind. The souls, with and without the last birth
The soul that will have the last birth is called carama. The soul that will never have the last birth is acarama. The carama soul, indulging in activity, binds all the eight types of karma according to the occasion. The carama soul who has ceased from activity does not bind. So it is subject to bhajanā. The mundane acarama soul binds all the eight types of karma. The liberated soul has no reincarnation, and hence, from this point of view, he is also acarama; such acarama soul does not bind any karma (i.e., he is always abandhaka). So, acarama is also subject to bhajanā.

Page #405

Bhagavas 6:3:35-52
-: 381 :
1. Bha. Jo. 99.70-73. 2. Bha. Vr. 6.36-tatra satryāditrayamāyuḥ syādbadhnāti syānna badhnāti, bandhakāle badhnāni
abamdhakāle tu na badhnāti, āyusah sakrdevaikatra bhave bandhāt, nivsttastryādivedastu na badhnāti,
nivritibādarasamparāyādi gunasthanakeşvāyurbandhasya vyavacchinnatvāt. 3. Bha. 7.1-A soul can remain without nourishment in the transit for one or two samayas (time
-units).
Text
Vedagāvedagāņa jīvānam appābahuyatta-padam 6.52 eesinam bhamte! jīvānam itthīvedagānam, purisavedagānam, napumsaga
vedagānam, avedagāna ya kayare kayarehimto appā vā? bahuyā vā? tullā vā? visesāhiyā vā? goyama! savvatthovā jīvā purisavedagā, itthivedagā samkhejjagunā, avedagā anamtagunā, napumsagavedagā anamtaguņā. eesim savvesim padānam appa-bahugāim uccăreyavaim jāva savvathhovā jīvā acarimā, carimā anamtagunā. The Topic of Relative Numerical Strength of Souls, with Sexual Disposition and of Souls, free from It.
'Between the souls, with female, male and hermaphroditic dispositions, and also souls, free from sexual disposition, who are less, more, equal and slightly more in number? Gautama! the least are the souls, with male disposition, numerable times them are the souls, with female disposition, infinite times them are the souls, free from sexual disposition, infinite times them are the souls, with hermaphroditic disposition, The relative numerical strength of all the topics (the restrained etc.) is to be described ..... up to the least in number are the acaramas, infinite times are the carama.
Bhāsya
1. Sutra 52
On the basis of the presence and extinction of the sexual disposition, the souls are divided into four classes; [1] souls, with female disposition [2] souls, with male disposition [3] souls, with hermaphroditic disposition [4] souls, free from sexual disposition. The relative numerical strength of the topic in the present Sūtra (no. 52) and of the topics in Sūtras 36 to 51 are given in the following tables:
1. Sexual disposition Souls, with male disposition
Least 2. Souls, with female disposition
Numerable times
1.

Page #406

-: 382 :
Bhagavai 6:3:52
Infinite times Infinite times Slightly more
3. Souls without sexual disposition 4. Souls with hermaphroditic disposition 5. Souls with sexual disposition
2. Restrained Restrained
Restrained-cum-unrestrained 3. Neither restrained nor unrestrained,
nor restrained-cum-unrestrained 4. Unrestrained
1.1
2.
Least Innumerable times Infinite times
Infinite times
3. World-view Souls with enlightened-cum-deluded Souls with enlightened Souls with deluded
2.
Least Infinite times Infinite times
4. Mind
1. Souls with mind
Least 2. Souls with neither mind
Infinite times nor without mind 3. Souls without mind
Infinite times 5. Bhavasiddhika (Bhavya) Abhavasiddhika
Least Neither bhavasiddhika
Infinite times nor abhavasiddhika Bhavasiddhika
Infinite times
6. Intuition
Souls possessed of clairvoyant intuition Lcast Souls possessed of visual intuition Innumerable times Souls possessed of omniscient intuition Numerable times Possessed of non-visual intuition Infinite times
7. Bio-potential
Souls neither with bio-potential
Least nor without bio-potential Souls without bio-potential
Infinite times Souls with bio-potential
Numerable times 8. Speech bio-potential Souls with speech bio-potential
Least 2. Souls without specch bio-potential Infinite times
9. Parīta 1. Parīta
Least 2. Neither parīta nor aparīta
Infinite times

Page #407

Bhagavai 6:3:52-53
3. Aparīta
10. Knowledge
1. Souls possessed of mind-reading knowledge
2. Souls possessed of clairvoyant
knowledge
3. Souls possessed of empirical knowledge Mutually equal and slightly more than the preceding Infinite times
and articulate knowledge
4. Souls Possessed of omniscient knowledge
11. Knowledge of the pervert (Deluded world-view)
Souls possessed of mind activity 2. Souls possessed of verbal activity 3. Souls without activity
1. Souls possessed of pervert's clairvoyant Least knowledge
2. Souls possessed of pervert's empirical and articulate knowledge
12. Activity
Souls possessed of physical activity 5. Souls with activity
1. Souls with determinate knowledge
2. Souls with indeterminate knowledge
1. Acarama
2. Carama
1. Souls not consuming nourishment 2. Souls consuming nourishment

1. Beings neither subtle nor gross Gross beings
2.
3. Subtle beings
13. Upayoga (Determinate & Indeterminate knowledge)
Infinite times
Least
16. Carama
Text
6.53 sevam bhamte! sevam bhamte! tti.
That is so, O Lord! That is so, O Lord!
Numerable times
14. Consuming nourishment
-000
Mutually equal and infinite times more than the preceding.
Least
Innumerable times Infinite times
Infinite times
Infinite times
15. Subtle beings
Least Numerable times
Least Innumerable times
Least
Infinite times Innumerable times
~: 383:~
Least
Infinite times

Page #408

Cauttho Uddeso
Section-4
[Introductory Note by English Translators
An entity passes through time. When an entity comes into an existence, it has no samaya (indivisible time-unit). Technically, it is called apradesa, literally, it means 'without samaya' or precisely speaking 'with only one samaya'. In the second instant of its duration, the entity has two-samayas and so on. Then the entity is called sapradesa with reference to its temporal extention or duration. We use the word 'uni-duration' for apradeśa and 'multi-duration" for sapradeśa, "multi" standing for duration of two samayas, three samayas, etc..]
Text
Kālādeseṇam sapadesa-apadesa-padam
6.54 jive nam bhamte! kälädeseṇam kim sapadese? apadese? goyama! niyamā sapadese.
The Topic of "Uni-duration" and "Multi-duration" with reference to Time
'Is' the soul O Lord! of multi-duration or uni-duration with reference to time?
Gautama! it is necessarily of multi-duration.
6.55 neraie nam bhamte! kälädeseṇam kim sapadese? apadese? goyama! siya sapadese, siya apadese.
Is the infernal, O Lord! of multi-duration or uni-duration with reference to time?
Gautama! from some point of view, it is of multi-duration, from some point of view, it is of uni-duration.
6.56 evam java siddhe.
In the same way...... up to the liberated souls.
6.57 jiva nam bhamte! kālādesenam kim sapadesä? apadesä?
goyama! niyamā sapadesă.
Are the souls, O Lord! of multi-duration or uni-duration with reference to time?
Gautama! they are necessarily of multi-duration.
6.58 neraiya nam bhamte! kälädesenam kim sapadesă? apadesă?
goyama! 1. savve vi tava hojjā sapadesä 2. ahava sapadesa ya apadese ya 3. ahava sapadesa ya apadesā ya..

Page #409

Bhagavai 6:4:58-63
~: 385:~
Are the infernals, O Lord! of multi-duration or uni-duration with reference to time?
Gautama! [1] sometimes all are of multi-duration, [21 or many are of multiduration and a single one is of uni-duration, [3] or many are of multi-duration and many are of uni-duration.
6.59 evam jāva thaniyakumara..
In the same way up to the Mansion-god Stanitakumāras.
......
6.60 puḍhavikäiyā nam bhamte! kim sapadesā? apadesā?
goyamā! sapadesā vi, apadesā vi.
Are the earth-bodied beings, O Lord! of multi-duration or of uni-duration? Gautama! they are also of multi-duration and they are also of uni-duration.
6.61 evam jāva vaṇapphaikāiya.
In the same way up to the vegetation-bodied beings.
6.62 sesā jahā neraiya tahā jāva siddhā.
The rest are like the infernals up to the liberated souls.
......
6.63 āhāragāṇam jivegimdiyavajjo tiyabhamgo. aṇāhāragāṇam jīvegimdiyavajjā chabbhamga evam bhāniyavvā 1. sapadesā vā 2. apadesā vā 3. ahavā sapadese ya apadese ya 4. ahavā sapadese ya apadesa ya 5. ahavā sapadesa ya apadese ya 6. ahavā sapadesā ya apadesa yā. siddhehim tiyabhamgo.
bhavasiddhiya, abhavasiddhiyā jahā ohiyā. Nobhavasiddhiyanoabhavasiddhiya-jiva-siddhehim tiyabhamgo.
sannihim jīvādīo tiyabhamgo. asannihim egimdiyavajjo tiyabhamgo. neraiyadevamaṇuehim chabbhamgo. nosanni-noasanni jīva-maṇuya-siddhehim tiyabhamgo.
salesā jahā ohiya. kaṇhalessā nīlalessä, kaulessä jahā āhārao, navaram jassa atthi eyão. teulessãe jīvādio tiyabhamgo, navaram puḍhavikkāiesu, āuvaṇapphatīsu chabbhamga. pamhalessasukkalessāe jīvādio tiyabhamgo. alesehim jīva-siddhehim tiyabhamgo. manuesu chabbhamgā.
sammaddiṭṭhīm jīvādio tiyabhamgo. vigalimdiesu chabbhamga. micchadiṭṭhim egimdiyavajjo tiyabhamgo. sammamicchadiṭṭhihim chabbhamgă.

samjaehim jivadio tiyabhamgo. assamjaehim egimdiyavajjo tiyabhamgo. samjayasamjaehim tiyabhamgo jīvādio. nosamjaya-noasamjayanosamjayāsamjaya-jiva-siddhehim tiyabhamgo.
sakasāīhim jīvādio tiyabhamgo. egimdiesu abhamgakam. kohakasāīhim jivegimdiyavajjo tiyabhamgo. devehim chabbhamga. māṇakasaī-māyākasāīhim jivegimdiyavajjo tiyabhamgo. neraiya-devehim chabbhamga. lobhakasāīhim jivegimdiyavajjo tiyabhamgo. neraiesu chahbhamga. akasāī-jīva-maņuehim, siddhehim tiyabhamgo.

Page #410

-: 386:
Bhagavai 6:4:63 ohiyanāne, ābhinibohiyanāne, suyanāne jīvādio tiyabhamgo. vigalimdiehim chabbhamgā. ohinüne, mamapajjavanāne, kevalanäne jīvādio tiyabhamgo. ohie annäne, muiannāne, suyaannāņe, egimdiyavajjo tiyabhamgo. vibhamganāne jīvādio tiyabhamgo. sajogi jahä ohio, manajogi, vaijogī, kāyajogi jīvādio tiyabhamgo, navaram kāyajogi egimdiyā, tesu abhamgayam. ajogi jahā alessā. sāgurovanttu-unāgārovauttehim jīvegimdiyavajjo tiyabhamgo. savedagā jahā sakasāi. itthiveduka-purisavedaga-napumsagavedagesu jīvädio tiyabhamgo, navaram--napumsagavede egimdiesu abhamgayam. avedagā jahā akasüi. sasariri jahā ohio. orāliyaveuvviyasarīrānam jīvegimdiyavajjo tiyabhamgo. āhārugasarire jiva-maņuesu chabbhamgā, teyaga-kammagāim jahā ohiyā asarīrehim jivu-siddhehim tiyabhamgo. āhārupajjattie, surirupajjattie, imdiyapajjattie, āņāpānapajjattie jīvegimdiyavajjo tiyabhamgo, bhäsā-maņapajjatie jahā sanni. āhāru-apajjattie jahä aņāhāragā, sarīruupajjattie, imdiyaapajjattie, ānāpānaapajjattie jīvegimdiyavajjo tiyabhamgo, neraiya-deva-manuehim chabbhamgā, bhāsā-manaapajjattie jīvādio tiyabhamgo, neruiya-deva-manuehim chabbhamgā. (Ahārakas-Anähärakas)—Among the souls, that are consuming nourishment' (ähärakas), excluding the topic of "jīva' and the topic of 'one-sensed being', there are three alternatives (see 5.58). Of the souls, not consuming, nourishment (änāhārakas), excluding the topic of 'jīvas' and the 'one-sensed beings', there are six alternatives thus: [1] many of multi-duration [2] or many of uni-duration [3] or a single one of multi-duration and a single one of uni-duration [4) or a single one of multi-duration and many of uni-duration [5] or many of multi-duration and a single one of uni-duration [6] or many of multi-duration and many of uni-duration. There are three alternatives in the case of the liberated souls (see 6.58). (Bhavasiddhikas etc.)- The bhavyas and abhavyas are like the 'jīvas' as general (see 6.57). There are three alternatives each in the case of the souls, that are neither bhavya nor abhavya' and 'the liberated souls'. (Samjñi etc.)- In the topics of jīva etc. (group of jīva and infernal etc.), there are three alternatives in the case of 'souls, with mind' (see 6.58). There are three alternatives in the case of 'souls, without mind', excluding the onesensed beings. In the case of the infernals, gods and humans, there are six alternatives. There are three alternatives each in the case of the 'souls, that are neither with mind nor without mind', humans and 'liberated souls'. (Sa-lesyä etc.) — The bhanga-vyavasthā (combination of pattern) in the souls, with leśyā, are like that in jīvas as general. Combination-pattern in 'the souls, with black lesyä and grey leśyā', is like that in the souls, that are consuming nourishment', (see 6.63), exception being that among ähärakas, only those that have these leśyās are to be selected. Among 'the souls, with fiery leśyā',

Page #411

Bhagavai 6:4:63
- 387 :there are three combination-patterns in the topics of jīva etc. (excluding the infernals, fire-bodied, air-bodied, mobile beings with less than five senses, and the liberated souls, because they are devoid of fiery leśyā), exception being that there is six-membered combination-pattern in the case of earth-bodied, water-bodied and vegetation-bodied beings. Among the souls, with yellow leśyā and white leśyā', there is three-membered combination-pattern in the topics of 'five-sensed sub-humans', humans and Empyreans gods. Among the souls, devoid of lesyā', and the liberated souls, there is three-membered combination-pattern. Among the humans, there is six-membered combination-pattern. (Samyagdrsti etc.)—Among 'the souls, with enlightened world-view', there is three-membered combination-pattern in the topics of souls, etc.. There is six-membered combination pattern in the case of mobile beings, with less than five senses. There is three-membered combination-pattern in the case of 'souls, with deluded world-view, excluding the one-sensed beings. There is six-membered combination-pattern in the case of 'souls, that are with enlightened-cum-deluded world-view'. (Samyata etc.)-There is three membered combination-pattern in the topics of jīva etc. among the souls, that are restrained'. Among the unrestrained souls, excluding the one-sensed beings, there is three-membered combination-pattern. There is three-membered combination-pattern among the 'souls, that are neither restrained nor unrestrained, nor restrained-cumunrestrained', and the liberated souls. (Sa-kaşāyī etc.) There are three alternatives in the topics of jīva etc. among the souls, with passions. Among one-sensed beings, there is zero combinationpattern. There is three-membered combination-pattern among the souls, with passion of anger', excluding the jīva and one-sensed beings. There is six-membered combination-pattern among the gods. There is threemembered combination-pattern among 'the souls, with the passions of pride and deceit', excluding the jīva and one-sensed beings. There is six-membered combination-pattern among the infernals and the gods. Among the souls, with the passion of greed', excluding the topics of 'jīva' and one-sensed beings, there is three-membered combination-pattern. There is six-membered combination-pattern among the infernals. There is three-membered combination-pattern in the case of 'souls, without passions', humans and liberated souls'. (Jñāni etc.)—There is three-membered combination-pattern in the topics of jūva etc. in the case of enlightened souls, with instinctive knowledge, empirical knowledge and articulate knowledge. There is six-membered combinationpattern in the case of the mobile souls, with less than five senses. There is three-membered combination-pattern in the topics of jīva etc. related to 'souls, with clairvoyant, mind-reading and omniscient knowledges'. (Ajñānī etc.)-There is three-membered combination-pattern in the case of the deluded souls, with instinctive knowledge, empirical knowledge and

Page #412

~: 388
Bhagaval 6:4:63
articulate knowledge, excluding the one-sensed souls. There is three-membered combination-pattern in the topics of jiva etc. related to clair-voyance of the deluded souls.
(Sa-yogi etc.) The soul, with activity' is to be described like the jīva as general. There is three-membered combination-pattern in the topics of jiva etc. related to 'the souls, with mental activity, verbal activity and physical activity', excepting that there is zero-combination-pattern among 'the onesensed souls, with physical activity". "The souls, who have ceased from doing activity' are to be described as the souls, free from lesyā. (Sākāropayoga etc.)-There is three-membered combination-pattern among 'the souls, with determinate and indeterminate knowledge', excluding jiva and one-sensed beings.
(Sa-vedaka etc.)-The souls with sexual disposition' are to be described 'like the souls with passions'. There is three-membered combination-pattern in the topics of jīva etc. related to 'the souls, with female disposition, male disposition, hermaphroditic disposition', the exception being that there is zero-combination-pattern in the case of 'the soul with hermaphroditic disposition' and the one-sensed beings. "The soul free from sexual disposition' is to be described like 'the souls free from passions'.
(Sa-śarīrī etc.)-The souls with body' are to be described like the souls as general. There is three-membered combination-pattern among 'the souls, with gross body and protean body', excluding jivas and one-sensed beings. There is six-membered combination-pattern among the souls, with conveyance body' and humans. "The souls, with the fiery body and karmika body', are to be described like soul as general. There is three-membered combination-pattern in the souls, free from body, i.e., the liberated souls. (Paryāptaka etc.)-There is three-membered combination-pattern in the souls, with aliment-bio-potential complete, body-bio-potential complete, sense-bio-potential-complete and respiration-bio-potential complete, excluding jiva and one-sensed beings. The souls, with speech-bio-potential complete and mind-bio-potential complete, are to be described like 'the souls, possessed of mind'. "The souls, with aliment bio-potential incomplete', are to be described like 'souls, not consuming nourishment'. There is threemembered combination-pattern among 'the souls with body bio-potential incomplete, sense-bio-potential incomplete and the respiration bio-potential incomplete', excluding the souls in general and the one-sensed beings. There is six-membered combination-pattern among the infernals, gods and humans. There is three-membered combination-pattern in the topics of jīva etc. related to the souls with the speech-bio-potential incomplete. There are six-membered combination-patterns among the infernals, gods and humans.
Samgahaṇī gāhā

sapadesāhāraga-bhaviya

Page #413

Bhagavai 6:4:54-63
- 389:
sanni-lessā-ditthi-samjaya-kasāe || nāne joguvaoge,
vede ya sarīra-pajjatti ||1|| Summary Verse
Sapradeśa, souls consuming nourishment, bhavya souls with mind, souls with lesyā, souls with world-view, restrained, souls with passion, souls with knowledge, souls with activity, souls with sentience, souls with sexual disposition, souls with body and souls with bio-potential complete—these are the subjects described in the ten Sūtras (6.54-63).
Bhāsya 1. Sūtras 54-63
Sapradeśa and apradeśa are relative terms, which have been critically examined from a number of stand-points. In the present dialogue, the concepts of sapradeśa and apradeśa have been considered with reference to time. The object that originated only one samaya (indivisible time-unit) ago is apradeśa and the object that endured for two samayas or more is called sapradeśa.? This has been explained by the examples of 'souls in general and infernals. The ‘soul, on account of his being without beginning in time, has endured through infinite number of samayas; so, it is necessarily of ‘multi-duration' (sapradeśa). Temporally, the soul can be divided into infinite parts. Thus, his personality with respect to time has infinite parts. This is confirmed in the Uttarādhyayana by the statement-samtaim pappaņāīyā, i.e., souls are without beginning in time with reference to their beginningless continuity of duration.
[English Translator Note-The concept of time is a controversial issue in Jainism. Whether time is a substance or a mode has been discussed in ancient Jain treatises. But a look at the present Sūtra can not but convince that the problem of time was an integral part of Jain cosmogony. It is generally believed that it was Buddhism that explained everything as momentary and the 'continuum' as a series of moments. But if we accept the antiquity of the dialogue under consideration, it will not be improper to say that the concept of samtati as a stream of moments was definitely pre-Buddhist. It is not understandable why this dialogue did not attract the attention of the Jain Logicians who were so enthusiastic about condemning the Buddhist doctrine of momentariness, considering it to be a novel tenet advanced by the Buddha. There are many other dialogues in the Bhagavati Sūtra that are bound to open the mind of the Jain Logicians who appreciate the fact that many a doctrine of Buddhism that appears to be new and unique was anticipated by the dialogues of the Bhagavati Sūtra).

Page #414

- 390 :
Bhagavai 6:4:54-63
The infernals, the humans, ...... up to the liberated souls are both of multiduration and of uni-duration. At the moment of its origination, every entity is of uni-duration (apradeśa) and it is of multi-duration (sapradeśa) in the successive period of its duration. [In other words, every entity grows temporally as it endures. This concept may be compared with the fourth dimension of time as conceived in modern science in the famous Theory of Relativity given by Albert Einstein).
With reference to many souls, the souls in their totality are necessarily of multi-duration. Among the infernals in plural number, there is three-membered combination-pattern: [1] In the absence of new birth, all the previously born infernals are of multi-duration. [2] In case a new infernal is born among the previously born infernals, there are many infernals of multi-duration and one of uni-duration. [3] When many infernals are simultaneously born among the previously born infernals, there occurs the third combination-pattern--many of multi-duration and many of uni-duration.
Excluding the one-sensed souls, all other souls and the liberated souls have three-numbered combination pattern. The one-sensed beings are both of multiduration and uni-duration: 1. All those souls who were born two and more timeunits ago are of multi-duration. 2. Among the one-sensed beings, many are freshly born, so they are of uni-duration.
There is also six-membered combination-pattern in the case of the plural number
There is six-membered combination-pattern in the case of the plural numbered infernals born from the state of soul without mind'. The six-membered combinationpattern derives in the following way
[1] In the absence of the fresh birth of infernals, all the previously born infernals are of multi-duration.
[2] Some souls are newly born simultaneously : at the time of the birth they are all of uni-duration
[3] Among those born as infernals from the souls without mind', one soul in the second higher samaya is of multi-duration and one soul in the first samaya is of uni-duration
[4] Among those born as infernals from the souls without mind', one soul in the second or higher samaya is of multi-duration and many souls in the first samaya are of uni-duration.
[5) Among those born as infernals from the souls without mind', many souls in the second or higher samayas are of multi-duration and one soul in the first samaya is of uni-duration.
[6] Among those born as infernals from 'the souls without mind', many souls in the second or higher samaya are of multi-duration and many souls in the first samaya are of uni-duration. Semantics sapradeśa---with parts, with divisions, of multi-durations. apradeśa-without parts, without division, of uni-duration.

Page #415

Bhagavai 6:4:54-63
~: 391:~
aughika jñāna, aughika ajñāna-Jñāna and ajñāna in general; aughika jñāna should not be confused with "ogha jñāna" (or ogha samjñā).
The following tables give a summary of the Satras:
S.N.
01 One soul
02 One infernal up to one liberated soul
1. With reference to samaya, sapradeśa and apradesa Which Dandaka
03 Many souls
04 Many infernals and remaining dandakas, exclu- 3 ding one-sensed beings, and the liberated souls
05 One-sensed beings
S.N.
S.N.
07 Many souls and many one-sensed beings
08 Many infernals up to many Empyrean gods
Combination Pattern
06 One soul, one infernal up to one Empyrean god

2. Souls consuming nourishment Which Dandaka
12 Many liberated souls
Combination Pattern
3
09 One soul, one infernal..... up to one liberated soul
10 Many souls and many one-sensed beings
11 Many infernals and remaining dandakas, exclu- 6 ding one-sensed beings
Necessarily of multi-duration From some point of view, it is of multi-duration, from some point of view, it is of uni-duration
Multi-duration or Uni-duration
Necessarily of multi-duration
1] all of multi-duration
2] or many of multi-duration, one of uni-duration
31 or many of multi-duration, many of uni-duration
They are also of multi-duration, they are also of uni-duration
3
3. Souls without consuming nourishment Which Dandaka
Combination Pattern
Multi-duration or Uni-duration
From some point of view, it is of multi-duration, from some point of view, it is of uni-duration
They are also of multi-duration, they are also of uni-duration
Multi-duration or Uni-duration
From some point of view, it is of multi-duration, from some point of view, it is of uni-duration
They are also of multi-duration, they are also of uni-duration
1. all of multi-duration
2. or all of uni-duration
3. or one soul of multi-duration, one soul of uni-duration
4. or one soul of multi-duration, many souls of uni-duration
5. or many souls of multi-duration, one soul of uni-duration
6. or many souls of multi-duration, many souls of uni-duration

Page #416

-: 392:
Bhagavai 6:4:54-63
4. Bhavya-abhavya souls
S.N.
Which Dandaka
Multi-duration or Uni-duration
Combination
Pattern
13 One soul
Necessarily of multi-duration
14 One infernal up to one Empyrean god
From some point of view, it is of multi-duration, from some point of view, it is of uni-duration
Necessarily of multi-duration
15 Many souls 16 Many infernals and remaining dandakas, exclu- 3
ding one-sensed beings 17 Many one-sensed beings
They are also of multi-duration, they are also of uni-duration
5. Neither bhavya nor abhavya souls
S.N.
Which Dandaka
Multi-duration or Uni-duration
Combination
Pattern
18 One soul/one liberated soul
From some point of view, it is of multi-duration, from some point of view, it is of uni-duration
19 Many souls/many liberated souls
3
S.N.
Which Dandaka
6. Souls with mind
Combination
Pattern
Multi-duration or Uni-duration
20 Many souls, one-sensed beings and remaining 3
dandakas, excluding mobile souls with less than five senses
7. Souls without Mind S.N. Which Dandaka
Combination Multi-duration or Uni-duration
Pattern 21 Many one-sensed beings
They are also of multi-duration, they are
also of uni-duration 22 Three types of mobile souls with less than five 3
senses, five-sensed subhumans without mind and
humans 23 Born as many infernals from the state of souls 6
without mind, Mansion gods, Forest gods and humans
8. Souls neither with mind nor without mind
S.N.
Which Dandaka
Multi-duration or Uni-duration
Combination
Pattern
24 Many humans, many liberated souls

Page #417

Bhagavai 6:4:54-63
- 393 :
S.N.
Which Dandaka
9. Souls with lesyā
Combination
Pattern
Multi-duration or Uni-duration
25 One soul 26 One infernal up to one Empyrean god
Necessarily of multi-duration They are also of multi-duration, they are also of uni-duration Necessarily of multi-duration
27 Many souls 28 Many infernals ...... up to many Empyrean gods, 3
excluding one-sensed beings 29 Many one-sensed beings
From some point of view, it is of multi-duration, from some point of view, it is of uni-duration
10. Souls with black colouration, blue or grey leśyā
S.N.
Which Dandaka
Multi-duration or Uni-duration
Combination
Pattern
30 One soul, one infernal up to one Forest god
From some point of view, it is of multi-duration, from some point of view, it is of uni-duration They are also of multi-duration, they are also of uni-duration
31 Many souls and many one-sensed beings
3
| 32 Many infernals, Mansion gods, mobile souls with
less than five senses, five-sensed subhumans, humans and Forest gods
S.N.
Which Dandaku
11. Souls with fiery leśyā
Combination Multi-duration or Uni-duration Pattern
33 Many Mansion gods, five-sensed subhuman 3
beings, humans, Forest gods, Luminous gods,
Empyrean gods 34 Many earth-bodied beings, water-bodied beings, 6]
vegetation-bodied beings
S.N.
12. Souls with yellow colouration or white leśyā Which Dandaka
Combination Multi-duration or Uni-duration
Pattern
35 Many souls, many five-sensed subhuman beings, / 37
humans and Empyrean gods
S.N.
Which Dandaka
13. Souls without lesyā
Combination
Pattern
Multi-duration or Uni-duration
36 Many souls, many liberated souls 37 Many humans
aw

Page #418

~: 394:~
S.N.
S.N.
38 Many souls and remaining dandakas, excluding 3 mobile souls with less than five senses
39 Many mobile souls with less than five senses 6
S.N.
S.N.
14. Souls with enlightened world-view Which Dandaka
40 Many one-sensed beings
41 The remaining nineteen dandakas, excluding 3 one-sensed beings
S.N.
Which Dandaka
42 Excluding one-sensed beings and mobile souls 6 with less than five senses, the remaining sixteen dandakas of many infernals etc.
S.N.
15. Souls with deluded world-view
43 Many souls, many humans
S.N.
Combination Pattern

Which Dandaka
Combination Pattern
Which Dandaka
16. Souls with enlightened-cum-deluded world-view Which Dandaka Combination Pattern
17. Restrained souls
Combination Pattern
44 Many one-sensed beings
45 Many souls and the remaining nineteen dandakas 3 of many infernals etc., excluding five groups of one-sensed beings
3
18. Unrestrained souls
47 Many souls, many liberated souls
They are also of multi-duration, they are also of uni-duration
Combination Pattern
Combination Pattern
46 Many souls, many five-sensed subhuman beings 3
Multi-duration or Uni-duration
Multi-duration or Uni-duration
Bhagaval 6:4:54-63
Combination Pattern 3
Multi-duration or Uni-duration
19. Restrained-cum-unrestrained souls Which Dandaka
Multi-duration or Uni-duration
They are also of multi-duration, they are also of uni-duration
Multi-duration or Uni-duration
20. Neither restrained, nor unrestrained souls Which Dandaka
Multi-duration or Uni-duration
Multi-duration or Uni-duration

Page #419

Bhagavai 6:4:54-63
-: 395:
Which Dandaka
21. Souls with passions
Combination Multi-duration or Uni-duration Pattern
48 Many souls, and the remaining nineteen 3
dandakas of many infernals etc. excluding five
groups of one-sensed beings, 49 One-sensed beings
They are also of multi-duration, they are also of uni-duration
S.N.
22. Souls with passion of anger Which Dandaka
Combination Multi-duration or Uni-duration
Pattern
50 Many souls, many one-sensed beings
They are also of multi-duration, they are also of uni-duration
51 Many infernals, three types of mobile souls with 3
less than five senses, five sensed subhuman
beings and humans 52 Many Mansion gods, Ferest gods, Luminous 6
gods and Empyrean gods
S.N.
23. Souls with passion of conceit and deceit Which Dandaka
Combination Multi-duration or Uni-duration
Pattern
53 Many souls, many one-sensed beings
They are also of multi-duration, they are
also of uni-duration 54 Many mobile souls with less than five senses, 3
five-senscd subhuman beings, humans 55 Many infernals, Mansion gods, Forest gods, 6 Luminous gods
24. Souls with passion of greed Which Dandaka
Combination Multi-duration or Uni-duration
Pattern 56 Many souls, many one-sensed beings
They are also of multi-duration, they are
also of uni-duration 57 Many infernals 58 Excluding infernals and one-sensed beings, the 6
remaining eighteen dandakas of many Mansion gods etc.
S.N.
25. Souls without passion
S.N.
Which Dandaka
Multi-duration or Uni-duration
Combination
Pattern
59 Many souls, many humans, many liberated souls 3

Page #420

-: 396:
Bhagavai 6:4:54-63
26. Souls possessed of knowledge-souls possessed of knowledge in general,
possessed of empirical knowledge, possessed of articulate knowledge
S.N.
Which Dandaka
Multi-duration or Uni-duration
Combination
Pattern
60 Many souls and the remaining sixteen dandukas 3
excluding one-sensed beings, and mobile souls
with less than five senses 61 Mobile souls with less than five senses
27. Souls possessed of clairvoyant knowledge
S.N. Which Dandaka
Combination Multi-duration or Uni-duration
Pattern 62 Many souls and the remaining sixteen dandakas 3
of many Mansion gods, excluding one-sensed beings and mobile beings with less than five senses
28. Souls possessed of mind-reading knowledge S.N. Which Dandaka
Combination Multi-duration or Uni-duration
Pattern
63 Many souls, many humans
29. Souls possessed of omniscient knowledge
S.N.
Which Dandaka
Combination
Pattern
Multi-duration or Uni-duration
64 Many souls, many humans, many liberated
souls
30. Deluded souls possessed of knowledge-knowledge in
general of deluded souls, empirical knowledge of deluded souls, articulate knowledge of deluded souls
S.N.
Which Dandaka
Multi-duration or Uni-duration
Combination
Pattern
65 Many souls and the remaining nineteen dandukas, 3
excluding one-sensed beings 66 Many one-sensed beings
They are also of multi-duration, they are also of uni-duration
S.N.
31. Clairvoyance of deluded souls Which Dandaka
Combination Multi-duration or Uni-duration Pattern
67 Many souls and the remaining sixteen dundakas, 3
excluding one-sensed beings, and mobile beings with less than five senses

Page #421

Bhagavai 6:4:54-63
- 397 :
S.N.
Which Dandaka
32. Souls with activity
Combination Pattern
Multi-duration or Uni-duration
68 One soul 69 Twenty-four groups of one infernal etc.
Necessarily of multi-duration From some point of view, it is of multi-duration, from some point of view, it is of uni-duration Necessarily of multi-duration
70 Many souls 71 Excluding one-sensed beings, the remaining 3
nineteen dandakas of many infernals etc.
S.N.
33. Souls with mental activity Which Dandaka
Combination Multi-duration or Uni-duration Pattern
72 Many souls and the remaining sixteen dandakas,
excluding one-sensed beings and mobile living beings with less than five senses
S.N.
34. Souls with verbal activity Which Dandaka
Combination Multi-duration or Uni-duration Pattern
73 Many souls and nineteen dandakas of many 3 infernals etc., excluding one-sensed beings
35. Souls with physical activity S.N. Which Dandaka
Combination Multi-duration or Uni-duration Pattern
74 Many souls and nineteen dandakas of many
infernals etc., excluding one-sensed beings 75 Many one-sensed beings
They are also of multi-duration, they are also of uni-duration
S.N.
36. Souls who have ceased from doing activity Which Dandaka
Combination Multi-duration or Uni-duration
Pattern
76 Many souls, liberated souls 77 Many humans
37. Souls with determinate and indeterminate consciousness S.N. Which Dandaka
Combination Multi-duration or Uni-duration
Pattern 78 Many souls, many one-sensed beings
They are also of multi-duration, they are
also of uni-duration 79 Excluding one-sensed beings, the remaining 3
nineteen dandakas of many infernals etc., and many liberated souls

Page #422

- 398:
Bhagavai 6:4:54-63
S.N.
38. Souls with sexual disposition Which Dandaka
Combination Multi-duration or Uni-duration Pattern
80 Many souls and the remaining nineteen dandukas 3
of many infernals etc., excluding one-sensed
beings 81 Many one-sensed beings
They are also of multi-duration, they are also of uni-duration
39. Souls with female disposition or male disposition
S.N.
Which Dandaka
Multi-duration or Uni-duration
Combination
Pattern
82 Many souls, many Mansion gods, five sensed 3
subhuman beings, humans, Forest gods, Luminous gods, Empyrean gods.
40. Souls with Hermaphroditic Disposition S.N. Which Dandaka
Combination Multi-duration or Uni-duration
Pattern 83 Many souls and the reinaining nincteen dandakas 3
of many infernals ctc., excluding one-sensed
beings 84 Many one-sensed beings
They are also of multi-duration, they are also of uni-duration
41. Free from sexual disposition
S.N.
Which Dandaka
Multi-duration or Uni-duration
Combination
Pattern
85 Many souls, many humans, many liberated souls 3
S.N.
Which Dandaka
42. Souls with body
Combination Pattern
Multi-duration or Uni-duration
Necessarily of multi-duration
86 One soul, many souls 87 The remaining nineteen dandakas of many 3
infernals etc., excluding one-sensed beings 88 Many one-sensed beings
They are also of multi-duration, they are also of uni-duration

Page #423

Bhagaval 6:4:54-63
S.N.
S.N.
89 Many souls, many one-sensed beings
90 Many mobiles with less than five senses, sub- 3 humans with five senses, humans
S.N.
S.N.
Which Dandaka
91 Many souls, many air-bodied beings
92 Many infernals, Mansion gods, subhumans with 3 five senses, humans, Forest gods, Luminous gods, Empyrean gods.
93 Many souls, humans
S.N.
Which Dandaka
94 One soul, many souls
95 Many one-sensed beings
S.N.
43. Souls with gross body
Combination Pattern
Which Dandaka

44. Souls with protean body
Combination Pattern
96 The remaining nineteen dandakas of many 3 infernals etc., excluding one-sensed beings
Which Dandaka
45. Souls with conveyance body
Combination Pattern
6
97 Many souls, many liberated souls
They are also of multi-duration, they are also of uni-duration
46. Souls with fiery body and souls with karmic body Which Dandaka
Combination
Pattern
Multi-duration or Uni-duration
47. Souls without body
They are also of multi-duration, they are also of uni-duration
98 Many souls, many one-sensed beings
99 The remaining nineteen dandakas of many 3 infernals etc., excluding one-sensed beings
~:399:
Multi-duration or Uni-duration
Combination Pattern
3
Multi-duration or Uni-duration
Necessarily of multi-duration They are also of multi-duration, they are also of uni-duration
Multi-duration or Uni-duration
Multi-duration or Uni-duration
48. Soul with aliment-body-sense-respiration-bio-potential complete
Which Dandaka
Combination Multi-duration or Uni-duration Pattern
They are also of multi-duration, they are also of uni-duration

Page #424

-: 400:
Bhagavai 6:4:54-63
49. Souls with speech-mind-bio-potential accomplished Which Dandaka
Combination Multi-duration or Uni-duration Pattern
S.N.
100 Many souls and the remaining sixteen dandakas, 3
excluding one-sensed beings, mobile beings with less than five senses
50. Souls with alimental bio-potential unaccomplished
S.N.
Which Dandaka
Multi-duration or Uni-duration
Combination
Pattern
101 Many souls, many one-sensed beings
They are also of multi-duration, they are also of uni-duration
102 The remaining nineteen dandakas of many 6
infernals etc., excluding one-sensed beings
51. Souls with body-sense-respiration-bio-potential unaccomplished
S.N.
Which Dandaka
Multi-duration or Uni-duration
Combination
Pattern
103 Many souls, many one-sensed beings
They are also of multi-duration, they are also of uni-duration
3
104 Many mobiles with less than five senses,
subhumans with five senses 105 Many infernals, Mansion gods, humans, Forest
gods, Luminous gods, Empyrean gods
6
52. Souls with speech-mind bio-potential unaccomplished
S.N.
Which Dandaka
Multi-duration or Uni-duration
Combination
Pattern
106 Many souls, many one-sensed beings'
They are also of multi-duration, they are also of uni-duration
107 Many souls, many subhumans with five senses 108 Many infernals, Mansion gods, humans, Forest | 6
gods, Luminous gods, Empyrean gods.
1. See Bhāsya on Bha. 5.201-207. 2. Bha. Vp. 6.54—yo hyekasamayasthitiḥ so'pradeśaḥ dvayādisamayasthitistu sapradeśaḥ, iha cānayā gathaya bhāvanā kārya
jo jassa padhamasamaya vattati bhāvassa so u apadeso
annammi vattamāno kālāesena sapaeso il 3. Uttara. 36.79. 4. Panna. 6.62,63. 5. Abhayadeva Suri supports the view, according to which speech-bio-potential and mind-bio-potential
are identical (one). (For) there was the tradition of bahuśruta before him. On the basis of this belief, here only the five-sensed beings are taken into consideration. Even if the speech-bio-potential and mind-bio-potential are considered independently, it makes no difference as far as the combination

Page #425

Bhagavai 6:4:54-66
- 401
pattern of three combinations is concerned. For, the mobile beings with less than five senses are possessed of speech-bio-potential and as such three combinations are available also to them. In the souls with mind-bio-potential also, three combinations are available. Bha. Vr. 6.63-bhşamanasoh paryaptirbhāṣāmanahparyaptiḥ, bhāsāmanah paryäptyostu bahuśrutäbhimatena kenäpi kärane naikatvam vivaksitam, tatasca tayä paryäptaka yathä sanjñinastatha
sapradeśāditayā vācyāḥ, sarvapadesu bhangakatrayamityarthah, pamcendriyapadänyeva ceha vācyāni. 6. Including both the souls with unaccomplished speech-bio-potential' and 'those with unaccomplished mind-bio-potential in the one-sensed beings, Abhayadeva Suri writes Bha. VỊ. 6.63-bhāyāmano'paryặptyl'paryặptakäste yesâm jātito bhāyāmanoyogyatve sati tadasiddhih, te ca pañcendriya eva. yadi punarbhāṣāmanasorabhāvamätreņa tadaparyāptakā abhavişyamstadaikendriyā api te' bhavisyamstataśca jīvapade trtīya eva bhangaḥ syāt.
Text
Paccakkhānādi-padam
6.64 jĩvũ nam bhapte! kim paccakkhânữ? apaccakkhăni? paccakkhănắpaccakkhāni?
goyamā! jīvā paccakkhānī vi, apaccakkhānī vi, paccakkhänäpaccakkhāni vi. The Topic of Vow to Abandon any Sin, etc.
Are the souls, O Lord! the observer of the (total) vow to abstain from sinful activity? (Or) The non-observer? (Or) The observer-cum-non-observer (i.e. observer of a partial vow)? Gautama! the souls are observer of the (total) vow to abstain from sinful
activity, also non-observer and observer-cum-non-observer. 6.65 savvajīvānam evam pucchä.
goyamā! neraiyā apaccakkhāņi jāva caurimdiyā (sesā do padiseheyavvā). pamcimdiyatirikkhajoniyā no paccakkhāni, apaccakkhāņi vi, paccakkhāņāpaccakkhāni vi. manūsā tinni vi. sesā jahā neraiya. Such query is made about the souls belonging to all groups. Gautama! the infernals, and souls ..... up to the group of four-sensed beings are necessarily non-observer (the other two alternatives, viz., observer and observer-cum-non-observers are not applicable here. The souls, belonging to the group of five-sensed subhuman beings, are not observer of the (total) vow to abandon any sin, but are non-observers and also observer-cum-nonobservers. The humans are amenable to all the three alternatives. The rest
of the groups of beings are to be described like the infernals. 6.66 jīvā ņam bhamte! kim paccakkhānam jänamti? apaccakkhāņam jāņamti?
paccakkhānäpaccakkhānam jānamti? goyamā! je pamcidiyā te tinni vi jānamti, avasesā paccakkhānam na jānamti, apaccakkhāņam na jāņamti, paccakkhāṇāpaccakkhānam na jāņamti. Do the souls, O Lord! know the observing of (total) vow to abstain from sinful activity? (Or) Know the non-observing? (Or) Know observing-cum

Page #426

- 402 :
Bhagavai 6:4:64-68 -non-observing (i.e., observing of a partial know the vow)? Gautama! the souls that are five-sensed, know all the three (alternatives);
the rest do not know any of the three. 6.67 jīvā nam bhamte! kim paccakkhānam kuvvamti? apaccakkhānam kuvvamti?
paccakkhānāpaccakkhānam kuvvamti. jahū ohio tahā kuvvanā. Do the souls, O Lord! undertake the observing of (total) vow to abstain from sinful activity? (Or) Undertake the non-observing? (Or) Undertake the observing-cum--non-observing? (i.e., undertake observing of a partial vow)? The observing of the undertaking of (total) vow etc. is to be explained
like the general paradigm (as given in Sūtras 6.64-65). 6.68 jivä nam bhamte! kim paccakkhānanivvattiyāuyū upaccakkhānivvatti-yāuyā?
puccukkhänāpuccakkhānanivvartiyäuyä! goyamā! jīvā ya, vemāniyā ya paccakkhānanivvattiyāuyā, tinni vi. avasesā apaccakkhānunivvattivāuyā. Are the souls, O Lord! of life-span bound on the account of the observing of (total) vow to abstain from sinful activity? Life-span bound on account of the non-observing? Life-span bound on the account of the observing-cum- non-observing (i.e., observing of a partial vow)? Gautama! the souls (in general) and the Empyrean gods are of life-span bound on account of the observing of (total) vow to abandon any sin, nonobserving and also of life-span bound on account of the observing-cum-non-observing. The souls belonging to the rest of groups are of life-span bound on occount of the non-observing of vow.
Bhāsya 1. Sūtras 64-68
The root Vkhyā with prefix pruti + ā has a number of meanings-lo abandon (renounce), to abstain from sinful activity, to deny,' to decline.?
In the present dialogue, pratyākhyāna is a technical term which means - abandoning (renouncing) all sinful activities. The term pratyākhyāni thus means one who abandons (renounces) all sinful activity, i.e., one who is absolutely abstinent or who is observer of the great vows' (prescribed for an ascetic).
Apratyākhyānī, on the other hand, means--non-abstinent--one who has not undertaken any vow, i.e., who is totally non-observer of any vow. Pratyākhyānāpratyākhyānī means--partially abstinent, or a lay-follower who has undertaken the 12 vows, that is, one who has not undertaken the great vows." (From the point of view of observer of the lay follower's vows, he is “pratyākhyāni", but from the point of view of non-observer of "great vows of the ascetic," he is "apratyākhyāni"; hence, he is called "Pratyākhyānäpratyākhyāni").

Page #427

Bhagavai 6:4:64-68
-: 403 :All souls are not equally competent to undertake vows, for more than one reason. The infernals experience very hard suffering. So they have not the disposition to undertake any vow. On the other hand gods experience excessive pleasure, and so, they have no inclination to undertake a vow.
It can thus be said conclusively that extreme suffering and extreme pleasure are detrimental to the undertaking of vows. Only the person who is neither extremely miserable nor extremely happy can observe the vows.
The souls belonging to the groups (dandakas) of the one-sensed ...... up to the five-sensed beings, without the faculty of thinking, are devoid of mind. In absence of rational mind, there can not arise the resolve to undertake any vow. In the fivesensed sub-humans with mind, there is only a limited development of the ethical conscience, so they have a capacity only for observing the partial vow.
In the humans, the ethical conscience may develop sufficiently to resolve to undertake not only partial but even total vow.
The doctrine of karma envisages 'non-observing of vow' (apratyākhyāna) as a general condition of soul, due to the predominance of the apratyākhyānavaranamoha, i.e., deluding karma responsible for the spiritual stupor resulting in the mutilation of the undertaking of any vow.
The apratyākhyānāvarana deluding karma is responsible for absolute nonabstinence and the pratyākhyānāvarana for the partial abstinence. When the former is suppressed-cum-eliminated, one can undertake the partial abstinence as a lay follower and when the latter is suppressed-cum-eliminated, one can undertake total abstinence (as an ascetic). The implication is that the combination of mental development and the suppression-cum-climination of conduct deluding karma lead to the awakening of ethical conscience of abstinence, partial or total.
All beings, equipped with power of thinking (infernals, gods, humans and sub-humans), can have the ethical consciousness of abstinence, but the beings devoid of such power always remain ignorant of the ethics of abstinence. The inclination towards abstinence is the key to ethical conscience.
Some souls are enriched with the power to undertake the vow to abstain from sin, the others have not--this has been made clear above. Life-span
The pratyākhyāna-observing of vow to abandon sin-acts sometimes as the moulding cause of bondage of life-span. The souls in general are amenable to all the three alternatives, viz., observing, non-observing and observing-cum-nonobserving as the moulding cause of binding the life-span-determining karma. The bondage of the life-span of the Empyrean gods is also governed by this law. The remaining 23 groups of souls (excluding the Empyrean gods), have their bondage of life-span-determining karma moulded only by non-observing of vow. The monks and the lay followers, who are observers respectively of the vow to abandon sin totally and partially, do not bind life-span other than that of Empyrean gods. Srimajjayācārya has explained this very lucidly as follows:

Page #428

-: 404 :
Bhagavai 6:4:64-69 "Aforesaid observing of vow to abandon any sin (etc.) are also the causes of the binding of life-span-determining karma. Now, the life-span-sūtra is being spoken of: Does a soul, O Lord! bind life-span-determining karma by observing the vow to abandon any sin? Or by non-observing? Or by observing-cum-non-observing? The Jina replied—the souls observing the vow to abandon any sin, non-observing or observing-cum-non-observing bind life-span-determining karma. The person observing the (total) vow to abandon any sin binds the lifespan of Empyrean gods. Also one non-observing and observing-cum-non-observing do bind the same. The life-span of the remaining 23 groups of beings is bound only by a non-observer (such vow); the observer or the observer-cum-non-observer will never bind the life-span of 23 groups beginning with the infernals, etc.."4
1. Apte—pratyākhyā-To deny. 2. Ibid., pratyākhyā-To decline, refuse, reject. 3. Bha. Vr. 6.64_paccakkhāni'tti sarvaviratāh 'apaccakkhāņi'tti aviratāḥ, 'paccakkhāṇāpaccakkhāni'
tti deśaviratā iti. 4. Bha. Jo. 2.102/18-22.
Samgahanī gāhā
1. paccakkhāņam 2. jāņai, 3. kuvvai 4. tinneva āunivvattī| sapaesuddesammi ya, emee damdagā cauro Il 1||
Summary Verse
1) Observer of the vow to abandon any
sin. 2) Knows the observing of vow. 3) Undertakes the observing of vow. 4) The binding of life-span by all the
three. Thus, in the section of sapradeśa, four additional dandakas (topics) are propounded.
Text 6.69 sevam bhamte! sevam bhamte! tti.
That is so, O Lord! That is so, O Lord!
-000

Page #429

Pamcamo Uddeso
Section-5
Text Tamukkāya-padam 6.70 kimiyam bhamte! tamukkāe tti pavvuccati? kim pudhavi tamukkāe tti
pavvuccati? āū tamukkāe tti pavvuccati?
goyamā! no pudhavi tamukkāe tti pavvuccati, āū taukkāe tti pavvuccati. The Topic of the Mass of Darkness What', O Lord! is called the 'mass of darkness'? Is the earth called the 'mass of darkness'? Is water called the 'mass of darkness'? Gautama! the earth is not called the mass of darkness. Water is called the
mass of darkness. 6.71 se keņatthenam?
goyamā! pudhavikäe ņam atthegaie subhe desam pakāsei, atthegaie desam no pakāsei. se tenatthenam. For what reason is it so? Gautama! some earth-body which is auspicious (bright) illuminates a part of the intended space and some earth-body does not illuminate the part of intended space. For this reason, it has been so said the earth-body is not
the mass of darkness'.! 6.72 tamukkae nam bhamte! kahim samutthie? kahim samnitthie?
goyamā! jambūdīvassa dīvassa bahiyā tiriyamasamkhejje dīvasamudde vīīvaittă, arunavarassa dīvassa bāhirillāo veiyamtāo arunodayam samuddam bāyālīsam joyanasahassāni ogāhittă uvarillāo jalamtão egapaesiyāe sedhie-ettha nam tamukkāe samutthie, sattarasaekkavīse joyanasae uddham uppaittā tao pacchā tiriyam pavittharamān-pavittharamāṇe sohammisāņa-sanamkumāra-māhimde cattāri vi kappe āvarittā nam uddham pi ya nam jāva bambhaloge kappe ritthavimānapatthadam sampatte ettha nam tamukkāe samnitthie. Where does, O Lord! the mass of darkness rise up from? And where does it terminate? Gautama! when, outside the island of Jambūdvīpa, one crosses innumerable number of islands and oceans, one reaches an island named Aruņavara. From the rim of the platform on the outskirts of that island, as one proceeds 42000 yojanas into the Aruņodaka ocean, there rises a linear structure of the width of one space-point (ākāśa pradeśa) from above the surface of the water. From here arises the mass of darkness. It (the linear structure) rises up to 1721 yojanas, and then horizontally widening and widening, it moves

Page #430

- 406
Bhagavai 6:5:72-75 higher and higher to cover the four heavens, viz., Saudharma, īsāna, Sanatkumāra and Mähendra and ultimately reaches ...... up to the layer of the Rista Vimāna of the fifth heaven Brahmaloka and it terminates there. (See figure of Tamaskāya in the appendix no. 5).
6.73 tamukkāe nam bhamte! kimsamthie pannatte?
goyamā! ahe mallaga-mülasamthie, uppim kukudaga-pamjaragasamthie pannatte. Of what shape, O Lord! is the mass of darkness said to be? Gautama! at the bottom it is said to be of the shape of the base of an earthen
bowl' and at the top, it is said to be of the shape of a cage of a cook. 6.74 tamukkāe nam bhamte! kevatiyam vikkhambhe nam, kevatiyam parikkheve
nam pannatte? goyamā! duvihe pannatte, tam jahā-samkhejjavitthade ya, asamkhejja-vitthade yā. tattha nam je se samkhejjavitthade, se nam samkhejjāim joyanasahassāim vikkhambhenam, asamkhejjāim joyanasahassāim parikkhevenam pannatte. tattha nam je se asamkhejjavitthadem se nam asamkhejjāim joyanasahassäim vikkhambhenam, asamkhejjāim joyanasahassāim parikkhevenam pannatte. How long, O Lord! are the diameter and the perimeter of the mass of darkness said to be? Gautama! they (the diameter and perimeter) are said to be of two types--- spread to numerable yojanas and innumerable yojanas. Among the two, what is said to be spread to numerable yojanas is numerable thousand yojanas in diameter and innumerable thousand yojanas in perimeter. What is said to be spread to innumerable yojanas is innumerable yojanas in diameter and innumerable yojanas in perimeter (there being innumerable varieties of
innumerable). 6.75 tamukkāe nam bhamte! kemahālae pannatte?
goyamā! ayannam jambuddīve dīve savvadīvasamuddūņam savvabbhamtarãe jāva egam joyajanasayasahassam āyāmavikkhambhenam, tinni joyanasayasahassāim solasasahassāim donni ya sattāvīse joyanasae tinni ya kose atthāvīsam ca dhanusayam terasa amgulāim addhamgulagam ca kimcivisesāhie parikkheveņam pannatte, deve nam mahiddhie jāva mahānubhāve ināmeva-ināmevatti kattu kevalakappam jambūdīvam dīvam tihim accharānivāehim tisattakkhutto anupariyattittā nam havvamāgacchijjä, se nam deve tāe ukkitthāe turiyāe jāva divvāe devagaie vīīvayamāne-vīīvayamāne jāva ekāham vā, duyāham vā, tiyaham vā, ukkosenam chammāse vīīvaejjā, atthegatiyam tamukkāyam vīīvaejjā, atthegatiyam tamukkāyam no vīīvaejjā. emahālae nam goyamā! tamukkāe pannatte. How big, O Lord! is the mass of darkness said to be? Gautama! this island of Jambūdvipa, which is situated at the centre of all

Page #431

Bhagavai 6:5:75-80
-: 407 :the islands and oceans is said to be 100000 yojanas in diameter and 316227 yojanas and 3 kosas and 128 dhanușas and a little more than 137, angulas in perimeter. Now, a god of great fortunes ...... up to (3.4) great power, circumambulates 21 times the entire Island of Jambūdvīpa and returns back in as short time as is taken by three times snapping the thumb against the middle finger, pointing in a cursory way, to the Island of Jambūdvīpa. Now suppose the god with such a high and quick speed ...... up to celestial speed, goes on travelling and travelling ....... up to for one day, two days, three days maximally for six months and covers a vast distance. Among gods, with such speed some are capable of traversing the particular mass of darkness (which are numerable yojanas in diameter) and others are not able to traverse another mass of darkness (which is innumerable yojanas in diameter). Such
vast, indeed, O Gautama! the mass of darkness is said to be. 6.76 atthi nam bhamte! tamukkāe gehā i vā? gehāvanā i vā?
no tinatthe samatthe. Is there, O Lord! any houses or any shops in the mass of darkness?
No, that is not possible. 6.77 atthi ņam bhamte! tamukkāe gāmā i vā? jāva sannivesā i vā?
no tiņatthe samatthe. Is there, O Lord! any villages or rest-houses in the mass of darkness?
No, that is not possible. 6.78 atthi nam bhamte! tamukkāe orālā balāhayā samseyamti? sammucchamti?
vāsam vāsamti? hamtā atthi. Are there, O Lord! in the mass of darkness heavy clouds that get moistened, that get mingled together and that shower rain?
Yes, there are. 6.79 tam bhamte! kim devo pakareti? asuro pakareti? nāgo pakareti?
goyamā! devo vi pakareti, asuro vi pakareti, nāgo vi pakareti, O Lord! are they created by a god, an Asura or a Nāga? Gautama! they are created by a god, also by an Asura, also by a Näga. 6.80 atthi ņam bhamte! tamukkāe bādare thaniyasadde? bādare vijjuyāre?
hamtā atthi. Is there, O Lord! in the mass of darkness gross thunder of clouds? Gross lightning? Yes, there are (both).

Page #432

- 408 :
Bhagavai 6:5:81-86 6.81 tam bhamte! kim devo pakareti? asuro pakareti? nāgo pakareti?
tinni vi pakaremti. Are they created, O Lord! by a god, an Asura, or a Nāga?
All the three create it. 6.82 atthi nam bhamte! tamukkāe bādare pudhavikāe? bādare aganikāe?
no tinatthhe samatthe, nannattha viggahagatisamāvannaenam. Is there, O Lord! in the mass of darkness gross earth-bodied (beings), gross fire-bodied beings?
That is not possible, excepting the souls that are in-transit. 6.83 atthi nam bhamte! tamukkāe camdima-sūriya-gahagana-nakkhatta-tārā-rūvā?
no tiņashhe samatthe, paliyassao puņa atthi. Are there, O Lord! in the mass of darkness moons, suns, planets, constellations and stars?
That is not possible, though there are such bodies in the vicinity. 6.84 atthi nam bhamte! tamukkāe camdābhā ti vā? sūrābhā ti vā?
no tinatthhe samatthe, kādūsaniyā puna sā. Is there, O Lord! in the mass of darkness the lustre of the moon? The lustre of the sun? No, this is not possible, but the lustre of the sun and the moon which are in
vicinity becomes dim when it reaches there. 6.85 tamukkāe nam bhamte! kerisae vannaenam pannatte?
goyamā! käle kālobhāse gambhire lomaharisajanane bhime uttasanae paramakinhe vannenam pannatte. deve vi nam atthegatie je nam tappadhamayāe päsittā ņam khubhāejjā, ahenam abhisamāgacchejjā tao pacchā sīham-sīham turiyam-turiyam khippāmeva vītīvaejjā. What has been, O Lord! stated to be the colour of the mass of the darkness? Gautama! it is said to be black, with black appearance, grave, causing horripilation, fearful, terrifying, and pitch dark in colour. At its first sight, even a god gets agitated and by chance, if he enters it, he at once would come
out very quickly and very rapidly (at a speed faster than that of mind). 6.86 tamukāyassa nam bhamte! kati nāmadhejjā pannatta?
goyamā! terasa nămadhejjā pannattā, tam jahā tame i vā, tamukkāe i vā, amdhakāre i vā, mahamdhakāre i vā, logamdhakāre i vā, logatamise i vā, devamdhakāre i vā, devatamise i vā, devaranne i vā, devavūhe i vā, devaphalihe i vā, devapadikkhobhe i vā, arunodae i vā, samudde. What are stated to be the designations of the mass of darkness, O Lord? Gautama! there are stated to be thirteen designations which are tama, tamaskāya, andhakāra, mahāndhakāra, lokāndhakāra, lokatamisra, devāndha

Page #433

Bhagavai 6:5:86-90
-: 409 :kāra, devatamisra, devākhya, devevyūha, devaparigha, devapraikṣobha,
arūnodaka samudra. 6.87 tamukkāe nam bhamte! kim pudhavipariņāme? āuparināme? jīvaparināme?
poggalapariņāme? goyamā! no pudhavipariņāme, āuparināme vi, jīvapariņāme vi, poggalapariņāme vi. Is the mass of darkness, O Lord! the transformation of the earth, the transformation of the water, the transformation of the soul, or the transformation of the matter? Gautama! it is not a transformation of the earth, it is a transformation of
water, also a transformation of soul and also a transformation of matter. 6.88 tamukkāe nam bhamte! savve pānā bhūyā jīvā sattā pudhavīkāiyattāe jāva
tasakāiyattāe uvavannapuvvā? hamtā goyamā! asatim aduvā anamtakkhutto, no ceva nam bādarapudhavikāiyattāe, bādaraaganikāiyattāe vā. Were all living beings, all living substances, all souls and all animate beings born in the past as earth-bodied ..... up to mobile-beings in the mass of darkness? Yes, Gautama! many times or infinite times they have been born, but not as
gross earth-bodied beings; not as gross fire-bodied beings. Kanharāi-padam 6.89 kai nam bhamte! kanharātīo pannattão?
goyamā! attha kanharātio pannattāo. The Topic of Black Streaks
How many black streaks are stated to be there, O Lord?
Gautama! there are stated to be eight black streaks. 6.90 kahi nam bhamte! eyāo attha kaņharātio pannattāo?
goyamā! uppim sanamkumāra-māhimdānam kappānam, havvim bambhaloe kappe ritthe vimāṇapatthade, ettha nam akkhādaga-samacauramsa-samthānasamthiyao attha kanharātīo pannattāo, tam jahā-puratthime nam do, paccatthime nam do, dāhine nam do, uttare nam do. puratthimabbhamtarā kanharāti dāhina-bāhiram kanharātim putthā, dāhiņabbhamtarā kanharātī paccatthima-bāhiram kanharātim putthā, paccatthimabbhamtarā kanharātī uttarabāhiram kanharātīm putthā, uttarabbhamtarā kanharātī puratthima-bāhiram kanharātīm putthā. do puratthima-paccatthimão bāhirāo kanharātīo chalamsão, do uttaradāhiņāo bāhirāo kanharātio tamsão, do puratthimapaccatthimāo abhamtarāo kanharātio cauramsão, do uttara-dāhiņāo abhamtarão kanharātīo cauramsão.

Page #434

-: 410 :
Bhagavai 6:5:90-91 Where, O Lord! are the eight black streaks stated to be? Gautama! above the Sanatkumāra and Mahendra heavens, in the Brahmaloka Heaven, parallel to the plane of Rista Vimāna, there are situated the eight black streaks of the shape of a square wrestling ground, viz., two on the eastern sides, two on the western side, two on the south and two on the north. The black streak inside the east touches the black streak outside the south, the black streak inside the south touches the black streak outside the west, the black streak inside the west touches the black streak outside the north, the black streak inside the north touches the black streak outside the east. The two outside black streaks in east and west are hexagonal, the two outside black streaks in north and south are triangular, the two inside black streaks in east and west are rectangular, the two internal black streaks inside in north and south are (also) rectangular.
Samgahaņi gāhā
puvvāvarā chalamsā, tamsā puņa dāhinuitarā bajjha | abbhamtarā cauramsā,
savvā vi ya kanharātio ||1|| Summery Verse
In the east and the west hexagonal, triangular outside south and north, inside rectangular all the black streaks.
Bhāsya
1. Akhādaga
The sanskrit is akşavāțaka which means the wrestling grounds.
1. Apte.
Text
6.91 kunharātio nam bhamte! kevatiyam āyāmenam? kevatiyam vikkhambhenam?
kevatiyam parikkhevenam punnattão? goyamā! asamkhejjāim joyanasahassāim āyāmenam, samkhejjāim joyanasahassāim vikkhambhenamn, asamkhejjāim joyanasahassāim parikkhevenum pannattao. What have been, O Lord! stated to be the length, breadth and perimeter of the black streaks? Gautama! their length is stated to be innumerable thousand yojanas, their

Page #435

Bhagavai 6:5:91-96
- 411 :breadth is stated to be numerable thousand yojanas and their perimeter is
stated to be, innumerable thousand yojanas. 6.92 kanharātīo nam bhamte! kemahāliyāo pannattão?
goyamā! ayam nam jambuddīve dīve jāva deve nam mahiddhie jāva mahānubhāve iņāmeva-iņāmeva iti kattu kevalakappam jambūdīvam dīvam tihim accharānivāehim tisattakkhutto anupariyatřittà nam havvamāgacchijjā, se nam deve tāe ukkitthāe turiyāe jāva divvāe devagaie vīīvayamāne-vīīvayamāne jāva ekāham vā, duyāham vā, tiyāham vā, ukkosenam addhamāsam vīīvaejjā, atthegaie kanharātīm vīīvaejjā, atthegaie kanharātim no vīvīaejjā, emahāliyão nam goyamā! kanharātīo pannattāo. How vast are the black streaks stated to be, O Lord! Gautama! this Island of Jambūdvīpa ...... up to a god of great fortune ...... up to great power, circumambulates 21 times the entire Island of Jambūdvīpa and returns back in as short time as is taken by three times snapping the thumb against the middle finger, pointing in a cursory way, to the Island of Jambūdvīpa. Now suppose the god with such a high and quick speed .... up to celestial speed, travelling and travelling ...... up to for one day, two days, three days maximally for half fortnight, covers a vast distance. Among gods, with such speed, some are capable of traversing the particular black streak (which are numerable yojanas in diameter), and others are not able to traverse another black streak (which are innumerable yojanas in diameter). Such
vast, indeed, O Gautama! the black streaks are said to be. 6.93 atthi ņam bhamte! kanharātīsu gehā i vā? gehāvaņā i vā?
no inatthe samatthe. Is there, O Lord! any house or any shop in the black streaks? No, that is not possible. 6.94 atthi nam bhamte! kanharātīsu gāmā i vā? jāva sannivesā i vā?
no inatthe samatthe. Is there, O Lord! any villages or rest-houses in the black streaks? No, that is not possible. 6.95 atthi nam bhamte! kanharätīsu orālā balāhayā samseyamti? sammucchamti?
vāsam vásamti? hamtā atthi. Are there, O Lord! in the black streaks heavy clouds that get moistened, that get mingled together and that shower rain?
Yes, there are. 6.96 tam bhamte! kim devo pakareti? asuro pakareti? nägo pakareti?
goyamā! devo pakareti, no asuro, no nāgo pakareti.

Page #436

-: 412:~
O Lord! are they created by god, asura or naga? Gautama! they are created by the gods, not by asuras, not by nagas.
Bhagavat 6:5:96-102
6.97 atthi nam bhamte! kanharätisu bädare thaṇiyasadde? bädare vijjuyäre? hamta atthi
Is there, O Lord! in the black streaks gross thunder of clouds, gross lightning?
Yes; there is.
6.98 tam bhamte! kim devo pakareti? asuro pakareti? nago pakareti? goyama! devo pakareti, no asuro, no nago pakareti.
Is it done, O Lord! by a god, an asura, a näga?
Gautama! they are created by a god, not by an asura, not by a naga.
6.99 atthi nam bhamte! kanharätisu bädare äukãe? bädare aganikãe? bädare vaṇapphaikãe?
no tinatthe samatthe, nannattha viggahagatisamāvannaeṇam.
Is there, O Lord! in the black streaks gross water-bodied (beings), gross fire-bodied (beings), gross vegetation-bodied (beings)?
No, that is not possible, excepting the souls that are in-transit.
6.100 atthi nam bhamte! kanharātīsu camdima-suriya-gahagaṇa-nakkhattatārārūvā?
no tinatthe samatthe.
Are there, O Lord! in the black streaks moons, suns, planets, constellations and stars?
No, that is not possible.
6.101 atthi nam bhamte! kanharätisu camdäbhā ti va? surabha ti vä?
no tinatthe samathe.
Is there, O Lord! in the black streaks the lustre of the moon? The lustre of the sun?
No, that is not possible.
6.102 kanharatto nam bhamte! kerisiyão vanneṇam pannattão?
goyamā! kalão kälobhäsão gambhirão lomaharisajaṇaḥão bhimão uttāsaṇão paramakinhão vanneņam pannattão, deve vi ņam atthegatie je nam tappadhamayae päsittä nam khubhāejjä, aheṇam abhisamāgacchejjā tao paccha siham-siham turiyam-turiyam khippämeva vītīvaejjā.
What has been, O Lord! stated to be the colour of black streaks? Gautama! they are said to be black, with black apearance, grave, causing horripilation, terrifying, and pitch dark in colour. At their first sight, even a god gets agitated and if it enters them, he, at once, would come out very

Page #437

Bhagaval 6:5:102-106
quickly and very rapidly at a speed faster than that of mind.
6.103 kanharāti ņam bhamte! kati nämadhejjā paṇṇattä?
goyama! attha nămadhejjä paṇṇattā, tam jahā-kaṇharātī i vā, meharäti i vä magha i vä, maghavaii vä, väyaphaliha i va, vayapalikkhobha i va, devaphalihä i va, devapalikkhobha i vä
~: 413
What are stated to be the designation of the black streaks, O Lord? Gautama! there are stated to be eight designations which are kṛśṇarāji, megharāji, maghā, māghavatī, vätaparigha, vätapratikṣobha, devaparigha, devapratikṣobha.
6.104 kanharätio nam bhamte! kim pudhavipariņāmão? aupariņāmão? jivapariņāmão? poggalaparināmão?
goyama! pudhavipariņāmão, no aupariņāmão, jivapariņāmão vi, poggalapariņāmão vi.
Are the black streaks, O Lord! the transformation of the earth, the transformation of water, the transformation of the soul or the transformation of the matter?
Gautama! they are a transformation of the earth, they are not at transformation of water, also they are a transformation of soul, also they are a transformation of matter.
6.105 kanharätisu nam bhamte! savve pāṇā bhāya jivä sattä pudhavīkāiyattāe jāva tasakaiyattãe uvavanṇapuvvä?
hamta goyama! asaim aduvä aṇamtakkhutto; no ceva nam badaraäukāiyattäe, bādaraagaṇikaiyattäe bädaravaṇapphaikäiyattäe vä.
Were all living beings, all living substances, all souls, all animate beings born in the past as earth-bodied up to mobile beings in the black streaks? Yes, Gautama! many times or infinite times they have been born, but not as gross water-bodied, not gross fire-bodied, not gross vegetation-bodied beings.
Logamtiyadeva-padam
6.106 eesi nam atthanham kanharäiṇam atthasu oväsamtaresu aṭṭhalogamtigavimaṇā pannatta, tam jahā-1. acci 2. accimalt 3. vairoyane 4. pabhamkare 5. camdäbhe 6. sürübhe 7. sukkäbhe 8. supaitthäbhe, majjhe ritṭhābhe.
The Topic of the Terminal Gods (Lokäntika Devas, residing at one terminus of the cosmos)
The eight terminal vimänas (of the terminal gods) are said to be situated in the eight inter-spaces of these eight black streaks; they are named- 1.Arci 2. Arcimāli 3. Vairocana 4. Prabhamkara 5. Candrabha 6. Süräbha 7.Suklabha 8. Supratisthäbha and Riṣṭäbha in the middle.

Page #438

-: 414 :
Bhagavai 6:5:107-112 6.107 kahi nam bhamte! acci-vimāne pannatte?
goyamā! uttara-purathime nam. In what region, O Lord! is the Arci-vimāna said to be situated?
Gautama! in the north-eastern region. 6.108 kahi ņam bhamte! accimāli vimāne pannatte?
goyamā! puratthime nam. evam parivādie neyavvam jāva In what region, O Lord! is the Arcimālī said to be situated? Gautama! in the eastern region. In the clockwise order, the Vairocana, etc.
are to be understood, ...... up to6.109 kahi nam bhamte! ritthe vimāṇe pannatte?
goyamā! bahumajjhadesabhāe. In what region, O Lord! is the Rista-vimāna said to be situated?
Gautama! it is situated almost in the middle. 6.110 eesu ņam athasu logamtiyavimāņesu athavihā logamtiyā devā parivasamti,
tam jahāIn these eight terminal vimānas, eight kinds of Terminal gods reside, namely
Samgahaņī gāhā
sārassayamāiccā, vanhi varuņā ya gaddatoyā ya 1 tusiyā avvāvāhā,
aggiccā ceva ritthā ya ||1 Summary Verse
1. Sārasvata 2. Aditya 3. Vahni 4. Varuņa 5. Gardatoya 6. Tuşita 7. Avyābādha 8. Agneya 9. Rista in the Rişta Vimāna.
Text
6.111 kahi nam bhamte! sārassayā devā parivasamti?
goyamā! accimmi vimāne parivamti. Where do, O Lord! the Sārasvata gods abide? Gautama! they live in the Arci-vimāna. 6.112 kahi nam bhamte! āiccā devā parivasamti?
goyamā! accimālimmi vimāņe. evam neyavvam jahānupuvvīe jāvaWhere do, O Lord! the Aditya gods abide?

Page #439

Bhagavai 6:5:112-116
-: 415:Gautama! they live in the Arcimālī Vimāna. In the same way, it is to be
understood in the aforesaid order ....... up to6.113 kahi nam bhamte! ritthā devā parivasamti?
goyamā! ritthammi vimāne. Where do, O Lord! the Rişta gods abide? Gautama! they live in the Rista Vimāna. 6.114 sārassayamāiccanam bhamte! devāṇam kati devā kati devasayā pannattā?
goyamā! satta devā, satta devasayā parivāro pannatto. vanhī-varunānam devānam cauddasa devā, cauddasa devasahassā parivāro pannatto. gaddatoya-tusiyānam devānam satta devā, satta devasahassā parivāro pannatto. avasesānam nava devā, nava devasayā parivāro pannatto. How many, O Lord! are said to be the gods of Sārasvata and Aditya categories? And how many hundred are said to be with them (as retinue)? Gautama! there are said to be (seven gods in each category and seven hundred gods as retinue of each category. There are said to be 14 gods in each category of Vanhi and Varuņa, and 1400
gods as retinue of each category. Samgahanī gāhā
padhama-jugalammi sattao, sayāni biyammi cauddasasahassā ! taie sattasahassā,
nava ceva sayāni sesesu 11111 Summary Verse
In the first pair 700, In the second pair 14000, In the third 7000, and 900 in the rest, as retinue.
Text
6,115 logamtigavimānā nam bhamte! kimpaithiyā pannattã?
goyamā! vaupaitthiyā pannattā. evam neyavvam vimāņāņa paittăņam bāhulluccattameva samthānam, bambhaloyavattavvayā neyavvā jāva-- On what (supporting) base, O Lord! the terminal vimānas are said to rest? Gautama! they are said to rest on air. In the same way, all other vimānas rest on air. The thickness, height and the shape of these vimānas are to be
described like those of the Brahmaloka heaven ...... up to6.116 loyamtiyavimānesu nam bhamte! savve pāņā bhūyā jīvā sattā pudhavī

Page #440

-: 416:
Bhagavai 6:5:70-118
kāiyattāe aukāiyattāe, teukāiyattāe, vāukāiyattāe, vanapphaikāiyattāe, devattāe, devittāe uvavannapuvvā? hamtā goyamā! asaim aduvā anamtakkhutto, no ceva nam devittāe. Were all living beings, all living substances, all souls and all animate beings born in the past as earth-bodied, water-bodied, fire-bodied, air-bodied, vegetation-bodied beings, as gods and goddesses in the terminal vimānas? Yes, Gautama! they were born more than once or infinite times, but not as
goddess. 6.117 logamtiyadevānam bhamte! kevaiyam kālam thitī pannattā?
goyamā! attha sāgarovamāim thiti pannattā. What is the duration of life-span, O Lord! of the terminal gods?
Gautama! their duration of life-span is 8 ocean-measured-periods. 6.118 logamtiyavimānehimto nam bhamte! kevatiyam abāhāe logamte pannatte?
goyamā! asamkhejjāim joyanasahassāim abāhāe logamte pannatte. How far, O Lord! the terminus of the cosmos is said to be from the terminal vimāna? Gautama! the terminus of the cosmos is said to be innumerable thousand yojanas (from the terminal vimānas).
Bhāsya 1. Sūtras 70-118 Comparison between Mass of Darkness & Black Streaks
There are some similarities as well as some dissimilarities in the mass of darkness and black-streaks. 1. Similarity in Colour, etc.
The colour of both is black, of dark hue, deep, terrifying, fearful, causing terror and pitch dark (Sūtra 85).
The implication is that both of them are constituted of the material clusters that do not allow a single ray of light to pass through them. The scientific explanation of this is that the density of those material clusters is so great that even the subtlemost photons cannot emerge from them. In this sense, they are comparable with the 'black hole' discovered in modern science. 2. Similarity in respect of the Width
The width of the mass of darkness is of two kinds-numerable thousand yojanas and innumerable yojanas, whereas that of the black streaks is only numerable yojanas. 3. Similarity in respect of the Perimeter
In both, it is innumerable thousand yojanas. 4. Similarity in respect of the Length
The black streaks are innumerable thousand yojanas in length. The length of

Page #441

Bhagavai 6:5:70-118
the mass of darkness is not mentioned.
5. Absence of House, etc.
Both are empty space in the sense that there are neither houses, nor shops, nor rest-houses.
~: 417
Dissimilarities
1. The major difference between the mass of darkness and black streak is that the former is water-bodied beings, whereas the latter is mainly earth-bodied beings: 2. In the former, there is absence of gross earth-bodied and gross fire-bodied. beings, in the latter there are neither water-bodied, nor fire-bodied, nor vegetation-bodied beings.
3. In both of them, there is absolute absence of moons, suns, planets, asteroids and stars, but whereas there are moons, suns, etc. (all the five) in the vicinity of the former, and their light become dimmed on being reflected into the mass of darkness, there is absolute absence of such reflection of light of moon, sun, etc. in the black streaks.
4. In both, heavy clouds, because of their high humidity, become moistened, and mingle together, and shower rain, and all the three phenomena are produced by gods, nagas and asuras. But whereas in the former, there is gross thunder and lightning caused by the gods, asuras and nägas, in the latter, only some god alone produces these phenomena, there being no asura or naga.
Concept of 'Black Hole' in Science
According to the modern scientific theories, the particles of light, which are called 'photons' are also affected by gravitation.?
At first people thought the particles of light travelled infinitely fast, so gravity would not have been able to slow them down, but the discovery by Roamer that light travels at a finite speed meant that gravity might have an important effect.
On the assumption, a Cambridge don, John Michell, wrote a paper in 1783 in the Philosophical Transactions of the Royal Society of London, in which he pointed out that a star that was sufficiently massive and compact would have such a strong gravitational field that light could not escape: any light emitted from the surface of the star would be dragged back by the star's gravitational attraction before it could get very far. Michell suggested that there might be a large number of stars like this. Although we would not be able to see them because the light from them would not reach us, we would still feel their gravitational attraction. Such objects are what we now call black holes, because that is what they are: black voids in space.
It implies that if the black hole would not allow even the minute particles like photons to escape from its shackles, then it is clear that if any other physical object or a steller body would go near the black hole, the latter would drag the former towards itself, and ultimately would absorb it.
Formation of Black Hole
To understand how a black hole might be formed, we first need an understanding

Page #442

~: 418 :~
Bhagavai 6:5:70-118 of the life-cycle of a star. A star is formed when a large amount of gas (mostly hydrogen) starts to collapse in on itself due to its gravitational attraction. As it contracts the atoms of the gas collide with each other more and more frequently and at greater and greater speeds-the gas heats up. Eventually, the gas will be so hot that when the hydrogen atoms collide they no longer bounce off each other, but instead coalesce to form helium. The heat release in this reaction, which is like a controlled hydrogen bomb explosion, is what makes the star shine. This additional heat also increases the pressure of the gas until it is sufficient to balance the gravitational attraction, and the gas stops contracting. It is bit like a balloon-there is balance between the pressure of the air inside, which is trying to make the balloon expand, and the tension in the rubber, which is trying to make the balloon smaller. Stars will remain stable like this for a long time, with heat from the nuclear reactions balancing the gravitational attraction. Eventually, however, the star will run out of its hydrogen and other nuclear fuels. When a star runs out of fuel, it starts to cool off and so to contract.
It is evident that with contraction of the star, its density will increase. Consequently, as we have already seen the gravitational force of the star at the surface will also go on increasing in proportion with the increase in its density. Thus increasing, it becomes so great that it will be difficult for any object (even light) to escape from its surface. Ultimately, its density (and hence, its gratitational force) will become so great that even the subtle object like a photon (light particle) will not be able to flee out from it. Not only this, but any other object which comes within its field of gravitation, will also be attracted by the star towards itself.
According to the theory of relativity, nothing can travel faster than light. Thus, if light can not escape, neither can anything else; everything is dragged back by the gravitational field. So one has a set of events, a region of space-time, for which it is not possible to escape to reach a distant observer. This region is what we now call
a black hole.
As the black hole is so much black, it cannot be seen by any means or equipment. Still its gravitational force can be experienced. The black hole, which is surrounded on all sides by the shining objects like stars etc., is like a pit (hole) in which, if any object falls, it can not come out. Thus, the name black hole is quite significant.
According to the scientific speculation, the number of such black holes in the universe is very great. One of such black holes is in our galaxy which is called "Sygnus X".
Comparison of Black Streaks with Black Holes
From the above description, it becomes clear that new black holes are created in the universe, whereas from the description of tamaskāya and kṛṣṇarāji, it appears that they are, in a way, eternal objects; they are not created anew. It means that although there are similarities in the kṛṣṇarāji and the black holes, both are not one and the same.
From the above description, it also becomes clear that both tamaskaya and

Page #443

Bhagavai 6:5:70-119
- 419 :
krsnarāji are said to be black, with black appearance, grave, causing horripilation, terrifying and pitch dark in colour, on one hand; while in scientific concept, on the other hand, any stellar object or light cannot pass near the black hole. If it passes, it would fall into the pit and become absorbed in it.
The shape of krsnarāji is triangular, quadrangular or hexagonal; the tamaskāya in the beginning is a linear extension like a row of one pradeśa width and rising up it takes the shape of a cage of a cook, which means that it becomes quadrangular. From the figure given in the Vrtti, this can be inferred.
According to the scientific belief, after becoming steady, the shape of the black hole is spherical.
See-the figure of tamaskāya and krsnarāji in the appendix no. 5. For more information about tamaskāya, see, Bhagavai 14.25-27.
1. The information given here about black holes is based on A Brief History of Time by Stephen W.
Hawking, 1988 2. There exists a force of attraction between any two objects of the world; this is known as "gravitational
force". The heavier object will attract the lighter object towards it, if the difference in their masses is very big. This is why the earth attracts the objects existing on the earth towards it. For example, when anything is dropped from above, it falls down on the earth.
Text
6.119 sevam bhamte! sevam bhamte! tti.
That is so, O Lord! That is so, O Lord!
-000

Page #444

Chattho Uddeso
Section-6
Text
Neraiyādīnam āvāsa-padam 6.120 kati nam bhamte! pudhavio pannattāo?
goyamā! satta pudhavio pannattão, tam jahā--rayanappabhā jāva ahesattamā. rayanappabhāinam āvāsā bhāniyavvā jāva ahesattamāe. evam jattiyā āvāsā te
bhāniyavvā jāvaThe Topic of the Abodes of the Infernals etc.
How many lands (of the Infernals), O Lord! have been propounded? Gautama! seven lands have been propounded, viz., Ratnaprabhā ...... up to at the bottom, the seventh land (hell). The abodes of Ratnaprabhā etc. are to be described ..... up to the Adhaḥsaptami. In this way, all the abodes are to be described .... up to
6.121 kati nam bhamte! aņuttaravimāņā pannattā?
goyamā! pamca anuttaravimānā pannattā, tam jahā--vijae, vejayamte, jayamte, aparājie savvatthasiddhe. How many Anuttara Vimānas (the celestial abodes of the highest heavens) O Lord! have been propounded? Gautama! five Anuttara Vimānas have been propounded, viz., Vijaya,
Vaijayanta, Jayanta, Aparājita and Sarvārthasiddha. Māraṇamtiyasamugghāya-padam 6.122 jīve nam bhamte! māranamtiyasamugghāenam samohae, samohanittā je
bhavie imīse rayanappabhäe pudhavie tīsāe nirayāvāsasaya sahassesu annayaramsi nirayāvāsamsi neraiyattāe uvavajjittae, se nam bhamte! tatthagae ceva āhārejja vā? pariņāmejja vā? sarīram vă bamdhejjā? goyamā! atthegatie tatthagae ceva āhārejja vā, parinamejja vā, sarīram vā bamdhejjā; atthegatie tao padiniyattati, tato paļiniyattittā ihamāgacchai, āgacchittà doccam pi māranamtiyasamugghāenam samohannai, samohanittā imise rayanappabhäe pudhavīe tisāe nirayāvāsasayasahassesu annayaramsi nirayāvāsamsi neraiyattăe uvavajjittae, tao pacchā āhārejja vā, parināmejja vā,
sarīram vā bamdhejjā. evam jāva--ahesattamā pudhavi. The Topic of Expansion of Soul-units due to Impending Death
A soul, O Lord! undertakes the māraṇāntika samudghāta, i.e., expansion (projection) of his soul-units due to impending death (one antarmuhurtta before his death). Having expanded his soul-units, does such soul who is

Page #445

Bhagavai 6:6:122-125
- 421 :
going to take birth as an infernal being in one of the infernal abodes among three lakh infernal abodes in the Ratnaprabhā infernal land, O Lord! on reaching there, appropriate the nourishment, transform it and start building his (new) body? Gautama! some one among them appropriates nourishment, transforms it and starts building his body. There is again some (soul) who returns from there; having returned here, he re-enters the present body; having come here, he undertakes the māraṇāntika samudghāta second time. Having expanded again his soul units, he is born as infernal being in one of the infernal abodes among the thirty lakh infernal abodes in this Ratnaprabhā land. Thereafter, he appropriates nourishment, transforms it and starts
building his body. In the same way ..... up to the seventh land at the bottom. 6.123 jīve nam bhamte! māranamtiyasamugghāenam samohae, samohanittā je
bhavie causatthie asurakumārāvāsasayasahassesu annayaramsi asurakumāravāsamsi asurakumārattāe uvavajjittae, jahā neraiyā tahā bhāniyavvā jāva thaniyakumārā. A soul, O Lord! undertakes the māraṇāntika samudghāta, i.e., expansion (projection) of his soul-units due to impending death (one antarmuhurtta before his death). Having expanded his soul-units, such soul is born as an Asurakumāra (god) in one of the abodes of the Asurakumāras among the sixty four lakh abodes of Asurakumāras. He is to be described like the infernal
being (6.122) ...... up to Stanitakumāras (gods). 6.124 jive nam bhamte! māranamtiyasamugghāenam, samohae, samohanittā je
bhavie asamkhejjesu pudhavikāiyāvāsasayasahasesu annayaramsi pudhavikāiyāvāsamsi pudhavikāiyattāe uvavajjittae, se nam bhamte! mamdarassa pavvayassa puratthime nam kevaiyam gacchejjā? kevaiyam pāuṇejjā? goyamā! loyamtam gacchejjā, loyamtam pāunejjā. A soul, O Lord! undertakes the māraṇāntika samudghāta, i.e., expansion (projection) of his soul-units due to impending death (one antarmuhurtta before his death). Having expanded his soul-units, such soul is born as earthbodied beings in one of the abodes of the earth-bodied beings among the innumerable lakh abodes of earth-bodied beings. How far to the east of the Mountain Meru does it go? How far does he get ( the place to stay)? Gautama! he goes up to the end of the cosmos, he gets (the place to stay) up
to the end of the cosmos. 6.125 se nam bhamte! tatthagae ceva āhārejja vā? pariņāmejjā vā? sarīram vā
bamdhejjā? goyamā! atthegatie tatthagae ceva āhārejja vā, parināmejja vā, sarīram vā bamdhejjā; atthegatie tao padiniyattai, padiniyattittā ihamāgacchai, doccampi māranamtiyasamugghāenam samohannai, samohanittă mamdarassa pavvayassa

Page #446

Bhagavai 6:6:125-126 puratthimeṇam amgulassa asamkhejjaibhāgamettam vā, samkhejjaibhāgamettam vā, vālaggam vā, vālaggapuhattam vā; evam likkha-jūya-java-amgula jāva joyaṇakodim vā, joyaṇakoḍākoḍim vā samkhejjesu vā asamkhejjesu vā joyanasahassesu, logamte va egapaesiyam sedhim mottuna asamkhejjesu puḍhavikāiyāvāsasayasahassesu annayaramsi puḍhavikāiyāvāsamsi pudhavikaiyatãe uvavajjetā tao pacchā āhārejja vā, pariņāmejja vā, sarīram vā bandhejjā,
~: 422:~
jahā puratthime nam mamdarassa pavvayassa ālāvao bhaṇio, evam dāhine nam, paccatthime nam, uttare nam, uddhe, ahe.
jahā pudhavikaiya taha egimdiyäṇam savvessim ekkekkassa cha älävaga bhāniyavvä.
Does such soul, O Lord, after reaching there, appropriate nourishment, transform it and start building his body?
Gautama! someone among them appropriates nourishment, transforms it and starts building his body. There is again someone who returns from there; having returned from there, he re-enters the present body here and undertakes the märaṇäntika samudghäta second time. Having expanded again his soul-units, he takes birth as earth-bodied being in one of the abodes of earth-bodied beings among the innumerable lakh abodes of earth-bodied beings, which are, in the east of Mount Meru only innumerableth part of the angula away or only numerableth part of one angula away, or only at a distance of one bälägra away, or only at a distance of one pṛthaktva (i.e., between two to nine) bälägras away; in the same way at a distance of one liksä (i.e., equal to the length of a larva of lice), 'one yukā (i.e., equal to length of a lice)', one yava (equivalent to a barley corn), one angula (equivalent to the breadth of a finger)...... up to a crore yojanas, crore times crore yojanas, numerable thousand yojanas or innumerable thousand yojanas away or up to the terminus of the cosmos just before the one space-unit wide linear space-avenue (śreņi). Thereafter, he appropriates nourishment, transforms it and starts building his body.
Like the description of the abode to the east of the Mountain Meru; are to be described the abodes south to, west to, north to, above and below the Mountain Meru in the same pattern as that of the earth-bodied beings; six descriptions are to be made for each of the remaining (four) one-sensed beings.
6.126 jive nam bhamte! māraṇamtiyasamugghāeṇam samohanṇai, samohaṇittā je bhavie asamkhejjesu beimdiyäväsasayasahassesu aṛṇayaramsi beimdiyāvāsamsi beindiyattäe uvavajjittae, se nam bhamte! tatthagae ceva āhārejja vā? pariņāmejja vā? sarīram vā bamdhejjā?
jaha neraiya, evam java anuttarovavāiyā.
A soul, O Lord! undertakes the māraṇāntika samudghäta, i.e., expansion

Page #447

Bhagaval 6:6:120-127
~: 423:~
(projection) of his soul-units due to impending death (one antarmuhurtta before his death). Having expanded his soul-units, such soul is born as two-sensed beings in one of the abodes of two-sensed beings among the innumerable lakh abodes of two-sensed beings. There does he appropriate nourishment, transform it and start building his body?
The description is like that of the infernals, in the same way...... up to the gods of the highest heaven.
6.127 jive nam bhamte! maraṇamtiyasamugghãeṇam samohae, samohaṇitā je bhavie pamcasu aṇuttaresu mahatimahālaesu mahāvimāṇesu aṇṇayaramsi aṇuttaravimāṇamsi aṇuttarovavāiyadevattāe uvavajjittae, se nam bhamte! tatthagae ceva āhārejja vā? pariņāmejja vā? sarīram vā bamdhejjā? tam ceva jāva āhārejja vā, pariņāmejja vā, sarīram vā baṇdhejjā..
A soul, O Lord! undertakes the märaṇāntika samudghäta, i.e., expansion (projection) of his soul-units due to impending death (one antarmuhurtta before his death). Having expanded his soul-units, such soul is born as a god of an Anuttara Vimāna (highest heaven) of very vast dimensions, in one of the vimānas of the highest heaven among the five Anuttara Vimanas. Does such soul, O Lord, after reaching there appropriate nourishment, transform it and start building his body?
This is to be described as before up to it appropriates nourishment, transforms it and starts building his body.
Bhāṣya
1. Sūtras 120-127
The detailed description of the seven infernal lands and many abodes has been already made the Bhagavati, 1.212-215. In the present dialogue, they have again been mentioned in connection with the maraṇāntika samudghāta, i.e., his death."
The soul, expanding his soul-units near death-time, returns to the present body, after reaching the place of future birth. It is an important secret of parapsychology, which has been widely discussed by the parapsychologists of the twentieth century on scientific basis. One of them, in his book "Death after Death" has given the account of Dr. George Ritchie in this context, which is worth contemplating.
In the present dialogue, Gautama Svāmī has asked Lord Mahāvīra three questions about the soul undertaking the māraṇāntika samudghāta: does such soul reaching its place of birth appropriate nourishment, transform that nourishment and start building its body? In answer, the Lord said. "The maraṇāntika samudghāta is undertaken twice in life. Some souls by the process of expansion of the soul-units take birth at the new place. They do appropriate nourishment at the first samaya (indivisible time-unit) of new birth, transform it and begin building their new body. Some souls having reached that place return back without appropriating nourishment,

Page #448

-: 424 :
Bhagavai 6:6:120-128 transforming it, and building the body. Such souls undertake the process of expanding soul-units second time and at that time, they take birth there and appropriate nourishment, transform it and start building their body." This rule is common to all living beings belonging to the groups (dandakas) of infernals up to that of the Anuttara Vimānas (highest heavens).
The abodes of the two-sensed beings etc. are in a particular part of cosmos. The abodes of the one-sensed beings are all over the cosmos; therefore, they are said to take birth in the whole cosmos up to the terminus of the cosmos, except the śrenī (linear space) of one dimension of one space-point width near the boundary of the cosmic space throughout. The reason is that, because every soul requires at least innumerable number of space-points to stay in, it would take birth in the space avenue which is of "many" (i.e., not one) space-points dimensions--that is, of innumerable number of space-points dimensions. Srimajjayācārya has shown aneka as antonym of eka. According to him, the word aneka stands for innumerable. Semantics bālāgra-For the words bālāgra etc., see the Bhäsya on Bha. 6.134.
1. See the Bhasya on Bha. 2.74. 2. Life after Death, pp.51-53 (Out of Body, Ch. III). 3. Uttara. 36.120
suhumā savva logāmmi, logadese ya bāyarā 1 4. Bha. Jo. 2.105.33-38
asamkhyātaparadeśa, avagāhai ākāśa naim! jīva svabhāva višesa, tiņa prakāra karikai ihām Il eka pradeśa nim śreņa, khamdha jīva nu nām rahai pātha jīvenam tena, rahe aneka pradeśa men 11 varjyo eka pradeśa, pratipaksa ika sabda numi aneka kahiya sesa, teha vise rahai jivado Il aneka Sabde tāhi, pradeśa asamkhya lijiyai 1 unām pradeśām māmhi, khamdha jīva no nahim rahai II daśavaikälika dekha, jīva aneka prthvi majhai ! cauthai adhyena pekha, teha asamkhijja jänava II tima ihäm pina avaloya, eka sabda kari varjiya ! aneka rahyā sujoya, asamkhijja ihām piņa achaill
Text
6.128 sevam bhamte! sevam bhamte! tti.
That is so, O Lord! That is so, O Lord!
--000

Page #449

Sattamo Uddeso
Section-7
Text
Dhannānam joni-thii-padam 6.129 aha bhamte! sālīnam, vihīņam, godhūmānam, javāṇam, javajavānam eesi
ņam dhannāņam kotthāuttăņam pallāuttānam mamcāuttānam mālāuttānam olittānam littānam pihiyānam muddiyānam lamchiyāṇam kevatiyam kālam joņi samcitthai? goyamā! jahanne nam amtomuhuttam, ukkose nam tinni samvaccharăim. tena param joņi pamilāyai, tena param joņi paviddhamsai, tena param bie abie
bhavati, tena param jonivocchede pannatte samaņāuso! The Topic of Lasting of the Yoni (Reproduction-power) of Grains How long,' O Lord! does the yoni (reproduction power) of the following grains last-śāli (a kind of paddy), vrīhi (a kind of paddy), wheat, barley and yavayava (a superior quality of barley), kept in barn, granary (made of bamboo), mañca (a raised platform), māla (a storeroom built at a height near the ceiling of the floor), with their opening besmeared with cow-dung etc. to block it, with all their sides besmeared with cow-dung, etc. with their opening covered with a lid, sealed by the earthen seal and marked by lines etc.? Gautama! it lasts for an antarmuhurtta in the minimum and three years in the maximum. Thereafter, the yoni withers, thereafter, the yoni is destroyed, thereafter, the seed becomes non-seed and thereafter, the yoni (the
reproduction power) is said to cease, O long-lived ascetic! 6.130 aha bhamte! kala-masūra-tila-mugga-māsa-nipphāva-kulattha-ālisamdaga
satīna-palimamthagamāīnam-eesi nam dhannānam kotthāuttānam pallāuttānam mamcāuttānam mālāuttānam olittānam littānam pihiyānam muddiyānam lamchiyānam kevatiyam kālam joni samcitthai? goyamā! jahanne nam amtomuhuttam, ukkose nam pamca samvaccharāim. tena param jonī pamilāyai, tena param joni paviddhamsai, tena param bie abie bhavati, tena param jonīvocchede pannatte samaņāuso! How long, O Lord! does the yoni (reproduction power) of the following grains last-peas, lentil, sesame, green lentil, horse-bean, legume, horse-gram (kulatha), Bengal gram,-kept in barn, granary (made of bamboo), mañca (a raised platform), māla (a storeroom built at a height near the ceiling of the floor), with their opening besmeared with cow-dung to block it, with all their sides besmeared with cow-dung, with their opening covered with a lid,

Page #450

- 426
Bhagavai 6:7:129-131 sealed by the earthen seal and marked by lines etc.? Gautama! it lasts for one an antarmuhūrtta in the minimum and five years in the maximum. Thereafter, the yoni withers, thereafter, the yoni is destroyed, thereafter, the seed becomes non-seed and the yoni is said to cease,
O long-lived ascetic! 6.131 aha bhamte! ayasi-kusumbhaga-koddava-kumgu-varaga-rälaga-koddū-saga
-sana-sarisava-mülābīyamāīņam eesi nam dhannānam kotthāuttānam pallāuttānam mamcāuttānam mālāuttānam olittānam littānam pihiyāṇam muddiyānam lamchiyānam kevatiyam kālam joni samcitthai? goyamā! jahanne nam amtomuhuttam, ukkose nam satta samvaccharäim. tena param joní pamilāyai, tena param joni paviddhamsai, tena param bie abie bhavati, tena param jonivocchede pannatte samanäuso! How long, O Lord! does the yoni of the following grains last linseed, safflower, an inferior quality of rice (pasplum scrobiculatum Linn), Setaria, Italica, Indian Millet, an inferior quality of koddava, hemp, mustard, radish-kept in barn, granary (made bamboo), manca (a raised platform), māla (a storeroom built at a height near the ceiling of the floor), with their opening besmeared with cow-dung to block it, with all their sides besmeared with cow-dung, with their opening covered with a lid, sealed by the earthen seal and marked by lines etc.? Gautama! it lasts for one an antarmuhurtta in the minimum and seven years in the maximum. Thereafter, the yoni withers, thereafter, the yoni is destroyed, thereafter, the seed becomes non-seed and the yoni is said to cease, O long-lived ascetic!
Bhāsya 1. Sūtras 129-131
In the present dialogue, grains have been divided into three categories—first is cereals, second is pulses, third is oily seeds.
The maximum duration of the reproduction power or sprouting capacity of these three categories is respectively 3, 5 and 7 years, the minimum being antarmuhürtta (the period between two samayas (indivisible time-units) and one samaya less than 48 minutes) for all. The duration of their sprouting power depends on the management of their conservation.
The dialogue describes an ancient technique of the conservation of grain. Barns, granaries, raised platform and stores in mazzanine floors were constructed to conserve the grains. Grains were kept in them and their openings were covered with a lid and besmeared with cow-dung; then they were sealed by lac and marked by lines.
The Ayurvedic treatises describe five kinds of grains--Sāli Dhānya, Vrihi Dhānya, Sūka Dhānya, Simbi and Ksudra Dhānya. The brown rice, etc. fall in the

Page #451

Bhagavai 6:7:129-131
- 427 : -
category of śāli dhānya, the sāthī i.e., rice which grow quickly (say, in 60 days) etc. fall in the category of vrīhi dhānya, barley etc. fall in the category of sūka dhānya (owned grain), the green gram etc. fall in the category of simbi (beans), and the inferior quality or rice (kungu), etc. fall in the category of inferior or grass grain.' Semantics Sāli (Sālīnam)-a kind of better quality of rice such as brown-rice.? Vrīhi (Vīhīnam)-a kind of rice-sasthi dhanya which is white and grows quickly (say within 60 days).3 Godhūma (Godhūmäņam --wheat. Yava (Javānam)—barley. Yavayava (Javajavāņam)--Jau—a superior quality of barley. Kala--peas. Masura-lentil. Tila--sesamum. Mudga-green lentil. Māsa-horse-bean (urad). Nispāva-legume. Kulattha—horse-gram. Alisamdaga--Chinese beans (cowpeas). Satīņa-field-peas (the Vrtti explains it also as tuvara i.e. arahar). Parimanthaka (Palimamthaga)—black gram or (Bengal gram). Atasi (Ayasi)—linseed. Kusumbhaka (Kusumbhaga)-safflower. Kodrava (Koddava)-inferior quality of rice. Kvangu-Sataria Italica. Varaka (Varaga)—Indian millet. Rālaka (Rālaga)—a variety of Sataria Italica. Kodusaka (Koddūsaga)—an inferior quality of koddom. Saņa-hemp. Sarşapa (Sarisava)-mustard. Mülakabija (Mülabīya)—radish.? Koștha (Kotha)--a round enclosure for keeping grains. Palya (Palla)-its sanskrta equivalents are: palla and palya. Palya means a sack for corn. Palla means a large granary. The prāksta reading is palla. The commentators give sanskrta palya for palla. In the āgamas, the measurement of palla has been shown to be one yojana. Such big palla is not consistent with palya. Mañca-a platform built for keeping grain. Māla--a room on the mazzanine floor of a building." Āguptānam (Āguttāna)—having deposited. Avalipta (Olitta)—besmeared with cow-dung etc. at the opening. Litta (Lipta)-besmeared with cow-dung etc. all sides. Pihita (Pihiya)--covered with a lid.

Page #452

- 428 :
Bhagavai 6:7:129-132
Mudrita (Muddiya)--sealed. Lāñchita (Lāñchiya)-marked (stamped pattern of lines etc.). Yoni (Joni)-sprouting capacity, reproduction power. Abija (Abīya)—the seed which has lost it capacity to sprout. Yoniyuccheda (Jonīvocchede)-destruction of the reproduction power.
1. Säligrama Nighantu Bhüşanam; vol. vii, viii, p. 604, Dhānya Varga
sālidhānyam vrīhidhānyam, sukadhānyam trtīyakam simbidhānyam kșudradhānyamityuktam dhānyapan.cakam II śālayoraktaśälyädyā, vrīhayah saștikādayah |
kamgvādikam kşudradhānyam, trnadhānyam ca tatsamrtamil 2. Jai. Ā. Va. Ko. pp. 285,286. 3. Ibid., p.266. 4. Ibid., pp. 116,117. 5. Ibid., p.272--'satīna'. 6. Ibid., p. 261--'vara'. 7. Bha. Vp. 6.130,131-kala' tti kalāyā vịttacanakā ityanye, 'masura' tti bhilangah canakikā ityanye,
“nipphava'tti vallah 'kulattha' tti cavalikākārāh cipiţikā bhavanti, 'älisamdaga'tti cavalakaprakārāh cavalakā evānye, 'saīņa' tti tuvarī, 'palimamthaga' tti vịttacanakāḥ kālacanakā ityanye, 'ayasi' tti bhangi, ‘kusumbhamga' tti Jattā, 'varaga' tti varatto, 'rālaga'tti kamguviseșaḥ, 'kodūsaga' tti kodravavisesaḥ, 'saņa' tti tvakpradhānanālo dhanyaviseșah, sarisava' tti siddhārthakāh, 'mūlagabīya'
ti mülakabijani sākavišeşabijānītyartha. 8. (a) Apte-palyam--A sack for corn.
pallah--A large granary. (b) Bha. Vp. 6.129iha palyo-vamšādimayo dhānyädhäraviseșah. 9. Bha. Vp. 6.128--mañcamälayorbhedah"akuddo hoi mamco, mālo ya dharovarim homti."
Text
Gananā-kāla-padam 6.132 egamegassa ņam bhamte! muhuttassa kevatiyā ūsāsaddhā viyāhiya?
goyamā! asamkhejjānam samayānam samudayasamiti-samāgamenam să egā
āvaliya tti pavuccai, samkhejjā āvaliyā ūsāso, samkhejjā āvaliyā nissāso. The Topic of Measurable Units of Time
O Lord! how many inhalings are said to be there in a muhürtta (=48 minutes)? Gautama! coalescing (samudaya), well-knitting together (samiti) and a uniting together (samāgama) of innumerable (samayas) make one āvalikā. Numerable
āvalikās make one inhaling. Numerable āvalikās make one exhaling. Gāhā
hatthassa anavgalassa, niruvakitthassa jamtuno ege ūsāsesa-nisāse, esa pānu tti vuccai ||1||

Page #453

- 429:
Bhagavai 6:7:132
satta-pāņüim se thove, satta thovāim se lave lavānam sattahattarie, esa muhutte viyāhie ||2|| tinni sahassā satta ya, sayāim tevatarim ca ūsäsä! esa muhutto dittho, savvehim anamtanāņīhim ||311
Verses —
One inhalation and exhalation of a healthy person who is free from any ailment and any mental affliction is called one prāņa, ||1|| seven prāņas make one stoka seven stokas make one lava seventy-seven lavas is called a muhürtta ||2|| three thousand seven hundred seventy-three prānas is considered to be a muhurtta
by all omniscients ||3|| eenam muhuttapamāṇenam tisamuhuttā ahoratto, pannurasa ahorattā pakkho, do pakkhā māso, do māsā udū, tinni udū ayane, do ayaņā samvacchare, pamca samvaccharāim juge, vīsam jugāim vāsasayam, dasa vāsasayāim väsasahassam, sayam vāsasahassānam vāsasayasahassam, caurāsīim vāsasayasahassāņi se ege puvvamge, caurāsīim puvvamgā sayasahassāim se ege puvve, evām tudiyamge, tudie, adadamge, adade, avavamge, avave, hūhūyamge, hūhūe, uppalamge, uppale, paumamge, paume, naliņamge, naline, atthaniuramge, atthaniure, auyamge, aue, nauyamge, naue, pauyamge, paue, cūliyamge, cūliyā, sīsapaheliyamge, sīsapaheliyā. etāva tāva ganie, etāva tāva ganiyassa visae, tena param ovamie. Thirty muhurttas, thus measured, make one day and night, fifteen days and nights make one fortnight, two fortnights make one month, two months make one stu (season), three stus make one solstice, two solstices make one year, five years make one yuga (aeon), twenty yugas make one century, ten centuries make one millennium, one hundred millenniums make one lakh year, eighty four lakh years (84,00,000) make one pūrvānga, 84,00,000 pārvāngas make one pūrva. In the same way, each successive term is 84 lakh times the preceding one-truțitāngam, trutita, adadānga, adada, avavänga, avava, huhukānga, huhuka, utpalanga, utpala, padmānga, padma, nalinānga, nalina, arthanipürānga, arthanipūra, ayutānga, ayuta, nayatānga, nayuta,

Page #454

-: 430 :
Bhagavai 6:7:132 prayutānga, prayuta, cülikānga, cūlikā, sīrṣaprahelikānga and sīrṣaprahelikā. Up to this, there is mathematical calculation; up to this there is subject of mathematics; beyond that the periods of time are to be measured through comparisons.
Bhāsya 1. Sutra 132
In the Anuyogadvāru Sūtra four types of pramāna have been mentioned: dravya pramāna, ksetra pramāna, kāla pramāna, bhāva pramāna.' The kāla pramāna is of two kinds-pradeśa nişpanna and vibhāga nispanna. The starting point of vibhāga nispanna period is samaya (indivisible time-unit) and the last point of that period is pudgalaparāvartana (the time it takes all karmika particles to undergo their complete course of binding and falling from the soul). In the present dialogue, there is exposition of measurable (numerable) time. However, there is no mention of samaya there. The starting point of measurable time is samaya. See the following table: Samaya
= The ultimate indivisible unit of time Innumerable sumayas = One avalikā Numerable āvalikās = One exhalation Numerable avalikās = One inhalation One inhalation-exhalation = One prāna 7 prānas
= One stoka 7 stokas
= One lava 77 lavas or 48 minutes One muhūrtta 30 muhurttas
= One day and night 15 days and nights = One fortnight 2 fortnights
One month 2 months
= One rtu 3 rtus
One solstice 2 solstices
=' One year 5 years
= One yuga 20 yugas
= One hundred years 8400000 years
= One pūrvānga 8400000 pūrvāngas = One purva = 8400000 x 8400000 =
70560000000000 years 8400000 pūrvas
= One truțitānga From truțitānga upto sirsaprahelikā, each succeeding number is obtained by multiplying the preceeding number by 8400000. Thus calculated, the sirsaprahelikā comes to be the number—-758263253073010241157973569975696406218966848080183296 with 140 zeros appended to it. The whole number consists of 194

Page #455

Bhagavai 6:7:132
-: 431 :digits. There were two opinions about sirsaprahelikā. According to the Māthuri synod, the number sirsaprahelikä consists of 194 digits (54 digits followed by 140 ciphers). According to the Vallabhi synod, it consists of 250 digits (70 digits followed by 180 zeros). In the present dialogue, the reading of the Māthūrī synod has been followed. In the Thānam, Anuyogadvāra and Jambūdvīpaprajñapti the number given is in accordance with the Mäthürī synod. In the Jyotiskaranda, the number is given in accordance with the Vallabhi synod. For detailed knowledge of the topic, see the note on Thānam, 2.381-389. The monks expert in the knowledge of the pūrvas-the earlier lore, used this number for different purposes. In the Anuyogadvāra Cūrņi two objectives referred to this number have been stated. The number between antarmuhurtta and pūrvakoti (=1 pūrva x 10) years were requi-sitioned for measuring the life-span with reference to the period of religious conduct of humans and sub-humans. If a person has the life-span of one koți pūrva and if he becomes monk at the age of nine, he can practise his religious discipline of one pūrva koți years less by nine years.
The numbers between trutita and sirsaprahelikā were used for measuring the life-span of infernals, mansion gods and Forest gods.(For elaborate discussion on the units of time, see Bhāsya on Bha. 6.134). Semantics Samudaya-samiti-su māgameņam-samudaya means coalescing. Samiti means “knit together". Many samudayas make one samiti. Samāgama means union. Many samities together make one samāgama. The samudaya-samiti-samāgama of innumerable samayas is called avalikā. Hatthhasa--contented. Anavagallassa-free from any ailment, free from ageing.' Niruvakitthassa-free from mental afflictions, one who is never afflicted with any disease. 8
In times of mental tension, mental affliction and sickness the number of respiration increases, so respiration of such person is not valid for measuring the muhurtta. This is very important for measuring time-unit as well as respiration in Preksā Meditation
1. Aņu. Sū. 369-pamāṇe cauvvihe pannatte, tam jahā— 1. davvappamāṇe 2. khettappamāne 3. kālappa
māne, 4. bhāvappamāne. 2. Ibid., Sū. 413-415. 3. Loka Prakāśa, Kalaloka, sarga 29, sloka 12,21. 4. Anu. Cū. p.57-amtomuhuttādiyā jāva puvakodletti, etāni dhammacaranakālam paducca naratiriyäņa
auparimāņakarane uvajujjamti, ņāragabhavanavamtarāņam dasavarisasahassādi uvajujjamti,
Zuyacimtāe tudiyādiyā sīsapaheliyamtä ete pāyaso puvvagatesu javiesu āuyasedhie uvajjujjamti. 5. Bha. Vp. 6.132-asamkhyātānām samayānām sambandhino ye samudayā—vrndāni teşām yāḥ
samitayo- mīlanāni tāsām yaḥ samāgamah-samyogah, samudayasamitisamāgamastena yad
kālamānam bhavatīti gamyate saikā'' valiketi procyate. 6. Ibid., 6.132-hrstsya-tustasya. 7. Ibid., 6.132-anavakalyasya jarasā' nabhibhūtasya. 8. Ibid., 6. 132—nirupaklistasya vyadhinā prāk sāmpratam cānabhibhūtasya.

Page #456

~: 432~
Gāhā
Ovamiya-kāla-padam
6.133 se kim tam ovamie?
ovamie duvihe panṇatte, tam jahā paliovame ya, sāgarovame ya.
The Topic of Time-units measured by Comparisons
What' is that period of time which is measured through comparisons? The measurement of the period of time through comparisons is of two kinds-palyopama and sāgaropama.
6.134 se kimtam paliovame? se kim tam sāgarovame?
What is that palyopama (pit-measured time)? What is that sāgaropama (ocean-measured time)?
Verses
Text
sattheņa sutikkheņa vi,
chettum bhettum va jam kira na sakkā
tam paramāṇum siddhā,
vadamti ādim pamāṇāṇam ||1||
-
Even by the sharpest weapon, What can not be cut or pierced; The accomplished (kevali) souls call (empirical) paramāņu The first unit of measurements ||1||
Bhagavai 6:7:133-134
aṇamtāṇam paramāṇupoggalāṇam samudaya-samiti-samāgameṇam sā egā ussanhasanhiya i vā, sanhasaṇhiyā i vā, uḍḍhareņu i vā, tasareņū i vā, rahareṇā i vā, vālagge i vā, likkhā i vā, jāyā i vā, javamajjhe i va, amgule i vă. attha ussanhasanhiyão sã egā saņhasanhia, aṭṭha sanhasanhiyão sã egā uḍdhareņu, attha uddharenão sã egā tasareņu, attha tasarenuo să ega rahareņu, aṭṭha raharenão se ege devakuru-uttarakurugānam maṇussāṇam vālagge; evam harivāsa-rammaga-hemavaya-erannavayāṇam, puvvavidehānam manus sāṇam aṭṭha vālaggă să egā likkhā, aṭṭha likkhão sã egā jūya, aṭṭha jūyão se ege javamajjhe, attha javamajjha se ege amgule.
eenam amgulapamāneṇam cha amgulāņi pādo, bārasa amgulāim vihatthi, cauvisam amgulāim rayaṇī, aḍyālīsam amgulāim kucchi, channautim amgulāni se ege damde i va, dhanu i vā, jūe i vā, nāliyā i vā, akkhe i va, musale i vā. eenam dhanuppamāṇeṇam do dhaṇusahassaim gauyam, cattāri gāuyāim joyaṇam.

eenam joyaṇappamāṇenam je palle joyaṇam āyāma-vikkhambhenam, joyaṇam. uddham uccattenam, tam tiunam, savissesam pariraenam, se nam

Page #457

Bhagavai 6:7:134
-: 433 :Fusion, well-knitting together, uniting together of infinite number of empirical paramāņus (atoms) make 1 utslaksnaślakṣṇikā, followed successively by the units—ślaksnaślakşnikā, ürdhvareņu, trasareņu, rathareņu, bālāgra, likṣā, yūkā, yavamadhya and angula. 8 slakṣnaślakşņikās make 1 ūrdhvareņu. 8 trasareņus make 1 rathareņu. 8 ratharenus make 1 bālāgra of the Devakuru and Uttarakuru humans. 8 bālāgras of Devakuru Uttarakuru humans make 1 bālāgra of Harivarsa and Ramyakavarşa humans. 8 bālāgras of Harivarsa and Ramyakvarșa humans make 1 bālāgra of Haimavata and Hairanyavata humans. 8 bālāgras of Haimavata and Hairanyavata humans make 1 bālāgra of Pūrvavideha and Aparavideha humans. 8 bālāgras of Pūrvavideha and Aparavideha humans make 1 likṣā. 8 likṣās make 1 yūkā. 8 yükās make 1 yavamadhya. 8 yavamadhyas make 1 angula. Measured by such units, 6 angulas make 1 pāda, 12 pādas make 1 vitasti, 24 angulas make 1 ratni, 48 angulas make 1 kuksi, 96 angulas make 1 danda, dhanuşa yūpa, nālikā, akşa or musala. Measured by such units, 2000 dhanusas make 1 gavyūta and 4 gavyūtas make
1 yojana. Measured by such unit, yojana, there is a pit, 1 yojana in length, breadth and
depth and somewhat more than 3 yojanas in perimeter. Such pitGāhā—
egāhiya-behiya-tehiya, ukkosam sattarattapparūdhānam || samatthe samnicie, bharie vālaggakodīnam ||2||
Verses —
Is packed up by crores of the hair-tips of the hairs grown in one day, two days, three days ..... up to seven days
cram-full, making it densitied. ||2|| te nam vālagge no aggi dahejjā, no vāto harejjā, no kucchejjā, no parividdhamsejjā, no pūtittāe havvamāgacchejja. țao nam vāsasae-vāsasae gate egamegam vālaggam avahāya jāvatienam kālenam se palle khine nirae nimmale nithie nilleve avahade visuddhe bhavai. se ttam paliovame. Fire can not burn these hair-tips; wind can not blow them; nor do they decay, nor are destroyed, nor get rotten. Now, each one of those hair-tips is taken out of the pit in every one hundred years; the time taken, to make the pit empty, clean of dust, clean of dirt, without content, clear (unsoiled) and pure (completely empty) on account

Page #458

-: 434 :
Bhagavai 6:7:133-134 of the withdrawal of all the hair-tips and is called an (empitical) Palyopama
(one pit-measured unit of time). Gāhā -
eesim pallānam, kodākodi havejja dasaguniyā tam sāgarovamassa u, ekkassa bhave parimānam ||311
Verses —
Ten crore crore of these Palyopamas Make one (empirical) Sāgaropama (one ocean-measured time-unit). 11311
eenam sāgarovamapamānenam 1. cattāri sāgarovamakodākodio kālo susamasusamā 2. tinni sāgarovamakodākodio kālo susamā 3. do sāgarovamakodākodio kālo susama-dūsamā 4. egā sāgarovama-kodākodi bāyālīsāe vāsasahassehim ūniyā kālo dusama-susamā 5. ekkavīsam vāsasahassāim kālo dūsamā 6.ekkavīsam vāsasahassāim kālo dūsama-dūsamā. punaravi ussappinie 1. ekkavīsam vāsasahassāim kālo düsama-düsamā 2. ekkavīsam vāsasahassāim kālo dūsamā 3. egā sāgarovamakodākodi bāyālīsāe vāsasahassehim üņiyā kālo dūsama-susamā 4. do sāgarovamakodākodio kālo susama-dūsamā 5. tinni sāgarovamakodākodio kālo susamā 6. cattāri sāgarovamakodākodio kālo susama-susamä. dasa sāgarovamakodākodio kālo osappiņi, dasa sāgarovamakodākodio kālo ussappiņī, vīsam sāgarovamakodākodio kālo osappiņī usappiņi ya. Measured by such sāgaropamas, (1) The period of suşama-sușamā is 4 crore crore sägaropamas. (2) The period of suşamā is 3 crore crore sāgaropamas. (3) The period of suşama-dușamā is 2 crore crore sāgaropamas. (4) The period of dusama-suşamā is 42000 years less 1 crore crore sāgaropamas (5) The period of duşamā is 21000 years. (6) The period of duşama-dușamā is 21000 years. In the utsarpiņi, (1) The period of duşama-duşamā is 21000 years. (2) The period of duşamā is 21000 years. (3) The period of dușama-sușamā is 42000 years less 1 crore crore sägaropama. (4) The period of suşama-duşamā is 2 crore crore sāgaropamas. (5) The period of sușamā is 3 crore crore sāgaropamas. (6) The period of suşama-suşamā is 4 crore crore sägaropamas. The period of one avasarpiņi (descending cycle) is 10 crore crore sāgaropamas. The period of one utsarpiņi (ascending cycle) is also 10 crore crore sägaropamas. The avasarpiņi and utsarpiņi together is 20 sāgaropamas.

Page #459

Bhagavai 6:7:133-134
- 435:Bhāsya 1. Sūtras 133,134
The period of time-units from āvalikā up to śirsaprahelikā is the subject of numerical mathematics—amenable to measurement through calculation. Beyond that, the further measurement of time-period is made through comparison (upamā). That is why it is designated as the time subjected to comparisons (aupamika kāla), which is of two kinds-palyopama and sāgaropama. The starting point of the description of aupamika kāla is the paramānu (atom) of pudgala. The paramāņu of pudgala is of two kinds: subtle and empirical. In the present context, the subtle paramānu is not intended to be described. An infinite number of subtle paramānus make one empirical atom. It can not be cut or pierced even by the sharpest weapon. For detailed description of such atom, see Anuyogadarāim, Sūtras 396-399. Abhayadevasūri says that the impossibility of cutting and piercing by any weapon is applicable also to the ultimate (transcendental) atom (naiścayika paramāņu). Here, however, in the context of the topic of measurement, it is the empirical atom that is intended.
In the present Sūtra, we get the reading of the text as anamtānam paramānupoggalānam, whereas in the Aņuogadārāim, the reading of the text is "anamtānam vavahāriyaparamāņupoggalānam". Abhayadevasūri explains paramānu (given in Bhagavati's readings) as an empirical atom. The following table provides a comparison of the Bhagavati and Anüyogadārāim texts on the topic: Bhagavati 6/134
Anüyogadārāim Sūtras 399, 400 Infinite material atoms = one utslaksna- Infinite empirical (practical) atoms = one utslaślaksnikā
ksnalakşnikā 8 utslaksnaślakṣnikās = 1 ślaksnaślaksnika 8 utslaksnaslaksnikās = 1 ślaksnaslaksnika 8 ślakṣnāšlaksnikās = 1 ürdhvarenu
8 Slaksnaślaksnikās = 1 urdhvarenu 8 ürdhvarenus = 1 trasareņu
8 urdhvarenus = 1 trasarenu 8 trasarenus = 1 ratharenu
8 trasarenus = 1 ratharenu 8 ratharenus = 1 bālāgra of the Devakuru and 8 ratharenus = 1 bālāgra of the Devakuru and Uttarakuru humans
Uttarakuru humans 8 bälāgras of the Devakuru and Uttarakuru 8 balāgras of the Devakuru and Uttarakuru humans = 1 bālāgra of Harivarşa-Ramyakvarsa humans = 1 bālāgra of Harivarşa-Ramyakvarsa humans
humans 8 bālāgras of the Harivarşa-Ramyakavarsa 8 bälägras of the Harivarsa-Ramyakavarsa humans = 1 bālāgra of Haimavata-Hairanya- humans = 1 bālāgra of Haimavata-Hairanyavata humans
vata humans 8 bälägras of the Haimavara-Hairanyavarşa? 8 bälägras of the Haimavata-Hairanyavarsa humans = 1 bālāgra of the Pūrvavideha-Apara- humans = 1 bālāgra of the Pūrvavideha-Aparavideha' humans
videha humans 8 balāgra of the Purvavideha-Aparavideha 8 bālāgras of the Pūrvavideha-Aparavideha humans = 1 liksā
humans = 1 bālāgra of the Bharata-Airāvata humans 8 bālägras of the Bharata-Airāvata humans = 1 liksā

Page #460

~: 436:~
8 likṣās = 1 yūkā
8 yakas = 1 yavamadhya
8 yavamadhyas = 1 angula
6 angulas = 1 pada
12 angulas = t vitasti
12 four angulas = 1 ratni
48 angulas = 1 kuksi
96 angulas = 1 danda, dhanuṣa, yuga, nalika akṣa, musala
2000 dhanusas 1 gavyata
4 gavyūtas = 1 yojana
A pit-one yojana long, one yojana wide and one yojana deep-is filled tightly with the pieces of hair of a child one to seven days old. Now, if one piece of hair is taken out of the pit in one hundred years, the period taken for emptying the pit is called empirical palyopama. For detailed description of palya, see Anuyogadäräim. Abhayadevasüri also has discussed empirical and subtle palyopamas.
4446 2458
3773
A comparative study of the measurement of kāla has been provided in the Viśvaprahelika' which is quoted gereAvalikā: Jaghanya-yukta-asamkhyāta (a category of innumerable number which is calculated through a definite geometric series) samayas (smallest (ultimate indivisible) time units-instants) make one avalika ( a micro-unit of time-measurement, which consists of innumerable samayas). The value of jaghanya-yukta-asamkhyāta is equal to jaghanya-parīta-asamkhyāta (it is also a category of innumerable number which is calculated through a definite geometric series) raised to the power jaghanya-parīta-asamkhyāta. (16777216 avalikās make one muhurtta (48 minutes)). Prāna: (one complete breath, i.c., one inhalation and exhalation of air):44462458 avalikās make one prana. Time consumed in a single breath, i.c., inhalation as well as exhalation of air, by a young, healthy and (physically) powerful man is known as one prāna.
3773
7
7
381⁄2
2
30
Table of Units of Countable Time
1 Samaya = smallest (ultimate indivisible) unit of time Jaghanya-yukta-asamkhya samayas = 1 avalikā
88889
30
8 likṣās = 1 yūkā
8 yükās = 1 yavamadhya
8 yavamadhyas = 1 utsedha angula
6 angulas = 1 pada

12 angulas = 1 vitasti
12 four angulas = 1 ratni
48 angulas = 1kuksi
96 angulas = 1 danda, dhanusa, yuga, nalika akṣa, musala
2000 dhanuṣas = 1 gavyūta
4 gavyūtas = 1 yojana
Āvalikās
Pranas
Stokas
Lavas
Ghadis
Muhartas
Ahorātras
Bhagavai 6:7:133-134
=
=
| || || ||
1 Prāṇa
1 Stoka
1 Lava
1 Ghaḍī (Ghațikā)
1 Muhartta (48 minutes)
1 Ahoratra (one day and night)
1 Māsa (one month)

Page #461

Bhagavai 6:7:133-134
-: 437 :
12 Māsas
1 Varşa (one year) 8400000 Varşas
1 Pārvārga Pārvāngas
1 Pārva Purvas
1 Truțitānga Trutitāngas
1 Trutita Trutitas
1 Adadānga Adadāngas
1 Adada Adadas
1 Avavānga Avavārgas
1 Avava Avavas
1 Hūhūkānga Hūhūkāngas
1 Hūhūka Hūhūkas
1 Utpalānga Utpalāngas
1 Utpala Utpalas
1 Padmānga Padmāngas
1 Padma Padmas
1 Nalinānga Nalināngas
1 Nalina Nalinas
1 Arthanipurānga Arthanipurāngas
1 Arthanipura Arthanipuras
1 Ayutānga Ayutāngas
1 Ayuta Ayutas
1 Prayutānga Prayutāngas
1 Prayuta Prayutas
1 Nayutānga Nayutāngas
1 Nayuta Nayutas
1 Cālikānga Cūlikārgas
1 Cālikā Cülikās
1 Sīrsaprahelikānga 8400000 Sīrsaprahelikāngas = 1 Sīrsaprahelikā
This table is based on the Svetāmbara tradition. In the Digambara tradition, however, there is difference in the units, greater than year. They are given as follows:
8400000 8400000
84
Varsas Pūrvāngas Pürvas
1 Pūrvānga 1 Pūrva 1 Parvānga?

Page #462

84
-: 438 :
Bhagavai 6:7:133-134 8400000 Parvāngas
1 Parva 84 Parvas
1 Nayutānga 8400000 Nayutāngas
1 Nayuta 84 Nayutas
1 Kumudānga 8400000 Kumudāngas
1 Kumuda Kumudas
1 Padmānga 8400000 Padmāngas
1 Padma 84 Padmas
1 Nalinānga 8400000 Nalināngas
1 Nalina 84 Nalinas
1 Kamalānga 8400000 Kamalāngas
1 Kamala 84 Kamalas
1 Truțitānga 8400000 Trutitāngas
1 Trutita 84 Trutitas
1 Atatānga 8400000 Atatăngas
1 Atata 84 Atatas
1 Amamānga 8400000 Amamāngas
1 Amama 84 Amamas
1 Hāhānga 8400000 Hāhāngas
1 Hāhā 84 Hāhās
1 Hūhānga 8400000 Hūhāngas
1 Hūhū 84 Hūhūs
1 Latānga 8400000 Latāngas
1 Lata 84 Latās
1 Mahālatānga 8400000 Mahālatāngas
1 Mahālatā 8400000 Mahālatās
1 Srikalpa 8400000 Śrīkalpas
1 Hasta-prahelita 8400000 Hasta-prahelitas = 1 Acalātma
According the Svetāmbara tradition, highest unit of countable time is śīrşaprahelikā,' whose value is :
(8400000)28 = (8428 x 10146) years. According to the Digambara tradition, highest unit of countable time is acalātma, whose value is :
(8431 x 109) years.

Page #463

Bhagavai 6:7:133-134
-: 439:Units of Uncountable Time
From samaya to śīrşaprahelikā are the units of countable time. In reality, countable time-units go beyond sīrşaprahelikā," but as they transcend the limit of empirical mathematics, sīrsaprahelikā is considered to be the highest countable time-unit.
The units of countable time are defined by similies. They are broadly classified into two:
(1) Palyopama (pit-measured time-unit)
(2) Sāgaropama (ocean-measured time-unit) Palyopama
A cylindrical pit or well is known as palya. The value of palyopama is explained by the simile of palya. We get different versions of palyopama in the Svetāmbara and Digambara traditions. According to the Svetāmbara Tradition2
There is a cylindrical pit measuring one yojana each in length, breadth and height based on utsedha angula. It is made cram-full with the billions of hair-tips of humans of devakuru-uttarakuru region. Before calculating the number of hair-tips, filled in pit, we have to calculate the volume of the cylinder.
The base of the cylinder is circular. Area of circular base = ter(where r is radius).
Volume of the cylindrical pit == trịh (where h is height). In this equation, the value of ., taken into account, is- %. According to the table of space-units
1 yojana = 7,68,000 utsedha-angulas. There are 8? hair-tips of humans of Devakuru-Uttarakuru region in one utsedha-angula space. Therefore,
1 yojana=87x 7,68,000 hair-tips of Devakuru-Uttarakuru humans. 14 [Since the diameter (further denoted as d) is one yojana.]
d = 87 x 7,68,000
.:. r=
- 8' x 7,68,000
[: his equivalent to d over here. So]
h = 87 x 7,68,000 Volume of the cylindrical pit = trịh
= 19 x (8°x 7,68,000)

Page #464

~: 440:~
=330,762,104,246,562,542,199,609,753,600,000,000,0
= 3.3 x 10% approximately,
So, the number of hair-tips of Devakuru-Uttarakuru humans filled in the cylindrical pit is 3.3 x 1036.
The hair-tips are taken out of it in four ways.16 On the basis of these different ways, palyopamas are of four types:
1. Badara Uddhära Palyopama
Every samaya, a single hair-tip is removed from the cylindrical pit. The total period of time that elapses for emptying it completely is called bädara uddhära palyopama. It is actually only formal palyopama, because its value is under countable time-units.
Bhagaval 6:7:133-134
Removing a single hair-tip each samaya, the cylindrical pit will get emptied in 3.3 x 1036 samayas. So we come to the conclusion that one badara uddhāra palyopama = 3.3 x 1036 samayas.
2. Sükşma Uddhära Palyopama
Each hair-tip (referred to in the above definition) is cut into innumerable pieces and the cylindrical pit is made cram-full with these hair-pieces. Every hair-piece is innumerableth fraction of the subtlest part visible by naked eyes. Every samaya, such piece is removed from the pit. The total period of time that elapses for emptying it completely is called sūkṣma uddhāra palyopama = {(3.3 x 10%) x innumerable} samayas.
3. Bädara Addha Palyopama
Each hundred years, a single hair-tip is removed from the cylindrical pit of the size mentioned above. The total period of time that clapses for emptying it completely is called bådara addha palyopama. As the value of this palyopama remains to be in countable time-units, so it is also only a formal palyopama.
Removing a single hair-tip every hundred years, the pit will be emptied in 100 x 3.3 x 10 years. In this way, one badara addhā palyopama

100 x 3.3 x 10 years
= 3.3 x 1038 years
4. Sūkṣma Addha Palyopama
Each hair-tip is cut into innumerable pieces, as in the sakṣma uddhära palyopama. After every hundred years, a single piece is removed from the pit. The total period of time that elapses for emptying it completely is called sükṣma addhā palyopama. In this way, one sükṣma addhā palyopama
((3.3 x 10") x 100 x innumerable) years
=

Page #465

Bhagavai 6:7:133-134
=
{(3.3 x 10) x innumerable) years.
Table of Uncountable Time-units
1 Sūkṣma addha palyopama = 3.3 x 10% uncountable samayas 1 Sūkṣma uddhāra palyopama = 3.3 x 103 uncountable years. According to Digambara Tradition"
Till now, in the description of cylindrical pit in the Śvetämbara tradition, the calculation of yojana, taken into account, was based on utsedha angula but here while dealing the conception of the Digambara tradition, it is to be understood in accordance with pramäṇa angula.
I pramāṇa angula = 500 utsedha angulas.
.. Volume of the cylindrical pit

= x, x (768000 x 500 x 87)
4
~: 441:~
=413,452,630,308,203,177,749,512,192,000,000,000,000,000 cube of hair-tips of humans of uttama bhoga region.
4.13 x 10 cube of hair-tips of humans of uttama bhoga region. approximately.19
In this way, the number of hair-tips filled in the cylindrical pit = 4.13 x 10".
The hair-tips are taken out of it in three ways. On the basis of these different ways, palyopamas are of three types:
1. Vyavahāra palyopama
Every hundred years, a single hair-tip is removed from the cylindrical pit. The total period of time that elapses for emptying it completely is called vyavahāra palyopama. This is just a formal palyopama because its value is under countable years. Removing a single hair-tip every 100 years, pit will get emptied in 4.13 x 10" x 100 years. Therefore vyavahāra palyopama = 4.13 x 10 x 100 years.
2. Uddhara palyopama
Each hair-tip (as described above) is cut into a number of pieces equivalent to the number of samayas in uncountable crore years and the cylindrical vessel or pit is made cram-full with these hair-pieces. Every samaya, a single piece is removed from it. The total period of time that elapses for emptying it completely is called uddhära palyopama. In this way
1 uddhāra palyopama = (4.13 x 10") x (number of samayas in uncountable crore years) samayas
If the number of samayas in one year be a,, and uncountable years be

then

Page #466

-: 442 :
Bhagavai 6:7:133-134 1 uddhāra palyopama = (4.13 x 1044 x a, x a, x 10?) samayas, but
a, = one year.
So,
1 uddhāra palyopama = (4.13 x 1044 x 10' x a.) years
= (109 x a.) vyavahāra palyopamas. 3. Addhā Palyopama
Each hair-piece, as described in uddhāra palyopama, is cut into a number of pieces equivalent to the number of samayas in uncountable years. The cylindrical pit is made cram-full with these pieces. Every samaya, a single piece is removed from it. The total period of time that elapses for emptying it completely is called addhā palyopama. In this way, the number of hair-pieces filled in the pit
= (4.13 x 1044 x a,xa, x 10') x (number of samayas of uncountable
years). If we consider uncountable years = a,, then
1 addhā palyopama = (4.13 x 1044 x a, xa, x 10'x a,) samayas
= (4.13 x 104 x a,a,a, x 10') years
= (4.13 x 109) a,a,a, years
= 10 a, a, a, vyavahāra palyopama. If we consider a, = a, then 1 addhā palyopama = 10% a, (a.)2 vyavahāra palyopama
= a, a, uddhāra palyopama Table of Time-units of Palyopama (1 vyavahāra palyopama = 4.13 x 1046 years) 1 uddhāra palyopama = (109 x a.) vyavahāra palyopama
1 addhā palyopama = a, a, uddhāra palyopama. Relationships between Time-units and Space-units
We get two equations in the Digambara tradition which indicate relations between time-units and space-units. In these equations, log, is used. Modern name of Chedaganita is logarithms.20
In the first equation, the relationship between sūcī angula ( a linear space-unit) and addhā palyopama is described as follows:21 sūcī angula is equal to addhā palyopama raised to the power logarithm to the base, addhā palyopama.

Page #467

Bhagavai 6:7:133-134
- 443 :
sūcī angula = (addhāpalya) log, addhāpalya
What should be the units of sūcī angula and addhāpalya is not given here, but by logic (reasoning)22 we find that they should be pradeśa and samaya because both of them are the units of measurement of space and time respectively. In this way, if sūcī angula be x pradeśa and addhāpalya be 'p' samaya, then
x=p (logp)
Second equation relates jagaśreņi (the cosmic row of space-units which measures seven rajjus) and addhāpalya.23 Jagaśreņī is equal to ghanāngula (a three dimensional space-unit) raised to the power logarithm to the base two innumerableth fraction of addhāpalya.
log, addhāpalya Jagaśreni = (ghanangula) innumerable Here, ghanāngula means cube of sūcī angula, i.e., cube of the number of pradeśas of sūcī angula.
If Jagaśreni = 'j'pradesa and innumerable = a, then
(10g.p))
j= (x3) Joining both the equations, we get:
(log,p)(3 log,p) j=p
=p
Sāgaropama
Ten crore-crore24 (crore x crore) palyopamas make one sāgarapama. Palyopama is classified into (i) bādara uddhāra, (ii) sūksma uddhāra, (iii) bādara addhā, (iv) sūksma addhā, (v) vyavahāra-uddhāra, (vi) vyavahāra-addhā divisions, similar divisions; exist in the case of sāgaropama. According to Svetāmbara Tradition
10 crore-crore bādara uddhāra palyopamas = 1 bādara uddhāra sägaropama 10 crore-crore sūksma uddhāra palyopamas = 1 sūksma uddhāra sāgaropama 10 crore-crore bādara addhā palyopamas = 1 bādara addhā sāgaropama 10 crore-crore sūksma addhā palyopamas = 1 sūksma addhā sāgaropama

Page #468

- 444 :
Bhagavai 6:7:133-134 According to the Digambara tradition
10 crore-crore vyavahāra palyopamas = 1 bādara vyavahāra sāgaropama 10 crore-crore uddhāra palyopamas = 1 uddhāra sāgaropama 10 crore-crore addhā palyopamas = 1 addhā sägaropama
(Here ends the quotation from Visvaprahelikā). Semantics Siddha--in the present context, the word siddha stands for kevalī, not the liberated soul.25 Samudaya-samiti-samāgama—the particles of pudgala can be fused together, so in the present context, samāgama means fusion due to transformation. For the explanation of samudaya and samiti, see Bhāsya on Bha. 6.132.26 Samsrsta (Samsatthe)—cram-full. Samnicita (Samnicie)--packed fully to make it densify. Nor do they decay (no kucchejjā)—the hair-tips filled up in the pit do not become decayed or spoiled. The Vrtti has given two reasons:
[1] The hair-tips are so densely packed that there is no gap at all between them (they are almost air-tight).
[2] As there is no scope for air to enter, they (the hair-tips) do not become decayed, or get spoiled.27 A Complete Cycle of Time
The empirical time is obtained only in the region which consists of 2% islandsoceans and covers completely the human-world (i.e., the world inhabited by human beings) on account of the fact that the motion of sun, moon etc., takes place only in this region. Again, some parts of this region (the human world), viz., Bharata and Airāvata are relatively more influenced by the solar system and hence, they undergo changes with time. As a result, a cycle of evolution and involution goes on revolving; this is respectively called "utsarpiņi" and "avasarpini" 28
According to Akalanka, during the utsarpiņi and avasarpini, there is gradual enrichment and deterioration respectively in the experience of munificence of consumable and non-consumable goods, the life-span and the size of the body.29 According to the Jambuddivapannattī, during the utsarpiņi and avasarpiņi there is infinite times gradual enrichment and deterioration respectively in the basic material properties of colour, smell, taste, touch, bone-structure, karma (action), strength, energy, purusakāra, parākrama.30 Akalanka has shown this transformation to be due to the influence of time. But this does not solve the problem. In reality, the geographical condition, the environment of the earth and the radiations from the solar system also become instrumental in bringing about the universal transformation in the region referred here.
The space (region) and time, which are responsible for the creation of environment are of three types (1) snigdha (viscous), (2) ruksa (dry) and (3)

Page #469

Bhagavai 6:7:133-134
- 445:
snigdha-ruksa (viscous-cum-dry). It is said in the Nisītha-Cūrni that longer lifespan in the region of Devakuru and Uttarakuru and in the period of susama-dusamă aeon (i.e., aeon of supreme plenty) is due to the spatial and temporal (environmental) viscosity respectively.52 According to the Jambuddīvapannatti, when the time is dry, the lunar cold and the solar heat increase.33 Prior to the age of Lord Rsabha, there was viscous time, so fire could not be produced. According to Acārya Hemacandra, fire was originated (for the first time) on the advent of viscous-cumdry time.34
The cycle of transformation (that is, evolution and involution) in the continents of Bharata and Airāvata is due to the transformation in the degree of viscosity and dryness of time. This cycle has been divided into 12 aeons of the descending and ascending time-cycles. The aeon is called ara (lit. spoke). As there are spokes (ara) in the wheel, there are aeon-spokes in the metaphorical cycle (wheel) of time. During the descending time-cycle, there is a gradual dwindling of the six aeon-spokes; whereas in the ascending cycle, there is a gradual prospering.
The evolutionists like Darwin have propounded the doctrine of evolution of species; the authors of the Agamas did not believe in evolution alone, they propounded both cycles--that of evolution and that of involution. (Darwin's theory of evolution is only in respect of the biological evolution of the species; whereas the theory of time-cycle of avasarpini and utsurpini, as propounded in the Jain Āgamas, speak of gradual enrichment and gradual deterioration with respect to all the phenomena of nature as described above). The following tabie gives the classification of the six acons in the avasarpini and utsarpini each of one timecycle:
Descending Cycle - From Evolution to Devolution
Aeon-spoke
EvolutionDevolution
Measurement of Period
Supreme plenty
Plenty Plenty-with-privation
4 kori? Ocean-measured Time 3 koti ? Ocean-measured Time 2 koti? Ocean-measured Time
Aeon of exclusive evolution Evolution When evolution is major and devolution is minor Aeon when evolution is minor and devolution is major Aeon of devolution Aeon of exclusive devotion
Privation-with-plenty
1 koti 2 Ocean-measured Time minus 42000 years
Privation
21000 years 21000 years
Extreme privation
1. Bha. Vp. 6.134-yadyapi ca naiscayikaparamāņorapidameva laksanam tathā'piha
pramānādhikärädvyavahārikaparamänulaksanamidamavaseyam. 2. Anu, sű. 418-432. In the original text of Bha., we get the reading erunnavayanum, but in Thanam
and Anu., we get herannavayānam. 3. In the original text of Bha., we do not get the reading aparavideha, which, it seems, is erroneously
omitted

Page #470

~:446:~
Bhagavai 6:7:133-134
4. Author-Muniśrī Mahendra Kumārajī 'dvitīya', Jhaveri Prakāśana, Mumbai, 1968-pp. 242-252.
5. See Anuyogadvāra Sutra: the topic of samaya, sūtra 416; Loka-prakāśa, sarga 28-29; Bha. 6.134. 6. Tiloyapanṇatī, 4.293-307; Adipuraṇa, 3.218-227; Lokavibhāga, 5.139-148.
7. These two names, it seems, have been left out in Tiloyapanṇatī.
8. In Tiloyapanṇali, we get 'niyutänga' and 'niyuta.
9. In Adipurāṇa and Lokavibhāga, here we get 'siraḥprakampita'.
10. This value is based on the Välabhya synod. On the basis of the Mathurī synod, its value is(8400000).
11. For detailed description, see Appendix-3 of Viśvaprahelikā.
12. Anuyogadvāra Sutra, the topic of upama, sūtras 418-440; Lokaprakāśa 1.68-121.
13. Circumference divided by diameter of a circle is equal to л. Attempts have been made from ancient time to evaluate its numerical value. In Jain canonical literature, 'more than three' these words are used for л (see Anuyogadvāra Sutra, the topic of upamā, sūtra 422). In post-canonical Jain literature, the value given in 1% or √10 (see Trilokasära, verse 17; Tiloyapannatti, 1-117; Lokaprakāśa, 1-7). Also in non-Jain ancient scriptures, the value of it is V10 (see prācīna bhārata men ganita kā yoga, p. 8). According to one verse of Satkhanṇḍāgama's Tīkā named Dhavala by Virasenācārya, the value of π is (3+1+16/ 113x) (where d is diameter). See Ṣatkhanḍāgama, in 1-3-2, verse 14, book 4, p. 42. In this verse, the value of the first term comes to be 3.14159292.....
According to modern Mathematics, value of is expressed in following progressive series: x=4(1-+-+-+)
11
Calculating its value to 14 decimal places, we get л = 3.1415926538979. (See Geometry,
Lay Charles M. Bloomfield, Robert Icolf and Maril E.Shanks, pp. 204, 205.
14. In Tiloyapanṇatti, we get uttama-bhoga bhūmi.
15. If we take π = 3.1415 then this value comes to be 3.06 x 1036.
16. Originally they are of 6 types but last two are not relevant in this book, so they are not given. 17. Tiloyapanṇatti, 1.119-130.
18. Here also, the value of it is "
19. Taking the vaue of π as 3.1415, this value comes to be 4.07 x 104 approximately.
20. Explanation of Logarithms:
If log, k = a then a =k
y is called base.
Logarithm is written as log.
Log, is the number which is attained by making half the number as many times as the
number log,x is obtained, where x is the number log,
21. Tiloyapanṇatti, 1.131.
22. Śrī Lakṣmicanda Jain has also explained the same in Tiloyapanṇattī kā gaṇita. See preface of Jambuddivapunnatti Samgaho, pp. 100, 104.
23. Tiloyapanṇatti, 1.131.
24. 1 kotākoți
1014
25. Aņu. Vr. 418-432.
26. Bha. Vr. 6.134-'siddha'tti jñānasiddhā kevalina ityarthaḥ na tu siddhā siddhigatasteṣām vadanasyasambhavaditi.
27. Ibid., 6.134-samudayaḥ dvyädisamudāyāsteṣām samitayo-milanäni, tāsām samägamaḥ pariņāmavasidekibhavanam, samudayasamitisamāgamastena yā parimāṇamātreti gamyate.
28. Ibid., 6.134—na kuthyeyuḥ pracayaviseṣacchuṣirābhāvād vāyorasambhavācca nāsāratām gaccheyuri-tyarthah.

29. Ta. Sü. 3.27-bharatairavatayorvṛddhihrāso satsamayabhyamutsarpinyavasarpiņibhyām. 30. Ta. Rä. Vä. 3.27-anubhavaḥ upabhogaparibhogasampat, äyurjīvitaparimäņam, pramāņam śarīrotsedha ityevamādikṛtau manuṣyāṇām vṛddhihrāsau pratyetavyau.
31. Jambu. 2.51, 138.

Page #471

Bhagavai 6:7:133-135
-: 447 :
32. Ta. Rā. Vā.3.27-kimhetukau punastau, kälahetukau. 33. Ni. Cu, part 3, on Cürņi of Bhä. gä 3541-yathā devakurottarāsu kşetrasya snigdhagunatvādāyuso
dirghatvam, susamasusamāyam ca kālasya snigdhatvāddirghatvamāyusah. 34. Jambu. 2.131-samayalukkhayāe nam ahiyam camdā sīyam mocchihimti, ahiyam süriya tavissamti. 35. Trişastisalākāpuruşacaritta, first parva, sloka 944-svāmyapyüce- snigdharuksakäladoso'gnirutthitah naikäntarükşe naikāntasnigdhe kāle bhavatyasau.
Text
Susama-susamāe bharahavāsa-padam 6.135 jambuddīve nam bhamte! dīve imise osappiņie susama-susamäe samāe
uttimatthapattāe, bharahassa vāsassa kerisae ägārabhāvapadoyāre hotthā? goyamā! bahusamaramanijje bhūmibhāge hotthā, se jahānämaeālimgapukkhare ti vā, evam uttarakuruvattavvayā neyavvā jāva--tattha nam bahave bhārayā manussā manussio ya āsayamti sayamti citihamti nisīyamti tuyattamti hasamti ramamti lalamti. tise nam samāe bhārahe väse tattha-tattha dese-dese tahim-tahim bahave uddālā koddālā jāva kusa-vikusa-visuddharukkhamūlā jāva chavvihā maņussā anusajjhitthā, tam jahā-- pamhagamdhā,
miyagamdhā, asamā, tetali, sahā, sanimcāri. The Topic of the Continent of Bharata in the Aeon of Supreme Plenty
How did, O Lord, the continent of Bharata appear with respect to its features and (people's) states in the excellently developed aeon of supreme plenty during the current descending cycle in the Island of Jambüdvīpa? Gautama! the appearance of the) land of the continent of Bharata was very delightful on account of the evenness of its surface, just like the parchment stretched over the opening of a hand-drum of the ālingī variety. Here the description of uttarakuru is to be brought from (the Jīva. 3.578-79; or Jambū 2.7).... up to there were indeed many inhabitants of the Bharata continent as men and women (flora and fauna), who used to reside, sleep, stand, sit, turn sides while lying down, laugh, play and make merry there. In that aeon, different parts and regions of the continent of Bharata here and there were spread over by many trees like Uddāla, Koddāla...... up to the clean treeroots free from the grasses like Kusa and Vikuśa...... up to the heredity of six races of humans prevailed, viz., [1] humans with (natural) fragrance of lotus, [2] humans with (natural) fragrance of musk, [3] unselfish humans [4] vigorous and handsome humans, [5] tolerant and powerful humans and [6] humans free from hustle-bustle.
Bhāsya
1. Sutra 135
The present dialogue delineates the condition of the ara (aeon) of supreme plenty in the descending cycle. At the time, the surface of the earth was perfectly even.

Page #472

~: 448:~
Semantics
Uttimaṭṭhapatta-the excellently developed period from the standpoint of the life-span etc.' The same expression is found in Bha. 7.117. Agarabhava-padoyāre-manifestation (appearance) of shape (features) and mode (states of people).2
Bahusamaramanijja-the expression means 'delightful (attractive) on account of the perfectly even (smooth) surface. The Vṛtti explains bahu as 'very much, but in the context of alinga (hand drum) the most relevant meaning appears to be 'almost' (prāyaḥ). Alinga-pukkhare-opening of the drum. There are three kinds of hand-drums (1) ankī (2) alingi (3) urdhvaka.
(1) Anki--The shape of this kind of hand-drum is like that of marybalan, that is, it is thick in the middle and thin on both ends.
(2) Alingi-Its shape is like that of the cow's tail, that is, it is thick at the one end and tapering on the other.
(3) Urdhvaka-Its shape is like the grain of barley, that is, it is symmetrical from top to bottom.
Pukkhara (puşkara) means 'the mouth of the drum'. Abhayadevasūri explains it as 'The surface of the mouth of the drum'.4 Uddāla-a kind of tree. Sebesten plum.5 Latin-Cordia Wallichi G. or Cordia Myxa.
Bhagavai 6:7:135
Koddala-a kind of tree, having red flowers. Latin-Bauhinia purpurea linn. Kusa-a variety of grass called darbha (Latin-Eragrostis Cyno Suroides Neauv).
Vikusa-a variety of coarse grass called balvaja.
Vissuddha-here the contextual meaning of visuddha is 'devoid of".
The meaning of kusa-vikuśa-viśuddha is 'devoid of grass like kusa and vikusa.7
Anusajjittha-heredity prevailed.8
2. Pamhagandha
sanimcārī
There were six races of human beings as follows:
(1) pamhagandha-human race with natural fragrance of lotus.
(2) miyagandha-human race with natural fragrance of musk.
(3) amama-unselfish human race.
(4) tetali-vigorous and handsome human race.
(5) saha-tolerant and powerful human race.
(6) sanīmcārī-human race free from hustle and bustle, because they were free from curiosity.9

Page #473

Bhagavai 6:7:135-136
1. Bha. Vr. 6.135-uttaman-tatkālāpekṣayotkṛṣṭānarthän ayuṣyakädin präptä uttamärthaprăptă uttamakāsthām präptā vā-prakṛṣṭāvasthām gata tasyām.
2. Ibid., 6.135—ākārasya-ākṛterbhāvāḥ-paryāyāḥ, athavā''kārāśca bhāvāśca ākārabhāvāsteṣām
pratyavatāraḥ-avataraṇamāvirbhāva ākārabhāvapratyavatāraḥ.
3. Ibid., 6.135-bahusamah-atyantasamaḥ.
4. Ibid., 6.135-alingapukkhare' tti murajamukkhaputam.
5. Jai. A. Va. Ko. p.33.
6. Ibid., p. 81.
7. Bha. Vr. 6.135-kusah-darbhäḥ vikus balvajädayaḥ träviseṣāstairviśuddhāni tadapetāni vykṣamalani-tadadhobhägä yeṣām te tatha
8. Ibid., 6.135-anusaktavantaḥ pürvakälät käläntaramanuvṛttavantaḥ.
9. Ibid., 6.135-pamhagandha' tti padmasamagandhayah, 'miyagamdha'tti mrgamadagandhayaḥ. 'amama'tti mamakararahitaḥ, 'teyatali'tti tejaśca talam ca rupam yeṣāmasti te tejastalinah. 'saha' tti sahiṣṇavaḥ samarthaḥ. 'saṇimcare'tti Sanaih-mandamutsukatvābhäväccarantltyevamsiläh śanaiścāriṇaḥ.
Text
6.136 sevam bhamte! sevam bhamte! tti. That is so, O Lord! That is so, O Lord!

~:449:~
-000

Page #474

Atthamo Uddeso
Section-8
Text
Pudhavī-ādisu gehādipucchā-padam 6.137 kati ņam bhamte! pudhavio pannattão?
goyamă! attha pudhavīo pnnattāo, tam jahā-rayanappabbhā jāva isīpabbhārā. The Topic of Query about House etc. in the (Infernal) Lands etc.
How many lands, O Lord! have been propounded? Gautama! eight lands have been propounded, namely, gem-hued ...... up to
the land of liberation which is slightly concave. 6.138 atthi nam bhamte! imīse rayanappabhāe pudhavie ahe gehā i vā,? gehāvanā
i vā, ? goyamā! no inatthe samatthe. Are there, O Lord! any houses or any shops underneath the gem-hued (i.e., the firse infernal) land? Gautama! no, that is not possible. 6.139 atthi nam bhamte! imīse rayanappabhāe ahe gāmā i vä? jāva sannivesā i
vā?
no inatthe samatthe. Are there, O Lord! any villages or ...... up to any rest-houses underneath the gem-hued land?
No, that is not possible. 6.140 atthi nam bhamte! imise rayaņappabhãe pudhavie ahe orālā balāhayā
samseyamti? sammucchamti? vāsam vāsamti? hamtā atthi. (6.79) tinni vi pakaremti-devo vi pakareti, asuro vi pakareti, nāgo vi pakareti. Are there, O Lord! heavy clouds that are moistened, that get mingled together and that shower rain, underneath the gem-hued land? Yes, there are. (O Lord! is it done by god, asura or nāga?) It is done by all the three-by
god, also by asuras and also by nāga. 6.141 atthi nam bhamte! imīse rayanappabhāe pudhavie bādare thaniyasadde? hamtā atthi. (6.81) tinni vi pakaremti. Is there, O Lord! gross thunder of clouds, underneath the gem-hued land?

Page #475

Bhagavai 6:8:141-146
-: 451 :Yes, there is.
(Is it done, O Lord! by a god, an asura, or a nāga?) All the three do it. 6.142 atthi nam bhamte! imise rayanappabhāe pudhavie ahe bădare aganikäe?
goyamā! no inatthe samatthe, nannattha viggahagatisamāvannaenam. Is there, O Lord! gross fire-bodied (beings) underneath the gem-hued land? Gautama! that is not possible, excepting the souls that are in-transit. 6.143 atthi nam bhamte! imise rayanappabhāe pudhavie ahe camdima-sūriya
gahagana-nakkhatta-tārārūvā? ņo inatthe samatthe. Are there, O Lord! moons, suns, planets, constellations and stars underneath the gem-hued land?
That is not possible. 6.144 atthi ņam bhamte! imise rayanappabhāe pudhavie ahe camdabhā ti vā?
sūrabhā ti vā? no inatthe samatthhe. evam doccae pudhavie bhāņiyavvam, evam taccāe vi bhāniyavvam, navaram-devo vi pakareti, asuro vi pakareti, no nāgo pakareti. cautthie vi evam navaram-devo ekko pakareti, no asuro, no nāgo. evam hetthillāsu savvāsu devo pakareti. Is there, O Lord! the lustre of the moon, or the lustre of the sun, underneath the gem-hued land? That is not possible. In the same way, it should be spoken about the second infernal land. Also the same in the third infernal land, excepting that only the deva and asura do (see 6.140), the nāgas do not. Also the same in the fourth infernal land, excepting that only deva does, the asura and the nāga do not (see 6.140). In
the same way about all the lower infernal lands; the deva alone does (6.140). 6.145 atthi ņam bhamte! sohammīsānānam kappānam ahe gehā i vā? gehāvanā i
vā? no inatthe samatthe. Is there, O Lord! any houses or any shops in the Saudharma and iśāna Kalpa?
No, that is not possible. 6.146 atthi nam bhamte! orālā balāhayā?
hamtā atthi. devo pakareti, asuro vi pakareti, no não. evam thaniyasadde vi. Are there, O Lord! heavy clouds? Yes, there are. It is done by deva, also by asura not by nāga.

Page #476

-: 452:
Bhagavai 6:8:146-150 In the same way, it should be spoken about gross thunder of clouds.
6.147 atthi nam bhamte! bădare pudhavīkāe? bädare aganikāe?
no inatthe samathe, nannattha viggahagatisamāvannaenam. Is there, O Lord! gross earth-bodied? gross fire-bodied (beings)?
No, that is not possible, excepting the souls that are in-transit. 6.148 atthi nam bhamte! camdima-sūriya-gahagana-nakkhatta-tārārūvā?
no inatthe samatthe. Are there, O Lord! moons, suns, planets, constellations and stars?
No, that is not possible. 6 149 atthi nam bhamte! gāmā i vā? jāva sannivesă i vā? no inatthe samatthe. Is there, O Lord! any villages or ...... up to any rest-houses? No, that is not possible. 6 150 atthi nam bhamte! camdābhā ti vi? sūrabhā ti vā?
goyamā! ņo inatthe samatthe. evam sanamkumāra-māhimdesu, navaram-devo ego pakareti. evam bambhaloe vi. evam bambhalogassa uvarim, savvehim devo pakareti. pucchiyavvo ya bādare āukāe, bādare agaạikāe, bādare vanassaikāe. annam tam ceva. Is there, O Lord! the lustre of the moon or the lustre of the sun? Gautama! no, that is not possible. In the same way, it should be spoken about Sanatkumāra and Mahendra Kalpas, excepting that only the deva does. Similarly, in the Brahmaloka. In the same way, in all the upper heavens deva does. Query is to be made about the gross water-bodied (beings), the gross fire-bodied (beings), the gross vegetation-bodied (beings). All these are prohibited. The rest is to be described as before.
Samgahanī gāhā
tamukāe kappapanae, agani pudhavi ya aga ni pudhavīsu | āü teū vanassai,
kappuvarimakanharāīsu ll Summary Verse
In the mass of darkness and the first five heavens (namely, Saudharma, iśāna, Sanatkumāra, Māhendra and Brahma); the Sütras concerning gross fire-bodied (beings) and gross earth-bodied (beings) are to be understood; in

Page #477

Bhagavai 6:8:137-150
-: 453:
the infernal lands (such as gem-hued etc). In the higher heavens (above the first fiveheavens), and the black streaks, the Sūtras concerning gross water-bodied (beings), gross fire-bodied (beings) and gross vegetation-bodied (beings) are to be understood.
Bhāsya 1. Sūtras 137-150
The gem-hued land is the first amongst the seven infernal lands. Its thickness is 1,80,000 yojanas.' Underneath it, there are no houses, shops, moons, suns, planets, constellations and stars; nor there is the lustre of moons and suns; nor there are gross fire-bodied (beings). The exception to this rule is that during the transit, when the aparyäpta sūksma prthvikāyika jīva, (i.e., the subtle earth-bodied soul in the state of unaccomplished bio-potential), which dies at the eastern border of the second pebble-hued infernal land, after undertaking the (māraṇāntika) samudghāta (i.e., expansion or projection of the soul-units outside the body impending death), in order to take reincarnation as aparyāpta bādara agnikāyika jīva (i.e., the gross fire-bodied soul in the state of unaccomplished bio-potential) in the samayakşetra (the region where the empirical time prevails)—the human world, has to pass through the gem-hued infernal land. Under such circumstance, it is said that there is gross fire-bodied beings underneath the gem-hued infernal land.
Like the absence of fire-bodied beings, underneath the gem-hued infernal land, there is also the absence of earth-bodied beings. But the Sūtra is reticent about this absence. Abhayadevasūri, in this connection, writes that propounding of the negation of that which is not existing at that place is not always necessary in the Sūtra."
In the Bhagavati, in connection with the Saudharma and īśāna heavens, there is explicit mention of gross earth-bodied beings with the fire-bodied beings.
In the Thānam, three causes, each of the calamities of draught and excessive rain, are mentioned. One of these causes is the wrath of a deva (god), nāga (serpentine), yakșa (treasure-keeper) or bhūta (devil).
The following table gives the description about the rain, the thunder and their doer underneath the seven infernal lands and the 12 heavens:
Rain Thunder
Doer
Underneath the Infernal Land/Heaven
Yes
Yes
Deva, asura, nāga
Gem-hued Pebble-hued Sand-hued Mud-hued Smoke-hued
Deva, asura Deva

Page #478

-: 454:
Bhagavai 6:8:137-150
Rain Thunder
Doer
Deva, asura,
Deva
Underneath the Infernal Land/Heaven Dark-pitch-dark Saudharma Īsāna Sanatkumāra Māhendra Brahma Lāntaka Sukra Sahasrāra Anata Prāṇataja Arana Acyuta Nine neck-dwelling gods Five highest heavens
The following table gives the presence/absence of gross earth bodied (beings) etc. in the 12 heavens:
Beneath Heaven
Gross Gross Gross Earth-body Water-body Fire-body
Gross Gross Air-body Vegetation-body
Saudharma Īsāna Sanatkumara Mahendra Brahma Läntaka Sukra Sahasrāra Anata Pränataja Arana Асуuta Nine neck-dwelling gods Five highest heavens
The first and second heavens are situated on dense ocean; therefore there are both water and vegetation. Air pervades them both.
The third, fourth and fifth heavens are situated on dense air. How can waterbodied (beings) and vegetation-bodied (beings) be possible underneath them? According to Vrtti, on account of the mass of darkness, gross water-bodied (beings) and gross vegetation-bodied (beings) are possible there.?

Page #479

Bhagavai 6:8:137-150
-: 455 - The sixth, seventh and eighth heavens are situated on dense ocean and dense air.
The remaining eighteen heavens-beginning from the ninth-are situated on space. There is no gross water-bodied (beings) and gross vegetation-bodied (beings) underneath them.
If the sixth, seventh and eighth heavens are situated on dense ocean and dense air, how can there be the absence of gross water-bodied (beings) and gross vegetationbodied (beings) underneath them? Abhayadevasūri and Srimajjayācharya have solved the problem by pointing out that immediately under these heavens, there is dense air and beneath it is dense ocean. So, on account of the dense air, the existence of gross water-bodied (beings) and gross vegetation-bodied (beings) have been prohibited there. In the Pravacanasāroddhāra, the situation of the heavenly vimānas have been described as follows:"The vimānas of first two heavens are situated on dense ocean.
"The vimānas of the next three heavens are situated on (dense) air, the vimānas of the next three are on (dense) air and ocean. All the higher heavens are situated on pure space.
"This is the description of the situation of the vimānas of the upper region."0
1. Jīvā. 3.5—ima nam rayanappabhā pudhavī asiuttaram joyanasayasahassam bāhallenam pannattā. 2. Bha. 34.12—apajjatāsuhumapudhavīkāie nam bhamte! sakkarappabhāe pudhavie puratthimille
carimate samohae, samohanittā je bhavie samayakhette apajjattābādarateukkäiyattāe uvavvajjittae se nam bhamte! Katisamaienam-pucchā.
goyamā! dusamaieņa vā tisamaieņa vā viggahenam uvavajjejjā. 3. Bha. Vr. 6.142-nanu yathā bädārāgnermanusyaksetra eva sadbhāvānnisedha ihocyate. Evam bādaraprthivīkāyasyāpi nişedho vācyaḥ syāt pệthivyādişveva svasthānesu tasya bhāvāditi. satyam, kintu neha yadyatra nāsti tattatra nişidhyate manusyādivat. vicitratvāt sütragaterato'sato'piha
prthivīkāyasya na nişedha uktah. 4. Bha. 6.147. 5. Thāņam 3.359,360. 6. Bha. Vp. 6.144 tathā'bvāyuvanaspatīnāmanişedho'pi sugama eva, tayorudadhipratisthitatvenābvana
spatisambhavād vāyośca sarvatra bhāvāditi. 7.(a) Bha. Vr. 6.150ihātideśato bādarābvanaspatīnām sambhavo'numīyate, sa ca tamaskāyasadbhā
vato'vaseya iti. (b) Bha. Jo. 2.108.40,41 -
trtiya turya brahma soya, ghanavāya ādhäre achai tasu tala apa kima hoya? vanaspati vali kima huvai? Il sambhava täsa janāya, tamaskāya sadbhāva thi
atideśa thaki kahivāya, vrtti vişe e nyāya chai II 8. Bha. Jo. 2.108.45-47. 9. (a) Bha. VỊ. 6.150Page #480

-: 456:
Bhagavai 6:8:151
Text
Auyabamdha-padam 6.151 kativihe nam bhamte! āuyabamdhe pannatte?
goyamā! chavvihe āuyabamdhe pannatte, tam jahā--jātināmanihattāue, gatināmanihattāue, thitināmanihattāue, ogahaņānāmanihattaue, paesanā. manihattāüe, anubhāganāmanihattāue. damdao jāva vemāniyānam. The Topic of Bondage of Life-span
How many varieties of life-span-bondage, O Lord! have been propounded? Gautama! six varieties of life-span-bondage have been propounded, viz.,(1) jāti-nāma-nişiktāyuşya-almost impervious life-span-determining karma which has been fused peculiarly with the body-making karma quâ jāti (sensebased species). (2) gati-nāma-nişiktāyușya-almost impervious life-span-determining karma which has been fused peculiarly with the body-making karma quâ gati (realm of mundane existence). (3) sthiti-nāma-nişiktāyusya--almost impervious life-span-determining karma which has been fused peculiarly with the duration of the body-making karma. (4) avagāhanā-nāma-nişiktäyusya-almost impervious life-span-determining karma which has been fused peculiarly with the body-making karma quâ avagāhanā (size of the body). (5) pradeśa-nāma-nişiktäyusya-almost impervious life-span-determining karma which has been fused peculiarly with the quantum of the body-making karma. (6) anubhāga-nāma-nişiktāyuşya—almost impervious life-span-determining karma which has been fused peculiarly with the intensity of the body-making karma. Such sixfold bondage is possible in all the 24 soul-groups from infernals to Empyrean gods.
Bhāsya 1. Sutra 151
There are eight types of karma, out of which the fifth is 'life-span-determining karma', and the sixth is the body-making karma'. The material clusters of the lifespan-determining karma are responsible for the vital energy of the living being. The life-span of the next birth is determined in the present one (with the bondge of life-span-determining karma).' Simultaneously with the binding of life-spandetermining karma, six other karmic clusters pertaining to body-making karma, which determine the different aspects of life, are bound.
(1) Jāti-nāma karma (body-making karma quâ species classified on the basis of availability of sense-organs)-The sub-type of body-making karma determines the number of senses from one to five of the species in the next birth.
(2) Gati-nāma karma (body-making karma quâ realm of mundane

Page #481

Bhagavai 6:8:151
-: 457 :existence)-The sub-type of body-making karma determines the order of mundane existence, viz., infernal, sub-human, human or celestial.
(3) Sthiti-nāma karma (body-making karma quâ duration of birth)-The duration of life is determined by the sthitināma karma.
(4) Avagāhanā-nāma karma (body-making karma quâ the type of the body-The type of the gross and protean bodies are determined by the avagāhanānāma karma.
(5) Pradeśa-nāma karma (body-making karma quâ mass or quantum)—The mass or quantum of the material clusters of life-span-determining karma is determined by the 'pradeśanāma karma'.
(6) Anubhāga-nāma karma (body-making karma quâ intensity)—The karmika clusters of the life-span-determining karma are determined by the 'anubhāga-nānakarma'.
The first moment of a new life is the first moment of the rise of the life-spandetermining karma. The rise of the body-karma pertaining to species, realms, etc. synchronise with it, which are coeval with the life-span karma, in respect of origination and cessation. It means that the rise of the body-making karma quâ jäti etc. begins with that of the life-span-determining karma and also ends with it.
Simultaneously with the bondage of body-making karma quâ realm, other sub-types of body-making karma are also bound. Their detailed description is found in the work Sataka.?
At the moment of the bondage of karma, simultaneously with the bondage of life-span-determining karma, there occurs the impervious (nidhatta) state, also called nişikta state, of the body-making karma, quâ jāti etc. So, impervious life-span fused with body-making karma quâ species based on senses has become a variety of "life-span-determining karma'. The second and the third varieties being gati-nāma-nişikta-āyusya and avagāhanā-nama-nişikta-āyusya (i.e., impervious life-span fused with body-making karma quâ realm, and impervious life-span fused with bodymaking karma quâ types of body-making karma—respectively). Karmika duration, quantum and intensity of fruition are the parts of bondage, which are related to the bondage of every kind of karma.
There is a law of sequence of karmic rise, according to which all karmic clusters do no come into rise (effect) simultaneously. Had it been so, there would occur no karmic fruition in the immediately successive moment. Under such circumstance, the bondage quâ duration (sthiti-bandha) would be futile. 'The natural law pertaining to the rise of karmic fruition' is as follows
The formation of a peculiar structure of groups of karmic clusters called nișeka takes place before the karma comes into the state of ‘rise quâ fruition' (vipākodaya). Such peculiar structure called niseka comes into rise every moment successively.* At the beginning of the karmic fruition, the amount of material clusters constituting a 'nișeka' is relatively greater than that in the subsequent period. Thus, there is a

Page #482

-: 458 :
Bhagavai 6:8:151-152
gradual decrease in the quantity of niseka. The process of niseka continues till the end of the duration of karma."
In the six varieties of life-span given above, 'species' and 'realm' are the subtypes of body-making karma. There is no mention of "avagāhanā" among the subtypes of body-making karma. Abhayadevasūri has explained avagāhanā as 'body'? (gross and protean bodies). Thus, avagāhanā-nāma karma has been recognised as śarīra-nāma-karma which is a sub-type of body-making karma. There is insertion of the expression ‘nāma' in all the six phrases-jāti-nāma-niddhatāyuska, etc.. Abhayadevasūri gives two meanings of nāma
(i) parināma—transformation of the soul and
(ii) năma-karma-body-making karma)
Although, sthiti (duration), pradeśa (quantum) and anubhāga are not mentioned anywhere as the sub-types of body-making karma, yet there is possibility of the sub-types of body-making karma other than those mentioned.
1. Panna. 6.114-123. 2. Pa. Sam. Di. Sataka, gā. 262-288. 3. The footnote of Thānam, 6.116. 4. Bha. Vr. 6.151-nisekaśca karmapudgalānām pratisamayamanubhavanārtham racaneti. 5. The Sanskrta Țikā of Pa. Sam. Di. Šataka, gā. 395, p.246
paratah paratah stokah pūrvatah pūrvato bahuḥ|
samaye samaye jñeyo yāvat sthitisamäpanam II 6. Panna. 23.38. 7. Bha. Vp. 6.151-avagāhate yasyām jīvah sā'vagāhanā-sarīram audārikādi, tasyā nāma
audārikādiśarīranāmakarmmetyavagāhanänāma avagāhanārūpo vā nāma-parināmo'vagāhanānāma.
Tena saha yannidhattamāyustadavagähanānāmanidhattäyuh. 8. Ibid, 6.151-nāmeti-nāmakarmana uttaraprakstivišeşo jīvaparināmo vā. ...... athaveha sūtre
jātināma-gatināmāvagahanānāmagrahaņājjātigatyavagāhanānām prakrtimātramuktam, sthitipradeśānubhāga-nāmagrahanāttu tāsāmevam sthityādayauktāste ca jätyādināmasambandhitvānnāmakarmarūpå eveti nāmaśabdah sarvatra karmārtho ghatata iti sthitirūpam nāma-nāmakarmma sthitināma.
Text
6.152 jīva ņam bhamte! kim jātināmanihattā? gatināmanihattā? thitināma-nihattā?
ogāhaņānāmanihattā? paesanāmanihattā? anubhāganāmanihattā? goyamā! jātināmanihattā vi jāva anubhāganāmanihattā vi. damdao jāva vemāniyānam. Are there souls, O Lord! which are (1) jāti-nāma-nişiktāḥ—which have the body-making karma quâ jāti (sense-based species) bound almost imperviously-fused peculiarly? (2) gati-nāma-nişiktāḥ—which have the body-making karma quâ gati (realm) bound almost imperviously-fused peculiarly? (3) sthiti-nāma-nișiktā)—the duration of the body-making karma bound almost imperviously-fused peculiarly? (4) avagāhanā-nāmanişiktāḥ-which have the sarīra-nāma karma, i.e., body-making karma quâ type of body (such as the gross body or the protean body) bound almost

Page #483

Bhagavai 6:8:152-154
~: 459:~
imperviously-fused peculiarly? (5) pradeśa-nama-niṣiktāḥ-the quantum of the body-making karma bound almost imperviously-fused peculiarly? (6) anubhāga-nāma-niṣiktāḥ—the intensity (of fruition) of the body-making karma bound almost imperviously-fused peculiarly?
Gautama! there are souls (1) jāti-nāma-niṣiktāḥ—which have the bodymaking karma quâ jāti (sense-based species) bound almost imperviously-fused peculiarly ...... up to also (6) anubhäga-nāma-niṣiktāḥ-the intensity (of fruition) of the body-making karma bound almost imperviously-fused peculiarly. Among all the 24 soul-groups from infernals ...... up to Empyrean gods, there are souls having six kinds of almost impervious bondage.
6.153 jīva nam bhamte! kim jātināmanihattāuyā? jāva aṇubhāganāma-nihattāuyā? goyamā! jātināmanihattāuyā vi jāva aṇubhāganāmanihattāuyā vi. damdao jāva vemāniyanam.
Are there souls, O Lord! which are: (1) jāti-nama-niddhattayuṣkāḥ (or niṣiktāyuṣkāḥ)—which have almost impervious life-span(-determining karma) which has been fused peculiarly with the body-making karma quâ jāti (sense-based species)? (2) gati-nämaniddhattāyuṣkäḥ (or niṣiktāyuṣkāḥ)—which have almost impervious life-span(-determining karma) which has been fused peculiarly with the body-making karma quâ gati (realm of mundane existence)? (3) sthiti-nāma-niddhattāyuṣkāḥ (or niṣiktāyuşkāḥ)—which have almost impervious life-span(-determining karma) which has been fused peculiarly with the duration of the body-making karma? (4) avagāhanā-nāma-niddhattāyuṣkāḥ (or niṣiktāyuṣkāḥ)-which have almost impervious life-span(-determining karma) which has been fused peculiarly with the body-making karma quâ avagāhanā (size of the body)? (5) pradeśanama-niddhattayuṣkāḥ (or niṣiktāyuṣkāḥ)-which have almost impervious life-span(-determining karma) which has been fused peculiarly with the quantum of the body-making karma? (6) anubhāga-nāma-niddhattāyuṣkāḥ (or nişiktayuṣkāḥ)-which have almost impervious life-span(-determining karma) which has been fused peculiarly with the intensity of the body-making
karma?
Gautama! there are souls which are: (1) jäti-nama-niddhattayuṣkāḥ (or niṣiktāyuṣkāḥ)—which have almost impervious life-span(-determining karma) which has been fused peculiarly with the body-making karma quâ jāti (sense-based species) ...... up to also (6) anubhāga-nāma-niddhattāyuṣkāḥ (or nişiktayuşkāḥ)-which have almost impervious life-span(-deter-mining karma) which has been fused peculiarly with the intensity of the body-making karma. All the 24 soul-groups from infernals ...... up to Empyrean gods, are souls having six kinds of almost impervious bondage.
6.154 evam ee duvalasa damdagā bhāniyavvā

Page #484

~: 460:
jīvā ņam bhamte! kim 1. jātināmanihattā? 2. jātināmanihattāuyā? jīvā ņam bhamte! kim 3. jātināmaniuttā? 4. jātināmaniutāuyā? jīvā ņam bhamte.! kim. 5. jätigoyanihattā? 6. jātigoyanihattāuyā? jīvā ņam bhamte! kim 7. jātigoyaniuttā? 8. jättigoyaniuttāuyā? jīvā ņam bhamte! kim 9. jātināmagoyanihattā? 10. jātināmagoyanihattāuyā? jīvā ņam bhamte! kim 11. jātināmagoyaniuttā? 12. jātināmagoyaniuttāuyā? jāva 72. aṇubhāganāmagoyaniuttāuyā?
goyamā! jātināmagoyaniuttāuyā vi jāva aṇubhāganāmagoyaniuttāuyā vi. damdao jāva vemāṇiyāṇam.
Bhagavai 6:8:154
In the same way, the following twelve paradigms are to be described-Are there souls, O Lord! which are
(1) jāti-nāma-niddhatāḥ (or niṣiktāḥ)—which have the body-making karma quâ jāti (sense-based species) bound almost imperviously-fused peculiarly? (2) jāti-nāma-niddhatāyuskāḥ (or niṣktāyuṣkāḥ)—which have the almost imperviously life-span-determining karma fused peculiarly with the bodymaking quâ jāti (sensed-based species)?
Are the souls, O Lord! (3) jāti-nāma-niyuktāḥ—which have the body-making karma quâ jāti bound totally imperviously (i.e., which have to experience it invarriably)? (4) jāti-nāma-niyuktāyuṣkāḥ—which have the totally imperviously life-span-determining karma which has begun to be experienced with the body-making quâ jāti?
Are the souls, O Lord! (5) jāti-gotra-niddhatāḥ (or niṣiktāḥ)—which have the status-determining karma quâ jāti bound almost imperviously-fused peculiarly? (6) jāti-gotra-niddhatāyuskāḥ (or niṣktāyuṣkāḥ)—which have the almost imperviously life-span-determining karma fused peculiarly with status-determinig karma quâ jāti?
Are the souls, O Lord! (7) jāti-gotra-niyuktāḥ-which have the statusdetermining karma quâ jāti bound totally imperviously? (8) jāti-gotraniṣiktāyuṣkāḥ-which have the totally imperviously life-span-determining karma which has begun to be experienced with the status-determinig karma quâ jāti?
Are the souls, O Lord! (9) jāti-nāma-gotra-niddhatāḥ (or niṣiktāḥ)—which have the body-making karma quâ jāti and the status-determinig karma quâ jāti bound almost imperviously-fused peculiarly? (10) jāti-nāma-gotraniddhatayuskāḥ (or niṣktāyuṣkāḥ)--which have the almost impervious lifespan-determining karma fused peculiarly with the body-making karma quâ jāti and the status-determinig karma quâ jāti?
Are the souls, O Lord! (11) jāti-nāma-gotra-niyuktāḥ—which have the bodymaking karma quâ jāti and the status-determinig karma quâ jāti bound totally imperviously? (12) jāti-nāma-gotra-niyuktāyuṣkāḥ—which have the totally imperviously life-span-determining karma which has begun to be experienced with the body-making karma quâ jāti and the status-determinig karma quâ

Page #485

Bhagavai 6:8:152-154
- 461 :jäti? ...... up to 72 anubhāga-nāma-gotra-niyuktāyuşkāḥ--which have the totally impervious life-span-determining karma which has begun to be experienced with the body-making karma quâ intensity (of fruition) and the status-determinig karma quâ intensity (of fruition)? Gautama! there are souls which are (from (1) up to) (12) jāti-nāma-gotraniyuktāyuşkāḥ—which have the totally imperviously life-span-determining karma which has begun to be experienced with the body-making karma quâ jāti and the status-determinig karma quâ jāti? ....... up to (72) anubhāga-nāmagotra-niyuktāyuşkāḥ—which have the totally impervious life-spandetermining karma which has begun to be experienced with the body-making karma quâ intensity (of fruition) and the status-determinig karma quâ intensity (of fruition). In all the (24) soul-groups from infernals ...... up to the Empyrean gods, all (the 72) paradigms are available to all the souls.
Bhāsya 1. Sūtras 152-154
There are eight karmika karaṇas (operations) viz., (1) bondage (bandha) (2) transference (samkramana) (3) augmentation (udvartanā) (4) diminution (apavartanā) (5) premature realization (udīranā) (6) subsidence (suppression) (upaśamanā) (7) almost imperviousness (niddhatti) (8) total imperviousness (nikācanā).
The seventh operation here is--almost imperviousness. It meansimperviousness to all operations other than augmentation and diminution in duration and intensity of karmic clusters.
The souls which are subject to the operation of niddhati (almost imperviousness) or nişecana (peculiarly fused) with the karmika sub-types of body-making karma viz., jāti (sense-based species), gati (realm) etc. are called the "jāti-nāma-niddhata' (i.e., binders of almost imperviously bound body-making karma quâ jāti (sense-based sepcies), 'gati-nāma-niddhata' (i.e., binders of almost imperviously bound body-making karma quâ gati (realm) etc..
'Niyukta-Abhayadevasūri has identified niyukta with nikācita'. This is the state of most firmly bound (i.e., totally impervious) karma. Jāti, gati, avagāhanā [here, which stands for the type of body-audārika (gross) or vaikriya (protean)], nāma (body), gotra (status) and āyuşya (life-span) including sthiti (duration), pradeśa (quantum) and anubhāga (intensity of fruition) of these karma--these are the principal facets of birth-and-death. So, on the basis of them, 72 combinations to describe the soul as almost impervious or totally impervious binder of karma can be formed.
1. Karmapraksti. p.48, sloka 2
bamdhanasamnkamaņuvvattaņā ya avavattaņā udīranaya |

Page #486

- 462 :
Bhagavai 6:8:155-158
uvasāmanā nihattī nikāyanā catti karanaim Il 2. Bha. Vr. 6.154—niyuktam-nitarām yuktam-sambaddham nikācitam vedane vā niyuktam yaiste
jātināmaniyuktā). 3. The footnote of Amgasuttāņi, part 2 (Bhagavai), p. 263, sü. 6.154.
Text
Lavaņādisamudda-padam 6.155 lavane nam bhamte! samudde kim ussiodae? patthadodae? khubhiya-jale?
akhubhiyajale? goyamā! lavane nam samudde ussiodae, no patthadodae, khubhiyajale, no
akhubhiyajale? The Topic of Oceans named Lavaņa etc.
Is' the Lavana Ocean, O Lord! with high water-level? With even water-level? With agitated water-level (subjected to ebb-tide and flow-tide)? With un-agitated water-level (without tides)? Gautama! the Lavaņa Ocean is with high water-level, not with even water
level, agitated water-level, not with un-agitated water-level. 6.156 jahā ņam bhamte! lavaṇasamudde ussiodae, no patthadodae; khubhiyajale,
no akhubhiyajale; tahā nam bāhiragā samuddā kim ussiodagä? patthadodagā? khubhiyajalā? akhubhiyajalā? goyamā! bāhiragā samuddā no ussiodagā, patthadodagā; no khubhiyajalā, akhubhiyajalā punnā punnappamāṇā volavattamāņā vosattamāņā samabhāraghadattāe citthamti. Just as, O Lord! the Lavaņa Ocean is with high water-level, not with even water-level, agitated water-level, not with un-agitated water-level, so also are the external oceans (i.e. outside the region habitated by humans), with high water-level? Or with even water-level? Or with agitated water-level? Or with un-agitated water-level? Gautama! the external oceans are not with high water-level, but with even water-level, not with agitated water-level, but with un-agitated water-level. They are full, full to the brim, overflowing, over-swelling, and evenly full of
water. 6.157 atthi nam bhamte! lavanasamudde bahave orālā balāhayā samseyamti?
sammucchamti? vāsam vāsamti? hamtā atthi. Are there, O Lord! in the Lavana Ocean, many heavy clouds that get moistened, that get mingled together and that shower rain?
Yes, there are. 6.158 jahā nam bhamte! lavanasamudde bahave orālā balāhayā samseyamti,

Page #487

Bhagavai 6:8:158-160
~: 463:~
sammucchamti, vāsam vāsamti, taha nam bähiragesu vi samuddesu bahave orāla balāhayā samseyamti? sammucchamti? väsam väsamti? no inatthe samatthe.
Just as, O Lord! there are many heavy clouds that get moistened, that get mingled and that shower rain in the Lavana Ocean, so also are there many heavy clouds that get moistened, that get mingled together and shower rain in the external oceans?
Gautama! this is not possible.
6.159 se kenatthenam bhamte! evam vuccai-bähiragā ṇam samudda punna java samabharaghaḍättäe citthamti?
goyamā! bahiragesu nam samuddesu bahave udagajoṇiyā jīvā ya poggalā ya udagattäe vakkamamti, viukkamamti, cayamti, avavajjamti. se teṇattheṇam goyama! evam vuccai-bahirayā ņam samuddā punṇā punṇuppamāṇā volaṭṭamāṇā vosaṭṭamāṇā samabharaghaḍattae citthamti, samṭhāṇao egavihivihānā, vittharao aṇegavihivihāṇā, duguṇāduguṇāppamāṇā jāva assim tiriyaloe asamkhejja diva-samudda sayambhūramaṇapajjaväsäṇā paṇṇattä
samaṇāuso!
For what reason has it been said, O Lord! that the external oceans are not full...... (6.157) up to evenly full of water?
Gautama! in the external oceans, many souls that have water as their birthplace and many material clusters get reincarnated and depart away, die and take birth in the form of water.
Gautama! it is for this reason that it has been said that the external oceans are full, full to the brim, overflowing, over-swelling, and evenly full of water. The structural configuration of those oceans is of the same shape (i.e., ringshaped), but their extension is of diverse dimensions, the width of each ring ocean being progressively double than the preceding ring (of continent) (i.e. in geometric progression) ...... up to (Jīvā. 3/259) in this horizontal world, there are said to be innumerable continents and oceans terminating in the Svayambhūramaņa Ocean, O Long-lived Ascetic!
6.160 diva-samudda nam bhamte! kevatiya namadhejjehim pannatta?
goyamā! jāvatiyā loe subhā nāmā, subhā rāvā, subhā gaṛdhā, subhā rasā, subhā phāsā, evatiyā ṇam diva-samudda nämadhejjehim paņṇattā. evam neyavvä subhä nāmā uddhäro, pariņāmo, savvajiväṇam (uppão?).
How many of these continents and oceans, O Lord! are propounded through nomenclature?
Gautama! as many as there are in this world, auspicious names, auspicious colours (and forms), auspicious smells and auspicious touches, so are the continents and oceans propounded through nomenclature. In this way are to be understood the auspicious names, uddhāra samayas (ie., the number

Page #488

-: 464 :
Bhagavai 6:8:155-160 of samayas (indivisible units of time) of sāgaropamas (subtle 242 sukşma uddhāra transfer-ocean-measured period), which is exactly equal to the total number of continents and oceans), transformations (which constitute the continents and oceans) and all souls that have taken birth there in the past. (See Jivā. 3.972-975).
Bhāşya
1. Sūtras 155-160
According to Jain geography, in the middle region of the cosmos (horizental world), there are innumerable (continents and) oceans, the Lavana Ocean being the first and the Svayambhūramana Ocean, the last. There are flow-tides and ebb-tides (agitated water) in the Lavana Ocean; in the external oceans which are outside the region of the empirical) time (i.e., where the empirical time due to the motion of the luminous bodies like sun, moon etc. prevails), the water level always remains the same (or even), and un-agitated, there being no tides. There takes place rain in the Lavana Ocean, but the external oceans are devoid of rain. The souls that have water as their birth-place take birth and die in the water of the ocean. (Also, the pudgala (i.e., material clusters of water) get produced and destroyed).
For detailed information about the innumerable continents and oceans in the middle-region, see Jīvājīvābhigame, 3/972-975. For the word Volattamāna, etc., refer to the Bhāsya on Bha. 1/312-313.
Text 6.161 sevam bhamte! sevam bhamte! tti.
That is so, O Lord! That is so, O Lord!
--000—

Page #489

Navamo Uddeso
Section-9
Text
Kammappagadibamdha-padam
6.162 jive nam bhamte! nāṇāvaraṇijjam kammam bamdhamāṇe kati kammappagadio bamdhati?
goyama! sattavihabamdhae vā, atthavihabamdhae va, chavvihabamdhae vä. bamdhuddeso paṇnavaṇãe neyavvo.
The Topic of Bondage of Types of Karma
How many types of karma does a soul, O Lord! bind, while binding the knowledge-covering karma?
Gautama! it binds seven types or eight types or six types. The section on bondage of karma from the Pannavana (pada 24) is to be understood here.
Bhasya
1. Sūtra 162
There are eight principal types of karma, which are bound simultaneously or independently, according to circumstances, which have been explained in the 24th pada of the Pannavaṇā. In the present Satra, it has been mentioned very briefly. The life-span-determining karma is bound only once in the whole life. At other times, the soul binding the knowledge-covering karma binds the rest of seven types of karma, which implies that at the moment of binding the life-span-determining karma the soul binds all the eight types of karma. At the 10th state of spiritual development, [when the soul is possessed of only subtle passion (in the form of greed)] there is no binding of life-span-determining karma and deluding karma," implying that there only six types of karma are bound.
It should be noted here that while binding the feeling-producing karma, the soul may bind 7, 8, 6 or only one, viz., the feeling-producing karma.2
1. Bha. Vr. 6.162'sattavihabamdhae" ayurabandhakale, "atthavihabamdhae' tti ayurbandhakäle, 'chavvihabadhae' tti sükṣmasamparāyāvasthāyām mohayuşorabandhakatvät. 2. Pannavana. 24.10.

Text
Mahiddhiyadeva-vikuvvaṇā-padam
6,163 deve nam bhamte! mahiddhie jäva mahāṇubhäge bähirae poggale apariyäittä pabha egavannam egaruvam viuvvittae?
goyama! no inatthe samatthe.

Page #490

-: 466 :
Bhagavai 6:9:163-166 The Topic of Exercise of Protean Power by Gods (Devas) of Great Fortune Is a god who is endowed with great fortune ...... (see 3.47) up to great power, O Lord! capable of creating a protean body of one particular colour and one particular form, through exercising his protean power without appropriating the external material clusters? Gautama! this is not possible. 6.164 deve nam bhamte! bāhirae poggale pariyäittā pabhū egavannam egarūvam
viuvvittae? hamtā pabhū.. Is the god, O Lord! capable of creating a material body of one particular colour and one particular form, exercising his protean power, by appropriating the external material clusters?
Yes, he is capable. 6.165 se nam bhamte.! kim ihagae poggale pariyāittā viuvvati? tatthague poggale
pariyāittă viuvvati? annagatthagae poggale pariyāittā viuvvati? goyamā! no ihagae poggale pariyāittā viuvvati, tatthagae poggale pariyāittā viuvvati, no annagatthagae poggale pariyāittä viuvvati. evam eenam gamenam jāva l. egavannam, egarūvam 2. egavannam anegarūvam 3. anegavannam egarūvam 4. anegavannam anegarūvam--caubhamgo. Does, he, O Lord! creates the protean body through exercising his protean power by appropriating the external material clusters pervading this world i.e., the region where the propounder is present (human world), or pervading that world i.e., the region where the god is present (world of gods) or of any place other than these two? Gautama! he exercises his protean power not by appropriating the material clusters of this world, he exercises his protean power by appropriating the material clusters of that world, and he exercises his protean power not by appropriating the material clusters of any other place. The same paradigm is applicable to the four alternatives, viz., (i) one colour, one form (ii) one colour, many forms (iii) many colours, one form (iv) many
colours, many forms. 6.166 deve nam bhamte! mahiddhie jāva mahānubhāge bähirae poggale apariyāittā
pabhū kālagam poggalam nilagapoggalattāe parināmettae? nilagam poggalam vā kālagapoggalattāe pariņāmettae? goyamā! no inatthe samatthe. pariyāittā pabhū. Is a god who is endowed with capability of transforming a black colour into a blue colour, or vice versa, without appropriating the external material clusters? Gautama! this is not possible. However, he is able to do so by appropriating the external material clusters.

Page #491

Bhagavat 6:9:163-167
~: 467:~
6.167 se nam bhamte! kim ihagae poggale pariyäittä pariṇāmeti? tatthagae poggale
pariyäittä pariṇāmeti? annatthagae poggale pariyäittä pariṇāmeti?
goyama! no ihagae poggale pariyäittä pariṇāmeti, tatthagae poggale pariyäittä pariņāmeti, no anṇatthagae poggale pariyäittä parinämeti.
evam kalagapoggalam lohiyapoggalattãe, evam kālaenam jäva sukkilam, evam nīlaeņam jāva sukkilam, evam lohieņam jāva sukkilam, evam häliddae-nam jāva sukkilam, evam eyde parivädie gamdha-rasa-phāsā.
Does he, O Lord! transform (it), by appropriating the external material clusters of this world, i.e., the region where the propounder is present (human world), or transform it by appropriating the external clusters of that world i.e., the region where the god is present (world of gods) or transform it by appropriating the material clusters of any other place than these two? He transforms it not by appropriating the external material clusters of this world; he transforms it by appropriating the external material clusters of that world; he does not do so, by appropriating the material clusters of any other place.
In the same way, he transforms the black material clusters into red material clusters. In the same way, he transforms the black material clusters into other colours...... up to the white. In the same way, he transforms each of the other four colours into the other four colours ...... up to white. In the same way, the same pattern should be applied to the varieties of smell, taste and touch.
Bhāṣya
1. Sūtras 163-167
In the present dialogue, the power of protean creation and the governing principles are described. The body of the gods is protean by birth. They can, by their protean body, create diverse forms, but not without appropriating the external material clusters belonging to protean class. See Bhasya on Bha. 3.186-192.
There are three alternatives about the external material clusters (that may be appropriated)
1. ihagata-external material (protean) clusters that are situated in this world, i.c., the region where the propounder is present (human world).
2. tatragata external material (protean) clusters that are situated in that world i.e., the region where the god is present (world of gods).
3. anyatragata-external material (protean) clusters that are situated in the place other than mentioned in the first two above.
The god who exercises the protean power create protean bodies of diverse forms only by appropriating protean material clusters that belong to the second alternative-tatragata.
The diverse forms created by the protean power can be classified in four ways—

Page #492

- 468 :
Bhagavai 6:9:163-167
1. A particular colour and a particular form 2. A particular colour and diverse forms 3. Diverse colours and a particular form
4. Diverse colours and diverse forms
Transformation in matter can take place spontaneously by nature or can be brought about by extraneous force, i.e., an endeavour of a soul, endowed with such capacity. (Cf. psychokeinesis in parapsychology). A black colour may get transformed into a blue colour spontaneously without extraneous cause. And similarly blue can get transformed ..... up to red. In the occult technique of solar science, there is the mention of the modus operandi of transforming colour, odour and form. The present Sūtra seems to give hint to its basic principle.
In the following table, are given the various permutations of interchange of basic colours, odours, tastes and touchBlack-blue
Blueblack Black+red
Red-black Black yellow
Yellow-black Black-white
White-black Blue+red
Red+blue Blue--yellow
Yellow+blue Blue-white
White-blue Redyellow
Yellow->red Red-white
White-red Yellow-white
White-yellow Unpleasant pleasant
Pleasant unpleasant Acidicbitter
Bitter-acidic Acidic astringent
Astringent- acidic Acidic--sour
Sour-acidic Acidic-+sweet
Sweet-acidic Bitter astringent
Astringent>bitter Bitter-sour
Sour+bitter Bittersweet
Sweet bitter Astringent sour
Sour_astringent Astringent-sweet
Sweet->astringent Sour-sweet
Sweetsour Hard+soft
Soft->hard Heavy-light
Light->heavy Coldhot
Hot cold Snigdha (lit. viscous; but may
Rukșa-Snigdha be positive electricity)+ruksa (lit. rough, but may be negative electricity)

Page #493

Bhagaval 6:9:163-169
Semantics
ihagata-lit. it means, "situated here." According to the Vṛtti, it means situated near the prajñāpaka i.e. the propounder. But Srimaj Jayācārya has explained it as "situated in this world of humans."
tatragata-lit. it means, "situated there". It would mean-'situated near the region where the god undertaking protean phenomena stands'. It means that world (the world of gods). Situated in the world of gods, who are exercising the protean power. anyatragata situated in the place other than the above two.
Text
Avisuddhalesädi devāņam jāṇāṇā-pāsaṇā-padam
6.168 1. avisuddhalese nam bhamte! deve asamohaeṇam appäṇeṇam avisuddhalesam devam, devim, annavaram jāṇai pāsai?
no inatthe samatthe.
~: 469:~
evam 2. avisuddhalese deve asamohaeṇam appāṇeņam visuddhalesam devam 3. avisuddhalese deve samohaenam appänenam avisuddhalesam devam 4. avisuddhalese deve samohaeṇanam appäneṇam visuddhalesam devam. 5. avisuddhalese deve samohayasamohaeṇam appāṇeṇam avisuddhalesam devam 6. avisuddhalese deve samohayasamohaeṇam appäneṇam visuddhalesam devam 7. visuddhalese deve asamohaeṇam appäneṇam avisuddhalesam devam 8. visuddhalese deve asamohaenam appāṇeṇam visuddhalesam devam
The Topic of Knowing and Intuiting by Gods (Devas) who are Avisuddhalesyās
1. Does,' O Lord! a god who is aviśuddhalesya and whose soul is asamavahata know and see (another) god, goddess or either of them, who is aviśuddhalesya? "This is not possible".
In the same way-2. A god who is aviśuddhalesya and whose soul is asamavahata does not know and see (another) god who is visuddhalesya. 3. A god who is aviśuddhalesya and whose soul is samavahata does not know and see another god who is aviśuddhaleśya. 4. A god who is aviśuddhalesya and whose soul is samavahata does not know and see (another) god who is visuddhalesya. 5. A god who is aviśuddhaleśya and whose soul is samavahata-cum-asamavahata does not know and see another god who is aviśuddhalesya. 6. A god who is aviśuddhalesya and whose soul is samavahata-cum-asamavahata does not know and see another god who is viśuddhalesya. 7. A god who is viśuddhalesya and whose soul is asamavahata does not know and see (another) god who is aviśuddhalesya. 8. A god who is viśuddhalesya and whose soul is asamavahata does not know and see (another) god who is viśuddhalesya. 6.1699. visuddhalese nam bhamte! deve samohaeṇam appäneṇam avisuddhalesam devam jāņai pasai?

Page #494

- 470:
Bhagavai 6:9:168-169
hamtā jāņai pāsai. evam-10. visuddhalese deve samohaeņam appāņeņam visuddhalesam devam 11. visuddhalese deve samohayāsamohaenam uppānenam avisuddhalesam devam 12. visuddhalese deve samohayāsamohaeņam appāņenam visuddhalesam devam. 9. Does, O Lord! a god who is visuddhalesya and whose soul is samavahata know and sees another god who is avisuddhalesya? Yes, he knows and sees. In the same way—10. A god who is visuddhalesya and whose soul is samavahata knows and sees (another) god who is visuddhaleśya. 11. A god who is visuddhaleśya and whose soul is samavahata-cum-asamavahata knows and sees another god who is avisuddhalesya. 12. A god who is việuddhalesya and whose soul is samavahata-cum-asamavahata knows and sees another god who is visuddhalesya.
Bhāsya 1. Sūtras 168,169
Abhavayadevasüri in the Vrtti explains avisuddhalessa (skt. avisuddhalesyah) as 'a clairvoyant with deluded world-view'.' Malayagiri, however, explains it as 'one endowed with black leśyā (psychic colour), etc., (which are inauspicious)'. According to Thānam, the three impure leśyās are- black, blue and grey. Thus, the Thānam corroborates the opinion of Malayagiri.
Abhayadevasūri, in this context, explains samavahata as attentive, asamavahata as unattentive and samavahata-asamavahata as partially attentive, partially unattentive. In the present āgama, we get the reading-veuvviya samuggahaenam samohayam (with expanded soul-units through the exercise of protean expansion), which is explained, in the Vrtti as 'one who has created the protean body'. According to Malayagiri, samavahata means one engaged in the samudghāta (expansion of soul-units) due to experiencing pain, etc., 'asamavahata' as--'free from such samudghāta' and samavahata-asamavahata as-'one who has started the process of samudghāta due to experiencing pain etc. but yet has not completed the process'-i.e. he is the partial expander.
In the Thānam, both the reading ‘samavahata' and 'vikuvvita' are mentioned together, in connection with āhohi (skt. adhovadhi)-clairvoyance confined to a limited region. In the Sthānanga Vrtti, Abhayadevasūri explains samavahata as 'a person who has engaged himself in the protean or any other form of samudghāta (expansion of soul-units)' and asamavahata as 'one, free from the act of expanding soul-units'. He has related the expression samavahata-asamavahata to the exposition of above two terms—The clairvoyant who has capacity to know limited region, sometimes engages himself in expanding the soul-units and sometime does not, in order to know the object. This exposition of samavahata-asamavahata is different from that given by Malayagiri. The Thānam, however, does not mention the person endowed with suddha leśyā and aśuddha leśyā. There, the soul possessed of limited

Page #495

Bhagavai 6:9:168-169
- 471 :clairvoyance is mentioned in connection with the expression samavahata and asamavahata. In the present context of Bhagavatī, the exposition of Malayagiri is more appropriate.
In the Thānam, the topic of viuvvia is given immediately after the topic of samavahata. According to the Vrtti, this means 'one who has created the protean body by means of the vaikriya samudghāta (protean expansion of soul-units)'. 11
In the present Āgama, in connection with knowledge and intuition, there are a total of 12 alternatives--six pertaining to the god who is avisuddhaleśya and six to one who is viśuddhaleśya. In the Jivā. also, 12 alternatives are available. According to the present Āgama, the souls in 8 alternatives do not know/see; according to Jiva., however, the clairvoyance in the last 6 alternatives does know/see. See the tableBh
agavai S.N. Subject--the The state of the subject Object-the knows/sees god who is
god who is avisuddhalesya asamavahata
avisuddhaleśya
visuddhaleśya samavahata
avisuddhalesya
visuddhalesya sumavahata-asamavahata avisuddhalesya
visuddhalesya visuddhalesya asamavahata
avisuddhalesya
visuddhalesya samavahata
avisuddhalesya
visuddhaleya samavahata-asamavahata avisuddhalesya
viśuddhalesya
Jīvājīvābhigame
S.N.
The state of the subject
knows/sees
Subject-the
god who is avisuddhalesya
Object-the god who is
asamavahata
samavahata
samavahata-asamavahata
avisuddhaleśya visuddhaleśya avisuddhalesya visuddhaleśya avisuddhalesya visuddhalesya avisuddhalesya visuddhalesya avisuddhalesya
visuddhalesya
asumavahata
samavahata

Page #496

~: 472:~
S.N.
10
11
12
Subject-the god who is
viśuddhalesya
The state of the subject
samavahata
samavahata-asamavahata
Bhagavar 6:9:168-169
Object-the god who is

visuddhaletya
aviSuddhalesya
visuddhalesya
samavahatāsamavaha-teneti.
11. Ibid., Vr. pa. 57-'viuvvie nam' tti kṛtavaikriyasarirena.
12. Bha. 6.168, 169.
knows/sees
According to Abhayadevasüri, the clairvoyant in the first six alternatives (no. 1 to 6) is possessed of deluded world-view; so, he does not know. In the next two 2 alternatives (no. 7, 8), pertaining to the person who is viśuddhalesya, the clairvoyant, although possessed of enlightened world-view, is unattentive, so he does not know.14 According to Malayagiri, however, the clairvoyant (god) being vissuddhalesya, knows and sees, through his genuine knowledge and intuition. No obstruction in knowing/seeing is created by expansion of soul-units.s
The negation of knowing and seeing in two alternatives (no. 7 and 8) pertaining to the god who is visuddhalesya in the present Agama, and affirmation of knowing and seeing in the Jivajivabhigama signify diverse readings in the two synods on Agama texts.
yes
Why does the god who is viśuddhalesya, in the first two alternatives (no. 7 and 8) does not know and see, whereas in the remaining four alternatives (no. 9 to 12) he does know and see is an enigma that needs investigation. Perhaps, in order to resolve it, Abhayadevasüri explains asamavahata as 'unattentive'.
55
1. Bha. Vr. 6.168-avišuddhalesyo vibhamgajñāno devaḥ.
2. Jīvā. Vṛ. pa. 142-avisuddhalesyaḥ kṛṣṇādilesyaḥ,
3. Thanam, 3.517.
4. (a) Bha. Vr. 6.168-asamohaenam appäneṇam' ti anupayuktenätmană.
(b) Ibid., 6.169-samyagdṛstitvädupayuktatvänupayuktatväcca jänāti upayogǎnupayogapakṣe upayogamśasya samyagjñānahetutväditi.
5. Bha. 3.154-156.
6. Bha. Vr. 3.154
viuvviyasamugghãäeṇam samohayam' tti vihitottaravaikriyasariramityarthaḥ.
7. Jīvā. Vṛ. pa. 142-asamavahataḥ vedanadisamudghātarahitaḥ, samavahataḥ vedanādisamudghāte gataḥ.
8. Ibid., Vr. pa. 142-samavahatasamavahato nāma vedanadi samudghatakriyāvisto na tu paripürṇasama vahato näpyasamavahatah sarvatha.
9. Thäṇam, 2.193-200.
10. Stha. Vr. pa. 57-samavahalena" vaikriyasamudghatagatenātmanā svabhāvena, samudghätäntaragatena vä, asamavahatena tvanyatheti, etadeva vyäkhyāti-āhohi" tyādi yatprakāro'vadherasyeti yathāvidhiḥ, adidirghatvam präkṛtatvät paramävadherva'dhovarttyavadhiryasya so'dho'vadhirātmā-niyatakṣetraviṣayāvadhijñānī sa kadācit samavahatena kadācidanyatheti

13. Jīvā. 3.198-209.
14. Bha. Vr. 6.168-etairastabhirvikalpairna jānāti, tatra sadbhirmithyadṛstitvät dvabhyam tvanupayuktat-vaditi.

Page #497

Bhagavai 6:9:168-170
- 473 :
15. Jīvā Vr. pa. 142—visuddhaleśyā katayā yathā'vasthitajñānadarśanabhāvāt āha ca mülatīkākārah"sobhanasya śobhanam vā vastu yathāvadviśuddhalessyo jānāti” ti, samudghāto'pi ca tasyāpratibandha-ka eva, na ca tasya samudghāto'tyantaśobhano bhavati, uktam ca mülatīkāyām-"samudghāto'pi tasyāpratibandhaka eve" tyādīti.
Text
6.170 sevam bhamte! sevam bhamte! tti.
That is so, O Lord! That is so, O Lord!
-000

Page #498

Dasamo Uddeso
Section-10
Text
Suha-duha-uvadamsaṇa-padam
6.171 anṇautthiya ṇam bhamte! evamāikkhamti jāva parūvemti―jāvatiyā rāyagihe nayare jīvā, evaiyāṇam jīvāṇam no cakkiyā kei suham vā duham vā jāva kolaṭṭhigamayamavi, nipphāvamāyamavi, kalamāyamavi, māsamāyamavi, muggamāyamavi jūyāmāyamavi, likkhāmayamavi abhinivaṭṭettä uvadamsettae. The Topic of making One directly experience Pleasure and Pain of Others
The heretics,' O Lord! say thus ...... up to propound thus-nobody can make tangible the pleasure or pain of all the inhabitants of the city of Rajagṛha, giving it a subtle shape of just a stone of a berry, a grain of motha, a round gram, a black gram, a green gram, a louse, and an egg of a louse.
6.172 se kahameyam bhamte! evam?
goyamā! jam nam te annautthiya evamāikkhamti jāva miccham te evamāhamsu, aham puna goyamā! evamāikkhāmi jāva paruvemi-savvaloe vi ya nam savvajīvāṇam no cakkiyā kei suham vā duham vā kolaṭṭhigamāyamavi, nipphāvamāyamavi, kalamāyamavi, māsamāyamavi, muggamāyamavi, jāyāmāyamavi, likkhāmāyamavi abhinivaiṭṭettä uvadamsettae.

How, O Lord! is it so?
Gautama! whatever the heretics say thus ...... up to propound thus was prevarication; I, however, O Gautama! say thus ...... up to propound thus-nobody can make tangible the pleasure or pain of even all the souls of the entire cosmos, giving it a subtle shape of just a stone of a berry, a grain of motha, a round gram, a black gram, a green gram, a louse, and an egg of a louse.
6.173 se kenatthenam?
goyamā! ayannam jambuddīve dīve jāva visesähie parikkhevenam pannatte. deve nam mahiḍdhie jāva mahāṇubhāge egam maham savilevaṇam gamdhasamuggagam gahāya tam avaddāleti, avaddālettā jāva iņāmeva kaṭṭu kevalakappam jambuddīvam dīvam tihim accharānivāehim tisattakhutto aṇupariyattittā ņam havamāgacchejjā. se nūņam goyamā! se kevalakappe jambuddīve dīve tehim ghanapoggalehim phude?
hamtā phude.
cakkiyā ņam goyamā! kei tesim ghāṇapoggalāṇam kolaṭṭhimāyamavi, nipphāvamāyamavi, kalamāyamavi, māsamāyamavi, muggamāyamavi, jūyāmāyamavi, likkhāmāyamavi abhinivaṭṭettä uvadamsettae?

Page #499

Bhagavai 6:10:171-173
-: 475
no tinatthe samatthe, se teṇattheṇam goyama! evam vuccai-no cakkiyä kei suham vå jäva uvadamsettae.
For what reason is it so?
Gautama! this continent of Jambudvipa which is situated at the centre of all the continents and oceans is said to be 100000 yojanas in diameter and 316227 yojanas and 3 kosas and 128 dhanusas and a little more than 13, angulas in perimeter.
Now a god of great fortune...... up to great power, taking a perfume casket, full of cosmetic (powder), opens it and having opened (spreads the powder all over), while circumambulating 21 times the entire continent of Jambudvipa and returning back in as short a time as is taken by three times. snapping the thumb against the finger, pointing in a cursory way to the continent of Jambudvipa. Now, O Gautama! as a result; is not the entire continent of Jambudvipa touched by those fragrant particles? "Yes, they are touched."
Gautama! can anybody make tangible even those fragrant particles by enlarging them to the size of the stone of the berry, a grain of motha, a round gram, a black gram, a green gram, a louse and an egg of a louse? "Not, it is not possible (O Lord!)."
"It is for this reason, Gautama! that it has been said that nobody can make tangible the pleasure or pain ...... up to egg of a louse. (Same as in 6.172)."
Bhāṣya
1. Sutras 171-173
Pleasure and pain are the sensations, which can not be made tangible like the material clusters, by changing their size to any dimension whatsoever.
In Rajagṛha, some heretical philosophers were propounding the doctrine that the pleasure and pain of all the inhabitants of Rajagṛha could not be made tangible like the stone of a berry etc.. These heretics were probably materialists and their doctrine probably implied that the sensations of a larger number of souls could be made as tangible as the material objects like the stone of a berry etc., which were of smaller size but still were tangible.
In reply to Gautama's query about this heretical doctrine, Lord Mahāvīra said "It is not the question of all inhabitants of Rajagrha alone; but even the pleasure and pain of all the living beings in the entire cosmos are not capable of being made tangible by reducing them to the smallest possible entity. The reason is that sensations are possible only in souls, which are absolutely different from material entity. The material entity (even very small size) can be made tangible to some extent, but knowledge, sensation and experience being the characteristics of non-corporeal soul can not be made objectively tangible by any means whatsoever.
The physiological manifestations of the sensations of pleasure and pain could be objectively measured through psychological phenomena, perception, inference

Page #500

-: 476:
Bhagavai 6:10:171-176
and even micro-photography (or high-frequency photography like Kirliean effect), but they (sensations) cannot be displayed in the form of any material entity.
This doctrine of intangibility has been illustrated by the defusion of the fragrant particles. Even the spread of the fragrant particles all over the continent of Jambūdvīpa which has the diameter of 1 lakh yojana and the circumference of more than 3 lakh yojanas by a god, travelling with super-luminal speed to traverse more than 6300000 yojanas in a second which is higher than the velocity of light (which is about 300000 kilometers per second) cannot be made tangible, so also, the sensations of pleasure and pain cannot be objectively displayed. (1 yojana is, in no case, less that 12.8 kms). Semantics kolasthiga (kolatthiga)---kola + asthiga = the stone of a berry.
According to Apte, kolam is a kind of berry and kolā is badari (jujube). Vrtti has explained it as kuvalasthika. For the meanings of nipphava, masa, etc., see Bhāsya on Bha. 6.126-131. accharanivaehim-snapping the thumb against a finger.
1. Apte--kolam-A kind of berry.
Kola--badarī. 2. Bha. Vr. 6.171-tatra kuvalāsthika--badarakulakam. 3. Jivā. Vr. pa. 109–apsaro nipäto näma capputikä.
Text
Jīva-ceyaņā-padam 6.174 jīve nam bhamte! jīve? jīve jīve?
goyamā! jīve tāva niyamā jīve, jīve vi niyamā jīve. The Topic of Soul and Consciousness
Is' jīva (i.e., a soul), O Lord! jīva (i.e., consciousness)? Is consciousness, O Lord! a soul? Gautama! jīva (a soul) is necessarily jīva (consciousness), and jīva (consci
ousness) is necessarily jīva (a soul). 6.175 jīve nam bhamte! neraie? neraie jīve?
goyamā! neraie tāva niyamā jīve, jīve puna siya neraie, siya aneraie. Is jīva (soul), O Lord! an infernal? Is infernal, O Lord! jīva (a soul)? Gautama! an infernal is necessarily a soul. A soul, however, may be an
infernal, may not be an infernal. 6. 176 jīve nam bhamte! asurakumāre? asurakumāre jīve?
goyamā! asurakumāre tāva niyamā jīve, jīve puna siya asurakumāre, siya noasurakumāre.

Page #501

Bhagavai 6:10:174-182
~:477
Is jiva (soul), O Lord! an Asurakumāra (Mansion god)? Is an Asurakumāra, O Lord! jiva (a soul)?
Gautama! an Asurakumara is necessarily a soul. A soul, however, may be an Asurakumāra, may not be an Asurakumāra.
6.177 evam damdao bhāniyavvo jāva vemäṇiyāṇam.
In the same way all the (24) soul-groups...... up to the group of Empyrean gods are to be spoken of.
6.178 jivati bhamte! jive? jive jivati?
goyamā! jivati tāva niyamā jīve, jīve puna siya jivati, siya no jivati.
Is a living being, O Lord! jiva (a soul)? Is jiva (a soul), O Lord! a living being?
Gautama! a living being is necessarily jiva (a soul). Jīva (a soul), however, may be a living being or may not be a living being.
6.179 jivati bhamte! neraie? neraie jīvati?
goyama! neraie tava niyama jivati, jivati puna siya neraie, siya aneraie.
Is a living being, O Lord! an infernal? Is an infernal, O Lord! a living being? Gautama! an infernal is necessarily a living being. The living being, however, may be an infernal, may not be an infernal.
6.180 evam damdao neyavvo java vemāṇiyāṇam.
In the same way all the (24) soul-groups...... up to the group of Empyrean gods are to be spoken of.
6.181 bhavasiddhie nam bhante! neraie? neraie bhavasiddhie? goyama! bhavasiddhie siya neraie, siya aneraie. neraie vi ya siya bhavasiddhie, siya abhavasiddhie.
Is bhavasiddhika (a soul capable of liberation), O Lord! an infernal or an infernal, O Lord! is bhavasiddhika (a soul capable of liberation)? Gautama! bhavasiddhika (a soul capable of liberation) may be an infernal or may not be an infernal. An infernal may be bhavasiddhika (a soul capable of liberation), may not be bhavasiddhika (a soul capable of liberation).
6.182 evam damdao jāva vemäṇiyäṇam.
In the same way all the (24) soul-groups...... up to the group of Empyrean gods are to be spoken of.
Bhāṣya
1. Sutras 174-182
The soul is a substance, possessed of quality, consciousness being its characteristic quality. The substance (possessed of quality) is a substratum of quality.

Page #502

~: 478:
Bhagavai 6:10:174-183
There is universal concomitance between a substance and its quality. The soul is a substance and consciousness its quality; so they are identical, of course, not absolutely. Attribute can never be absolutely different from the substance. There are many qualities in a substance (like soul), consciousness being one of the qualities of soul-substance. Thus the independent existence of soul is established, as distinct from other substances like matter, space, etc. Consciousness is exclusively a quality of the soul, and not of any other substance. Hence, the soul-substance is distinct from other substances. Now, when we consider 'consciousness' and 'soul' from the stand-point of 'relationship between a quality and a substance', consciousness and soul can also be said to be different from one other. In the language of non-absolutism, it can be said that soul and consciousness are identical in some respect and different in some respect.
In the present dialogue, the universal concomittance of consciousness and soul has been laid down-the soul is necessarily consciousness and consciousness is also necessarily soul.
Humans, sub-humans, gods and infernals are not simultaneous modes of the soul, as they relate to different periods of time. So, their concomitance with the soul is only unilateral. So the human etc. are necessarily 'soul', but the soul is not necessarily a human, a sub-human, etc.
Secondly, the relationship between 'soul' and 'its state of living being' has been distinguished. That which 'leads a life' is necessarily a soul. The main condition of leading life is the life-span-determining karma. The non-living substances are devoid of life-span-determining karma, so they cannot be said to lead life. What is a soul may be one leading life or may be one not leading life. What is soul is said to lead life on account of his life-span-determining karma, but the soul that is devoid of life-span-determining karma is not said to lead life; the liberated soul is distinct from the souls in four realms of mundane existence-humans, sub-humans, infernals and celestials.' The liberated soul has no präna (the vital energy). thus, we see that the living human being is necessarily a living being leading life. But that which lives is not necessarily a human being; he may be an infernal or a sub-human, or a god.
1. Bha. Vr. 178-jīvati-pränän dhärayati ya saḥ jivaḥ uta yo jivaḥ sa jivati? iti prasanah, uttaram tu yo jivati sa tavanniyamajjivah ajivasyäyuḥ karmmābhävena jivanābhävät, jivastu syājjivati syanna jivati, siddhasya jīvanäbhäväditi; närakâdisu niyama jivati, samsäripaḥ sarvasya prāṇadhāraṇātmakatvāt, jivatiti punaḥ syännärakādiḥ syädanärakadirti, präṇadharanasya sarveṣām Sadbhāvāditi.
Text
Vedaṇā-padam
6.183 anṇautthiya nam bhamte! evamāikkhamti jāva paruvemti-evam khalu savve pāṇā bhāyājīvā sattā egamtadukkham vedaṇam vedemti.
The Topic of Experience (of Pain and Pleasure)

Page #503

Bhagavai 6:10:183-185
- 479:The heretics, O Lord! say thus, ..... up to propound thus--All animate beings,
living beings, souls and living substances experience pain exclusively. 6.184 se kahameyam bhamte! evam?
goyamā! jam nam te annautthiyā jāva miccham te evamāhamsu, ahain puna goyamā! evamäikkhāmi jāva parūvemi--atthegaiyā pānā bhūyā jīvā sattā egumtadukkham vedanam vedemti, āhacca sāyam. atthegaiyā pānā bhūyā jīvā sattā egamtasāyam vedanam vedemti, āhacca assāyam. atthegaiyā pānā bhūyā jīvā sattā vemāyāe vedanam vedemti-āhacca sāyamasāyam. How, O Lord! is it so? Gautama! whatever do the heretics say ..... up to propound, was prevarication; I do, however, Gautama! say thus ...... up to propound thus: There are some animate beings, living beings, souls and living substances, who experience pain exclusively, seldom (experience) pleasure; there are some animate beings, living beings, souls and living substances, who experience pleasure exclusively, seldom (experience) pain. There are some animate beings, living beings, souls and living substances who experience miscellaneous feelings-occasionally they experience pleasure and
occasionally they experience pain. 6 185 se keņatthenom?
goyamā! neraiyā egamtadukkham vedanam vedemti, āhacca sāyam. bhavanavaivānamamtara-joisa-vemāniyā egamtasāyam vedanam vedemti, āhacca assāyam. pudhavikkaiyā jāva manussā vemāyāe vedanam vedemti---āhacca sāyamasāyain. se tenatthenam. For what reason? Gautama! the infernals experience pain (almost) exclusively; only seldom (experience) pleasure: The Mansion, Forest, Luminous and Empyrean gods experience pleasure (almost) exclusively, seldom (experience) pain. The earth-bodied beings .... up to the humans experience miscellaneous feelings-occasionally pleasure, occasionally pain. For this reason (it has been said so).
Bhāsya 1. Sūtras 183-185
Among Indian philosophers, some uphold the doctrine of 'universal suffering'. For instance,.it is asserted by Patañjali, "dukkhameva sarvam vivekinah”. _ That 'every thing is suffering for a conscientious person', which presents the attitude of the Sankhya philosophy. Among the four noble truths of Buddhism, suffering is the first, according to which the whole world is burning in fire, there being no occasion for pleasure. The Sāmkhya, the Jain and the Buddhist all three belong to the Sramana tradition and are upholders of the doctrine of suffering'.

Page #504

- 480:
Bhagavai 6:10:183-186
Jainism, however, as a believer in non-absolutism, does not accept that it is only suffering that prevails in worldly life. In the present dialogue, the feeling of suffering has been considered from the standpoint of relativity (vibhajyavāda). The infernals experience pain almost exclusively, but occasionally, they experience pleasure also, for example, on the occasion of the birth of the jina. The gods, on the other hand, mostly experience pleasure, but some times pain too. The sub-humans and humans experience both pleasure and pain miscellaneously-sometimes pleasure, sometimes pain.
1. Pä. Yo. Da. 2.15. 2. Dhammapada, 146.
Text
Neraiyādīņam āhāra-padam 6.186 neraiyā nam bhamte! je poggale attamāyāe āhāremti tam kim āyasarīra
khettogādhe poggale attamāyāe āhāremti? anamtarakhettogādhe poggale attamāyāe āhāremti? parumparakhettogādhe poggale attamāyāe āhāremti? goyamā! āyasarīrakhettogādhe poggale attamāyāe āhāremti, no anamtarakhettogādhe poggale attamāyāe āhūremti, no paramparakhettogādhe poggale attamāyāe ähäremti.
jahā neraiyā tahā jāva vemāniyānam damdao. The Topic of Nourishment of Infernals etc.
Do' the infernals, O Lord! get their nourishment by appropriating the material clusters which pervade in the same space as occupied by their body, or pervade the space immediately near to their body, or pervade the space away from their body? Gautama! (the infernals) get their nourishment by appropriating the material clusters which pervade the same space as occupied by their body, and not pervading the space immediately near to their body nor pervading the space away from their body. All the (24) soul-groups ..... up to the Empyrean gods are to be described just like the infernals.
Bhāsya 1. Sūtras 186
Every worldly soul appropriates the material clusters for all its activities. The query here relates to the space where from the soul appropriates the material clusters. There are three alternative spatial areas related to the soul in this connection:
1. The space occupied by the body of the soul itself. 2. The space in immediate proximity to the space occupied by the body of
the soul.

Page #505

Bhagavai 6:10:186-188
-: 481:
3. The space away from the immediate proximity.
The law of appropriation is that the soul can appropriate only the material clusters that co-exist with it, and not from inundate proximity or away from the latter.
Text
Kevalissa nāņa-padam 6.187 kevali nam bhamte! āyānehim jānai päsai?
goyamā! ņo inatthe samatthe. The Topic of Knowledge of the Omniscient Does the unveiled lord (Omniscient), O Lord! know and perceive through the Ādānas (sense-organs). Gautama! this statement is not consistent. 6.188 se keņatthenam?
goyamā! kevali nam puratthime nam miyam pi jānai, amiyam pi jänai jāva nivvude damsane kevalissa. se tenatthenam. For what reason (O Lord!)? Gautama! it is because the unveiled lord knows both the finite and infinite in the Eastern direction ..... up to (See 5.109) uncovered is the intuition of the unveiled lord. For this reason.
Bhāsya 1. Sūtras 188
See Bhäsya on Bha. 5.108,109. Samgahaņī gāhā
jīvāna ya suham dukkham, jīve jīvati taheva bhaviyā yal egamtadukkham veyana,
attamāyāya kevali ||1|| Summary Verse
The souls' pleasure and pain. The soul and the soul that leads life, Also, the souls worthy of liberation. Exclusively painful experience. Appropriation of nutrition by the soul, and the (knowledge and intuition of) the unveiled lord - these are the topics of the tenth section.

Page #506

Bhagavai 6:10:189
-: 482 -
Text 6.189 sevam bhamte! sevam bhamte! tti.
That is so, O Lord! That is so, O Lord!
-000

Page #507

Sattamam Sayam
Seventh Sataka

Page #508

Page #509

PREFACE
Every śataka of Bhagavatī is a treasure of cyclopaedic knowledge of diverse fields of learnings including metaphysics, folk-sciences, ethics, science of karma, non-absolutism and the like. As a matter of fact, it is not at all a treatise on a specific subject, but is written in the style of 'catechism', with queries on various topics made miscelleneously.
In the present Sataka also, we find some important discussions, a few of which are as follows:
Motion of soul - Body is the means of motion of soul. A liberated soul soars up to the abode of liberated souls. The question is: How does an unembodied soul moves? What is the propelling force behind it? This, really, is a very significant problem in the field of philosophy. We get its solution in the present Sataka, which is endorsed by the Tattvārthādhigama Sūtra. In the present Sataka, we get six causes of the motion of a liberated soul, which are substantiated with some illustrations, In Tattvārthādhigama Sūtra, four causes of the motion of an unembodied soul are given and four illustrations are given to make them clear.2 As Jain philosophy believes the soul to have the same size as body, it is imperative for it to deliberate over the problem of soul's motion after liberation. Nyāya-Vaiseșika schools of philosophy hold the soul to be ubiquitous, and hence, for them also it is equally necessary to think over the same problem.
Permanence Vs. Transitoriness - In the philosophical field, diverse propositions on permanence and transitoriness are available.
According to Sāmkhya philosophy, the Jīva is absolutely non-changable. On the other hand, the Buddhists assert it to be transitory. Bhagavān Mahāvīra has described soul from the non-absolutistic view-point, and hence, both of the above views become acceptable in the perspective of two different standpoints (nayas). From the standpoint of substance or existence, the Jiva is eternal, but from the standpoint of mode (transformation) it is non-eternal. Thus, by reconciling the doctrine of permanence with that of transitoriness on the basis of two nayas, a tradition of reconciliation has been established in the field of philosophy.
The Vedānta school of philosophy asserts that the whole world is nothing but the prapanca (illusion). Individual soul is only the extension of the Universal Soul. Jain philosophy neither believes in iśvaravāda (Deism), nor in Brahmavāda (Pantheism) nor in Ekātmavāda (Monist Spiritualism); hence, it does not believe that all (individual) souls are merely the extension of the Supreme Soul. Nevertheless, there is a point of reconciliation-human, animal, bird etc. are all modes, vivarta

Page #510

-: 486:
Bhagavai 7:Preface
(modifications), but not existence in itself). All of them are eternal from the standpoint of current (collective standpoint), but non-eternal from the individual standpoint.
Environmental Pollution - The prophecy in the present Sataka, about the forthcoming epoch of extreme unhappiness (duhsama-duhsamā) of the present descending time-cycle, is quite significant in the light of the present problem of environmental pollution.
Equivalence of a Microbe and an Elephant -- Kunthu (a sort of a microbe) is a very tiny insect and the elephant a huge animal. Both of them of course are jīvas (living beings). The question then is quite evident whether the soul of kunthu is equivalent to that of the elephant or smaller than the latter. The difference in the size of the body raises a question regarding the difference in size of the soul (which embodies it). The answer to this can be understood through the Jain principle which asserts that every soul is possessed of innumerable pradeśas (the ultimate indivisible soul-units) which are equal.? Another principle is that the mundane soul has the same size as that of its body. The third principle is that there is a sort of elasticity in the soul's pradeśas--they can expand and contract.
Now, some philosophers believe that the soul is ubiquitous (vibhu), whereas some others believe it to be of the size of an atom or a thumb. The issue of soul having the same size as the body has remained one of the philosophical debates. For example, Madhvācārya has critically examined this issue. There are mainly two arguments forwarded by him--
1. An yogican embody many bodies at a time. In that condition the concept of "size of soul as same as that of body" becomes untenable.
2. The soul which has the size of the human body in this life can not reincarnate in the body of the elephant (which is larger). Similarly, it would not be possible for the soul of an elephant to enter after reincarnation in the body of an ant. If the principles of protean body (vaikriya sarīra) and expansion (or projection) of soul-units outside the body (samudghāta)" would have been present before Mādhvācārya, the refutation of the principle of the size of soul as same as the body' would not have been made on the basis of arguments presented by him. Since, every soul is possessed of the capability of expansion and contraction, it can make the whole body, whether small or large, animated with its soul-units. 12
War between Koņika and Cetaka - The war between King Cetaka, the head of the Vaiśālī Republican, and King Koņika (Ajātaśatru) of Magadha has remained obscure in the history of India. The description given here shows that the result of this war was against the concept conducive to encourage war, Against the popular concept that one who meets with heroic death in the battlefield attains heaven hereafter, the theme of the present chapter is "War is not instrumental to attainment of heaven hereafter."'13
Automatic Mechanism of Fruition of Karma-A very important discussion on this subject is found in this Sataka. According to one concept of the deism (theism), the fruition of good or evil karma done by one is given by God. Since Jain philosophy

Page #511

Bhagavai 7:Preface
-: 487 :is not accepting deism, it is confronted with a problem—if there is no God (Almighty), then how the fruition of karma will take place. No one would like to undergo the fruition of his evil karma. The solution to this intricate problem is--nature. The internal processes are autonomus. There are two components of the nervous system-voluntary and autonomous. The fruition of karma also comes through autonomous process.
When Kālodāyī asked Bhagavān Mahāvīra the question on fruition of karma, the latter made clear the subject through an illustration. Bhagavān Mahāvīra said, "O Kālodāyī! suppose some person eats up agreeable food, well-cooked in a pot and enriched with eighteen varieties of dishes, but mixed with poison; such food seems beneficial (or wholesome) at first appearance, but afterwards, in course of time, the more the poison undergoes assimilation, the more it would become lethal. In the same way, O Kālodāyī, whatever evil (sinful) karma like killing etc. are there, they all appear beneficial at first appearance, but by and by, in the course of their transformation they produce their pernicious fruition-conducive to suffering.
"Further, suppose another person eats up agreeable up to ...... eighteen varieties of dishes, mixed up with salutory medicinal herbs, such food, at first appearance may seem insipid, but in the course of time, would result in healthiness.
"Just as the fruition of food mixed with poison and medicine is automatically obtained, in the same way, the fruition of auspicious and inauspicious karma is also automatically obtained---no external agency is needed to interfere for giving the fruition."14
In this way, it can be seen that various principles are propounded in the present Sataka, revealing many mysteries of metaphysics.
1. Bha. 7.10-15. 2. (a) Ta. Sū. Bhā Vp. 10.6 - pūrvaprayogāt asamgatvāt bamdhacchedāt tathāgatipariņāmācca.
(b) Ta. Rā. Vā. 10.6,7-purvaprayogāt asamgatvāt bamdhacchedāt tathāgatipariņāmācca.
āviddhakulālacakravad vyapagatalepālābūvaderandabījavadagniśikhāvacca. 3. See Bhāsya on Bha. 7.10-15. 4. Bha. 7.58-60. 5. Ibid., 7.93-95. 6. Ibid., 7.117-121. 7 Thānam, 4.495. 8. Jain Darśana Manana Aur Mimämsä, p.24. 9. Chandogya Upanişad, 5.18.1. 10. Sarvadarśanasamgraham, 158-159-tathā jīvasya dehānurūpa-parimänasyāmgīkāre yogabalādane
kadehaparigrähakayogisarīresu pratiśarīram jīvavicchedah prasajyata. Manujaśarīraparimāņo jīvo matangajadeham krtsanam praveștum na prabhavet. kim ca gajāśariram parityajya pipilika-sarīram
visatah präcīnasarïrasanniveśävinäsopi präpnuyāt. 11. Bhāsya on Bha. 2.74. 12. Bha. 7.158,159. 13. Ibid., 7.181. 14. Bha. 7.223-226.
-000

Page #512

Page #513

Padhamo Uddeso
Section-1
Text
Samgahanī gāhā
1. āhāra 2. virati 3. thāvara, 4. jīvā 5. pakkhi ya 6. āu 7. anagārel 8. chaumattha 9. asamvuda, 10. annautthi dasa sattamammii sae ||1||
TL
Summary Verse
There are ten uddeśakas (sections) in the seventh śataka (chapter)-1. Nourishment-the dialogue on āhāraka (ingestor of nourishment) and anāhāraka (non-ingestor of nourishment), 2. Abstinence-the dialogue on pratyākhyāna (vow of abstinence), 3. Immobile (living being)--the dialogue on the vegetation-bodied beings, 4. Souls—the dialogue on the mundane beings (souls), 5. Bird—the dialogue on the birds, 6. Life-span—the dialogue on the life-span, 7. Ascetic--the dialogue on the ascetics, 8. Souls (humans) with the veils of deluding karma--the dialogue on veiled humans, 9. Non-self-inhibited (ascetic)—the dialogue on the non-self-inhibited ascetic, 10. Heretics—the dialogue on the heretics such as Kālodāyī etc.
Text
Anāhāraga-padam 7.1 teņam kālenam tenam samaenam jāva evam vadāsł--jīve namn bhamte! kam
samayamanāhārue bhavai? goyamā! padhame samae siya āhārae siya aņāhārae, bitie sumae siya āhārae siya anāhārae, tatie samae siya āhārae siya anāhārae, cautthe samue niyamā
āhārae. evam damdao jīvā ya egimdiyā ya cautthe samae, sesă tatie samae. The Topic of the Non-ingester of Nourishment
In that age, at that time etc. ...... up to Gautama, the principal disciple of the Ascetic Lord Mahāvīra, addressed the Lord thus-O Lord! at what time is the soul the non-ingester of nourishment? Gautama! at the first samaya (indivisible time-unit) (during the transit from one birth to another, or expansion of soul-units), sometime the soul is ingester of nourishment and sometime not; at the second samaya, sometime the soul is ingester of nourishment, sometime not; at the third samaya, sometime the soul is ingester of nourishment, sometime not; at the fourth samaya, the soul is necessarily ingester of nourishment. In the same way, all the 24 soul-groups

Page #514

-: 490 :
Bhagavai 7:1:1 (dandaka) are to be spoken of, excepting that the souls-in-general and the one-sensed beings, at the fourth samaya, are necessarily ingester of nourishment, while the remaining soul-groups are so at the third samaya.
Bhāsya 1. Sutra 1
There are four kinds of nourishment: 1. Oja āhāra- Sap 2. Loma āhāru-- Nutrients obtained through the pores of the skin 3. Praksepa āhāra-Oral nourishment (or alimental food) 4. Manobhakşi āhāra-Nourishment obtained through by merely wishing. The soul (living being) who ingests the nourishment is called 'ingester of nourishment', while one who does not do so is called 'noningester of nourishment'.
Sap-nourishment is ingested by the embryo in the first antarmuhūrtta (i.e., within 48 minutes) of conception. That is followed by the nourishment through the pores of the skin (after the completion of bio-potentials) that continues up to the end of life. The oral nutrition (or alimental food) is ingested as meal (through morsal, gulp or sip etc.).
Ingestion of nourishment by every embodied soul is invariably concurrent with the activity of body, speech and mind (i.e. till the end of the 13th state of spiritual development), without which life cannot function.
The non-ingestion of nourishment is an exceptional event, taking place on two occasions, viz., transit from one birth to another and expansion of soul-units by some Omniscient Lord before attaining liberation. In the present Sūtra, only the transmigratory motion (i.e., motion in-transit) has been taken into consideration. Such motion is of two types—1. Straight motion-horizontal or vertical without any turn. 2. Motion with turn(s). The soul which has to travel in 'straight motion' only, reaches the place of birth in one samaya only (See fig. 1 & 2). If the place of birth is situated at a place, which is to be reached with one turn, the transit takes two samayas (See fig. 3). If the place of birth is to be reached with two turns, then the transit takes three sumayas (See fig. 4). Maximally, the transit may take four samayas. Thus
(1) When the transit of the soul is in straight motion to the birth-place, then in the first sumaya of the next life-span, it is 'ingester of nourishment'. When the transit of the soul is with turn or turns, in the first samaya of the next life-span, the soul is ‘non-ingester of nourishment'. From these two contexts, it follows that at the first samaya, sometime the soul is ingester and sometime non-ingester of nourishment
(2) (i) When a soul takes two samayas in transit with one turn', it is noningester of nourishment in the first samaya and the ingester of nourishment in the second samaya.
[ii] When the soul takes three samayas in 'transit with two turns', it is noningester of nourishment in the first and second samayas and ingester of nourishment

Page #515

Bhagaval 7:1:1
in the third samaya.
From the above two contexts it follows that at the second samaya, sometime the soul is ingester and sometime non-ingester of nourishment.
(3) [i] When a soul takes three samayas in 'transit with two turns', it is noningester of nourishment in the first and second samayas and the ingester of nourishment in the third samaya.
[ii] When a soul takes four samayas in 'transit with three turns', it is ingester of nourishment in the first samaya and non-ingester of nourishment in the second and third samayas.
From the above two contexts, it follows that at the third samaya, sometime the soul is ingester and sometime non-ingester of nourishment.
Arrival
Arrival
FA
Departure
Departure
Figure 1
Abal

T1 T2
Arrival
Departure Figure - 4
Figure - 2
T3
T2 TI
Departure Figure - 5

Arrival
~: 491
TI
Figure - 3
Arrival
Departure

Page #516

-: 492 :
Bhagavai 7:1:1
Abhayadevasūri has, however, asserter that the soul in transit with turns is non-ingester of nourishment in all the first the samayas.' He quotes another opinion according to which in the motion in-trans. of five samayas (with four turns), the soul is non-ingester of nourishment for the first four samayas.
The versions of Tattvārthādhigama Sūtra pertaining to the topic of noningestion of nourishment differ. The Sūtra [2/30 (in Tattvārtha Rājavārtika)] of the Digambara tradition) reads--"ekam dvau trinvā (a) nāhārakah"-"the soul in-transit remains without nourishment for up to and including three sumayas."
Akalanka in his commentary on this Sūtra, asserts that the soul is non-ingester of nourishment in the first three samayas.?
The Svetāmbara version of the text (Tattvārthādhigama Sūtram, Sabhāsya Tīkā, 2/31) reads-"ekam dvau vā (a) nāhārakah”—"the soul in-transit remains without nourishment for one or two samayas."
Siddhasena Gaṇī, in his commentary on this sūtru, has explained that in the transit of three samayas with two turns, the middle samaya is without nourishment, and in the transit of four samayas with three turns, the two middle samayas are without nourishment.
Śrimajjayācārya has reviewed the opinion of Abhayadevasūri and supported the doctrine that the jīva can not remain without nourishment for more than two samayas. In the Pannavanā and the Jivājīvābhigame; it is mentioned that two samayas is the maximum time for remaining without nourishment.
According to Malayagiri, the commentator of these two Agamas, this text is relatively true, because the transit with turns is mostly of the duration of two or three samayas. If is from this standpoint, that there is the mention of two samayas of non-ingestion."
The gist of the above discussion is summarised in the table. (See table on page no. 522).
The view of Siddhasena Gani and Srimajjayācārya that in the transit of four samayas, the first samaya is with nourishment is based on the Pannavanā and Jīvājīvābhigame, which mention 'two samayas' as the non-ingestion period. But it is not easy to reconcile the argument given by Abhayadevasūri which asserts that because there is absence of material clusters appropriate for nourishment during the motion in transit before the arrival at the place of rebirth, the first samaya of the transit is without nourishment. If the first samaya in the transit motion of two or three samayas is without nourishment, then how would the first samaya during the motion in transit of four samayas is with nourishment?
During all the motion in-transit with turn or turns, Siddhasena Gani, considers the first samaya with nourishment. This is logically compatible from view-point of uniformity in considering first sumaya as always with nourishment. This, however, is not compatible with the Sūtra under consideration, according to which, the first samaya is also sometimes without nourishment. Abhayadevasūri has considered all the sumayas before arrival at the place of rebirth as 'without nourishment'. This is logically quite consistent. What is the logic behind considering the first samaya in

Page #517

Bhagavai 7:1:1
~: 493:~
the transit of two or three samayas without nourishment and on the contrary, to consider the same first samaya in the transit of four samayas as with nourishment? The Agamika dictum that a soul can not be without nourishment for more than two samayas during the motion in transit, compels us to endorse the aforesaid view. Malayagiri has solved the issue through use of relative view-point and hence, there should not be any difficulty in accepting the relative view-point.
1. See Bhasya of Bha. 1.20.
2. Ta Sü. Bha Vr. 2.31-tatraujaähäro'paryptakävasthayam kärmaṇasarireṇāmbunikṣiptataptabhäjanavat pudgaladanam sarvapradeśairyat kriyate jantuna prathamotpadakale yonau apüpeneva prathamakalaprakṣiptena ghrtäderiti, esa ca antarmuhürtikah. lomähärastu paryāptakävasthaprabhṛti yat tvac pudgalopädänamabhavakṣayācca sah. prakṣepähäraḥ odanidikavalapänäbhyavahärala-ksanah.
3. Bha. 34.2,3.
4. Ibid., 34.14.
5. Bha. Vr. 7.1
(a) yada tu vigrahagatyä gacchati tada prathamasamaye vakre'nähärako bhavati, utpatisthänänavaptau tadaharaniyapudgalänämabhāvāt
(b) yadaikena vakreṇa dvabhyam samayabhyamutpadyate tada prathame'nah"rako dvitiye tvaharakaḥ. (c) yada vakradvayena tribhih samayairutpadyate tada" dyayoranähārakastṛtiyo tvähärakaḥ (d) yada tu vakratrayena caturbhiḥ samayairutpadyate tadadye samayatraye' naharakaṛcaturthe tu niyamādāhārakaḥ.
6. Ibid., 7.1-anye tvahuḥ-vakracatustayamapi sambhavati, yada hi vidišo vidiśyevotpadyate tatra samayatrayam pragval, caturthe samaye tu nãḍīto nirgatya samaśrenim pratipadyate, pañcamena tutpatisthanam präpnoti, tatra cãdye samayacatuṣṭaye vakracatuṣṭayam syat, tatra cänāhārak iti, idam ca sütre na darritam. präyenetthamanutpatteriti.
7. Ta. Ra. Va. 2.30-pāṇimuktäyämekavigrahāyām dvisamayāyām prathame samaye'nähārakaḥ. Languli-kayam dvivigrahāyām trisamayayam prathadvitiyayoh samayayoranaharakstṛtiye ühärakah. gomatri-kāyām trivigrahāyam catuḥsamayayam caturthasamaye ähäraka itareṣvanāhārakaḥ 8. Ta. Sü. Bha. Vr. 2.31, (part 1), p. 187-tatra dvivigrahāyamekam samayam madhyamam trivigrahāyām dvau samayāvanāhārakau madhyamau bhavati.
9. Bha. Jo. 2.111.13-17---
triņa vakre kari dhara, cyara samaya kari upajai I
prathama carama be a'ra, samaya majjhima be a'ra nahim ||
vṛtti majjhe ima vaya, anya ācārya ima kahai |
pamca samaya upajaya, sūtre kathana na ima kahyum II aṇāhāraka näm jeha, samaya jina keï kahai | patha majjhe nahim teha, buddhivamta nyaya vicariyai Il pannavana men tahatīka, aṭhāramā pada naim viṣe | chadmastha aṇāhārīka, sthiti kahi be samaya nim II tiņa süm sütre vaya, akhi tehija satya chai |
viruddha bahu vṛtti mamya, te kina rīte māniyai II 10. (a) Panna, 18.98.
(b) Jīvā. 9.43.
11. (a) Prajñā. Vr. pa. 313-iha yadyapi catuḥsāmāyiki pañcasämayik! ca vigrahagatirbhavati, aha
ca
ujuya ya ekavamkā, duhato vamka gati vinidittha |
jujjai ticauvamkavi, nama caupamcasamayão ||1||
thatäpi bahulyena dvisämayiki trisämayiki va pravartate na catuḥsämayikī pañcasāmaiäyiki va pravar-tate tato na te vivakṣite, tatrotkarṣatastrisämayikyām vigrahagatau.
(b) Jivä Vr. Pa. 441-jaghanyata ekam samayam jaghanyādhikarād dvisāmāyikim vigrahagati

Page #518

~: 494:~
Bhagavat 7:1:1-3
mapekṣyaitadavasätavyam, utkarṣato dvau samayau trisämayikya eva vigrahagate rhāhulyeṇāśrayapat, ha ca cũnikṛt-yadyapi bhagavatyam catuḥsämayiko'nähäraka uktastathäpyatra nangikriyate, kadacitko'sau bhavo yena, bahulyamevängīkriyate, bahulyacca samayadvayameveti dvavādyau samayāvanāhārakaḥ.
Text
Savvappāhāraga-padam
7.2 jive nam bhamte! kam samayam savvappähārae bhavati?
goyama! padhamasamayovavannae va carimasamayabhavatthe vä, ettha nam jive savvappäharae bhavati. damdao bhāṇiyavvo jāva vemāṇiyāṇam.
The Topic of Minimum Ingestion of Nourishment
At' what samaya, does the soul, O Lord! ingest minimum quantity of nourishment?
Gautama! At its first samaya (the embryo) and the last samaya of its lifespan, the soul ingests the minimum quantity of nourishment. All soul-groups up to the Empyrean gods are to be described similarly.
Bhāṣya
1. Sutra 1
At the first and the last samayas of its life-span, the soul ingests the minimum quantity of nourishment. At the first samaya, the gross-body (the embryo) is not built, so the soul ingests the minimum nourishment. At the last time of its life-span, the soul-units undergo withdrawal, resulting in its occupation of the least number of space-points; so at that samaya, it ingests the least quantity of nourishment. In the intermediate samayas, the soul ingests larger quantity of nourishment.
Text
Logasamthaṇa-padam
7.3 kimsamthie nam bhamte! loe panṇatte?
goyama! supaitthagasamthie loe pannatte-hettha vicchinne, majjhe samkhitte, uppim visāle; ahe paliyamkasamthie, majjhe varavairaviggahie, uppim uddhamuimgäkärasamthie.
tamsi ca nam sasayamsi logamsi hettha vicchinnamsi jäāva uppim uddhamuimgākārasamṇhiyamsi uppanna-nāṇa-damsaṇadhare araha jiņe kevalī jīve vi jāṇai-pāsai, ajīve vi jāṇai-pāsai, tao paccha sijhai bujjhai muccai parinivvai savvadukkhäṇam amtam karei.
The Topic of the Shape of the Cosmos
What' is propounded to be the shape of the cosmos, O Lord? Gautama! The cosmos is propounded to be shaped in the supratisthaka samsthāna (i.e., triśarāvasampuṭākāra which means the shape of three conical

Page #519

Bhagavai 7:1:3-5
-: 495:(earthen) bowls blended together, one above other, with the first one upside down, the second one in the erect position above it and the third one again upside down above it). Such cosmos is expanded at the bottom, contracted at middle, and again vastly expanded at the top. At bottom it is of the configuration of one sitting in the posture of cross-legged; at the middle it is shaped like an excellent vajra (which is thin at the middle); and at the top it is of the shape of a vertically placed drum. At that time, in the cosmos expanded at bottom ....... up to vertically placed drum. The omniscient, adorable jina, possessed of knowledge and intuition arisen in him, knows and sees the soul, knows and sees the non-soul, and thereafter is liberated, tranquilized, freed, emancipated and makes an end of all suffering.
Bhāsya 1. Sutra 3
See Bhäsya on Bha. 5.254, 255.
Text
Samanovāsagassa kiriyā-padam 7.4 samanovāsugassa rambhamte! sāmāiyakadassa samanovassae accha-māṇassa
tassa ņam bhamte! kim riyāvahiyā kiriyā kajjai? samparāiyā kiriyā kajjai?
goyamā! no riyāvahiyā kiriyā kajjai, samparāiyā kiriyā kajjai. The Topic of the Activity of the Follower of the Ascetic (Sramana)
Is the lay follower of the śramana, engaged in practising sāmāyika, seated at the sojourn of the sramaņa, involved in airyāpathiki kriyā (instantaneous activity devoid of passions) or sāmparāyikī kriyā (an activity that is informed with passions)? Gautama! he is not involved in an instantaneous activity but he is involved
in an activity informed with passions. 7.5 se kenatthenam bhamte! evam vuccai---no riyāvahiyā kiriyā kajjai? samparāiyā
kiriyā kajjai? goyamā! samanovāsayassa nam sāmāiyakadassa samanovassae acchamāṇassa āyā ahigarani bhavai, āyāhigaranavattiyam ca nam tassa no riyāvahiyā kiriyā kajjai, samparāiyā kiriyā kajjai. se tenatthenam, For what reason is it said, O Lord! that he is not involved in an instantaneous activity but he is involved in an activity informed with passions? Gautama! the soul of the lay follower of the śramaņa, engaged in the practice of the sāmāyika, seated in the resting place of the sramaņas, is involved in using the instruments of destruction; on account of his being involved in using the instrument of destruction, his activity is not instantaneous (free

Page #520

~: 496:~
Bhagavai 7:1:4-5 from passion), but is informed with passions. It is for this reason that it is said that he is not involved in an instantaneous activity, but he is involved in an activity informed with passions.
Bhāṣya
1. Sutras 4, 5
There are three sutras that deal with airyäpathiki kriyā (i.e., instantaneous activity free from passions)-1. samvṛta sūtra (inhibition sutra), 2. anayukta sūtra, 3. yathasutra, utsutra.' The subject matter, of 'inhibition sutra' is that a self-composed, self-guarded and self-aware ascetic is engaged in instantaneous activity free from passion. The subject matter of the anayukta sutra pertaining to the person who is not self-aware is that the person who is vitaraga-free from passionsinvolves himself in 'instantaneous activity free from passions', whereas the person who is avitaraga-not free from passions-is involved in sämparäyiki kriyā (i.e... activity informed with passions). The person behaving strictly according to the prescriptions of the scriptures (yathasutra) is involved in the instantaneous activity, whereas the person involved in activity which is against the prescriptions of the scriptures (utsutra), subjects himself to the activity that is informed with passions." There is an integration of subject-matter of both the above mentioned sutras in Bha. 7.125, 126-the sutras pertaining to a self-inhibited ascetic.
(Now, here is an interesting point for discussion:). Even an ascetic, who he is. not free from passions is not capable of instantaneous activity free from passions, it is evident that a householder cannot become capable of such activity. Why then, the question has been raised whether the householder who is the lay follower of the kramanas can engage in 'instantaneous activity free from passions', while practising sāmāyika, or not.
The Sutra (7.4) furnishes us with the justification of such question by indicating the background of the lay follower of the śramanas, engaged in the practice of samayika-such person is a follower of Sramanas; he is sitting far from the impious atmosphere of the house in the serene environment of the upasraya (the sojourning place of the ascetics) and is engaged in the practice of samayika (observance of equanimity by formally giving up all sinful activities); thus, the sanctified place, the benign presence of the ascetics and the spiritual practice of tranquillity-all the three factors contribute to the pacification of passions. Under such circumstance, it is quite consistent to raise the query whether the airyāpathiki kriya is possible for such pious person or only the samparayiki kriya is possible..
Lord Mahāvīra answered the doubt on the basis of the 'concept of adhikarana', [which states that intrinsically anyone who is not an ascetic is as good as an adhikarana (i.e., a weapon or implement of violence)] by pointing out that even though, at present, the passions of the lay follower are extrinsically subdued, yet his soul is possessed of adhikarana, that is to say, the instinctive urge to employ 'instruments of destruction' (adhikarana). Such a soul is possessed of 'adhikaraṇa' and hence it is always susceptible to activity informed with passions, it is not capable

Page #521

Bhagavai 7:1:4-6
-: 497 :
of instantaneous activity free from passions.
Abhayadevasūri has explained adhikarana (instruments of destruction) as plough-share, vehicle, etc. which give refuge to passions. Although the follower of the Sramana Order is observing the performance of sāmāyika, his relationship with the instruments of destruction has not ceased altogether; so his soul is adhikarani (i.e., possessed of adhikarana), and as such, he is not capable of engaging himself in instantaneous activity free from passions.
We can explain the term 'adhikarani'--the instinctive urge of employing the instruments of violence (physical and volitional) on the basis of non-abstinence, which is more relevant here. To Gautama's query to the Lord 'whether the soul was only adhikarani-the operator of the instrument of violence or also itself the adhikarana—the instrument of violence', the Lord replied that it was both. This is because the soul of the lay follower of the Srumana Order, even when he is practising sāmāyika, is not free from the instinct of non-abstinence. 'Instantaneous activity free from passions' is not possible for him who is still adhikarana himself.
Srimajjayācārya has elaborately expounded the nature of 'adhikarana'.
We may conclude that the purport of the present Sūtra is that the purity of soul cannot be ascertained on the basis of the external state of the soul. The basis of such ascertainment is the intrinsic vibrations (pure state) of the soul, whether they are free from the vicious instincts of non-abstinence or strongly rooted in the virtue of abstinence. Although the lay follower of the Sramana Order, when practising sāmāyika is externally completely calm and quiet, his volitional vibrations are vitiated with non-abstinence and passions, and so, in the spiritual sense, his passions are neither subsided nor annihilated and as such his activity cannot be airyāpathikī.
1. Bha. 3.148. 2. Ibid., 7.20. 3. Ibid., 7.21. 4. Bha. Vị. 7.4-ātmā-jīvaḥ adhikaraṇāni-halasakatādīni kaşāyāśrayabhūtāni yasya santi
so'dhikaranī. tataśca 'āyāhikaranavattiyam ca ņam'tti ātmano'dhikaranāni ātmädhikaraṇāni tānyeva pratyayah-karanam yatra kriyakarane tadātmādhikaranapratyayam sāmparāyiki kriyā kriyata iti
yogah. 5. Bha. 16.8-9. 6. Bha. Jo. 2.111.39-68.
Text
Samanovāsagassa anāuttihiņsā-padam 7.6 samanovāsagassa ņam bhamte! puvvāmeva tasapānasamārambhe paccakkhāe
bhavai, pudhavisamārambhe upaccakkhāe bhavai. se ya pudhavim khanamāne annayaram tasam pānam vihimsejjā, se nam bhumte! tam vayam aticarati?
no inatthe samatthe, no khalu se tassa ativāyāe äuttati. The Topic of Violence perpetrated unintentionally by a Lay Follower of Sramaņas

Page #522

-: 498:
Bhagavai 7:1:6-7
The lay follower of the Sramaņa Order, O Lord! has already abstained from the acts of violence to the mobile beings, (but) he has not abstained from the act of violence to the earth-bodied beings (which are not mobile beings). Now, while digging the earth, if he happens to kill any of the mobile beings, does it, O Lord! amount to the transgression of his vow (of not killing mobile beings)? Such assertion is not consistent (O Gautama!) (i.e., his act does not amount to his transgressing the vow), because he did not intentionally indulged in
acts of killing the mobile being. 7.7 samanovāsagassa ņam bhamte! puvvāmeva vanapphaisamārambhe paccakkhāe.
se ya pudhavim khanamāne annayarassa rukkhassa mulam chimdejjā, se nam bhamte! tam vayam aticaruti? no inatthe samatthe, no khalu se tassa ativāyāe āuttati. The lay follower of the Sramana Order, O Lord! has already abstained from the acts of violence to the vegetation-bodied beings. Now, while digging the earth, if he happens to tear the root of any tree, does it O Lord! amount to his transgressing the vow (of not killing a vegetation-bodied being)? Such assertion is not consistent (O Gautama!) (i.e., his act does not amount to his transgressing the vow), because he did not intentionally indulged in acts of killing the vegetation-bodied being.
Bhāsya 1. Sūtras 6,7
There are many varieties of violence. Among them, the principal two are
(1) Wilful violence-to indulge in violence
(2) Unwitting violence—to indulge in violence unwittingly.
The background of Gautama's query in the sūtra is: A lay follower, takes the vow of abstaining from acts of killing wilfully any mobile beings. Now, while digging earth the soil in a mine, he happens to kill (accidently) a mobile being. With reference to such events, it was asked whether he was not the transgressor of his vow. In reply, it was said that there did not occur any transgression of the vow, as he had renounced only intentional killing. Exactly similar is the case of the lay follower of the śramanas who took the vow of abstaining from cutting the tree intentionally.
This time, the person, while digging the soil in a mine, happened to cut accidentally the root of a tree. Again, in relation to this event, it was asked whether the vow was transgressed or not. The same reply was given he did not transgress his vow; as the cutting of the root of the tree was not at all a wilful act-it was violence indulged in unwittingly (accidently). As this was not "wilful violence", it did not amount to the transgression of his vow. Unintentional killing is also a variety of violence; so if a mobile being is killed or a tree is cut even unintentionally, that is an act of violence. But such violence does not result in the transgression of the vow of abstinence from killing a living being wilfully.

Page #523

Bhagavai 7:1:8-9
-: 499:
Semantics samārambha-violence. See Bhäsya on Bha. 3.145. aticarana-transgression. atipata-killing. auttaito indulge in any act wilfully.
Text
Samanapadilābhena lābha-padam 7.8 samanovāsae nam bhamte! tahāruvam samanom vā māhanam vā phāsu
esaņijenam asana-pāņa-khāima-sāimenam padilābhemāne kim labbhai? goyamā! samanovāsae nam taharūvam samanam vā māhanam vā phāsuesanijeņam asaņa-pāņa-khāima-sāimenam padilābhemāne tahārūvassa samanassa vā māhanassa vā samāhim uppăeti, samähikärae ņam tāmeva
samähim padilabhai. The Topic of the Benefit of Offering (Food etc.) to an Ascetic What' benefit does a lay follower of the Sramana Order derive, O Lord! by offering to a genuine śramaņa or māhana the permitted and acceptable foods, drinks, dainties and delicacies? Gautama! A lay follower of the Sramana Order, by offering to a genuine śramaņa or mähana the prāsuka (desirable or non-living) and eșaṇīya in conformity with the rules of accepting food etc., i.e., acceptable foods, drinks, dainties and delicacies provides him with samādhi (a sort of serenity or composure felt due to absence of perturbance). As a consequence thereof,
the lay follower himself attains the same samādhi. 7.9 samanovāsaenam bhamte! taharūvam samanam vā māhanam vä phāsu
esanijenam asana-pāna-khāima-sāimenam padilābhemāne kim cayati? goyamā! jiviyam cayati, duccayam cayati, dukkaram kareti, dullaham lahai, bohim bujjhai, tao pacchā sijjhati jāva amtam kareti. What does a lay follower of the Sramana Order sacrifice, O Lord! by offering to a genuine śramaņa or māhana the prāsuka and eșaṇīya foods, drinks, dainties and delicacies? Gautama! he sacrifices (as if his own) life; he offers what is difficult to offer; he does what is difficult to do; he gets what is difficult to get; he experiences bodhi (i.e., attains enlightenment); and ultimately he is liberated ..... up to puts an end to suffering.
Bhāsya 1. Sūtras 8,9
In the present dialogue, the topic is ‘giving (dāna) food etc. to a genuine ascetic who is observer of self-restraint'. The giver of dāna is a lay follower of the

Page #524

- 500:
Bhagavai 7:1:8-11 Sramana Order. The thing (food etc.) which is given is immaculate and eșaniya (acceptable for the ascetic, it being in conformity with the rules of accepting food etc.) being free from blemish. The recipient is a genuine śramana (or māhana)—ascetic. The query pertains to such immaculate däna free from blemish. The answer is: The lay follower of the Sramaņa Order provides the ascetic with samādhi (a feeling of serenity or composure or bliss felt on account of freedom from all kinds of perturbance, uneasiness and the like) as a result of his immaculate dāna (free from blemish) and as a result, the the giver (of dāna) himself gets the samādhi as a reward.
The word 'samädhi' (translated as serenity (or composure)) has many meanings. In the present context, the following meanings are appropriate— mental well-being or composure, repose (tranquillity), spiritual support.
In the present dialogue, the verb cayai has been used. The Vrtti gives two meanings of this word: to give (or provide with), the word tyāga stands for both—to give up, to give. Food is the source of life, so the person who gives food can be said to provide life. The second implication may be that food etc. are as dear as life. To give them is as good as giving life; so it has been characterised with difficult to part with' and 'difficult to do'.? Semantics phäsu-prāsuka, vide Bhagavati Bhāsya 1.438.
1. Apte-samadhi-collecting, composing, concentrating (of mind), profound or abstract meditation,
intentness, penance, obligation, support, upholding etc.. 2. Bha. Vr. 7.9 "kim cayai'tti kim dadātītyarthah 'jīviyam cayai' tti jivitamiva dadati, annädi dravyam
yacchan jīvitasaiva tyāgam karotītyarthah jivitasyevānnādidravyasya dustyajatvāt, etadevāha'duccayam cayai'tti dustyajametat, tyāgasya duşkaratvāt, etadevāha-duşkaram karotīti, athavā kim tyajati-kim virahayati? Ucyate, jīvitamiva jīvitam karmmaño dirghām sthitim.
Text
Akammassa gati-padam 7.10 arthi nam bhamte! akammassa gati pannāyati ?
hamtā atthi. The Topic of the Motion of Akarma (Soul free from Karma) Does,' O Lord! the motion of the akarma (soul, freed from karma) take place?
Yes, it does. 7.11 kahannam bhamte! akammassa gatī pannäyati?
goyamā! nissamgayāe, niramganayāe, gatipariņāmenam bamdhana-chedanayāe, nirimdhanayāe, puvvappaogenam akammassa gatī pannāyati. For what reason, O Lord! does the motion of the akarma (soul, freed from karma) take place? Gautama! the motion of the akarma (soul, freed from karma) takes place on

Page #525

Bhagavai 7:1:11-13
- 501 :account of nissangatā--freedom of soul from besmearing or soiling of soul karmic particles, on account of niranjanatā-immaculateness or untainted-ness of soul, free from karma, on account of gati-pariņāmasoul's innate mode of (upward) motion, on account of bandhanachedana-severance of the karmic bondage of soul, on account of nirindhanatā-the release (of smoke) from the fuel such as burnt out
charcoal, and on account of pürva-prayoga—the antecedent impetus. 7.12 kahannam bhamte! nissamgayāe, niramganayāe, gatipariņāmenam
akammassa gati pannāyati? se jahānāmae kei purise sukkam tumbam nīcchiddam niruvahayam ānupuvvie parikummemāne-parikammemäne dabbhehi ya kusehi ya vedhei, vedhettā atthahim mattiyālevehim limpai, limpittā unhe dalayati, bhūtim-bhūtim sukkam samānamn atthāhamatāramaporisiyamsi udagamsi pakkhivejjā se nūnamn goyamā! se tumbe tesim atthanham mattiyālevānam guruyattāe bhāriyattāe gurusambhāriyattāe salilatalamativaittā ahe dharanitalapaitthāne bhavai? hamtā bhavai. ahe nam se tumbe tesim atthanham mattiyālevānam parikkhaeņam dharanitalamativaittă uppim salilatalapaitthāne bhavai? hamtā bhavai. evam khalu goyamā! nissamgayāe, niramganayāe, gatiparināmenam akammassa gati pannāyati. For what reason, O Lord! does the motion of the akarma (soul, freed from karma) take place on account of nissangatā, nirañjaṇatā, and gati-pariņāma? Suppose a person (takes up) a gourd-fruit which has been dried up, is without a hole (i.e., is leak-proof) and is without a crack; first of all he mends (or prepares) it through step by step treatment; then he wraps it with kusa and darbha grass; having wrapped, he gives it eight coatings of clay; having coated it, he puts it under the sun; and when, it is very much dried up, he throws it in water that is unfathomable, uncrossable, deeper than the height of the man. Does not that gourd-fruit, O Gautama! on account of the heavy mass, heavy weight and heavy density of those eight earthen coatings sink down to the bottom of the water and rest on the surface of the ground there underneath? “Yes, it does." "Does that gourd-fruit when the eight earthen coatings have dissolved rise up to the surface of the water from surface of the ground at bottom?" “Yes, it does." In the same way, O Gautama! the motion of the akarma (soul, freed from
karma), takes place on account of nissangată, nirañjanatā, and gati-pariņāma. 7.13 kahannam bhamte! bamdhanachedanayāe akammassa gati pannāyati?
goyamā! se jahānāmae kalasirşıbaliyā i vā, muggasimbaliyā i vā, māsasimbaliyā

Page #526

- 502 -
Bhagavai 7:1:10-15
i vā, simbalisibaliyà i vā, eramdamimjiyā i vā, unhe dinnā sukkā samāni phudittā ņam egamtamamtam gacchai. evam khalu goyamā! bamdhanachedaņayāe akammassa gati pannāyati. For what reason, O Lord! does the motion of the akarma (soul, freed from karma), takes place on account of bandhana-chedana? Gautama! As a pod of peas, a pod of a green lentil, a pod of a horse-bean (urad) or a pod of salmali tree (silk cotten tree) or a fruit of castor-oil plant, when put under the sun gets dried up, and its seeds then spring up and fall at a solitary place. In the same way, O Gautama! the motion of the akarma
(soul, freed from karma), takes place on account of the bandhana-chedana. 7.14 kahannam bhamte! nirimdhanayže akammassa gati pannāyati? goyamā! se jahānāmae dhūmassa imdhanavippamukkassa uddham visasāe nivvāghāenam gati pavattutti. evam khalu goyamā! nirimdhanayāe akammassa gatī pannāyati. For what reason, O Lord! does the motion of the akarma (soul, freed from karma), takes place on account of nirindhanatā? Gautama! as the smoke released from the burnt out charcoal naturally soars up without any impediment, so, Gautama! the motion of the akarma (soul,
freed from karma), takes place on account of nirindhaņatā. 7.15 kahannam bhamte! puvvappaogenam akammassa gatī pannāyati ?
goyamā! se jahānāmae kamdassa kodamdavippamukkassa lakkhābhimuhi nivvāghāenam gatī pavattai evam khalu goyamā! puvvappaogenam akammassa gati pannāyati. evam khalu goyamā! nissamgayāe, niramganayāe, gatipariņāmenam, bandhanachedaņayāe, nirimdhanayāe, puvvappaogenam akammassa gati pannāyati. For what reason, O Lord! the motion of the akarma (soul, freed from karma), takes place on account of the pūrva-prayoga? Gautama! exactly as there is the motion, without impediment of the arrow released from the bow, towards the target, so, O Gautama! the motion of the akarma (soul, freed from karma), takes place on account of the pūrvaprayoga. O Gautama! in this way, on account of nissangatā, nirañjanatā, gatipariņāma, bandhana-chedana, nirindhanatä and pūrva-prayoga.
Bhāşya 1. Sūtras 10-15
In Sāmkhya philosophy, the soul has been considered as ubiquitous. The Nyāya and Vaiseșika philosophers also regard the soul as ubiquitous. According to Nyāya

Page #527

Bhagavai 7:1:10-15
- 503 :
philosophy, the soul is neither of the shape of an atom nor of any intermediate shape, being as boundless as space.
According to Vedānta philosophy, only the Brahma is the ultimate reality and ubiquitous. So the motion of the liberated soul is out of the question. In Buddhism, the soul is an indeterminate entity. As such, the query about the liberated soul is quite irrelevant. In Jain philosophy, the soul is coextensive with the body. The abode of the liberated soul is at the top of the cosmos. The liberation of the soul takes place in the world of human beings, and on being liberated it soars up to the abode of the liberated soul.? Under such circumstances, the question cropped up before the Jain philosophy about the cause of the motion of the soul-It is the body which is the driving force behind the motion of soul. Then how is it possible that the liberated soul (which is akarma) which is without body can undertake motion? The Sūtra here advances four reasons to answer the query
1. Nissangatā etc.-(Nissangatā)-the freedom of the soul from besmearing or soiling by the karmic matter, nirañjanatā —immaculateness (untaintedness) of the liberated soul freed from and gati-pariņāma—the
innate mode of the soul for the upward motion. 2. Bandhana-chedana—The severance of the karmic bondage of the soul. 3. Nirindhanatā—The release of soul like smoke from the burnt out fule
(i.e., karmic charcoal). 4. Pūrva-prayoga—The antecedent impetus,
Let us discuss them in detail: 1. Nissangată, Nirañjanatā and Gati-pariņāma
The example of the gourd-fruit has been used to explain nissangată, niranjanatā, and gati-pariņāma.
A dried gourd-fruit, on account of its coating of clay sinks down in water to the bottom. When made clean of the coating, it rises up to the surface of the water. Similarly on being freed from karma, the soul soars up to the top of the cosmos.
Umāsvāti has given four reasons for the upward motion of the liberated soul.? Among them, the fourth reason is tathāgati pariņāma—the innate mode of soul for upward motion. The author of TBh. has defined a universal law that out of the two substances capable of motion, viz., matter and soul, matter (being possessed of the property of gravity) tends to pull downwards while the soul (being possessed of the property of freedom from gravity) tends to fly upwards by nature. The soul laden with karma may move downwards, horizontally sidewards or upwards; the soul, freed from karma, undertakes only upward motion; so the principal reason for the upward movement of liberated soul is the innate mode of the soul itself. 2. Bandhana-chedana
In the bound state, on account of effect of karma, the soul moves downwards, horizontally or upwards. In the freed state, on account of the severance of the bondage, the soul moves upwards. To explain this, the author of the text (Bha. 7/ 13) has given the examples of pods and fruit of castor-oil plant. In TBh., an illustration of basket of bamboo bound very tightly by a rope is also given.

Page #528

- 504:
Bhagavai 7:1:10-15
3. Nirindhanatā
The illustration of 'smoke' is given with reference to nirindhanatä---the burnt out charcoal. This is not mentioned in the Tattvārtha Sūtra. This is, however, comparable to tathāgati parināma 'the innate mode of the soul for upward motion', which has been illustrated by the flame of fire in SS. and TRV. Just as a flame of a lamp undertakes upward motion by nature, in the same way; the liberated soul soars up by nature. In our text (Bha. 7.14), the example of smoke has been given. 4. Pūrva-prayoga
The mavement of the liberated soul is due to the impetus derived from the antecedent kāyayoga (physical activity), on the eve of soul's departure (in the last samaya of the 13ih state of spiritual development). Immediately before liberation, in the 14th gunasthāna, there is no yoga (activity) of any kind, but even then, the impetus derived at the preceding gunasthāna prevails, which is responsible for the upward movement of the soul. Our text gives the example of arrow discharged from the bow to explain the antecedent impetus.
In TBh. and TRV, the example of potter's wheel is given.? As the potter rotates the wheel, which continues to rotate even after the potter has ceased to rotate it, so also a liberated soul moves upwards due to the antecedent impetus. Semantics akarma—free from karma. nissanga-free from the karmika coating. niranjana--free from dirt, free from attachment or colour.8 'samkhe eva niramgane'-'As spotless as a conch' is used as a simile for a monk in many Agamika texts. In Āgamiku texts, we find both nirangana and nirañjana;" the former is derived from the latter by replacing ja by ga. parikarma--mending (or preparing) through treatment. bhūtim-bhūtim-very much. The Vrtti explains it as again and again2.0 aporisiya—deeper than the height of man. An ancient measure of height or depth was one puruṣa, equivalent to 120 finger-breadths (1) finger-breadth = 0.65 inch. erandamiñjiyā—the fruit of the castor oil plant. Mimjiyä (Skt. majjā)---marrow. It means interior of the bone. As such, erandamiñjiyā is the fruit of castor-oil plant." The castor-fruit when ripe splits due to the heat of the sun, and as a consequence, the seeds spring upwards. 12 nirindhana--without fuel ( such as burnt out charcoal).
1. Bha. 7.159. 2. Uttara. 36.56
aloe padihaya siddhā loyagge ya paitthiyā.
iham bomdim caittānam tattha gamtüņa sijjhai Il 3. Ta. Sü. 10.
6 pürvaprayogād, asamgatvād, bandhacchedāt tathā gatipariņāmäcca tadgatih. 4. Ta. Sü. Bhā. Vp. 10.6 pudgalānām jīvānām ca gatimattvamuktam, nānyeşām dravyāņām. tatrādho
gauravadharmaṇaḥ pudglāh urdhva gauravadharmāņo jīvāh. Eșa svabhävah. 5. Ibid., 10.6—bandhacchedāt. yathā, rajjubandhacchedāt pedāyā bījakosabandhanachaidāccairanda
bijādinām gatidrstā tatha karmabandhancchedāt sidhyamanagatih.

Page #529

Bhagavai 7:1:10-19
-: 505 :
6. Sa. Si. 10.6, 7, Ta. Rā. Vā. 10.6,7 purvaprayogādasangatvād bandhacchedāttathāgatipariņāmācca 11611
āviddhakulālacakravad vyapagatalepālābūvaderandabījavadagnisikhāvacca |17|| 7. (a) Ta. Bhā. 10.6.
(b) Ta. Rā. Vā. 10.7. 8. Stha. Vr. pa. 440.-samkhe iva nirangane' ranganam rāgādyuparañjanam tasmännirgata ityarthah. 9. Näyä. 1.5.35-samkho iva nirangane.
Panhã. 10.11-samkheviva niramgane. Ovä. 27, Rāya. 8.3---samkhe iva niramgane. Dasão 8.78-samkho iva niramjane. Jambu 2.68-samkhamiva niramjane.
Soya. 2.2.64-samkho iva niramjanā. 10. Bha. Vr. 7.12—bhuim bhūim'nti bhūyo bhūyaḥ. 11. Pā. Sa. Ma.--mimja, mimjiyä, eramdamimjiyā. 12. Jai. A. Va. Ko cramda.
Text
Dukkhissa dukkhaphāsādi-padam 7.16 dukkhi bhamte! dukkhenam phude? adukkhi dukkhenam phude?
goyamā! dukkhi dukkhenam phude, no udukkhí dukkhenam phude. The Topic of Painful Sensation etc. of a Sorrowful Person
Is' the unhappy one, O Lord! touched by unhappiness? Or is the non-unhappy one touched by unhappiness? Gautama! the unhappy one is touched by unhappiness, the non-unhappy
one is not touched by unhappiness. 7.17 dukkhi bhamte! neraie dukkhenam phude? adukkhi neruie dukkhenam phude?
goyamā! dukkhi neraie dukkhenam phude, no adukkhi dukkhenam phude. Is the unhappy infernal touched by unhappiness? Or is the non-unhappy infernal touched by unhappiness? Gautama! the unhappy infernal is touched by unhappiness, the non-unhappy
infernal is not touched by unhappiness. 7.18 evam damdao jāva vemāniyānam.
In the same way, all the dandakas (groups) of souls ...... up to the Empyrean
gods are to be described. 7.19 evam pamca damdagā neyavvā-1. dukkhi dukkhe nam phude 2. dukkhi
dukkham pariyāyai 3. dukkhí dukkham udīrei 4. dukkhi dukkham vedeti 5. dukkhi dukkham nijjareti. Similarly, the five paradigms are to be understood—1. The unhappy one is touched by unhappiness 2. The unhappy one grasps unhappiness 3. The unhappy one makes unhappiness to come into rise 4. The unhappy one experiences unhappiness. 5. The unhappy one wears out unhappiness.

Page #530

-: 506 -
Bhagavai 7:1:16-20
Bhāsya 1. Sūtras 16-19
According to the Sāmkhya Philosophy, soul is immutably eternal. There is no change or transformation in it. In the Sāmkhyakārikā, the doctrine of the soul as the non-doer has been accepted and the soul as a enjoyer has been propounded." Naturally the question crops up: How can what is immutably eternal and non-doer be the enjoyer of pleasure and pain? With reference to this background, Gautama asked: "O Lord! is the unhappy soul touched by unhappiness or is the happy soul touched by the unhappiness?"
The Lord answered: “It is only the unhappy soul that is touched by unhappiness”. The basis of this reply is the “pariņāminityatvavāda” (i.e., the doctrine of 'permenance-through-change'). According to Jain philosophy, the soul is an entity that is permanent-cum-changing. The soul always remains a soul, this is its eternality. There is however change in its mode—from this view-point, the soul is amenable to change, it is not eternal.
To become unhappy is not the ultimate nature of soul. It is a mode. The mundane soul has both the attributes-doership’ and enjoyership’, because it has not realized its natural (original) and pure character. It goes on binding karma and undergoes its fruition. On this basis, the doctrine is established that "It is only the unhappy soul that is touched by unhappiness.
Unhappiness has two meanings: (i) sinful karma (ii) feeling of dislike. According to Abhayadevasüri, karma is the cause of the unhappiness, so karma is called as unhappiness and so the soul is possessed of karma is called a unhappy
soul.3
1. The unhappy soul grasps unhappiness. 2. The unhappy soul makes the unhappiness to come into rise. 3. The unhappy soul experiences unhappiness.
4. The unhappy soul wears out unhappiness.
All these propositions are paradigms of the basic proposition that the unhappy soul is touched by unhappiness.
1. Samkhyakārikā, 19.17.. 2. Bha. 7.160. 3. Bha. VỊ. 7.16 duhkham karma tadvān jĩvo duhkhĩ.
Text
Iriyāvahiya-samparāiya-kiriyā-padam 7.20 anagarassa nam bhamte! anặuttam gacchamanssa vã, cithmãnassa vã,
nisiyamānassa vä, tuyattamānassa vā, anāuttam vattham padiggaham kambalam pāyapumchanam genhamānassa vā, nikkhivamānassa vā tassa nam bhamte! kim riyavahiya kiriyā kajjai? samparāiyā kiriyā kajjai? goyamā! no riyavahivä kiriyā kajjai, samparāiyā kiriyä kajjai.

Page #531

Bhagavai 7:1:20-21
~: 507 :
The Topic of Airyāpathiki Kriyā and Samparāyiki Kriya (the Activities that are free from passions (instantaneous) and those that are informed with passion (long-term))
Does' an ascetic, O Lord!' who inattentively walks or stands or sits, or changes sides while lying down, who inattentively picks up clothing, bowl, blanket and duster, indulge in airyāpathikī kriyā (instantaneous activity that is free from passions) or samparāyika kriya (long term activity that is informed with passion)?
Gautama! he does not indulge in airyäpathiki kriyä, but be indulges in sämparäyika kriya.
7.21 se keṇattheṇam?
goyamā! jassa nam koha-māṇa-māyā-lobhā vocchiṛṇā bhavamti tassa ṇam riyavahiya kiriyā kajjai, jassa ṇam koha-māṇa-māyā-lobhā avocchinna bhavamti tassa nam samparāiyā kiriyā kajjai. ahāsuttam rīyamāṇassa riyāvahiyā kiriyā kajjai, ussuttam rīyamāṇassa samparāiyā kiriyā kajjai, se nam ussuttameva riyati. se teṇattheṇam.
For what reason?
Gautama! airyāpathikī kriyā is possible only for the soul whose anger, pride, deceit and greed have been made inoperative. Only sämparāyiki kriyā is possible for the soul who has not made inoperative anger, pride, deceit and greed. The soul whose activities are strictly in accordance with the canon engages in airyapathiki kriyä, whereas the soul that indulges in activities that are incompatible with the canon is the doer of sämparäyiki kriya. The latter indeed behaves non-conformably with the canon. It is for this reason that his activities are sämparäyiki kriyä.
Bhāṣya
1. Sütras 20,21
In the present canonical text (i.e., Bhagaval), the airyāpathiki and sämparayikat kriyās (instantaneous and long-term activities) have been discussed from a number of view-points.' There are five items, concerned with the ascetics:
(1) There is instantaneous activity in the case of a atmna samvṛta (selfinhibited) ascetic-see 3.148.
(2) There is long-term activity in the case of an anayukta ascetic-indulging
in inattentive activity (such as going etc.)-see 7.20.
(3) There is instantaneous activity in the case of a samvṛta (inhibited) ascetic-see 7.125.

(4) "There is long-term activity in the case of an inhibited ascetic in the vicimärga (passionate path)-see 10.11,12.
(5) There is instantaneous activity in the case of an inhibited ascetic in the avīcimārga (non-passionate) path-see 10.13,14.

Page #532

-: 508 :
Bhagavai 7:1:20-21
"There is instantaneous activity in the case of an ascetic who has made anger, pride, deceit and greed inoperative. There is long-term activity in the case of an ascetic who has not made anger, pride, deceit and greed inoperative." From this Sūtra (7.21), the doctrine follows that three is long-term activity in the case of the sakasāya ascetic who has not subsided or eliminated his attachment and there is instantaneous activity in case of the akaṣāya or vītarāga ascetic who has subsided or eliminated his attachment (11h, 12th and 13th gunasthānas).
Umāsvāti has ascribed long-term activity to the soul with passions and instantaneous activity to the soul without passion." That there is instantaneous activity in the case of the soul without passions is an uncontroversial doctrine. Srimajjayācārya also has ascribed long-term activity to the soul with attachment and instantaneous activity to the soul without attachment. It deserves scrutiny whether instataneous activity is possible for a soul with attachment. Sidhasenagaội has recognised two types of akaṣāya---soul without passions vītarāga—free from attachment and sarāga—possessed of attachment. There are three varieties of vītarāga akaṣāya---soul without passions and free from attachment-(i) with subsided delusion, (ii) with eliminated delusion and (iii) the omniscient. Where there is no udaya (rise) of passions, but there is only samjvalana kasāya (flickering passions) then such sarāga is deemed as akasāya--soul without passion. That is an instance of sarāga akaṣāya-i.c., a soul with attachment and without passions. In support of this opinion of his, Siddhasenagani has quoted 122 gāthās from Ogha Niryukti. Dronācārya, in his Ogha Niryukti Vrtti, has said, "The monk who is knowledgeable and free from remissness does not bind long-term karma; if he happens to kill any creature by his physical activity, his bondage is only instantaneous. The Sūtra has used the terms 'made inoperative' (vocchinna) and *not made inoperating' (avocchinna) in connection with the four passions of anger, pride, deceit and greed. Here the word 'annihilated' (kṣīna) has not been used. The word vochinna (vyuvvhinna) therefore needs scrutiny. Patañjali has distinguished four states of klešas (afflictions) viz., dormant (supta), attenuated (tanu), disrupted (vicchinna) and arisen (udāra). Here vyucchinna is explained—when the afflications are disrupted intermittently—they do not always remain arisen.? Abhayadevasūri also has explained vocchinna as 'not arisen'. The opinion of the Ogha Niryukti as well as Siddhasenaganī is to be scrutinized in the light of the words vyucchinna and avyucchinna.
According to Siddhasenaganī and Droņācārya, the act of airyāpathika bandha (instantaneous binding) is available even in the case of the person with attachment when the passions are inactive (vyucchinna) in him. This diversion of opinion has been pointed out for further consideration.
A number of questions arise from the way in which the sūtrus (7.20,21) have been constructed:
(1) Anāyukta--the ascetic walking in a state of remissness has sāmparāyiki kriyā (long term binding). Anäyukta—the ascetic who walks in the state of freedom

Page #533

Bhagavai 7:1:20-22
-: 509:
from remissness also has sāmparāyiki kriyā (long term binding). If so, what is the implication of the query of Gautama and the reply of Mahāvīra.
(2) Yathāsūtra--the ascetic walking strictly in accordance with prescription of the scripture has airyāpathiki kriyā—instantaneous binding.
(3) Utsūtra--the ascetic walking in the manner against the injunctions of the scripture has sāmparāyiki kriyā (long term binding). Do all the 'ascetics with attachment' walk necessarily against the prescription of the scripture?
These questions encourage to consider critically the opinion of Siddhasenagaṇī.
1. Bha. 1.444,445, 6.29, 8.302-314, 7.20,21, 7.4,5, 3.148, 7.125, 126, 10.11-14, 18.159,160. 2. Ta. Sū. 6.5-sakasāyākasāyayoh sämparāyikeryāpathyoh. 3. Ta. Rā. Vā. 6.4upaśāntakşīņakasāyayoh yoginaśca yogvaśādupāttam karma kasāyābhāvāt bandhā
bhāve suskakudyapatitalostavad anantarasamaye nivartamānamīryāpathamucyate. 4. Bha. Jo. 2.113.21-23. 5. Ta. Sū. Bhä. Vị. 6.5-akasayo vītarāgah sarägasca. Tatra vītarāgastrividhah-upaśāntamoha ekah ksīnamohakevalinau ca kārtsnyenonmūlitakarmakadambakau, sarāgah punah samjvalanakaşayavänapi avidyamāna udayo'kasāya cva mandānubhāvatvamanudarákanyanirdeśavad, atascopapannamidam
"uccāliyammi pāe, itiyāsamiyassa samkamatthác !
vāvajjejja kulimgi, marejja jogamāsajja II" (Oghaniryuktau gā. 747)
"naya tassa tannimitto bamdho suhumovi desito samae Il" (Oghaniryukau gā. 749) 6. O. Ni. p.499-tasya evamprakārasya jñāninaḥ karmaksayārthamabhyudyatasya 'asamcetayataḥ
ajānānasya, kim? sattvāni, katham?--prayatnavato'pi kathamapi na drstah prānī vyāpāditarca, tathā samcetayatah jānānasya kathamastyatra prānī jñāto drstašca na ca prayatnam kurvano' pi riksitum pāritah, tatasca tasaivamvidhasya yāni sattvāni 'yogam' kāyādi prāpya vinasyanti yatra nāsti tasya sādhorhimsāphalam-sāmparāyikam samsārajananam duhkhajananamityarthah, yadi paramīryāpra
tyayam karma bhavati, taccaikasmin samaye baddhamanyasmin samaye kşapayati. 7. Pa. Yo. Da. 2.4—vicchidya vicchidya tena tenātmanā punaḥ samudācarantīti vicchinnāḥ katham?
rāgakāle krodhasyadarśanāt, na hi rāgakāle krodhassamudācarati, răgasca kvacid drśyamāno na visayāntare násti; naikasyām striyām caitro rakta ityanyāsu strīsu virakta iti; kimtu tatra rāgo
labdhavșttiranyanna bhavisyadvrttiriti. 8. Bha. Vr. 6.292—vocchinnetti anuditāḥ.
Text
Saimgālādidosaduttha-pāṇabhoyaņa-padam 7.22 aha bhamte! saimgalāssa, sadhūmasa, samjonā-dosadutthassa pāņa
bhoyanassa ke atthe pannatte? goyamā! je nam niggamthe vā niggamthī vā phāsu-esunijjain asana-pāna-khāima-sõimam padiggāhettā mucchie giddhe gadhie ajjhovavanne āhāramāhārei, esa nam goyamā! saimgāle pāna-bhoyane. je nam niggamthe vā niggamthi vā phāsu-esanijjam asana-pana-khāima-sāimam padiggāhettā mahayā appattiyam kohakilāmam karemāne āhāramāhārei, esa nam goyamā! sadhūmne pāna-bhoyane. je nam nigganthe vā niggamthi vā phāsu-esanijjam asana-pāna-khāima-säimam padiggāhettā gunuppāyanaheum annadavvenam saddhim samjoetā āhāramāhārei, esa nam goyamā! samjoyanādosadutthe pāṇabhoyane.

Page #534

-: 510:
Bhagavai 7:1:22-23
esa nam goyamā! saimgālassa, sadhūmassa, samjoyaņādosadutthassa pāna
-bhoyanassa atthe pannatte. The Topic of Drinks and Foods vitiated by the Blemishes of 'Like Charcoal' etc.
What' is, O Lord! propounded to be the meaning of drinks and foods that are vitiated by the blemishes (related with the consuming) viz., "like charcoal, like smoke", and "admixture"? Gautama! the monk or nun who, having received foods, drinks, dainties and delicacies that are unblameworthy (being free from lives) and acceptable (being free from the blemishes of transgression of the rules of making inquiry regarding the preparation of food), eats them, by becoming infatuated with, greedy, avaricious and covetous of them is, O Gautama! the consumer of drinks and foods that are "like charcoal". The monk or nun who, having received foods, drinks, dainties and delicacies that are unblameworthy and acceptable, eats them with great disgust and expressing affliction due to anger, is the consumer of drinks and foods that are "like smoke". The monk or nun, who having received foods, drinks, dainties and delicacies that are unblameworthy and acceptable, eats them by mixing with them another ingredient in order to make them tasty is consumer of drinks and foods that are contaminated by the blemish of "admixture". This is, O Gautama! the meaning of the drinks and foods that are vitiated
by the blemishses viz., "like charcoal”, "like smoke", and "admixture". 7.23 aha bhamte! vītimgālassa, vīyadhūmassa, samjoyanadosavippamukkassa pāņa
bhoyanassa ke atthe pannatte? goyamā! je nam niggamthe vāniggamthī vā phāsu-esanijjam asana-pāna-khāimasāimam padiggāhettā amucchie agiddhe agadhie anajjhovavanne āhāramāhārei, esa ņam goyamā! vītimgāle pāņa-bhoyane. je nam niggamthe vā niggamthi vā phāsu-esanijjam asana-pāna-khāima-sāimam padiggahettā ņo mahayā appatīyam kohakilamam karemane āhāramāhārei esa nam goyamā! vīyadhūme pāna-bhoyane. je nam niggamthe vā niggumhī vā phāsu-esanijjam asana-pāņa-khāima-sāimam padiggahettā jahā laddham tahā āhāramāhārei, esa nam goyamā! samjoyanădosavippamukke pāna-bhoyane. esa nam goyamā! vitimgālassa, vīyadhūmassa, samjoyanādosavippa-mukkassa pāna-bhoyanassa atthe pannatte. What is, O Lord! propounded to be the meaning of drinks and foods that are free from the blemishes viz., "like charcoal”, "like smoke", and "admixture"? Gautama! the monk and nun who, having received foods, drinks, dainties and delicacies that are unblameworthy and acceptable, eats them by not

Page #535

Bhagavai 7:1:22-23
-: 511 :
becoming infatuated with, greedy, avaricious, and covetous of them, is, O Gautama! the consumer of drinks and foods that are free from the blemishes of "like charcoal”. The monk and nun who, having received foods, drinks, dainties and delicacies that are unblameworthy and acceptable, eats them without great gust and not indulging in the affliction of anger, is the consumer of drinks and foods that is free from the blemish of "like smoke". The monk and nun who, having received foods, drinks, dainties and delicacies that are unblameworthy and acceptable, eats them as they are (without mixing any other ingredient) is the consumer of drinks and foods that are free from the blemish of "admixture”. This is indeed the meaning, O Gautama! of drinks and foods that are free from the blemishes of “like charcoal”, "like smoke” and “admixture”.
Bhāsya 1. Sūtras 22, 23
In-take of food is necessary for sustaining body. Hence, for the Jain ascetic, six reasons for intake of food have been laid down as injunction (1) for satiating hunger, (2) offering service to the order, (3) restrained movement, (4) practising self-restraint (conduct) (5) sustaining life and (6) contemplating on the spiritual discipline.' Three modes of eșanā (i.e., proper and thorough investigation) are prescribed for the ascetic, with regards to collection of food etc., viz., (1) gaveşaņāparibhogeșana investigation with regards to acceptability of the food etc., (prior to acceptance of food) grahanaisenā paribhogesana-investigation with regads to the food etc. itself while actually accepting it, paribhogesana-investigation with regads to the mode of consuming the food etc..? There are five blemishes of the third mode of esanā (with regards to) consuming the food etc.-(1) attachment to food for its agreeable flavour (2) condemning food for its bad flavour, (3) mixing up ingredients like milk, yoghurt with molasses and ghee etc. in order to convert them into delicious food. (4) exceeding the prescribed quantity of drink and food (5) non-conformation to the six reasons prescribed for accepting and six from abstaining from food. In the Sūtras 22, 23 the first three blemishes have been discussed.
In the present dialogue, we get the exposition of both--the food etc. vitiated with these blemishes and free from them
(1) "Like-charcoal" (saangära)-eating food in an infatuated state of mind.
(2) "Like-smoke" (sadhūma)---to eat food in a state of anger.
The implication of these two blemishes is that the ascetic should not have attachment to agreeable food and aversion to disagreeable food.
(3) “Admixture" (samyojanā)--to mix other ingredients in order to make the food tasty. This prescription is for the practice of freedom for taste. Semantics

Page #536

~: 512
Bhagavai 7:1:22-24 kohakilama (affliction resulting from anger)-the bodily exertion undertaken on account of anger.
guṇuppāyaṇa (in order to make them tasty)-to produce special taste.
1. Uttara. 26.31,32.
2. Ibid., 24.11,12.
Text
7.24 aha bhamte! khettātikkamtassa, kālātikkaṇtassa, maggātikkamtassa, pamāṇātikkamtassa pāṇa-bhoyanassa ke atthe pannatte?
goyamā! je nam niggamthe vā niggamthī vā phāsu-esanijjam asaṇa-pāṇa-khāima-saimam anuggae surie paḍiggähettä uggae sūrie āhāramāhārei, esa nam goyamā! khetätikkamte pāṇa-bhoyane.
je nam niggamthe vā niggamthī vā phāsu-esnijjam asaṇa-pāṇa-khāima-saimam padhamãe poriste paḍiggihetta pacchimam porisim uvāiṇāvettā āhāramāhārei, esa ṇam goyamā! kālātikkaṁte pāṇa-bhoyane.
je nam niggamthe va niggamthī vā phāsu-esanijjam asaṇa-pāṇa-khāima-sāimam paḍiggahettä param addhajoyaṇamerāe vīikkamāvettā āhāra-māhārei, esa nam goyamā! maggātikkamte pāṇa-bhoyane.
je nam niggamthe vā niggamthī vā phāsu-esaṇijjam asaṇa-pāṇa-khāima-sāimam paḍiggahetta param battīsãe kukkuḍiamdagapamāṇamettāṇam kavalāṇam āhāramāhārei, esa ṇam goyamā! pamāṇātikkamtte pāṇa-bhoyaṇe. attha kukkudiamḍagapamanamette kavale āhāramāhāremāṇe appāhāre, duvālasa kukkuḍiamḍagapamāṇamette kavale āhāramāhāremāṇe avaḍdhomoyarie, solasa kukkudiamdagapamāṇamette kavale āhāraāmahāremāṇe dubhāgappatte, cauvvisam kukkuḍiamdagapamāṇamette kavale āhāra-māhāremāṇe omodarie, battīsam kukkuḍiamdagapamāṇamette kavale āhāramāhāremāṇe pamāṇapatte, etto ekkeņa vi ghasenam ūṇagam āhāramāhāremāņe samane niggamthe no pakāmarasabhoīti vattavvam siyā.
esa nam goyama! khettātikkamtassa, kālātikkamtassa, maggātikkamttavsa, pamāṇātikkamttasa pāṇa-bhoyaṇassa atthe pannatte.
What' is, O Lord! propounded to be the meaning of drinks and foods that are kṣetratikrānta (violating the proper limit of region), kālātikrānta (violating the proper limit of time), mārgātikränta (the proper limit of path) and pramāṇātikrānta (the proper limit of measure)?
Gautama! the monk or nun, who accepts unblameworthy and acceptable foods, drinks, dainties and delicacies before sunrise and eats them after sunrise, violates the proper limit of region for consuming drinks and foods, O Gautama!
The monk or nun who accepts unblameworthy and acceptable foods, drinks, dainties and delicacies in the first quarter of the day and eats them in the last quarter of the day, violates the proper limit of time for consuming drinks and foods, O Gautama!

Page #537

Bhagavai 7:1:24
- 513 :
The monk or nun who, having received the unblameworthy and acceptable foods, drinks, dainties and delicacies, eats them going beyond the distance of more than half yojana, (which is equivalent to two kośas i.e., nearly four miles) violates the proper limit of path for consuming drinks and foods, O Gautama! The monk or nun who, having received the unblameworthy and acceptable foods, drinks, dainties and delicacies, eats them in quantity, which measures more than (the prescribed quantity which is) thirty-two morsels of the size of hen's egg, violates the proper limit of the measure for consuming drinks and foods, O Gautama! One taking eight morsels of the size of hen's eggs is an eater of meager quantity. One taking twelve morsels of the size of hen's egg is an eater of less than half of the prescribed quantity. One taking sixteen morsel of the size of hen's egg is an eater of the half of the prescribed quantity. One taking twentyfour morsels of the size of hen's egg is an eater of somewhat less than the prescribed quantity. One taking thirty-two morsels of the size of hen's egg is an eater of the prescribed quantity. A nirgrantha (ascetic) eating even one morsel less than this is not to be described as 'greedy of tongue'. This is O Gautama! propounded to be the meaning of drinks and foods that are kşetrātikrānta, kālātikrānta, mārgātikrānta and pramāṇātikrānta.
Bhāsya 1. Sutra 24:
There are four types of 'violation of limit'
(1) Kșetrātikrānta-Violation of the proper limit of ksetra (region)'begging food before sunrise and eating after sunrise'. In the Brhatkalpa' and Nisīhajjhayana, there is mention of only kālātikrānta and ksetrātikrānta, there being no separate mention of mārgātikrānta. In the Brhatkalpa Bhāsya, food brought from beyond half yojana has been designated as ksetrātikrānta. The diversity of opinion found in the Bhagavati, Brhatkalpa and Nisīhajjhayana deserves careful consideration. Abhayadevasūri had explained khetta as standing for tāpakşetra that is, day-time. The act of begging food before sunrise and eating it after sunrise should be considered as violation of proper limit of time. In this connection the dialogue on 'eating after sunset' in the Brhatkalpa and dialogue on 'eating in day and night', in the Nisīhajjhayana are worth notice.
(2) Kālātikrānta-Violation of the proper limit of time-It means eating in the last quarter the food begged is the first quarter. The prohibition of eating beyond proper limit of time has been made in order to prohibit hoarding the food. In the Niśīthabhāsya, paścima prahara has been explained as the carama prahara, i.e., the last quarter of the day. The Niśīthacūrni explains the carama as the 'fourth'. Relatively speaking the second quarter is the subsequent (paścimaquarter in relation to the first quarter, the third quarter is the subsequent quarter in relation to the

Page #538

~: 514~
Bhagavai 7:1:24 second and fourth is the subsequent in relation to the third. Both these opinions have been mentioned in the Bṛhatkalpa Bhāṣya and Malayagiri Vṛtti.
(3) Mārgātikrānta-Violation of the proper limit of path-It means eating food after carrying it beyond half yojana (i.e., two kośa or nearly four miles) while-travelling on the path.
(4) Pramāṇätikränta-Violating the proper limit of measure-The human nature differs from person to person. The measures of food accordingly differ for each person, but even then on the average, a proper limit for them has been laid down. Thirty-two morsels have been given as the standard limit. To eat more than that is violating the proper limit of standard measure. The standard size of a morsel has been given as equal to hen's egg. The measures of food have been stated in the Ovaiyam in connection with the topic of dravya avamodarikā (i.e., the penance of curtailment in diet with respect to the quantity on intake of food)."
1. Kappo. 4.12,13.
2. Nisiha. 12.31,32.
3. Br. Ka. Bhā. part 5, gā.5263, p. 1400
bhāvassa u atiyāro, mā hojja itī tu patthute suttee |
kalassa ya khettassa ya, duve u suttā aṇatiyāre Il
4. Bha. Vr. 7.24 kṣetram-süryasambandhī tāpakṣetram dinamityarthah.
5. Kappo, 5.6-9.
6. Nisiha. 11.75-78.
7. Bha. Vr. 7.24 kalam divasasya praharatrayalakṣaṇamatikrāntam kālātikrāntam.
8. Ni. Bhā. Cũ. ga. 4141-divasassa paḍhamaporisie bhattapānam ghetum carimam ti cautthaporisī tam jo sampaveti tassa caulahum aṇādiya ya dosa. citṭhatu tava cautthaporisī, paḍhamāto bīyā carimă, bitiyão tatiya carima, tatiyão cautthi carimă.
9. Br. Ka. Bhā. part 5, gä. 5264,65
bitiyau padhama puvvim, uvatine caugurum ca āṇādī
dosa samcaya samsatta diha, sāne ya gone ya Il
agani gilanuccare, abbhuthane ya pahuna nirodhe
sajjhāya viņaya kaiya, payalamta paloṭṭane pāņā II
āstām tāvat paścima caturthi pauruşi kimtu dvitiyāyāḥ paurusyah prathama'pi pūrvā bhāṣyate prathamāyārca dvitiyā pāścätyä, evam tryāyā dvitiyā pārvā dvitīyāyāstṛtāyā pāṛcātуā, caturthāstīуā pārvā trtiyasyāscaturthi paścimă. tataḥ prathamāyāḥ paurusya dvitiyāyāmasanādikamatikramayatascaturgrukam, jñādayarca doṣāḥ.
10. Ovā. Sū. 33—se kim tam omodariyão? omodariyão duvihā pannattão, tam jahā-davvomodariyā ya bhavomodariya ya.
se kim tam davvomodariya? davvomodariya duvihā pannatta, tarn jaha-uvagaraṇadavvomodariya ya bhattapäṇadavvomodariya ya.
se kim tam uvagaraṇadavvomohariya uvagaraṇadavvomodariya duvihā pannatta, tam jaha-ege vatthe, ege päe, ciyattovakaranasaijjanaya. se tam uvagaranadavvomodariya/
se kim tam bhattapānadavvomodariya? bhattapāṇadavvomodariya anegavihā pannattă, tam jaha-attha kukuḍaamdagappamāṇamette kavale āhāramāhāremāṇe appăhăre, duvālasa kukudaamdagappamāṇamette kavale āhāramāhāremāṇe avaddhomodarie, solasa kukudaamdagappamāṇamette kavale aharamāhāremāṇe dubhagapattomodarie, cauvisam kukudaamdagappamāṇamette kavale āhāramāhāremāṇe pattomodarie, ekkatīsam kukuḍaamḍagappamāṇamette kavale āhāramāhāremāṇe kimcuṇomodarie, battīsam kukuḍaamdagappamāṇamette kavale āhāramāhāremāņe pamāṇapatte, etto egena vi ghaseṇam üṇayam āhāramāhāremāṇe samane niggamthe po

Page #539

Bhagavai 7:1:24-25
- 515:
pakamarasabhoi tti vattavvam siya. se tam bhattapānadavvomodariyā. se tam davvomodariyā.
se kim tam bhāvomodariyā? bhāvomodariyā anegavihā pannattā, tam jahā-appakohe, appamäne, appamäe, appalohe, appasadde, appajhamjhe. se tam bhāvomodariyā, se tam omodariyā.
Text
7.25 aha bhamte! satthättītassa, satthapariņāmiyassa esiyassa, vesiyassa,
sämudāniyassa pāna-bhoyanassa ke atthe pannatte? goyamā! je nam niggamthe vä niggamthi vā nikkhittasatthamusale vavagayamālāvannagavilevane vavagayacuya-caiya-cattadeham jīvavippajadham, akayam, akāriyam, asamkappiyam, aņāhūyam, akiyakadam, anuddittham, navakodīparisuddham, dasadosavippamukkam, uggamuppayanesanāsuparisuddham, vītimgālam, vītadhūmam, samjoyaņādosavippamukkam, asurasuram, acavacavam, aduyam, avilambiyam, aparisädim, akkhovamjanavaņāņulevana-bhūyam, samjamajāyāmāyāvatiyam, samjamabhāravahanathayāe bilamiva pannagabhūenam appānenam āhāra-māhārei, esa nam goyamā! sattthātītassa, satthapariņāmiyassa esiyassa, vesiyassa, sāmudāniyassa pāņa-bhoyanassa atthe pannatte. What' is propounded to be the meaning, O Lord! are ‘of drinks and foods that are sastrātīta (i.e., treated with weapon), sastrapariņāmita (i.e., rendered lifeless by the application of a weapon), eşita (i.e., obtained by proper mode of accepting food given by the householder), and vaisika (i.e., obtained on account of the ascetic outfit), and sāmudānika (i.e., food obtained through the mādhukari vrtti-like honey obtained by a bee from flowers), obtained from homes without discrimination? Gautama! the nirgrantha (monk) or the nirgranthi (nun), who has given up the use of weapon (such as knife etc.) and pestle and who has renounced the use of garland and sandal paste consumes such drinks and foods which are in the form of inanimate matter on account of (either) the separation of the living beings (souls) from them on their own accord, (or) their death (or) deprivation of their life, (or) abandonment of their body by them, which are devoid of soul, which have not been prepared for the ascetic, which have not been made to be prepared, for the ascetic, which have not been specifically meant for the ascetic, which have not been offered through any invitation which have not been purchased for the ascetic, which are not been prepared with the intention of giving it to the ascetic, which are immaculate in ninefold ways, which are free from ten blemishes, which is in respect of blemishes relating to origination; blemishes relating to the mode of obtaining food and the blemishes pertaining to acceptance of food from the house-holder, free from the blemishes of 'like charcoal, 'like smoke', and admixture, which are free from the hissing sound, which are free from the sound of chewing, which are not eaten in haste, which are not eaten too slowly, which are not droped on earth while eating, which are like the lubricant rubbed on the been prepared with the intention of giving it to of the wheel of a cart, which

Page #540

~: 516
Bhagavat 7:1:25
are like the ointment on abscess, which are as meagre in quantity as is barely necessarily for leading the life of self restraint, simply for carrying the burden of self-restraint; and which are consumed with complete aloofness-just as a serpent, while entering into its underground hole, becomes straight (without its sides being touched), in the same way the morsel of food is sent down (the esophagus) without moving it to and frow, without taking its taste simply for carrying the burden of selfrestraint; the drinks and foods consumed in this way, O Gautama, is the meaning of the 'drinks and foods that are sastrātīta, śastrapariņāmita, eşita, vaisika and sämudānika".
Bhāṣya
1. Sütra 25
In the present Sutra, the following five topics have been explained: the consumer of food, the types of food, the rules of consuming food, the measure of food and the purpose of food.
(1) The consumer of food-two distinctive characteristics of the monk consuming food have been pointed out: [i] he does not cook for himself. In ancient time, there were two main implements for cooking-fire and pestle, which a monk did not operate. [ii] he abstained from garland, fragrant powder and sandal paste. (2) Types of food (acceptable for an ascetic)
The following types of food are acceptable
Only lifeless food is acceptable by the ascetic. Such food might be lifeless by nature or made lifeless by cooking.
Food which is neither prepared by oneself for the ascetic nor ordered to others to be prepared for the ascetic.
While preparing the food, the householder should not have any intention to offer it to a monk.
Devoid of any invitation-If the monk is not given invitation such as-kindly take the daily food from my house".
Food that is not purchased for an ascetic. Food that is not prepared-for an ascetic.
Food that is pure in respect of nine ways, Food that is free from ten blemishes, and pure in respect of source, production and begging. The sixteen blemishes of source of food, the sixteen blemishes of production of food and ten blemishes of begging are given in the following table:
Udgama
1. Adhakarma
2. Auddesika
3. Patikarma
4. Miśrajāta
5. Sthapana

Utpadana
1. Dhātri
2. Dūtī
3. Nimitta
4. Ajiva
5. Vanipaka

Eṣaṇā
1. Samkita
2.
Mraksita
3.
Nikṣipta
4.
Pihita
5.
Samhṛta

Page #541

Bhagavai 7:1:25
-: 517 :
Udgama 6. Prābhrtika 7. Prāduşkarana 8. Krīta 9. Prāmitya 10. Parivarta 11. Abhihrta
orosos
Eşaņā Däyaka Unmisra Aparinata Lipta Chardita
Utpādana
Cikitsā 7. Krodha 8. Māna 9. Māyā 10. Lobha 11. Pūrva-Paścāt
Samstava 12. Vidyā 13. Mantra 14. Curna 15. Yoga 16. Mülakarma
12. Udbhinna 13. Mālāpahrta 14. Acchedya 15. Anisrsta 16. Adhyavataraka
Sixteen Udgamadoșas-blemishes relating to origination.
1. Adhäkarma-[i] The food etc. produced with a view to entertaining a monk and which is impure on account of injury to living beings.
[ii] Preparing of food, shelter, etc. for a particular monk.
2. Auddesika-Food etc. prepared for distribution among heretical monks or orthodox monks.
3. Pūtikarma—The mixing up of pure food with impure one on account of being mixed with adhākarma, thus making the entire food impure.
4. Miśrajāta-Food prepared for both householders and monks.
5. Sthāpanā—Food deposited in another vessel from the cooking pot specially for offering it to monks is subject to this blemish. The reason is that the dispute may arise among the members of family regarding the article or the quantity so deposited, or the food itself may become unacceptable on account of its being rotten or infested with living beings.
6. Prābhrtika—Anything presented in honour is called prābhrta. For example, early or late celebration of marraige in view of the assemble of monks before or after the appointed day, witha view to entertaining the latter. As distinguished from the above circumstance which is called bādara, there is another instance called sūksma when householder asks his son to wait till the monk came. Such postponing of allowing the child to consume food makes the offer unacceptable to the monk, because the child may run to the monk and drag him to his house for offering food to him in order to satisfy his own desire for the same.
7. Prāduşkarana-Exhibition of food by transferring the container or food from the dark place or by the light of a lamp or a jewel or the removing the barrier or the curtain. The blemish lies in the fact that movements are involved for the offering,

Page #542

-: 518:
Bhagavai 7:1:25
8. Krīta—Food purchased for the monk. A feeling of excessive compassion for the monk is responsible for this kind of blemish.
9. Prāmitya (Prakrit-Pāmicca)-Food borrowed for a monk on promise of return with interest or otherwise.
These two or blemishes on account of their causing inconvenience to donor. 10. Parivartita—Food exchanged for a monk.
11. Abhihrta— What is brought by householder from a place beyond the range of three or seven houses in an avenue is subject to this blemish, because this is unusual, not approved by the norm, and is likely to involve injury to creatures.
12. Ubdhinna–Ghee, oil, molasses etc., offered by breaking the lid or unsealing the cask.
13. Mālāpahrta-Food brought down from an elevated place on which it was stored. The reason for this being a blemish is that the donor may fall down while climbing the elevated place on a stair case.
14. Acchedya-Food offered out of fear of the king or another powerful person entails this blemish. According to the Pindaniryukti, food snatched by force from others and offered as alms was subject to this blemish.
15. Anisrsta-Alms owned by a company of persons and given by one of the owners without consent of the co-partners. The reason for this being a blemish is that a dispute may arise among the company who owned the articles.
16. Adhyavapūraka-Food put in excess in a cooking vessel in view of the arrival of monks.
Sixteen Utpādanadoșas-faults pertaining to the ways adopted in obtaining food:
1. Dhātri-Alms, given to a monk in return for the nourishing work done by him.
2. Dūtī—Alms given to a monk who runs on errands for the house holder.
3. Nimitta-Alms obtained by fortune-telling such as foretelling happenings and reading omens and bodily science.
4. Ājīva—Alms secured by mentioning caste, family, clan, profession, etc., of the donor for rousing his sympathy. The reason for this being a blemish is that the monk belittles himself.
5. Vanīpaka-Food obtained by servile supplication by approving of the act of offering to dogs, crows, lepers etc. on the part of donor.
6. Cikitsā—Alms obtained by offering medical service, treatment etc. 7. Krodha—Alms obtained by expressing one's power of anger. 8. Māna—Alms obtained by displaying one's false pride or vanity. 9. Māyā-Alms obtained by trickery.
10. Lobha-Alms obtained by displaying one's excessive greed for the alms offered
11. Pūrva-paścāt samstava—Alms received by the donor or reminding him of his past donations is vitiated by this blemish, which also occurs if the monk

Page #543

Bhagavai 7:1:25
-: 519 :praises the donor after donation. The blemish occurs if the monk refers to his old aquaintance with the donor.
12. Vidyā-Alms obtained by displaying or promising the gift of an occult science, acquired by monk by special effort.
13. Mantra- Alms obtained by giving charms and spells, or displaying their efficacy.
14. Cürna—Alms obtained by an offer of charmed powder for beautifying the body and cleansing the eyes. The charmed power may also be promised for making the donor invisible.
15. Yoga-Alms obtained by offering an oinment for the feet to enable the donor to walk on water or fly in the air.
16. Mülakarma—Alms obtained by such devices as prevention of conception, or conferment of fecundity, restoration of virginity etc.. The act of restoring conjugal relationship or restoring control over what has got out of it also falls in this blemish.
Ten Eşaņā (grahaņaişaņā)-blemishes pertaining to accepting food. 1. Samkita--Food suspected of any one of the following blemishes.
2. Mrakṣita-Pure food contaminated by live article on account of serving it with a hand besmeared with impure or unfit articles.
3. Niksipta—Pure food placed upon live article.
4. Pihita—Pure food covered by live or even lifeless cover, if the latter is too heavy in weight.
5. Samhrta-Putting of pure food in a vessel from which live food has been cast out with a view to give pure food to a monk. According to Mālācāra, such blemish takes place if he accepts alms offered in hot haste and without proper inspection by the donor.
6. Dāyaka—Food obtained from unfit donor such as a child, an old man, drunkard, lunatic, and the like.
7. Unmiśra-Pure food mixed up with life food. 8. Apariņata-Food not fully cooked and made lifeless.
9. Lipta—Food offered by hands or from pots besmeared with live article such as water, vegetable, etc.
10. Chardita-Food of which a part has fi en on the ground while offering it to the monk, because the dropped food is the potential or actual cause of injury to living beings.
The above mentioned forty-two blemishes are not found described in one place in the Āgamika literature; they are however found scattered at different places. Śrimajjayācārya has collected them together in one place. The following blemishes are found in Thānam 9/62 dhātrīpinda, dūtipinda, nimittapinda, ājīvapinda, vanīpakapinda, cikitsāpinda, krodhapinda, mānapinda, māyāpinda, lobhapinda, vidyāpinda, mantrapinda, yogapinda, cürnapinda and pūrva-pascātsamstava.
The following again are found in the Nisīhajjhayanam 13/61-75. The parivarta is found mentioned in the Āyāracūlā 1.21. Mülakarma is found in Panhāvāgaranāim, Samvara 1.15. The following are found in the Pindaişaņā chapter of the

Page #544

Bhagavat 7:1:25 Dasaveäliyam-udbhinna, mālāpahṛta, adhyavatara, śańkita, mraksita, nikṣipta, pihita, samhṛta, dayaka, unmiśra, aparinata, lipta and chardita. (3) Rules of consuming food-while taking food, one should be free from infatuation, anger and addiction to tasty food. There should not be hissing sound and chewing sound. One should not eat in haste or too slowly. One should not drop down bits of food while eating.
(4) Measure of food-As lubricant is rubbed on an axle or ointment is rubbed on an abscess, so ascetic should consume his food in meagre quantity. He should take barely what is necessary for sustaining the life of a self-restraint (ascetic). (5) The purpose of taking food-the purpose of taking food is the pursuit of the discipline of self-restraint.
In conclusion, it can be said that a nirgrantha (ascetic) should practicse complete alloofness while eating food-just as a serpent, while entering into its underground hole, becomes straight without its sides being touched, in the same way the ascetic should straightway send the morsel down (the esophagus) without moving it to and frow for taking its taste. (It means that even while chewing, he sould not try to satisfy his palate).
~: 520
Semantics
sasträtita (satthätita)-treated with weapon like fire etc.. (The food material which is originally in the form a "sacitta" i.e., animate object should have been passed through the process of heating on fire etc., which act like a weapon (Sastra) for the living beings constituting the food).
sastraparinämita (satthaparinamia)-transformed (made lifeless) by the application of a weapon (such as fire etc.).
eşita (esiya)-made acceptable.
vesiya-There are two Sanskrit forms of the word vaiśika and vyesita. The former means that which has been obtained 'on account of the veșa i.e. the outfit of an ascetic'. The latter means obtained by different modes esna (the careful investigation regarding the acceptibility of food).
In the Vrtti, the form vyesita is considered as the primary and vaišika as the secondary form.3
sāmudānika (sämudaniya)-accepting food given by the householder like a bee collecting honey without harming the flower (without making any discrimination between the houses from which the food is obtained).
Sastra (sattha)-in the present context, the word sattha should stand for 'fire'. The Vṛtti has explained it as 'sword, etc."
vyapagata (vavagaya)-the living beings (souls) which have of their own become separate from the food-material in which they had taken birth.
cyuta (cue)-served (of life) i.e. dead.
cyavita (caiya)-it can have two Skt. forms-cyavita and tyajita. It would mean-deprived (of life).
anähüta (anähüya)-devoid of any invitation. The Vṛtti has explained it as 'that

Page #545

Bhagavai 7:1:25-26
- 521 :
which is not nityapinda (accepting frrom from the same house everyday)'. The opposite of this is āhūta. The food accepted after getting the invitation such as 'accept food-from my house daily' is called 'āhūta' or 'nityapinda'. Therefore, anāhūta would mean the food that has been accepted without any prior' invitation'. navakotiparisuddham-immaculate in nine ways. This is explained in the Thānam? as acceptance of the food that does not involve [i] killing (ii) getting killed and [iii] approving killer [iv] cooking [v]getting cooked [vi] approving the cooker (vii] purchasing for oneself (viii) getting purchased (ix) approving the purchase. akkhovamjana--lubricant rubbed on the axle of the wheel of a cart. Aksa' means ‘axle of a cart'. 'Upāñjana' means 'ointment' or 'lubricant'. (Vide Suya. 2/2/50). samjama-jāyā-māyā-vattiyam (samyama-yātrā-mātra-vrttika)—as meagre in quantity as is barely necessarily for leading the life of self-resfraint. Abhayadevasūri has explained 'yātrā' as observance of self-restraint or leading the life of ascetic; and mātrā as a component of the collection of number of supporting factors of self-restraint; vattiya has two meanings-vrttika, i.e., 'mode of life' or occupation and pratyaya, i.e. cause. Silānkasūri has related mātrā (quantity) to food. The ascetic living on minimum quantity of food that is barely necessary for leading the life of self-restraint (or ascetic life) is called 'samyama-yātrā-mātrā-vrttika'.
1. See Sūya. 2.1,66 and its footnote. 2. Ibid., 2.2.50. 3. Bha. Vị. 7.25—viseşeņa vividhairvā prakāraireșitam--vyeșitam grahaņaisanā grāsaisanāvirodhitam
tasya. athavā veso—muninepathyam sa heturlābhe yasya tadvaişikam-ākāramātrādarśanādavāptam
na tvävarjjanayā. 4. Ibid., 7.25—tyaktakhadgādi sastramusalah. 5. See the footnote of dasave. 3.2'nityāgra'. 6. Bha. Vr. 7.25-na ca vidyate āhūtam-āhvānamāmantranam nityam madgļhe posamātrāmannam
grāhyamityevamrūpam karmmakarādyākāranam vā sādhvartham sthānāntaradannādyānayanāya yatra so'nāhūtam-anityapindo'bhyāhsto vetyarthah. spardhā vā''hūtam tanniședhādanāhūto, dāyakenā
sparddhayā dīyamānamityarthah, anena bhāvato'parinatābhidhānaesanādoşanişedha ukto'tastam. 7. Thānam, 9.30. 8. Bha. Vp. 7.25—samyamayātrā-samyamānupālanam saiva mātrā—ālambanasamūhāmśah samyama
yātrāmātrā tadartham vrttih-pravsttiryatrāhāre sa samyamayatrāmäträvsttiko'tastam. samyamayātrāmātrāvrttikam yatha bhavati samyamayātrāmātrāpratyayo vā yatra sa tathā'tastam samyamayātrā
mātrāpratyayam vā yathā bhavati. 9. Sūya. 2.2.50, Vr. pa. 40—samyamayātrāyām mātrā samyamayātrāmātrā, yāvatyāhāramātrayā
samyamayātrā pravartate să tathā, tayā samyamayātrāmātrayā výttiryarsya tattathā.
Text
7.26 sevam bhamte! sevam bhamte! tti.
That is so, O Lord! That is so, O Lord!
-000--

Page #546

- 522 :
Table
Name of the Text
One samaya Transit
Two samayas' Transit
Three samayas' Transit
Four samayas' Transit
S.N.
Non-ingestor Ingestor Non-ingestor Ingestor
Non-ingestor Ingestor
Non-ingestor
Ingestor
01 Bha. Vr.
0
1
Ingestor
First
Second
First, Second
Third
First, Second, Fourth Third
02 Bha. Jo.
Second, Third First,
Fourth

03 Pann. & Prajña.
0
1
0
04
Jivā. & Jivā. Vr.
0
05
T. Sū. Bhā. Vr.
First, Second
Second
First, Third
Second, Third First,
Fourth
06
T. Ra. Va.
First
Second
First, Second
Third
First, Second, Fourth Third
Bhagavai 7:1:Table

Page #547

Bio Uddeso Section-2
Text
Supaccakkhāņa-dupaccakkhāņa-padam 7.27 se nūnam bhamte! savvapāņehim, savvabhūehim, savvajīvehim, savvasattehim
paccakkhāyamiti vadamānassa supaccakkhāyam bhavati? dupaccakkhāyam bhavati? goyamā! savvapānehim jāva savvasattehim paccakkhāyamiti vadamāṇassa siya
supaccakkhāyam bhavati, siya dupaccakkhāyam bhavati. The Topic of the Supratyākhyāna (Virtuous Renunciation) and the Duspratyākhyāna (Vicious Renunciation)
When a person claims, O Lord! that he has renounced killing all living beings, all living substances, all souls and all animate beings, is his pratyākhyāna (renunciation) a supratyākhyāna (virtuous renunciation) or a duspratyākhyāna (vicious renunciation)? Gautama! when a person claims that he has renounced killing all living beings ...... up to all animate beings, sometimes his pratyākhyāna (renunciation) is supratyākhyāna (virtuous renunciation), sometimes it is duspratyākhyāna
(vicious renunciation). 7.28 se kenatthenam bhamte! evam vuccai-savvapānehim jāva savvasattehim
paccakkhāyamiti vadamānassa siya supaccakkhāyam bhavati? siya dupaccakkhāyam bhavati? goyamā! jassa nam savvapāņehim jāva savvasattehim paccakkhāyamiti vadamānassa ņo evam abhisamannāgayam bhavati—ime jīvā, ime ajīvā, ime tasā, ime thāvarā, tassa nam savvapānehim jāva savvesattehim paccakkhāyamiti vadamānassa no supaccakkhāyam bhavati, dupaccakkhāyam bhavati. evam khalu se dupaccakkhāi savvapānhim jāva savvasattehim paccakkhāyamiti vadamūne no saccam bhāsam bhāsai, mosam bhāsam bhāsai. evam khalu se musāväi savvapānehim jāva savvasattehim tiviham tivihenam asamjaya-viraya-padihayapaccakkhāya-pāvakamme, sakirie, asamvude, egamtadamde, egamtabāle yāvi bhavati. jassa nam savvapānehim jāva savvasattehim paccakkhāyamiti vadamānassa evam abhisamannāgayam bhavati-ime jīvā, ime ajīvā, ime tasa, ime thāvarā, tassa nam savvapāņehim jāva savvesattehim paccakkhāyamiti vadamānassa supaccakkhāyam bhavati, no dupaccakkhāyam bhavati. evam khalu se supaccakkhāi savvapānehim jāva savvasattehim paccakkhāyamiti vadamāne saccam bhāsam bhāsai, no mosam bhāsam bhāsai. evam khalu se saccavādi savvapānehim jāva savvasattehim tiviham tiviheram samjaya-viraya

Page #548

-: 524:
Bhagavai 7:2:28 padihaya-paccakkhāya-pävakamme, akirie, samvude, egamtapamdie yāvi bhavati. se tenatthenam goyamā! evam vuccai--savvapāņehim jāva savvasattehim paccakkhāyamiti vadamānassa siya supaccakkhāyam bhavati, siya dupaccakkhāyam bhavati. For what reason, O Lord! has it been said that when the person claims that he has renounced killing of all living beings ...... up to all animate beings, sometimes his pratyākhyāna (renunciation) is supratyākhyāna (virtuous renunciation), sometimes it is duspratyākhyāna (vicious renunciation)? Gautama! when a person claims that he has renounced killing of all living beings ...... up to all animate beings, but if he does not comprehend these are souls, these are non-souls, these are mobile beings, these are immobile beings, then his pratyākhyāna (renunciation) of killing of all living beings ...... up to all animate beings is not supratyākhyāna, it is a duspratyākhyāna, Thus, when such a person who is making duspratyākhyāna claims that he has renounced killing of all living beings ...... up to all animate beings, he does not speak the truth, he speaks the untruth. Thus such lier is not a restrainer, abstainer, one who has forsworn the past sinful activities and one who has renounced the future sinful activities, through three types of acts (viz., do oneself, make others do and approve of others' action) and three types of instruments (viz., mind, speech and body) towards all living beings ..... up to all animate beings. He incurs kriyās such as kāyiki and the like (the urges due to physical activity etc.); he has not inhibited himself from evil acts; he is ekāntadanda (unmitigated perpetrator of violence) and ekāntabāla (unmitigated non-abstinent). On the other hand, if the person who claims that he has renounced killing of all living beings ...... up to all animate beings, comprehends that these are souls, these are non-souls, these are mobile beings, these are immobile beings; then his pratyākhyāna (renunciation) of killing of all living beings ...... up to all animate beings is a supratyākhyāna (virtuous renunciation), not a duspratyākhyāna (vicious renunciation). Thus, when such a person who is making supratyākhyāna claims that he has renounced the killing of all living beings ...... up to all animate beings, he speaks what is true, he does not speak what is untrue. Thus, such a speaker of truth is a restrainer, abstainer, one who has forsworn the past sinful activities and one who has renounced the future sinful activities, through three types of acts (viz., do oneself, make others do and approve of others' action) and three types of instruments (viz., mind, speech and body) towards all living beings ...... up to all animate beings. He does not incur kriyas such as kāyikī and the like; he has inhibited himself from evil acts; he is ekāntapandita (a mahāvrati (observer of the five great vows) who is unmitigated abstainer from all evil activities). For this reason, O Gautama! has it been said that a person who claims that

Page #549

Bhagavai 7:2:27-28
-: 525:
he has renounced the killing of all living beings ...... up to all animate beings, sometimes he is the doer of supratyākhyāna (virtuous renunciation); sometimes he is the doer of duspratyākhyāna (vicious renunciation).
Bhāsya 1. Sūtras 27-28
While propounding his views on the truth, Lord Mahāvīra made use of the doctrine of standpoints (nayavāda) or based them on the relativistic approach. That is why there is no one-sided or absolutistic insistence in them; there is the touch of truthfulness. In the present context too, a relativistic view about the performance of pratyākhyāna (renunciation) is presented.
Lord Mahāvīra propounded the truth from different viewpoints and also relatively, thus avoiding absolutistic partiality. It is not possible to speak of an act of renunciation as exclusively good or bad. It can be described virtuous or vicious relatively with reference to particular cases. Suppose there is a person who has no distinctive knowledge about what is soul and what is non-soul. Now, if he renounces the killing of all living beings, how would he properly observe the vow of not killing all living beings?
Abhayadevasūri has pointed out that proper observance of the vow of not killing any living beings is not possible without the knowledge of what is soul and what is not soul. In context of this fact, the pratyākhyāna (i.e., the acceptance of the vow of non-killing) made by an ignorant person can not be decmed an act of virtuous renunciation.
Srimajjayācārya has further dwelt on the relative approach. According to him, the person who does not know the distinction between what is soul and what is not soul has a deluded world-view; such person cannot have knowledge of all living beings, and in absence of knowing them, if he renounces the killing of all living beings, then renunciation of such person, because of his ignorance, is not a genuine or virtuous renunciation-it is duspratyākhyāna or vicious renunciation; again if a person with deluded world-view, who distinguishes between the mobile and immobile beings, renounces the killing of them, then such renunciation is a duspratyākhyāna (vicious renunciation) on account of the absence of samvara (inhibition of the influx of karma) which does take place (even in spite of deluded view); it can be deemed as supratyākhyāna. Srimajjayācārya has quoted a number of passages from the scripture in support of this view.?
The first necessary condition of renunciation is the enlightened world-view. Without the knowledge of the distinction between what is soul and what is not soul, a person cannot have the enlightened world-view. In the absence of that knowledge, he cannot attain the state of a monk. In the term “tiviham tivihena' i.e., through three types of acts and three types of instruments, three types of acts are doing, getting done, and approving; and three types of instruments, are mind, speech and

Page #550

- 526 :
Bhagavai 7:2:27-28
body. The monk renounces the killing of all living beings through these three types of acts and three types of instruments. Without achieving the enlightened worldview, it is not possible to attain the state of a monk. And in the absence of the state of a monk, the act of renunciation is not genuine (or virtuous). This is the purport of the present dialogue. In those days, some heretics, even in the absence of the enlightened world-view, renounced the killing of all living beings through three types of acts and three types of instruments. This Sūtra was composed, plausibly, keeping those heretics in view.
The above discussion can be tabulated as follows:
Bad renunciation
Good renunciation
Deluded world-view. Renunciation through three instruments and three acts. Leads to false renunciation.
Enlightened world-view. Renunciation through three instruments and three acts. Leads to genuine renunciation.
The person performing vicious renunciation, even in spite of being designated as a monk, is not a monk in reality. He is asamyata—not restrained, avirata—not abstinent, apratihata-pāpakarmā—not forswearer of (past) sinful activities and apratyākhyāta-pāpakarma—not renouncer of (future) sinful activities, is sakriya—incurer of the kriyās (urges) such as kāyiki etc., and is asamvrta—noninhibited; he is ekāntadanda—unmitigated perpetrator of violence to other living beings and ekāntabāla-unmitigated nor-abstinent. He is not a monk in reality, though he claims himself to be so. So his claim has been said to be a false claim. The person making a genuine renunciation is a genuine monk, so his claim of renouncing killing all living beings is a genuine claim. He is samyata--restrained, virata-abstinent, pratihata-pāpakarmā—forswearer of (past) sinful activitie, pratyākhyāta-pāpakarmā-renouncer of (future) sinful activities, akriyā—free from the kriyās (urges) such as kāyiki etc., samvrta-self-inhibited and ekūntapanditama mahāvrati who is unmitigated abstiner from all sinful activities. Semantics egamtadamde-one who indulges in killing other living beings by all (possible) means. egamtabāle--absolutely devoid of the virtue of abstinence. egamtāpandie--abstinent in all respects and an observer of the (five) great vows.
1. Bha. Vr. 7.28-jñānābhävena yathāvadaparipālanāt supratyākhyānatvābhävah. 2. Bha. Jo. 2.115.19-29
iham jänyām viņa jīva, tyaga kiyām thi tehanam dupaccakh āņa kahīva, jānyām viņa kima pāliyai Il jīvatrasädika deha, jāņi tasu haņavā tanam ! jo pacakkhāņa kareha, pina samadrsti te nahim Il

Page #551

Bhagavai 7:2:27-31
-: 527:
samvara āśrī tāsa, dupacakkhäna kahijiyai 1 samvara guna suvimāsa, karma rokana no tasu nahim Il himsādika pahichāna, tyāgi mithyāti tanai nirjarā laikhe jāņa, sudha pacakkhāna kahi jiyai Il saptama uttarajjhayaņa, vara gāthā je bīsa mi! dhura gunathāņe vayaņa, kahyo suvvae svāmajī | deśa ārādhaka jāņa dhura gunathāņām nom dhani astama śataka pichāna, daśama udeśe bhagavati il sutra vipāka majjhära, sumukha dāna de muni bhani! kiyo paritta samsära, manuşya kukho bämdhiyo II gaja bhava meghakumära, paritta samsära daya thaki 1 dhura gunathäne dhāra, nara äyü bamdhyo tine Il asoccă adhikāra, prathama gunathāne jina kahyo apoha artha vicāra, dharma dhyana parināma śubha Il ityādika avaloya pahilā gunathānām tanil niravada karanī joya te chai ajñā māmhili l! te mātai pahichāņa tehanăm dupacakkhāna te samvara āśrī jāņa nirjarā āśrī chai nahim ||
Text
Paccakkhāņa-padam 7.29 kativihe nam bhamte! paccakkhāne pannatte?
goyamā! duvihe peccakkhāne pannatte, tam jahā—mūlagunapaccakkhāne ya, uttaragunapaccakkhāne ya. The Topic of the Pratyākhyāna (Renunciation)
How many kinds of pratyākhyāna (renunciation) have been propounded, o Lord? Gautama! two kinds of renunciations have been propounded, viz., mülagunapratyākhyāna--renunciation, related with fundamental virtues,
and uttaraguņapratyākhyāna—renunciation, related with subsidiary virtues. 7.30 mūlagunapaccakkhāne nam bhamte! kativihe pannatte?
goyamā! duvihe pannatte, tam jahā-savvamūlagunapaccakkhāne ya, desamülagunapaccakkhäne ya. How many types of mūlagunapratyākhyāna have been propounded, O Lord? Gautama! two kinds have been propounded, viz., sarvamülagunapratyākhyāna—complete renunciation, related with fundamental virtues, and deśamūlaguņapratyākhyāna—partial renunciation, related with fundamental
virtues. 7.31 savvamūlagunapaccakkhāne nam bhamte! kativihe pannatte?
goyamā! pamcavihe pannatte, tam jahā savvāo pāņāivāyāo veramanam, savvão musāvāyāo veramanam, savvão adinnādāņão veramanam, savvão mehuņão veramaṇam, savvāo pariggahāo veramanam.

Page #552

-: 528 :
Bhagavai 7:2:31-34 How many kinds of sarvamülagunapratyākhyāna-complete renunciation, related with fundamental virtues, have been propounded, O Lord? Gautama! five kinds have been propounded, viz., complete renunciation from injury to all kinds of living beings, complete renunciation from all kinds of falsehood, complete renunciation of all kinds of stealing, complete renunciation from all kinds of sex, complete renunciation from all kinds of
possessions. 7.32 desamülagunapaccakkhāne nam bhamte! kativihe pannatte?
goyamā! pamcavihe pannatte, tam jahā--thūlāo pāņāivāyāo veramanam, thūlāo musāvāyāo veramanam, thūlāo adinnādānão veramanam, thūlāo mehunão veramanam, thūlāo pariggahāo veramanam How many kinds of deśamūlaguņapaccakkhāņa-partial renunciation, related with fundamental virtues have been propounded, O Lord? Gautama! five kinds have been propounded, viz., partial abstinence from injury to gross (mobile) living beings, partial abstinence from major (deadly) falsehoods, partial abstinence from major (deadly) stealing, partial abstinence
from major (deadly) sex, partial abstinence from major possessions. 7.33 uttaragunapaccakkhāne nam bhamte! kativihe pannatte?
goyamā! duvihe pannatte, tain jahā-savvuttaragunapaccakkhāne ya, desuttaragunapaccakkhäne ya. How many kinds of uttaragunapaccakkhāna-renunciation, related with subsidiary virtues, have been propounded, O Lord? Gautama? two kinds have been propounded, viz., sarvottaraguņapaccakkhāņa--renunciation, related with entire varieties of subsidiary virtues, and desottaraguņapaccakkhāna—renunciation, related with partial varieties
of subsidiary virtues. 7.34 savvuttaragunapaccakkhāne nam bhamte! kativihe pannatte?
goyamā! dasavihe pannatte, tam jahā-- Gāhā -
1,2. aṇāgayamaikkamtam 3. kodīsahiyam 4. niyamtiyam ceva. 5,6 sāgāramaņāgāram 7. parimänakadam 8. niravasesam. 9. samkeyam ceva 10. addhāe,
paccakkhāņam bhave dasahā ||1|| How many kinds of sarvottaraguņapratyākhyāna have been propounded, O Lord? Gautama! ten kinds have been propounded, viz.,
Verse -

Page #553

Bhagavai 7:2:29-35
-: 529:
1. anāgata, 2. atikrānta, 3. koti-sahita, 4. niyantrita, 5. sākāra, 6. anākāra, 7. parimānakyta, 8. niravašeşa, 9. samketa, 10. adhvā— These are the ten kinds of
renunciation. (For meanings, see Bhāşya). 7.35 desuttaragunapaccakkhāne nam bhamte! kativihe pannatte?
goyamā! sattavihe pannatte, tam jahā-1. disivvayam 2. uvabhogaparibhogaparimānam 3. anatthadamdaveramanam 4. sāmäiyam 5. desăvagāsi-yam 6. posahovavāso 7. atihisamvibhāgo. apacchimamāraṇamtiyasamlehanājhūsanārāhanattā. How many kinds of desottaraguņapaccakkhāṇa have been propounded, O Lord? Gautama! seven kinds have been propounded viz., 1. digvrata, 2. upabhogaparibhoga-parimāna, 3. anarthadanda-viramana, 4. sāmāyika, 5. deśāvakāśika, 6. pauşadhopavāsa, 7. atithisamvibhāga.(The additional is) apaścimamāraṇāntikasamlekhanā-joşaņā-ārādhanā. (For meanings, see Bhāşya).
Bhāsya
1. Sūtras 29-35
Two types of virtues have been prescribed for observing the spiritual discipline: mūlaguna—fundamental virtues and uttaraguna-subsidiary virtues. The virtues that are obligatory for the practice of the spiritual discipline are called mūlaguna. The optional practices that promote the development of spiritual discipline are called uttaraguna. In the present dialogue, five mūlagunas (fundamental or obligatory virtues) and ten Uttaragunas (subsidiary or optional virtues) have been prescribed for the ascetic. For the lay followers, five mūlagunas (fundamental virtues in the form of partial renunciation) have been mentioned. In the Digambara tradition, the enumeration of the mūlagunas has been differently made. Thereof twenty-eight mūlaguna have been prescribed for the ascetic-five great vows (mahāvratas), five deportments (samitis), five control of the senses, six essential duties (āvasyaka), plucking hair (loca), nudity (ācelakya), no bath (asnāna), sleeping on the ground (kṣiti-sayana), non-brushing of the teeth (adanta-gharşana), eating food in a standing posture (sthiti-bhojana) and one meal in a day (ekabhakta).
It is a matter of investigation as to on what basis the development of the enumeration of the mūlagunas took place. That the five great vows are the mūlagunas is quite logical assertion—the monkhood is possible only if there is observance of the five great vows if, on the other hand, the five great vows are not followed, there can not be monkhood; and hence, they are termed as 'mūlagunas'. The vows of sleeping on the ground etc, are subsidiary virtues. The number of such virtues may be even more than what are enumerated above.

Page #554

~: 530:~
Bhagavai 7:2:29-35
For the lay follower also, the fundamental virtues are five in number. In the Digambara tradition, the basic virtues of the lay follower are eight viz., the five anuvratas the partial renunciation and abstaining from alcoholic drinks, meat and honey. This appears to be a latter development. Really speaking, the five anuvratas only are the basic virtues of the lay follower.
The ten renunciations that have been mentioned in the Thanam (10/101) should be the uttaraguna pratyākhyāna i.e., subsidiary virtues, prescribed for the ascetic, as is evident from the Bhagaval 7/33. These ten renunciations are:
(1) aṇāgayam (anāgata)—predestined to practise beforehand the penance to be practised in future.
(2) aikkamtam (atikränta)-procrastinated-when the penance to be practised in present cannot be practised now, it is undertaken in the future.
(3) koḍisahiyam (koti-sahita)-coincidence of the last day of the previous penance and the first day of the next penance.
(4) niyamtiyam (niyantritam)-categorical resolve that-"I will undertake a specific kind of penance at a specific time," whether the renouncer is healthy or
sick.
(5) sāgāram (säkära)-to keep exception in the renunciation.
(6) aṇāgāram (anākāra)-renunciation without any exception.
(7) parimāṇakadam (parimāṇakṛta)-making a resolve to accept food only in definite measure with regards the number of spoonful quantity, morsel, number of houses to be visited for accepting food, number of items to be taken etc..
(8) niravasesam (niravaśesa)-renunciation in terms of total abstinence from food, drink, dainties and delicacies.
(9) sankeyam (samketa)-the renunciation in which some indication or hint is given.
(10) addhae (addhataḥ)-time-bound renunciation such as for one muhürtta (i.e., 48 minutes), one paurişi (to abstain from food for one quarter of the day-time after the sunrise).
In the period of composition of the Niryuktis, we find another classification of the subsidiary virtues, according to which there are twelve kinds of penances enumerated as subsidiary virtues. Šīlānkasūri, in his Sūyagado Vrii, quotes a verse which embodies the third form of classification of subsidiary virtues, which is a very developed form."
The vow of refraining from movement beyond a limited area (disivvayam) etc. are specific application of the fundamental virtues, so they have been called subsidiary virtues.
Digvrata (To restrict one's mvement in different directions)-It means the limitation of movements in upward, downward and horizontal directions.
Upabhoga-paribhoga-parimāņa Vrata (To restrict the usage and re-usage of the articles of consumption)--The vow of limiting the use of consumable and reconsumable goods-the objects that can be used only once such as food, drink etc. are upabhoga (consumable goods); those that can be used again and again are

Page #555

Bhagavai 7:2:29-35
-:531 :paribhoga--re-consumable goods such as seats, beds, clothes etc.
Anarthadandaviramana (To abstain from purposeless acts of violence)--The vow of refraining from wanton destruction of the environment-it means refraining from bad meditation, remissness, supply of fatal weapons etc.
Sāmāyika (To renounce sinful activities for one muhūrtta)-it means renunciation of sinful activity for 48 minutes and engagement in virtuous activity for the same period.'
Deśāvakāśika (Further curtailment in the digvrata for a limited time)-it means further restriction of the movement to an even more limited area than restricted in the digvrata, for sometime.
It is mainly concerned with the further restriction of the digvrata. Haribhadrasūri refers to an ancient tradition according to which the observance of the anuvratas adopted for the whole life is further intensified,
Pausadhopavāśa (To renounce sinful activities for 24 hours and undertake fasting on sacred days)-it means renunciation of food, embellishment of the body, sinful activities and observance of celibacy for a single day and night. It is of two kinds, viz., partial paușadha and complete pausadha. The former may be observed even for a shorter period (i.e., for less than 24 hours) and during it food is not prohibited. There is a reference in Bhagavati that some lay followers of the Sramana order (Šramanopäsakas) headed by Sarkha and others made a resolve to observe deśapausadha." But in the meanwhile Sarkha changed his mind and undertook paușadha in his own poușadhaśālā (the hall or the house meant for observing the pausadha)." (See Uttarajjhayanāni (second edition), note on 5.23).
Atithisamvibhäga (To offer food etc. from one's own share to the atithi i.e., the visitor (ascetic) who visits without pre-information - This is the 12th vow of the lay follower. It is also called yathāsamvibhāga. It means-parting with food etc. which should be in conformity with the rules of acceptance (of food etc.) by the ascetic who is completely restrained with the intention of only spiritual beneficence.
Apaścima-mārnāntika-samlekhanā-joșaņā-ārādhanā—The final (last) practice of penitential performance of emaciation of the passions by a course of fasting which spans a number of years and ends in death. Samlekhana means penance (fasting) for emaciating the body and the passions. It is practised till the end of life culminating in death in blssful state (samadhi)' or tranquil meditation; so it has been called the last paścima māraṇāntika samlekhanā (i.e. ultimate penance of emaciation ending in death). The Vrtti opines that the word apaścima has been used for paścima in order to avoid the implication of inauspiciousness connected with the word paścima; and apaścima means the same thing, that is, the last stage, but paścima imply sense of inauspicious end. In order to debar this inauspiciousness, the word apaścima is used, which means the auspicious terminus, which has nothing beyond it. It is desirable to practise such Samlekhanā with full joy and complete dedication.2
Samlekhanā has been prescribed both for the ascetics and their lay followers. It is a process of embracing death in samādhi (blissful state), being engrossed in

Page #556

-: 532 :
Bhagavai 7:2:29-35
tranquil meditation. Lord Mahāvīra was the foremost among those who have taught the ‘art of dying'.
Samlekhanā is the spiritual practice to free oneself from the fear of death. Lord Mahāvīra revealed to the spiritual practitioner (or the follower of religion) the mantra of eschewing fear of death and cultivating moral strength. Samlekhanā paves the way for attainment of perfection of that mantra. Samlekhanā is a subsidiary virtue. It is related to both the partial and the complete subsidiary virtues. With respect to a lay-follower, it is a partial subsidiary virtues.13
For the systematic procedure of Samlekhanā, see notes on Ayāro, 8/8/1-3 and Uttarajjhayanāni 30/12-13.
The five anuvratas have been shown to be partial fundamental virtues. The remaining seven vows have been characterized as partial subsidiary virtues. In the Tattvārtha Bhāsya, the expression uttaravrata has been used for the seven vows, in place of uttaraguna.14 We do not find the mention of uttaraguna and uttaravrata anywhere else.
In the Uvāsagadasāo, the mention of five anuvratas has been followed by the prescription of anarthadanda (renunciation of the act of wanton destruction of environment).' In the same text, in the section on the transgression, the sequence is as follows-the fifth anuvrata, viz., the vow of 'limitation of desire for possession is followed by the digvrata (sixth vow), upabhoga-paribhoga-parimāna (seventh vow), anarthadanda-viramana (eighth vow), sāmāyika (ninth vow), deśāvakäsika (tenth vow), pausadhopavāsa (eleventh vow) and yathāsamvibhāga (twelfth vow) respectively. 16 These twelve vows are followed by the mention of the practice of the māranāntika samlekhanā—the performance of emaciation of passions by a course of fasting unto death."
In the Uvāsagadasāo, there is no mention of the division of the 12 vratas as the mūlaguna and uttaraguna. Instead, there are the following two divisions of 12 vratas are available: five anuvratas and seven śikṣāvratas-supplementary vows. In the Avasyaka Cūrņi, there are, however, three divisions of layman's vows: five anuvratas, three gunavratas (the strengtheners (vows) of the virtues of the five anuvratas) and four sikṣāvratas (supplementary vows). Thus, the seven supplementary vows mentioned in Uvāsagadasāo are divided into two parts in Avaśyaka Cūrņi—three gunavratas (for promoting the efficacy of the anuvratas and four siksāvratas (the vows meant for regular practise or training).
It appears that the division into gunavratas (the strengtheners (vows) of the virtues of the five anuvratas) and siksāvratas (supplementary vows) which is not found in T.Bh in the post-Tattvārtha Sūtra period. It is mentioned only by the commentator Siddhasenaganī. 18 In the Sarvārthasiddhi and the Bhagavati Arādhanā also three gunavratas (the strengtheners (vows) of the virtues of the five anuvratas) 19 and four sikşāvratas (supplementary vows) are found mentioned, but the order of the vratas is different there. According to them, digvrata, deśāvakāśika and anarthadandaviramana are gunavratas (the strengtheners (vows) of the virtues of the five anuvratas). According to Siddhasenagaṇī, the gunavratas are digvrata,

Page #557

Bhagavai 7:2:29-35
-: 533 - upabhoga-paribhoga-parimāna and anarthadandaviramaņa.20 In the Mahāpurāna, this diversity of opinion has been mentioned.21 In the Cāritrapāhuda22 and Vasunandīśrāvakācāra23 the māraṇāntika samlekhanā has been classified under sikṣāvratas (supplementary vows).
The first eight vows are undertaken for the whole life and the last four śikṣāvratas (supplementary vows) are undertaken for a short period. 24 It is plausible that among the seven śikṣāvratas (supplementary vows) the first three were undertaken for the whole life and the last four temporarily and for shorter period. On the basis of this difference in the duration of undertaking, the first three śikṣāvratas (supplementary vows) were designated as gunavratas.
1. (a) Pra. Sā. 208,209
vadasamimdiyarodho locāvassayamacelamanhänam! khidisayanamadamtavanam thidibhoyanamegabhattam ca il
ede khalu mülagunā samanānam jinavarchim pannattal (b) Mülācāra, mūlaguāndhikāra, gā, 2, 3
pamca ya mahavvayāim samidio pamca jinavarudditthā 1 pamcevimdiyarodha chappi ya äväsayā loco II accelakamanhānam khidisayanamadamtaghamsanam ceva
thidibhoyaneyabhattam mūlaguņā atthavīsā du || 2. Ratnakarandaka Śrāvakācāra, 66
madyamāmsamadhutyāgaih sahāņuvratapancakam 1
astau mülagunānähurgrhinām śramanottamāh II 3. Thänam, 10.101. (For the exposition of ten pratyākhyānas, see annotation on this Sūtra). 4. Sutra. Ni. 1.14.129—
mülagune pamcaviho uttaraguņa bārasaviho ul 5. Sūtra. Vr. pa. 247—
pimdassa jā visohi samiño bhāvanā tavo duviho 1
padimā abhigāhāviya uttaragunao viyāṇāhill 6. Bha. Vr. 7.35-upabhogah--sakrd bhogah, sa căśänapānānulepanādīnām, paribhogastu punah
punarbhogah, sa cāsanasayanavasanavanitādīnām. 7. Āva. Cū. (Jinadāsa), uttarārdha, p.299—sāmātiyam nāma sāvajjajogaparivajjanam
niravajjajogaparisevanam ca. 8. Ibid., p.302—pūrva dikkhu tam bahūņi joyaņāņi asi, idāņim divase divase osāreti. 9. Āva. Ni. Hā. Vp. p.230-grhītasya dikpari māṇasya dirghakālasya yāvajjīvasamvatsara
caturmāsādibhedasya yojanaśatādirūpatvāt pratyaham tāvat parimāṇasya gantumaśakyatvāt pratidinam pratidivasamityetcca praharamuhurttādyupalaksanam pramāņakaranam divasādigamanayogya-deśasthānam pratidinam pramänakaranam deśāvakāśikam, digvratagrhītadikparimāṇasyaika-deśaḥ-amsah tasminnavakāśaḥ-gamanādi cestā sthnam deśāvakāśastena nirvṛtam deśāvakāśikam, etaccāņuvratādigrhītadirghatarakālāvadhiviratirapi
pratidinam samkepopalaksanamiti püjyā varnayanti. 10. Bha. 12.4,5, 14. 11. Ibid., 12.6, 13. 12. Bha. Vp. 7.35-paścimaivāmamgalaparihārārthamapaścima. 13. Ibid., 7.35-iha ca sapta digvratādayo desottaraguņā eva, samlekhanā tu bhajanayā tathāhi--sā
desottaraguņavato desottaragunah avasyake tathā'bhidhānāt, itarasya tu sarvottaragunah sākārānākārādi-pratyākhyānarūpatvāditi samlekhanāmaviganayya sapta desottaraguņā ityuktam.
asyāścaitesu pātho desottaragunadhāriņā'piyamante vidhātavya ityasyārthasya khyāpanārtha iti. 14. Ta. Sū. Bhā. 7.16—ebhiśca digvratādibhiruttaravrataiḥ sampanno'gārī vrati bhavati.

Page #558

- 534 :
Bhagavai 7:2:29-38 15. Uvā. 1.30. 16. Ibid., 1.37-43. 17. Ibid., 1.44. 18. Ta. Sü. Bhā. Vr. 7.16—tatra gunavratāni trīņi-digbhogaparibhogaparimānānarthadandaviratisamjñ
ā-nyaņuvratānām bhāvanābhūtāni. ythāņuvratāni tathā guņavratānyapi sakrdgrhītāni yāvajjīvam bhāvanīyāni. śikṣāpadavratāni-sāmāyikadeśāvakäsikapausadhopavāsätithisamvibhāgākhyāni
catvāri. 19. (a) Sarvārthasiddhi 7.21-digviratih deśaviratiḥ anarthadandaviratiriti etāni trīņi guņavratāni. (b) Bhagavati Ārādhanā, gā. 2081
jam ca disāveramanam anatthadamdenim jam ca veramanam
desāvagāsiyam pi ya gunavvayāim bhave tāim I! 20. See footnote of above no. 17. 21. Mahāpurāna, 10.165
digdeśānarthadamdebhyo viratih syādaņuvratam !
bhogopabhogasamkhyānamapyāhustad gunavratam II 22. Căritrapāhuda, gā. 26--
sāmāiyam ca pa dhamam, bidiyam ca taheva posaham bhaniyam
taiyam ca atihipuña, cauttha sallehanā amte II 23. Vasunandi Śrāvakācāra, gā. 217,218,270. 24. Āva. Cū. part 2, p.307- emeveso duvālasaviho gihatthadhammo. ettha pamca anuvvayā tinni
gunavvayā, eesim domhavi thirikaraṇāni cattāri sikkhāvayāņi ittiriyāņi, sesāņi atthavi āvakahiyāņi ņāyavvāņi.
Text
Paccakkhāņi-apaccakkhāņi-padam 7.36 jīvā nam bhamte! kim mūlagunapaccakkhāni? uttaragunapaccakkhāni?
apaccakkhāni? goyamā! jīvā mūlagunapaccakkhānī vi, uttaragunapaccakkhānī vi, apaccakkhāņi
vi.
The Topic of the Renouncer and the Non-Renouncer
Are the souls, O Lord! mūlaguņapratyākhyānīs—the renouncers as undertakers of the mülaguna (fundamental virtues), or uttaraguņapratyākhyānīs—the undertakers of the uttaraguņas (subsidiary virtues) or the apratyākhyānis-non-renouncers? Gautama! the souls are mülaguņapratyākhyānīs also uttaraguņapratyā
khyānīs also apratyākhyānīs. 7.37 neraiyā nam bhamte! kim mūlagunapaccakkhāni? pucchā.
goyamā! neraiyā no mūlagunapaccakkhāņi, no uttaraguņapaccakkhāni, apaccakkhāni. Are the infernals, O Lord! mülaguņapratyākhyānīs? (etc.)? Query. Gautama! the infernals are not mūlaguņapratyākhyānīs are not uttara
guņapratyākhyānīs (but) are (only) apratyākhyānīs. 7.38 evam jāva caurimdiyā.

Page #559

Bhagavai 7:2:36-42
-: 535 :Similarly ..... up to the four-sensed beings in the series of the dandakas
(soul-groups)). 7.39 pamcimdiyatirikkhajoniyā maņussā ya jahā jīvā, vānamamtara-joisiya
vemāniyā jahā neraiyā. The five-sensed subhuman beings and human beings are to be described like the souls in general; the Forest gods, the Luminous gods and the
Empyrean gods are to be described like the infernals. 7.40 eesi ņam bhamte! jīvānam mūlagunapaccakkhānīnam, uttarapacca-kkhānīņam,
apaccakkhānīna ya kayare kayarehimto appā vā? bahuyā vā? tullā vā? visesāhiya vā? goyamā! savvatthovä jīvä mülagunapaccakkhāni, uttarapaccakkhāni asamkhejjagunā, apaccakkhāni anamtagunā. Among these souls, O Lord! viz., the mūlaguņapratyākhyānīs, the uttaraguņapratyākhyānīs and apratyākhyānīs, who are mutually smaller in number, greater in number or equal in number or slightly more in number? Gautama! least in number among these souls are the mūlaguņapratyākhyānis innumerable times of these are the uttaraguņapratyčikhyānīs, infinite times
of these are those who are apratyākhyānīs. 7.41 eesi ņam bhamte! pamcimdiyatirikkhajoniyānam pucchā.
goyamā! savvatthovā pamcimdiyatirikkhajoniyā mūlagunapaccakkhānī, uttarupaccakkhānī asamkhejjagunā, apuccakkhņi asamkhejjaguņā. Among these, O Lord! the query concerning the five-sensed subhuman beings. Gautama! the least in number are the five-sensed subhuman beings who are mūlaguņapratyākhyānis, innumerable times of these are the uttaraguna
pratyākhyānis, innumerable times of them are the apratyākhyānīs. 7.42 eesi ņam bhamte! maņussānam mūlagunapaccakkhānīņam pucchā.
goyamā! savvatthovā manussānam mūlagunapaccakkhānī, uttarapaccakkhāni samkhejjugunā, apaccakkhānī asamkhejjagunā. Among them, O Lord! the same query concerning the human beings who are the mūlagunapratyākhyānīs (etc.)? Gautama! among human beings, the least in number are the mūlagunapratyākhyānis, numerable times of them are the uttaraguņapratyākhyānīs, innumerable times of them are those who are the apratyākhyānīs.
Bhāsya 1. Sūtras 36-42
Among the twenty-eight sub-types of deluding karma, the four sub-types namely, apratyākhyāna kaṣāyas (passions which are the cause of non-renunciation)

Page #560

- 536
Bhagavai 7:2:36-43 are such that their intense fruition does not permit the advent of the virtue of renunciation. Some human beings and also some five-sensed subhumans, on account of their spiritually benignant psychic propensity, weaken the fruition of the apratyākhyāna kaşayas (passions which are the cause of non-renunciation, so there rises in them the power of renunciation as mūlagunas (fundamental virtues) or gunavratas (subsidiary virtues). Infernals are deeply and constantly engrossed in anguish, while the gods experience immense happiness, being deeply immersed in the material pleasures. So they can not develop the capacity to weaken the force of passions which are the cause of non-renunciation. The souls who are devoid of mind also can not even think of such capacity so they are inherently non-renouncers. Relative Numerical Strength
Abhayadevasūri notes that among the ascetics who are complete renouncers, those who are possessed of the gunavratas (subsidiary virtues) are necessarily possessed of the mülagunas (fundamental virtues). But those possessed of the mūlagunas (fundamental virtues) may or may not be possessed of gunavratas (subsidiary virtues). Here only those ascetics are to be understood who are not possessed of gunavratas (subsidiary virtues). The majority of the monks are possessed of the guņavratas (subsidiary virtues) so the number of the monks possessed of gunavratas (subsidiary virtues) is numerable times of the ascetics possessed of only the mülagunas (fundamental virtues). Among the partial renouncer lay followers, the observers of the gunavratas (subsidiary virtues) are greater in number than those that practise the mūlagunas (fundamental virtues). The number of the lay followers who observe only the gunavratas (subsidiary virtues) is innumerable times higher than those partial renouncer lay followers who follow the mūlagunas (fundamental virtues).'
There are two types of human beings-garbhaja, i.e., the souls born of womb and sammürcchima, i.e., the souls born of agglutination of material particles. The garbhaja human beings are numerable, but those born of agglutination (sammūrcchima) are innumerable. It is only with reference to the latter that the number of non-renouncer human beings has been stated to be innumerable.
1. Bha. Vị. 7.40-iha ca sarvavirateșu ye uttaragunavantaste'vasyam mūlagunavantah, mūlaguņavantastu syāduttaragunavantah syāttadvikalāḥ, ya eva ca tadvikalāsta eveha mūlagunavanto grāhyāḥ, te cetarebhyah stokā eva, bahutarayatīnām daśavidhapratyäkhyānayuktatvät, to'pi ca mūlagunebhyah sankhyātagunā eva näsankhyātaguņāh, sarvayatīnāmapi sankhyātatvät, deśaviratesu punarmülagunavadbhyo bhinnā apyuttaragunino labhyante, te ca madhumämsädiviciträbhi grahavasādbahutarā bhavantītikṛtvā deśaviratottaraguņavato'dhiktyottaragunavatām mūlagunavadbhayo'sankhyātagunatvam bhavati.
Text
7.43 jīvā nam bhamte! kim savvamūlagunapaccakkhānī? desamülagunapacca
kkhāni? apaccakkhāni? goyamā! jīvā savvamülagunapaccakkhāni vi, desamülagunapaccakkhani vi, apaccakkhāni vi.

Page #561

Bhagavai 7:2:43-47
- 537:
Are the souls, O Lord! sarvamülagunapratyākhyānis-the complete renouncers as undertakers of the fundamental virtues, or deśamülagunapratyākhyānīs—the partial renouncers as undertakers of fundamental virtues, or apratyākhyānīs-non-renouncers? Gautama! the souls are sarvamūlaguņapratyākhyānīs-the complete renouncers as undertakers of the fundamental virtues, also deśamülagunepratyākhyānis--the partial renouncers as undertakers of fundamental
virtues, also apratyākhyānīs-non-renouncers. 7.44 neraiyānam pucchā.
goyamä! neraiyā no savvamūlagunapaccakkhāṇī, no desamülagunapacca-kkhānī, apaccakkhāņi. The (same) query concerning the infernals. Gautama! the infernals are not sarvamülagunapratyākhyānis--the complete renouncers as undertakers of the fundamental virtues, not deśamülagunepratyākhyānīs—the partial renouncers as undertakers of fundamental
virtues, but are apratyākhyānīs-non-renouncers. 7.45 evam jāva caurimdiyā.
Similarly ..... up to the four-sensed beings. 7.46 pamcimdiyatirikkhajoniyānam pucchā.
goyamā! pamcimdiyatirikkhajoniyā no savvamūlagunapaccakkhāni, desamülagunapaccakkhānī, apaccakkhāni vi. The (same) query concerning the five-sensed subhumans? Gautama! the five-sensed subhumans are not sarvamülaguņapratyākhyānis--the complete renouncers as undertakers of the fundamental virtues, they are deśamūlagunepratyākhyānis--the partial renouncers as undertakers
of fundamental virtues, or they are also apratyākhyānīs-non--renouncers. 7:47 manussä nam bhamte! kim savvamūlagunapaccakkhāņi? desamülaguna
paccakkhāni? apaccakkhānī? goyamā! manussā savvamūlagunapaccakkhānī vi, desamülagunapacca-kkhāni vi, apaccakkhānī vi. Are the humans O Lord! sarvamülagunapratyākhyānīs-the complete renouncers as undertakers of the fundamental virtues, desamülaguņepratyākhyānīs—the partial renouncers as undertakers of fundamental virtues, or apratyākhyānīs--non-renouncers? Gautama! the humans are sarvamūlaguņapratyākhyānīs—the complete renouncers as undertakers of the fundamental virtues, also desamülagunepratyākhyānis--the partial renouncers as undertakers of fundamental virtues, also apratyākhyānis-non-renouncers.

Page #562

-538:
Bhagavai 7:2:48-51
7.48 vāṇamamtara-joisa-vemāniyä jahā neraiyā.
The Forest gods, Luminuous gods and the Empyrean gods are to be described
like the infernals. 7.49 eesi nam bhamte! jīvānam savvamūlagunapaccakkhāṇīnam, desamüla
gunapaccakkhānīnam apaccakkhānīna ya kayare kayarehimto appā vā? bahuyā vā? tullā vā? visesähiyā vā? goyamā! savvatthovā jīvā savvamülagunapaccakkhāņi, desamülagunapaccakkhānī asamkhejjagunā, apaccakkhānī anamtaguņā. Among these souls, O Lord! viz., sarvamūlaguņapratyākhyānīs—the complete renouncers as undertakers of the fundamental virtues, deśamülaguņapratyākhyānīs--the partial renouncers as undertakers of fundamental virtues, and apratyākhyānīs-non-renouncers; who are mutually the least in number, the more in number, equal in number or slightly more in number? Gautama! The least among them in number are the souls who are the sarvamülaguņapratyäkhyānīs-the complete renouncers as undertakers of the fundamental virtues, a numerable times of them are those who are deśamūlaguņapratyākhyānīs--the partial renouncers as undertakers of fundamental virtues, infinite times of them are the apratyākhyānis--non
-renouncers. 7.50 eesi nam bhamte! pamcimdiyatirikkhajoniyānam puccha.
goyamā! savvatthovā pamcimdiyatirikkhajoņiyā desamūlagunapaccakkhāṇī, apaccakkhānī asamkhejjaguna. Among them, O Lord! the same) query concerning the five-sensed subhuman beings. Gautama! the least among the five-sensed subhumans are the deśamülaguņapratyākhyānīs-the partial renouncers as undertakers of fundamental virtues, innumerable times of them are the souls that are apratya
khyānis-non-renouncers. 7.51 eesi nam bhamte! manussānam savvamūlagunapaccakkhānīnam pucchā.
goyamā! savvatthovā manussā savvamūlagunapaccakkhāni, desamülagunapaccakkhānī samkhejjagunā, apaccakkhānī asamkhejjagunā. Among the human beings, O Lord! the (same) query concerning the sarvamülaguņapratyākhyānis--the complete renouncers as undertakers of the fundamental virtues? Gautama! the least in number among the humans are sarvamūlagunapratyākhyānis—the complete renouncers as undertakers of the fundamental virtues, numerable times of them are the deśamülaguņapratyākhyānis- the partial renouncers as undertakers of fundamental virtues, innumerable times of them are apratyākhyānīs-non-renouncers.

Page #563

Bhagavai 7:2:43-54
7.52 jīvā ņam bhamte! kim savvuttaragunapaccakkhāņi? desuttaragunapaccakkhāņi? apaccakkhāṇī?
goyama! jivä savvuttaraguṇapaccakkhänt vi, desuttaraguṇapaccakkhāṇī vi, apaccakkhāṇī vi.
pamcimdiyatirikkhajoņiyā maṇussä ya evam ceva. sesā apaccakkhāṇī jāva
vemāniya.
Are the souls, O Lord! sarvottaraguṇapratyākhyānīs-complete renouncers as undertakers of subsidiary virtues, desottaraguṇapratyākhyānīs-partial renouncers as undertakers of secondary virtues, or apratyäkhyänis-nonrenouncers?
Gautama! the souls are sarvottaraguṇapratyākhyānīs-complete renouncers as undertakers of subsidiary virtues, also desottaraguṇapratyakhyānīspartial renouncers as undertakers of secondary virtues and also apratyakhyānis non-renouncers.
Similar are the five-sensed subhumans and humans. The rest are apratyakhyānis non-renouncers...... up to the Empyrean gods.
~: 539:
7.53 eesi nam bhamte! jīvānam savvuttaraguṇapaccakkhāṇīņam appābahugāni tinni vi jaha padhame damdae java maṇussāṇam.
Among the souls O Lord! viz., sarvottaraguṇapratyakhyänis-complete renouncers as undertakers of subsidiary virtues, desottaraguṇapratyakhyänis-partial renouncers as undertakers of secondary virtues and apratyäkhyānis-non-renouncers, who are mutually the least in number, more in number, equal in number and slightly more in number? The description is like that of the first group (sutras 40 to 42. up to human beings).
Bhasya
1. Sutras 43-53
The sarvamalaguṇapratyäkhyana-complete renounciation as undertaking of the fundamental virtues is possible only in human beings. It is not possible in the subhuman beings. For this reason, the five-sensed subhumans have been described as desamulagunaprutyäkhyānis-partial renouncers as undertakers of fundamental
virtues.
Text
7.54 jivä nam bhamte! kim samjaya? asamjaya? samjayāsamjaya?
goyamā! jīvā samjaya vi, asamjaya vi, samjayasamjaya vi. evam jaheva pannavande taheva bhāniyavvam jāva vemāniya. appäbahugam taheva tinha vi bhāniyavvam.
Are the souls, O Lord! samyata-self-restrained, asamyata-non-self

Page #564

- 540 :
Bhagavai 7:2:54-57 -restrained, samyatāsamyata-self-restrained-cum-non-self-restrained? Gautama! the souls are self-restrained, also non-self-restrained, also selfrestrained-cum-non-self-restrained. Similarly, it is to be spoken of about all the dandakas (soul-groups) up to the Empyrean gods, as described in the Pannavaņā. The relative numerical strength of all these three categories is
similarly to be spoken of as in the first soul-group (Sūtras 40-42). 7.55 jīvā ņam bhamte! kim paccakkhāṇī? apaccakkhāni? paccakkhāṇāpacca
kkhāni? goyamä! jīvā paccakkhāni vi, apaccakkhāni vi, paccakkhänāpaccakkhāni vi. Are the souls, O Lord! the pratyākhyānīs-renouncers as undertakers of vows or the apratyākhyānis non-renouncers or the pratyākhyānāpratyakhyānī—renouncers-cum-non-renouncers? Gautama! The souls are renouncers, also non-renouncers, also renouncers
cum-non-renouncers 7.56 evam manussāna vi. pamcimdiyatirikkhajoniyā ūdillavirahiya. sesā savve
apaccakkhānī jāva vemāniyā. The same description holds good in the case of the humans. The five-sensed subhumans are to be spoken of similarly, excluding the first category (viz., renouncers). The remaining all dandakas (soul-groups) up to the Empyrean
gods are only non-renouncers. 7.57 eesi nam bhamte! jīvā nam paccakkhānīņam apaccakkhänīnam paccakkhāņā
-paccakkhānīna ya kayare kayarehimto appä vā? bahuyä vä? tullä vä? visesähiyā vā? goyamā! savvatthovā jīvā paccakkhānī, paccakkhāṇāpaccakkhāni asamkhejjagunā, apaccakkhānī anamtaguņā. pamcimdiyatirikkhajoniyā savvatthovā paccakkhāṇāpaccakkhānī, apaccakkhāṇī asamkhejjagunā. maņussā savvatthovā paccakkhāņi, paccakkhānäpaccakkhāņi samkhejjagunā, apaçcakkhānī asamkhejjagunā. Among these souls, O Lord! viz., the pratyākhyānīs-renouncers, apratyākhyāni—non-renouncers, pratyākhyānāpratyākhyānis-renouncers-cum-non-renouncers, who are mutually the least in number, the more in number; equal in number or slightly more in number? Gautama! the least among them in number are the renouncers, innumerable times of them are the renouncers-cum-non-renouncers, infinite times of them are the non-renouncers. Among the five-sensed subhumans, the least in number are the renouncers-cum-non-renouncers, innumerable times of them are the non-renouncers. Among the humans, the least in number are the renouncers, innumerable times of them are the renouncers-cum-non-renouncers, and innumerable

Page #565

Bhagavai 7:2:54-57
-: 541 :
times of them are the non-renouncers.
Bhāsya 1. Sūtras 54-57
All the souls are divided in three classes on the basis of each viz., self-restraint and renunciation (as undertaking of vows), such as:
Classification based on samyama Classification based on pratyākhyāna (1) Self-restrained (samyata)
(1) Renouncers (pratyākhyāni) (2) Non-self-restrained (asamyata)
(2) Non-renouncers (apratyākhyāni) (3) Self-restrained-cum-non-self-restrained (3) Renouncers-cum-non-renouncers (samyatāsamyata)
(pratyākhyānāpratyākhyāni) One who renounces the sinful activities, viz., injury to living beings, falsehood, stealing, sex and possession or the eighteen kinds of sin (by undertaking the vow of abstaining from them) is called pratyākhyāni—the renouncer (as undertaker of vows)'.
Self-restraint (samyama) means abstaining from sinful activity. One who restrains his mind, speech and body is called self-restrained (samyata). A person in whom the psychic propensity of self-restraint arises undertakes the vow of renouncing the sinful activities. The propensity of self-restraint is an antecedent tendency, while renunciation (as undertaking vow) is the consequent one. The propensity of self-restraint is intensified by the renunciation (pratyākhyāna) as undertaking of vow. To criticize one's own self for one's past sinful activities comprises 'self-restraint'; also to renounce the future sinful activities comprises self-restraint. Although the self-restraint occurs in the present moment, the censor of the past lapses and the renunciation (as undertaking the vow) of future sinful activities—both constitute the bridge for the access to self-restraint. Semantics samyata—one who completely renounces (as undertaking the vows of abstaining from) all the sinful activities (for the whole life). (Thus, only the ascetic is samyata). asamyata—one who does not renounce any sinful activities. samyatāsamyata—one who partially renounces (as undertaking the vow of abstaining from) the sinful activities. (The lay follower as the practitioner of aņuvratas is samyatāsamyata).
The following table gives the Relative Numerical Strength of the samyata, asamyata and samyatāsamyata:
Relative Numerical Strength
1. All Souls
Self-restained Self-restained-cum-non-self-restained Non-self-restained
Minimum Innumerable times more Infinite times more

Page #566

-: 542 :
Bhagavai 7:2:54-60
2. Five-sensed Subhumans
Self-restained-cum-non-self-restained Non-self-restained
Minimum Innumerable times more
3. Humans
Self-restained Self-restained-cum-non-self-restained Non-self-restained
Minimum Numerable times more Innumerable times more
The relative numerical strength of the trio of pratyākhyānī (renouncers) etc. is to be spoken of exactly like that of the trio of the samyata etc. (as shown in the above table)
1. Bha. 7.31, 2.68.
Text Sāsaya-asāsaya-padam 7.58 jīvā ņam bhamte! kim sāsayä? asaāsayā?
goyamā! jīvā siya sāsayā, siya asāsayā. The Topic of the Eternal and the Non-eternal
Are the souls, O Lord! eternal or non-eternal? Gautama! the souls are eternal in some respect and non-eternal in some
respect. 7.59 se keņatthenam bhamte! evam vuccai-jīvā siya sāsayā? siya asāsayā?
goyamā! davvatthayāe sāsayā, bhāvatthayāe asāsayā. se tenatthenam goyamā! evam vuccai-jīvā siya sāsayā, siya asāsayā. For what reason, O Lord! has it been said that the souls are eternal in some respect and non-eternal in some respect? Gautama! the souls quâ substance (noumenal entities) are eternal; the soul quâ states (phenomenal modes) are non-eternal. It is for this reason, O Gautama! that it has been said that the souls are eternal in some respect and
non-eternal in some respect. 7.60 neraiyā nam bhamte! kim sāsayā? asāsayā?
evam jahā jīvā tahā neraiyā vi. evam jāva vemāniyā siya sāsayā, siya asāsayā. Are the infernals, O Lord! eternal or non-eternal? The same description holds good in the case of infernals as the souls. Similarly, all the dandakas (soul-groups) ...... up to the Empyrean gods are eternal in some respect, and non-eternal in some respect.
Bhāsya
1. Sūtras 58-60

Page #567

Bhagavai 7:2:58-60
~: 543
In Indian metaphysics, the issues of the eternal and the non-eternal are perennial problems. The Vedanta upheld the doctrine of eternalism, while the Buddhists supported the non-eternalism. In Samkhya philosophy, both eternalism and non-eternalism are advocated the soul (purusa) is considered as eternal entity while the prakṛti (primordial matter) is subject to constant transformation. The Jain philosophy also believes in eternalism and non-eternalism. According to it, there is no substance that is only cternal or only non-eternal. Jainism does not believe in pure being or pure becoming, unlike the Vedantists and the Buddhists. The doctrine of eternal and non-eternal is the main foundation of the doctrine of anekanta, nonabsolutism.
There are two components of the substance (dravya):
(1) The total amount of the pradešas (the indivisible units)
(2) Bhava or paryaya-the changing states or modes.
Excepting the pudgala-dravya (i.e. physical substance), in all other substances, there does not occur any change in the number of pradeśas that constitute the substance. In the case of the pudgala-dravya, the total number of the paramāņus which are in the free state as well as constitute different skandhas (aggregates) always remain constant. Thus neither a single pradesa or a single paramāņu increase or decrease. Thus, the total amount of the pradesas remain always the same in past, present and future. With respect to this amount of pradesas, the substance is eternal. The soul is also a substance, and as such, it is also eternal with respect to the total number of pradeśas of the jiva. But it undergoes transformations like other substances.'
The transformation is twofold-intrinsic (natural) and extraneous (due to external cause). The intrinsic (natural) transformation is available in all substances but the extraneous transformation is available only in the soul, possessed of body, and the pudgala-dravya. With respect to such transformation of states or modes, the substance is non-eternal. Thus, although the substance is eternal as well as noneternal, the reasons for its eternality and non-eternality are different. Eternality is due to the constant amount of pradesas, while non-eternality is due to the changing states or modes.
Like the soul, the paramanu is alse both eternal and non-eternal. With respect to the substancehood, the paramānu is eternal; its existence is tri-temporal-it existed. it exists and it will exist; its substancehood is never destroyed. It (paramānu) undergoes constant change with respect of its qualities such as colour, odour, taste and touch. Therefore, it is non-eternal with respect to the modes.2
The eternality and non-eternality of substances have also been explained with reference to the flow (i.e., continuous change of the individual) and continuity (i.c... persistence of the group). As explained in Bha. 7.93, 94, the infernals (when considered collectively as a group) is eternal from the standpoint of non-cessation, but non-eternal from that of cessation (when considered individually). The present discussion of eternalism, non-eternalism is not related with the metaphysical substance. The infernals as the soul-groups always continue to dwell in the infernal

Page #568

-: 544 :
Bhagavai 7:2:58-61
land. From this standpoint, the infernals are eternal, while every individual infernal (soul) dies on the cessation of his life-span, but is again re-incarnated as human or subhuman, and hence, from this standpoint of cessation the infernal is non-eternal.?
1. Bha. 1.440. 2. Ibid., 14,49,50. 3. Ibid., 7.93,94.
Text 7.61 sevam bhamte! sevam bhamte! tti.
That is so, O Lord! That is so, O Lord!
000

Page #569

Vanassai-ähära-padam
7.62 vaṇassaikkäiya nam bhamte! kam kālam savvappähäraga vä, savvamahāhāragā vā bhavamti?
Taio Uddeso
Section-3
Text
goyama! pausa-varareärattesu nam ettha nam vaṇassaikāiyā savvamahāhāragā bhavamti, tadaṇamtaram ca nam sarade, tadaṇamtaram ca nam hemamte, tadāṇamtarum ca nam vasamte, tadaṇamtaram ca nam gimhe. gimhāsu nam vaṇassaikäiya savvappähäraga bhavamti.
The Topic of the absorbing Nourishhment by Vegetation-bodied beings When' (i.e., in which season) the vegetation-bodied beings, O Lord! are the appropriators of the minimum quantity of nourishment and when (i.e., in which season) are they the appropriators of the maximum quantity of nourishment?
Gautama! in the prävrt (the first half of the four months of rainy season (monsoon)) and varşă (the later half of the four months) of rainy season (monsoon)) seasons, the vegetation-bodied beings are the appropriators of the maximum quantity of nourishment, thereafter in the sarad (the autumn-the first half of the four months of cold season), less than that, thereafter in the hemanta (the winter-the later half of the four months of cold season), less than that, thereafter in the vasanta (the spring-the first half of the four months of hot season), less than that, thereafter in the grişma (the summer-the later half of the four months of hot season), less than that. In the summer indeed the vegetation beings are the appropriators of the minimum quantity of nourishment.
Bhāṣya
1. Sütra 62
There are six seasons. In the Thanam they are serially as follows-prāvṛṇ, varṣā, sarad, hemanta, vasanta and grisma.' In the Sürapannati the same order of the six seasons is available. According to the Jambuddivapannati, the seasons start with the prävṛt. According to the Sarngadhara Samhita, the seasons are six due to the transit of sun to the twelve Zodiacal constellations, Aries, Taurus etc. during the year.4
See the table below:

Page #570

~: 546~
Transit of the sun to the Zodiacal constellations
1. Aries and Taurus
2. Gemini and Cancer
3. Leo and Virgo
4. Libra and Scorpio
5. Sagittarius and Capricornus
6. Aquarius and Pisces
Seasons
Summer
First half of monsoon
Later half of monsoon

Autumn
Winter
Spring
Bhagavat 7:3:62
5. Bha. Vr. 7.62-prāvṛt śrāvaṇādirvarṣārātro'śvayujādiḥ.
6. Jambu. 7.126-sävaṇāiyā māsā.
Months
Vaisakha & Jyestha (May & June)
Abhayadevasūri has identified the month of Śravana (July) as the first month of the pravṛt and Asvina as the first month of the varsa. According to the Jambuddivapannati, the order of the lunar months begins with Sravana. In this connection see note on Thanam 6.95.

Aṣāḍha & Śrāvana (July & August)
In ancient Jain astronomy, only three seasons had been recognized. Lord Mahavira was born on the thirteenth day of the bright fortnight of Caitra, the first month of the summer season (starting from Caitra up to Aṣāḍha). Lord RṚṣabha attained omniscience on the eleventh day of the bright fortnight of the Phalguna, the fourth month of the winter season. In the Sarapannati also, there are mention of three seasons, each consisting of four months."
Prāvṛṇ and varṣā-there are rainfall in the period between the Aṣadha and Ásvina (July and October). So the vegetation-bodied beings appropriate more water as nourishment. Thus in these two seasons, the vegetation-bodied beings appropriate maximum quantity of nourishment. In other seasons, gradually the quantity of water available becomes less, so the quantity of nourishment appropriated becomes less and less.
Bhadrapada & Alvina (September & October) Kartika & Margasișa (November & December)
Pausa & Magha (January& February)
Phalguna & Caitra (March & April)
1. Thānam, 6.95 (the meaning of varṣārātra is varṣā ṛtu, i.e., rainy season).
2. Sūra. 12.14.
3. Jambu. 7.126-päusǎiyā uū.
4. Sangadhara Samhita, Pürva Khamda, Bheṣajjhäkhyānaka Prakarana, sloka 35,36
ṛtustkam tadakhyātam raveḥ räsisu samkramāt
grismo mesavsau proktau prävṛṇimithunakarkayoḥ simhakanye smṛtā varṣātulāvṛśicakayoḥ śarad |
dharurgrahau ca hemanto vasantaḥ kumbhamīnayoḥ ||

Page #571

Bhagavai 7:3:62-64
7. A. Cũ. 15.8.
8. Pajjo. Sū. 166.
9. Süra. 10.63-74.
Text
7.63 jai nam bhamte! gimhāsu vaṇassaikāiyā savvappāhāragā bhavamti, kamhā nam bhamte! gimhāsu bahave vaṇassaikaiyā pattiyā, pupphiya, phaliyā, hariyagisrijjamāṇā, sirīe atīva-atīva uvasobhemāṇā-uvasobhemāṇā citthamti? goyamā! gimhāsu nam bahave usinajoniyā jīvā ya, poggalā ya vaṇassaikāiyattāe vakkamamti, viukkamamti, cayamti, uvavajjamti. evam khalu goyama! gimhäsu bahave vaṇassaikäiyä pattiyä, pupphiyä, phaliyä, hariyagisrijjamāṇā, sirie ativaativa uvasobhemäṇā-uvasobhemāṇā ciṭṭhamti.
If, O Lord! in the summer season, the vegetation-bodied beings appropriate the least quantity of nourishment, then O Lord! why, in the summer season, do so many vegetation-bodied beings become overspread with leaves and flowers, become laden with fruits, appear beautiful on account of the verdure and stand exceedingly charming and shining on account of the splendour of the forest?
~: 547 :
Gautama! in the summer season, many souls belonging to the category of uşṇayonika (i.e., those jivas whose place of birth (yoni) consists of the hot matter) and those pudgalas which are always hot, are transmigrated in the form of the vegetable-bodied beings and get destroyed, depart (from their previous life) and take birth in the form of the vegetable-bodied beings. Gautama! in this way, in the summer season, so many vegetable-bodied beings become overspread with leaves and flowers, become laden with fruits, appear beautiful on account of the verdure and stand exceedingly charming and shining on account of the splendour of the forest.
Bhasya
1. Sutra 63
Vegetation grows in many varieties. Some plants are uṣṇayonika-they take birth in the place which are made of hot matter. They can grow and flourish even in the tropical or hot region in the absence of supply of water; so it is not unnatural for uṣṇayonika vegetation to grow and flourish in spite of the availability of the least quantity of water.
Semantic
rerijjamāṇa-shining. The root 'reja' means 'to shine'.
1. Apte. reja-to shine.
Text
7.64 se nuņam bhamte! mūlā mālajīvaphuḍā kamdā kamdajīvaphuḍā, khamdha

Page #572

Bhagaval 7:3:64-65
khamdhajivaphuda, taya tayājīvaphuḍā, sälä sälajīvaphuda, pavālā pavalajivaphuḍā, patta pattajīvaphuda, puppha pupphajivaphuda, phala phalajivaphuḍā, biyā bīyajivaphuda?
hamta goyama! mülā mūlajivaphuḍā jāva bīyā bīyajivaphuḍā.
-: 548:
O Lord!' are the roots of a plant touched by the souls of the roots? Are the bulbous roots touched by the souls of the bulbous roots? Are the stems touched by the souls of the stems? Are the skins touched by the souls of the skins? Are the branches touched by the souls of the branches? Are the tender leaves touched by the souls of the tender leaves? Are the leaves touched by the souls of the leaves? Are the flowers touched by the souls of the flowers? Are the seeds touched by the souls of the seeds?
Yes, Gautama! the roots are touched by the souls of the roots up to the seeds are touched by the souls of the seeds.
7.65 jai nam bhamte! mūlā mūlajivaphuḍā jāva biya biya jivaphuḍā, kamha nam bhamte! vanassaikäiyä ähäremti? kamha pariņāmemti?
goyama! mālā malajivaphuḍā pudhavljivapaḍibaddha, tamhā āhāremti, tamhä pariņāmemti. kamdā kamdajīvaphuda malajivapaḍibadva, tamhä ähäremti, tamhä parinamemti. evam jāva biyā bīyajīvaphuda phalajivapadibuddha tamhā āhāremti tamhā parināmemti.
If, O Lord! the roots are touched by the souls of the roots up to the seeds are touched by the souls of the seeds, how do the vegetation-bodied beings. draw their nourishment and how do they assimilate that nourishment? Gautama! the roots are touched by the souls of the roots and are also fastened with the earth-bodied souls; on account of that they derive their nourishment, and assimilate that nourishment. The bulbous roots are touched by the souls of the bulbous roots and are fastened with the souls of the roots; on account of that they derive their nourishment and assimilate that nourishment. In the same say...... up to the seeds are touched by the souls of the seeds and are fastened with the souls of the fruits; on account of that they derive their nourishment and assimilate that nourishment.
Bhāṣya
1. Sütras 64, 65
There are ten limbs of a tree-root, bulb, stem, skin, branch, tender leaf, leaf, flower, fruit and seed.
The root is connected with the earth; so it draws its nourishment from the carth, but the bulb is not directly connected with the earth. What then is its source of nourishment? The answer given by the scripture to this query embodies important process that sustains life in general. The bulb derives its nourishment from the nourishment derived by the root. The stem derives its nourishment from the bulb, the skin from the stem, the branch from the skin, the tender leaf from the branch, the

Page #573

Bhagavai 7:3:64-66
- 549:leaf from the tender leaf, the flower from the leaf, the fruit from the flower and the seed from the fruit. This mutual co-operation is the basis of the sustenance of their life.
Text
Anamtakāya-padam 7.66 aha bhamte! ālue, mülae, simgabere, hirili, sirili, sissirili, kitthiyä, chiriya,
chīravirāliyā, kanhakamde, vajjakamde, sūranakamde, khelūde, bhaddamotthä, pimdahaliddā, lohi, nihū, thīhū, thibhagā, ussakaạnī, sihakanni, siumdhi, musamdhi, jeyāvanne tahappagārā savve te anamtajīvā vivihasattā?
hamtā goyamā! ālue, mülae jāva anamtajīvā vivihasattā. The Topic of the Souls, the Infinite Number of which have a Common
Body
O Lord!' are the vegetation-bodied beings such as-alukam, mülakam, śngaveram,'hirili”, “sirili', 'sissirilī, krstikā (klistikā), kşīrikā, kşīravidālikā, krsnakandaḥ, vajrakandaḥ, sūraņakandaḥ, kelutaḥ, bhadramustā, pindaharidrā, lihi, 'nïhü', 'thīhu', stabakam, aśvakarņi, simhakarņi, ‘siumdhi', 'musamdhi' and other such vegetation-bodied beings—all possessed of infinite number of souls (occupying the common body)? Are they having different types of sattva (animation) (or do they have different types of existence?). Yes, Gautama! the ālukam, mülakam ...... up to other such vegetation-bodied beings—are all possessed of infinite number of souls (occupying the same body) and they have different types of sattvas.
Bhāsya 1. Sutra 66
There are two varieties of the gross vegetation-bodied beings-1. possessed of individual body (prateyaka-śarīrī), 2. possessed of one common body (sādhāranaśarīrī).' The class of vegetation with infinite souls has been mentioned in the four canonical texts, viz., Bhagavai, Pannavaņā, Jīvājīvābhigama and Uttarajjhayanāni, see the table on p. 561 at the end of section 3 of this Sataka.
In the Bhagavatī, Šataka 23, many names of vegetation of infinite number of souls have been given
23/1—āluya-mülaga-simgabera-haliddā-ruru-kamdariya-jāru-chīrabirālikitthi-kumdu-kanhākadabhu-madhu-puyalai-mahusimgi-niruhā-sappa
sigamdhā-chiņnaruha-bīyaruha. 23/2—lohi-nihü-thūhū-thibhagā-assakaņņi-sīhakanni-siumdhi-musamdhi. 23/4-ya-kāya-kuhuņa-kumdurukka-uvvehaliyā-sapphā-sajjā-chattābam
saniyakurā. 23/6—pādhā miyavālumki-madhurasā-rāyavalli-paumā-modhari-damti-camdi.

Page #574

-: 550:
Bhagavai 7:3:66
23/8—māsapanni-muggapanni-jīvaga-sarisava-kareņuya-kooli-khīrakākoli
bhamgi-nahi-kimiräsi-bhaddamuttha-ņamgalai-payuya-minhā-paula-hadha-hareņuyā-lohī.
In the classification given in the Uttarajjhayaņāni, onion and garlic have been classed as “infinite number of souls.” The Bhagavai and Jīvājīväbhiguma do not mention them in the list of infinite number of souls. In the Pannavanā, these are included under “pratyeka-sariri" souls-each soul possessed of separate individual body.2
The word "ālue" (älukam) deserves special attention. The meaning of ālukam is "an esculent root" and not ālā (Hindi) which means "potato", because
1. The plant of “Alū”-potato is not an indigenous (Indian) vegetable at all. This was brought in India in much later time by the Portuguese people. Originally, the potato plant grew in South America, from where it was first taken to Europe. Its original place of birth is Chile (South America). On the basis of these facts, the ālukam given in the present text is not ‘potato' (ālū).
2. According to Apte's Sanskrit-English Dictionary, “ālu is “an esculent root“ (not applied to potato etc.)"
3. In the Nighantu Ādarśa (pp. 164, 165), it is stated.-- "377 Alū (potato)
"Name—Alū (Hindi), bațātā (Gujarati), potato (English), Solanum Tuberosum (Latin).
"Information in detail (Description and Properties)--The birth-place of the potato is, in fact, South America; still, by considering the Sanskrit word “Alūni" as standing for potato, some people plead strongly for it being originally an Indian product. In our opinion, in the classical Indian works, many varieties of ālū have been described. All of them belong to the class “Dioscoria"—which stand for the tubers of sandy vegetables. The authors of the Nighantus (Dictionary of Botanical Plants) have mentioned many varities of “Alus”.
“Although Alū (potato) grows underground, it cannot be regarded as belonging to the "tuber root" (kandamūla). The "ground nut” grows underground, still it is not regarded as "tuber-root”. In the same way, potato (ālū) also can not be regarded as “kanda". Actually, the plant is like a stick; from this stick arise many branches which again turn down and go underground, and then grow like a tuber. It means it is a "stem tuber” and not a “root tuber". Some Jain people do not eat potato considering it a root tuber; and hence, this much clarification has been given. Whether they eat it or not; that is their own volition but "potato" is not a "kandamüla"." Semantics kşīravidālikā (kşüravirālia)—Ipomoea digitata linn, it is vidārī which is white and with large quantity of milk. krsnakanda(kanhakamde)—red lotus. kelūța (kheluļā)—kautumbakanda. bhadramustā (bhaddamotthā)-mothā, nāgara mothā.

Page #575

Bhagaval 7:3:66-68
pindaharidra (pimdahaliddā) turmeric with globular bulb.
sihunda (siumdhi) milky thohara.
ālukam (ālu)—an esculent root. (It should not be confused with potato). mülakam (mülā)-radish.
śrigaveram (adaraka)- ginger.
sirili (sirili)-Chir pine.
kṛṣṭikā (kliṣṭikā) (värähi kanda)- Dio scorea bulbifere linn (L). kṣīrikā (bhūkharjūra) — Mimu sops hexandra Rorbe.
vajrakandaḥ (vajrakanda)-sweet potato.
suraṇakandaḥ (suraṇakanda)-amorphophallus companulatus Blume. lohi (rohitaka)-red wood tree.
nihu (tridhäräthühara)- triangular spurge. aśvakarni (sala)- the sal tree.
simhakarni (adüsä)- malabar nut.
siumdhi (kānļā thūhara)
common milk hedge.
musandhi (kali mūsalt) — Curculigo Orchioides gaertn
1. Panna. 1.32.
2. Ibid., 1.48, ga. 43.
3. See Encyclopaedia Britanica-Potato.
4. See Jaina Agama Vanaspati Koșa for details of the vegetation referred to here.
Text
Appakamma-mahākamma-padam
7.67 siya bhamte! kanhalese neraie appakammatarãe? nilese neraie mahākammatarãe?
hamta siya.
~: 551
The Topic of (the Infernals and Gods) possessed of less Karma and more Karma
Can' O Lord! an infernal, possessed of black lesya (psychic colour), probably be with less karma? Can an infernal, possessed of blue lesyä (psychic colour), probably be with more karma?
Yes, in some respect it can be.
7.68 se keṇattheṇam bhamte! evam vuccai-kanhalese neraie appakamma-tarãe? nilalese neraie mahäkammatarde?
goyama! thitim paducca. se teṇattheṇam goyamā! jāva mahākammatarãe.
For what reason has it been said, O Lord! that an infernal, possessed of black lesya (psychic colour), can be with less karma, an infernal possessed of blue lesya (psychic colour) is with more karma?
O Gautama! it has been so said with reference to duration. Gautama! for this reason it has been said that an infernal, possessed of black leśyä, in

Page #576

~: 552:~
Bhagaval 7:3:68-73
some respect, can be with less karma, an infernal, possessed of blue lesya, in some respect can be with more karma.
7.69 siya bhamte! nilalese neraie appakammatarãe? käulese neraie maha-kammatarde?
hamtā siya.
Can' O Lord! an infernal, possessed of blue lesya (psychic colour), probably be with less karma? Can an infernal, possessed of grey lesya (psychic colour), probably be with more karma?
Yes, in some respect it can be.
7.70 se keṇattheṇam bhamte! evam vuccai-nilalese neraie appakammatarde? käulese neraie mahākammatarãe?
goyama! thitim paducca se teṇattheṇam goyama! jäva mahäkammatarãe?
For what reason has it been said O Lord! that an infernal, possessed of blue lesya (psychic colour), can be with less karma, an infernal, possessed of grey lesya (psychic colour), is with more karma?
O Gautama! it has been so said with reference to duration. Gautama! for this reason it has been said that an infernal, possessed of blue lesya (psychic colour), in some respect, can be with less karma, an infernal, possessed of grey lesya (psychic colour), in some respect can be with more karma.
7.71 evam asurakumāre vi, navaram-teulesä abbhahiyä. evam jāva vemāniya. jassa jai lessão tassa tattiya bhāṇiyavvão. joisiyassa na bhaṇņai jāva
In the same way, the Asurakumara is to be described, excepting that fiery lesya is also to be spoken of (for in Asurakumära, the first four lesyās are available. Similarly...... up to the Empyrean gods, (with difference that) the lesyas that are available there are to be described. In the Luminous gods, there is only one fiery lefyd, so it is not to be described in this context, up to
7.72 siya bhamte! pamhalesse vemäṇie appakammatarãe? sukkalesse vemāņie mahākammatarãe?
hamta siya.
Can' O Lord! an Empyrean, possessed of yellow leśya (psychic colour), probably be with less karma? Can an Empyrean, possessed of white lesya (psychic colour) probably be with more karma?
Yes, in some respect it can be.
7.73 se keṇattheṇam?
goyama! thitim paducca se tenattheṇam goyama! jāva mahākammatarãe.
For what reason has it been said O Lord!?
O Gautama! it has been so said with reference to duration. Gautama! for

Page #577

Bhagaval 7:3:67-73
~: 553:~
this reason it has been said that an Empyrean, possessed of yellow leśya, in some respect, can be with less karma, an Empyrean, possessed of white lesyä, in some respect can be with more karma.
Bhāṣya
1. Sütras 67-73
Lesya (psychic colour) is of two kinds-dravya lesyä (the material aggreagtes responsible for lesya and bhāva lesyd (the colour-index of the soul corresponding to the colour of dravya lesya.' The dravya lesya is made of matter and as such it has physical properties such as colour, smell, taste and touch. In the present dialogue, the dravya lesya has been described. In hell, the acquisition of colouration is as follows:
Hell
First, Second
Third
Fourth
Fifth
Sixth
Seventh
Mansion gods
Forest gods
Lesya
Grey
More number with grey lesya, less number with blue lesyd
The acquisition of lesya among the gods is as follows:
Gods
Lesyä
First four (Black, blue, grey, fiery)
First four (
Highest heavens
(among the Empyrean gods)

Blue lesya (only)
More number with blue lesyä, less number with black lefyd
Luminous gods
First and second heavens (among the Empyrean gods)
Third, fourth and fifth heavens (among the Empyrean gods)
Black lesya (only)
Pitch black lesyā (only)
Sixth...... up to neck-dwelling gods (among the Empyrean gods)
Fiery lesya3 Fiery lesya
Yellow
White
35
Supremely white
33

35
Lesya and karma are interrelated. In the state of more karma, the lesyä is impure (malign or inauspicious). In the case of less karma the leśya is pure (benign
>

Page #578

- 554:
Bhagavai 7:3:67-75
or auspicious). The infernal soul, possessed of black leśyā, is with more karma, the infernal soul, possessed of blue leśyā, is with less karma. In the present dialogue, exceptions of this rule have been pointed out. The infernal soul, possessed of black leśyā, is much aged. He has already lived a larger part of his life-span. The infernal soul, possessed of blue leśyā, is a newly born inhabitant. Duration of life-span
With reference to duration of life-span, the infernal, possessed of black leśyā, is with less karma and the infernal soul, possessed of blue leśyā, is with more karma. This rule with reference to duration is applicable in all cases.
In the present dialogue, more karma and less karma are used relatively. They are mainly related with the life-span and sensation-experiencing karma, and also with gati (-nāma) (i.e., the body-making quâ the realm or order of existence), jāti (nāma) (i.e., the body-making karma quâ species) etc. of the life-span-determining karma.
1. See the Bhāşya of Bha. 1.37-38, 1.60-100, 1.102. 2. Jivā. 3.98-102. 3. Panna. 17.51-53. 4. Jiva. 3.1101-1104.
Text
Vedaņā-nijjarā-padam 7.74 se nūnam bhamte! jā vedanā sa nijjarā? ja nijjarā sā vedaņā?
goyamā! ņo inatthe samatthe. The Topic of Experiencing of Karma and Falling away of Karma
O Lord!' is the vedanā (experiencing of karma) the same as (falling away of karma)? Is the nirjarā (falling away of karma) the same as the vedanā (experiencing of karma)? Gautama! this is not possible. 7.75 se kenatthenam bhamte! evam vuccai-jā vedanā na să nijjarā? jā nijjarā na
sā vedanā? goyamā! kammam vedanā, nokammam nijjarā. se tenatthenam goyamā! evam vuccai jā vedaņā na sā nijjarā, jā nijjarā na să vedanā. For what reason has it been said, O Lord! that the vedanā (experiencing of karma) is not the same as nirjarā (falling away of karma), the nirjară (falling away of karma) is not the same as vedanā (experiencing of karma)? Gautama! that which is experienced is karma and that which falls away is non-karma. For this reason, O Gautama! has it been said that what is experiencing of karma is not the same as the falling away of karma, what is the falling away of karma is not the same as the experiencing of karma.

Page #579

Bhagavai 7:3:76-80
- 555:7.76 neraiyāņam bhamte! jā vedanā sa nijjarā? jā nijjarā sā vedaņā? goyamā! ņo inatthe samatthe. Is the experiencing of karma by the infernals, O Lord! the same as the falling away of their karma? Is the falling away of karma (of the infernals) the same as the experiencing of karma by them?
Gautama! this is not possible. 7.77 se kenatthenam bhamte! evam vuccai-neraiyānam jā vedanā na sä nijjarä?
jā nijjarā na să vedaņā? goyamā! neraiyānam kammam vedaņā, nokammam nijjarā. se tenatthenam goyamā! evam vuccai-neraiyāņam jā vedanā na sā nijjarā, jā nijjarā na sā vedanā. For what reason, O Lord! has it been said that in the case of infernals the experiencing of karma is not the same as the falling away of karma, the falling away of karma is not the same as the experiencing of karma? Gautama! that which is experienced by the infernals is karma, that which falls away is non-karma. It is for this reason, O Gautama! has it been said that in the case of the infernals, experiencing of karma is not the same as falling away of karma, what is the falling away of karma is not the same as
the experiencing of karma. 7.78 evam jāva vemāniyānam.
The same description holds good (for all dandakas--soul-groups) ..... up to
the Empyrean gods. 7.79 se nūnam bhamte! jam vedemsu tam nijjaremsu? jam nijjaremsu tam vedemsu?
ņo inatthe samatthe. Was the experiencing of karma in the past, indeed, O Lord! the same as the falling away of karma in the past? Was the falling away of karma in the past the same as the experiencing of karma?
This is not possible. 7.80 se kenatthenam bhamte! evam vuccai-jam vedemsu no tam njjaremsu? jam
nijjaremsu no tam vedemsu? goyamā! kammam vedemsu, nokammam nijjaremsu. se tenatthenam goyamā! jāva no tam vedemsu. For what reason, O Lord! has it been said that the experiencing of karma in the past, indeed, is not the same as the falling away of karma in the past, the falling away of karma in the past is not same as the experiencing of karma in the past? Gautama! that which was experienced in the past was karma, that which fell away in the past was non-karma. It is for this reason, O Gautama! it has

Page #580

- 556 :
Bhagavai 7:3:80-86 been said that the experiencing of karma in the past was not the same as falling away of karma in the past, the falling away of karma in the past was
not the same as the experiencing of karma in the past. 7.81 evam neraiyā vi, evam jāva vemāniyā.
The same description holds good for the infernals and (for all dandakas
soul groups) ...... up to the Empyrean gods. 7.82 se nūnam bhamte! jam vedemti tam nijjaremti? jam nijjaremti tam vedemti?
goyamā! no inatthe samatthe. Is the experiencing of the karma in the present, O Lord! the same as the falling away of the karma in the present? Is the falling away of the karma in the present the same as the experiencing of the karma in the present?
O Gautama! this is not possible. 7.83 se kenarthenam bhamte! evam vuccai-jāva no ta vedemti?
goyamā! kammam vedemti, nokammam nijjaremti. se tenatthenam goyamā! jāva no tam vedemti. For what reason, O Lord! is it said that ...... up to the experiencing of the karma in the present? O Gautama! that which is experienced in the present is karma, that which falls away in the present is non-karma. It is for this reason, O Gautama! that it has been said that the experiencing ..... up to is not the same as the
experiencing of the karma in the present. 7.84 evam neraiyā vi jāva vemāniyā.
The same description also holds good in the case of the infernals and (other
dandakas-soul-groups) ...... up to the Empyrean gods. 7.85 se nūnam bhamte! jam vedissamti tam nijjarissamti? jam nijjarissamti tam
vedissamti? goyamā! no inatthe samatthe. Shall the experiencing of karma in the future indeed, O Lord! be the same as the falling away of karma in the future? Shall the falling away of karma in the future be the same as the experiencing of karma? Gautama! this is not possible. 7.86 se kenatghenam jāva no tam vedissamti?
goyamā! kammam vedissamti, nokammam nijjarissamti. se tenatthenam jāva no tam nijjarissamti. For what reason, ...... up to O Lord! has it been said that the experiencing of karma in the future shall not be the same as the falling away of karma in the future, the falling away of karma in the future shall not be the same as the

Page #581

Bhagavai 7:3:86-90
-: 557 :
experiencing of karma in the future? Gautama! that which will be experienced in the future will be karma, that which will fall away in the future will be non-karma. It is for this reason, O Gautama! that it has been said that the experiencing of karma in the future will not be the same as the falling away of karma ..... up to will not be the
same as the experiencing of karma in the future. 7.87 evam neraiyā vi jāva vemāniyā.
The same description holds good for the infernals and (for all dandakas
soul groups) ...... up to the Empyrean gods. 7.88 se nūņam bhamte! je vedaņāsamae se nijjarāsamae? je nijjarāsamae se
vedanāsamae? no inatthe samatthe. Is the samaya (indivisible time-unit), O Lord! of experiencing of karma the same as the samaya of falling away of karma? Is the samaya of falling away of karma the same as the time-unit of experiencing of karma?
No, this is not possible. 7.89 se kenatthenam bhamte! evam vuccai-je vedanāsamae na se nijjarāsumue?
je nijjarāsamae na se vedaņāsamae? goyamā! jam samayam vedemti no tam samayam nijjaremti, jam samayam nijjaremti no tum samayam vedemti-annammi samae vedemti, annummi samae nijjaremti. anne se vedaņāsamasae, anne se nijjarāsamae. se tenatthenam jāva na se vedaņāsamae, na se nijjarāsamae. For what reason has it been said, O Lord! that that which is the samaya of experiencing karma is not the same as the samaya of the falling away of karma, that which is the samaya of falling away of karma is not the same as the samaya of experiencing of karma? Gautama! at the samaya when the souls undergo the experience of karma, the falling away of karma does not take place; at the samaya when the falling away of karma takes place, they do nto undergo the experience of karma. The souls experience the karma at the samaya that is different from the samaya when the falling away of karma takes place; the falling away of karma takes place at the samaya that is different from the samaya when the souls undergo experience of karma. The samaya of experiencing karma is different from the samaya of falling away of karma. For this reason it has been said that that which is the samaya of experiencing karma is not the same as the samaya of falling away of karma that which is the samaya of falling away of
karma is not the samaya of experiencing karma. 7.90 neraiyānam bhamte! je vedaņāsamae se nijjarāsamae ? je nijjarāsamae se
vedanāsamae?

Page #582

-: 558 :
Bhagavai 7:3:74-92 goyamā! no inatthe samatthe. O Lord! is the samaya of the experiencing karma by the infernals the same as the samaya of the falling away of their karma? Is the samaya of the falling away of karma of the infernals the same as the samaya of experiencing karma by them? Gautama! this is not possible. 7.91 se kenattheņam bhamte! evam vuccai-neraiyā nam je vedanāsamae na se
nijjarāsamae? je nijjarāsamae na se vedanāsamae? goyamā! neraiyā nam jam samayam vedemti no tam samayam nijjaremti, jam samayam nijjaremti no tam samayam vedemti annammi samae vedemti, annammi samae nijjaremti. anne se vedaņāsamae, anne se nijjarāsamae. se tenatthenam jāva na se vedanāsamae. For what reason it has been said O Lord! that the samaya of the experiencing karma by the infernals is not the same as the samaya when the falling away of their karma takes place, the samaya of the falling away of their karma is not the same as the samaya of the experiencing karma by them? Gautama! at the samaya when the experiencing karma by the infernals takes place, the falling away of their karma does not take place; at the samaya when the falling away of their karma takes place, the experiencing karma by them does not take place. The infernals experience karma at a samaya that is different from the samaya when the falling away of their karma takes place; the samaya when the falling away of their karma takes place is different from the samaya when the experiencing karma by them takes place. The samaya of experiencing karma is different from the samaya of falling away of karma. For this reason it has been said that the samaya ...... up to is not
the same as the samaya of the experiencing karma by them. 7.92 evam jāva vemāniyānam. The same description holds good ...... up to the Empyrean gods.
Bhāsya 1. Sūtras 74-92 Vedanā (Experiencing of Karma) and Nirjarā (Falling away of Karma)
There are many stages of karma, the first being 'binding' and the last ‘arising' (fruition). It is at the time of its arising that the experiencing of karma takes place. After being experienced, the karma transforms into non-karma (nokarma i.e. the material cluster that has produced its effect and has become defunct). In the present dialogue, the ontological difference between the karma that is being experienced and the karma that has been experienced (nokarma) is explained. What is experienced is 'karma', what falls away the non-karma. The karma's power of producing fruit

Page #583

Bhagavai 7:3:74-95
~: 559~
ceases after the fruit has been produced. After that, it can no more produce any karmic result; it simply becomes non-karma. It is that non-karma, which falls away; therefore the samaya of experiencing is separate from that of falling away.
1. Bha. Vr. 7.75udayapraptam karma vedana dharmadharmainorabhedavivakṣaṇāt. 2. Ibid., 7.75-veditarasam karma nokarma.
Text
Sāsaya-asasaya-padam
7.93 neraiya nam bhamte! kim sasayā? asāsayā? goyama! siya säsayä, siya asäsayā.
The Topic of the Eternal and the Non-eternal
Are1 the infernals, O Lord! eternal or non-eternal?
Gautama! they are eternal in some respect and non-eternal in another respect. 7.94 se kenaṇtheṇam bhamte! evam vuccai neraiya siya sāsayā? siya asāsayā? goyama! avvocchittinayaṭṭhayãe sāsayā, vocchittinayatthayãe asāsayā. se teṇattheṇam jāva siya sāsayā, siya asāsayā.
For what reason, O Lord! has it been said that the infernals are eternal in some respect and nea-eternal in another respect?
Gautama! they are eternal in respect of the standpoint of non-cessation (being), and they are non-eternal in respect of the standpoint of cessation (becoming). It is for this reason that it has been said that the infernals are eternal in some respect and non-eternal in another respect.
7.95 evam java vemäṇiyä jäva siya asäsaya.
The same description holds good for all dandakas (soul-groups)...... up to the Empyrean gods ...... up to they are non-eternal in another respect.
Bhāṣya
1. Sūtras 93-95
According to the Jain Philosophy, there are only two fundamental substances, viz., sentient-substance and insentient substance. Infernals, subhumans, humans and gods all these are the modes of sentient beings. The infernal as the soulsubstance is eternal, while the infernal as the mode of the soul is non-eternal.
The problem of eternality or non-eternality of an infernal can be explained from yet another standpoint. Every infernal continues to be an infernal for a certain span of time, after which he is reborn as a subhuman or a human being. The hell is never empty of infernals. So the infernal as a class is eternal and the infernal as an individual is non-eternal.
In sūtra 7.60, the question whether the infernal is eternal or non-eternal has

Page #584

~: 560:~
Bhagavai 7:3:93-96 been considered from the standpoint of substance and the standpoint of modes. In the present dialogue, eternality and non-eternality have been considered respectively from the standpoints of non-cessation and cessation. Here this second standpoint is relevant. The first standpoint of our exposition is concerned with sutra 7.60.
Text
7.96 sevam bhamte! sevam bhamte! tti. That is so, O Lord! That is so, O Lord!

-000

Page #585

Bha. 7.66
alue
mulae simgabere
hirili
sirili
sissirili
kilthiya
chiriya
chiravirāliyā kanhakamde
vajjakamde
suraṇakamde
khelüḍe
bhaddamottha
pindahalidda
lohi
nihū
thihu thibhaga
assakanni sthakanni
slumdhi
musamdhi
Jīvā. 1.73
alue
mulae
simgabere
hirili
sirili
sissirili
kittyd
chiriya chiraviraliya
kanhakamde
Vajjakamde
saranakamde
khelūde
bhaddamottha pindahalidda
lohi
ṇīhū
thihu
assakanni
sihakannt
stumdhi
musamdhi
1. avae
2. panae 3. sevāle
4. lohi
"
5. nihū
6. tthihu
7. tthibhaga
8. assamanni*
9. sihakanṇī*
10. slumdhi
11. musamdhi
12. ruru
13. kamduriya 14. jārū
15. chiravirālī
16. kithiya
17. haliddā *
18. singabere*
19. ālugā *
20. mulae *
21. kanbū*
22. kanhakaḍabu"
23. mahu
Paņņa. 1.48 Gā 1 to 7
24. povalai
25. mahusingi
26. niruhā
27. sappasuyaīdhā '
28. chinnaruhā*
29. vīyaruhā* 30. paha
31. miyavālunki*
32. mahurarasā
33. rāyavalli
34. paumā 35. māḍhari
36. danti*
37. camdi* 38. kitti*
39. masapanni
40. muggapanni*
41. jīviya
42. rasabheya
43. reṇuya*
44. kāoli *
45. khirakāolī 46. bhangi
47. nahi *
48. kimirāsī
49. bhaddamuttha
50. namgalaï*
51. pelugă
52. kinhe
53. paule
54. hadhe
55. harataṇuya*
56. loyāṇī*
57. kanhekamde 58. vajje
59. süranakande 60. khallūḍe
Uttara. 36.96-99
alue
mulae
singabere
hirili
sirili
sissirili
jāvaī kedakandali
palamdu
lasanakande kandalī
kudumbae
lohi
nihū
thihu
kuhaga
kanhe
vajjakande sūraṇae kamde
assakanni
sihakanni
musumdhi
haliddā
3. Vellisheria spiralis linn, 4. Red wood tree, 8. The sal tree, 9. Malabar nut, 10. Common milk hedge, 11. Curculigo orchioides gaertn, 13. Vitis trifolia, 14. Lagerstroemea Flos-reginate Retz (L), 15. Pueraria tuberosa DC (L), 16. Dioscorea bulbifera linn (L), 17. Turmeric, 18. Ginger, 19. An esculent root, 20. Radish, 21. Pladera Reccussat (E), 22. Patana Oak careystree (E), 23. Eiloopatree, 24. The acacia tree, 25. Gymnema Sylvestre, 26. Triparnikä kanda, 27. Rauwolfia Serpentia benth, 28. Tinospora (E), 29. Rice, 30. Velvet-leaf (E), 31. Colocynth, 32. Lipuarice root, 33. Bitter gourd, 34. Hibiscus mutabilis linn, 35. Indian atees, 36. Boliospermum montanum, 37. Bryony (E), 39. Teramnus labialis sperng, 40. Phaseolus trilobus ait, 42. Carpopogon pruriens, 43. Vitex agnus castus linn, 44. Luvanga scandens, 46. Hashish, 47. Bryoms, 48. Oakgalls (Quercus infectoria oliv), 49. Vypernus rotundus, 50. The glory lily (Glorisa superba linn), 51. Pseudarthria Viscida W & A, 53. A type of kanda, 54. Pista stratiotes linn, 55. Vitex agnus castus linn.
Bhagavai 7:3:Table
~:561:

Page #586

Cautho Uddeso
Section-4
Text Samsāratthajīva-padam 7.97 rāyagihe nayare jäva evam vayāsi--kativihā nam bhamte! samsärasamā
vannagā jīvā pannattā? goyamā! chavvihā samsārasamāvannagā jīva pannattā, tam jaha-pudhavikāiyā jāva tasakäiyä. evam jahā jīvābhigame jāva ege jīve egenam samaenam egam
kiriyam pakarei, tam jahā—-sammattakiriyam vā, micchattakiriyam vā. The Topic of Mundane Souls
In the city of Rājagsha ...... up to addressed the lord thus—how many classes of mundane souls, O Lord!' have been propounded? Gautama! six classes of mundane beings viz., the earth-bodied ...... up to the mobile beings have been propounded. In the same way, as in the Jivābhigama ...... up to one soul at one samaya (indivisible time-unit) performs one single kriyā (urge) viz., the samyaktva kriyā (i.e., the urge rectified with the enlightened view) or mithyātva kriyā (i.e., the urge vitiated by the deluded view).
Bhāsya 1. Sutra 97
The present Sūtra is an abridged version of the 29 sūtras of Jīvājīvābhigame Sūtra, (3.183-211). We have already before us the twelve sūtras of the Bhagavati, 6/168, 169 concerned with impure and pure leśyās. The last sūtra is concerned with samyaktva kriyā (i.e., the urge rectified with the enlightened view) and mithyātva kriyā (i.e., the urge vitiated by the deluded view). According to the heretical teachers a single soul performs two kriyās (urges) viz., the samyaktva kriyā (i.e., the urge rectified with the enlightened view) and mithyātva kriyā (i.e., the urge vitiated by the deluded view) in one samaya. Lord Mahāvīra did not accept this view. He propounded that a soul can not perform two opposite kriyās (urges) viz., the samyaktva kriyā (i.e., the urge rectified with the enlightened view) and the mithyātva kriyā (i.e., the urge vitiated by the deluded view) in one samaya.
Text 7.98 sevam bhamte! sevam bhamte! tti.
That is so, O Lord! That is so, O Lord!
-000

Page #587

Pamcamo Uddeso
Section-5
Text
Jonisamgaha-padam
7.99 rayagihe java evam vayasi-khahayarapamcimdyatirikkhajoṇiyāṇam bhamte! kativihe jontsamgahe panṇatte?
goyama! tivihe jonisamgahe pannatte, tam jahä-amdayā, poyayā, samucchimă. evam jahā jīvābhigame java no ceva nam te vimāṇe vītīvaejjā, emahalaya nam goyamā! te vimāṇā paṇṇattā.
The Topic of Kinds of Yoni
In' the city of Rajagṛha...... up to addressed the lord thus-how many kinds of yoni (birth place) of the aerial five-sensed subhuman beings, have been propounded O Lord!
Gautama! three kinds of birth-place, viz., the amḍaja (born of an egg), the potaja (born without any cover) and the samurcchima (born through. agglutination) have been propounded. Here the description is like that in the Jīvājīvābhigame...... up to they (the gods who travel with high speed) can not cross those vimänas (space-vehicle-abodes) that are so huge in size. Bhāṣya
1. Sutra 99
The present Sutra is an abridged version of the 36 sutras of the Jivājīvābhigame, 3.147-182. In the last Sutra (of the Jiväjivabhigame), the hugeness of the vimānas (space-vehicle-abodes) in the highest heavens (anuttaravimāna) have been propounded.

Text
7. 100 sevam bhamte! sevam bhamte! tti.
That is so, O Lord! That is so, O Lord!
-000

Page #588

Chattha Uddeso
Section-6
Text Āuyapakaraṇa-veyaņā-padam 7.101 rāyagihe jāva evam vayāsii-jīve nam bhamte! je bhavie neraiesu uvavajjittae,
se nam bhamte! kim ihagae neraiyāuya pakarei? uvavajjamāne neraiyāuyam pakarei? uvavanne neraiyāuyam pakarei? goyamā! ihagae neraiyāuyam pakarei, no uvavajjamāṇe neraiyāuyam pakarei, no uvavanne neraiyāuyam pakarei. evam asurakumāre vi, evam jāva vemāniesu. The Topic of the Binding and Experiencing the Life-span (-determining (Karma)
In the city of Rājagrha the assembly of Mahāvīra ...... up to Gautama addressed the Lord thus-0 Lord! does the soul, which is destined to be born as an infernal being bind the infernal life-span (-determining karma) here in this life, or when it is being born or after being born? Gautama! it binds the infernal life-span (-determining karma), when it is here in this life, not when he is being born; nor after being born. In the same way, about the reincarnation of a soul as an Asurakumāra ...... up to an Empyrean gods.
Bhāsya 1. Sutra 101
An important question in the 'science of the life hereafter' is about the determination of the life-span of the next life. In the present dialogue, Gautama has put his query about the same topic, to which Lord Mahāvīra has given his reply. According to him, the life-span of next life is destined in the present life, and the soul starts his transit to next life with this life-span. The soul cannot undertake transit untill and unless the next life-span is determined. Hence, the binding of life-span-determining kurma of the next life can not take place while the soul is upapadyamāna—in the process of being born (in the next life or upapanna-after birth (in the next life).
The end of the life-span of this life and death connote the same meaning. “The soul that undertakes transit to next life does so when he is already equipped with life-span for the next life.' This rule is the subject matter of this Sūtra. For detailed information, see Bhāsya on 5.59-61.
The line of distinction between the stages of being born' and 'after being born' is not available in ancient literature. It can be however be inferred that the 'aparyāpta avasthā' (the stage of incomplete bio-potential) is the stage of being

Page #589

Bhagavai 7:6:101-104
-: 565 :born' and the 'paryāpta avasthā' (the stage after accomplishment of bio-potential) is the stage 'after being born'.
1. Bha. 5.59-62.
Text
7.102 jīve namn bhamte! je bhavie neraiesu uvavajjittae, se nam bhamte! kim ihagae
neraiyāuyam padisamvedei? uvavajjamāne neraiyāuyam padisamvedei? uvavanne neraiyāuyam padisamvedei? goyamā! no ihagae neraiyāuyam padisamvedei, uvavajjamāne neraiyāuyam paisamvedei, uvavanne vi neraiyāuyam paisamvedei. evam jāva vemāniesu. Does the soul, O Lord! who is destined to be born among the infernals, experience the infernal life-span, while it is here in its present life, or when it is "being born' as an infernal, or after being born'? Gautama! it does not experience the infernal life-span, while it is here in its present life, but it experiences, the infernal life-span, when it is being-born', and also 'after being born'. This description holds good ...... up to the dandaka (soul-group) of Empyrean gods.
Bhāsya
1. Sutra 102
Every soul experiences the life-span of the present life in this life; it does not experience the life-span of next life in this life. The stages of being born' and 'after being born' relate to this very life. So one experiences the present life-span, in both stages of being born and after being born'. See-Bhāsya on Bha. 5.57-58.
Text 7.103 jīve nam bhamte! je bhavie neraiesu uvavajjittae, se nam bhamte! kim ihagae mahāvedane? uvavajjamāṇe mahāvedane? uvavanne mahāvedane? goyamā! ihagae siya mahävedane siya appavedane, uvavajjamāne siya mahāvedane siya appavedane, ahe nam uvavanne bhavai tuo pacchā egamtadukkham vedanam vedemti, āhacca sāyam. Does the soul, O Lord! who is destined for being born among the infernals, experience massive pain here in this life, or when it is being born or after being born? Gautama! it experiences massive pain or meagre pain in this life. It experiences massive pain or meagre pain when it is being born, but after
being born, it experiences absolute pain, only sometimes pleasure. 7.104 jīve nam bhamte! je bhavie asurakumāresu uvavajjittae, pucchä.
goyama! ihagae siya mahāvedane siya appavedane, uvavajjan.āne siya

Page #590

~: 566 :~
Bhagaval 7:6:103-105
mahāvedane siya appavedane, ahe nam uvavanne bhavai tao pacchā egamtasātam vedaṇam vedeti, ähacca asāyam. evam jāva thaniyakumāresu. Does the soul which is destined for being born among the Asurakumāras, O Lord! etc.-query.
Gautama! here in this life he experiences massive pain or meagre pain, while being born, he experiences massive pain or meagre pain, but after being born, he experiences absolute pleasure, sometimes pain. In the same way up to Stanitakumāras.
7.105 jive nam bhamte! je bhavie pudhavikkāiesu uvavajjittae, pucchā.
goyama! ihagae siya mahāvedane siya appavedane, evam uvavajjamāṇe vi, ahe nam uvavanne bhavai tao pacchā vemāyāe vedaṇam vedeti, evam jāva maņussesu. vāṇamamtara-joisiya-vemāniesu jahd asurakumăresu.
Does the soul who is destined for being born among the earth-bodied beings, O Lord! etc.-query.
Gautama! here in this life it experiences massive pain or meagre pain; so also while being born, but after being born it experiences miscellaneous pain or pleasure. Similarly up to the humans. About the Forest, Luminous and Empyrean gods, the description is like that about the Asurakumāras.
Bhāṣya
1. Sutras 103-105
The present dialogue describes the experience of pain and pleasure in the two stages, namely, 'being born' and 'after being born' of the present life and the next life, as in the following table.
Soul-group
In this life
Infernal
Thirteen soul-groups
of gods
All other soul-groups
Massive Pain or meagre pain

33
Being born
Massive Pain or meagre pain
After being born
Experience of absolute pain, sometime pleasure

Experience of absolute pleasure, sometime pain
For detailed information about experience of pleasure and pain, see Bhāṣya on Bha. 1.60-100.
Experience of
miscellaneous pain and pleasure-sometime.
experience of pleasure, sometime experience of pain

Page #591

Bhagavai 7:6:106-108
- 567 :
Text
7106 jīvā nam bhamte! kim ābhoganivvattiyāuyā? anābhoganivvatiyāuyā?
goyamā! no ābhoganivvatiyāuyā, anäbhoganivvattiyāuyā. evam neraiyā vi, evam jāva vemāniyā. Do' the souls, O Lord! bind the life-span-determining karma consciously or unconsciously? Gautama! they do not bind the life-span-determining karma consciously, they bind it unconsciously. Similarly the infernals also ...... up to the Empyrean gods.
Bhāşya 1. Sutra 106
The rules of binding life-span-determining karma have been indicated in the preceding satakas. For instance:
(1) For transit to next life, the soul has already bound the life-span karma.
(2) The binding of life-span-determining karma takes place in the preceding life.?
(3) The soul binds the life-span of the birth to which he has to go.? (4) The soul experiences the life-span of a single life at a tirne.
(5) Along with the binding of the life-span-determining karma, the six aspects, namely, species (jāti) etc. are determined.
In the present Sūtra, it has been laid down that the soul binds the life-span-determining karma unconsciously. The soul, with which the life-span-determining karma is being bound, or, has been bound, or, will be bound, does not know when it (i.e., the bondage) takes place, or, had taken place, or, will take place respectively.
1. Bha. 5.59. 2. Ibid., 5.60. 3. Ibid., 5.62. 4. Ibid., 5.58. 5. Ibid., 6.151.
Text
Kakkasa-akkasaveyaṇīya-padam 7.107 atthi nam bhamte! jīvānam kakkasaveyanijjā kammā kajjamti?
hamtā atthi. The Topic of the Karma of Harsh and Soft Experience
Do the souls, O Lord! perpetrate (bind) karmas that are harsh to experience?
Yes, they do. 7.108 kahannam bhamte! jīvānam kakkaseveyanijjā kammā kajjamti?

Page #592

-: 568 :
Bhagavai 7:6:107-112 goyamā! pāņāivāena jāva micchādamsanasallenam--evam khalu goyamā! jīvānam kakkasaveyanijjā kammā kajjamti. How do the souls, O Lord! perpetrate (bind) karmas that are harsh to experience? Gautama! (they perpetrate such karma) on account of perpetrating injury to life ...... up to the thorn of deluded world-view (the eighteen occasions for sinful activity). Thus indeed, O Gautama! the souls perpetrate (bind) karmas,
that are harsh to experience. 7.109 atthi nam bhamte! neraiyānam kakkasaveyanijjā kammā kajjamti?
evam ceva. evam jāva vemāniyānam. Do the infernals, O Lord! perpetrate (bind) karmas that are harsh to experience?
Yes, there are. The description holds good up to the Empyrean gods. 7.110 atthi nam bhamte! jīvānam akkakkasaveyanijjā kammā kajjamti?
hamtā atthi. Do the souls, O Lord! perpetrate karmas that are soft to experience?
Yes, they do. 7.111 kahannam bhamte! jīvānam akakkasaveyanijjā kammü kajjamti?
goyama! pāņäivāyaveramaņeņam jāva pariggahaveramanenam, kohavivegenam jäva micchadamsaņasullavivegenam-evam khalu goyamä! jīvānam akakkasaveyanijjā kammā kajjamti. How do the souls, O Lord! perpetrate (bind) karmas that are soft to experience? Gautama! (they perpetrate (bind) karmas that are soft to experience) on account of abstaining from injury to life ..... up to abstaining from acquiring possession, shunning (i.e., abstaining from) anger ...... up to shunning (i.e., abstaining from) the thorn of deluded world-view. Thus indeed, O Gautama!
the souls perpetrate (bind) karmas that are soft to experience. 7.112 atthi ņam bhamte! neraiyānam akakkasaveyanijjā kammā kajjamti?
no inatthe samatthe, evam jāva vemāniyāṇam, navaram-manussānam jahā jīvānam. Do the infernals, O Lord! perpetrate karmas that are soft to experience? This is not possible. In the same way ...... up to the Empyrean gods. However about the humans the description is like that of the souls in general.
Bhāsya 1. Sūtras 107-112
In the present dialogue, karma has been divided into two classes viz, 'what is

Page #593

Bhagavai 7:6:107-112
-: 569:
experienced as harsh' and 'what is experienced as soft'. In the next dialogue, karma would be explained as leading to the experiences of pleasure and pain. The experiences as harsh and soft are not exclusively related to the feelings of pleasure and pain, as they have concern with many other varieties of experience of karma. On the other hand, the experience of pleasure and pain is related to only the feelingproducing karma. The set of eighteen sinful acts viz., injury to life etc. is the cause of binding of the harsh-experience karma. The cause of the bondage of painproducing karma is inflicting suffering, torture, etc. upto others. The cause of binding of soft-experience karma is abstinence from the set of eighteen sinful acts. The cause of the bondage of pleasure-producing karma is compassion on living beings: The distinction between these two varieties of karma viz., harsh-soft experience and pleasure-pain-sensation becomes clear on account of the different causal conditions of their binding.'
Abhayadevasūri has identified abstinence as self-restraint. Non-abstinence means non-self-restraint, which is the common cause available in all the soul-groups viz., those of infernals, etc.. So the binding of harsh experience karma occurs in all souls. The subject of self-restraint (absolute abstinence) are the humans exclusively. So, the binding of soft experience karma is possible only in the humans, not in any other soul-group. The pleasure-pain-sensation karma is possible in all the twenty-four soul-groups.
It is true that the injury to life is the cause of karmic bondage but abstinence from injury to life is a kind of-inhibition, and as such, is the cause of stoppage of karmic bondage. How could then it be the cause of binding of soft-experience karma? This problem leads to the implication that wherever there is inhibition, there must occur an auspicious activity; and where there is occurance of an auspicious activity, there must be the falling away of karma; and where there is the falling away of karma, there must take place the binding of meritorious karma, which occurs up to the 13th stage of spiritual development.
The meritorious bondage that takes place on account of an auspicious activity accompanying inhibition in a self-restrained person is the bondage of soft-experience karma.
The soft-experience karma is not only related to non-destructive karma but it has association with the destructive karma as well. In the self-restrained person, on account of his passions, there is the constant bondage of the four destructive karmas like knowledge-covering etc. and the three non-destructive inauspicious karmas (i.e. the four non-destructive karmas excluding the life-span-determining karma), but on account of his abstinence from injury to life, his bondage is that of softexperience karma. The soft-experience karma which is meritorious but not productive of any evil fruition is not the cause of mundane transmigration. Similarly, the soft experience which is inauspicious is also not the promoter of mundane transmigration. Such karma falls away easily by producing its soft result that has no evil effect on the soul.

Page #594

-: 570 :
Bhagavai 7:6:107-116
1. Bha. Vp. 7.106-'pāņāivāyaveramaņeņam ti samyamenetyarthah.
Text
Sāyāsāya-veyanīya-padam 7.113 atthi nam bhamte!! jīvānam sātāveyanijjā kammā kajjamti?
hamtā atthi. The Topic of Feeling-producing Karma quâ Pleasure and Pain
Do the souls, O Lord! commit karmas that result in the experience of pleasure feeling?
Yes, they do. 7.114 kahannam bhamte! jivānam sātāveyanijjā kammā kajjamti?
goyamā! pāņānukampayāe, bhuyāņukampayāe, jīvāņukampayāe, sattānukampayāe, bahūnam pāņānam bhūyāņam jīvānam sattānam adukkhanayāe, asoyanayāe, ajūranayäe, atippaņayāe, apittanayäe, apariyāvanayāe-evam khalu goyamā! jīvānam sātāveyanijjā kammā kajjamti. evam neraiyāna vi, evam jāva vemāniyānam. How do the souls commit (bind) feeling-producing karmas quâ pleasure? Gautama! (they commit such karmas) by means of compassion on the animates, living beings, souls and living organisms, by not inflicting sorrow and grief on them, by not subjecting their body to decay, by not making them cry, by not beating them and by not torturing them. Thus indeed, O Gautama! the souls commit (bind) feeling-producing karmas quâ pleasure. The same holds good in the case of infernals and all soul-groups ...... up to
Empyrean gods. 7.115 atthi ņam bhamte! jīvānam asātāveyaņijjā kammā kajjamti?
hamtā atthi. Do the souls, O Lord! commit (bind) feeling-producing karmas quâ pain?
Yes, they do. 7.116 kahannam bhamte! jīvānam asātāveyanijjā kammā kajjamti?
goyamā! paradukkhanayāe, parasoyanayāe, parajūranayāe, paratippanayāe, parapitthaņayãe, parapariyāvanayāe, bahüņam pāņāņam bhūyāṇam jīvāņam sattāṇam dukkhanayāe soyanayāe jūranayāe, tippaņayāe, pittanayāe, pariyavanayāe--evam khalu goyamā! jīvānam asātāveyanijjā kammā kajjamti. evam neraiyāna vi, evam jāva vemāniyānam. How do O Lord! they commit (bind) feeling-producing karmas quâ pain? Gautama! (they commit (bind) such karmas) by inflicting sorrow and grief (bind) feeling-producing karmas quâ pain on others, by subjecting their body to decay, by making others cry, by beating others and by torturing others.

Page #595

Bhagavai 7:6:113-116
- 571 :
They commit such karmas by inflicting on many animates, living beings, souls and living organisms, sorrow and grief by subjecting their body to decay, by making them cry, by beating them and by torturing them. Thus indeed, O'Gautama! the souls commit (bind) feeling-producing karmas quâ pain. The same holds good in the case of infernals and all soul-groups ...... up to the Empyrean gods.
Bhasya
1. Sūtras 113-116
There are two kinds of compassion: one involving activity and one involving inhibition. In Bhagavān Mahāvīra's view, only the non-violence in the form of self-restraint is to be observed. Compassion is a variety of non-violence, and so the defining characterstic of non-violence can be self-restraint alone. The Sūtra in explaining the practical aspect of compassion has described it categorically as 'not to inflict any pain'; it, however, has not prescribed it as "to conferring any pleasure." The compassion as conferring pleasure may be suitable to the popular social life, but is not suitable to the dharma, i.e., spiritual discipline of self-restraint.
A man indulging in ārambha, i.e., any activity, involving violence, causes suffering to others. On the other hand, on awakening of the feeling of compassion in him, he restraints his activity of ārambha, thus desisting from inflicting any pain to others. The nature of such compassion has a universal feature which is valid at all times, at all places and is absolutely free from any taint and blemish.
In Bhagavati 3/145, there is the reading dukkhāvanayāe. In the present text the reading is dukkhanayāe. For semantics, see Bhāsya 3/145. Umāsvāti has mentioned many causes for binding sātavedaniya karma (feeling-producing karma quâ pleasure): (1) compassion for living beings (2) compassion for the observers of religious vows (3) charity (4) self-restraint with attachment etc., i.e., self-restraint (ascetic conduct) with attachment, restraint-cum-non-restraint, involuntary falling away of karma and activity in the form of austerity of deluded person (5) forbearance (6) purity (freedom from greed).
In the present Agama (Bhagavati), the causes of binding of sātavedaniya karma have been mentioned. Among them also only compassion has been mentioned." The mention of the other causes by Umāsvāti is a subject of investigation. Siddhasenagaņī has made this list larger. The text of Bhagavati appears to be ancient. The Tattvärtha Sūtra is a later development,
Akalanķa has explained compassion as follows--the compassion means the mental agitation due to experiencing the pain of others as one's own on account of the moistening of one's mind due to compassion.
Umāsvāti has given six causes of the bondage of asātavedanīya karma (feeling-producing karmas quâ pain). These are very similar to perpetrating pain etc. to others as mentioned in the Bhagavati. See table:

Page #596

-: 572 :
Bhagavai 7:6:113-117
Bhagavati Giving pain Giving grief Subjecting the body to decay Making them cry Beating Torturing
Tattvārtha Sūtra
Giving pain Giving grief Causing agony Making them cry Causing injury Causing lamenting
Akalanka has augmented the list of the causes of asātavedaniya karma.?
1. Dasave. 6.8
ahimsa niunam ditthā, savvabhūesu samjamo! 2. Bha. 3.145. 3. Ta. Sū. 6.13—bhūtavratyanukampādanam sarāgasamyamādiyogaḥ kṣāntih saucamiti etadvedyasya. 4. Bha. 8.422. 5. Ta. Sū. Bhā. Vị. 6.13-dharmānurāgah darmanişevaņasīlavratapausadhopavāsaratitapo'nusthāna
bālavddhatapasviglānavaiyavrttyānusthānadharmācāryamātīpitbhaktisiddhacaityapūjāśubhaparināmasca
sadvedyasyā śravā bhavantīti. 6. Ta. Rā. Vā. 6.12-anugrahārdrīkstacetasah parapīdāmātmasthāmiva kurvato'nukampana
manukampa. 7. Ibid., 6.11, p.521.
Text
Dussamadussamā-padam 7.117 jambuddīve nam bhamte! dīve imise osappiņie dussama-dussamāe samāe
uttamakatthapattāe bharahassa vāsassa kerisae āgārabhāva-padoyāre bhavissai? goyamā! kālo bhavissai hāhābhūe, bhambhabbhūe kolāhalabhūe, samānubhāvena ya nam khara-pharusa-dhūlimailā duvvisahā vāulā bhayamkarā vāyā samvattagā ya vāhimti. iha abhikkham dhūmāhimti ya disā samamtā raussalā reņukalusa-tamapadala-nirālogā. samayalukkhayāe ya nam ahiyam camdā sīyam mochamti. ahiyam sūriyā tavaissamti. aduttaram ca nam abhikkhanam bahave arasamehā virasamehā khāramehā khattamehā aggimehā vijjumehā visamehā asaņimehā-apivanijjodagā, vāhirogavedanodiraņā-pariņāmasalilā, amaņunnapāņiyagā camdānilapahayatikkhadhārā-nivāyapauram vāsam vāsihimti, jenam bhārahe väse gāmāgara-nagara-kheda-kabbada-madambadonamuha-pattaņāsamagayam janavayam, cauppayagavelae, khahayare ya pakkhisamghe, gāmāranna-payāranirae tase ya pāne, bahuppagāre rukkha-guccha-gumma-laya-valli-tana-pavvaga-haritosahi-pavālamkuramādie ya tana-vaņassaikäie viddhamsehimti, pavvaya-giri-domgarutthala-bhatthimädie veyaddhagirivajje virāvehimti, salilabila-gadda-dugga-visamaninnunnayāim ca
gamgā-simdhuvajjāim samikarehimti. The Topic of the Severest Aeon of Extreme Privation

Page #597

Bhagavat 7:6:117-119
-: 573
What' would be the manifest shape and mode of the continent of Bharata in the Island of Jambudvipa, O Lord! in the severest aeon of extreme privation in this descending cycle?
Gautama! the period will be sorrowful, fraught with groaning of animals, tumultuous. By the influence of the time there will blow cyclonic winds, full of dry and rough dust, unbearable, storming and terrible. The directions will be continually smoky, full of dust and tainted with dusty particles, devoid of sunshine on account of the layers of darkness. On account of the harshness of the times, the moon will be colder and sun will be hotter. There will frequently be many clouds with water devoid of taste, with water of bad taste, with water of taste of baking soda, with water of taste of cowdung, with water hot like fire, with flashes of lightning, with water, vomiting poison, with thunderbolts. Water of those clouds will be undrinkable. They will produce diseases, ailments and pain. It will be unpleasant. There will be torrential rains accompanied with fierce winds. On account of those rains, in the continent of Bharata, the areas of the villages, mines, cities, places yielding no revenue, commercial places, capitals, places surrounded by mud walls, hamlets, ports, hermitages etc., the quadrupeds, the birds, the domestic and wild animals and many varieties of trees, shrubs, bamboos, crippers, clinging plants, grass, knotty crippers, green trees, herbs, tender leaves, sprouts etc. and all other vegetation will meet destruction. Excepting the Vaitāḍhya Mountain and all other mountains, hills, hillocks, mounds will be annihilated. Excepting the Ganga (Ganges) and the Sindhu (Indus) all other fountains, pools, forts, uneven lands and rough spaces will become flat.
7.118 tise nam bhamte! samãe bharahassa vāsassa bhūmie kerisae āgārabhavapadoyare bhavissati?
goyamā! bhūmi bhavissati imgālabbhūyā mummurabbhūya chāriyabhūyā tattakavellayabbhūya tattasamajotibbhūyā dhūlibahulā reṇubahulā pamkabahulā panagabahula calaṇibahulā bahūṇam dharanigoyarāṇam sattāṇam dunnikkamā yavi bhavissati.
What will be the manifest shape and mode of the land of the continent of Bharata in that aeon, O Lord?
Gautama! the land will be like charcoal, chaff-fire, hot ashes and like hot pan. The land will be hot like fire, like hot cauldron, like a burning flame, full of dust, full of dirt, full of mud, full of moss, extremely slippery. The land will be very difficult to tread on by the terrestrial creatures.
7.119 tise nam bhamte! samãe bharahe väse maṇuyāṇam kerisae ägarabhavapadoyare bhavissai?
goyamā! maṇuya bhavissamti durävä duvanna duggamdha durasă duphasă aniṭṭhā akamtā appiyā asubhā amaṇuṛṇā amaṇāmā hīņassarā dīņassarā aniṭṭhassarā akamtassarā appiyassarā asubhassarā amaṇuṇṇassarā

Page #598

-: 574 :
Bhagavai 7:6:119
amanāmassarā anādejjavayanapaccāyāyā, nillajjā, kūda-kavada-kalaha-vaha-bamdha-veranirayā, majjāyātikkamappahānā, akajjaniccujjatā, guruniyoga-vinayarahiyā ya, vikalarūvā, parūdhanaha-kesa-mamsu-romā, kālā, khara-pharusa-jhāma-vanna, phuttasirā, kavilapaliyakesā, bahunhā-rusmmpiņaddha-duddamsanijjarūvā, samkuditavalitaramgaparivedhiyamgamamgā, jaräparinatavva theraganarā, paviralaparisadiyadamtasedhi, ubbhadaghadāmuhā visamanayaņā, vamkanāsā, vamka-valivigaya-bhesanamuhā, kacchu-kasarābhibhūyā, kharatikkhanakhakamdūiya-vikkhayatanū, daddu-kidibha-sibbha-phudiyapharūsacchavī, cittalamgā, tolagati-visamasamdhibamdhana-ukkuduatthigavibhatta dubbalā kusamghayana-kuppamāna-kusamthiyā, kurūvā, kutthāņāsaņa-kusejja-kubhoino, asuino, anegabāhiparipiliyamgamamgā, khalamta-vibbhalagati, nirūcchāhā, sattaparivajjiyā, vigayacetthanatthateyā, abhikkhanam sīya-unha-khara-pharūsavāya-vijjhadiyamalinapamsurauggumdiyamgamamgā, bahukoha-māna-māyā, bahulobhā, asuha-dukkhabhāgi, ussunnam dhammasannasammattaparibharhā, ukkosenam rayanippamāṇamettā, solassavīsativāsaparamāuso, puttanattuparivāla-panayabahulā, gamgā-simdhūo mahānadio, veyaddham ca pavvayam nissāe bāvättarim niodā bīyam, bīyamettā bilavāsino bhavissamti. What will be, O Lord! the manifest shape and mode of the human beings in the continent of Bharata in that aeon? Gautama! the human beings will have wicked nature, ugly colour, bad smell and bad taste and bad touch; they will be unlucky, unpleasant, unfavourable, inauspicious, disagreeable, disgusting; they will be of debased voice, of mean voice, of poor voice, of unpleasant voice, of undesirable voice, of unfavourable voice, of inauspicious voice, of disagreeable voice and of disgusting voice; their statements will be unacceptable; they will be shameless and will be engaged in forgery, deceit, quarrel, killing, capturing and enmity; they will be foremost in transgressing the mores, always indulging in bad action, and devoid of respect for the order of superiors; they will be lacking good shape, with grown nails, hairs, beard, moustache and pore hairs; they will be black, extremely rude (in behaviour) and dust-coloured in complexion; they will be with broken heads, with yellow and white hairs, and quite repulsive (loathsome) appearance due to being covered with innumerable sinews knit together, they will have every limb of their body having wrinkles; they will be like old poeple with decaying body due to ageing; they will have their rows of teeth consisting of a few and rotten teeth; they will be with narrow lips like a mouth of a jar; they will be with fearful eyes, with curved nose and with terrific face which would be oblique and worsened by the wrinkles; they will be afflicted with bad itches and oozing scabies (psora), they will be with the body having sharp and deep wounds made through itching with sharp nails; they will be with the skin rendered cracked and unsmoothed on account of the diseases like ringworm, leucoderma and severe leprosy; they

Page #599

Bhagavai 7:6:119-121
- 575:
will be with variegated limbs, with movement like that of a locust, with bad joint, with bad binding, with bones not duly set with bad formation, with bad structure, with unusual formation, ugly, with ugly seat, ugly bed and ugly food, with uncleaned body, with limbs suffering from many diseases, with faltering and unsteady movement, lacking enthusiasm, devoid of stamina, lacking in endeavour, lacking lustre, with every limbs, full of dirty dust and dust-particles which have been scattered about by cool, hot, dry and harsh wind. Anger, pride, deceit and greed will be predominant in them. Their suffering is productive of further suffering. They will be devoid of religious proclivity and enlightened world-view. Their body will be one ratni equivalent to one cubit in length. Their maximum life-span will be sixteen or twenty years. They will have deep affection for their sons and grandsons. Their habitat will be some burrows in the vicinity of the great rivers Ganga and Sindhu and mountain Vaitādhya or they will live in caves. Only seventy-two families of these human beings will survive as a few seeds which
would serve as genes for future human species. 7.120 te nam bhamte! maņuyā kam āhāram āhārehimti? goyamā! tenam kälenam tenam samaenam gamgā-simdhūo mahānadio rahapahavittharāo akkhasoyappamānamettam jalam vojjhihimti, se vi ya nam jale bahumacchaka chabhāinne, no ceva nam āubahule bhavissati. tae nam te manuyā sūrūggamanamuhuttamsi ya süratthamanamuhuttamsi ya bilehimto niddhāhimti, niddhāittā maccha-kacchabhe thalāim gāhehimti, gāhettā sītātavatattaehim, maccha-kacchaehim ekkavīsam vāsasahas sāim vittim kappemāņā viharissamti. O Lord! what kind of food will those human beings eat? Gautama! in that age, at that time, the two great rivers, viz., Gangā and Sindhu will remain only as wide as the path of the chariot. The flow of water in them will be as thin as the hole in the axle of the wheel. That water will be infested with fishes and tortoises. The amount of water will be very meagre. Those humans will come out of their burrows, within forty-eight minutes after the sunrise and forty-eight minutes before the sunset and take out fishes and tortoises (from the river) and then, after taking them at a dry place, they will roast them in the scorching cold and heat. They will lead
such life for the period of twenty-one thousand years. 7.121 te nam bhamte! manuyā nissīlā nigguņā nimmerā nippaccakkhänapo
sahovavāsā, ussannam mamsāhārā macchāhärä khoddähärä kunimāhārā kālamāse kälam kiccā kahim gacchihimti? kahim uvavajjihimti? goyamā! ussannam naraga-tirikkhajoniesu uvavajjihimti. Where will those humans, O Lord! who will be devoid of sila (great vows and small vows), devoid of virtue, devoid of decency, not observing any kind

Page #600

- 576:
Bhagavai 7:6:117-123
of pausadhopavāsa (fasting with undertaking day-long abstinence from sinful activity) or renunciation, eaters of meat, fish, eaters of kșudrāhāra (lit. base food, which means honey or the organisms dug out of the earth) and eaters of dead body, be born after death?
Gautama! they will mostly be re-born in hell or as subumans. 7.122 te nam bhamte! sihä, vagghā, vagā, diviyā, acchā, taracchā, parassarā nissīlā
taheva jāva kahim uvavajjihimti? goyamā! ussaņņam naraga-tirikkhajoạiesu uvavajjihimti. Where will, O Lord! the lions, tigers, wolfs, leopards, bear, hyena, wombat who are devoid of síla (great vows and small vows) will be born after death?
Gautama! they will mostly be born in hell or subhumans. 7.123 te nam bhamte! dhamkā, kamkā, vilakā, maddugā, sihi nissīlä taheva jāva
kahim uvavajjihimti? goyamā! ussannam nuraga-tirikkhajoniesu uvavajjihimti. Where will those creatures devoid of sīla (great vows and small vows) viz., jungle crow, bellied sea-eagle, golden oriole, snake bird or darter, peacock or cock will be born after death? Gautama! they will mostly be born in hell or as subhumans.
Bhāsya 1. Sūtras 117-123
In the Jambuddīvapannatti, the time-cycle has been explained in detail. The description in the present canon seems to have been quoted from there. This dialogue was interpolated at some stage of the synod that compiled the canon. The elaborate style of description here is not coherent with the dialogue-type descriptions in the Bhagavati Sütra.
The description of the environmental situation that will prevail in the aeon of extreme privation is as follows:
1. Devastating wind will blow. 2. The directions will be smoky and dark. 3. The moon will be colder. 4. The sun will be hotter. 5. The rains will drop water that will cause diseases and be undrinkable. 6. There will be torrential rains, accompanied by cyclonic winds, causing
destruction of villages, cities, animals and vegetations. 7. Excepting the Vaitādhya mountain, all other mountains and hills will be
destroyed. 8. Excepting the Ganges and Indus, all other rivers will transform into even
land. 9. The earth will be as hot as fire, dusty and unfit for habitation.

Page #601

Bhagavai 7:6:117-123
- 577 :10. The.humans will be devoid of beauty, good behaviour and power. 11. The height of human beings will be one cubit.' 12. The passions (anger, pride, deceit, greed) will be intense. 13. Food will be without power of nutrition and augment discase.
14. The life-span will be sixteen to twenty years only. 2. Burrows
The number of such burrows is mentioned as 72.2 Semantics Sutra 117 uttamakatthapattāe-what has reached its highest stage. In Bhagavati, 6/135, we find reading ‘uttimatthapattāe'. āgārabhävapadoyāre-the manifestation of the external shape and the mode. samāe-acon, a part of the time-cycle also called ara. samāņubhāveņa—by the power of the aeon. kharapharusa—very hard. vāulā—in Skt. we find both vātula and vātāla which mean cyclone. The Vrtti has explained võula as vyākula--agitated which does not appear appropriate. Khara-parusa-dhülimailā-duvvisahä are the adjectives of vāulā. samvattagā—the wind that blows away grass, trees etc. bhayamkarā-is the adjective of samvattaga. niralogā-devoid of light. samayalukkhayāe-here samaya means the environment. Time is only metaphorical substance which can not be viscous or dry. khāramehā——the clouds with water of the taste of baking soda (sodium bi carbonate). khattamehā—the clouds with water having the taste of cow-dung. gavelae-cow, sheep, etc. rukkha-tree such as mango etc. guccha-plants such as egg-plant etc.. gumma-plants whose trunk is short but branches, leaves flowers and fruits are inabundance. laya--crippersi. It has only one branch above the trunk. valli—the cripper of cucumber etc. taņa-grass. Such as Audropogen Muricatus (which is the name of a fragrant grass) etc.. pavvaga-plant which has knot in middle such as sugarcane. harita-green-grass. osahi-barb-rice etc. pavāla-tender leaf. tanavanassaikāie--gross vegetation. domgara-hillock. It is a desī word. utthala-mound of sand. bhatthi-path devoid of dust.

Page #602

~: 578:
salilabila (bhūmi-nirjjhara)-spring, where water wells up. virävehimti-viraya (viräta)-this is a desi root which means merged.
Sutra 118
tattakavellayabbhūyä, tattasamajotibhūya-see Bhāṣya on Bha. 3.48. calaņi-foot-deep mud. In, the Jīvājīvābhigama Vṛtti, it is explained as caraṇamatrasparsi kardama-mud that touches only the foot.
Sutra 119
Bhagavat 7:6:117-123
aṇādejjavayaṇa-whose words are not obediently followed, acceptable as authentic or paid honour to by others.
paccāyāyā (pratyāyāta)--birth. It has two Skt. forms-pratyāyāta and pratyājāta. The Vriti explains the pratyājāta as birth."
niyoga-an injunction (order), a compulsory duty."
jhāma (dagdha)-it is a desi word which means burnt out.
phuṭṭasira-with broken head or split head. The Vṛtti explains it as with hairs, floating untiedly.?
kacchu-kasarābhibhūya-kacchu and kasara both are type of itches. The Vṛtti explains kaccha as pämä and kasara as khasara."
daddu-kidibha-sibbha-these are among the eighteen types of leprosy according to Ayurveda. Among them both sidhma and kitibha are due to kapha and väta. Dadru is also a variety of leprosy which is due to kapha and pitta."
chavi-skin.
cittala varigated.
tolagati tola means locust. Tolagati means zigzag movement like that of a locust. The Vṛtti explains it like the movement of a camel. Alternately, it is explained as with inauspicious shape or configuration. ukkuḍuatthiga-whose bones are not properly set. vijjhadiya-it is a desi word, meaning mixed, pervading. uggumḍiya-it is a desi word, meaning full of dust.
asuha-dukkhabhāgi-pain which causes further pain. rayani-cubit (= 20 inches).
nioodă-family.
Sutra 120
rahapaha-the distance between the two wheels of a chariot." akkhasoyappamāṇamettam-as big as the hole for the passage of the axle of the
wheel."2
Sutra 121
In the present Sutra, the words-the 'māmsāhāra' and the 'kuṇimāhāra'—have been used. Kunima means dead body. Along with the eating of mamsa (flesh) the eating of sava is also mentioned, which implies that mamsa and sava (corpse) were different from each other. The eating of dead body indicates more cruelty than the eating of meat.

Page #603

Bhagavai 7:6:117-124
-: 579:The word 'khoddāhāra' has been explained as 'honey-caters' or 'eaters of the organisms by digging them out from beaneath the earth'.13 Sutra 122
In Sūtra 117, it was stated that the quadrupeds will meet destruction. That indicated only-some varieties of quadrupeds. In the present Sūtra the remaining varieties of quadrupeds are mentioned. For semantics, see Bhāsya on Bha. 3.209-220.
1. Bha. 6.134.. 2. Bha. Jo. 2.120.81-83—
gamgā simdhu mahānadi vetädhanim neśrāya bohimtara bila-vāsīnām, kutumba nigodā kahāya 118111 gamgā nadi jihām uttara disi vaitādharai, nīcai praveśa karai tiham bihu pasai dharai nava nava bila chai ema athārai bila thayā, ema gamgā dakşina vaitādha kanai kahayā 1182|| uttara disi mem athāra athāra daksina diśe, evam bila sata tīsa tihām jamtū vase ima simdhū bihüm pāsa chatīsa pichāniyai,
bohimtara bila ema sarva hī jāniyai 1183|| 3. Bha, VỊ, 6.118--calanapramāṇaḥ karddamascalanītyucyate. 4. Jivä. Vr. pa. 242-calanīti vā, calanīcaranamätrasparsikarddamah. 5. Bha. Vp. 7.119-pratyājātam tu janma. 6. Abhidhāna Cintamani, 6.156-niyoge vidhisampreșau. 7. Bha. Vp 7.119—phuttasira'tti vikīrṇasirojā ityarthah. 8. Ibid., 7.119_kacchükasaräbhibhūyā kacchūh-pāmā tathā kasarai ca-khasarairabhibhütāh---vyāptä
ye te tathā. 9. Sārngadharasamhita, Pūrvakhanda, Roga Gananā Prakarana, p. 148. 10. Bha. Vp.7.119—toletyādi, tolagatayaḥ-uștrādisamapracārāḥ pāthāntarena tolākstayah
aprasastākäräh. 11. Ibid., 7.120-rathapathah - Sakatacakradvayapramito mārgah. 12. Ibid., 7.120-akşaśrotah-cakradhurah praveśarandhram tadeva pramānamakşaśrotah pramāņam
tena mātrā parimānamavagāhato yasya tat. 13. (a) Ibid., 7.121-khoddāhāra'tti madhubhojinah bhūksodena vāhāro yeşāmteksodahārāḥ. (b) Bha. Jo. vol. II, dhā. 120, verse 13
dharati pratai vidāra, maccha khasyai athavāvali i tasu madhu sahata āhāra, khoddāhārā te kahyā ||
Text
7.124 sevam bhamte! sevam bhamte! tti.
That is so, O Lord! That is so, O Lord!
-000

Page #604

Sattama Uddeso
Section-7
Text
Samvuḍassa kiriyā-padam
7.125 samvuḍssa nam bhamte! aṇagārassa auttam gacchamāṇassa, auttam ciṭṭhamāṇassa, auttam nisiyamāṇassa, auttam tuyaṭṭamāṇassa, auttam vattham padiggaham kambalam. pādapumchanam genhamāṇassa vā nikkhivamāṇassa vā, tassa nam bhamte! kim iriyavahiyā kariyā kajjai? samparāiyā kiriyā kajjai? goyama! samvuḍassa nam anagarassa auttam gacchamāṇassa jāva tassa nam iriyavahiya kiriyā kajjai, no samparāiyā kiriyā kajjai.
The Topic of the Activity of Self-inhibited (Samvṛta) Ascetic
Does a self-inhibited ascetic, O Lord! who walks attentively, stands attentively, sits attentively, changes sides attentively while lying down and who picks up clothing, bowl, blanket and duster attentively, indulge in airyāpathiki kriyā (instantaneous activity that is free from passions) or samparāyiki kriya (long term activity that is informed with passion)? Gautama! the self-inhibited ascetic walking attentively, etc. indulges in airyāpathiki kriyā, not in sāmparāyikī kriyā.
7.126 se kenaṭṭhenam bhamte! evam vuccai-samvuḍassa nam anagarassa auttam gacchamāṇassa jāva no samparāiyā, kiriyā kajjai?
goyama! jassa nam koha-māṇa-māyā-lobhā vocchinna bhavamti, tassa nam iriyavahiya kiriyā kajjai, jassa nam koha-māṇa-māyā-lobhā avocchinna bhavamti, tassa nam samparāiyā kiriyā kajjai. ahāsuttam rīyamāṇassa iriyavahiyā kiriyā kajjai, ussuttam rīyamāṇassa samparāiyā kiriyā kajjai. se nam ahāsuttameva riyai. se teṇattheṇam goyama! evam vuccai-samvudassa nam anagārassa auttam gacchamāṇassa jāva no samparāiyā kiriyā kajjai.

For what reason has it been said, O Lord! that a self-inhibited ascetic walking attentively etc....... up to does not indulge in sämparāyiki kriya. Gautama! the ascetic who has eliminated his anger, pride, deceit and greed indulges in airyāpathikī kriyā: The ascetic who has not eliminated his anger, pride, deceit and greed indulges in sämparayikī kriyā. The ascetic who acts strictly according to the injunction of the scripture indulges in airyāpathiki kriya; the ascetic who acts against the injunction of scripture indulges in samparāyiki kriya. The self-inhibited ascetic acts strictly according to injunction of the scripture. For that reason Gautama! has it been said that the self-inhibited ascetic walking attentively etc....... up to does not indulge in samparāyikī kriyā.

Page #605

Bhagavai 7:7:125-132
- 581:Bhāsya 1. Sūtras 125,126 See Bhāsya on Bha. 7.20. For samvrta, see Bhāsya on Bha. 1.44-47.
Text Kāma-bhoga-padam 7.127 rüvi bhamte! kāmā? arūvi kāmā?
goyamā! rūvī kāmā, no arūvi kāmā. The Topic of the Kāma (Craving) and Bhoga (Physical Enjoyment) of Sensual Objects
Are the objects of desire, O Lord! corporal or non-corporal? Gautama! the objects of desire are corporal, not non-corporal. 7.128 sacittā bhamte! kāmā? acittā kāma?
goyamā! sacittā vi kāmā, acitā vi kāmā. Are the objects of desire, O Lord! sentient beings or insentient things?
Gautama! they are both, sentient beings as well as insentient things. 7.129 jīvā bhamte! kāmā? ajīvā kāmā?
goyamā! jāvā vi kāmā, ajīvā vi kāmā. Are the souls, O Lord! objects of desire or the non-souls objects of desire? Gautama! the souls are objects of desire, also the non-souls are objects of
desire. 7.130 jīvānam bhamte! kāma? ajīvānam kāmä?
goyamā! jīvānam kāmā, no ajīvānam kāmā. To whom does the desire belong, O Lord! to the souls or to the non-souls? Gautama! the desires belong to the souls, they do not belong to the non
-souls. 7.131 kativiha nam bhante!! kāmā pannattã?
goyamā! duvihā kāmā pannatā, tam jahā saddā ya, rūvā ya. How many kinds of objects of desire have been propounded, O Lord? Gautama! two kinds of objects of desire have been propounded, namely,
sounds and colours (and also shapes). 7.132 rūvī bhamte! bhogā? arūvi bhogā?
goyamā! rūvī bhogā, no arūvi bhogā. O Lord! are the objects of feeling (physical sensation) corporal or noncorporal? Gautama! the objects of feeling are corporal, not non-corporal.

Page #606

~: 582:~
7.133 sacitta bhamte! bhoga? acitta bhoga?
goyama! sacittä vi bhoga, acittä vi bhogā.
Are the objects of feeling, O Lord! sentient beings or insentient things? Gautama! they are both-sentient beings as well as insentient things.
7.134 jīvā bhamte! bhogā? ajīvā bhoga?
goyamā! jīvā vi bhogā, ajīvā vi bhogā.
Are the souls, O Lord! objects of feeling or the non-souls objects of feeling? Gautama! the souls are objects of feeling, also the non-souls are objects of feeling.
7.135 jiväṇam bhamte! bhoga? ajīvāṇam bhogā?
goyama! jivānam bhoga, no ajiväṇam bhoga.
Bhagavai 7:7:133-139
To whom do the feelings belong, O Lord! to the souls or to the non-souls? Gautama! the feelings belong to the souls, not to the non-souls.
7.136 kativiha nam bhamte! bhogā paņṇattā?
goyama! tiviha bhogā paṇṇattā, tam jahā-gamdha, rasă, phāsā.
How many kinds of objects of feeling have been propounded, O Lord? Gautama! three kinds of objects of feeling have been propounded, viz., smells, tastes and touches.
7.137 kativihā ņam bhamte! käma-bhogā paṇṇattā?
goyama! pamcavihä käma-bhogā paṇṇattā, tam jahā-saddā, rāvā, gaṇdhā, rasă, phāsā.
How many kinds of objects of desire and feeling have been propounded, O Lord?
Gautama! five kinds of objects of desire and feeling have been propounded, viz., sound, colours (and shapes), smells, tastes and touches.
7.138 jiva nam bhamte! kim kami? bhogi?
goyam! jivā kāmī vi, bhogīvi.
Are the souls, O Lord! the subjects (i.e., possessors) of desires or the subjects of feelings?
Gautama! the souls are both-the subjects of desires and the subjects of feeling.
7.139 se keṇattheṇam bhamte! evam vuccai-jīvā kāmī vi? bhogi vi?
goyama! soimdiya-cakkhimdiyaim paducca kāmī ghāṇimdiya-jibbhimdiyaphasimdiyāimpaducca bhogi, se teṇattheṇam goyamā! evam vuccai-jīvā kāmī vi, bhogi vi.
For what reason, O Lord! has it been said that the souls are both the subjects of desires as well as the subjects of feelings?

Page #607

Bhagavai 7:7:139-144
~: 583
Gautama! with respect to the sense-organs of sound and colours, the souls are the subjects of desires; with respect to the sense-organs of smell, taste and touch, the souls are the subjects of feelings. For this reason has it been said, O Gautama! that the souls are both-the subjects of desires as well as subjects of feelings.
7.140 neraiya ṇam bhamte! kim kāmi? bhogī?
evam ceva jāva thaniyakumārā.
Are the infernals, O Lord! the subjects of desires or the subjects of feelings? The same reply holds good in the case of soul-groups from infernals...... up to the Stanitakumāra.
7.141 pudhavikäiyāṇam-pucchā.
goyama! puḍhavikāiyā no kāmī, bhogi.
Now the same query about the earth-bodied beings.
Gautama! the earth-bodied beings are not the subjects of desires, they are only the subjects of feelings.
7.142 se kenattheṇam jäva bhogi?
goyama! phäsimdiyam paducca. se teṇattheņam jāva bhogī. evam jāva vaṇassaikäiyā. beimdiya evam ceva, navaram-jibbhimdiya-phāsimdiyāim paducca. teimdiya vi evam ceva, navaram-ghāṇimdiya-jibbhimdiyaphāsimdiyāim paducca.
For what reason has it been said, O Lord! that the earth-bodied beings....... up to they are subjects of feelings?
Gautama! it has been said so with respect to the sense-organ of touch, due to which they are subjects of feelings only. Similar description holds good for water-bodied, fire-bodied, air-bodied and vegetation-bodied beings. About the two-sensed beings, similar description holds good excepting that in their case, it is with respect to the sense-organs of taste and touch. About the three-sensed beings, similar description holds good excepting that in their case, it is with respect to the sense-organs of smell, taste and touch.
7.143 caurimdiyāṇam-pucchā.
goyama! caurimdiyā kāmī vi, bhogī vi.
The same query about the four-sensed beings.
Gautama! the four-sensed beings are both-the subjects of desires as well as subjects of feelings.
7.144 se kenattheņam jāva bhogī vi?
goyamā! cakkhimdiyam paḍucca kāmī, ghāṇimdiya-jibbhimdiya-phäsimdiyaim paḍucca bhogi. se tenatthenam jäva bhogi vi, avasesä jahā jīvā jāva vemāṇiyā. For what reason has it been said, O Lord! that they are...... up to the subjects

Page #608

-: 584:
Bhagavai 7:7:127-145
of feelings? Gautama! they are subjects of desires with respect to the sense-organ of colours (and shapes) and the subjects of feelings with the respect to the senseorgans of smell, taste and touch. For this reason has it been said, O Gautama! that they are both—the subjects of desires as well as the subjects of feelings. The rest of soul-groups ...... up to the Empyrean gods are to be spoken of
like the souls in general. 7.145 eesi nam bhamte! jīvānam kāmabhogīnam, nokāmīnam, nobhogīnam, bhogīna
ya kayare kayarehimto appā vā? bahuyā vā? tullā vā? visesāhiyā vā? goyamā! savvatthovā jīvā kāmabhogi, nokāmi nobhogi anamtagunā, bhogi anamtaguņā. Among the souls, viz., the subjects of desires and feelings, the non-subjects of desires, non-subjects of feelings and subjects of feelings, O Lord! which souls are mutually the least in number, the more in number, equal in number or slightly more in number? Gautama! the least among them are the subjects of desires and feelings; infinite times of them are the non-subjects of desires and the non-subjects of feelings; infinite times of them are the subjects of feelings.
Bhāsya 1. Sūtras 127-145
In the present dialogue, the sense-organs and their objects have been considered. There are five sense-organs with sound, colour, smell, taste and touch as their objects. We get elaborate discussion on the topic of the sense-organs, having physical contact with their objects, and those, devoid of physical contact with them', in the darśana-yuga, i.e., the age when philosophy predominated. In the Naiyāyika-Vaiseșika philosophies, all the sense-organs are regarded as in contact with their objects. In Buddhism, the eye and the ear are not considered to be in contact with colour and sound respectively. In Jainism, only the eye is considered as not in physical contact with its object. This is a topic of epistemology. The topic of the desires and feelings do not belong to the domain of epistemology, rather they relate to physiology and psychology. The two sense-organs, viz., the ear and the eye are concerned with desires and the remaining three with the feelings (physical sensation). The objects which are simply desired but not physically sensed, viz., sound and colour are technically called kāma (craving), while the, remaining three which are physically sensed, viz., smell, taste and touch are technically called bhoga (physical enjoyment).
Both kāma and bhoga are material objects and therefore they are corporal (rūpī).
The sound and colour of a living being are sentient objects and inert sound and colour are insentient objects. The Vrtti explains sentient (sacitta) and insentient (acitta) differently. According to him, the colour of a living being endowed with

Page #609

Bhagaval 7:7:127-146
~: 585
mind is a sentient object of desire and the colour of a living being devoid of mind is an insentient object of desire.' But this deserves scrutiny. In the scriptural literature, the word samjni has been used for the living beings endowed with mind, and asamjni for the living beings devoid of mind. The word sacitta has been used for all varieties of sentient beings and acitta for insentient things.
The kāmas (the objects of desires) are both soul and non-soul-with respect to the colours (and shapes) of the animate body (of a living being) and sounds of a living being, they are soul, while with respect to the colours (and shapes) of inanimate objects like a painting, a doll etc. and sounds of inanimate objects, the kamas are also non-soul. The objects of feelings are also to be spoken of like the objects of desires.
The souls are both the subjects of desires as well as feelings. The one-sensed, two-sensed and three-sensed beings are exclusively the subjects of feelings; while the four-sensed and five-sensed beings are both the subjects of feelings as well as desires.
The souls which are both the subjects of feelings and desires are the least in number, the reason being that their subjects, viz., the four-sensed and five-sensed beings are the least in number. The emancipated are non-subjects of desires and feelings; they are infinite times total number of the four-sensed and five-sensed beings. The souls, which are the subjects of only feelings, are even infinite times the number of emancipated souls, the reason being that the total number of vegetation-bodied beings (which are one-sensed beings) is infinite times the number of emancipated souls.
In the present dialogue, there is a precise classification of the subjects of desires and the subjects of feelings. In the commentatorial literature, this classification, however, has not been clearly followed.
1. Bha. Vr. 6.128-sacittā api kāmāḥ samanaskaprāṇirūpāpekṣayā. acitta api kāmā bhavanti Sabdadravyāpekṣayā”sanjñijīvasarīrarūpāpekṣayā ceti.
Text
Dubbalasarirassa bhogapariccaya-padam
7.146 chaumatthe nam bhamte! manuse je bhavie annayaresu devaloesu devattãe uvavajjittae, se nūņam bhamte! se khīṇabhogī no pabhū uṇṭhāṇeņam, kammeṇam, balenam, vīrieṇam, purisakkāra-parakkameņam viulaim bhogabhogaim bhumjamāne viharittae? se nunam bhamte! eyamattham evam vayaha? goyamā! no tinaṇthe samatthe. pabhu nam se uṭṭhāneṇa vi, kammeņa vi, baleṇa vi, vīrieņa vi, purisakkāra-parakkameņa vi anṇayarāim vipulāim bhogabhogāim bhumjamāne viharittae, tamha bhogi bhoge pariccayamāṇe mahānijjare, mahāpajjavasāne bhavai
The Topic of Renunciation of Enjoyment by a Weak Person
There' is a person, with a veil of ignorance (chhaumattha), O Lord! who is

Page #610

-: 586:
Bhagavai 7:7:146-148
fit to take birth as god in anyone of the heavens, but he has a weak physique; he, is no able to enjoy great sensual pleasures by means of his enthusiasm, action, strength, energy, self-exertion and self-efficiency. Do your lordships also endorse this view? Gautama! this is not proper. Capable indeed is he, by means of his enthusiasm, action, strength, energy, self-exertion and self-efficiency to enjoy any of the great sensual pleasures, so he is indeed an indulgent. He, by renouncing the pleasures, achieve massive falling away of karma and attain the great end i.e., heaven or liberation.
7.147 āhohie nam bhamte! manūse je bhavie annayaresu devaloesu devattāe
uvavajjittae, se nūnam bhamte! se khīnabhogi no pabhū utthānenam, kammenam, balenam, vīrienam, purisakkāru-parakkamenam viulāim bhogabhogāim bhumjamāne viharittae? se nūnam bhamte! eyamattham evam vayaha? goyamā! no tinathe samatthe. pabhū nam se utthānena vi, kammena vi, balena vi, vīriena vi, purisakkara-parakkamena vi annayarāim vipulāim bhogabhogāim bhumjamāne viharittae, tamhā bhogi bhoge pariccayamâne mahānijjare, mahāpajjavasāne bhavai. There is a person, with clairvoyance restricted to a limited area, O Lord! who is fit to take re-birth as god in anyone of the heavens, but he has a weak physique; he is not able to enjoy great sensual pleasures, by means of his enthusiasm, action, strength, energy, self-exertion and self-efficiency. Do your lordships also endorse this view? Gautama! this is not proper. Capable indeed is he, by means of his enthusiasm, action, strength, energy, self-exertion and self-efficiency to enjoy any of the great sensual pleasures, so he is indeed an indulgent. He, by renouncing the pleasures, achieve massive falling away of karma and attain the great end
i.e., heaven or liberation. 7.148 paramāhohie nam bhamte! manūse je bhavie teneva bhavaggahanenam
sijjhittae jāva amtam karettae, se nūņam bhamte! se khinabhogi no pabhū utthāṇenam, kammenam, balenam, vīrienam, purisakkāra-parakkamenam viulāim bhogabhogãim bhumjamāne viharittae? se nūnam bhamte! eyamattham evam vayaha? goyamā! no tinatthe samatthe. pabhū nam se utthāṇena vi, kammena vi, balena vi, vīriena vi, purisakkāra-parakkamena vi annayarāim vipulāim bhogabhogāim bhumjamāne viharittae, tamhä bhogi bhoge pariccayamāne mahānijjare, mahāpajjavasāne bhavai. There is a person with highest clairvoyance, O Lord! who is fit for attaining liberation ..... up to put an end to worldly life in that very birth, but he has a weak physique; he is not able to enjoy great sensual pleasures, by means of his enthusiasm, action, strength, energy, self-exertion and self-efficiency. Do your lordships also endorse this view?

Page #611

Bhagavai 7:7:146-149
-587 :Gautama! this is not proper. Capable indeed is he, by means of his enthusiasm, action, strength, energy, self-exertion and self-efficiency to enjoy any of the great sensual pleasures, so he is indeed an indulgent. He, by renouncing the pleasures, achieve massive falling away of karma and attain
the great end i.e., heaven or liberation. 7.149 kevali nam bhamte! maņāse je bhavie teņeva bhavaggahaneņam sijjhittae
jāva amtam karettae, se nūņam bhamte! se khīnabhogi no pabhū utthānenam, kammenam, balenam, vīrienam, purisakkāra-parakkameņam viulāim bhogabhogāim bhumjamāṇe viharittae? se nūņam bhamte! eyamattham evam vayaha? goyamā! no tinaţthe samatthe. pabhū nam se utthānena vi, kammena vi, balena vi, vīrieņa vi, purisakkāra-parakkamena vi annayarāim vipulāim bhogabhogāim bhumjamāṇe viharittae, tamhā bhogi bhoge pariccayamāne mahānijjare, mahāpajjavasāne bhavati. There is a person who is omniscient, O Lord! who is fit for attaining liberation ...... up to put an end to worldly life in that very birth, but he has a weak physique; he is not able to enjoy great sensual pleasures, by means of his enthusiasm, action, strength, energy, self-exertion and self-efficiency. Do your lordships also endorse this view? Gautama! this is not proper. Capable indeed is he, by means of his enthusiasm, action, strength, energy, self-exertion and self-efficiency to enjoy any of the great sensual pleasures, so he is indeed an indulgent. He, by renouncing the pleasures, achieve massive falling away of karma and attain the great end i.e., heaven or liberation.
Bhāsya 1. Sūtras 146-149
The question is posed—one who is not able to indulge in sensual pleasures can not renoưnce. One who can not renounce cannot effect massive falling away of karma and attain the supreme end, i.e., heaven or liberation. Without a special falling away of karma there can not be a special bondage of meritorious karma. For instance, there is a person of weak body, who has no enthusiasm, action, strength, energy, self-exertion and self-efficiency; he is incapable of enjoying pleasures, so how is he able to renounce?
This problem has been solved on the basis of requisite measure of enthusiasm, action etc. and the psychic condition suitable for them. A person of weak physique may not be able to employ sufficient enthusiasm, action etc. to enjoy pleasures, but he is definitely capable enough of exercising a little enthusiasm, action etc. and so he is not completely incapable of enjoying pleasures.
Even a person, with a weak physique, can enjoy pleasures on the level of adhyavasāya, i.e., the subtlemost psychic level at which the soul interacts with the karma (the subtle particles of matter); so he is not incapable of enjoying pleasures.

Page #612

- 588:
Bhagavai 7:7:146-150
Thus, he is capable of enjoying pleasures, so also he can renounce the pleasures and be a renouncer.
If even a one-sensed beings can bind human life-span by his auspicious adhyavasāya, then how should not a weak person be able, by his auspicious adhyavasāya, to effect falling away of karma and bind the life-span of a god? All humans have not uniform enthusiasm, action etc. In the Dhyānavicāra, twelve kinds of each of vīrya (energy), self-efficiency etc. have been mentioned.' A person may not be able to employ sufficient good physical activity for parting with karma, but he can employ more energy for meditation. The auspicious energy of meditation may be more effective than the good activity of the physique in causing the massive falling away karma. In the Dhyānavicāra, the vīrya (energy) has been defined as follows: the energy is the power that burns by means of the soul-units the karmas in the fire of meditation. So even a person, with weak physique, can renounce pleasures and effect massive falling away of karma to attain the highest goal-heaven or liberation
In the present dialogue, the persons with limited clairvoyance, the highest clairvoyance and omniscience have also been described as bhogi (enjoyer of pleasure). The implication is that on account of their weak physique, they are not completely incapable of enjoying things or objects necessary for sustenance of their life, so they are enjoyers of pleasure. And because they are enjoyers of pleasure, they are also capable of renouncing, effecting massive falling away of karma and attaining the highest goal, viz., heaven or liberation. Semantic chaumatthe--with the veil of ignorance. āhohie, paramāhohie—see Bhāsya on Bha. 1.200-210. kevalī---an omniscient person. mahānijjare--one who has affected massive falling away of karma. mahāpajjavasāne—what ends in attaining heaven or liberation.
1. Dhyānavicāra, p. 196
jogo viriyam thāmo ucchāha parakkamo tahā cetthā
satti sämattham ciya cauguna bārattha channaus II 2. Ibid., p.198—vīryam---jīvapradeśaiḥ karmaṇaḥ preraṇam dhyānāgnau cețikayeva kacavarasya.
Text Akāmanikarana-vedaņā-padam 7.150 je ime bhamte! asanniņo pāņā tam jahā-pudhavikkäiyā jāva vanassaikāiyā,
chatthā ya egatiyā tasa-ee nam amdhā, mūdhā, tamampavitthā tamapadalamohajāla-padicchannā akāmanikaranam vedanam vedemtīti vattavvam siya?
hamtā goyamā! je ime asanniņo pāņā jāva vedanam vedemtīti vattavvam siyā. The Topic of the Sensation due to Ignorance
Is it proper to say, O Lord! that the instinctive living beings (devoid of

Page #613

Bhagavai 7:7:150-153
-: 589 :
mind), viz., the five classes of the earth-bodied ...... up to the vegetation-bodied (five types of living beings incapable of undertaking voluntary locomotion); and some mobile beings of the sixth class, which are blind, deluded, immersed in darkness, covered with layers of darkness and veiled with the nets of delusion experience akāmanikaraña—sensation (of pain) due to their ignorance? Yes, Gautama! it is proper to say that those instinctive beings ...... up to
experience akāmanikaraņa—sensation (of pain) due to ignorance. 7.151 atthi nam bhamte! pabhū vi akāmanikaranam vedanam vedemti? hamtā atthi. Is it proper to say, O Lord! that even, in spite of being prabhu (capable of knowing on account of being possessed of mental faculty), the rational beings experience sensation (of pain) due to their ignorance?
Yes, it is proper. 7.152 kahannam bhamte! pabhū vi akāmanikaranam vedanam vedemti?
goyamā! je nam no pabhū viņā padīvenam amdhakāramsi rüvāim păsittae, je nam no pabhū puruo rūvāim anijjhāittā ņam pāsittae, je nam no pabhū maggao rūvāim aṇavayakkhittā nam päsittae, je nam no pabhū pāsao rūvāim anavaloettā nam pāsittae, je nam no pabhū uddham rūvāim anāloettä nam pāsittae, je nam no pabhū ahe rūvāim anāloettā ņam pāsittae, esa nam goyamā! pabhū vi akāmanikaranam vedanam vedeti. How is it, O Lord! that even, inspite of being prabhu (capable of knowing on account of being possessed of mental faculty), the rational beings experience sensation (of pain) due to their ignorance? Gautama! they are not able to see the colours (and shapes) in the darkness without a lamp, to see the colours (and shapes) in the front in the absence of attention, to see the colours (and shapes) situated backside without turning back, to see the colours (and shapes, situated on the sides without turning aside, to see the colours (and shapes) situated above without looking up and to see the colours (and shapes, situated below without looking down. Gautama! such persons even though prabhu experience sensation (of pain) due to ignorance.
Text
Pakāmanikarana-vedaņā-padam 7.153 atthi ņam bhamte! pabhū vi pakāmanikaranam vedanam vedemti?
hamtā atthi. The Topic of the Sensation due to Mental Faculty
Is it proper to say, O Lord! that even, in spite of being prabhu (capable of

Page #614

-: 590 :
Bhagavai 7:7:150-154
knowing on account of being possessed of mental faculty), the rational being experience sensation (of pain)?
Yes, it is proper. 7.154 kahannam bhamte! pabhū vi pakāmanikaranam vedanam vedeti?
goyamā! je nam no pabhū samuddassa pāram gamittae, je nam no pabhū samuddassa pāragayāim rüvāim päsittae, je nam no pabhū devalogam gamittae, je nam no pabhū devalogagayāim rūvāim pāsittae, esa ņam goyamā! pabhū vi pakkāmanikaranam vedanam vedeti. How is it, O Lord! that even, in spite of being prabhu (capable of knowing on account of being possessed of mental faculty), the rational beings experience sensation (of pain)? Gautama! they are not able to go across the ocean, to see colours (and shapes) on the other side of the ocean, to visit the heavens, to see the colours (and shapes) situated in the heavens, Gautama! such persons even though prabhu experience sensation (of pain).
Bhāsya 1. Sūtras 150-154
In the present dialogue, the possibility of experiencing sensations (of pain) by the souls, with or without mind, is discussed. One-sensed, two-sensed, three-sensed, four-sensed and five-sensed agglutinated beings are all without mind. Their ignorance has been explained by four adjectives, viz., deluded, etc. (see Sūtra 7.150). These souls have no power of reasoning, though, they have the experience of sensations (of pain), which is due to their emotions like fear, anger, greed, etc., according to the doctrine of instincts. To Gautama's query "whether the one-sensed beings viz., earth-bodied, etc. were conscious of their agreeable and disagreeable sensations and whether they had perception, intelligence, mind and articulation for their sensations," Lord Mahāvīra replied in the negative, but affirming that they had the experience of the painful and pleasurable touches.
The one-sensed beings, viz., earth-bodied etc. have six kinds of experience or sensations, viz.,
(i) agreeable and disagreeable touch of objects (ii) agreeable and disagreeable movement of others (iii) agreeable and disagreeable rest of others (iv) agreeable and disagreeable beauty of others (v) agreeable and disagreeable fame and reputations of others (vi) agreeable and disagreeable enthusiasm, action, strength, energy,
self-exertion and self-efficiency. From these descriptions, it is clear that even the beings without the power of thinking have manifold sensations that have a wider application in practical life. In this connection, the experiments made on plants by Prof. Marcel, Vogel and Cleve

Page #615

Bhagavai 7:7:150-154
- 591 :Backster are worth mentioning. The sensation-mechanism of plants has become the subject matter of scientific investigations.
The word 'prabhu' has been used for 'the five-sensed rational beings' who experience the sensations due to ignorance and also due to mental faculty, the former being due to the deficiency of the power of knowledge, while the latter due to the deficiency of the practical application of power. Semantics akāma-nikaraņa—(i) that which is due to lack of attention, or which happen in the state of ignorance. (ii) what happens due to the lack of media of knowledge. prakāma-nikarana—it is due to mental faculty; in spite of a developed mind, that which takes place on account of the incapability of knowledge and action.
In the present context, the word, kāma means knowledge which is one of the sixteen synonyms of prajñāna (mental faculty) given in Aitareya Upanișad. Though the meaning 'desire' of the word kāma is most popular, in the present context it seems to be quite irrelevant. Here, the most appropriate meaning should be knowledge'. Thus, akāma-nikarana would mean due to ignorance', and prakāma-nikarana as 'due to intelligence'.
Abhayadevasūri explains akāma as lack of desire' and prakāma as deep desire'? maggao--it is a desī word which means 'on backside'. The Marathi word māge has the same meaning. prabhu-one who is able to know on account of being possessed of mental faculty.
1. Thānam, 10.105-107. 2. Bha. 19.14; 20.3-6. 3. Ibid., 14.63. 4. Article in Tīrthankara (monthly), Jan 86, by Dr. Avadhesha Sharma, "The plants and trees, not only
sense the feelings of people coming in their vicinity, but also are effected by them. Prof. Vogel has proved through experiments that the plants become fully terrorized by the mere thought of a person to uproot or destroy them. In order to prove this, he, with the help of his friend Vivian Wiley, designed an experiment. For this, they selected two plants kept in the flower-pots. Both of them kept these flower-pots in their respective bed-rooms. Whenever Mr. Vogel would go in his bed-room, he would go near the plant and cherish in his mind good feelings and auspicious thoughts about it. On the other hand, Ms. Wiley, while entered into bed-room, would approach the plant with a thought of uprooting and destroying it. Whenever they rose up in the morning, they would repeat the same thoughts in their mind respectively.
After a month, when the plants were examined, the one in the Vogel's room flourished well, while the other one which was in Wiley's room started to become wither after becoming dry, although both were treated with similar kind of manure and water.
Thinking that it might be a mere coincidence, both the friends experimented again for one month, but this time with exactly contradictory feelings to the previous ones. At the end of experiment they were astonished to see that Mr. Vogel's plant started withering away this time, while Ms. Wiley's plant flourished.
After these long experiments, Mr. Vogel undertook some more experiments. He connected a plant in his laboratory with a sophisticated machine (a polygraph) which sould measure the changes in the internal structure of the plants through the electrical vibrations. After making the connection

Page #616

- 592 :
Bhagavai 7:7:150-154
of the machine with the plant, Mr. Vogel, touching the plants with his palms, started to fill his mind with the feelings of love and friendliness towards the plant. Mr. Vogel found that the machine connected with the plant produced a graph on paper. He repeated the same experiment several times and obtained almost the similar graph everytime. When Prof. Vogel presented his findings in a conference of the botanists, some of them showed interest in his experiments. One of them Dr. Silem Jones, himself perfomed the same experiments with his own hands and obtained satisfactory results. Once, when Jones entered into Prof. Vogel's laboratory, the plant ceased to give the vibrations at all. Vogel asked Jones what he was thinking about. Jones said that he was just comparing the condition of his own plant with that of Vogel's and found that the former was more flourishing than the latter. Vogel's plant did not give any vibration for fifteen days. The question arose as to although the machine was in order, why it did not record any vibrations. Replying to this question, Prof. Vogel said that the feelings which Jones had brought in his mind about Vogel's plant in the form of contempt by considering it inferior to his own plant, had hurt immensely the feelings of Vogel's plant, and for this reason, it had denied to communicate or to express to him.
The sensitivity of the plants has also been proved by the renowned botanist of New York, Mr. Cleve Backster. He used galvenometer to record the vibrations of the plant and used pen in place of needle. First, he dropped a live leaf, without detaching it from the branch, into the cup of hot coffee, wanted to know the reaction thereof, but there was no reaction registred. After rethinking, he performed another experiment in which he, made a decision to burn a leaf with a match-stick. No sooner, he touched the match-stick for holding it, than the galvanometer started recording rapidly the vibrations of the plant (to show its reaction). He repeated the same experiment several times and preserved all the graphs. The same experiment was repeated twenty-five times on different kinds of plants which were brought from different places of the country. The effect of thoughts on different plants were recorded through different galvanometers. The result was the same as earlier. These vibrations were transformed in the form of sound vibrations. When these sounds were heard, they implied different kinds of feelings (emotions); some were of fear, some of pleasure, some of delight, while some of joy.
Besides being terrified, being able to express the feeling of gladness or pleasure and being able to recognise the enemy, the plants, trees etc. are also able to experience heat and cold. They also become thirsty. This discovery is made by the renowed Russian botanist Leonid A. Panishkin and Cherio Monav. They connected a very sophisticated machine with a plant of beans. Whenever the piant needed water, it would give indication through a special proces to the machine, the plant was given water through a special process. It was observed that plant accepted water for the first two minutes, and after that it expressed its unwillingness to have more water. After an hour, again
the plant gave a signal for having water." 5. Ibid., "Till now, it was thought that there was no sensitivity-system in plants and trees, as they do
not possess the nerves which are available to animals. But, according to a study made in the Norwegian Research Park situated in East England, when the worms used to bite the leaf of the tomato plant, the leaf immediately would send an electrical warning message to the whole plant. No sooner the rest of the unbitten leaves receive the message, than they would start secreting a protective (immunitive) chemical substance, which would be difficult (for the worms) to digest.
This study is made jointly by the scientists of East Eglia University and John Inns Centre with the scientists of New Zealand.
Prof. Keith Roberts, the Head of the Department of the Celluar Science at John Inns Centre, says that the plants use the electrical message in the same way as the animals and birds do in their neurons. In animals, the waves of the message travel rapidly between the body and brain; whereas in the case of the plants, these messages travel at a snail's speed.
A team of the British Scientists is still busy with the reasearch to find out as to which cells in the plants are responsible for production of these electrical messages and how automatically they are produced when the plant is injured."

Page #617

Bhagavai 7:7:150-155
: 593:
6. Aitareya Upanişad, 3.2—-samjñānam äjñānam vijñānam prajñānam medhā drstih dhștih matih manīsā
jutih smrtiḥ samkalpah rtuh asuh kāmaḥ vaśaḥ sarvānyevaitāni prajñānasya nāmadheyāni bhavamti. 7. Bha. Vp. 7.151,153---akāmena—anicchayā nikaranam kriyāyā-istārthaprāptilaksanāyā abhāvo yatra vedane tattatha.
prakāmah--īpsitärthäpräptitah pravarddhamānatayā prakęsto bhilāşaḥ. sa eva nikaranam kāranam yatra vedane tattatha.
Text
7.155 sevam bhamte! sevain bhamte! tti.
That is so, O Lord! That is so, O Lord!
2000

Page #618

Atthamo Uddeso
Section-8
Text
Mokkha-padam
7.156 chaumatthe nam bhamte! maṇāse tiyamaṛṇamtam sasayam samayam kevaleṇam samjamenam, kevalenam samvarenam, kevaleṇam bambhaceravāseṇam, kevalähim pavayaṇamāyāhim sijjhimsu? bujjhimsu? muccimsu? pariņivväimsu? savvadukkhāṇam amtam karimsu? goyama! no inatthe samatthe java
The Topic of Liberation
Did' a human being, with the veil of ignorance (chaumattha), O Lord! in the infinite eternal past, get liberated, quieted, freed and emancipated, and end all sufferings by the purest self-restraint, the purest inhibition, the purest life of an ascetic, and the purest scriptural matrices?
No, this is not possible, O Gautama! up to ......
7.157 se nuņam bhamte! uppannaṇāṇam-damsanadhare araha jine kevali alamatthu tti vattavvam siya?
hamta goyama! uppannaṇāṇam-damsaṇadhare arahā jiņe kevalī alamatthu ti vattavvam siya.
O Lord! can those (persons) who are arhat (adorable), jina, omniscient and unveiled on account of their being possessed of perfect knowledge and intuition being arisen in them, be designated as those who have reached the pinnacle of knowledge?
Yes, Gautama! those who are adorable, omniscient and unveiled, on account of their being possessed of perfect knowledge and intuition, can be designated as those who have reached the pinnacle of knowledge.
Bhasya
1. Sūtras 156,157
See Bhasya on Bha. 1.200-209. Cf. Bha. 1.200-210 and 5.115. 2. Perfect knowledge and intuition being arisen in them See Bhasya on Bha. 1.200-209.

Text
Hatthi-kumthu-jīva-samāṇatta-padam
7.158 se nuṇam bhamte! hatthissa ya kumthussa ya same ceva jive? hamta goyama! hatthissa ya kumthussa ya same ceva jive.

Page #619

Bhagavai 7:8:158-159
-: 595:
se nūnam bhamte! hatthio kumthū appakammatarāe ceva appakiriyatarāe ceva appāsavatarāe ceva evam appāhāratarāe ceva appanīhāratarāe ceva appussāsatarāe ceva appanīsāsatarāe ceva appiddhitarāe ceva appamahatarāe ceva appajjuitarāe ceva? kumthuo hatthi mahākammatarãe ceva mahākiriyatarāe ceva mahāsava-tarãe ceva mahāhāratarāe ceva mahānīhāratarāe ceva mahaussāsatarāe ceva mahānīssāsatarāe ceva mahiddhitarāe ceva mahāmahatarāe ceva mahajjuitarāe ceva. hamtā goyamā! hatthio kumthū appakammatarāe ceva kumthūo vā hatthi mahākammatarāe ceva, hatthio kumthū appakiriyatarāe ceva kumthüo vā hatthi mahākiriyatarãe ceva, hatthio kumthū appăsavatarãe ceva kumthūo vā hatthi mahāsavatarāe ceva, evam āhāra-nīhāra-ussāsa-nīsāsa-iddhi-mahajjuiehim
hatthio kumthū appatarāe ceva kumthūo vā hatthi mahātarāe ceva. The Topic of the Equality of the Souls of Elephant and Kunthu (a subtle insect)
Are the soul of the elephant and the soul of the kunthu (a subtle insect) equal, O Lord? Yes, Gautama! the soul of the elephant and the soul of the kunthu are equal. Is the soul of the kunthu indeed, O Lord! in comparison with the soul of the elephant, possessed of less action, less urge, less influx, less nourishment, less excreta, less inhalation, less exhalation, less fortune, less glory and less splendour? Is the soul of the elephant indeed, O Lord! in comparison with the soul of the kunthu, possessed of massive action, massive urge, massive influx, massive nourishment, massive excreta, massive inhalation, massive exhalation; massive fortune, massive glory and massive splendour? Yes, Gautama! the kunthu in comparison with the elephant has less action and the elephant in comparison with the kunthu has massive action. The kunthu in comparison with the elephant has less urge and the elephant in comparison with the kunthu has massive urge. The kunthu in comparison with the elephant has less influx and the elephant in comparison with the kunthu has massive influx. Similarly, the kunthu in comparison with the elephant has less nourishment, less excreta, less inhalation, less exhalation, less fortune, less glory and less splendour. And the elephant in comparison with the kunthu has massive nourishment, massive excreta, massive inhalation, massive exhalation, massive fortune,
massive glory and massive splendour. 7.159 se keņatthenam bhamte! evam vuccai-hatthissa ya kumthussa ya same ceva
jīve? goyamā! se jahānāmae kūdāgārasälā siyā duhao littā guttā guttaduvārā nivāyā nivāya-gambhirā. aha nam kei purise joim va dīvam va gahāya tam

Page #620

- 596
Bhagavai 7:8:159
kūdāgārasālam amto-amto anupavisai, tise kūdāgārasālāe savvatto samamtā ghana-niciya-niramtara-nicchiddāim duvāravayaņāim piheti, tīse kūļāgārasālāe bahumajjhadesabhāe tam paīvam palīvejjā. tae nam se paīve tam kūdāgārasālam amto-amto obhāsai ujjovei tavati pabhāsei, no ceva ņam bāhim. aha nam se purise tam paīvam iddaraeņam pihejjā, tae nam se paīve tam iddarayam amto-amto obhāsei ujjovei tavati pabhāsei, no ceva nam iddaragassa bāhim, no ceva nam kūdāgārasālam, no ceva nam kūdāgārasālāe bāhim. evam-gokilimjenam pacchiyāpidaeņam gamdamāniyāe ādhaenam addhādhaenam patthaenam addhapatthaenam kulavenam addhakulaveņam cāubbhāiyāe atthabhāiyāe solasiyāe battīsiyāe causatthiyāe. aha nam purise tam paīvam dīvacampaenam pihejjā. tae nam se padīve dīvacampagassa amto-amto obhāsati ujjovei tavati pabhāsei, no ceva nam dīvacampagassa bāhim, no ceva nam causathiyāe bāhim, no ceva nam kūdāgārasālam, no ceva nam kūdāgārasālāe bāhim. evāmeva goyamā! jīve vi jam jārisayam puvvakammanibaddham bomdim nivvattei tam asamkhejjehim jīvapadesehim sacittīkarei—khuddiyam vā mahāliyam vā. se tenatthenam goyamā! evam vuccai—hatthissa ya kumthussa ya same ceva jīve. For what reason, O Lord! has it been said that the soul of the elephant and the soul of the kunthu (a subtle insect) are equal? Gautama! suppose there is a house with a room on the top, resembling a mountain peak, smeared on both sides (inner and outer), protected, protected with doors, absolutely airless. Now some person with a fire-brand or lamp in hand enters the house and shuts all sides of doors and windows that are thick, firm, tight and free from holes, and lights the lamp in the middle of the hall. Now that lamp lightens, illuminates, heats and brightens the inside, not the outside of the hall. Now the person covers the lamp with a big basket (which consists of many small holes or which is made of a wire-net), then the lamp lightens, illuminates, heats and brightens the inside, not the outside of the basket, not the hall, not the outside of the hall. Similarly, when the lamp is covered respectively by a basket for feeding cows (which is smaller in size than the former one), a (small) bamboo basket (which is still smaller than the former one), gandamāniyā, corn measure, a half corn measure, prasthaka, 1/2 of prasthaka, kudava, 1/2 of kudava, 1/4 of kudava, '/s of kudava, '/16 of kudava, 1/32 of kudava, '/64 of kuļava, the inside of these measures is lighted, not the outside. Now the person covers the light with the lid of the lamp; then that lamp lightens, illuminates, heats and brightens the inside of the lid, not the outside of the lid, not the outside of the '%64 of kudava, not the hall, not the outside the hall.

Page #621

Bhagavaï 7:8:158-159
~: 597 :~
In the same way, O Gautama! the soul also enlivens the body produced by his past karma by the innumerable soul-units, whether the body is small or big. For this reason, O Gautama! has it been said that the soul of the elephant and the soul of the kunthu are equal.
Bhāṣya
1. Sutras 158-159
Consciousness (sentience) is the general characteristic of the soul.' From that standpoint, all souls are equal, but their developments are not equal. The reason is the difference in the size of the cover (body). The subject matter of the present dialogue is the equality of all souls from the standpoint of their sentience and inequality from the standpoint of the difference generated by the karma bound by the souls in their past life. While propounding the equality of the souls of the elephant and the subtle insect, the difference of their size has been explained in respect of ten aspects, viz., action, urge, influx, nourishment, excreta, inhalation, exhalation, fortune, glory and splendour.
Now the question arises-how is it possible that the soul of the elephant and the subtle insect are equal from the view-point of sentience. The subtle insect renders its small body sentient, while the elephant renders his big body sentient. How then their sentience is equal?
The answer to this question is provided by the illustration of the lamp and the cover. If the cover of the lamp is small, the lamp enlightens only a small area, and if the cover is big, it enlightens the big area. The soul builds the body of the smaller or bigger size, according to his past karma, and whatever the size of the body, it makes it sentient by its innumerable number of soul-units. The size of the body also does not entail any difference in the existence of the sentience. The size of the field illuminated by it is only different, there being no difference in the nature of the soul.
Semantics
küḍāgārasälä-see Bhasya of Bha. 3/29,
iddaraa-a big basket. See Desīśabda-kosa.
gokilimja a big bamboo container (like a tub used for feeding the cow) which in desibhāṣa is called dalla, in Bengali ḍālā, in Rajasthani khario. (It is smaller in size than the former one).
pacchiyapidaa-a container made of bamboo, which is relatively smaller than the
former.
gaṇḍamāṇiyaa small container made of bamboo; (which has many holes, through which the light spreads out) it is called daliya which is smaller than dalla. The adhaka, prasthaka are gradually smaller in size.
divacampaa-the lid of the lamp.
āḍhaka I up to catuḥṣaṣṭikā. See Anuogadäräim, Sūtra 377.
******
1. Bha. 2.139, 137.

Page #622

~:598:~
Text
Suha-dukkham-padam
7.160 neraiyaṇam bhamte! pave kamme je ya kade, je ya kajjai, je ya kajjissai savve se dukkhe, je nijjinne se suhe?
hamta goyama! neraiyāṇam pāve kamme je ya kade, je ya kajjai, je ya kajjissai savve se dukkhe, je nijjinne se suhe. evam jäva vemäṇiyāṇum.
The Topic of Pleasure and Pain
Is1 the sinful act of the infernals, O Lord! that was done, that is being done and that will be done, all productive of suffering and is the karma that fall away the productive of pleasure (relief from suffering)?
Yes, Gautama! the sinful act of the infernals, that was done, that is being done and that will be done is all productive of suffering, and the karma that falls away is the productive of pleasure (relief from suffering). This holds good for all soul-groups up to the Empyrean gods.
Bhāṣya
1. Sutra 160
Pain and pleasure have been defined from various standpoints. Commonly agreeable experience is called pleasure and disagreeable experience is called suffering. This definition is related to experience. In the present Sutra, the spiritual aspect of pleasure and pain has been defined. Acarya Kundakunda has propounded the doctrine that 'the soul itself is bliss'. To explain this, he says, "If the sight itself expels the darkness, what is the necessity of the lamp?" "As the soul itself is bliss, there is no need of the sensual objects to produce bliss." It means that bliss not a product, but the inherent nature of the soul.
1. Pravacanasara, gā. 67-
In the present Satra, pain and pleasure are attributed to bondage of evil karma and its falling away respectively. The binding of evil karma is the cause of suffering. as it creates obstacle in the experience of the innate bliss of the soul. The falling away of evil karma, therefore, acts as the cause of the experience of pleasure.
Generally, the bondage of meritorious karma is attributed to the falling away of accumulated karma. From this Sutra we can understand the modus operandi of the binding of punya karma, which results in feeling of pleasure. The punya karma that is bound is virtually an obstacle in the experience of the innate joy by the soul. The falling away of the bound karma, whether meritorious or demeritorious, is accompanied by the manifestation of the innate bliss of the soul.

Bhagaval 7:8:160
timirahara jai ditthi, jaṇassa divena natthi kādavvam | tacca sokkham sayamādā, visaya kim tatha kuvvamti?

Page #623

Bhagavai 7:8:161
- 599:
Text
Dasavihasaņņā-padam 7.161 kati ņam bhamte! sannāo pannattāo?
goyamā! dasa sannao pannattāo, tam jahā āhārasannā, bhayasannā, mehunasannā, pariggahasannā, kohasannā, mānasannā, māyāsannā, lobhasannā,
logasannā, ohasannā. evam jāva vemāniyānam. The Topic of the Tenfold Instinct
How many instincts have been propounded, O Lord? Gautama! ten instincts have been propounded, viz., the instinct of hunger, fear, carnality, possession, anger, pride, deceit, and greed; instinct as discursive cognitional activity and instinct as intuitive activity. The same holds good for all the soul-groups ..... up to the Empyrean gods.
Bhāsya 1. Sutra 161
Instinct (samjñā) is a widely discussed topic of Jain psychology. The Nandi Sūtra' gives three kinds of samjñī, viz., I. kālikopadeśa (dirghakāliki), 2. hetūpadeśa, 3. drstivādopadeśa, which gives rise to three samjñās, viz., 1. kālikopadesikī, 2. hetüpadeśikī, 3. drstīvādopadeśiki.?
In the present Sūtra, ten instincts have been enumerated, which according to the Vrtti are not only cognitive in nature but are also emotive. The Vrtti defines samjñā as consciousness (both emotive and cognitive) due to the rise of the feelingproducing karma and deluding karma, and the suppression-cum-annihilation of the knowledge-covering and intuition-covering karmas.? Of the ten instincts, the first eight are emotive, and the remaining two cognitive. The Vrtti has explained the practical aspects of instincts, which can be compared with the behavioural psychology.
See the following table for information about the physical and mental behavioural changes:
Instinct
01. Hunger
Karma
Physical-mental
behaviour and changes Rising of hunger--feeling-producing Picking up the morsel of food by hand, karma
mouth, etc., movement of the mouth, search for the food.
02. Fear
Rising of fear-deluding karma
Emotion of fear creating timid outlook, change in voice, horripilation, etc. Amorous glances, touch, shivering, etc.
03. Carnality
Rising of sex-deluding karma

Page #624

- 600:
Bhagavai 7:8:161
Instinct Karma
Physical-mental
behaviour and changes 04. Possession Rising of greed-deluding karma Avaricious acquisition of things and
their hoarding 05. Anger Rising of anger-deluding karma Redness of the eyes, snapping of teeth
and trembling of lips, etc. 06. Pride Rising of conceit-deluding karma Egotism and hardening of the body. 07. Deceit Rising of deceit-deluding karma False speech out of affliction, act of
hiding etc. 08. Greed Rising of greed-deluding karma Acquisition and hoarding out of greed. 09. Discursive Annihilation-cum-subsidence of per- Discursive cognitive activity.
cognitional ceptive-cognition-veiling karma and
activity articulate-knowledge-veiling karma 10. Intuitive Annihilation-cum-subsidence of per- Intuitive cognition. activity ceptive-cognition-veiling karma and
articulate-knowledge-veiling karma
The Vrtti mentions another opinion, according to which ogha means commonplace activity and loka means specific activity. Ogha samjñā means the intuitive cognition and loka samjñā means active knowledge. This needs scrutiny. Siddhasenaganī explains ogha samjñā as cognition without the sense-organs and mind.
Such cognitive activity is available even in plants and subtle insects. They intuit the distant and future events by means of vibrations in the atmosphere. The instinct due to popular tradition and inheritance is called loka samjñā. The Vrtti says that these instincts are clearly discernible in five-sensed beings. In the onesensed beings, they are simply in the form of rise of karma. Modern scientists have studied these instincts in plants with the help of instruments, so it is now possible to find them in one-sensed beings.
1. Nandī, 61. 2. Studies in Jain Philosophy by N. Tatia, p. 50—"The samjñi śruta is considered in three ways,
inasmuch as there are these three varieties of samjñā (cogintional activity): (1) discursive thinking that takes into account the past, the present and the future, (2) consciousness that can discriminate between what is to be avoided and what is to be accepted for the maintenance of life, but cannot think of the past or the future, and (3) consciousness due to knowledge of the right scriptures (samyak Śruta). The first is called (dirgha)-kaliki (lasting for a long time), the second hetupadeśiki (discriminating) and the third drstivādopadesiki (backed by scriptural knowledge). Those who possess these samjñās are called samjñins. The śruta-jñāna possessed by these samjñins is samjñi-śruta. The asamjñins also fall in three categories. The mind is the organ of thinking. The more developed the mind is, the more one is capable of thinking. Those whose mind is weak and incapable of thinking fall in the first category of asamjñins. Those who are totally devoid of mind and live on mere instincts fall in the second caicgory of asumjñins. Again those who believe in false scriptures

Page #625

Bhagaval 7:8:161-163
-: 601 :
and thus possess perverted knowledge fall in the third category of asamjñins. Sruta-jñana possessed by the asamjñins is asamjni-śruta."
3. Bha. Vr. 6.161-tatra samjñānam samjña-abhoga ityarthaḥ manovijñānamityanye samjñāyate vä'nayeti samjñā vedaniymohaniyodayäśrayä jñänadarśanavaraṇakṣayopašamasraya ca vicitră. härädipraptaye kriyaivetyarthah.
4. Ibid., 6.161.
5. Ibid., 7.161.
6. Ta. Su. Bhā. Vṛ. 1.14, p. 78-oghah-sāmānyaḥ apravibhakrarüpam yatra na sparśanadīnīndriyāni tāni manonimittimāśrīyante, kevalam matyāvaraṇīyakṣayopasama eva tasya jñānasyotpattau nimittam, yatha vallayādīnām nīvrādyabhisarpaṇajñānam na sparśananimittam na manonimittamiti, tasmāt tatra matyajñānävaraṇa-kṣayopalama eva kevalo nimittikriyate oghajñānasya.
7. Bha. Vr. 7.161.
8. See Bhasya on Bha. on 7.150-154.
Text
Neraiyāṇam dasavihavedaṇa-padam
7.162 neraiya dasaviham veyaṇam paccaṇubhavamāṇā viharamti, tam jahā—siyam, usiņam, khuham, piväsam, kamdum, parajjham, jaram, daham, bhayam, sogam. The Topic of the Ten Kinds of Feelings in the Infernals
The' infernals experience ten kinds of feelings (pain), viz., cold, hot, hunger, thrust, itching, dependence on others, fever, heat, fear and grief.
Bhasya
1. Sūtra 162
In the present Sutra, the physical and mental experiences of the infernals have been mentioned. All these experiences are painful. The infernals mostly experience them. It is only very rarely that they experience pleasure.'
1. See the Bhāṣya on Bha. 6.185.
Text
Hatthi-kumthūņam apaccakkhāṇakiriyā-padam
7.163 se nūņam bhamte! hatthissa ya kumthussa ya samă ceva apacca-kkhāṇakiriyā kajjai?
hamtā goyamā! hatthissa ya kumthussa ya sama ceva apaccakkhäṇakiriyā kajjai. The Topic of the Act of Non-Renunciation of the Elephant and the Kunthu (a Subtle Insect)
Is the act of non-renunciation in the elephant and the kunthu (a subtle insect) the same, O Lord?
Yes, Gautama! the act of non-renunciation in the elephant and the kunthu (a subtle insect) is the same.

Page #626

-: 602 :
Bhagavai 7:8:164-166 7.164 se kenatthenam bhamte! evam vuccai—hatthissa ya kumthussa ya samā ceva
apaccakkhānakiriyā kajjai? goyamā! aviratim paducca, se tenatthenam goyamä! evam vuccai-hatthissa ya kumthussa ya samā ceva apaccakkhānakiriyä kajjai. For what reason, O Lord! had it been said that the act of non-renunciation in the elephant and the kunthu (a subtle insect) is the same? Gautama! it is so with respect to non-abstinence. For this reason, O Gautama! had been said that the act of non-renunciation in the elephant and the subtle
insects is the same. Ahākammādi-padam 7.165 ahākammam nam bhamte! bhumjamāne kim bamdhai? kim pakarei? kim
ciņāi? kim uvaciņāi? goyamā! ahākammam nam bhumjamāne āuyavajjāo satta kammappagadio sidhilabamdhanabaddhão dhaniyabamdhanabaddhāņo pakarei jāva sāsae
pamdie, pamdiyattam asāsayam. The Topic of the Food, prepared for the Monk etc. What' does an ascetic, O Lord! bind, do, accumulate, heap-up while eating food, prepared for himself? Gautama! by eating the food, prepared for himself, the ascetic tightens loosely bound seven types of karma, excluding the life-span-determing karma (out of eight types) ...... up to the self-restrained soul is eternal and the self-restraint is non-eternal.
Bhāsya
1. Sutra 165
See Bhāsya on Bha. 1.436-440.
Text
7.166 sevam bhamte! sevam bhamte! tti.
That is so, O Lord! That is so, O Lord!
--000—

Page #627

Navamo Uddeso
Section-9
Text
Asamvuda-anagārassa viuvvaņā-padam 7.167 asamvude nam bhamte! anagāre bāhirae poggale apariyāittā pabhū
egavannam egarūvam viuvvittae? no inatthe samatthe. The Topic of the Exercise of Protean Power by Non-self-inhibited Ascetic Is' a non-self-inhibited ascetic, O Lord! capable of creating a material body of a particular colour and form, by exercising his protean power, without appropriating the external material clusters? Gautama! that is not possible. 7.168 asamvude nam bhamte! anagāre bāhirae poggale pariyāittā pabhū egavannam
egarūvam viuvvittae? hamtā pabhū. Is a non-self-inhibited ascetic, O Lord! capable of creating a material body of a particular colour and form, by exercising his protean power, appropriating the external material clusters?
Yes, he is capable. 7.169 se nam bhamte! kim ihagae poggale pariyāittā vikuvvai? tatthagae poggale
pariyāittā vikuvvai? annatthagae poggale pariyāittā vikuvvai? goyamā! ihagae poggale pariyāittā vikuvvai, no tatthagae poggale pariyāittā vikuvvai, no annatthagae poggale pariyäittä vikuvvai. evam 2. egavannam anegarūvam 3. anegavaņņam egarūvam 4. anegavannam caubhamgo. Does he, O Lord! create the material body of a particular colour and form, by exercising his protean power, appropriating the external material clusters, available in this world (human world)? Or does he create the material body of a particular colour and form, by exercising his protean power, appropriating the external material clusters, available in the other place, that is, the place where he would go after creating the protean form? Or does he create the material body of a particular colour and form, by exercising his protean power, appropriating the external material clusters, available in any other place other than this or that? Gautama! he exercises his protean power, appropriating the material clusters, available in this world (human world); he does not exercise his protean power, appropriating the material clusters, available in the other place, that is, the

Page #628

-: 604 :
Bhagavai 7:9:167-172
place where he would go after creating the protean form; nor does he exercise his protean power, appropriating the material clusters, available in any other
place other than this or that. 7.170 asamvude nam bhamte! anagāre bāhirae poggale apariyäittä pabhū kālagam
pog galam nilagapoggalattāe pariņāmettae? nilagam poggalam vā kālagapoggalattāe parināmettae? goyamā! no inatthe samatthe. pariyāittă pabhū jāva Can a non-self-inhibited ascetic, O Lord! convert black material cluster into blue material cluster, or convert blue material cluster into black material cluster, without appropriating external material clusters? Gautama! this is not possible. He is capable to do so only by appropriating
the external material clusters. 7.171 asamvude nam bhamte! anagāre bähirae poggale apariyāittā pabhū
niddhapoggalam lukkhapoggalattāe pariņāmetae? lukkhapoggalam vā niddhapoggalattāe parināmettäe? goyamā! no inatthe samatthe. pariyāittā pabhū. Can a non-self-inhibited ascetic, O Lord! convert viscous material cluster into dry material cluster or convert dry material cluster into viscous material cluster, without appropriating external material clusters? Gautama! this is not possible. He is capable to do so only by appropriating
the external material clusters. 7.172 se nam bhamte! kim ihagae poggale pariväittä parināmeti? tatthagae poggale
pariyāittā pariņāmeti? annatthagae poggale pariyāittă pariņāmeti? goyamā! ihagae poggale pariyāittā parināmeti, no tatthagae poggale pariyāittā pariņāmeti, no annatthagae poggale pariyāittā pariņāmeti. Does he, O Lord! convert them by appropriating the external material clusters of this world (human world)? Or does he convert them by appropriating the material clusters available in other place, that is, where he would go after conversion? Or does he convert them by appropriating the material clusters available in any other place other than this or that? Gautama! he converts them by appropriating material clusters of this world; he does not convert them by appropriating the material clusters available in other place, that is, where he would go after conversion; nor does he convert them by appropriating the material clusters available in any other place other than this or that.
Bhāsya 1. Sūtras 167-172
See Bhāşya on Bha. 6.163 to 167.

Page #629

Bhagavai 7:9:173
-: 605 :
Text
Mahāsilākamtayasamgāma-padam 7.173 nāyameyam arahayā, suyumeyam araha, yā vinnäyameyam arahayā
mahāsilākumtaye samgāme. mahāsilākamtue nam bhamte! samgāme vattamāne ke jaitthā? ke parājaitthā? goyamā! vajjī, videhaputte jaitthā, nava mallai, nava lecchai-küsi-kosalagā
atthārasa vi gañarāyāno parājaitthā. The Topic of the Mahāśilākantaka Battle
The Mahāśilākantaka battle' is known to the Adorable One, has been heard of by the Adorable One, has been perfectly known by the Adorable One. Who was, O Lord! the victor in the battle and who was the vanquished? Gautama! Vajri (Indra) and Videhaputra (Kūņika) were the victors; the nine Mallas, the nine Licchavis--the eighteen republican rulers of Kaśī and Kausala were the vanquisheds.
Bhāsya 1. Sutra 173
The description of the battle between Cetaka and Konika (Kūnika) is available in two canonical texts, the Bhagavati' and the Nirayāvaliyão.2 In the Bhagavati, the background of the battle is not described, only the two battles, namely the Mahāśīlākuntaka and Rathamusala have been described. In the Nirayāvaliyão, there is a detailed description of the background of the battle. There is, however, no mention of the Mahāśīlākantaka battle there.
In the Buddhist literature, the description of the battle between Ajātasatru Videhiputra, the Sovereign of Magadha, and the Vajji Republican is found, but there is no mention of the name Cetaka. Ajātasatru is identified as Kūņika in the Jain literature.
It is surprising that there is no mention of these battles in the Vedic literature; there is no mention of these battles even in any secular literature. It is also worth investigation-how there was assemblage of such great army in Magadha and Vaisalī. In the Mahāśīlākanțaka battle, eighty-four lakh and in the Rathamusala battle ninety-six lakh people, that is, totally, one hundred eighty lakh people died. From the view-point of the small areas of those lands, and the population in those days, the number is surprising. May be the calculation was made by any other system of counting prevalent in those days.
The summary of the descriptions of the battles may be made thus: 1. The imperialistic attitude of the Koņika was responsible for the battle. 2. The protection of the fugitives was given priority. 3. The special rules were observed even in the battle. 4. Refutation of the doctrine embodied in the following verse

Page #630

-: 606:
Bhagavai 7:9:173-175
jite ca labhyate laksmih mrte cāpi suränganā.
ksanabhangurako dehah kā cintä marane rane? "In victory, one gains fortune; in death, one gains heavenly damsel. The body is fragile and momentary, why should one, then, worry about death in the battle?"
1. Bha. 7.173-210. 2. Nirayā. 1.94-141. 3. (a) Buddhacaryä-Mahāparinivväņasutta, pp. 484-487.
(b) Dighanikāya, Mahāvaggatthakathā, 2.3, pp.95,96.
Text
7.174 tae nam se koņie rāyā mahāsilākamtagam samgāmam uvatthiyam jānittā
kodumbiyapurise saddāvei, saddāvettā evam vayāsi--khippāmeva bho devāņuppiyā! udāim hatthirāyam padikappeha, haya-gaya-raha-pavarajohakaliyam căuramginim se nam sannāheha, sannähettā mama eyamāņattiyam khippāmeva paccappinaha. Having known that the Mahāśītākantaka battle was imminent, King Konika called the heads of the families; having called them, he addressed them thus; “O beloved of gods! prepare at once the elephant-king, named Udāyī; mobilise the fourfold army consisting of the cavalry, elephants, chariots and infantry; having prepared them, report back quickly the implementation of
my order." 7.175 tae nam te kodumbiyapurisā koņienam rannā evam vuttā samānā hatthatuttha
cittamānamdiyā jāva matthue amjalim kattu evam sāmi! tahatti ānāe viņaenam vayanam padisunamti, padisunittā khippāmeva cheyāyariyovaesa-mati-kappanā-vikappehim suniunehim ujjalanevattha-havva-parivacchiyam susajjam jāva bhimam samgāmiyam aojjham udāim hatthirāyam padikappemti, haya-gaya-raha-pavarajohakaliyam cāuram-ginim senam sannähemti, sannähettä jeneva kūnie rāyā teneva uvāgacchamti, uvāgacchittā karayalapariggahiyam dasanaham sirasāvattam matthae amjailm kattukūniyassa ranno tamāņattiyam paccappi. namti. Then the family-heads, thus commanded by King Koņika, were delighted, pleased and happy in mind, touch their heads with folded hands and replied modestly; having thus replied, they quickly prepared well-decorated ...... up to mighty, battle-ready, unassailable elephant-king Udāyī, covering it with bright dress made by expert people strictly according to the cleverness due to the instruction of expert teachers. Then they gathered together the fourfold army consisting of cavalry, elephants, chariots and infantry; having assembled together, they went to the place of King Koņika; having gone there they rotated their folded palms displaying the ten nails in front of their face and reported the implementation of his order to King Koņika.

Page #631

Bhagavai 7:9:175-176
1. Sūtra 175
Semantics
handicraft.
Bhāṣya
cheyayariya-cheka-expert, ācārya- preceptor, the instructor of
ujjala-nevattha-havva-parivacchiyam-bright dress' quickly prepared. In Nāyadhammakahão,2 the reading parivatthiya is available. The Ovaiyam3 also gives the same reading. Accordingly, the phrase should mean having put on bright dress. Instead of 'havva', we get 'vattha' also.*
~: 607 :
1. Apte. Nepathya-attire.
2. Nāyā. 1.16.247-tayanamtaram ca nam cheyayariya-uvadesa-mai-kappaṇā-vikappehim suniunehim ujjala-nevatthi-hattha-parivatthiyam.........
3. Ovā. Sū. 57 (Edition of Jaina Shvetambara Terapanthi Mahasabha).
4. Nāyā. 1.16.247 (see above, footnote no. 2).
Text
7.176 tae nam se kūnie rāyā jeņeva majjaṇagharam teneva uvāgacchati, uvāgacchittā majjaṇagharam aṇuppavisai, aṇuppavisittā ṇhāe kayabali-kamme kayakouya-mamgalapayacchite savvālaṇkāravibhūsie sanṇaddha-buddha
vammiyakavae uppīliyasarāsaṇapaṭṭie pinaddhagevejja-vimalavarabaddhacimdhapatte gahiyāuhappaharaṇe sakoremtamalladameṇam chatteṇam dharijjamaneṇam caucāmarabālavijiyamge mamgalajayasaddakayāloe jāva jeneva udai hatthirāyā teṇeva uvāgacchai, uvāgacchittä udāīm hatthirayam durūḍhe.
Then, that King Kūņika retired to the bathroom; having retired, he entered the bathroom; having entered, he bathed himself; then he offered oblations, put sandal marks on the forehead, offered auspicious articles (like yogurt, rice), and made atonement,' adorned himself with all kinds of ornaments, put on steel armour,2 tightly put on leather band on his wrist,3 put protective armour on his neck, affixed the shining emblem of a warrior, and equipped himself with manual weapons and missiles, held over his head an umbrella adorned with the garlands of the flowers of sakoranta tree (barleria prionitis), with two camaras held on each of the two sides. At the first sight of him, people made the benedictory exclamation uttering 'victory to thee! victory to thee!'...... up to he arrived near the elephant-king Udayī; having arrived there, he climbed on the elephant-king.
Bhāṣya

1. He offered oblations......atonement.
kayabalikamme kayakouya-mangala-payacchitte-see Bhasya on Bha. 2.96.

Page #632

- 608 -
Bhagavai 7:9:176-177
2. Put on steel armour
sannaddha-baddha-vammiyakavae—sannāha and varma are synonymous words standing for armour. For a warrior protected by armour, the terms saņnaddha, baddha and varmita have been used. 3. Put on leather band on his wrist
uppīliyasarasanapatție---here, utpidita means tightly bound. Saräsanapattikā means the leather band bound on the wrist for protection against the hit of the string of the bow. 4. Put protective armour on his neck
piņaddhagevejja—the Vrtti explains graiveyaka as the ornament of the neck.' But it needs scrutiny.
savvālankāravibhūsie-adorned himself with all kinds of ornaments; here, adorning with ornament is implied. This is followed by the description of being equipped with an armour for the war. Binding a neck armour and affixing the emblem of warrior all read together. Therefore, the appropriate meaning of graiveyaka is an armour for the protection of the neck. As there are separate armours for the protection of the head, the bowels, the feet, the arms and the body, so for the protection of the neck there is an armour called graiveyaka. 5. Equipped himself with manual weapons and missiles
vimalavarabaddhacimdhapatte gahiyāuhappaharņe-cihnapatta (cimdhapatta) is the emblem that identified the warrior. In grhītāyudhapraharana (gahiyāuhappaharane), gahiya means taken up or equipped with, äyudha means sword etc. that are manually operated, praharana means arrows, missiles, etc..
1. Bha. Vp. 7.176--graiveyakam grīvābharaṇām.
Text
7.177 tae nam se kūnie rāyā hārotthaya-sukaya-raiyavacche jāva seyavara
câmarāhim uddhuvvamānīhim-uddhuvvamānīhim haya-gaya-raha-pavarajohakaliyāe căuramginie senāe saddhim samparivude mahayābhadacadagurabimdaparikkhitte jeneva mahāsilākamtae samgāme teneva uvāgacchai uvāgacchittā mahāsilākamtagam samgāmam oyāe. purao ya se sakke devimde devarāyā egam mahum abhejjakavayam vairapadirūvagam viuvvittā ņam citthai. evam khalu do imdā samgāmam samgāmemti, tam jahā devimde ya, manuimde ya. eguhatthiņā vi ņam pabhū kūnie rāyā jaittae, egahatthiņā vi ņam pabhūküņie rāyā parājinittae. The breast of Kūņika was adorned by a spread out' garland ..... up to white excellent cāmaras were being fanned on both sides, surrounded by cavalry, elephants, chariots and mighty warriors—the fourfold army, surrounded by multitude of veteran soldiers, he arrived at the Mahāśilākantaka battlefield. He engaged himself in the Mahāśilākanțaka battle. In front of him, Sakra, the Chief and King of gods, stood up, creating by his protean

Page #633

Bhagaval 7:9:
~: 609~
power, a great invincible armour-a replica of the vajra (thunderbolt).2 Thus, indeed, two Indras (Chiefs) were fighting in the battle-field, viz., the Indra of gods and the Indra of human beings. Only by a single hatthi,3 King Kūņika was capable enough to winning the war, only by a single hatthi, King Kūņika was capable enough to defeating the enemy.
Bhāṣya
1. Sütra 177
Semantics
1. Spread out
The word 'upastṛta' (utthaya) means 'spread out'. (Thus, the breast was covered by the garland which was spread out on his breast).
2. Like a vajra (thunderbolt)
vairapaḍiruvagam-here vaira means vajra (thunderbolt) and padiravaga means
like.
3. By a single hatthi
egahatthiņa-the Vṛtti explains hasti as elephant.' But this needs scrutiny in the context of the Mahasilakanṭaka battle. Even a grain of sand hurled in the Mahasilakaintaka battle hit the target like a big boulder. So here hast? should mean 'hastika' which is the name of an implement or a weapon, which was used for hurling stones.2
1. Bha. Vr. 7.177-egahatthiņā vi tti-ekenäpi gajena.
2. Apte-Hastika-A kind of stringed instrument.
Text
7.178 tae nam se küṇie rāyā mahāsiläkamṭagam samgämam samgämemāṇe nava mallal, nava lecchaï käsi-kosalaga aṭṭhārasa vi gaṇarāyaṇo haya- -mahiyapavaravira-ghaiya-vivadiyacimdhaddhayapadage kicchapāṇagae disodisim
padisehittha.
Then, that King Kūņika, while fighting the Mahäsiläkanţaka battle, pushed back the nine Mallavis and nine Licchavis-all the eighteen republican kings of Kasi and Kausala-in the reverse directions, by wounding and churning them, by killing their chief warriors and by dismentling their emblems, flags and banners and putting their life in danger of annihilation.
7.179 se keṇattheṇam bhamte! evam vuccai-mahāsilākamṇae samgame? goyama! mahāsilākamtae nam samgame vaṭṭamāṇe je tattha äse va hatthi vä johe vä särahi va taṇeņa vā kaṇṭheņa vā patteṇa vā sakkarāe vā abhi-hammati, savve se jänei mahäsiläe aham abhihae. se teṇattheṇam goyama! evam vuccai-mahāsilākamtae samgame.
For what reason, O Lord! was that battle designated Mahāśīlākanṭaka battle?

Page #634

- 610 :
Bhagavai 7:9:179-182
Gautama! in the Mahāśilākantaka battle, being fought, all the horses, elephants, warriors and charioteers, when hit even by a straw, a piece of wood, leaf or a pebble, had the feeling that they were struck by large boulders. For this reason, O Gautama! the battle was designated as Mahāśilākantaka
battle. 7.180 mahāsilākamtae ņam bhamte! samgāme vattamāne kati janasaya-sāhassio
vahiyão? goyamā! caurāsīim janasayasähassio vahiyao. How many hundred thousand people were killed, O Lord! in the Mahāśilākanţaka battle?
Gautama! eighty-four hundred thousand people were killed. 7.181 te nam bhamte! manuyā nissīlā niggunā nimmerā nippaccakkhānapo
sahovavāsā rutthā parikuviyä samaravahiya anuvasamtā kālamāse kālam kiccā kahim gaya? kahim uvavannā? goyamā! ussannam naraga-tirikkhajoniesu uvavannā. People, killed in that battle, O Lord! were devoid of sīla (great vows and small vows), devoid of virtue, devoid of mores, devoid of renunciations, and not observing any kind of pausadhopavāsa (fasting with undertaking daylong abstinence from sinful activity). While dying, they were full of rage and wrath, and devoid of tranquillity. Where did they go after death and take birth? Gautama! they mostly were born in infernal and subhuman realms.
Bhāsya 1. Sutra 181 Semantics ussanna-mostly. It is a desī word. See Bhāsya on Bha. 7/190.
Text Rahamusalasamgāma-padam 7.182 nāyameyam arahayā, suyameyam arahayā, viņnāyameyam arahayā
rahamusale samgāme. rahamusale nam bhamte! samgāme vattamane ke jaitthā? ke parājaitthā? goyamä! vajjī, videhaputte, camare asurimde asurakumārarāyā jaitthā; nava
mallaī, nava lecchaī parājaitthā. The Topic of the Rathamusala Battle
The Rathamusala battle has been known to the Adorable One, has been heard by the Adorable One and has been perfectly known by the Adorable One. Who was, O Lord! the victor in the battle and who was the vanquished?

Page #635

Bhagavai 7:9:182-185
-: 611 :Gautama! Vajji (Indra), Videhaputta (King Koņika) and Camara, the Chief and the King of Asurakumāras were the victors, and the nine Mallavis and
the nine Lichhavis were the vanquisheds. 7.183 tae nam se kūnie rāyā rahamusalam samgamam uvatthiyam jänittä kodum
biyapurise saddāvei, saddāvettă evam vayāsi--khippämeva bho devanuppiyā! bhūyānamdam hatthirāyam padikappeha, haya-gaya-raha-pavarajohakaliyam cāuramginim senam sannäheha, sannāhettä mama eyamāṇattiyam khippāmeva paccappiņaha. Having known that the Rathamusala battle was imminent, King Konika called the heads of the families; having called them, he addressed them thus; "O beloved of gods! prepare at once the elephant-king, named, Bhutānanda, mobilise the fourfold army consisting of the cavalry, elephants, chariots and infantry; having prepared them, report back quickly the implementation of
my order.” 7.184 tae nam te kodumbiyapurisā konienam rannā evam vuttā samānā hattha
tutthacittamānamdiyā jāva matthae amjalim kattu evam sämi! tahatti änāe viņaenam vayanam padisunamti, padisunittā khippämeva cheyayariyovaesu-mati-kappanā-vikappehim suniunehim ujjalanevattha-havvapari-vacchiyam susajjam jāva bhimam samgāmiyam aojjham bhūyānamdam hatthirayam padikappemti, haya-gaya-raha-pavarajohakaliyam căuramginim senam sannähemti, sannāhettā jeneva künie rāyā teņeva uvāgacchamti, uvāgacchittā karayalapariggahiyam dasanaham sirasävattam matthae amjalim kattu kūniyassa ranno tamāņattiyam paccappiņamti. Then, the family-heads, thus commanded by King Koņika, were delighted, pleased and happy in mind, touched their heads with folded hands and replied modestly; having thus replied, they quickly prepared well decorated, mighty, battle-ready, unassailable elephant-king Bhūtānanda, covering it with bright dress made by expert people, strictly according to the cleverness due to the instruction of expert teachers. Then, they gathered together the fourfold army consisting of cavalry, elephants, chariots and infantry; having assembled together, they went to the place of King Koņika; having gone there they rotated their folded palms displaying the ten nails in front of
their face and reported the implementation of his order to King Koņika. 7.185 tae nam se kūnie rāyā jeneva majjanagharam teneva uvāgacchati,
uvāgacchittă majjanagharam anuppavisai, anuppavisittā nhāe kayabalikamme kayakouya-mamgala-pāyacchitte savvālamkāravibhūsie sannaddha-vaddha-vammiyakavae uppīliyasarāsaņa-pattie pinaddhagevejja-vimalavarabaddhacimdhapatte gahiyāuhappaharane sakoremta-malladāmeṇam chattenam dharijjamānenam caucāmarabālavījiyamge, mamgalajayasaddakayāloe jāva jeneva bhūyāṇamde hatthirāyā teneva uvāgacchai, uvāgacchittä bhūyānamdam hatthirāyam durūdhe.

Page #636

-: 612 :
Bhagavai 7:9:185-186
Then, that King Konika retired to the bathroom; having retired, he entered the bathroom; having entered, he bathed himself; then he offered oblations, put sandal marks on the forehead, offered auspicious articles (like yogurt, rice), and made atonement, adorned himself with all kinds of ornaments, put on steel armour, tightly put on leather band on his wrist, put protective armour on his neck, affixed the shining emblem of a warrior, and equipped himself with manual weapons and missiles, held over his head an umbrella adorned with the garlands of the flowers of sakoranta tree (barleria prionitis) with two câmaras held on each of the two sides. At the first sight of him people made the benedictory exclamation, uttering 'victory to thee! victory to thee!' ...... up to he arrived near the elephant-king Bhūtānanda; having
arrived there, he climbed on the elephant-king. 7.186 tae nam se küņie rāyā hārotthaya-sukaya-raiyavacche jāva seya
varacāmarāhi uddhūvvamānīhim-uddhuvvamāṇīhim haya-gaya-raha-pavarajohakaliyāe căuramginie seņāe saddhim samparivude mahayābhadacadagaravimdaparikkhitte jeneva rahamusale samgāme teneva uvāgacchai, uvāgacchittā rahamusalam samgāmam oyāe. purao ya se sakke devimde devarāyā egam maham abhejjakavayam vairapadirūvagam viuvvittā nam citthai. maggao ya se camare asurimde asurakumārarāyā egam maham āyasam kidhinapadirūvagam viuvvittā ņam citthai. evam khalu tao imdā samgāmam samgāmemti, tam jahā—devimde ya, manuimde ya, asurimde ya. egahatthiņā vi nam pabhū kūnie rāyā jaittae, egahatthinā vi nam pabhū kūņie rāyā parājiņittae. The breast of Koņika was adorned by a spread out garland ...... up to white excellent cāmaras were being fanned on both sides; surrounded by cavalry, elephants, chariots and mighty warriors the fourfold army and surrounded by multitude of veteran soldiers, he arrived at the Rathamusala battlefield. He engaged himself in the Rathamusala battle. In front of him Sakra the Chief and King of gods stood up. Creating by his protean power a great invincible armour, the replica of vajra (thunderbolt). Behind him was standing Camara, the Chief and the King of Asurakumāras, creating by his protean power, a great iron vessel similar to the bamboo basket of a hermit. Thus, indeed, three Indras (Chiefs) were fighting in the battlefield, viz., the Indra of gods, the Indra of human beings and the Indra of Asurakumāras. Only by a single hatthi, King Koņika was capable enough to winning the war, only by a single hatthi, King Koņika was capable enough to defeating the enemy.
Bhāsya 1. Sutra 186
Semantics maggao—it is a desi word, which means behind the back. In Marathi, māge means

Page #637

Bhagavai 7:9:186-188
-: 613 :
behind. kidhinapadiruvaga-kidhiņa means a basket made of bamboo, which is used by hermits. Kidhiņa is a desī word. Padiruvaga means of that shape.! egahatthiņā-a note has already been given on the word hastika in our Bhāșya.?
1. Bha. Vr. 6.186kidhinam vamsamayastāpasasambamdhi bhājanavišeşastat pratirūpakam tadākāram
vastu. 2. See the Bhāsya of Bha. 7.177.
Text
7.187 tae nam se kūnie rāyā rahamusalam samgāmam samgāmemāne nava mallai,
nava lecchai-kāsī-kosalagā atthārasa vi ganarāyāno haya-mahiya-pavaravīraghāiya-vivadiyacimdhaddhaya-padāge kicchapānagae diso-disim padisehitthā. Then, that King Konika, while fighting in the Rathamusala battle pushed back the nine Mallavis and nine Licchavis-all the eighteen republican Kings of Kāśī and Kausala—in the reverse directions, by wounding and churning them, by killing their chief warriors, and by dismantling their emblems,
flags, banners and putting their life in danger of annihilation, 7.188 se kenattheņam bhamte! evam vuccai-rahamusale samgāme?
goyamā! rahamusale nam samgāme vattamāne ege rahe anāsae, asārahie, aņārohae, samusale mahayā janakkhayam, janavaham, janappamaddam, janasamvattakappam ruhirakaddamam karemāne savvo samamtā paridhāvitthā. se tenattenam goyamā! evam vuccai-rahamusale samgāme, For what reason, O Lord! was that battle designated Rathamusala battle? Gautama! when the Rathamusala battle was going on, a chariot that had no horses, no charioteers, no warriors sitted in it. There was only one mace in it. The chariot was destroying, killing and crushing the warriors. It was like a universal dissolution. By, running from place to place on all sides, it was turning the battlefield into the mud of blood. For this reason, O Gautama! the battle was designated as Rathamusala battle (literally a mace lodged in a chariot).
Bhāsya 1. Sutra 188
In the present Sūtra, there is mention of a self-driven chariot and a self-activated mace. Both these were made by Camara, the Chief of Asurakumāras. The chariot was self-driven, which was without horse, without charioteers, without warriors. Similarly the mace was self-activated which wrought havoc in the enemy by destroying, killing and crushing it. This machine may be compared with modern self-driven weapons and missiles. Semantics samvatta-universal dissolution.

Page #638

-: 614 :
Bhagavai 7:9:189-191
Text 7.189 rahamusale nam bhamte! samgāme vattamāne kati janasayasāhassio vahiyão?
goyamā! chansautim janasayasāhassio vahiyāo. How many hundred thousand people were killed, O Lord! in the Rathamusala battle? Gautama! ninety-six hundred thousand people were killed. 7.190 se nam bhamte! maņuyā nissīlā nigguņa nimmera nippaccakkhāna
posahovavāsā rutthā parikuviyā samaravahiyā aṇuvasamtā kālamāse kalam kicchā kahim gayā? kahim uvavannā? goyamā! tattha ņam dasasāhasslo egāe macchiyāe kucchimsi uvavannāo, ege devalogesu uvavanne, ege sukule paccāyāe, avasesā ussannam naragatirikkhajoniesu uvavannā. People, killed in that battle, O Lord! were devoid of síla (great vows and small vows), devoid of virtue, devoid of mores, devoid of renunciations, and not observing any kind of paușadhopavāsa (fasting with undertaking daylong abstinence from sinful activity). While dying, they were full of rage and wrath, and devoid of tranquillity. Where did they go after death and take re-birth? Gautama! among them 10,000 men were reborn in the womb of a fish. One among them was born in heaven and one was reborn in pious and prosperous family. The rest of them all were born in infernal and subhuman realms.
Bhāsya
1. Remaining all (ussaņam).
The word ussanam means 'mostly', but here avasesa ussanam stands for 'all the rest'. See Bhāsya on Bha. 7.181.
Text
7.191 kamhā nam bhamte! sakke devimde devarāyā, camare ya asurimde
asurakumārarāyā kūniyassa ranno sāhejjam dalaitthā? goyamā! sakke devimde devarāyā puvvasamgatie, camare asurimde asurakumārarāyā pariyāyasamgatie. evam khalu goyamā! sakke devimde devarāya, camare ya asurimde asurakumārarāyā kūņiyassa ranno sāhejjam dalaitthā. Why did, O Lord! Sakra, the Chief and the King of gods, and Camara, the Chief and the King of Asurakumāras, offer support to King Koņika? Gautama! Sakra, the Chief and the King of gods, was the friend' of King Koņika in a former life and Camara, the Chief and the King of Asurakumāras, was a co-initiate in a former life. It is for this reason, O Gautama! Śakra, the Chief and the King of gods, and Camara, the Chief and the King of Asurakumāras, offered support to King Koņika.

Page #639

Bhagavai 7:9:191-193
-: 615 :
Bhāsya 1. Friend in Former Life (puvvasamgatie)
In his previous life, King Konika as Kārtika, a head of mercantile, was a friend of Sakra; so the Sakra has been described as purvasāmgatika.' Vide Bha. 18.40-53. 2. Co-initiate in Former Life (pariyayasamgatie)
In the life-time of Purana Tāpasa, (see Bha. 3.101-107), Koņika was a hermit, a friend of Purana Tāpasa; so Camara has been called paryāyasāmgatika.
1. Bha. Vp. 7.191-kārtikaśresthayavasthāyām kūņikajīvo mitramabhavat. 2. Ibid, 7.191-pūraṇatāpasāvasthāyām caramasyāsau tāpasaparyāyavartī mitramāsīditi.
Text
Varuņa nāganattuya-padam 7.192 bahujane nam bhamte! annamannassa evamäikkhai jāva-evam khalu bahave
manussā annayaresu uccāvaesu samgāmesu abhimuhā ceva pahayā samānā
kālamāse kālam kiccā annayaresu devaloesu devattāe uvavattāro bhavamti. The Topic of the Varuna, the Maternal Grandson of Nāga
People, indeed, O Lord! speak ...... up to (1.420) propound to one another"Indeed many people, killed in any battlefields, major or minor, facing in front (fearlessly), dying there, are born in any of the heaven as celestial
beings." 7.193 se kahameyam bhamte! evam?
goyamā! jannam se bahujane annamannassa evamāikkhai jāva parūvei-evam khalu bahave manussā annayaresu uccāvaesu samgāmesu abhimuhā ceva pahayā samānā kālamāse kālam kiccă annayaresu devaloesu devattāe uvavattāro bhavamti, je te evamāhamsu miccham te evamāhamsu. aham puna goyamā! evamāikkhāmi jāva parūvemi-evam khalu goyamā! teņam kālenam tenam samaeņam vesalī nāmam nagari hotthā-vannao. tattha nam vesālie nagarie varune nāmam nāganattue parivasai-addhe jāva apari-bhūe, samanovāsae, abhigayajīvājīve jāva samaņe niggamthe phāsu-esani-ijenam asana-pāņa-khāima-sāimenam vattha-padiggaha-kambala-pāyapumchanenam pīdha-phalaga-sejjā-samtthāraeņam osahabhesajjenam padilābhemāne chatthamchathenam anikhitteņam tavokammeņam appānam bhāvemāṇe viharati. Is it so, O Lord? Gautama! those people who speak ...... up to (1.420) propound to one another—"Indeed many people, killed in any battlefields, major or minor, facing in front (fearlessly), dying there, are born in any of the heaven as celestial beings,” speak falsehood. I, however, O Gautama! speak thus ..... up to propound thus-In that age, at that time, there was indeed, O Gautama! a city, called Vaiśālī--description. In that city of Vaiśālī, there lived the

Page #640

-: 616:
Bhagavai 7:9:193-196
maternal grandson of Nāga, Varuņa by name. He was rich ...... up to he was never daunted by any people (2.94). He was a lay follower of the ascetic order; he had knowledge of the principles of soul and non-soul ...... up to (2.94) he offered dāna to the śramana nirgranthas (Jain ascetics) such as food, drink, dainties, delicacies, clothes, vessels, blankets, dusters, cushions, planks, beds, mats, herbs, medicines etc.. He lived, sublimating (or sanctifying) the self by means of performing sixth-meal austerity (i.e., fasting
for two days together) continuously. 7.194 tae nam se varune nāganattue annayā kayāi rāyābhiogenam, ganābhiogenam,
balābhiogenam rahamusale samgāme āņatte samāne chatthabhattie atthamabhattam anuvatteti, anuvattettā kodumbiyapurise saddāvei, saddāvettā evam vayāsī—khippāmeva bho devānuppiyā! căugghamtam āsaraham juttāmeva uvatthāveha, haya-gaya-raha-pavarajohakaliyam căuramginim, senam sannāheha, sannāhettā mama eyamāṇattiyam paccappinaha. When there arose the occasion of battle, then, on the basis of rājābhiyoga, gaņābhiyoga and balābhiyoga (the orders of the King, republic government and army-chief), Varuna, the maternal grandson of Nāga, was ordered to proceed to the Rathamusala battlefield. On that occasion, he was performing sixth-meal austerity (i.e., fasting for two days together). He extended it to eighth-meal austerity (i.e., fasting for three days together). Having done so, he called the heads of his family; having called, he addressed them thus: 0 beloved of gods! prepare my horse-drawn chariot with four bells and make ready my fourfold army consisting of cavalry, elephant, chariots and veteran
infantry. Having done so, report the implementation of my order. 7.195 tae nam te kodumviyapurisā jāva padisunettä khippāmeva sacchattam
sajjhayam jāva cāugghamtam āsaraham juttāmeva uvatthāvemti, haya-gaya-raha-pavarajohakaliyam cāuramginim senam sannāhemti, sannähettä jeneva varune nāganattue teneva uvāgacchamti uvāgacchittā jāva tamānattiyam paccappinamti. Then, those family-heads carried out his order and quickly made ready the horse-drawn chariot with umbrella and flag and four bells, by harnessing the horses. They also made ready the fourfold army consisting of cavalry, elephants, chariots and veteran infantry; having done so, they reappeared to Varuņa, the maternal grandson of Nāga; having reached there, they
reported implementation of his order. 7.196 tae nam se varune nāganattue jeneva majjanaghare teneva uvāgacchati,
uvāgacchittä rnajjanagharam unuppavisai, anuppavisittā nhāe kayabalikamme kayakouya-mamgala-pāyacchitte savvālamkāravibhāsie sunnaddha-buddha-vammiyakavae sakoremtamalladāmenam chattenam dharijjamānenam, anegagananāyaga-damdanāyaga-rāīsara-talavara-madambiya-kodumbiya

Page #641

Bhagavai 7:9:196-198
-617 :
-ibbha-setthi-seņāvai-satthaväha-duya-samdhipālasaddhim samparivude majjanagharão padinikkhamati, padinikkhamittā jeneva bāhiriyā uvatthānasālā, jeņeva cāugghamte āsarahe teneva uvāgacchai, uvāgacchittā cāugghamtam āsaraham duruhai, duruhittă haya-gaya-raha--pavarajohakaliyāe cāuramginie senāe saddhim samparivude, mahayābhadacaďagaravimdaparikkhitte jeneva rahamusale samgāme teneva uvāgacchai, uvāgacchittā rahamusalam samgāmam oyāe. Then, Varuņa, the materal grandson of Nāga, retired to the bathroom; having retired, he entered the bathroom; having entered, he bathed himself; then he offered oblations; put sandal mark on the forehead; offered auspicious articles (like yogurt, rice), and made atonement, adorned himself with all kinds of ornaments, put on steel armour, held over his head an umbrella adorned with the garlands of the flowers of sakoranta tree (basleria prionitis), with two câmaras held on each of the two sides. Sorrounded by many republic heads, heads of the police, kings, princes, vassals, lieutenants, servants, richmen, heads of guilds, generals, trade leaders, ambassadors and protectors of the frontier, he came out of the bathroom; having come out, he reached the site of the external council hall and the place where the horse-driven chariot with four bells was kept; having reached there, he rode the horse-driven chariot with four bells; having done so, with his fourfold army consisting of cavalry, elephants, chariots and veteren soldiers, surrounded by multitude of veteran soldiers, he arrived at the Rathamusala battlefield;
having reached there, he engaged himself in the battle. 7.197 tae nam se varune nāganattue rahamusalam samgāmam oyäe samāņe
ayameyārūvam abhiggaham abhigenhai-kappati me rahamusalam samgāmam samgāmemānassa je puvvim pahanai se padihanittae, avasese no kappatīti; ayameyārūvam abhiggaham abhigeņhai, abhigenhettä rahamusalam samgāmam samgāmeti. Then, as soon as, Varuņa, the maternal grandson of Nāga, reached the site of the Rathamusala battle, he made the resolve: "it will behove me, while fighting in the Rathamusala battlefield, to strike the enemy in defence, after he has attacked me; it will not behove me to attack any other person." He makes such resolve; having made such resolve, he engaged himself in the Rathamusala battlefield.
7.198 tae nam tassa varunassa näganattuyassa rahamusalam samgāmam samgāmemānassa ege purise sarisae sarittae sarivvae sarisabhamdamattovagarane rahenam padiraham havvamāgae. Then, while thus engaged in the Rathamusala battlefield, Varuņa, the maternal grandson of Nāga, was confronted with a person who was alike him, alike in complexion, alike in age, equipped with similar weapons and chariot.

Page #642

-: 618:
Bhagavai 7:9:199-203 7.199 tae nam se purise varunam nāganattuyam evam vadāsī-pahaņa bho varunā!
nāganattuyā! pahaņa bho varuņā! nāganattuyā! Then, that person addressed Varuņa, the maternal grandson of Nāga"Strike me, O Varuņa, the maternal grandson of Nāga! Strike me, O Varuņa,
the maternal son of Nāga!" 7.200 tae nam se varune nāganattue tam purasm evam vadāsī—no khalu me kappai
devānuppiyā! puvvim ahayassa pahaạittae, tumam ceva ņam puvvim pahanāhi. Then, Varuņa, the maternal grandson of Nāga, addressed that person thus: "It does not behove me, O beloved of gods! to strike until after I am hit. You
should strike me first." 7.201 tae nam se purise varuņenam nāganattuenam evam vutte samāne āsurutte
ruţthe kuvie camdikkie misimisemāne dhaņum parāmusai, parāmusittā usum parāmusai, parāmusittā tānam thāti, thiccā āyayakannāyayam usum karei, karetta varuņam nāganattuyam gādhappahärikarei. Then that person, thus addressed by Varuņa, the maternal grandson of Nāga, becomes surcharged with emotion, angry, enraged and ferocious and quashes his teeth with anger. He then lifts his bow; having lifted it, he sets the arrow; having set the arrow, he takes position to strike by drawing with great effort the arrow as far as the ear; having done so, he hits very severely with his arrow Varuņa, the maternal grandson of Nāga.
7.202 tae nam se varune näganattue tenam purisenam gādhappahārikae samāne
āsurutte rutthe kuvie camdikkie misimisemāne dhanum parāmusai, parāmusittā usum parāmusai, parāmusittā āyayakannāyayam usum karei, karettā tam purisam egāhaccam kūdāhaccam jīviyão vavarovei. Then, Varuna, the maternal grandson of Nāga, being thus severely hit by his opponent, becomes surcharged with emotion, angry, enraged and ferocious, and quashes his teeth with anger. He then lifts his bow; having lifted it, he sets the arrow; having set the arrow, he takes position to strike by drawing with great effort the arrow as far as the ear; having done so, he hits the opponent with the arrow that severed his body into two pieces and set his head rolling down like a rock, severed from the peak of a mountain,
and deprived him of his life. 7.203 tae nam se varune nāganattue tenam purisenam gādhappahārikae samāne
atthāme abale avīrie apurissakkāraparakkame adhāranijjamiti kattu turae niginhai, niginhittā raham parāvattei, parāvattetā rahamusalão samgāmão padinikkhamati, padinikkhamittă egamtamamtam avakkamai, avakkamittā turae niginhai, niginhittā raham thavei, thavettä rahāo paccoruhai, paccoruhittā turae moei, moettā turae visajjei, visajjettā dabbha-samthāragam, samtharai, samtharittā dabbhasamthāragam duruhai, duruhittā puratthābhimuhe

Page #643

Bhagavai 7:9:203
-:619:sampaliyamkanisanne karayala pariggahiyam dasanahan sirasāvattam matthae amjailm kattu evam vayāsīnamotthu nam arahamtānam bhagavamtānam jāva siddhigatinamadheyam thanam sampattānam, namotthu nam samanassa bhagavao" mahavīrassa ādigarassu jāva siddhigatināmadheyam thānam sampāviukamassa mama dhammāyariyassa dhammovadesagassa, vamdāmi nam bhagavamtam tatthagayam ihagae, pāsau me se bhagavam tatthagae ihagayam ti kattu vamdai namamsai, vamdittā namamsittā evam vayāsī-puvvim pi nam mae samanassa bhagavao mahāvīrassa amtie thūlae pāņāiväe paccakkhāe jāvajjīvāe, evam jāva thūlae pariggahe paccakkhāe jāvajjīvāe, iyānim pi nam aham tasseva bhagavao mahāvīrassa amtie savvam pāņāivāyam paccakkhāmi jāvajjīvāe jāva micchädamsanasallam paccakkhāmi jāvajjīvāe. savvam asana-pāna-khāima-sāimam--cauvviham pi āhāram paccakkhāmi jāvajjīvāe. jam pi yo imam sarīram ittham kamtam piyam jāva mā nam vāiya-pittiya-sembhiya-sannivāiya vivihā rogāyamkā parísahovasaggā phusamtu tti kattu eyam pi nam carimehim ūsāsa-nisāsehim vosirissāmi tti kattu sannāhapattam muyai, muittā salluddharanam karei, karettā āloiya-padikkamte samāhipatte ānupuvvie kālagae. Then, Varuņa, the maternal grandson of Nāga, thus being severely hit by his opponent, became bereft of vitality, strength, energy, self-exertion and self-efficiency. Considering that 'the body will no more last', he pulled up the (reins of) the horses; having pulled, he turned round his chariot; having turned round, he made an exit from the Rathamusala battlefield. After making an exit, he returned to a solitary place; having returned there, he pulled up the horses; having pulled up, he stopped the chariot; having stopped, he climbed down the chariot; having climbed down, he deharnessed the horses; having deharnessed them, he set them free; having set them free, he spread the kusa-mat; having spread, he seated himself facing castward in cross-legged posture, and rotating his folded palms and displaying his ten nails in front of his forehead, he thus addressed the Lords—"Obeisance to the Adorable Lords who have reached the place of the liberation called 'siddhigati'. "Obeisance to the Ascetic Lord Mahāvīra who is set on reaching the place of liberation called 'siddhigati'. "Seated here, I offer homage to the Lord, dwelling there; look at me, seated here;" having said so, he offered homage and obeisance; having offered homage and obeisance, he said thus, "Previously I renounced gross types of injury to living beings for whole life in the presence of the Ascetic Lord Mahāvīra ...... up to I renounce gross types of possessions for the whole life (1.384). Now also, I renounce all types of injury to living beings for the whole life ...... up to the thorn of deluded world-view, for the whole life in the presence of Ascetic Lord Mahāvīra. I give up for the whole life the four intakes of food, drink, dainties and delicacies. Let not this body of mine which is beloved, agreeable, dear (2.52)......up to be touched by various

Page #644

- 620:
Bhagavai 7:9:203-205
diseases, chronic and acute, due to the disorder of wind, bile, phlegm and their mixture; so I abandon even this body up till the last point of respiration.” Having done so, he dismantled the armour; having dismantled, he pulled out the arrow (from his body); having done so, he confessed his faults and having confessed the lapses and having resolved not to repeat them again and having attained the state of ecstacy (samādhi), he passed
away in due course. Varuņanāganattuya-mitta-padam 7.204 tae nam tassa varunassa nāganattuyassa ege piyabālavayamsae raha
musalam samgāmam samgāmemāne egenam purisenam, gādhappahārīkae samāne atthāme abale avīrie apurisakkāraparakkame adhāranijjamiti kattu varuņam nāganattuyam rahamusalão samgāmāo padinikkhamamānam pāsai, pāsittā turae niginhai, niginhattā jahā varune jāva turae visajjeti, padasamthāragam duruhai, duruhittā puratthäbhimuhe sampaliyamkanisanne karayalapariggahiyam dasanaham sirassāvattam matthae amjalim kattu evam vayāsi-jāi nam bhamte! mama piyabālavayamsassa varunassa nāganattuyassa sīlāim vayāim gunāim veramanāim paccakkhāna-posahovavāsāim, tāi nam mamam pi bhavamtu tti kattu sannāhapattam muyai, muittā salluddharanam karei,
karettā ānupuvvīe kālagae. The Topic of the Friend of Varuna, the Maternal Grandson of Nāga
Then, a friend from childhood of Varuņa, the maternal grandson of Nāga, while fighting in the Rathamusala battle, was hit severely by his opponent and became bereft of vitality, strength, energy, self-exertion and selfefficiency. While considering that his body would no more last, he saw Varuņa, the maternal grandson of Nāga, retiring from the Rathamusala battlefield; having seen him so, he (also) pulled up his horses; having pulled up as in the case of Varuņa, he set free the horses. Then he prepared a clothbed and seated himself on it; having seated himself facing east in crosslegged posture, and rotating his folded palms displaying his ten nails in front of his face, he addressed thus, "O Lord! let whatever sīlas (auspicious activites undertaken without expectation for its material reward), vratas (small vows such as non-violence etc.), gunas (the gunavratas-the small vows from sixth up to eighth), viramaņas (abstinence from attachment etc.), pratyākhyānas (renunciations like undertaking the vow of not eating food etc. for one quarter of day time) and pausadhopavāsa (fasting with undertaking day-long abstinence from sinful activity) were undertaken by Varuņa, the maternal grandson of Nāga, my friend from childhood, be applicable to me." Having said so, he dismantled his armour; having dismantled it, he pulled out the
arrow from his body and passed away in due to course." 7.205 tae ņam tam varunam nāganattuyam kālugayam jūnittă ahāsannihiehim

Page #645

Bhagaval 7:9:205-209
~: 521:~
vaṇamamtarehim devehim divve surabhigandhodagavāse vutthe, dasaddhavanne kusume nivätie, divve ya giyagamdhavvanināde kae ya vi hottha
Then, having known that Varuna, the maternal grandson of Naga, has passed away, the nearby forest gods rained celestial fragrant scented water, and showered flowers of five colours, and played divine music and songs with varieties of instruments.
7.206 tae nam tassa varunassa naganattuyassa tam divvam deviddhim divvam devajjutim divvam devāṇubhāgam suņina ya päsina ya bahujano annamaṛṇassa evamaikkhai jāva parüvei-evam khalu deväṇuppiyä! bahave manussa annayaresu uccävaesu samgamesu abhimuha ceva pahaya samaņā kalamāse kalam kicca anṇayaresu devaloesu devattãe uvavattaro bhavanti.
Then, having heard and seen the divine fortune, the divine efflugence and the divine power of Varuna, the maternal grandson of Näga, people spoke to one another...... up to propounded to one another "Thus, indeed, O beloved of gods! many people killed in any battlefields, major or minor, facing in front (fearlessly), dying there, are born in any of the heaven as celestial beings."
7.207 varune nam bhamte! naganattue kalamäse kalam kiccā kahim gae? kahim uvavanne? goyama! sohamme kappe, aruṇābhe vimäṇe devattãe uvavanne. tattha nam atthegatiyaṇam devāṇam cattäri paliovamäim thiti pannatta. tattha nam varunassa vi devassa cattari paliovamaim thiti pannatta
Here, Gautama asked Lord Mahavira, O Lord! where has Varuna, the maternal grandson of Näga, O Lord! gone after death and taken birth? Gautama! he has taken birth as a god in the Arunabha Vimana of the Saudharma Heaven. There, the life-span of some god is propounded to be four palyopamas (pit-measured periods). There, the life-span of the god Varuna is also four pit-measured periods.
7.208 se nam bhamte! varune deve tão devalogão dukkhaenam, bhavakkhae-nam, thiikkhaenam anamtaram cayam cainta kahim gacchihiti? kahim uvajjihiti? goyama! mahāvidehe väse sijjihiti bujjihiti muccihiti pariņivvähiti savvadukkhāṇam amtam karehit!.
After the end of the life-span, end of that celestial life and end of the celestial duration, and departure from there, where O Lord! the god Varuna will go and take birth?
Gautama! he will be liberated, quieted, freed and emancipated and will put an end to all suffering, (taking birth) in the continent of Mahāvideha. 7.209 varunassa nam bhamte! naganattuyassa piyabalavayamsae kalamäse kalam kicca kahim gae? kahim uvavanne?
goyama! sukule paccayate.

Page #646

-: 622 :
Bhagavai 7:9:209-211 Where, O Lord! the friend of Varuņa, maternal grandson of Nāga, from childhood, has gone after death and taken birth? Gautama! he has taken birth in a pious and prosperous family among
humans. 7.210 se nam bhamte! taohimto anamtaram uvvattittā kahim gacchihiti? kahim
uvavajjihiti? goyamā! mahāvidehe vāse sijjiihiti jāva amtam kāhiti. After his death from there, O Lord! where will he go and take birth? Gautama! he will be liberated ..... up to (7.208) put an end to all suffering,
(taking birth) in the continent of Mahāvideha. 7.211 sevam bhamte! sevam bhamte! tti.
That is so, O Lord! That is so, O Lord!
000

Page #647

Dasamo Uddeso
Section-10
Text Kālodāi-pabhitīņam pamcatthikāe samdeha-padam 7.212 teņam kālenam tenam samaenam rāyagihe nāmam nagare hotthā---vannao.
gunasilae ceie-vannao jāva pudhavisilāpattao. tassa nam gunasilayassa ceiyassa adūrasāmamte bahave annautthiyā parivasamti, tam jahā-kälodai, selodāi, sevālodāi, udae, nämudae, nammudae, annavālae, selavālae,
samkhavālae, suhatthi gāhāvai. The Topic of Doubt about the Five Astikāyas (Extended Substances) in the Mind of Kālodāyī and Others
In that period, at that time, there was a city named Rājagrha-description of the city. There was a shrine called Guņaśilaka-description up to stone slab (see Uvavāi, Sūtra 2-10). Neither too far nor too near that Gunasilaka shrine, there lived many heretics, namely, Kālodāyī, Sailodāyī, saīvālodāyī, Udaka, Nāmodaka, Narmodaka, Annapālaka, Sailpālaka, Sankhapālaka and
the lay follower Suhasti. 7.213 tae nam tesim annautthiyānam annayā kayāi egayao sahiyānam samu
vägayānam sannivitthānam sannisannānam ayameyārūve mihokahāsamullāve samuppajjitthā-evam khalu samane nāyaputte pamca atthikāe pannaveti, tam jahā—dhammatthikāyam jāva poggalatthikāyam. tattha nam samane nāyaputte cattāri atthikäe ajīvakäe pannaveti, tam jahādhammatthikāyam, adhammatthikāyam, āgāsatthikāyam, poggalatthikāyam. egam ca nam samane nāyaputte jīvatthikāyam arūvikāyam jīvakāyam pannaveti. tattha nam samane nāyaputte cattāri atthikāe arūvikāe pannaveti, tam jahādhammatthikāyam, adhammatthikāyam, āgāsatthikāyam, jīvatthikāyam. egam ca ņam samane nāyaputte poggalatthikāyam rūvikāyam ajivakāyam pannaveti, se kahameyam manne evam? Among those heretics, assembled together, seated at a particular place and gathered together, there arose such mutual discussion—"The Ascetic Jñātaputra (Mahāvīra) indeed propounds five extended substances, namely, the extended substance called the medium of motion .... up to the extended substance called matter. Among these substances, the Ascetic Jñātaputra propounds four extended substances as non-sentient extended substances, namely, the medium of motion, the medium of rest, the space and matter. The Ascetic Jñātaputra propounds the extended substance called soul, as non-corporal sentient substance.

Page #648

-: 624 -
Bhagavai 7:10:213-216
"Again the Ascetic Jñātaputra propounds four astikāyas viz., dharmāstikāya, adharmāstikaya, ākāśāstikāya and jīvāstikāya as non-corporal substances and the remaining one viz., pudgalāstikāya as a non-sentient corporal substance.
"Is all this exactly as he propounds?" 7.214 tenam kālenam tenam samuenam samane bhagavam mahāvīre jāva gunasilae
ceie samosadhe jāva parisā padigayā. In that age, at that time, the Ascetic Lord Mahāvīra arrived at the Gunasilaka shrine ...... up to (see Bhag. 1.8) the multitude from the city congregated.
Dhamma was spoken. The multitude departed. 7.215 tenam kālenam tenam samaenam samanassa bhagavao mahāvīrassa jetthe
amtevāsi imdabhūs nāmam anagāre goyame gottenam jāva bhikkhāyariyāe adamāne ahāpajjattam bhatta-pāņam padig gähittā rāyagihão nagarāo padinikkhamai, aturiyamacavalamasambhamtam jugamtarapaloyaņāe ditthie purao riyam sohemāņe-sohemāne tesim annautthiyānam adūrasämamtenam vīīvayati. In that age, at that time, the ascetic, named Indrabhūti, the seniormost disciple of the Ascetic Lord Mahāvīra, of Gautama lineage, ..... up to (see 2.106-109), Lord Gautama, while roaming about for alms (in the city of Rājagyha, from the high, low and middle class families from house, to house without any discrimination), begged adequate food and drink; having begged, he departed from the city of Rājagsha, without haste, excitation and perplexity, fixing his gaze on the space in front, (observing the ground of the length of yuga (yoke), completely mindful of his movement), he was passing
by neither too far nor too near the heretics. 7.216 tae nam te annautthiyā bhagavam goyamam adūrasāmamtenain vīīvayamūnai
pāsamti, păsittà annamannam saddāvemti, saddāvettă evam vayāsi-evam khalu devānuppiyā! amham imā kahā avippakadā, ayam ca nam goyame amham adūrasāmamtenam vīīvayai, tam seyam khalu devānuppiyā! amham goyamam eyamattham pucchittae tti kattu annamannassa amtie eyamatham padisunamti, padisunittā jeņeva bhagavam goyume teneva uvāgacchamti, uvāgacchittā bhagavam goyamam evam vayāsievam khalu goyamā! tava dhammāyarie dhammovadesae samane nāyaputte pamca atthikāe pannaveti, tam jahū--dhammatthikāyam jāva poggatthikāyam. tam ceva jāva rūvikāyam ajīvakāyam pannaveti. se kahameyam goyamā! evam? Then the heretics marked Lord Gautama passing by, neither too far nor too near. Having marked him, they called each another, having called, they said thus: “O beloved of gods! for us this topic is not explicit, nor clear. Gautama is passing by neither too near nor too far from the path. O beloved of gods! it will be benificial for us to ask Gautama about this subject." Having thought thus, they approached one another. They discussed the matter. Having

Page #649

Bhagavai 7:10:212-217
~: 625:~
discussed the matter, they approached Gautama. Having approached him, they addressed him thus "O Gautama! your religious preceptor, your religious instructor, the Ascetic Jñätaputra propounds five extended substances, viz., dharmästikäya...... up to pudgalästikäya. The description is as before... up to he propounds up to corporeal non-sentience substance. Gautama! how is this description logically consistent?
Kālodäissa samāhāṇapuvvam pavvajjā-padam
7.217 tae nam se bhagavam goyame te annautthie evam vayasi-no khalu vayam devāṇuppiya! atthibhavam natthi tti vadāmo, natthibhavam atthi tti vadāmo, amhe nam devānuppiya! savvam atthibhavam atthi ni vadāmo, savvam natthibhāvam natthi tti vadāmo, tam ceyasa khalu tubbhe devaṇuppiya! eyamattham sayameva paccuvekkhaha tti kattu te anṇautthie evam vadasi, vadinta jeneva gunasilae ceie. jeneva samane bhagavam mahavire teneva uvägacchai jāva bhatta-päṇam padidamseti, padidamsettä samaṇam bhagavaṇam mahāvīram vamdai namamsai, vamdittä namamsittä naccäsanne jāva pajjuvāsati.
The Topic of the Initiation of Kälodäyī after Resolving the Doubt
Then Lord Gautama addressed the heretics thus: We do not, O beloved of gods! speak of existence as non-existent, non-existence as existent. O beloved of gods! we speak of all existence as existent, all non-existence as non-existent. You think of this within yourself. Having addressed the heretics thus, Gautama reached the Gugasilaka shrine where the Ascetic Lord Mahavira was dwelling. Having reached there, he showed food and drink; having showed, he offered homage in obeisance to Lord Mahavira; having done so, he sitted himself neither too far nor near to him...... up to offerred his adoration.
Bhasya
1. Sūtras 212-217
It follows from this dialogue, wherein Lord Mahävira propounded the doctrine of five extended substances, that the conception of six substances was a later development. There is no place for the substance of time in the doctrine the five extended substances. We know from Thanam that time was considered as the mode of sentient and non-sentient entity. It is not an independent substance. The division of substances as corporeal and non-corporcal is also connected with the doctrine of five extended substances, which was quite new for the heretics, and so that was the topic of hot discussion among them. The dialogue with Madduka also confirms this. For satisfying the curiosity of heretics, Gautama said: We do not speak the existent as the non-existent, or the non-existent as the existent; speak existent as existent and non-existent as non-existent. You yourself ponder over this topic. Cf. Bhasya on Bha.1.133.

Page #650

- 626:
Bhagavai 7:10:218-219
7.218 tenam kālenam tenam samaenam bhagavam mahāvīre mahākahāpadivanne
yā vi hotthā. kālodäi ya tam desam havvamägae. kālodāīti! samane bhagavam mahāvīre kālodāim evam vayāsī-se nūnam bhe kālodāi! annayā kayāi egayao sahiyānam samuvāgayānam sannivitthānam sannisannāņam ayameyārūve mihokahāsamullāve samuppajjitthā-evam khalu samane nāyaputte pamca atthikāe pannaveti taheva jāva se kahameyam manne evam? se nūnam kālodās! atthe samatthe? hamtā atthi. tam sacce nam esamatthe kālodāi! aham pamcutthikāyam pannavemi, tam jahā—dhammatthikāyam jāva poggalatthikāyam. tattha nam aham cattāri atthikāe ajīvakāe pannvemi, tam jahā-- dhammatthikāyam, adhammatthikāyam, ägăsatthikāyam, poggalatthikāyam, egam ca nam aham jīvatthikāyam arūvīkāyam jīvakāyam pannavemi. tattha nam aham cattāri atthikāe arūvīkāe pannavemi, tam jahā- dhammatthikāyam, adhamatthikāyam, āgāsatthikāyam, jīvatthikāyam. egam ca ņam aham poggalatthikāyam ruvikāyam pannavemi. In' that age, at that time, the Ascetic Lord Mahāvīra was delivering sermon on a great philosophical topic to a vast multitude of people. Kālodāyī arrived at sermon hall. The Ascetic Lord Mahāvīra addressed him thus: O Kālodāyī! at some time, all of you came out of your venue-place, assemble together, sat together. There was a mutual discussion among you: the Ascetic Jñātaputra propounds the five extended substances ...... (full statement) up to is it exactly so? O Kālodāyī! is it true? Yes, it is true. Kālodāyī! it is true. I propound five extended substances viz., dharmästikāya ...... up to pudgalästikāya. Indeed I propound four extended substances as non-sentient substances, viz., dharmāstikāya, adharmästikāya, ākāśāstikāya and pudgalāstikāya. I propound only one substance, viz., jīvāstikāya as non-corporal sentient substance. I propound four extended substances as non-corporal viz., dharmăstikāya, adharmāstikāya, ākāśāstikāya and jīvāstikāya. I propound only one extended
substance viz., pudgalāstikāya as corporal. 7.219 tae nam se kālodāi samanam bhagavam mahāvīram evam vadāsi-eyamsi
nam bhamte! dhammatthikāyamsi, adhammatthikāyamsi, āgāsatthikāyamsi arūvikāyamsi ajīvakāyamsi cakkiyā kei āsaittae vā? saittae vā? citthaittae vā? nisiittae vā? tuyattittae vā? no tinatte samatte. kālodāi! egam si nam poggalatthikāyamsi rūvikāyamsi ajīvakāyamsi cakkiyā kei āsaittae vā, saittae vā, cittaittae vā, nistuttae vā, tuyattittae vā. Then, Kālodāyī addressed the Ascetic Lord Mahāvīra thus, "O Lord! can any person rest, sleep, stand, sit or turn sides in the dharmāstikāya, adharmāstikāya and ākāśāstikāya which are non-corporal, non-sentient substances?

Page #651

Bhagavai 7:10:218-221
-: 627 :
Kālodāyī! it is not possible. It is only in the pudgalāstikāya which is a corporal non-sentient substance that a person can rest in, sleep in, stand in, sit in,
turn sides in. 7.220 eyamsi nam bhamte! poggalatthikāyamsi rūvikāyamsi ajīvajākāyamsi jīvānam
pāvā kammā pāvaphalavivāgasamjuttā kajjamti? no tiņatthe samatthe. kālodāi! eyamsi nam jīvatthikāyamsi arūvikāyamsi jīvānam pāvā kammā pāvaphalavivāgasamjuttā kajjamti. ettha nam se kālodāi sambuddhe samanam bhagavam mahāvīram vamdai namamsai, vamditā namamsitā evam vayāsi-icchāmi nam bhamte! tubbham amtiyum dhammam nisāmettae. evam jahā khamdae taheva pavvaie, taheva ekkārasa amgāim ahijjai jāva vicittehim tavokammehim appānam bhāvemāne viharai. Are the evil karmas, bound by soul, made attended with the fruition of evil result, O Lord! by souls in the corporal non-sentient pudgalāstikāya? O Kālodāyī! this is not possible. It is only in the non-corporal (sentient) jīvāstikāya that the evil karmas, bound by the soul are made attended with the fruition of evil result by the souls. Now Kālodāyī got enlightened by this dialogue; he offers homage and obeisance to the Ascetic Lord Mahāvīra; having offered homage and obeisance, he addressed the Lord thus–O Lord! I wish to hear Dhamma from Your Holiness! Lord Mahāvīra, delivered sermons on Dhamma and he got initiated—the whole description is like that in the episode of Skandaka (2.50-63). Like Skandaka, Kālodāyī was admitted as a disciple, he studied the eleven books of the Inner Corpus ..... up to he undertook in the Lord's presence many types of the practice of austerity (like fourth meal, sixth meal, eighth meal, tenth meal and twelfth meal austerities, and fortnightly and monthly fastings etc.), thus sanctifying the soul with different varieties of penances.
Bhāsya 1. Sūtras 218-220
The curiosity of Kālodāyī increased. He arrived at the Religious Congregation of the Lord Mahāvīra, and attentively listened to the sermon on the doctrine of the five extended substances. After having properly understood the doctrine, he asked a question related to the doctrine of karma, keeping in view the Sāmkhya doctrine that karma is not bound by the soul, nor does the soul attain liberation, the karma lies in the non-sentient prakrti—“Does the fruition of evil karma take place in the pudgalāstikāya which is material?” The Lord, in reply, said, "O Kālodāyī! the mundane soul is not absolutely pure; so, bondage and liberation take place in the soul. The fruition of evil karma also takes place in the soul itself.” 7.221 tae nam samane bhagavam mahāvīre annaya kayāi rāyagihāo nagarão,
gunasilāo ceiyão, padinikkhamati, padinikkhamittă bahiya janavayavihāram viharai.

Page #652

~: 628:~
Bhagavai 7:10:221-224 Then, the Ascetic Lord Mahāvīra, on some occasion, went out from Rajagṛha city and the Guņaśilaka shrine; having so left, he undertood journey to the countryside.
Kälodäissa-kammādivisae pasina-padam
7.222 tenam kaleṇam teņam samaeṇam rayagihe namam nagare gunasilae ceie. tae nam samane bhagavam mahāvīre aṇnayā kayāi jāva samosaḍhe, parisā jāva padigaya.
The Topic of the Käloday's Query on the Subject of Karma and the Like
In that age, at that time, there was a city called Rajagṛha and shrine named Gunaśilaka. The Ascetic Lord Mahāvīra arrived there...... up to the multitude from the city congregated. Dhamma was spoken. The multitude departed.
7.223 tae nam se kälodät aṇagāre anṇayā kayāi jeṇeva samaṇe mahāvīre teṇeva uvagacchati, uvagacchittä samanam bhagavam mahāvīram bamdai namamsai, vamdittä namalsitta evam vayasi-atthi nam bhamte! jīvāṇam pāvā kammā pāvaphalavivāgasamjuttā kajjamti?
hamtā atthi
Then, on some occasion, the ascetic Kälodāyī arrived at the place where the Ascetic Lord Mahāvīra was sojourning, having arrived there, he offered homage and obeisance to the Ascetic Lord Mahāvīra; having offered homage and obeisance, he addressed the Lord thus-Are the evil karmas, O Lord, bound by the soul, made productive of the fruition of evil result by the soul? Yes, they are made so (O Kälodāyi).
7.224 kahannam bhamte! jīvāṇam pāvā kammā pāvaphalavivāgasaṇjuttā kajjamti? kälodar! se jahänämae kei purise manunnam thālīpāgasuddham aṭhārasavamjaṇākulam visasammissam bhoyaṇam bhumjejjā, tassa nam bhoyaṇassa āvāe bhaddae bhavai, tao pacchā pariṇamamāṇe-pariṇamamāṇe duruvattãe, duvannattäe, dugamdhattäe jäva dukkhattāe-no suhattãe bhujjo-bhujjo parinamati. evämeva kälodär! jīvāṇam pāṇäiväe jāva micchādamsaṇasalle, tassa ṇam aväe bhaddae bhavai, tao paccha vipariņamamāne-viparinamamāṇe duruvattãe duvannattãe dugamdhattäe jäva dukkhattäe-no suhattãe bhujjo-bhujjo parinamati. evam khalu kālodā! jīvāṇam pävä kammā pāvaphalavivägasamjuttā kajjamti.
How the evil karmas, O Lord, bound by the soul, are made productive with the fruition of evil result by the soul?
O Kalodāyi! suppose a man eats up agreeable food, well-cooked in a pot, enriched with eighteen varieties of dishes, but mixed with poison; that food seemed benificial at first appearance to taste, (while being eaten), but afterwards, in the course of its transformation, it turns insalubrious, bad in

Page #653

Bhagavai 7:10:224-226
-: 629 :
colour, bad in smell ..... up to Bha. (6.20) conducive to suffering i.e., not conducive to joy;-transforming thus again and again. Similar are, O Kālodāyī! the soul's eighteen sinful acts, viz., injury to life ...... up to Bha. (1.384) the thorn of deluded world-view, that seemed beneficial at first appearance (while being committed), but afterwards, in the course of their transformations, they turn faecal, of bad colour, of bad taste, of bad smell ...... up to conducive to suffering i.e., not leading to joy-again and again they transform that way. In the same way, indeed, O Kālodāyī! the evil
karmas, bound by the soul, are made productive of the fruition of evil result. 7.225 atthi nam bhamte! jīvānam kallānā kammā kallānaphalavivägasamjuttā
kajjamti? hamtā atthi. Are the good (auspicious) karmas, bound by the soul, made productive of the fruition of good result by the soul? Yes, they are made so.
7.226 kahannam bhamte! jīvānam kallānā kammā kallänphalavivāgasamjuttä
kajjamti? kālodāi! se jahānāmae kei purise maņunnam thālīpāgasuddham attārasavamjanākulam osahamissam bhoyaņam bhmjejjā, tassa ņam bhoyaṇassa āvāe no bhaddae bhavai, tao pacchā parinamamāņepariņamamāṇe surūvattāe suvannattāe jāva suhattāe-no dukkhattāe bhujjo-bhujjo purinamati. evāmeva kolādāi! jīvānam pāņāivāyaveramane jāva pariggahaveramane kohavivege jāva micchādamsanasallavivege, tassa nam āvāe no bhaddae bhavai, tao pacchā parinamamāneparinamamāne surūvattāe suvannattāe jāva suhattae-no dukkhattāe bhujjo-bhujjo parinamai.evam khalu kālodāi! jīvānam kallānā kammā kallānaphalavivāgasamjuttā kajjamti. How the good karmas, bound by the soul, are made productive of the fruition of good result by the soul? O Kālodāyī! suppose a man eats up agreeable food, well-cooked in a pot, enriched with eighteen varieties of dishes and mixed with medicinal herbs; that food seems insipid at first appearance (while being eaten), but afterwards, in the course of its transformations, it turns salubrious, good in colour, good in smell ..... up to (6.20) conducive to joy i.e., not conducive to suffering-transforming thus again and again. Similar are, O Kālodāyī! the soul's abstaining from injury to life ..... up to Bha. (1.385) possessiveness and conscenciously abandoning anger ..... up to Bha. (1.385) the thorn of deluded world-view, that does not seem pleasant at first appearance (i.e., it seems vapid while being undertaken), but afterwards, in the course of their transformation, they turn salubrious, good in colour ..... up to conducive to happiness, i.e., not leading to suffering-transforming thus again and again. In the same way, indeed, O Kālodāyī! the good karmas, bound by the soul,

Page #654

- 630 :
Bhagavai 7:10:226-228
are made productive of the fruition of result by the soul. 7.227 do bhamte! purisā sarisayā sarittayā sarivvayā sarisabhamdumattovagaraņā
annamannenam saddhim aganikāyam samārambhamti. tattha nam ege purise agaạikāyam ujjālei, ege purise agaạikāyam nivvāvei. eesi nam bhamte! donham purisāņam kayare purise mahākammatarāe ceva? mahākiriyataräe ceva? mahäsavatarāe ceva? mahāveyanatarāe ceva? kayare vă purise appakammatarüe ceva? appakiriyatarāe ceva? appāsavatarāe ceva? appaveyanatarāe ceva? je vā se purise agaạikäyam ujjālei, je vā se purise aganikāyam nivvāvei? kālodāī! tattha nam je se purise agaạikāyam ujjālei, se nam purise mahākammatarāe ceva, mahākiriyatarāe ceva, mahāsavatarāe ceva, mahāveyanatarāe ceva. tattha nam je se purise aganikāyam nivvāvei, se nam purise appakammatarāe ceva, appakiriyatarie ceva, appāsavatarāe ceva, appaveyanatarāe ceva. O Lord! when two alike persons of similar complextion, equal age and possessed of similar outfit such as vessels, utensils and implements (vide Bha. 1.373), get together and jointly indulge in an activity, involving fire. One of them ignites fire and other extinguishes it. Of these two persons, who is with more karma, more urge, more influx of karma, and more pain; and who is with less karma, less urge, less influx of karma, and less pain—whether the person who ignites fire or the person who extinguishes fire? O Kālodāt! (of the two persons), one who ignites fire is with more karma, more urge, more influx of karma and more pain: the person who extinguishes
fire is with less karma, less urge, less influx of karma and less pain. 7.228 se kenatthenam bhamte! evam vuccai-tattha nam je se purise aganikāyam
ujjālei, se nam purise mahākammatarāe ceva? mahäkiriyataräe ceva? mahāsavatarāe ceva? mahāveyanatarãe ceva? tattha nam je se purise aganikāyam nivvāvei, se nam purise appakammatarãe ceva? appakiriyatarāe ceva? appāsavatarāe ceva? appaveyanatarāe ceva? kālodāi! tattha nam je se purise aganikāyam ujjālei, se nam purise bahutarāgam pudhavikkāyam samārabhati, bahutarāgam āukkāyam samārabhati, appatarāgam teukkāyam samārabhati, bahutarāgam vāukāyam samārabhati, bahutarāgam vanassaikāyam samārabhati, bahutarăgam tasakāyam samārabhati. tattha nam je se purise aganikāyam nivvāvei, se nam purise appatarāgam pudhavikāyam samārabhati, appatarāgam āukkāyam samārabhati, bahutarāgam teukkāyam samārabhati, appatarāgam vāukāyam samārabhati, appatarāgam vanassaikāyam samārabhati, appatarāgam tasakāyam samārabhati. se tenatthenam kālodāi! evam vuccai-tattha nam je se purise aganikāyam ujjālei, se nam purise mahākammatarāe ceva, mahākiriyatarãe ceva, mahä-savatarāe ceva, mahäveyanatarāe ceva. tattha nam je se purise agaộikāyam nivvāvei, se nam purise appakammatarāe ceva, appakiriyataräe ceva, appăsavatarāe ceva, appaveyanatarāe ceva.

Page #655

Bhagavai 7:10:228-231
- 631 :
For what reason O Lord! has it been said that among the two, the person who ignites fire is with more karma, more urge, more influx of karma and more pain and the person who extinguishes fire is with less karma, less urge, less influx of karma and less pain? Kālodās! (among the two persons), one who ignites fire causes injury to the life of more number of earth-bodied beings, water-bodied beings, fire-bodied beings, air-bodied beings, vegetation-bodied beings and mobile beings. (Of the two persons), one who extinguishes fire causes injury to less number of earth-bodied beings, less number of water-bodied beings, more number of fire-bodied beings, less number of air-bodied beings, less number of vegetation-bodied beings and less number of mobile beings. For this reason, O Kālodāyī! it has been said that (of the two), the person who ignites fire is with more karma, more urge, more influx of karma and more pain and the person who extinguishes fire is with less karma, less urge, less influx of karma
and less pain. 7.229 atthi nam bhamte! accittā vi poggalā obhāsamti? ujjovemti? tavemti?
pabhāsemti? hamtā athi. Are there insentient material clusters, O Lord! that illuminate, enlighen, heat and brighten?
Yes, there are. 7.230 kayare nam bhamte! te accittā vi poggalā obhāsamti? ujjevemti? tavemti?
pabhāsemti? kālodāi! kuddhassa anagārassa teya-lessā nisatthā samānī dram gatā dūram nipatati, desam gatā desam nipatati, jahim-jahim ca ņam sā nipatati tahim-tahim ca nam te acittà vi poggalā obhāsamti, ujjovemti, tavemti, pabhāsemti. etenam kālodāi! te acittā vi poggalā obhāsamti, ujjovemti, tavemti, pabhāsemti. What kind of insentient material particles, O Lord! illuminate, enlighten, heat and brighten? Kālodāi! the tejo-leśyā (supernatural power quâ energy of fiery body) is emitted by an angry ascetic; it falls at a remote place after reaching a remote place or at a nearby place after reaching a nearby place. Wherever it falls, insentient particles of its matter illuminate, enlighten, heat and brighten the objects. In this way, O Kālodāi! the insentient material clusters also
illuminate, enlighten, heat and brighten the objects. 7.231 tae nam kälodāi anagāre samaņam bhagavam mahāvīram vamdai namamsai,
vamdittā namamsittā bahūhim cauttha-chatthatthama-dasama-duvālasehim, māsaddhamāsakhamanehim vicittehim tavokammehim appāņam bhāvenāne viharai.
Then, that Kālodāī ascetic offers homage and obeisance to Lord Mahāvīra;

Page #656

~: 632:~
Bhagaval 7:10:231-233 having offered homage and obeisance, he undertook, in the Lord's presence, the practice of many types of austerity like fourth meal, sixth meal, eighth meal, tenth meal and twelfth meal austerities, and fortnightly and monthly fastings etc., thus sanctifying the soul with different vatieties of penances. 7.232 tae nam se kälodāï! aṇagäre jäva caramehim ussāsa-nīsāsehim siddhe buddhe mukke parinivvude savvadukkhappahine.
Then, that Kalodai ascetic... up to with his last inhalation and exhalation was liberated, tranquillized, freed, emancipated and put an end to all sufferings.
7.233 sevam bhamte! sevam bhamte! tti.
That is so, O Lord! That is so, O Lord!

-000

Page #657

www.in

APPENDIX
1. Index of Names
(A) Person & Place
(B)
Gods
(C)
Animals and Birds
2. Index of the Words annotated in the Bhāṣya
3. Index of the Technical Terms
4. Bibliography
5. Figures

Page #658

Page #659

A
Akalanka 6.133-134 (Bha.); 7.1,113-116 (Bha.) Agnibhuti 3 Āmukha, 4, 8-12, 14-16 Ajātaśatru 7.173
Adhāidvīpa 5.248-253; 6.156,159 Atimukta 5.78-82, 78-82 (Bhā.) Apara Videha 5.14; 6.134
Appendix I (A)
Index of Names (Person & Place) Nämänukrama: Vyakti aur Sthāna
Abhayadeva Sūri (All nos. are in Bhā) 3.29,112; 5.31-45,110,111,116-121, 181; 6.1-4,5-14, 33, 34, 133,134,135,137-150,151,168,169; 7.1, 4, 5,1619,20,21,24,27,28, 36-42,62,107-112, 150-154 America 5 Preface
Arzentina 5.3-12
Ardhapuṣkaradvipa 5.248-253
Aśokaṣanda 3.105, 112
Ākara 7.117
Agneya 6.117
Acarya Kundakunda (All nos. are in Bha) 5.5154; 7-160
Acarya Nemicandra 3.17 (Bhā.) Acarya Siddhasena 3 (Preface) Abhyantarapuskarardha 5.29 Ayangāra 3.207 (Bha.) Aryarakṣita 5.94-99 (Bhā.) Āśrama 7.117
I
Indrabhūti 5.3, 85; 7.215 Īsā 5 Preface
Ujjaini 4 Preface Uttakuru 6.134
U
Uttara Bharata 5.64
Utpataparvata 3.38,112
Udaka 7.212
Udaka Pedhala 5.254-257
Umāsvāti (All nos. are in Bhã) 3.222-230; 5.107, 128-132; 6.1-4; 7.10-15, 20,21,113-116

R
Rṣabha 3.86-87; 6.133,134; 7.62
Erävaṇa (Hathi) 3.109
Eravata 5 Preface; 6.133,134
Ka
E
Kanāda 5 Preface Kabbada 7.117
Kalyāņa Vijaya Ji 4 Preface Kārtika Setha 7.191
Kälakācārya 4 preface
Käläsavesiya Putra 5.254-257 Käloda Samudra 5.28
Kalodāyī 7 Preface, 212,218-220,218-220 (Bha.).
223,224,226-228,230-232
Kālūgaṇī 6.20-23 (Bha.)
Kāśī 7.173,178,187
Kumāra Śramana Keśī 5.254-257 (Bhā.)
Kurudatta 3.76
Kurudattaputra 3.21
Kūnika 7.175-178, 185-187,190,191
Konika 7.173-175,173 (Bha.), 182-184
Kostagärda 6 Preface
Kaunika 7 Preface Kausala 7.173,178,187 Kli Wekster 7.150-154
Kheta 7.117
Kha
Ga
Ganga 7.117,119,120 Ganga Mahānadi 5.157,159
Gajasukumala 3.105 Gaṇarāja 7.173-178,187 Galfstrim 6 Preface
Gängeya 5.254-257 Gaon 7.117

Guṇasilaka (caitya) 7.212,214,217,221,222 Golla Desa 3.164-171
Gautama 3 Preface, 4-14, 16-21,24,27-29,31,34, 51-55,57,59,61,63,65,69,71-75,79,83,84,86
90,93,97,100,105,115,117,123,125, 126, 130, 131,

Page #660

: 636:
143-148,152-158,164-171,174-178,183-186, 188, Tumgiya 5.254-257 190,191,196,198,212-216,223,224,226, 227,229, 230,232,233,235,236,238,239, 242, 244,247-249, 272,273,275,277,279,280; 4.1-3,8; 5.4-9,11,12, 19, 23,25-27,31,34,39,41,43,45-54, 56,5860,62,64-67,69-71,73-75,85-93,95,99,101,102, 104,106-111,113,115,117-120,123-135, 137, 138,147,148,150-154,156,157,159-162,164,165, 169-185,208,209,211-213,215,223-228,231, 232, 235-242,244, 245,249,252,254-258; 6.1,3,8-11, 15,16,21-52, 54, 55,57,58,60,64-66,68,70-75,79, 85,92,96,98,102-105, 107-109,111-118,120-122,
124,125,129-132,135,137,138,142,150-156,159,
160,162,163, 165-167,172-176,178,179,181,184, 188; 7.1-5,8,9,11-17,20-25,27-37,40-44,46,47, 49-52,54,55, 57-59,62-66,68,70,73-77,80,82,
83,85,86,89-91,93,94,97,99, 101-106,108,111,
114,116-123,125-139,141-150,152,154-161,163165,169-173,179-182,188-191,193,207-210,216 Gautma (Gotra, Gotri) 5.3,7.215 Grāma 3.30
Ca
Campă 5.1, 206
Caraka 5.72-75 (Bha.)
Cetaka 7 Preface, 173 (Bhā.) Coppäla 3.112
Ja
Janapada 7.117 Jambudvipa 3.4,5,12,14,16,18,20,21, 22,23,31, 38; 4.3; 5.3-9,3-12 (Bha.), 11-14,16,17,19,21,24, 248-253; 6.72,75,82,135,173; 7.117 Jayanti 6.30-32
Jayācārya (All nos. are in Bhā.) 3.22,73,90,95,109, 112,143-148,149,150,164-171,222-230; 5.59-61, 103-106; 6.64-68, 120-127, 137-150; 7.1,4,5,20, 21,164-171,222-230 Jinabhadragani Kamaramana 5.59-61 (Bha.) George Ritish 6.120-126 (Bhā.) Jñataputra 7.213, 215, 216
Da
Darvin 6.133, 134 (Bhā.) Democritus 5 Preface
Ta Tamali 3.30,32,33,35,36,38-41,43,45,46. Tāmali Tāpasa 3 Preface Tamralipti 3.31,32,33,36,38,45

Index of Names (Person & Place)
Da
Dakṣina Bharatiya 5.64 (Bha.) Dakṣiņī Karnataka 5.64 (Bhā.) Dakṣiņi Dhruva 5 Preface
Dvipa 3.4,5,6,12,14,16,18,20,21,22,23,31,38; 4.3; 5.3-9,11-14,16,17,19,24,27,36,38,39;
6.72,75,92,135,159,160,173; 7.117
Devaki 5.76,77
Devakuru 6.134
Devardhiganī (All nos. are in Bha.) 4 Preface;
5.94-99; 6 Preface
Dropamukha 7.117
Droṇācārya 7.20,21
Dhana Sārthavaha 3.90
Dhataki Şanda (khanda) 5.24-27,29,248,253
Dha
Na
Nagara 3.30; 5.31,201,235,254-257,260; 6..18, 171; 7.97,99,101,117,212,221,222 Nagarī 5.1, 254-257, 260; 7.193
Nadi 5.110,111
Nandana (caitya) 3.2,25
Nandiśvara Dvipa 3.86,87 Naminatha 5.103-106 (Bhā.)
Narakapāla 3.257 Narmodaka 7.212
Naganaptṛka 7.193-207 Nämodaka 7.212
Nāradaputra 5.201-207 Nālandā 5.254-257
Nirgranthiputra 5.201-205, 207
Pa
Pattana 7.117
Padmaprabha 3.86-87 (Bhā.)
Pārvatī 5.76,77
Pārsva (nätha) 5 Preface, 255,254-257 (Bha.)
Pürnabhadra (caitya) 5.2
Pūraṇa 3.101-104, 106, 107; 7.191
Pūrva (vidcha) 5.14; 6.134
Ba
Baramūdā Trikoṇa (Trinidad Samudratața) 6 Preface
Buddha 3.86-87 (Bhā.) Bebhela 3.100,101,102,104

Page #661

Index of Names (Person & Place)
- 637 :
La
va
Bāhamāsa Kșetra 6 Preface
5.1,31,201,235,258; 6.18,171; 7.97,99,101,212,
221,222 Bha Bharata 5 Preface; 6.133,134 Bharataksetra 7.117,118,119
Lavana Samudra 5.3-12,20-23,28,39; 6.155-158 Bhārata 5 Preface, 3-12,64
Lāta Deśa 3.164-171 (Bhā.) Bhāratavarşa 3.31,38,45; 6.135
Licchavi 7.173,178,182,187 Bhikṣu (Acārya) 3.84 (Bhā.) Bhima 3.275 Bhūtānanda (Häthi 7.183-185)
Vajrapāni 3.109
Vajra 3.113-116,119,122,125, 126, 128, 129 Ma
Vajrādhipati 3.126 Manditaputra 3 Preface, 134-140,143,145-151 Vacana 3.252,257,262,267 Magadha 7.173
Vāyubhūti 3 Preface, 8-13,15,20,24 Maghavā 3.109
Vānijya Gräma 5.254-257 Madamba 7.117
Vārānasi 3.222,224,225,227,228,230,231,233, Madras 5.64 (Bhā.)
234,236,237,239 Malayagiri (All nos. are in Bhā.) 3.17,29,72; 5.64; Vindhyagiri (Vindhyācala) 3.100 6.168, 169; 7.1
Videha (hi) Putra Kūnika 7.173-182 Prof. Markil 7.150-154 (Bhā.)
Vīrasenācārya 6.133-134 (Bhā.) Malla 7.173, 178,182,187
Vaitarani 3.259 Madduka 7.212-217
Vaitādhya Parvata 7.117,119 Manusyaloka 5 Preface, 103-106, 136,137
Vaibhāra parvata 3.186-189 Maharşi Patañjali (All nos. are in Bhā.) 3.4; 5 | Vaiśāli 7 Preface, 173,193 Preface, 57,58,112,113; 7.20,21
Vogala 7.150-154 (Bhā.) Maharsi Bharata 5.64 (Bhā.)
Vyāvartta 3.274 Mahāvideha Kşetra 3.53; 7.208,210 Mahāvīra 3 Preface, 3,4,8,10,12,13,16,19,20,24, 25,28,33,35,36,79,95,105,112,116,117,129,133,
Sankha 7.29-35 134, 151, 152,272,277,280; 4.1; 5 Preface, 2, 57,
Sīlānkācārya (Sīlānka Sūri) (All nos. are in Bhā.) 58, 76, 77, 78, 80-89,93,139-146,165
3.164-171; 7.25,29-35 168,201,202,235,236,254,256; 6.30-32,120-127,
Saivālodāyī 7.212 171-173; 7 Preface, 1,4,5,20,21,27,28,29
Sailodāyī 7.212 35,62,97,99,101,113-116,203,214,217-224,231
Sailapāla 3.273 Madhavācārya 7 Preface
Syāmācārya 4 Preface Meru (Parvata) 4.3; 5.4-9,11,14,16,17,19,25,26,
Śrāvastī 5.254-257 27,29; 6.124,125 Mokā 3.1,2,25
Sa Mauryaputra 3.32,33,35,38,40
Samudra 3.4,5,6,14,22,38; 5.37-39; 6.72,75,156
160; 7.154 Ya
Saragāso Samudra Kşetra 6 Preface Yāmākā (Ship) 6 Preface
Sāgara 4 Preface Dr. Yakobi 5.254-257 (Bhā.)
Siddhasenagani (All nos. are in Bhä.) 3.4,17;5.59Europe 5 Preface
61,68-71,110,111,160-164; 6.33,34; 7.1,20,21,29
35,113-116,161 Ra
Siddhasena Divākara 5.191-198 (Bhā.) Ratnaprabhā Prthvi (see index 3)
Sumsumārapura 3.105, 112 Ramyak varsa 6.134
Subāhu Kumāra 3.30 (Bhā.) Rājagrha 3.26,77,123,188,189,222,224,225,227,
Sumukha 3.30 (Bhā.) 228,230,231,232,233,234,236,237,238,247; 4.1; Sulasā 5.76-77 (Bhā.)

Page #662

~: 638:
Suvarnabhumi 4 Preface Suhasti 7.212
Skandaka (All nos. are in Bha.) 3.35,36; 7.220 Svayambhuramana 6.159 Svargaloka 6.72
Ha Haribhadrasuri 7.29-35 (Bhā.)

Index of Names (Person & Place)
Harivarṣa 6.134
Hemacandrācārya (All nos. are in (Bha.)) 3.105,143-148; 5.182-190; 6.30-32,133,134 Heraclaitus 5.110,111 (Bha.) Haimavata 6.134 Hairanyavata 6.134

-000

Page #663

Appendix I (B)
Index of Names (Gods)
Nāmānukrama : Deva
Arcişmati 6.106,108,112 Avatamsaka 3.249,251 Avyābādha 6.110 Avatamsaka 4.3 Asokāvatamsaka 3.249 Asamga 3.269 Asipatra 3.259 Asura 6.79,81,96,98,140,144 Asurakumāra 3.4,5,38-41,45,46,49-51,7990,92,99,119,131,131 (Bhā.), 257; 5.184,185,217, 241,242; 6.10,11,123,176; 7.71,101,104,105 Asurakumāra Rāja 3.94; 7.182,186,191 Asurakumāravāsa 6.123 Asurakumariyan 3.257 Asurarāja 3.4-10,12,78,97-99,108-116,119,121, 124, 126-130,244,245,272,280 Asurendra 3.4-10,12,78,97-99,108-116,119,121, 124, 126-130,244,245,272,280; 7.182,186,191 Asmrta 3.253,258,253,269
Ankāvatamsaka 4.3 Angāraka (Mangalagraha) 3.254 Anjana 3.264,274 Amba 3.259 Ambarisa 3.259 Agramahişi 3.18,22,22 (Bhā.),37 Agnikumāra 3.252,274 Agni Kumāriyān 3.252 Agnimänava 3.274 Agniśikha 3.274 Acyuta (kalpa) 3.23,89,245,280; 5.222; 6.150 Atiāśātana 3.111,112,115,116,129 Atikāya 3.275 Anabhiyogika Devaloka 3.190,220 Anika (Senā) 3.112,247 Anīkädhipati (Senāpati) 3.112 Adhastana Graiveyaka 5.208-224 Adhunopapanna (Deva) 3.131 (Bhā.) Anidra 3.37 Anika 3.37 Anuttara 6.127,137-150 Anuttara Vimāna 3.112,183-185; 5.103-106, 107, 107 (Bhā.), 208-224; 6.15,16,121,127,137-150; 7.67-73,99 Anuttaropapātika Deva 5.103-106,107; 6.16,126,127 Annapālaka 7.212 Aparajita 5.222; 6.121 Apsarā 3.83,112 Apurohita 3.37 Abhişeka 3.250,256 Amitagati 3.274 Amitavāhana 3.274 Amoha 3.269 Ayampula 6.264 Aruna 7.207 Arunavara 6.72 Arunodaya 6.72 Arcanikā 4.4 Arci 6.106,107,111 Arcimāli 6.106,108,112
A Āgneya 6.110 Acchanna 3.17,21,43 Ajñā 3.4,4 (Bhā.),51,252,257,262,267 Ātmarak saka 3.4,4 (Bhā.), 14, 16, 17,37,90,112, 244,245,247 Aditya 6.110.112,114 Ādeśa 3.51,51 (Bhā.) Ādhipatya 3.4,4 (Bhā.),5,7,8,14,16,272,277 Anata 5.222;6.137-150 (Bhā.) Abhā 6.84,101,144,150 Abhiyogika 3.257, 257 (Bhā.) Abhiyogika Devaloka 3.190,219 Abhiyogya 3.37,247 Arana 6.137-150 (Bhā.) Aryā 3.34 Avrata 3.274 Avāsa 3.15,81,93
Indra 3.4,34,34 (Bhā.),36 (Bhä.),37,38,40,42,46, 76,106,107,245,247,277 Indratva 3.4

Page #664

- 640 :
Index of Names (Gods)
Indrakila 3.112
Graha 5.76,77 Grahagana 3.249; 6.83,100,143,148 Graiveyaka 5.107,222; 6.137-150 (Bhä.); 7.67-73 Ghosa 3.274
Ca
iśāna 3 Preface, 20-22,27,28,30,43-48,50-54, 56,58; 4.1,3,4; 5.222; 6.72,145 Isänakalpa 3.21,27,42,43,45,46,277 Isanakalpavāsi 3.46, 47 Išānāvatamsaka 3.21,43; 4.3,4 Īsānendra 3 Preface, 30; 4 Preface Isvara 3.4 (Bhā.)
U Uttaravakriya 3.112
- rüpa 3.112
- śarīra 3.112,154-163 Udadhikumāra 3.262,274 Udadhikumāriyān 3.262 Upapāta 3.51; 252,257,262,267
-sabhā 3.17.21,43 Upapāda 3.51 Upāsanā 3.51 Uparitana Graiveyaka 5.208-224 Uparudra 3.259
Cakrarakṣa 3.269 Candā 3.280 Candikā 3.34 Candra 5.248-253; 6.84, 137-150 Candramā 5.1,160; 6.83,84,100,106,133,134, 143, 144, 148, 150; 7.117-123 Candrābha 6.106 Campakāvatamsaka 3.249 Camara (Indra) 3 Preface, 1,4-10,12,16,18,21,78, 98-99,108-116,119,121,124, 126-130,244,245, 262; 7.182,186,191 Camaracañcā 3.4,18,78,106,107,112,127 Citra 3.274 Citränaksatra 3.86,87 Cütāvatamsaka 3.249
Ka Kandarpa 3.257 Karkotaka 3.264 Kardamaka 3.264 Kalpa 3 Preface, 17,21,22; 4.3; 5.83,85,88,277; 6.72,90, 145, 150; 7.67-73 Katarika 3.264 Kändarpica 3.257 Kārtikeya 3.34;5.76,77 Kāla 3.259,274,275 Kāla pāla 3.373 Kinnara 3.275 Kimpurusa 3.275 Kilvişika 3.37,183,185,247 Kumbha 3.259 Kottakriya 3.34 Kolapāla 3.273 Ksipragati 3.274
Kha Kharasvara 3.259
Jaya 3.264 Jayanta 5.222; 6.121 Jala 3.274 Jalakānta 3.274 Jalaprabha 3.274 Jalarūpa 3.274 Jätarūpāvatamsaka 4.3 Jātā 3.280 Jyotiścakra 5 Preface Jyotiśarāja 3.16 Jyotisendra 3.16 Jyotiska 3 Preface, 15,112,183-185,276,279; 4 Preface; 5.59-61,62,180,222,247,253; 6.54-63, 185, 7.39,48,71,105 Jyotisika 5.258 Jñāpanīya (sayyā) 3.47
Ga
Ta Tatpāksika 3.252,252 (Bhā.),257,262,267 Tadbhaktika 3.252,252 (Bhā.),257,262,267 Tadbhārya 3.252,252 (Bhā.),257,262,267 Tadbhārika 3.252,252 (Bhā.) Tvarita Gati 3.274 Tārā 3.249 Tärărüpa 6.83,100,143,148 Tāvatrimsaka 3.4.4 (Bhä.),6,14,16,18,21,22,37 Tisyaka 3.17,18,21,76
Gandharva 3.275 Gardatoya 6.110,114 Gītayaśā 3.275 Gītarati 3.275

Page #665

- 641 :
Index of Names (Gods) Tuşita 6.110,114 Trāyasrimsaka 3.4,4 (Bhā.),37 Tejah 3.274 Tejahprabha 3.274 Tejakānta 3.274 Teja-śikha 3.274
Devi 3.4,5,7,17,21,22,38-41,45-47,49-51,90,155, 156; 5.64 185; 6.116-168 Devendra 3 Preface, 16-18,20,21,27,28,30,43-48, 3.50-54,56,58,60,62,64,66,68,74,109-113, 115,116,119,120,123,127,129,131,247,249-270, 277; 4.1,3,4; 7.177,186,191
Da
Dha
Dhanada 4.5 Dhanu 3.259 Dharana 3.14,273
Na Nandyāvarta 3.274 Naksatra3.249,252; 6.83,100,143, 148 Nāga 6.79,81,96,99,140,144; 7.193 Nāgakumāra 3.14,262,273 Nāgakumāriyān 3.14,262 Nāgakumāra Rāja 3.14,273 Nāgakumārendra 3.14,273,274 Nikaya (Nau) 3.245,245 (Bha) Nikāya (Dasa) 3.37,247,247 (Bha.) Nirdeśa 3.51,252,257,262,267 Naigamesa 5.76,77
- graha 5.76,77
Daksinārdhalokādhipati 3.69,109 Dadhimukha 3.264 Dikkumāra 3.267,274 Dikkumāriyān 3.297 Divya 3.4,5,38,81,93,98,99,109,110,130,131
- devagati 3.38,45,115 - devarddhi 3.17,27,28,30,38,50,51,98,99,
130, 131 - devadyuti 3.17,27,28,30,38,50,51,99,130 - devānubhāga 3.28,30,38,99,130 - devānubhāva 3.17,50,51,109 - devasāmarthya 3.27 - tejoleśyā 3.50,51 - nätyavidhi 3.27,38 -prabhāva 3.48
- bhoga 3.272-277 Deva 3.4,7,14-18,21,22,27,30,34,36-41,45,46, 49,50,51,72,78-96, 109-112,117-119,128, 129, 131,154-156,164-171,172-182,190,244, 245,250255,257-260,262-265,267-270,272-277; 4.5; 5.61.62.76.77.83-93,101-107,147,184,185.210. 217,218,241,242,243; 6.10-12,15,16,26, 32,59,68, 75,79,81,85,92,96,98,102,110,113,114,116,117, 127,132,140,144,146,150,163,164, 166, 168, 169, 177,185; 7.39,48,52,54,56,60,71,103-105, 146, 147,192,205,206,207 Devagati 5.62,114-127,248-253; 6.151 Devajagata 3.4 Devatā 3.109; 5.64,76,77 Devadūsya 3.17,21,43,112 Devanikāya 4 Preface Devarāja 3.16-18,20,21,27,28,30,44-48,50-54, 56,58,60,62,64,66,68-74,109-113,115,116, 119, 120,123,127,129,131,247,249-270,277; 4.1,3,4; 7.177,186,191 Devarūpa 3.38,51,219,220; 7.207 Devaloka 3 Preface, 4,23,36,42,53,75,219,220; 5.222,248-253,257,258; 7.148, 149,154,190, 192,206,208 Devavāda 3,250-277 Devasayyā 3.17 Devasayanīya 3.17,21,43
Pa Patarāni 3.4,5,7,8,9,10,14,16,17,21,22 Paramādharmika 3.84,259 Parigharatna 3.112 Paricāranā 3.90 Paridhi 3.251 Parisad 3.4,7,14,16,17,31,108-112,128, 129,280 Parisadya 3.37,247 Pitrgraha 5.76,77 Piśāca 3.275 Pitha 3.54 Pithikä 3.251 Pundra 3.264 Putra-rūpa 4.5 Purandara 3.109 Purohita 3.4,37,38,40,42 Pūrņa 3.274 Purnabhadra 3.269,275 Pūrņarakṣa 3.269 Paurapatya 3.4,4 (Bhā.) Prakīrna (a) 3.37,247 Pracchada-pata 3.17 Pratirūpa 3.275 Prabhamkara 6.106

Page #666

-: 642:
Index of Names (Gods)
Ya
Prabha 3.274 Prabhañjana 3.274 Prabhā 6.84,87 Prastara 6.72,90 Prāņata 3.23,245; 5.222; 6.137-150 Prāsāda 3.54,251 Prāsāda-pankti 3.256 Prāsādāvatamsaka 3.261,266 Pretadevakāyika 3.257 Pretakāyika 3.257
Yakṣa 3.275; 6.137-150 Yama 3.247,256-260,272,277; 4.1 Yamakāyika 3.257,258 Yamadevakāyika 3.257
Ba Bali 3.12,145,272 Balicañca 3.37-41,45-51 Bāluka 3.259 Budha 3.254 Brhaspati 3.254 Brahma (loka) 3.23,245; 5.222; 6.72,90,115,150
Ra Rāksasa 3.275 Rajadhānī 3.251,256,261,266 Rāhū 3.254 Ratnāvatamsaka 3.4 Rista (vimāna deva) 3,274; 6.72,90,109,110,113 Ristābha 6.106 Rucakendra 3.38 Rudra 3.34,259 Rupa 3.274 Rüpakänta 3.274 Rūpaprabha 3.274 Rūpānía 3.274
Bha Bhavana 3.5,7,12; 5.185,237-247 Bhavanapati 3 Preface; 4 Preface; 5.59-61,62,217; 6.54-63,132,185, 7.67-73 Bhavanavāsi 3.4,14,5.62, 190-258; Bhartstva (poşana) 3.4 Bhūta 3.275; 6.137-150 Bhütagraha 3.258 Bhūtānanda 3.273
La Lāntaka 3.23,245; 5.222; 6.137-150 Lokapāla 3 Preface, 1,4,4 (Bhā.),6,7,14,16,18,21,22, 34,37,112,247271,247 (Bhā.),277; 4 Preface, 1-5 Lokāntika (deva) 6.110 Lokāntika Vimāna 6.106,110,115-118 Lohivatākṣa (eka mahāgraha) 3.254
Ma
Va
Mandala 5.3-12 Madhama Graiveyaka 5.208-224 Mahattarikā 3.7Maharddhika (deva) 6.163-167 (Bhā.) Mahākāla 3.259,274,275 Mahākāla Śmaśāna 3.105 Mahākāya 3.275 Mahäghosa 3.254,274 Mahadeva 3.34 Mahānandyāvartta 3.274 Mahāpurusa 3.275 Mahābhīma 3.275 Mahārāja 3.249-270; 4.3,4,6 Mahāvimăna 3.249-251,256,261,266; 4.3,4; 5.83,88; 6.127 Mahāśukra 3.23; 5.83,88,222 Mahoraga 3.275 Manibhadra 3.269,275 Mahendra 3.23,245; 5.222; 6.72,90,150 Moda 3.264
Vajri (indra) 7.173,182 Valgū 3.248,256; 4.2 Vani 6.110,114 Varasista 3.248,256 Varuņa 3.247,261-265,272,277; 4.1,5,6; 6.110,114; 7.193-207 Varunakāyika 3.262,263 Varunadeva Kāyika 3.262 Vänamantara 3.15,112,267,275; 5.59-61,62,190, 222,247,253,258; 6.185; 7.39; 48,205 Vānamantariyān 3.267 Vāyu (vāta) Kumāra 3.252,274; 5.45 Vāyu (vāta) Kumāri 3.252; 5.45 Vikälaka (jyotiska devaki jāti) 3.254 Vicitra 3.274 Vicitrapaksa 3.274 Vijaya 5.222; 6.121 Vidyuta Kumāra 3.252,274 Vidyuta Kumärian 3.252 Vimāna 3.17,21,27,43,54,76,109,112,154-156,

Page #667

Index of Names (Gods)
-: 643:248,256,261; 4.1,2,5;5-83,85,88,103,208-224, Sabhä 3.17 237-247; 6.72,90,110,111,113,115,118,137-150; Samitā 3.280 7.99,207
Samrddha 3.269 Vimānāvāsa 3.16
Sarvatobhadra 4.2 Visista 3.274
Sarvabhrābyamandala 5.3-12 Venudālī 3.274
Sarvärthasiddha 5.222; 6.121 Venudeva 3.274
Sarvābhyantara Mandala 5.3-12 Velamba 3.274
Sauyäna 3.269 Vamānika 3.17,46,47,92,112,119,185; 4 Preface; Sahasrākṣa 3.109 5.61,62,71,101,102,121,190,210,247,253,258: Sahasrära 3.23; 5.222: 6.137-150 6.26,54-63,68,106,151,154,177,180,182,185,186; Sāmānika 3.4-7,4 (Bhā.),13-18,21,22,27,37,78, 7.2,18,39,48,52,54,56,60,71,72,73,78,81,84,87,92, 109,111,112,128, 129,245,245 (Bhā.),247 95,101,105,106,109,112,114,116,144,160,161 Särasvata 6.110,111,114 Vaijayanta 5.222; 6.121
Simhagati 3.274 Vairocana 6.106
Simha Vikramagati 3.274 Vairocanarāja 3.12,14,272
Simhāsana 3.78,113,127 Vairocenendra 3.12,14
Sudharma Sabhā 3.78,109,112,127,251 Vaiśrmana 3.34,247,266-270,272,277;4.1,5 Suparnakumāra 3.267,274 - kāyika 3.267,268
Supranakumāriyān 3.267 - devakäyika 3.267
Supratișthābha 6.106 Vyantara 3 Preface 34,183-185; 4 Preface; 6.54- Suprabhakānta 3.274 63,132; 9.67-73,105
Sumana 4.2,3,4 Vyāvarta 3.274
Sura 5.103-106 Sura-Asura 3.90
Surūpa 3.275 Sankhapāla 3.273
Suvalga 4.2 Sankhapālaka 3.264
Sūraja 3.249 Sakra 3 Preface, 16-18,20,54-56,58,60,62,64,66, | Sūrābha 6.106 68-72.109-113,115,116,119,120,123,124,126, Sürya 3.21,32,33,36; 5.1.3-12,3-12 (Bhä.),21,24, 127,129,131,245, 249-270,277,4 Preface, 4; 5.76, 29,237-247,248-253; 6.83,84,100,101,133, 134, 77; 7.177,186,191
143,144,148,150; 7.117,120 Satakratu 3.109
- ki avasthiti 5.3-12 Saniścara 3.254
Sūrya-kirana 5.237-247 Sabala 3.259
Sürya-rasmi 5.237-247 Samita 3.280
Süryābha (deva) 3.27 Sayya 3.17
Sūryābha Vimāna 3.250 Sayanīya (sayyā) 3.47
Senā 3.4,14,16,17 Sāntikarmakānksi 3.37
Senāpati 3.4,4 (Bhā.),14,16,17 Śālibhadra 3.269
Senāpatitva 3.4, 4 (Bhā.) Śiva 3.34
Soma 3.247,249-256,261,266,272,277, 4.1,3,4 Suklāva 6.106
Somakāyika 3.222,253 Sukra 3.17,245,254; 6.137-150
Somadevakāyika 3.252
Somā 3.251 Sa
Saudharmakalpa 3.17,22,80,89,90,93,97, 109,112, Sandhyaprabha 3.248-251
115,116,131,131 (Bhā.),250,256,275; 5.222; Sanniveśa 3.30
6.72,145; 7.207 Satpuruşa 3.275
Saudharmakalpavāsi 3.90 Sanatkumāra 3 Preface, 22,72-74,76,245; 5.222; Saudharmavarti 3.251 6.72,90,150
Saudharmāvatamsaka 3.109,112,149,250,256, Saptaparņāvatamsaka 3.249
261,276
Śa

Page #668

- 644:Sauramandala 5 Preface, 237-247,248-253; 6.133,134 Skanda 3.34 (Bhā.) Stanitakumāra 3.15,262,274;5.186,242; 6.12,59, 123; 7.104,140 Stanitakumariyān 3.262 Sphatikāvatamsaka 4.3 Svayañjala 3.248,269
Index of Names (Gods) Svarga 3 Preface; 5.85; 6.1-4,137-150; 7.67-73, 146-149 Svargaloka 6.72 Svāmitva 3.4
Ha
Hari-naigameşi 5.76,77 (Bhā.) Harissaha 3.274
-000

Page #669

Appendix I(C) Index of Names (Animals and Birds)
Nămānukrama : Pașu-Pakṣī
Diviya (Dvipika) 3.209,210 Spotted Dove
Accha (Rksa) 3.201-210 Sloth Bear
Āsa (Aşva) 3.95,209-210 Horse
Pa Parassara (Parāśara) 7.122 Wombat Paräsara (Parāśara) 3.209,210 A fabulous animal
Ка
Ma
Magguka (Madguka) 7.123 Snake-bird or Darter Maccha (Matsya) 3.102;7.120
Fish
Kanka (Kandka) 7.123 White Bellies Sea Eagle Kacchbha (Kacchapa) 2.102,7.120 Tortoise, turtle Kāga (Kāka) 3.102 House Crow Kunthu (Kunthu) 7.158,158,159 (Bhā.) Very Very Small Incest Kukkuda (Kukkuta) 7.24 Gray Jungle Fowl
Miya (Mrga) Bhaga. 6.135 Dear
La Likkha (Likṣā) 6.125,134 Lesser Florican Likkha (Likșa) 6.125,134 Anit, A Tiny Louse
Kha Khanjana (Khanjana) 6.4 Largepied Wagtail
Ga Gaya (Gaja) 7.177,184 Elephant
Va Vaggha (Vyāghra) 3,209,210 Tiger Viga (Vrka) 3.209,210 Wolf Vilaya (Vilaya) Bhaga. 7.123 Golden Oriole
Ja Jūyā (Yukā) 6.125,134,171,172 Louse
Dha Dhanka (Dhanka) 7.123 Jungle Crow
Ta Taraccha (Taraksa) 3.209,210 Hyena
Sa Sihi (Sikhin) 7.123 Common Peacock Sihi (Sikhin) 7.123 Red Jungle Fowl Sīha (Sinha) 3.112,209,210 Lion Sunaya (Sunaka) 3.102 Dog
Ha Hatthi (Hastin) 3.95,112;7.158,159,158,159 (Bhä.)
Da Diviga (Dvipika) 3.209,210 Leopard

Page #670

-: 646 :
Index of Names (Animal & Birds)
Elephant Haya (Haya) 7.177,184 Horse
_000

Page #671

Appendix 2
Index of the Words annotated in the Bhāşya
Bhāsya-Vişayānukrama
Anka 3.4 Anjaņa 3.4 Anjanapulaka 3.4 Antakriyā 3.143-148 Antakara 5.78-82 Antakara, Antima Śarīrī 5.94-99 Antimasarīriya 5.78-820 Andhakāramaya (Nirāloka) 7.117 Akarma 7.10-15
- gati 7.10-15 Akāma-nikarana 7.150-154 Akitttha 3.129 Akkhasoyapamānamettam 7.120 Agada 5.182-190 Agilā 5.78-82 Agni (fire-bodied souls), relatively having more and less karma, etc. 5.133 Agramahisi (Aggamahisi) 3.22 Aglāna Bhāva 5.147 Accāsācitae 3.112 Accha 3.209-220 Accharänivaehim 6.171-173 Atttālaka 5.182-190 Anavadagga 5.254-257 Aņiccajāgariyā 3.36 Aticāraṇa 7.6,7 Atipāta 7.67 Atimuktaka, biography of 5.78-82 Anagara 3.222-230,231-239 Anantara 5.3-12 Anavakalpa 6.132 Anādeya Vacana 7.119 Anārya 3.253 Anāhūta 7.25 Anuttaropapätika Deva, Upaśānta Moha 5.107 Ancşaniya 5.124-127 Anyathābhāva 3.222-230 Apatthiyapatthae 3.109 Aparibhukta (Ahaya) 6.20-23 Apavāha 3.263 Aprāsuka 5.124-127
Apphodai 3.112 Abīja 6.129-131 Abhisamanvāgata 5.112,113 Abhisamāgacchati 5.148 Abhyākhyāna 5.148 Abhyākhyāti 5.148 Abhyākhyāni, karma-bandha of 5.148 Abhra 3.253 Abhravskșa 3.253 Amanaska-samanaska jīvas vedanā of 7.150-154 Amuya 3.253 Amoghā 3.253 Ayakavalla 3.143-148 Ara (samā) 7.117 Arayambaravatthadharam 3.109 Alamghya (khilībhutaim) 6.1-4 Alīka 5.148 Alobhanīya rūpa mein (abhijjhiyattāe) 6.20-23 Alpa Ayuşya, dīrgha āyusya (bondage of short and long life-span) 5.124-127 Alpa āhāra 7.2 Alpotsuka 3.109 Avalipta 6.129-131 Avyathābhāva 3.222-230 Astamabhakta 3.105 Asamyata 7.54-57 Asamvịta anagāra, vikriyā by 7.167-172 Asadbhūta 5.148 Asāragalla 3.4 Asurakumāra gods going to saudharma kalpa, the causes of 3.131 Asuhadukkhabhāgi 7.119 Aharana (ahiraganī) 6.1-4 Ahālahussagāim 3.90
Āinna 3.4 Āuttati 7.6,7 Āgārabhāvapodoyāre, avatarana in ākāra and bhāva 6.135 Akaddhavikaddhihim 3.45 Akāra-paryāya, avatarana of 7.117

Page #672

- 648 -
Index of the Words annotated in the Bhäsya Indriya-jñāna and Kevali 5.108-109; 6,187,188 Indhana-rahita (fuelless)7.10-15 Iha-para-bhavika āyusya, vedana of 5.57,58
Ācārya Upādhyāya, siddhi of 5.147 Acchādana 7.177 Ajñā 3.51 Ajñā-iśvara-senapatya 3.4 Ādhāha thitipakappam pakareha 3.38 Atmaraksaka 3.4 Ātmā (Āyā) 6.20-23 Ātmāgama, Anantarāgama, Paramparāgama 5.94
īryāpathiki Kriyā 3.143-148
U
99
Ādāna 5.108,109 Adeśa (vacana) 3.51 Adhākarma 5.139-146; 7.165
- etc. ahāra 5.139-146 Adhipatya 3.4 Ādhovadhika, Paramādhovadhika 7.146-149 Anukampika 3.73 Apana 5.182-190 Abhiyogika 3.257 Āyata 5.134-135 Ayuşya, krama-śrkhanlā of 5.59-61 Āyuşya, pratisamvedana in present life 7.102 Ayusya-bandha 6.151 Āyusya-bandha, determination of 7.101 Āyusya-bandha, in which state 7.106 Āyusya, relation with four gaties 5.62 Aragata 5.65-67 Arambha 3.143-148 Ārādhaka 3.72 Arama 5.182-190 Ardramala (pamkiya) 6.20-23 Arya 3.34 Alimgapukkhare—mukhapuța of muraja (musical instrument) 6.135 Alisamdaga 6.129-131 Asurutta 3.45 Asvādamāna, Visvādamāna 3.33 Āhata Nātya, Gta 3.4 Ahāra-uddeśaka 6.18 Ahāraka-anāhāraka 7.1
Ukkuļuatthiga 7.119 Uggumdiya 7.119 Uccam panāmam karei, nīyam panāmam karei 3.34 Uccatara, Unnatatara 3.54 Uccholei paccholei 3.112 Ucchanna 3.268 Ucchritodaya 3.164-171 Ujjvala 5.138
- nepathya 7.175 Ujjhara 5.182-190 Utkalikāvāta 3.253 Uttamakatthapattāe 7.117 Uttaraveuvviyam Rūvam 3.112 Utthala (mound of sand) 7.117 Udakamatsya 3.253 Udakotpida 3.263 Udkodbheda (udbbheyā) 3.263 Udīranā 3.143-148 Uddala 6.135 Uddyota and andhakāra 5.237-247 Uadvejaka (uvveyaga) 3.258 Upakarana 5.182-190 Upapāta 3.51 Uppīliyasarasanapatie (put on the leather band on his wrist) 7.176 Ulkāpāta 3.253 Uvaggaha (upagraha) 5.134-135 Uvaginhaha 5.78-82 Uvvahai 5.134,135 Ussanna 7.181 Ussanam (remaining all) 7.190
Urdhva mrdanga, with shape of 5.254-257
Rddhi 3.222-230
Iddaraa 7.158-159 Indra 3.34
- and purohita, absence of (animdā apurohiya)
3.36 - kila 3.112 - different names of, (Maghavā, Purandara)
3.109
- graha 3.258 Indriya and indriya-visaya 7.127-145
Egapoggalanivitthadithi animisanayane (fixing the eyes unblinkigly on a single material particle) 3.105

Page #673

- 649:
Index of the Words annotated in the Bhāşya Egenam samaeņam egam kiriyam (one urge at one
egam kiriyam (one urge at one samaya) 7.97 Ekatahpatāka 3.164-171 Ekahastikā 7.177 Ekänta danda 7.27-28 Ekānta pandita 7.27-28 Ekänta bāla 7.27-28 Egantaso khayam (only kşaya) 3.33 Ejana 3.143-148 Emahiddhie 3.4 Eranda Phala 7.10-15 Evambhūta anevambhūta vedanā, vedana of 5.116-121 Esita 7.25
Ai
Airyāpathiki, Sāmparāyikī kriyā, occur to whom 7.20,21,125,126
Au Aupamika Kāla 6.133,134 Auşadhi 7.117
Kāla-cakra 6.133,134 Kālodāyi's queries 7.218-220 Kāhalā (kharamuhi) 5.64 Kidhiņapadirüvaga (similar in shape) to the bamboo-basket of hermit)) 7.186 Kutumbajāgarikā 3.33 Kuņimāhāra 7.121 Kumāragraha 3.258 Kulattha 6.129-131 Kusala (expert) Acārya, see-Cheyāyariya Kusa 6.135 'Kusa-vikusa'-visuddha 6.135 Kusumbhaga 6.129-131 Kuta 5.182-190 Kuțāgāraśālā (Kūdāgārasālā) 3.29; 7.158, 159 Krsna kanda 7.66 Krsnarāji-see Tamaskāya. Kemahiddhie 3.4 Keluta 7.66 Kevala kşaya (only waning) 3.33 Kevali-upāsaka 5.94-99 Kevali-śrāvaka 5.94-99 Kevali 7.146-149 Kevali, existence of the mind of 5.100-102 Kotta kriya 3.34 Koddava 6.129-131 Koddūsaga 6.129-131 Koddāla 6.135 Kolasthiga (Kolatthiga) 6.171-173 Kostha (Kottha) 6.129-131 Kriyā (urge) 3.134-139
- intenseness and mildness of 5.128-132 - and vedanā 3.140-142
- in the person darting an arrow 5.134,135 Krītakta 5.139-146 Kşāra jala, clouds of 7.117 Kșiravidāri 7.66 Kșetrātikrāntatādi pāna-bhojana 7.24
Ka Kangu 6.129-13.1 Kakkhāgayaseyam Piva 3.114 Kaksā-kotha 3.258 Kacchukasarābhibhūya 7.119 Kathina mala (Mailliya) 6.20-23 Kaducchuya 5.182-190 Kannāyata 5.134,135 Kandarpa 3.257 Kandarāgraha 3.268 Kapihasita 3.253 Karana 6.5-14 Karkasa 5.138
- akarkasa vedaniya karma 7.107-112 Kardama, tainted by colour of 6.1-4 Karma, ātmaksta 6.24-26 Karma-bondage, by whom 6.35-51 Karma, sādi-anāditva of 6.27-29 Karma, karanas of 6.152-154 Karma-prakti-bandha 6.162 Karma-prakrti-bandha-vivecana 6.33,34 Karma-bandha, hetu and nimitta 6.20-23 Kala (Dhānya) 6.129-131 Kavellaka 3.49; 7.118 Kanana 5.182-190 Kāntāra-bhakta 5.139-146 Kala, effect of 7.117
Kha Khanjana, besmeared by 6.1-4 Khattameha 7.117 Khara-parusa 7.117 Khātikā 5.182-190 Khāra 3.258 Khārameha 7.117
Ga Gandamāniyā 7.158-159 Gandarvanagara 3.253

Page #674

-: 650:
Gaṇanākāla 6.132
Garbha-samharaṇa, process of 5.76-77
Gavelaya 7.117. Gadhikayaim 6.1-4
Girigrhu 3.268
Gillī 3.164-171
Gunjälikä 5.182-190
Guñjāvāta 3.253
Guccha 7.117
Gulma 7.117
Gokilinja 7.158,159
Godhūma (Godhümāṇam) 6.129-131
Gopura 5.182-190
Grahagarjita 3.253
Grahadanda 3.253
Grahamusala 3.253
Grahayuddha 3.253 Grahasimghaṭaka 3.253 Grahāpasavya 3.253
Gläna-bhakta 5.139-146
Ghattana 3.143-148
Ca
Caudassapūvvi, the protean power of 5.112,113 Candra-parivesa 3.253 Cakravāla 3.172-182 Caksuviksepa 3.113 Caya-upacaya 6.20-23 Carama 3.72
Gha
- karma 5.94-99 -nirjarā 5.94-99 -bhavastha 3.131
Cikkanikayaim 6.1-4 Citrala 7.119
Cintan mein 3.114
Cillala 5.182-190
Cūrṇa Varṣā 3.268
Cetaka and Kaunika battle of 7.173
Cauvisa dandakas, upacaya, apacaya, upacaya
Index of the Words annotated in the Bhāṣya
Cyuta 7.25

Cha
Chadmastha 7.146-149
- and kevali, diference in knowing and perceiving of 5.94-99
- and kevali, a line of distinction on the basis of sleep of 5.72-75
- and kevalī, a line of distinction in hearing
sound by 5.65-67
Chavi 7.119
Chayayariya 7.175
Ja
Jainavega 3.113
Jalliya (dirt of body) 6.20-23
Jambudvipa, description of sun in 5.3-12 Jimiyabhuttuttarāgaya 3.33
Jivadhana 5.254-257
Jiva and consciousness 6.174-182
Jīva, sadi-anāditva of 6.30-32
Jīvājīvābhigame, brief account of 36 sutras of 7.99 Jiva-pratyañcă 5.134,135
Carika 5.182-190
Calana 3.143-148
Calani (Caraṇa-pramāṇa-kardama) 7.118
Candikkiya 3.45
Caritra moha prakṛti-kaṣaya and nokaṣaya 3.114 5.68-71
Jīvas, activities of-arambha and parigraha of
5.182-190
Juvati juvāne cakkassa vā nābhi (clasping of the hand of a maiden by the hand of a youth or like the hub of a wheel) 3.4
Jūrāvana 3.143-148
Joïrasa 3.4
Jñāti 3.33
Jñana and sakti, difference between 5.110,111 Jñana-darśana of gods with Aviśuddhaleśyä 6.168,169
Jha
Jhanjhavata 3.253 Jhallari (Jhallari) 5.64
Jhiyai, pihayi (while thinking he closes his eyes)
Tanka 5.182-190 Tolagati 7.119
apacaya in 5.225-233
Cauvisa dandakas, vṛddhi, häni, avasthiti 5.208-224 Damara 3.258 Cyävita 7.25
Ta
Thanam Thai 5.134,135
Tha

Da
Däla Kara (aguttaṇam) 6.129-131

Page #675

Index of the Words annotated in the Bhāṣya
Dimba 3.258
Düngara (Dongara) 7.117
Na
Navi 5.3-12
Nhärü (Snayu) 5.134,135
Tantuggaya 6.20-23
Tantri 3.4
Tata, Vitata, Ghana, Susira 5.64 Tattakavvelayabhaya 3.48; 7.118 Tattasamajotibhūya 3.48; 7.118 Tattapākṣika (Tappakhiya) 3.252, 5.94-99
Tadbhakti (Tabbhayatie) 3.252
Tadbharya (Tabbhäriye) 3.252
Tathābhāva 3.222-230
Tamaskaya and Kṛṣṇarāji 6.70-118
Taraccha 3.209-220
Tasiya 3.49
Taheva 3.114
Ta
Tila 6.129-131
Tivatim chimdai 3.112
Turiyae..... uddhuyãe 3.38 Tṛṇa 7.117
- vanaspatikäyika 7.117 - hastaka 3.143-148 Trapu-äkära (Tauyägarā) 3.268
Thilli 3.164-171
Dha
Dhanupattha (Dhanubprstha) 5.134,135 Dhana 3.33
Dhannanam joni-thii (lasting of reproductionpower of grains)
Tāla 3.4
Tāvattrinśaka 3.4
Dhūmikā, Mahikā 3.253
Tiviñchikūḍe Upayapavvae (Tiviñchikutautpāta- Dhyanāntarikā 5.83-88 parvata) 3.112
Tippāvana 3.143-148
Dānāmā 3.102 -
Digdaha 3.253
Da
Dagdha (Jhama) 7.119 Daddukidibhasibbha 7.119 Darśana-viparyaya 3.222-230
Tha
Diṭṭhāvattha 3.36
Dīvacampā stet 7.158,159
Diviya 3.209-220
Dumdubhi (Dundubhi) 5.64
Durgama 5.138

Durbalasarīṛasya bhoga-parityaga 7.146-149 Durbhikṣa-bhakta 5.138-146
Durbhūta 3.258 Durvrsti 3.263
Duḥkhavada (doctrine of universal suffering) 6.183-185
Duḥkhapana 3.143-148
Duḥkhi duḥkhena phude 7.16-19
Duṣama-duṣamā kāla, environmental conditions in 7.117-123
Duḥsaha 5.138
Drstipratighata 3.113
Devakula 5.182-190
Devarāja Iśāna, achievment of celestial fortune
by 3.30
Devavāda, doctrine of 3.250-277
Dyuti 3.222-230
Dvidhäpataka 3.164-171
Na
Nagara, philosophical definition of 5.235,236 Nagaraniddhamana 3.268
Nandiśvara Dvipa the reasons for journey to, 3.86,87
Navakotiparisuddha 7.25
Natyaviddhi 3.78
Nabhi 3.4
Nigoda 7.119
Nijjaka 3.33
-: 651
Nitthiyaim 6.1-4
Nitthuhanti 3.45
Nipphäva 6.129-131
Nidhāna 3.268
Nidhi 3.268
Niyoga 7.119
Niranjana 7.10-15 Nirupaklista 6.132
Nirjara 5.182-190
Nirdeśa 3.51
Nivahanna 3.36
Niśra, three reasons of 3.95
Nisangata 7.10-15
Nissesakāmae 3.73
Nairaika etc., āvāsa (abodes) and māraṇāntika

Page #676

- 652:
Index of the Words annotated in the Bhäşya
samudghāta of 6.120-128
3.112 Nairaika jīvas, vikriyā of 5.138
Paragata 5.65-67 Nairayika jīvas, vedanā of 3.92; 7.162
Pārsvāpatyiya Sthavira 5.254-257 Nairayika jīvas, who give pains to 3.84
Pāsandastha 3.36 Naiśreyasika 3.73
Pittāvana (Pitanā) 3.143-148 No kucchejjā 6.133,134
Pindaharidrā 7.66
Piņaddhagevejja (put protective armour on his Pa
neck) 7.176 Paccovayamāna 5.134, 135
Pihita 6.129-131 Pacchiyāpidaa 7.158-159
Pudgalas, āhārana of 6.186 Prabhu 7.150-154
Purisādāniya 5.254-257 Pancāstikāya 7.212-217
Pulaga (Pulaka) 3.4 Patah (Padeah) 5.64
Puşkarani 5.182-190 Pathāra (Bhatti) 7.117
Puvvasamgatie (friend of past life) 7.191 Panava (Panava) 5.64
Pệthakatva sūtras 5.68-71 Panamā Pravrajya 3.34
Pệthavī etc., houses etc. in 6.137-150 Patad Udaya 3.164-171
Paurapatya 3.4 Pattana (Patrana) 5.134, 135
Prakāma-nikarana 7.150-154 Pathya 3.73
Pranīta 5.100-102 Padmagandha (pamhagandha) .....sanescări Praticandra 3.253 (saņiņcāri) 6.135
Pratima-pratipannaka 6.15-16 Paramāņu and skandha, antarakāla of 5.175-180 | Pratisamvedayati 5.148 - chedana etc. of 5.154-159
Pratisūrya 3.253 - dravyādeśa etc. of 5.201-207
Pratyākhyāna 6.64-68 - paraspara alpabahutva of 5.181
Pratyakhyāta 7.119 - sārdha etc. of 5.160-164
Prapā 5.182-190 - paraspara sparsanā of 5.165-168
Prabhūta 7.10-15 - sansthiti of 5.169-174
Pramatta samyama, apramatta samyama - ejana etc. of 5.150-153
3.149,150 Paramädhärmika, fifteen 3.259
Pravāla 7.117 Paramparāghāenam 6.1-4
Prasasta nirjară, superiority of 6.1-4 Parāmusai 5.134.135
Prahīnasetuka 3.268 Parikhā 5.182-190
Prahīņagotrāgāra (Pahinagottāgära) 3.268 Parinämavāda, doctrine of transformation-iden- Prākāra 5.182-190 tification of modes with substance 5.51-54 Prāgbhāra 3.105; 5.182-190 Parijana 3.33
Prāpta 5.112,113 Parijānāti 3.33
Prāsāda 5.182-190 Paritāvana 3.143-148 Paribhājayana 3.33
Pha Pariyāremānā 3.90
Phala 5.134,135 Pariyāyasamgatie 7.191
Phaliha 3.4 Parīta 5.254-257
Phāsu 7.8,9 Parīta-sansări 3.72
Phuttasirā 7.119 Paryankāsana 3.194-208
Phyllakimsuasamānam (red like vikasita kimśuka Parvaga 7.117
puspa) 3.113 Palimanthaga 6.129-131 Palya (Palla) 6.129-131
Ba Palvala 5.182-190
Bandha 6.20-23 Pāņa 3.34
Battīsaviham Nattavihim (32 typs of nätyavidhies) Pāyadaddaragam (he pats on the earth by his feet) 3.38

Page #677

Index of the Words annotated in the Bhāşya
-: 653 :Balikarma ...... prāyascita 7.176
- Mithyādrsti, Amyāyī samyagdrsti 5.100-102 Bahusamara-manijja 6.135
Māranāntika samudghāta 6.120-128 Bādara vanaspati, two typs of 7.66
Māla (Māla) 6.129-131 Bārdalika-bhakta 5.139-146 .
Māsa 6.129-131 Bālatavokammenam, Bălatavassi 3.35,36 Mithyādssti 3.222-230 Bāhirãe poggalae apariyāittā 3.186,209-220 Misimisemāņa (hot red with anger) 3.45 Bilapamkti 5.182-190
Mugga (munga) 6.129-131 Bilavāsino 7.119
Mudrita 6.129-131 Bebhela Sanniveśa 3.100
Mūlagunapratyākhyāna-uttaragunapratyākhyāna Bola 3.258
7.29-35
Mūlaguņapratyākhyānī-uttaraguņapratyākhyāni Bha
7.36-42 Bhambhā (Bhambhā) 5.64
Mūlābiya (Mülaka bīja) 6.129-131 Bhagavāna Mahāvīra, sermon of 5.93
Mşdanga 3.4 Bhagavāna Mahāvīra, pratimā accepted by 3.105 Moksavāda (doctrine of liberation) 5.115; 7.156-157 Bhadramustā 7.66 Bhayamkari 7.117
Ya Bhayāṇīya (Bhayānaka) 3.112
Yaksagraha 3.258 Bhartrtva 3.4
Yathāpatyābhijñāta (Ahāvaccabhiņņāya) 3.255 Bhavanagrha 3.268
Yathāpraņihita 3.105 Bhavasiddhika 3.72
Yathoddīpta 3.253 Bhavitātmā 3.154-163.222-230.231-239
Yava (Javānam) 6.129-131 Bhānda 5.182-190
Yavayava (Javajavāņam) 6.129-131 Bhûtagraha 3.258
Yaśa 3.222-230 Bhūmi-nirjhara 7.117
Yāvat 6.163-167 Bhrkuti 3.47
Yugya 3.164-171 Bheri (Bheri) 5.64
Yüpaka 3.253
Yoni 6.129-131 Ma
Yoni-viccheda 6.129-131 Mandalikāvāta 3.253 Maudvidavo (Mukuta-vitapa) 3.114
Ra Maggao 7.150-154,186
Raktaratna 3.33 Macāna (Manca) 6.129-131
Racita 5.139-146 Mani 3.33
Raja Udghāta 3.253 Masamasāvijjai 3.143-148
Ratna 3.33 Masāraggalla (Masrna Pāşāņamaņi) 3.4
Ratnaprabhā prthavi 3.81 Masura 6.129-131
Ratni 7.119 Mahānirjarā 7.146-149
Ratha (self-driven chariot) 7.188 Maharddhika deva, vikriyā by 6.163-167 Rathamusala samgrāma (battle) 7.182-191 Mahāparyavasāna 6.1-4; 7.146-149
Rahapaha (Rathapatha) 7.120 Mahāyuddha, mahāsamgrāma 3.258
Railliya (sullied with dust) 6.20-23 Mahārdhya 3.268
Rājapimda 5.139-146 Mahāvedanā-mahānirjarā 6.15,16
Rālaga (a type of Kamgu dhänya) 6.129-131 Mahasilākantaka samgrāma (battle) 7.173-181 Rittha (Rista) 3.4 Mānsāhāra 7.121
Rudra 3.34 Manasā puttham manasā....(onental dialogue quâ Rüpa 3.222-230 question and answer) 5.83-88
Rerijjamāna (Dipyamāna) 7.63 Mānasika sampreşana (psychical communication) 5.103-106
La Māyī 3.222-230
Latā 7.117

Page #678

va
-: 654:
Index of the Words annotated in the Bhāşya Labdha 5.112-113
Vibhamgajñāna, viparyaya of 5.136-137 Layana 5.182-190
Vimalavarabaddhacimdhapatte gahiyāuppaharane Lavaņādi Samudra 6.155-160
7.176 Lanchita 6.129-131
Vimātra 6.5-14 Lipta 6.129-131
Virāvahimti-virāya (virāta) 7.117 Leśyā and rebirth 3.183-185
Viveka (discrimination between proper and improLeśyā, modification of 4.8
per language) 5.89-92 Leśyā, two types-dravya and bhāva 7.67-73 Visaya (Visaya) 3.4 Leseti (hurts) 5.134,135
Visuddha 6.135 Loka samsthāna of 7.3
Visrasā (Vīsasā) 3.109; 6.24-26 Lokapāla 3.4,247
Vītimgālassa 7.23 Lohakadāha 5.182-190
Vīņā (Piripiriyā) 5.64 Lohiyakkha (Lohitäkşa) 3.4
Virya 5.110,111 Lauhi 5.182-190
VỊkșa (Rukkha) 7.117
- ten limes of tree and their touching 7.64,65
Veuvviyasamugghāeņam samohanai (exercising Vagghäriya (Pralambita) 3.105
the power of projecting the proteen bodies) 3.4 Vajratulya 7.177
Vedagāvedaga etc.(relative strength of souls with Vatteti 5.134,135
sexual disposition and of souls free from it) 6.52 Vana 5.182-190.
Vedanā and Nirjarā 7.74-92 - rāji 5.182-190
- in present life and next life 7.103-105 Vanasanda 5.182-190
Veruliya (Vaidurtha) 3.4 Vanaspatikāyika jīvas, āhāra of, and seasons 7.62 Vehāsa (Vihāyasa, Ākāśa) 5.134,135 Vanaspatikāyika jīvas, flourishing in summer 7.63 Vaikriyaśakti (the power of protean creation and Vappiņa (field with beds or water canal) 5.182- | the governing principles) 6.163-167; 7.167-172 190
Vaikriya Sarīra 3.164-171 Vayara (Vajra) 3.4
Vaisika 7.25 Varaga (Cīnā dhānya) 6.129-131
Vaiśravana 3.34 Varavajravigrahika 5.254-257
Vyejana 3.143-148 Varnavarsā 3.268
Vyapagata 7.25 Valli (Bela) 7.117
Vyasanabhūta 3.253 Vasudhārā 3.268
Vyakarana 5.83-88 Vātamamdalikā 3.253
Vrīhi (Vihīņam) 6.129-131 Vātula 7.117 Vātotkalikā 3.253 Vātodbhrāma 3.253
Sakra and Iśāna, mutual relations of 3.56-61 Väyukāyika jīvas, āna, apāna, ucсhvāsa nihśvāsa, Sakra, upward, downward and horizontal motion käya-sthiti, saśarīra-aśarīra and niskramana of of 3.119-126 5.46-50
Sabda (sound), process of hearing of 5.64 Vāyu, types, gati-kşetra and gati of 5.31-45 Sayyātara pinda 5.139-146 Vikuvvemăna 3.90
Sara 5.134,135 Vikusa 6.135
Sastra 7.25 Viggha 3.209-220
-pariņāmita 7.25 Vijjhadiya 7.119
Sastrātīta 7.25 Viubhāemāṇe 3.112
Sastrātītādi pāna-bhojana 7.25 Vitiki na 3.4
Sāntigrha 3.268 Vidamvai 3.112
sāli (Sālīņam) 6.129-131 Vindhyagiri (Vinjhagiri) 3.100
śāśvata-aśāśvata (eternal, non-eternal)—with Vipariņamiyam1-4
respect to dravyārthika-paryāyārthika naya Vipula 5.138
7.93-95
Sa

Page #679

Index of the Words annotated in the Bhäsya
- 655 -
Sāśvata-aśāśvata(eternal, non-eternal)—with respect to avyucchitti-vyucchitti naya 7.58-60 Sikhari 5.182-190 Silāpraväla 3.33 Siva 3.34 Sivika 3.164-171 Suddhodana 3.33 Sumba 3.45 Saila 5.182-190
- grha 3.268 Saileśī 6.15,16 Sokāpana 3.143-148 Sosa 3.258 Smasānagrha 3.268 Śramanopāsaka anāvrtti himsă of 7.6,7 Śramanopāsaka eryāpathika and sāmparāyiki kriya of 7.4,5
Sa Sangiņhaha (accept him) 5.78-82 Sanghatteti (makes to move or disturb) 5.134,135 Sanghaei (destroys by mutually squeezing limbs together) 5.134,135 Samjñā 7.161 Sandamāniyā (Sivikā) 3.164-171 Sannicita 6.133,134 Sampatti (Samprāpti) 3.4 Sammrsta 6.133, 134 Samyata 7.54-57
- asamyata-samyatásamyata 7.54-57 Samyatāsamyata 7.54-57 Samyamayātrāmātravrttika 7.25 Samyami dāna 7.8.9 Samrambha 3.143-148 Samvartta (Savatta) 7.188 Samvartakavāta 3.253 Samvíta 7.125,126 Samsāra mandala 5.122 Sidhilikayāim 6.1-4 Silitthikayāim 6.1-4 Sana 6.129-131 Sadbhūta (Bhuta) 5.254-257 Santa 3.33 Sannicaya 3.268 Sanniddhi 3.268 Sapakkhim Sapadidisim (stationing in the sky just above) 3.38 Sabhā 5.182-190 Samajoibbhuyä (became like fire) 3.48 Samaturamgemāņā (embracing) 3.49
Samaya lukkhāyae (environmental harshness) 7.117 Samayakşetra and samayātīta kşetra 5.248-253 Samārambha 3.143-148; 7.6,7 Samudghäta, märanäntika-See Märanātika samudghāta Samudaya-samiti-samāgama 6.132,133,134 Sara 5.182-190 Sarana 5.182-190 Sarapanktti 5.182-190 Sarasarapanktti 5.182-190 Sarisava (Sarsapa) 6.129-131 Sarva-deśa-mula-uttara guna pratyakhyāni-apratyākhyāni 7.43-53 Sayā samiyam (always and every moment) 6.20-23 Sāta-asāta-vedaniya karmabandha causes of 7.113-116 Sattavihabamdhee vā, atthavihabamdhae vä (binds seven types of karma or eight types of karma) 5.68-71 Sāmānika 3.4 Sāmudānika 7.25 Sāra 3.33 Sārini 5.182-190 Sālambahatthābharaṇe (his armlets hanged downward) 3.114 Simha (lion), Vyāghra (tiger) etc.quadrupeds 7.122 Siddha 6.133-134 Sīhunda (milky thohara) 7.66 Sukha-duhkha (pleasure and pain), defination of 7.160 Sukha-duhkha upadarśana 6.171-173 Supratyākhyāta-duspratyākhyāta 7.27,28 Sulabhabodhika 3.72 Suvrsti 3.263 Susama-suşamā 6.135 Süryapariveśa 3.253 Sogamdhiya (Saugardhika, Māņikya) 3.4 Skandha 3.34
- graha 3.258 Stūpa 5.182-190 Sthapita 5.139-146 Sthitiprakalpa 3.38 Sthūlakarmapudgala (Ahābāyaräim) 3.1-4 Spandana 3.143-148 Svavisaya 5.147 Svāmitva 3.4
Ha
Hamsagabbha (Pusparāga) 3.4

Page #680

- 656 :
Index of the Words annotated in the Bhāşya
Harita 7.117 Hatthi-kumthu-jīva-samānatta (equality of souls of elephant and kumthu (a small insect)) 7.158, 159 Hiyakāmae (wisher of walfare) 3.73 Hīnapunnacāuddasa (born on omnibus fourteenth day of dark fortnight) 3.109
Hilamti nimdamti khimsamti garahamti avamannamti tajjemti tāņomti parivahemti pavvehemti pavvahamti 3.45 Hasta 6.132 Hetu-ahetu 5.191-198
--000

Page #681

Appendix 3
Index of the Technical Terms
Pāribhāșika Śabdanukrama
Anka (Ratna) 3.4,4 (Bhā.) Anga 6.133,134 (Bhā.)
, eleven 7.220 (Bhā.) - pravista 4 Preface
- bāhya 4 Preface Angāra 5.54; 7.22,23,25 Angäramukta 7.33 Angula 3.4,17,21,43; 5.64; 6.75,125,134,173; 7.10-15 (Bhā.) Angūstha 5.64 Angustha Pramāna 7 Preface Anjana 3.4.4 (Bhā.)
- pulaka 3.4.4 (Bhā.) Andaja 7.99 Antakriya 3.144, 145, 147, 1-18,143-148 (Bha.) Antara 5.175-180; 6.13,118 Antaraka 5.78,81-82 (Bhā.), 94,95,99,94-99 (Bhā.) Antarāya 6.33,34,33-34 (Bhā.)
- karma 6.33,34 Antarāla 3.228,230,237,239
- gati 5.59-61 (Bhā.); 6.82,99; 7.1
- varti 5.147 Antarbhāva 4 Preface Antarmuhurtta 3.150,183-185 (Bhā.); 5.64,220, 222; 6.34,129-131; 7.1 Antimaśariri 5.91,78-82 (Bhā.),94,95,94-99 (Bhā.) Antevāsi 3.4,16,21,134; 3.3,78,80,81,84. 86,88,201; 7.215 Andhakāra (Maya) 5.237-247 (Bhā.) 6.86; 7.117, 117 (Bhā.) Ambaratala 3.112 A-karana 6.8-11,13 Akarkasa 7.107-112
vedaniya 7.109-112 Akartā 7.16-19 Akartstva 7.16-19 Akarma 3.143-148; 7.10-15 (Bhā.)
gati of 7.10-15 (Bhā.) Akalpanīya 5.124-127 (Bhā.)
Akasāya 6.54,63; 7.20 Akaşāyi 6.63 Akşa 6.134 Akşata 3.33; 7 196 Akamanikarana 7.150-152,150-154 (Bhā.) Akāma nirjară 7.113-116 (Bhā.) Akala-mrtyu 5.116-121 (Bha) Akutyamāna 5.64 Akušalānubandhā 6.1-4 (Bhā.) Akrta 6.24-26 (Bhā.) Akrsta (Akitha) 3.129 Akşasrotapramāṇamātra 7.120,120 (Bhā.) Akrama 5.64 Akriya 3 Preface Akriyā 3.143-148 (Bhā.) Aklista 3.129 Agada (well) 5.189,182-190 (Bhā.) Agni (fire)3.45,46,48,49; 5 Preface, 51-54 (Bha.), 68-71 (Bhā.), 133,235; 6.4,134; 7.117,201,202
- kāya 5.133,157,159, 6.82,99,142,147,150; 7.227,228
-kāyika 5.133; 6.88,105 , two states of 5.133 (Bhā.) - jīva 5.51-54, 51-54 (Bhā.) - jīva, body of 5 Preface
jjhamiyā (roasted in fire) 5.51 - jūşitāni (dried in fire) 5.51 - pariņāmiya (converted into fire) 5.51-54,
5.51 (Bhā.) - śarīra 5 Preface
- snāta 5 Preface Agrimacarana 3.134-139 (Bhā.) Agragāmitā 3.4 Agrasthāna 3.37 Agrāhya 5.160-164,160-164 (Bhā.) Aglāna 5.81,82,78-82 (Bhā.)
-bhāva (agilā) 5.81,82,78-82 (Bhā.) Aghātika Karma 6.33,34 (Bhā.) Aghātyakarma 7.107-112 (Bha.) Acakşurdarśanī 6.41,52 Acarama 6.72,73; 6.51,52 Acalātma 6.131,134

Page #682

-: 658:
Index of the Technical Terms
Acitta 5.133,183,185,187,189,235,236; 7.128,133
- ähāra 6.18
- pudgala 7.229,230 Acetana 3.134-139,172-182; 5.134,135
- activity taking place at unconscious level
3.134-139 (Bhä.) Acchejja 5.139-146 (Bhä.) Ajīva 5.208-224,248-253; 6.174-182; 7.28,93-95, 128,130,134, 135,193,212-217
- kāya 7.213,216,218,220
- prādosiki 3.137 Ajjhoyara 5.139-146 (Bhā.) Ajjhoyaraya 5.139-146 (Bhā.) Aśruta 3.253,258,262,269 Ajñāta 3.253,258,262,268 Ajñāta Avasthā 7.106 Ajñāna 7.27,28,150,154
- marana 5.193,194
- hetuka 7.150 Ajñāni 6.52,54-63; 7.27,28 Atata 5.18; 6.132,133,134 (Bhä.) Agatanga 5.18; 6.132,133,134 (Bhā.) Attālaka 5.189,182-190 (Bhā.) Adada 6.133,134 (Bhā.) Adadänga 6.133,134 (Bhā.) Adhai Dvīpa (two-and-half continents) 6.146,158, 159 Anagāra 3.115,116,134,152,154-158,163,216 Animă 5.112-113 (Bhä.) Anisittha 5.139-146 (Bhā.) Aņu 6.70-118 (Bhā.); 7 Preface, 10-15 (Bhā.)
- vrata 7.29-35 (Bhā.) Aņu (Suksma) 5.64 Atikramana 7.6,7,29 Atikrānta 7.3,4 Aticarana 7.6,7,6-7 (Bhā.) Aticära 7.29,35 Atithisamvibhāga 7.35 Atipāta 7.6.7.6-7 (Bhä.) Atiśaya 5.93 Atisūksma 5 Peface Atīta 7.54,56,156
- käla 5.115 Atindriya Jñāna 3 Perface, 222-230 (Bhä.); 5.8388 (Bhā.), 108-109 (Bhā.)
- gamyajagat 5.108-109 (Bhä.) Atindriya Jñānī 5.100-102 (Bhā.), 108-109 (Bhā.) Adattādāna 7.54-57 (Bhā.) Adanta Gharşaņa 7.29-35 (Bhā.) Adāhya 5.160-164
Aduḥkhi 7.16,17,19 Adrsta 3.253,258,263,268 Addhā Palyopama 6.133-134 (Bhä.) Adharma 3.134-139 (Bhā.) Adharmästikāya 7.213,218,219 Adhikarana 3.134-139 (Bhā.); 7.5 Adhikarani 7.4,5 Adhikrta Vācanā 3.218 Adhisthita 3.38,40 Adhīna 3.38,40 Adhah setra 5.64 Adhogati 3.119-126 (Bhā.) Adho Loka 3.112,120-122 (Bhā.)
- kandaka 3.119 Adho'vadhi 6.168, 169 Adhovarti 5.64 Adhaḥsaptamī 6.120,122
- prthvi 3.83; 5.62 Adhyayana 3.4; 5.254-257 (Bhä.); 7.220 Adhyavataraka 7.25 Adhyavasāna 5.191-198 (Bhä.) Adhyavasāya 6.1-4,33,34; 7.4,5,146-149 (Bhä.)
- prakarsatā of 6.1-4 (Bhā.)
- pūrvaka 6 Preface Adhyātma 3.154-163 (Bhā.); 7.4,5
- vidyā 3 Preface; 6 Preface
- sādhanā 3.134-139 (Bhā.) Adhyāpana 7.161 Adhvā 7.34 Anagāra 3 Preface,4,8-14,16,17,20,21,24,115, 116,134, 151, 154-158,163,216; 5.3,85,201-205, 207,222-230 (Bhā.),231-239 (Bhā.),254-257; 6.16: 7.1.20,125, 126, 167,168,170-171,167-172 (Bhā.),215, 223,230,231,232
,Bhāvitātmā—See Bhävitātmā Anagăra Ananta 3.94; 5.67,106,109,115,160-164 (Bhā.), 205.248-253 (Bhā.),254,255; 6.30-32,54-63,88, 105,116, 134; 7.127-145 (Bhā.)
- kāla 5.176 - kşetra 6.186 - guna 5.102 - gunā (times) 6.52.133,134; 7.40,49,56,145 - jīva 7.66 -jñäni 6.132
- pradesi (sika) skandha 5.64.153,156,159, 164,166-169 (Bhā.), 175-180 (Bhā.), 176,201-207 (Bhā.)
- viyojaka 6.1-4 - samsāra 6.35-51 - samsārī 3.72,73

Page #683

Index of the Technical Terms
Anantara 3.53,75; 5.3-12 (Bha.) - paścādvarti 5.17 Anantaragama 5.98,94-99 (Bha.) Anantika 5.67
Anarthadandaviramana 7.35 Anardha 5.160-162,164,201-203 Anavakalpa 6.132 (Bha.) Anavagadha 5.64
Anavadya 5.139,141,143,145 Anantaravagadha 5.64
Anantaropapannaka 5.102
Anasana 3.17,21,36,38,43,76,107,134-139
Anākāra 6.35-51; 7.34
- upayoga 6.48,63
Anākāropayukta 6.54,63 (Bha)
Anagata 7.34,54-57 (Bha.)
Anātmavādī 7 Preface
Anadeya (Vacana) 7.119 (Bhā.)
Anabhoga Janita 7.6,7
Anabhoga Pratyaya 7.150-154 (Bha.)
Anayukta 7.4,5,20
Anarya 3.253,253 (Bha.)
Anāvṛta Jñāna 7.146-149 (Bha.)
Anāvṛti (Aṇāutti) Himsä 7.6,7,6-7 (Bhā.)
Anāhāraka 6.18,48,52,63; 7.1
Anahūta 7.25 (Bhā.)
Anitya 3.35,36; 7 Preface, 16-19
-jāgarika 3.36,36 (Bha.),104
- tva 3.35,36
Anādara 3.47,49
Anusāsana 3.4
Anādi 5 Preface,67,255; 6.27-29 (Bha.),30-32, Anusandhäna 3 Preface
54-63 (Bhā.)
Anādṛta 3.41
- vāda 7 Preface
Anindriya 5.59-61 (Bhā.)
- jñāna 7.161
Animeșa netra (prekṣā) 3.105 (Bhā.) Anista Pudgala 6.20-23 Anisrsta 7.25
Anukampana 7.113-116
Anukampä 3.73; 7.107-112 (Bha.), 114 -vṛtti 7.114
Anukrta 3.22 Anujñāta 3.35,36
Anucintana 3.33,35,36
Anujñā 5.86
Anutaţikā Bheda 5.112,113
Anudita 7.20,21
Anupayukta 5.102; 6.168,169 Anuparatakaya Kriya 3.135; 5.134,135
-: 659:
Anuparatakayikt 3.134,139 (Bha.); 5.134,135 Anubandha 3.84
Anupravela 3.49
Anubhava 6.171-173 (Bha.); 7.127-145 (Bha.), 162
Anubhāga 6.151

-nāma karma 6.151
-nāma, niṣikta 6.152
-nama-gotra-niyuktayuska 6.154
- namanidhatta ayuşya 5.62
- nama-niṣiktāyuşka 6.153
- nama-nişiktayuşya 6.151 - bandha 6.33,34
Anumana 4 Preface; 5.97, 191-198 (Bhā.)
Anumodana 7.27,28
Anuyoga 4 Preface
-sütra 4 Preface
Aneka guna (several units) 5.201-207 (Bhā.) Aneka rupa (several forms) 6.165; 7.169 Aneka varna (several colours) 6.165; 7.169 Anekanta 5 Preface, 58-60, 150-153 (Bhā.); 6.174182; 7 Preface
- drsti 7 Preface
- vada 5.150-153 (Bhā.) Anevambhūta vedana 5.118-120 (Bhā.) Aneṣaṇīya 5.124-127 (Bha.)
- dāna 5.124-127 (Bhā.) Anairayika 4.7
Anyatirthika 7.1,27,28,97,212-217 (Bha.) Anyatha bhāva 3.223,224,226,227,229,230, 222-230 (Bhā.),232,233,235,236,238,239 Anyadīya 3.222-230
Anyatragata 6.163-167
Anyayuthika 5.57,58,116,117,136,137; 6.1,171, 172,183,184; 7.1,212,213,215-217
Anvaya 5.112-113
Apacaya 5.225-233,225-233 (Bha.)
- sahita 5.225,226,229,231,225-233 (Bhā.)
Apadeśa 5.191-198 (Bha.)
Apadhyana 7.29-35
Apabhramsa 5.93
Aparatva 5.248,253 (Bha.) Apara Videha 6.134 Aparijñayamāṇa 3.41 Aparinata 7.25
Aparitǎpita 3.129
Aparityäga 6.64-68
Aparibhukta (Ahaya) 6.20-23 (Bhā.)

Page #684

- 660:
Index of the Technical Terms Aparibhūta 3.32
Abhavasiddhika 3.72,73; 6.29,32,40,52,63 Aparimita 5.67; 6.188
Abhavya 6.27-29,54-63 (Bhā.) Aparīta 6.44,52
Abhāsaka 6.43,52 Aparyavasita 6.27,28,30-32
Abhigraha 3.33,102; 6.15,16; 7.197 Aparyāpta 3.164-171; 6.137-150 (Bhā.); 7.101 Abhiniskramana-utsava 3.86,87 Aparyāptaka 5.102; 6.42,52
- mahotsava 3.86,87 Aparyāpti 6.63
Abhinna 6.174-182 (Bhā.) Apavartanā 6.154
Abhipakva Karma 6.15,16 Apavāda 3.263 (Bhā.)
Abhimata 3.22,33,36 Apaścimamāraṇāntikasamlekhanā 7.29-35 (Bhā.) | Abhiyoga 3.190,218,221 -josaņārādhanā 7.35
Abhiyogi Bhāvanā 3.257 Apāna 5.46,46-50 (Bhā.)
Abhiyojana 3.190 Apārddha-avamodarika 7.24
- Śakti 3.211 Apāyasadravyatayā 5.111
abhiyojanā 3.209-211,217 A-pudgala 5.255
- Sakti 3.211 - dravya 5.255-257 (Bhā.)
Abhilasanīya 78.9,22.24 Aporisiya 7.10-15
Abhilāsā 3.38 Ap 6.137-150
Abhilāşātmaka 3.33,36,102,104,109,112,115, - kāya 3.183-185 (Bha.); 5.103,183; 6.99,150 116,131 - kāya jĩva 5.51-54 (Bhã.)
Abhisamanvāgata 3.17,30,50,51; 5.106,113,112- kāyika 6 Preface, 63,105,116; 7.142
113 (Bhā.) Aprakața 7.216
Abhisamanvägata (vipākābhimukha) 3.99,109, Aprakampa 3 Preface; 5.171,178; 6.15,16 130,131,230,239 Apratīti 3.9
Abhihrta (abhihada) 5.139-146 (Bhä.); 7.25 Apratyākhyāna 6.66,67,68
Abhayākhyāna 5.89,84 (Bhā.) - moha 64-68
Abheda 5.254-257 (Bhā.) - kriyā 5.128, 129; 7.163,164
Abhedopacāra 5.191-198 (Bhā.) - avarana 7.36-42
Abhedya 5.160-164 Apratyākhyānaāvarana moha 6.64-68 (Bhā.) Abhra 3.253 (Bhā.) Apratyākhyāni 6.64,65; 7.36,37,40-44,46,47, - vrkṣa 3.253 (Bhā.) 49-53,55-57
Amangala 7.29-35 Aprathama 6.30-32 (Bhā.)
Amadhya 5.160-162, 164,201-203 Apradeśa 5.160-162,164,201-203,205,206; 6.54, Amana 6.163-167 (Bhā.) 55,57,58, 60,63,54-63 (Bhā.)
Amanaska 6.39,64-68; 7.36-42,127-145 (Bha.), Apramatta 3.149,150,190; 7.20,21
150,150-154 (Bhā.), 161 - avasthā 3.150
Amanusya 6.174-182 (Bhā.) - samyata 3.150,149-150 (Bhā.)
Amanojña 3.109 , in samyama 3.150
Amama (samkhyā) 6.133,134 (Bhā.) Apravīcăra 5.107
Amama (one type of human being) Aprašasta 4.8
6.135,135(Bhā.) Aprāpyakārī 5.64; 7.127-145 (Bhā.)
Amamānga 6.133,134 (Bhā.) Aprarthaniya 3.109
Amāyi 3.190-192,218,220,231,234,237, Aprāśuka 5.124, 124-127 (Bhā.)
- samyagdrsti 5.102,100-102 (Bhā.) Abandhaka 6.35-51 (Bhā.)
Amāvāsyā 3.152 Abandha Kāla 6.35-51 (Bhā.)
Amita 5.109 Abandha Ksana 6.162
Amūrtta 5.191-198 (Bhā.),254-257 (Bhā.); 7.212Abādhākāla 6.38
217 (Bha.) Abija 6.129-131 (Bhā.)
Amoghā 3.253,253 (Bhā.) Abuddhipurvā 6.1-4
Aya ākara (ayāgara)-See Ayāgara Abhaya 7.29-35
Ayana 5.17,18; 6.132

Page #685

Index of the Technical Terms
Ayagara 3.268
Ayuta 5.18; 6.132,133,134 (Bha.) Ayutanga 5.18; 6.132,133,134 (Bha.) Ayoga 5.94-99 (Bha.); 7.10-15 (Bhā.) - avasthā 3.143-148 (Bha.)
Ayogi 6.27-29,47,52,63
- kevali 6.35-51 (Bhā.)
Ara (Ārā) 6.133,134,135; 7.117 (Bha.) Arajo'mbaravastradhara 3.109 (Bhā.) Aratni (baddhamuṣṭi hatha) 3.35,36 Aruci 3.9 Arunavara 6.72
Arunodaksamudra (the name of tamaskāya) 6.86
Arunodaya 6.72
Arūpi 7.127 212-217 (Bhā.)
- kaya 7.213,218,219
Artha 5.94-99,104-106; 7.216,218
- adhikara 4 Preface
- ǎgama 5.97
- cara 3.4 (Bha.),247 (Bhā.)
- dāna 5.147
- nikura 5.18; 6.132
- nikuränga 5.18; 6.132
- nipura 6.133,134
- nipuränga 6.132,133
- baddha 3.38
- bodha 5.207 Ardha 5.94-99,104-106 -āḍhaka 7.159
- kṛtva 5.112,113
- kuḍava 7.159
- cchedaka 6.133,134
- nivartanika mandala 3.104
- padmasana 3.207
-paryanka 3.207
- paryankāsana 3.207
- prastha 7.159
- māgadhī (bhāṣā) 5.93
- māsa 7.231
Arpita 4 Preface
Arhat 3.87,95,115,116,231-239 (Bha.); 5 Preface,
255; 7.3,157,173,182,203
, pratima of 3.95
- caitya 3.95,115,116 - muni 3.95
Arhată 6.27-29 Alanghya 6.4,1-4 (Bha.)
Alamastu 7.157
Alaghu (great or senior) 3.90
Alika 5.148,148 (Bhā.)
Alesyl 6.54-63
Aloka 5.255
Alpa

- ayuṣya 5.124, 124-127 (Bha.) -āśrava 5.133; 6.22
-āhāra 7.2 (Bhā.)
-utsuka 3.109 (Bhā.)
- karma 5.133; 6.22; 7.67-73 (Bha.) -kälika 7.29-35 (Bhā.)
- kriya 5.133; 6.22
- nirjara 6 Preface,15,16
- pradeśopacaya 5.64
- bahutva 4.8; 6.20-52 (Bha.); 7.36-42 (Bha.),
54
- vedanā 5.133; 6 Preface,4,15,16,22; 7.103105
Alpatara
- apkāya 7.228
- āśrava 7.158,227,228
-āhāra 7.158
- ucchvāsa 7.158
- rddhi 7.158
- karma 7.67-70,72,73,158,227,228
- kriya 7.158,227,228
- tejaskaya 7.228
- trasa kāya 7.228
- dyuti 7.158
- niḥśvāsa 7.158
- nihāra 7.158
- pṛthvīkāya 7.228
- mahimā 7.158
- vajrasana 3.207
Arpaṇā, paddhati of (system of, reference to) 4 Avagama 6.33,34 Preface
-: 661:
- vanaspatikaya 7.228
- vāyukāya 7.228
- vedanā 7.227,228 Alpāhārī 7.24
Avakāśa-kṣetra 3 Preface Avakäsäntara 6.106
Avagadha 5.164,170,171,177,178; 6.186 Avagäḍhāvagadha 3.4,5,196
Avagahana 3.119,251; 5.157,159,201,207,254
257 (Bha.); 6.79
-namanidhatta ayuşya 5.62
- sthāna ayu 5.181
Agvagahanā 3.17,21,43,112; 4.8; 6.151,154
- nama karma 6.151
- nama, nişikta of 6.152

Page #686

-: 662:
- näma-nisiktāyusya 6.151 Avagāhita 3.120-122 (Bhā.) Avatarana 7.117,118,119 Avatarita 5.10 Avadhārana 3.30,47 Avadhāraņā 3 Preface; 6 Preface Avadhijñāna 3 Preface,38,56-71,109,112,115, 158,163,222-230 (Bhã.); 5.83-88 (Bhā.), 103-106 (Bhā.), 108, 109
- labdhi 3.231,234,237,239 Avadhijñāni 3.95; 6.45,52,168,169; 7.148 Avadhidarśanī 6.41,52 Avamodarika 7.24 Avabodhātmaka sahabhāgitā 3.250-277 (Bhā.) Avayava 3.3,4 Avayavī dravya 5.51-54 (Bhā.) Avalipta 6.129-131 (Bhā.) Avalokana 7.152 Avava 5.18; 6.132,133,134 (Bhā.) Avavānga 5.18; 6.132, 133, 134 (Bhā.) Avasarpiņī 3.94; 5 Preface,19,20,23,27,29, 201207 (Bhā.), 237-247 (Bhā.), 248,249,254-257 (Bhā.); 6.134,135; 7 Preface, 117
- comparison with pralaya 5 Preface Avasthā (age of eight years) 3.150 Avasthā-parivartana 5.150-153 (Bhā.) Avasthā-saptaka 3.143-148 (Bhā.) Avasthāna (samcitthānā 5.169-174 (Bhā.),178 Avasthita 5 Preface,19,29,208,209,211,212,215217,219,220,224 Avasthiti 5.216,218,221,222,225-233 (Bhā.)
- kāla 5.218,222,225-233 (Bhā.)
- māna 5.181 Avāntara prakāra 7.113-116 (Bhā.) Avikala 3.279; 4,5; 6.18 Avicchinna 3.17 Avijñāta 3.253,258,263,268 Avinābhāva (vyāpti) sambandha 6.174-182 (Bhā.) Avipāki nirjarā 6.15,16 Aviprakata (not clear) 7.216 Avibhāga 6.54-63 (Bhā.) Avibhāgi praticcheda 5.169-174 (Bhā.) Avibhājya 5 Preface, 160-164 (Bhā.) Avirata 3.134-139 (Bhā.); 6.64-68 (Bhā.); 7.28 Avirati 3.35,36; 6.20-23 (Bhā.); 7.4,5,164
- kriyā of 3.134-139 (Bhā.); 7.164
- parināma 5.134,135 Avisuddha 6.168, 169
- leśyā 6,168,169,168-169 (Bhā.); 7.97 Avişayabhūta 5.64
Index of the Technical Terms Avītarāga 6.27-29; 7.4,5,20,21
- avasthā 6.27-29 Avicimārga 7.20-21 Aveda 6.35-51 (Bhā.) Avedaka 6.52,63 Avedi 6.54-63 (Bhā.) Avedyamāna avasthā 6.33,34 Avyathābhāva 3.222-230 (Bhā.) Avyathita 3.129 Avyavahita ksetra 6.186 Avyākrta 7.10-15 (Bhā.) Avyāhata 3.4 Avyucchitti-naya 7.58-60,94 Avyucchinna 7.20,21 Avrata 6.20-23; 7.4,5 Asana 3.30; 7.8,9,22,23,24,29-35,193,203 Asabda 5.174,181 Asarīra 5.49,50,46-50 (Bhā.); 6.63; 7 Preface Asarīri 5.59-61 Aśāśvata 5.254-257; 7 Preface, 58-60,93-95,165
- vāda 7.58-60 Aśubha 5.134,135; 6.5-14
- karana 6.9,5-14 - karma 3.134-139; 6.15,16,20-23 (Bhā.) - dirgha āyusya 5.126 - pudgala 6 Preface - mana 6.5-14 - pravrtti 6.20-23
- yoga 5.134, 135; 6.20-23 (Bhā.) Asokaşanda 3.105,112 Aśraddhā 3.9 Aśruta 3.253,258,262,269 Astapradesī 5.64 Astamabhakta (fasting for three days) 3.105,105 (Bhā.), 112; 7.231 Astami 3.152 Astabhāgikā 7.159 Aştavidhabandhaka 5.68-71 (Bhā.),75; 6.162 Aștāpada-rupa 3.209 Asamkhya 3.4,5,22,38,86,112,114, 115,250,256; 4.4; 5.171,177,178; 6.71,124,125,132,155-160 (Bhä.); 7 Preface, 158, 159 Asamkhya
- kāla 5.171,172,174,175,177,17 - gunā (times) 7.57
- pradeśa 7.159 Asamkhyāta 3.4; 5.160-164; 6.74,75,132, 133, 134
- gunā (times) 6.52; 7.36-42 - th part of 3.17,21; 5.58-61,64,170,173,178,

Page #687

Index of the Technical Terms
-: 663 -
180,213,214,219,228-231; 6.125 Asamkhyeya 3.251; 5.59-61,222,248-253; 6.91, 118,122,126,132,159; 7.36-42 (Bhā.) - gunā (ņā) (times) 5.181-206 (Bhā.); 7.40-42 (Bhā.),49-51 (Bhā.),57
- pradeśa 5.254-257 - pradeśātmaka loka 5.254,255 - pradesī (šika) skandha 5.155,158,164
- bhāga 3.43 Asamjñi (amanaska) 6.39,52,63; 7.127-143 (Bhā.), 150-154 (Bhā.)
- tiryancapancendriya 3.183-185 (Bhā.) - pancendriya 6.64-68 (Bhā.)
- manusya 3.183-185 (Bhā.) Asambuddha 5.78-82 Asamyata 5.90; 6.37,52,63; 7.28,54,54-57 (Bhā.) Asamyama 5.89-92; 7.110-112 Asamvrta 7.1,28,167,168,170,171,167-172 (Bhā.) Asat 5.254-257 (Bhā.) Asadbhūta 5.148,148 (Bhā.)
- vacana 5.91 Asamavahata 6.168 Asāta 6.5-14,64-68; 7.104,107-112 (Bhā.)
- vedaná 6.8,9,13
- vedaniya 7.107-112,115,116 Asāragalla 3.4,4 (Bhā.) Asicarmapātra 3.197 Asukha 6.5-14
- duḥkha 7.119,119 (Bhā.) Asta 5.3-12 Asti 7.217
• kāya 7.213,216,218 -tva 4 Preface; 5 Preface; 7 Preface,217
- tvakāla, 5 Preface, 254-257 (Bhā.) Asnāna 7.29-35 Asprsta 5.48,64 Asmitā mātra 3.4 Aharana 6.1-4 (Bhā.) Ahimsā 7.113-116 (Bhā.) Ahetu 5.195-198 Ahetuka 3.140-142; 5.191-198 Ahetugamya 3 Preface; 5.191-198 (Bhā.) Ahorātra 5.3-12,15; 6.132,133,134
Ākāśa 3.38,112; 5 Preface, 134,165-168 (Bhā.), 170,171,177, 178; 7.10-15
-astikāya 7.213,218,219 - gangā (galaxy),6.70-118 (Bhā.) -gami 6.70-118; 7.1 - pradeśa 5.110,111,165-168 (Bhā.)
- śreņi 6.120-128; 7.1 Āksti-viksti 3.45 Ākāsīya pinda (steller bodies) 6.70-118 (Bhā.) Akīrṇa 3.4.4 (Bhā.),5.14,16,18,20,21,196 Ākhyānaka (kathānaka) 3.4 Akrandana 7.113-116 Āgama 3.146-148, 154-163,250-277 (Bhā.); 4 Preface; 5.31-45 (Bhā.),57,58,62,97,116-121 (Bhă.),160-164
(Bhā.);
6 Preface, 133, 134,168, 169; 7.1,10-15,1619,20,21,27,28,66,113-116 (Bhā.), 117-123 (Bhä.), 173
- kära 4 Preface , vyākhyā sāhitya of 3.109 , modern times of 5.94-99 (Bhā.) , ancient age of 5.94-99 (Bhā.) , edition of 4 Preface - gamya 3 Preface - yuga 3.154-163 (Bhā.); 5.57,58 , style of composition of 6 Preface - vācanā 7.117-123 (Bhā.) - vāda 3 Preface , compilers of 4 Preface , time of compilation of 5.94-99 (Bhā.) literature of 3 Preface; 5.98-99 (Bhā.),138145 (Bhä.), 154-159 (Bhā.); 6 Preface; 7.25, 127-145 (Bhā.)
• s@tra 3.73 Agamika 3 Preface, 5.116-121 (Bhā.) Āghāta 6.1-4 Acarana 3.30; 5 Preface, 148; 6 Preface,20-23 (Bhā.),64-68 (Bhä.); 7.29-35 (Bhä.),54-57 (Bhā.) Ācāmla3.21 Ācāra 5.139-146 (Bhā.)
- maryādā of 5.139-146 (Bhā.) - Visayaka sūtra 5.139-146 (Bhā.)
- śāstra 7 Preface Ācārya 3.35,36,207; 4 Preface; 5.100-102 (Bhā.), 147,147 (Bhā.); 6.20-23
- kuśala (expert) 7.175 (Bhā.) Acelakya 7.29-35 (Bhā.) Acchanna 3.17,21 Acchādana 3.29; 7.177 (Bhā.) Ājāti 5.57,58
Āukkho (life-span) 6.64-68 Ākāra 6.135 (Bhā.)
- paryāya 7.117,117(Bhā.) - bhāva 6.135 (Bhā.); 7.118 - vālā 3.33

Page #688

Index of the Technical Terms
- 664 - Ājīva 7.25
- pinda 7.25 Acchedya 7.25 Ājñā 3.51; 7.174,175,183,184,194,195 Ādhaka 7.159 Anugāmiyattāe 3.73 Anvika 6.70-118 (Bhā.) Ātāpanā 3.21,33
- bhūmi 3.21,23,102 Ātma-kartęttva, siddhānta (doctrine) of, 3.250-277 (Bhā.) Ātmaksta 6.24-26 (Bhā.) Ātmatva 7.20,21 Ātmanā (samvrta) 3.148 Ātmapradeśa 5.64,103-106; 7 Preface,2,158,159 Ātmaramana 6.33,34 Ātmalīna 3.17; 5.78 Ātmavāda 3 Preface Ātmasamvsta 3.143-148 (Bhā.) Ātmasvarūpa 6.33,34 Atmahatyä 3.134-139 (Bhā.) Ātmā 3.4,105,155,154-163 (Bhā.); 5. Preface,5154,108, 109; 6 Preface, 20,22,20-23 (Bhā.),30-32 34,168, 169,186,188; 7 Preface,5,10-15,160,220 Ātmāgama 5.97,94-99 (Bhã.) Ātmika 6.33,34 Ādara 3.38-40,51,57,59 Ādāna (indriya) 5.108,109 (Bhā.) Ādi-bhāga 5.64 Adeya 5.254-257 Adeśa (vacana) 3.51 (Bhā.) Ādhākarma 5.139,141,142,145,139-146 (Bhā.); 7.25,165,165 (Bhā.) Ādhākarmika 5.139-146 (Bhā.) Ādhikaraniki 3.134,136; 5.134
- kriyā 5.134-139; 5.134 Ādho'vadhijñānī 7.147,146-149 (Bhā.) Ādhyātmika (spiritual) 3.33,36,102,104,109,112, 115,116,131,134-139 (Bhā.)
- cikitsā (therapy) 6.20-23 (Bhā.)
- definition of pleasure and pain 7.160 Āna 5.46,46-50 (Bhā.) Ānāpāna (śvāsocchvāsa paryāpti) 3.17; 5.15
- paryāpti 6.63
- aparyāpti 6.63 Anukampika 3.73 (Bhā.) Antarika
-adhyavasāya 7.4,5 - icchā (ākānksă) 3.134-139 (Bhā.) - kriyā 7 Preface
- spandana 7.4,5 Apaņa 5.189,182-190 (Bhā.) Apātabhadra 7.224,226 Aptapurusa 3Preface; 5.191-198 (Bhā.) Abhāmandala (abhāvalaya) 3.183-185 (Bhā.); 4.8; 6 Preface, 20-23 (Bhā.) Ābhinibodhikajñāni 6.45,63 Abhiyogiki bhāvanā 3.190,211 Abhoga-janita 7.6,7 Amantrana 7.25 Āyāma 6.91,171-173 (Bhā.) Āyu 5.1,57,58; 6.30-32,64,68; 7.58-60,101
- avadhi 7.67,93 - ksaya 3.53,75; 7.205 - bandha 6.35-51 (Bhā.),64-68 (Bhā.), 151 - sütra 6.64-68 (Bhā.)
- sthiti 3.143-148 (Bhā.) Āyukta 7.4,5,20,21,125,126 Ayudha 7.176,176 (Bhā.), 185 Āyumāna 5.181 Āyurvijñāna (medical science) 5.72-75 (Bhā.), 7677 (Bhā.) Ayurveda, literature of 5.76-77 (Bhā.) Āyuşman 5.19,23,27,29,81; 6.159 Āyusya 5.57,58,59,60,59-61 (Bhā.),62,62 (Bhā.), 248-253 (Bhā.); 6.33,34,35,37,40,42,44,49,50,68 133, 134,135,151,151 (Bhā.), 154,162; 7.1,63-73, 101,102,106
- karma 5.57,58,62,116-121 (Bhā.); 6.33, 34,
35,36,37-40,42,44,46,49,50,151,174-182; 7.165 bandha of 5.57,58,59,124-127 (Bhā.); 6.64, 68,151,151 (Bhā.),162; 7.106,106 (Bhā.),
146-148 - kāla 5.57,58 vedana of 5.57,58 chain of 5.59-61 (Bhā.) - krama 5.57,58 - parimāņa 6.132 - bandha, determination of 7.101,101 (Bhā.) , without 5.59,60
, with 5.59 Ārambha 3.145,143-148 (Bhā.); 5.150-153 (Bhā.), 182-190 (Bhā.); 7.113-116 (Bhā.) Arambhikī kriyā 5.128-132 Āraksaka 3.4,247 Aragata 5.65-67 (Bhā.) Ārādhaka 3.72,72 (Bhā.), 73,192 Ārādhanā 3 Preface, 36,38,192; 5.115,139,141, 143, 145; 6.64-68,132; 7.156

Page #689

Index of the Technical Terms
-: 665 :
Ārāma 5.189,182-190 (Bhā.)
Iccha-parimāņa 7.29-35 Artta 6.20-23 (Bhā.); 7.36-42 (Bhā.)
Indra 7.177,186 Ārdramala (pamkiya) 6.20-23 (Bhä.)
- kīla 3.112 (Bhā.) Arya 3.30; 5.81-201-203,205,254,255
- graha 3.258,258 (Bhā.) - satya 6.183-185
- jāla 3.197 Āryā 3.34 (Bhā.)
Indriya 3 Preface, 1,105,135,148,191; 5.64,83-88 Alisamdaga-see Cavalā
(Bhā.), 108, 109; 6 Preface, 20-23,87; 7.127-145 Ālīna 5.201
(Bhā.),161 Alekhana 3.36,38
- aparyāpti 6.63 Alocana 6.33,34
-jñāna 5.108-109 (Bhā.); 6.183-188 (Bhä.) Alocanā 3.16,21,192,219,220; 5.139-145 (Bhā.); -jñāna, world perceptible to 5.108, 109 7.203
- jñāni 5.100-102 (Bhā.) Āvarana 7.158-159
- darśana 5.72-75 (Bhā.) - yukta 5.108, 109
- nirodha 7.29-35 (Bhã.) Āvalikā 5.15,59-61,170,173,178,180,213,214, - paryāpti 3.10; 6.63 219,228-231 (Bhā.),248,249; 6.132
- vişaya 3.279; 5.65-67; 7.127-145 (Bhā.) Āvaśyaka 7.29-35 (Bhā.)
Ibhya 3.34; 7.196 Āvāraka 6.33,34
Ihagata 6.163-167; 7.103-105 Avāsa 6.120
Ihabhava, āyusya of 5.57,58,57-58 (Bhā.) - gpha 7.213,218 Āvrtajñāna 7.146-149 (Bhā.) Āśātanā 3.95
Ithara 7 Preface, 186 Āśurupta (āsurutta) 3.45,45 (Bhā.)
īryāpatha 3.143-148 Āścaryabhūta 3.28,94
- bandha 3.143-148 Āśrava 3.134-139 (Bhā.), 140-142 (Bhā.),148; Iryāpathika 6.29; 7.20-21 5.108,109,133; 6 Preface, 20-23; 7.107-112 (Bhā.) Iryāpathiki kriyā (see, eryāpathikī kriya) - sakti 6.33,34
Iryāpratyayika karma 7.20,21 Āśravana (bandha) 5.128-132 (Bhā.)
Iryāsamita 7.215 Āsakta 3.135
Isitstva 5.112,113 Asurutta-see Asurupta
īśvara 3.,4,4 (Bhā.),34; 6.30-32 (Bhā.); 7. Āśvādamāna 3.33 (Bhā.)
Preface, 196 Āhata-nätya. gita 3.4 (Bhā.)
- kartstvavādi 3.250-277 (Bhā.) Āharana 6.186
- vādi 7 Preface Ahāra 3.30,33,148; 5.139-146 (Bhā.); 6.1,18,120- Isat 5.31,32,34,36-45 128, 186,188; 7.1,2,22,23,24,25,29-35,62,63,65, - prāgbhārā prthvī 3.79; 6.135 64-65 (Bhā.),161,202
- uddeśaka 6.18 - pada 6.18
Uccatara 3.54,54 (Bhā.), 191 - paryāpti 3.17,44,109
Ucchanna 3.268 (Bhā.) - dosa (blemish), pertaining to 5.139-146 | Ucchväsa 5.46; 6.132.133.134: 7.158 (Bhä.)
- niḥśvāsa 5.46,46-50 (Bhā.); 7.203,232 - samjñā 7.161
Ucchedavāda 7.58-60 (Bhā.) Ahāraka 6.18,20,48,52,63; 7.1
Ucchūtodaya 3.164-171 (Bhā.) - vargaņā 5 Preface
Ucchỉtodaka (tide) 6.155-160 (Bhā.) - śarīra vargaņā 6.33,34
Uijvala (nepathya) 7.115 (Bhä.) - sarīri 6.63
Ujjvala (vedanā) 5,138,138 (Bhã.) - samudghāta 3.4
Utkarikā 5.112,113 Ahūta 7.25
- bheda 5.112,113
Utkalikāvāta 3.252,253 (Bhā.) Indhana-rahita (fuelless)-see nirindhana Utkuțukāsthika (ukkudaasthiga) 7.119,119 (Bha.)

Page #690

-: 666 -
Index of the Technical Terms
Uttama 3.36
| Udyāvali 6.15,16 - bhoga bhūmi 6.133,134
Udara 3.36; 7.20,21 Uttara 5.3,5,7,9,14
Udita 5.3,21,24,29; 7.20,21 - kāla 7.29-35,212-217 (Bhā.)
Udīraņā 3.145-148,145-148 (Bhā.), 154-163 - kriya 5.43; 7.54-57 (Bhā.)
(Bhā.); 5.45,138,150-153,150-153 (Bhā.); 6.5-14, - guna 7.29,33,36-42 (Bhā.)
15,16,154; 7.19 - guna-pratyākhyāna 7.29,33,29-35 (Bhā.), Udīrita 3.148 36-42 (Bhā.)
Udīrna (utkata) moha 3.107 - guna-pratyākhyānī 7.36,37,40-42,36-42 Udgama 7.25 (Bhā.)
Udditthā (amāvasyā) 3.152 - golārdha (hemisphere) 5.3-12 (Bhā.) Uddista 7.25 - pariņāma 5 Preface
Uddeśaka 3 Preface, 76,221,279; 4Preface,1,5,6,8; - pūrva 3.116,129
5 Preface, 115,258, 260; 6 Preface,1,17,18,20,68, - paurastya 3.112
188; 7.1 - prakrti 6.33,34,151
Uddeśya 7.25 - vartti (succeeding) paryāya 5.51-54 (Bhä.) Uddesiya 5.139-146 - Vrata 29-35
Uddyota 5.137-247 (Bhā.) - vaikriya 3.38; 7.54-57
Uddhāra 6.160 - vaikriya śarīra 3.112,112 (Bhā.) 154-163 - palyopama 6.133,134 - kuru 6.124
Uddhuta-see Gati Uttarārddha 5.4,6,13,17,19,23,25 27
Udbhinna 7.25 Uttarāyana 5.3-12 (Bhā.)
Udyāna 3.105,112 Uthāna 3.26,104; 7.146-149, 150-154
Udvartana 5.208-224 (Bhā.),225-233 (Bhā.),254Utpatti 5.208-224 (Bhā.),254-257; 7.2
257 (Bhā.); 7.210 - sthāna 7.1
Udvartanā 6.154 - kāla 6.54-63 (Bhā.)
Udvejaka 3.258 (Bhā.) Utpannajñānadarśanadhara 7.3,158
Unnatatara 3.54,54 (Bhā.) Utpala 5.18; 6.132,133,134
Unmattavat 3.222-230 Utpalānga 5.18; 6.132,133,134
Unmiśra 7.25 Utpāta (parvata) 3.1
Unmeşa-nimeşa 3.148 Utāpāda 5.150-153(Bhā.),208-224 (Bhā.),225-233 Upakarana 3.36,104; 5.134,135,182-190 (Bhā.); (Bhā.)
7.227 Utpadana 7.25
Upagraha 5.134-135 (Bhā.) Utprāsana 5.68-71 (Bhā.)
Upacaya 5.225-233,225-233 (Bhā.); 6 Preface, 20, Utslaksnaślaksnikä 6.134
24-26,27-29; 7.164 Utsarpiņi 3.94; 5 Preface,19,20,23,27,29, 248,249, - apacaya-sahita 5.225, 226,230,234 251,252; 6.134
and apacaya, without 5.225-227,231,233 , comparision with creation 5 Preface
, with 5.225,226,228,231,232,225-233 (Bha.) Utsūtra 7.4,5,21,126
Upajīvi 6.33,34 Utsedha 3.4
Upanişad 3 Preface - angula 6.133,134
Upadeśa 7.220 Udaka 6.159
Upadhi 5.182-190 - matsya 3.253,253 (Bhā.)
Upapadyamāna 7.101-105 - yonika 6.159
Upapanna 3.17,21,43,46,53,75,107,108,109,110, Udakotpida 3.163 (Bhā.)
111,128, 129,131,183-185,219,220;4.7;5.59,257; Udkodbheda 3.263 (Bhā.)
6.88,105,122, 124-126; 7.101-105, 146, 147,181, Udaya 3.143-148,222-230; 5.3-12 (Bha.), 70,74, 190,192,193,206-210 107; 6.5,14,15,16,33,34,64-68,151; 7.20,21,74,- Upapannaka 5.102 92 (Bhā.),161
Upapāta 3.17,51 (Bhā.); 6.54-63 - kāla 7.74-92
- sabhā 3.107

Page #691

Index of the Technical Terms
-: 667 :
- māna 3.154-163
Upapāda 3.51 Upabhoga 3.29-35
- paribhoga-parimāna 7.35 Upamā 6.133,134 Upamāna 5.94-99 (Bhā.) Upayukta 5.102; 6.168, 169 Upayoga 3.148; 5.83-88 (Bhā.); 6.35-51,63,168, 169 Upayogi 6.20 Upalabdha 3.17,30,50,51 Upaväsa 3.17,21,33,76; 7.194 Upaśamana 3.84; 5.107 Upaśama Sreņi 3.149-150; 5.107 Upaśānta 3.17,84,143-148; 5.107,107 (Bhā.); 7.181,190
- moha 3.146-148 (Bhā.); 5.107; 6.1-4; 7.20,21 Upaśāmanā 6.5-14,154 Upasampadā 5.256,257 Upasampanna (praśānta) 3.129 Upastrta 3.4,5,196 Upasthāna Sālā 7.196 Upasarga 7.203 Upārjana 3.30 Upahata 3.127,128
- mati, possessed of 3.222,230 Upādäna 5.191-199 (Bhā.) Upādhyāya 5.147,147 (Bhā.) Upāśraya 5.4,5 Upasanā 7.193 Ubhayatah vakraśreņi 7.1 Ulkäpāta 3.253,253 (Bhā.) Ullamghana (jump over once) 3.186,187 Usna 4.8; 150-153
- yonika 7.63
E Eka (ardha) paryankāsana 3.260 Eka (ardha) paryastikā-äsana 3.205 Ekaguna 5.172,201-207 Ekatahpatāka 3.164-171 (Bhā.) Ekatahvakraśreņi 7.1 Ekapudgalanivistadrsti 3.105 Eka-bhakta 7.29-35 Ekabhavika 5.57,58 Ekarūpa 5.51-54; 6.163-169; 7.167-169 Ekavarna 6.163-165; 7.167-169 Ekahastikā 7.177,177 (Bhā.),186 Ekātmavādi 7 Preface Ekānta
- danda 7.28,27-28 (Bhā.) - duhkhada 7.103 - duḥkhamaya 6.183-185,188 - pandita 7.28,27-28 (Bhā.) - bāla 7.28,27-28 (Bhā.) - sukha 6.185 -sukhada 7.104
- sukhamaya 6.184 Ekārtha 3.218 Ekendriya 5.71,182-190 (Bhā.); 6.7,33-51 (Bhā.), 63,64-68 (Bhā.),125,151; 7.1,127-145,150-154, 161
- jīva 5.54,186,219,220,222,225,231 Egaraiyam bhikhupadimam (a night-long intensive course for an ascetic) 3.105 Egarāiyam mahāpadimam (a night-long intensive course of penance) 3.105,112 Ejana 3.143-148, 143-148 (Bhā.), 154-163 (Bhä.); 5.1,150-153, 150-153 (Bhā.) Erandaphala 7.10-15 (Bhä.) Erandamimjiya 7.10-15 Evambhuta-vedana 5.116-120,116-121 (Bha.) Esaņā 3.148; 7.22,23,25 Eşanīya 5.125; 7.8,9,22,23,24,193 Esita 7.25,25 (Bhā.) Esuhumam 5.176, 177
Ai Airyāpathiki 3.143-148
- kriyā 3.148,143-148 (Bhā.); 6.26-28;
7.4,5,4-5 (Bhā.), 20,21,125, 126 Aisyat kāla 3.143-148
Urdhva-ksetra 5.64 Ürdhva-gati 3.119-126 (Bhā.) Urdhvajānu adhahsira 5.85,201 Urdhvareņu 6.134 Ürdhvaloka 3.88,89,94-98,109,115,116,119,120122,131
- kandaka 3.119
Rju 7.1
-äyata śreni 7.1
- gati 5.59-61; 7.1 Rtu (season) 5.15,16; 6.132; 7.1,62 Rddhi 3.154-163,230,222-230 (Bha.),239
Ogha samjñā 7.161

Page #692

-:668:
Oja āhāra 7.1 Odana 5.51
Aughika 6,63,67 - jñānī 6.63
Audayikabhāva 3.222-230
Au
Audarika (sthüla) 3.4; 5.31-45,50,59-61; 6.63, 151
- vargana 3.4; 5 Preface
Audārika sarīra-prayoga bandha 5.111
- śarīra 6.14,20-23
- śarīra vargaṇā 6.33,34
- sarīrī 6.54-63
Auddesika 7.25 Aupamika 6.133
-kala 6.131,131-134 (Bha.)
Aupamya 5.97
Ausadhi 3.4; 7.117 (Bhā.)
- (auṣadha) misrita 7 preface,226
Ka
Kangu (dhanya)-6.131,129-131 (Bhā.) Kandaragraha 3.268,268 (Bha.) Kandarpaka 3.257
Kandarpa 3.257 (Bhā.)
Kṣākotha 3.258 (Bha.)
Kasagatasvedamiva (Kakkhigayaseyamiva) 3.114
(Bhā.)
Kacchukasarabhibhūta (Kacchukasarābhikṣuma) 7.119 (Bhā.) Katuka 6.163-167 Kathamcit 6.174-182
Kadācit 7.103-105,162
Kanya (rāśi) 7.62
Kapihasita 3.253
Kamala (name of a very big number) 6.133,134 Kamalāmga (name of a very big number) 6.133, 134
Karana 6.5-11,5-14 (Bha.), 17,154; 7.28 Karoḍa pūrva 3.149,150
Karka (rāśi) 7.62
Karkasa 7.107-112
- vedaniya 7.107-109,107-112 (Bhā.) Kardama rāga 6.1-4 (Bhā.) Karma 3.33,36,104,140-142,148; 5.57,58,70, 74,94-99,116,117,120,128-132,148, 183, 185, 187, 189; 6 Preface, 1,5-14,20,25,26,29,27-29 (Bha.),33, 34,64,68, 133,134,151,154,162; 7 Preface, 10-15, 16-19,67-73,75, 77,80,83,86,107116,146-149, 150-154,158,159, 165

, atmakṛta 6.24-26 (Bhā.) - karana 6.5-7,9,152-154 (Bha.) - udaya of 3.143-148 (Bha.)
, vipaka of 6 Preface, 1-4
Index of the Technical Terms
- janita 7.158-159
- dalika 6.34
- nirodha 7.107-112
- nişeka 6.34
- pudgala 3.4,140-142; 6.20-23,33,34,151
- pūrvaka 3.140-142
- prakṛti 5.71-75,68-71 (Bha.),6.33,34,33-34 (Bha.).35, 37-51,151,154,162
- prayogya 3.143-148 (Bha.); 6.33,34
- phala 5.134,135 (Bha.), 6.1-4,33,34
- bardha 3.134-139,140-142,143-148,222230; 6.20-23 (Bha.),35-51 (Bha.),151,154; 7.107-112,114,116, 218-220
- bhoga 7 Preface
- mukta 6.24-26; 7.10-15
- vargaṇā 6,24-26,33,34
- vidya (science of) 6 Preface
- vipäka 6.151, 7.74-92 (Bha.)
- viṣayaka (pertaining to) 7.218-220
- śästra 5.148; 6 Preface; 7Preface
-
- śāstrīya 3.33,149-150 (Bha.); 5.72-75
(Bha.), 124-127 (Bha.); 6.64-68 (Bhā.)
- siddhanta 5.57,58
- skandha 6.154
- sthiti 6.20,34
- sparsa 3.143-148 (Bha.) Karmādāna 7.74-92 (Bha.)
Karmaka (kärmaṇa) sarīra 6.63 Karmasaya 5.57,58
Kalpana 3.17
Karmodayarupa (in the form of rise of karma 7.161 Kala (dhanya) 6.131,129-131 (Bhā.)
Kalakalarava 3.112
Kalpaniya 3.102 Kalpavasi 3.90
Kalyāṇa 3.36
- karma 7.225 226
- kārī 3.33,38,51
- dayī 3.33
- phala vipaka samyukta 7.225,226 Kalyänänubandha nirjarä 6.1-4 (Bha.) Kavala 7.24,29-35 (Bhā.)
Kaṣaya 3.143-148 (Bha.), 190;5.68-71 (Bhā.); 6.20-23,63,163-167 (Bha.); 7.4,5,20,21,29-35 - aśrava 7.107-112 (Bha.)
- janita (sāmparayikī kriyā) 3.143-148 (Bha.)

Page #693

- 669 :
Index of the Technical Terms
- văn 3.190
- samudghāta 3.4 Kasattyā (touchstone) 5.52 Kāntāra-bhakta 5.140,139-146 (Bhā.) Kānana 5.189,182-190 (Bhā.) Kāpota (leśyā) 4.8; 6.63,168,169; 7.67-73 (Bhā.), 69,70
lesyi 6.63 Kāma 6.82,99,142,147,150; 7.127-131 (Bhä.), 150-154 (Bhā.)
- bhoga 7.137
- bhogi 7.145 Kāmi 5.64; 7.138-141, 143 Kāya
- karana 6.5,6,7,9 - prayoga 6.26 - yoga 5.134,135; 6.5-14 (Bhā.) - yogi 6.47,63 - varganā 6.5-14 (Bhā.)
- sthiti 5.46,46-50 (Bhā.), 248-253 (Bhā.) Kāyā 3.135; 5.83-88,110,111
- yoga (acvitity) of 5.110,111,134,135 Käyiki 3.134,135; 5.134; 7.28
- kriyā 5.134-139 Kāyika prayoga 6.24-26 (Bhā.) Kāyika Pravrtti 5.110,111 Kāyotsarga 3.35,36 Kāraka tattva 6.15,16 Kārana 5.104-106 (Bhā.), 150-153 (Bhā.), 191-198 (Bhā.); 7.22,23 Kārita 7.27,28 Carbon Arc lamp 6 Preface Kārmana 5.50
- vargaņā 5 Preface; 6.33,34
- śarīra 6.20-23 (Bhā.) Kārya 5.150-153 (Bhā.)
- kārana 5.191-198 (Bhā.)
- karana-bhāva 3.140-142 (Bhā.) Kāla (time) 3.17,21,43,149,150; 5 Preface,1,3,19, 29,64,67,160-164 (Bhā.),169-174 (Bhā.),227-233 (Bhā.); 6.30-32 (Bhā.),33,34,132,135; 7 Preface, 117-119, 206,207,209, 212-217 (Bhā.)
- kara 7.121,122
prabhāva (effect) of 7.117 (Bhā.) , vibhāga (division) of 5.248-253 (Bhā.) , with respect to 5.202,203,205,206; 6.54,
55,57, 58,60,54-63 (Bhā.) - from point of view of 6.54-63 (Bhā.) - krta 5.175-180 (Bhā.) , two divisions of (naiścayika and vyāva-
hārika) 5.248-253 (Bhā.) - krama 6.21,23 - khanda 3.140-142, 6.133,134 - gananā 5.248-253 (Bhā.); 6.132 - cakra 5 Preface; 6 Preface, 133, 134, 133-134
(Bhā.); 7.117-123 - dharma 5.139, 141,143,145 - paramānu 5.160-164 (Bhā.) - pramāna 5.248-253 (Bhā.); 6.132 - maryāda 5.169-174 (Bhā.), 248-253 (Bhā.);
6.33-34 (Bhā.) - māna 5.169-174 (Bhā.); 6.132,134; 7.29
35,67-73 (Bhā.) - māsa 3.17.21,43,106; -7.121,122, 206,207,
209
- labdhi 6.30-32 (Bhä.) Kāla (mrtyu) 3.192 Kālātikrānta 7.24 Kālādeśa 5.201-207 (Bhā.); 6.54-63 (Bhā.) Kālāvadhi 3.143-148 (Bhā.),149, 150; 5.169-172, 231; 6.18,151 Kalikopadeśa 7.161 Kālikopadeśiki 7.161 Kāhalā (kharamuhī) 5.64.64 (Bhā.) Kinkiccā 3.30 Kindaccā 3.30 Kinsarīratva 5 Preface Kiníūka (tesu) puspa 3.113 Kidhiņapadirūvaga (tāpasa-pātra tulya pātra)-sce Index 2 Kimicchiya 5.139-146 (Bhā.) Kiya 5.139-146 (Bhā.) Kukși 6.134 Kucchejjā (asāra honā) 6.133,134 Kutumbajāgarikā 3.33,33 (Bhā.), 102 Kudava 7,159 Kunimāhāra 7.121,121 (Bhā.) Kuthita 6.133,134 Kumāragraha 3.258,258 (Bhā.) Kumāra-śramana 5.78-82 Kumuda 6.133,134 Kumudānga 6.133,134 Kumbha (rāśi) 7.62 Kulattha 6.130,129-131 (Bhã.) Kulmāsa 5.51 Kusalamülā 6.1-4 (Bhā.) Kusa 6.135,135 (Bhā.) Kusumbha (dhānya) 6.131,129-134 (Bhā.) Kūta 5.189,182-190 (Bhā.) Kūtasthanitya 7 Preface, 16-19 (Bhā.),58-60 (Bhā.)

Page #694

~: 670
Kūtākāraśālā 7.158,159
Kütägärusälä 3.29,29 (Bht.),98 Kūḍāgāraśālā 7.158,159,158-159 (Bha.) Kṛṣṇa 6.167 163-167 (Bhä.); 7.67-73
- kanda 7.66,66 (Bhā.)
- chidra 6.70-118
- rāji 6 Preface, 70-118 (Bha.),89-95,97,99- Kostha 6.129-131 (Bha.) 106,109,150
Kolasthiga 6.171-173 (Bha.)
Kosa 6.75,173
- lesya 3.183; 4.8; 6.63; 7.67-68
- lesyï 6.54-63 (Bhā.), 168-169
- varna 6.163-167 (Bha.); 7.170
- vivara (Black hole) 6 Preface,70-118 (Bhā.) Krta 7.27,28
Kęty 3.197
Krty gata 3.202,203,205,207
- jñānī 3.95,149,150; 5.83,88; 6.45-63 (Bhā.) -darśani 6.41,52
- pravacanamātā 7.156
- brahmacaryavāsa 7.156
- samyama 7.156
- samvara 7.156
Keluța 7.66,66 (Bhā.)
Kevala 3.4,134-139,143-148 (Bha.), 196,261; (Bha.), 150-153,248-253; 6 Preface, 20-23; 7 5.108,109
- jñāna 3 Preface, 86-87; 5 Preface, 108, 109, 191-198; 7.62,149
Kevali-marana 5.195,196 Kevalisamudghata 3.4; 6.35-51 (Bha.); 7.1 Kevali 3.149,150; 5Preface,66,67,65-67 (Bha.), 69,70,73,74, 72-75 (Bhä.),83-88,94-96,94-99 (Bha.),99-101, 103-106,103-106 (Bha),108-111, 108-109 (Bha.), 115,191-198,254-257 (Bha.); 6.39,134,187,188, 187-188 (Bha.); 7.3,146149(Bha.),157
mana (mind) of 5.100-102 (Bha.)
upāsaka (male followers) of 5.96,94-99 (Bha)
"
,upäsikā (women followers) of 5.96
- pākṣika 5.94-99,94-99 (Bhā.)
, śrävikā (women followers) of 5.96
, śrävaka (male followers) of 5.96,94-99 (Bha.)
Kesägra 6.133,134
Kaivalya 5 Preface; 6.30,32 Kotākoți 6.34,131,134 Koti 6.125
- koti 6.125,133,134
- pūrva 3.149,150; 6.34 - sahita 7.34
Kottakriya 3.34 (Bhā.)
Index of the Technical Terms

Kotha 6.134 Kodakodi 6.134
Koddava (dhanya) 6.131,129-131 (Bhā.) Koddala (vṛkṣa) 6.135-139 (Bhā.) Koddūṣaka (dhanya) 6.131,129-131 (Bha.) Kosa 6.134; 7.24
Kautumbika (family members) 3.34; 7.174, 175,183,184,194,195, 196
Kautuka 3.33; 7.176
Kramabhäviparyaya 6.174-182 Kraya-vikraya 5 Preface
Kriya 3 Preface,1,17,45,134-139 (Bhā.), 140-142, 148; 5 Preface,31-45,83-88,128,134,135,134-135
Preface,28,97,150-154
one's own 3.167,175,213
in one samaya, one 7.97 (Bhā.)
- and vedanā 3.140-142 (Bha.)
- kända 3.38
, different states of 3.143-149 (Bhä.)
, intensity and mildness of 5.128-132 (Bha.)
- pañcaka 3.134-139
- pada 3.45,112; 5.191-198 (Bha.)
- pūrvaka 3.140-142 (Bhā.)
-yoga 6 Preface
- vāda 5 Preface
- vähī tantrikā (Motor Nerve) 5.83-88 (Bha.)
- viseṣa 3.134-139 (Bhā.)
- pravṛtti 5.83-88 (Bha.) - virya 6.33-34 (Bhā.) Krīḍā 3.257
Krīta 5.140,142,144,146;7.25
- kṛta 7.25,25 (Bhā.)
Krodha 3.17,45,46,134-139,222-230; 7.21,22,25, 126,150-154,161,181,190,201,202
-kasayi 6.63
- pinda 7.25
- vivega 7.111
- vedaniya 7.161
-samjñā 7.161
Kşa
- yacană 3.11,50,116,129; 5.207
Kṣaya 3.33,148; 5.68-71 Kṣayopasama 3.222-230; 5.100-102 (Bhā.); 6.6468 (Bhā.); 7.161
Kṣamā 3.50,116,129

Page #695

-: 671 :
Index of the Technical Terms
Ksanti 7.113-116 (Bhā.) Ksāyika 5.100-102 (Bhā.) Kṣāyopaśamika jñāna 5.191-198 (Bhā.) Kṣāyopaśamika bhāva 3.222-230 (Bhä.) Kşārajala, clouds with 7.117,117 (Bhā.) Kșiti-sayana 7.29-35 (Bhā.) Ksīna 5.107-133 (Bhā.); 7.20,21
- kasāya 7.4,5 - bhogi 7.146-149 (Bhā.) - moha 3.143-148 (Bhā.); 5.107; 6.1-4(Bhä.);
7.20,21 Kșīravidārī (vanaspati) 7.66,66 (Bhā.) Ksudhā vedaniya 7.161 Kșetra 3.53,119-122,130; 5.248,253; 6.71,186; 7.24
- atikrānta 7.24,24 (Bhā.) -ādeśa 5.201-207 (Bhā.) , apeksā (view-point) of 5.202,203,205,206 - janita 6.15,16 - paramāņu 5.160-164 (Bhā.) - pramāņa 6132 - māna (space-units) 6.133-134 (Bhā.) - sāpeksa 5 Preface
- sthāna āyu 5.181 K sobha 3.143-148,143-148 (Bhã.), 154-163 (Bha.); 5.150-153,150-153 (Bhā.)
Gana, upagraha of 5.147 Gana, samgraha of 5.147 Ganatantra 7 Preface Ganadhara 3 Preface,247; 4 Preface; 5.97; 7.1 Gananāyaka 7.196 Gananā-kāla 6 Preface, 132 (Bha.) Gananātīta-kāla 6 Preface Gananā-paddhati 7.173 Ganābhiyoga 7.194 Ganīta (Mathematics) 6.132,133,134
- kāla 6.132 - prameya 6.133,134
- śāstra 6.133,134 (Bhā.) Gati 3.120,164-171 (Bhā.); 4.8; 5.31-45 (Bhā.), 62.124-126 (Bhā.); 6.57,151,154; 7 Preface, 1,4, 5,10-15,20,21,67-73,150-154 (Bhā.)
,adho 3.119-126 (Bhā.) , utkrsta 3.38,45,112; 6.75,92 , uttara kriya 5.31-45 , udiranājanita 5.31-45 , uddhuta 3.38,112 , vişaya of 3.82-86,88 ,niyama of 5.31-45 (Bhā.) - ksetra 3.119-126; 5.31-45 , canda 3.38,112 , capala 3.38,112 , cheki 3.38,112
javini 3.38,112 , tvarita 3.38,112; 6.75,92 , divya 3.38; 6.75,92 , deva 3.38 - nāma 6.151 - nāma karma 6.151 - nāma, nişikta of 6.152 - nāma nidhatta 6.154 - nama-nidhata āyusya 5.62 - nāmanişiktäyusya 6.151 - parināma 7.11,12,15 , yathārīti 5.31-45 , Sīghra 3.38,112 - Sīla 5 Preface, 51-54 (Bhä.), 150-153 (Bhā.);
7.156 - siddhanta 3 Preface
, saimhi 3.38,112 Gaties, four 5.62 (Bhā.) Gamaka 5.140,191-198 (Bhä.); 6.165 Gamana 6.5-14
- mārga 3.143-148 (Bhā.) Gamya 5.254-257 Garbha 3.17
- pratyāropaņa 5.76,77
Kha
Khanjanarāga 6.1-4 (Bhä.) Khara-puruşa 7.117,117-123 (Bhā.) Kharamuhî-see Kāhalā Khātikā 5.189,182-190 (Bhā.) Khandabheda 5.112,113 Khadya 7.8,9,22,23,24,29-35,193,203 Khāra 3.258.258 (Bhā.) Khura 5.53 Khecara 7.99 Khedakhinna 7.114,116
Ga Gandha 4.8; 5.51-54 (Bhā.),64,107,109,150-153 (Bhä.), 160-164 (Bhā.),172,178,201-207; 6 Preface,133,134,167; 7.58-60 (Bhā.),63-73 (Bhā.), 136,137 Gandharva nagara 3.253.253 (Bhā.) Gandharva-nināda 7.205 Gandikānuyoga 4 Preface Gandamānīyā 7.159,158-159 (Bhā.) Granthi 5.57,58 Granthika 5.1

Page #696

-: 672:
Index of the Technical Terms
- danda 3.253,253 (Bhā.) - mušala 3.253,253 (Bhā.) - yuddha 3.253,253 (Bhā.)
- srngāraka 3.253,253 (Bhā.) Grahanaisanā 7.22,23 Grahāpasavya 3.253-253 (Bhā.) Grāma 6.77,139,148 Grāmānugrāma 3.105 Grāsa 7.24 Grīşma 5.16
- rtu (season) 7.62,63
- pradeśa 7.63 Glāna-bhakta 5.140,139-146 (Bhā.) Glāni 5.204
- mahotsava 5.86-87 (Bhā.) - samharana 5.76, 77,76-77 (Bhā.)
- garbhavakrāntika manusya 5.62 Garbhaja 7.36-42
- tiryanca pañcendriya 5.208-228 (Bhā.) - pancendriya tiryagyonika 5.222
- manusya 5.222; 7.36-42 (Bhā.) Gavelaka (Gavelaya) 7.117 (Bhä.) Gaveşanā 7.22,23 Gavesita 7.25 - Gavyūta 3.119-126 (Bhā.); 6.134 Gavyūti 3.119-126 (Bhā.) Gādhabandhanabaddha 7.165 Gādharūpa 6.4,1-4 (Bha.) Guccha 7.117,117 (Bhā.) Gunjālikā 5.189,182-190 (Bhā.) Gunjāvāta 3.253,253 (Bhā.) Gadhikrta 6 Preface, 1-4 (Bhā.) Girigrha 3.268,268 (Bhā.) Gilli 3.164-171 (Bhā.) Gīta 3.4 (Bhā.) Guņa 3.54; 5.160-164,172,175-180,203; 6.174182; 7.29-35,121,181,190,204
- guni-bhāva 6.174-182
- bandhanabaddha 7.165 Gunavrata 7.29-35 Gunasthāna 3.143-148 (Bhā.); 6.15,16,35-51 (Bhā.), 162; 7.10-15 (Bhā.), 107-112 (Bhā.)
, fourteen 5.94-99 Gunānsa 5.169-174 (Bhā.) Guni 6.174-182 (Bhā.) Gupta 7.4,5 Guru 3.35,36; 6.163-167 (Bhā.) Gurutvākarşana (gravitation) 6.70-118 (Bhā.) Gulma 7.117,117 (Bhā.) Grha 7.29-35
- āpana (dukāna) 6.76,93 - pati 3.32,33,101,102; 5.128-132 (Bhā.) -vāsa 3.231-239 (Bhā.)
- stha 3.36; 7.4,5,25 Gehā 6.137-150 (Bhā.) Gokimlijja 7.159,158-159 (Bhā.) Gotra 3.4; 6.33,34,154
- karma 6.33,34 Gotriya 5.3 Godhūma 7.129,129-131 (Bhā.) Gopura 5.189,182-190 (Bhā.) Gautama (Gotra) 3. Preface; 4,14; 7.215 Graha 3.253 (Bhā.)
- garjita 3.253,253 (Bhā.)
Gha Ghanță 5 Preface Ghattana 3.143-148 (Bhā.) Ghadi 6.133,134 Ghana (bronze instrument) 5.64 Ghanatva (density) 6.70-118 (Bhā.) Ghanaphala (cube) 6.133,134 (Bhā.) Ghanavāta 6.137-150 (Bhā.) Ghanībhūta 6.134 Ghanodadhi 6.134-150 (Bhā.) Ghātika karma 6.33-34 (Bhā.) Ghātyakarma 7.107-112 (Bhā.) Ghrāņendriya 3.191; 5.64; 7.139,142,144
- viņaya 3.279 Ghrāņa-pudgala-vikirana 6.171-173 (Bhā.)
Ca
Caukka (catuska) 3.45 Canda-see Gati Candikkiya 3.45,45 (Bhā.) Candrapariveśa 3.253 253 (Bhā.) Cakravāla 3.172-182 (Bhā.); 6.159 Cakrakāra gati 3.181 Caksu 3.222-230 (Bhā.); 5.64,72-75; 7.152
- indriya 3.191; 5.64,237,247; 7.139,145 - indriya visaya 3.279 -jñāna 3.222-230 (Bhā.) - darsani 6.41 - viksepa 3.113,113 (Bhā.)
- sāpeksa 5.237-247 (Bhā.) Caturindriya 5.188,229,244,245; 6.65; 7.38,45, 143, 144,150-154 (Bhā.) Caturthabhakta (fasting for one day) 7.231 Caturdaśapūrvī 5.112,113 Caturdasī 5.152

Page #697

Index of the Technical Terms
- 673:
Cūrna 7.25
- pinda 7.25,25 (Bhā.)
- varsa 7.168,168 (Bhā.) Cürni 3.73
- kāra 7.24 Cūlikā 5.18; 6.132,133,134 Cūlikānga 5.18; 6.132,133,134 Cetana stara, kriyā (activity at conscious level) 7.134-139 (Bhā.) Cetana 5.83-88; 7.161,217
- vän 7.127-145 (Bhā.)
- śünya 7.127-145 (Bhā.) Caitanya 6.174, 174-182(Bhā.); 7.127-145 (Bhä.), 158, 159
- maya 7.158-159 Cyavana 3.53,75 Cyavita 7.25,25 (Bhā.) Cyuta 7.25,25 (Bhā.)
Caturbhăgikā 7.159 Caturmukha (four-faced paths) 3.45 Catuska 3.45 Catuşkona 6.90 Catusputaka 3.102 Catuhpradesi (sika) skandha 5.153,163,166-168 Catuhsparsi 5.64 Capala-see Gatt Caya 6.20-21; 7.165
- upacaya 6.20-23 (Bhā.) Carama 3.72,72 (Bhā.),73,131,134,139; 6.20,51, 52; 7.2,24
- ucсhvāsa-niḥśvāsa 5.257 - karma 5.98,99,94-99 (Bhā.) - nirjarā 5.98,99,94-99,(Bhã.) - bindu 5 Preface
bhavastha 3.131, 131 (Bhā.)
- samaya 5.98,99,94-99 (Bhā.) Caramänta 6.137,150 Carikā 5.189,182-190 (Bhā.) Caritra 3.90 Carcā 7.212-217 (Bhā.) Carma 5.53 Calana 3.143-148,143-148 (Bhā.), 154-163 (Bhā.); 5.150-153,150-153 (Bhā.) Calani 7.118 (Bhā.) Cavacava 7.25 Cavalā (ālisamdaga) 6.130,129-131 (Bhä.) Cākşuka 6.35-51 (Bhā.) Caturyäma 5.256,257 Caritra 3.192; 5.191-198 (Bhā.)
- mudhatā 6.33.34 - moha 5.68-71 (Bhā.); 6.64-68 (Bhā.) - moha, prakrti of 5.68-71 (Bhä.)
- mohaniya 5.70 Caritra bhavana 3.154-163 (Bhã.). Cintana 3.17,114 (Bhā.) Cikane (sticky) 6.4,1-4 (Bhā.) Cikitsa 7.25
- pinda 7.25 Cittavṛtti, niyamana of 3.222-230 (Bhā.) Citisakti 5 Preface Citta pralaya 6 Preface Cittālhadaka 3.38,51 Citrala 7.119,117-123 (Bhā.) Cillala 5.189,182-190 (Bhā.) Cinhapata 7.176,176 (Bhā.),185 Cīnā dhānya (varaga) 6.131,129-131 (Bhā.) Cutaki (accharānivāe) 6.171-173 (Bhā.) Curņikā bheda 5.112,113
Cha Chadma-āvarana 5 Preface Chadmagrha 3.29 Chadmastha 5 Preface1,64-66,65-67 (Bhā.),68-74, 72-75 (Bhā.),96,99,94-99 (Bhā.),115,191-198 (Bha)191,192, 197,198,191-198 (Bhã.); 7.1,146, 147
- avastha 3.105 - tirthankara 3.95
- marana 5.191,192,197,198 Chardita 7.25 (Bhā.) Chavi 7.119 (Bhā.) Chaviccheda 5.77 Cheki---see Gati Chedakara 3.107 Chedana 3.17,21,43; 6.22 Chedāganita (logarithm) 6.133,134 (Bhā.)
Ja
Jaiņa vega 3.113,113 (Bhā.) Jagata 5.254-257 (Bhā.) Jagaśreņi 6.133-134 (Bhā.) Jaghanya parīta asamkhyāta 6.133-134 (Bhā.) Jaghanya yukta asamkhyāta 6.133-134 (Bha.) Janapada 3.27
- vihāra 7.221 Janapadägra 3.228,230,237,239 Janasamūha 3.29 Janma 3.4,17; 5.57,58,60.147; 6.33,34,120-128 (Bhā.), 151; 7.1
- jäta 3.164-171 (Bhā.)

Page #698

- 674 :
Index of the Technical Terms
- marana 6.30-32,35-51 (Bhā.).154 - sthala 7.1
- sthāna 3.17 Janmotsava 3.87 Janma-mahotsava, of Rsabha 3.87 Jambūdvīpa 3.100,112, 114,146,249,251,253 Jayanti 6.30,32 Jala (water) 5.51-54 (Bhā.); 6.70,71,87,104,155, 156; 7.62 63
- ksetra 6 Preface - yäna 6 Preface
- stara 6.155,156 Jalātmaka 5.235 Jaliya 5 Preface Javini-see Gati Jāti 5.57,58; 6.151,154; 7.67-73 (Bhā.), 106
- gotra, nişikta of 6.154 - gotra niyukta 6.154 - gotra niyuktāyuska 6.154 - gotranisikäyuska 6.154 - nāma 6.151,154 - nāma karma 6.151 - nama, nişikta of 6.152,154 - nāma gotra, nişikta of 6.154 - nāmagotra niyukta 6.154 - nāmagotra niyuktäyuşka 6.154 - nämagotra nisiktāyuska 6.154 - nāma nidhatta 5.62; 6.152-154 - nāma niyukta 6.154 - nāma niyuktāyuska 6.154 - nāma nişiktāyuşka 6.153,154
- näma nişiktāyusya 6.151 Jānai-päsai (knows and sces) 3.154-156,222-239; 5.66,67, 94, 95, 98,99,94-99 (Bhā.),101,102,105, 106,108; 6.168, 169,187 Jāla 5.57,58
- granthi 5.57,58 Jina 6.1-4; 7.3,156 Jinendramudră 3.105 Jihvā-indriya (gustatory sense-organ) 7.139,142, 144 Jūrna 7.114,116 Jiva 3.4, 145, 148.149, 150, 164-171 (Bhā.),183-185 (Bhā.); 5 Preface, 46-54 (Bhā.),57-59,70,71, 75, 116-118,133-135,150-153,209-213,215-217, 225, 227-231,239,240,243-245,248-253,254-257; 6.79,13-16,17,25,26,28,29,31,32,30-32(Bhā),54,55, 57,58,60-68,87,88,104,105,116,125,142,147,152154,159,171-176,174-182 (Bhä.), 178,183,184, 186,188; 7. Preface, 1-3,6,7,10-15,25,27,36,39
41,43,45,47,48,50,52-60,62-66,97,99,101 - 108,110-116,129,130,134, 135,138 - 145,158, 159,161,162,191, 193,220,225-227
- kāya 7.213,218 , vīrya of 6.,5-14 - sarira of 5 Preface , saditva of 6.30-32 (Bhā.) , pravrtti of 5.182-190 (Bhā.) - ghana 5.255,254-257 (Bhä.) - tva 7.158,159 - dravya 5.111 - pada 5.68-71 - paryāya 6.30-32 - pradeśa 3.143-148 (Bhä.); 5.94-99 - prādośiki 3.137 - vāda 6.30-32
- Virya 6.5-14 Jivana (life) 6.174-182; 7.2,101
- käla 7.191 - kriyā 7.1 - carita (biography) 4 Preface - caryā 5 Preface - praņāli 7,64,65 - vyavahāra 3.143-148 (Bhā.)
- Sunya 7.202 Jivani-sakti 3.17 Jivā 5.134,135,134-135 (Bhā.)
- pratyancā 5.134-135 (Bhā.) Jīvājīvātmaka 5.235,236 Jīvāstikāya 7.213,218,219 Jurānā 7.114,116 Jūkā (lice) 6.125,171 Jūrāvana 3.143-148 (Bhā.) Jaina 3.134-139 (Bhā.); 6.183-185 (Bhā.)
- āgama 5.254-257 (Bhā.); 6.133-134 (Bhā.) - ācāra (etics) 5 Preface - karma-śāstra 5.116-121 (Bhā.) -khagola (astronomy) 5 Preface - grantha (works) 6.133-134 (Bhā.) -jyotisa (astrology) 7.62 (Bhā.) - tattvavidyā (metaphysics) 6 Preface - darśana (philosophy) 3 Preface,250-277
(Bhä.); 5 Preface, 51-54 (Bhā.),57,58,83-88 (Bhā.), 150-153, 154-159,191-199 (Bhā.); 6.30-32, 183-185; 7. Preface, 10-15 (Bhā.), 16-19 (Bhā.),58-60 (Bhā.),93-95
(Bhā.),127-145 (Bhā.) - dārsanika (philosophers) 5 Preface, 94-99
(Bhā.) - dharma (religion) 3 Preface, 134-139 (Bhā.)

Page #699

Index of the Technical Terms
-nyaya (logic) 5.64
Tolagati 7.119,117-123 (Bhä.)
- parampară (tradition) 5.94-99 (Bha.) -pramāņa mīmāmsä (epistemology) 5.94-99 (Bhā.)
Da
Damara 3.258,258 (Bha.)
- bhugola (geography) 6.155 (Bha.), 160 Dimba 3.258,258 (Bha.) (Bhā.)
-manovijñāna (psychology) 7.161
- sahitya (litereture) 5 Preface
Jainetara 6 133-134 (Bhä.)
Jñāta 7.173,182
- avasthā 7.106
- vya 3.6
Jñātā 6.168,169
Jñāti 3.33,33 (Bhä.)
Jñana 3. Preface,95,192,222-230 (Bha.),231-239 (Bha.); 4 Preface; 5 Preface,64,67,100-102,108111,110-111 (Bha.), 136, 137,191-198; 6.33,34, 63, 133,134,168,169,171-173; 7 Preface,27,28, 150,
154
-darśana 6.168,169,168-169 (Bhā.) - bhāvanā 3.154-163 (Bha.)
- mīmāmsā 6.33,34; 7.127-145 (Bhā.) - răsi 6 Preface
- sakti 7.150-154 (Bha.)
- vähi tantrikā (Sensory nerve) 5.83-88(Bha.) Jñānātmaka 5.100-102 (Bha.), 103-106 (Bhä.), 109; 7.161
- kriya 5.83-88 (Bhā.)
- pravṛtti 5.83-88 (Bha.)
- mana (bhāva mana) 5.83-88 (Bhā.) Jñānāvaraṇa (Karma) 3.222-230 (Bha.); 5.100102; 6.20,23,33,34,35-51 (Bha.), 162; 7.107-112 (Bha.), 161
Jñānī 6.20,52,54-64 (Bha.); 7.20,21 Jñänendriya 5.108-109 (Bha.) Jäänotpatti-utsava 3.87 Jñanonpäda-mahotsava 3.86,87 Jñānopayoga 7.161
Jñeya 3 Preface; 5.191-199 (Bhā.) Jyotirasa 3.4,4 (Bha.)
Jha
Jhanjhāvāta 3.253,253 (Bha.) Jhallarī (cymbals) 5.64,64 (Bhā.)
Jhanjha 5.64
Jhama-see Dagdha Jhälarä 5.64
Ta Tanka 5.189,182-190 (Bha.)

Dūgara (dongara) 7.117,117-123 (Bha.)
Dha
Dhakka 5.64 Dhola 5.64
Na
Navi 5.3-12 (Bhā.) Nhāru (snayu) 5.134,135 Nissesãe 3.73
~: 675:
Ta
Tamjorī vīņā 5.64
Tamtuggaya 6.20-23 (Bha.) Tamtri 3.4
Tambagara (copper), mine of 3.268 Taccam pudhavim 3.83-84 (Bha.) Taṭavarti 5.31-45 (Bhā.) Tata 5.64
Tattva-cintana (metaphysics) 7.58-60 (Bhā.) Tattva-carcă (philosophical discussion) 5.254-257 (Bhā.)
Tattvajñāna (philosophy) 6 Preface
Tattva-vidya (metaphysics)7 Preface Tattvärthabhäṣyakära 3.143-148 (Bha.); 6.1-4
(Bha.)
Tatpakṣika (Tatpakhie) 3.252; 5.94-99 (Bha.) Tatragata 6.163-167
Tathāgati parināma 7.10-15 (Bhā.)
Tathābhāva 3.222-230 (Bha.)
Tathārupa 3.30; 5.124-127; 7.8,9 Tathāvidha pudgala 5.111 Tadejati 3 Preface
Tannejati 3 Preface
Tadbhakti (tabbhattie) 3.252 Tadbharya (tabbhäriya) 3.252
Tadrūpa 5.51-54
Tanu 7.20,21
Tanubhava 6 Preface
Tantrasastra 3.105
Tantrika-tantra (Nervous system) 5.83-88 (Bhā) Tanmaya 5.51-54 (Bha.)
Tapa 3.105,151,153,154-163 (Bha.), 231-239 (Bhā.); 5.85,207; 6.1-4 (Bha.); 7.29-35 (Bhā.) - karma 3.17,36,104-105; 7.193,220

Page #700

- 676 -
Index of the Technical Terms
- sādhanā 3.21,33,201
Tivra (intense) vipäka 7.36-42 (Bhā.) - syā 3.76,134-139 (Bhã.); 5.102
Tīsam bhattāim (trimsad bhaktani) 3.21 - svi 3.33,35,36
Turiyāc (tvarita gati) 3.38 - tapobala 3 Preface, 30
Tulā (rāśi) 7.62 Tama 6.86
Trna 7.117 -tamā prthvi 5.216; 6.137-150 (Bhā.)
- vanaspatikāyika 7.117 Tamaskāya 6 Preface, 1, 70, 71, 72-78,80,82- -hastaka 3.148,143-148 (Bhā.) 88,150,70-118 (Bhā.)
Tejas 5.50; 6.63; 7.64-73 (Bhā.) Tamahprabhāprthvi 5.62; 6.137-150 (Bhä.)
- kaya 5.183 Tamā prthvī 5.216
- kāyika 3.164-171; 6.116; 7.142 Tamomaya 5.237-247 (Bhā.)
- vi 3.32 Taraccha—see Index-1 (ga)
- lesyä 3.185, 183-185 (Bhä.): 7.71,230 Tarka (logic) 3 Preface, 38
- leśyi 3.184,185; 6.54-63 (Bhā.) Talavara (kotavāla) 7.196
Tetali (a jāti of humans) 6.135 Tasiya see Index-2
Terāpantha 6.20-23 Tättvika mūdhatā (perverted view of reality) 6.33- Telā (three days' fasting) 3.105; 7.194 34 (Bhā.)
- telā 3.21 Tänapūrā 5.64
Taijasa 5 Preface; 6.63 Täpa-kşetra 5.3-12;7.24
- varganā 5 Preface Täpamāna (temperature) 6.70-118 (Bhā.)
- śarīra varganā 6.33-34 (Bhā.) Tāpasa 3.36,104,107; 7.191
- śarīri 6.54-63 (Bhā.) - pramparā 3.33
- leśyā 6.63 - paryāya 3.43; 7.191
Tyakta 7.25 - pătra 7.186
Tyāga 7.8,9,29-35 (Bhā.), 146-149 (Bhā.) - linga 3.45
Tyāgi 7.146-149 (Bhā.) Tāla 3.4
Tvarita-see Gati Tigiñchiküta 3.112
Trapu (tin) 5.52 Tippāvana-see Index-2
Trapu-äkāra (tauyāgara) (mine of tin) 3.268 Tilaka 3.33; 7.176
Trasa 7.6,28,150 Tiryaga
- kaya 5.183,184,187;6.88,105 - kşetra 5.64
- kāyika 7.97 - gati 3.119-126 (Bhā.),120-122,164-171 - jīva, śarira (body) of 5 Preface (Bhā.)
- prāņa 7.6 - diśā 3.38,114; 4.4; 6.72
- prāņa jīva 5.53 - yonika 5.62,124-127,185,190; 6.32; - renu 6.134 7.181,190
Trātaka 3.105 - varti 5.64
Trika 3.45 - loka men 3.4,5,14,22,85,86,112, 114,115, Trikona (triangle) 6.90 120-122.251
Trijyā (radius) 6.133-134 (Bhā.) Tiryanca 5.185; 6.64-68 (Bhā.),132,174-182 Tripadi 3.112 (Bhā.); 7.43-53 (Bhā.),58-60 (Bhā.) 93-95 (Bhā.) | Tripadim chinnatti 3.112 (Bhā.)
- gati 5.62,124-127 (Bhā.),248-253 (Bhā.) Tripadicheda 3.112 - pancendriya 5.237-247 (Bhā.); 6.54-53 Tripradeśika skandha (aggregate of three pradeśas) (Bhā.)
5.152,162, 163,166-168,175-18 - yoni 121-123
Tribhāga (one third) 3.254,260 Tila 6.130,129-131 (Bhā.)
Trindriya 5.243; 7.142,150-154 Tirtha 3.73
-triryagyonika 5.62 - pravartana 5 Preface
Trutita 5.18; 6.132-133,134 Tirthankara 3.86,87,95; 5.85, 94-99 (Bhā.), 254- Truţitānga 5.18; 6.132,133,134 257 (Bhā.)

Page #701

Da
Index of the Technical Terms
-677:Tha
(Bhā.), 183-185 (Bhā.); 7.16-19 (Bha.) Thilli—see Index-2
-jagat (world of) 7 Preface
pāścätya (western) 5.256,257
, sähitya (philosophical literature) 5.94-99 Danda 3.4,35,36; 6.134
(Bhā.) - nāyaka 7.196
Dik (g) 5 Preface Dandaka 5.61,68-71,121; 6.63, 64-68,151- - dāha 3.252 154,177,180, 182; 7.1.2,18,16,53,54,103- - müdha 3.222-230 (Bhā.) 105,160,161
- vrata 7.35 twenty-four 5.208-224 (Bhā.),225-233 Digambara 6.133,134; 7.1 (Bhā.)
- paramparā (tradition) 7.1,29-35 (Bhā.) Dakşiņa (south) 5.3, 5,9,14
- sāhitya (literature) 3.86-87 (Bhā.) - golārdha (hemisephere) 5.3-12
Ditthābhatthā 3.36 - bhāga 3.249, 253,256
Dina (day) 5 Preface, 4-12,22,25,26,237,238,254; Dakşināpatha 3.100
6.92 Dakşināyana 5.3-12-17
- rāta (night) 5.222; 6.132, 7.29-35 (Bhā.) Dakşiņārddha 5,4,6,13,16,17,19,22,23,25,27 Divārātribhojana 7.24 Dagdha (jhāma) 5.53; 7.119
Divya 7.205 - asthi 5.53,
- deva rddhi 7.206 - khura 5.53
- devagati 3.38 - carma 5.53
- deva dyuti 7.206 - nakha 5.53
- devasamarthya 7.206 - bījabhāva 6 Preface
- nätyavidhiyān 3.38,129 - bhāva 6 Preface
- bhoga 272-277 - roma 5.53
- sakti 3 Preface - singa 5.53
Diśā 3.170; 5.64,67,88 Datti 7.29-35
- müdha 3.222-230 (Bhā.) Dadhi 3.33; 7.176
- moha 3.222-230 (Bhā.) Darśana 3.95,192: 5.51-54,67,108,109,191-198 Dīksā 3.35,36,86-87,105,149,150;5.78-82 (Bhā.) (Bhā.); 6.33,34,35-51 (Bhā.), 168, 169,183- - paryāya 3.76,105; 5.147; 7.191 185,188; 7.10-15 (Bhā.)
Dīksita 3.35,36; 5.78-82,254-257 (Bhā.) , aviparyäsa of 3.233,236,239
Dīpacamka (lid of a lamp) 7.159,158-159 (Bha.) - bhāvana 3.154-163 (Bhã.).
Dirgha āyusya 5.124,124-127 (Bhā.) - mohaksapaka 6.1-4 (Bhā.)
Dīviya-see Index-1 (C) Darśanayuga (age of philosophy) 3.164-171 Duhkha 6.5-14,171-173,184,185,188; 7.16, 17, 19, (Bha.); 7.127-145 (Bhā.)
36,42,107-112,113-116,119,202,210,232 - viparyaya 3.222-230 (Bhā.)
- upadarśana 6.171-173 (Bhā.) - viparyāsa 3.224,227,230
, definition of 7.160 (Bhā.) Darśanāvarana 5.74,100-102; 6.33,34,35-51 - da 7.162 (Bhā.) (Bhā.); 7.161
- rupa 7.224,226 Darsani 6.20,52
- vāda 6.183-185 (Bhā.) Darśanopayoga 7.161
- vādī 3.140-142 (Bhā.);6.183-185 (Bhā.) Daśamabhakta 7.231
Duhkhātmaka 6.5-14 Dasamalava (decimal) 6.133,134
Duhkhanubandhī 7.119 Dasa kalpa 5.254-257
Duhkhāpana 3.143-148 Däna 3.30; 5.148, 7.113-116 (Bhā.),193
Duhkhi 7.16-17,19,114-116 (Bhā.) Dānāmā 3.102
Duhsama-duhsamā 6.134; 7 Preface, 117,117-123 Dayaka 7.25
(Bhā.) Dārumayam padiggaham (wooden bowl) 3.33,36 | Duhsama-susamā 6.134 Dārśanika (philosopher) 6.30-32 (Bhā.), 171-173 Duhsamā 6.134

Page #702

-: 678:
Index of the Technical Terms
Duhsaha 5.138
Deśī kriyāpada 3.,112, 143-148 (Bhā.) Dundubhi 5.64
Desī dhātu 3.45 Durgandha 6.163-167 (Bhā.)
Deśī pada 3.49 Durgama 5.138
Deśī bhāsā 7.158-159 (Bhā.) Durbala sarīra (frail body), one possessed of Deśī sabda 3.35 (Bhā.),36 (Bhā.),45 (Bhā.), 112 7.146-149 (Bhā.)
(Bhā.); 7.181 (Bhā.),186 (Bhā.) Durbhikṣabhakta.5.140,139-146 (Bhā.)
- kośa 7.158-159 (Bhā.) Durbhūta 3.258
Deha-parimāņa (size of the body) 7 Preface Durlabha bodhika 3.72,73
Dosa 7.22,23,22-23 (Bhā.),25,25 (Bhā.) Durvrsti 3.263
Dyuti 3.230,222-230 (Bhā.),239 Duspratyākhyāta 7.27,28,27-28 (Bhā.)
Drava (liquid) dravya 5.51 Duşpratyākhyānī 7.28
Dravya 5 Preface,51-54 (Bhā.),110,111,150, 153, Dusprayukta kāya-kriya 5.134,135
160-164 (Bhā.),183,191-198 (Bhā.),235,236,255Dusprayuktakāyiki 3.134-139; 5.134,135
257 (Bhā.); 6.174-182 (Bhā.); 7 Preface,29-35 Dūta 7.196
(Bhā.), 58-60 (Bhā.), 93-95 (Bhā.) Dūti 7.25 (Bhā.)
- avamodarikā 7.24 -pinda 7.25 (Bhā.)
- indriya 5.108-109 Duşita 7.22,23,22-23 (Bhā.)
, relative to 5.202,203,205,206 Drátānta 3.143-148 (Bhā.)
- tva 7.58-60 Drštābhāșita 3.35,36
- paramāņu 5 Preface, 5.160-164 (Bhä.) Drsti 3.127,128,134-139 (Bhä.),222-230 (Bhā.); - pramāna 6.132 5.201-207 (Bhā.),254-257 (Bhä.); 6.52,63,64
- mana 5.100-102 (Bhā.) DỊsti pratighāta 3.113
- māna 6.70-118 Dráti-vinyāsa 3.47
- rāśi 6.151; 7.59 Drśtivädopadeśa 7.161
- leśyā 3.183-185;6 Preface; 7.67-73 (Bhā.) Drštivādopadeśiki 7.161
- sthāna āyu 5.189 Deva kartstvavādi 3.250-277 (Bhā.)
Dravya (pudgala) 3.183-185 Devaküla 5.182-190 (Bhā.)
Dravya (kāya varganā prayoga) 5.111 Devagati 3.38;5.62,124-127 (Bhā.)
Dravyas, aggregates of 5.235,236 Deva-tamisra 6.86
Dravyādeśa 5.201-207 Devavāda (doctrine of god) 3.250-277 (Bhä.),268 Dravyärthatā 7.59 Devavyūha 6.86
Dravyārthika naya 5.254-257 (Bhā.); 7.93-95 Devāranya 6.86
(Bhā.) Devāndhakāra 6.86
Draha 3.148 Devabhāsä 5.93
Dvātrimsikā 7.159 Devānupriya 3.38,40,46,50, 109-111,116,128,129; Dvādaśabhakta (five days' fasting) 7.231 5.81,84,88,204; 7.174,200,206,216,217
Dvicandra-darsana 3.222-230 (Bhā.) Deśa 5.151-153,165-168; 6.72
Dvidhāpatāka 3.170, 164-171 (Bhā.) - uttaraguņa 7.29-35
Dvi (pürna) paryastikā-āsana 3.205 - uttaraguņapratyākhyāna 7.33,35
Dvi (pūrņa) paryankāsana 3.208 - uttaraguņapratyākhyānī 7.52,53,43-53 Dvipradeśika (pradesīskandha) 5.151, 161,163, (Bhā.)
166-168,176,201-107 - tah 7.29-35
Dvibhāga-prāpta 7.24 - pausadha 7.29-35
Dvividhatā 5.191-198 (Bhā.) - mülagunapratyākhyāna 7.30,32
Dvīndriya (jīva) 5.187,220,225-233 (Bhā.),237. - mūlaguņapratyākhyānī 7.43,44,46,47, 49- | 247 (Bhä.); 6.126; 7.142,150-154 (Bhā.) 51,43-53 (Bhā.)
- āvāsa 6.126 - virata 7.36-42
- tiryagyonika 5.62 - vrata 6.64-68
Dvīpa (continent/island) 3.86,87,100,112, 114, Deśāvakāśika 7.35
196,249; 6.71,72, 75, 92,135,159,160,173

Page #703

Index of the Technical Terms
- samudra (ocean) 3.86,112,114,115 Dveṣa 7.22,23
Dhana 3.33
Dhana (rāśi) 7.62 Dhanusa 6.75,134,173 Dhanuḥprstha 5:134,135 Dhanya 3.36
Dharma 3.134-139; 5.78-82,93,256; 6.132, 7.220,222
- śāsana 3 Preface - samjñā 7.119
Dharmācaraṇa kāla (life-span with respect to period of religious conduct) 6.132
Dharmācārya 7.203,216
Dha
Dharmastikāya 7.213,216,218,219 Dharmopadeśa 7.213
- ka 7.203,216
Dhatu 3.45 Dhātrī 7.25
- pinda 7.25
Dhanyas' yoni and sthiti 6.129-131 (Bha.) Dharaṇā 3.39
Dharmika 3.30,38
Dhuma 7.22,23,25
- mukta 7.23
-prabha 6.137-150
- prabha pṛthvi 5.62,216
Dhümikā (mahikā) 3.252
Dhyana 3.4,38-40 (Bha.), 105, 109; 5.51-54 (Bha.), 83-88 (Bha.); 6.20-23 (Bha.),7.146-149 (Bha.)
- kostha 5.85,201
- paddhati 3.105
Dhyanatmaka Virya 7.146-149
Dhyanantarikā 5.85,86,83-88 (Bha.)
Dhuli-vikirana 3.112
Dhruva siddhanta 5.150-153
Dhvamsa 6.22
Na
Nandiśvara dvipa 3.86-87
Nakṣatra 3.86-87
Nakha 5.53
Nagara 3.112,133,188,189,222,224,225, 227, 228, 230,231,233,234,236,237,239,272,279,280;
5.235,236; 6.18,171
, philosophical definition of, 5.235,236(Bha.) Nagari 3.222,224,225,227,228,230,231,233,234, 236,237,239

Napumsaka 6.35,36
- vedaka 6.52,63
- vedi 6.54-63 (Bhā.)
Namo'stu 3.35,36
Naya 3.140-142 (Bha.); 5.108,109,181,201-207 (Bha.); 6.63, 7.27,28,93-95 (Bha.)
- drsti 7 Preface
~: 679:~
Nayuta 5.18; 6.132,133,134 Nayutanga 5.18; 6.132,133,134
Naraka 3 Preface,84,164-171 (Bha.); 5.237-247 (Bha.); 6.1-4 (Bhä.),64-68 (Bhä.),132,151-154 (Bha.),174-182 (Bha.); 7.58-60 (Bha.),67-73 (Bha.),93-95 (Bha.), 121-123 (Bha.), 181,190
- ayuṣya 5.124-127 (Bha.)
- āvāsa 6.122
- gati 5.62,124-127 (Bha.), 148-153 (Bha.); 6.151
- jīva 3.92
- pṛthvi 5.208-224 (Bha.),237-247 (Bhā.) -bhūmi 3.84; 6.16
- loka 5.137, 248-253 (Bhā.) Nalina 5.18; 6.132,133,134 Nalinanga 5.18; 6.132,133,134 Navakoti (parisuddha) 7.25 Navagunopeta 5.51-54 (Bha.) Natya-vidhi (thirty-two types) 3.38,129 Natya-sastra 5.64
Nāḍī-tantra 7 Preface Nänätva 4.5
Näbhi 3.4
Nama 6.33,34,151
- karma 6.33,34,35-51 (Bha.), 151 Naraka 6.5-14,63,174-182 (Bha.); 7.103-105 (Bha.)
Nálandiya Adhyayana 5.254-257 (Bha.) Nälikā 6.134
Nāsti 7.217
-tva 7.217
Nikäcana 6.5-14 (Bha.),154
Nikäcita 6.154
Nikṣipta 7.25
Nigoda 7.119
Nijaka 3.33
Nitya 7 Preface
- vada 7 Preface - vādī 5 Preface Nidarśana 3.30 Nidāna 3.35,36,38,40 Nidrā 5.72-75 Nidhatta 6.151,7.151

Page #704

-: 680 :
Index of the Technical Terms
Nidhatti 6.5-14,154,7.5-14,154 Nidhāna 3.268 Nipanna 3.35,36 Nippanna 3.35,36 Nipphanna 3.35,36 Nipphäva 6.129-131(Bhä.) Nibandha 3.30 Nimitta 3.142;7.25
pinda 7.25 Nimīlana 3.114 Niyantrita 7.34 Niyama 7.107-112(Bhā.)
- taḥ 5.128-132(Bhā.);6.54-63(Bhā.),174
176(Bhā.), 178, 179,7.1 Niyāga 5.139-146(Bhā.) Niyoga 7.119 Nirañjana 7.10-15(Bhā.)11,12,15 Niranubandhā 6.1-4(Bhā.) Nirantaratā 7.58-60(Bhā.) Nirapeksa drsti 7.27,28 Niravadya 7.29-35(Bhā.) Niravayava 5 preface;6.54-63(Bhā.) Niravasesa 7.34 Nirāyu 5.59-61 Nirāloka 7.117,117(Bhã.) Nirāvarana 5.67,108,109;6.188 Nirindhana (fuelless) 7.14, 10-15(Bhā.)
- tā 7.11,15 Nirukta 3.109 Nirupakrama ayusya (ska) 5.59-61(Bhā.) Nirupaklista 6.132 Nirupacaya-nirapacaya kāla 5.225-233(Bhā.) Nirodha 6.15,16 Nirgrantha 3.142;5.1;6.3,4;7.22-25,165,193 Nirgranthi 7.22-25 Nirjarana 3.143-148(Bhā.):5.94-99(Bhā.);7.146149(Bhā.),160 Nirjarā 3.143-148(Bhā.); 5.124-127(Bhā.), 147; 6 preface, 15,16,20-23; 7.19,27,28,74-77 (Bhā.), 79,80,82,83,85,86,88-91(Bhā.), 107-112 (Bhä.), 146-149(Bhā.), 160 Nirjirņa 3.148;6.15,16,27-29(Bhā.),33,34;7.107112(Bhä.),160 Nirmala 6.134 Nirmāņa 3.134-139(Bhä.)
-citta 3.4 Nirlepa 6.134 Nirvartanādhikarana 3.134-139(Bhā.)
- kriya 3.136 Nirvana-mahotsava 3.86-87
Nirhetuka 5.195 Nilīna 5.255 Nivanna 3.35,36 Nivartana 3.35,36 Nivartanikamandala 3.36,38 Nivāta 3.29
- gambhira 3.29 Nivrtta 6.64-68 Nivrtti 3.134-139(Bhä.)
- vādi 3.134-139(Bhā.) Niscaya naya 3.143-148(Bhā.);5.154-159(Bhā.) Niśrā 3.95,112,115,116,129 Nihśreyasa 3.73 Nihśvāsa 5.46;6.132,133,134 Nisikta 6.151,152 Nişeka 6.151
-kāla 6.33,34 Nişecana 6.33,34,154 Nişedhātmaka 7.113-116(Bhā.) Niskramaņa 5.49,50,46-50(Bhã.); 7.221 Niskriya 3.134-139
- tā 3.134-139(Bhā.) Nişthita 6.134 Nispādana 3.134-139(Bhā.) Nispanna 3.35,36 Nisarjana 7.230 Nihsattva 6.1-4(Bhā.) Nissangatā 7.11,12,15,10-15(Bhä.) Ninda 5.72-75(Bhā.) Nīla 4.8;7.67-72,67-73(Bhā.)
- leśyā 4.8;6.63;7.67-70(Bhä.) - leśyi 6.63 - varna (varņi leśyā) 6.166,163-167 (Bhā.);
7.170 Nepathya 7.177(Bhā.) Naiyāyika--see nyāya Nairayika 3.92,183;4.7,5.59,62,119,120,137,138, 182, 183,186,187,189,209,210,213-217,228-231, 239,240,243,248, 249-253;6.2,4,6,8,9,15,16,32, 55,58,60,63,65,122,123,126,175,179,181,185,186; 7.17,37,39,44,48,60,67-70,76,77,81,84,87,90,91, 93-95,101,103,106,109,112,114,116,140,160, 162
- āvāsa of 6.120-128 (Bhä.)
- jīvas, vikriyā of 5.138 Nairayika jīva, vedanā of 3.84,92; 7.162 Naiscayika 6.134
- kāla 5.248-253 (Bhä.)
- paramānu 6. 133-134 (Bhā.) Naiśreyasika 3.73 Nokarma 3.143-148; 7.75,77,80,83,86

Page #705

Index of the Technical Terms
Nokaṣāya 5.68-71 (Bhā.) Nokāmī 7.145
Noparīta-noaparīta 6.44,52
- gamdha (a jāti of humans) 6.135
- lesya 3.185; 6.63; 7.72 - leśyî 6.54-63
- varavedikä 3.112
Padmänga 5.18; 6.132, 133, 134 Padmasana 5.254-257 (Bha.) Paramparagama 5.97,94-97 (Bha.) Paramparavagadha 5.64
Paramparopannaka 5.102 Para-ṛddhi 3.166,174,212
Nosamyata-noasamyata-nosamyatasamyata 6.37, Parakaya-praveśa 3.209,211
Para-kriya 3.167,175,213 Parataḥ 4 Preface
Noparyäptaka-noaparyāptaka 6.42,52 Nobhavasiddhika-noabhavasiddhika 6.40,52,63
Nobhavya-noabhavya 6.54-63 (Bha.) Nobhogi 7.145
Nosanjhi 5.100-102 (Bha.) Nosanjhi-noasangī 6.39,52,63 Nosamyata 5.92
52,63
Nosūkṣma-nobādara 6.50,52
Nostrf-nopurusa-nonapumsaka 6.35,36
Nyaya (Naiyāyika) 5.51-54; 7 Preface, 10-15,127
145
-darśana 5.94-99; 7.10-15
- śāstrīya 5.181
- sammata 5.94-99
Pa
Pankaprabhā pṛthvi 5.62,216; 6.137-150 Pankiya-see Ardramala
Pancapradesī skandha 5.153,163
Panca mahāvrata 5.254-257
Pancastikaya 7.212-217 (Bha.),218
Pancendriya 5.108,109; 6.26,54-63 (Bhā.),66,151; 7.127-145 (Bha.), 161
- jīva 5.54
- tiryañca 5.59-61
-tiryagyonika 5,62,89,250, 6.65; 7.39,41,46,
50,52,56,57,99
Pandita 7.165
- tva 7.165 Paksa 5.15; 6.132 Pakṣi 7 Preface 1 Pacchiyapitaka 7.159 Patarānī 3.112
Pataha 5.64
Pathara (bhatthi) 7.117 Panava 5.64
Panama pravrajyä 3.34 Patat-udaya 3.164-171 (Bhā.) Patana 3.143-148 (Bha.)
Pattana (patrana) 5.134,135 Pathya 3.73
Pada 3.38,54; 5.68-71 (Bha.),225; 6.18,52,63,162 Padartha 3 Preface,35,36; 5.195; 6.171-173 (Bhā.) - nirmāņa kī kṣamatā 5.112-113 (Bhā.) Padma 5.18; 6.132,133,134; 7.67-73

- prāmāṇya 4 Preface Paratva 5.248-253 (Bhā.) Para-prayoga 3.168,176,214 Parabhava 7.1
-ayusya of 5.57,58
•
- yogya ayuṣya 5.59-61 (Bha.) Parama Kṛṣṇa 6.85,102; 7.67-73 (Bhā.) Parama śukla 7.67-73 (Bhā.) Parmāņu 5 Preface, 51-54,150-153,154-159 (Bha.), 160-164,165-168 (Bha.),169-174 (Bhā.), 201-207 (Bhā.); 6.133,134; 7.58-60
- pudgala 5.150,154,157,160, 165-168,169, 175, 203; 6.134
- vada 5 Preface
- skandha 3.143-148 (Bha.); 5.51-54 (Bhā.), 64,112,113
- vaijñanika (scientist of atomic theory) 3 Preface
Paramādhovādhika 7.146-149 (Bha.) Paramāvadhijñānī 7.146-149 (Bhā.) Parampara kṣetra 6.186
Paraloka 3.183-185; 7.101,106
- vidyä 7.101(Bhā.) Parahastapäritäpaniki 3.138
Parahasta prāṇātipātakriyā 3.139 Parikarma 6.4,23
-:681:
Parikṣepa (paridhi) 5.3-12; 6.74,75,91,173
Parikha 5.182-190 (Bha.)
Parigaṇanā 7.212-217 (Bha.)
Parigraha 5.108,109,182-185, 182-190 (Bhā.)
- viramana 7.226
- samjñā 7.161
Pariccheda 5.248-253 (Bhā.)
Parijana 3.33
Parijñā 3.38
Parinata 3.4,143-148; 4.8; 5.172-174,178180,225; 6.33,34,166,167; 7.65,170-172,224,226

Page #706

- 682 :
Index of the Technical Terms
Parinati 5.172-174; 178-180 Parinamana 3.4, 143-148; 5 Preface ; 6 Preface, 20-23,33,34,87,104,122,125-127,167, 7 Preface, 16-19,58-60,224,226 Parinamita 5.54 Parināma 4.8; 5 Preface , 248-253,255; 6.151,160; 7.36-42,54-57
- vāda 5.51-54 (Bhā.)
- vādi 5 Preface Pariņāmāntara 3.143-148 (Bha.); 5.51-54 (Bhā.) Pariņāminitya 7.16-19
- vāda 5 Preface; 7.16-19 (Bhā.)
- vādi 5 Preface Pariņāmi 7.16-19 Paritāpa 3.134-139 (Bhā.), 148; 6.107-112 (Bhä.), 114,116 Paritāvana 3.143-148 Parityāga 6.64-68; 7.29-35, 146-149 (Bhā.) Paridhi 6.134 Paridhvamsa 6.22 Parinirvāna 3.86-87
- utsava 3.86
- mahotsava 3.86 Parinirvytta 3.53; 5.80,115,257; 7.3,156,208,232 Paripāti 3.196 Paribhäsā 3.35,36 Paribhāşita 7.146-149 (Bhā.) Paribhoga 7.29-35 (Bhā.) Paribhogaisaņā 7.22,23 Parimāņa 3.35,36; 6.151; 7.29-35 (Bhā.)
- krta 7.34 Parityāga 3.192 Parimita 5.67,254-257 (Bhā.); 6.30-32 (Bha), 188
- samsāra 6.35-51 (Bhā.) Pariyukta 6.27-29 Parivarta 7.25 Parivartana 4.8; 7.16-19,58-60 (Bhā.) Parivedana 7.113-116 Parivrajana 3.105 Pariśātana 6.4 Parisuddha 7.25 Parishodhana 3.4 Parisad 3.77,133; 5.2 Parisaha 7.207
-jaya 6.1-4(Bha.) Paristhāpana 3.148 Parisevana 7.29-35 (Bhā.) Paristhitivādi (doctrine of determinism) 3.140-142 (Bhā.) Parīta (parimita) 5.254,255; 254-257 (Bhā.);
6.20,44,52
- samsārī 3.72,73 Paroksa 3 Preface; 5.98-99
- darśana 3 Preface Paryanka 3.207,221
- āsana 3.35,36,194-208 (Bhä.),207; 5.254
257; 7.203,204 Paryatana 3.33 Paryavasāna 6.30-32; 7.146-149
- bhāga 5.64 Paryastikā 3.205,221 Paryādāna 7.16-19 Paryāpta 3.164-171 (Bhā.); 7.101,215
- ka 5.102; 6.20,42,52
- bhāva 3.17,44,108,109 Paryāpti 3.17,44,108,109; 6.5-14 (Bhā.) ,63,163
- bhāva 3.17,109 Paryāya 3,107; 5.254-257 (Bhā.); 6.30-32; 7 Preface, 16-19 (Bhā.),59,93-95 (Bhā.),212-217 (Bhā.)
- parivartana 5.51-54 (Bhā.); 7.16-19 (Bhā.) - pravāha 5.51-54 (Bhā.) - vāda 5.51-54 (Bhā.)
- sāngatika 3.35,36,7.191 Paryāyāntara 3.51-54 (Bhā.),254-257 (Bha) Paryāyārthika naya 5.254-257 (Bhā.); 7.93-95 (Bhä.) Paryavaraniya paristhiti (environmental situation) 7.117-123 (Bhā.)
- pradūşana (environmental pollution) 7 Preface Paryupāsanā 3.4,9,12,13,26,33,38, 51,102,129, 134,247,272,279; 4.1; 5.31,84,85,88; 7.217 Parva 6.133,134 Parvaga 7.117 Parvānga 6.133, 134 Palya 6.129-131,134 Palyopama 3.254,260,265,270; 4.5; 5.18,222; 6.133, 134; 7.207 Palvala 5.182-190 (Bhā.) Paścātavāta 5.31,32,34,40 Paścima (west)3.222-230 (Bhā.); 5.3-9,14; 7.29
- bhāga 3.261
- märanāntika samlekhanā 7.29-35 (Bhā.) Pākajaguna 5.51-54 (Bhä.) Pātha 3.22,48; 4 Preface; 5 Preface, 14, 19:7.113116 (Bhä.) Pathānsa 3.48; 6.168,169 Pāna 3.34 Pātra 3.102; 5.79,80,134,135 Pāda 6.134

Page #707

Index of the Technical Terms
-: 683:
Pāna 7.8,9,22,24,29-35,193,203
- bhojana 3.191; 7.22-25,22-23 (Bhā.),24
(Bhā.),25 (Bhā.) Papa 7.54-57,107-112,224
- karma 6.4; 7.16-19,28,107-112,160,220,
223,224
- phalavipākasamyukta 7.220,223,224 Pāpānubandhi 7.107-112 Pāmicca (prāmitya) 5.139-146; 7.25 Pāragata 5.65-67 Pāragami 6.132 Parana 3.21 Pāramārthika sattā (ultimate reality) 7.10-15(Bhā.) Pārigrahikī kriyā 5.128 Pāritāpanikī 3.134,138; 5.134
- kriyā 134-139 (Bhā.) Pārthiva 5 Preface Pārśvāpatyika 5.254-257 (Bhā.) Pārsvāpatyīya 5 Preface, 254,257,258
- sthaviras 5 Preface, 254-257 (Bhā.) Pāşandastha 3.36,104 Pāşāna 5.52 Pāhuna-bhatta 5.139-142 (Bhā.) Pindaharidrā 7.66 Pindaişanā adhyayana 7.25 (Bhā.) Pitaka 7.159 Pitta 5.64 Piripiriyā 5.64 Pihita 6.129-139 (Bhā.): 7.25 Pītanā 7.114,116 Pittāvana 3.143-148 (Bhā.) Pītha 3.54 Pitharapaka 5.51-54 (Bhä.) Pita (yellow) 6.163-167 (Bhā.)
- varna 6.167 (Bhā.) Pīlupāka 5.51-54 (Bhā.) Puta 3.102 Punya 3.30; 5.134,135; 7.146-149 (Bhā.)
- karma 3.30; 7.107-112 (Bhā.)
- bandha 7.107-112 (Bhā.) , 146-148 (Bhā.) Pudgala 3.17,105,117-119,140-142, 143-148,183186; 4.8; 5 Preface, 51-54,64,103-106,111,150, 242,245,255,254-257 (Bhā.); 6.4,5-14, 20-23,24, 25,27,28,33,34,87,104,122,125-127,151,159,163167,173, 186; 7.1,10-15,58-60,63,167-172
- parāvartana 6.132 - rāśi 3.186 - vargaņā 4.8
- skandha 6,70-118 Pudgalāstikāya 7.213,216,218,220
Punarjanma (rebirth) 3.183-185 (Bhã.) 7 Preface, 101 Punarbhava 6.35-51 Purāksta 3.33 Purana 4 Preface Puruşa 5.96; 6.20,22,35,36; 7.27,28
- vedaka 6.52,63
- vedi 6.54,63 Purusakāra-parākrama 3.36, 104,230,239; 6.133, 134; 7.146-149,150-154,203,204 Puruşādānīya 5.255 Purovāta 5.31,32,34,36-45 Pulaga 3.4 Puskara samvartaka mahämegha 5.157.159 Puskaraņi 5.182-190 (Bhā.) Puikamma 5.139-146 (Bhā.) Putikarma 7.25 (Bhā.) Pūtiya 5.139-146 (Bhā.) Purnima 5.152 Purva 3.222-230 (Bhā.); 5.3-9,14; 6.132-133-134
- utpanna 6.54-63 (Bhā.) - karma 7.159 - krta 3.33 - krta dosa 3.192 - koti 6.33,34,132 - kriya 7.54-57 - janma 3.183-185 (Bhā.); 5.60,68-71 (Bhā.);
7.106,191 - paksa 5.57.58 - pariņāma 5 Preface - paryaya 5.51-54 (Bhā.) - paścät samstava 7.25 (Bhā.) - prajñāpana 5.51-54 (Bhā.) - prayoga 5.11.15 - bhava 3.30 - videha 6.134 - vaikriya sarīra 3.112 - śruta 6.132
- sāngatika 3.35,36; 7.191 Purva (samaya) 5.18 Pūrvānga 5.18; 6.132,133,134 Prthktva 6.125
- sutra 5.71,68-71 (Bha.),75 Prthvi 3.79,80,250,277; 5.3-12,51-54,68-71,216, 235; 6.1,2,15,16,70,87,104,120,122,133,134,137144,137-150 (Bhā.); 7.7
- kāya 3.183-185; 5.183,185,187;6.71,82, 88,
105,147; 7.6 - kāyika 5.243; 6 Preface, 13,26,60,63,88,116, 124,125,185; 7.6,97,105,141,142,150

Page #708

-: 684:
Index of the Technical Terms
- kāyika āvāsa 6.124,125
Praņāma 3.34 - Šilāpatta 3.35,36,105,112; 7.212
Pranīta 3.191; 5.100-102 Prsthabhūmi 3.134-139
- mana and vacana 5.100,101 Paisāci 5.93
Pratara-bheda 5.112,113 Potaja 7.99
Pratikramana 3.17,21,192,219,202; 5.139, 141, Paudgalika 5 Preface, 100-102; 6.33,34; 7.67-73 143, 145,254-257; 7.203 (Bhā.), 127-145 (Bhā.)
Pratigrahana 7.22,23,24 - indriyas 5.59-61 (Bhā.),108,109
Praticandra 3.252 -cancalatā (material flux) 5.110,111
Pratiniskramana 3.25 - tva 5 Preface
Pratipati 7 Preface - padārtha 6.171-173 (Bhā.)
Pratipanna 6.16, 15-16 (Bhā.) - parivartana 3.250-277 (Bhā.)
Pratipürna pausadha 7.29-35 (Bhā.) - mana (dravyamana) 5.83-88 (Bhā.)
Pratibaddha 7.65 - leśyā 3.183-185 (Bhā.)
Pratimā 6.15,16 Pauruşī 7.29-35 (Bhā.)
- pratipanna 6.16 Paurvāparya 3.140-142; 6.27-29 (Bhā.)
Pratilābhita 7.8,9 Pausadhopaväsa 7.35,120,181,190,204
Pratiśravana (vicāra-vinimaya) 7.216 Pausadhaśālā 7.29-35
Pratisthāna 6.137-150 (Bhā.) Prakampana (vibration) 4 3.143-148, 143-148 | Pratisthita 6.137-150 (Bhā.) (Bhā.), 154-163 (Bhā.); 5.150-153,150-153 (Bhā.); Pratisamvedana 5.57,58,148; 7.102, 106 7.161
Pratisūrya 3.252 Prakāma nikarana 7.153,154.50-154 (Bhā.) Pratisrota 5.157,159 Prakāmarasa-bhoji 7.24
Pratihanana 7.28 Prakāśa (light) 6.70-118 (Bhā.)
Pratīti 3.9 - anu (photon) 6.70-118 (Bhā.)
Pratyaksa 3 Preface; 5.97 - pinda 6.70-118 (Bhā.)
- tah 5.254-257 (Bhā.) Prakāśātmaka 5.237-247 (Bhā.)
- darśana 3 Preface Prakāśita 5.3-12 (Bhā.)
- darsi 3 Preface Prakīrna 6 Preface
- padārtha 5.191-199 (Bhā.) Praksti 6.33,34,151,162; 7.36-42 (Bhā.),58-60 - bhūta 5.254-257 (Bhā.) (Bhā.),113-116 (Bhā.), 165
Pratyag 7 Preface - bandha 6.33,34
Pratyaya 3.84,90,131,142; 7.25 pranatu krodha, māna, māyā, lobha in, 5.78, Pratyarpana 7.174, 175,183,194,195
Pratyākhyāna 7.119 (Bhā.) ,paśānta by 5.78,201
Pratyākhyāna 3.36,38,104; 5.128-132 (Bhā.), 134, ,bhadra by 5.78,201
135; 6.66-68,64-68 (Bhā.); 7.1,6,7,27-29,34,36Praksipta 4 Preface
42,54-57,120,181,190,203,204 Praksepa 4 Preface
- apratyākhyāna 6.66-68 - āhāra 7.1
Pratyākhyāvarana moha 6.64-68 (Bhā.) Praksepana 3.117,118,129
Pratyākhyānī 6.64,65; 7.55-57 (Bhā.) Pragādha vedanā 6.4
- apratyākhyāni 6.64,65; 7.57-75 Pravrhīta 3.35,36
Pratyākhyeya kaşāya 5.128-132 (Bhā.) Pracalā 5.72-75 (Bhā.)
Pratyupeksā 7.212-217 (Bhā.) Pracurapradesopacaya 5.64
Pratyeka śarīra 7.66 Prajna 7.150-154 (Bhā.)
Pratyeka śarīrī 5.254-257 (Bhā.); 6.35-51 (Bhā.) Prajñänahetuka 7.153
Prathama 6.30-32 Prajnapaka 6.163-167 (Bha.)
Prathamānuyoga 4 Preface - sthānavartti 6.165, 167
Pradaksinā 3.38,40,112,116,129 Prajnapana 3. Preface,6,7,9,10; 5.240,249,251; | Pradeśa 3.4,35,36; 4.8; 5. Preface, 150-153,1607.1, 213,214,216,218
164,170, 171,177,178; 6.33,34,72,133,134,151; 7.

Page #709

Index of the Technical Terms
-: 685 -
Preface, 58-60, 146-149
- nāmakarma nișika 6.152 -nāmanidhatta āyusya 5.62 - nämanişiktāyuska 6.151 - bandha 6.33,34 - nispanna 6.132
- rāśi 7.58-60 (Bhā.) Pradeśatmaka 6.125 Pradosa 3.134-139 (Bhā.) Pradhāna 3.35,36 Prapanca 7 Preface Prapā 5.182-190 (Bhā.) Prasastanirjarā 6.1-4 (Bhā.),15,16 Prabhāmandala 5.237-247 (Bhā.) Prabhāra 3.166 Prabhāsvara 5.237-247 (Bhā.) Prabhu 3.115-119 (Bhā.); 7.150-154 (Bhā.) Prabhūta 7.10-15 (Bhā.) Pramatta 3.190; 7.20,21
- avasthā 3.149 - samyata 3.149 - samyama 3.149, 149-150 (Bhā.)
- samyati 3.134-139 Pramāņa 3.4,54; 5.97,99,191-198,249; 6.132,134
- catuska 5.94-99 (Bhā.)
- prapta 7.24 Pramänängula 6.133,134 Pramāṇātikrānta 7.22,23,24 Pramāda 3.142, 149, 150; 5.254-257 (Bhā.); 6.2023 (Bhā.); 7.29-35 (Bhā.) Prayuta 5.18; 6.132,133,134 Prayutānga 5.18; 6.132,133,134 Prayoga 5.54; 6.20,24-26 (Bhā.),163-167 (Bhā.)
- one's own 3.168,176,214
- janita 5.51-54 (Bhā.) Prayojana 3.38,40 Prarüpaka 3 Preface Pralanghana 3.186,187 Prayogātmaka 7.113-116 (Bhä.) Pralaya 5 Preface Pralokana 5.255 Pravañcană 6 Preface Pravacana 7.218
- sabhā 7.218 Pravara aśoka vrkșa 3.105,112,114,115,129 Pravartaka adhyavasāya 7.146-149 (Bhā.) Pravāla 7.117 Pravāha 7.58-60 (Bhā.)
- siddhānta (doctrine of) 5.110,111 - rupa 3.22
Pravāhi dhārā 6 Preface Pravrtti 3.134-139 (Bhā.), 148; 6.64-68 (Bhä.); 7.54-57 (Bhā.), 107-112 (Bhā.)
- Vädi 3.134-139 (Bhā.) Praveśya 3.33 Pravyathita 3.92 Pravrajita 3.33,34,45,102; 5.78-82 (Bhā.); 7.220 Pravrajyā 3.33,36,102 Praśasta Adhyavasāya 6.1-4 (Bhā.),15,16; 7.3640 (Bhā.), 146-149 (Bhā) Praśasta nirjarā 6.1-4,15,16 Praśänta 4 Preface; 3.53,75; 5.80; 7.3,156,208, 232 Prasisya 5.97 Praśna 5.104-106 (Bhā.) Praśnita 3.51 Prasankhyāna 6 Preface Prasāra-kşetra 7.158,159 Prasupta 7.20,21 Prastara 6.71,72,90 Prastrtodaka (ebb) 6.150-160 (Bhā.) Prastha 7.159 Prasthāna 7.212-217 (Bhā.) Prahara 7.24 Praharana 7.176,176 (Bhā.) ,185 Prahinagoträgära 3.286,286 (Bhā.) Prahīnasetuka 3.286,286 (Bhā.) Prākāra 5.182-190 (Bhā.) Prakrta 3.38; 5.93
- rũpa 3.35,36 Prākstika 3 Preface Prākļtīkarana 3.112 Prāgbhāra 3.105; 5.182-190 (Bha.) Prāna 3.134-139 (Bhā.), 145, 148; 5.116-118 (Bhā.), 124-127 (Bhā.), 134, 135; 6.88,105,116, 132, 133, 134, 174-182, 183,184; 7.27,28,114,116, 178,187, 203,204
- viyojana 3.134-139 (Bhä.) Prānataja 6.137-150 (Bhā.) Prānātipāta 3.134-139 (Bhā.); 5.134-135 (Bhā.); 6.20-23 (Bhä.); 7.54-57 (Bhā.),108,224
- kriya 3.134-139 (Bhā.)
- viramana 7.111,107-112 (Bhā.) Prāņi 6 Preface,20-23 (Bhā.); 7.1,6; 20,21,107112 (Bhā.),127-145 (Bhā.),219 Prāduskarana 7.25 Prādosika 5.134 Prādosiki 3.134,137
- kriya 3.134-139 (Bhā.) Präpta 3.17,30,44,45,51,230; 5.106,113,112-113

Page #710

- 686:
Index of the Technical Terms
(Bhā.),191 Prāpyakārī 5.64; 7.127-145 (Bhā.) Prābhrtika 7.25 Prāyaścitta 3.33; 7.176,185,196 Prämitya--see Pämicca Prayogika 5.51-54 (Bhā.) Prāyogya 6.33,34 Prāyopagamana anaśana 3.36,38,104 Prārambhakāla 3.134-139 (Bhā.) Prāvrta stu 7.62 Prāśuka (phāsu) 5.125;7.8,9,193 Prāsangika 3.37 Prāsāda 5.182-190 (Bhā.) Preksā-dhyāna 6.132
Pha
Phaliha 3.4 Phāsu-see Prāśuka Physics 3 Preface Phutasirä 7.119 Photons 6.70-118 (Bhā.)
Ba
Bangali Bhäsä 7.158, 159 Baddha 3.148; 6.33,34
- avasthā 3.143-148 (Bhā.) - karma 3.143-148 (Bhā.); 6.33,34
- sprsta 3.148; 5.64 Badhyamāna Āyusya 6.33,34 Bandha 3.134-136 (Bhä.), 140-142 (Bhā.), 143-148 (Bhā.); 5.68,71 (Bhā.), 124-127 (Bhā.),134; 6.201,21,23, 20-23 (Bhā.),24-26,27-29,33,34,35- 51(Bhā.), 151,152,154,162; 7.20,21,74-92 (Bhā.), 106,160,218-220.
- uddeśaka 6.162 - kāla 6.35-51 (Bhā.), 151
- sthiti 6.34 Bandhaka 6.35-51 (Bhā.) Bandhana 5.71,68-71 (Bhā.),75; 6. 5-14,154-152
, cheda (severance) of 7.13
- chedana 7.11 Bala 3.36,104,230,239; 6.133,134; 7.146-149 (Bhā.), 150-154 (Bhā.),203,204 Balābhiyoga 7.194 Balāhaka 3 Preface Balikarma 3.33; 7.176,176 (Bhā.),185,196 Bahirbhumi 5.79 Bahirvaratti (external) Pudgala 3.186 (Bhä.).186- 189,195, 209,210,209-220 (Bhā.),240,241 Bahukarma 6.20
Bahutara
- apkāya 7.228 - tejaskāya 7.228 - prthvikāya 7.228 - Vanaspatikāya 7.228 - vāyukāya 7.228
- trasakāya 7.228 Bahutva 6.30-32 Bahusamaramanījja 6.135 Bahurūpa-nirmāna 5.112,113 Bahuvacana 6.54-63 Bahuśruta-mānyatā, tradition of 6.54-63 Bāmsa (bamboo) 3.35,36 Bamsuri (flute) 5.64 Bāņa 45.134,135,134-135 (Bhā.) Bādara (sthūla) 5.64,169-174 (Bhä.);6.50,52,80, 82,88,97,99,105,141, 142, 147
- agnikāya 6.137-150 (Bhā.) - addhā palyopama 6.133-134 (Bhā.) - addhā sāgaropama 6.133-134 (Bhā.) - apkāya 6.137-150 (Bhā.) ??? - uddhāra palyopama 6.133-134 (Bhã.) - uddhāra sāgaropama 6.133-134 (Bhā.) -tva 5.201-207 (Bhä.) -pudgala 3.191 - prthvīkāya 6.137-150 (Bha.) - Vanaspatikāya 6.137-150 (Bhā.): 7.66 - vāyukāya 6.137-150 (Bhā.)
- vyavahāra palyopama 6.133-134 (Bhā.) Bädhäkäla 6.33.34 Bārdalikā-bhakta 5.140,139-146 (Bhā.) Bāla 3.35,36
- tapa 3,35,36; 7.113-116 (Bhā.) - tapah karma 3.35,36,35-36 (Bhä.).103 - tapasvi 3.36,35-36 (Bhā.),38,39,41,43,45.
46,103, 104, 107 Bālāgra 6.125,134 Bālukāprabhā (prthvī) 5.62,216;6.137-150 (Bhā.) Bila (burrows) 7.119,119 (Bhā.),120
- pankti 5.182-190 (Bhā.) Bīja 7.119
- mātra 7.119 Buddhi 3. Preface; 5. Preface; 6.1-4 (Bhā.) Budha (mercury) 5.257 Busā 5.54 Belanākāra (cylindrical) 6.133-134 (Bhā.) Belā (two days' fasting) 3.33; 5.39; 7.194 Bodhi 5.191-198: 7.8 Bola 3.258,258 (Bhā.) Bauddha (Buddhist) 6.183-185

Page #711

Index of the Technical Terms
- 687 :
- darśana (philosophy) 5.116-121 (Bhā.); 6.183-185 (Bhā.); 7. Preface, 10-15
(Bhā.),58-60 (Bhā.),127-145 (Bhā.) - pitaka 5.254-257 (Bhä.)
- sāhitya (litereture) 3.86-87 (Bhä.); 7.173 (Bhā.) Brahma 7.Preface, 10-15 (Bhā.)
- carya 3.148; 7.29-35 (Bhā.) - vādi 7. Preface
Bha Bhambhā 5.64 Bhanga (vikalpa) 3.157-163 (Bhā.); 6.27-29 (Bhā.),30,63,168, 169 Bhakta-pāna 3.36, 38;7.215,217 Bhajanā 5.130-132 (Bhä.);6.35-51 (Bhā.) Bhadramustā 7.66 Bhaya 7.150-154,161
- mohanīya 7.161
- samjñā 7.161 Bhayankārī 7.117 (Bhã.) Bhartstva 3.4 (Bhā.) Bhava 3.30; 5.89,147; 7.148.149
- kşaya 3.52,53,75; 7.28 - grahaņa 5.147 - dhāranīya, 3.112 - dhāraniya śarīra 3.112 - pratyayika 3.90,131 , related with 7.202 - siddhika 3.72,73; - sthiti 5.248-253(Bhā.); 6.29,32,40,42,52,
63,181,188 Bhavana 3.29
- grha 3.268(Bhā.) Bhavika 7.101-105 Bhavya 3.72; 6.1,20,27-29,63,122-124
- tā 3.76 -tva 6.30-32
-tva labdhi 6.32 Bhānda 5.189,182-190 (Bhā.) Bhāratavarsa 3.100,112 Bhāratiya (Indian) 7.58-60 (Bhā.)
- darśana (philosophy) 6.183-185 (Bhā.)
- dārśanika (philosopher) 5 Preface Bhāva 5.51-54 (Bhā.), 150, 151,160-164 (Bhā.); 6.20-23 (Bhā.); 7.58-60 (Bhā.)
-ādesa 5.201-207 (Bhā.) - indriya 5.108,109 , with respect to 5.202,203,205,206 - dhārā 4.8
- paramānu 5 Preface, 160-164 - pramāņa 6.132 - mana 5.100-102 (Bhā.), 103-106 (Bhā.) - leśyā 3.183-185 (Bhā.); 7.67-73 (Bhā.)
- sthāna āyu 5.181 Bhãyana 3.95,154-163 (Bhã. ),231-239 (Bhã.) Bhāvādeśa---see Bhāva Bhāvāntara 5 Preface, 51-54 (Bhā.) Bhāvarthatā (phenomenal modes) 7.59 Bhāvika 7.101-105 (Bhā.) Bhāvita 3.17,19,24,95,104,151, 153, 154-163 (Bhā.),190,231-239 (Bhā.), 257; 5.85,201,207; 7.193,220 Bhāvitātmā 3 Preface, 154-163,154-163 (Bhā.)
- anagara 3.95,116,143-148, 154-158,163,
186,189,194-200,202,203,205,207,209
215,222,225,228,231,234,237,240-242 Bhāvī (next) janma (birth) 3.183-185; 7.106 Bhāvī (next) jīvana (life) 7.102, 103-105 (Bhä.) Bhāvi (next) sthāna (place) 6.120-128 (Bhā.) Bhāsaka 6.20,43,52 Bhāsana 6.5-14 Bhāṣā 3.17; 5.93; 6.33,34,63
- aparyāpti 6.63 - dravya 5.64 - paryapti 3.17; 6.5-14,43 - mana-paryāpti 3.17,44,109
- varganā 5.64; 6.33,34,63 Bhāsya 5.57-58 (Bhā.)
- kāra 7.10-15 (Bhā.) Bhiksā 3.102; 5.139-146 (Bhā.); 7.25,29-35 (Bhä.)
- cari 3.33,102
- caryā 7.215 Bhiksu (bhiksuka) 5.139-146 (Bhä.); 6.15,16
, twelvth pratimā of 3.105 Bhinna 6.174-182 (Bhā.) Bhukta 7.107-112 (Bhā.) Bhuiyamāna ayusya 6.33,34 Bhūta 3.145,148; 5.116-118,134; 6.88,105,116, 183,184; 7.27,114,116
- anukampā 7.113-116 (Bhā.) - graha 3.258,258 (Bhā.) -jaya 5.112,113 -yathārtha 5.254-257 (Bhā.)
- rüpa 5.112,113 Bhūta (in Vaiśesika philosophy)—four types of material atoms 5. Preface Bhūtikarma 3.190 Bhūmitala 3112 Bhūmi-nirjhara 7.117

Page #712

-688:
Index of the Technical Terms
Bhỉkuţi 3.47
- yogi 6.47,52,63 Bheda 5.201-207 (Bhā.),254-257 (Bhā.)
- vargaņā 6.5-14 (Bhā.),33-34 (Bhä.) Bhedana 6.22,23
- vijñāna 6.171-173 Bheri 5.64
- sankalpa 3.127,128 Bhoktrtva 7.16-19
Mana (bhāva mana) 5.83-88 Bhoga 3.4,5,38,81,90,93,109,110; 5.57,58; 7.132- Manana 6.5-14 136 (Bhā.), 146-149 (Bhā.)
Mananīya 3 Preface Bhogārha 3.4,5,38,81,93,109,110
Manusya 3 Preface, 30,90; 5.59-61,62,64-74,115, Bhogi 5.64; 7.138-145, 146
106-121, 136, 137,235, 246,251,252; 6.32,63,65, Bhogya 7.146-149
132, 134,135,174-182,185; 7 Preface, 1,4,5,28,39, - avasthā 3.17
42,47,51-53,56,57,58-60,93-95,112-116,119-121, Bhrūna (foetus) 3.17
146-149,156,173,180,181,189,190,226
- āyu 3.30 Ma
- kula 7.209,169,172 Mangala 3.33
- gati 5.62.124-127; 6.30-32 - kāri 3.33,38,51
- loka 3. Preface, 112; 4 Preface; 5.103-106, - maya 3.36
136, 137,248-252; 6.133, 134, 137-150; 7.10Mandalikāvāta 3.252,252 (Bhā.)
15, 169,172 Mantra 7.25,29-35
Manusyendra 7.177,186 - pinda 7.25
Manovijñāna (psychology), behavioural 7.161 - siddhi 7.29-35
(Bhā.) Mantrī (minister) 3.4
Marana 3.192; 5.191-198 Manda 7.36-42
Maryādā 3.4; 7.120,173,181,190 - vāta 5.31,32,34,40
Malla 3.112 Makara (rāśi) 7.62
Malliya (hard dirt) 6.20-23 (Bhā.) Maghā 6.103
Masamasāvijjai 3.143-148 (Bhä.) Mañca 6.129-131 (Bhā.)
Masäraggala 3.4 Madambädhipati 3.34
Masura 6.129-131 (Bhā.) Mani 3.33
Mahattara Matijñānāvarana 7.161
- aśrava 7.158.227,228 Matiajñāni 6.46,52,63
- āhāra 7.158 Matijñāni 6.52
- ucсhvāsa 7.158 Madhura 6.163-167
- karma 7.67-70,72,73,158,227,228 Mana (mano) 3 Preface , 17,36,135, 148; 5.83-88 - kriyā 7.158.227,228 (Bhā.),100-102,110,111; 5.100-102 (Bhā.); 6.5- - dyuti 7.158 14 (Bhā.),33,34; 7.27,28,54-57 (Bhā.), 150-154 - nihāra 7.158 (Bhā.),161
- nihśvāsa 7.158 - aparyapti 6.63
- mahimā 7.158 , and vacana (speech) 100,101
- vedanā 7.227,228 - karana 6.5,6,9
Maharddhika 3.96,111,117-119; 5.83,85,88; - gata 3.33,36,102,104,109,112,115,116,131 6.163-167 (Bhä.) - (dravya) varganä 5 Preface, 106,110,111; | Mahā 6.5-14 (Bhā.),33,34
- anubhava 6.75,92 - Paryava 5.108,109
- āśrava 5.133; 6.20 - paryavajñāni 3.95; 6.45-52,62
- ddhi 3.4-9,12,14,16-18,20,21.28, 98, 255, - paryāpti 3:17; 6.5-14,62
260,265,270; 6.75,92,162,163-167 - pūrvaka 5.100-102
(Bhā.), 166, 173; - prayoga 6.26
- kathā pratipanna 7.218 - bhaksya ābära 7.1
- karma 5.133; 6.20; 7.67-73 (Bhā.) - yoga 5.83-88; 6.5-14
- kāla śmasäna 3.95

Page #713

Index of the Technical Terms
- 689:
- kriyā 5.133; 6.20
- dhakkā 5.64 - dyuti 3.4,5,98 - nirjarā 6 Preface 1,3,4,15,16,15-16 (Bhā.);
7.146-149 (Bhä.) - paryavasāna 6.4,1-4 (Bhä.); 7.146-149
(Bhā.) - pratima 3.105 - prabhāvī (having great power) 5.36,88 - bandhakāra 6.86 - bala 3.4 - bali 3.4,5 - yasa 3.4 - yaśasvi 3.4,5 - yuddha 3.258,258 (Bhā.) - latā 6.133,134 - latānga 6.133-134 - Vāta 5.31,32,34,40,41,43-45 - videha 3.53,75,130 - vedanā 5.133; 6 Preface , 1,2,4,15-17,16
17 (Bhã.),20; 7.103-105 - vrata 3.35,36; 6.64-68; 7.29-35 - vrati 6.64-68 - Sakti 6.162,1 - śarīra 3.112 - silā 7.178 - silā kantka (battle) 7.103,177-180 - śramana 6.1 - sangrāma 3.258,258 (Bhā.); 5.116-121 - samarthya 3.4,5,7,9,12,14,16,17,28; 98,117
119, 255,260,265,270; 5.83,85;6.173 - sukha 3.4,5
- sukhi 3.4,5 Mahārghya 3.268 Mahimā 5.112,113 Mahotsava 3.86-87 (Bhā.) Māmsāhāra (meat-eating) 7.121 Māgadhi 5.93 Māghavati 6.103 Mädambika 7.196 Māthuri Vācană 6.132 Madhyastha-phala 5.191-198 Māna 3.17,222-230 (Bhā.); 5.249; 7.21,25,126,
(Bhā.) -uttara (reply) 5.83-86 (Bhā.) - kriya 3.17; 7.161 - klesa 6.132 - cikitsä (treatment) 6.5.14 (Bhā.) - jñāna (knowledge) 7.150-154 (Bhā.) - tarangas (waves) 3.71 - prayoga 6.24-26 - praśna (question) 5.83-88 (Bhā.) - yoga 6.24-26 (Bhā.) - samtāpa (tension) 6.132 - sampreşana (communication) 5,103-106
(Bhā.)
- smrti (memory) 3.71 Mānusi 5.235 Māyā (deceit) 3.17,190,222-230; 7.21,25,126,161
- kaşāyi 6.63 - kāra 3.190 - pinda 7.25 - pratyayā kriya 5.128-132 (Bhā.) - văn 3.190 - vedanīya 7.161
- samjña 7.161 Mäyi-mithyadrsti 3.222; 5.102,100-102 (Bhā.) Māyi 3.190-192,218,219,221,222,225,228,222230 (Bhā.)
- avastha 3.192 (Bhã.) Māraṇāntika samlekhna 7.29-35 Māraṇāntika samudghāta 3.4;6.122-127,120-127 (Bhā.) Mārgantikrānta 7.24 Mārdava 3.17;5.201 Māla 6.125,129-131 (Bhā.) Mālāpahrta 7.25 Māsa 5.15,59-61,216,224,233; 6.132, 133,134
- ksapana 7.231 Māsa (dhānya) 129-131(Bhā.) Māhana 3.30;5.124-127;7.8,9 Mita 5.109 Mithuna (räsi) 7.62 Mithyā 5.58,117,137,139-146 (Bhä.), 148,203; 6.172,184
- tva 6.20-23:7.97 - tva kriya 7.97 - tva moha 3.222-230 (Bhā.) - darsana 3.35,36,222-230 (Bhā.); 5.128-132
(Bhā.); 7.27,28 - darśana kriya 5.128-132 (Bhā.) - darśana pratyaya kriyā 5.128-132 (Bhā.) - darśana salya 7.108,203,224
161
- kasāyī 6.63 - pinda 7.25 - vedaniya 7.161
- samjñā 7.161 Mānasika (mental) 5.83,84,88,103-06; 7.161,162
-ālāpa-samlāpa (communication) 5.103-106

Page #714

-: 690:
-darśana salya vivega 7.111,226 -darśanātmaka 5.128-132 (Bhā.)
- drsti 3.72,73,222,225,228,222-230 (Bhā.); 5.191-199; 6.38,52,63,168,169; 7.27,28
- pratyakhyāna 7.27,28
Miśra 5.135,136; 6.18
- ähära 6.18
-jāta 7.25
Mīna (rāśi) 7.62
Mīsajāya 5.139-146 (Bha.)
Mukta 3 Preface ,35,36,53,75,116,127,143-148 (Bha.); 5.80,257; 6.27-29,30-32; 7 Preface 3,1015,29-35,156,208,232
- ātmā 7.10-15 (Bhā.) - jīva 5.134,135
Mukti 3.72
Mukuta-vitapa (maudaviḍave) 3.114 Munda 3.33,102
Mudrā 3.35,36,207; 5.201
Mudrita 6.129-131 (Bha.)
Muni 3.105,149,150,192; 5.124-127,139-145 (Bha.); 6.132; 7.4,5,20,21,22,23,25,27,28,29-35 (Bha.),36-42 (Bha.)
- gana 3.27
-tva 7.29-35 (Bhā.) Muraja (vädya) 6.135 Musala 6.134
Muhurtta 3.149,150; 5 Preface, 6-12,15,59-61, 132,133,134,215-217,222; 7.29-35 (Bha.)
Mūnga (mugga) 6.130,129-131 (Bhä.) Mūrtta (corporeal) 5.191-198,254-257; 7.212-217 Mürdhabhiṣikta rājā (king) 5.139-146 (Bha.) Mula 4 Preface
-guna pratyakhyani 7.36,37,40-42
- patha (original text-reading) 3 Preface; 6.33,34
- prakṛti 6.33,34,162
- prathamānuyoga 4 Preface
- sparsi 6.168,179
Mülakabīja (mūlābīya) 6.131,129-131 (Bha.) Mrgagandha (a kind of human race) 6.135 Mṛtyu 3.36,38,149,150,183-185 (Bha.); 5.59-61 (Bha.), 116-121(Bha.); 7.29-35 (Bhā.),203 Mrdanga 5.64
Mrdu 3.17; 5.201; 6.163-167 (Bha.)
- bhava 5.78

Index of the Technical Terms
Mṛṣā bhāṣā 7.28 Mṛṣāvādī 7.28
Mṛṣāvāda 7.54-57 (Bhā.) Mṛṣa-vacana 5.124-127 (Bha.)
Meru parvata 3.249,253,258,263,268; 6.15,16, 124,125
Meşa (rāśi) 7.62
Maithuna 7.54-57 (Bha.)
- samjñā 7.161
Mokṣa 3 Preface ,73,134-139 (Bha.), 143-148 (Bha.); 5.147; 6.1-4 (Bha.); 7 Preface, 10-15,146149 (Bha.),218,220
- gati 3.148
- gamana 6.27-29 (Bha.)
- karma 7.25
- guna 7.29-35,36-42
- guna pratyäkhyāna 7.29,30,29-35 (Bha.),36- Yathävasthita 6.168,169 42 (Bhā.)
-gāmī 3.72
-vāda 5.115 (Bha.); 7.156-157 (Bhā.) Moha 5.107; 6.33,34,162 - jāla 7.150
Mohaniya 3.20-23,33,34
- karma 7.36-42,161 - kṣapaka 6.1-4 (Bhā.) Mohopaśamaka 6.1-4 (Bhā.) Mrakṣana 7.25 (Bha.) Mrakṣita 7.25 (Bhā.)
Ya
Yakṣagraha 3.258
Yatrakāmāvasāyitva 5.112,113
Yathāpatyābhijñāta (ahāvaccābhiṇṇāya)
3.255,255 (Bha.)
Yathapraṇihita 3.105
Yathalaghusvaka 3.90,90 (Bhā.)
Yatharthadarśana 3.231-239
Yatharthabhāva 3.223,224,226,227,229,230,232, 233,235,236,238,239
Yathasamvibhāga 7.29-35 (Bhd.)
Yathasūtra 7.4,5,21,126
- gati 7.126
Yatheryam 5.41 Yathoddipta 3.252 Yava 6.129,129-131 (Bha.) - madhya 6.134 Yavayava 6.129,129-131 (Bha.) Yasa 3.230,222-230 (Bhā.) Yaśaḥkirti 7.150-154 Yana 3.154-163
Yavajjivana (life-long) 7.29-35 Yuga 5.18,6.132

- pramāņa (length of yoke) 7.215

Page #715

Index of the Technical Terms
Yugya 3.164-171 (Bha.) Yuvaraja 3.34
Yūkā (name of a measurement) 6.134 Yüpa 6.134
Yupaka 3.252
Yoga (activity) 3.142,154-163,190,211,222-230; 5.83-88,107,110,111; 6.15,16,20-23,63; 7.25,28,
113-116
-āśrava 6.20-23 (Bhā.)
- nirodha 3.143-148 (Bha.)
- pinda 7.25
- rūpa 5.100-102 (Bha.), 103-106 (Bhā.) Yoga darsana (yoga philosophy) 5.57,58 Yogasiddha purasa 3.4
Yogi 3.4;6.20,52; 7 Preface
Yojana 3.4,81,112,119-126 (Bha.),165,173,180, 211,249-251,256; 4.4; 5.3-12,55,136, 137; 6.72, 74,75,91,118,125, 129-131,134, 137-150,173; 7.24 Yoni 5.62,6.129-131 Preface; 7.106
- viccheda 6.129-131 Preface - samgraha 7.99
Yaugalika manusya (humans) 3.183-185
Ra
Rakta (varna) (red colour) 6.163-167 Raktaratna 3.33,33 (Bhā.)
Racana-sailī (style) 7.117-123 (Bha.) Racita 5.140,139-146 (Bha.)
Raja-udghita 3.252
Rajakarana 6.20-23 (Bhā.) Rajoharana 5.79
Rajju 3.35,36,45
7. Preface, 188 (Bhā.)
Rathapatha 7.120,117-120 (Bha.)
Ratha musala (sangrama) 7.173,182,183,187,
189, 194,196-198,203,204
Rasanendriya 3.191: 5.64
- viṣama 3.279
Ratharenu 6.135
Ramaniya 6.135
Rasa 4.8; 5.51-54 (Bha.),64,107,109,150,153,160164 (Bha.),172,178,201,207; 6 Preface, 133, 134, 167; 7.58-60 (Bha.),67-73 (Bha.),136,137

Rahasya
- maya kṣetra (mysterious region) 6 Preface
- vādī (mystic) 3 Preface
- vidya (mysticism) 3 Preface
Raga 7.22,23
- dveșa, intenseness of 5.191-198 (Bha.)
- dveṣātmaka adhyavasana 5.191-198 (Bhā.) Rajadhani 3.78,106,107,112,127
Rajapatha 3.45
Rājapinda 5.140,142,144,146, 139-146 (Bha.) Räjä 7.196
Räjäbhiyoga 7.194
Rata (night) 5, 5.254
- dina (day) 5 Preface 254,258
Rātri (night) 5.4-12,3-12 (Bha.),22,25,26,237,238 - bhojana (meal at night) 7.24
Rālaga (dhanya) 6.131
Răsi 5.62; 7.62
Rista (ratna) 3.4 Ruci 3.9
Rulānā 7.114,116
Rūkṣa 5.150-153,172; 6.133,134,163-167
- tā 6.133,134
- sparsa 7.171
Rūpa (form) 3.4,12,14,16,18,222-230) (Bha.); 4.8; 5.64, 107,109; 6.165-167 (Bha.); 7.131,137,170, 171
Rativedaniya 5.68-71 (Bhā.)
Ratna 3.33,33 (Bhā.),90,91,92
- dvipa 3.90
- prabha pṛthvi 3.79,81,81 (Bhä.),249; 4.3; Roma 5.53 5.62,216, 6.120,122,137-144,150
- nirmāņa (creation of) 3.4,190; 6 Preface, 163-167 (Bha.)
-:691
- parivartana (change of) 3 Preface
Rūpi 7.127,132,212-217 (Bha.)
Ratnākāra (Rayaṇāgāra)-see Ratnas, mine of Ratni 6.134; 7.119 (Bha.)
Ratnas, mine of 3.268
Ratha and Musala, (automatically opereted) Laghusvaka 3.90
- kaya 7.212,216,218,219
- dravyagrahi 3.222-230 (Bhā.)
La
Laghima 5.112,113
Laghuganaka (logaridama) 6.133,134

Labdha 3.230; 5.106,113,112-113(Bhā.) - vṛtti 7.20,21
Labdhi 3.154-163 (Bha.); 6.30-32(Bhā.) -janya 3.164-171(Bhā.) -sampanna 5.112,113
Layana 5.182-190 (Bha.)
Lava (a time-unit) 5.15; 6.132,133, 134 Lavana samudra 3.152
Lata (a number) 6.133,134

Page #716

-: 692:
Index of the Technical Terms
Latā (vanaspati) 7.116 (Bhā.)
- karana 6.5-7,9 Latänga (a number) 6.133,134
- prayoga 6.26 Lāñchita 6.129-131 (Bhā.)
- yoga 6.5-14 Lāla varna (red colour) 6.167
- yogi 6.47,63 Lāvanya 7.150-154 (Bhā.)
- vargaņā 5 Preface Liksä (unit of measurement) 6.134
Vajra 3.4.4 (Bhā.), 117-126, 117-126 (Bhä.) Linga 5.191-199 (Bhā.)
- tulya 7.177 (Bhā.) Lipta 6.129-131,129-131(Bhā.); 7.25
Vajrāsana 3.207 Līkha 6.125,171
Vannao (Varnaka) 5.1,2 Leśyā (psychic colour) 3.183-185 (Bhä.); 4.1,8,8 Vadha 7.6,7,27,28,113-116 (Bhā.); 6.54-63, 168-169; 7.71,72,67-73 (Bhä.) | Vanaspati 5.31-45,68-71; 7.1,6,7,62,66,127-145 - pada 4.8
(Bhā.) Loka 3.94; 5.103-106,255,258; 6.30-32; 7.3,10- - kaya 3.183-185; 5.183; 7.117 15,161
- kāyika 6.26,61,63,99,105,116,150; 7.62,63, - anubhāva 3.152; 5.55
65,66,142,150 - andhakāra 6.86
- jagata 7.117-123 (Bhā.) - tamisra 6.86
- jīva 5.51,134,135 - nädi 5.103-106
- jīva, śarīra (body) of 5 Preface - paramparä 7.161
Vanīpaka 7.25 - mānya 5.254-257 (Bhā.)
- pinda 7.25 - vidyā 7 Preface
Vana 5.189,182-190 (Bhā.) - samjñā 7.161
- rāji 5.189,182-190 (Bha.) - samsthäna 7.3 (Bhā.)
- sanda 5.189,182-190 (Bha.) - sthiti 3.152; 5.55,208-224(Bhā.)
Vanaspatyātmaka 5.235 Lokana 5.255
Vapiņa 5.189,182-190 (Bhā.) Lokānta 6.118,124, 125
Varavajravigrahika 5.254-257 (Bhā.) Loca 7.29-35 (Bhā.)
Varga 6.33,34 Lobha 3.17,222-230 (Bhã.); 7.21,25,26,161 Varganā 4.8; 5.111; 6.33,34 - kasāyi 6.63
Vargīkarana 3.134-139 (Bhā.); 5.6-14 (Bhā.) - pinda 7.25
Vargīkrta 7.54-57 - mohanīya 7.161
Varna (colour) 4.8; 5.51-54,150-153,160-164, - vedaniya 7.161
172, 178, 201-207; 6 Preface,85,102,133, 134; - samjñā 7.161
7.58-60,67-73 (Bhā.) Loma āhāra 7.1
Varnavarsā 3.268 Lohakavaca 7.176,176 (Bhā.)
Varnya vișaya (topic of discussion) 4 Preface Lohakadāha 5.182-190 (Bhā.)
Vartamāna jīvana (present life) 7.102,103-105 Lohā (iron) 5.52 Lohita varna (red colour) 6.167
Vartula 2.29; 6.133,134 Lohitāksa (Lohiyakha) 3.4 (Bhä.)
Vardhāpita 3.46,50 Laukika Sähitya (secular literature) 7.173 Varsa 3.149-150; 5.59-61,222; 6.34,132,133-134; Lauhĩ 5.182-190 (Bhā.)
7.62
Varsā 3.250-277; 5.13-16,18 Va
- stu 7.62 Vamsa-parampara 7.161
Vallabhi vācanā 6.132 Vakkanti-käla 5.225-233 (Bhä.)
Valli 7.117,117 (Bhā.) Vakra 7.1
Vasitva 5.112 - gati 5.59-61 (Bhā.)
Vaśīkarana 3.211 Vagghäriyapāņi 3.105
Vasudhārā 3.268,268 (Bhā.) Vacana (speech) 3.148: 5.83-88,100-102,110,111; | Vrata 5.254-257 (Bhā.) 7.27,28, 150-154
Vāk 6.5-11
(Bhā.)

Page #717

Index of the Technical Terms
-:693:
- karana 6.5-14 (Bhā.)
- yogi 6.52 Vacanā 3.190; 4 Preface
- bheda 6.168, 169 Vācika prayoga 6.24-26 Vāni 5.83-88,89-92 (Bhā.); 7.54-57
- tantra (system of) 5.83-88 (Bhā.) Vāta 5.39
- pariksobha 6.105
- mandalikā 3.253 Vätula 7.117 Vatotkālikā 3.253 Vätodbhrāma 3.253 Väda (doctrine) 5 Preface Vāyavīya 5 Preface Vẫyu 3.172-182; 5.1,31-45,51-54,68-71,235; 6.63,115,133, 134, 137-150 (Bhā.)
- kāya 3, Preface,164-171,172-182,183-185;
5.41,45,46,47
- kāyika 5.46-50 (Bhā.); 6.116; 7.142 Viuvvita 6.168, 169 Vikelendriya 3.183-185; 5.59-61; 6.7,26,63 Vikusa 6.135,135 (Bhā.) Vikriyā 3.1,4,7,12,14,16,20,21,22,164, 165,188192,196,198,199,200,203,205,207,218,221,240,241; 5.138; 6.163-167; 7.167-172 (Bhā.)
- sakti 3.4,16,18,196 (See vaikriya-sakti) Vigata 5.225 Vigraha-gati 7.1
- samāpannaka 6.35-51,82,89,142,147 Vicarana 3.105 Vicchinna 7.20.21 Vijrmbhamāna 3.112 Vijñāta 7.161,173,182 Vijñāna 5.154-159 (Bhā.); 6.70-118 (Bhā.) Vitata 5.64 Vitasti 6.134 Vidya 3.190,209,211; 7 Preface 25
- pinda 7.25 Vidyut 6.80,81 Vidheya 3.34 Vidheyātmaka anukampā 7.113-116 (Bhā.) Vinīta 3.17,21; 5.78,201 Viparinamana 6.4; 7.224 Viparītagrāhi 3.222-230 (Bhā.) Viparīta bhāva-see Anyathābhāva Viparyaya 3.222-230; 5.136,137,136-137 (Bhā.) Vipäka (of karma) 5.57,58,148; 6.151; 7.36-40 (Bhā.), 218-220 (Bhā.)
- jā 6.1-4
- abhimukha 3.17,30,50,51 Vipāki nirjarā 6.15,16 Vipula 3.35,36 Vipramukta 7.25 Vibhanga
-jñana 3.222-230 (Bhä.); 5.136,137,136-137
(Bhā.); 6.168, 169 -jñanalabdhi 3.222,225,228,230 -jñāni 3.222-230 (Bhā.); 5.136,137; 6.46,
52,63 Vibhajyavādī 5 Preface ; 6.183-185 (Bhā.) Vibhäganispanna 6.132 Vibhu 7.10-15 (Bhā.) Vimätra 6.13,14,5-14 (Bhä.) Vimātrā 3.143-148, 6.184-185 Viyojana 3.134-139 (Bhā.) Virata 3.134-139 (Bhā.); 6.1-4 (Bhā.); 7.28,29, 35,36-42 (Bhä.),54-56 (Bhā.), 107-112 (Bhä.) Virati 7.1,27,28,107-112 (Bhā.) Viramana 7.107-112 (Bhā.),204,226 Viraha-kāla 5.208-224 (Bhã.), 231; 6.54-63 (Bhā.) Virādhaka 3.72,73 Vivara 6 Preface Vivarta 7 Preface Viveka 7.226 Visuddha (pure) 3.192
- āhāra 3.30 - leśya 6.168,169
- leśyā 6.168, 169, 7.97 Visuddha (free from grass etc.) 6.135,135 (Bhä.) Višeşaņa-samüha 3.143-148 (Bhā.) Višesādhika 6.52
- bhāga 3.222 Visodhana 6.20-23 (Bhā.) Visvak 7 Preface Visama pradesita 5.160-164 (Bhā.) Visama bhāga 3.188, 189 Visaya 3.4,5,16,18,21; 5.64 Visva 5.248-253; 6.33,34
- vyavasthā (cosmic order) 3 Preface Visamisrita 7 Preface,224 Vişaya (the domain of the application of protean power) 3.4,4 (Bhā.) Vişaya kşetra (domain of knowledge) 5.103-106 Viskambha (diameter) 6.74,91,97,98,171-173 (Bhā.) Visvādamāna 3.33 (Bhā.) Visrasā 3.109; 6.24-26 (Bhā.) Viharana 3.19,24,33,38; 7.193,220 Vihara 3.25,33,151,153

Page #718

- 694 :
Index of the Technical Terms
Vihita 7.25 Vicimārga 7.20,21 Vīņā 5.64 Vītarāga 3.143-148 (Bhā.); 5 Preface ; 6.27-29 (Bhā.),35,51; 7.4,5
- avasthā 3.143-148 (Bhā.) Vīrya 3.36,104,222-230,239; 5.110,111;3.33,34, 133,134 ; 7.146-149, 150-154,203,204
- one's own 5.110,111 (Bhā.)
pariņati of 6.5-14 - yoga (kāyika pravrtti) 5.110,111
- labdhi 3.222,225,228,230 Vpksa (rukkha) 7.64,65,64-65 (Bhā.), 116 (Bhā.) Vrtti (commentary) 3.48,73,109
- kāra (commentator) (all nos. are in Bhāsya) 3.4,17,22,30,34,38,45,47,48,95; 7.29-35,
127,145,161 Vịttika 7.25 Vstties (propensities) 3.90 Viddha paramparā 7.29-35 (Bhā.) VỊddhamata 3.90 Vrddha vyakhya 3.4,49 Vrddhi-hāni (increase or decrease) 5.218,219, 221,208-224 (Bhā.) Vrșa (rāśi) 7.62 Vrścika (rāśi) 7.62 Vrsti 3.250-277 (Bhā.) Veda (sex) 5.112,113; 6.35-51 (Bhā.),63
- bhoga 5.107
- mohanīya 7.161 Vedaka (souls with sexual disposition) 6.52,52 (Bhā.) Vedana 3.140-142,148; 5.57,58,116-120,148; 6.4,8,9-11,13,14,154,183-185; 6.19,74-92,74-92 (Bhā.), 103, 105,150-154 Vedanā 3.84,92,140,143-149; 5.120,121,138; 6.1, 4,15,16,168,169,183-185,188; 7.74-77,78,79,80, 82-84,86,88-91,74-92 (Bhā.),103-105,140-142 (Bhā.), 150-154 (Bhā.),162 (Bhā.)
, asāta 3.92 , ujjvala 5.138,138 (Bhā.) , upasamana of 3.84 , udiranā of 3.84 - vāda (doctrine of) 7.103-105 (Bhā.) , vipula (extreme) 5.138 - samudghāta 3.4
sāta 3.92
, sätāsāta 3.92 Vedanā (experience of pain and pleasure in different intensity) 7.105
Vedanīya 6.33,34,39,41,43,45,47,49; 7.160,161
- karma 3.143-148; 6.33,34,43,45,47,49;
7.67-73 (Bhā.),107-112 (Bhā.) Vedānta 7 Preface , 10-15 (Bhā.) Vedikā 6.71 Vedyamāna (karma-samaya) 3.143-148 (Bhā.) Veränubandha 3.90-131 Vesiya (vaisika) 7.25 Vehāsa (ākāśa) 5.134-135 (Bhā.) Vaikriya (protean) 3.90, 190; 5.31-45,50,59-61, 138; 6.163-167
- kartā 3.4 -pudgala 3.209 - varganā 3.4,17,186; 5 Preface : 6.163-167 - vimāna 3.154-156 - labdhi 3.190,209,211,222,225,228,230,231,
234,237,239 - sakti 3 Preface ,4,90,172-182,190,222-230; 6 Preface, 167,163-167 (Bhā.); 7.167-172 (Bhā.) (see Vikriyāsakti) - śarīra 3.4,17,114,164-171 (Bhā.), 186; 5.3145; 6.5-14 (Bhā.),63,151,163-167, 168, 169;
7 Preface - śarīra varganā 6.33,34 - samudghäta 3.4,4 (Bhā.),5,38,112,154-156,
196.222.224.225,227, 228,231,233,234,236,
237; 6.168,169 Vaijñānika (scientific) 6 Preface, 6.70-118 (Bha.), 133-134 (Bhā.)
- anusandhāna (research) 7.150-154 (Bhā.) -jagata (world) 3.4 (Bhā.) - mänyatā (belief) 6.70-118 (Bhā.)
- vyākhyā (definition) 6.70-118 (Bhā.) Vaidurya (Veruliya) 3.4,4 (Bhä.) Vaidika (literature) 5.93; 7.173 Vaibhāvika 7.58-60 Vaiyāvr(pr)tya 5.81,82 Vairāgya 3.231-239 (Bhā.)
- bhāvana 3.154-163 (Bha) Vaiseika-see Vesiya Vaiseșika (philosophy) 5 Preface, 51-54 (Bhā.); 7 Preface, 10-15 (Bhā.), 127-145 (Bhā.)
- sūtra 5 Preface Vaisrasika 3.109 Vyañjana (varieties of dishes) 7 Preface ,224,226
- paryāya 3.143-148 (Bhā.) Vyatikirna 3.4,5,196 Vyapabhrājamāna 3.112 Vyavacchinna 3.143-148 (Bhā.); 7.21,126 Vyucchitti-naya 7.58-60 (Bhā.) 94

Page #719

Index of the Technical Terms
- 695:Vyutpatti 3.4,24,140,142 (Bhā.)
148,183,185,187,209,211; 6.5-14,20,20-23 Vyavahāranaya 5.154-159 (Bhā.)
(Bhā.),33,34,63,122,125-127,152,186; 7. Preface, Vyavahāra palyopama 6.133-134 (Bhä.) 2,22, 23,25,26,27,28,54-57,66,146-149,159,203 Vyasanabhūta 3.253
- aparyapti 6.63 Vyākarana (question and answer) 5.83-88 (Bhā.), , mala (Jalliya) of 6.20-23 (Bhä.) 104-106 (Bhā.)
, varņa (colour) of 3.183-185 Vyākhyā 3.29,45; 6.1-4 (Bhā.); 7.93-95 (Bhā.); 13- - dhārī 7.1 116 (Bhā.), 161
- nāma karma 6.151 - sāhitya (commentatorial literature) 7.127. - nirmāna 3.17 145 (Bhā.)
- paryāpti 3.17, 6.5-14,63 Vyāpaka (vibhu) 7 Preface ,10-15 (Bhä.)
- pramāņa bhūmi 3.35,36 Vyāvahārika (empitical) 3 Preface, 5.154-159 - rupa 5.51-54 (Bhā.); 6.133-134
- vijñāna (physiology) 5.83-88 - kāla 5.248-253 (Bha.)
- vyäpi 7.10-15 - palyopama 6.133-134 (Bhā.)
, science of 3.17 - paramāņu 5.154-159 (Bhā.); 6.133-134 sańskāra (embellishment of) 7.29-35 (Bhā.)
Sayyātarapinda 5.140; 5.139-146 (Bhā.) Vyāsa (diameter) 6.133-134
Saradrtu 7.62 Vyucchinna 7.20,21
Śarkarāprabhā prthvī 5.62,216; 6.137-150 Vyudbhrājamāna 3.112
Salya 3.190 Vyudbhrajayan 3.112
Sastra 7.25 Vyutpatti (etymology) 3.4,24,140-142 (Bhā.)
- pariņāmita 5.51-54 (Bhā.); 7.25 (Bhā.) - labhya 3.143-148 (Bhā.)
- prahāra 3.92 Vyejana 3.143-148, 143-148 (Bhā.); 5.150- | Sastrāgāra 3.112 153,150-153 (Bhä.)
Sastrātīta 5.51-54 (Bhā.); 7.25,25 (Bhä.) Vyeşita 7.25 (Bhā.)
Sāntigrha 3.268,268 (Bhā.) Vrata 6.64-68; 7,6,7,29-35 (Bhā.),204
Sātana 6.1-4 (Bhā.) - vyavasthā (prescription of vows) 5.254-256 Sāmbarī vidyā 3.190 (Bhā.)
Śāmbhavi mudrā 3.105 Vrati-anukampā 7.113-116 (Bhā.)
Säririka (vedanā) (bodily pain) 162 (Bhā.) Vrīhi 6.129, 129-131(Bhā.)
Sāli (lī) 6.1 (sn. gā, 129,129-131 (Bhā.)
Sāśvata 5.255; 7. Preface,3,58-60 (Bhā.),93, Śa
94,165 Sankita 7.25 (Bhā.)
- vāda 7.58-60 (Bhā.) Sarkha 5.64
- aśāśvatavāda 7.58-60 (Bhā.),93-95 (Bhā.) Sakti 5.110,111,110-111 (Bhā.),139 ; 6.33,34 Śikṣāvrata 7.29-35 (Bhā.) Sataka 3. Preface, 1,4,48,131,148,250-277 (Bhā.); Sikharayukta bhavana 3.27 4. Preface, 1,4; 5. Preface, 1,57,58,115,124-127 Sikharī 5.182-190 (Bhã.) (Bhā.),139-146 (Bhă.), 150-153 (Bhā.); 6 Pre- Sithila-bandhana-baddha 7.165 face, 1,18,120-128 (Bhā.); 7 Preface, 1,66,106 Sithilarüpa (mildly bound karma) 6.4; 6.1-4 (Bhā.) Sanaiścărī (manusya ki eka jāti) 6.135
Śithilikyta 6 Preface , 1-4 (Bhā.) Sabda 5.Preface, 1,64,64 (Bhā.),67,65-67 (Bhā.), Siroraksaka 3.4 107,172,179; 7.131,137
Šilā-pravāla 3.33,33 (Bhā.) , waves of 5.67
Siva (Mahādeva) 3.36 grahanocita 5.64
Śiva 3.34 Sabdātmaka 5.108-109
Sivikā 3.164-171 (Bhā.) Sayana mudrā 3:35,36
Sisya (disciple) 3.134;4 Preface, 5.254-257 (Bhā.) Saranāgata 7.173
Sighrasee Gati Sarīra (body) 3.4,17,28,29,45; 5.31-45 (Bhā.),50- Śīta 5.150-153 (Bhā.); 6.163-167 (Bhā.) 54 (Bhā.),59-61 (Bhā.),83-88 (Bhā.), 134-139,138, Sīrsaprahelikā 5.18; 6.132,133,134

Page #720

-:696:~
Sirṣaprahelikanga 6.132,133,134
Sirsasana, (running in the posture of) 3.114 (Bha.) Sila 7.121,183,189,190,204
Śukla 6.163-167 (Bha.); 7.63-73 (Bhā.) - leśyä 6.63,54-63 (Bha.)
- varna 6.167
Śuddha 4.8
Śuddhodana (bhojana) 3.33,33 (Bhā.) Subha (auspicious) 6.14-16,20-23
- karana 6.11,14
- karma 3.33
- gandha 6.160
- janya 6.160
- dhyāna 3.30
- nama 6.160
- pravṛtti 6.20-23 (Bha.); 7.146-149 (Bhā.) - yoga 6.1-4,20,23 (Bha.); 7.107-112 (Bha.)
- rasa 6.160
- rūpa 6.160
- sparśa 6.160
Subha (bhāsvara) 6.71
Subha (dirgha) 5.127 Subhanubandhā 6.1-4 (Bhā.) Subhāśubha karana 6.13 Sumba (rajju) 3.45,45 (Bhā.) Susira 5.64
Susrüşă 3.13
Sünya bhanga (impossible alternative) 6.27-29 (Bhā.)
Saila 5.189,182-190 (Bhā.)
-gṛha 3.268,268 (Bhā.)
Śailesī (avastha) 5.94-99; 6.15-16 (Bha.) Śokakula 7.114
Śokapana 3.143-148 (Bhā.)
Śonita (blood) 3.17
Śoşa (rajyakṣma) 3.258,258 (Bhä.)
Śauca 7.113-116
Sauraseni (language) 5.93 Śmaśānagṛha 3.268,268 (Bhā.) Śraddha 3.9
-gamya 5.134-135
Śramana 3.4,8,10,12,13,16,19,20,24,25,28,30,
36,79,112,117,129,134,142,151,152; 4. Preface; 5.3,19,23,27,78,80-89,124-127,244-256; 6.3,4, 159; 7.4,5,8,9,24,159,165,193,203,213-224,231 - parampara 6.183-185 (Bha.) Śramaṇopasaka 7.4,6,7,6-7 (Bha.),9,29,35 Śravana-kṣetra (domain of hearing) 5.64,94-99 (Bha.)
Śrämanya paryaya 3.17,21

Index of the Technical Terms
Śravaka 3.73; 5.245-256 (Bha.); 6.1-4 (Bha.),6468 (Bha.); 7.6,7,29-35 (Bha.),36-42 (Bhā.) Śravaka, observor of twelve vows 6.64-68 Śrävikä (female lay follower) 3.73 Srikalpa 6.113-134 (Bha.) Śrisampanna 3.36
Śrutajñāna 5.112-113 (Bhā.) Śrutajñānāvaraṇa 7.161
Śrutabhävitätmä 3.154-163 (Bhā.) Śrutā 5.96
Śreni 6.71,125 Sreyaskara 3.38,112
Sreyan 6.1
Śrestha 6.1,4 Śresthi 3.34;7.196 Śrotā 5.93
Śrotra 5.64
Śrotrendriya 3.191; 5.64
- viṣaya 3.279 Ślakṣṇaślakṣṇikä 6.134 Śväsocchvāsa 6.33-34 (Bha.)
- vargaṇā 5 Preface; 6.33,34 Śvetämbara 7.1 (Bha.)
-parampara (tradition) 6.133-134 (Bha.); 7.1 (Bha.)
Şa
Satkona (hexagon) 6.90
Sat prades (consisting of six pradesas) 5.163 Şaddravya 5.111
Şadjīvanikaya 5.182-190 (Bha.) Saddravya 7.212-217 (Bhā.) Sastha (sixth) ara 5 Preface
Sastha bhakta (two days' fasting) 3.105; 7.231 Şoḍaśikā 7.159
Sa
Sankalpa 3.33,36,38,50, 102, 104,109,112,115, 116,131; 6.15,16
- pūrvaka 7.6,7
- siddhi 3.38
- himsā 7.6,7
Sankalpita 7.25 (Bha.)
Sankramana 5.59; 6.5-14,154 Sanklista3.84; 4.8
Sankṣipta patha (abridged text) 4 Preface Samkhejjaibhāga (numerableth part) 5.222; 6.125 Sankhyāta 5.160-165; 6.74,75,133,134
- guna 6.52; 7.36-42 Sankhyatmaka 6.133.134

Page #721

Index of the Technical Terms
Sankhyeya 3.4,6,14; 5.58-61,160-164,222,248253; 6.91,125,132; 7.36-42
- guna 3.119,124; 126
- bhaga 3.120,121,119-126 (Bha.); 5.103-106 Sangha 3.197
Sanghaṭṭeti 5.134,134-135 (Bha.) Sanghaei 134,134-135 (Bha.)
Sanghata 5.201-207
Sañcalana 3.45,46
Samjñā (instinct) 6.5-14; 7.36-42,119,150-154, 161
- mana 5.100-102
siddhanţa (doctrine of) 7.150-154 Samjni (samanska) 3.17; 6.20,39,52,63; 7.127-145 (Bha.),161
- triyañca pancendriya 3.183-185 (Bha.) - karmabhumijamanusya 3.183-185 (Bha.) Sanjjvalana-kaṣāya 7.20,29
Santa 3.33,33 (Bhā.) Santati-pravaha 6.30-32 (Bhä.) Sandribdha 4 Preface
Sandhiniṣpanna 5.3-12 (Bhā.) Sandhipala7.196
Sannicaya 3.268,268 (Bhä.)
Sannicita 6.134,133-134(Bha.)
Sannidhi 3.268,268 (Bha.); 7.4,5
Sannivesa 3.100, 101, 104; 6.77,94,139,149
Sampräpti 3.4
Samprekṣā 3.33,36,102,112;5.58
Sambuddha 7.220
Sambodhi 6.30-32 (Bha.)
Sambhrama-rahita 7.215
Sammurcchita 6.78,95,140,157,158
Sammṛsta 6.134, 133-134 (Bha.)
Sammüṛcchana 6.79,96
Samyata 5.81; 6.20,36,52,63; 7.28,54,54-57 (Bhā.)
Samyatasamyata 5.91; 6.37,52,63; 7.54,54-57 (Bha.)
Samyatendriya 5.201
Samyama 3.19,24,105,149,150,151,153,154-163 (Bhā.),222-230(Bhā.); 5.85-89 (Bha.),92,112,113, 201,207; 7.1,2,25,54-56,97,107-112 (Bha.), 113116 (Bhä.),156
- dharma 7.113,116
- bhāra 7.25
- yatra 7.25
- yātrāmātrāvṛttka 7.25,25 (Bhā.) Samymasamyama 7.113-116 (Bha.) Samyami 7.107-112 (Bha.)

- dāna 7.8,9,8-9 (Bhā.) Samyojana 7.22,23,25 Samyojanadhikarṇaprakriya 3.136 Samrambha 3.145,143-148 (Bha.)
Samlekhana 3.17,21,36,38,43,107; 7.29-35 (Bha) - ārādhanā 3.104
Samvatsara 5.18; 6.132
Samvara 3.134-139 (Bha.);7.27,28,107-112 (Bha.)
- sahacārī 7.100-112 (Bhā.) Samvarta (Samvatta)7.188,188 (Bha.) Samvartakavita 2.253,253 (Bha.)
Samvṛta 3.105,148; 7.4,5,20,21,28,125,126,125126 (Bhā.)
Samvega 7.150-154 (Bha.) Samvegätmaka 7.161
Samvedana 5.64; 6.5-14,33-34,64-68 (Bha.), 171173 (Bha.), 183-185 (Bhä.); 7.127-145 (Bha.), 150154 (Bha.), 160-161
Samvedana-tantra (sensation mechanism) 7.150154 (Bhā.)
Samsaya 3. Preface
Samsara 6.35-51 (Bha.)
-: 697 :
- cakra 7.107-112 (Bha.)
- paribhramana 7.107-112 (Bha.)
- mandala 4 Preface; 5.122
- stha 7.218-220 (Bhā.)
- samapannaka 7.97
Samsara (janma-marana) 6.27-29 (Bha.),32
Samsarī jiva 7 Preface, 1
Samsṛsta 6.4,1-4 (Bhā.)
Sanskrit 3.35-36 (Bha.),45 (Bha.),51 (Bha.); 5.93 (Bhā.)
- rupa 3.112 (Bhā.)
- dictionary 6.171-173 (Bha.); 7.117-123 (Bhā.)
Samstṛta 3.4-5,196
Samsthāna 3.164-171 (Bha.); 6.73,115; 7.3,119 - gata 6.159
Samsthita 6.90; 7.2
Samsvinna 6.78,95,140,157,158
Samsvedana 6.79,99,171-173 (Bhā.)
Samhata 5 Preface
Samhati (Mass) 6.70-118 (Bhā.) Samhanana 6.133, 134; 7.118
Samharana 7.2
Samhṛta 7.25 (Bhā.)
Sa-ardha 5.160-162,164,160-164 (Bhā.),201-203, 205,206, 201-207 (Bhā.)
Sa-ingala(sa-angāra) 7.22,22-23 (Bhā.)

Page #722

Index of the Technical Terms
-: 698:Sa-dravya 5.111 Sa-dhūma 7.22 Sa-pradeśa 5.160-162,164,201-202,205,206,201207 (Bhā.); 6.1,54,55,57,58,60,63,54-63 (Bhā.),68 Sa-madhya 5.160-162,164,201,202,203,201-207 (Bhā.) Sakasāyi 6.63 Sakriya 3.134-139 (Bhā.)
- tā 3.134-139 (Bhā.), 143-148 (Bhā.) Saghana dravya (dense substance) 5.51 Sacitta 5.124-127 (Bhā.), 183,185,187,189; 6.18; 7.128,133,159
- āhāra 6.18 Sajīva 7.127-145 (Bhā.) Sat 5.254-257 (Bhā.) Satyabhāsā 7.28 Satyabhasī 7.28 Sattva 3.145, 148; 5.116,118,134,135; 6.5-14 (Bhā.),88,105,116,183,184; 7.27,28,66,114,116 Sadā pratikşaņa3.143-148 (Bha.); 6.20-22,20-23 (Bhā.) Sadā-samita 3.143-148 (Bhā.) Sadbhūta 5.255,254-257 (Bhā.) Sana (sana) 6.129-131 (Bhā.) Sapaksa (sapratīdisa)3.38,38 (Bhā.) Sapradeśa-apradeśa (with respect to time) 6.54-
Samaya (time), rūksatā of 7.117 (Bhā.) Samayaksetra 5.240,248-253 (Bhä.); 6.137-150 (Bhā.),160 Samayātīta kşetra (timeless region 5.248-253 (Bhā.) Samarpana sūtra 4 Preface Samvasarana 7.97,99,101,118-120 Samavasrta 3.3,116,129; 7.214,222 Samavahata 3.4,5,38,112,154-156,196; 6.122-127 (Bhā.),137-150 (Bhā.), 168, 169 Samavatāsamavahata 6.168, 169 Samāgama 6.132,134,133-134 (Bhā.) Samādhana 5.254-257 (Bha.); 7.218-220 (Bhã.) Samādhi 3.4; 5.107; 6 Preface; 7.8,203
sādhanā of 3.134-139 (Bhā.) - pürna 3.17,21
- marana3. 134-139 (Bhā.); 7.29-35 (Bhā.) Samārambha 3.145, 143-148 (Bhā.); 5.150-153, 156,183,185,187; 7.6,7,6-7 (Bhā.),227,228 Samita 7.4,5 Samiti 6.132,134; 133-134 (Bhā.); 7.29-35 (Bhā.) Samîkarana kāla 5.208-224 (Bhä.) Samudaya 6.132, 134,133-134 (Bhā.) Samudaya 5.235,236
- racanā 5.57,58 Samudra 6. Preface, 72,75,156-160 Samudghāta 3.4; 6.168, 169; 7 Preface
- gata 6.35-51 (Bhā.) Samullāpa 7.213,218 Sammūrcchana 3.17 Sammürcchima7.36-42 (Bha.),99
- manusya 5.62,222; 7.36-42 (Bhā.) - pañcendriya 5.208-224 (Bhā.); 7.150-154
(Bhā.) Samyak 3.11,134-139 (Bhā.)
- darśana 3.35,36,231-239 (Bhā.); 7.27,28 - drsti 3.72,73,222-230,231,234,237, 5.128
132,191-199; 6.1-4,20,38,52,63,168 - Prajñāpana 3 Preface - prņāśa 6 Preface - prtyākhyāna 7.27,28 - mithyādrsti 6.38,52,63 - vinayapūrvaka 5.207
- shrddhā 5.191 Samyaktva 7.97,119
- kriyā 7.97
- dalika 5.111 Sayoga 6.54-63; 7.1 Sayogi 6.35-51,52,62
- kevali 3.143-148; 7.20,21 Sara 5.189,182-190 (Bhä.)
63
Saprayavasita 6.27-29,30-32 Saptapradeśī (consisting of seven pradeśas) 5.163 Saptavidhabandhaka 5.68-71 (Bhā.),75; 6.162 Saprkampa 5.170-177 (Bhā.) Saprtikrmana 5.256 Sapratidik 3.38 Sabhā 5.189,182-190 (Bhā.) Samacaturasra samsthāna 6.90 Samatala (prāyah 6.135 Samanaska 3.17;6.39,64-68 (Bhā.);7.127-145 (Bhā.), 151,150-154 (Bhā.)
-triyanca 3.164-177 (Bhā.) - manusya 3.164-177 (Bhā.)
- pancendriya 7.150-154 (Bhā.) Samapradesika 5.160-164 (Bhā.) Samabhāva (very great equanimity) 5.15,16 Samamiti 6.72 Samaya (ultimate indivisible time-unit) 3.17.119126 (Bhā.), 148, 149, 150, 183-185 (Bhā.); 5.1,3-9, 13-16,23,25,26,57,61,64,83-88,110,111,169-180 (Bhā.),203,213,215,217,219,220,222-224 (Bhā.), 228-233 (Bhā.),248, 249,251,252,258; 6.27-29 (Bhā.),38,54-63 (Bhā.),132,133, 134

Page #723

Index of the Technical Terms
Sarana 5.189,182-190 (Bhā.) Sarapankti 5.189, 182-190 (Bhä.) Sarasarapankti 5.189,182-190 (Bhā.) Saraga 6.35-51; 7.20-21
- samyama 7.113-116 (Bha) Sarcalaīta 6Preface
Sarva 5.164-165
- adattādāna viramana 7.31
- uttara guna 7.29-35
- uttaraguña pratyākhāna 7.33,34
- uttaraguṇapratyakhānī 7.52,53,43-53 (Bhā.)
- kāla 3.149,150; 5.212,227,231
- jña (omniscient) 5.255
- jñatā 5.254-257 (Bha.)
- darsi 5.25
- dūra-mula 5.65-67 (Bha.)
- parigraha viramana 7.39
- prāṇātipāta7.203
- prāṇātipāta viramana 7.31
- pauṣadha 7.29-35
- müla 5.65-67
- virata 6.64-68;7.36-42
- vyāpī 7. Preface, 10-15 (Bha.) - stoka 6.52
Sarṣapa 6.131,129-131 (Bhā.) Salesya 6.54-63 (Bha.)
Savinaya 3.13
Savibhāga 6.54-63 (Bha.)
-ka (souls with sexual disposition) 6.52-63
(Bhā.)
Sasarīra 5.48,50,46-50 (Bha.); 6.63 Saha (a kind of human race)6.135 Saha-carita 3.143-148 (Bhā.) Sahacārī bhāva 6.151
Sahetuka 5.191-194 (Bhā.)
Samkhyā darśana (philosophy) 5 Preface; 6.183185 (Bha.); 7 Preface, 10-15 (Bha.), 16-19 (Bha.), 58-60 (Bhā.),218-220 (Bhā.)
Säkära 6.35-51 (Bha.), 54-63 (Bha.); 7.34
- upayoga 6.40,63
Sägara 3.127,128; 6.33,34
Sāgaropama 3.52,74,130; 5.18; 6.34,117,133,134
Sathabhakta (fasting for 29 days) 3.17,107 Sāta 7.103,107-112 (Bha.)

- asāta 3.92 (Bha.)
- vedaniya karma 3.143-148 (Bhā.); 6.13,6468 (Bha.); 7.36-42 (Bha.), 107-114 (Bhä.) Sādi 6.27-29,30-32
-apryavasita 6.27,28,30-32
- sapryavasita 6.27-32 (Bha.)
-malaguna pratyākhāna7.30,31
- mūlaguna pratyākhānī 7.43,44,46, 47,49,51, Samantavādi (imperialistic) 7.173
43-53 (Bhā.)
Sāmācārī 3.30
- mṛṣāvāda viramana 7.31
Sāmāyika 5.254-257 (Bha.); 7.4,5,35 - caritra 3.149,150
- maithuna viramana 7.31
Samudānika 3.33,102; 7.25,25 (Bhā.) Samparāyika āśrva 6.20-23 (Bhā.) Sämparayiki 7.20,21
- karma 7.20,21
- kriya 3.143-148; 7.4,5,4-5 (Bha.), 20, 21, 2021 (Bha.), 125, 126, 125-126 (Bhä.) Sāra (ratna) 3.33 (Bha.)
-tva 6 Preface,20,27-29 (Bha.),30-32 (Bhā.) Sädhakatama 6.5-14
Savisam bhattasayam (fasting missing 120 meals) Sara pudgala 3.4
3.43
Saveda 6.35-51,54-63 (Bhā.)
-:699:
Sadhana 5.191-199 (Bha.); 6.5-14 (Bha.) Sadhana 3.17,134-139; 7.4,5,22,23,29-35 (Bha.) Sadharana sarira 6.35-51 (Bha.); 7.66 Sädhäraṇa sarīrī5.154-157 (Bhā.)
Sadhu 3.73; 6.64-68 (Bha.); 7.25 Sadhya, siddhi of 5.191-199 (Bha.) Sadhvi 3.73
Santa 6.27-29
Sāpekṣa (relative) 5.150-153 (Bhä.),254-257 (Bhā.)
-duḥkhavādī 6.183-185 (Bha.)
- drşti (view) 5.254-257 (Bha.); 7.27,28
Sarambha 5.182-190 (Bha.)
Sāriņī 5.189, 182-190 (Bhā.)
Särvakālika (universal feature valid at all time) 7.113-116 (Bhā.)
Särvadeśika (universal feature valid at all places) 7.113-116 (Bhä.)
Särthavaha 3.34; 5.139-146 (Bha.); 7.196
Savadya 6.64-68; 7.8,9,22,23,24,29-35 (Bha.),5457 (Bha.), 193,203
- pravṛtti 7.54-57 (Bhā.) Savayava 5 Preface; 6.54-63 (Bha.)
Sāvedaka 6.52,63
Simha (rasi) 7.62
Simhanāda 3.112
Sygnus-X 6.70-118(Bha.)
Siddha 3.30,50,53,75,130; 5.80,81,84,88,147,211,

Page #724

- 700:
Index of the Technical Terms
223,224,226,232,233,257;6.32,39,56,62,63,133- 134 (Bhā.) 174-182 (Bhā.);7.3,8,10-15,127-145 (Bhā.), 156,203, 210
- purusa 6.134
- gati 6.30-32;7.203 Siddhi 3.38;6.5-14(Bhä.) Siya 5.150-153(Bhā.) Singa (horn) 5.53,64 Simāraksaka 3.4 Sīsā (lead) 5.52 Sīsākara (Sīsāgara)(mine of lead) 3.268 Su-acarita3.33 Sukha 6.5-14(Bhā.), 171-173(Bhä.), 184, 185,188; 7.36-42(Bhā.), 113-116(Bhā.),160
- updarśana 6.171-173(Bhä.)
paribhāṣā (definition) of 7.160 - da 7.162 - maya 6.184
- rupa 7.226 Sukhätmka 7.113-116(Bhā.) Sukhasana, mudrä of 3.33 Sugandha 6.163-167(Bhā.) Sugati 6.1-4 Suparākrānta3.33 Suptavajrāsana 3.207 Supratisthaka 7.3 Supratyakhāta 7.27,28,27-28(Bhā.) Supratyākhāni 7.28 Surasura 7.25. Surā (wine) 5.51 Sulabhabodhika 3.72,72(Bhā.), 73 Suvacana 3.30 Suvarnäkara (Suvannāgara) (mine of gold) 3.268 Suvrsti 3.263,263(Bhā.) Susamā 6.134 Suşama-Suşamā 6.134, 135,135(Bha.) Susama-Duhsamā 6.134 Süksma (subtle) 5.112,113,154-159,169-174,178; 6.20,50,52
- anu 6.70-118(Bhā.) - kriya 3.134-139(Bhā.), 143-148(Bhā.) - jīva 3 Preface - tama 6.133,134 - tara 6.20,50,52 - tva 5.201-207(Bhä.) - tā 5.Preface,254-256(Bhā.) - paramāņu 5.154-159(Bhā.); 6.133,134 - prthvikāya 6.137-150(Bhā.) - Samparáya 6.162 - (sara) pudgala 3.4
Suci angula 6.133-134(Bhä.) Sutra 3.15,22,23,34,37,38,143-148(Bhä.),154.163 (Bhā.); 4Preface; 5.62,94-98(Bhā.), 107,148; 6.Preface, 1-4(Bhā.),5-14(Bhā.), 20-23(Bhā.),52, 63,120-128(Bhā.),132,150,162,183-185(Bhā.); 7.1,4,5,20,21,27,28,97,99,126
- ansa 3.4 - āgama 5.97 - atmaka 7.117-123 - kāra 7.4,5,10-15(Bhā.),20,21,64,65, 113
116(Bhā.) - dāna 5.147
- pātha 3.4;7.1 Srsti 5.Preface
- racana 5Preface
- vikāsa 6.133-134(Bhā.) Senā 3.112;7.173
- pati 3.34,7.196
- patya 3.4,4(Bhā.) Saimhi - See Gati Sopakrma āyusya (ska) 5.58-61 Sopacaya-sāpacaya 5.225 Saugandhika 3.4,4(Bhā.) Skandha 3.140-142:5.51-54,64,112, 113,150-153, 156, 159,154-159 (Bhā.), 163, 160-164 (Bhā.), 165168, 169-174(Bhä.), 175-180(Bhā.),181,201-207 (Bhā.) Stupa 5.189,182-190 (Bhā.) Stoka 6.132, 133, 134 Stri 6.20,35,36
- Vedaka 6.52,63
- vedi 6.54-63 Sthana 4.8; 7.4,5 Sthana (taking position called Vaišākha in battelfield) 5.134 Sthāna (ālocya sthāna) (blameworthy act) 5.139, 142, 143,145 Sthapanā 7.25 Sthapita 5.140,139-146 (Bha.) Sthälipäka suddha 7.224,226 Sthāvara 5.58-61; 7.1,28,150 Sthiti 3.52,149,150; 4.5; 5.248-253 (Bhã.); 6.33, 34,54-63 (Bhā.), 117,151; 7.68,70,73,150-154 (Bhā.),207
- kāla 3.143-148 (Bhā.) - ksaya 3.52,53,75; 7.208 - nāmakarma 6.151 - nāma, nişikta of 6.152 - nämanidhatta āyusya 5.62 - nāma nişiktāyusya 6.151

Page #725

Index of the Technical Terms
prakalpa (special resolve)3.38,38 (Bhaä.), 40
- bandha 6.33,34,151
- bhojana 7.29-35 (Bha.)
- lakṣaṇa5.254-257 (Bhā.)
Sthula 5.112,113; 6.20-23 (Bha.) - adattādāna viramana 7.32
-(asira)pudgala3.4
- karma púdgala 6.4,1-4 (Bhā.)
- kriyā 3.134-139 (Bha.), 143-148 (Bhā.) - parigraha 7.203
- parigrha viramana 7.32
- pariņati 5.154-159 (Bha.)
- pudgala 6.4
- prāṇātipāta 7.203
pränätipäta viramana7.32
- mṛṣāvāda viramana 7.32
- maithuna viramana 7.32
- śarīra 7.2
Snäyu -See nhāru
Snigdha 5.150-153; 6.133,134,163-167 (Bha.)
-käla 6.133,134
Smṛta7.173,182
Smrti 3.17,38,40
Smṛtyātmaka3.33,36,102,104,109,112,115,116,
131
Speha 3.114
Syandamanikä (sandamaniya)3.164,164-171 (Bha.)
Syat 5.49,50,150-153,205; 6.35,51-54 (Bha.), 63, 175,176,178,179,181;7.1,28,58-60, 67,69, 72, 93
95,103-105
Syādvāda 5.150-153 (Bhā.)
Svataḥ prāmānya 4 Preface
Svataḥ siddha 5.254-257 (Bha.)
Svadrvya 5.111
Svabhäva 6. Preface,20,24-26,33,34
Svayambuddha 5.96 ,upāsikā of 5.96 , śrävikä of 5.96 , upasaka of 5.96 , śrävaka of 5.96
Svara-yantra 3.17; 5.83-88 (Bha.) Svarupa 5.112,113
Svaviṣaya 5.147,147 (Bha.) Svasarīra kṣetra 6.186 Svastikāsana 3.205

Svahastapäritäpaniki 3.138 Svahastaprimätipätakriyā 3.139
-tä 6.133,134
- rükṣa 6.133,134
- sparsa 7.171
Snehayukta vayu 5.31-45 (Bhā.)
Spandana 3.143-148,143-148 (Bhā.), 154-163 (Bha.); 5.150-153,150-153 (Bhā.) Sparsa3.143-148; 4.8; 5.51-54,64,107,109,135, 150,153; 6Preface, 133, 134,160,167; 7.58-60 (Bha.),67-73 (Bbā.),136,137,150-154 (Bha.), 203 Sparsanendriya 3.191: 5.64; 7.137,142
- visaya 3.279
Hatha (unit of measurement) 3.4,35,36
Sprsta 3.4,5,17,148,196; 5.48,64,134, 135; 7.16, Hani 5.208-224 (Bha.); see vṛdhi-hāni 17,19,64,65
Hasya 5.68-71
- avasthā 3.143-148 (Bhā.)
Hähä (a number) 6.133,134
Svābhāvika (natural) 3.109; 5.51-54,78,201-207;
6.30-32; 7.58-60
- pariñamana 5.191-198 (Bha.)
Svāmitva 3.4,4 (Bha.) Svopajña 5.98-99
Ha
Hamsagarbha 3.4,4 (Bhā) Hathayoga 3.105
Harita 7.117,117 (Bha.) Hastaka 3.143-148 Hastakrtya 3.197
Hasta-kṛtyāgata 3.197-200 Hasta-kṛtyä 3.197
Hasta-kausala 3.197
Hasta-prhelita 3.133-134 (Bhā.)
Hasta-laghava 3.197
Haste kṛtvā 3.197
Hydrogen 6.70-118 (Bhā.)
-: 701 :
Hāhānga (a number) 6.133,134
Himsä 3.134-139 (Bha.), 143-148 (Bha.); 5.124127 (Bha.), 182-190 (Bha.); 7.6
Hita 3.73
- kamae 3.73,73 (Bha.) Hitãe 3.73
Hiranyakara (Hirnnagara) (mine of silver) 3.268 Helium 6.70-188 (Bhā.)
Hinapunṇacauddasa (born on minus 14th day of dark fortnight) 3.109,109 (Bhā.)
Hühū (a number) 6.133,134 Hühānga (a number) 6.133, 134 Hühūka (a number) 5.18; 6.132,133,134 Hühūkänga (a number) 5.18,6;132,133,134 Hṛṣṭa 6.132,132 (Bhā.)

Page #726

Index of the Technical Terms
-702 :Hetu 3. Preface,30,142; 5.104-106, 191-194,191- 198 (Bhā.)
-ahetu 5.191-198 (Bhā.) - gamya 3 Preface - bhūta 3.134-139 (Bhā.) - labhya 5.191-198 (Bhā.) - vāda 3 Preface
Hetüpadeśa 7.161 Hetūpadeśiki 7.161 Hemanta (stu) 5.16; 7.62 (Bhä.) Hormbha 5.64,64 (Bhä.)
--000

Page #727

Appendix IV
BIBLIOGRAPHY
9.
1. Amtagadadasão (Angasuttăni) part-3, Synod-chief Acharya Tulsi, Ed. by Muni Nathmal, Jain
Vishva Bharati. Ladnun (Rajasthan), 1974. Anuogadārāim, (Original, Sanskrit rendering, Hindi Translation, Comparative Footnote) Synod-chief Acharya Tulsi, Ed. & Annotator Acharya Mahaprajna, Jain Vishva Bharati Institute. Ladnun
(Rajasthan)., 1996. 3. Anukampa Ki Caupai (Bhiksu Granth Ratnākara,) Part-1, by Acharya Bhikshu, Ed. by Acharya
Tulsi, First edition, Jain Shvetambara Terapanthi Mahashabha, Kolkatta, 1960. 4. Anuyoga Dvāra Cūrni, by Jinadas Mahattara, Shri Risabha Devaji Kesharimarji Shvetambara
Sanstha, Ratlam, 1929. Anuyogadvāravriti, by Maladhari Hemachandra Suri, Kesharadevi Gyan Mandira (Patan), 1939.
Anuyogadvāravrtti, by Haribhadra, see Anuyogadvära Cürņi. 7. Abyayogavyavacchedikā, by Hemachandracharya, Shri Paramashruta Prabhavaka Mandala,
Shrimad Rajachandra Ashrama, Agas, 1979. Abhidhāna Cintāmaņi (Nāmamālā), by Hemachandracharya, Caukhamba Vidyabhavana (Varanasi), V.S. 2020. Ayogavyavacchedika, by Hemachandracharya, Shri Paramashruta Prabhavaka Mandala, Shrimad
Rajachandra Ashrama, Agas, 1979. 10. Ācārāngavrtti, by Shri Silankacharya, Shrisiddha Cakra Sahitya Pracharaka Samiti, Bombay, . 1935. 11. Aptamīmāmsā, by Acharya Samantabhadra. 12. Acāra Cūlā (Angasuttāni) part-I, Synod-chief Acharya Tulsi, Ed. by Muni Nathmal, Jain Vishva
Bharati. Ladnun (Rajasthan), 1974. 13. Ayāro, (Original, Hindi Translation & Footnote), Synod-chief Acharya Tulsi, Ed. by Muni
Nathmal, Jain Vishva Bharati. Ladnun (Rajasthan), V.S. 2031. 14. Āvasyaka Cūrņi, by Shri Jinadasgani, Sri Rishabhadevaji Kesharimalaji Svetambara Sansthan,
Ratlam. 15. Avasyaka Niryukti, by Bhadrabahu, Sri Bhairulal Kanhaiyalal Kothari Religious Trust, R. R.
Thakkara Marg, Bombay, V.S. 2038. 16. Iśāvāsyopanişad 17. Uttarajjhayaņāņi, (Original, Sanskrit rendering, Hindi Translation & Footnote), Synod-chief
Acharya Tulsi, Ed. by Acharya Mahaprajna, Jain Vishva Bharati. Ladnun (Rajasthan), T.E. 2000. 18. Uttaradhyayana Niryukti, by Bhadrabahu, Devacandra Lalabhai Jain Pustakoddhara Trust,
Bombay, 1917. 19. Uvāsagadasão (Angasuttāņi) part-III, Synod-chief Acharya Tulsi, Ed. by Muni Nathmal, Jain
Vishva Bharati. Ladnun (Rajasthan), 1974. 20. Aitareyaupanişad. 21. Oghaniryukti by Niryuktikara Bhadrabahu. Agamodaya Samiti, Mehasana, 1919. 22. Ovāiyam (Uvamgasuttāņi, part 4, vol. 1) Synod-chief Acharya Tulsi, Ed. by Yuvacharya
Mahaprajna, Jain Vishva Bharati. Ladnun (Rajasthan), 1987. 23. Ovāiyam, Synod-chief Acharya Tulsi, Ed. by Muni Nathmal, Jain Shvetambara Terapanthi
Mahasabha, Kolkatta.

Page #728

-: 704
Bibliography
24. Kappo (Navasuttāņi, part 5), Synod-chief Acharya Tulsi, Ed. by Yuvacharya Mahaprajna, Jain Vishva Bharati. Ladnun (Rajasthan), 1987.
25. Karma Prakṛti, by Srimad Shivasharmasuri, Auspices Acharya Sri Nanesha, Ed. Devakumar Jain, F.E. Sri Ganesh Smriti Granthamala, Bikaner, 1982.
26. Kasaya Pāhuda, Ed. by Pt. Phulacandra, P. Mahendra Kumar, P. Kailashacandra, Bharatiya Digambara Jainsangha Caurasi, Mathura, 1944.
27. Kautilya Arthasästra, by Kautilyacharya, Bombay University. Bombay, 1960.
28. Gommaṭasara, by Srimannemicandra Siddhanta Cakravarti, Dr. Adinatha Neminatha Upadhye, Bharatiya Gyanpith Prakashan, Bombay, 1979.
29. Gheranda Samhita, by Sri Swamiji Maharaj, V.S. 2021, Sri Pitambara Pitha Sanskrit Parisad Datiya, Madhyapradesh.
30. Caraka Samhita, 14th Ed., Caukhambhabharati, Varanasi.
31. Cărittapāhuḍa, Manika Chandra Granthmala, Bombay, V.S. 2021.
32. Chandogyapuanisad Bhasya, by Sankaracharya, Gitapress, Gorakhpur, V.S. 2021.
33. Choți Caubīsi (Aradhana), by Srimad Jayacharya, Jain Vishva Bharati, Ladnun, Rajasthan, 1981. 34. Jambuddīvapanṇatti (Uvargauttāņi), part 4, vol. 2), Synod-chief Acharya Tulsi, Ed. by Yuvacharya Mahaprajna, Jain Vishva Bharati. Ladnun (Rajasthan), 1989.
35. Jambuddivapannattisangraho, by Acharya Padmanandi, Tr. Dr. A. N. Upadhye, Dr. Hiralala Jain, Jain Sanskrit Sanraksaka Sangha, Sholapur, 1958.
36. Jātaka, Avidūrenidana, Tr. Bhadanta Ananda Kausalyayana, Hindi Sahitya Sammelana, Prayag, 1985.
37. Jīvājīvābhigamavṛtti, by Malayagiri, Devacandra Lalabhai Jain Pustakoddhara Trust, Bombay,
38. Jiväjiäbhigame (Uvangauttāņi), part 4, vol. 2), Synod-chief Acharya Tulsi, Ed. by Yuvacharya Mahaprajna, Jain Vishva Bharati. Ladnun (Rajasthan), 1987.
39. Jain Agama Vanaspatikosa, Synod-chief Acharya Tulsi, Ed. by Acharya Mahaprajna, Ed. Muni Sricanda 'Kamal', Jain Vishva Bharati. Ladnun (Rajasthan), 1996.
1919.
40. Jain Darśana: Manana aur Mîmänsä, by Acharya Mahaprajna, Ed. Muni Dulaharaj, Adarsh Sahitya Sangha, Curu, Rajasthan, 4th Ed. 1995.
41. Jainendra Siddhantakosa, Ed. by Ksu. Jinendravarni, Bharatiya Gyanpith, New Delhi, 1944. 42. Jñātādharma Katha Vṛtti, by Abhayadeva Suri, Srisiddha Cakra Pracaraka Samiti, Bombay, 1952. 43. Jhini Caraca, by Jayacharya, Synod-chief Acharya Tulsi, Chief Editor Yuvacharya Sri Mahaprajna,
Ed. Shadvi Pramukha Kanakaprabha, Jain Vishva Bharati, Ladnun (Rajasthan), 1985.
44. Thānam, (Original, Sanskrit rendering, Hindi Translation & Footnote), Synod-chief Acharya
Tulsi, Ed. by Muni Nathmal, Jain Vishva Bharati. Ladnun (Rajasthan), V.S. 2033.
45. Tattvānuśāsana, by Acharya Ramasena, Manikacandra Digambara Jain Granthamala, Bombay. 46. Tattvärtha Bhasya, by Umasvati, see Tattvärtha Sutra.
47. Tattvärthavārtika (Rajavārtika), by Bhatta Akalanka Deva. Ed. Pt. Mahendra Kumar Jain, Bharatiya Jnanapith, Kashi, V.S. 2009.
48. Tattvärtha Sūtra (Tattvärthadhigama Sutra with Bhāṣya), by Umasvati, Seth Manilal Revashankar Jagajivan Johari, Bombay-2, V.S. 1989.
49. Tattvärthasūtra Savrärthasiddhi, by Pujyapada, Bharatija Jnanapith, Banaras, 1955.
50. Tattvärthasūtrādhigama-bhāṣyavṛtti, by Siddhasena Gani, Devacandra Lalabhai Jain Pustakoddhara
Trust, Bombay.
51. Tiloyapanṇatti, by Yati Vrishabhacharya, Jivaraja Granthmala, Sholapur, V.S. 1999. 52. Tīrthankara (Monthly), Ed. by Nemichand Jain, Jan. Hirabhaiya Prakashana (Indore), 1986. 53. Teraha Dvāra, by Acharya Bhikshu.

Page #729

1056
Bibliography
- 705 - 54. Trisastiśālākāpuruşacaritra, by Hemachandracharya, Sri Jain Atmananda Sabha, Bhavanagar
(Kathiyavad), V.S. 1992. 55. Daśavaikālika Cūrni, by Jinadasa Mahattara, Sri Rshabhadeva Kesarimala Svetambara Sansthan,
Ratlam, 1933. 56. Daśavaikälika Vrtti, by Haribhadra Suri, Devachandra Lalbhai Jain Pustakoddhara Trust. 57. Dasaveāliyam, (Original, Sanskrit rendering, Hindi Translation & Footnote), Synod-chief Acharya
Tulsi, Ed. by Muni Nathmal, Jain Vishva Bharati. Ladnun (Rajasthan), S.E. V.S. 1974. 58. Dasão, (Navasuttāni, part 5), Synod-chief Acharya Tulsi, Ed. by Yuvacharya Mahaprajna, Jain
Vishva Bharati. Ladnun (Rajasthan), 1987. 59. Dīghanikāya, Mahävaggatthakathā, Ed. by Bhikshu Jagadisha Kashyap, Navanalandra, Mahavihar, . Nalanda, 1956. 60. Deśīšaba Kośa, Synod-chief Acharya Tulsi, Chief Editor Yuvacharya Mahaprajna, 1988, Jain
Vishva Bharati. Ladnun (Rajasthan). 61. Dravyānyyoga Tarkanā, by Srimadbhoja Kavi Sri Paramasruta Prabhavaka Mandala,
Srimadrajachandra Ashrama, Agasa, 1977. 62. Dhammapada, by Dharmananda Kausambi, Ed. Ramanarayana B. Pathaka, Gujarat Puratatva
Mandir, Ahamdabad, 1924. 63. Dhyāna Vicāra. 64. Dhyāna Sataka (Dhyāna Sataka and Dhyānastava), by Haribhadrasuri, Virasevamandir, Dariyaganj,
Delhi, 1976. 65. Nandī (Navasuttāņi, part 5), Synod-chief Acharya Tulsi, Ed. by Yuvacharya Mahaprajna, Jain
Vishva Bharati. Ladnun (Rajasthan), 1987. 66. Naya Cakra, by Mailla Dhavala, Ed. Pt. Kailash Chandra Shastri, Bharatiya Jnanapith, New
Delhi, 1971. 67. Nāyadhammakahão (Angasuttāņi, part 3), Synod-chief Acharya Tulsi, Ed. by Muni Nathmal,
Jain Vishva Bharati. Ladnun (Rajasthan), 1981. 68. Nirayāvaliyão (Uvangasuttāņi, part 4, vol. 2), Synod-chief Acharya Tulsi, Ed. by Yuvacharya
Mahaprajna, Jain Vishva Bharati. Ladnun (Rajasthan), 1989. 69. Nisīthasūtra (with Bhāşya and Cūrni), Ed. by Upadhyaya Poet Sri Amaramuni, Munisri Kanaiyalala
"Kamal', Sanmati Jnanapith, Lohamandi, Agra, 1982. 70. Nisihajjayanam (Navasuttāni, part 5), Synod-chief Acharya Tulsi, Ed. by Yuvacharya Mahaprajna,
Jain Vishva Bharati. Ladnun (Rajasthan), 1987. 71. Pamcasamgraha (Digambara), Ed. by Hiralal Jain, Bharatiya Jnanapith, Kashi, V.S. 2017. 72. Pajjosavaņākappo (Navasuttāņi, part 5), Synod-chief Acharya Tulsi, Ed. by Yuvacharya
Mahaprajna, Jain Vishva Bharati. Ladnun (Rajasthan), 1987. 73. Pancakalpa Bhāsya. 74. Pannavaņā, (Uvangasuttāņi, part 4, vol. 2), Synod-chief Acharya Tulsi, Ed. by Yuvacharya
Mahaprajna, Jain Vishva Bharati. Ladnun (Rajasthan), 1989. 75. Paņhāvāgaraņāim, (Angasuttāni, part 3), Synod-chief Acharya Tulsi, Ed. by Muni Nathmal, Jain
Vishva Bharati. Ladnun (Rajasthan), 1974. 76. Pātañjalayogadarśanam (with Vyāsa Bhāsya), by Maharshi Patanjali, Annotator Srimat Swami
Hariharananda Aranya, Motilal Bararsi Das, Delhi-Patna-Varanasi, 1974. 77. Pāiyasaddamahannavo, by Pt. Haragovinda Das Trikamachand Seth, Prakrit Granth Parishad,
Varanasi, S.E. 1963. 78. Pāscātya Darsana Kā Aitihāsika Vivecana, by Rama Nath Sharma, Kedarnath Ramanath, College
Road, Merath, 1983-84. 79. Prajñāpanāvștti, by Srimanmalajyagiryacharya, Agamodaya Samiti, Mehasana, Gujarat, 1918.

Page #730

-:706 -
Bibliography
80. Pravacanasāra, by Kundkundacharya, Sri Jain Svadhyaya Mandir Trust, Sonagadh, Saurashtra,
Gujarat, 1948. 81. Pravacanasāroddhāra, by Srimannemicandrasuri, Tika by Sri Siddhasenasuri, F.E., Devacandra
Lalbhai Jain Pustokoddhara Trust, Bombay. 82. Praśnavyākarana Vịtti, by Abhayadevasuri, Agamodaya Samiti, Mehasana, Gujarat, 1919. 83. Praśnottara Tattvabodha, by Jayacharya, Synod-chief Acharya Tulsi, Ed. by Yuvacharya
Mahaprajna, Jain Vishva Bharati. Ladnun (Rajasthan), 1988. 84. Präkrtavyākarana (Tulsi Manjarī), by Hemachandra, (Ed. Acharya Mahaprajna, Jain Vishva Bharati.
Ladnun (Rajasthan), 1990. 85. Buddhacaryā-Mahaparinivvānasutta, by Rahul Sankrityayana, Mahabodhisabha, Saranath,
Banaras, 1952. 86. Brhatkalpasūtram (Svopajñaniryukti, Sanghadāsagani's Bhāşya etc.), by Sthavira Aryabhadrabahu,
Jain Atmananda Sabha, Bhavanagar, Gujarat. 87. Brhat Hindi Kosa, Ed. by Kalikaprasad Ramaballabha Sahaya, Mukundi Lal Shrivastav,
Jnanamandala Ltd. Vikrama Bhavana, Lanka, Varanasi, 1992. 88. Bhagavati Arādhanā, by Acharya Sri Shivarya, Sakharam Doshi, Solapur, Maharashtra, 1935. 89. Bhagavati Curņi, by Jinadas Mahattara, Handwritten. 90. Bhagavati Joda (Part 1-7), by Jayacharya, Synod-chief Acharya Tulsi, Chief Editor Yuvacharya
Mahaprajna, Ed. Shadhvi Pramkha Kanakaprabha, Jain Vishva Bharati. Ladnun (Rajasthan), F.
E. 1991-97. 91. Bhagavati Vrtti (Fifth Index of the present volume (in Hindi)), by Abhayadevasuri, Agamodaya
Samiti, Bombay, 1919. 92. Bharatiya Darsana Paricaya (Part 2 Vaisisika Darśana), by Prof. Harimohan Jha, Pustak Bhandar,
Laheriyasaray. 93. Bhāratīya Sangita Men Vădya Vrnda, by Dr. Kavita Cakravrati, Rajasthani Granthagar, Outside
of Sojati Gate, Jodhpur (Raj.), 1980. 94. Mahapurāna, Bharatiya Jnanapith, Kashi. 95. Mahābhārata, Gita Press, Gorakhapur. 96. Mūlācāra, by Srimad Vattakeracharya, 1984, Bharatiya Jnanapith, Delhi. 97. Mülārādhanā Vijayodaya Vitti, by Aparajitasuri, Solapur, Maharashtra. 98. Yogadīpikā, by B. K. S. Ayangar, Orient Laughmen, Hyderabad, 1985. 99. Yogavasistha. 100. Ratnakaranda Śrāvakācāra, by Swami Samantabhadra, Manikacandra Digambara Jain Granthamala
Samiti, Bombay, V.S. 1982. 101. Rājaspraśnīya Vitti, by Malayagiri, Sambhulal Jagshi Shaha, Gurjara Grantharatna Karyalaya,
Ahemdabad, V.S. 1994. 102. Rayapaseņaiyam, (Uvangasuttāņi, part 4, vol. 1), Synod-chief Acharya Tulsi, Ed. by Yuvacharya
Mahaprajna, Jain Vishva Bharati. Ladnun (Rajasthan), 1987. 103. Līlāvatī, by Bhaskaracharya, Anandashrama Press, Pune, Maharashtra, 1937. 104. Lokaprakāśa, (3 Volumes), by Vinaya Vijaya Gani, Sri Jain Granth Prakashak Sabha, Ahemdabad,
V.S. 1990. 105. Vavahāro, (Navasuttāņi, part 5), Synod-chief Acharya Tulsi, Ed. by Yuvacharya Mahaprajna,
Jain Vishva Bharati. Ladnun (Rajasthan), 1987. 106. Vasunandi Śrāvakācāra, by Acharya Vasunandi, Ed. Pt. Hiralal Jain Siddhanta Shastri, V.S.
Bharatiya Jnanapith, Kashi, 2009. 107. Vivāga Suyan, (Angasuttāņi, part 3), Synod-chief Acharya Tulsi, Ed. by Muni Nathmal, Jain
Vishva Bharati. Ladnun (Rajasthan), 1974.

Page #731

Bibliography
-: 707 :
108. Višeșāvasyaka Bhāşya, by Sri Jinabhadragani Kshamashramana, Divya Darshana Office, Kalusha
Ni Pol, Kalupur Road, Ahemdabad, V.S. 2489. 109. Viśvaprahilikā, by Muni Mahendrakumar, Zaveri Prakashan, Matunga, Bombay, 1969. 110. Vaisisika Sūtra. 111. Vyavahśra Sūtra, (Bhāsya and Vịtti with Malayagiri), Ed. by Muni Maneka, Vakil Trikamalal
Agarachandra, 1928. 112. Sārnadhara Sanhitā, by Sharngadharacharya Sri Vaidanath Ayurveda Bhavan Ltd., 1984. 113. Śāligrama Nighantubhūṣaṇam, by Shaligrama Vaisvakarma Khemaraj Sri Krishnadas, Bombay,
F. E. 1981. 114. Satkhandāgama, (with Dhavală Ţikā), by Pushpadanta, Bhutabali, Virasenacharya's Dhavala
Tika, Ed. Hiralal Jain, Seth Shitalaray Lakshimicanda, Amaravati, Maharashtra, 1942. 115. Sangīta Viśārad, by Vasanta, Sangit Karyalaya, Hathras. U.P., 1991. 116. Samavão, (Original, Sanskrit rendering, Hindi Translation & Footnote), Synod-chief Acharya
Tulsi, Ed. by Yuvacharya Mahaprajna, Jain Vishva Bharati, Ladnun (Rajasthan), V.S. 1984. 117. Sammati Prakarana, by Siddhasena Divakara, Ed. Dalasukhabhai Malavaniya, Jnanodaya Trust,
Anekant Vihar, Near Shreyansa Colony, Ahemdabad. 118. Sarvadarśanasangraha, by Sayan Madhavacharya, Tika. Mahamohopadhyaya Pracya Vidyashastri
Abhayankara, Shansodhana Mandir, Pune, Maharashtra, 1924. 119. Sarvāthasiddha, by Acharya Pujyapad, Bharatiya Jnanapitha, Delhi. 120. Sankhyakärikā, by Ishvarakrsna, Tika, Madhavacharya, Caukhamba Sanskrit Series, Varanasi. 121. Sāptāhika Hindustāna, Delhi, 9 September 1979. 122. Suvarnabhūmi men Kālakācārya. 123. Sushruta-sanhitā, Trs. Atrideva, Motilal Banarasi Das, Delhi, 1975. 124. Sutrakrtānga Niryukti, by Bhadrabahu, see Sütrakstānga Vstti. 125. Sütrakstānga Vrtti, by Sri Silankācārya, Sri Godiji Parshvanath Jain Derashara Pedhi, Bombay,
1st 1950, 2nd 1953. 126. Süyagado, (Original, Sanskrit rendering, Hindi Translation & Footnote), Synod-chief Acharya
Tulsi, Editor and Annotator by Yuvacharya Mahaprajna, Jain Vishva Bharati. Ladnun (Rajasthan),
(part 1, 1984), (part 2, 1986). 127. Sūrapannatti (Uvangasuttāņi, part 4, vol. 2), Synod-chief Acharya Tulsi, Ed. by Yuvacharya
Mahaprajna, Jain Vishva Bharati. Ladnun (Rajasthan), 1987. 128. Sthānanga Vitti, by Abhayadevasuri, Seth Maneklal Cunnilal, Ahemdabad. 129. Syādvādamañjarī, by Mallişeņa, Trs. Ed. Dr. Jagdishchandra Jain, Srimad Rajchandra Ashrama,
Agasa, Gujarat. 130. Hathayogapradipaka, Ed. by Svātmārāma Yogīndra, Khemaraj Srikrishna Das, President, Sri
Venkateśvara Press, Bombay. 131. Hemaśabdānusāsanam, by Acharya Hemachandra, Chaganiram Amarachandra Shiroliya. 132. A Brief History of Time by Stephen W. Howking, 1988. 133. Life after Death. 134. Sacred Books of the East, Vol. XXII, XLV, Trs. by Hermann Jacobi, Oxford, 1865. 135. Sanskrit English Dictionary, by V. S. Apte, Revised and Enlarged Edition, Prasad Prakashan,
Pune, 1957.
000

Page #732

- 708 :
Figure
Tamaskāya
1 Vimana called Arct
Sarsvata god
(8) Aganeya god Supratistabha
Vimana 9000 god-familles
Ardeal Vimana 2 Aditya god 2 first par 700 god-famibes
Aristábha god 9 Denizens of Aristábha Vimana.
family of 900 gods
N
SE
Vahni god Vatrocana Vimana 3
Arisjabha Vimana
Varunendra god 2 (4) Prabhankara Vimana 4 4 Second pair 4000 gods-familes
Avyábadha god 1 Sukrábha Vimana 7
NW/
In the Nrd layer of
the heaven
Tuşita god 2 Suryabha Vimana 6 Third palr 7000 god-familles
Cardatoya god 9 Chandrabha Vtmana 5
SW
Second layer of Brahmadevaloka
_5. Brahmadevaloka
six prataras (layers)
First layer of Brahmadevaloka
4. Mahendra Heaven
3. Sanatkumara Heaven
2. Isana Heaven
-
1. Saudharma Heaven
Meru
After crossing innumerable continents and oceans, there comes Anunarara Samudra. After going further 4200 yojanas, the tamaskāya emerges with the width of a single space-point (dkasapradeśa). With gradual Increase of one space-point in width, when it reaches the third layer of the fifth heavenBrahmadevaloka, it assumes the dimension of Innumerable yojanas; It is a mass of pitch darkness.

Page #733

Figure
- 709 :
(Krşņarāji
Ν
Triangle B.S.
Supratişthābha
Square B.S.
Sūrābha
Square B.S.
Sukrābha
Arci
WA
Hexagonal B.S.
Hexagonal B.S.
Rişta
Candrābha
Vairocana
Square B.S.
Arcimāli
Square B.S.
Prabhankarā
Triangle B.S.

Page #734

-:710
that is Nila Mountain
Figure showing the relative positions of Sun at the times of rising and setting (5.3.12)
north-east
Mahāvideha, setting
Mahavideha, rising in
in north-east
north-west

with respect to East
north-east
with respect to East
with respect to Airavat, rising in north-west
north
with respect to -Airavat, setting in
north-east
east
Meru
west
with respect to Bharat, setting in south-east
Mahavideha, rising
with respect to Bharat, rising in south-east
south
in south-west with respect to West Mahāvideha, setting

with respect to West
in north-west
Figure
south-east
that is Nisadha Mountain
south-west

Page #735

Figure
- 711 :
(Figure of the tāpakşetra (lit region))
3333333
450001 33333
jagati
45000
yojan internal
meruiah
ale
Suryatāpakşetra Lavanasamudra
LS2
94868410
* Meru
9486
94868410
LS1 Lavanasamudra Sūryatapakşetra
yojan interal merutah
45000
jagati
45000
333333
3333333
yojanas, extemal bāhā
field) 94867. yojanas (length) of tāpaksetra (lit
tāpakşetra (lit field) 94860 internal bāhä (length) of
internal bāhā (length) of andhakarakşetra (dark field) 6324 yojanas, external bāhā (length) of andhakarakşetra 63245 yojanas

Page #736

-: 712 :
Figure
(Figure of the tāpakşetra (lit region)
Süryatā pakşetra
Dvipa
Lavanasamudra
Jambu
samudra
Meru
Sún
Jambu
Dvipa
Lavanasamudra
Süryatā pakşetra
internal bähă (length) of
632456 yojanas external bāhā (length) tāpaksetra 6324% yojanas,
internal bāhā (length) of andhakärakşetra 6324 yojanas, external bāhā
(length) 63245,0 yojanas

Page #737

Gananā Kālabodhaka Yantra
Gananā Kālabodhaka Yantra

S.N. Samaya Pramana 01 Sarvebhyah sūksmatamah samayah
Asamkhyātaih samayairāvalikā Samkhyātāvalikābhirucchvāsah Ta eva samkhyā nihśvāsah Dvayorapi kalah prānuh Saptabhih prānubhih stokah Saptabhiḥ stokailavah Saptasaptatyā lavānām muhūrtah
Trimsată muhurterahorātrah 10 Taih pamcadaśabhih pakşah 11 Dvābhyām pakābhyām māsah
Māsadvayena stu Rtutrayena ayanam Ayanadveyana samvatsarah Taih pamcabhiryugam Vimsatyā yugai varsasatam Tairdaśabhirvarşasahasram Teşām satena varşalaksam Teşām caturasītyā pārvāmgam Pūrvam Truţitāmgam Trutitam Addāmgam Addam Avavāmgam Avavam Hühūkāmgam Hūhūkam
Utpalāmgam 30 Utpalam
Amkāḥ 4
Bimdavaḥ 10
8
8400000 aträkadvayam bimdavah pamca 70560000000000 592704000000000000000 4978713600000000000000000000 4182119424 x 10 351298031616 x 10,30 29509034655744 x 10% 2478758911082496 x 104 208215748530929664 x 1045 17490122876598091776 x 1050 1469170321634239709184 x 1055 123410307017276135571456 x 1060
-: 713 :

Page #738

- 714:
Amkāh
Bimdavah 65
32
S.N. Samaya Pramāņa 31 Udmāmgam
Padmam Nalināmgam Nalinam Arthanipurāmgam Arthanipuram Ayutāmgam Ayutam Nayutāmgam Nayutam Prayutāmgam Prayutam Cūlikāmgam Cūlikā Sīrsaprahlikāmgam Sīrsaprahlikā
18366465789451195388002304 x 1065 870783126313900412592193536 x 1070 73145782610367634657744257024 x 10 6144245739070881311250517590016 x 1080 516116642098754030145043477561344 x 1085 433537936295338532183652115152096 x 10% 364171902664880843670342677767284326 x 10° 305904398238499908683087849324518834176 x 101 25695969452033992329379379343259582070784 x 10105 2158461433970855355667867864833804893945856 x 10110 181310760453551849876100900646039611091451904 x 100 15230103878098355309592475654267327331681959936 x 10120 1279328725760261852725767954958455495861284634624 x 10125 107463612963861995628964508216510261652347909308416 x 1010 9026943488964407632833018690186861978797224381906944 x 10135 75826325073010241157973569975696406218966848080183296 x 10:40
100 105 110
115
120

125 130 135 140
Gananā Kālabodhaka Yantra

Page #739

The Author
An erudite scholar of Jain Agams, a reputed critic of Indian and Western Philosophty, a co-ordinator of Science and Spiritualism and a sincere disciple of Acharya Shree Tulsi, is Acharya Mahaprajna, Known previously as Muni Nathmalji and Yuvacharya, the successor to Acharyashri Tulsi. He possesses an extraordinary genius and minute insight as will as intuition. Extreme gentleness and complete dedication are the important traits of his singular personality.
His outstanding intelligence is a matter of surprise even for intelligentsia. He is a treasure-house of infinite knowledge. This is why he is popularly known as a "mobile encyclopedia". The eminent poet Ramdharisingh Dinkar used to designate him as the "Second Vivekanand of India" Whenever he reveals the secrets of the Jain Agamas or the Indian or Western Philosophy, his clarity of thought and lucid interpretation make the audience spell-bound.
He is a resplendent constellation in the galaxy of Indian Philosophers. He is an impromptu poet, eloquent orator and an acknowleged author. Original thinking characterizes his writings. More than one hundred and fifty books on Philosophy, Literature, Yoga and Religion have been so far penned by him in Hindi and Sanskrit. Acharya Mahaprajna is a great Sadhakapractitioner of meditation. The credit of discovering the lost links of the Jain Way of Meditation goes to him. Preksha Dhyana is the outcome of his long practical research in the field of Jain Meditation
This noble soul and great thinker was born in 1921 at Tamkor, a small village in Rajasthan (India). At. 10, he became a monk. Under the able guidance of Acharya Shree Tulsi, he got his education and proved himself as an ardent disciple. On several occasions, he was honoured in recognition of his extraordinary scholarship and outstanding contribution to the organisational affairs. At 59, he was appointed the successor-designate by Acharya Shree Tulsi, and at 73, was awarded the Acharyaship.

Page #740
UTOR स्सिसारमाया मायारो JAIN VISHAVA BHARATI JAIN VISHAVA BHARATI UNIVERSITY LADNUN ( RAJ.) ISBN: 978-81-89667-08-5