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

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B H A G A I VIAHAPANNATTI 2 (Let us pay obeisance to) Rev. Ganadhipati 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 Bhasyayuga (i.e., age of writing Bhasyas). Synod Chief: (Vacana-pramukha) Ganadhipati Tulsi Editor & Annotator: (Bhasyakara) Acarya Mahaprajna English Translation: Prof. Muni Mahendra Kumar Late Dr. N. Tatia For Private & Perinat Use Only

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Lord Mahavira (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 Dvadasangi, the fifth of which is Vinhapannatti. 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 satakas (chapters) the original text in Roman Script, the English Translation, the Bhasya (an elaborate annotated commentry by Acharya Shri Mahaprajnaji) and several useful indexes. . Some of the important topics which have been presented in the Bhasya 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 Pashva, 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, "Mahvavira 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

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Agama-Text Series III BHAGAVAT VIAHAPANNATTI Prakrit Text in Roman Script, English Translation of the Text and Acarya Mahaprajna's Bhasya (Critical Annotations)] [ Sataka - III-VII ] Synod-chief : (Vacana-pramukha) GANADHIPATI TULSI Editor & Annotator : (Bhasyakara) ACARYA MAHAPRAJNA 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)

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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

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Samarpana 11111 Puttho vi panna-puriso sudakkho, Ana-pahano jani jassa niccami Saccappaoge pavarasayassa, Bhikkhussa tassa ppanihanapuvvam || I dedicate this (work) with blissful feelings to (Rev.) Sri Bhiksu, whose intellect was made strong by his inner wisdom, and still it was mainly dependent on the ajria (i.e., the commandment of the Jina), and whose psyche (conscience) was prominently guided by the truth-in-practice. 11211 Vilodiyam agamaduddhameva, Laddham suladdham navaniya macchami Sajjhayasajjhanarayassa niccam, Jayassa tassa ppanihanapuvvam 11 I dedicate this work with blissful feelings to (Rev.) Sri Jayacarya, 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 Pavahiya jena suyassa dhara, Gane samatthe mama manase vil Jo heubhuo ssa pavayanassa, Kalussa tassa ppanihanapuvvam II I dedicate this work with blissful feelings to (Rev.) Kalugani, 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 : Ganadhipati Tulsi

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OBEISANCE (FOR BHAGAVATI BHASYA) 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 Vira (i.e., Mahavira) Let us all follow the foot-steps of the Lord Vira who was the authentic exponent of the doctrine of purusartha (self-exertion) of the purusa (i.e., the soul); who forebore everything that happened by engrossing himself in his own (inner) consciousness; and who gave the sutra of samanvaya (harmony) as the first step to the enlightened world-view. Obeisance to Bhiksu (Let us pay our n'eisance to) Rev. Bhiksu 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 agamas. Obeisance to Jaya and Kalu (Let us pay our obeisance to) Rev. Jayacharya, who milked the cow of the literature of the apta, which had been nourished for a long time and who as if made sun-rise in the Order of Bhiksu 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 Ganadhipati Tulsi (Let us pay obeisance to) Rev. Ganadhipati 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 Bhasyayuga (i.e., age of writing Bhasyas). Bowed down with all humbleness : Acarya Mahaprajna

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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 Mahaprajna Mahasramani Sadhvi Pramukha Kanakaprabha Muni Hiralal 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

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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. Ganadhipati Tulasi who was the Synod-chief of the Agama-vacana was a bahusruta (i.e. versatile) scholar and Acarya Mahaprajna (who is the successor to Ganadhipati Acarya Tulasi) is the learned editor and Bhasyakara (i.e. the author of the Bhasya); the commendable effort made by both of these great acaryas can be gauged only by a thorough study of the work. The present volume (which is the second one) of the Bhagavati Viahapannatti contains the Satakas III to VII. In the Hindi Version, Rev. Yuvacarya Sri Mahasramana, Muni Sri Hiralalaji, Muni Sri Mahendra Kumaraji and Muni Sri Vimala Kumaraji who were the assistants. in editing the Bhasya, had made great efforts to give a presentable form to the treatise. Rev. Sadhvi Pramukha Kanaka Prabhaji 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 Sri Mahendra Kumaraji have spent years to yield a comprehensive English translation. After the sad demise of Prof. N. Tatia, Prof. Muni Sri Mahendra Kumaraji made a strenuous effort to complete the whole work which took about fourteen years. He was assisted.

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Publishers' Note (English Version) ix: by his collegue Muni Sri Abhijita Kumaraji, together with team of several Samanijis. including Dr:Samani Caitanya-prajna, Samani ktuprajna, 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. Angasuttani, part-1-Ayaro, Suyagado, Thanam, Samavao. Angasuttani, part-2-Bhagavai Viahapannatti. Angasuttani, part-3---Nayadhammakahao, Uvasagadasao, Amtagadadasao, Anuttarovavaiyadasao, Panhavagaranaim, Vivagasuyam. Uvangasuttani, part-1-Ovaiyam, Raipasenaiyam, Jivajivabhigame. Uvangasuttani, part-2-Pannavana, Jambuddivapannatti, Camdapannatti, Surapannatti, Niraya valiyao, Kappavadimsiyao, Pupphiyo, Pupphaculiyao, Vanhidasao. Navasuttani--Avassayam, Dasavealiyam, Uttarajjhayanani, Vavaharo, Nandi, Anuogadaraim, Dasao, Kappo, Nisihajjhayanam. 2. Dasavealiyam Uttarajjhayanani Ayaro Suyagado Thanam Samavao Bhagavai Viahapannatti, Vol. I, I, II, III, IV Nandi Anuyogadaraim Nayadhammakahao 3. Acaranga Bhasyam Bhagavai Viahapannatti (Vol. I) Sataka I & II Bhagavai Viahapannatti (Vol. II) Sataka III-VII

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PREFACE (By the Bhasyakara) This is the second volume of the Bhagavai Viahapannatti (with Bhasya) being present to th readers. The critically edited complete original text had already been published in "Argasuttani, 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 Chaya, Hindi Translation and the Bhasya on the sutra in Hindi. (In the English version, however, the sanskrit chay, 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 sutras in English (with the references in Roman script in the foot-notes are given at the end of the each Bhasya). 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 Abhayadevasuri -- 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 sutras. 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 Abhayadevasuri's Vitti. He has also made use of the "Tabba by Dharmasi" at several places. The author himself has written many critical vartikas (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 Svetambaras as well as Digambaras and also many classical works of the Vedic and Buddhist traditions.

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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 Chaya, Hindi Translation followed by the notes or bhasya on the whole sthana (in case of Thanam) 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 Bhasya is written 3. Index of the technical terms used in the text or Bhasya 4. Bibliography (List of the books consulted) 5. Cuni (Text) by Jinadasa Mahattara (Satakas 1, 2) 6. Vrtti (Text) by Abhayadevasuri (Satakas 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 Bhasya 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 nadi (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 apara is connected (at the other end) with the heart of the mother. The mother's heart would saturate the apara (placenta) through the secreting veins (in which the conduction of rasa and blood takes place) with rasa and blood.2 (See

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- xii : Preface (By the Bhasyakara) page no. 242 of the present text). ("Placenta' is a special technical term used in anatomy; thus apara stands for placenta, and not for another (nadi). Feeling of Co-operation There is a very old history of Vacana (Synod) in the Jain tradition. We know about four such vacanas that took place till about 1500 years ago, (which is the time of Devarddhigani). After Devarddhigani, no systematic synod has taken place. The agamas 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 agamas in systematic form was the need of the hour. Rev. Pujya Ganadhipati Gurudeva Sri Tulsi first made an effort to call a synod collectively of all Jain acaryas, 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-vacana (in 1955). Our Synod-chief was Ganadhipati Sri Tulsi. Actually, vacana signifies *teaching'. In our course of vacana, these were the constituents of our teachingwork-research in the correct version of the text, translation into Hindi), critical studies of the agamas, 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 Sutra with Translation and Bhasya. It contains the first two Satakas. It comprises the original text, Sanskrit chaya, Hindi translation (which is translated into English), Bhasya and references in foot-notes). The Hindi translation was done by Sadhvi Pramukha Kanaka Prabha. Mahasramana Muni Mudit Kumar, Muni Mahendra Kumar and Muni Hiralalji 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. Acarya Mahaprajna

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ABBREVIATIONS Amta-Amtagadadasao Anu Anuogadaraim Anukampa.- Anukampa ki Caupai Anu. Ca.-Anuyogadvara Curni Anu. Ma. Vr.-Anuyogadvara Malayadhariyavrtti Anu. Ha. Vp.--Anuyogadvara Haribhadriyavrtti A.C., Abhi.. Abhidhanacintamani Namamala A.Cu.--Ayara Cula Apte-Apte's Sanskrit English Dictionary Ava. Cu. --Avasyaka Curni Ava. Ni. Ha. Vr.-Avasyakaniryukti Haribhadriyavrtti A. Vr.--Acaranga Vrtti Uttara.--Uttarajhayanani Uttara. Ni.---Uttaradhyayana Niryukti Uva.-Uvasagadasao O. Ni.-Oghaniryukti Ova.-Ovaiyam Ka. Pa.--Kasaya Pahuda Go. Sa. Ka-Gommatasara Karma Kanda Go. Sa. Ji Gommatasara Jiva Kanda Jambu.--Jambuddivapannatti Jiva.-Jivajivabhigame Jiva. Vr.--Jivajivabhigamavrtti Jai. A. Va. Ko.--Jain Agama Vanaspati Kosa Jai. Si. Ko.- Jainendra Siddhanta Kosa Jnata. Vr. Jatadharmakatha Vriti Ta. Bha.--Tattvartha Bhasya Ta. Ra. Va-Tattvartha Raja Vartika Ta. Su. Tattvartha Sutra Ta. Su. Bha. Vr.---Tattvartha Sutradhigama Bhasya Vrtti Ti. Pa.---Tiloya Pannatti Dasavai. Ji. Cu.-Dasavaikalika Jinadasa Curni Dasave.-Dasavcaliyam Ni. Cu.-Nisitha Curni Ni. Bha. Nisitha Bhasya Ni. Bha. Cu.---Nisitha Bhasya Curni Nisiha.-Nisihajjhayayanam Pam. Sam-Pamcasamgraha Pam. Sam. Di.- Pamcasamgraha Digambara Pajjo.-Pajjovasanakappo Panna. ---Pannavana Panha.--Panhavagaranaim Pa. Yo. Da. Patanjala Yoga Darsama Pa. Sa. Ma.- Paiyasaddamahannavo Pra. Sa. ---Pravacana Sara Pra. Saro.--Pravacanasaroddhara Br. Ka Bha.-Brhatkalpa Bhasya Bha/Bhaga.--Bhagavati Bha. Cu.-Bhagavati Cutni Bha, Jo.-Bhagavati Joda Bha. Vi.--Bhagavali Vjahapannatti Bha. Vr.-Bhagavati Vrtti Raja. Vr., Ra. Vp.---Rajaprasniyavrtti Raya. -Rayapasenaiyam Vava.-Vavaharo Vi. Bha. -Visesavasyaka Bhasya Sa. Kha./Sa.-Satkahndagama Sama-Samavao Sammati.-Sanimati Prakarana Sa. Si.-Sarvarthasiddhi Stha. Vr. --Sthananga Vrtti Suya.--Suyagado Sura.-Surapannatti Sutra. Ni.-Sutrakstanga Niryukti Surtra. Vp. -Sutrakstanga Vrtti A. --Adhyayana U.-Uddesaka Kha.-Kandca Ga. Gatha Pa.--Patra Pu.--Pustaka Pu.-Purtti-sthala (Bha.)-Bhasya Bha-Bhaga Su.--Sutra P.--page pp.-pages

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CONTENTS Third Sataka First Section Sutra Page Preface 3-5 Samgalani Gatha--Summary Verse 1-3 Ukkheva-padam-Introduction 4-25 Devavikuvvana-padam-The Topic of Creation of Protean Images by the Gods (Devas) 7-27 26-53 Tamalissa isanimda-padam-The Topic of Status of Tamali as the Chief of the Isana Heaven 27-50 54-71 Sakkisana-padam--The Topic of Sakra and ISana 50-54 72-76 Sanamkumara-padam-The Topic of Sanatkumara 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 uddhamuppaya-padan- The Topic of Camara's Travel to the Upper Region 99-101 Camarassa puvvabhave puranagahavai-padam-The Topic of Purana, the Householder, in Previous Birth of Camara 67-68 102-103 Puranassa danama pavvajja-padam--The Topic of Danama Initiation of Purana 68-70 104 Puranassa paovagamana-padam--The Topic of Purana's Fast-unto-death 70-72 105 Bhagavao egaraiya mahapadima-padam-The Topic of Lord Mahavira'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 nisapuvvam sakkassa asayana-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 Asurakumaranum uddham-uppayanassa heu-padam-The Topic of Reason for Asurakumaras' 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-hani-padam-The Topic of Ebb-tide and Flood-tide of the Lavana-ocean 112 Fourth Section 154-163 Bhaviappa-padam-The Topic of Soul, Self-cultivated (through Self-restraint and Austerity) 113-116 164-171 Vaukaya-padam- The Topic of Air-bodied Beings 116-119 172-182 Balahaka-padam-The Topic of Transformation of Cloud 119-121 183-185 Kimlesovavaya-padam-The Topic of which Lesya at Birth 121-124

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~: xvi :~ Sutra 186-193 Bhaviappa-vikuvvana-padam-The Topic of The Creation of Protean Forms by a Self-cultivated Ascetic Fifth Section 194-208 Bhaviappa-vikuvvana-padam-The Topic of Creation of Protean Forms by a Self-cultivated Ascetic 209-221 Bhaviappa-abhijumjana-padam-The Topic of the Sorcery of a Self-cultivated Ascetic Sixth Section 222-243 Bhaviappa-vikuvvana-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 Vesamana-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 Isana-logapala-padam-The Topic of the Custodians of Isana Samgahani Gatha-Summary Verse 1-5 Fifth to Eighth Section 6 Ninth Section 7 Neraiya-uvavaya-padam-The Topic of Birth of Infernal Being Tenth Section 8,9 Lessa-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

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Contents Sutra 4-12 Jambuddive divasarai-vattavvaya-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 ayanadi-vattavvaya-padam-The Topic of the Description of Solstice etc. in Jambu Island 21-30 Lavanasamuddadisu suriyadi-vattavvaya-padam-The Topic of the Description of Suns etc. in the Lavana Ocean Second Section Sutra 31-50 Vau-padam-The Topic of Wind 51-54 Odanadinam 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-kevalinam 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 Mahasukkagayadeva-panha-padam-The Topic of the Query of Gods Arriving from Mahasukra Kalpa 89-92 Devanam nosamjayavattavvaya-padam-The Topic of Designation of Gods as Non-restrained 93 Devabhasa-padam-The Topic of the Language of the Gods 94-99 Chaumattha-kevalinam nanabheda-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 paniya-mana-vai-padam-The Topic of the Auspicious mind and speech of the Omniscient 103-107 Anuttarovavaiyanam kevalina alava-padam-The Topic of Communication between the Omniscient and the Gods of the Highest Heavens 108-109 Kevalinam imdiyanana-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 Coddasapuvvinam 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 Evambhuya-anevambhuya-vedana-padam-The Topic of Karmic Experience, corresponding to the Karma bound (in the Past) 122,123 Kulagaradi-padam-The Topic of the Kulakara etc.. Sixth Section 124,125 Appayu-dihayu-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

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- xviii : Contents Sutra Page 133 Aganikae mahakammadi-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 Neraiyaviuvvana-padam-The Topic of the Protean Phenomena by the Infernals 267-268 139-146 Ahakammadiahare arahanadi-padam-The Topic of the Meticulous Observance of the Discipline in Relation to Acceptance of the Adhakarma (Food prepared for the Monk) etc. 268-272 147 Ayariya-uvajjhayassa siddhi-padam-The Topic of Attainment of Liberation by Acarya and Upadhyaya 272-273 148, 149 Abbhakkhanissa kammabamdha-padam--- The Topic of Bondage of Karma by One who indulges in Deliberate False Allegation 273-274 Seventh Section 150-153 Paramanu-khamdhanam eyanadi-padam-The Topic of Simple Vibrations etc. of | Paraoanu and Skanda. 275-278 154-159 Parumanu-khamdhanam chedadi-padam--The Topic of Piercing etc. of Paramanu and Skandhas 278-282 160-164 Parumanu-khamdunan saaddhasamajjhadi-padam-The Topic of Possibility of Halving having Middle Point etc. of Paramanus and Skandhas 282-284 165-168 Parumanu-khandhanam paropparam plusana-padam-The Topic of Mutual touching of Paramanus and Skandhas 284-288 169-174 Paramanu-khamdhanam samthii-padam--The Topic of Duration of Paramanu and Skandha 288-290 175-180 Paramanu-khamdhanam amtarakala-padam-The Topic of Duration of Interval for Paramanus and Skandhas (for reverting to the same state again) 290-294 181 Paramanu-khandhanam paropparam appabahuyatta-padam-The Topic of Mutual Relative Numerical Strength of the periods of stability of) Paramanus and Skandhas 294-295 182-190 Jivanam sarambha-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-ntarayaputta-padam-The Topic of (Dialogue between)Niyamthiputta and Narayaputta 307-313 208-224 Jivanan vuddhi-hani-avatthii-padam----The Topic of Increase, Decrease, Remaining Constant of the Souls 313-318 225-234 Jivanam sovacaya-savacayadi-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-amdhayara-padam-The Topic of Light and Darkness 324-326 248-253 Manussakhette samayadi-padam--The Topic of Samaya etc. in the Human Region 326-328 254-257 Pasavaccijja-padam-The Topic of the Ascetics of Parsva'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 Pasarthanijjarae seyatta-padam-The Topic of Superiority of One with Auspicious Falling Away of Karma 343-348

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Contents - xix : Sutra Page 5-14 Karana-padam-The Topic of Karana (Instrumentality) 348-351 15-17 Mahavedana-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 poggalabandhadi-padam-The Topic of the Souls with Massive Karma etc. 357 22,23 Appakammadinam poggalabhedadi-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 sadi-anaditta-padam-The Topic of Accumulation of Karma with Beginning or without Beginning 362-364 30-32 Jivanam sadi-anaditta-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 Vedagavedagana jivanam appabahuyatta-padam-The Topic of Relative Numerical Strength of Souls, with Sexual Disposition and of Souls, free from It. 381-383 Fourth Section 54-63 Kaladesenam sapadesa-apadesa-padam-The Topic of "Uni-duration" and "Multi-duration" with reference to Time 384-401 64-69 Paccukkhanadi-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 Kanharui-padam--The Topic of Black Streaks 409-413 106-119 Logantiyadeva-padam-The Topic of the Terminal Gods (Lokantika Devas, residing at one terminus of the cosmos) 413-419 Sixth Section 120-121 Neraiyadinam avasa-padam-The Topic of the Abodes of the Infernals etc. 420 122-128 Maranamtiyasamugghaya-padam-The Topic of Expansion of Soul-units due to Impending Death 420-424 Seventh Section 129-131 Dhannanam 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-kala-padam-The Topic of Time-units measured by Comparisons 432-447 135,136 Susama-susamae bharahavasa-padam--The Topic of the Continent of Bharata in the Aeon of Supreme Plenty 447-449 Eighth Section 137-150 Pudhavi-adisu gehadipuccha-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 Lavanadisamudda-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 Avisuddhalesadi devanam janana-pasana-padam--The Topic of Knowing and Intuiting by Gods (Devas) having Impure Lesya 469-473

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~: 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-ceyana-padam-The Topic of Soul and Consciousness 183-185 Vedana-padam-The Topic of Experience (of Pain and Pleasure) 186 Neraiyadinam ahara-padam-The Topic of Nourishment of Infernals etc. 187-189 Kevalissa nana-padam--The Topic of Knowledge of the Omniscient Seventh Sataka First Section Sutra Preface Samgahani Gatha---Summary Verse 1 Anaharaga-padam--The Topic of the Non-ingester of Nourishment 2 Savvappaharaga-padam--The Topic of Minimum Ingestion of Nourishment 3 Logasamthana-padam-The Topic of the Shape of the Cosmos 4,5 Samanovasagassa kiriya-padam-The Topic of the Activity of the Follower of the Ascetic (Sramana) 6,7 Samanovasagassa anauttihimsa-padam-The Topic of Violence perpetrated unintentionally by a Lay Follower of Sramanas 8,9 Samanapadilabhena 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 dukkhaphasadi-padam-The Topic of Painful Sensation etc. of a Sorrowful Person 20,21 Iriyavahiya-samparaiya-kiriya-padam-The Topic of Airyapathiki Kriya and Samparayiki 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 Anamtakaya-padam-The Topic of the Souls, the Infinite Number of which have a Common Body Contents 97,98 Samsaratthajiva-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 Supaccakkhana-dupaccakkhana-padam-The Topic of the Supratyakhyana (Virtuous Renunciation) and the Duspratyakhyana (Vicious Renunciation) 523-527 527-534 29-35 Paccakkhana-padam-The Topic of the Pratyakhyana (Renunciation) 36-57 Paccakkhani-apaccakkhani-padam-The Topic of the Renouncer and the Non-Renouncer 534-542 58-61 Sasaya-asasaya-padam-The Topic of the Eternal and the Non-eternal Third Section 542-544 62-65 Vanassai-ahara-padam-The Topic of the absorbing Nourishhment by Vegetation-bodied 505-506 506-509 509-521 67-73 Appakamma-mahakamma-padam-The Topic of (the Infernals and Gods) possessed of less Karma and more Karma 551-554 74-92 Vedana-nijjara-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

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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 Sayasaya-veyaniya-padam--The Topic of Feeling-producing Karma qua 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 Kama-bhoga-padam-The Topic of the Kama (Craving) and Bhoga (Physical Enjoyment) of Sensual Objects 581-585 146-149 Dubbalasarirassa bhogapariccaya-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 Pakamanikurana-vedana-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 Dasuvihasanna-padam-The Topic of the Tenfold Instinct 599-601 162 Neruiyanam dasavihavedana-padam-The Topic of the Ten Kinds of Feelings in the Internals 601 163,164 Hatthi-kumthunam apaccakkhanakiriya-padam--The Topic of the Act of Non-Renunciation of the Elephant and the Kunthu (a Subtle Insect) 601-602 165, 166 Ahakammadi-padam-The Topic of the Food, prepared for the Monk etc. 602 Ninth Section 167-172 Asamvuda-anugarassa viuvvana-padam--The Topic of the Exercise of Protean Power by Non-self-inhibited Ascetic 603-604 173-181 Mahasilakamtayasamgamu-padam-The Topic of the Mahasilakantaka 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 Naga 615-620 204-211 Varunanaganattuya-mitta-padam-The Topic of the Friend of Varuna, the Maternal Grandson of Naga 620-622 Tenth Section 212-216 Kalodai-pabhitinam pamcarthikae samdeha-padam-The Topic of Doubt about the Five Astikayas (Extended Substances) in the Mind of Kalodayi and Others 623-625 217-221 Kalodaissa samahanapuvvam pavvaija-padam---The Topic of the Initiation of Kalodayi after Resolving the Doubt 625-628 222-233 Kalodaissu-kummadivisae pasina-padam-The Topic of the Kalodayi's Query on the Subject of Karma and the Like 628-632 Appendices 1-5 (See detail on p. 633) 633-714 -000

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Taiyam Sayam Third Sataka

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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 Acarya Siddhasena Divakara' 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. Agnibhuti Gautama asked some questions about the protean power of gods and Lord Mahavira answered them. Agnibhuti placed the description of the protean power before Vayubhuti. Vayubhuti, however, could not believe his description and approached Lord Mahavira for his approval. On getting his approval, Vayubhuti placed faith in Agnibhuti'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 Mahavira, the first three, viz., Indrabhuti, Agnibhuti and Vayubhuti, belonged to the Gautama gotru (lineage). In the present canon, most of the questions are asked by Indrabhuti Gautama. In the present dialogue it is worthy of note that Agnibhuti is the principal interrogator, Vayubhuti 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

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~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 Sakra, the chief of the first heaven, and Isanendra, 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. Mahavira's religion fascinated him. That he was an admirer and well-wisher of his religious order was disclosed by Mahavira himself." Lord Mahavira 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 Mahavira, 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 Sutra. 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

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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 Mahavira 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 Upanisadic 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 dhammavao ahehuvao ya heuvao ya. tattha u ahcuvao bhaviya'bhaviyadao bhava.. jo heuvayapakkhammi heuo agame ya agamio. so sasamayapannavao siddhamtavirahao 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. Thanam, 3.359,360, 71, 70. 10. Isavasyopanisad, 5 tadejati tannaijati tad dure tad vantike. tadantarsya sarvasya tadu sarvasyasya bahyatah.. -000

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Padhamo Uddeso Section-1 Text Samgahani-gaha 1. kerisaviuvvana 2. camara 3. kiriya 4,5. janitthi 6. nagara 7. palaya 8. ahivai 9. imdiya 10. parisa, tatiyammi sae dasuddesa ///// 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 kalenam tenam samaenam moya namam nayari hottha-vannao. Introduction In that period, at that time, there was a city, named Moka--Description. 3.2 tise nam moyae nayarie bahiya uttarapuratthime disibhage namdane namam ceie hottha-vannao. On the outskirts of that city of Moka, in the north-eastern direction, there was a shrine, named Nandana-Description. 3.3 tenam kalenam tenam samaenam sami samosadhe. parisa niggacchai, padigaya parisa. In that period, at that time, the Lord arrived in the assembly. The multitude (from the city) congregated. The multitude departed. Devavikuvvana-padam 3.4 tenam kalenam tenam samaenam samanassa bhagavao mahavirasa docce amtevasi aggibhuinamam anagare goyame gottenam sattussehe java pajjuvasamane evam vadasi--camarenam bhamte! asurimde asuraraya kemahiddhie? kemahajjutie? kemahabale? kemahayase? kemahasokkhe? kemahanubhage? kevaiyam ca nam pabhu vikuvvittae? goyama! camarenam asurimde asuraraya mahiddhie, mahajjutie, mahabale, mahayase, mahasokkhe, mahanubhage. se nam tattha cottisae bhavanavasasaya-sahassanam, causatthie samaniyasahassinam, tayattisae tavattisaganam, caunham logapalanam, pamcanham aggamahisinam saparivaranam, tinham parisanam, sattanham aniyanam, sattanham aniyahivainam caunham

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-:8: Bhagavai 3:1:4 causatthinam ayarakkhadeva-sahassinam, annesim ca bahunam camaracamcarayahanivatthavvanam devana ya devina ya ahevaccam porevaccam samittam bhattittam ana-isara-senavaccam karemane palemane mahayahayanatta-giya-vaiya-tamti-tala-tala-tudiya-ghanamuimgapaduppavaiyaravenam divvaim bhumjmane viharai. emahiddhie, emahajjutie, emahabale, emahayase, emahasokkhe, emahanubhage, evatiyam ca nam pabhu vikuvvittae. se jahanamae-- juvutim juvane hatthenam hatthe genhejja, cakkassa va nabhi aragautta siya, evameva goyama! camare asuririmde asuraraya veuvviyasamugghaenam samohannai, samohanitta samkhejjaim joyanaim damdam nisirai, tam jaha-- rayananam vayaranam veruliyanam lohiyakkhanam masaragallanam hamsagabbhanam pulaganam sogamdhiyanam joirasanam amjananam amjanapulaganam rayayanam jayaruvanam amkanam phalihanam ritthanam ahabayare poggale parisadei, parisadetta ahasuhume poggale pariyayai, pariyaitta doccampi veuvviyasamugghaenam samohannati. pabhu nam goyama! camare asurimde asuraraya kevalakappam jambuddivam divam bahuhim asurakumarehim devehim devihi ya ainnam vitikinnam uvatthadam samthadam phudam avagadhavagadham karettae. uduttaram ca nam goyama! pabhu camare asurimde asuraraya tiriyamasamkhejje diva-samudde bahuhim asurakumarehim devehim devihi ya ainne vitikinne uvatthade samthade phude avagadhavagadhe karettae. esa nam goyama! camarassa asurimdassa asuraranno ayameyaruve visae visayamette buie, no ceva nam sampattie vikuvvimsu va vikuvvati va vikuvvissuti va. The Topic of Creation of Protean Images by the Gods (Devas) In that period, at that time, the ascetic, named Agnibhuti of the Gautama lineage, the second among the chief disciples of the Ascetic Lord Mahavira, 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 Camaracanca. 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

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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 Jambudvipa 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 Jambudvipa with numerous Asurakumara 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 Asurakumara 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. Bhasya 1. Seven standard cubits (hatha) in height See Bhasya on Bha. 1.9. It may be mentioned here that "hatha' here is to be measured in terms of utsedhangula. 2. Possessed of how great fortune The Vrtti has explained the Prakrit 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, Siddhasenagani writes that these gods do

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- 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 samanika. 4. Tavattrimsaka In the TBh, we find the word trayastrimsa. 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 tavattrimsaka. In the Buddhist Pali literature, we find the word tavatimsa. 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 Thanam, 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. Svamitva lordship 4. Bhartrtva protectorship 5. Ajna-isvara-senapati supreme authority and commander, enjoying the power to order and direct. 9. Ahata-natya-gita The Vrtti gives two Sanskrit forms to explain the meaning of the phrase: (1) akhyanaka -- dance related to a narrative, accompanied by appropriate song. (2) ahata--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)

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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 Jambudvipa 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 Vrtti 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. Maharsi Patanjali has identified the protean power with the psychic power capable of creating things (nirmana-citta). The meditator (yogi) can create different nirmana-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 asmita). 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 samudghata 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

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- 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 Sutra, 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: Tantri --- lute, stringed instrument. Tata -- palm of the hand. Tala -- rhythmic clapping of the hands to produce music. A musical instrument made up of the bell-metal. The Vrtti has explained tala-tala as clapping of hands. Alternately, it explains tala as hands and tala 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 Nabhi-hub of the wheel. Vajramani - diamond. In the Kautilya's Arthasastra, 22 we find a detailed description of vajramani. Vaiduryamani ---- lapis lazuli; it may be a "cat's eye" gem, a precious grey coloured stone or may be of red, yellow or green colour. Lohitaksa it is black in the centre and red on the border; it is also called lohitaka, coral. Masaragalla - masara 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 Arthsastra, there is a list of eighteen kinds of gems, which ties.

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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. Akirna....... Sprsta- for all these words, see Bhasya on Bhu. 1.47-50. Visaya the domain of the application of the protean power. Samprapti-accomplishment of the aforesaid object. 1. Anu. su. 401. 2. Bha. Vr., 3.4 kena rupena maharddhikah? kimrupa va maharddhirasyeti kimmaharddhikah, kiyanmaharddhika ityanye. 3. Ta. Bha. 4.4-indrasamanah samanikah amatyapitrgurupadhyayamahattaravat kevalamindratvahinah. 4. Ta. Su. Bha. Vr. 4.4.samanikastvindratulya bhavantyayuskadibhih kevalamindratvam sakalakalpadhipatvam nasti, sesam samanam, athah samanasthane bhavah samanikah samanasya tadadesceti vacanadaupasamkhyanikasthak, anyasyanirdesadindraih saba samanabhavah te camatyapitrgurupadhyayamahattaravad drastvyah, ama saharthe, saha bhavantityamayahkaryalocanasamarthah pita gururupadhyayo mahattarasca sarva ete pujaniyastadvat te'pi samanika iti. 5. Bha. Vr. 3.4 samanaya-indratulyaya rddhaya carantiti samanikah. 6. Ta. Bha. 4.4-traayastrimsa mantri-purohita-sthaniyah. 7. (a) Ta. Su. Bha. Vr 4.4--trayastrimsah. -:13: (b) T.R.V. 4.4-trayastrimsadeva trayastrimsa iti. 8. In Pali Tripitakas, the word 'tavatimsa' is used at all places. For example, see Digha Nikaya, Mahavagga. Payasirajannasuttam-Tavatimsadeva upama, p.244 (Nalanda Edition). 9. Ta. Bha. 4.4-lokapala araksakarthacarasthaniyah 10. Ta. Sa. Bha. Vr. 4.4 lokapala araksakarthacarasthantyah svavisayasandhiraksananirupita arakskah, arthacharascauroddharanikarajasthaniyadayasatatsadrsa lokapalah. 11. (a) Ta. Bha. 4.4-atmaraksah siroraksasthaniyah. (b) Ta. Su. Bha. Vr. 4.4-maraksah Siroraksasthaniyah udyatpraharana raudrah prsthatovasthayinah apayabhavat kalpanavaiyarthyamiti cet, tad na sthitimatraparipalanat pratiprakarsahetutvacca. 12. Bha. Vr. 3.4-tatradhipatyam-adhipatikarma, purovarttitvam-agragamitvam, svamitvam svasvamitvamp, bhartrtramp posakatvam. 13. Ibid., 3.4ahay'tti akhyanakapratibaddhaniti vrddhah, athava 'ahaya'tti ahatani. 14. Ibid., 3.4evamahiddhie'tti evam maharddhika iva maharddhikah, iyanmaharddhika ityanye. 15. Ibid., 3.4-yatha yuvatim yuva hastena haste grhnati kamavasad ghadhataragrahanato nirantarahastangulitayetyarthah, drstantantaramaha-cakkase' tyadi, cakrasya va nabhih kimbhuta? 'aragautta'tti arakairayukta-abhividhina'nvita arakayukta 'siya'tti 'syat' bhavet, athava'raka uttasita-asphalita yasyam sa'rakottasita, 'evameva'tti nirantaratayetyarthah prabhurjambudvipam bahubhirdevadibhirakirnam kartumiti yogah vrddhaistu vyakhyatam yatha yatradisu yuvati yuno haste lagna pratibaddha gacchati bahulokapracite dese, evam yani rupani vikurvvitani tanyekasmin kartari pratibaddhani yatha va cakrsya nabhireka bahubhirarakaih pratibaddha ghana nischidra, evamatmasariraprati-baddhairasuradevairdevibhisca purayediti.

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~:14: 16. Pa. Yo. Da. 4.4,5,6. 17. Ibid., 1.25. 18. For detailed description of 'samudghata', see Bhasya on Bha. 2.74. 19. Bha. Vr. 3.4iha ca yadyapi ratnadipudgala audarika vaikriyasamudghate ca vaikriya eva grahya bhavanti tathapiha tesam ratnidipudgalanamiva saratapratipadanaya ratnanamityadyuktam, taccal ratnanamivetyadi vyakhyeyam, anye tvahuh-audarika api te grhitah santo vaikriyataya parinamantiti. 20. Ibid., 3.4-talatalah hastatalah tala va-hastah, talah-kamsikah. 21. Ibid., 34-ghanakaro dhvanisadharmyadyo mrdango-mardalah. 22. Kautilya Arthsastra, 2.11.29. 23. Uttara. 36.71-77. 24. Kautilya Arthasastra, 2.11.29. 25. Ibid., 2.11.29. Text 3.5 jai nam bhamte! camare asurimde asuraraya emahiddhie java evaiyam ca nam pabhu vikuvvittae. camarassa nam bhamte! asurimdassa asuraranno samaniya deva kemahiddhiya? java kevaiyam ca nam pabhu vikuvvittae? Bhagaval 3:1:4-5 goyama! camarassa asurimdassa asuraranno samaniya deva mahiddhiya mahajjutiya mahabala mahayasa mahasokkha mahanubhaga. tenam tattha sanam-sanam bhavananam, sanam-sanam samaniyanam, sanam-sanam aggamahisinam java divvaim bhagabhagaim bhumjamana viharamti. emahiddhaya java evaiyam ca nam pabhu vikuvvittae. se jahanamae-juvatim juvane hatthenam hatthe genhejja, cakkassa va nabhi aragautta siya, evameva goyama! camarassa asurimdassa asuraranno egamege samaniyadeve veuvviyasamugghaenam samohannai java doccam pi veuvviyasamugghaenam samohannai. pabhu nam goyama! camarassa asurimdassa asuraranno egamege samaniyadeve kevalakappam jambuddivam divam bahahim asurakumarehim devehim devihi ya ainnam vitikinnam uvatthadam samthadam phudam avagadhavagadham karettae. aduttaram ca nam goyama! pabha camarassa asurimdassa asuraranno egamege samaniyadeve tiriyamasamkhejje diva-samudde bahuhim asurakumarehim devehim devihi ya ainne vitikinne uvatthade samthade phude avagadhavagadhe karettae. esa nam goyama! camarassa asurimdassa asuraranno egamegassa samaniyadevassa ayameyaruve visae visayamette buie, no ceva nam sampattle vikuvvimsu va vikuvvati va vikuvvissamti va. 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,

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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 Jambudvipa with numerous Asurakumara 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 Asurakumara 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 asuraranno samaniyadeva emahiddhiya java evatiyam ca nam pabhi vikuvvittae, camarassa nam bhamte! asurimdassa asuraranno tavattisaya deva kemahiddhiya? tavattisaya jaha samaniya taha neyavva. loyapala taheva, navaram-samkhejja diva-samudda bhaniyavva. 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 logapala deva emahiddhiya java evatiyam ca nam pabhu vikuvvittae, camarassa nam asurimdassa asuraranno agamahisio devio kemahiddhiyao java kevaiyam ca nam pabhu vikuvvittae? goyama! camarassa asurimdassa asuraranno aggamahisto devio mahiddhiyao java mahanubhagao. tao nam tattha sanam-sanam bhavananam sanam-sanam samaniya-sahassinam, sanam-sanam mahatariyanam, sanam-sanam parisanam java emahiddhlyao, annam jaha logapalanam aparisesam. If, O Lord, the custodian gods of Camara, the chief and the king of the

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~: 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 samanam bhagavam mahaviram vamdai namamsai, vamditta namamsinta jeneva tacce goyame vayubhat! anagare teneva uvagacchai, uvagacchitta taccam goyamam vayubhatim anagaram evam vadasi- evam khalu goyama! camare asurimde asuraraya emahiddhie tam ceva evam savvam aputthavagaranam neyavvam aparisesiyam java aggamahisinam 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 Vayubhuti, 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 Agnibhuti, without being asked to do so. 3.9 tenam se tacce goyame vayubhatt anagare doccassa goyamassa aggibhatissa anagarassa evamaikkhamanassa bhasamanassa pannavemanassa paruvemanassa evamattham no saddahai no pattiyai no roei, eyamattham asaddahamane apattiyamane aroemane utthhae utthei, uhetta jeneva samane bhagavam mahavire teneva uvagacchai java pajjuvamane evam vayasi-evam khalu bhamte! docce goyame aggibhui anagare mamam evamaokkhai bhasai pannavei paruveievam khalu goyama! camare asurimde asuraraya mahiddhie java mahanubhage. se nam tattha cottisae bhavanavasasayasahassanam tam ceva savvam aparisesam bhaniyavvam java aggamahisinam vattavvaya samatta. Now, the Ascetic Vayubhuti, 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 Agnibhuti, 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 Mahavira was residing...... up to offering adoration, and asked (see Bha. 1.10) the Ascetic Agnibhuti, the second (chief disciple) of Gautama lineage narrates thus, speaks thus, intimates thus: O

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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? goyamadi! samane bhagavam mahavire taccam goyamam vayubhutim anagaram evam vayasi-jam nam goyama! tava docce goyame aggibhui anagare evamaikkhai bhasai pannavei paruvei-evam khalu goyama! camare asurimde asuraraya mahiddhie tam ceva savvam java aggamahisio. saccenam esamatthe. aham pi nam goyama! evamaikkhami bhasami pannavemi paruvemi-evam khalu goyama! camare asurimde asuraraya mahiddhie tam ceva java aggamahisio. saccenam esamatthe. Is it so, O Lord? The Ascetic Lord Mahavira uttered: 'O Gautama', and addressed the Ascetic Vayubhuti, the third (chief disciple) of Gautama lineage, thus: O Gautama, as the Ascetic Agnibhuti, 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 vayubhui anagare samanam bhagavam mahaviram vamdai namamsai, vamditta namamsitta jeneva docce goyame aggibhui anagare teneva uvagacchai, uvagacchitta doccam goyamam aggibhuim anagaram vamdai namamsai, vamditta namamsitta eyamattham sammam vinaenam bhujjo-bhujjo khamei. "That is indeed so, O Lord!; that is indeed so, O Lord!" Having said thus, the Ascetic Vayubhuti, the third (chief disciple) of Gautama lineage, offered homage and obeisance. Having offered homage and obeisance, he reached the place where the Ascetic Agnibhuti, 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 vayubhuti anagare doccenam goyamenun aggibhutina anagarenam saddhim jeneva sumune bhagavum mahavire teneva uvagacchai java pajjuvasamane evam vayasi-jai nam bhamte! camare asurimde asuraraya emahiddhie java evatiyam ca nam pabhu vikkuvvittae, balinam bhamte! vairoyanimde vairoyanaraya kemahiddhie? java kevaiyam ca nam pabhu vikuvvittae? goyama! balinam vairoyanimde vairoyanaraya mahiddhie java mahanubhage. jaha camarassa taha balissa vi neyavvam, navaram--satiregam kevalakappam

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- 18 - Bhagavai 3:1:12-14 jambuddivam divam bhaniyavvam, sesam tam ceva niravasesam neyavvam, navaram-nanatam janiyavvam bhavanehim samaniehi ya. Thereafter, the Ascetic Vayubhuti, the third (chief disciple) of Gautama lineage, together with the Ascetic Agnibhuti, the second (chief disciple) of Gautama lineage, repaired to the place where the Ascetic Lord Mahavira 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 Jambudvipa, which is replaced by an area slightly bigger than that of the Island of Jambudvipa. 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 vayubhui anagare samanam bhagavam mahaviram vamdati namamsuti, vanditta namamsitta naccasanne natidure sussusumane namamsamane abhimuhe vinaenam pamjaliyade pajjuvasai. "That is exactly so, O Lord! that is exactly so, O Lord!" Thus saying, the Ascetic Vayubhuti, the third (chief disciple) of Gautama lineage, pays homage and obeisance to the Ascetic Lord Mahavira. 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 aggibhui anagare samanam bhagavam mahaviram vamdai namamsai, vamditta namamsitta evam vayasi-jai nam bhamte! bali vairoyanimde vairoyanaraya emahiddhie java evatiyam ca nain pabhu vikuvvittae, dharanenam bhamte! nagakumarimde nagakumararaya kemahiddhie? java kevaiyam ca nam pabhu vikuvvittae? goyama! dharenenam nagakumarimde nagakumaraya mahiddhie java mahanubhage. se nam tattha coyalisae bhavanavasasayasahassanam, chanham samaniyasahassinam, tayatisae tavattisaganam, caunham logapalanam, chanham aggamahisinam saparivararain tinham parisanamn, sattanham aniyanam, sattanhamuniyahivainam, cauvvisae ayarakkhadeva-sahassinam annesim ca java viharai. evatiyam ca nam pabhu viuvvittae. se jahanamae juvatim juvane java pabhu kevalakappam jambuddivam divam java tiriyam samkhejje diva-samudde bahuhim nagakumarihim java vikuvvissati va. samaniya tavattisa-logapalaggamahisio ya taheva jaha camarassa, navaram

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Bhagaval 3:1:14-16 samkhejje diva-samudde bhaniyavve. Then, the Ascetic Agnibhuti, the second (chief disciple) of Gautama lineage, offered homage and obeisance to the Ascetic Lord Mahavira. 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 Nagakumaras? O Gautama, Dharana, the chief and the king of the Nagakumaras, 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 Nagakumaras... 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 thaniyakumara, vanamantara, joisiya vi, navaram--dahinille savve aggibhui pucchai, uttarille savve vayubhui pucchai. Similar descriptions hold good for gods...... up to Stanitakumara, Forest gods and Luminous gods. There is however exception in that Agnibhuti makes query about all the southern gods, while Vayubhuti makes query about all the northern ones. ~:19:~ Bhasya 1. Sutra 15 In the present Sutra the description is abridged one. About the number of mansions and co-chiefs, a detailed account is available in the Pannavana. 1. Panna. 2.40-48. Text 3.16 bhamteti! bhagavam docce goyame aggibhui anagare samanam bhagavam mahaviram vamdai namamsai, vamditta namamsitta evam vayast-jai nam bhamte! joisimde joisaraya emahiddhie java evatiyam ca nam pabhu vikkuvvittae, sake nam bhamte! devinde devaraya kemahiddhie? java kevatiyam ca nam pabha vikuvvittae?

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- 20 : Bhagavai 3:1:16-17 goyama! sakenam devimde devaraya mahiddhie java mahanubhage. senam battisae vimanavasasuyasahassanam, caurasiya samaniyasahassinam, tayattisae tavattisaganam, caunham logapalanam atthanham aggamahisinam saparivaranam, tinham parisanam sattanham aniyanam, sattanham aniyahivainam, caunham caurasinam ayarakkhasahassinam, annesim ca java vihari. emahiddhie java evatiyam ca nam pabhu vikuvvittae, evam jaheva camarassa taheva bhaniyavvam, navaram-do kevalakappe jambuddive dive, avasesam tam ceva. esa nam goyama! sakkassa devimdassa devaranno imeyaruve visae visayamette buie, no ceva nam sampattie vikuvvimsu va vikkuvvati va vikuvvissati va. Having addressed as 'O Lord', the Lord Agnibhuti, the ascetic and the second (chief disciple) of Gautama lineage, offered homage and obeisance to the Ascetic Lord Mahavira. 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 Jambudvipas 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 devaraya emahiddhie java evatiyam ca nam pabhu vikuvvittae, evam khalu devanuppiyanam amtevasi tisae namam anagare pagaibhaddae pagaiuvasamte pagaipayanukohamanamayalobhe miumaddavasampanne alline vinie chattham chatthenam anivikkhattenam tavokammenam appanam bhavemane bahupadipunnaim attha samvaccharaim samannapariyagam paunitta, masiyae lehanae attanam jhuserta, satthima bhattaim anasanae cheddetta aloiya-padikkamte samahipatte kalamase kalam kicca sohamme kappe sayamsi vimanamsi uvavayasabhae devasayanijjamsi devadusamtarie amgulassa asamkhejjaibhagamittie ogahanae sakkassa devimdassa devaranno samaniyadevattae uvavanne. tae nam tisae deve ahunovavannamette samane pamcavihae pajjattie pajjatti

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Bhagavai 3:1:17 bhavam gacchai (tam jaha-aharapajjattie, sarirapajjattle, imdiyapajjattie, anapanupajjattie, bhasamanapajjattie. tae nam tam tisayam devam pamcavihae pajjattle pajjattibhavam gayam samanam samaniyaparisovavannaya deva karayalapariggahiyam dasanaham sirasavattam matthae amjalim kattu jaenam vijaenam vaddhavimti vaddhavitta evam vayasi-- aho nam devanuppiehim diva deviddhi diva devajjui divve devanubhave laddhe patte abhisamannagae, jarisiyanam devanupiehim deva deviddhi diva devajjut divve devanubhave laddhe patte abhisamanagae, tarisiyanam sakena vi devimdena devaranna divva deviddhi java abhisamannagae. jarisiya nam sakenam devimdenam devaranna divva deviddhi java abhisamannagae, tarisiya nam devanuppiehim divva deviddhi java abhisamannagae. se nam bhamte! tisue deve kemahiddhie java kevatiyam ca nam pabhi vikkuvvittae? gayama! mahiddhie java mahanubhage, se nam tattha sayasa vimanassa, caurha samaniyasahassinam, caurham aggamahisinam saparivaranam, tinham parissanam, sattanham aniyanam, sattanham aniyahivainam, solasanam ayarakkhadevasahassinam, annesim ca bahunam vemaniyanam devanam, devina ya java viharai. emahiddhie java evatiyam ca nam pabhu vikuvvittae, se jahanamae juvatim juvane hatthenam hatthe genhejja, jaheva sakkassa taheva java esa nam goyama! tisayassa devassa ayameyarave visae visayamette buie, no ceva nam sampattie vikuvvimsu va vikuvvati va vikuvissati va. 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 Tisyaka, 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

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~: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. Bhasya 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 Siddhasenagani, 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

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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 Acaryas who were deeply learned in the scripture. There does not appear any definite reason given by the Vrtti. 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. Bha. Vr. p. 190 2.32-upapataksetrapraptimatranimittam yajjanma. tadupapatasabdenocyate, nahi pracchadapatadevadosyapudgalanevasau Saririkaroti, napisukradipudgalanadadana utpadyte, tasmat prativisistaksetrapraptirevasya janamano nimittam bhavati. 2. Bha. Vr. 3.17-paryaptih-aharasariradi namabhinirvrttih, sa canyatra sodhokta, iha tu pancadha, bhasamanah paryaptyorbahusrutabhimatena kenapi karanenaikatvavivaksanat. 3. Jiva. Vr. p.242-bhasamanahparyapiyoh samaptikalantarasya priyah sesaparyaptikalantarapeksaya stoktvadektvena vivaksanam. 4. Pra. Saro. patra 232, ga. 1317,1318 harasaririmdiya pajjatti anapana bhasamane. cattari pamca chappiya egimdiya-vigala-sanninam.. padhama samaya pamana sesa amtomuhuttiya ya kama. samagam pi humti navaram pamcama chattha ya amaranam.. Text 3.18 jai nam bhamte! tisae deve mahiddhie java evaiyam ca nam pabha vikuvvittae, sakkassa nam bhamte! devimdassa devaranno avasesa samaniya deva kemahiddhiya? taheva savvam java esa nam goyama! sakkassa devimdassa devaranno egamegassa samaniyassa devassa imeyaruve visae visayamette buie,

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~:24:~ Bhagavai 3:1:18-21 no ceva nam sampattie vikuvvimsu va vikuvvati va vikuvissati va. tavattisayalogapalaggamahisinam 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 java 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 Mahavira...... 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 vayubhui anagare samanam bhagavam mahaviram vamdai namamsai, vanditta namamsitta evam vadast-jai nam bhamte! sakke devimde devaraya mahiddhle java evaiyam ca nam pabhu vikuvvittae, isane nam bhamte! devimde devaraya kemahiddhie? evam taheva, navaram. sahie do kevalakappe jambuddive dive, avasesam taheva. The Lord Vayubhuti, 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 Isana, 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 devanuppiyanam amtevasi kurudattaputte namam anagare pagatibhaddae java vinie atthamamathamenam anikkhittenam, paranae ayambilapariggahienam tavokammenam uddham bahao pagijjhiya-pagijjhiya surabhimahe ayavanabhamie ayavemane bahupadipunne chammase

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Bhagavai 3:1:21-22 -:25:samannapariyagam paunitta, addhamasiyae samlehanae attanamjhusetta, tisam bhattaim anasanae chedetta aloiya-padikkamte samahipatte kolamase kalam kicca isane kappe sayamsi vimanamsi uvavayasabhae devasayanijjamsi devadusamtarie amgulassa asamkhejjaibhagamettie ogahanae isanssa devimdassa devaranno samaniyadevataeuvavanne. ja tisae vattavvaya sacceva aparisesa kurudattaputte vi navaram satirege do kevalakappe jambuddive dive, ava.sesam tam ceva. evam samaniya-tavattisaga-logapala-aggamahisinam java esa nam goyama! isanassa devimdassa devaranno egamegae aggamahisie devie ayameyaruve visae visayamette buie, no ceva nam sampattie vikuvvimsu va vikuvvati va vikuvvisati va. If, O Lord, Isana, 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 Isana 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 isana, the chief and the king of gods. Here, in the case of Kurudattaputra follows the same description as in the case of Tisyaka, excepting that the area filled up by the protean bodies is equal to the area slightly bigger than two complete Jambu 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 Isana, 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'. Bhasya 1. Exposing the body to the sun on the sunbaked ground For sunbaked ground, see Bhasya on Bha. 2.62. Text 3.22 evam sanamkumare vi, navaram-cattari kevalakappe jambuddive dive, adutturam ca nam tiriyamasamkhejje.

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~:26:~ Bhagavai 3:1:22-23 evam samaniya-tavattisaga-logapala-aggamahisinam, asamkhejje diva-samudde savve vikuvvamti, sanamkumarao araddha uvarilla logapala savve vi asamkhejje diva-samudde vikuvvamti. There is a similar description in the case of Sanatkumara 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 Sanatkumara, all the custodians above them project their protean forms over innumerable islands and oceans in the horizontal direction. Bhasya 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 Vrtti 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 Sanatkumara 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 Sanatkumara 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 Isana has been verbally imitated here. In fact, the reading in the present Satra should be tavattisagalogapalanam. In the Pannavana, there is a reading that avoids the word agramahisi. This strongly confirms our guess. Srimajjayacarya 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 strinamutpattirnasti tatha'pi yah saudharmotpannah samayadhikapalyopamadidasapalyopamantasthitayo'parigrhitadevyastah sanatkumaradevanam bhogaya sampadyante itikrtva' gramahisya, ityuktamiti. 2. Panna. 2.52-sesam jaha sakkassa aggamahisivajam. 3. Bha. Jo. 1.49.37-41. Text 3.23 evam mahimde vi, navaram-satirege cattari kevalakappe jambuddive dive. evam bambhaloe vi, navaram attha kevalakappe. evam lamtae vi. navaram satirege attha kevalakappe. mahasukke solasa kevalakappe, sahassare satirege solasa.

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Bhagavai 3:1:23-27 -:27:evam panae vi, navaram batisam kevalakappe. evam accue vi, navaram satirege battisam kevalakappe jambuddive dive, annam tam ceva. There is a similar description in the case of the fourth heaven, named Mahendra, excepting that the area pervaded by the protean forms is equal to the area that is slightly bigger than the area of four complete Jambu 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 Jambudvipa. There is a similar description in the case of the sixth heaven named Lantaka, excepting that the area pervaded is slightly bigger than the area of eight Jambu islands. In the seventh heaven named Mahasukra, the area pervaded is equal to the area of sixteen Islands of Jambudvipas. In the eighth heaven named Sahasrara, the area pervaded is slightly bigger than the area of sixteen Islands of Jambudvipas. Similarly, also in the ninth heaven, the area pervaded is equal to the area of thirty-two complete Islands of Jambudvipas. Similarly, in the Acyuta heaven, the area pervaded is slightly bigger than the area of thirty-two complete Islands of Jambudvipas. The rest of the description is to be similarly construed. 3.24 sevam bhamte! sevam bhamte! tti tacce goyame vayubhui anagare samanam bhagavam mahaviram vamdai namamsai java viharai. "That is exactly so, O Lord; that is exactly so, O Lord!" Having said so, the Ascetic Vayubhuti, the third (chief disciple) of Gautama lineage, offered homage and obeisance to the Ascetic Lord Mahavira ...... 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 mahavire annaya kayai moyao nayurio namdanao ceiyao padinikkhamai padinikkhamitta bahiya janavayaviharam viharai. The Ascetic Lord Mahavira, on some other day, departed from the Nandana shrine in the city of Moka. And departing from there, he roamed in the countryside outside the city. Tamalissa isanimda-padam 3.26 tenam kalenam tenam samaenam rayagihe namain nagare hottha-vannao java parisa pajjuvasai. The Topic of Status of Tamali as the Chief of the Isana Heaven. In that period, at that time, there was a city named Rajagrha ...... up to the assembly offers adoration. 3.27 tenam kalenam tenam samaenam isane devimde devaraya isane kappe

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-:28: Bhagavai 3:1:27-29 isanavademsae vimane jaheva rayappasenaijje java divvam deviddhim divvam devajutim divvam devanubhagam divvam battisaibaddham nattaviham uvadamsitta java jameva disim paubbhue, tameva disim padigae. In that period, at that time, Isana, the chief and the king of gods of Isana heaven, travelled in the Isanavatamsaka vehicle (to pay obeisance to Lord Mahavira) ...... description (of Suryabha god) as in the Rayapasenaiyam ...... 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 mahaviram vamdai namamsai, vamditta namamsitta. evam vadasi aho nam bhumtel isane devimde devaraya mahiddhie java mahanubhage. isanassa nam bhamte! sa divva deviddhi divva devajjuti divve devanubhuge kahim gute? kahim anupavitthe? goyama! sariram gute, surirum anupavitthe. Addressing the Ascetic Lord Mahavira 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 Isana, 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 Isana, O Lord, departed, vanished? Gautama, that has departed to his body, that has merged into his body. 3.29 se kenatthenam bhamte! evam vuccai-sariram gate! sariram anupavitthe? goyama! se juhanamue kudagarasala siya duhao litta gutta guttaduvara nivaya nivayagambhira. tise nam kudagarasalae adurasamamte, ettha nam mahege junasamuhe egam maham abbhuvaddalagam va vasavaddalagam va mahavayam va ejjamanam pasati, pusitta tam kudagarusalam amto anupavisitta nam citthai. se tenatthenam goyama! evam vuccati--sariram 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. Bhasya 1. House with a room on the top

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Bhagavai 3:1:29-30 ~:29:~ In the Panhavagaranaim and Dasao, the expression kutagara has been used." In the Vrtti on the Panhavagaranaim, it has been explained as a mansion with a peak. In the Nisitha Carni, the term kutagara has been explained as "a house of the shape of hill on the upper floor." We find the phrase kujugarasala 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), kunagara has been explained as "a circular or round room." The description of kutagarasala 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) Panha. 4.7. (b) Dasao, 10.24.. 2. Prasna. Vr. patra 82-kutagaranibham sasikharabhavanatulyam. 3. Nistha Satram, part 2, p.433-adhovisalam uvaruvarim samvaddhitam kadagarum. 4. Ra. Vr. pp. 150,151-kutasyeva-parvatasikharasyeva akaro yasyah sa kutakara yasya upari acchadanam sikharakaram sa kutakara iti bhavah, kutakara casau sala ca kutakarasala. 5. Ra. Vr. p.151-bahir antasca gomayadina lipta gupta bahih prakaravrta guptadvara dvarasthaganat yadi va guptadvara kesamcid dvaranam sthagitatvat kesameid va asthagitatvad iti. nivata vayorapravesat kila mahad grham nivatam prayo na bhavati, tata aha-nivatagambhira-nivata sati visala ityartah. Text 3.30 isane nam bhamte! devimdenam devaranna sa divva devaddhi divva devajjuti divve devanubhage kinna laddhe? kinna patte? kinna abhisamannagae? ke v esa asi puvvabhave? kimnamae va? kimgotte va? kayaramsi va gamamsi va nagaramsi va java sannivesamsi va? kim va dacca? kim va bhocca? kim va kicca? kim va samayaritta? kassa va taharavassa samanassa va mahanassa va antie egamavi ariyam dhammiyam suvayanam socca nisamma? jam nam isanenam devimdenam devarunna sa divva deviddhi divva devajjuti divve devanubhage laddhe patte abhisamannague? 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 Isana, the chief and the king of

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~: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 Vrtti 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 Isana, 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' Isana became the king of gods? The fortune of Subahukumara 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 dattva'sanadi bhuktva'ntaprantadi krtva tapah subhadhyanadi, samacarya ca pratyupreksapramarjanadi, 'kassa ve'tyadi vakyasya cante punyamuparjitamiti vakyaseso drsyah. 2. Vivagasuyam, 2.1.15-23. Text 3.31 evam khalu goyama! tenam kalenam tenam samaenam iheva jambuddive dive bharahe vase tamalitti namam 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 Tamralipti....... description. 3.32 tattha nam tamalittie nayarie tamali namam moriyaputte gahaval hottha-addhe ditte java bahujanassa aparibhue yavi hottha. In that city of Tamralipti, 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 tamalissa gahavaissa annaya kayai puvvarattavarattakalasamayamsi kutumbajagariyam jagaramanassa imeyaruve ajjhatthie cimtie patthie manogae samkappe samuppajjittha-atthi ta me pura porananam sucinnanam suparakkamtanam subhanam kallananam kadanam kammanam kallanaphalavittivisese, jenaham hirannenam vaddhami, suvannenam vaddhami, dhanenam vaddhami, dhannenam vaddhami, puttehim vaddhami, pasuhim vaddhami, vipuladhana-kanaga-rayana-mani-mottiya-samkha-silappavalarattarayana-samtasarasavaejjenam ativa-ativa abhivaddhami, tam kim nam aham pura porananam succinnanam suparakkamtanam subhanam kallananam kadanam kammanam egamtaso khayam uvehamane viharami?

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Bhagavai 3:1:33 tam javatava aham hirannenam vaddhami java ativa-ativa abhivaddhami, javam ca me mitta-nati-niyaga-sayana-sambamdhi-pariyano adhati pariyanai sakkarei sammanei kallanam mamgalam devayam vinaenam ceiyam pajjuvasai, tavata me seyam kallam pauppabhayae rayanie java utthiyammi sure sahassarassimmi dinayare teyasa jalamte sayameva darumayam padiggahagam karetta viulam asana-pana-khaima-saimam uvakkhadavetta, mitta-nai-niyaga-sayana-sam-bamdhi-pariyanam viulenam asana-pana-khaima-saimenam vattha-gamdha-mallalamkarena ya sakkaretta sammanetta, tasseva mitta-nai-niyaga-sayana-sambamdhipariyanassa purao jetthaputtam kutumbe thavetta, tam mitta-nai-niyagasayana-sambamdhi-pariyanam jetthaputtam ca apucchitta, sayameva darumayam padiggahagam gahaya mumde bhavitta panamae pavvajjae pavvaittae. pavvaie vi ya nam samane imam eyaruvam abhiggaham abhiginhissami-kappai me javajjivae chatthamchatthenam anikkhittenam tavokammenam uddham bahao pagijjhiya-pagijjhiya surabhimuhassa ayavanabhumie ayavemanassa viharittae, chatthassa vi ya nam paranayamsi ayavanabhumio paccorubhitta sayameva darumayam padiggahagam gahaya tamalittie nayarie ucca-niya-majjhimaim kulaim gharasamudanassa bhikkhayariyae aditta suddhodanam padiggaheta tam tisattakkhutto udaenam pakkhaletta tao paccha aharam aharittae tti kattu evam sampehei, sampehetta kallam pauppabhayae rayanie java utthhiyammi sure sahassarassimmi dinayare teyasa jalamte sayameya darumayam padiggahagam karei, karetta viulam asana-pana-khaima-saimam uvakkhadavei, uvakkhadavetta tato paccha nhae kayabalikamme kayakouyamamgala-payacchitte suddhappa-vesaim mamgallaim vatthaim pavaraparihie appamahagghabharanalam kiyasarire bhoyanavelae bhoyanamamdavamsi suhasanavaragae te nam mitta-nai-niyaga--sayanasambamdhi-parijanenam saddhim tam viulam asana-pana-khaimasaimam asademane visademane paribhaemane paribhumjemane viharai. jimiyabhuttuttaragae vi ya nam samane ayamte cokkhe paramasuibbhue tam mitta-nai-niyaga-sayana-sambamdhi-pariyanam viulenam asana-panakhaima-saimenam vattha-gamdha-mallalankarena ya sakkarei sammanei, mitta-nai-niyaga-sayana-sambamdhi-pariyanassa purao tasseva jetthaputtam kutumbe thavei, thavetta tam mitta-nai-niyaga-sayanasambamdhi-pariyanam jetthaputtam ca apucchai, apucchitta mumde bhavita panamae pavvajjae pavvaie. pavvaie vi ya nam samane imam eyaruvam abhiggaham abhiginhii-kappai me javajjivae chatthamchatthenam java aharittae tti kattu imam eyaruvam abhiggaham abhiginhihitta javajjivae chatthamchatthenam anikkhittenam tavokammenam uddham bahao pagijjhiya-pagijjhiya surabhimuhe ayavanabhumie ayavemane viharai. chatthassa vi ya nam paranayamsi ayavanabhumio paccorubhai, paccorubhitta sayameva darumayam padiggahagam gahaya tamalittie nayarie ucca-niya-majjhimaim kulaim gharasamud anassa bhikkhayariyae ~:31~

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- 32 : Bhagavai 3:1:33 adai, aditta suddhodanam padiggahei, padiggahetta tisattakkhutto udaenam pakkhalei, pakkhaletta tao paccha aharam aharei. Then once, around the midnight while the householder Mauryaputra Tamali 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 pranama pravrajya. 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 Tamralipti 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,

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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 pranama pravrajya. 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 Tamralipti 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. Bhasya 1. Sutra 33 In the present Sutra, 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 Mahavira 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 madhyaratri -- (puvvarattavaratta)-midnight. See Bhasya on Bha. 2.66. kutumba-jagarika -- reflection on family affairs. adhyatmika....samkalpa --- see Bhasya on Bha. 2.31. dhana -- precious objects; they are of four kinds: gunima (sold in pieces); dhanima

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-:34: Bhagavai 3:1:33-34 (sold in weight); mapijja (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. mani --- gem, the moon-stone etc. sila-pravala - the Vrtti identifies it with coral (munga). Alternately, sila has been explained as rajapatta, a diamond of inferior quality, and pravala has been explained as munga (red-orange, pinkish or white stony substance secreted by corals, used to make jewellery and ornaments); sila is also a name of mainsila (red arsenic); the synonyms of mainsila are: manahsila, manohava, manogupta, nagajihva, nepali, kunta, sila, divyausadhi etc. rakta-ratna - ruby etc. santa ---best. sara - a fragrant substance like sandalwood. In the Ayurvedic books, sara has been given as the name of a class of fragrant objects. The Vrtti has explained santa as 'what is existing and sara 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 Tamali 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 Tamali to lead a holy ascetic life. jnati - kinsman. nijaka - maternal or paternal relatives. ceiyam -- see Bhusya on Bha. 1.5. parijana - attendants etc.* parijanati --- Here, it means "to accept as a master." suddhodana -- Pure rice devoid of soup, vegetables etc asvadmana, visvadamana -- The Vrtti sanskritizes these words as asvadayan, visvadayan. The root Vsvad or Vsvad is atmanepadi. May be the Vrtti had a parasparapadi paradigm before him. paribhajayan - Offering or to distributing. jimiyabhuttuttaragae - The Vrtti accepts the elision of the first case-ending, singular number. Bhuktottura agata has been considered as an independent word. If they are regarded as forming a compound, they can be treated as a single word." pranama - See Bhasya on Bha. 3.34. 1. Abhi. Ci. 4.125,126. 2. Bha. Vr. 3.33 - dhanam ganimadi ratnani-karketanadini, manayah-candrakantadyah sila pravalani vidrumani, anyetvahuh--sila-rajapattadirupah, pravalam-vidrumam, raktaratnani padmaragadini, etadrupam yat 'samta'tti vidyamanam saram-pradhanam svapateyam dravyam tattatha. 3. Ibid., 3.33 -- ekantena ayam navanam subhakarmmanamanuparjanena.

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Bhagavai 3:1:34 ~:35:~ 4. Ibid., 3.33-jnatayah-sajatiyah nijaka-gotrajah sambandhino-matrpaksiyah svasura-kulina va parijano disidih. 5. Ibid., 3.33 supasakadivarjitam kuram. 6. Ibid., 3.33-jimiya'tti prathamaikavacanalopat jemitah-bhuktvan 'bhuttottara'tti bhuktottarambhojanottarakalam 'gae'tti agatah upavefanasthane bhuktottaragatah Text 3.34 se kenatthenam bhamte! evam vuccai-panama pavvajja? goyama! panamae nam pavvajae pavvaie samane jam jattha pasai-imdam va khamdam va ruddam va sivam va vesamanam va ajjam va kottakiriyam varayam va isaram va talavaram va madambiyam va kodumbiyam va ibbham va setthhim va senavaim va satthavaham va kakam va sanam va panam va-uccam pasai uccam panamam karei, niyam pasai niyam panamam karei, jam jaha pasai tassa taha panamam karei. se tenatthenam goyama! evam vuccai-panama pavvajja. What' is the meaning, O Lord, of the phrase 'pranama pravrajya"? Gautama, the person initiated in the 'pranama pravrajya' offers obeisance to whomever and wherever he happens to meet-Indra or Skanda or Rudra or Siva or Vaisramana or Arya or Kauftakriya (goddess Candika) 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 'pranama pravrajya' (initiation that prescribes obeisance). Bhasya 1. Sutra 34 This Sutra defines the nature of pranama pravrajya. The Vrtti has given the etymological meaning of the phrase as the discipline that prescribes obeisance is called pranama. Semantics Indra-chief of gods. Skanda-Kartikeya, the son of Mahadeva. Rudra Mahadeva. Siva-this is synonymous with Mahadeva. The Vrtti 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 Mahisasura."

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- 36: Bhagavai 3:1:34-36 Pana -- candala. Isvara ...... sarthavaha --- see Bhasya 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 - panamae'tti pranamo'sti vidheyataya yasyam sa pranama. 2. Ibid., 3.34 -- 'ruddam va' mahadevam 'sivam va'tti vyantaravisesam, akaraviseso drsyah akaravicesodharam va rudrameva. 3. Ibid., 3.34 - aryam prasantarupam candikam, 'kottakiriyam va'tti candikameva raudrarupam, mahisakuttanakriyavatimityarthah Text 3.35 tae nam se tamali moriyaputte tenam oralenam vipulenam payattenam pagga hienam balatavokammenam sukke lukkhe nimmamse atthi-cammavanaddhe kidikidiyabhue kise dhamanisamtae jae yavi hottha. Then,' the body of Mauryaputra Tamali, 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 tamalissa balatavassissa annaya kayai puvvarattavaratta kalasamayamsi aniccajagariyam jagaramanassa imeyaruve ajjhatthie cimtie patthie manogae samkappe samuppajjhittha-evam khalu aham imenam oralenam vipulenam payattenam paggahienam kallanenam sivenam dhannenam mamgallenam sassirienam udaggenam udattenam uttamena mahanubhagenam tavokammenam sukke lukkhe java dhumanisamtae jae, tam atthi javu me utthane kamme bale virie purisakkaraparakkame tavata me seyam kallam pauppabhayae rayanie java utthiyammi sure sahassarassimmi dinayare teyusa jalamte tumalittie nagarie ditthabhathe ya pasam datthe ya gihatthe ya puvvasamgatie ya pariyayasamgatie ya apucchitta tamalittie nagarie majjhammajjhenam niggacchitta paduga-kumdiya-madiyam uvagaranam darumayam ca pudiggahagam egamte edei editta tamalittie nugarie uttarapuratthime disibhae niyattaniya-mamdalam alihitta samlehana-jhusana-jhusiyassa bhattapanapadiyaikkhiyassa paovagayassa kalain anavukamkhamanassa viharittae tti kattu evam sampehei, sampehetta kallam pauppabhayae rayanie java utthiyammi sure sahassarassimmi dinayare teyasa jalamte tamalittie nagarie ditthabhatthe ya pasamdatthe ya gihatthe ya puvvasamgatie ya pariyayusamgatie ya apucchai, apucchitta tamalittie nayarie

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Bhagavai 3:1:35-36 -:37:majjhammajjhenam niggacchai, niggacchitta paduga-kumdiya-madiyam uvagaranam darumayam ca padiggahagam egamte edei, editta tamalittie nagarie uttarapuratthime disibhae niyattaniya-mamdalam alihai, alihitta samlehana-jhusana-jhusie bhattapana-padiyaikkhie paovagamanam nivanne.? Then, once, around the midnight, while Tamali 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 Tamralipti, 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 Tamralipti, 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 Tamralipti 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 Tamralipti, 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 Tamralipti, 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 Tamralipti; having marked out, he undertakes the scraping penance and gives up food and drink and engages himself in the fast unto death. Bhasya 1. Sutras 35,36 See Bhasya on Bha. 2.64.

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-:38: Bhagavai 3:1:35-36 2. By the act of unenlightened austerity (sutra 35), the ascetic practising unenlightened austerity (sutra 36) Here the expression bala (unenlightened) has been used to denote 'deluded world-view', and non-abstinence. The austerity devoid of enlightened world-view is called balatapa, and the practitioner of such austerity is called balatapasvi. There are four reasons that lead to birth in heaven. Out of them, the third is unenlightened austerity. Even though the austerity practised by Tamali 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 Bhasya on Bha. 2.64. 5. Heretical asetic (Pasandastha) A person ordained as an ascetic is pasandastha. Tamali was a hermit. There were five kinds of ascetics; one among them was called hermit (Tapasa).So Tamali had association with ascetics. Tamali took consent of these ascetics who are ditthabhattha. 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 Tamali 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 Mahavira (Bha. 2.67). In the present account, there is no mention of the consent of any guru or acarya. 6. Preparation for fasting unto death See Bhasya on Bha. 2.49. The points of difference between undertaking the fasting unto death by Skandaka and the same by Tamali are as follows - Skandaka Tamali 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 kh

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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 Lilavati, 10 cubits = bamboo. 20 bamboos = 1 nivartana. Thus different measures of a nivartana are available in different places. The hermit Tamali 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, Tamali undertook the fast in lying posture. The kayotsarga 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 kayotsarga was prevalent. For the meanings of paduka, kundika etc., see Bhasya, on Bha. 2.31. Semantics ditthabhattha -- It consists of two words : dittha and abhattha. The meaning of the word dittha is--'whom he had met' and abhattha is 'whom he had talked with'. Abhattha is a desi word. 1. Bha. 8.428 - devauyakammasarirappayogabamdhe nam bhamte! kassa kammassa udaenam? goyama! saragasamjamenam, samjamasamjamenam, balatavokammenam, akamanijjarae devauyakammasarirappayoganamae kammassa udaenam devauyakammasarirappayogabamdhe. 2. Dasavve. Ha. T. p. 68. See Dasavve. 1.3 note p.11. 3. Bha. Vi. 3.36 - nivarttanam -- ksetramanavisesastatparimanam nivarttanikam, nijatanupramana mityanye. 4. Apte. Nivartana - A measure of land (20 rods) danda - A measure of length equal to 4 Hastas. 5. Kautilya Arthasastra, p. 115, astatrimsa prakarana, 20h adhyaya - caturaratnirdando ...... dasa danda rajjuh. trirajjukam nivartanam. 6. Lilavati, Paribhasaprakaranam, sloka 7 - tatha karanam dasakena vamsah, nivartanam vimsativamsasamkhaih.. 7. Bha. Vi. 3.36 'nivvanne'tti padapopagamanam 'nispannah' upasampanna asrita ityarthah. Text 3.37 tenam kalenam tenam samaenam balicamca rayahani aniinda apurohiya ya vi hottha. In that period, at that time, the capital city Balicanca was without a chief (Indra) and without a priest (Purohita).' For Private

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~:40:~ Bhasya 1. Without Indra and Purohita In the present Sutra, 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 Vrtti 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 Vrtri 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 Asurakumara 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. Su. 4.4 indrasamanikatrayastrimsaparisadyatmaraksalokapalan kaprakirnakabhiyogyakilvisikascaikasah. - 2. Ta. Bha. 4/4-trayastrimsa mantripurohotasthaniyah. 3. Bha. Vr. 3/37-animda' tti indrabhavat 'apurohiya' tti santikarmakarirahita anindratvadeva purohito hindrasya bhavati tadabhave tu nasaviti. 4. Apte. Text 3.38 tae nam te balicamcarayaha nivatthavvaya bahave asurakumara deva ya devio ya tamalim balatavassim ohina abhoemti, abhoetta annamannam suddavemti, saddavetta evam vayasi-evam khalu devanuppiya! balicamca rayahani animda apurohiya, amhe ya nam devanuppiya! imdahina imdahitthiya imdahinakajja, ayam ca nam devanuppiya! tamall balatavassi tamalittie nagarie bahiya uttarapuratthime disibhage niyattaniya-mamdalam alihitta samlehana-jhusana-jhusie bhatapanapadiyaikkhie paovagamanam nivanne, tam seyam khalu devanuppiya! amham tamilam balutavassim balicamcde ruyahanie thitipakappam

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Bhagavai 3:1:38 -:41 :pakaravettae iti kattu annamannassa amtie eyamattham padisunemti, padisunetta balicamcae rayahanie majjhammajjhenam niggacchamti, nigacchita jeneva ruyagimde uppayapavvae teneva uvagacchamti, uvagacchita veuvviyasamu-gghaenam samohannamti, samohanitta java uttaraveuvviyaim ruvaim vikuvvamti, vikuvvittae ukkitthae turiyae cavalae camdae jainae cheyae sihae sigghae uddhuyae divae devagaie tiriyam usamkhejjanam divasamuddanam majjhamma-jjhenam viivayamanaviivayamana jeneva jambuddive dive jeneva bharahe vase jeneva tamalitti nagari jeneva tamali moriyaputte teneva uvagacchamti, uvagacchitta tamalissa balatavassissa uppim sapakkhim sapadidisim thicca divvam deviddhim divvam devajjutim divvam devanubhagam divvam battisativiham nattavihim uvadamsemti, uvadamsetta tamalim balatavassim tikkhutto ayahinapayahina karemti, karetta vamdamti namamsamti, vamditta namamsitta evam vayasi evam khalu devanuppiya! amhe balicamcarayahanivatthavvaya bahave asurakumara deva ya devio ya devanuppiyam vamdamo namamsamo sakkaremo summanemo kallanam mamgalam devayam ceiyam pajjuvasamo. amhannam devanuppiya! balicamca rayahani animda apurohiya, amhe ya nam devanuppiya! imdahina imdahitthiya imdahinakajja, tam tubbhe nam devanuppiya! balicamcam rayahanim adhahu pariyanuha sumaraha, attham bamdhaha, nidanam pakareha, thitipakappam pakareha, tae nam tubbhe kalamase kalam kicca balicamcae rayahanie uvavajjissaha, tae nam tubbhe amham imda bhavissaha, tae nam tubbhe amhehim saddhim divvaim bhogabhogaim bhumjamana viharissaha. Then, a good many Asurakumara gods and goddesses, inhabiting the capital city, named Balicanca, sight Tamali, 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 Balicanca 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 Tamali has marked out a spot of his body's length in the northeastern direction, outside the city of Tamralipti, 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 Tamali for the resolve to stay (i.e., to get reincarnation at Balicanca." Having pondered thus, they promised one another. Having promised, they walked out through the middle of the capital city, Balicanca. Having done so, they reached the Rucakendra Utpata 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 Jambudvipa, passing in horizontal direction through innumerable islands and oceans in highest speed that was hasty, quick, terrible, accelerating,

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- 42 : Bhagavai 3:1:38 top, like that of lion's rapid, swift and celestial; and there they reached Mauryaputra Tamali in the city of Tamralipti in Bharatavarsa. Having reached there, they stationed themselves in the sky just above the unenlightened hermit Tamali 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 Tamali 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, Asurakumara gods and goddeses, the inhabitants of the capital city Balicanca, 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 Balicanca 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 Balican ca, 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 Balicanca, and be our Indra; you will then enjoy celestial pleasures with us. Bhasya 1. Sthitiprakalpa To resolve to stay (i.e., to take reincarnation) at Balicanca.' 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 Tamali; 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 Thanam 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.

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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 Asurakumara 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 --- avasthane balicancavisaye prakalpah-sankalpah sthiti-prakalpah. 2. Ibid., 3/38 'utkrstataya' utkarsavatya devagatyeti yogah tvaritaya' akulata)ya na svabhavajayetyarthah, antarakutato'pyesa syadityata aha-'capalaya' kayacapalopetaya 'candaya' raudraya tathavidhotkarsayogena 'jayinya' gatyantarajetstvat chekaya' nipunaya upayapravrttitah 'sinhaya' sinhagatisamanaya sramabhavena, 'sighraya' vegavatya "divyaya' pradhanaya uddhutaya vastradinamuddhutatvena, uddhataya va sadarpparya. 3. Ibid., 3/38 - sapakkhim. tti samah sarve paksah - parsvah purvaparadaksinottara yatra sthanc tatsapaksam, ikarah prakstaprabhavah, samah-sarvah pratidiso yatra tatsapratidik. 4. Thanam 3/131, 132, 4/482. Text 3.39 tae nam se tamali balatavassitehim balicamcarayahanivatthavvaehim bahuhim asurakumarehim devehim devihi ya evam vutte samane eyamattham no udhai, no pariyanei, tusinie samcitthai. Then the unenlightened hermit Tamali, thus addressed by many Asurakumara gods and goddesses, the inhabitants of the capital city Balicanca, did not show respect, did not have discriminating consideration (for their request), but remained silent. 3.40 tae nam te balicamcarayahanivatthavvaya bahave asurakumara deva ya devio ya tamalim moriyaputtam doccum pi taccam pi tikkhutto ayahina-payahinum karemti java amham ca nam devanuppiya! balicumca rayahani animda apurohiya, umhe ya nam devanuppiya! imdahina imdahitthiya imdahinakujja, tam tubbhe nam devanuppiya! balicamcam rayahanim udhaha pariyanuha sumaraha, attham bamdhaha, nidanam pakareha java doccampi taccampi evam vutte samane eyamattham no adhai, no pariyanei, tusinie samcitthai. Then those many Asurakumara gods and goddesses, the inhabitants of the capital city Balicanca, thrice circumambulated Tamali 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 Balicanca 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 Balicanca, have a discriminating consideration for it, have keenness in it, take interest in it, have keen desire, make resolve to stay (to reincarnate)

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-: 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 balicamcarayahanivatthavvaya bahave asurakumara deva ya devio ya tamalina balatavassina anadhaijjamana apariyanijjamana jameva disim paubbhuya tameva disim padigaya. Then, the good many Asurakumara gods and goddesses, the inhabitants of the capital city Balicanca, being thus neither respected by nor discriminately recognised by the unenlightened hermit Tamali, returned to the directions from which they had come. 3.42 tenam kalenam tenam samaenam isane kappe animde apurohiye yavi hottha. In that period, at that time, the isana heaven was without Indra, without Purohita. 3.43 tae nam se tamali balatavassi bahupadipunnaim satthim vasasahassaim pariyagam paunitta, domasiyae samlehanae attanam jhusitta, savisam bhattasuyamanasanae cheditta kalamase kalam kicca isane kappe isanavademsae vimane uvavayasabhae devasayanijjamsi devadusamtarie amgulassa asamkhejjaibhagametie ogahanae isanadevimdavirahiyakala-samayamsi isanadevimdattae uvavanne. Then, the unenlightened hermit Tamali, 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 isana heaven in the Isanavatamsaka 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 Isana gods at a time when the heaven was without its Indra. 3.44 tae nam se isane devimde devaraya ahunovavanne pamcavihae pajjattie pajjattibhavam gacchai, (tam jaha--aharapajjattie java bhasa-manapajjattie). Then, the isana, 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 balicamcarayahanivatthavvaya bahave asurakumara deva ya devio ya tamalim balatavassim kalagatam janitta, isane ya kappe devimdattae uvavannam pasitta asurutta ruttha kuviya camdikkiya misimisemana balicamcae rayahanie majjhammajjhenam niggacchamti, niggacchitta tae ukkitthae java jeneva bharahe vase jeneva tamalitti nayari jeneva tamalissa balatavassissa sarirae teneva uvagacchamti, vame pae sumbena bamdhamti, tikkhutto muhe

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Bhagaval 3:1:45 nitthuhamti, tamalittie nagarie simghadaga-tiga-caukka-caccaracaummuha-mahapaha-pahesu akaddhavikaddhim karemana, mahayamahaya saddenam ugghosemana-ugghosemana evam vayasi-kesa nam bho! se tamali balatavassi sayamgahiyalimge panamae pavvajjae pavvaie? kesa nam. se isane kappe Isane devimde devaraya?-tti kattu tamalissa balatavassissa sarirayam hilamti nimdamti khimsamti garahamti avamannamti tajjemti talemti parivahemti pavahemti, akaddhavikaddhim karemti, hiletta nimditta khimsitta garahitta avamannetta tajjetta taletta parivahetta pavvahetta akaddha-vikaddhim karetta egamte edamti, editta jameva disim paubbhaya tameva disim padigaya. Then, finding that the unenlightened hermit Tamali had expired and been born in the Isana heaven, as the Indra of gods, the good many Asurakumara gods and goddesses, the inhabitants of the capital city Balicanca, were surcharged with emotion, became angry, enraged and ferocious, quashing teeth with anger. They traveled out through the middle of the capital city Balicanca. Having so traveled, in high speed....... up to they reached the city of Tamralipti in Bharatvarsa, 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 Pranama Pravaja? Who is that chief and the king of gods in the Isana 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. Bhasya 1. Sutra 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 Vrtti explains asurutta 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."

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-: 46: Bhagavai 3:1:45-47 misimisemana - hot red with anger. Apte has explained vmis as 'to be angry'.4 sumha - rope. According to Apte, sumba means a rope. nitthuhamti ----spit. The Vrtti has explained the reading utthuhamti. hilamti..... akadha-vikaddhim karemti -- the Asurakumara gods dishonoured the body of Tamali which is described in ten verbs-helana, ninda, khimsa, garha, avamunana, tarjana, tadana, parivyatha, pravyatha and akarsa-vikrsti. All these verbs connote high degree of dishonour, though they have different connotations according to the science of semantics. The Vrttikara has explained them. Out of these verbs, some deserve consideration. For instance, whimsa is a desi root. The root wyath has two meanings-- fear and movement. Vyatha also means pain. But as a dead body feels no pain, the word should mean 'to move'. 1. Bha. Vr. 3/45 - 'asurutta -sighrakopavimudhabuddhayah. 2. Ibid., 3/45 - 'candikkiya' tti prakaitaraudrarupah. 3. Desisabdakosa. 4. (a) Bha. Vr. 3/45 -- 'misimisemanc' tti dedipyamanah krodhajvalaneneti. (b) Apte ---- misa --- to be angry. 5. Bha. Vr. 3/45 -- 'utthuhamti'tti avasthivyanti ---- nisthivanam kurvanti. 6. Ibid., 3/45 -- 'hilemti' tti jatyadyudghatanatah kutsanti, 'nindati' tti cetasa kutsanti, 'khimsamti'tti svasamaksam vacanaih kutsanti, 'garahamti' tti lokasamaksam kutsantyeva, avamannamti' tti avamanyante-avajna''spadam manyante, 'tajjimti'tti sarvatto vyathante kadarthayanti, 'pavvahamti' tti pravyathante prakrslavyathamivotpadayanti, 'akaddhavikaddhim'tti akarsavikarsikam. Text 3.46 tae nam te isanakappavasi bahave vemaniya deva ya devio ya balicam carayahunivatthavvaehim bahuhim asurakumarehim devenim devihi ya tamalissa balatavassissa suriruyam hilijjamanam nimdijjamanam khimsijjamanam garuhijjamanam avamannijjamanam tajjijjamanam talejjamanam parivahijjamanam pavvahijjumanam akaddha-vikaddhim kiramanam pasamti, pasitta usurutta java misimisemana jeneva isane devimde devaraya teneva uvagacchanti, uvagacchitta karuyala-pariggahiyam dasanaham sirasavuttam matthae amjailm kattu jae nam vijue nam vaddhavemti, vaddhavetta evam vayasi--evain khalu devanuppiya! balicamcarayahanivutthavvaya bahave asurakumara deva ya devio ya devanuppie kalagae janitta isane ya kappe indattae uvavanne pasetta asuruta java egamte edemti, edetta jameva disim paubbhuya tameva disim padigaya. Then, a good many Empyrean gods and goddesses, the inhabitants of the heaven of isana, sighted the body of the unenlightened hermit Tamali, being humbled, despised, rebuked, spoken ill of, insulted, abused, beaten, tortured, pained and mishandled by the good many Asurakumara gods and goddesses, the inhabitants of the capital city Balicanca. Having sighted that, they were surcharged with emotion ....... up to quashing teeth with anger, they reached the place of Isana, 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

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Bhagavai 3:1:47-49 ~:47: him thus: 'O beloved of gods, a good many Asurakumara gods and goddesses, the inhabitants of the city Balicanca, 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 isane devimde devaraya tesim isanakappavasinam bahunam vemaniyanam devana ya devina ya amtie eyamattham socca nisamma asurutte java misimisemane tattheva sayanijjavaragae tivaliyam bhiudim nidale sahattu balicamcarayahanim ahe sapakkhim sapadidisim 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 Isana 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 Balicanca. Bhasya 1. Sutra 47 Bhrkuti The Vrtti explains it as a variety of 'casting sight'.' Contracting the brows is a kind of casting sight. 1. Bha. Vr. 3/47 bhrkuti' drstivinyasavisesam. 2. Apte. bhrkuti-contraction of the eye-brows. Text 3.48 tae nam sa balicamca rayahani Isanenam devimdenam devaranna ahe sapakkhim sapadidisim samabhiloiya samani tenam divvappabhavenam imgalabbhaya mummurabbhaya chariyabbhaya tattakavellakabbhuya tatta samajoibbhaya jayayavi hottha Then the capital city Balicanca 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.? Bhasya 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 samajoibbhuya-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

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~: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 samajoibhatani are read separately. The same meaning is available in the Sthananga Vrtti as well. 1. Desisabdakosa. 2. Bha. Vr. 3/48'samajaibhuya' tti sama jyotisa'gnina bhuta samajyotirbhuta. 3. Ibid., 7/118-tattasamajoibhuya' tti taptena-tapena sama-tulya jyotisa-vanhina, bhutani--jatani ya sa tatha. 4. Thanam, 8/10. 5. Stha. Vr. pa. 398-taptani-usnani, samani-tulyani jajvalyamanatvaj jyotis-vanhina, bhutani jatani yani tani samajyotirbhutani. 3.49 tae nam te balicamcarayahanivatthavvaya bahave asurakumara deva ya devio ya tam balicamcam rayahanim imgalabbhayam java samajoibhuyam pasamti pasitta bhia tattha tasia uvvigga samjayabhaya savvao samarta adhaventi paridhavemti, adhavetta paridhavetta annamannassa kayam samaturamgemana-samaturamgemana citthamti. Then,' the good many Asurakumara gods and goddesses, the inhabitants. of the capital city Balicanca, find the capital city Balicanca 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. Bhasya 1. Sutra 49 Semantics Text tasiya their throats became degydrated out of thirst. In the manuscripts of the Vrtti, both the readings-tasiya and susiya are found explained.' samaturamgemana- this is a desi word. The Vrtti explains it as 'embracing". In the ancient commentary, it is explained as 'entering one another'.? 1. See footnote of Angasuttani, part 2, p. 137. 2. Bha. Vr. 3/49'samaturumgemage' tti samaslisyantah, anyo'nyamanupravisanta iti vrddhah. Text 3.50 tae nam te balicamcarayahanivatthavvaya bahave asurakumara deva ya devio ya isanam devimdam devarayam parikuviyam janitta isanassa devimdassa devaranno tam divvam devajjuim divvam devanubhagam divvam teyalessam asahamana savve sapakkhim sapadidisam thicca karayalapariggahiyam dasanaham sirasavattam matthae amjalim kattu jaenam vijaenam vaddhavemti, vaddhavetta evam vayasi-aho! nam devanuppiehim divva deviddhi divva devajjui

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Bhagavai 3:1:50-51 ~:49:~ divve devanubhave laddhe patte abhisamannagae, tam dittha nam devanuppiyanam divva deviddhi divva devajjui divve devanubhave luddhe patte abhisamannagae tam khamemo nam devanuppiya! khamamtu nam devanuppiya! khamtumarihamti nam devanuppiya! nai bhujjo evam karanayae tti kattu eyamantham sammam vinaenam bhajjo-bhajjo khamemti. Then, those many Asurakumara gods and goddesses, the inhabitants of the capital city Balicanca, marking that Isana, 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 Isana 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. Bhasya 1. Tejolesya See Bhasya on Bha. 1.9. Text 3.51 tae nam se isane devimde devaraya tehim balicamcarayahanivatthavvaehim bahuhim asurakumarehim devehim devihi ya eyamattham sammam vinaenam bhujjo-bhujjo khamite samane tam divvam deviddhim java teyalessam padisaharai. tappabhitim ca nam goyama! te balicamcarayahanivatthavvaya bahave asurakumard deva ya devio ya isanam devimdam devarayam adhamti pariyanamti sakkaremti sammanemti kallanam mamgalam devayam vinaenam ceiyam pajjuvasamti, Isanassa ya devimdassa devaranno ana-uvavaya-vayana-niddese cithamti. evam khalu goyama! isanenam devimdenam devaranna sa divva deviddhi divva devajjul divve devanubhave laddhe patte abhisamannagae. Then, Isana, the chief and the king of the gods, being humbly prayed for forgiveness again and again by many Asurakamara gods and goddesses, the inhabitants of the capital city Balicanca, for their act, withdrew (the display of) his divine celestial fortune.... up to fiery colouring. Since then, O Gautama, the many Asurakumara gods and goddesses, the inhabitants of the capital city Balicanca, have respect for, have discriminating consideration for him,

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-: 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 ajna, upapata, vacana and nirdesa* of Isana, 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 Isana, the chief and the king of the gods. Bhasya 1. ajna -- Instruction for duty. 2. upapata --Service, appearance; uvavaya is sanskritized as upupata; if sanskritized as upapada, 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 - ajna-karttavyamevedamityadyadesah, upapatah - seva, vacanam abhiyogapurvaka adesah, nirdesah --- prasnite karye niyatarthamuttaram Text 3.52 isanassa bhamte! devimdassa devaranno kevatiyam kalam this pannatta? goyama! satiregaim do sagarovamaim this pannatta. How great, O Lord, is the life-span of isana, the chief and the king of the gods? Gautama, it is slightly more than two ocean-measured periods. 3.53 isane nam bhamte! devinde devaraya tao devalogao aukkhaena bhava kkhaenam thiikkhaenam anamturam cuyam caitta kahim gacchihiti? kahim uvavajjihiti? goyama! mahavidehe vase sijjhihiti bujjhihiti muccihiti parinivvahiti savvadukkhanam amtain kahiti. Where would, O Lord, Isana, 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 Mahavideha. Text Sakkisana-padam 3.54 sakkassa nam bhamte! devimdassa devaranno vimanehinto isanassa devimdassa devaranno vimana isim uccatara ceva isim unnayatara ceva? isanussa va devidassa devaranno vimanehimto sakkassa devimdassa devaranno vimuna isim niyatara ceva isim ninnatara ceva? hamta goyama! sakkassa tam ceva suvvam neyavvam.

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-:51: Bhagavai 3:1:54-60 The Topic of Sakra and Isana Are the space-abodes of Isana, 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 Isana, the chief and the king of the gods? Yes, O Gautama, all about Sakra is to be thus described. Bhasya 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 - 'uccatara ceva'tti uccatvam pramanatah 'unnatatara ceva'tti unnatatvam gunatah athava uccatvam prasadapeksam, unnatatvam tu prasadapithapeksamiti. Text 3.55 se kenatthenam bhamte! evam vuccai? goyama! se jahaname karayale siya dese ucce dese unnae. dese nie, dese ninne. se tenatthenam goyama! sakkassa devimdassa devaranne java isim ninnatara 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 pabhu nam bhamte! sake devimde devaraya isanassa devimdassa devaranno amtiyam paubbhavittae? hamta pabhu. Is' Sakra, the chief and the king of the gods, 'O Lord', qualified enough to appear before Isana, the chief and the king of the gods? Yes, he is. 3.57 se bhamte! kim adhamane pabhu? anadhamane pabhu? goyama! adhamane pabhu, no anadhamane pabhu. Is he, O Lord, so qualified to appear before Isana) with due respect, or without it? Gautama, he is qualified to appear) with due respect, not without it.

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~:52~ Bhagavai 3:1:60-67 3.58 pabhu nam bhamte! isane devimde devaraya sakkassa devimdassa devaranno amtiyam paubbhavittae? hamta pabhu. Is Isana, the chief and the king of the gods, O Lord, qualified enough to appear before Sakra, the chief and the king of the gods? Yes, he is. 3.59 se bhamte! kim adhamane pabhu? anadhamane pabhu? goyama! adhamane vi pabhu, anadhamane vi pabhu. Is he, O Lord, so qualified (to appear before Sakra) 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 devaraya isanam devimdam devarayam sapakkhim sapadidisim samabhiloittae? hamta pabhu. Is Sakra, the chief and the king of the gods, O Lord, qualified to look straight towards Isana, the chief and the king of the gods? Yes, he is. 3.61 se bhamte! kim adhamane pabhu? anadhamane pabhu? goyama! adhamane pabhu, no anadhamane 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, not without it. 3.62 pabhu nam bhamte! isane devimde devaraya sakkam devimdam devarayam sapakkhim sapadidisim samabhiloittae? hamta pabhu. Is Isana, the chief and the king of the gods, O Lord, qualified to look straight towards, Sakra, the chief and the king of the gods? Yes, he is. 3.63 se bhamte! kim adhamane pabhu? anadhamane pabhu? goyama! adhamane vi pabhu, anadhamane 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 devaraya isane nam devimdenam devaranna saddhim alavam va samlavam va karettae? hamta pabhu. Is, Sakra, 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?

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Bhagavai 3:1:67-71 -:53:Yes, he is. 3.65 se bhamte! kim adhamane pabhu? ananhamane pabhu? goyama! adhamane pabhu, no anadhamane pabhu. 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 pabhunam bhamte! isane devimde devaraya sakkenam devimdenam devaranna saddhim alavam va samlavam va karettae? hamta pabhu. Is Isana, 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 adhamane pabhu? anadhamane pabhu? goyama! adhamane vi pabhu, anadhamane vi pabhu. 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 sakkisananam devimdanam devarainam kiccaim karanijjaim samuppajjamti? hamta atthi. Does there arise, O Lord, in Sakra and Isana, the chief and the king of the gods, a thought for actions to be performed? Yes, it arises. 3.69 se kahamidanim pakaremti? goyama! tahe ceva nam se sakke devimde devaraya isanassa devimdassa devaranno amtiyam paubbhavati, isane va devimde devaraya sakkasa devimdassa devaranno amtiyam paubbhavati. iti bho! sakka! devimda! devaraya! dahinaddhalogahivai! iti bho! isana! devinda! devaraya! uttaraddhalogahivai! iti bho! iti bho! tti te annamannassa kiccaim karanijjaim paccanubbhavamana 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 Isana, the chief and the king of the gods and if there is an occasion for Isana, the chief and the king of gods, he would appear before Sakra, the chief and the king of the gods. Isana 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 Isana, 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

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~: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 sakkisananam devimdanam devarainam vivada samuppajjamti? hamta atthi. Does there arise, O Lord, any dispute between Sakra, the chief and the king of the gods, and Isana, the chief and the king of the gods? Yes, there arises. 3.71 se kahamidanim pakaremti? goyama! tahe ceva nam te sakkisana devinda devarayano sanamkumaram devimdam devarayam manasikaremti. tae nam se sanamkumare devimde devaraya tehim sakkisanehim devindehim devarathim manasikae samane khippameva sakkisananam devimdanam devarainam amliyam paubbhavati, jam se vadai tassa ana-uvavaya-vayana-niddese citthamti. How do they resolve then? Gautama, both Sakra and Isana, the chiefs and the kings of the gods, mentally communicate with Sanatkumara, the chief and the king of the gods. When Sanatkumara, 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 Isana, the chiefs and the kings of the gods, and whatever he says, they abide by his order, service, commandment and instructions. Bhasya 1. Sutras 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 Isana is somewhat superior, so Isana 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 Sanatkumara, 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 Nayadhammakahao, 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. Naya. 1/1/54-56.

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Bhagavai 3:1:72-73 - 55: Text Sanamkumara-padam 3.72 sanamkumare nam bhamte! devimde devaraya kim bhavasiddhie? abhavasiddhie? sammudditthi? micchaditthi? parittasamsarie? anamtasamsarie? sulabhabohie? dullabhabohie? arahae? virahue? carime? acarime? goyama! sanamkumare nam devimde devaraya bhavasiddhie, no abhavasiddhie. sammadditthi, no inicchadithi. parittasamsarie, no anamtasamsarie. sulabhabohie, no dullabhabohie. arahae, no virahae. carime, no acarime. The Topic of Sanatkumara Is! Sanatkumara, 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, Sanatkumara, 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. Bhasya 1. Sutra 72 In the Rayapaseniya, six questions have been put to Suryabha god. The present Sutra 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. paritasamsari ----one who has made limited his span of worldly existence. sulabhabodhika ---- for whom the enlightenment is easily attainable. aradhaka---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 Sanatkumara, 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

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-: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. Acharya Malayagiri has discussed this issue in detail in his Vrtti on Raya. 1. Bha. Vr. 3772 - 'carame'ti eva bhayo yasyapraptastisthati, devabhavo va caramo yasya sah, caramabhavo va bhavisyati yasya ca caramah. 2. Raya. VI, p.118. Text 3.73 se kenatthenam bhamte! goyama! sanamkumare nam devimde devaraya bahunam samananam bahunam samaninam bahunam savayanam bahunam saviyanam hiyakamae suhakamae patthakamue anukampie nisseyasie hiya-suha-nissesakamae, se tenatthenam goyama! sanamkumare nam devinde devaraya bhavasiddhie, no abhavasiddhie. samadditthi, no micchaditthi. parittasamsarie, no anamtasamsarie, sulabhabohie, no dullabhabohie. arahae, no virahae. carime, no acarime. For what reason, O Lord, has it been so said? Gautama, Sanatkumara, 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 Sanatkumara, 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. Bhasya 1. Sutra 73 In the present Sutra, Sanatkumara has been qualified by six adjectives, which demonstrate the deep faith of Sanatkumara, the king of gods, in the path preached by Lord Mahavira. The raison d'etre of this account has not been explained in the scripture or the Curni or the Vrtti. Semantics hiyakamae (hitakamakah)--the wisher of welfare; hita means useful, beneficial,

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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 sukhakamaka is also given here. pattha (pathya) - deliverance from suffering. anukampie (anukampikah) - compassionate. nisseyasie (naisreyasika) - inspiring for liberation (nihsreyas).' nisesakamae (nisreyasakamakah) - The Vrtti explains nissesa as nihsesa (completely), but it should be nihsreyas by eliding 'ya'. In the Thanam also we find: tao thana vavasiyassa hitae subhae khamae nissesae anugamiyattae bhavamti.? The expressions hita, sukha and nihsreyasa are closely related. The scripture clearly says that Sanatkumara, the king of gods, wishes welfare, happiness and well-being. Some people believe that Sanatkumara, 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. Srimajjayacarya has rejected this traditional view. He opines that the adjectives 'wisher of welfare', etc., refer to the present condition of Sanatkumara; they have no concern with his past life.* 1. Bha. Vr. 3773 - "hiyakamae' tti hitam-sukhanibandhanam vastu 'patthakamae'tti pathyam duhkhatranam, kasmadevamityaha-'anukampie'tti kipavan, ata evaha-'nisseyasiya'tti nihsreya sam---moksastatra niyukta iva naihsreyasikah. 2. Thanam, 3/524. 3. Bha. Vr. 3/73 -- hitam yatsukham--aduhkhanubandhamityarthah tannihcesanam-sarvesam kamayate-vanchati yah sa tatha. 4. Bha. Jo. 5/36-54. Text 3.74 sanamkumarassa nam bhamte! devimdassa devaranno devaiyam kalam thiti pannatta? goyama! satta sagarovamani thiti pannatta. How great is the life-span, O Lord, propounded of Sanatkumara, 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! tao devalogao aukkhaenam bhavakkhaenam thiikkhaenam anamtaram cayam caitta kahim gacchihii? kahim uvavajjihii? goyama! mahavidehe vase sijjhihiti bujjhihiti muccihiti parinivvahiti savvadukkhanam 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 Mahavideha. 3.76 sevam bhamte! sevam bhamte!

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Bhagavai 3:1:73-76 -58: That is so, O Lord! That is so, O Lord! Samgahani-gaha chatthatthamamaso, addhamaso vasaim attha chammasa! tisaga-kurudattanam, tava-bhattaparinna-pariyao ||1|| uccatta vimananam, paubbhava pecchana ya samlave! kicca-vivaduppatti, sanamkumare ya bhaviyattam ||211 Compilatory Verse (The penance of Tisyaka 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 Sanatkumara's capability for emancipation, etc., are described in this section. --000

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Bio Uddeso Section-2 Text Camarassa bhagavao vamdana-padain 3.77 tenam kalenam tenam samaenam rayagihe namam nagare hottha java parisa pajjuvasai. The Topic of Paying of Obeisance to the Lord by Camara In that period, at that time, there was a city named Rajagtha (Ova. Su. 19-52) ...... up to the assembly offered adoration. 3.78 tenam kalenam tenan samaenam camare asurimde asuraraya camaracamcae rayahanie, sabhae suhammae, camaramsi sihasanamsi, causatthie samaniyasahassihim java nattavihim uvadamsetta jameva disim paubbhue tameva disim padigae. In that period, at that time, Camara, the chief and the king of Asuras, seated on the Camara throne, in the Sudharma Assembly Hall of the capital Camarcanca was surrounded by sixty-four thousand co-chiefs of gods (Ray. Su.7-120)...... up to displayed the art of dance before the Lord and departed to the direction from which he had come. Asurakumara-vannaga-padam 3.79 bhamteti! bhagavam goyame samanam bhagavam mahaviram vamdai namamsai, vamditta namamsitta evam vayasi-utthi nam bhamte! imise ruyanappabhae pudhavie ahe asurakumara deva parivasamti? goyama! no inatthe samatthe. The Topic of the Description of Asurakumara Addressing him as 'O Lord', the Ascetic Lord Gautama offered homage and obeisance to the Ascetic Lord Mahavira. Having offered homage and obeisance, Gautama addressed him thus: O Lord, do the Asurakumara gods reside beneath the Gem-hued (infernal) land? Gautama, it is not a consistent statement. 3.80 evam java ahesattamae pudhavie, sohammassa kappassa ahe java utthi nam bhamte! isippabbharae pudhavie ahe asurakumara deva parivasamti? no inatthe samutthe. O Lord!, similarly do the Asurakumara gods, reside beneath (A. Su. 287)... up to the seventh (infernal) land, Sudharma heaven (A. Su. 287) ...... up to O Lord, the slightly tilted land? It is not a consistent statement.

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- 60: Bhagavai 3:2:81-84 3.81 se kahim khoi nam bhamte! asurakumara deva parivasamti? goyama! imuse rayanappabhae pudhavie asituttarajoyanasayasahassabahallae evam usurakumaradevavattavvaya java divvaim bhogabhogaim bhumjamana viharamti. O Lord!' where do then the Asurakumara gods reside? Gautama, the Asurakumara gods reside in the Gem-hued (infernal) land which is one hundred eighty thousand yojanas in thickness. The Asurakumara gods are to be described in this way (Panna. 2.31) ...... up to these gods dwell there, enjoying celestial pleasures. Bhasya 1. Sutra 81 The Gem-hued (infernal) land is one hundred eighty thousand yojanas in thickness.' The Asurakumara 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. Sarvarthasiddhi, 3.5.209.3. Text 3.82 atthi nam bhamte! asurakumaranam devanam ahe gativisae? hamta atthi. Do the Asurakumara gods, O Lord, travel to the lower region? Yes, they do. 3.83 kevattiyannam bhamte! asurakumaranam devanam ahe gativisae pannatte? goyama! java ahesattamae pudhavie, taccum puna pudhavim gaya ya gamissuinti ya. How far in the lower regions, do, O Lord, the Asurakumara 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! asurakumara deva taccam pudhavim gaya ya gamissamti ya? goyama! puvvaveriyassa va vedanaudiranayae, puvvasamgatiyassa va vedanauvasamanayae--evam khalu asurakumara deva taccam puahavim gaya ya gamissumti ya. What' is the reason, O Lord, that the Asurakumara gods travelled and will travel down to the third land? The Asurakumara 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.

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Bhagavai 3:2:84-87 - 61: Bhasya 1. Sutra 84 All the Asurakumara gods do not aggravate the sufferings of the infernals. It is only those Asurakumaras 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 Sutra, 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 Asurakumara 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. Acarya Bhiksu 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 Sutra, the importance of instrumentality has been propounded. 1. Ti. P. 2.34.346. 2. Anukampa. 11.45. Text 3.85 atthi nam bhamte! asurakumaranam devanam tiriyam gativisae pannatte? hamta atthi. O Lord, has the motion of the Asurakumara gods been propounded in the lateral directions in the middle universe)? Yes, it has been. 3.86 kevatiyannam bhamte! asurakumaranam devanam tiriyam gativisue pannatte? goyama! java asamkhejja diva-samudda, namdisaravaram puna divam gaya ya gamissamti ya.. O Lord,' how far can the Asurakumara 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 Nandisvara Island. 3.87 kimpattiyannam bhamte! asurakumara deva namdissaravaram divam gaya ya gamissamti ya? goyama! je ime arahamta bhagavamto, eesi nam jammanamahesu va, nikkhamanamahesu va, nanuppayamahimasu va, parinivvanamahimasu va--evam khalu asurakumara deva namdissaravaram divam gaya ya gamissamti ya. What is the reason, O Lord, that the Asurakumara gods had travelled and will travel ..... up to the Nandisvara Island? O Gautama, the Asurakumara gods had travelled and will travel to the Nandisvara Island on four occasions: on the festival of the birth, renunciation

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~: 62:~ Bhagavat 3:2:86-89 of worldly life, attainment of omniscience and liberation of the Adorable Lords. Bhasya 1. Sutras 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 Rsabha 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 Nandisvara Island, sec Jivajivabhigame, 3.880-924. 1. Jambu. 5 vaksaskara 2.89.120. 2. Thanam, 5.84-97. 3. Jambudivapannati Samgaho, 13.93 gabbhavayarakale jammanakale taheva nikkhamane. kevalananuppanne purinivvinammi samayammi... 4. Jataka, Avidurenidana, Hindi Translation (First Part), pp.66-67. Text 3.88 atthi nam bhamte! asurakumaranam devanam uddham gativisie? hamta atthi O Lord, do the Asurakumara gods travel to the upper-regions (in the upper universe)? Yes, they do. 3.89 kevattiyannam bhamte! asurakumanam devanam uddham gativisae? goyama! java accutto kappo, sohammam puna kappam gaya ya gamissamti ya. Up to what distance in the upper-regions (of the upper universe) do the Asurakumara 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

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Bhagavai 3:2:89-90 - 63 : travel (in future) ...... up to Sudharma heaven. 3.90 kimpattiyannam bhamte! asurakumara deva sohammam kappam gaya ya gamissamti ya? goyama! tesi nam devanam bhavapaccaie veranubamdhe, te nam deva vikkuvvemana pariyaremana va ayarakkhe deve vittasemti ahalahusagaim rayanaim gahaya ayae egamtamamtam avakkamamti. What' is the reason, O Lord, that the Asurakumara gods had travelled (in the past) and will travel (in future) up to Sudharma heaven? O Gautama, the Asurakumara gods have enmity by birth with the Sudharma gods. They had travelled and will travel up to Sudharma heaven for four reasons: they create huge protean bodies to frighten the Sudharma 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. Bhasya 1. Sutra 90 vikuvvemana - The Asurakumara gods employ their protean power to create a special kind of body in order to travel ...... up to the Sudharma heaven. According to Srimajjayacarya, they create terrible shapes to terrify the inhabitants of Sudharma heaven. pariyaremana -- Another reason for their journey to Sudharma heaven is their desire to get sexual enjoyment with the goddesses of other worlds. ahalahusagaim - 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 'ahalahusagaim' which means 'big' or 'best'. The word 'laghusvaka' has been used in the sense of 'small thing' at several places of the canon. For example, the goddesses of the Ratnadvipa gets enraged even with slight offence. In the story of Dhana Sarthavaha, the expression laghusavaka is available. So, the opinion of the Vrtti is correct. The enmity by birth of Asurakumura gods with the gods of Sudharma 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 asuravaimanika sura re, bhava-pratyaya je vairo. krodha kari maharupa vikurve, tasa daravana kero.. 2. Bha. Vr. 3.90_-'ahalahussagaim'tti 'yathc'tti yathocitani laghusvakani--amahasvarupani, mahatam hi tesam netum gopayitum va sakyat vadili yathalaghusvakani, athalaghuni-mahanti varisthaniti

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- 64: Bhagavai 3:2:90-93 vrddhah. 3. Naya. 1.9.26. 4. Ibid., 1.2.35. Text 3.91 atthi nam bhamte! tesim devanam ahalahusagaim rayanaim? hamta atthi. Do those gods (of Sudharma heaven) possess small gems, O Lord? Yes, they do. 3.92 se kahamidani pakaremti? tao se paccha kayam pavvahamti. How do the Empyrean gods react on such occasion? The Empyrean gods inflict pain (with weapons) on the bodies of Asurakumara gods. Bhasya 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 Sudharma heaven strike with weapon the Asurakumara gods who steal their gems, which cause heavily painful feeling that lasts (antarmuhurtta) in the minimum and six months in maximum.2 1. Panna. 35.8-11. 2. Bha. Vs. 3.92--esam ratnadatnamasuranam kayam deham 'pravyathante' praharairmathnanti vaimanika devah, tesam ca pravyathitanam vedana bhavati jaghanyenantaramuhurttamutkristatah sanmasan yavat. Text 3.93 pabhu nam bhamte! asurakumara deva tattha gaya ceva samana tahim accharahim saddhim divvaim bhogabhogaim bhumjamana viharittae? no inatthe samatthe. te nam tato padiniyattamti, tato padiniyattita ihamagacchamti. jai nam tao accharao adhayamti pariyanamti, pabhu nam te asurakumara deva tahim accharahim saddhim divvaim bhogabhogaim bhumjamana viharittae. aha nam tao accharao no adhamti, no pariyanamti, no nam pabhu te asurakumara deva tahim accharahim saddhim divvaim bhogabhogaim bhumjamana viharittae. evam khalu goyama! asurakumara deva sohammam kappam gaya ya gamissamti ya.

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Bhagavai 3:2:93-95 - 65: O Lord, are the Asurakumara gods, who visit the Sudharma 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 Asurakumara gods are capable of enjoying divine intercourse with them. If the celestial damsels do not respect them or accept them, then the Asurakumara gods are not capable of enjoying the divine intercourse with them. Gautama, for such purposes, Asurakumara gods had travelled (in past) and will travel (in future) to the Sudharma heaven. 3.94 kevaiyakalassa nam bhamte! asurakumara deva uddham uppayamti java sohammam kappam gaya ya gamissamti ya? goyama! anamtahim osappinihim, anamtahi ussappinihim samatikkamtahim atthi nam esa bhave loyaccherayabhue samuppajjai, jam nam asurakumara deva uddham uppayainti java sohammo kappo. O Lord, after what interval (of time) do the Asurakumara gods travel to the upper region (in the upper universe) had travelled (in past) ...... up to and will travel (in future) ..... up to the Sudharma heaven? Gautama, after an interval of infinite number of desending and ascending time-cycles, there occurs an event of Asurakumara gods travelling the upper region and visiting the Sudharma heaven. Such an event strikes surprise to the people of the world. Bhasya 1. Sutra 94 Ten wonders have been mentioned in the Thanam,' among them there is mention of the journey of Camara, the chief and the king of Asurakumara to the upper region, namely, the Sudharma heaven. Owing to the occurance of such events after the interval of infinite span of time, it is considered as a 'wonder'. 1. Thanam, 10.160. Text 3.95 kim nissae nam bhamte! asurakumara deva uddham upayamti java sohammo kappo? goyama! se jahanamae iham sabara i va babbara i va tamkana i va sucuya i va palha i va pulimda i va egam maham rannam va gaddham va duggam va darim va visamam va pavvayam va nisae sumahallamavi asabalam va hatthibalam va johabalam va dhanubalam vaagalemti, evameva asurakumara vi deva nannattha arahamte va araham-tacetiyani va anagare va bhaviappano nissae uddham uppayamti java sohammo kappo. By taking whose shelter, O Lord, do the Asurakumara gods travel to the

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-: 66: Bhagavai 3:2:95 upper region ..... up to the Sudharma 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 Asurakumara gods can travel upward ...... up to the Sudharma 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. Bhasya 1. Sutra 95 In the present Sutra, three sheltering agents for the Asurakumara'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 va nissae, uddham uppayanti.' It follows from this that the Vrtti had before it only one reading. The whole section is related to Mahavira. The idol of the arhat is believed to have been in the Sudharma Assembly of Camara. Why should then Camara go to Mahavira for taking his shelter? No reply to this query is available. Camara had gone to the upper region only after having gone to Mahavira 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 arahantaceiyani va is not available. On these grounds, the reading arahantaceiyani va is subject to scrutiny.? In the Uvasagudasao (1.45), in connection with the reading annautthiyapariggahiyani va 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. Srimajjayacarya 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, athava 'arahamte va nissae uddham uppayamti' 'nanyatra' tannisrayadanyatra na, na tam vinetyarthah. 2. Bha. 3.115. 3. Bha. Jo. 1.56.36 - kevalajnana-sahita, te arihamta pahilo sarana. chadmastha-jina samgita, caitya samanyajnani tiko..

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Bhagavai 3:2:95-99 4. (a) Bha. Jo. 1.56.37-42. (b) Prasnottara Tattvabodha, 10th Camara Adhikara. Text 3.96 savve vi nam bhamte! asurakumard deva uddham uppayamti java sohammo kappo? goyama! no inatthe samatthe. mahiddhiya nam asurakumara deva uddham uppayanti java sohammo kappo. ~: 67:~ O Lord, can all the Asurakumara 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 uddhamuppaya-padam 3.97 esa vi ya nam bhamte! camare asurimde asuraraya uddham uppaiyapuvve java sohammo kappo? hamta goyama! esa vi ya nam camare asurimde asuraraya uddham uppaiyapuvve java sohammo kappo. The Topic of Camara's Travel to the Upper Region O Lord, has Camara, the chief and the king of Asurakumara 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 Sudharma heaven. 3.98 aho nam bhamte! camare asurimde asuraraya mahiddhle mahajjuie java mahanubhage, camarassa nam bhamte! sa divva deviddhi divva devajjutti divve devanubhage kahim gate? kahim anupavitthe? kudagarasaladitthamto bhaniyavvo. O Lord, Camara, the chief and the king of Asurakumara (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 kutagarasala is to be described (see Bhasya on Bha. 3.29). Camarassa puvvabhave puranagahavai-padam 3.99 camare nam bhamte! asurimdenam asuraranna sa divva deviddhi divva devajjuti divve devanubhage kinna laddhe? patte? abhisamannagae? The Topic of Purana, the Householder, in Previous Birth of Camara O Lord, how had the Camara, the chief and the king of Asurakumara gods, obtained that divine celestial fortune, that divine celestial splendour and

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-: 68: Bhagavai 3:2:99-102 that divine celestial power? How had he achieved them? How had he attained them? 3.100 evam khalu goyama! tenam kalenam tenam samaenam iheva jambudive dive bharahe vase vimjhagiripayamule bebhele namam sunnivese hottha-vannao. Gautama, in that period, at that time, at the foothill of Vindhyaparvata' in Jambu Island of Bharatavarsa, there was a sannivesa, named Bebhela.? Bhasya 1. Vindhyaparvata Vindhyaparvata is a mountain situated at the boundary of the present state of Madhya Pradesha. 2. Bhebhela Sannivesa This place needs investigations for its identity. Text 3.101 tattha nam bebhele sannivese purane namam gahavai parivasai-uddhe ditte java bahujanassa aparibhue ya vi hottha. In that sannivesa, named Bebhela, there lived a householder, named Purana. He was affluent, brilliant and unvanquished by any people. Puranassa danama pavvajja-padam 3.102 tue nam tassa puranassa gahavaissa annaya kayai puvvarattavarattakala samayamsi kutumbajagariyam jagarumanassa imeyaruve ajjhatthie cimtie patthie manogae samkappe samuppajjhittha--atthi ta me pura porananam sucinnanam suparakkamtanam subhanam kallananam kadanam kammanam kallanaphalavittivisese, jenaham hirunnenam vaddhami suvannenam vaddhami, dhanenam vaddhami, dhannenam vaddhami, puttehim vaddhami, pasuhiin vaddhami, vipuladhana-kanaga-rayana-mani-mottiya-samkhu-silapavala-rattarayana-samtasarasavuejjenam ativa-ativa abhivaddhami, tam kimn nam aham pura porananam succinnanam java kalanam kammanam egamtaso khayam uvehamane viharami? tam javatava aham hirannenam vaddhami java ativa-ativa abhivaddhami, javam ca me mitta-nati-niyaga-sayana-sambamdhi-pariyano adhati pariyanai sakkarei sammanei kallanam mamgalam devayam vinaenam ceiyain pajjuvasai, tavata me seyam kallam pauppabhayae rayanie java utthiyammi sure sahassarassimmi dinayare teyasa jalamte sayameva cauppudayam darumayam padiggahagam karetta viulam asana-pana-khaima-saimam uvakkhadavetta, mitta-nai-niyaga-sayana-sambamdhi-pariyanam amamttetta, tam mitta-nai-niyaga-sayana-sambamdhi-pariyanam viulenam asana-pana-khaima-saimenam vattha-gamdha-mallalamkarena ya sakkaretta sammanetta, tasseva mitta-nai-niyaga

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Bhagavai 3:2:102 -: 69:-sayana-sambamdhi-pariyanassa purao jetthaputtam kutumbe thavetta, tam mittanai-niyaga-sayana-sambamdhi-pariyanam jetthaputtam ca apucchitta, sayameva cauppudayam darumayam padigahagam gahaya mumde bhavitta danamae pavvajjae pavvaittae. pavvaie vi ya nam sumane imam eyaruvum abhiggaham abhiginhissami-kappai me javajjivae chathamchatthenam anikkhittenam tavo kammenam uddham bahao pagijjhiya-pagijjhiya surabhimuhassa ayavanabhumie ayavemanassa viharittae, chatthassa vi ya nam paranayamsi ayavanabhumio paccorubhitta sayameva darumayam padiggaha-gam gahaya tamalittie nayarie ucca-niya-majjhimaim kulaim gharasamudanassa bhikkhayariyae aditta jam me padhame pudae padai, kappai me tam pamthe pahiyanam dalaittae. jam me docce pudae padai, kappai me tam kaga-sunayanam dalaittae. jam me tacce pudae padai, kappai me tum maccha-kacchabhanam dalaittae. jam me cautthe pudue padai, kappai me tam appana aharam aharettae--tti kattu evam sampehei, sampehetta kallam pauppabhayae rayanie tam ceva niravasesam java jam se cautthe pudae padai, tam appana aharam aharei. The Topic of Danama Initiation of Purana Then, once around the midnight, while Purana, 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

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-: 70: Bhagavai 3:2:102-104 quadripartite wooden bowl, shave my head and initiate myself in a hermit's life called danama pravrajya. 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. Bhasya 1. Danama This is the ascetic discipline adopted by householder Purana, 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 purane balatavassi tenum oralenam viulenam payattenam paggahienam balatavokammenam sukke lukkhe nimamse atthi-cammavanuddhe kidikidiyabhue kise dhamanisamtae jae yavi hottha. Then, the body of Purana, 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. Puranassa paovagamana-padam 3.104 tae nam tassa puranassa balatavassissa annaya kayai puvvarattavarattakala samayamsi aniccajagariyam jagarumanassa imeyaruve ajjhatthie cimtie patthie manogae samkappe samuppajjhiitha-evam khalu aham imenam oralenam vipulenam payattenam paggahienam kallanenam sivenam dhannenam mamgallenam sassirienam udaggenam udattenam uttamenam mahanubhagenam tavokammenam sukke lukkhe java dhamanisamtae jae, tam atthi java me utthane

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Bhagavai 3:2:104 -:71:kamme bale virie purisakkaraparakkame tavata me seyam kallam pauppabhayae rayanie java utthiyammi sure sahassarassimmi dinayare teyasa jalamte bebhelassa sannivesassa ditthabhatthe ya pasamdatthe ya gihatthe ya puvvasamgatie ya pariyaya-samgatie ya apucchitta bebhelassa sannivesassa majjhammajjhenam niggacchitta, paduga-kumdiya-madiyam uvagaranam cauppudayam darumayam ca padiggahagam egamte editta bebhelassa sannivesassa dahinapuratthime disibhage addhaniyattaniya-mamdalam alihitta samlehana-jhusana-jhusiyassa bhattapanapadiyaikkhiyassa paovagayassa kalam anavakamkhamanassa viharittae tti kattu evam sampehei, sampehetta kallam pauppabhayae rayanie java utthiyammi sure sahassarassimmi dinayare teyasa jalamte bebhele sannivese ditthabhatthe ya pasamdatthe ya gihatthe ya puvvasamgatie ya pariyayasamgatie ya apucchai, apucchitta bebhelassa sannivesassa majjhammajjhenam niggacchai, niggacchitta paduga-kumdiyamadiyam uvagaranam cauppudayam durumayam ca padiggahugam egamte edei, editta bebhelassa sannivesassa dahinapuratthime disibhage addhaniyattaniya-mamdalam alihitta samlehana-jhusana-jhusie bhattapana-padiyaikkhie paovagamanam nivanne. The Topic of Purana's Fast-unto-death Then, once, around the midnight, while Purana 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 Sannivesa, 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 Sannivesa, 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 Sannivesa 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 Sannivesa, those heretical ascetics and householders with whom he had talked, people with whom he was acquainted before

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~: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 egaraiya mahapadima-padam 3.105 tenam kalenam tenam samaenam aham goyama! chaumatthakaliyae ekkarusavasapariyae chatthamchatthenam anikkhittenam tavokammenam samjamenam tavasa appanam bhavemane puvvanupuvvim caramane gamanugamam duijjamane jeneva sumsumarapure nagare jeneva asoyasamde ujjane jeneva asoyavarapayave jeneva pudhavisilavantae teneva uvagacchami, uvagacchitta asogavarapayavassa hettha pudhavisilavantayamsi atthamabhattam paginhami, do vi pae sahattu vagghariyapani egapoggalani-vitthaditthi animisanayane isipabbharagaenam kaenam, ahapanihiehim gattehim, savvimdiehim guttehim egaraim mahapadimam uvasampajjetta 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 Mahavira. In the Antagadadasao, 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.

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Bhagavai 3:2:105 -:73: The super-intensive cour- | A night-long intensive se of penance. Bhagavai, course of penance. Anta3.105 gadadasao, 3.8.88 The twelfth intensive course of penance of monks. Dasao, 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 Mahavira, in the three days' fasting adopted a night-long intensive course of penance. Monk Gajasukumara, on the first day of ordination, adopted a nightlong intensive course of penance in the Mahakala crematory. In the Dasao, 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 Mahavira practised such concentration quite frequently. In the Tantra-sastra and Hathayoga such practice is called Tratak. 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. Acarya Hemachandra has characterized the unblinking gaze on the tip of the nose as a form of Jinendra-mudra (a posture of the Jina). The fixing of the unblinking gaze in the middle of both the eyebrows has been called 'Sambhavi mudra' in the Gheranda Samhita. Semantics astama-bhakta -- after lapsing seven meals in three days, accepting the eighth meal i.e., the three-day fasting. vaggahariya - this is a desi word which means 'stretched'. The words vaghari and vaghariya are also available.* pragbhara - the front part, summit. The Vrtti explains this as 'the face titled

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-:74: Bhagavai 3:2:105-109 forward, that is inclined downward. yathapranihita -- limbs put in their proper (i.e., prescribed) position. 1. Ayaro, 9.1.5. 2. Ayogavyayacchedika, 20 vapusca paryankasayam slatham ca, drsau ca nasaniyate sthire ca. na siksiteyam paratirthanathaih, jinendra! mudrapi tavanyadastam.. 3. Gherandasamhita, 3.64 netranjanam samalokya, atmaramam niriksayet. sa bhavocchambhavimudra, sarvatantresu gopita.. 4. Desisabdakosa. 5. Apte-Pragbhara--the front part, fore part, top or summit of a mountain. 6. Bha. Vp. 3.105-pragbharah--agratomukhabhavanatatvam. Text Puranassa camaratta-padam 3.106 tenam kalenam tenam samaenam camaracaica rayahani animda apurohiya ya vi hottha. The Topic of the Attainment of the Status of Camara by Purana In that period, at that time, the capital city Camaracanca was without a chief Indra and without priest (Purohita). 3.107 tae nam se purane balatavassi bahupadipunnaim duvalasavasaim pariyagam paunitta, masiyae samlehanae attanam jhusetta, satthim bhattaim anasanue chedetta, kalamase kalam kicca camaracamcae rayahanie uvavayasabhae java imdattae uvavanne. Then, the unenlightened hermit Purana, 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 Camaracanca capital. 3.108 tae nam se camare asurimde asuraraya ahunovavanne pamcavihae pajjattie pajjattibhavam gacchai, (tam jaha-aharapajjattie java bhasa-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 usuraraya pamcavihae pajjattie pajjattibhavam gae samane uddham visasae ohina abhoei java sohammo kappo, pasai ya tattha sakkam devimdam devarayam, maghavam pakasasanam. sayakkatun sahassakkham,

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Bhagavai 3:2:109 -:75: vajjapanim puramdaram. dahinaddhalogahivaim battisavimanasayasahassahivaim eravanavahanam surimdam arayambaravatthadharam alaiyamalamaudam nava-hema-carucitta-camcala-kumdala-vihijjamanagamdam bhasurabomdim palambavanamalam divvenam vannenam java dasa disao ujjovemanam pabhasemanam sohamme kappe sohamavademsae vimane sabhae suhammae sakkamsi sihasanamsi java divvaim bhogabhogaim bhumjamanam pasai, pasitta imeyaruve ajjhatthie cimtie patthie manogae samkappe samuppajjhittha-kesa nam esa apatthipatthe durumtapamta-lakkhane hirisiriparivajjie hinapunnacauddase jam nam mamam imae eyaruvae divvae deviddhie divvae devajjuttie divve devanubhave laddhe patte abhisamannagae uppim appussue divvaim bhogabhogaim bhumjamane viharai-evam sampehei, sampehetta samaniyaparisovavannae deve saddavei, saddavetta evam vayasi--kesa nam esa devanuppiya! apatthiyapatthae java divvaim bhogabhogaim bhumjamane 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 Sudharma heaven, looked at Sakra, the chief of gods, the king of gods, Magava, Pakasasana, Satakratu, Sahasraksa, Vajrapani, Purandara:- the lord of southern half of the heaven, the lord of thrity-two hundred thousand vimanas and the rider of the Eravana 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 Sudharma heaven in the space-abode, in the Sudharma 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 Bhasya 1. Natural Visasa (visrasa)-nature. In Sanskrit lexicons, the word visrasa stands for decay,

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- 76: Bhagavai 3:2:109 debility, decrepitude, old age. In the commentaries on the Agamas, 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 Sayana, given below: Maghava---magha means 'massive clouds'; the controller of such clouds is maghava. This is available in Dasasrutaskandha Curni also. See Niryuka Kosa-maghava. Pakasana-paka means 'a powerful enemy'; the vanquisher of such enemy is pakasasana. 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 Kartikasresthi. Sahasraksamthe 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 Dasasrutaskandha Curni for explaning these words. See the Nirukta Kosa on those words, Bhagavati Vrtti Other Nirukta Maghava-magha mahameghaste yasya vase Maghava-dhanavan, havisman (sayanabhasye) santyasuu maghava. mahyute pujyate iti maghavan (sabdakalpa drume). Pakasasanah-pako nama balavan ripustam yah Pakasasanah--pakam tunnumukam daityam sasti sasti- nirakarotyasau pakasasanah. (vacasputikosa). Satakratuh-Satam kratunam--pratimanama- Satakratuh--satakarma (sayunabhasye)---satam bhigralavisesanam srumanopasakupancamapru- kratavo (yajnah) yasya (vacaspatikosa). rimarupanam va kartikasrestibhavapeksuya yasyasau sutakrutuh. Sahasraksah--sahasramaksanam yasyasau Sahasraksah--unantajvalah-- sayanubhasye)-- sahasraksah. indrasya kila mantrinam pancasa- sahasram aksini yasya sah (vacaspatikosa). tani santi. tadiyunam caksnamindraprayojanavyaprtatayendrusambandhitvena vivaksunattasya sahasraksatvanniti. Purandarah---asurudipuranam darunat puran- Purandarah--satrunam puram darayita darah.' (sayanubhasye)-satrunam purah durayatinasayati (vacuspatikosa). 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,

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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'. Srimajjayacarya has explained it as 'born on the fourteenth day of the dark fornight. One meaning of the word caturdasa is raksasa (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. Srimajjayacarya has explained it as 'one who is desirous of death. duramtapamtalakkhane--possessed of miserable end and disagreeable character. Here panta is a desi word, which means 'disagreeable' or 'undesirable'. 1. Bha. Vr. 3.109. 2. Bha. Jo. 1.58.21 -- hinapunya cauddasi no upano, kali buli amavasa jayo. jeha bhani mujjha ehava, chave rupa kari yukta tahyo.. 3. Apte. Caturdasam--A demon (Caturdasyam drsyate iti). 4. Bha. Jo. 1.58.20-- kuna re cha apatthiya-patthae, maranavanchaka viparita. Text 3.110 tae nam te samaniyaparisovavannaga deva camarenam asurimdenam asuraranna evam vutta samana hatthatutthacittamanamdiyanamdiya pumana prumasomanassiya harisavasavisappamanahiyaya karayalapariggahiyam dasanaham sirasavattam matthae amjailm kattu jaenam vijaenam vaddhavemti, vaddhavetta evam vayasi--esa nam devanuppiya! sakke devimde devaraya java divvaim bhogabhogain bhumjamane 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'.

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78: Bhagavai 3:2:111-112 3.111 tae nam se camare asurimde asuraraya tesim samaniyaparisovavannaganam devanam amtie eyamattham socca nisamma asurutte ruthe kuvie camdikkie misimisemane te samaniyaparisovavannage deve evam vayasi-anne khalu bho! se sakke devimde devaraya, anne khalu bho! se camare asurimde asuraraya, mahiddhie khalu bho! se sakke devimde devaraya, appiddhie khalu bho! se camare asurimde asuraraya, tam icchami nam devanuppiya! sakkam devimdam devarayam sayameva accasaittae tti kattu usine usinabbhue jae yavi hottha. Hearing and listening thus from those co-chief gods born in the assembly of the samanika, 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. Sakra, 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. Bhasya 1. ati-asatana (accasaittae) In order to denigrate him of his reputation. 1. Bha. Vp. 3.111--atyasatayitum chayaya bhramsyitumiti. Text Camarassa bhagavao nisapuvvam sakkassa asayana-padam 3.112 tae nam se camare asurimde asuraraya ohim paumjui, paumjitta mamam ohina abhoei, abhoetta imeyaruve ajjhatthie cimtie patthie manogae samkappe samuppajjittha--evam khalu samane bhagavam mahavire jambudive dive bharahe vuse sumsumarapure nayare asogasamde ujjane asogavarapayavassa ahe pudhavisilavattayamsi arhamabhattam paginhitta egaraiyam mahapadimam uvasampijjittanam viharai, tam seyam khalu me samanam bhagavam mahaviram nisae sakkam devindam devarayam sayameva accasaittae tti kattu evam sampehei, sampehetta sayanijjao abbhutthei, abbhutthetta devadusam parihei parihetta jeneva sabha suhamma jeneva coppale paharanakose teneva uvagacchai, uvagacchitta phaliharayanam paramusai, ege abie phaliharayanamayae mahaya amarisam vahamane camaracamcae rayahanie majjhammajjhenam niggacchai, niggacchitta jeneva tigimchikude uppayapavvae teneva uvagacchai, uvagacchitta veuvviyasamugghaenam samohannai, samohanitta java uttaraveuvviyam ruvam vikuvvai, vikuvvitta tae ukkitthae turiyae cavalae camdae jainae cheyae sihae sigghae uddhuyae divvae devagaie tiriyam asamkhejjanam

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Bhagavai 3:2:112 ~:79:~ divasamuddanam majjhammajjhenam vivayamane-vivayamane jeneva jambudive dive jeneva bharahe vase jeneva sumsumarapure nagare jeneva asoyasamde ujjane jeneva asoyavarapayave jeneva pudhavisilavattae jeneva mamam amtie teneva uvagacchai, uvagacchitta mamam tikkhutto ayahinapayahinam karei, karetta vamdai, namamsai, vamditta namamsitta evam vayasi------- icchami nam bhamte! tubbham nisae sakkam devimdam devarayam sayameva accasaittae tti kattu uttarapuratthimam disibhagam avakkamei, avakkametta veuvviyasa-mugghaenam samohannati, samohanitta java doccam pi veuvviyasamugghaenam samohannai, egam maham ghoram ghoragaram bhimam bhimagaram bhasuram bhayaniyam gambhiram uttasanayam kaladdharattamasarasisankasam joyanasayasahassiyam mahabomdim viuvvai, viuvvetta apphodei vaggai gajjai, hayahesiyam karei, hatthigulagulaiyam karei, rahaghanaghanaiyam karei, payadaddaragam karei, bhumicavedayam dalayai, sihanadam nadai, uccholei paccholei, tivatim chimdai, vamam bhuyam usavei, dahinahatthapadesinie amgutthanahena ya vitiriccham muham vidamvei, mahaya-mahaya saddena kalakalaravam karei, ege abie phaliharayanamayae uddham vehasam uppaie-khobhamte ceva aheloyam kampemane va meinitalam sakaddhamte va tiriyaloyam, phodemane va ambaratalam, katthai gajjamte, katthai vijjuyayamte, katthai vasam vasemane, katthai rayugghayam pakaremane, katthai tamukkayam pakaremane, vanamamtare deve vittasemane-vittasemane, joisie deve duha viohayamane-vibhayamane, ayarakkhe deve vipalayamanevipalayamane, phaliharayanam ambaratalamsi viyattamane-viyattamane, viubbhaemane-viubbhaemane tae ukkitthae turiyae cavalae camdae jainae cheyae sihae sigghae uddhuyae divvae devagate tiriyamasamkhejjanam divasamuddanam majjhammajjhenam vivayamane-vivayamane jeneva sohamme kappe, jeneva sohammavademsae vimane, jeneva sabha suhamma teneva uvagacchai, egam payam paumavaraveiyae karei, egam payam sabhae suhammae karei, phaliharayanenam mahaya-mahaya sadenam tikkhutto imdakilam audei, audetta evam vayasi-kahi nam bho! sakke devimde devaraya? kahi nam tao caurasiisamaniyasahassio? kahi nam te tayattisayatavattisaga? kahi nam te cattari logapala? kahi nam tao attha aggamahisio saparivarao? kahi nam tao tinni parisao? kahi nam te satta aniya? kahi nam te satta aniyahivai? kahi nam tao cattari caurasuo ayarakkhadevasahassio? kahi nam tao anegao accharakodio? ajja hanami, ajja mahemi, ajja vahemi, ajja mamam avasao accharao vasamuvanamamtu tti kattu tam anittham akamtam appiyam asubham amanunnam amananam 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 Mahavira). On seeing me, there arose in his mind the internal, recollective, wishful and mental resolve: At this moment, the Ascetic Lord Mahavira is seated on a stone slab under an

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-: 80 : Bhagavai 3:2:112 excellent Asoka tree in the Asoka garden at the city of Sumsumarapura in the continent of Bharata, in the Island of Jambu, 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 Mahavira. 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 Sudharma hall and the place of the arsenal named Coppala. 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 Camaracanca, infuriated with extreme anger. Having done so, he arrived at the Utpata (takeoff) mountain called Tigimcchikuta.? 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 Jambudvipa, the continent of Bharata, the city of Sumsumarapura, the Asoka 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 (bhasura), 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 tripadi" (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 Sudharma Hall, the saudharmavatamsaka space-abode, passing through innumerable Islands and oceans in the horizontal region with speed

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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 padmavaravedika and another on the Sudharma Hall and shouted aloud, striking on the indrakila (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. Bhasya 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 gada, mudgara, danda or lathi in English-Hindi Dictionary. 2. Tigimcchikuta, Utpatparvat These have been described in Bhagavati, 2.118. In the Thanam, there is mention of many Utpat mountains of Camara and others.' 3. Uttarvaikriyarupa (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. Abhayadevasuri 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. Bhayaniya (fearful) It is the Prakrit form of Bhayanita. The Vrtti gives two Sanskrit forms of this

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~: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 Vrtti 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 tripadi 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 Vrtti, 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 Paiyasaddamahannava, 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. kaladdharattha-Srimajjayacarya gives its meaning as 'as dark as the midnight of ama-the fifteenth night of dark fortnight." vidambai-to distort." viubbhaemane-its Sanskrit form is vyapabhrajamana. The Vrtti gives the Sanskrit forms vyudbharajamanah, vijrmbhamanah, yudabhajayan,12 indrakilam the Vrtti 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. Thanam, 10.47-61. 2. Bha. Vr. 3.112-puvavaikriyapeksayottarani-uttarakalabhavini vaikriyani uttaravaikriyani. 3. (a) Bha. 6.165. (b) Bha. Vr. 6.165-tatra ca svasthana eva prayo vikurvante yatah krttottaravaikriyarupa eva prayo'nyatra gacchatiti no ihagatan pudgalan paryadaya ityadyuktamiti. 4. Bha. Vr. 3.112-bhayanlyam' tti bhayamanitam yaya sa bhayanita'tastam, athava bhayam bhayahetutvadanikam-tatparivarabhutamulkasphulingadi sainyam yasyah sa bhayanika"tastam. 5. Ibid., 3.112-payadaddaragam'tti bhumeh padenasphotanam. See the word 'daddaraga' in Desisabdokosa. 6. Ibid., 3.112-uccholei'tti agratomukham capetam dadati, 'paccholei'tti prsthatomukham capejam dadati. 7. Raya. su. 281. 8. Bha. Vr. 3.112-malla iva rangabhumau tripadicchedam karoti.

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Bhagavai 3:2:112-113 - 83: 9. Ibid., 3.112-apphodai'tti karasphotam karoti. 10. Bha. Jo. 1.58.50. 11. Bha. Vp. 3.112--'vidambei'tti vikstam karoti. 12. Ibid., 3.112-viujjhaemane'tti vyudbhrajamanah-sobhamano vijrmbhamano va vyudbhrajan va'mbaratale parigharatnamiti yogah. 13. Ibid., 3.112--'imdakila'tti gopurakapatayugasandhinivesasthanam. 14. Apte--indrakila- The banner of Indra. Text Sakkemdassa vajjapakkheva-padam 3.113 tae nam se sakke devimde devaraya tam anittham akamtam appiyam asubham amanunnam amanamam assuyapuvvam pharusam giram socca nisamma asurutte rutthe kuvie camdikkie misimisemane tivaliyam bhiudim nidale sahattu camaram asurimdam ausrarayam evam vadasi-hambho! camara! asurimda! asuraraya! apatthiyapatthaya! duramtapamtalakkhana! hirisiriparivajjiya! hinapunnacauddasa! ajja na bhavasi, nahi te suhamatthiti kattu tattheva sihasanavaragae vajjam paramusai, paramusitta tam jalamtam phudamtam tadatadamtam ukkasahassaim vinimmuyamanam-vinimmuyamanam, jalasahassaim pammucamanampammucamanam, imgalasahassaim pavikkhiramanam-pavikkhiramanam, phulimgajalamalasahassehim cakkhu-vikkhevaditthipadighatam pi pakaremanam huyavahaairegateyadippamtam jainavegam phullakimsuyasamanam mahabbhayam bhayamkaram camarassa asurimdassa asuraranno vahae vajjam nisirai. The Topic of hurling of Vajra by Sakrendra Sakra,' 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. Sakra lifted it and hurled it towards Camara, the chief and the king of Asuras, in order to kill him.

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~: 84:~ Bhasya 1. Sutra 113 Semantics caksuviksepa (distorting of the sight)-ocular error.' drstipratighata (obstructing the vision)-obstruction of the vision. jainavega (tremendous speed)-the Vrtti 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. phullakimsuyasamanam the kimsuka 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-caksurviksepasca caksurbhramah. 2. Ibid., 3.113 drstipratighatasca-darsanabhavah. 3. Ibid., 3.113-jainavegam'tti jayisesavegavudvegajayi vego yasya tattatha. Text Camarassa bhagavao sarana-padam 3.114 tae nam se camare asurimde asuraraya tam jalamtam java bhayamkaram vajjamabhimuham avayamanam pasai, pasitta jhiyai pihai, pihai jhiyai, jhiyayitta pihaitta taheva sambhaggamaudavidave salambahatthabharane uddhampae ahosire kakkhagayaseyam piva vinimmuyamane-vinimmuyamane tae ukkitthae java tiriyamasamkhejjanam divasamuddanam majjhammajjhenam vivayamanevivayamane jeneva jambudive dive java jeneva asogavarapayave jeneva mamam amtie teneva uvagacchai, uvagacchitta bhie bhayagaggarasare 'bhamgavam saranam' iti vayamane mamam donha vi payanam amtaramsi jhatti vegenam 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 Asoka 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.

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Bhagavai 3:2:114-115 -:85: Bhasya 1. He becomes engrossed ..... while thinking The Vrtti explains jhiyai as thinking and pihai 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 pihai namely 'to close the eyes' has been recorded in the Vrtti. These two verbal expressions disclose the mental anxiety of Camara.' The word jhiyai can also be explained in the sense 'to see'. The preposition 'ni' plus root Vidhyai' means to see: 'nidhyanamavalokanam'.? 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. salambahathabharane-Camara was running in headlong posture, so his armlets hang downward. kakkhagaya-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-jhiyai' tti dhyayati kimetat? iti cinatayati, tatha 'pihai' tti sprhayati yadyevamvidham praharanam mamapi syadityevam tadabhilasati svasthanagamanam va'bhilasati, athava pihai'tti aksini pidhatte-nimilayati 'pihai jhiyai' tti purvoktameva kriyadvayam vyatyayena karoti, anena ca tasyativyakulatokta. 2. Abhi. Ci. 3.241. 3. Bha. Vp. 3.114-taheva'tti tatha dhyatavamstathaiva tatksana evetyarthah. 4. Ibid., 3.114-kakkhagayaseyam piva'tti bhayatirekatkaksagatam svedamiva muncayan, devanam kila svedo na bhavatiti samdarsanarthah pivasabdah. Text Sakkassa vajja-padisaharana-padam 3.115 tae nam tassa sakkassa devimdassa devaranno imeyaruve ajjjhatthie cimtie patthie manogae samkappe samuppajjittha-no khalu pabhu camare asurimde asuraraya, no khalu samatthe camare asurimde asuraraya, no khalu visae camarassa asurimdassa asuraranno appano nissae uddham uppaitta java sohammo 'kappo, nannattha arahamte va, arahamtaceiyani va, anagare va bhaviappanno nisae uddham uppuyai java sohammo kappo, tam mahadukkham khalu taharuvanam arahamtanam bhagavamtanam anagrana ya accasayanae tti kattu ohim paumjai, mamam ohina abhoei, abhoetta ha! ha! aho! hato ahamamsi tti kattu tae ukkitthae java divvae devagaie vajjasa vihim anugacchamaneanugacchamane tiriyamasamkhejjanam divasamuddanam majjhammajjhenam java jeneva asogavarapayave, jeneva mamam amtie teneva uvagacchai, uvagacchitta mamam cauramgulamasampattam vajjam padisaharai, aviyaim me goyama! mutthivaenam kesagge viittha.

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- 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 Sudharma heaven. He can not reach upward to the Sudharma 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 devaraya vajjam padisaharitta mamam tikkhutto ayahina-payahinam karei, karetta vamdai namamsai, vamditta namamsitta evam vayasi-evam khalu bhamte! aham tubbham nisae cumarenam asurimdenam asurarunna sayameva accasaie. te nam mae purikuvienam samanenam camarassa asurimdassa asuraranno vahae vajje nisatthe. tae nam mamam imeyaruve ajjhatthie cimtie patthie manogae samkappe samuppajjittha--no khalu pabhu camare asurimde asuraraya, no khalu samatthe camare asurimde asuraraya, no khalu visae camarassa asurimdassa asuraranno appano nissoe uddham uppaitta java sohammo kappo, nannattha arahamte va, aruhamtaceiyani va, anagare va bhaviappano nisae uddham uppayai java sohammo kappo, tam mahadukkham khalu taharuvanam arahamtanam bhagavamtanam anagarana ya accasayanae tti kattu ohim paumjami, devanuppie ohina abhoemi, abhoetta ha! ha! aho! hato ahamamsi tti kattu tae ukkitthae java jeneva devanuppiye teneva uvagacchami, devanuppiya nam cauramgulamasampattam vajjam padisaharami, vajjapadisaharanatthayae nam ihamagae iha samosadhe iha sampatte iheva ajja uvasampajjittanam viharami, tam khamemi nam devanuppiya! khamamtunam devanuppiya! khamtumariihamtinam devanuppiya! nai bhujjo evam karanayae tti kattu mamam vamdai namamsai, vamditta namamsitta uttapuratthiamam disibhagam avakkamai, vamenam padenam tikkhutto bhumim vidalei, vidaletta camaram asurimdam asurarayam evam vayasi--mukko si nam bho camara! asurimda! asuraraya! samanassa bhagavao mahavirassa pabhavena-nahi te danim mamato bhayamathi tti kattu jameva disim paubbhue tameva 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

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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 Sudharma 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 Mahavira. You have now no fear from me'. Having said so, he departed to the direction from which he had come. Sakka-camara-vajjana gaivisaya-padam 3.117 bhamteti! bhagavam goyame samanam bhagavam mahaviram vamdai, namamsai, vamditta namamsitta evam vayasi-deve nam bhamte! mahiddhie java mahanubhage puvvameva poggalam khivitta pabha tamevam anupariyantitta nam genhittae? hamta 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 Mahavira. 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 mahanubhage

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- 88: Bhagavai 3:2:118-119 puvvameva poggalam khivitta pabhu tameva anupariyattitta nam genhittae? goyama! poggale nam khitte samane puvvameva sigghagai bhavitta tato paccha mamdagati bhavati, deve nam mahiddhie java mahanubhage puvvim pi paccha vi sihe sihagati ceva turie turiyagati ceva. se tenatthenam java pabhu 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 nam bhamte! deve mahiddhie java pabhu tameva anupariyattitta nam genhittae, kamha nam bhamte! sakkenam devindenam devaranna camare asurimde asuraraya no samcaie sahatthim genhittae? goyama! asurakumaranam devanam ahe gaivisae sihe-sihe ceva turie-turie ceva, uddham gaivisae appe-appe ceva mamde-mamde ceva, vemaniyanam devanam uddham gaivisae sihe-sihe ceva turie-turie ceva, ahe gaivisae appe-appe ceva mamde-mamde ceva. javatiyam khettam sakke devimde devaraya uddham uppayai ekkenam samaenam, tam vajje dohim, jam vajje dohim, tam camare tihim. savvatthove sakkassa devimdassa devaranno uddhaloyakamdae, aheloyakamdae samkhejjagune. javatiyam khettam camare asurimde asuraraya aheovayai ekkenam samaenam, tam sakke dohim, jam sakke dohim tam vajje tihim. savvatthove camarassa asurimdasa asuraranno aheloyakamdae, uddhaloya-kamdae samkhejjagune. evam khalu goyama! sakkenam devindenam devranna camare asurimde asuraraya no samcaie sahatthim 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 Asurakumara 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.

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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 va? bahue va? tulle va? visesahie va? goyama! savvatthovam khettam sakke devimde devaraya ahe ovayai ekkenam samaenam, tiriyam samkhejje bhage gacchai, uddham samkhejje bhage 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 va? bahue va? tulle va? visesahie va? goyama! savvatthovam khettam camare asurimde asuraraya uddham uppayai ekkenam samaenam, tiriyam samkhejje bhage gacchai, ahe samkhejje bhage 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 va? bahue va? tulle va? visesahie va? goyama! savvatthovam khettam vajje ahe ovayai ekkenamn samaenam, tiriyam visesahie bhage gacchai, uddham visesahie bhage 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

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~:90~ Bhagaval 3:2:122-126 the upper-region, he travels some what more than the latter. 3.123 sakkassa nam bhamte! devimdassa devaranno ovayanakilassa ya, uppayanakalassa ya kayare kayarehimto appe va? bahue va? tulle va? visesahie va? goyama! savvatthove sakkassa devimdassa devaranno uppayanakale, ovayanakale 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 jaha sakkassa, navaram savvatthove ovayanakale, uppayanakale 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 puccha. goyama! savvatthove uppayanakale, ovayanakale visesahie. 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, vajjahivaissa, camarassa ya asurimdassa asuraranno ovayanakalassa ya, uppayanakalassa ya kayare kayarehimto appe va? bahue va? tulle va? visesahie va? goyama! sakkassa ya uppayanakale, camarassa ya ovayanakale-ee nam donni vi tulla savvatthova, sakkassa ya ovayanakale, vajjassa ya uppayanakale-esa nam donha vi tulle samkhejjagune, camarassa ya uppayanakale, vajjassa ya ovayanakale-esa nam donha vi tulle visesahie. 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.

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Bhagavai 3:2:119-126 -:91: Bhasya 1. Sutras 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 gavyuties in upward direction, 53 gavyuties in horizontal direction and two yojanas in downward direction (1 yojana = 4 gavyuties). The Vajra travels, in one samaya, one yojana in upward direction, 34/3 gavyuties in horizontal direction, and 24, gavyuties in downward direction. The following table will make the calculation easily understandable -- Sakra Vajra Camara Upward 2 yojanas 1 yojana 2/3 gavyuties Horizontal 1/2 yojanas 3/3 gavyuties 5/3 gavyuties Downward 1 yojana 2/3 gavyuties 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 gavyuties. 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 gavyuties. So two yojanas are equal to eight gavyuties. Although, according to a belief,

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-: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 gavyuta 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-gavyutam krosah. Ibid., 3.551-552-.......... ..............tau dvau tu gorutam.. gavya gavyuta gavyuti catuskosantu yojanam. 2. Apte. gavyuta, gavyutih 1. A measure of length nearly equal to two miles or one krosa. 2. A measure of distance equal to two krosas. Text Camarassa cimta-padam 3.127 tae nam se camare asurimde asuraraya vajjabhayavippamukke, sakkenam devimdenam devaranna mahaya avamanenam avamanie samane camaracamcae rayahanie sabhae suhammae camaramsi sihasanamsi ohayamanasamkappe cimtasoyasagarasampavitthe karayalapalhatthamuhe attajjhanovagae bhumigayaditthie jhiyati. 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 Sudharma Hall of the capital city Camaracanca, with bruised thought, immersed in the occasion of worries and lamentation, resting his face on his palm. 3.128 tue nam camaram asurimdam asurarayam samaniyaparisovavannaya deva ohayamanasumkappam java jhiyayamanam pasumti, pasitta karayalapariggahiyam dasanaham sirasavattam matthae amjuilm kattu jaenam vijaenam vaddhavemti, vaddhavetta evam vayasi-kim nam devanuppiya! ohayamanasamkappa cimtasoyasagarasampavittha karayalupalhatthamuha attajjhanovagaya bhumigayaditthiya jhiyayaha? 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

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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 asuraraya te samaniyaparisovavannae deve evam vayasi--evam khalu devanuppiya! mae samanam bhagavam mahaviram nisae sakke devimde devaraya sayameva accasaie. tae nam tenam parikuvienam samanenum mamam vahae vajje nisatthe. tam bhaddannam bhavatu devanuppiya! samanassa bhagavao mahavirassa jassamhi pabhavenam akitthe avvahie aparitavie ihamagae iha samosadhe iha sampatte iheva ajja uvasampijjattanam viharami. tam gacchamo nam devanuppiya! samanam bhagavam mahaviram vamdamo namamsamo java pajjuvasamo tti kattu causatthie samaniyasahassihim java savviddhie java jeneva asogavarapayave, jeneva mamam amtie teneva uvagacchai, uvagacchitta mamam tikkhutto ayahina-payahinam karetta vamdetta namamsitta evam vayasi--evam khalu bhamte! mae tubbham nisae sakke devimde devaraya sayameva accasaie. tae nam tenam parikuvienam samanenam mamam vahae vajje nisatthe, tam bhaddannam bhavatu devanuppiyanam jassamhi pabhavenam akitthe avvahie aparittavie ihamagae iha samosadhe iha sampatte iha ajja uvasampajjitta nam viharami, tam khamemi nam devanuppiya! khamamtu nam devanuppiya! khamtumarihamti nam devanuppiya! nai bhujjo evam karanayae tti kattu mamam vamdai namamsai, vamditta namamsitta uttarapuratthimam disibhagam avakkamai, avakkamitta java battisaibaddham nattavihim uvadamsei, uvadamsetta jameva disim paubbhue tameva 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 Mahavira, 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 Mahavira, 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 Mahavira 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

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-: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. Bhasya 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. aparitapita- There was a great chance of heating in the vicinity of Vajra. But there was no such heating. Text 3.130 evam khalu goyama! camarenam asurimdenam asuraranna sa divva deviddhi divva devajjutti divve devanubhuge laddhe patte abhisamannagae. thii sagarovamam. mahavidehe vase sijjhihii java amtam kahii. 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 Mahavideha region ..... up to he will make an end of all suffering. Asurakumaranam uddham-uppayamassa heu-padam 3.131 kimpattiyam nam bhamte! asurakumara deva uddham uppayamti java sohamo kappo? goyama! tesi nam devanam ahunovavannana va carimabhavatthana va imeyaruve ajjhatthie cimtie patthie manogae sarnkappe samuppajjai--aho! nam amhehim divva deviddhi java abhisamannague, jarisiya nam amhehim divva deviddhi java abhisamannagae, turisiya nam sakkenam devimdenam devaranna divva deviddhi java abhisumannagae. jarisiya nam sakkenam devimdenam devaranna java abhisamannagae, tarisiya nam amhehi vi java abhisamannagae. tam gacchamo nam sakkassa devimdassa devaranno amtiyam paubbhavamo pasamo tava sakkassa devimdassa devaranno divvam deviddhim java abhisamannagayam, pasau tava amha vi sakke devimde devaraya divvam deviddhim java abhisamannagayam. tam janamo tava sakkassa devimdassa devaranno divvam deviddhim java abhisamannagayam, janau tava amha vi sakke devimde devaraya divvam deviddhim java abhisamannagayam.

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Bhagavai 3:2:131 -:95:evam khalu goyama! asurakumara deva uddham uppayamti java sohammo kappo. The Topic of Reason for Asurakumaras' Travel in the Upper Region O Lord!' for what reason do the Asurakumara gods travel ...... up to Sudharma 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 Asurakumara gods travel ..... up to the Sudharma heaven in the upper region. Bhasya 1. Sutra 131 In this very Sataka, in Sutra 90, a reason for the Asurakunara gods travelling up to the Saudharma heaven has been mentioned-an inimical attitude inherited at birth. In the present Sutra, 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 Sutra, 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

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- 96: Bhagavai 3:2:131-132 about the last part of one's life.' 1. Bha. Vr. 3.131-'carimabhavatthana va'tti bhavacaramabhagasthanam cyavanavasara ityarthah. Text 3.132 sevain bhamte! sevam bhamte! tti. That is so, O Lord! That is so, O Lord! kRva va va kR

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Taio Uddeso Section-3 Text Kiriya-padam 3.133 tenam kalenam tenam samaenam rayagihe namam nayare hottha java parisa padigaya. The Topic of Urges (Kriya) In that age, at that time, there was a city named Rajagsha ...... up to the congregation departed. 3.134 tenam kalenam tenam samaenam samamassa bhagavao mahavirassa amtevasi mamdiaputte namam anagare pagaibhaddae java pajjuvasamane evam vayasikai nam bhamte! kiriyao pannattao? mamdiaputta! pamca kiriyao pannattao, tam jaha---kaiya, ahigarania, paosia, pariyavania, panaivayakiriya. In' that age, at that time, there was the ascetic named Manditaputra, a disciple of the Ascetic Lord Mahavira. He was gentle by nature ...... up to offering homage to Lord Mahavira. He addressed the Lord thus: "How many kinds of urges are said to be there, O Lord?" "O Manditaputra! 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 kaiya nam bhamte! kiriya kaiviha pannatta? mamdiaputta! duviha pannatta, tam jaha-anuvarayakayakiriya ya, duppauttakayakiriya 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 ahigarania nam bhapte! kiriya kaiviha pannatta? mamdiaputta! duviha pannatta, tam jaha--samjoyanahigaranakiriya ya, nivattanahigaranakiriya 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 paosia nam bhamte! kiriya kaivina pannatta?

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-:98: Bhagavai 3:3:137-139 mamdiaputta! duviha pannatta, tam jaha-jivapaosia ya, ajivapaosia 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 pariyavania nam bhamte! kiriya kaiviha pannatta? mamdiaputta! duviha pannatta, tam jaha---sahatthapariyavania ya, parahatthapariyavania 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 panaivayakiriya nam bhante! kiriya kaiviha pannatta? mamdiaputta! duviha pannatta, tam jaha-sahatthapanaivayakiriya ya, parahatthapanaivayakiriya 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." Bhasya 1. Sutras 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. Asrava (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 sadhana, both activity and abstinence from activity are there. On reaching the culmination of sadhana, 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 Prajnapana Vrtti, the pentad of kriya, 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 (kriya) 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:

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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 svahastaparitapaniki kriya. 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 svahastaparitapaniki kriya. The urge to kill one own self or others or both through the agency of others is called parahastapranatipatiki kriya. 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 'Samadhimarana' (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

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- 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. Pajna. Vp. p. 444iha kayikikriya audarikadikriyasrita pranatipatanirvartanasamartha prativisista parigrhyate, na ya kacana karmanakayasrita va. 2. Bha, Vr. 3.134-karanam kriya karmabandhanibandhana cesta. 3. See Thanam 2.2-37 and it's footnote. 4. Bha. Vi. 3.135--anuparatah-aviratastasya kayakriya' nuparatakayakriya, iyamaviratasya bhavati, 'duppauttakayakiriya ya' tti dustam prayukto duhprayuktah sa casau kayasca duhprayuktakayastasya kriya duhprayuktakayakriya athava dustam prayuktam prayogo yasya duhprayuktastasya kayakriya duhprayuktakayakriya, iyam pramattasamyatasyapi bhavati, viratimatah pramade sati kayadustaprayogasya sadbhavat. 5. Bha. VI. 3.136-samyojanam-hala-gara-visa-kutayamtradyangunam curvanirvarttitanam milanam tadevadhikaranakriya samyojanadhikaranakriya 'nivvattanahigaranakiriya ya'tti, nirvartanam asisaktitomaradinam nispadanam tadevadhikaranakriya nirvarttanadhikaranakriya. 6. Ibid., 3.137-jivasya-atmaparatadubhayarupasyopari pradvesad ya kriya pradvesakaranameva va, *ajivapausiya ya'tti ajivasyopari pradvesad ya kriya pradvesakaranameva va. Text Kiriya-vedana-padam 3.140 pulvin bhapte! kiriya, paccha vedana? pusvim vedana, paccha kiriya? mamdiaputta! puvvim kiriya, paccha vedana. no puvvim vedana, paccha kiriya. 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! samananam niggamthanam kiriya kajjai? hamta atthi. Are the bondless ascetics subject to urge, O Lord? Yes, they are. 3.142 kahannam bhamte! samananam niggamthanam kiriya kajjai? mamdiaputta! pamayapaccaya, joganimittam ca. evam khalu samananam niggamthanam kiriya 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. Bhasya 1. Sutras 140-142 Urge (kriya) and experience (vedana) are casually related, the former being

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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 Sutra 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 Sutra. In Dhavala, the etymological explanation of vedana 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 pramuda-pratyaya and yoganimita, see Bhasya on Bha. 1.140-146. 1. Bha. Vi. 3.140-kriya---karanam tajjanyatvatkarmapi kriya, athava kriyata iti kriya karmaiva, vedana tu karmano'nubhavah, sa ca pascadeva bhavati karmmapurvakatvattadanubhavanasyeti. 2. Sa. Kha. Dhavala, book. 11, vol. 4, part 2, su. 10, p.302_vedyate vedisyate iti vedana sabdah siddhah. atthavihakammapoggala khamdho veyana. Text Amtakiriya-padam 3.143 jive nam bhamte! saya samitam eyati veyati calati phamdai ghattai khubbhai udirai tam tam bhavam parinamai? hamta mamdiaputta! jive nam bhamte! saya samitum eyati veyati calati phamdai ghattai khubbhai udirai tam tam bhavam 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 javam ca nam bhamte! se jive saya samitam eyati veyati calati phamdai ghattai

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- 102 : Bhagavai 3:3:144-146 khubbhai udirai tam tum bhavam parinamai, tavam cu nuin tassa jivassa amte amtakiriya 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-java ca nam se jive saya samitam eyati veyati calati phamdai ghattai khubbhai udirai tam tam bhavam parinamai, tavam ca nam tassa jivassa amte amtakiriya na bhavati? mamdiaputta! javam ca nam se jive suya samitam eyati veyati calati phamdai ghattai khubbhai udirai tam tam bhavam parinamai, tavam ca nam se jivearabhai sarabhai samarabhai, arambhe vattai sarambhe vattai samarambhe vattai, arabhamane sarabhamane samarabhamane, arambhe vattamane sarambhe vattamane samarambhe vattamane bahunum pananam bhuyanam jivanam suttanam dukkhavanayae soyavanayae juravanayae tippavanayae pitthavanayae pariyavanayae vattai. se tenatthenum mamdiaputta! evam vuccai-javam ca nam se jive saya samitam eyati veyati calati phamdai ghattai khubbhai udirai tam tam bhavam parinamai, tavam ca nam tassa jivassa amte amtakiriya 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 Manditaputra! 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 jive nam bhamte! saya samitam no eyati no veyati no calati no phamdai no

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Bhagaval 3:3:146-148 ghattai no khubbhai no udirai no tam tam bhavam parinamai? hamta mamdiaputta! jive nam saya samitam no eyati no veyati no calati no phamdai no ghattai no khubbhai no udirai no tam tam bhavam parinamai. 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 javam ca nam bhamte! se jive no eyati no veyati no calati no phamdai no ghattai no khubbhai no udirai no tam tam bhavam parinamai, tavam ca nam tasa jivassa amte amtakiriya bhavai? hamta mamdiaputta! javam ca nam se jive no eyati no veyati no calati no phamdai no ghatai no khubbhai no udfrai no tam tam bhavam parinamai, tavam 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 kenatthenam bhamte! evam vuccai-javam ca nam se jive no eyati no veyati no calati no phamdai no ghattai no khubbhai no udirai no tam tam bhavam parinamai, tavam ca nam tasa jivassa amte amtakiriya bhavai? mamdiaputta! javam ca nam se jive saya samitam no eyati no veyati no calati no phamdai no ghattai no khubbhai no udirai no tam tam bhavam parinamai, tavam ca nam se jive-no arabhai no sarabhai no samarabhai, no arambhe vantai no sarambhe vattai no samarambhe vattai, anarabhamane asarabhamane asamarabhamane, arambhe avanamane sarambhe avantamane samarambhe avantamane bahunam pananam bhayanam jivanam sattanam adukkhavanayae asoyavanayae ajuravanayae atippavanayae apitthavanayae apariyavanayae vattai. se jahanamae kei purise sukkam tanahatthayam jayateyamsi pakkhivejja, se nunam mamdiaputta! se sukke tanahatthae jayateyamsi pakkhitte samane khippameva masamasavijjai? hamta masamasavijjai. se jahanamae kei purise tattamsi ayakavallamsi udayabimdum pakkhivejja, se

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- 104 : Bhagavai 3:3:148 nunam mumdiaputta! se udayabimdu tattumsi ayakavallamsi pakkhivette samane khippameva viddhamsamagacchui? hamta viddhamsamagacchai. se jahanamae harde siya punne punnappamane volattamane vosattamane samabharaghadattae citthati, ahe nam kei purise tamsi harayamsi egam maham navam satasavam sutacchidam ogahejja, se nunam mamdiaputta! sa nava tehim asavadarehim apurumani-apuramani punna punnappamana volattamana vosattamana samabharaghadattae citthati? hamta citthati. ahe nam kei purise tise navae savvao samamta asavadaraim pihei, pihetta nava-Ussimcanaenam udayam ussimcejja se nunam mamdiaputta! sa nava tumsi udayamsi ussittumsi samanamsi khippameva udai? hamta udai. evameva mamdiaputta! attatta-samvudassa anagarassa iriyasumiyassa bhasasamiyassa esanasamiyassa ayanabhamdamattanikkhevanasamiyassa uccara-pasavana-khela-simghana-jalla-paritthuvaniyasamiyassa manasumiyassa vaisumiyassa kayasamiyassa manasumiyassa vaisamiyassa kayasamiyassa mamaguttassa vaiguttassa kayaguttassa guttasa guttimdiyassa guttabambhuyarissa, auttam gacchamanassa citthamunassa nisiyamanassa tuyattamanassa, auttam vattha-padiggaha-kambala-payapumchanam genhumanassa nikkhivamunassa java cakkhupamhanivayamavi vemaya suhuma iriyavahiya kiriya kajjai--sa padhamasamayabaddhaputtha, bitiyasamayaveiya, tatiyasamayunijjariya. sa baddha puttha udiriya veiya nijjinna seyakale akammam vavi bhavati. se tenatthenam mamdiaputta! evam vuccui-javam ca nam se jive saya sumitam no eyati no veyati no calati no phamdai no ghattai no khubbhai no udirai no tam tam bhavam parinamai, tavam ca nam tassa jivussu amte amtakiriya 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.

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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. Bhasya 1. Sutra 143-148 In the first Sataka (143), the expression 'anta-kriya' has been used in the

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-:106: Bhagaval 3:3:143-148 sense of attainment of the liberation. The Vrtti 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 Bhasya on Bha. 1.314-316, we have already discussed at length about this phrase. "Samitam' has four connotations 1. samita- in definite measures (sapramana) 2. samita-sightly occupied in activity 3. samita-properly organised' 4. samita- every moment." In the present context, even though the Vrttikara has explained 'samitam' as 'sapramanam' i.e., 'in definite measures,' yet 'every moment' seems to be more relevent. In the Vrtti of the sixth sataka, the Vrttikara explains-"sada means sarvada (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 sada." ejana simple vibration. vyejana-complex or varied vibration. calana-motion from one place to another one.

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Bhagavai 3:3:143-148 -: 107 :spandana-slight motion; according to some acaryas, 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. ksobha-penetration. udirana--motivation. After the cluster of these seven words, the Sutra refers to 'transformation in various forms'. tam tam bhavam parinamai (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 (vyanjana paryaya) which is activation of the soul accompanied with interaction with matter. Attainment of liberation is not possible in such circumstance. arambha-killing or initiation of any activity. samrambha-intention to kill. samarambha--torture.? Soul (or living being) which indulges in arambha, samrambha, and samarambha inflicts various forms of troubles to other living beings. dukkhapana-inflicting sorrow by killing or by depriving someone of his desirables. sokapana-inflicting grief or privation on someone. juravana-inflicting distress or decaying life or aging life.$ Acarya Hemachandra has substituted Vjura for Vkhid,' and so Vjura may mean inflict distress. tippavana--to cause to weep. pittavana--to beat. paritavana--to torture. tanahattha--a bundle of straw. Here hattha means a "bundle'. masamasavijjaim to burn rapidly. It is a desi word. ayakavalla--an iron-plate or an iron frying pan. volattamane, vosattamane, etc.--see Bhasya on Bha. 1.313. 2. Airyapathiki Kriya (Dispassioned action) In Pali, iryapatha stands for 'way of deportment, mode of movement, good behaviour'; there are four iryapathas viz., walking, standing, sitting, lie down. In the present cannon (Bhagavati) the expression iryavahi kiriya is used at fifteen places and iryapatha-bandha at four places. The Vrtti gives 'path for walking' as the etymological meaning of iryapatha. But its practical usage is in the sense of action due to pure (dispassioned) yoga'' 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 kohamanamayalobha vocchinna bhavamti, tassa nam itiyavahiya kiriya kajjai, jassa nam kohu

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-: 108: Bhagavai 3:3:143-148 manamayalobha avocchinna bhavamti, tassa nam samparaiya kiriya kajjai'.13 In the above passage 'vocchinna 'means 'eliminated'; Jayacarya has given its meaning also as 'suppressed'.!" As in the eleventh gunasthana, 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 (iryapatha). 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 sutra, the state in the second time-unit is indicated by udiriya veiya, 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) (seyakale), 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 Mahavira 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 Sutra 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'(avicipatha),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. Srimajjayacarya 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 sakalakarmmaksayarupa. 2. Bha. 18.159,160.

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Bhagavai 3:3:143-148 3. Bha. Vr. 3.143-samiyam'ti sapramanam. 4. See the Bhasya of Bha. 1.314-316. 5. Bha. Vr. 6.20-saya samiyam'ti sada 'sarvada', sadatvam ca vyavaharato'satatye'pi syadityata samitam santatam. 6. Ibid., 3.143-anyamavakasam gatva punastatraivagacchatityanye. 7. (a) Ibid., 3.145 aha ca samkappo samrambho paritavakaro bhave samarambho | arambho uddavao savvanayanam visuddhanam || (b) See the footnote of Thanam 7.84-89 8. Apte juru-To grow old. 9. Hemasabdanusasanam-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 iryapatho-gamanamar gastatra bhava eryaputhiki kevalayogapratyayeti bhavah. 12. Ibid., 3.148 upasantamohaksinamohasayogikevalilaksanagunasthanakatrayavarti vitarago'pi hi sakriyatvatsatavedyam karma badhnatiti bhavah. 13. Bha. 7.126. 14. Bha. Jo. 121.8-krodha mana maya lobha te, viccheda gaya hai jasa | upasamana athava ksaya thaya, itiyabahiya tasa || -:109: 15. Bha. Vr. 3.148-cakkhupamhanivayamavi' tti kim bahuna ayuktagamanadina sthulakriyajalenoklena? yavaccaksuhpaksmanipato'pi, prakrtatvallimgavyatyayah, unmesanimesamatrakriya'pyasti astam gamanadika tavaditi sesah. 'vimaya' tti vividhamatra, antarmuhurttaderdesonapurvakoniparyantasya kriyakalasya vicitratvat, vrddhah punarevamahub-yavata caksuso nimesonmesamatra'pi kriya kriyate tavata' pi kalena vimatraya stokamatraya' piti. 16. (a) Bha. Vr. 3.148-etadeva vakyantarenaha-sa baddha sprsta prathame samaye, dvitiye tu 'udirita' udayamupannita, kimuktam bhavati? vedita, na hyekasmin samaye bandha udayasca sambhavatityevam vyakhyatam. (b)Uttara. 29.72-pejjadosamicchadamsanavijaenam bhamte! jive kim janayai? pejjadosamicchadamsanavijacnam nanadarsanacarittarahanayae abbhutthei, atthavihassa kammassa kammagamathivimoyanayae tappadhamayae jahanupuvvim atthavisaiviham mohanijjam kammam ugghaci, pamcaviham nanavaranijjam navaviham damsanavaranijjam pamcaviham amtarayam ce tinni vi kammamse jugavam khavei. tao paccha anuttaram anamtam kasinam padipunnam niravaranam vitimiram visuddham logalogappabhavagam kevalavarananadamsanam samuppadei. java sajogi bhavai tava ya iriyavahiyam kammam bandhai suhapharisam dusamayathiiyam. tam padhamasamae baddham biiyasamae veiyam taiyasamae nijjhinnam tam baddham puttham udiriyam veiyam nijjhinnam seyale ya akammam cavi bhavai 17. Bha. Vr.3.148-akarma'pi ca bhavati iha ca yadyapi trtiye'pi samaye karmakarma bhavati, tatha'pi tatksana evatitabhavakarmatvena dravyakarmatvat trtiye nirjirnam karmeti vyapadisyate, caturthadisamayesu 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-tava ya iriyavahiyam kammam bamdhai, suhapharisam dusamayathiyam. 24. Jhini Carca, dhala 17.26 ghana samaya sthiti samparaya, be samaya iriyavahi .... I 25. Ta Bha. 6.6-akusayasycryapathasyaivaikasamayasthiteh. 26.Ta. Su. Bha. Vr.6.6-vedyamanakarmasamayo madhyamah sa eva sthiti-kalah. adyo bamdhasamayastriyah paristanasamaya iti.

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-: 110: Bhagavai 3:3:149-150 Text Pamattapamattaddha-padam 3.149 pamattasamjayassa nam bhamte! pamattasamjame vattamanassa savva vi ya nam pamattaddha kalao kevacciram hoi? mamdiaputta! egam jivam paducca jahannenam ekkam samayam, ukkosenam desuna puvvakodi, nanajive 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 nam bhamte! appamattasamjame vattamanassa savva vi ya nam appamattaddha kalao kevacciram hoi ? mamdiaputta! egam jivam paducca jahannenam amtomuhuttam, ukkosenam desuna puvvakodi. nanajive 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-koti. With reference to many souls, it is entire time-dimension, which is without beginning and end. Bhasya 1. Sutras 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 samayikacaritra (preliminary initiation into monkhood) is = one purva-koti 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

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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 Curni, 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 anatarmuhurtta.? According to Jayacarya'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 gunasthana). 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. Vavaharo, 10.22. 2. Bhaga. 25.533. 3. Bha. Vp. 3.149.-'ekkam samayam' ti katham? ucyate --- pramattasamyamapratipattisamayasama nantarameva maranat. 4. Bha. Curni-pamattasya jahanno kalo samao eso ya apamattaddhanato cavamano pamattasamjato kalam karejja tasya labbhati. 5. Bha. Vr. 3.149..kila pratyekamantarmuhurttapramane eva pramattapramattagunasthanake, te ca paryayena jayamane desonapurvakotim yavanutkarsena bhavatah, samyamavato hi purvakotireva paramayuh, sa ca samyamamastasu varsesu gatesveva labhate, mahanti capramattantarmuhurttapeksaya pramattantarmuhurttani kalpyante, evam cantarmuhurttapramananam pramattaddhanam sarvasam milanena desona purvakoti kalamanam bhavati. 6. Ibid., 3.149--anyetvahuh-astavarsonam purvakotim vavadutkarsatah pramattasamyatata syaditi. 7.(a) Ibid., 3.149-curnikaramatam tu pramattasamyamavarjah sarvo'pi sarvavirato'pramatta ucyate, pramadabhavat, sa copasamasrenim pratipadyamano muhurttabhyantare kalam kurvan jaghanyakalo labhyata iti (b) Bha. Cu. p. 4-appamatto jahannakalo uvasamagasedhi padivajjamano muhuttebhyamtarato kalam karemano hoti. 8. Bha. Jo, vartika of 1.64.95-e apramadi upasama-sreni cadhai tiko jiva grahivo, jo athamaim gunathanai upasama-sreni cadhato prathama samaya marai to pina satamaim gunathanaim apramattapanaim amtarmuhurtta rahyo te matai jaghanai amtarmuhurtta, iham upasama-sreni cadhai tiko apramatta grahyo. pina anya apramatta grahana na kiyo.

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- 112 : Bhagavai 3:3:151-153 Text 3.151 sevam bhamte! sevam bhamte! tti bhagavam mamdiaputte anugare samanam bhagavam mahaviram vamdai namamsai, vamditta namamsitta samjamenam tavasa appanam bhavemane viharati. "That is so O Lord! That is so, O Lord!' Thus saying Manditaputra anagara, paid respectful obeisance and homage to the Sramana Bhagavan Mahavira; 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-hani-padam 3.152 bhamteti! bhagavam goyame samamam bhagavam mahaviram vamdai namamsai, vamditta namamsitta evam vayasi--kamha nam bhamte! lavanasamudde cauddasatthamudditthapunnamasinisu atirege vaddhai va? hayai va? lavanasamuddavattavvaya neyavva java loyatthii, loyanubhave. The Topic of Ebb-tide and Flood-tide of the Lavana-ocean Lord Gautama offered obeisance and paid homage to the Ascetic Lord Mahavira, 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 Lavana-ocean up to loyathi and loyanubhave (as given in Jivajivabhigame, 3.723-95) is to be known. Text 3.153 sevam bhamte! sevam bhamte! tti java viharati. That is so, O Lord! That is so, O Lord! (1.51) ...... up to austerity. 000

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Chautho Uddeso Section-4 Text Bhaviappa-padam 3.154 anagare nam bhamte! bhaviappa devam veuvviyasamugghaennam samohayam janaravenam jamanam janai-pasai? goyama! 1. atthegaie devam pasai, no janam pasai. 2. atthegaie janam pasai, no devam pasai. 3. atthegaie devam pi pasai, janam pi pasai. 4, atthegaie no devam pasai, no janam pasai. 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! bhaviappa devim veuvviyasamugghaenam samohayam janaruvenam jamanim janai-pasai? goyama! 1. atthegaie devim pasai, no janam pasai. 2. atthegaie janam pasai, no devim pasai. 3. atthegaie devim pi pasai, janam pi pasai. 4. anthegaie no devim pasai, no janam 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 anagare nam bhamte! bhaviappa devam sadeviam veuvviyasamugghaenam samohayam janaruvenam jamanam janai-pasai? goyama! 1. atthegale devam sadeviam pasai, no janam pasai. 2. atthegaie janam pasai, no devam sadeviam pasai. 3. atthegaie devam sadeviam pi pasai, janam pi pasai. 4. atthegaie no devam sadeviam pasai, no janam pasai. 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?

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- 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 anagare nam bhamte! bhaviappa rukkhassa kim amto pasai? bahim pasai? goyama! 1. atthegaie rukkhassa amto pasai, no bahim pasai. 2. atthegaie rukkhassa bahim pasai, no amto pasai. 3. utthegaie rukkhassa amto pi pasai, bahim pi pasai. 4. atthegaie rukkhassa no amto pasai, no bahim pasai. 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 anagare nain bhamte! bhaviappa rukkhassa kim mulam pusai? kamdam pasai? goyama! 1. atthegaie rukkhassa mulam pasai, no kamdam pasai. 2. atthegaie rukkhassa kumdam pasai, no mulam pasai. 3. utthegaie rukkhassa malam pi pasai, kamdun pi pasai. 4. atthegaie rukkhassa no mulam pasai, no kamdam pasai. 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 mulam pasai? khamdham pasai? 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 mulenam (java?) bijam samjoeyavvam. Thus by combination with root, each term .... up to seed gives four alternatives in each case. 3.161 evam kamdena vi samam samjoeyavvam javu biyam. In a similar way, by combination with the bulb, each term ..... up to seed gives four alternatives in each case. 3.162 evam java pupphena samam biyam samjoeyavvam.

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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 anagare nam bhamte! bhaviappa rukkhassa kim phalam pasai? biyam pasai? 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). Bhasya 1. Sutras 154-63 An important principle of spirituality and meditation is cultivation (bhavana). 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' (bhavitatma) as 'transformation of the self by means of self-restraint and austerity'. Self-cultivation results mostly in attainment of potentialities like clairvoyance, etc..? In Dhyanasataka, four types of selfcultivation are mentioned, viz., cultivation with respect to knowledge, faith, conduct and detachment. In the Thanam, the self-cultivated soul (bhavitatma) 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 Suyagado, we find the expression the 'self-cultivated ascetic (bhavitatma anagara) with respect to scriptural knowledge.' The expression 'self-cultivated soul' has been used in the present scripture for a vitaraga, 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 Mahabharata and Yogavasistha' also. The power of clairvoyance is manifold; this is indicated by means of four alternatives in the sutra no. 154-156. The sutras 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

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- 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. 154bhavitatma samyamatapobhyamevamvidhanamanagaranam hi prayo'vadhijnana dilabdhayo bhavantiti krtva bhavitatmetyuktam....I 3. Dhyanasataka, 30. puyvakayabbhaso bhavanahim jhanassa joggayamusei | tao ya nanadamsanacarittaveragganiyatao Il 4. Thanam, 5.168. 5. Bha. 18.191-195. 6. Suya. 1.13.13. 7. Bha. 18.159,160. 8. Mahabharata, Svargarohana Parva, 5.37 sarvajnena vidhijnena, dharmajnanavata sata ! atindriyena Sucina, tapasabhavitatmana ! 9. Yogavasistha, 4.11.59,60 yathaiva bhavayatyatma satatam bhavisyati svayam tathaivapuryate saktyasighrameva mahanapi Il bhavita saktiratmanamatmatam nayati ksanat anantamakhilam pravrt, mihika mahati yatha || Text Vaukaya-padam 3.164 pabhu nam bhamte! vaukae egam maham itthiruvam va purisaruvam va (asaruvam va?) hatthiruvam va janaruvam va juggaruvam va gilliruvam va thilliruvam va siyaruvam va samdamaniyaruvam va viuvvittae? goyama! no inatthe samatthe. vaukae nam vikuvvamane egam maham padaga samthiyam ruvam 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

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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 pabhu nam bhamte! vaukae egam maham padagasam thiyam ruvam viuvvitta anegaim joyanaim gamittae? hamta pabhu. 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 aiddhie gacchai? pariddhie gacchai? goyama! aiddhie 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 ayakammuna gacchai? parakammuna gacchai? goyama! ayakammuna gacchai, no parakammuna 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 ayappayogena gacchai? parappayogena gacchai? goyama! ayappayogena gacchai, no parappayogena 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 usiodayam gacchai? patodayam gacchai? goyama! usiodayam 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 egaopadagain gacchai? duhaopadagam gacchai. goyama! egaopadagam gacchai, no duhaopadagam 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,

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- 118: Bhagavai 3:4:164-171 3.171 se bhamte! kim vaukae? padaga? goyama! vaukae nam se, no khalu sa padaga. Is it O Lord! air-bodied being or a material flag? O Gautama! it is air-bodied being, not a material flag. Bhasya 1. Sutras 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 Dhavala, the fire-bodied beings with developed bio-potential also are possessed of the protean body, as distinguished from the Svetambara 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 Lata countryside, thilla is called yugya. It was carried by four persons.? gilli-A palanquin carried by a couple of persons or an ambavadi-equipped saddle (howdah) on elephant. According to Silankacarya, a bag-shaped spreadout cloth to carry a person within it is called gilli. thilli-A cart drawn by mule, prevalent in Lata country."" sivika--A covered palanquin." syandamanika-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 syandamanika are given. ucchritodaya-A high-flying (flag). (See figure 1] patat-udaya-A low-flying (flag).' [See figure 2] ekatahpataka --A flag flying unilaterally. (See figure 3] dvidhapataka-A flag flying bilaterally. [See figure 4] Srimajjayacarya 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

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Bhagavai 3:4:164-173 - 119: I. Ta. Su. Bha. Vp.-2.47,49. 2. Panna. 21.50. 3. Sa. Kham. Dhavala, pu.4, kham 1. bha.4, su.66, p.249--teukkaiyapajjatta seva veuvviya sariram uthavemti apajjattesu tadabhava (Jainendra Siddhanta Kosa, part 3, quoted from p. 610). 4. (a) Panna. 21.26,57. (b) Bha. Vp. 3.165-mahat purvapramanapeksaya patakasamsthitam svarupenaiva vayoh patikakara sariratvad vaikriyavasthayamapi tasya tadakarasyaiva bhavaditi. 5. Dasavai. Ji. Cu. p.136satmako vayuh aparaprerita tirganiyamitanirgamanad govat. 6. (a) Anu. Cu. p.53-golavisaye jampa nam dvihatthamatram caturasram savedikamupasobhitam juggayam, laga nam thilli jugayam. (b) Anu. Ha. Vp. p.79. (c) Anu. Mala. Vp. pa. 146. 7. Footnote of Suya. 2.2.58. 8. (a) Anu. Cu. p.53-hastina upari kollaram gilativa manusam gili. (b) Anu. Ha. Vr. p.79. (c) Anu. Mala. Vr. pa.146. 9. Sutra Vr. p.73-purusadvayotksipta jhollika. 10. Ibid., p. 73---vegasaradvayavinirmito yanavisesah. 11. (a) Anu. Cu. p.54uvarim kudagarachadiya sibiya. (b) Anu. Ha, Vr. p.79. (c) Anu. Mala. Vp. pa. 146. 12. (a) Anu. Cu. p.54-diho jampana viseso purisassa svapramanavagasadanatta nao syandamanim. (b) Anu. Ha. Vr. p.79. (c) Anu. Mala. Vp. pa. 146. 13. Footnote of Suya. 2.2.58. 14. Bha. Vp. 3.164-juggam'ti gollavisayaprasiddham jampanam dvihastapramanam vedikopasobhi tam gilli'tti hastina upari kollararupa ya manusam gilativa 'thilli' ti latanam yada vapalyanam tadanyavisayesu thilityucyate 'siya' tti sibika kutakaracchadito jampanavisesah sardamaniya' tti purusapramanayamo jampanavisesah. 15.Ibid 3.169--cchita--urddhvam udaya--ayamo yatra gamane taducchritodayam, urddhvapata kamityarthah kriyavisesanam cedam 'patodayam'tti patadudayam patitapatakam gacchati. 16. Bha. Jo. 1.65.76 duhao padaga dekha, te damda naim bihum disi vinai kei karai ima lekha, kei kahai ika disi behum ! Text Balahaka-padam 3.172 pabhu nam bhamte! balahae egam maham itthiruvam va java samdamaniya ruvam va parinamettae? hamta pabhu. 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 pabhu nam bhamte! balahae egam maham itthiruvam parinametta anegaim

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-: 120 : Bhagavai 3:4:173-180 joyanaim gamittae? hamta pabhu. Can the cloud, O Lord! taking the shape of a voluminous woman, traverse multitude of yojanas? "Yes, it can." 3.174 se bhamte! kim aiddhie gacchai? pariddhie gacchai? goyama! no aiddhie 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 ayakammuna gacchai? parakammuna gacchai? goyama! no ayakammuna gacchai, parakammuna 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 ayappayogenam gacchai? parappayogenam gacchai? goyama! no ayappayogenam 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! kimusiodayam gacchai? patodayam gacchai? goyama! usiodayam 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 balahae? itthi? goyama! balahae nam se, no khalu sa itthi. It is simply a cloud (material object), not indeed a woman. 3.179 evam purise, ase, hatthi. Similarly, it is neither man, nor horse, nor elephant. 3.180 pabhi nam bhamte! balahae egam maham janaruvam parinametta anegaim joyanaim gamittae? jaha itthiruvam taha bhaniyavvam. 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 (sutra 1.173).

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Bhagavai 3:4:172-183 - 121 : 3.181 se bhamte! kim egaocakkavalam gacchai? duhaocakkavalam gacchai? goyama! egaocakkavalam pi gacchai, duhaocakkavalam 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-siya-samdamaniya 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. Bhasya 1. Sutras 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 Thanam, there is mention of motion of clouds as due to air or gods.? Semantics cakravala--wheel. 1. Bha. Vi. 3.172-174balahakasyajivatvena vikurvanaya asambhavat parinamayitumityuktam, parinamascasya visrasarupah 'no ayaddhie' tti acetanatvanmeghasya vivaksitayah sakterabhavannatmarddhya gamanamasti, vayuna devena va preritasya tu syadapi gamanam. 2. Thanam, 3.359. Text Kimlesovavaya-padam 3.183 jive nam bhamte! je bhavie neraiesu uvavajjittae, se nam bhamte! kimlessesu uvavajjai? goyama! jallessaim davvaim pariyaitta kalam karei, tallessesu uvavajjai, tam jaha--kanhalessesu va, nilalessesu va, kaulessesu va. evam jassa ja lessa sa tassa bhaniyavva. java - The Topic of which Lesya at Birth 'Among the infernals, of what lesya (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 lesya, or blue lesya, or grey lesya, according as appropriating black, blue or grey lesya respectively. Similarly the material lesya that is

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~: 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? goyama! jallessaim davvaim pariyaitta kalam karei, tallessesu uvavajjai, tam jaha-teulessesu. Among, the luminous gods, of what lesya, 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 vemaniesu uvavajjittae, se nam bhamte! kimlessesu uvavajjai? goyama! jallessaim davvaim pariyaitta kalam karei, tallessesu uvavajjai, tam jaha-teulessesu va, pamhalessesu va, sukkalessesu va. 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 lesya, or yellow (filament) lesya, or white lesya, according as appropriating fiery, yellow or white lesya respectively. Bhasya 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 Uttarajjhayanani describes this principle elaborately-the process of transformation of lefyd continues for antarmuhurtta. No soul is born with the lesya 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

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Bhagavai 3:4:183-185 - 123:corresponding psychic lesya, and will take birth in the same lesya as a luminous god after death. The following table gives the details of the lesya available in 24 groups of souls Serial No. of Soul Lesya 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 "jallesaim davvaim pariyaitta' refers to the material of lesya appropriated by the soul'. Material lesya 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 lesya conforming to the next birth. The Vrtti also points to such interpretation.? 1. Uttara. 34.58-60 lesahim savvahim padhame samayammi parinayahim tu! na vi kassavi uvavao, pare bhave atthi jivassa II lesahim savvahim carame samayammi parinayahim tu ! na vi kassavi uvavao, pare bhave atthi jivassa Il

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- 124: Bhagavai 3:4:183-188 amtamuhuttammi gae, amtamuhuttammi sesae ceva! Iesahim parinayahim, jiva gacchamti paraloyam || 2. Bha. Vp. 3.183--'jallesaim'ti ya lesya yesam dravyanam tani yallesyani yasya lesyayah samban dhini-tyarthah, 'pariyaitta'tti paryadaya parigrhya bhavaparinamena kalam karoti mriyate tallesyesu narakesulpadyate. Text Bhaviappa-vikuvvana-padam 3.186 anagare nam bhamte! bhaviappa bahirue poggale apariyaitta pabhu vebharam pavvayam ullamghettae va? pallamghettae va? goyama! 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 Vaibhara Mountain without appropriating the external material clusters'? "O Gautama! This is not possible." Bhasya 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 Vaibhara 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--audarikasariravyatiriktan vaikriyanityarthah. Text 3.187 anagare nam bhamte! bhaviappa bahirae poggale pariyaitta pabhu vebharam pavvayam ullamghettae va? pallamghettae va. hamta pabhu. Can a self-cultivated ascetic, O Lord! jump over once or leap across (again and again, the Vaibhara Mountain by appropriating the external material clusters? Yes, he can. 3.188 anagare nam bhamte! bhaviappa bahirae poggale apariyaitta javaiyaim rayagihe nagare ruvaim, evai yaim vikuvvitta vebharam pavvayam amto anuppavisitta pabhu samam va visamam karettae? visamam va samam karettae? goyama! no inatthe samatthe. Can a self-cultivated ascetic, O Lord! without appropriating external material

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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 Rajgrha, 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! bhaviappa bahirae poggale pariyaitta javaiyaim rayagihe nagare ruvaim, evaiyaim vikuvvitta vebharam pavvayam anto anuppavisitta pabhu samam va visamam karettae? visamam va samam karettae? hamta 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 Rajagrha, 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? amai 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 (maya) 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 maya is Sambari Vidya-sorcery. magic.' The person who knows maya is called mayakara or mayi. The Vrtti 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 Vrtti is directly confirmed by the text, "no umayi vikuvvat." This interpretation of the Vrtti needs scrutiny. The amayi also exercises the protean power-potential. Now, if mayi is explained as 'remiss' and amayi 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 amayi ascetics is

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-: 126 Bhagavai 3:4:190-191 born in heavens other than that. In the Uttaradhyayana, 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, "mayi abhijumjai" in Bhagavai 3/218. It has identified abhiyoga' with vikriya'.? In Bha. 3/209-210, the use of abhijumjittae' and in Bha. 3/211 the use of 'abhijumjitta' 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-maya tu sambari. (b) Apte--maya---Jugglery, witch-craft, an illusion of magic. 2. Bha. Vp. 3.190_mayi' ti mayavan, upalaksanatvadasya sakasayah pramatta iti yavat apramatto hi na vaikriyam kuruta iti. 3. Bha. 3.190. 4. Ta. Su. 4.4; (That Which Is, p.98). 5. Uttara. 36.264-- mamtajogam kaum, bhuikammam ca je paumjamti! sayarasaiddhicheum, abhiogam bhavanam kunai || 6. Cf. Pali abhiyoga and abhiyogi; and also vikuvvana. 7. Bha. Vr. 3.218-'mas viuvvai'tti drsyate, tatra cabhiyogo'pi vikurvanoti mantavyam, vikriyarupatvattasyeti. Text 3.191 se kenatthenam bhamte! evam vuccai-mas vikuvvai, no amai vikuvvai? goyama! mai nam paniyan pana-bhoyanam bhocca-bhocca vametic tassa nam tenam panienam pana-bhoyanenam atthi-atthimimja bahalibhavamti, payanue mamsa-sonie bhavati. je vi ya se ahabayara poggala te vi ya se parinamamti, tam jahu-soimdiyattae cakkhimdiyattae ghanimdiyattae rasimdiyattae, phasimdiyattae, atthi-atthimimja-kesa-mamsu-roma-nahattae, sukkattae, soniyattae. amai nam luham pana-bhoyanam bhocca-bhocca no vamei. tassa nam tenam luhenam pana-bhoyanenam atthi-atthimimja payanubhvamti, bahale mamsasonie. je vi ya se ahabayara poggala te vi ya se parinamamti, tam jahauccarattae pasavanattae khelattae simghanattae vamtattae pittattae puyattae soniyattae. se tenatthenum goyama! evam vuccai-mui vikuvvai, no amui 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

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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. Bhasya 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. Vi. 3.191--yathocitabadarah aharapudagala ityarthah parinamanti srotrendriyaditvena, anyatha sarirasya dardhayasambhat. 2. Ibid., 3.191--ruksabhojina uccaraditayaibaharadipudgalah parinamanti anyatha sarirasyasarata'napatteriti. Text 3.192 mai nam tassa thanassa analoiyapadikkamte kalam karei, natthi tassa arahana. amai nam tassa thanassa aloiya-padikkamte kalam karei, atthi tassa arahana. 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. Bhasya 1. There is observance of the discipline for liberation The present Sutra 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

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- 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-'mai namityadi', 'tassa thanassa'tti tasmatsthanadvikurvanakaranalaksanatprani tabhojanalaksanadva, 'amai na mityadi, purvam mayitvadvaikriyam pranitabhojanam va kravan pascajjatanutapo' mayi san tasmatsthanadalocitapratikrantah san kalam karoti yastasyastyaradhaneti. Text 3.193 sevam bhamte! sevam bhainte! tti. That is so, O Lord! That is so, O Lord! -000

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Pamcamo Uddeso Section-5 Text Bhaviappa-vikuvvana-padam 3.194 anagare nam bhumte! bhaviappa bahirae poggale apariyaitta pabhu egam maham itthiruvam va java samdamaniyaruvam va 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 anagare nam bhamte! bhaviappa bahirae poggale pariyaitta pabhu egam maham itthiruvam va java samdamaniyaruvam va viuvvittae? hamta pabhu. 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 anugare nam bhamte! bhaviappa kevaiyaim pabhu itthiruvaim viuvvittue? goyama! se jahanamae--juvatim juvane hatthenam hatthe genhejja, cakkassa va nabhi aragautta siya, evameva anagare vi bhaviappa veuvviyasamugghaenam samohannai java pabhu nam goyama! anagare nain bhaviappa kevalakappam jarnbudivam divam bahuhim itthiruvehim ainnam vitikinnam uvatthadam samthadam phudam avagadhavagadham karettae, esa nam goyama! anugarassa bhaviappano ayameyaruve visae, visayamette buie, no ceva nam sampattie viuvvimsu va, viuvvati va, viuvvissati va. evam parivadie neyavvam java samdamaniya. 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 Jambudvipa. This is merely the description of the protean power of the self-cultivated ascetic, though he did never exercise such power of projection

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- 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 (syandamanika) (see 3.164). 3.197 se jahanamae kei purise asicammapayam gahaya gacchejja, evameva anagare vi bhaviappa usicammapayahatthakiccagaenam appanenam uddham vehasam uppaejja? hamta uppaejja. 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." Bhasya 1. Sword and shield ...... applying his occult powers The Vrtti has explained 'asi-carmapatra' as 'shield and alternately, 'asi' as 'sword' and 'carmapatra' 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 maya (sorcery), indrajala (magical tricks) or witchcraft. 1. Bha. Vi. 3.197--asicarmapatram-sphurakah athava'sisca-khadgah, carmapatram ca sphurakah khadgakosako va. 2. Ibid, 3.197-asicarmmapatram haste yasya sa tatha krtyam-samghadi prayojanam gatah-asritah krtyagatah tatah karmadharayah, atastenatmana, athava asicarmapatram krtva haste krtam yenasau asicarmapatrahastakrtvakrtastena, prakrtatvacsaivam samasah athava asicarmapatrasya hastakrtyam-hastakaranam gatah-prapto yah sa tatha tena. 3. Apte-krtya-Magic. Text 3.198 anagare nam bhamte! bhaviappa kevaiyaim pabhu asicamma (paya?) hatthakiccagayaim ruvaim viuvvittae? goyama! se jahanamae--juvaim juvane hatthenam hatthe genhejja, tam ceva java viuvvimsu va, viuvvati va, viuvvissati va. 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?

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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 jahanamae kei purise egaopadagam kaum gacchejja, evameva anagare vi bhaviappa egaopadagahatthakiccagaenam appanenam uddham vehasam uppaejja? hamta uppaejja. 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 anagare nam bhamte! bhaviappa kevaiyaim pabha egaopadagahatthakiccagaydim ruvaim vikuvvittae? evam ceva java vikuvvimssu va, vikuvvati va, vikuvvissati va. 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 duhaopadagam pi. Similarly, 'man carrying a flag flying bilaterally'. 3.202 se jahanamae kei purise egaojannovaitam kaum gacchejja, evameva anagare vi bhaviappa egaojannovaitakiccagaenam appanenam uddham vehasam uppaejja? 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 anagare nam bhamte! bhaviappa kevaiyaim pabhu egaojannovaitakiccagayaim ravaim vikuvvittae? tam ceva java vikuvvimssu va, vikuvvati va, 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 jahanamae kei purise egaopalhatthiyam kaum citthejja, evameva anagare

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~132~ Bhagaval 3:5:205-207 vi bhaviappa egaojannovaitakiccagaenam appanenam uddham vehasam uppaejja? tam ceva java vikuvvimsu va, vikuvvati va, vikuvissati va. 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 Hathayogapradipika, paryastika 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 Uttarajjhayanani (footnote on 1.19), the second meaning of palhatthiyam is also given. 1. Hathayogapradipika,1/19 Bhasya janurvorantare samyak krtva padatale ubhe I rjukayah samasinah svastikam tat pracaksate II 2. Gherandasamhita,2/12. Text 3.206 evam duhaopalhatthiyam pi. Similarly, man sitting in full-simple posture. 3.207 se jahanamae kei purise egaopaliyamkam kaum citthejja, evameva anagare vi bhaviappa egaopaliyamkakiccagaenam appanenam uddham vehasam uppaejja? tam ceva java vikuvvimsu va, vikuvvati va, vikuvissati va 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'. Bhasya 1. Ekatahparyankasana Paryankasana & ardhaparyankasana are identified respectively with lotus scat and half-lotus seat. Some Acaryas mention the posture of paryankasana 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.'

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Bhagavai 3:5:207-209 -: 133 :According to Iyangar, the posture paryankasana is slightly different from the posture of supta-vajrasana. 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-vajrasana becomes like that of a bed. For this reason, the expression "duhao palyanka" may mean supta-vajrasana. The meaning of 'egao palyarka' is ardhavajrasana--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 paryankasuna, see Bha. 2.62. 1. Mularadhana, 3.224-25. 2. Yogadipika, p.89. Text 3.208 evam duhaopaliyamkam pi. Similarly, 'man sitting in full lotus-posture'. Bhaviappa-abhijumjana-padam 3.209 anagare nam bhamte! bhaviappa bahirae poggale apariyaitta pabhu egam maham asaruvam va hatthiruvam va siharuvam va viggharuvam va vigaruvam va diviyaruvam va accharuvam taraccharuvam va parasararuvam va 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." Bhasya 1. External Material Clusters In sutra 3.194, we get the reading as bahirae poggale. There, the Vrtti explains it as the protean material cluster.' In the present Sutra the same is explained as the external material cluster appropriated by the power of the occult science. The reason is that in sutra 3.194, the creation of forms by the protean power potential is mentioned, whereas in the present Sutra the entering into other body is described. Semantics vska--wolf dvipika-leopard

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- 134 : Bhagavai 3:5:209-212 rksa-bear taraksa-hyena parasara-octopad 1. See Bhasya on Bha. 3.194. 2. Bha. Vr. 3.209 - 'abhiyoktum' vidyadisamarthyatastadanupravesena vyaparayitum, yacca svasyanupravesanenabhiyojanam tadvidyadisamarthyoupattabahyapudgalan bina na syaditikrtva. Text 3.210 anagare nam bhamte! bhaviappa bahirae poggale pariyaitta pabhu egam maham asaruvam va hatthiruvam va siharuvam va visgharuvam va vigaruvam va diviyaruvam va accharuvam taraccharuvam va parasararuvain va abhijumjittae? hamta pabhu. 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 anagare nam bhamte! bhaviappa (pabhu?) egam maham asuruvam va abhijumjitta unegaim joyanaim gamittae? hamta pabhu. 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." Bhasya 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 abhiyogiki bhavana 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 Uttaradhyayana, there is mention of abhiyogiki bhavana which is concerned with incarnation subduing etc. 1. Uttara. 36.264. Text 3.212 se bhamte! kim aiddhie gacchai? pariddhie gacchai?

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Bhagavai 3:5:212-218 - 135: goyama! aiddhie 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 ayakammuna gacchai? parakammuna gacchai? goyama! ayakamunna gacchai, no parakammuna 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 ayappayogenam gacchai? parakammuna gacchai? goyama! ayappayogenam gacchai, no parakammuna 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 usiodayam gacchai? patodayam gacchai? goyama! usiodayam 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 anagare? ase? goyama! anagare nam se, no khalu se ase. Is it O Lord! ascetic? or a horse? O Gautama! it is ascetic, not a horse. 3.217 evam java parasararuvam va. The same description follows with reference from elephant to octopad. 3.218 se bhamte! kim mayi vikuvvai? amayi vikuvvai? goyama! mayi vikuvvai, no amayi 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). Bhasya 1. Exercises the protean power In Sutra 218, the authorised reading has been accepted as 'vikuvvai'. The

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- 136 : Bhagavai 3:5:218-221 Vrtti has considered abhiyoga and vikriya as synonymous. But truly speaking, they are not so. Their difference has been made clear in the above account. Text 3.219 mayi nam bhamte! tussa thanassa analoiyapadikkamte kalam karei, kahim uvavajjai? goyama! annayaresu abhiyogiesu devalogesu devattae 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 abhiyogika devalokas (i.e., the heavens of the attendant gods). 3.220 amayi nam bhamte! tassa thanassa aloiyapadikkamte kalam karei, kahim uvavajjai? goyama! annayaresu anabhiyogiesu devalogesu devattae 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 anabhiyogika 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! Samgahani gaha itthi asi padaga jannovaie ya hoi boddhavvel palhatthiya paliyamke, abhioga vikuvvana mayi ||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

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Chattho Uddeso Section-6 Text Bhaviappa-vikuvvana-padam 3.222 anagare nam bhamte! bhaviappa mayl micchadithi viriyaladdhie veuvviyaladdhie vibhamgananaladdhie vanarasim nagarim samohae, samohanitta rayagihe nagare ravaim janai-pasai? hamta janai-pasai. 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 Rajagrha? "Yes, he knows and sees." 3.223 se bhamte! kim tahabhavam janai-pasai? annahabhavam janai-pasai? goyama! no tahabhavam janai-pasai, annahabhavam janai-pasai. 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 janai-pasai? annahabhavam janai-pasai? goyama! tassa nam evam bhavai-evam khalu aham rayagihe nagare samohae, samohanitta vanarasie nagarte ruvaim janami-pasami, sesa damsana-vivaccase bhavai se tenatthenam goyama! evam vuccai-no tahabhavam janai-pasai, annahabhavam janai-pasai. 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 Rajagrha and doing so, I know and see the forms situated in the city of Varapasi. 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! bhaviappa mayi micchadithi viriyaladdhie veuvviyaladdhle vibhamgananaladdhie rayagihe nagare samohae, samohanitta vanarasie nayarle ruvaim janai-pasai?

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~: 138: hamta janai-pasai. 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 Rajagrha 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 tahabhavam janai-pasai? annahabhavam janai-pasai? goyama! no tahabhavam janai-pasai, annahabhavam janai-pasai. 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 kenatthenam bhamte! evam vuccai-no tahabhavam janai-pasai? annahabhavam janai-pasai? goyama! tassa nam evam bhavai-evam khalu aham vanarasie nagarie samohae, samohanitta rayagihe nagare ruvaim janami-pasami. sesa damsana-vivaccase bhavai se tenanthenam goyama! evam vuccai-no tahabhavam janai-pasai, annahabhavam janai-pasai 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 Varanasi and doing so, I know and see the forms situated in the city of Rajagrha. 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 anagare nam bhamte! bhaviappa mayi micchadithi viriyaladdhie veuvviyaladdhie vibhamgananaladdhie vanarasim nagarim, rajagiham ca nagaram, amtara egam maham janavayaggam samohae, samohanitta vanarasim nagarim rayagiham ca nagaram amtara egam maham janavayaggam janati-pasati? hamta janati-pasati. 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 Varanasi, the city of Rajagrha and a big countryside in between the cities of Varanasi and Rajagrha, and having done so, does he know and see the cities of Varanasi and Rajagrha, and the big countryside situated in between them? "Yes, he knows and sees." 3.229 se bhamte! kim tahabhavam janai-pasai? annahabhavam janai-pasai?

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Bhagavai 3:6:222-230 - 139:goyama! no tahabhavam janai-pasai, annahabhavam janai-pasai. 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 tahabhavam janai-pasai? annaha bhavam janui-pasai? goyama! tassa khalu evam bhavati--esa khalu vanarasi nagari, esa khalu rayagihe nagare, esa khalu amtara ege maham janavayagge, no khalu esa maham viriyaladdhi veuvviyaladdhi vibhamgananaladdhi iddhi juti jase bale virie purisakkara-parakkame laddhe patte abhisamannagae. sesa damsana-vivaccase bhavati. se tenatthenam goyama! evam vuccai--no tahabhavam janai-pasai, annahabhavam janai-pasai. 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 Varanasi, this is the city of Rajagsha, this is a big countryside in between the cities of Varanasi and Rajagsha. It is not my energy power-potential, protean power-potential and deluded clairvoyance power-potential. This is not indeed the supernormal power, effulgence, yasa, 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. Bhasya 1. Sutras 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 Pannavana 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 jnana (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

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-: 140 : Bhagavai 3:6:222-230 ri "West'. Srimajjayacarya 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 Tattvartha Sutra 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. Srimajjayacarya has clearly distinguished the deluded clairvoyance from perversity of view. His argument is: "In the Anuyogadaraim, 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 (sutras 222-224) each other." The subject matter of the first dialogue (sutras 222-224) is the creation of the city of Varanasiby the protean power, and knowledge and perception of the corporeal objects existing in the city of Rajgrha by means of deluded clairvoyance. Here the perversity of perception is there because the person thinks that he has created the city of Rajagrha by his protean power and that he is knowing and seeing the corporeal objects situated in Varanasi. In the second dialogue (sutras 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 Varanasi, the city of Rajagrha, 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 anagara-one who has renounced householder's life. bhavitatma-the person who has cultivated himself according to his view and faith. mayi-a person influenced by deceit.

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Bhagavai 3:6:222-230. mithyadrsti-a heretic who believes in absolutism. rupa-animate and inanimate objects." In the Ayaro also, we find this word in this sense." tathabhava-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 viparyaso viparyayo bhavati, anyadiya rupanamanyadiyataya vikalpitatvat, digmohadiva porvamapi pascimam manyamanasyeti. 3. Bha. Jo. 68.30. 4. Ta. Su. Bha. Vr 1.33-sadasatoravisesad yadrcchopalabdherunmattavat. Bhasya-yathonmattah karmodayadupahatendriyamatirviparitagrahi bhavati. So'avam gorityadhyavasyati gam casva iti lostam suvarnamiti, suvarnam losta iti lostam ca losta iti suvarnam suvarnamiti tasyaivamavisesena lostam suvarnam suvarnam lostamiti viparitamadhyavasyato niyatamajnanameva bhavati. tadvanmithyadarsanopahatendriyamatermati srutavadhayo'pyajnanam bhavamti. 5. Bha. Jo. 68.36-41 bali anuyogaja dvara jnanavarani-karma nam ksaya-upasama thi sara vium jnana ajnana ru purva sruta ||36|| tina karana viparita, te to anya disai achai l ksayopasama bhava pratita te to ujjala jiva chai ||37|| avadhijnana nom sara bali vibhamga-annana nom darsana avadhi udara te viparita huvaija kima? ||38|| moha-karma udaya thi hoya, udaya-bhava savaja tiko 1 pina ksayopasama thi joya, viparitaja chai kina vidhai? ||39|| darsana visai vicara viprayasa akhyo iham | pina darsana avadhi udara ksaya-upasama nahi viparyaya 1140|| darsana visaija ora udaya bhava chai tehnai | viprayasa je ghora, te viparitapano achai ||41|| 6. Ibid., 68.52-57- ~: 141:~ disamudha avaloya, purava nai janai pachima! udaya bhava e joya, pina ksayopasama bhava nahim ||52|| hai caksu main roga, be camda dekhai pramukha | te chai roga prayoga, tima viparitaja janavo ||53|| caksu roga mita jaye, tatha pachai dekhai tiko | e hibhun juda kahaya, roga anai bala netra te ||54|| udayabhava chai roga caksu ksayopasama bhava chai | e bihun juda prayoga, tina vidha e pina janavo ||55|| chai ksayopasama-bhava vibhanga no darsana avadhi I viparitapano kahava, udaya-bhava kahijai tasum 1561 te matai ihan ema, dakhyo darsana nai visai l viparitapunun ja tema, pina e donun jujua ||57|| 7. Bha. Vr. 3.228-230-vanarasim rajagrham tayorevam cantaralavarttinam janapadavargam desasamuham samavahato vikurvvitavan tathaiva ca tani vibhangato janati-pasyati kevalam no tathabhavam, yato'sau vaikriyanyapi tani manyate svabhavikani.

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~: 142:~ 8. Ibid., 3.222-rupani pasupurusaprasadaprabhrtini. 9. Ayaro, 3.57 viragam ruvehim gacchejja, mahaya khuddachi va Text 3.231 anagare nam bhamte! bhaviappa amayi samadithi viriyaladdhie veuvviyaladdhie ohinanaladdhie rayagiham nagaram samohae, samohanitta vanarasie nagarie ravaim janai-pasai? hamta janai-pasai. 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 Rajagrha, and having done so know and see the corporeal objects in the city of Varanasi? "Yes, he knows and sees." 3.232 se bhamte! kim tahabhavam janai-pasai? annahabhavam janai-pasai? goyama! tahabhavam janai-pasai, no annahabhavam janai-pasai. 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 kenatthenam bhamte! evam vuccai-tahabhavam janai-pasai, no annahabhavam janai-pasai? goyama! tassa nam evam bhavai-evam khalu aham rayagihe nayare samohae, samohanitta vanaraste nayarte ruvaim janami-pasami. sesa damsana-avivaccase bhavati. se tenatthenam goyama! evam vuccai-tahabhavam janai-pasai, no annahabhavam janai-pasai. 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 Rajagrha; having done so I am knowing and seeing corporeal objects in the city of Varanasi. 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! bhaviappa amayi samaditthi viriyaladdhie veuvviyaladdhie ohinanaladdhie vanarasim nagarim samohae, samohanitta rayagihe nagare ravaim janai-pasai? hamta janai-pasai. Does a self-cultivated ascetic, O Lord! who is non-deceitful, is possessed of right view, create the city of Varanasi 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 Rajagrha? "Yes, he knows and sees."

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Bhagavai 3:6:235-239 - 143 : 3.235 se bhamte! kim tahabhavam janai-pasai? annahabhavam janai-pasai? goyama! tahabhavam janai-pasai, no annahabhavam janai-pasai. 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-tahabhavam janai-pasai? no annaha bhavam janai-pasai? goyama! tassa nam evam bhavai-evam khalu aham vanarasim nagarim samohae, samohanitta rayagihe nagare ruvaim janami-pasami. sesa damsanaavivaccase bhavati. se tenatthenam goyama! evam vuccai-tahabhavam janaipasai, no annahabhavam janai-pasai. 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 Varanasi and having projected I know and see the corporeal bodies in the city of Rajagaha'. 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 anagare nam bhamte! bhaviappa amayi sammaditthi viriyaladdhie veuvviya laddhie ohinanaladdhie rayagiham nagaram, vanarasim ca nagarim, amtara egam maham janavayaggam samohue, samohanitta rayagiham nagaram, vanarasim ca nagarim, amtara egam maham janavayaggam janai-pasai? hamta janai-pasai. 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 Rajagrha, the city of Varanasi and a big countryside in between those cities? Having created them, does he know and see the city of Rajagsha, the city of Varanasi and a big countryside situated in between them. "Yes, he knows and sees." 3.238 se bhamte! kim tahabhavam janai-pasai? annahabhavam janai-pasai? goyama! tahabhavam janai-pusai, no annahabhavam janai-pasai. 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-tahabhavam janai-pasai, no annuha bhavam janai-pasai?

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- 144 - Bhagavai 3:6:231-241 goyama! tassa nam evam bhavati-no khalu esa rayagihe nagare, no khalu esa vanarasi nagari, no khalu esa amtara ege maham janavayagge, esa khalu mamam viriyaladdhi veuvviyaladdhi ohinanaladdhi iddhi juti jase bale virie purisakkaraparakkame laddhe patte abhisamannagae. sesa damsana-avivaccase bhavai. se tenatthenam goyama! evam vuccai--tahabhavam janai-pasai, no annahabhavam janai-pasai. 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 Rajagrha, this is not the city of Varanasi, 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. Bhasya 1. Sutras 231-239 The topic of exposition in the present dialogue is right perception. Therefore, the meanings of the terms anagara and bhavitatma 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. bhavitatma-onw who sublimates or sanctifies his self with the contemplation on knowledge, detachment and penance. Text 3.240 anagare nam bhamte! bhaviappa bahirae poggale apariyaitta pabhu egam maham gamaruvam va nagararuvam va java sannivesaruvam va 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 anagare nam bhamte! bhaviappa bahirae poggale pariyaitta pabhu egam maham gamaruvam va nagararuvam va java sannivesaruvam va viuvvittae? hamta pabhu. 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?

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-: 145: Bhagavai 3:6:241-245 "Yes, he can." 3.242 anagare nam bhamte! bhaviappa kevaiyaim pabhu gumaruvaim vikuvvittae? goyama! je jahanamae--juvatim juvane hatthenam hatthe genhejja tam ceva java vikuvoimsu va, vikuvvati va, vikuvvissati va. 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 java sannivesaruvam va. In the same way ..... up to hamlet. Ayarakkha-padam 3.244 camarassa nam bhamte! asurimdassa asuraranno kui ayarakkhadevasahassio pannattao? goyama! cattari causatthio ayarakkhadevasahassio punnattav, te nam ayara kkha--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, Rayapaseniyam, sutra 664). 3.245 evam savvesim imdanam jassa jattiya ayarukkha te bhaniyavva. Similarly, the sentinel gods of all the chiefs are to be spoken off. Bhasya 1. Sutra 245 The sentinel gods are four-times the co-chief gods. CHIEF Camaru Bali Nine nikayas each Sakra CO-CHIEF 64000 60000 6000 84000 SENTINEL 256000 240000 24000 336000

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~: 146:~ Isana Sanatkumaru Mahendra Brahma Lantaka Sukra Sahasrara Anata, pranata Arana, acyuta 80000 72000 70000 60000 50000 40000 30000 20000 10000 1. On basis of Panna. Pada 2 (Uvamgasuttani, 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

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Sattamo Uddeso Section-7 Text Logapala-padam 3.247 rayagihe nagare java pajjuvasamane evam vayasi--sakkassa nam bhamte! dedevimdassa devaranno kati logapala pannatta? goyama! cattari logapala pannatta, tam jaha--some, jame, varune vesamane. The Topic of Custodians The city of Rajagyha (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, Varuna and Vaisravana. Bhasya 1. Custodians There are ten categories of the community of gods--indra, samanika, trayastrimsa, parisadya, atmaraksaka, lokapala, anika, prakirna, abhiyogya and kilvisika.' Among them, the lokapalas occupy the sixth position. They are like the guards of the frontiers and the protectors of the people from thieves.? 1. Ta. Su. 4.4. 2. Ta. Su. Bha. Vr. 4. 4 lokapala araksakarthacarasthaniyah svavisayasamdhiraksananirupita araksakah arthacarascauroddharanikarajasthaniyadyastat sadrsa lokapalah. Text 3.248 eesi nam bhamte! caunham logapalanam kati vimuna pannatta? goyama! cattari vimana pannatta, tam jaha-samjhappabhe varasitthe sayamjale vaggu. How many vimanas, O Lord! are said to be possessed by the four custodians? O Gautama! four vimanas are said to be possessed by them--Sandhya prabha, Varasista, Svayanjvala and Valgu. 3.249 kahi nam bhamte! sakkassa devimdassa devaranno somassa maharanno samjhappabhe namam mahavimane pannatte? goyama! jambudive dive mamdarassa pavvayassa dahine nam imise rayanappabhae pudhavie bahusamaramanijjao bhumibhagao uddham camdima-suriyagahagana-nakkhatta-tararuvanam bahuim joyanaim java pamca vaaemsaya

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~: 148: Bhagavai 3:7:249-277 pannatta, tam jaha-asogavademsae, sattavannavademsae, campayavademsae, cuyavademsae, majjhe sohammavademsae. Where is O Lord! the Mahavimana, named Sandhyaprabha, of the great king Soma, the custodian of Sakra, 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 Ratnaprabha hell, many Yojanas away from the moons, suns, planets, constellations and stars, there are said to exist five avatamsaka-Asokavatamsaka, Saptaparnavatamsaka, Campakavatamsaka, Cutavatansaka and Saudharmavatamsaka situated in the middle. Soma-padam 3.250 tassa nam sohammavademsayassa mahavimanassa puratthimenam sohamme kappe asamkhejjaim joyanaim viivaitta, ettha nam sakkassa devimdassa devaranno somassa maharanno samjhappabhe namam mahavimane pannatte-addhaterasajoyanasayasahassaim ayama-vikkhambhenam, uyalisam joyanasayasahassaim bavannam ca sahassaim attha ya adayale joyanasae kimci visesahie parikkhevenam pannatte. ja suriyabhavimanassa vatavvaya sa aparisesa bhaniyavva java 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 Vimana ...... 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. Bhasya 1. Sutras 250-277 The Bhasya of this dialogue (from Sutras 250-277) has been given after the sutra 277. Text 3.251 samjhappabhassa nam mahavimanassa ahe, sapakkhim, sapadidisim asamkhejjaim joyanasahassaim ogahitta, ettha nam sakkassa devimdassa devaranno somassa maharanno somanamam rayahani pannatta--egam joyanasayasahassam ayama-vikkhambhenam jambudivappamana. vemaniyanam

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Bhagavai 3:7:251-252 - 149:pamanassa addham neyavvam java ovariyalenam solassa joyanasahassaim ayama-vikkhambhenam, pannasam joyanasahassaim pamca ya sattanaue joyanasate kimci visesuae parikkhevenam pannattam. pasayanam cattari parivadio neyavvao, sesa natthi. There is said to be the capital, named Soma, 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 Sandhyaprabha Mahavimana. The diameter of this great celestial abode is one lakh yojana like those of the Jambu Island. The number of palaces etc., are half the number of palaces in the Saudharma (Heaven) ...... up to there is the puhika (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 Sabha) does not exist there. 3.252 sakkassa nam devimdassa devaranno somassa maharanno ime deva ana uvavaya-vayana-niddese citthamti, tam jaha-somakaiya i va, somadevayakaiya i va, vijjukumara, vijjukumario, aggikumara, aggikumario, vayakumara, vayakumario, camda, sura, gaha, nakkhatta, tararuva-- je yavanne tahappagara savve te tabbhattiya, tappakkhiya, tabbhuriya sakkassa dedevimdassa devaranno somassa maharanno ana-uvavaya-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: Somakayikas, Somadevakayikas, Vidyutkumaras, Vidyutkumaris, Agnikumaras, Agnikumaris, Vayukumaras, Vayakumaris, 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. Bhasya Semantics tadbhaktika-nourishing the devotion for Soma.' tatpaksika-assisting Soma in his purposes.? tadbharya--the Vrtti has given two forms of tabbhariya-tadbharya and tadbharika. As they are controlled and sustained by Soma, they are called 'bharya'. Alternately, as they carry the burden of Soma, they are called tadbharika." 1. Bha. Vr. 3.252--"tabbhattiya'tti tatra somo bhaktih--seva bahumano va yesam te tadbhaktikah. 2. Ibid., 3.252-tappakkhiya'tti somapaksikah somasya prayojanesu sahayah. 3. Ibid., 3.252-tabbhariya'tti 'tadbharyah tasya somasya bharyah iva bharya atyantam vasyatvat posaniyatvacceti tadbharyah tadbharo va yesam vodhavyataya' sti te tadbharikah.

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- 150: Bhagavai 3:7:253 Text 3.253 jambudive dive mamdarassa pavvayassa dahine nam jaim imaim samuppa jjamti, tam jaha-gahadamda i va, gahamusala i va, gahagajjiya i va, gahajuddha i va, gahasimghadaga i va, gahavasavva i va, abbha i va, abbharukkha i va, samjha i va, gamdhavvanagara i va, ukkapaya i va, disidaha i va, gajjiya i va, vijjuya i va, pamsuvutthi i va, juve i va, jakkhalittae tti va, dhumiya i va, mahiya i va, rayugghae tti va, cumdovaraga i va, surovaraga i va, camdoparivesa i va, suraparivesa i va, padicamda i va, padisura i va, imdadhanui va, udagamaccha i va, kapihasiya i va, amoha i va, painavaya i va, painavaya i va, dahinavaya i va, udinavaya i va, uddhavaya i va, ahovaya i va, tiriyavaya i va, vidisivaya i va, vaubbhama i va, vaukkaliya i va, vayamamdaliya i va, ukkaliyavaya i va, mamdaliyavaya i va, gumjavaya i va, jhamjhavaya i va, samvattayavaya i va, gamadaha i va, java sannivesadaha i va, panakkhaya, janakkhaya, dhanakkhaya, kulakkhaya, vasanabbhuya manariya-je yavanne tahappagara na te sakkassa devimdassa devaranno somassa maharanno annaya adittha asuya amuya avinnaya, tesim va somakaiyanam devanam. The following of the phenomena that occur in the southern part of Mt. Meru in the Island of Jambudvipa, 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 sreni (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 Somakayika gods.

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Bhagavai 3:7:253 Bhasya 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 sreni (orbit). According to Jivajivabhigama Vrtti, it stands for 'passing of a planet through another planet'.3 grahasrngataka -triangular position of the plancts. grahapasavya-motion of planets in opposite directions. abhra - clouds. ~: 151:~ abhravrksa-clouds in the shape of tree. gandharvanagara-shape of city reflected in the sky.4 ulkapata - 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.? Jayacarya has called it the brightening of the evening', which is corroborated by Sthananga Vruti. However, according to the Nisithacurni, yupaka is blending of the light of the setting sun with that of the rising moon." moon. yaksoddipta - glow in the sky. According to Bhagavati Vrtti, 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-parivesa - 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 Dasavealiyam. 5/1/3, annotation. The colour of these rays is slightly red and black.13 vatodbhrama-hurricane.

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-: 152 : Bhagavai 3:7:253-254 vatotkalika -- slowly blowing breeze, vatamandalika -- cyclone. utkalikavata - waving wind. mandalikavata - whirl wind. gunjavata - hissing wind. jhanjhavata -- violent wind accompaning rains. The Vrttikara explains it as-inauspicious and harsh wind.14 samvartakavata - gale that carries away the light objects like straw etc.. vyasanabhuta - disasters. anarya - evil and undesirable. amuya - unremembered. 1. Bha. Vp. 3.253--'gahadamda'tli danda iva dandah-tiryagayatah srenayah grahanam--mamgala dinam tricaturadinam danda grahadanda. 2. Ibid., 3.253--grahayuddhani grahayorekatra naksatre daksinottarena samasrenitaya'vasthanani. 3. Jiva. Vr. pa. 282--grahayuddham--yadeko graho'nyasya grahasya madhyena yati. 4. Bha. Vr. 3.253--'gandharvanagarani' akase vyantarakrtani nagarakarapratibimbani. 5. Ibid., 3.253_-'ulkapatah' sarekhah sodhyota va tarakasyeva pata. 6. Ibid., 3.253-digdahah' anyatamasyam disi andho'ndhakara upari ca prakasatmaka dahyamana mahanagaraprakasakalpa). 7. Ibid., 3.253-- juvaya'ti suklapakse pratipadadi dinatrayam yavadyaih sandhyacheda avriyante te yupaka). 8. (a) Bha. Jo. 1.69.61 - suklapaksa rai mayam! padavadika je dina tihum, samdhya phulai re te yupa kahaya il (b) Stha. Vp. pa. 451-In the Sthananga Vrtti, the simultaneous existence of sandhyaprabha and chandraprabha is called 'yupaka'. For detailed explanation, see footnote on Thanam, 10.20,21. 9. Ni. Cu. 703-samjhappabha camdappabha ya jena jena jugavam bhavamti tena jugavo. 10. Bha. VI. 3.253_jakkhalittayaotti yaksoddiptani akase vyantarakrtajvalanani. 11. Ibid., 3.253-dhumikamahikayorvarnarksto visesah tatra dhumika-dhumravarna dhusara ityarthah, mahika tvapandureti. 12. Ibid., 3.253--kavihasiya'tti anabhreya vidyut sahasa tat kapihasitam, anye tvahuh--kapihasitam nama yadakaso vanaramukhasadrsasya vikrtamukhasya hasanam. 13. Ibid., 3.253--'amoha'tti amogha adityodayastamayayoradityakiranavikarajanitah 'atamrah' krsnah syama va sakatoddhisamsthita danda iti. 14. Ibid., 3.253-jhanjhavatah' asubhanisthurah. Text 3.254 sakassa nam devindassa devaranno somassa maharanno ime deva ahavacca abhinnaya hottha, tam jaha--imgalae viyalae lohiyakkhe sanniccare camde sure sukke buhe bahassai rahu. The following gods are recognized like sons to the great king Soma, the custodian of Sakra, the chief and the king of gods: Mars, Vikalaka ( a class of luminous god) Lohitaksa (one of the 88 great planets), Saturn, Moon, Sun, Venus, Mercury, Jupiter and Rahu (one of the nine planets, moon's ascending node).

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Bhagavai 3:7:255-257 ~: 153:~ 3.255 sakkassa nam devimdassa devaranno somassa maharanno satibhagam paliovamam thii pannatta. ahavaccabhinnayanam devanam egapaliovamam thi pannatta, emahiddhie java mahanubhage some maharaya. 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). Bhasya 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-ahavacca'tti yatha'patyani tatha ye te yatha' patyadevah putrasthaniya ityarthah 'abhinnaya' tti abhimata abhimatavastukaritvaditi. Text Yama-padam 3.256 kahi nam bhamte! sakkassa devimdassa devaranno jamassa maharanno varasitthe namam mahavimane pannatte? goyama! sohammavademsayassa mahavimanassa dahine nam sohamme kappe asamkhejjaim joyanasahassaim vivaitta, ettha nam sakkassa devimdassa devaranno jamassa maharanno varasitthe namam mahavimane pannatteaddhvaterasajoyanasayasahassaim-jaha somassa vimanam taha java abhiseo. rayahani taheva java pasayapamtio. 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 Varasista, 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 maharanno ime deva ana-uvavaya-vayana-niddese citthamti, tam jaha-jamakaiya i va, jamadevayakaiya

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-: 154: Bhagavai 3:7:257-258 i va, petakaiya i va, petadevayakaiya i va, asurakumara, asurakumario, kamdappa, nirayapala, abhiyoga-je yavanne tahappagara savve te tabbhattiga, tappakkhiya, tabbhariya sakkassa devimdassa devaranno jamassa maharanno ana-uvavaya-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: Yamakayikas, Yamadevakayikas, Pretakayikas, Pretadevakayikas, Asurakumaras, Asurakumaris, 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. Bhasya 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 Bhavana (practice of charms, incantation etc.), born among the attendant gods.? 1. See Bhasya on Bha. 1.113. 2. See, Ibid. Text 3.258 jambudive dive mamdarassa pavvayassa ahine nain jaim imaim samuppa jamti, tam jaha---dimba i va, damara i va, kalahu i va, bola i va, khara i va, maha-juddha i va, mahasamgrama i va, mahasatthanivadana i va, mahapurisanivadana i va, maharuhiranivadana i va, dubbhuya i va, kularoga i va, gamaroga i va, mamdalaroga i va, nugararoga i va, sisaveyana i va, acchiveyana i va, kannaveyana i va, nahaveyana i va, damtaveyana i va, imdaggaha i va, khamdaggaha i va, kumaraggaha i va, jakkhaggaha i va, bhuyaggaha i va, egahiya i va, behiya i va, tehiya i va, cautthaya i va, uvveyaga i va, kasa i va, sasa i va, sosa i va, jara i va, dahu i va, kacchakoha i va, ajiraga i va, pamduroga i va, arisa i va, bhamgadala i va, hiyayasula i va, matthayasula i va, jonisula i va, pasasula i va, kucchisula i va, gamamari i va, nagaramari i va, khedamari i va, kavvalamari i va, donamuhamari i va, madambamari i va, pattanamari i va, asamamari i va, samvahamari i va, sannivesamari i va, panakkhaya, janakkhaya, dhana-kkhaya, kulakkhaya, vasanabbhuya manariya-je yavanne tahappagara na te sakkassa devimdassa devaranno jamassa maharanno annaya adittha asuya amuya avinnaya, tesim va jamakaiyanam devanam.

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Bhagavai 3:7:258 - 155:The following are the phenomena that occur in the southern part of the Mt. Meru in the Island of Jambudvipa: 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 Kumara, being possessed by Yaksa, 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), asrama (hermitage), samvaha (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 Yamakayika gods. Bhasya 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. khara-envy. mahayuddha, mahasangrama-ordinarily they are synonymous. The Vrtti, however, draws a line of distinction between them. According to it, disorderly great battle is mahayuddha; the orderly great battle in which there is circular array of troops, etc. is mahasangrama.? durbhuta--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. kumaragraha-to be possessed by Kumara. Skanda and Kumara are the two names of Kartikeya. The text, however, has given Kumara as separate from Skanda.

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- 156 : Bhagavai 3:7:258-259 yaksagraha-possessed by Yaksa. bhutagraha-possessed by bhuta. All such possessions are the cause of madness. In the Bhagavati Sataka 14, madness caused by the possession of Yaksa has been mentioned. In the Thanam 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." sosa-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 kaksakotha-abscess or putrefaction or gangrene of the arm-pit.'3 1. Bha. Vr. 3.258-dimba--vignah. 2. Ibid., 3.258---damara'ti ekarajye eva rajakumaradikstopadravah. 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 Suya. 2.1.13--according to Curni of Suyagado, dimba is the revolt by one's own army (coup t'etat), while damaru is an attack from outside enemy. The Vstti of Suyagado, however, reverses the meanings. 5. Bha. Vr. 3.258.bola'tti avyaktaksaradhvanisamuhah. 6. Ibid., 3.258-khara'tti parasparamatsarah. 7. Ibid., 3.258 ---mahajuddha'tti mahayuddhani vyavasthavihinamaharanah, 'mahasamgama'tti savyavasthacakradivyuharacanopetamaharanah. 8. Ibid., 3.258-dubhuya'tti dusta-janadhanyadinamupadravahetutvad bhutah-sattvah yukamatkunonduratiddaprabhitayo durbhutaitaya ityarthah. 9. Bha. 14.16-20. 10. Thanam, 2.75. 11. Bha. Vr. 3.258--'uvvayega'tti udvegaka istaviyogadijanya udvegah udvejaka va lokodvegakarina scoradayah 12. Apte. sosah 1. Drying up, dryness 2. Emaciation, withering up, 3. Pulmonary Consumption or Consumption in general. 13. Apte. kaksaya-arm-pit; kotha-- putrefaction, gangrene. Text 3.259 sakkussa devimdassa devaranno jamassa maharanno ime deva ahavacca abhinnaya hottha, tam jahaThe following gods are recognised like sons to the great king Yama, a custodian of Sakra, the chief and the king of gods for instanceSamgahani-gaha ambe ambarise ceva, same sabale tti yavare ! ruddovarudde kale ya, mahakale tti yavare ||1||

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Bhagavat 3:7:259 asipatte dhana kumbhe, value vetarani ti ya kharassare mahaghose, ete pannarashiya Summary Verse ||21| amba and ambarisa, rudra uparudra and syama and sabala kala and mahakala ||1|| asipatra, dhanu, kumbha, valuka and vaitarani kharasvara mahaghosa these fifteen gods are like son to Yama. ||2|| Bhasya 1. Sutra 259 The fifteen kinds of gods-amba etc. belong to the Asuranikaya (Mansion-dwelling gods). These gods are called Paramadharmika (i.e., very impious gods). (Their work is to torture the infernal beings. Because of their wicked dispositions, they are called Paramadharmika). The Vrtti explains their names with etymology: 1. Amba-he tosses the infernals aloft and drops them down. 2. Ambarisa-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 (raudrata). 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 (valudhuli) of the shape of kadamba (Nauclea cadamba) flower.

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~: 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 Samavao 15.1. 1. Bha. Vr. 3.259-amba' ityadayah pamcadasa asuranikayantavarttinah paramadharmikanikayah 2. Ibid., 3.259. Text 3.260 sakkassa nam devimdassa devaranno jamassa maharanno satibhagam paliovaman phil pannatta, ahavaccabhinnayanam devanam egam paliovamam thii pannatta, emahiddhle java mahanubhage jame maharaya. 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. Varuna-padam 3.261 kahi nam bhamte! sakkassa devimdassa devaranno varunassa maharanno sayamjale namam mahavimane pannatte? goyama! tassa nam sohammavademsayassa mahavimanassa paccatthime nam java somassa taha vimana-rayadhanio bhaniyavva java pasadavademsaya, navaram-namananattam. The Topic of Varuna Where, O Lord! is said to be situated the great celestial abode, named Svayanjala, of the great king Varuna, a custodian of Sakra, the chief and the king of gods? O Gautama! the great celestial abode named Svayanjala, 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 Mahavimana. The description of vimana, capital, ...... up to Prasadavatamsaka is to be known as similar to those of Soma. There is only difference in respect of nomenclature. 3.262 sakkassa nam devimdassa devaranno varunassa maharanno ime deva anauvavaya-vayana-niddese cithamti, tam jaha-varunakaiya i va, varunadevayakaiya i va, nagakumara, nagakumarlo, udahikumara, udahikumarlo, thaniyakumard, thaniyakumario-je yavanne tahappagara savve te tabbhattiya,

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Bhagavai 3:7:262-264 - 159: tappakkhiya, tabbhariya sakkassa devimdassa devaranno varunassa maharanno ana-uvavaya-vayana-niddese citthamti. The following gods are the gods who obey the command of the great king Varuna, a custodian of Sakra, the chief and the king of gods, attend upon him and carry out his orders and directives; Varunakayikas, Varunadevakayikas, Nagakumaras, Nagakumaris, Udadhikumaras, Udadhikumaris, Stanitakumaras and Stanitakumaris. All other similar gods nourish devotion for him, assist him in his purposes and are controlled and sustained by the great king Varuna, a custodian of Sakra, the chief and the king of gods. 3.263 jambudive dive mamdarassa pavvayassa dahine nam jaim imaim samuppa jjamti, tam jaha-aivasa i va, mamdavasa i va, suvutthi i va, duvutthi i va, udbbheda i va, udappila i va, ovaha i va, pavaha i va, gamavaha i va, java sannivesavaha i va, panakkhaya, janakkhaya, dhanakkhaya, kulakkhaya, vasanabbhuya manariya je yavanne tahappagara na te sakkassa devimdassa devaranno varunassa maharanno annaya adittha asuya amuya avinnaya, tesim va varunakaiyanam devanam. The following of the phenomena that occur in the southern part of the Mt. Meru in Island of Jambudvipa, 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 Varuna, a custodian of Sakra, the chief and the king of gods, and also by those Varunakayika gods. Bhasya 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.! apavaha-light flow of water. 1. Apte--utpida-Overflow. Text 3.264 sakkassa nam devindassa devaranno varunassa maharanno ime deva ahavacca-bhinnaya hotha, tam jaha kakkodae kaddamae,

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-: 160 : Bhagavai 3:7:264-267 amjane samkhavalae pumde palase moe jae, dahimuhe ayampule kayarie 11 The following are like the sons to the great king Varuna, a custodian of Sakra, the chief and the king of gods. karkotaka, kardamaka, anjana, sarkhapalaka, pundra palasa, moda, jaya, dadhimukha, ayampula, katarika || 3.265 sakkassa nam devindassa devaranno varunassa maharanno desunaim do paliovamaim thii pannatta. ahavaccabhinnayanam devanam egam paliovamam this pannatta. emahiddhie java mahanubhage varune maharaya. The life-span of the great king Varuna, 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 Varuna. Vesamana-padam 3.266 kahi nam bhamte! sakkassa devimdassa devaranno vesamanassa maharanno vaggu namam mahavimane pannatte? goyama! tassa nam sohammavademsayassa mahavimanassa uttare nam jaha somassa vimana-rayahani-vattavvaya taha neyavva java pasadavademsaya. The Topic of Vaisravana Where, O Lord! is said to be situated the great celestial abode named Valgu, of the great king Vaisravana, a custodian of Sakra, the chief and the king of gods? O Gautama! the great celestial abode, named Valgu, of the great king Vaisravana, the custodian of Sakra, the chief and the king of gods, is said to be situated in the north of that Saudharmavatamsaka Mahavimana. The description of vimana, capital, ..... up to Prasadavatamsaka is to be known as similar to those of Soma. 3.267 sakkassa nam devimdassa devaranno vesamanassa maharanno ime deva ana. uvavaya-vayana-niddese citthamti, tam jaha--vesamanakaiya i va, vesamadevayakaiya i va, suvannakumara, suvannakumario, divakumara, divakumario, disakumara, disakumario, vanamamtara, vanamamtario-je yavanne tahappagara savve te tabbhattiya, tappakkhiya, tabbhariya sakkassa devindassa devaranno vesamanassa maharanno ana-uvavaya-vayana-niddese citthamti. The following gods are the gods who obey the command of the great king

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Bhagavai 3:7:267-268 ~: 161 Vaisravana, a custodian of Sakra, the chief and the king of gods, attend upon him and carry out his orders and directives; Vaisravanakayikas, Vaisravanadevakayikas, Suparnakumaras, Suparnakumaris, Dvipakumaras, Dvipakumaris, Dikkumaras, Dikkumaris, Vanamantaras, Vanamantaris. 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 Sakra, the chief and the king of gods. 3.268 jambudive dive mamdarassa pavvayassa dahine nam jaim imaim samuppajamti, tam jaha-ayagara i va, tauyagara i va, tambagara i va, sisagara i va, hirannagara i va, suvannagara i va, rayanagara i va, vairagara i va, vasuhara i va, hirannavasa i va, suvannavasa i va, rayanavasa i va, vairavasa i va, abharanavasa i va, pattavasa i va, pupphavasa i va, phalavasa i va, biyavasa i va, mallavasa i va, vannavasa i va, cunnavasa i va, gamdhavasa i va, vatthavasa i va, hirannavutthi i va, suvannavutthi i va, rayanavutthi i va, vairavutthi i va, abharanavutthi i va, pattavutthi i va, pupphavutthi i va, phalavutthi i va, viyavutthi i va, mallavutthi i va, vannavutthi i va, cunnavutthi i va, gamdhavutthi i va, vatthavutthi i va, bhayanavutthi i va, khiravutthi i va, sukala i va, dukkala i va, appaggha i va, mahaggha i va, subhikkha i va, dubbhikkha i va, kayavikkaya i va, sannihi i va, sannicaya i va, nihi i va, nihana i va--ciraporanai va, pahinasamiyai va, pahinasetuyai va, pahinamaggai va, pahinagottagarai va, ucchannasamiyai va, ucchannasetuyai va, (ucchannamagga i va?) ucchannagottagara i va, simghadaga-tiga-caukka-caccara-caummuha-mahapaha-pahesu va, nagaraniddhamanesu va, susana-giri-kamdara-samtiselovatthanabhavanagihesu samnikkhittaim citthamti, na taim sakkassa devimdassa devaranno vesamanassa maharanno annayaim aditthaim asuyaim amuyaim avinnayaim, tesim va vesamanakaiyanam devanam. The following are the phenomena that occur in the south of Mt. Meru in Island of Jambudvipa, 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

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~: 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 Vaisravanakayika gods. Bhasya 1. Sutra 268 Semantics vasudhara-the downpour of gems from the sky at the birth of the jina, and the like. varnavarsa shower of sandalwood-powder etc. curnavarsa-shower of a perfumed powder; slight rain or shower is called varsa and heavy rain is called vrsti. alparghya-low-cost commodities. maharghya-precious commodities. sannidhi-storage of dairy products and molasses. sannicaya-granaries. nidhi-treasures (available on earth). nidhana-treasures buried under earth. prahinasetuka-whose approach bridge has been abandoned. The word prahina 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.' prahinagotragara-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. nagaraniddhamana-niddhamana is a desi word which means a outlate of waters. smasanagrha-crematorium. girigrha-house on the top of a mountain. kandaragrha-cave. santigrha-place where rituals for peace is performed sailagrha-a house carved out of a hill. upasthanagrha-meeting hall. bhavanagrha-house for relatives.4 1. Bha. Vr. 3.268-'pahtnaseuylim'tti prahinah-alpibhutah sektarah-secakah-dhanaprakseptaro

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Bhagavai 3:7:268-271 yesam tani tatha. 2. Ibid., 3.268-'pahinagottagaraim'tti prahlnam viralibhutamanusam gotragaram-tatsvamigotragrham yesam tani tatha. 3. Thanam, 5.21,22. 4. Bha. Vr. 3.268-'nagaraniddhavanesu' ti nagaranirddhamanesu nagarajalanirgamanesu 'susanagirikandarasamtiselovatthanabhavanagihesu' tti grhasabdasya pratyekam sambandhatimaSinagrham-pitrvanagrham, girigrham-parvatoparigrham, kandaragrham-guha, santigrhamsantikarmasthanam, sailagrham-parvatamutkirya yatkrtam, upasthanagrham-asthanamandapo, bhavanagrham-kutumbivasanagrhamiti. ~: 163 Text 3.269 sakkassa nam devimdassa devaranno vesamanassa maharahno ime deva ahavaccabhinnaya hottha, tam jaha-punnabhadde manibhadde salibhadde sumanabhadde cakkarakkhe punnarakkhe savvane savvajase savvakame 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., Purnabhadra, Manibhadra, Salibhadra, Sumanabhadra, Cakraraksa, Purnaraksa, Savyana, Sarvayasa, Sarvakama, Samrddha, Amoha, and Asanga. 3.270 sakkassa nam devimdassa devaranno vesamanassa maharanno do paliovamaim thit pannatta. ahavaccabhinnayanam devanam egam paliovamam thit pannatta, emahiddhle java mahanubhage vesamane maharaya. 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

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Atthamo Uddeso Section-8 Text 3.272 rayagihe nagare java pajjuvasamane evam vayasi--asukumaranam bhamte! devanam kai deva ahevaccam java viharamti? goyama! dasa deva ahevaccam java viharamti, tam jaha-camare asurimde asuraraya, some, jame, varune, vesamane, bali, vairoyanimde vairoyanaraya, some, jame, vesamane, varune. In the city of Rajagrha ...... up to offering homage to the Ascetic Lord Mahavira, Lord Gautama addressed him thus-How many gods among the Asurakumaras, 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 Asurakumaras, and his custodians, (ii) Soma, (iii) Yama, (iv) Varuna, (v) Vaisravana, (vi) Bali, the chief and the king of Vairocana, (and his custodians) (vii) Soma, (viii) Yama (ix) Vaisravana, (x) Varuna. 3.273 nagakumara nam bhamte! devanam kai deva ahevaccam java viharamti? goyama! dasa deva ahevaccam java viharamti, tam jahamdharane nam nagakumarimde nagakumararaya, kalavale, kolavale, selavale, sumkhavale, bhuyanamde nagakumarimde nagakumararaya, kalavale, kolavale, samkhavale, selavale. How many gods among the Nagakumaras, O Lord! dwell imposing order ...... up to musicians? (3.4). Ten gods, O Gautama! dwell imposing order ..... up to musicians, viz., (i) Nagakumarendra-Nagakumararaja-Dharana, (ii) Kalapala (iii) Kolapala (iv) Sailapala (v) Sankhapala. (vi) Nagakumarendra-Nagakumararaja-Bhuta nanda, (vii) Kalapala, (viii) Kolapala, (ix) Sankhapala, (x) Sailapala. 3.274 jaha nagakumarimdanam etae vattavvayae niyamevain imanam neyavvam suvannakumaranam-venudeve-venudali-citte-vicitte-cittapakkhe-vicittapakkhe. vijjukumaranam--harikamta-harissaha-pabha-suppabha-pabhakamtasuppabhakamta. aggikumaranam-aggisiha-aggimanava-teu-teusiha-teukamta-teuppabha. divakumaranam-punna-visitthha-ruya-ruyamsa-ruyakamta-ruyappabha. udahikumaranam-jalakamta-jalappabha-jala-jalaruya-jalakamta-jalappabha. disakumaranam-amitagati-amitavahana-turiyagati-khippagati-sihagati-sihavi. kkamagati. vaukumaranam-velamba-pabhamjana-kala-mahakala-amjana-rittha. thaniyakumaranam-ghosa-mahaghosa-avatta-viyavatta-namdiyavatta

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Bhagavai 3:8:274-275 mahanamdiyavatta. evam bhaniyavvam jaha asurakumara. The same description as given in the case of chiefs of the Nagakumara gods is to be given in the case of following gods Suparnakumaras-Venudeva, Citra, Vicitra, Citrapaksa, Vicitrapaksa. Venudali, Citra, Vicitra, Vicitrapaksa, Citrapaksa. Vidyutkumaras-Harikanta, Prabha, Suprabha, Prabhakanta, Suprabhakanta. Harissaha, Prabha, Suprabha, Suprabhakanta, Prabhakanta. Agnikumaras Agnisikha, Teja, Tejahsikha, Tejaskanta, Tejahprabha. Agnimanava, Teja, Tejahsikha, Tejahprabha, Tejaskanta. Dvipakumaras-Purna, Rupa, Rupansa, Rupakanta, Rupaprabha. Visista, Rupa, Rupansa, Rupaprabha, Rupakanta. Udadhikumaras-Jalakanta, Jala, Jalaruk, Jalakanta, Jalaprabha. Jalaprabha, Jala, Jalaruk, Jalaprabha, Jalakanta. Dikkumaras-Amitagati, Tvaritagati, Ksipragati, Simhagati, Simhavikramagati. Amitavahana, Tvaritagati, Ksipragati, Simhavikramagati, Simhagati. Vayukumaras-Velamba, Kala, Mahakala, Anjana, Rista. Prabhanjana, Kala, Mahakala, Rista, Anjana. Stanitakumaras Ghosa, Avartta, Vyavartta, Nandyavartta, Mahandyavartta. Mahaghosa, Avartta, Vyavartta, Mahandyavartta, Nandyavartta. Description is to be given similarly as in the case of Asurakumaras (3.272) 3.275 pisayakumara nam bhamte! devanam kai deva ahevaccam java viharamti? goyama! do deva ahevaccam java viharamti, tam jaha-- How many gods among the Pisacakumaras, (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., Samgahani gaha kale ya mahakale, suruva-padiruva-punnabhadde yal amaravai manibhadde, bhime ya taha mahabhime ||1|| kinnara-kimpurise khalu, sappurise khalu taha mahapurise | aikaya-mahakae, giyarai ceva giyajase ||2 || ete vanamamtaranam devanam || -: 165: Summary Verse (Among the Pisacas)-Kala and Mahakala.

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- 166 : Bhagavai 3:8:250-277 (Among the Bhutas)-Svarupa and Pratirupa. (Among the Yaksas)--Purnabhadra and Manibhadra, the master of gods. (Among the Raksasas)--Bhima and Mahabhimas. (Among the Kinnara)-Kinnara and Kimpurusa. (Among the Kimpurusa)--Satpurusa and Mahapurusa. (Among the Mahoragas)--Atikaya and Mahakaya. (Among the Gandharvas)-Gitarati and Gutayasa. The above are the chiefs of the Forest gods. 3.276 joisiyanam devanam do deva ahevaccam java viharamti, tam jaha-camde ya, sure ya. Two luminous gods, viz., Moon and Sun, among the luminous gods dwell imposing order ...... up to musicians. (3.4) 3.277 sohammisanesu nam bhamte! kappesu kai deva ahevaccam java viharamti? goyama! dasa deva ahevaccam java viharamti, tam jaha-sakke devimde devaraya, some, jame, varune, vesamane. isane devimde devaraya, some, jame, vesamune, varune. esa vattavvaya savvesu vi kappesu ee ceva bhaniyavva. je ya imda te ya bhaniyavva. How many gods among the Saudharmakalpa and isanakalpa, O Lord! dwell imploring order ..... up to musicians? Ten gods, O Gautama! dwell imploring order upto musicians, viz., (i) Devendra Devaraja Sakra, Soma, Yama, Varuna and Vaisravana. Devendra Devaraja isana, Soma, Yama, Vaisravana and Varuna. 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. Bhasya 1. Sutras 250-277 The dialogue (Sutras 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.

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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

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Navamo Uddeso Section-9 Text 3.279 rayagihe java evam vayasi-kaivihe nam bhamte! imdiyavisae pannatte? goyama! pamcavihe imdiyavisae pannatte, tam jaha-sotimdiyavisae cakhimdiyavisae ghanimdiyavisae rasimdiyavisae phasimdiyavisae. jivabhigame joisiyauddesao neyavvo apariseso. In the city of Rajagrha ...... 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 Jivajivabhigame is to be noted here. -000

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Dasamo Uddeso Section-10 Text 3.280 rayagihe java evam vayasi-camarassa nam bhamte! asurimdassa asuraranno kai parisao pannattao? goyama! tao parisao pannattao, tam jaha-samiya, camda, jaya. evam jahanupuvvie java accuo kappo. In the city of Rajagrha...... up to offering homage to the Ascetic Lord Mahavira, 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 (jata). 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

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Cauttham Sayam Fourth Sataka

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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 isana, the chief and king of isana 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 isana 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 Pannavana for description of colouration (lesya). The method of reference to other texts has raised some questions-Were the referred subjects originally a part of the Bhagavai or Pannavana or of both? Had they been originally in the Bhagavai, they would not have been referred to as belonging to the Pannavana, the conjecture that they belonged to the Pannavana would be tenable. Had they been both (the Bhagavai and the Pannavana), then what would be the logic of omitting the text in the Bhagavai (and referring to the Pannavana 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 Pannavana (authored by Syamacarya), Jiva., Jambu., 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 Devarrddhigani (c.450 A.D.). A very important addition to the Viaha. is found in the fifth Sataka. The abridged text Samsaramamdalam neyavvam-which occurs expanded in Samavao. In Samavao also, the text appears to be inserted from Prathamanuyoga which is mentioned in the Nandi as Mulaprathamanuyoga along with Gandikanuyoga. Kalakacarya (Kalkacharya) composed Lokanuyoga and Gandikanuyoga (containing expositions on sentences uniform in senses). The Mulaprathmanuyoga contains the biographies of the Tirthankaras, while Gandikanuyoga describes the life of Kulakaras, etc... According to Kasayapahuda, the Prathamanuyoga is the third among the five arthadhikaras of the Drstivada, there being in all 24 arthadhikaras of Prathamanuyoga. The Puranas, related to the Tirtharkaras, do not have Gandikanuyoga separately, because all types of Puranas are included in the former.7

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~: 174:~ Bhagaval 4:Preface Muni Kalyana Vijayji, on account of the word mula (in Mulaprathamanuyoga) mentioned in Nandi, has conjectured two Prathamanuyogas. Kalakacarya's disciples at Ujjaini did not accept the Anuyogas composed by Kalakacarya. Eventually Kalakacarya 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 'sansaramandala' 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 Acarya. 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-rayastrimsalokapalavarja vyantarajyotiska 2. Bha. 5.122. 3. Sama. p. 216-247. 4. Pancakalpabhasya, Suvarnabhumi me kalakacarya, p.6,7. 5. Nandi. Su. 119. 6. Ibid., 120,121. 7. Ka. Pa. p. 141, su. 115-ditthivade pamca atthahiyara-pariyammam suttam padhamaniogo puvvagayam culiya cedi. pudhamanioe cauvisa atthahiyara titthayarapuranesu savvapurananamamtabbhavado. 8. Suvarnabhumi me Kalakacarya, p.25. 9. Br. Ka. Bha. part 1 (pithika), p. 73, bhasya gatha 139-- sagariyamappahana, suvannasuyasissakhamtalakkhena! kahana sissagamanam, dhuli pumjovamanam ca ll Also see, Malayagirivrtti, Br. Ka. Bha. part 1 (pithika), p.73,74. 10. Viahapannatti (Bhagavai), Introduction, p. 34. 11. Ibid., p. 19. 12. Ibid., p. 20. -000

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Padhamo, Bio, Taio, Cauttho Uddeso Section-1, 2, 3, 4 Text Isana-logapala-padam Samgahani-gaha cattari vimanehim, cattari ya homti rayahanihim neraie lessahi ya, dasa uddesa cautthasae || 111 The Topic of the Custodians of Isana Summary Verse Four vimanas, four capital cities, the infernals and the lesyas (psychic colours) these are the ten Uddesakas (sections) in the fourth Sataka. Text 4.1 rayagihe nagare java evam vayasi-isanassa nam bhamte! te! devimdassa devaranno kai logapala pannatta? goyama! cattari logapala pannatta, tam, jaha--some, jame, vesamune, varune. The city of Rajagaha (Bha. 1.4-10) ...... up to offering homage, he asked -- How many custodians, O Lord, is Isana, the chief and the king of gods, said to possess? O Gautama! he is said to possess four custodians: Soma, Yama, Vaisravana and Varuna. 4.2 eesi nam bhamte! logapalanum, kai vimana pannati? goyama! cattari vimana pannatta, tam jaha--sumane, savvaobhadde, vaggu, suvaggu. How many vimanas, O Lord! are said to be possessed by the four custodians? O Gautama! four vimanas are said to be possessed by them (i) Sumana (ii) Sarvatobhadra (iii) Valgu (iv) Suvalgu. 4.3 kahi nam bhamte! isanassa devimdassa devaranno somassa maharanno sumane namam mahavimane pannatte? goyama! jambudive dive mamdarassa pavvayassa uttare nam imise rayanappabhae pudhavie java isane namam kappe pannatte. tattha nam, java pamca,

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- 176: Bhagavai 4:1-4:3-5 vademsaya pannatta, tam jaha-amkavademsae, phalihavademsae, rayanavademsae, ruvavademsae, majjhe isanavademsae. Where is, O Lord! the Mahavimana, named Sumana, of the great king Soma, the custodian of Isana, 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 Ratnaprabha hell ... up to there is said to be the Kalpa called isana. There are said to exist five avatamsaka viz.,-(i) Amkavatamsaka (ii) Sphatikavatamsaka (iii) Ratnavatamsaka (iv) Jatarupavatamsaka (v) Isanavatamsaka situated in the middle. 4.4 tassa nam isanavademsayassa mahavimanassa puratthime nam tiriya masamkhejjaim joyanasahassaim viivaitta, ettha nam isanassa devimdassa devaranno somassa maharanno sumane namam mahavimane pannatte addhaterasajoyanasayasa-hassaim, jaha sakkassa vatavvaya taiyasae taha isanassa vi java accaniya samatta. The great celestial abode, named Sumana, of the great King Soma, the custodian of Isana, 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 Isanavatamsaka. Its diameter is 122 lakh yojanas. The description of isana is to be given here like that of Sakra, given in the third Sataka ...... up to arcanika. 4.5 caunham vi logapalanam vimane-vimane uddesuo causu vi vimanesu cattari uddesa apgrisesa, navaram-thiie nanatamOne uddesaka each for each vimana of all the four custodians is to be understood in its entirety, the only difference is in their life-span (which is as follows:). Samgahani gaha adi duya tibhaguna, paliya dhanayassa homti do ceva ! do satibhaga varune, paliyamahavaccadevanam ||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 Varuna is (2+1) palyopamas; the life-span of the gods who are identified as the (fostered) sons of the custodians is 1 palyopama. -000

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Pamcamo, Chattho, Sattamo, Atthamo Uddeso Section-5, 6, 7, 8 Text 4.6 rayahanisu vi cattari uddesa bhaniyavva java emahiddhie java varune maharaya. Four uddesakas of capital city are also to be understood...... up to the King Varuna is possessed of such great power. -000

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Navamo Uddeso Section - 9 Text Neraiya-uvavaya-padam 4.7 neraie nam bhamte! neraiesu uvavajjai? aneraie neraiesu uvavajjai? pannavanae lessapae taio uddesao bhaniyavvo java nanaim. 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 uddesaka of the Lesya-pada (the 17th pada) of Pannavana ... up to the topic of knowledge is to be narrated. 000

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Dasamo Uddeso Section - 10 Text Lessa-padam 4.8 se nunam bhamte! kanhalessa nilalessam pappa taruvattae, tavannattae, tagamdhattae, tarasattae, taphasattae bhujjo-bhujjo parinamati ? hamta goyama! kanhalessa nilalessam pappa taruvattae, tagamdhattae, tarasattae, taphasattae bhujjo-bhujjo parinamati. evam cauttho uddesao pannavanae ceva lessapade neyavvo java - The Topic of Lesya (Psychic Colour) Does, O Lord! the black-lesya, on appropriating the material clusters, suitable for blue-lesya, 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-lesya, on appropriating the material clusters, suitable for blue-lesya, does transform its form, colour, smell, taste and touch into those of the latter (i.e. blue-lesya). Thus, the fourth section of lesya-pada (chapter on lesya), in the Pannavana (pada 17) is to be understood here ...... up toSamgahani gaha parinama-vanna-rasa-gamdha-suddha-apasattha-samkilitthhunha! gai-parinama-paesogaha-vagganathanamappabahum ||1|| Summary Verse Heterogeneous transformation, colour, taste, smell, pure, auspicious, unpolluted, hot, realms of birth, homogeneous self-transformation, number of pradesas (indivisible units), volume, varieties of clusters, stages and relative numerical strength. Bhasya 1. Sutra 8 Attitudinal trends undergo constant transformation, bringing about corresponding change in lesya (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 lesyas 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

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Pamcamam Sayam Fifth Sataka

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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 muhurtas (= 9 hours, 36 minutes) and the maximum is 18 muhurtas (= 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 Bharatavarsa 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 Vaisesika 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 Airavat. 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 "kimsariratva" (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.

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-: 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 Samkhya-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. Kriya (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 kriya 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 Kanada 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 Vaisesika Sutras were composed by Kanada in first century A.D." The date of Lord Mahavira is 599-527 B.C. The atomic theory of Lord Mahavira was thus definitely earlier than the doctrines of Democritus and Kanada. 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 Vaisesika 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 Vaisesika 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 Mahavira 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 Parsva was concurrently prevalent in the time of Lord Mahavira. There were frequent meetings and dialogues of the disciples of Parsva

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Bhagavai 5:Preface - 185 :with Mahavira himself and also his disciples. Lord Mahavira used to show great respect to Lord Parsva. Lord Mahavira unreservedly supported and explained the cosmology propounded by Lord Paryva to the elders in the Parsva tradition.16 All the ten sections of the present Sataka are full of subject-matter that deserves careful investigation. 1. Bha. 5.27-jaya nam bhamte! dahinaddhe padhama osappini, taya nam uttaraddhe vi; jaya nam uttaraddhe, taya nam dhayaisamde mamdaranam pavvayanam puratthima-paccatthime nam natthi osappini java samanauso? hamta goyama! java samanauso. 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. Su. Bha. Vp 5.26--purvaparinamepamardena uttaparinamabhavanam, tasmimscottarapariname purvaparinamasyasambhava eva bhavantarapattiphalatvat parinamasya. 6. Bha. 5.52. 7. Ibid., 5.53 8. Ibid., 5.64-75, 94-102, 108-111. 9. Pa. Yo. Da. 4.34 purusarthasunyanam gunanam pratiprasavah daivalyam svarupapratistha va vitisaktitiri. 10. Bha. 5.128-135. 11. Syadvadamanjari, p.330--yu7 (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--dravyagunakarmanispattivaidharmyadabhavastamah. 16. Bha. 5.254,255. -000

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Samgahani gaha Padhamo Uddeso Section-1 1. campa-ravi 2. anila 3. gamthiya 4. sadde 5-6. chaumau 7. eyana 8. niyamthe Summary Verse Text 9. rayagiham 10. campa 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) Rajagrha (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 Jambuddive suriya-vattavvaya-padam 5.1 tenam kalenam tenam samaenam campa namam nagari hottha vannao. The Topic of the Description of the Sun in the Jambudvipa In that age, at that time there was a city named Campa. 5.2 tise nam campae nagarie punnabhadde namam ceie hottha-vannao. sami samosadhe java parisa padigaya. In that city of Campa, there was a shrine called Purnabhadra-description. Lord Mahavira came...... up to the congregation departed. 5.3 tenam kalenam tenam samaenam samanassa bhagavao mahavirassa jetthe amtevasi imdabhui namam anagare goyame gottenam java evam vayasi-- jambuddive nam bhamte! dive suriya udina-painamuggaccha paina-dahinamagachamti, paina-dahinamuggacha dahina-padinama-gacchamti, dahina-padinamuggaccha padina-udinamagacchamti, padina-udinamuggaccha udici-painamagacchamti? hamta goyama! jambuddive dive nam dive suriya udina-painamuggaccha java udici-painamagacchamti.

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- 188: Bhagavai 5:1:3-5 In that age,' at that time, the ascetic named Indrabhuti of the Gautama clan, the eldest disciple of the ascetic Lord Mahavira ...... spoke thus: "O Lord! in this Island of Jambudvipa (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. Jambuddive divasarai-vattavvaya-padam 5.4 jaya nam bhamte! jambuddive dive mamdarassa pavvayassa dahinaddhe divase bhavai, taya nam uttaraddhe vi divase bhavai; jaya nam uttaraddhe divase bhavai, taya nam jambuddive dive mamdarassa pavayassa puratthime-paccatthime nam rai bhavai? hamta goyama! jaya nam jambuddive dive dahinaddhe divase java puratthima-paccatthime nam rai bhavai. The Topic of the Description of Day and Night in the Jambudvipa O Lord! when there is day-time in the southern half of the Mount Meru in the Island of Jambudvipa, 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 Jambudvipa 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 Jambudvipa, 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 Jambudvipa when there is day-time in the north half of the Mount Meru. 5.5 jaya nam bhamte! jambuddive dive mamdarassa pavvayassa puratthime nam divase bhavai, taya nam paccatthime navi divase bhavai; jaya nam paccatthime nam divase bhavai, taya nam jambuddive dive mamdarassa pavayassa uttara- dahine nam rai bhavai? hamta goyama! jaya nam jambuddive dive mamdarassa pavvayassa puratthime nam divase java uttara-dahine nam rai bhavai. O Lord! when there is day-time in the eastern half of the Mount Meru in the Island of Jambudvipa, 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 Jambudvipa 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 Jambudvipa, 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

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Bhagavai 5:1:5-8 - 189:Meru in the Island of Jambudvipa, when there is day-time in the western half of the Mount Meru. 5.6 jaya nam bhamte! jambuddive dive mamdarassa pavvayassa dahinaddhe ukkosae attharasamuhutte divase bhavai, taya nam uttaraddhe vi ukkosue attharasamuhutte divase bhavai; jaya nam uttaraddhe ukkosae attharasamuhutte divase bhavai, taya nam jambuddive dive mamdarassa pavayassa puratthimepaccatthime nam jahanniya duvalasamuhutta rai bhavai? hamta goyama! jaya nam jambuddive dive dahineddhe ukkosae attharasamuhutte divase java duvalasamuhutta 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 Jambudvipa, when there is the longest day of 18 muhurttas 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 Jambudvipa, when there is the longest day of 18 muhurttas 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 Jambudvipa ...... up to (as in question above) at that time there is the shortest night of 12 muhurttas in the eastern and western parts of the Mount Meru. 5.7 jaya nam bhamte! jambuddive dive mamdarassa pavvayassa puratthime ukkosae attharasamuhutte divase bhavai, taya nam paccathime vi ukkosae attharasamuhutte divase bhavai; jaya nam paccatthime nam ukkosae attharasamuhutte divase bhavai, taya nam jambuddive dive uttara-dahine num jahanniya duvalasamuhutta rai bhavai? hamta goyama! java bhavai. Is there also, O Lord! the longest day of 18 muhurttas in the eastern of the Mount Meru in the Island of Jambudvipa, when there is the longest day of 18 muhurttas in the western of the Mount Meru? Is there the shortest night of 12 muhurttas in the northern and southern parts of Mount Meru in the Island of Jambudvipa when there is the longest day of 18 muhurttas in the east? Yes, Gautama, it is so. 5.8 jaya nam bhamte! jambuddive dive dahinaddhe attharasamuhuttanamtare divase bhavai, taya nam uttaraddhe vi attharasamuhuttanamtare divase bhavai; jaya nam uttaraddhe attharasamuhuttanamtare divase bhavai, taya nam jambuddive dive mamdarassa pavayassa puratthime-paccutthime nam sairega duvalasamuhutta rai bhavai? hamta goyama! jaya nam jambuddive dive raibhavai. Is there also, O Lord! the day of duration slightly less than 18 muhurtes in the northern part of Mount Meru in Island of Jambudvipa, when there is

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~: 190: Bhagaval 5:1:8-10 the day of (the same) duration (i.e.) slightly less than 18 muhurttas 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 attharasamuhuttanamtare divase bhavai, taya nam paccathime vi attharasamuhuttanamtare divase bhavai; jaya nam paccatthime attharasamuhuttanamtare divase bhavai, taya nam jambuddive dive mamdarassa pavvayassa uttaradahine nam sairega duvalasamuhutta rai bhavai? hamia goyama! java 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 muhurttas in the northern-southern part of Mount Meru in the Island of Jambudvipa? Yes, Gautama! it is also so. 5.10 evam eenam kamenam osureyavvam sattarasamuhutte divase, terasamuhutta rai. sattarasamuttanamtare divase, sairega terasamuhutta rai. solasamuhutte divase, sairega coddasamuhutta rai. solasamuhuttanamtare divase, sairega cauddasamuhutta rai. pannarasamuhutte divase, pannarasamuhutta rai. pannarasamuhuttanamtare divase, sairega pannarasamuhutta rai. coddasamuhutte divase, solasamuhutta rai. coddasamuhuttanamtare divase, sairega solasamuhutta rat terasamuhutte divase, sattarasamuhutta rai. terasamuhuttanamtare divase, sairegasattarasamuhutta rat 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 muhurttas 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 muhurttas. Day of 13 muhurttas and night of 17 muhurttas; a day of duration slightly

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Bhagavai 5:1:3-12 - 191 : less than 13 muhurttas and the night of duration slightly more than 17 muhurttas. 5.11 jaya nam bhamte! jambuddive dive mamdarassa pavvayassa dahinaddhe jahannae duvalasamuhutte divase bhavai, taya nam uttaraddhe vi; jaya nam uttaraddhe, taya nam jambuddive dive mamdarassa pavayassa puratthimepaccatthime nam ukkosiya attharasamuhutta raibhavai? hamta goyama! evam ceva uvvareyavvam java rai bhavai. Is there also, O Lord! the shortest day of 12 muhurttas in the northern half, when there is the shortest day of 12 muhurttas in the southern half of the Mount Meru in the Island of Jambudvipa? Is there the longest night of 18 muhurttas in the eastern and western parts of the Mount Meru in the Island of Jambudvipa, 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 muhurttas. 5.12 jaya nam bhamte! jambuddive dive mamdarassa pavvayassa puratthime nam jahannae duvalasamuhutte divase bhavai, taya nam pacchatthime navi; jaya nam paccatthime, taya nam jambuddive dive mamdarussa pavayassa uttara-dahinena ukkosivi attharasamuhutta rai bhavai? hamta goyama! java 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 muhurttas in the eastern part of the Mount Meru in the Island of Jambudvipa? Is there the longest night of 18 muhurttas in the northern and southern parts of the Mount Meru in the Island of Jambudvipa, when there is the shortest day of 12 muhurttas in the western part? Yes, Gautama! mutatis mutandis ..... up to the longest night of 18 muhurttas. Bhasya 1. Sutras 3-12 In the Island (continent) of Jambudvspa, 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 Jambu. 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

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~: 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 muhurttas, and at that time, the night is eighteen muhurttas. The sun completes one mandala' (diurnal circle) in sixty muhurttas. 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 muhurttas, 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 muhurttas, 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

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Bhagavai 5:1:3-13 - 193 : In 61%, mandalas, there is decsease of 61, x2= 1 muhurtta. In this order, when there is the day-time of seventeen muhurttas, the night-time is thirteen muhurttas. When the day-time is sixteen muhurttas, the night-time is fourteen muhurttas, when the day-time is fifteen muhurttas, the night-time is also fifteen muhurttas, when the day time is fourteen muhurttas, the night-time is sixteen muhurttas, when the day-time is thirteen muhurttas, the night-time is seventeen muhurttas, when the day-time is twelve muhurttas, the night-time is eighteen muhurttas. The largest day is of eighteen muhurttas and the shortest one is of twelve muhurttas. In the same order, when the shortest night is twelve muhurttas, the longest night is eighteen muhurttas. 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 muhurttas. Hence, the meaning of attharasamuhurttanamtara is a little less than 18 muhurttas. 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 Jambudvipa 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. Vi. 5.8---'attharasamuhuttanamtare' tti yada sarvabhyantaramandalanantare mandale varttate suryastada muhurtaisastibhagadvayahinastadasamuhutto divaso bhavati, sa castadasamuhurttaddivasadanantaro'stadasamuhur-ttanantaramiti vuapadistah. Text Jambuddive uu-vattavvaya-padam 5.13 jaya nam bhamte! jambuddive dive dahinuddhe vasanam padhame samue padivajjai, taya nam uttaraddhe vi vasanam padhame sumae padivajjai; jaya nam uttaraddhe vasanam padhame samae padivvajai, taya nam jambuddive dive mamdarassa pavvayassa purathima-paccatthime nam anamtaruputakkhade samayamsi vasanam padhame samae padivajjai? hamta goyama! jambuddive dive dahinaddhe vasanam padhame samae padivajjai, taha ceva java padivajjai. The Topic of the Orders of Season in the Jambudvipa O Lord! when' in the southern half of the Mount Meru in Island of

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- 194 : Bhagavai 5:1:13-16 Jambudvipa, 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 Jambudvipa 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 Jambudvipa, there is ..... up to the first samaya of the rain. 5.14 jaya nam bhamte! jambuddive dive mamdarassa pavvayassa puratthime nam vasanam padhame samae padivajjai, taya nam paccatthime navi vasanam padhame samae padivajjai; jaya nam paccatthime nam vasanam padhame samae padivvajai, taya nam jambuddive dive mamdarassa pavvayassa uttara-dahine nam anamtarapacchakadasamayamsi vasanam padhame samae padivanne bhavai? hamta goyama! jaya nam jambuddive dive mamdarassa pavvayassa puratthime nam evam ceva uccareyavvam java padivanne bhavai. O Lord! when there is the first samaya of rain in the eastern part of the Mount Meru in the Island of Jambudvipa, 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 Jambudvipa, 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 purvavideha and aparavideha? Yes, Gautama! when there is the first samaya of rain in the eastern part of the Mount Meru in the Island of Jambudvipa, ...... the complete text is to be reproduced up to aparavideha. 5.15 evam jaha samaenam abhilavo bhanio vasanam taha avaliyaevi bhaniyavvo. anapanuvi, thovenavi, lavenavi, muhuttenavi, ahorattenavi, pakkhenavi, masenavi, uunnavi, eesim savvesim jaha samayassa abhilova taha bhaniyavvo. Similarly, just like the description of the rain with reference to a samaya, the description of rain should be spoken with reference to avalika, anapana, stoka, lava, muhurtta, ahoratra, fortnight, month and season. 5.16 jaya nam bhamte! jambuddive dive mamdarassa pavvayassa dahinaddhe hemamtanam padhame samae padivajjai, jaheva vasanam, abhilavo taheva hemamtanam vi, gimhana vi, bhaniyavvo java uue. evam, tinni vi. eesim tisam alavaga bhaniyavva. O Lord! when there is the first samaya of the winter in the southern half of the Mount Meru in the Island of Jambudvipa...... Here the same dialogue as in the case of samaya of rains is to be described with reference to winter,

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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 ayanadi-vattavvaya-padam 5.17 jaya nam bhamte! jambuddive dive mamdarassa pavvayassa dahinaddhe padhame ayane padivajjai, taya nam uttaraddhe vi padhame ayane padivajjai; jaha samaenam abhilavo taheva ayanena vi bhaniyavvo java anamtarapacchakadasamayamsi padhame ayane padivanne bhavai The Topic of the Description of Solstice etc. in Jambudvipa 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 ayanenam abhilavo taha samvaccharena vi bhaniyavvo, juena vi, vasasaena vi, vasasahassena vi, puvvena vi, tudiyamgena vi, tudiena vi evam puvvamge, puvve, tudiyamge, tudie, adadamge, adade, avavamge, avave, huhuyamge, huhue, uppalamge, uppale, paumamge, paume, nalinamge, nailne, atthaniuramge, atthaniure, auayamge, aue, nauyamge, naue, pauyamge, paue, culiyamge, caliya, sisapaheliyamge, sisapaheliya-paliovamena, sagarovamena vi bhaniyavvo. 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 purvanga, one purva, one trutitanga and one trutita, atatanga, ataja, avavanga, avava, huhukanga, huhuka, utpalanga, utpala, padmanga, padma, nalinanga, nalina, arthanikuranga, arthanikura, ayutanga, ayuta, nayutanga, nayuta, prayutanga, prayuta, culikanga, culika, sirsaprahelikanga, sirsaprahelika and pit-measured period and ocean-measured period. 5.19 jaya nam bhamte! jambuddive dive mamdarassa pavayassa dahinaddhe padhama osappini padivajjai, taya nam, uttaraddhe vi padhama osappini padivajjai: jaya nam uttaraddhe padhama osappini padivajjai, taya nam jambuddive dive mandarassa pavvayassa puratthima-pacchatthime nam nevatthi osappini, nevarthi ussappini, avatthie nam tatha kale pannatte samanauso? hamta goyama! tam ceva uccareyavvam java samanauso. 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

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- 196: Bhagavai 5:1:19-24 in the Island of Jambudvipa? 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 jaha osappinie alavao bhanio evam ussappinie vi bhaniyavvo. The dialogue about the descending time-cycle also follows the same pattern of the dialogue as mentioned about the ascending time-cycle. Lavanasamuddadisu suriyadi-vattavvaya-padam 5.21 lavane nam bhamte! samudde suriya udina-painamuggaccha paina-dahina magacchamti, jacceva jambudivassa vattavvaya sacceva savva aparisesiya lavanasamuddassa vi bhaniyavva, navaram abhilavo imo janiyavvo. The Topic of the Description of Suns etc. in the Lavana 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 Lavana Ocean, with the difference that the present dialogue is to be particularly added here. 5.22 jaya nam bhamte! lavanasamudde dahinaddhe divase bhavai, tam ceva java tada nam lavanasamudde puratthima-paccathime nam rai bhavati. O Lord! when there is day-time in the southern half of the Lavana Ocean,.... the same description follows ...... up to at that time there is night-time in the east and west of Lavana Ocean. 5.23 eenam, abhilavenam neyavvam java jaya nam bhamte! lavansamudde dahinaddhe padhama osappini padivajjai, taya nam uttaraddhe vi padhama osappini padivajjai; jaya nam uttaraddhe padhama osappini padivajjai, taya nam lavanasamudde puratthima-paccatthime nam nevaithi osappini nevatthi ussappini avatthie nam tattha kale pannatte samanauso? hamta goyama! java samanauso. 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 Lavana 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 dhayaisamde nam bhamte! dive suriya udinapaimuggaccha paina dahinamagacchamti, jaheva jambudivassa vattavvaya bhaniya sacceva dhaiyasamdassa vi bhaniyavva, navaram imenam abhilavenam savve alavaga

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Bhagavai 5:1:24-28 bhaniyavva. O Lord! in the Dhatakikhanda 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! dhayaisamde dive dahinaddhe divase bhavai, tada nam uttaraddhe vi; jaya nam uttaraddhe, taya nam dhayaisamde dive mamdaranam pavvayanam 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 Dhatakikhanda 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 jaya nam bhamte! dhayaisamde dive mamdaranam pavvayanam puratthime nam divase bhavai, taya nam paccatthime navi; jaya nam paccatthime nam divase bhavai, taya nam dhayaisamde dive mamdaranam pavvayanam uttara-dahine nam rat bhavai? hamta goyama! java 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 Dhatakikhanda Island when there is day-time in the western part? Yes, Gautama!...... up to there is night-time. 5.27 evam eenam abhilavenam neyavvam java jaya nam bhamte! dahinaddhe padhama osappini taya nam uttaraddhe vi; jaya nam uttaraddhe, taya nam dhayaisamde mamdaranam pavvayanam puratthima-paccatthime nam natthi osappini java samanauso? hamta goyama! java samanauso. 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 lavanasamuddassa vattavvaya taha kalodassa vi bhaniyavva, navaram kalodassa namam bhaniyavvam.

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- 198 - . Bhagavai 5:1:28-30 What has been described about the Lavana Ocean is to be spoken now about the Kaloda Ocean also, the difference is that the name Kaloda Ocean is to be spoken of in the place of Lavana Ocean. 5.29 abbhimtarapukkharaddhe nam bhamte! suriya udina-painamuggaccha painadahinamaga-cchamti, jaheva dhayasamdassa vattavvaya taheva abbhimtarapukkharaddhassa vi bhaniyavva, nayaram abhilavo janiyavvo java taya nam abbhimtarapukkharaddhe mamdaranam puratthima-paccatthime nam nevatthi osappini, nevatthi ussappini, avathie nam tattha kale pannatte samanauso. O Lord! in the inner half of the Puskara Island (continent) the suns rise up in the north-east and sets down in the south-west.....the description about the Dhatakikhanda follows also in the case of the inner half of the Puskara 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 Puskara Island; the time is said to be uniform there. Bhasya 1. Sutras 13-30 See Bhasya 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

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Bio Uddeso Section-2 Text Vau-padam 5.31 rayagihe nagare java evam vayasi-atthi nam bhamte! isim purevaya paccha vaya mamda vaya mahavaya vayamti? hamta atthi. The Topic of Wind In the city of Rajagsha,' while offering obeisance to Lord Mahavira, 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 nam bhamte! puratthime nam isim purevaya paccha vaya mamda vaya mahavaya vayamti? hamta 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, dahine nam, uttare nam, uttara-puratthime nam, dahina-paccatthime nam, dahina-puratthime nam, uttara-paccatthime nam. In the same way the description follows with reference to the west, south, north, the north-east (isana), south-west (nairtya), south-east (agneya) north west (vayavya). 5.34 jaya nam bhamte! puratthime nam isim purevaya paccha vaya mamda vaya mahavaya vayamti, taya nam paccatthime navi isim purevaya paccha vaya mamda vaya mahavaya vayamti; jaya nam paccatthime nam isim purevaya paccha vaya mamda vaya mahavaya vayamti, taya nam puratthime navi? hamta goyama! jaya nam bhamte! puratthime nam isim purevaya paccha vaya mamda vaya mahavaya vayamti, taya nam paccatthime navi isim purevaya paccha vaya mamda vaya mahavaya vayamti; jaya nam paccatthime nam isim purevaya paccha vaya mamda vaya mahavaya vayamti, taya nam puratthime navi isim purevaya paccha vaya mamda mahavaya vayamti. 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

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~: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 disasu, vidisasu. In the same way, (the four kinds of) winds blow in all directions and subdirections. 5.36 atthi nam bhamte! diviccaya isim purevaya? 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! samuddaya isim purevaya? 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 purevaya, taya nam samuddaya vi isim purevaya, jaya nam samuddaya isim purevaya, taya nam diviccaya vi isim purevaya? 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 kenathenam bhamte! evam vayasi-jaya nam diviccaya isim purevaya, no nam taya samuddaya isim purevaya, jaya nam samuddaya isim purevaya, no nam taya diviccaya isim purevaya? goyama! tesi nam vayanam annamannavivaccasenam lavanasamudde belam naikkamai. se tenatthenam java no nam taya diviccaya isim purevaya paccha vaya manda vaya mahavaya vayamti. 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

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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 Lavana 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! isim purevaya paccha vaya mamda vaya mahavaya vayamti? hamta 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 purevaya java vayamti? goyuma! jaya nam vauyae ahariyam riyati, taya nam isim purevaya java vayamti. 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! isim purevaya? hamta atthi. O Lord! do the slightly eastern winds and the like (etc. as in 5/40) blow? Yes, they do blow. 5.43 kaya nam bhamte! isim purevaya? goyama! jaya nam vauyae uttarakiriyam riyai, taya nam isim purevaya java vayamti. 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! isim purevaya? hamta atthi. O Lord! do the slightly eastern winds and the like (as in 5/40) blow? Yes, they do blow. 5.45 kaya nam bhamte! isim, purevaya paccha vaya? goyama! jaya nam vaukumara vaukumario va appanno parassa va tadubhayassa va atthae vaukayan udiremti taya nam sim purevaya java vayainti. O Lord! when do the slightly eastern winds and the like blow?

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- 202 : Bhagavai 5:2:31-45 Gautama! the slightly eastern winds .... up to storming winds blow when the vayukumara and vayukumaris (the gods belonging to the category of Mansion godis) force the air-bodied being to undertake motion for themselves, for others and both. Bhasya 1. Sutras 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. Abhayadevasori has explained purovata (eastern winds) as winds with moisture. The word paccha in pacchavayu can have two Sanskrit forms: pascat and pathya. The Vrtti here accepts pathya, meaning what is salutary to vegetation.' In his Vrtti to the Nayadhammakahao, Abhayadevasuri has given two meanings of purovata-winds with moisture, eastern winds; two meanings of pacchavata-winds that is salutary to vegetation, western winds. In some manuscripts of the present canon, we find the reading pattha. Abhayadevasuri also has explained the word pathya on the basis of this reading. In the Nayadhammakahao (1/11/2,4,6,8), we find the reading paccha and so the alternate meaning pascat is accepted. The reading paccha 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 Nayadhammakahao, all the four varieties of the winds blow in the islands and oceans, and at that time davadrava 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 paccha. In the ancient script, the conjunct consonant ttha and ccha have almost the same shape and so the reading pattha for paccha should cause no surprise. In the sutras 32-35, the laws of the motion of the winds in the four directions and the four sub-directions have been propounded. In the sutras 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 sutras 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."

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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 Vayukumara gods and Vayukumari 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" manak sasnchavatah 'patthavaya' tti pathya vanaspatyadihita vayavah. 2. Jnata. Vr. p. 179-isat putovatah-manak sasnehavata ityarthah purvadik sambamdhino va, pathya-vanaspatinam samanyena hita vayavah palcadvata va 3. Naya. 1.11.2. 4. Bha. Vr. 5.39-anyonyavyatyasena yadaike isatpurovatadi viscsana vanti tadetare na tathavidha vantityarthah, 'belam naikkamai' tti tathavidhavatadravyasamarthad velayastathasvabhavat vacceti. 5. Ibid, 5.41-ritam ritih svabhava ityarthah tasyanatikramena yatha ritam 'riyate' gacchati yada svabhavikya gatya tityarthah. 6. Ibid, 5.43-vayukayasya hi mulasariramaudarikamuttaram tu vaikriyamata uttara uttara sarirasraya kriya gatilaksana yatra gamane taduttarakriyam. 7. Ibid, 5.43 vaicanantare tvadyam karanam mahavatavarjitanam, dvitiyam tu mandavitavarjitanam. trtiyam caturnamapyuktamiti 8. Bha. 2.12. Text 5.46 vauyae nam bhamte! vauyayam ceva anamamti va? panamamti va? usasamti va? nisasamti va? hamta goyama! vauyae nam vauyaye ceva anamamti va, panamamti va, usasamti va, nixasamti va 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 vauyde nam bhamte! vauyae ceva anegasayasahassakhutto uddaitta-uddainta tattheva bhujjo-bhujjo paccayati? hamta goyama! vauyae nam vauyde ceva anegasayasahassakhutto uddaitta-uddaitta tattheva bhujjo-bhujjo paccayati. Does the air-bodied being, O Lord! take birth again and again after dying several hundred thousand times in the same air-body itself?

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~: 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? asariri nikkhamai? goyama! siya sasariri 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 jaha oralie, veuvvie, teyae, kammae. oraliya-veuvviyaim vippajjahaya teyaya, kammae. oraliyaveuvviyaim vippajahaya teyaya-kammaehim nikkamai. se tenatthenam goyama! evam vuccai-siya sasariya nikkhamai, siya asariri 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. Bhasya 1. Sutras 46-50 See Bhasya on 2.8-12. Odanadinam kimsariratta-padam 5.51 aha nam bhamte! odane, kummase, sura ee nam kimsarira ti vattavam siya? goyama! odane, kummase, surae ya je ghane davve ee nam, puvvabhavapannavanam paducca vanassajivasarira. tao paccha satthattya, satthaparinamiya, aganijjhamiya aganijhusiya aganiparinamiya, aganijivasarira ti vattavvam siya. surae ya je dave davve ee nam puvvabhavapannavanam paducca aujivasarira. tao paccha satthatiya java aganijivasarira ti vattavvam siya. The Topic of 'Whose Bodies' are Rice etc.

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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 jiva 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, sisae, uvale, kasattiya ee nam kimsarira ti vattavvam siya? goyama! aye, tambe, taue, sisue, uvale, kasattiya ee nam puvvabhavapannavanam paducca pudhavijivasarira. tao paccha stthatiya java aganijivasarira ti vattavvam siya. 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, atthijjhame, camme, cammajjhame, rome, romajjhume, simge, simgajjhame, khure, khurajjhame, nakhe nakhajjhame ee nam kimsarira iti vattavvam siya? goyama! atthi, camme, rome, simge, khure, nakhe ee nam tasapanajivasarira. atthhijjhame, cammajjhame, romajjhame, somgajjhame, khurajjhame nakhajjhame-ee nam puvvabhavapannavanam paducca tasapana-jivasarira. tuo paccha satthatiya java aganijivasarira ti vattavvam siya. 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! imgale, charie, bhuse, gomae-ee nam kimsarira ti vattavam siya? goyama! imgale, charie, bhuse, gomae-ee nam puvvabhavapannavanam paducca egimdiyajivasarirappayogaparinamiya vi java pamcimdiyajivasarirappayogaparinamiya vi. tao paccha satthatiya java aganijivasarira ti vattavvam siya.

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~: 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. Bhasya 1. Sutras 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 Acarya 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-Vaisesika 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 Vaisesika 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

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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 (prayogika) or due to their own nature (svabhavika). The change brought about in rice due to the conjunction of fire is a change 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 puvvabhavapannavanam (purvabhavaprajnapanam)-appearance of past modes. paducca (pratitya)--with reference to, due to. satthatiya (sastratite)-exposed to weapon. satthaparinamiya (sastraparinamitani)--transfer by weapon. aganijjhamiya-roasted in fire. 1. Pra. Sa. 8-parinamadi jena davvam, takkalam tammayatti pannattam. 2. Tatvanusasana, 290 parinamate yenatma bhavena satena tanmayo bhavati arhad dhyanavisto bhavarhan syat svayam tasmat II 3. Bharatiya Darsan Paricaya, Second part, Vaisesika Darsan, p.121. Text Lavanasamudda-padam 5.55 lavane nam bhamte! samudde kevaiyam cakkavalavikkhambhenam pannatte? evam neyavvam java logatthii, loganubhave. The Topic of Lavana Ocean O Lord! what is the width of the ring-shaped Lavana Ocean? (The width of the ring-shaped Lavana 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 Jivajivabhigame (3.706-795). 5.56 sevam bhamte! sevam bhamte! tti bhagavam goyame java viharai. "That is so, O Lord! That is so, O Lord!", thus saying Lord Gautama!(1.51) ...... up to austerity. -000

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Taio Uddeso Section-3 Text Au-pakarana-padisamvedana-padam 5.57 annautthiya nam bhamte! evamaikkhamti bhasamti pannavemti paruvemti-se jahanamae jalagamthiya siya-anupuvvigadhiya anamtaragadhiya paramparagadhiya annamannagadhiya, annamannagaruyattae annamannabhariyattae annamannagaruya-sambhariyattae annamannaghadattae citthai, evameva bahunam jivanam bahusu ajatisahasesu bahuim auyasahassaim anupuvvigadhiyaim java citthamti. ege vi ya nam jive ege nam samaenam do auyaim padisamvedei, tam jaha-ihabhaviyauyam ca, parabhaviyayuam ca. jam samayam ihabhaviyauyam padisamvedei, tam samayam parabhaviyauyam padisamvedei. jam samayam parabhaviyauyam padisamvedei, tam samayam ihabhaviyauyam padisamvedei. ihabhaviyauyassa padisamvedanayae parabhaviyauyam padisamvedei. parabhaviyauyassa padisamvedanayae ihabhaviyauyam padisamvedei. evam khalu ege jive egenam samaenam do auyaim padisamvedei, tam jahaihabhaviyauyam ca, pabhaviyauyam 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.

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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? goyama! ja nnam tam annuutthiya tam jaha-java parabhaviyauyam ca je te evamahamsu tam miccha, aham puna goyama! evamaikkhami bhasami pannavemi paruvemtise jahanamae jalagamthiya siya-anupuvvigadhiya anamtaragadhiya paramparagadhiya unnamannagadhiya, annumannagaruyattae annamannabhariyattae annamannagaruya-sambhariyattae annamannaghadattae citthati, evameva egamegassa jivassa bahuhim ajatisahassehim bahuim auyasahassaim anupuvvigadhiyaim java citthamti. ege vi ya nam jive egenam samaenam egam auyaim padisamvedei, tam jaha--ihabhaviyauyam va, parabhaviyayuam va. jam samayam ihabhaviyauyam padisamvedei, no tam samayam parabhaviyauyam padisamvedei. jam samayam parabhaviyauyam padisamvedei, no tam samayam ihabhaviyauyam padisamvedei ihabhaviyauyassa padisamvedanayae, no parabhaviyauyam padisamvedei. parabhaviyauyassa padisamvedanayae, no ihabhaviyauyam padisamvedei. evam khalu ege jive egenam samaenam egenam auyaim padisamvedei, tam jaha-ihabhaviyauyan va, pabhaviyauyam va. 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.

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-: 210 : Bhagavai 5:3:57-58 Bhasya 1. Sutras 57-58 In sutras 420 and 421 of first Sataka, the doctrine of simultaneous binding of two life-spans, and in the present Sutras, 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. Maharsi Patanjali 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 ayusya-karma includes both jati and ayu of Patanjali, and the vedaniya karma is identical with bhoga of Patanjali. 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 Patanjala-yoga-bhasya which illustrates the doctrine by reference to the life of Nahusa and Nandisvara. Nahusa could become Indra, the king of gods, by performing sacrifices, but on account of his excessive sexuality, he wanted to enjoy Saci, 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 Yogabhasya refers to the life of Nandisvara 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 Patanjala-yoga-bhasya 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 Bhasya, the accumulated karma (karmasaya) is of one birth only (ekabhavika). In the Bhasya, 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 Bhagavati--the experiencing of two life-spans in one birth. Lord Mahavira 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 Mahavira, 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.

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Bhagavai 5:3:57-60 -: 211 : Semantics Knotted net (jalaganthia)--the net which is woven with knots. Stuck (ghadattae).stuck with one another, forming a whole net. Here structure of the whole net; ghatataya means in the form of the ghata which means 'form of the structure of the whole net'. Birth (ajati)--here, it is used in the sense of "up to thousands of births." The prefix 'an' is used in the sense of abhividhi'. Life-span of this life (ihabhaviaua)--the life-span of the present life. Life-span of the next life (parabhaviaua)--the life-span of the next life which is already bound in the present life but is experienced only in the next birth. 1. Pa. Yo. Da. 2.13-sati mule tadvipako jatyayurbhagah. 2. Devi Bhagvati, Skandha VI, adhyaya VIII. 3. Ibid., 2.13 (Vyasa-bhasya), p.151--tasmajjanma-prayanantare kstah punyapunyakarmasayapracayo vicitrah pradhanopasarjanabhavenavasthitah prayanabhivyakta eka praghattakena militva maranam prasadhya sammurcchita ekameva janma karoti. tacca janma tenaiva karmana labdhayuskam bhavati, tasminnayusi tenaiva karmana bhogah sampadyata iti. asau karmasayo janmayurbhogahetutvat trivipako'bhidhiyata iti. atah ekabhavikah karmasaya ukta iti. 4. Ibid., 2.13 (Vyasa-bhasya), p. 151-klesa karmavipakanubhavanimittabhistu vasanabhiranadikala sammurcchitamidam cittam citrikrtamiva sarvato matsyajalam granthibhirivatatamityeta anekabhava purvika vasanah. yastvayam karmasaya esa evaikabhavika ukta iti. 5. Bha. Vt. 5.58-sarvajivanam sarvayuh samvedanena sarvabhavabhavanaprasanga iti. 6. Ibid., 5.57-ekaikasya jivasya na tu bahunam bahudha ajatisahasresu kramavrttisvatitakalikesu tatkalapeksaya satsu bahunyayuhsahasranyatitani varttamanavabhavantani. anyabhavikamnyabhavikena pratibaddhamityevam sarvani parasparam pratibaddhani bhavanti na punarekabhava eva bahuni. Text Sauyasamkamana-padam 5.59 jive nam bhamte! je bhavie neraiesu uvavajjittae, se nam bhamte! kim saue samkamai? niraue samkamai? goyama! saue samkamai, no niraue 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! aue kahiin kade? kahim samainne? goyama! purime bhave kade, purime bhave samainne. 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.

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~: 212 5.61 evam java vemaniya nam damdao. In the same way, the description is to be known up to the group of vaimanika (Empyrean) gods. Bhasya 1. Sutras 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 Gommatsara, which are quite different from the above:

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Bhagavai 5:3:59-61 -:213 :(1) The soul binds the life-span of the next birth, when the innumerableth part of an avalika 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 Ksamasramana has discussed in detail the internal transit from the empirical and metempirical points of view. Siddhasenagani 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. Srimajjayacharya, following this doctrine, writes: "The liberated soul eliminates the four aghati karmas in the first time-unit of its liberated state. Any intelligent person can compare the first section of the fourth chapter of the Thanam for the confirmation of this truth." In the following gatha of Uttaradhyayanas also, this has been stated: "After having abandoned the body (here), the soul goes to siddhasila (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. Su. Bha. VI. 1.51, p.219. 4. Jai. Si. Ko. part 1, p.271. 5. Vi. Bha. ga. 3160-3165 -- jamiham bomdiccao tadeva siddhattanam ca jam ceham! tassahanam ti to puvvabhavanayao idam siddhi 11316011 jena u na bomdikale siddho cayasamae ya jam gamanam ! paccuppannanayamayam sijjhai gamtuna teneha 11316111 atthisiyajjharovalakkhiyam manuyalogaparimanam! logagganabhobhago siddhikkhettam jinakkhayam ||3162|| dehattibhago susiram tappuranao tibhagahino tti! so joganirohe cciya jao siddho vi tadavattho 113163|| samharasambhavao paesamettammi kim na samthai? samatthabhavao sakammayao sahavao 11316411 siddho vi deharahio sapayattabhavao na samharai apayattassa kiha gai, nanu bhaniya'samgayaihim 11316511 6. Ta. Su. 2.29-rjugatau purvakameva''yurbhavati yavadupapatadesam prapnoti, kutilagatau yavad vakram tavat purvakam, tatparato bhavisyajjanmavisayamayurudeti. 7. Jhini Caraca, dhala 17, gatha 13. prathama samaya nam siddha cyara karmam nam amsa khapavai rail cauthe thanai prathama ygdese, byddhivamta nyaya milavai re 11 8. Uttara. 36.56-- 'iham bomdim caittanam tattha gamtuna sijjhai'.

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~: 214:~ Text 5.62 se nunam, bhamte! je jam bhavie jonim, uvavajjittae, se tamauyam, pakarei, tam jaha neraiyauyam va? tirikkhajoniyauyam va? manussauyam va? devauyam vi? Bhagavai 5:3:62 goyama! je jam, bhavie jonim. uvavajjittae, se tamauyam pakarei, tam jaha-- eraiyauyam, va, tirikkhajoniyauyam va manussauyam va, devauvam va. neraiyauyam pakaremane sattaviham pakarei, tam jaha--rayanappabhapudhavinerayauyam va, sakkarappabhapudhavineraiyauyam va, baluyappabhapuddhavineraiyauyam va, pamkappabhapudhavineraiyauyam va, dhumappabhapudhavineraiyauyam va, tamappabhapudhavineraiyauyam va, ahesattamapudhavineraiyauyam va. tirikkhajoniyauyam pakaremane pamcaviham pakarei, tam jaha--egimdiyatirikkhajoniyauyam va, beimdiyatirikkhajoniyauyam va, teimdiyatirikkhajoniyauyam va caurimdiyatirikkhajoniyauyam va, pamcimdiyatirikkhajoniyauyam va mnussayam duviham pakarei, tam jaha-ammucchimamanussauyam va, gabbhavakkamtiyamanussauyam va. devauyam, cauvviham pakarei, tam jaha-bhavanavasidevauyam va, vanamamtaradevauyam, vi, joisiyadevauyam va, vemaniyadevauyam va. 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 Ratnaprabha land, the life-span of the the infernal of Sarkraprabha land, the life-span of the infernal of the Balukaprabha land, the life-span of the infernal of Pankaprabha land, the life-span of the infernal of Dhumaprabha land, the life-span of the infernal of Tamahprabha land, the life-span of the infernal of Adhahsaptami 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.

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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 jati (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) Thanam, 4.628-631. Bhasya 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 avagahana (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 anubhaga (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

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Cauttho Uddeso Section-4 Text Chaumattha-kevalinam saddasavana-padam 5.64 chaumatthe nam, bhamte! manusse audijjamanaim saddaim sunei, tam jaha--samkhasaddani va, simgasaddani va, samkhiyasaddani va, kharamuhisaddani va, poyasaddani va, piripiriyasaddani va, panavasaddani va, padahasaddani va, bhambhasaddani va, horambhasaddani va, bherisaddani va, jhallarisaddani va, dumdubhisaddani va, tatani va, vitatani va, ghanani va, jhusirani va? hamta goyama! chaumatthe nam manusse audijjamanaim saddaim sunei, tam jaha- samkhasaddani va java jhusirani va. taim bhamte! kim putthaim sunei? aputthaim sunei? goyama! putthaim sunei, no aputthaim, sunei. jaim bhamte! puthaim sunei taim kim ogadhaim. sunei? anogadhaim. sunei? goyama! ogadhaim sunei, no anogadhaim sunei. jaim bhamte! ogadhaim sunei taim kim anamtarogadhaim sunei? paramparogadhaim sunei? goyama! anamtarogadhaim sunei, no paramparogadhaim sunei. jaim bhamte! anamtarogadhaim sunei taim kim anuim sunei? badaraim sunei? goyama! anuim pi sunei, badaraim pi sunei. jaim bhamte! anuim pi sunei badaraim pi sunei taim kim uddham sunei? ahe sunei? tiriyam sunei? goyama! uddham pi sunei, ahe vi sunei, tiriyam pi sunei. jaim bhamte! uddham pi sunei ahe vi sunei tiriyam pi sunei taim kim aim sunei? majjhe sunei? pajjavasane sunei? goyama! aim pi sunei, majjhe pi sunei, pajjavasane vi sunei. jaim bhamte! aim pi sunei majjhe vi sunei pajjavasaae vi sunei taim kim savisae sunei? avisae sunei? goyama! savisae sunei, no avisae sunei. jaim bhamte! savisae sunei taim kim anupuvvim sunei? ananupuvvim sunei? goyama! anupuvvim sunei, no ananupuvvim sunei. jaim bhamte! anupuvvim sunei taim kim tidisim sunei java chaddisim sunei? goyama! niyama 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,

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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 Vina (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.

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-: 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. Bhasya 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 kami (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 'badara' as meaning

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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 (bhasa 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 (svavisaya) of one's own sense-organ can be heard. In the Pannavana, 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 (anupuvvi)--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 Bhasya on 2.2-7). Semantics Drum (kharmuhi) -- It is a military drum. 2 Vina (piripiriya) - It is a typical Indian musical instrument like a lute or sitara (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 tamjori vina and tambura. Tamjori vina is an important string instrument in south Karnataka music. There are two gourds in this instrument. In Southern India, tambura is used to provide basic tone to the music. It is somewhat different in shape from the tanapura of north India. In the tambura, there is tumba (gourd) made of wood, not natural tumba. Tanpura is sometimes also called tambura. There is a tanapura with two tumbas in the museum at Madras.14 The tumba in the tanapura is arround at bottom and slightly flat at top. It is hollow inside, so the sound vibrates in it."

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-: 220 : Bhagavai 5:4:64 Panava - drum of the bhandas (bhanda 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 Natya-sastra, 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.! Bhambha ----dhakka'i.e., double drum or jayadhakka20 (i.e., a double drum which is sounded on gaining victory in the battle). Horambha --a large double drum.2) Bheri --- nagada, darka-kettle-drum.22 Nagada 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 nakara. 23 According to one opinion, nagada 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 jhalura in South India, which is like manjira 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 jhanjha. Any desirable tone can be produced by clashing the plates held in hands tightened by the threads. A small cymbal (or jhanjha) is called manjira (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 susira There are four types of musical instruments: Tata ---stringed instruments such as vina and the like. Vitata - non-stringed instruments such as drum and the like. Ghana - bronze intruments such as cymbals and the like. Susira - wind instruments such as flute and thelike. The terms tata and vitata are differently explained in Tattvartharajvartika and Tattvarthabhasya. 30 For a detailed consideration of the tones produced by the four kinds of musical instruments, see Thanum 2/112-119, 4/632, notes. 1. Namdi, su. 54, ga. 4 puttham sunei saddam ruvam puna pasai aputtham tu! gamdham rasam ca phasam ca, baddhaputtham viyagare il

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Bhagavai 5:4:64-65 2. Bha. 7.138,139. 3. Prajna, Vu. p. 363 -- sprstandenuparedasamsprstaini. 4. Ibid, p.263-avagadhani atmapradesauh saha eka ksetravisthitani. 5. Ibid., p.263 anantaravagadhani-avyavadhanenavasthinani grhnati na paramparavagadhani, kimuktam bhavati? yesvatmapradesesu yani bhasadravyanyavagadhani tairatmapradesaustanyeva grhnati na tvekadvitryatmapradesavyavahitani. 6. See Bha. Bhasya 1.19,20. 7. Prajna, Vr. p. 263 anunyapi-stokapradesanyapi grhnati badaranyapi-prabhutapradesopacitanyapi, ihanutvabidaratve lesameva bhasayogyanam skandhanam pradesastokabahulyapiksaya vyakhyate. 8. Ibid, p.263yani bhasadravyanyantarmuhurtiam yavad grahanocitani tani grahanocittakalasya utkarsato'ntarmuhurttapramanasyadavapi prathamasamaye, madhyepi-dvitiyadisvapi samayesu, paryavasanepi-paryavasanasamayepi grhnati. 9. Panna. 15.40. 10. Praja, Vr. p.264-svavisayan-svagocaran sprstavagadhanantaravagadhakhyan grhnati. 11. Ibid, p. 264 - bhasako hi niyamat trasanadyam anyatra trasakayasambhavat trasanadyam ca vyavasthitasya niyamat saddigagatapudgalasambhavat. 12. Bha. Vr. 5.34'kharamuhi'tti kahala. 13. (a) Ibid, 5.64"paripiriya'tti kolika punakavanaddhamukho vadyavi sesah. (b) A. Vr. p. 380-koliyakaputavanaddha vamsadinalika. 14. Bharatiya Sangita me Vadyavrnda, pp. 83,84,163. 15. Sangita Visarada, p.284. 16. Bha. Vr. 5.64 'panava' tti bhandapataho laghupataho va. 17. Bharatiya Sangita me Vadyavrnda, p.7. 18. (a) Bha. Jo. 2.71.5-padaha artha dhola visesani. (b) Apte. Pataha - A kettle-drum, a wat-drum, drum, tabor. 19. (a) Bha. Vr. 5.64 'bhambhatti' dhakka; (b) Apte. Dhakka-double drum. ~: 221:~ 20. Abhi. (Svopajna Tika) 3.376-bhambha jayadhakkaiva saramasya bhambhasarah. 21. Raja. Vr. p.126, Jiva. Vr. p.266-horambha mahadhakka. 22. Brhat Hindi Kosa- See, the word 'bheri'. 23. Sangita Visarada, p. 431. 24. Bharatiya Sangita me Vadyavrnda, p. 167. 25. Bha. Vr. 5.64-'jhallari' tti valayakaro vadyavisesah. 26. Bharatiya Sangita me Vadyavrnda, pp. 86, 166. 27. Sangita Visarada, p. 432. 28. Apte. dundubhi-A sort of large kettle-drum. 29. (a) Bha. Vr. 5.64 tatani vinadivadyani tajjanita sabda api tatah, evamanyadapi, padatrayam, navaramayam visesastatadinam - tatam vinadikam jneyam, vitatam patahadikam I ghanam tu kamsyataladi, vamsadi susiram matam II (b) Abhi. 2.200,201 --- tatam vina prabhetikam, talapravrtikam ghanam I vamsadikantu susiram, anaddham murajadikam II 30. (a) Ta. Ra. Va. 5.24. (b) Ta. Su. Bha. Vr. 5.24 Text 5.65 chaumatthe nam bhamte! manuse kim aragayaim saddaim sunei? paragaydim saddaim sunei?

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- 222 : Bhagavai 5:4:65-67 goyama! aragayaim saddaim sunei, no paragayaim saddaim 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 jaha nam bhamte! chaumatthe manuse aragayaim saddaim sunei, no paragayaim saddaim sunei, taha nam kevali kim manuse aragayaim saddaim sunei? paragayaim saddaim sunei? goyama! kevali nam aragayam va, paragayam va savvaduramulamanamtiyam saddam janai-pasai. 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 aragayam va paragayam va savvaduramulamanamtiyam saddam janai-pasai? goyama! kevalinam puratthime nam miyam pi janai, amiyam pi janai. evam dahine nam, paccatthime nam, uttare nam, uddham, ahe miyam pi janai, umiyam pi janai. savvam janai kevali, savvam pasai kevali. savvao janai kevali, savvao pasai kevali. savvakalam janai kevali, savvakalam pasai kevali. savvabhave janai kevali, savvabhave pasai kevali. anamte nane kevalissa, anamte damsane kevalissa. nivvude nane kevalissa, nivvude damsane kevalissa. se tenatthenam goyama! evam vuccaim-kevali nam aragayam va, paragayam va savvaduramulamanamtiyam saddam janai-pasai. 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

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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. Bhasya 1. Sutras 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. Savvaduramula-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, savvaduramula 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 savvaduramulamanamtiyam' ti sarvatha duram viprakrstam mulam ca nikatam sarvaduramalam tadyogacchabdo'pi sarvadiramulo'tastam atyartham duravarttinamatyantasannam cetyarthah antikam-sannam tannisedhadanantikam 'nano'lparthatvat nantyantikam adurasannamityarthah tadyogacchabdo pyanantiko'tastam athava savva'tti anena 'savvao samamta' ityupalaksitam. "duramulam' ti andikamiti hrdayam. 'anamtiyam' ti anantikamityarthah. Text Chaumattha-kevalinam hasa-padam

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~: 224:~ 5.68 chaumatthe nam, bhamte! manuse hasejja va? ussuyaejja va? hamta hasejja va, ussuydejja va. 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 va, ussuyaejja va, taha nam kevalt vi hasejja va? ussuyaejja 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 kenathenam bhamte! evam vuccai-jaha nam chaumatthe manuse hasejja va, ussuyaejja va, no nam taha kevali hasejja va? ussuyaejja va? goyama! jam nam jiva carittamohanijjassa kammassa udaenam hasamti va, ussuyayamti va. se nam kevalissa natthi, se tenatthenam goyama! evam vuccaijaha nam chaumatthe manuse hasejja va, ussuydejja va, no nam taha kevali hasejja va, ussuyaejja va 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 va, ussuyamane va kai kummapagadio bamdhai? goyama! sattavihabamdhae va, anthavihabamdhae va. evam java vemanie. 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 (vaimanika) 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

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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. Bhasya 1. Sutras 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 utprasana (joking etc.).' The Tattvartha Vartika also has mentioned them. Excitement is a kind of relish (rativedaniya). In the Uttarajjhayanani, 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 sutras for the jivas in plural (prthaktva sutras) The word 'prthaktva sutra' means--the sutra with a word in plural. In the sutras when the word jiva is in the plural, there are three alternatives in the nineteen classes (dandakas), excepting the word jiva and the one-sensed beings (earth, water, fire, air and vegetation). Under the term jiva 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. Su. Bha. Vr. 6.15 -- utprasanadinabhilasita-kandarpopahasanabahupralapahasasilata hasyavedaniyasyasravah. 2. Ta. Ra. Va. 6.14. 3. Ta. Su. Bha. Vi. 6.15 - vicitraparikridanaparacittavarjanabahuvidharamanapidabhavadesadyausu kyapritisanjananadini rativedaniyasya.

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-: 226 : Bhagavai 5:4:71-75 4. Uttara. 29.30. 5. Bha. V. 5.71 - ppthivyadinam hasah pragbhavika tatparinamadavaseya iti. Text Chaumattha-kevalinam nidda-padam 5.72 chaumatthe nam bhamte! manusse niddaejja va? payalaejja va? hamta niddaejja va, payalaejja va. 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 pracala (i.e., sleeping while standing and walking)? Yes, he does undergo sleep, he does undergo pracala. 5.73 jaha nam bhamte! chaumatthe manusse niddaejja va, payalaejja va, taha nam kevali vi niddaejja va? payalaejja va? goyama! no inatthe samatthe. Does the omniscient soul, O Lord! undergo sleep and does he undergo pracala just like the soul with the veil of ignorance? Gautama! this is not possible. 5.74 se kenathenam bhamte! evam vuccai-jaha nam chaumatthe manusse niddaejja va, payalaejja va, no nam taha kevali nidaejja va? payalaejja va? goyama! jam nam jiva darisanavaranijjassa kammassa udaenam niddayamti va, payalayamti va. se nam kevalissa natthi, se tenatthenum goyama! evam vuccai--jaha nam chaumatthe munusse nidaejja va, payalaejja va, no nam taha kevali nidaejja va, payalaejja va. For what reason, O Lord! has it been said that unlike the soul with veil of ignorance who undergoes sleep and pracala, the omniscient one does not undergo sleep and pracala? Gautama! on account of the udaya (rise) of the perception-veiling (darsanavaraniya) karma, the souls undergo sleep and pracala; 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 pracala, the omniscient one neither undergoes sleep nor pracala. 5.75 jive nam bhamte! niddayamane va, payalayamane va kai kammapagadio bamdhai? goyama! sattavihabamdhue va, atthavihabamdhae va. evam java vemanie. pohattiesu jivegimdiyavajjo tiyabhamgo. How many types of karma does the soul, O Lord! bind while undergoing sleep or pracala?

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Bhagavai 5:4:72-75 -227 : Gautama! he binds seven types or eight types of karma ...... thus up to Empyrean (vaimanika) gods, in the sutras in plural number, there are always three alternatives, excepting the souls and the one-sensed souls (as in the sutra no 5.71). Bhasya 1. Sutras 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 darsanavaraniya 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 darsanavaraniya 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, Sutrasthana, 21.35 - yada tumanasi klante karmatmanah klamanvitah! visayebhyo nivartante tada svapiti manavah II 2. Dainik Bhaskara, Jaipur, 4 September, 1997, an article on "Why sleeplessness occurs for the whole night" by Shubakama Arya.

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-: 228 - Bhagavai 5:4:76-77 Text Gabbhasaharana-padam 5.76 se nunam bhainte! hari-negamesi sakkadue itthigabbham saharamane kim gabbhao gabbham saharai? gabbhao jonim saharai? jonio gabbham saharai? jonio jonim saharai? goyama! no gabbhao gabbham saharai, no gabbhao jonim saharai, no jonio jonim saharai, paramusiya-paramusiya avvabahenam avvabaham jonio gabbham saharai. The Topic of Transferance of the Embryo Does' Hari-negamesi, 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 pabhu nam bhamte! hari-negamesi sakkadue itthigabbham nahasiramsi va, romakuvamsi va saharittae va? niharittae va? hamta pabhu, no ceva nam tassa gabbhasa kimci abuhum va vibaham va uppaejja, chavicchedam puna karejja, esuhumam ca nam saharejja va, niharejja va. Is Hari-negamesi, 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. Bhasya 1. Sutras 76-77 In the present dialogue, there is description of the transference of the embryo. In the Antagadadasao, we get an allusion to Hari-negamesi also. There Sulasa made an idol of Hari-negamesi and worshipped it. Hari-negamesi carried the newborn dead sons of Sulasa by his palms and deposited them near Devaki and carried away the just born alive sons of Devaks to Sulasa. From this, we get the information about the involvement of the god Hari-negamesi in the act of transferring the embryos or bodies of children. In the Ayuracula, there is mention of the transfer of the embryo of Mahavira, but there is no mention of Hari-negamesi there.? In the Pajjosanakuppo, there is description of the transfer of Mahavira's embryo, where god Hari-negamesi

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Bhagavai 5:4:76-77 - 229: is mentioned. In the Ayurvedika literature, Naigamesa is mentioned both as a god and a planet." ajananascalaksibhruh kamarupi mahayasah. balam balapita devo naigameso'bhiraksatu.. In the Susruta Samhita, the Naigamesa planet is found created by Parvati. His face is like that of a ram. He is the protector of children and is an intimate friend of god Kartikeya. Naigamesa 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 paramusiya - by touching with hand; Hari-negamesi manually manipulated the transference of the embryo. avvabahenam avvabaham -- without inflicting any pain. nahasiramsi - by the tip of the nail. In the Rayapasenaiyam, we find the mention of the gods having nails in the reference to 'ten nails on the folded palms of gods'.? In the Ovoiyam and Pannavana, we get also the mention of gods having hair on their body. saharittae in order to insert. niharittae-in order to draw out." vibadha - severe hurting. abadha - nominal hurting. chaviccheda --- piercing the skin. esuhumam (yatsuksamam) -- with such great manual dexterity or expertise (hastalaghava). This is an adverb of the verb "saharejja va niharejja va". 1. Amta. 3.33-41. 2. A. Cula. 15.56. 3. Pajjo, su. 15-17. 4. Susruta-samhita, Uttaratantra, adhyaya 36, sloka 11, p.668 - The above sloka is also found in Astanga Samgraha, with a slight variant: ajananascalaksibhruh kamarupi mahayasa! balam balahito devo naigameso'bhiraksatu II (Astanga Sangraha, Uttarasthana, adhyaya 6, sutra 26, p.657). 5. Susruta-samhita, Uttaratantra, adhyaya 37, sloka 6, p. 669 naigamesastu parvatya srsto mesanano grahah! kumaradhari devasya guhasyatmasamah sakha Il 6. Susruta-samhita, Uttaratantra, adhyaya 27, sloka 5, p. 660 - navamo naigamesasca yah pitrgphasamjnltah 7. Raya. su. 10 -- dasanaham sirasavattam. 8. (a) Ova. 47 (b) Panna. 2.31. 9. Bha. Vr. 5.77-Samharttum - pravesayitum. 10. Ibid, 5.77 - nirhartum - niskasayitum.

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-: 230 : Bhagavai 5:4:78-81 Text Aimuttaga-Padam 5.78 tenam kalenam tenam samaenam, samanassa bhagavao mahavirassa amtevasi aimutte namam kumara-samane pagaibhaddue pagaiuvasamte pagaipayanuko hamunamayalobhe miumaddavasumpanne alline vinie. The Topic of Atimuktaka 'In that age, at that time, there was a child ascetic, named Atimuktaka, a disciple of the Ascetic Lord Mahavira. 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 unnaya kayai mahavutthikayamsi nivayamanamsi kakkhapadiggaha-rayaharanamayae bahiya sampatthie viharae. 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 vahayam vahamanam pasai, pasitta mattiyae palim bamdhai, bamdhitta 'naviya me, naviya me' navio viva navamayam padiggahagam udagamsi pavvahamane-pavvahamane abhiramai. tam ca thera addakkhu. jeneva samane bhagavam mahavire teneva uvagacchamti, uvagacchitta evam vadasievam khalu devanuppiyanam amtevasi uimutte namam kumara-samane, se nam bhamte! aimutte kumara-samane katihim bhavaggahanehim sijjhihiti bujjhihiti muccihiti parinivvahiti savvadukkhanam 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 Mahavira, 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 mahavire te there evam vayasi-evam khalu ajjo! mamam amtevasi aimutte namam kumara-samane pagibhaddae java vinie, se nam aimutte kumara-samane imenam ceva bhavaggahanenam sijjhihiti java amtam karehiti. tam ma nam ajjo! tubbhe aimuttam kumara-samanam hileha nimdaha khimsaha garahaha avamannaha. tubbhe nam devunuppiya! aimuttam kumara-samanam agilae samginnaha, agilae uvaginhaha, agilae bhattenam,

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Bhagaval 5:4:78-82 ~:231:~ panenam vinaenam veyavadiyam kareha. aimutte nam kumara-samane amtakare ceva, amtimasaririe ceva. "O Noble Ones!" saying so, the Ascetic Lord Mahavira 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 samanenam bhagavaya mahavirenam evam vutta samana samanam bhagavam mahaviram vamdati namamsati, aimuttam kumarasamanam agilae samginhamti, agilae uvaginhamti, agilae bhattenam panenam vinaenam veyavadiyam karemti. Thus told by the Ascetic Lord Mahavira, 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. Sutras 78-82 The life of the child ascetic, Atimuktaka, is found delineated in the Amtagadadasao. The incident of floating the bowl as a boat in water, however, is not mentioned there. The Vrtti says that the child ascetic, Atimuktaka, was ordained in his sixth year which is considered by the commentator as surprise. The Amtagadadasao 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 agila-without any feeling of disgust. Bhasya samginhaha-accept. uvaginhaha-support. amtakara-destined to put an end to birth and death. amtimasariri caramasariri-destined to attain liberation in this very birth. 1. Amta. 6.15. 2. Bha. Vr. 5.78 'kumarasamane' tti sadavarsajatasya tasya pravrajitatvat aha ca "chavvariso

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- 232 : Bhagavai 5:4:78-85 pavvaio niggamtham roiuna pavayanam" ti, etadeva cascaryamiha, anyatha varsastakadaranna pravajya syaditi. 3. Amta. 6.15.91. Text Mahasukkagayadeva-panha-padam 5.83 tenam kalenam tenam samaenam mahasukkao kuppao, mahasamanao vimanao do deva muhiddhiya java mahanubhaga samnassa bhagavao mahavirassa amtiyam paubbhuya. tae nam te deva samanam bhagavam mahaviram vamdati namamsati, manasa ceva imam eyaruvam vagaranam pucchamtiThe Topic of the Query of Gods Arriving from Mahasukra Kalpa 'In that age, at that time, a pair of gods, possessed of great fortune up to great power (see 1.339), from Mahasamana Vimana of the Mahasukra Kalpa, appeared before the Ascetic Lord Mahavira. They (the two gods) offered homage and obeisance to the Ascetic Lord Mahavira and mentally put him the following query -- 5.84 kati nam bhamte! devanuppiyanam amtevasiyaim sijjhihimti java amtam karehimti? tae nam samane bhagavam mahavire tehim devehim manasa putthe tesim devanam manasa ceva imam eyaruvam vagaranam vagarei-evam khalu devanuppiya! mamam satta amtevasisayaim sijjhihimti java amtam karehimti. tae nam te deva samanenam, bhagavaya mahavirenam manasa putthenam manasa ceva imam eyuruvam vagaranam vagariya samana hatthatuttacittamanamdiya namdiya piimana paramasomanassiya harisuvasavisappamanahiyaya samanam bhagavam mahaviram vamditta namamsitta manasa ceva sussusumana namamsamana abhimuha vinuenam pamjaliyada pajjuvasamti. "How many hundred of your disciples, O Lord! will be liberated ...... put an end to the sufferings (see 5.82)?" Then the Ascetic Lord Mahavira, 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 Mahavira, were happy, pleased, composed, delighted and beatified. They were excited with excessive joy. They paid their homage and obeisance to Ascetic Lord Mahavira. 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 kalenam tenam samaenam samanassa bhagavao mahavirassa jetthe amtevasi imdambhus namam anagare java adurasamamte uddhamjanu ahosire jhanakotthovague samjamenam tavasa appanam bhavemane viharai. tae nain tassa bhagavao goyamassa jhanamtariyae vattamanassa imeyaruve ajjhatthie

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Bhagavai 5:4:85-86 233 : cimtie patthie manogue samkappe samuppajjittha-evam khalu do deva mahiddhiya java mahanubhaga samanassa bhagavao mahavirassa amtiyam paubbhuya, tam no khalu ahum te deve janami kayarao kuppao va saggao va vimunao va kassa va atthassa atthae iham havvamagaya? tam gacchumi nam samanam bhagavam mahaviram vamdami namamsami java pajjuvasami, imaim ca nam eyuruvaim vaguranaim pucchissami tti kattu evam sampehei, sampehetta utthae utthei, uttheta jeneva samane bhagavam mahavire teneva uvagacchai java pajjuvasai. In that age, at that time, there was the ascetic named Indrabhuti, of Gautama lineage. He was seniormost disciple of the ascetic Lord Mahavira. He was seven standard cubits in height and possessed of a symmetrical quadrangularly built configuration, and (the first type of bone-structure, viz.,) vajra-rsabha-naraca 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 Mahavira, 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 Mahavira; I do not indeed know those gods, from which kalpas or heavens or vimanas, or for what purpose, indeed, have they come here. So I should go to the Ascetic Lord Mahavira, 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 Mahavira ...... up to worships him. (as in 1.10). 5.86 goyamadi! samane bhagavam mahavire bhagavam goyamam evam vayasi--se nunam tava goyama! jhanamtariyae vattamanassa imeyaruve ajjhatthie java jeneva mumam amtie teneva havvamagae, se nunam goyama! atthe samatthe? hamta atthi. tam gucchahi nam goyama! ee ceva deva imaim eyaruvaim vagaranaim vagarehimti. Addressing Lord Gautama, 'O Gautama!', the Ascetic Lord Mahavira told

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-: 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 samanenam bhagavaya mahavirenam abbhanunne samane samanam bhagavam mahaviram vamdai namamsai, jeneva te deva teneva paharettha gamanae. Then, thus permitted by the Ascetic Lord Mahavira, Lord Gautama offered homage and obeisance to the Ascetic Lord Mahavira and resolved to repair to the place where those two gods were abiding. 5.88 tae nam te deva bhagavam goyamam. ejjamanam pasamti, pasitta hatthatutthacittamana namdiya piimana paramasomanassiya harisavasavisappamanahiyaya khippameva abbhutthemti, abbhutthetta khippameva abbhuvagacchamti jeneva bhaugavam goyame teneva uvagacchamti java namamsitta evam vayasi-evam khalu bhamte! amhe mahasukkao kappao mahasamanao vimanao do deva mahiddhiya java mahanubhaga samanassa bhagavao mahavirussa amtiyam paubbhuya. tae nam amhe samanam bhagavam mahaviram vamdamo namamsamo, vamditta namamsitta manasa ceva imaim eyaruvaim vagaranaim pucchamo---kai nam bhamte! devanuppiyanam amtevasisayaim sijjhihimti java amtam karehimti? tae nam samune bhagavam mahavire amhehim munasa putthe umhum manasa ceva imum eyaruvarn vagaranam vagarei-evam khalu devanuppiya! mama satta amtevasisayaim java amtam karehimti. tae nam amhe samanenam bhagavaya mahavirenam manasa ceva putthenam manasa ceva imam eyaruvam vagaranam vagariya samanam bhagavam mahaviram vamdamo namamsamo javu pajjuvasamo tti kattu bhagavam goyamam vamdati namamsamti, vamditta namamsitta jameva disam paubbhuya tameva disam padigaya. 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 Mahavira, from Mahasamana Vimana of Mahasukra Kalpa. We offered homage and obeisance to the Ascetic Lord Mahavira 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 Mahavira, thus mentally asked by us (the two gods), mentally replied us thus-'0

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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 Mahavira, paid our homage and obeisance to the Ascetic Lord Mahavira ...... 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. Bhasya 1. Sutras 83-88 Mental dialogue qua 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 (bhava 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 bhava mind (mana) for cognitive activities. thus the bhava 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 Bhasya on Bha. 5.100-102. Semantics

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~: 236:~ Bhagavat 5:4:83-92 jhanamtaria-- It is the interval between two meditation sessions. It is the period. between the end of one session and beginning of another.' vyakarana-Exposition through question and answer. 1. Bha. Vr. 5.85,86-'jhanamtariye' tti antarasya-vicchedasya karanamantarika dhyanasyantarika dhyanantarika-arabdhadhyanasya samaptipurvasyanarambhanamityarthah Text Devanam nosamjayavattavvaya-padam 5.89 bhamteti! bhagavam goyame samanam bhagavam mahaviram vamdati namamsati java evam vayasi-deva nam bhamte! samjaya ti vattavam siya? goyama! no tinatthe samarthe, abbhakkhanameyam devanam. 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 Mahavira... 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! asamjata ti vattavvam siya? goyama! no tinatthe samatthe. nitthuravayanameyam devanam. 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 deva nam bhamte! samjayasamjaya ti vattavvam siya? goyama! no tinatthe samathe, asabbhuyameyam devanam. 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! deva ti vattavvam siya? goyama! deva nam nosamjaya ti vattavvam siya? Then how should the gods be designated, O Lord? They should be designated as non-restrained, O Gautama! Bhasya 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.

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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 Devabhasa-padam 5.93 deva nam bhamte! kayarae bhasae bhasamti? kayara va bhasa bhasijjamani visisati? goyama! deva nam addhamagahae bhasae bhasamti. sa vi ya nam addhamagaha bhasa bhasijjamani 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 Ardhamagadhi language. The Ardhamagadhi language acquires special significance, while being spoken. Bhasya 1. Sutra 93 Lord Mahavira delivered his sermon in the Ardhamagadhi language.' Among the thirty-four supernormal qualities of the tirthankara, it has been said that the Lord exposes his sermons in the Ardhamagadhi language. In the present Sutra, the Ardhamagadhi 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: Prakrta, Samskrta, Magadhi, Paisaci, Sauraseni and Apabhramsa. According to the Vrtti, the language that exhibits the characteristics of both Prakrta and Magudhi is Ardhamagadhi. The Ardhamagadhi 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 tirtharkara, 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. Ova. Su. 71-addhamagahae bhasae bhasai-ariha dhammam parikahei. 2. Sama. 34.1. 3. Bha. Vs. 5.93--'addhamagaha' tti bhasa kila sadvidha bhavati, yadaha "prakstasamskstamagadhapiscacabhasa ca saureseni cal sastho'tra bhuribhedo desavisesadapabhramsah Il"

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~: 238: Bhagavai 5:4:93-97 4. Ibid, 5.93- tatra magadhabhasalaksanam kincitkincicca prakrtabhasalaksanam yasyamasti sarddham magadhya iti vyutpattya'rddhamagadhiti. 5. Ova. Su. 71-sa vi ya nam addhamagaha bhasa tesim savvesim ariyamanariyanam appano samasae parinamenam parinamai.. Text Chaumattha-kevalinam nanabheda-padam 5.94 kevali nam bhamte! amtakaram va, amtimasaririyam va janai-pasai? hamta janai-pasai. 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 va janai-pasai, taha nam chaumatthe vi amtakaram va, amtimasaririyam va janai-pasai? goyama! no inatthe samatthe. socca janai-pasai, pamanato va 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 socca? socca nam kevalissa va, kevalisavagassa va, kevalisaviyae va, kevaliuvasagassa va, kevaliuvasiyae va, tappakkhiyassa va tappakkhiyasavagssa va, tappakkhiyasaviyae va tappakkhiyauvasagassa va tapakkhiyauvasiyae va. se tam socca. 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 jaha-paccakkhe anumane ovamme agame, jaha anuogadare taha neyavvam pamanam java tena param suttassa vi atthassa vi no attagame, no anamtaragame, paramparagame.

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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 Anuyogadvara Sutra, starting from the topic of pramana (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 arthagama are neither the atmagama, nor anantaragama but only paramparagama. 5.98 kevali nam bhamte! carimakammam va, carimanijjaram va janai-pasai? hamta janai-pasai. Does the omniscient, O Lord! know and see the carama karma (last karmika resultant) and the carama nirjara (last falling away of karmika particles) of the souls? Yes, he knows and sees. ~:239:~ 5.99 jaha nam bhamte! kevali carimakammam va, carimanijjaram va janai-pasai, taha nam chaumatthe vi carimakammam va, carimanijjaram va janai-pasai? goyama! no inatthe samatthe. socca janai-pasai, pamanato va. jaha nam amtakarenam alavago taha carimakammena 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 Anuyogaddaraim, 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 Anuogaddaraim, Aryaraksita, was initially a scholar of Nyaya philosophy. When he became a Jain monk in his later life, he

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~: 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 sruta as indirect, and the other three, via., avadhi, manahparyaya and kevala as direct. This classification of knowledge as direct and indirect is accepted by Umasvati in his Tattvartha 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 Aryaraksita, as noted alone. Later on, in the Tattavrtha Sutra, we find the earlier five kinds of knowledge, classified as pratyaksa and paroksa, and brought in line with the general doctrine of pramana in Indian logic.2 The Anuyogadvara's classification of four-fold pramana 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 pratyaksa 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 nirjara-last falling away of karmika particles; it is synchronous with the first time-unit of the state of siddha.2 kevali-sravaka-a monk-disciple of omniscient. According to Vrtti, sravaka means one who desires to hear the sermon of the omniscient. kevali-upasaka-he is not a sravaka, 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 savaka is used for 'a monk', and upasaka is used for a lay follower). tatpaksika-kevalipaksika. i.e. svyambuddha (self-enlightened). The term pakkhiye is a scriptural usage. atmagama, anantaragama, paramparagama-The tirthankara himself propounds the meaning. Therefore the attha i.e., 'meaning' is atmagama 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 paramparagama for those disciples. Both the sutra and the artha are neither atmagama nor anantaragama but only the paramparagama for the grand-disciples of the ganadhara."

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Bhagavai 5:4:94-102 1. See Bha. 5.68-74. 2. Bha. Vr. 5.98-caramakarma yacchailesicaramasamaye'nubhuyate, caramanirjara tu yattato'nantarasamaye jivapradesebhah parisatati. 3. Ibid, 5.96-kevalinarmupuste yah sravananakamksi tadupasanamatraparah sannasau kevalyupasakah. 4. Anu. 551-ahava agame tivihe pannatte, tam jaha-attagame anamtaragame paramparagame. titthagaranam atthassa attagame. ganaharanam suttassa attagame, atthassa anamtaragame. ganaharasisanam suttassa anamtaragame, atthassa paramparagame. tena param suttassa vi atthassa vi no attagame, no anamtaragame paramparagame. Text ~: 241:~ Kevalinam paniya-mana-vai-padam 5.100 kevali nam bhamte! pantyam manam va, vaim va dharejja? hamta dharejja. 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 manam va, vaim va dharejja, tannam vemaniya deva janamti-pasamti? goyama! authegiya janamti-pasamti, atthegatiya na janamti, na pasamti. Do the Vaimanika 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 kenanhenam bhamte! evam vuccai-atthegatiya janamti-pasamti, atthegatiya na janamti-pasamti, atthegatiya na janamti, na pasamti? goyama! vemaniya deva duviha pannatta, tam jaha-maimicchadithiuvavannaga ya, amaisammaditthiuvavannaga ya. tattha nam jete maimicchaditthiuvavannaga te na janamti na pasamti. tattha nam jete amaisammaditthuvavannaga te nam janamti-pasamti. se kenatthenam? goyama! amaisammadinhhi duviha pannatta, tam jahaanamtarovavannaga ya, paramparovannaga ya. tattha nam jete anamtarovavannagate na janamti na pasamti. tattha nam jete paramparovavannaga te nam janamti-pasamti. se kenatthenam? goyama! paramparovavannaga duviha pannatta, tam jaha-- apajjattaga ya, pajjantagi ya. tattha nam jete appajjantaga te na janamti, no pasamti. tattha nam jete pajjattaga te nam janamti-pasamti. se kenatthenam? goyama! pajjattaga duviha pannatta, tam jaha-anuvautta ya uvautta ya. tartha nam jete anuvautta te na janamti, na pasamti. tattha nam jete uvautta te nam janamti-pasamti. se tenatthenam goyama! evam vuccaiatthegatiya janamti-pasamti, atthegatiya na janamti, na pasamti.

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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 Vaimanika 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 Vaimanika 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 Vaimanika gods do know and see and some do not know and see. Bhasya 1. Sutras 100-102 Munu-it is knowledge due to the annihilation-cum-suppression of the jnanavarana and darsanavarana karma. The knowledge of the omniscient is due to the complete annihilation of these karma, so the omniscient has been designated as nosamjninoasamjni,' the implication being that the omniscient has nosamjnamana. 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 (bhava 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 Visesavasyaka Bhasya, it is pointed out that the delivered speech is preceded by mental thinking. According to Gomattasara, the speech of a speaker who is possessed of only sensory knowledge is preceded by the activity of the

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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 Dhavala 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 Dhavala asserts that speech is the product of knowledge and not mind." So, possibility of speech in omniscient can not be denied. See Bha. on Bha. 5. 83-88. Semantics praniya - most auspicious. maimicchaditthi amaisammaditthi -see Bha. on Bha. 1.101. 1. (a) Panna. 31.4-manusa sanni vi asanni vi no sanni noasanni vi. (b) Prajna. Vr. pa. 534-kevali hi yadyapi manodravyasambandhabhak tathapi na tairasau bhutabhavadbhavibhavasvabhavaparyalocanam karoti, kintu ksinasakalajnana-darsanavaranatvat paryalocamanamantarenaiva kevalajnanena kevaladarsanena ca saksatsamastam janati pasyati ca, tato na sajni, napyasajni. 2. Vi. Bha, ga. 3.72 Vr-manahpurvakatvat visistavacasah. 3. Go. Sa. Ji. ga. 228 (Jai. Si. Ko. Bha. 1, p. 163)-- manasahiyanam vayanam dittham tappuvvamidi sajogambil utto manovayarenimdiyananena hinammi II 4. Sa. Kham. Dhavala, pu. 1, kham. 1, bha. 1. su. 123, p. 368-tatra manaso'bhave tatkaryasya vacaso'pi na sattvamiti cena na, tasya jnanakaryatvat. Text Anuttarovavaiyanam kevalina alava-padam 5.103 pabhu nam bhamte! anuttarovavaiya deva tatthagaya ceva samana ihugae nam kevalina saddhim alavam va, samlavam va karettae? hamta pabhu. 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-pabhu nam anuttaarovavaiya deva tatthagaya ceva samana ihagaenam kevalina saddhim alavam va, samlavam va karettae? goyama! jannamanuttarovavaiya deva tatthagaya ceva samana atham va heum va pasinam va karanam va vagaranam va pucchamti, tannam ihagae kevali atham va heum va pasinam va karanam va vagaranam va vagarei. se tenatthenam goyama! evam vuccai--pabhu nam anuttaarovavaiya deva tatthagaya ceva samana ihagaenam kevalina saddhim alavam va, samlavam va karettae.

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-: 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 va heum va pasinam va karanam va vagaranam va vagarei, tannam anuttarovavoiya deva tatthagaya ceva samana janamti-pasamti? hamta janamti-pasamti. 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 va heum va pasinam va karanam va vagaranam va vagarei, tannam anuttarovavaiya deva tatthagaya ceva sumana janumti-pasamti? goyama! tesim nam devanam anamtao manodavvavagganao laddhao pattao abhisamannagayao bhavamti. se tenatthenam goyama! evam vuccai-jannam ihagae kevali attham va heum va pasinam va karunam va vagaranam va vagarei, tannam anuttarovavaiya deva tatthagaya ceva samana janamti-pasamti. 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. Bhasya 1. Sutras 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

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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 Srimajjayacarya in his hymn addressed to Nami, the twenty-first tirthankara, 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 Naminatha! you are my beloved." 1. Sa. Kham. Dhavala, Pu. 1, Kham. 1, Bha. 1. Su. 123, p. 368-jsvapradesaparispandahenuno karma janitasadtyastitvapeksaya va tatsattvanna virodhah. 2. Bha. Vr. 5.136yatstesamavadhijnanam sambhinnalokanadivisayam, yacca lokanadigrahakam tanmanovarganagrahakam bhavatyeva, yato yo'pi lokasankhayeyabhaga visayo'vadhih so'pi manodravyagrahiyah punah sambhinnalokanadivisayo'sau katham na manodravyagrahi bhavisyati? isyate ca lokasankhayeyabhagavadhermanodravyagrahitvam, yadaha samkhejja ma nodavve bhago logapaliyassa boddhavvo. 3. Choti Caubisi, 21.5. sura anuttara vimana na sevai re, prasna pucchya uttara jina devai re! avadhijnana kari jana levai, prabhu naminatha ji mujha pyora re il Text 5.107 anuttarovavaiya nam bhamte! deva kim udinamoha? uvasamtamoha? khinamoha? goyama! no udinnamoha, uvasamtamoha, no khinamoha. 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. Bhasya 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. Umasvati has characterized the Neck-dwelling gods and the gods of the highest heavens as devoid of sexual indulgence.

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- 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 Pannavana? 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. Su. Bha. Vr. 4.10--pare apravicarah-avidyamanapravicarah apravicarah, kalpopannebhyah pare ye deva graiveyakavasino'nuttaravimanavasinascapravicara bhavanti, alpasanklesatvaddhetorantahsuddhatvat ca, te svasamadhijameva sukhamupabhunjate, adhikataram cainam tad bhavatyalpamohatvat kayaklesarahitam, svasthah pratanukamohaniyakarmapatalanuranjita svarupatvat mandadevagnitvacchitibhutah pancavidhah pravicarah ruparasagandhasparsasabdah pravicarahetavo manoharah karane karyopacaradhyaropaduktah tatsamudayajadapi sukhavisesad parimitagunapritiprakarsa bahugunapritiprakarsayujah paramasukhatipta eva bhavanti. durlabham hi tadrk samsare sukhamanyanivasesu sabdadi visayanirapeksatvat sahajam atastenajanmaprabhrtya sthitiksayat satatameva trptasta iti. 2. Panna. 34.18-gevejjaanuttarovavaiya deva apariyaraga. 3. Bha. Vp. 5.107--'udinnamoha' tti utkatavedamohaniyah 'uvasamtamoha' tti anutkatavedamohaniyah paricaranayah kathancidapyabhavat, na tu sarvathopasantamohah upasamasrenestesamabhavat 'no khinamohal tti ksapakasrenya abhavaditi. Text Kevalinam imdiyanana-nisedha-padam 5.108 kevali nam bhamte! ayanehim janai-pasai? goyama! 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 ayanehim na janai, na pasai? goyama! kevali nam purathhime nam miyam pi janai, amiyam pi janai. evam dahine nam, paccatthime nam, utture nam, uddham, ahe miyam pi janai, amiyam pi janai. savvam janai kevali, savvam pasai kevali. savvao janai kevali, savvao pasai kevali. savvakalam janai kevali, savvakalam pasai kevali. savvabhave janai kevali, savvabhave pasai kevali. anamte nane kevalissa, anamte damsane kevalissa.

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Bhagavai 5:4:108-109 - 247 : nivvude nane kevalissa, nivvude damsane kevalissa, se tenatthenam goyama! evam vuccai-kevali nam ayanehim na janai, na pasai.. 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. Bhasya 1. Sutras 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 janai. (ii) Space--e.g., the proposition savvao janai. (iii) Time-e.g., the proposition savvakalam janai. (iv) Modes-e.g., the proposition savvabhave janai.! In the Tattartharajavartika and Dhavala, the question is posed that if the omniscient does not have the sensory instruments, why has he been designated as

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-: 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 adana - the word adana 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', adana 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 Su. 33. 2. (a) Ta. Ra. Va. 1.30-arsehi sayogyayogikevalinoh pancendriyatvam dravyendriyam prati uktam na bhavendriyam prati. (b) Sa. Kham. Dhavala, pu. 1, kham. 1, bha. 1. su. 36, p.263--kevalinam nirmulato vinastantarangendriyanam prahatabahyendriyavyaparanam bhavendriya-janitadravyendriyasattvapeksaya pancedriyatvapratipldanat. 3. Bha. Vr. 5.108--adiyate grhyate'rtha ebhirityadanani--indriyani. Text Kevalinam jogacamcalaya-padam 5.110 kevali nam bhamte! assim samayamsi jesu agasapadesesu hattham va payam va baham va uruin va ogahittanam citthati, pabhu nam kevali seyakalamsi vi tesu ceva agasapadesesu hattham va payam va baham va urum va ogahittanam citthattae? goyama! 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 agasapudesesu hattham va payam va baham va urum va ogahittanam citthati, no nam pabhu kevali seyakalamsi vi tesu ceva agasapadesesu hattham va payam va baham vaurum va ogahittanam citthattae? goyama! kevalissa nam viriya-sajoga-saddavvayae calaim uvakaranaim, bhavamti. calovakarunatthayae ya nam kevali assim samayamsi jesu ugasa

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Bhagavai 5:4:110-111 - 249: padesesu hattham va payam va baham va urum va ogahittanam citthati, no nam pabhu kevali seyakalamsi vi tesu ceva agasapadesesu hattham va payam va baham va urum va ogahittanam citthattae. se tenatthenam goyama! evam vuccai--kevali nam assim samayamsi jesu agasapadesesu hattham va payam va baham va urum va ogahittanam citthati, no nam pabhu kevali seyakalamsi vi tesu ceva agasapadesesu hattham va payam va baham vaurum va ogahittanam 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 (ksaya) 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? Bhasya 1. Sutras 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 akasa-pradesas (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 viriya-sajoga-saddavvayae-Abhayadevasuri 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 viriyasajoga-saddavvayae. Here, Abhayadevasuri has explained dravya as matter of a special kind. In the present context it will be proper to explaine dravya as matter. In the Tattartha Bhasya, we find compound apayasadravyataya. Siddhasenagani

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-: 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. Pascatya Darsanka Aitihasika Vivecana, p. 19. 3. Bha. Vr. 5.111--viryam-viryantarayaksayaprabhavasaktih tatpradhanam sayogam-manasadivyaparayuktam yatsad-vidyamanam dravyam--jivadravyam tattatha, viryasadbhave'pi jivadravyasya yoganvina calanam na syaditi, sayogasabdena saddravyam visesitam, saditi visesanam ca tasya sada sattavadharanartham, athava svam--atma, tadrupam dravyam svadravyam tatah karmadharayah, athava viryapradhanah sayogo-yogavan viryasayogah sa casau saddravyasca--manah prabhrti varganayukto viryasayogasaddravyastasya bhavastatta taya hetubhutaya. 4. Bha. 8.369. 5.Bha. Vp.--santi-vidyamanani dravani- tathavidhapudgala yasya jivasyasau saddravyah viryapradhanah sayogo viryasayogah. sa casau saddravyasceti vigrahastadbhavastatta, taya viryasayogasaddravya tatha, saviryataya sayogataya saddravyataya jivasya. 6. Ta. Bha. 1.11-nitittapeksatvat apayasaddravyataya matijnanam. 7. Ts. Su. 1.11-saddravyamiti sobhanani dravyani samyaktvadalikani. Text Coddasapuvvinam samattha-padam 5.112 pabhu nam bhamte! coddasapuvvi ghadao ghadasahassam, padao pudu sahassam, kadao kadasahassam, rahao rahasahassam, chattao chattasahassam, damdao damdasahassam, abhinivvattetta uvadamsettae? hamta pabhu. The Topic of the Ability of the Monk, possessed of the Knowledge of Fourteen Purvas O Lord!' is the monk, possessed of the knowledge of fourteen purvas, 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 pabhu coddasapuvvi javu uvadainsettae? goyama! codassupuvvissa num anamtaiin davvaim ukkariyabheenam bhijjamanaim laddhaim pattaim abhisumannagayaim bhavamti. se tenatthenam goyama! evam vuccai---pabhunam coddasupuvvi ghadao ghadasahassam, padao padasahassam, kadao kadasahassain, rahao rahasahassam, chattao chattasahassam, damdao damdasahassam, abhinivvattetta 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 purvas, have

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Bhagavai 5:4:112-113 - 251 : acquired power to produce and exhibit infinite objects by dint of what is called utkarika-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 purvas, 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. Bhasya 1. Sutras 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 utkarika (utkarika-bheda).' In the Pannavana, five varieties of splitting up has been mentioned (1) khandabheda (breaking into pieces) (2] pratara bheda (separation into layers) [3] curnika bheda (pounding) (4) anutatika bheda (left as on the muddy bottom of a pond (5) utkarika 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 utkarika-bheda is known to the monk with the knowledge of fourteen purvas through his srutajnana. By means of that process, the accomplished monk can produce many similar objects from a single object. Patanjali has described eight supernormal powers, viz., [1] subtle body (anima) [2] light body (laghima) [3] huge body (mahima) [4) touching anything at any distance (prapti) [5] walking at will (prakamya) [6] subjugating all creatures [7] lordship of all creatures [8] yatrakamavasayitva." Isitrtva is capable of the creation, destruction and configuration of the material entities. The accusation of the super normal power anima etc. is possible by conquering by material element. The process of the material elements is given in the sutra sthulasvarupasuksmunvayarthavattvasamyamad bhutajayah. Semantics Labdha ---the clusters of atoms spliting up are known. Patta (prapta) - grasped. Abhisamanvagata -- their transformation jar etc.. 1. Bha. Vi. 5.113-iha cotkarikabhedagrahanam taddhinnanameva dravyanam vivaksitaghatadinispadana samarthyamasti nanyesam. 2. Panna.11.73-79. 3. Bha. Vr. 5.113--tannotkarikabhedena bhidyamanani 'laddhaim'tti labdhivisesadgrahanavicayatam gatani 'pattaim tti tata eva grhitani abhisamannagayaim'tti ghatadirudapena parinamayitumarabdhani tatastairghata sahastradi nirvarttayati, aharika sariravat nirvartrya ca darsayati jananam. 4. Pa. Yo. Da. 3.45--tato'nimadipradurbhavah kayasampattad dharmanabhighatasca, 5. Ibid., 3.45 Bhasya-isitstvam tesam prabhavapyaya vyuhanamiste. 6. Ibid., 3.44.

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

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Pamcamo Uddeso Section-5 Text Mokkha-padam 5.115 chaumatthe nam bhamte! manuse tiyamanamtam sasayam samayam keva lenam samjamenam, kevalenam samvarenam, kevalenam bambhaceravasenam, kevalahim pavayanamayahim sijjhimsu? bujjhimsu? muccimsu? parinivvaimsu? savvadukkhanam amtam karimsu? goyama! no inatthe samatthe. jaha padhamasae cautthuddese alavaga taha neyavva java 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 (Sutras 201-209) are to be inserted. Bhasya 1. Sutra 115 See Bhasya on Bha. 1.200 to 210. Text Evambhuya-anevambhuya-vedana-padam 5.116 annautthiya nam bhamte! evamaikkhamti java paruvemti--savve pana savve bhuya savve jiva savve satta evambhuyam 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? goyama! jannam te annautthiya evamaikkhamti java save satta evambhuyam vedanam vedemti. je te evamahamsu, miccham te evamahamsu. aham puna goyama! evamaikkhami java paruvemi atthegaiya pana bhuya jiva satta evambhuyam vedenam vedemti, atthegaiya pana bhuya java satta anevambhuyam vedanam vedemti.

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- 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 vuccai--atthegaiya pana bhuya jiva satta evambhuyam vedanam vedemti, atthegaiya pana bhuya jiva satta anevambhuyam vedanam vedemti? goyama! je nam pana bhuya jiva satta jaha kala kamma taha vedanam vedemti, te nam pana bhuya jiva satta evambhuyam vedenam vedemti. je nam pana bhuya jiva satta jaha kana kamma no taha vedanam, vedemti, te nam pana bhuya jiva satta anevambhuyam vedanam vedemti. se tenatthenam, goyama! evam vuccai atthegaiya pana bhuya jiva satta evambhuyam vedanam vedemti, atthegaiya pana bhuya jiva satta anevambhuvam 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 neraiya nam bhamte! kim evambhuyam vedanam vedemti? anevambhuyam vedanam vedemti? goyama! neraiya nam evambhuyam pi vedanam vedemti, anevambhuyain 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 neraiya nam evambhuyam pi vedanam vedemti, anevambhuyam pi vedanam vedemti? goyama! je nam neraiya jaha kada kamma taha vedanam vedemti, te nam neraiya anevambhuyam vedanam vedemti. je nam neraiya jaha kada kamma no taha vedanam vedemti, te nam neraiya anevambhuyam vedanam vedemti, se tenatthenam.

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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 java vemaniya. Similar description O Lord! ...... up to the Empyrean (Vaimanika) gods. Bhasya 1. Sutras 116-121 According to the Jain doctrine of karma, the experiencing of the feeling is both evambhuta and anevambhuta, 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. Abhayadevasuri 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 yatha baddham tathaiva sarvam karmanubhuyate, ayuh karmano vyabhicarat, tathahi dirghakalanubhavaniyasyapyayuh jarmano'lpiyasa'pi kalenanubhavo bhavati, kathamanyatha'pametyuvyapadesah sarvaja.aprasiddhah syat? katham va mahasamyugadau jivalaksanamatyekadauva mrtyurupapadyeteti? 2. Ibid., 5.117-yatha baddham karma naivambhuta anevambhuta atastam sruyante hyagame karmanah sthitighatarasaghatadaya iti. Text Kulagaradi-padam 5.122 samsaramamdalam neyavvam. The Topic of the Kulakara etc.. Here samsara-mandala is to be understood.'

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-256 Bhasya 1. Samsara-mandala This is a symbolic reading. The whole text is found in the Samavao (Prakirnaka Samavaya, Satra 218-247). Text 5.123 sevam bhamte! sevam bhamte! tti java viharai. That is so, O Lord! That is so, O Lord!...... austerity (1.51). Bhagavai 5:5:122-123 -000

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Chattho Uddeso Section-6 Text Appayu-dihayu-padam 5.124 kahannam bhamte! jiva appauyattae kammam pakaremti? goyama! pane aivaetta, musam vaitta, taharavam sumanam va mahanam va aphasuenam anesanijjenam asana-pana-khaima-saimenum padilabhetta---evam khalu jiva appauyattae 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 asceticssramanas and mahanas. Thus, do the living beings bind short life-span determining karma. 5.125 kahannam bhamte! jiva dihauyattae kammam pakareinti? goyama! no pane ulvaetta, no musam vaitta, taharuvain samanam va mahanam va phasuenam asenijjenam asana-pana-khaima-saimenam padilabhetta-evam khalu jiva dihauyattae 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 sramanas and mahanas. Thus do the living beings bind long life-span-determining karma. Asubhasubha-dihayu-padam 5.126 kahannam bhamte! jiva asubhadihauyattae kammam pakaremti? goyama! pane aivaetta, musam vaitti, taharuvam samanam va mahanam va hilitta nimditta khimsitta garahitta avamannitta annayarenam amanunnenam apitikaraenam asana-pana-khaima-saimenam padilabhetta-evam khalu jiva asubhadihauyattae 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 sramanas and mahanas, offering any kind of disagreeable and unpleasant food, drink,

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~: 258:~ Bhagavai 5:6:124-127 dainties and delicacies to the genuine sramanas and mahanas. Thus the living beings bind inauspicious long life-span-determining karma. 5.127 kahannam bhamte! jiva subhadihauyattae kammam pakaremti? goyama! no pane aivaetta, no musam vaitta, taharuvam samanam va mahanam va vamditta namamsitta java pajjuvasitta annayarenam manunnenam pitikaraenam asana-pana-khaima-saimenam padilabhetta-evam khalu jiva subhadihauyattae 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 sramanas and mahanas, offering any kind of agreeable and pleasant food, drink, dainties and delicacies to the genuine sramanas and mahanas. Thus the living beings bind auspicious long life-span-determining karma. Bhasya 1. Sutras 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 nirjara (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. Thanam, 3.17-20.

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Bhagavai 5:6:128-129 -: 259: Text Kayavikkae kiriya-padam 5.128 gahavaissa nam bhamte! bhamdam vikkinamanassa kei bhamdam avaharejja, tassa nam bhamte! bhamdam anugavesamanassa kim arambhiya kiriya kajjai? pariggahiya kiriya kajjai? mayavattiya kiriya kajjai? apaccakkhanakiriya kajjai? micchadamsanavattiyakiriya kajjai? goyama! arambhiya kiriya kajjai, pariggahiya kiriya kajjai, mayavattiya kiriya kajjai, apaccakkhanakiriya kajjai, micchadamsanakiriya siya kajjai, siya no kajjai. aha se bhamde abhisamannagae bhavai, tao se paccha savvao tao payanui bhavamti. The Topic of Kriyas (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 qua damage to environment, possessive clinging, deceitful action, harbouring passions and possession, or the urge qua promotion of deluded view? Gautama! he indulges in the urges qua damage to environment, possessive clinging, deceitful action, harbouring passions and possessions, but he may or may not indulge in the urge qua promotion of deluded view. When he recovers the stolen wares, his urges become light. 5.129 gahavaissa nam bhamte! bhamda vikkinamanassa kaie bhamda saijjeja, bhamde ya se anuvanie siya. gahavaissa nam bhamte! tao bhamdao kim arambhiya kiriya kajjai? java micchadamsanakiriya kajjai? kiyassa va tao bhamdao kim arambhiya kiriya kajjai? java micchadamsanakiriya kajjai? goyama! gahavaissa tao bhamdao arambhiya kiriya kajjai java apaccakkhanakiriya kajjai. micchadamsanakiriya siya kajjai, siya no kajjai. kiyassa nam tao savvao payanuibhavamti. 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 qua damage to environment ..... up to the urge qua promotion of deluded view? Does the buyer on account of those wares, indulge in the urge qua damage to environment ...... up to the urge qua promotion of deluded view? Gautama! the householder indulges in the urge qua damage to environment ...... up to the urge qua harbouring passions and possessions, but he may or may not indulge in the urge qua promotion of deluded view.

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- 260: Bhagavai 5:6:129-131 of the buyer, all those urges become lighter. 5.130 gahavaissa nam bhamte! bhamda vikkinamanassa kaie bhamda saijjeja, bhamde se uvanie siya. kaiyassa nam bhamte! tao bhamdao kim arambhiya kiriya kajjai? java micchadamsanakiriya kajjai? gahavaissa va tao bhamdao kim arambhiya kiriya kajjai java micchadamsanakiriya kajjai? goyama! kaiyassa tao bhamdao hetthillao cattari kiriyao kajjamti. micchadamsanakiriya bhayanae. gahavaissa nam tao savvao payanuibhavamti. 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 qua promotion of deluded view? Do the householder (seller) from the selling of those earthenwares indulge in the urge qua damage to environment ...... up to urge qua promotion of deluded view? Gautama! the buyer of those earthenwares indulge in the first four urges, but the urge qua 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 gahavaissa nam bhamte! bhamda vikkinamanassa kaie bhamdam saijjejja, dhanne ya se anuvanie siya. kaiyassa nam bhamte! tao dhanao kim arambhiya kiriya kajjai? java micchadamsanakiriya kajjai? gahavaissa va tao dhanao kim arambhiya kiriya kajjai? java micchadamsanakiriya kajjai? goyama! kaiyassa tao dhanao hetthillao cattari kiriyao kajjamti. micchadamsanakiriya bhayanae. gahavaissa nam tao savvao 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 qua damage in to environment ...... up to the urge qua promotion of deluded view? Does the householder, on account of that money, indulge in the urge qua damage to environment ..... up to the urge qua promotion of deluded view? Gautama! the buyer, on account of that money, indulges in the first four urges, but the urge qua 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.

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Bhagavai 5:6:128-132 -:261 :5.132 gahavaissa nam bhamte! bhamdam vikkinamanassa kaie bhamdam saijjejja, dhane ya se uvanie siya. gahavaissa nam bhamte! tao dhanao kim arambhiya kiriya kajjai? java micchadamsanakiriya kajjai? kaiyassa va tao dhanao kim arambhiya kiriya kajjai? java micchadamsanakiriya kajjai? goyama! gahavaissa tao dhanao arambhiya kiriya kajjai java apaccakkhanakiriya kajjai. micchadamsanakiriya siya kajjai, siya no kajjai. kaiyassa nam tao savvao payanuibhavamti. 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 qua damage to environment ...... the urge qua promoting deluded view? Does the buyer, on account of that money, indulge in the urge qua damage to environment ..... the urge qua promoting deluded view? Gautama! the householder (seller), on account of that money, indulges in the urge qua damage to environment ...... the urge qua harbouring passions and possessions, but he may or may not indulge in the urge qua promotion of deluded view. Of the buyer, all those urges become lighter. Bhasya 1. Sutras 128-132 In the present dialogue, there are five sutras about urges (kriyas). (See also the Bhasya on kriya 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] arambhiya kiriya--the urge that results in harming living being and damaging the environment.' [2] parigahiya kiriya--the urge of possessive clinging for earning and preserving money, [3] mayavattiya kiriya--the urge that promotes deceitfulness. [4] apaccakhanakiriya--the urge harbouring passions and possessions, and not renouncing them. (5) micchudamsanavattiya kiriya--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 Umasvati has elaborately explained "tivramandajnatajnatabhavaviryadhikaranavisesebhyastadvisesah."

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~: 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 Umasvati. 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. Su. Bha. Vr.6.6-bhumyadikayopaghatalaksana suskatrnadicchedalekhanadika va'pyarambhakriya. 2. Ibid., 6.6-bahupayarjanaraksanamurochalaksana parigrahakriya. 3. Ta. Su. 6.7. Text Aganikae mahakammadi-padam 5.133 aganikae nam bhamte! ahunojjalie samane mahakammatarde ceva, mahakiriyatarae ceva, mahasavatarde ceva, mahavedanatarae ceva bhavai, ahe nam samae-samae vokkasijjamane-vokkasijjamane carimakalasamayamsi imgalabbhue mumurabbhue chariyabbhue, tao paccha appakammatarae ceva, appakiriyatarae ceva, appasavatarae ceva, appaveyanatarae ceva bhavai? hamta goyama! aganikae nam ahunojjalie samane tam ceva. The Topic of the Great Karma-bondage etc. in the Fire-bodied (Beings)

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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. Bhasya 1. Sutra 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 Vrtti, 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-angaradyavasthamasritya alpasabdah stokarthah, ksaravasthayam tvabhavarthah. Text Dhanupakkheve kiriya-padam 5.134 purise nam bhamte! dhanum paramusai, paramusitta usum paramusai, paramusinta thanam thai, thicca ayatakannayatam usum kareti, uddham vehasam usum uvvihai tae nam se usu uddham vehasam uvvihie samane jaim tattha panaim bhayaim jivaim sattaim abhihanai vatteti leseti samghaei samghatteti paritavei kilamei, thanao thanam samkamei, jiviydo vavarovei. tae nam bhamte! se purise katikirie? goyama! javam ca nam se purise dhanum paramusai, usum paramusai, thanam thai, ayatakannayatam usum karemti, uddham vehasam usum uvvihai, tavam ca nam se purise kaiyde, ahigaraniyae, paosiyae, pariyavaniyae, panaivayakiriyepamcahim kiriyahim putthe. jesim pi ya nam jivanam sarirehim dhana nivvattie te vi ya nam jiva kaiyae java pamcahim kiriyahim puttha. evam dhanupatthe pamcahim kiriyahim, jiva pamcahim, nhara pamcahim, usu pamcahim-sare, pattane, phale, nhara pamcahim.

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~: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 qua bodily activity (kayiki), act of violence or use of weapon (adhikaraniki) malice (pradvesiki), inflicting pain (paritapaniki) and killing (pranatipatiki). 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 guruttae, bhariyattae, gurusambhariyattae ahe visasde paccovayamane jaim tattha panaim java jiviyao vavarovei tavam ca nam se purise katikirie? goyama! javam ca nam se usu appano guruyattae java jiviyao vavarovei tavam ca nam se purise kaiyae java cauhim kiriyahim putthe. jesim pi ya nam jivanam sarirehim dhana nivvattie te vi jiva cauhim kiriyahim, dhanupanhe cauhim, jiva cauhim, nharu cauhim, usu pamcahim-sare, pattane, phale, nharu pamcahi. je vi ya se jiva ahe paccovayamanassa uvaggahe vattamti te vi ya nam jiva kaiyae java pamcahim kiriyahim puttha. 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., kayiki ...... up to paritapaniki. 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., kayiki and the like.

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Bhagavai 5:6:134-135 Bhasya 1. Sutras 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 Vrtti 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 Vrtti 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 Vrtti has finally shown the subject as amenable only by faith.' This explanation given by the Vrtti 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 qua bodily action (kayiki kriya)--kayiki 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 kayiki 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 qua 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

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- 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 paramusai--picks up in his hand. thanam thai-taking the position for shooting in the warrior's posture known as vaisakha. ayata-pulled for darting. kannayata-pulled up to the ear. vehasa-vihayasa-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. samghayai-destroys by mutually squeezing together the limbs. samghattei-makes to move or disturbs. dhanuputtha--bow-string. jiva-pratyanca-bow-stick. nharu--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. paccovayamana--descending. uvvagaha--support or interaction between the two. 1. Bha. Vr. 5.134-nanu purusasya panca kriya bhavantu, kayadivyaparanam tasya drsyamunatvat, dhanuradinirvarttakasariranam tu jivanam katham panca kriyah? kayamatrasyapi tadiyasya tadanimacetanatvat acetanakayamatradapi bandhabhyupagame siddhanamapi tatprasangah tadiyasariranamapi pranatipatahetutvena loke viparivarttamanatvat, kinca-yatha dhanuradini kayikyadikriyahetutvena papakarmabandhakaranani bhavanti tajjivanamevam patradandakadini jivaraksahetutvena punyakarmanibandhanani syuh nyayasya samanatvad iti, atrocyate, aviratiparinamad bandhah aviratiparinamasca yatha purusasyasti evam dhanuradinirvarttakasarirajivanamapiti siddhanam tu nastyasaviti na bandhah, patradi jivanam ca na punyabandhahetutvam, taddhetorvive kadestesvabhavaditi, kinca--sarvajna, avacanapramanyadyathoktam tattatha sraddheyamevetti. 2. Bha. 3.135. 3. Bha. Vr. 5.135-iha dhanusmadadinam yadyapi sarvakriyasu kathancinnimittabhavo'sti tathapi vivaksitabandham pratyamukhyapravsttikataya vivaksitavadhakriyayastaih krtatvenavivaksanacchai

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Bhagavai 5:6:134-137 -: 267 : sakriyanam ca nimittabhavamatrenapi tatkitatvena vivaksanaccatasrasta uktah. banadijivasariranamm tu saksad vadhakriyayam pravittatvatpanceti. 4. Pischel, Engligh Translation of Prakrit Grammar by Subhadra Jha, $ 350. Text Annautthiya-padam 5.136 annautthiyu nam bhamte! evamatikkhamti java paruvemti--se jahanamae juvamti juvane hatthe nam hatthe genhejja, cakkassa va nabhi argautta siya, evameva java cattari pamca joyanasayaim bahusamainne 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? goyama! jannam te annautthiya evamatikkhamti java bahusamainne manuyaloe manussehim. je te evamahamsu, miccham te evamahamsu. aham puna goyama! evamaikkhami java paruvemi-se jahanamae juvatim juvane hatthenam hatthe genhejja, .cakkassa va nabhi aragautta siya, evameva java catari pamca joyanasayaim bahusamainne 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). Bhasya 1. Sutras 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 Neraiyaviuvvana-padam

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-: 268: Bhagavai 5:6:138-139 5.138 neraiya nam bhamte! kim egattam pabhu viuvvittae? pahattam pabhu viuvvittae? goyama! egattam pi pabhu viuvvittae, puhattampi pabhu viuvvittae. jaha jivabhigame alavago taha neyavvo java viuvvitta annamannassa kayam abhihanamana-abhihanamana veyanam udiremti-ujjalam viulam pagadham kakkasam kadduyam pharusam nitthuram camdam tivvam dukkham duggam durahiyasam. 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 Jivajivabhigame ...... 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. Bhasya 1. Sutra 138 The present Sutra 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. duhsaha-unbearable. 1. (a) Jiva. Vr. P. 120---sambaddhani svatmanah sarirasamlagnani 'nasambaddhani' na svasarirat prthagbhutani, svasarirat prthagbhutakarane saktyabhavat. (b) See. Bhasya of Bha. 2.74. Text Ahakammadiahare arahanadi-padam 5.139 ahakammam 'anavajje' tti manam paharetta bhavati, se nam tassa thanassa analoiyapadikkamte kalam karei-natthi tassa arahana. se nam tassa thanassa aloiyapadikkamte kalam karei--atthi tassa arahana. The Topic of the Meticulous Observance of the Discipline in Relation to Acceptance of the Adhakarma (Food prepared for the Monk) etc.

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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-kiyagadam, thaviyam, raiyam, kamtara-bhattam, dubbhikkhabhattam, vaddaliyabhattam, gilanabhattam, sejjayara-pimdam, rayapimdam. 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 ahakammam 'anavajje' tti sayameva paribhumjitta bhavati, se nam tassa thanassa analoiyapadikkamte kalam karei--natthi tassa arahana. se nam tassa thanassa aloiyapadikkamte kalam karei-atthi tassa arahana. 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 java rayapimdim. 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 ahakammam 'anavajje' tti annamannassa anuppadavaitta bhavai, se nam tassa thanassa analoiyapadikkamte kalam karei-natthi tassa arahana. se nam tassa thanassa aloiyapadikkamte kalam karei-atthi tassa arahana. 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 java rayapimdim. The same description in connection with the distribution mutually among others of food, prepared for the monk, is to be given here about the

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~: 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 ahakammam nam 'anavajje' tti bahujanamajjhe pannavaitta bhavati, se nam tassa thanassa analoiyapadikkamte kalam karei-natthi tassa arahana. se nam tassa thanassa aloiyapadikkamte kalam karei-atthi tassa arahana. 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 java 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. Bhasya 1. Sutras 139-146 In the present dialogue, there are four statements about adhakarma (acceptance of the food etc. prepared for the monk): [1] The mental conception that the adhakarma 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 adhakarma is immaculate. To indulge in these four blemishes and not to confess and retrace from them is viradhana. These statements are concerned with monastic conduct. Acceptance of food is an important item in monastic life. Lord Mahavira 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:

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Bhagaval 5:6:139-146 Bhagavai 5/139,140 ahakamma kiyagada thaviya raiya kamtarabhatta dubbhikkhabhatta baddaliya bhatta gilanabhatta sejjayarapimda rayapimda Thanam 9/62 ahakammiya uddesiya misajaya ajjhoyaraya patiya kita pamicca acchejja anisattha abhihada kamtarabhatta dubbhikkhabhatta gilanabhatta baddaliyabhatta pahunabhatta Ayaracula 1/29 ahakammiya uddesiya misajaya kiyagada pamicca acchejja anisattha abhihada kiyagada (kritakrta)-food, purchased for the monk. thaviya (sthapita)-food, stored for the monk.3 raiya (racita) food, modified for the monk. In the ninth Sataka of Bhagavati and the Nayadhammakahao also, there is mention of the blemishes such as adhakarmika etc.' ~: 271:~ Dasavealiyam 3/2,3,5; 5/1/55 uddesiya kiyagada pinaka abhihada rayapimda kimicchia Semantics ahakamma (adhakarma)-food etc., prepared only for the monk.? See Bhasya on Bha. 1. 436, 437. sejjayarapimda puikamma ajjhoyara pamicca misajaya kamtarabhatta (kantarabhakta)--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 kantarabhakta. dubbhikkhabatta (durbhiksabhakta)-during famines the king and the rich people prepare food for the monk. Such food is called durbhiksabhakta. vaddaliyabhatta (bardalikabhakta) 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 badalikabhakta. 1. Bha. 9.177, Naya-1.1.113. 2. Vya. Bha. Vr. u.3, p.35-adhakarmika yanmulata eva sadhunam krte krtam. gilanabhatta (glanabhakta)-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." sejjayarapimda (sayyatarapinda)-food, offered by the landlord (who offers shelter). rayapimda (rajapinda)-food, received from place of an anointed king.

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- 272 : Bhagavai 5:6:139-147 3. Ibid., p.35.-sthapitam yatsamyatartham svasthane parasthane. 4. Bha. Vr. 5.139-glanasya nirogatartham bhiksukadanaya bhaktam tad glanakam. 5. See, the note on Thanam, 9.62. Text Ayariya-uvajjhayassa siddhi-padam 5.147 ayariya-uvajjhae nam bhamte! savisayamsi ganam agilae samginhamane, agilae uvaginhamane kaihim bhavaggahanehim sijjhati java savvadukkhanam amtam kareti? goyama! atthegatie teneva bhavaggahanenam sijjhati, atthegatie doccenam bhaggahanenam sijjhati, taccam puna bhagavvahanam naikkamati. The Topic of Attainment of Liberation by Acarya and Upadhyaya After how many births, O Lord! the Acaryas and Upadhyayas who tirelessly contribute to the development of the religious order in the form of augmenting the strenghth and supporting (them in their sadhana) 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 (acaryas and upadhyayas) 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. Bhasya 1. Sutra 147 The acarya-cum-upadhyaya who augments and supports the religious order make immense nirjara (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 ayariya-uvajjhaya (acarya-upadhyaya)-Acarya-cum-upadhyaya.? It means he is the same person. He performs the work of both-the acarya and the upadhyaya. In the Vyavahara Sutra, the minimum tenure of monkhood eligible for becoming upadhyaya is three years, and that for becoming acarya is five years. sarisaya (svavisaya)--The acarya is specially assigned with the work of teaching the meaning and purport of the canonical literature, while the upadhyaya is supposed to teach the canonical texts themselves. agalae (aglana)--Tirelessly, i.e. without feeling any kind of exhaustion or ennui.

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Bhagavai 5:6:147-148 -: 273 - 1. Bha. Vt. 5.147-dvitiyah trtiyasca bhavo manusyabhavo devabhavantarito drsyah, caritravato'nantaro devabhava eva bhavati na ca tatra siddhirastiti. 2. (a) Bha. Vp. 5.147--acryena sahopadhyaya acaryopadhyayah. (b) Bha. Jo. 88.41 jina kahai kei tinahija bhava sijhail java sarva duhkha amta karijai II 3. Ibid., 3.3. 4. Ibid., 3.5. Text Abbhakkhanissa kammabamdha-padam 5.148 je nam bhamte! param alienam asabbhuenam abbhakkhanenam abbhakkhati, tassa nam kahappagara kamma kajjamti? goyama! je nam param alienam asabbhuenum abbhakkhanenam abbhakkhati, tassa nam tahappagara ceva kamma kajjamti. jattheva nam abhisamagacchati tattheva nam padisamvedeti, tao se paccha 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. Bhasya 1. Sutra 148 A law of the doctrine of karma has been propounded in the present Sutra. 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. asadbhuta--to create fanciful allegation. E.g., to call a non-thief a thief. abhyakhyana-make (false) allegation; to make public the faults of others (falsely). abhyakhyati--to deliberately make (false) allegation. abhisanagacchati-takes birth (at).

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-: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

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Sattamo Uddeso Section-7 Text Paramanu-khamdhanam eyanadi-padam 5.150 paramanupoggale nam, bhamte! eyati veyati calati phamdai ghattai khubbhai udirai, tam tam bhavam parinamati? goyama! siya eyati veyati jaya tam tam bhavam parinamati; siya no eyati java no tam tam bhavam parinamati. The Topic of Simple Vibrations etc. of Paramanu and Skandha Does' the material paramanu (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 java tam tam bhavam parinamati? goyama! siya eyati java tam tam bhavam parinamati. siya no eyati java no tam tam bhavam parinamati. siya dese eyati, dese no eyati. Does a material cluster of two pradesas (i.e., consisting of two paramanus) (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? goyama! siya eyati, siya no eyati. siya dese eyati, no dese eyati. siya dese eyati, no desa eyamti. siya desa eyamti, no dese eyati. Does a material cluster of three pradesas (i.e., consisting of three paramanus) (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.

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~: 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 desa eyamti, no dese eyati. siya desa eyamti, no desa eyamti. jaha cauppaesio taha pamcapaesio, taha java anamtapaesio. Bhagaval 5:7:150-153 Does a material cluster of four pradesas (i.e., consisting of four paramanus) 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 paramanus) up to cluster of infinite number of pradesas (ie., consisting of infinite number of paramanus) follows the same pattern as that of the cluster of four paramanus. Bhasya 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 paramanu, 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 paramanus. The number of pradesas (indivisible parts) in a cluster is equal to the number of paramanu it consists of. Combination of two paramanus makes a dyad (cluster of two pradesas (consisting of two paramanu), of three paramanus makes a triad up to combination of infinite number of paramanus makes a material cluster (made up) of infinite number of paramanus. The parumanu is the ultimate cause of the material cluster. In the Nayacakra, the paramanu has been described both as a cause and an effect. The cluster is produced by the combination of paramanus, and as such the latter is the 'cause' of the former. On the disintegration of the cluster, the paramanu assumes its own form; so, paramanu is the effect of the cluster.2

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Bhagavai 5:7:150-153 ~: 277 :~ The Ta.Su. mentions disintegration as the cause of paramanu. The cluster is the product of both disintegration and integration. On the disintegration of the cluster of four paramanus, two clusters-each of two paramanus (dyads)--are produced. These clusters are produced due to disintegration. The combination of four paramanus gives rise to a cluster of four paramanus. This cluster is produced due to integration. In the state of cluster, the paramanu is technically called pradesa (indivisible part). "Under certain condition, the paramanu 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 paramanu 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 paramanu and cluster-if they undergo the processes of simple vibrations, etc. then they get transformed into varied states. (tam tam bhavam parinamai). In the absence of those processes, they are not liable to transformation into various states." The rules of transformation of paramanu and clusters are given in surra 179 of this Sataka (i.c. Sataka V). The doctrine of anekantavada 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 paramanu and clusters, the processes of simple vibrations etc. take place only occassionally. The possible alternatives in paramanu and clusters are: 1. There are two alternatives in a single paramanu (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 paramanus) (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 pradesas (consisting of three paramanus) (triad)

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-: 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 pradesas (consisting of four paramanus) (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. Thanam, 10.1. 2. Nayacakra (Mailla Dhavala), sloka 29- jo khalu anainihano, karanaruvo hu kajjaruvo va paramanupoggalanam so davva shavapajjao Il 3. Ta. Su. 5.27---bhedadanuh. 4. Ibid., 5.26-bhedasamghatebhya utpadyante. 5. Bha. 3.143-148. 6. (a) Ta. Ra. Va. 4.42-syat sabdo'nekantarthasya dyotakah. (b) Aptamimamsa, 103, 104-- vakyesvanekantadyoti gamyam prativisesanam 1 syannipato'rthayogitvattava kevalinamapi || syadvadh sarvathaikantatyagat kim vrttacidvidhah saptabhamganayapeksayo heyadeyavisesahah II 7. Nayacakra (Mailla Dhavala), 253-- niyamanisehanasilo nipadanado ya, jo hu khalu siddho 1 So siyasaddo bhanio, jo savekkam pasahedi II 8. Bha. Vr. 5.150--kadacidejate, kadacitkatvatsarvapudglesvejanadidharmmanam. Text Paramanu-khamdhanam chedadi-padam 5.154 paramanupoggale nam bhante! asidharam va khuradharam va ogahejja? hamta ogahejja. se nam bhamte! tattha chijjejja va bhijjejja va? goyama! no tinatthe samatthe, no khalu tattha sattham kamai.

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Bhagavat 5:7:154-157 The Topic of Piercing etc. of Paramanu and Skandhas Can' the material paramanu, 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 java asamkhejjapaesio. In the same way...... up to a material cluster of innumerable number of pradesas (consisting of innumerable number of paramanus). 5.156 anamtapaesie nam bhamte! khamdhe asidharam va khuradharam va ogahejja? hamta ogahejja. se nam bhamte! tattha chijjejja va bhijjejja va? goyama! atthegaie chijjejja va bhijjejja va, atthegaie no chijjejja va bhijjejja va. Can a material cluster of infinite number of pradesas (consisting of infinite number of paramanus), 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 paramanupogalle nam bhamte! aganikayassa majjhammajjhenam viivaejja? hamta viivaejja. se nam bhamte! tattha jhiyaejja? goyama! no inatthe samatthe, no khalu tattha sattham kamai. se nam bhamte! pukkhalasamvantagassa mahamehassa majjhammajjhenam viivaejja? hamta viivaejja. se nam bhamte! tattha ulle siya? goyama! no inatthe samatthe, no khalu tattha sattham kamai. se nam bhamte! gamgae mahanadie padisoyam havvamagacchejja? hamta havvamagacchejja. se nam bhamte! tattha vinihayamavajjejja? goyama! no inatthe samatthe, no khalu tattha sattham kamai. se nam bhamte! udagavattam va udagabimdum va ogahejja? hamta ogahejja. se nam bhamte! tattha pariyavajjejja? goyama! no inatthe samatthe, no khalu tattha sattham kamai. Can a material paramanu, O Lord! pass through the middle of a fire-body? Yes, it can pass through.

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-: 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 Ganga? 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 java asamkhejjapaesio. In the same way ..... up to a material cluster of innumerable number of pradesas (consisting of innumerable number of paramanus). 5.159 anamtapaesie nam bhamte! khamde aganikayassa majjhammajjhenam viivaejja? hamta viivaejja. se nam bhamte! tattha jhiyaejja? goyama! atthegaie jhiyaejja, atthegaie no jhiyaejja. se nam bhamte! pukkhalasamvattagassa mahamehassa majjhammajjhenam viivaejja? hamta vivaejja. se nam bhamte! tattha ulle siya? goyama! atthegaie ulle siya, atthegaie no ulle siya. se nam bhamte! gamgae mahanadie padisoyam havvamagacchejja? hamta havvamagacchejja. se nam bhamte! tattha vinihayamavajjejja? goyama! atthegaie vinihayamavajjejja, atthegaie no vinihayamavajjejja. se nam bhamte! udagavattam va udagabimdum va ogahejja? hamta ogahejja. se nam bhamte! tattha pariyavajjejja? goyama! atthegaie pariyavajjejja, atthegaie no pariyavajjejja. Can a material cluster of infinite number of pradesas (consisting of infinite number of paramanus), 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.

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Bhagavai 5:7:154-159 - 281:Can it, O Lord! pass through the middle of a huge cloud called Puskarasamvartaka? 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 Ganga? 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. Bhasya 1. Sutras 154-159 In the Anuyogadaraim, two kinds of paramanus have been mentioned: subtle (transcendental) and empirical.' The empirical paramanu is a cluster of infinite number of subtle paramanus. Precisely speaking, it is a cluster made of infinite number of paramanu.? From the empirical point of view, it is called an empirical paramanu.The same properties that have been assigned to the paramanu have been given in the case of a cluster of innumerable number of pradesas. There are, however, two alternatives in the case of a clusters made of infinite number of pradesas; 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 paramanu is a cluster of infinite number of paramanu which are capable of undergoing subtle transformation. According to the Anuyogadaraim, 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 paramanus (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 paramanu 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 paramanu by such instrument. 1. Anu, su. 396. 2. Ibid., su. 398.

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-: 282 - Bhagavai 5:7:154-163 3. Anu. Ma. Vr. p.148----tato'sau niscayatah skandho'pi vyavaharanayamatena vyavaharikah paramanu ruktah. 4. Bha. Vr. 5.156-atthegaie no chijjejjatti suksmaparinamatvat. 5. (a) Anu, su. 398. (b) Anu. Ma. Vr. p. 148-idamuktam bhavati--yadyapyanantaih paramanubhirnispannah kasthadayah sastrachedadivisaya dnstastathapyanantakasyapyanantabhedatvat tavat pramanenaiva paramanvanantakena nispnno'sau vyavaharikah paramanurgrahyo yavat pramanena nispannodyapi suksmatvannasastracchedadivisayatamasadayatiti bhavah. Text Paramanu-khamdhanam saaddhasamajjhadi-padam 5.160 paramanupoggale nam bhamte! kim saaddhe samajjhe sapaese? udahu anaddhe amajjhe apaese? goyama! anaddhe amajjhe apaese, no saaddhe no samajjhe no sapaese. The Topic of Possibility of Halving, having Middle Point etc. of Paramanus and Skandhas Is the material paramanu (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 paramanu 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? udahu anaddhe amajjhe apaese? goyama! saaddhe amajjhe sapaese, no anaddhe no samajjhe no apaese. Is a cluster of two pradesas, 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 pradesas 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 puccha. goyama! anaddhe samajjhe sapaese, no asaddhe no amajjhe no apaese. Is a cluster of three pradesas, 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 jaha duppaesio taha je sama te bhaniyavva, je visama te jaha tippaesio taha bhaniyavva.

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Bhagavat 5:7:160-164 ~: 283:~ The clusters of an even number of paramanu are to be described like the cluster of two paramanus. The clusters of an odd number of paramanu are to be described like the cluster of three paramanus. 5.164 samkhejjapaesie nam bhamte! khamdhe kim saaddhe? puccha. goyama! siya saaddhe amajjhe sapaese, siya anaddhe samajjhe sapaese. jaha samkhejjapaesio taha asamkhejjapaesio vi, anamtapaesio vi. Is the cluster of numerable number of pradesas 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 pradesas are to be described like the cluster of numerable number of pradesas. Bhasya 1. Sutras 160-164 The paramanu 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 paramanul paramanus. "A paramanu is partless"this statement is with reference to the paramanu as a substance. With reference to time and modes (properties), it can also be possessed of parts.' In the present canon, four types of paramanus have been distinguishedparamanu as a substance, paramanu as space, paramanu as time, and paramanu as mode (property). According to Siddhasenagani, paramanu as mode (property) is possessed of parts, but paramanu 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 paramanu 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 paramanu 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 pradesas, 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 pradesas are of both the types-possessed of even number and odd number of pradesas. According to Thanam, a paramanu is impenetrable, incombustible, imperceptible, can not be halved, has no middle (point), is partless and indivisible."

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- 284: Bhagavai 5:7:160-166 1. Prajna. Vp. p.202,203-paramanurhi apradeso giyate, dravyarupataya samso na bhavatiti, nanu kalabhavabhyamapi "apaeso davvatthayae" iti vacanat. tatah kalabhavabhyam sapradesatvepi na kasciddosah 2. Bha. 20.37-41. 3. Ta. Su. Bha. Vi. 5.1-nanu caiko'pi paramanuh pudgaladravyameva sa katham bahvavayavo bhavet? kimatra pratipadyam? nanu prasiddhamevedamekarasagandhavarno dvisparsascanur-bhavati, bhavavayavaih savayavo dravyavayavarnirvayava iti. 4. Thanam, 3.329-335. Text Paramanu-khamdhanam paropparam phusana-padam 5.165 paramanupoggale nam bhamte! paramanupoggalam phusamane kim 1. desenam desam phusai 2. desenam dese phusai 3. desenam savvam phusai 4. desehim desam phusai 5. desehim dese phusai 6. desehim savvam phusai 7. savvenam desam phusai 8. savvenam dese phusai 9. savvenam savvam phusai? goyama! 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 Paramanus and Skandhas When, O Lord! a material paramanu (ultimate atom) touches another material paramanu, 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 paramanu-(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 paramanupoggale duppaesiyam phusamane sattama-navamehim phusai. paramanupoggale tippaesiyam phusamane nipacchimaehim tihim phusai. jaha paramanupoggale tippaesiyam phusavio evam phusave yavvo java anamtapaesio. When a material paramanu (ultimate atom) touches a cluster of two paramanus (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 paramanu (ultimate atom) touches a cluster of three paramanus (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

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Bhagavai 5:7:166-168 -: 285:the whole by the whole. When a material paramanu touches a cluster of four paramanus ..... up to that of infinite number of paramanus, the same alternatives are applicable as in the case of touching a cluster of three paramanus. 5.167 duppaesie nam bhamte! khamdhe paramanpupoggalam phusamane kim desenam desam phusai? puccha. tattiya-navamehim phusai. duppaesio duppaesiyam phusamane padhama-tatiya-sattama-navamehim phusai. duppaesio tippaesiyam phusamane adillaehi ya, pacchillaehi ya tihim phusai, majjhimaehim tihim vipadiseheyavvam. duppaesio jaha tippaesiyam phusavio evam phusaveyavvo java anamtapaesiyam. When, O Lord! a cluster of two paramanus (a dyad) touches a material paramanu, does it touch-(i) a part by a part? etc.--all the nine alternatives are asked as above (sutra 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 paramanus touches a cluster of two paramanus, 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 paramanus (a dyad) touches a cluster of three paramanus (a triad), the first three and the last three alternatives are applicable and the middle three are prohibited. Just as a cluster of two paramanus (a dyad) were made to touch the cluster of three paramanus, similarly the cluster of two paramanus should be made to touch the clusters of four ..... up to infinite number of paramanus. 5.168 tipaesie nam bhamte! khamdhe paramanpupoggalam phusamane puccha. tattiya-chattha-navamehim phusai. tipaesio duppaesiyam phusamane padhamaenam-tatiyanam-cauttha-chattha-sattama-navamehim phusai. tipaesio tipaesiyam phusamane savvesu vi thanesu phusai. jaha tipaesio tipaesiyam phusavio evam tippaesio java anamtapaesienam samjoeyavvo. jaha tipaesio evam java anamtapaesio bhaniyavvo. When, O Lord! a cluster of three paramanus touches a material paramanu, 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 paramanus touches a cluster of two paramanus, the 1st, 3rd, 46, 7th and 9th alternatives are applicable. When a cluster of three paramanus touches a cluster of three paramanus, all the nine alternatives are applicable.

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-: 286: Bhagavai 5:7:165-168 Just as a cluster of three paramanus was made to touch a cluster of three paramanus, so it should be related to a cluster of four ..... up to infinite number of paramanus atoms. The same description as in the case of a cluster of three paramanus touching others holds good in the cage of a cluster of four.... up to infinite number of paramanus. Bhasya 1. Sutras 165-168 To the query whether when a paramanu (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 Mahavira; only one--the ninth one was stated possible. The reason is that the paramanu is partless, so a paramanu 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 paramanu touches another parumanu as a whole touching the whole, then two paramanus will transform into unitary entity. Thus no combination of paramanu will result in any composite entity (cluster) like a jar." The answer is that (1) When two paramanus 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 paramanu 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 paramanu touches a cluster of two paramanus, there are two alternatives-(1) a part by the whole and (2) a part by the part. When the cluster of two paramanus occupies two akasa-pradesas (space-points), the paramanu as a whole touches a part of the cluster of two paramanus; but when the cluster of two paramunus 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 paramanu touches a cluster of three paramanus, there are three alternatives-- (1) the whole touching a part (2) the whole touching two parts (3) the whole touching the whole. Explanation:

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Bhagaval 5:7:165-168 ~: 287: (i) When the cluster of three paramanus occupies three space-points, then the paramanu as a whole touches one part of the cluster. (ii) When two pradesas of the cluster of three paramanus occupy one spacepoint, and the remaining pradesas occupy another space-point, then the alternative--the whole touching two parts becomes applicable-i.c., the paramanu as a whole touches two parts of the cluster in the form of two paramanus occupying one space-point. (iii) When due to subtlety of transformation, the cluster of three paramanus occupies a single space-point, then the alternative of the whole touching the whole becomes possible. A cluster of three pradesas (paramanus) is a single composite entity; hence two paramanus of it occupying a single space-point can be regarded as two parts of it. A cluster of two pradesas (paramanu) 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 pradesas (paramanu), 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 pradesas in a cluster of two pradesas (paramanu), the two pradesas of which entity should a paramanu touch? When the two pradesas of a cluster of three pradesas are touched, there remains one pradesa untouched; so the alternative of 'the whole touching two parts' becomes possible. A Cluster of two pradesas touching a Paramanu When a cluster of two pradesas (paramanu) touches a paramanu, there are two alternatives (i) the whole by a part (ii) the whole by the whole When the cluster of two pradesas occupies two space-points, it touches the whole paramanu by its part. But when the cluster of two-pradesas occupies a single space-point, the alternative of "the whole by the whole' becomes possible. A Cluster of two pradesas touching a cluster of two pradesas 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 pradesas occupying two space-points touches another cluster of two pradesas 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 pradesas occupying two space-points, the alternative of 'the whole touching a part' is obtained. (iv) When both the clusters of two pradesas occupy a single space-point, the alternative of 'the whole touching the whole' is obtained.

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- 288 : Bhagavai 5:7:165-172 In the same way the description of the cluster of three pradesas should be understood. 1. Bha. Vr. 2.165-atra ca sarvena sarvamityeka eva ghatate, paramanorniramsatvena sesanamasam bhavat. 2. Ibid., 5.165--nanu yadi sarvena sarvam sprsatityuccyate tada paramanvorekatvapatteh kathama paraparaparamanuyogena ghatadi skandha nispattih? iti, atrocyate, sarvena sarvam sprsatiti ko'rthah? svatmana tavanyo'nyasya lagato, na punararddhadyamsena arddhadidesasya tayorabhavat, ghatadyabhavapattistu tadaiva prasajyeta yada tayorekatvapattih, na ca tayoh sa, svarupabhedat. Text Paramanu-khamdhanam samthii-padam 5.169 parumanupoggale nam bhamte! kalao kevaccitam hoi? goyama! jahannenam egam samayam, ukkosenam asamkhejjam kalam. evam java anamtapaesio. The Topic of Duration of Paramanu and Skandha How long, O Lord! does a material paramanu (ultimate atom) remain in the form of paramanu? Gautama! in the minimum, it remains as a paramanu for one samaya (indivisible unit of time); in the maximum, for innumerable time. Similar description follows about a cluster of infinite number of paramanus. 5.170 egapaesogadhe nam bhamte! poggale see tammi va thane, annammi va thane kalao kevacciram hoi? goyama! juhannenam egam samayam, ukkosenam avaliyae asamkhejjaibhagam. evam java asamkhejjapaesogadhe. 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 avalika. Similar duration is to be described) ...... up to a vibrating material entity, occupying innumerable space-points. 5.171 egapaesogadhe nam bhamte! poggale niree kalao kevacciram hoi? goyama! jahannenam egam samayam, ukkosenam asamkhejjam kalam. evam java asamkhejjapaesogadhe. 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 egagunakalae nam bhamte! poggale kalao kevaccirum hoi? goyama! jahannenam egam samayam, ukkosenam asumkhejjam kalam. evam

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Bhagavai 5:7:169-174 289: java anamtagunakalae. evam vanna-gamdha-rasa-phasa java anamtagunalukkhe. evam suhumaparinae poggale, evam badaraparinae 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 kalao kevacciram hoi? goyama! jahannenam egam samayam, ukkosenam avaliyae asamkhejjabhagam. 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 avalika in the maximum. 5.174 asaddaparinae nam bhamte! poggale kalao kevacciram hoi? goyama! jahannenam egam samayam, ukkosenam asamkhejjam kalam. 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. Bhasya 1. Sutras 169-174 In the present dialogue, some universal laws regarding a material entity have been laid down. First Law--The law of avasthana-kala i.e., duration of paramanu and skandha for remaining in the same state--the material entity (pudgala) has two forms: paramanu (ultimate atom) and skandha (cluster of ultimate paramanu). The ultimate paramanu 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

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- 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 avalika 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 gunamsa (which means units or degrees of the quality, say blackness etc.). The units of the quality in the paramanu 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 paramanu, 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 avalika 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. VI. 5.169-asamkhejjam kalam ti asamkhyeyakalatparah pudgalanamekarupena sthityabhavat. 2. See for avalika, Bha. 6.132. 3. The meaning of praticcheda is sakti-amsa i.e., the minimum unit of energy, 4. Sa. Kham. Dhavala, pu.14, kham. 5. bha. 6, su. 539, p.450 and su. 540, p.451. 5. Bha. 25.189, 200. Text Paramanu-khamdhanam amtarakala-padam

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Bhagavai 5:7:175-178 291 : 5.175 paramanupoggalassa nam bhamte! amtaram kalao kevacciram hoi? goyama! jahannenam egam samayam, ukkosenam asamkhejjam kalam. The Topic of Duration of Interval for Paramanus and Skandhas (for reverting to the same state again) How much time lapses before a paramanu, O Lord! reverts to its state of paramanu? Gautama! one samaya in the minimum and a period of innumerable time in the maximum. 5.176 duppaesiyassa nam bhamte! khamdhassa amtaram kalao kevacciram hoi? goyama! jahannenam egam samayam, ukkosenam anamtam kalam. evam java anamtapaesio. How much time lapses before a material cluster of two pradesas, O Lord! reverts to the same state of cluster of two pradesas? 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 pradesas. 5.177 egapaesogadhassa nam bhamte! poggalassa seyassa amtaram kalao kevacciram hoi? goyama! jahannenam egam samayam, ukkosenam asamkhejjam kalam. evam java asamkhejjapaesogadhe. 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 pradesas. 5.178 egapaesogadhassa nam bhamte! poggalassa nireyassa amtaram kalao kevacciram hoi? goyama! jahannenam egam samayam, ukkosenam avaliyae asamkhejjaibhagam. evam java asamkhejjapaesogadhe. vanna-gamdha-rasa-phasa-suhumaparinayabayaraparinayanam-etesim jam ceva samcitthana tam ceva amtaram pi bhaniyavvam. 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 avalika in the maximum. Similar description holds good for a non-vibrating material cluster occupying (two pradesas)..... up to an innumerable number of pradesas. 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

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~: 292:~ duration of their continuing of remaining in the same state. 5.179 saddaparinayassa nam bhamte! poggalassa amtaram kalao kevacciram hoi? goyama! jahannenam egam samayam, ukkosenam asamkhejjam kalam. 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? goyama! jahannenam egam samayam, ukkosenam avaliyae asamkhejjaibhagam. 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 avalika in the maximum. Bhasya 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-kala) 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 paramanu, abandoning its state of paramanu, transforms in the state of a cluster and again transforms into the state of paramanu. 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 pradesas. Here the intervening period is technically called the interval of the cluster of two pradesas. A cluster can pass through many states from the state of the cluster of two pradesas 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 pradesas (reverting to its orginal state) is a period of infinite time." The sutras 170-171 give the avasthana-kala 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-kala, 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 (avasthana-kala) of a material entity with one unit of black colour, smell etc. is same as its interval (antara-kala). See the following table.

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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 pradesas upto a cluster of infinite number of space-points. 03 A material entity One samaya Innumerableth One samaya A period of occupying one akasa part of an innumerable -pradesa and in the avalika time state of vibration upto a cluster of an innumerable number of pradesas A period of One samaya | Innumerableth innumerable part of an avalika time |04 A material entity occ-One samaya upying one akasa-pradesa and in the state of devoid of vibration upto a cluster of an innumerable number of pradesas Th5 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 tha 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

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~: 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 avalika 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 avalika -sound Mini. Max. 1. Bha. Vr. 5.176-sa ca tesamanantatvat pratyekam cotkarsato'samkhyeyasthitikatvadanantah Text khettogahanadavve, bhavatthanauyam ca appa-bahum | Paramanu-khamdhanam paropparam appabahuyatta-padam 5.181 eyassa nam bhamte! davvatthanauyassa, khettanthanauyassa, ogahanatthanauyassa, bhavarthanauyassa kayare kayarehimto appa va? bahuya va? tulla va? visesahiya va? goyama! savvatthove khettatthanaue, ogahanatthanaue, asamkhejjagune, davvatthanaue asamkhejjagune, bhavanthanaue, asamkhejjagune. khette savvatthove, sesa thana asamkhejjaguna ||1|| time The Topic of Mutual Relative Numerical Strength of (the periods of stability of) Paramanus 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 paramanus, (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 paramanus in (it), (iv) innumerable times of it is the period of stability of (a material entity with respect to) modifications in it. Samgahani gaha

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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 paramanus 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. Bhasya 1. Sutra 181 In the present Sutra, 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 paramanus 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 paramanus constituting the material entity may remain stable for a longer time. For this reason, the period of stability of the number of paramanus is innumerable times that of the size of the space occupied by the entity. (4) The number of paramanus 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 paramanus in the material entity. Abhayadevasuri has quoted fifteen gathas for explaining the relative numerical strength, which give the logical justification of their relative numerical strength. 1. Bha. VI. 5.181-nano koetrasyavagahanayasca ko bhedah? ucyate, ksetramavagadhameva, avagahana tu vivaksitaksetradanyatrapi pudgalanam tatparimanavagahitvamiti. Text Jivanam sarambha-sapariggaha-padam

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~: 296:~ Bhagavat 5:7:182-185 5.182 neraiya nam bhamte! kim sarambha sapariggaha? udahu anarambha apariggaha? goyama! neraiya sarambha sapariggaha, no anarambha apariggaha. 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-neraiya sarambha sapariggaha, no anarambha apariggaha? goyama! neraiya nam pudhavikayam samarambhamti, aukayan samarambhamti, teukayam samarambhamti, vaukayam samarambhamti, vanassaikayam samarambhamti, tasakayam samarambhamti, sarira pariggahiya bhavamti, kamma pariggahiya bhavamti, saccittacitta-misayaim davvaim pariggahiyaim bhavanti, se tenatthenam goyama! evam vuccai-neraiya sarambha sapariggaha, no anarambha apariggaha. 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 asurakumara nam bhamte! kim sarambha? puccha. goyama! asurakumara sarambha sapariggaha, no anarambha apariggaha. Are the Asurakumaras, O Lord! possessed of (the urges for) violence (and possessiveness)? Query as before. Gautama! the Asurakumaras have (the urges for) violence and possessiveness, they are not free from (the urges for) violence and possessiveness. 5.185 se kenatthenam? goyama! asurakumara nam pudhavikayam samaram-bhamti java tasakayam samarambhamti, sarira pariggahiya bhavamti, kamma parigahiya bhavamti, bhavana pariggahiya bhavamti, deva devio manusa manussio tirikkhajoniya tirikkhajoninio pariggahiya bhavamti, asana-sayanabhamdamattovagarana pariggahiya bhavamti, sacittacitta-misaydim davvaim pariggahiydim bhavamti. se tenatthenam goyama! evam vuccai asurakumara sarambha sapariggaha, no anarambha apariggaha. "For what reason has it been said so?" "Gautama! the Asurakumaras injure

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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 Asurakumaras have (the urges for) violence and the urge for possessiveness, they are not free from violence and possessiveness." 5.186 evam java thaniyakumara. egimdiya jaha neraiya. This description is to be followed ..... up to the Stanitakumara. The one -sensed beings are to be described like the infernals. 5.187 beimdiya nam bhamte! kim sarambha sapariggaha? udahu anarambha apariggaha? tam ceva beimdiya nam pudhavikayam samarambhamti java tasakayam samarambhamti, sarira pariggahiya bhavamti, kamma pariggahiya bhavamti, bahira bhamda-mattovagarana pariggahiya bhavamti, sacittacitta-misayaim davvaim pariggahiyaim 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 java caurimdiya. The same description is applicable ...... up to the four-sensed beings. 5.189 pamcamdiyatirikkhajoniya nam bhamte! kim sarambha sapariggaha? udahu anarambha apariggaha? tam ceva java kamma pariggahiya bhavamti, tamka kuda sela sihari pabbhara pariggahiya bhavamti, jala-thala-bila-guha-lena pariggahiya bhavamti, ujjharanijjhara-cillala-pallala-vappina pariggahiya bhavamti, agada-tadaga-daha-naio vavi-pukkharini-dihiya gujaliya sara sarapamtiyao sarasarapamtiyao bilapamtiyao pariggahiyao bhavamti, aramujjana-kanana vana vanasamda vanaralo pariggahiyao bhavamti, devaula-sabhapava-thubha-khaiya-parikhao pariggahiyayo bhavamti, pagara-attalagucariya-dara-gopura pariggahiya bhavamti, pasada-ghara-sarana-lenaavana pariggahiya bhavamti, simghadaga-tiga-caukka-caccaracaummuha-mahapaha-paha pariggahiya bhavamti, sagada-raha-jana-jugga-gilli-thilli-siya-samdamaniyao pariggahiyao bhavamti, lohilohakadaha-kaducchaya pariggahiya bhavamti, bhavana pariggahiya bhavamti, deva devio manussa manussio tirikkhajoniya tirikkhajoninio pariggahiya bhavamti, asana-sayana-khambha-bhamda-sacittacittamisayaim davvaim

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~: 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 jaha tirikkhajoniya taha manussa vi bhaniyavva, vanamamtara-joisa-vemaniya jaha bhavanavasi taha neyavva. 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. Bhasya 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

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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 Thanam, 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 Thanam, 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 sutras 184-185. The one-sensed beings are to be described like the infernals, see sutra 186. In the case of infernals and one-sensed beings, the Thanam also accepts that they have the possession of animate, inanimate and mixed substances.? So there is no contradiction between the present dialogue and the Thanam. 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 kula-summit of a hill sela-hill without a summit sihari--hill with a summit pabbhara--slightly inclined hilly area lena--a house carved out of a rock (i.e. a cave) ujjhara--water-fall from a hill nijjhara-stream Acarya Hemacandra has derived the words ujjhara and nijjhara from nirjhara.* cillala-muddy tank pallala--small water pond vappina--field with beds (or water-canal) agada--well pukkharini--deep circular water-reservoir with a flight of stains; lily-pool sarini--spring or water-canal gumjalia--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

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~: 300: into another tank through a flood-gate." bilapamkti-series of burrows or long and deep pits arama-a garden or a grove (used as a pleasure-resort) ujjana-a park on a hilly land. The Vrtti interprets it as a park densely packed with trees laden with flowers, which is used as a picnic-park on ceremonious occasion.' kanana-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 vanarai (grove or forest with) rows of trees" devaula-temple sabha rural court of justice pava-water-shed for serving water to travellers thubha-stupa-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. pagara rampart-a wall around a city or a fort for its protection from enemy's attack. Bhagavai 5:7:182-190 anlalaga 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 pasada palace of deity or king, or a multi-storeyed building," sarana-thatched hut (ante-room), 17 avana-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. Thanam, 3.95-tivihe pariggahe pannatte, tam jaha-kammapariggahe, sarirapariggahe, bahirabham. damattapariggahe, evam-asurakumaranam. evam egimdiyaneraiyavajjam java vemaniyanam. 2. Ibid., 3.95--ahava-tivihe pariggahe pannatte, tam jaha-sacitte, acitte, misac. evam neraiyanam niramtaram java vernaniyanam. 3. Bha. Vr. 5.187-tatkrtagrhakadinyavaseyani. 4. Prakrta Vyakarana 1.98-va nirjhare na. 5. Bha. Vr. 5.238-sara' ti saramsi-svayamsambhuta jalasaya-visesah 6. Bha. Vr. 5.189-'sarapamtiyao' tti sarahpamktayah sarasarapamtiyao' tti yasu sarahparktisu ekasmatsaraso'nyasminnanyasmadanyatra evam sancarakapatakenodakam samcaratitah sarahsarahpamklayah 7. Ibid., 5. 189'udyanani puspadimad vrksasamkulani utsavadau bahujanabhogyani. 8. Ibid., 5.189-kananani samanyavrksasamyuktani nagarasannani. 9. Ibid., 5.189-vanani nagaraviprakrstani.

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Bhagavai 5:7:182-191 - 301 : 10. Ibid., 5.189-vanasndah ekajatiyaveksasamuhatmakah. 11. Ibid., 5.189-vanarajayo veksaparktayah. 12. Ibid., 5. 189--khatikah' uparivistirnadhah samkatakhatarupah. 13. Ibid., 5. 189--parikha adha upari ca samakhatarupah. 14. Ibid., 5. 189--'attalaga' tti prakaroparyasrayavisesah. 15. Ibid., 5. 189--carika glhyaprakarantaro hastadipracaramargah. 16. Ibid., 5. 189---prasada devanam rajna ca bhavanani, athava utsedhabahulah--prasadah. 17. Ibid., 5. 189--saranani trnamayavasarikadini. 18. Ibid., 5. 189--lauhi-mandakadipacanika. 19. Ibid., 5. 189---lohakadahiti kavelli. 20. Ibid., 5. 189--kalucchuyatti parivesanadyartho bhajanavisesah. [Introductory Note by English Translators to Sutras 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, arambha 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 sutras 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. anarambha 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 pannatta, tam jaha-heum janai, heum pasai, heum, bujjhai, heum abhisamagacchai, 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., arambha (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 aradhaka (one who meticulously observes the discipline while dying).

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- 302 : Bhagavai S:7:192-195 5.192 pamca heu pannatta, tam jaha-heum janai, heum pasai, heum bujjhai, heum abhisamagacchai, heum chaumatthamaranam marai. A person with enlightened world-view realises the hetu (the presence of cause) of worldly existence i.e., arambha (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 heu pannatta, tam jaha----heum nam janai java heum annana-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 viradhaka (one who is the transgressor of discipline while dying). 5.194 pamcu heu pannatta, tam jaha--heuna na janai java heuna annana-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 aheu pannatta, tam jaha-aheum janai java aheum kevalimaranam 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. anarambha (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 aradhaka).

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Bhagavat 5:7:191-198 ~: 303 5.196 pamca aheu pannatta, tam jaha-aheuna janai java aheuna kevalimaranam 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. anarambha (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 aradhaka). 5.197 pamca aheu pannatta, tam jaha-aheum na janai java 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 aradhaka). 5.198 pamca aheu pannatta, tam jaha-aheuna na janai java aheuna 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 aradhaka). Bhasya 1. Sutras 191-198 In the present dialogue, there are four sutras concerning "presence of cause", and four sutras concerning "absence of cause". The Vrtti 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), pramana (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

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- 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 Divakara 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 paroksa (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 sutras 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 jnanavaraniya 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 Thanam, seven causes of death, viz., adhyavasana (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 Samavao, 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 ajnanamarana. In the Bhagavati, Malaradhana(r) and Uttaradhyayana Niryuktio also there is no mention of such death among the classification of death. In the present dialogue, ajnanamarana should mean the death due to intensity of emotions like attachment and hatred. So the ajnanamarana 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 Sutra 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

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Bhagavai 5:7:191-198 - 305 "knows and sees" is clear, but the meanings of budhyate and abhisamagacchati need clarifications. The expression budhyate refers to bodhi (enlightenment) which is related to knowledge, right world-view and conduct. 0 The world abhisamagucchati is related to attainment and contentment. After attaining enlightenment, the veiled person acquires the hetu, and attains the results viz., hana (avoidance), upadana (aceptance) and madhyastha (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-Thanam, 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 Acaryas 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 Sutra is enigmatic. It perhaps refers to the discipline of aradhana and its opposite viradhana. All these points lead us to interpret hetu as hetu (cause) of worldly existence, the asrvas, specifically arambha and parigraha. In the Ayaro (3.78), we find samjoga which is equivalent of asrava as a cause of dukkha. In the present Sutras, 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 asrava or absence of arambha and parigraha which may be identified with kaivalya. A kevali is so called because there is absolute absence of arambha and parigraha and at the 14th stage, he is a kevali who is free from all asravas. The kevali knows, sees, etc. He is absolutely free from arambha and parigraha. In that sense, he knows that he is ahetu. This can be compared with the Buddhist conception of bodhi as-ksayanutpadu-jnane bodhi--"Bodhi consists in two knowledge, viz., that one's asravas have been destroyed (ksaya-jnana), and also that the asravas 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 sadhyavinabhutam sadhyaniscayartham. 2. Vaisesika Sutra 9.2.4.--heturapadeso limgam pramanam karanamityanarthantaram. 3. Bha. Vp. 5.191-iha hetusu varttamanah puruso hetureva tadupayoganyatvad. 4. Samatti. 3.43-- duviho dhammavao aheuvao ya heuvao ya ! tattha u ahcuvao bhaviya'bhaviyadao bhava Il 5. Thanam, 7.72-sattavidhe aubhede pannatte, tam jaha

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-: 306 : Bhagavai 5:7:191-199 ajjhavasana-nimitte, ahare veyanaparaghate! phase anapanu sattavidham bhijjae aum il 6. Sama. 17.9. 7. Bha. 2.49. 8. Mularadhana, 1.25 Vijayodaya Vrtti pa.86. 9. Uttara. Ni. ga. 212-214. 10. Thanam, 3.176. Text 5.199 sevam bhamte! sevam bhamte! tti. That is so, O Lord! That is so, O Lord! -000

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Atthamo Uddeso Section-8 Text Niyamthiputta-narayaputta-padam 5.200 tenam kalenam tenam samaenam java parisa padigaya. The Topic of (Dialogue between) Niyamthiputta and Narayaputta In that age, at that time (Bha. 1.4) ...... up to the multitude departed. 5.201 tenam kalenam tenam samaenam samanassa bhagavao mahavirassa amtevasi narayaputte namam anagare pagaibhaddae java viharati. tenam kalenam tenam samaenam samanassa bhagavao mahavirassa amtevasi niyamthiputte namam anagare pagaibhaddae java viharati. tae nam se niyamthiputte anagare jenameva narayaputte anagare teneva uvagacchai, uvagacchitta narayaputtam anagaram evam vayasi- savvapoggala te ajjo! kim saaddha samajjha sapaesa? udahu anaddha amajjha apaesa? ajjo! tti narayaputte anagare niyamthiputtam evam vayasi-savvapoggala me ajjo! saaddha samajjha sapaesa, no anaddha amajjha apaesa. In' that age, at that time, the ascetic, named Narayaputta, who was a disciple of ascetic Lord Mahavira, 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 Mahavira, 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 Mahavira, was gentle by nature ..... up to restraint and austerity. Then the ascetic Niyamthiputta reached the place of the ascetic Narayaputta; having reached there, he addressed the Narayaputta thus: 0 noble one! have all the material entities their halves, have they their middle, have they their pradesas: or are they not capable of halved, are they without middle, are they without pradesas? The ascetic Narayaputta spoke to the ascetic Niyamthiputta thus : O noble one! all the material entities have the halves, have middle, have pradesa; they are not incapable of being halved, they are not without middle, they are not without pradesas. 5.202 tae nam se niyamthiputte anagare narayaputtam anagaram evam vayasi-jai nam te ajjo! savvapoggala saaddha samajjha sapaesa, no anaddha amajjha apaesa, kim

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-: 308 : Bhagavai 5:8:202-203 davvadesenam ajjo! savvapoggala saaddha samajjha sapaesa, no anaddha amajjha apaesa? khettadesenam ajjo! savvapoggala saaddha samajjha sapaesa, no anaddha amajjha apaesa? kaladesenamajjo! savvapoggala saaddha samajjha sapaesa, no anaddha amajjha apaesa? bhavadesenam ajjo! savvapoggala saaddha samajjha sapaesa, no anaddha amajjha apaesa? tae nam se narayaputte anagare niyamthiputtam anagare evam vayasidavvamesena vi me ajjo! savvapoggala saaddha samajjha sapaesa, no anaddha amajjha apaesa, khettadesena vi, kaladesenam vi, bhavadesena vi. The ascetic Nirayaputta spoke to the ascetic Niyamthiputta thus: If according to your opinion all the material entities have halves, have middles, have pradesas and are not without halves, are not without middle, are not without pradesas, then O noble one! are all the material entities, with reference to their substance, with halves, with middle, with pradesas, and not without halves, not without middle, not without pradesas? Are all material entities, with reference to their space, with halves, with middle, with pradesas, and not without halves, not without middle, not without pradesas? Are all entities, with reference to their time, with halves, with middle, with pradesas, and not without halves, not without middle, not without pradesas? Are all entities, with reference to their modes, with halves, with middle, with pradesas, and not without halves, not without middle, not without pradesas? The ascetic Narayaputta told the ascetic Niyamthiputta thus: In my opinion, all material entities, even with reference to substance, are with halves, with middle, with pradesas, and not without halves, not without middles, not without pradesas. In the same way, all material entities, even with reference to their space, time and modes, are with halves, with middle, and with pradesas, and not without halves, not without middle, and not without pradesas. 5.203 tae nam se niyamthiputte anagare narayaputtam anagaram evam vayasi-jai nam ajjo! davvadesenam savvapoggala saaddha samajjha supaesa, no anaddha amajjha apaesa, evam te paramanupogalle vi saaddhe samajjhe sapaese, no anaddhe amajjhe apaese? jai nam ajjo! khettadesenam vi savvapoggala saaddha samajjha sapaesa, evam te egapaesogadhe vi poggale saaddhe samajjhe sapaese. jai nam ajjo! kaladesenam savvapoggala saaddha samajjha sapaesa, evam te egasamayatthittie vi poggale saaddhe samajjhe sapaese. jai nam ajjo! bhavadesenam savvapoggala saaddha samajjha sapaesa, evam te egagunakalae vi poggale saaddhe samajjhe sapaese. aha te evam na bhavati to jam vayasi 'davvadesena vi savvapoggala saaddha

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Bhagavat 5:8:203-205 ~: 309:~ samajjha sapaesa, no anaddha amajjha apaesa, evam khettadesena vi, kaladesena vi, bhavadesena vi' tam nam miccha. 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 pradesas. O noble one! if even with reference to the space all material entities are with halves, with middle, with pradesas (not without halves, not without middle, not without pradesas), then in your opinion a material entity even though occupying one pradesa is with halves, with middle, with pradesas (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 pradesas). O noble one! if with reference to mode, all material entities are with halves, with middle, with pradesas (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 pradesas (not without halves, not without middle and not without pradesas). 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 pradesas, and not without halves, without middle, without pradesas', is false. 5.204 tae nam se narayaputte anagare niyamthiputtam anagaram evam vayasi--no khalu evam devanuppiya! eyamattham janamo-pasamo. jai nam devanuppiya no gilayanti parikahittae, tam icchami nam devanuppiyanam amtie eyamattham socca nisamma janittae. 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 anagare narayaputtam anagaram evam vayasi--davvadesena vi me ajjo! save poggala sapaesa vi, appaesa vi-anamta. khettadesena vi me ajjo! savve poggala sapaesa vi, appaesa vi-anamta. kaladesena vi me ajjo! savve poggala sapaesa vi, appaesa vi--anamta. bhavadesena vi me ajjo! savve poggala sapaesa vi, appaesa vi-anamta.

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- 310: Bhagavai 5:8:205 je davvao apaese se khettao niyama apaese, kalao siya sapaese, siya apaese, bhavao siya sapaese, siya apaese. je khettao apaese se davvao siya sapaese, siya apaese, kalao bhayanae, bhavao bhayanae. jaha khettao evam kalao, bhavao. je davvao sapaese se khettao siya sapaese, siya upaese. evam kalao, bhavao vi. je khettao sapaese se davvao niyama sapaese, kalao bhayanae, bhavao bhayanae. jaha davvao taha kalao, bhavao vi. The ascetic Niyamthiputta told the Narayaputta thus: O noble one! in my opinion, even with the reference to substance, all material entities are with pradesas and also without pradesas-such material entities are infinite in number. O noble one! in my opinion, all material entities, even with reference to space, are with pradesas and also without pradesa-such material entities are infinite in number. O noble one! in my opinion, even with reference to time, all material entities are with pradesas and also without pradesas-such material entities are infinite in number. O noble one! in my opinion, even with reference to mode, all material entities are with pradesas and also without pradesa-such material entities are infinite in number. The material entities which is apradesa with reference to substance is necessarily apradesa with reference to space; with reference to time, in some respect it is sapradesa, in another respect it is apradesa; with reference to mode, in some respect it is sapradesa, in some other respect it is apradesa. The material entity which is apradesa with reference to space, with reference to substance, it is in some respect sapradesa, in some other respect it is apradesa; with reference to time, there is division--in some respect it is sapradesa, in some other respect it is apradesa. There is also division with respect to modes--it is sapradesa in some respect, it is apradesa in other respect. As from the standpoint of space, it is described as sapradesa, so from the standpoints of time and modes, also it is described as apradesa. The material entity which is sapradesa with reference to substance is, with reference to space, sapradesa in some respect and apradesa in other respect. In the same way, also with reference to time and modes, in some respect it is sapradesa, in other respect it is apradesa. The material entity which is sapradesa with reference to space is, without exception, sapradesa with reference to substance. There is option with reference to time--it is sapradesa in some respect and apradesa in other respect. There is option with reference to modes--in some respect it is sapradesa in other respect it is apradesa. As from the standpoint of substance, it is described as sapradesa, so from the standpoints of time and modes, it is also described as sapradesa.

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Bhagavai 5:8:201-207 - 311 : 5.206 eesi nam bhamte! poggalanam davvadesenam khettadesenam kaladesenam bhavadesenam sapaesanam apaesana ya kayare kayarehimto appa va? bahuya va? tulla va? visesahiya va? narayaputta! savvatthova poggala bhavadesenam apaesa, kaladesenam apaesa asamkhejjaguna, davvadesenam apaesa asamkhejjaguna, khettadesenam apaesa asamkhejjaguna, khettadesenam ceva sapaesa asamkhejjaguna, davvadesenam sapaesa visesahiya, kaladesenam sapaesa visesahiya, bhavadesenm sapaesa visesahiya. O Lord! among the material entities that are sapradesa and apradesa with reference to substance, space, time and mode, which are relatively less, more, equal or slightly more? O Narayaputta! with reference to modes, the material entities that are apradesa are the minimum in number: with reference to time, the material entities which are apradesa are innumerable times more than them; with reference to substance, the material entities which are apradesa are innumerable times more than them; with reference to space, the material entities which are apradesa are infinite times more than them; with reference to space, the material entities which are sapradesa are innumerable times more than them; with reference to substance, the material entities that are sapradesa are somewhat more than them; with reference to time, the material entities which are sapradesa are somewhat more than them; with reference to modes, material entities that are sapradesa are somewhat more than them. 5.207 tae nam se narayaputte anagare niyamthiputtam anagaram vamdai namamsai, vamditta namamsitta eyamattham sammam vinaenam bhujjo-bhujjo khameti, khametta samjamenam tavasa appanam bhavemane viharai. The ascetic Narayaputta bows down and offers obedience to the ascetic Niyamthiputta; 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. Bhasya 1. Sutras 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 pradesa (indivisible part). In the present dialogue, the same subject is considered with reference to the standpoints of substance, space, time and modes Dravyadesa (standpoint of substance)--with reference to substance, a paramanu is without pradesa and the clusters like dvipradesi etc. are sapradesa. Ksetradesa (the standpoint of space)--with reference to space, a material entity occupying a single akasa-pradesa is apradesa, and a material entity occupying

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-: 312 : Bhagavai 5:8:201-207 many akasa-pradesas is sapradesa. Kaladesa (the standpoint of time)--with reference to time, a material entity enduring for one samaya (indivisible time-unit) is apradesa; a material entity enduring for many samayas is sapradesa. Bhavadesa (the standpoint of mode)--with reference to mode, a material entity with one unit of colour, smell, taste and touch is apradesa; a material entity with many units of colour, smell, taste and touch is sapradesa. Considered from the standpoint of the transformation, all entities are infinite in numbers. [1] The Law of being Apradesa and Sapradesa with Reference to Substance [a] What is apradesa with reference to substance is necessarily apradesa with reference to space. The reason is that a paramanu can occupy only one pradesa 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 apradesa and in another respect it is sapradesa. [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 apradesa and in other respect it is sapradesa. [2] The Law of being Apradesa and Sapradesa with Reference to Space [a] In a single space-unit, there can be the occupation of one paramanu and also the occupation of clusters of two pradesas, three pradesas and so on ...... up to infinite number of pradesas. So it is in some respect apradesa and in another respect it is supradesa. [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 Apradesa and Sapradesa with Reference to Time and Modes The description of time and modes is like that of space. What is apradesa with reference to time can be with reference to substance in some respect apradesa and in another respect sapradesa. With also reference to space and modes, in some respect it can be apradesa and in another respect sapradesa. What is sapradesa with reference to mode can be with reference to substance, space and time apradesa in some respect and sapradesa in some other respect. [1] The Law of being sapradesa and apradesa with Reference to Substance What is sapradesa with reference to substance can occupy one space-unit and also many space-units. So with reference to space, in some respect it is apradesa and in another respect it is sapradesa. With reference to time and modes, it can be sapradesa as well as apradesa. [2] The Law of being Sapradesa and Apradesa with Reference to Space With reference to substance, an apradesa paramanu can not occupy two or

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Bhagavai 5:8:201-208 -: 313 : more space-units, so what is sapradesa with reference to space is necessarily sapradesa with reference to substance. With reference to time and mode, it is in some respect sapradessa and in some respect apradesa. [3,4] The Law of being Sapradesa and Apradesa 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 Sapradesa and Apradesa 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 apradesa 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 apradesa. So, the apradesa entities with reference to time are innumerable times in comparison with those with reference to modes.? [3] With reference to substance, a paramanu is apradesa. Parumanus with many units of the qualities of colour etc. are more in number than the paramanus with one unit of the qualities of colour etc. Thus considered the apradesa entities with reference to the substance are innumerable times more. The use of the word "pradesa" is available for the smallest atom-like (indivisible) part, and also in the sense of cluster. A paramanu attached to a cluster is called pradesa. The atom-like part of space is called pradesa. The word pradesa is used also in the context of time and mode. In the Tattvartha Sutra, the use of the word pradesa has been made in the sense of cluster. 1. Bha. Vi. 5.205--'anamta' tti tatparimanajnapanaparam tat svarupabhidhanam. 2. Ibid., 5.206--dravye prayenadvayadiguna anantagunantah kalakatvadayo bhavanti ekagunakalakadayastvalpa iti bhavah. ayamarthah-yohi yasmin samaye yadvarnagandharasasparsasanghatabhedasuksmatvabadaratvadiparinamantaramapannah sa tasmin samaye tadpeksaya kalato'pradesa ucyate, tatra caikasamayasthititityanye, parinamasca bahava iti pratiparinamam kalapradesasambhavattadbahulatvamiti. etadeva bhavyate bhavato ye'pradesa eka gunakalatvadayo bhavanti te kalato dvividha api bhavanti sapradesa apradesascetyarthah. 3. Ta. Su. 2.39--pravsddho desah pradesah, anantanuskandhah pradeso'trabhidhiyate. Text Jivanam vuddhi-hani-avatthii-padam 5.208 bhamtetti! bagavam goyame samanam bhagavam mahaviram vamdai namamsai, vamditta namamsitta evam vayasi-jiva nam bhamte! kim vaddhamti? hayamti? avatthiya? 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 Mahavira. Having bowed down and

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-: 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 neraiya nam bhamte! kim vaddhamti? hayamti? avatthiya? goyama! neraiya vaddhamti vi, hayamti vi, avatthiya 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 jaha neraiya evam java vamaniya. Like the infernals are also to be described the categories of souls ..... up to the Vaimanika gods. 5.211 siddha nam bhamte! puccha? goyama! siddha vaddhamti, no hayamti, avatthiya 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 jiva nam bhamte! kevatiyam kalam avatthiya? goyama! savvadham. For how long, O Lord! the number of souls remain constant? Gautama! always. 5.213 neraiya nam bhamte! kevatiyam kalam vaddhamti? goyama! jahannenam egam samayam, ukkosenam avaliyae asamkhejjaibhagam. 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 avalika. 5.214 evam hiyamti vi. Their number decrease also in the same way. 5.215 neraiya nam bhamte! kevatiyam kalam avatthiya? goyama! jahannenam egam samayam, ukkosenam cauvimsa muhutta. 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 muhurttas in the maximum. 5.216 evam sattasu vi pudhavisu 'vaddhamti, hayamti' bhaniyavvam navaram

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Bhagavai 5:8:216-222 -: 315 : avatthiesu imam nanattam, tam jaha--rayanappabhae pudhavie adayalisam muhutta, sakkarappabhae coddasa raimdiya, valuyappabhae masam, pamkappabhae do masa, dhumappabhae cattari masa, tamae atthamasa, tamatamae barasa masa. 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 Ratnaprabha hell, fourteen days and nights in the Sarkaraprabha, one month in the Balukaprabha, two months in the Parkaprabha, four months in Dhumaprabha, eight months in the Tama, twelve months in the Tamatama. riety in hell, fouha, tv 5.217 asurakumara vi vaddhamti, hayamti jaha neraiya. avatthiya jahannenam ekkam samayam, ukkosenam atthacattalisam muhutta. The number of Asurakumara gods also (sometime) increase and decrease like the infernals. Their number is constant for one samaya in the minimum and forty-eight muhurttas in maximum. 5.218 evam dasaviha 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 egimdiya vaddhamti vi, hayamti vi, avatthiya vi. ee him tihi vi jahannenam ekkam samayam, ukkosenam avaliyae asamkhejjaibhagam. 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 avalika in maximum. 5.220 beimdiya vaddhamti, hayamti taheva, avatthiya jahannenam ekkam samayam, ukkosenam do amtomuhutta. 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 antarmuhurttas in the maximum. 5.221 evam java caurimdiya. The increase, decrease and constancy in the number of four-sensed souls is to be described similarly. 5.222 avasesa savve 'vaddhamti, hayamti' taheva, avatthiyanam nanattam imam, tam jaha-sammucchimapamcimdiyatirikkhajoniyanam do amtomuhutta, gabbhavakkamtiyanam cauvvisam muhutta, sammucchimamanussanam atthacattalisam muhutta, gabbhavakkamtiyamanussanam cauvisam muhutta, vanamamtara-jotisiya-sohammisanesu atthhacattalisam muhutta, sanamkumare

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Bhagavat 5:8:208-224 attharasa raimdiyaim cattalisa ya muhutta, mahimde cauvisam raimdiyaim visa ya muhutta, bambhaloe pamcacattalisam raimdiyaim, lamtae nauim raimdiyaim, mahasukke satthim raimdiyasayam, sahassare do raimdiyasayaim, anayapana-yanam, samkhejja masa, aranaccuyanam samkhejjain vasaim, evam gevejjadevanam, vijaya-vejayamta-jayamta-aparajiyanam asamkhejjaim vasasahassaim, savvatthasiddhe paliovamassa samkhejjaibhago. evam bhaniyavvvam-vaddhamti, hayamti jahjannenam ekkam samayam, ukkosenam avaliyae asamkhejjaibhagam, avanthiyanam 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 Isana gods-fortyeight muhurttas Sanatkumara gods-eighteen days and nights and fortymuhurttas. Mahendra gods-twenty-four days and nights and twenty muhurttas. Brahmaloka gods-forty-five days and nights, Lantaka gods-ninety days and nights, Mahasukra gods-one hundred and sixty days and nights. Sahasrara gods-two hundred days and nights, Anata and Pranata 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 Sarvarthasiddha 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 avalika in maximum and duration of constancy is one samaya in minimum and maximum is as described above. 5.223 siddha nam bhamte! kevaiyam kalam vaddhamti? goyama! jahannenam ekkam samayam, ukkosenam antha 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 avantthiya? govama! jahannenam ekkam, samayam ukkosenam chammasa. O Lord! how long do the liberated souls remain constant in number? Gautama! one samaya in the minimum and six months in the maximum. Bhasya 1. Sutras 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

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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-kala, i.e., the interval of time and equation between new arrivals and departures. According to the Pannavana, the viraha-kala is 12 muhurttas in all the seven infernal lands. During this interval, there is neither new arrival nor departure of infernals.? The period of the next 12 muhurttas, there is equation between the number of infernals born and infernals dead. Thus, the period of constancy of number of infernals is 24 muhurttas; 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. Ratnaprabha 24 muhurttas 24 muhurttas 48 muhurttas 2. sarkaraprabha 7 day-nights 7 day-nights 14 day-nights 3. Balukaprabha month V, month 1 month 4. Pankaprabha 1 month 1 month 2 months 5. Dhumaprabha 2 months 2 months 4 months 6. Tamahprabha 4 months 4 months 8 months 7. Tamastamahprabha 6 months 6 months 12 months 8. Samuccaya 12 muhurttas 12 muhurttas 24 muhuritus The one-sensed beings continue to take birth every samaya, so the viraha-kala 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-kala is one antarmuhurtta 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.

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-: 318 : Bhagavai 5:8:208-224 The viraha-kala 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 muhurttas Humans born of womb Twelve muhurttas Twenty-four muhurttas Mansion gods, Forest gods, Luminous gods and Saudharma, isana Sanatkumara Mahendra Brahma Lantaka Nine days and nights twenty muhurttas Twelve days and nights ten muhurttas Twenty two and a half days and nights Forty-five days and nights Eighty days and nights Hundred days and nights Numerable month Mahasukra Sahasrara Anata-pranata 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 vimanas Innumerable thousand years Sarvathsiddhi vimana Numerable part of palyopama Liberated souls Six months The period of equation of births and deaths is equal to the viraha-kala and so, when these two periods are added together, they give the period of constancy of the number of these beings. 1. Thanam, 10.1. 2. Panna. 6.1.6. 3. Bha. Vp. 5.215_saptasvapi prthivisu dvadasa muhurttan yavanna ko'pyutpadyate va, utkrstato virahakalasyaivamrupatvat, anyesu punardvadasamuhurttesu yavanta utpadyante tavanta evodvarttanta ityevam caturvimsatimuhurttan yavannarakanamekaparimanatvadavasthitatvam vrddhihanyorabhava ityarthah. 4. Ibid., 5.245-evam ratnaprabhadisu yo yatrotpadodvarttanavirahakalascaturcimeatimuhurttadiko vyutkrantipade'bhihitah sa tatra tesu tattulyasya samasankhayanamutpadodvarttanakalasya milanad dvigunitah sannavasthitakalo'sata catvarimsaumuhurttadikah sutrokte bhavati, virahakalasca pratipadamavasthaanakalarddhabhutah svayamabhyuhya iti. 5. Panna. 6.29.

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Bhagavai 5:8:225-229 -: 319 : Text Jivanam sovacaya-savacayadi-padam 5.225 jiva nam bhamte! kim sovacaya? savacaya? sovacaya-savacaya? niruvacayaniravacaya? goyama! jiva no sovacaya, no savacaya, no sovacaya-savacaya, niruvacayaniravacaya. egimdiya tatiyapade, sesa jiva cauhim vi padehim bhaniyavva. 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., sovacaya-savacaya (accumulation and diminution). All the other categories of the souls belong to all the four categories of description. 5.226 siddha nam bluumte! puccha. goyama! siddha sovacaya, no savacaya, no sovacaya-savacaya, niruvacayaniravacaya. 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 jiva nam bhamte! kevatiyam kalam niruvacaya-niravacaya? goyama! savvaddham. For how long are the souls, O Lord! without accumulation and without diminution? Gautama! for all times. 5.228 neraiya nam bhamte! kevatiyam kalam sovacaya? goyama! jahannenam ekkam samayam, ukkosenam avaliyae asamkhejjaibhagam. 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 avalika in the maximum. 5.229 kevatiyam kalam savacaya? evam ceva. For how long do they undergo diminution?

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~: 320:~ Bhagaval 5:8:225-233 For one samaya (indivisible time-unit) in the minimum and the innumerableth part of avalika in the maximum. 5.230 kevatiyam kalam sovacaya-savacaya? 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 avalika in the maximum. 5.231 kevatiyam kalam niruvacaya-niravacaya? goyama! jahannenam ekkam samayam, ukkosenam barasa muhutta. egimdiya davve sovacaya-savacaya savvaddham. sesa savve sovacaya vi, savacaya vi, sovacaya-savacaya vi, jahannenam ekkam samayam, ukkosenam uvaliyae asamkhajjaibhagam, avatthiehim vakkamtikalo bhaniyavvo. 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 avalika 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 kalam sovacaya? gayama! jahanenam egam samayam, ukosenam attha samaya. 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 kalam tiruvacaya-niravacaya? jahanenam ekkam samayam, ukosenam cha masa. For how long they are without accumulation and without diminution? For one samaya in the minimum and six months in the maximum. Bhasya 1. Sutras 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 Vrtti has raised this

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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 utpada and udvartana. So in the third alternative (sopacaya-sapacaya), all the three viz., increase, decrease and constancy are comprised. When there is utpada of many, there is increase, when there is udvartana of many, there is decrease. And when there is equal utpada and udvartana, there is constancy.' The one-sensed beings fall under the third alternative. Among them, there is simultaneous utpada and udvartana. There is no exclusive utpada or exclusive udvartana and absence of utpada 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 Pannavana. 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-nanupacayo vTddhirapacayastu hanih, yugapaddvayamadvayam va'vasthitvam evam ca sabdabhedavyatirekena ko'nayoh sutrayorbhedah? ucsyate, purvatra parimanamabhipretam, iha tu tadanapeksamutpadodvarttana matram tatasceha trtiyabhangake purvoktavrddhyadi vikalpanam trayamapi syat tathahi-bahutarotpade vrddhirbahutarodvarttane ca hanih, samotpadodvarttanayosca vasthitatvamityevam bheda iti. 2. Ibid., 5.225--egimdiyataiyapac' tti sopacayasapacaya ityarthah yugapadutpadodvarttanabhyam viddhihanibhavat, sesabhangakesu tu te na sambhavanti, pratyekamutpadodvarttanayostadvirahasya cabhavaditi. 3. Ibid 5.231-nirupacayanirapacayesu 'vakkamtikalo bhaniyavvo'tti virahakalo vacyah. Text 5.234 sevam bhamte! sevam bhamte! tti. That is so, O Lord! That is so, O Lord! --000--

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Navamo Uddeso Section-9 Text Kimidam rayagiha-padam 5.235 tenam kalenam, tenam, samaenam java evam vayasi-kimidam bhamte! nagaram, rayagiham, ti pavuccai? kim pudhavi nagaram, rayagiham ti pavuccai? kim au nagaram rayagiham ti pavuccai? kim teu vau vanassai nagaram rayagiham ti pavuccai? kim tamka kada sela sihari pabbhara nagaram rayagiham ti pavuccai? kim jala-thala-bila-guha-lena nagaram rayagiham ti pavuccai? kim ujjhara-nijjhara-cillala-pallala-vappina nagaram rayagiham ti pavuccai? kim agada-tadaga-daha-naio vavi-pukkharini-dihiya gumjaliya sara sarapamtiyao sarasarapamtiyao bilapamtiyao nagaram rayagiham ti pavuccai? kim aramujjana-kanana vana vanasamda vanarato nagaram rayagiham ti pavuccai? kim devaula-sabha-pava-thubha-khaiya-parikhao nagaram rayagiham ti pavuccai? kim pagara-attalaga-cariya-dara-gopura nagaram rayagiham ti pavuccai? kim pasada-ghara-sarana-lena-avana nagaram rayagiham ti pavuccai? kim simghadaga-tiga-caukka-caccara-caummuha-mahapaha-paha nagaram rayagiham ti pavuccai? kim sagada-raha-jana--jugga-gilli-thilli-siya-samdamaniyao nagaram rayagiham ti pavuccai? kim lohi-lohakadaha-kaducchaya nagaram rayagiham ti pavuccai? kim bhavana nagaram rayagiham ti pavuccai? kim deva devio manussa manussio tirikkhajoniya tirikkhajoninio nagaram rayagiham ti pavuccai? kim asana-sayana-khambha-bhamda-sacittacittamisayaim davvaim nagaram rayagiham ti pavuccai? goyama! pudhavi vi nagaram rayagiham ti pavuccai java sacittacitta-misayaim davvaim nagaram rayagiham ti pavvuccai. The Topic of 'What is Rajagrha?' In that age, at that time...... up to address thus: O Lord! what is called the city of Rajagrha? Is the earth called the city of Rajagrha? Is the city comprising water called the city of Rajagrha? Is the city comprising fire, air and vegetation called the city of Rajagrha? 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 Rajagrha? Is the city comprising water, land, burrows, caves, a house carved out of a rock called the city of Rajagrha? Is the city in the form of water fall from a hill, stream, muddy tank, small water pond, furrowed (field) called the city of Rajagrha? 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 Rajagrha? Is the city in the form of

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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 Rajagrha? 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 Rajagrha? 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 Rajagrha? Is the city in the form of palace, house, thatched ante-room, rest house and shops (bazzar) called the city of Rajagrha? 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 Rajagrha? 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 Rajagrha? Is the city in the form of iron vessel, cauldron, ladle called the city of Rajagrha? Is the city comprising mansions called the city of Rajagrha? Is the city in the form of gods, goddesses, men, women, male sub-humans, female sub-humans called the city of Rajagrha? 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 Rajagrha..... up to animate, inanimate and mixed substances are also called the city of Raajagrha. 5.236 se kenatthenam? goyama! pudhavi jiva i ya, ajiva i ya nagaram rayagiham ti pavuccai java sacittacitta-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 Rajagrha animate, inanimate and mixed substances comprising jiva and ajiva is called the city of Rajagrha. It is for this reason that it is so. Bhasya 1. Sutras 235-236 We get exposition of the nature of city from many angles. In the present dialogue, a city (Rajagrha) 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 Rajagrha city and in answer Bhagavan Mahavira said, "Rajagrha 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.

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- 324 : Bhagavai 5:9:237-242 Text Ujjoya-amdhayara-padam 5.237 se nunam, bhamte! diya ujjoe? raim amdhayare? hamta goyama! diya ujjoe, raim amdhayare. 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? goyama! diya subha poggala subhe poggalapariname, raim, asubha poggala asubhe poggalapariname. 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 neraiyanam bhamte! kim ujjoe? amdhayare? goyama! neraiyanam no ujjoe, amdhayare. O Lord! do the infernals have light? or have darkness? Gautama! the infernals have no light, they have (only) darkness. 5.240 se kenatthenam? goyama! neraiyanam asubha poggala asubhe poggalapariname, 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 asurakumaranam bhamte! kim ujjoe? amdhayare? goyama! asurakumaranam ujjoe, no amdhayare. O Lord! do the Asurakumaras have light? or have darkness? Gautama! the Asurakumaras have light, they have no darkness. 5.242 se kenatthenam? goyama! asurakumaranam subha poggala subhe poggalapariname. se tenatthenam. java thaniyakumaranam. For what reason is it said so? Gautama! the Asurakumaras have auspicious material entities, auspicious transformation of material entities. It is for this reason. (Similarly) ...... up to Stanitakumara.

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Bhagavai 5:9:237-247 - 325: 5.243 pudhavikkaiya java teimdiya jaha neraiya. The earth bodied beings ......... upto three-sensed beings are like the infernals. 5.244 caurimdiyanam bhamte! kim ujjoe? amdhayare? goyama! ujjoe vi, amdhayare 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? goyama! caurimdiyanam, subhasubhaa ya poggala suhhasubhe ya poggalapariname, 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 java manussanam. In the same way ...... up to humans. 5.247 vanamamtara-joisa-vemaniya jaha asurakumara. The Forest gods, Luminious gods and Empyrean gods are to be described like those of the Asurakumaras. Bhasya 1. Sutras 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 Pannavana that there is absence of the orbiting luminous bodies such as sun, planet, moon, star etc., in the infernal earths. The mansions and vimamas (abodes) of gods are always bright on account of

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- 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 subhah pudgala bhavanti, kimuktam bhavati? subhah pudgalaparinamah carkakarasamparkat. 2. Ibid., 5.240-tatksetrasya pudgalasubhatanimittabhutaravikaradiprakasakavastuvarjitatvat. 3. Panna. 2.20-te nam naraga......niccamdhayaratamasa vavagayagaha-camda-sura-nakkhatta joiisapaha. 4. (a) Panna. 2.30-te nam bhavana bahim vatta amto samacauransa ahe pukkhara kanniyasamthanasamthita ukkinnamtaraviulagambhira-khata-pariha pagarattalaya-kavadatoranapadiduvaradesabhaga jamta-sayagghi-musala-musumdhiparivariya aojjha sadajata sadagutta adayalakotthagaraiya adayalakayavanamala khema siva kimkaramaradandovarakkhiya laulloiyamahiya gosisaras arattacamdanadaddaradinnapamcamgulitala uvaciyavamdanakalasa vamdanaghadasukatatoranapadiduvaradesabhaga asattosattaviulavattavagghariyamalladamakalava pamcavannasarasasurahimukkapupphapumjovayarakaliya kalagaru-pavarakumdurukkarurukka dhuvamaghamaghemta-gamdhuddhuyabhirama sugandha-vara-gamdha-gamdhiya gamdhavattibhuta accharagana-samgha samviginna divvatudita-saddasampanadita savvarayanamaya accha sanha lanha ghattha mattha niraya nimmala nippamka nikkamkadacchaya sappaha sassiriya samiriya saujjoya. (b) Ibid., 2.49--tenam vimana savvaratanamaya accha sanha lanha ghattha mattha niraya nimmala nippamka nikkamkadacchaya sappabha sassiriya saujjoya. 5. Bha. Vi. 5.243-ravikaradi samparke satyapi esam caksurindriyabhavena drsyavastuno darsanabhavacchubhapudgalakaryakaranenasubhah pudgala ucyante tatascainamandhakarameveti. Text Manussakhette samayadi-padam 5.248 atthi nam bhamte! neraiyanam tatthagayanam evam pannayae, tam jaha-samaya i va, avaliya i va java osappini i va, ussappini i va? 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 avalika or ..... up to the descending time-cycle and the ascending time-cycle? No, this is not possible. 5.249 se kenathenam bhamte! evam vuccai-neraiyanam tatthagayanam no evam pannayae, tam jaha-samaya i va, avaliya i va java osappini i va, ussappini i

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Bhagavai 5:9:248-253 - 327: va? goyama! iham tesim manam, iham. tesim pamanam, iham tesim evam pannayae, tam jaha-samaya i va java ussappini i va. se tenatthenam java no evam pannayae, tam jaha-samaya i va java ussappini i va. For what reason has it been said, O Lord! that it is not possible to say about the infernals that they have samaya or avalika ...... up to descending time-cycle and ascending time-cycle? Gautama! here in this human world) humans have mana, they have pramana 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 java pamcimdiyatirikkhajoniyanam. In the same way ..... up to five-sensed subhuman beings. 5.251 atthi nam bhamte! manussanam ihagayanam, evam pannayate, tam jaha samaya i va java ussappini i va? hamta 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? goyama! iham tesim manam, iham tesim pamanam, iham ceva tesim evam pannayate, tam jaha samaya i va java ussappini i va se tenathenam. For what reason is it said so? Gautama! there is mana and pramana 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 vanamamtara-joisa-vemaniyanam jaha neraiyanam. The Forest gods, Luminous gods and the Empyrean gods to be described like the infernals. Bhasya 1. Sutras 248-253 In this universe there are two kinds of regions--time-region and timeless region. The human world consists of continents of Jambu Island, Dhataki Island and half of the Puskara 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

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~: 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 Tattvartha Sutra, characteristics of time are given, viz., becoming (vartana), change (parinama), motion (kriya) the state of being before (paratva) and the state of being after (apartva). Among these vartana and parinama are related to metaphysical time. Kriya, paratva and aparatva are related with practical time. In the Thanam, the practical time has been described both as jiva and ajiva.' According to Akalanka, the determination of karma-sthiti, bhavasthiti and kayasthiti (i.c., durations of karma, bhava and kaya) 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-vattana lakkhano kalo. 2. Ta. Su. 5.22-vartana parinamah kriya paratvaparatve ca kalasya. 3. Thanam 2.387-389-samayati va avaliyati va jivati ya ajivati ya pavuccati. anapananuti va thoviti vajivati ya ajivati ya pacuvvati. khanati va lavati vajivati ya ajivati ya pavuccati. evam muhuttati va pakkhati va masati va uuti va ayanati va samvaccharati va jugati va vasasayati va vasasahassai va vasasatasahassai va vasakodii va puvvamgati va puvvati va tudiyamgati va tudiyati va addamgati va addati va avavamgati va avavati va huhuargati va huhuyati va uppalamgati va uppalati va paumamgati va paumati va nalinamgati va nalinati va atthanikuramgati va atthanikurati va auamgati va auati va nauamgati va nauati va pautamgati va pautati va culiyangati va culiyati va sisapaheliyamgati va sisapaheliyati va paliovamati va sagarovamati va osappiniti va ussappiniti va-jivati ya ajivati ya pavuccati. 4. Ta. Ra. Va. 5.22-manusyaksetrasamutthena jyotirgatisamayavalikadina paricchinnena kriyakalapena kalavartanaya kalakhyena urdhvamadhastiryak ca praninam samkhyeya samkhyeya'nantanantakalagananaprabhedena karmabhavakayasthitiparicchedah sarvatra jaghanyamadhyamotkrstavasthah kriyate. Text Pasavaccijja-padam 5.254 tenam kalenam tenam samaenam pasavaccijja thera bhagavamto jeneva samane bhagavam mahavire teneva uvagacchamti, uvagacchitta samanassa bhagavao mahavirassa adurasamante thicca evam vayasi-se nanam bhamte! asamkhejje loe anamta raimdiya uppajjimsu va, uppajjamti va, uppajjissamti va? vigacchimsu va vigacchamti va, vigacchissati va? paritta raimdiya uppajjimsu va, uppajjamti va, uppajjissamti va? vigacchimsu va, vigacchamti va, vigacchissamti va? hamta ajjo! asamkhejje loe anamta raimdiya tam ceva. The Topic of the Ascetics of Parsva's Order

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Bhagavai 5:9:254-255 - 329: In' that age, at that time, the honourable elderly monks of the order of Parsva reached the place where the Ascetic Lord Mahavira 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 java vigacchissamti va? se nunam. bhe ajjo! pasenam arahaya purisadanienam sasae loe buie-anadie anavadagge paritte parivude hettha vicchinne, majjhe samkhitte, uppim visale, ahe paliyamkasamthie, majjhe varavairaviggahie, uppim uddhamuimgakarasamthie. tesim ca nam sasayamsi logamsi anadiyamsi anavadaggamsi parittamsi parivudamsi hettha vicchinnamsi, majjhe samkhittamsi, uppim visalamsi, ahe paliyamkasamthiyamsi, majjhe varavairaviggahiyamsi, uppim uddhamuimgakarasamthiyamsi anamta jivaghana uppajjitta-uppajjitta niliyamti, paritta jivagha na upajjitta-uppajjitta niliyamti. se bhue uppanne vigae parinae, ajivehim lokkai palokkai, je lokkai se loe? hamta bhagavam! se tenatthenam ajjo! evam vuccai asamkhejje ioe anamta raimdiya tam, ceva. tappabhiim ca nam te pasavaccejja thera bhagavamto samanam, bhagavam mahaviram paccabhijanamti savvanna savvadarisi. For what reason is it so ......... up to will pass away? O Noble Ones! your Predecessor, Arhat Parsva, 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

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~: 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 Parsva, started recognising the Ascetic Lord Mahavira as all-knowing and all-intuiting (omniscient). 5.256 tae nam te thera bhagavamto samanam bhagavam mahaviram vamdamti namamsamti, vamditta namamsitta evam vayasi-icchami nam, bhamte! tubbham amtie caujjamao dhammao pamcamahavvaiyam sapadikkamanam dhammam uvasampajjittanam viharittae. ahasuham devanuppiya! ma padibamdham. Then, those honourable elderly monks bow down and pay homage to the Ascetic Lord Mahavira. 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 pasavaccijja thera bhagavamto caujjamao dhammao pamcamahavvaiyam sapadikkamanam dhammam uvasam pajjittanam viharamti java carimehim ussasa-nissasehim siddha buddha mukka parinivvuda savvadukkhappahina. atthegatiya devaloesu uvavanna. Then, those honourable elderly monks of the order of Parsva 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. Bhasya 1. Sutras 254-257 Arhat Parsva was the 23rd tirthankara of the Jain tradition. He was 250 years earlier to Lord Mahavira. Dr. Jacobi, by his comparative studies of the Jain Agamas and the Buddhist Pitakas, established the historicity of Lord Parsva.' The parents of

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Bhagavai 5:9:254-257 - 331 : Bhagavan Mahavira belonged to the order (i.e., were followers) of Lord Parsva.? The order of Parsva was still prevalent at the time of Bhagavan Mahavira. Parsva's disciples called on Lord Mahavira and his disciple Gautama for philosophical discussions on many an occasions: 1. Kalasavesiyaputta of Parsva's order approached the elders of Mahavira's order and discussed the subjects like samayika, etc. with them and ultimately got ordination in the Mahavira's discipline. 2. The Mahavira's followers, of the city of Tungiya, held philosophical discussions with the three elders of the order of Parsva, namely, Kalikaputra, Mehila and Anandaraksita Lord Mahavira endorsed the replies of the elders. There is however no mention whether they were ordained in Mahavira's discipline. 3. The elders of Parsva's order pay visit to Lord Mahavira and ask him about the infinite number of days and nights in finite cosmos. Lord Mahavira solved their queries by quoting the doctrine of Lord Parsva. They were convinced of the omniscience of Lord Mahavira and were ordained in his discipline. 4. An ascetic, named Gangeya, of the order of Parsva, goes to the city of Vanijyagrama and asks the questions about the births and deaths of living beings to which Mahavira gives reply. Here also Parsva's doctrine about the cosmos is quoted. The ascetic, Gangeya, is convinced of the omniscience of Lord Mahavira and gets ordained in his discipline. 5. According to the Nalandijja chapter of Suyagado, Udaka Pedhala of Parsva's order approaches Gautama at Nalanda and elaborately discusses with him the procedure of conferment of vows. After the discussion, he gets ordained in the order of Mahavira.? 6. There is a reference in Uttarajjhayanani to the young ascetic, Kesi, of the Parsva's order, approaching Gautama Swami at Sravasti, when a long dialogue takes place between them. Ultimately, the young ascetic, Kesi, gets ordained in the order of Lord Mahavira. From these references to Parsva's order, it is evident that Parsva's order was concurrently flourishing even after the omniscience of Lord Mahavira. The elderly monks of the Parsva's order approached Lord Mahavira 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 Mahavira 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 Mahavira 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

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-- 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 (pradesas), 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. Bhagavan Mahavira, quoting the doctrine of Parsva, 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 Parsva is quoted to explain the cosmos as eternal. Lord Mahavira 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 Parsva from that of Mahavira. '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 Parsva, there is prescription of fourfold restraint (yamas), whereas in that of Lord Mahavira, there is the prescription of fivefold great vows (mahavratas). 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.

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Bhagavai 5:9:254-258 -: 333 :Semantics parita--limited/finite. purusadaniya--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. jivaghana-compact collection. The soul is so called because of its being a compact collection of infinite number of modes. bhue (sadbhuta)-real. 1. Sacred Books of the East, vol. XLV, Introduction, 2. A. Cu. 15.25. 3. Bha. 1.423-433. 4. Ibid., 2.92-110. 5. Ibid., 5.254-257. 6. Ibid., 9.77-135. 7. Suya. 2.7.8-38. 8. Uttara. a. 23. 9. Bha. Vr. 5.254-ihayamabhiprayah-yadyanantani tani tada katham parittani? iti virodhah, atra hantetyadyuttaram, atra cayamabhiprayah-asamkhyatapradese'pi loke'nanta jiva varttante, tathavidhsvarupatvad, ekatrasraye sahasradi samkhyapradipaprabha iva, te caikatraiva samayadike kale'nanta utpadyante vinasyanti ca, sa ca samayadi kalastesu sadharana-sariravasthayamanantesu pratyekasariravasthayam ca parittesu pratyekam varttate, tat sthitilaksanaparyayarupatvattasya, tatha ca kalo'nantah parittasca bhavatiti, evam casamkhyeye'pi loke ratrindivanyanantani parittani ca kalatraye'pi yujyanta iti. 10. Bha. 9.233. 11. Dravyanuyogatakarna, 5.2,3-- dravyarthikanayo mukhyavrttya bhedam vadamstrisu anyonyamupacarena tesu bhedam disatyalam 11211 paryayarthika evapi mukhyavrttyatra bhedatam! upacaranubhutibhyam manute' bhedatam trisu 11311 12. The annotation on Thanam, 6.103. 13. Bhasya of Bha. 2.118. Text Devaloya-padam 5.258 kaiviha nam bhamte! devaloga pannatta? goyama! cauvviha devaloga pannatta, tam jaha---bhavanavasi-vanamamtarajotisiya-vemaniyabhedenam. bhavanavasi dasaviha, vanamamtara atthaviha, jotisiya pamcaviha, vemaniya duviha.

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~: 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 gaha kimidam rayagiham ti ya, ujjoe amdhayara-samaye ya pasamtivasipuccha, ratimdiya devaloga ya ||1|| Summary Verse What is this Rajagrha? Where are light and darkness? Who knows time etc.? The query of the elders of Parsva's order; Nights and days in the cosmos And the description of heavensthese are the topics in this uddesaka (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

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Dasamo Uddeso Section-10 Text 5.260 tenam kalenam tenam samaenam campa namam nagari, jaha padhamillo uddesao taha neyavvo eso vi, navaram camdima bhaniyava. In that age, at that time, there was a city named Campa. The description is like that of the sun given in the first section, substituting moon in the place of sun. -000

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Chattham Sayam Sixth Sataka

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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 karmika fruition (vedana) and falling away of karmika particles (nirjara), which are intimately related. The popular notion is: the more the tolerance of hardships, the more the falling away of karmika 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 Patanjala Yoga philosophy, there are three states of the reduction of klesa (i) attenuation, (ii) burning (iii] absolute destruction. There is attenuation of karma by Kriyayoga. The seed of karma is burnt by Prasarkhyana 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 Agamika 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.

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-: 340 : Bhagavai 6:Preface: In the present Sataka, four causes have been given for this change: (i) karma (ii) kriya (the activity or conduct of a person) (iii) asrava--cause of influx of karma (iv) vedana-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 asrava i.e., the transformation (parinama) of soul and influx of karmika pudgalas and (iv) vedana--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 Agamika literature. It contains the description of the important topics of science of astro physics and cosmology such as mass of darkness (tamaskaya), black-streak (krsnaraji). The modern scientists have discovered black hole. The tamaskaya has been described as the transformation of water-body and krsnaraji 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 Yamakra" which was used for exploration and wire-net-laying was cruising towards Sargaso sea-region. This sea-region is believed to be the marine area full of nets of seaweeds in the north of Bahamasa 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

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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' (maranantika samudghata) 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 Sutra. 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 Gani, many texts were incorporated in it from different sources. Some Sutras are verbatim repetitions; for example, this Sataka repeats the Sutra (of the V Sataka) dealing with the omniscient not knowing and seeing through the senseorgans. Every Sataka of the Bhagavati Sutra can be considered as an independent treatise dealing with the deep problems of metaphysics, and epistemology. 1. Pa. Yo. Da. 2.11.

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

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Padhamo Uddeso Section-1 Text Samgahani gaha 1. vedana 2. ahara 3. mahassave ya 4. sapadesa 5. tamue 6. bhavie ! 7. sali 8. pudhavi 9. kamma 10. annautthi dasa chatthagammi sae ||1|| Summary Verse 1. Experience 2. food, 3. great influx 4. with pradesa 5. darkness 6. bhavya 7. rice 8. infernal land 9. karma 10. heretics--ten uddesakas in the sixth Sataka. Pasatthanijjarae seyatta-padam 6.1 se nunam bhamte! je mahavedane se mahanijjare? je mahanijjare se maha vedane? mahavedanassa ya appavedanassa ya se see je pasatthanijjarae? hamta goyama! je mahavedane se mahanijjare, je mahanijjare se mahavedane, mahavedanassa ya appavedanassa ya se see je pasatthanijjarae. The Topic of Superiority of One with Auspicious Falling Away of Karma Is' indeed, O Lord! the one (i.e., the jiva) 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-sattamasu nam bhamte! pudhavisu neraiya mahavedana? hamta mahavedana. 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.

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~: 344:~ 6.3 te nam bhamte! samanehimto niggamthehimto mahanijjaratara? 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 atthenam bhamte! evam vuccai-je mahavedane se mahanijjare? je mahanijjare se mahavedane? mahavedanassa ya appavedanassa ya se see je pasatthanijjarae? goyama! se jahanamae duve vattha siya ege vatthe kaddamaragaratte, ege vatthe khamjanaragaratte. eesi nam goyama! donham vatthanam kayare vatthe duddhoyatarae ceva, duvamatarae ceva, duparikammatarae ceva; kayare va vatthe suddhoyatarae ceva, suvamatarae ceva, suparikammatarae ceva; je va se vatthe kaddamaragaratte? je va se vatthe khamjanaragaratte? bhagavam! tattha nam je se kaddamaragaratte, se nam vatthe duddhoyatarae ceva, duvamatarae ceva, dupparikammatarae ceva, evameva goyama! neraiyanam pavaim kammaim gadhikayaim, cikkhanikayaim silitthikayaim khilibhutaim bhavamti. sampagadham pi ya nam te vedanam vedemana no mahanijjara no mahapajjavasana bhavamti. se jaha va kei purise ahigaranim audemane mahaya-mahaya saddenam, mahaya-mahaya ghosenam, mahaya-mahaya paramparaghaenam no samcaei tise ahigaranie kei ahabayare pogalle parisadittae, evameva goyama! neraiyanam pavaim kammaim gadhikayaim, cikkanikayaim, silitthikayaim, khilibhutaim bhavamti. sampagadham pi ya nam te vedanam vedemana no mahanijjara no mahapajjavasana bhavamti. bhagavam! tattha nam je se khamjanaragaratte, se nam vatthe suddhoyatarae ceva, suvamatarae ceva, supparikammatarae ceva, evameva goyama! samananam niggamthanam ahabayaraim kammaim sidhilikayaim, nitthiyaim kayaim, vipparinamiyaim khippameva viddhatthaim bhavamti. javatiyam tavatiyam pi nam te vedanam vedemana mahanijjara, mahapajjavasana bhavamti. se jahanamae kei purise sukkam tanhatthayam jayateyamsi pakkhivejja, se nunam goyama! se sukke tanahatthae jayateyamsi pakkhitte samane khippameva masamasavijjati? hamta masamasavijjati. evameva goyama! samananam niggamthanam ahabayaraim kammaim sidhilikayaim, nitthiyaim kayaim, vipparinamiyaim khippameva viddhatthaim bhavamti. javatiyam tavatiyam pi nam te vedanam vedemana mahanijjara, mahapajjavasana bhavamti. se jahanamae kei purise tattamsi ayakavallamsi udagabimdum pakkivejja, se nunam goyama! se udagabimdu tattamsi ayakavallamsi pakkhitte samane khippameva viddhamsamagacchai? hamta viddhamsamagacchai. evameva goyama! samananam niggamthanam ahabayaraim kammaim

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Bhagavai 6:1:4 - 345 :sidhilikayaim, nitthiyaim kayaim, vipparinamiyaim khippameva viddhatthaim bhavamti. javatiyam tavatiyam pi nam te vedanam vedemana mahanijjara, mahapajjavasana bhavamti. se tenatthenam je mahavedane se mahanijjare, je mahanijjare se mahavedane, mahavedanassa ya appavedanassa ya se see je pasatthanijjarae. In what sense has it been said, O Lord! that the one (i.e., the jiva) 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 sramana nirgrantha, which are made loose (or mild), made powerless and made innocuous, get quickly destroyed. Through experiencing whatever (little) pain, they (the sramana 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 sramana nirgrantha which are made loose (or mild), made powerless and made innocuous, get quickly destroyed. Through experiencing whatever (little)

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- 346 : Bhagavai 6:1:1-4 pain, they (the sramana 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 sramana nirgrantha which are made loose (or mild), made powerless and made innocuous, get quickly destroyed. Through experiencing whatever (little) pain, they (the sramana 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 jiva) 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. Bhasya 1. Sutras 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 sramana 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. Umasvati has explained that the nirjara or elimination of karmika 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.

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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 Tattvartha Bhasya has recognised two kinds of falling away of karma: involuntary and due to spiritual practice' (kusalamula). 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 akusalanubandha which means nirjara which is the result of bad karma. The falling away of karma due to austerity and conquering of hardships is called kusalamala which means nirjara which is the result of kusala i.e., righteous activity. The auspicious falling away of karma can be compared with the kusalamula nirjara. Abhayadevasuri has explained auspicious falling away of karma as "kalyananubandha nirjara" which means nirjara which results meritoriously. In the Tattvartha Bhasya, two types of kusalamala nirjara have been distinguished: subhanubandha and niranubandha. The falling away of karma that produces good result like the reincarnation as a god etc. is subhanubundha (producing auspicious bondage result). What is cause of liberation is falling away of karma with no bondage (niranubandha). An elaborate description of this subject matter is available in Sutras 15,16 of this Sataka. Semantics kaddamaragarattaim-soiled by deeply sticky slime. khamjanaragarattaim--be smeared by ordinary grease or mud. gadhikayaim--tightly bound with the soul-units like an object tightly bound by a rope made of hemp-thread. cikkanikayaim-subtle karmika bondage that is unbreakable on account of its being tightly bound, just like a (hard) clod of earth. silitthikayaim-nidhatta, e.g. red hot iron rods bound by a bondage into a bundle; karma which are not amenable to any change except udvartana (increase in duration or intensity) and apavartana (decrease in duration or intensity). khilibhuyaim-nikacita karma, whose result is sure and certain (which is not amenable to any change). mahapajjavasanaim--the falling away of karma which results in liberation. paramparaghaenaim--struck again and again. ahigarani-an anvil.? ahabayaraim-very gross clusters, of karmika pudgala, or worthless pudgala.

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- 348: Bhagavai 6:1:1-6 nitthiyaim--what has been made innocuous. viparinamiyaim--the karma that has been transformed by sthitighata and rasaghata, i.e., attenuation of duration and intensity. 1. Ta. Ra. Va. 9.45-adhyavasayavisuddhiprakarsadasamkhyeyagunanirjaratvam dasanam. 2. Ta. Su. 9.47--samyagdrstisravakaviratanantaviyojaka-darsanamohaksapakopasamakopasanta mohaksapakasina-mahajinah karmaso'samkhyeyagunanirjarah. 3. (a) Ta. Su. Bha. Vr. 9.47 sa dvividhah iti vipakabhisambandhah nirjaraya sahaikarthatvad. tad daividhyapradarsanamaha abuddhityadi. tatrabuddhipurvah buddhih purva yasya karmasatyamitye-vamlaksana buddhih prathamam yasya vipakasya sa buddhipurvah na buddhipurva'buddhipurvah, tatra tayorvipakayorayam tavadabuddhipurvah narakatiryanmanusyamaresu karma jnanavaranadi, tasya yat phalamacchadakadirupam tadvipakah tadudayastasmat karmaphalad vipacyamanad yo vinirjaranalaksano vipakah. sati tasmin karmaphale vipacyamane sa bhavatyabuddhipurvakah. ...... tapah parisahajayakstah kucalamulah. (b) Ta. Ra. Va. 9.45-sa dvedha setiabuddhipurva kusalamula ceti. tatra narakadisu karmaphalavipakaja abuddhipurva, sa akusalanubandha. parisahajaye krte kusalamula, sa subhanubandha niranubandha ceti. 4. Bha. Vr. 6.1-prasastanirjarakah kalyananubandhanirjarah. 5. Ta. Su. Bha. Vp. 9.7. p. 220--tadrso vipakah subhamanubadhnati, amaresu tavadindrasamanikadi sthanani avapnoti. manusyesu ca cakravartibalamahamandalikadipadani labdhva tatah sukhaparamparaya muktimavapsyatiti subhanubandhoniranu bandho veti, va sabdah purvavikalpapeksah. tapah parisahajayaksto vipakah sakalakarmaksayalaksanah saksanmoksayaiva karanibhavatiti. 6. Apte. khilibhu--To become impassable. 7. Bha. Vr. 6.4--'ahigarani' tti adhikarani yatra lohakara ayoghanena lohani kuttayanti 8. Ibid., 6.4. Text Karana-padam 6.5 kativihe nam bhamte! karane pannatte? goyama! cauvvihe karane pannatte, tam jaha-manakarane, vaikarane, kayakarane, kammakarane. The Topic of Karana (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 neraiyanam bhamte! kativihe karane pannatte? goyama! cauvvihe pannatte, tam jaha-manakarane, vaikarane, kayakarane, 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 qua mind, instrumentality qua word, instrumentality qua body and instrumentality qua karma.

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Bhagavai 6:1:7-11 -: 349:6.7 evam pamcimdiyanam savvesim cauvvihe karane pannatte. egimdiyanam duvihe-kayakarane ya, kammakarane ya. vigalimdiyanam tivihe--vaikarane, kayakarane, kammakarane. Similarly, in all five-sensed beings, four kinds of instrumentality are propounded. In one-sensed beings two kinds of instrumentality are propoundedinstrumentality qua body and instrumentality qua karma. For beings of less number of (i.e., two three, four) senses, three kinds of instrumentality are propounded, viz., instrumentality qua word, instrumentality qua body and instrumentality qua karma. 6.8 neraiya nam bhamte! kim karanao asayam vedanam vedemti? akaranao asayam vedanam vedemti? goyama! neraiya nam karanao asayam vedanam vedemti, no akaranao asayam 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 kenathenam? goyama! neraiyanam cauvvihe karane pannatte, tam jaha-manakarane, vaikarane, kayakarane, kammakarane. icceenam cauvvihenam asubhenam karanenam neraiya karanao assayam vedanam vedemti, no akaranao. se tenatthenam. For what reason is it so? Gautama! for the infernals four kinds of instrumentality have been propounded, viz., instrumentality qua mind, instrumentality qua word, instrumentality qua body and instrumentality qua karma. It is through these four kinds of inauspicious instrumentality, the infernals have painful experience, not without instrumentality. 6.10 asurakumara nam kim karanao? akaranao? goyama! karanao, no akaranao. Do the Asurakumaras have the experience (or feeling) through the instrumentality? Or not through the instrumentality? Gautama! through the instrumentality, not without instrumentality. 6.11 se kenatthenam? goyama! asurakumaranam cauvvihe karane pannatte, tam jaha--munakarane, vaikarane, kayakarane, kammakarane. icceenam subhenam karanenum asurakumara karanao satam vedanam vedemti, no akaranao. For what reason is it so?

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- 350: Bhagavai 6:1:5-14 Gautama! for the Asurakumaras, four kinds of instrumentality have been propounded, viz., instrumentality qua mind, instrumentality qua word, instrumentality qua body and instrumentality qua karma. It is through these four kinds of auspicious instrumentality that the Asurakumaras have pleasurable experience, not without instrumentality. 6.12 evam java thaniyakumara. Similar statement for (the devas) .... up to Stanitakumara. 6.13 pudhavikaiyanam evameva puccha, navaram-icceenain subhasubhenam karanenam pudhavikkaiya karanao vemayae 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 oraliyasarira savve subhasubhenam vemayae. deva subhenam sayam. 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. Bhasya 1. Sutras 5-14 The literal meaning of karana (instrumentality) is 'means'. That which is most essential for producing the effect is called karana. Abhayadevasuri has explained karana as jivavirya, 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 qua mind, instrumentality qua word and instrumentality qua body. The original source of the exposition of Abhayadevasuri is the Commentary based on the Bhasya of Tattvartha Sutra. According to it, karana means paryapti (biopotential). The kayakarana sariraparyapti i.e., bio-potential qua body is produced by the material clusters belonging to kayavargana, i.e., the group of clusters appropriate for making the body. Similarly, the vakkarana (bhasaparyapti i.e., biopotential qua speech) and manakarana (manahparyapti i.e., bio-potential qua mind) are produced respectively by the material clusters belonging to bhasavargana and manovargana i.e., the group of clusters appropriate for making speech and mind respectively. The kayakarana, 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 kayayoga. Also the

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Bhagavai 6:1:5-14 ~: 351:~ material clusters that act as means to thinking, speaking and going are called manakarana, vakkarana, kayakarana respectively.3 In the Karmaprakrti, eight karanas of karma have been mentionedbandhana, samkramana, udvartana, apavartana, udirana, upasamana, nidhatti and nikacana. In the Gommatasara, 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 karanas, viz., mana, vak, kaya 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 karana." Semantics vemaya variously, sometimes pleasurable experience, sometimes painful experience. 1. Bha. Vr. 6.5karanam jivaviryam. 2. Ta. Su. Bha. Vr. 8.12. 3. Ibid., 6.1. 4. See, the Bhasya of Bha. 1.23,24. 5. Go. Ka. ga. 437. 6. Bha. Vr. 6.5-kammakaranam' tti karmavisayam karanam jivaviryam bandhanasamkramanadinimittabhutam karmakaranam. 7. Bha. 6.185. 8. See, the Bhasya of Bha. 3.92. 9. (a) Thanam, 3.16-tivihe karane pannatte, tam jaha arambhakarane, samrambhakarane, samarambhakarane. (b) Thanam, 3.506-tivihe karane, tam jaha dhammie karane, adhammie karane, dhammiyadhammie karane.

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-: 352 Bhagavai 6:1:15-16 Text Mahavedana-mahanijjara-caubhamga-padam 6.15 jiva nam bhamte! kim mahavedana mahanijjara? mahavedana appani-jjara? appavedana mahanijjara? appavedana appanijjara? goyama! atthegatiya jiva mahavedana mahanijjara, atthegatiya jiva mahavedana appanijjura, atthegatiya jiva appavedana mahanijjara, atthegatiya jiva appavedana appanijjara 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? goyama! padimapadivannae anagare mahavedane mahanijjare. chatthasattamasu pudhavisu neraiya mahavedana appanijjara. selesim padivannae anagare appavedane mahanijjare, anuttarovavaiya deva appavedana appanijjara. 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. Bhasya 1. Sutras 15-16 In the first dialogue (Sutras 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

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Bhagavai 6:1:15-17 - 353 :environment. But they have very little falling away of karma. A comparative study of these two sutras 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 avipaki nirjara falling away of karma which are brought to rise before they become mature through udirana 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 vipaki nirjara, that is, falling away of karma due to vipaka 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 padimapadivannae-pratima means a special spiritual practice with special resolves and determination. A monk practising the intensive course is called padimapannae. 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. Dasao, 7.1-35. 2. (a) See the Bhasya of Bha. 6.1-4. (b) Ta. Su. Sarvarthasiddhi, 8.23. Text 6.17. sevam bhamte! sevam bhamte! tti. That is so, O Lord! That is so, O Lord! Samgahani gaha mahavedane ya vatthe, kaddama-khamjanakae ya ahigarani i tanhatthe ya kavalle, karana-mahavedana jiva ||

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-: 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 uddesaka). 000--

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Bio Uddeso Section-2 6.18 rayagiham nagaram java evam vayasi-aharuddesao jo pannavanae so savvo niravaseso neyavvo. Text There was a city named Rajagrha, ...... up to Gautama said thus-the ahara uddesaka' 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. Ahara-uddesaka The twenty-eighth chapter of the Pannavana is about ahara. 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. Bhasya Aharuddesao-Here there is no mention of the first uddesaka of the Pannavana-only the ahara uddesaka is mentioned. The ahara-pada has two sections. The topic of the first section is ahara. The topic of the second section is aharaka and anaharaka. Here only the first uddesaka of aharapada is to be described. In the first sataka of Bhagavati, there is mention of prathama aharoddesaka-aharo vi-jaha pannavande padhame aharuddesae taha bhaniyavvo". Text 6.19. sevam bhamte! sevam bhamte! tti. That is so, O Lord! That is so, O Lord! -000

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Taio Uddeso Section-3 Text Samgahani gaha 1. bahukamma 2. vatthapoggalapayogasa-visasa ya 3. sadie 4. kammatthiti 5. tthi 6. samjaya 7. sammaditthi ya 8. sanni ya ||1|| 9. bhavie 10. damsana 11. pajjatta 12. bhasaya 13. paritte 14. nana 15. joge yal 16,17. uvaogaharaga 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. Samjni (The soul with mind) 9. Bhavya (the soul capable of attaining emancipation) 10. Darsani (the soul possessed of intuition) 11. Paryapta (the soul which has accom-polished the biopotentials) 12. Bhasaka (the soul capable of articulation) 13. Parita (the soul with an individual body or the soul in worldly existence with terminus) 14. Jnani (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 aharaka (the soul which appropriates nourishment) 18. Suksma (subtle beings) 19. Carama bandha (the soul with last bondage) 20. Alpabahu (the relative numerical strength).

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Bhagavai 6:3:20-22 -: 357 : Text Mahakammadinam poggalabamdhadi-padam 6.20 se nunam bhamte! mahakammassa, mahakiriyassa, mahasavassa, maha vedanassa savvao poggala bajjhamti, savvao poggala cijjamti, savvao poggala uvacijjamti; saya samiyam poggala bajjhamti, saya samiyam poggala cijjhamti, saya samiyam poggala uvacijjamti; saya samiyam ca nam tassa aya duruvattae duvannattae dugamdhattae durasattae duphasattae, anitthattae akamtattae uppiyattae asubhattae amanunnattae amanamattae anicchiya-ttae abhijjhiyattae ahattae-no uddhattae, dukkhattae--no suhattae bhujjo-bhujjo parinamati? hamta goyama! mahakammassa tam ceva. The Topic of the Souls with Massive Karma etc. O Lord!' does the person that is with massive karma, massive kriya, massive asrava 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 kriya, massive asrava and massive pain undergoes such transformation. 6.21 se kenatthenam ? goyama! se jahanamae vatthassa ahayassa va, dho-yassa va, tamtuggayassa va anupuvvie paribhujjamanassa savvao poggala bajjhamti, savvao poggala cijjamti java parinamamti. se tenatthenam. 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. Appakammadinam poggalabhedadi-padam 6.22 se nunam bhamte! appakammassa, appakiriyassa, appasavassa, appavedanassa savvao poggala bhijjamti, savvao poggala chijjamti, savvao poggala viddhamsamti, savvao poggala parividdhamsamti; saya samiyam poggala bhijjhamti, saya samiyam poggala chijjamti, saya samiyam poggala viddhamsamti, saya samiyam poggala parividdhamsamti; saya samiyam ca nam tassa aya suruvattae suvannattae sugamdhattae surasattae suphasattae itthattae

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-: 358 : Bhagavai 6:3:20-23 kamtattae piyattae subhattae manunnattae manamattae icchiyattae anabhijjhiyattae uddhattae--no ahattae, suhattae-no dukhattae bhujjo-bhujjo parinamati ? hamta goyama! java 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 kriya, light asrava 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 kenatthenam? goyama! se jahanamae vatthassa jalliyassa va, pamkiyassa va, mailliyassa va, railliyassa va anupuvvie parikammijjamanassa suddhenam varina dhovvemanassa savvao poggala bhijjamti java parinamati. 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. Bhasya 1. Sutras 20-23 In the present dialogue, the cause and occasion of karmika bandha have been propounded. Heavy karma and heavy pain are the occasions for the karmika bondage. There is heavy bondage of karmika 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 karmika bondage occurs to him. Kriya (activity) and asrava (cause of influx of karma) are both the causes of karmika bondage. The activities like injury of life etc. are really varieties of yoga asrava.' In the Tattvartha Sutra, there are mentioned thirty-nine varieties of asrava-five indriyas (senses), four kasayas (passions), five avratas (non-abstinences) and twentyfive kriyas (urges). There are five basic varieties of asrava, viz., mithyatva (perverted

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Bhagavai 6:3:20-23 -: 359:belief), avirati (non-abstinence), pramada (remissness), kasaya (passions) and yoga (activity). A soul involved in mahakarma, mahakriya, mahaasrava and mahavedana 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 karmika 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 kriya, light asrava and light vedana engages himself in auspicious activity. So, in him, there is separation (falling away) of karmika particles from all sides. On account of this karmika separation, his karmika 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 Sutra 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 Terapantha sect, His Holiness Acarya Kalugani 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 karmika 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, kriya, asrava and vedana, the Sutra has shown their inter-relationship. When the accumulation of karma is massive, kriya, asrava and vedana also become massive. When the karmika bondage is light, kriya, asrava and vedana also become light. Semantics aya (atma)--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 Bhasya 1.19-24. saya samiyam-always, every moment;4 for detailed discussion, see Bhagavati Bhasya, 3.143-148. abhijjhiyatae-bhidhya means greed. Bhidhyita means lobhaniya' i.e., attractive, abhidhyita means alobhaniya. ahaya*(aparibhukta)-unused. tamtuggaya---produced a fresh in the loom.?

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- 360 : Bhagavai 6:3:20-26 jalliya--the dirt of the body that which is sullied by the thick sticky dirt. pamkiya (ardramala)--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. Ra. Va.6.5-yogatrayasya ekonacatvarimsatprabhedah sarvatmakaryatvat samsarinam sarvesam sadharanah. 2. Ta. Su. 6.5-indriyakasayavratakriyah panca catuh panca pancavimsati samkhyah purvasya bhedah. 3. Bha. Vr. 6.20--atma bahyatma sariramityarthah. 4. Ibid., 6.20_-'saya samiyam' tti'sada sarvada sadatvam ca vyavaharato'satatye'pi syadityata aha 'samitam' santatam. 5. Ibid., 6.20-'ajjhiyattaetti bhidhya lobhah sa samjata yatra so bhidhyito na bhidhyino'bhidhyita stadbhavastatta taya. 6. Ibid., 6.21-'ahayassa va' tti aparibhuktasya. 7. Ibid., 6.20-tamtrat turivemaderapanitamatrasya. Text Kammovacaya-padam 6.24 vathassa nam bhamte! poggalovacae kim payogasa? visasa? goyama! payogasa vi, visusa 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 jaha nam bhamte! vatthassa nam poggalovacae payogasa vi, visasa vi, taha nam jivanam kammovacae kim payogasa? visasa? goyama! payogasa, no visasa. 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? goyama! jivanam tivihe payoge pannatte, tam jahamanappayoge, vaippayoge, kayappayoge. icceenam tivihenam payogenam jivanam kammovacae payogasa, no visasa. evam savvesim pamcimdiyanam tivihe payoge bhaniyavve. pudhavikaiyanam egavihenam payogenam, evam java vanassaikaiyanam. vigalimdiyanam duvihe payoge pannatte, tam jaha vaipayoge, kayapayoge ya. icceenam duvihenam payogenam kummovacae payogasa, no visasa. se tenatthenam goyama! evam vuccai--jivanam kammovacae payogasa, no visasa. evam jassa jo payogo java vemaniyanam.

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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 jivas (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. Bhasya ~: 361 1. Sutras 24-26 Karma is accumulated due to the effort of the soul.' It is not without effort. Had the karmika 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 (nama 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 visasa-natural transformation which does not depend on effort or endeavour." See Bhagavati Bhasya, 1.133-135. 1. Thanam, 3.336-se nam bhamte! dukkhe kena kade? jivenam kade pamadenam. 2. Ta. Su. Bha. Vr. 8.25-namakarmana uttaraprakrtih sariranamantargata bandhananama tatpratyayah kila pudgala iti. tacca grhitagrhyamanapudgalanamanyasarirupadgalairva sambandho yasya karmana udyad bhavati, kasthadvayabhedaikadhyakarane jatuvaditi. 3. Ibid., 8.25-nama pratyayah sarvato yogavisesat suksmaikaksetravagadhasthitah sarvatmapradesesu anantanantapradesah.

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-: 362 : Bhagavai 6:3:24-29 Bhasya---namapratyayah pudgalah bandhyante. namapratyaya esam te ime namapratyayah. namanimitta namahetuka namakarana ityarthah. sika-samjnanamanvartham sarvakarmanamuktajnanavaranadyantarayaparyavasanam tasya pratyaya-karananitisasthi samasah. na hi tanantarena tadakhyodayadi sambhavo muktasyevatmanah samsarinah prathamaprasnah. evam dvitiyavikalpah kimpratyaya veti dvitiyabheda srayanena bhasyam-nama pratyaya esam te ime nama pratyaya iti bahuvrihih anyapadarthasca, gatijatyadibhedam namakarma. audarikasariradayo yogah karmano nimittatam pratipadyante paramparyena gatyadayo'pityato namakarmakaranah pudgala badhyanta iti. 4. Ibid., 5.124visrasasvabhavah prayoganirapekso visrasabandhah. Text Kammovacayassa sadi-anaditta-padam 6.27 vatthassa nam bhamte! poggalovacae kim sadie sapajjavasie? sadie apajjavasie? anadie sapajjavasie? anadie apajjavasie? goyama! vatthassa nam poggalovacae sadie sapajjavasie, no sadie apajjavasie, no anadie sapajjavasie, no anudie 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 jaha nam bhamte! vatthussa poggalovacae sadie sapajjavasie, no sadie apajjavasie, no anadie sapajjavasie, no anadie apajjavasie, taha nam jivanam kammovacae puccha. goyama! atthegatiyanam jivanam kammovacae sadie sapajjavasie, atthegatiyanam anadie sapajjavasie, atthegatiyanamanadie apajjavasie, no ceva nam jivanam kammovacae sadie 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 kenatthenam? goyama! iriyavahiyabamdhayassa kammovacae sadie sapajjavasie,

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Bhagavai 6:3:27-29 - 363 :bhavasiddhiyassa kammovacae anadie sapajjavasie, abhavasiddhiyassa kammovacae anadie 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. Bhasya 1. Sutras 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 karmika 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 iryapathika karmika bondage in the vitaraga 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 vitaraga, so such bondage has beginning. Such bondage stops at the state of ayogi kevali, so it is with end.2 [2] Without beginning and with end. [3] Without beginning and without end: The kurmika bondage in all the avitaraga souls is beginningless. So far as anaditva (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 karmika 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 karmika bondage is without beginning and without end. [4] With beginning and without end: This alternative is impossible. The beginninglessness of karmika bondage is an axiomatic or transcendental truth, which is independent, any cause, whereas the state of the karmika bondage with beginning is dependent on some cause. Such state of karmika bondage 'with beginning'is possible only in the case of iryapathika binding. The iryapathikikriya is only possible in vitaraga who liberates himself by definitely putting an end from all karmika bondage. Therefore, the alternative, namely, 'with beginning and without end' is

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- 364 : Bhagavai 6:3:27-32 impossible. 1. (a) Bha. 1.291. (b) Teraha Dvara, by Acarya Bhiksu, dvara-2. 2. Bha. Vr. 6.29-airyapathikakarmano hi abaddhapurvasya bandhanat saditvam, ayogyavasthayam srenipratipati va'bandhanat saparyavasitatvam. Text Jivanam sadi-anaditta-padam 6.30 vatthe nam bhamte! kim sadie sapajjavasie--caubhamgo? goyama! vatthe sadie sapajjavasie, avasesa tinni vi padiseheyavva. 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 jaha nam bhamte! vatthe sadie sapajjavasie, no sadie apajjavasie, no anadie sapujjavasie, no anadie upajjavasie, taha nam jiva kim sudia sapajjavasiya? caubhamgo puccha. goyama! atthegatiya sadiya sapajjavasia--cattari vi bhaniyavva. 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? goyama! neratiya-tirikkhajoniya-manussa-deva gatiragatim paducca sadia sapajjavasiya, siddha gatim paducca sadiya apajjavasiya, bhavasiddhiya laddhim paducca anadiya sapajjavasiya, abhavasiddhiya samsaram paducca anadiya apajjavasiya. 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

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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. Bhasya 1. Sutras 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 Uttaradhyayana Sutra, 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 karmika 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, Acarya Hemacandra's refutation of the doctrine of limited number of souls' is worth mentioning. Acarya Hemacandra has pointed out two defects in the doctrine that there exist only finite

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- 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 bhavyajiva 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 Mahavira 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) Pa. Yo. Da. Vyasa-bhasya, 1.24-kaivalyam praptastarhi samti ca bahavah kevalinah te hi trini bandh. nani chitva kaivaly am praptah, isvarasya ca tatsambamdho na bhuto na bhavi. yatha muktasya purva bandhakotih prajnayate naivamisvarasya, yatha va prakrtilinasya uttara bandhakotih sambhavya te naivamisvar asya sa tu sadaiva muktah sadaivesvara iti. (b) See Bhas va of Bha. 1.288-307. 2. Uttara. 36.65--- egettena saiya, apa javasiya vi yal puhattena ar aya, pajjavasiya vi ya 11 3. Bha. 18.2-siddhe nam bt amte! siddhabhavenam kim padhame? apadhame? goyama! padhame, no apa dhame. 4. Anyayogavyavacchedika, 29 muktopi vabhyetu bhavam bhavo va bhavasthasunyo'stu mitatmavade 1 sadjivakayam tvam anantasamkhyamakhyastatha natha! yatha na dosah || 5. Bha. Vr. 6.29-bhavasiddhik tanam bhavyatvalabdhih siddhatve'petitikrtva'nadih saparyavasita ceti. 6. Bha. 12.50-52. Text Kammapagadi-bamdha-viveyana-padam 6.33 kati nam bhamte! kammappagadio pannattao? goyama! attha kammappagadio pannattao, tam jaha l. nanavaranijjam 2. darisanavaranijjam 3. vedanijjam 4. mohanijjam 5. augam 6. namam 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.

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Bhagavai 6:3:34 -: 367 :6.34 nanavaranijjassa nam bhamte! kammussa kevatiyam kalam bamdhanthiti pannatta? goyama! jahannenam amtomuhuttam, ukkosenam tisam sagurovamakoda-kodio, tinni ya vasasahassaim abaha, abahuniya kammatthiti--kammaniseo. darisanavaranijjam jahannenam amtomuhuttam, ukkosenam tisam sagarovamakodakodio, tinni ya vasasahassaim abaha, abahuniya kammatthitikammaniseo. vedanijjam jahannenam do sumuya, ukkosenam tisam sagarovamakoda-kodio, tinni ya vasusahassaim abaha, abahuniya kammatthiti--kammaniseo. mohanijjam jahannenam umtomuhuttam, ukkosenam sartari sagarovamakodakodio, satta ya vasasahassani abaha, abahaniya kammatthiti- kammaniseo. augam jahannenam amtomuhuttum, ukkosenam tettisam sagarovamani puvvakoditibhagamabbhahiyani, kammatthiti-kammaniseo. nama-goyanam jahannenam atthamuhutta, ukkosenam visam sagarovamakodakodio, donni ya vasasahassani abaha, abahuniya kammatthiti--kammuniseo. amtaraiyam jahannenam amtomuhuttam, ukkosenam tisam sagarovamakodakodio, tinni ya vasasahassaim abaha, abahuniya 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 antarmuhurtta, the maximum is thirty koti-koti sagaropamas (= 30 x 1014 ocean-measured period). The abadhakala (period of dormancy) is 3000 years. The period of karma-niseka is equal to the total duration of bondage minus the period of dormancy. (The karma-niseka 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-koti sagaropamas (= 30 x 1014 ocean-measured period). The abadhakala (period of dormancy) is 3000 years. The period of karma-niseka 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-koti sagaropamas (= 30 x 1014 ocean-measured period). The abadhakala (period of dormancy) is 3000 years. The period of karma-niseka is equal to the total duration of bondage minus the period of dormancy. The minimum duration of deluding karma is an antarmuhurtta, the maximum is seventy koti-koti sagaropamas (= 30 x 1014 ocean-measured period). The abadhakala (period of dormancy) is 7000 years. The period of karma-niseka 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 sagaropamas (ocean-measured period) plus one-third of the purvakoti (= 33 ocean-measured period + ',x 842 x 101" x 107 years).

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-: 368 : Bhagavai 6:3:33-34 The minimum duration of body-making karma and status-determining karma, is 8 muhurttas, the maximum is twenty koti-koti sagaropamas (= 20 x 1014 ocean-measured period). The period of abadhakala (dormancy) is 2000 years. The period of karma-niseka is total duration of bondage minus the period of dormancy. The minimum duration of obstructing karma, is 8 muhurttas, the maximum is twenty koti-koti sagaropamas (= 20 x 1014 ocean-measured period). The period of dormancy is 2000 years. The period of karma-niseka is total duration of bondage minus the period of dormancy, Bhasya 1. Sutras 33-34 The material clusters (varganas) 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] Karmika body. The clusters of karmiku body have the maximum effect on the career of the soul. The body, speech, mind and respiration are all related with the karmika 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 asruva, (i.e., the state of soul, responsible for attraction of the particles belonging to karmika 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 vargana, which are capable of being assimilated by the soul due to the latter's power of asrava i.e., attracting them on account of its passions (kasaya) and energy (virya) 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 karmika bondage has four aspects, viz., type (prakrti), duration (sthiti), intensity (quality of fruition) (anubhaga) and mass (or quantum) of material particles assimilated (pradesa). 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 (alocana) into the object or darsana (apprehension).

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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 (ghati karma). The remaining four types of karma are non-destructive (ughati). 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 aghati 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 'abudhakala'. Thus, the total period of sthitibandha is divided into two states-(i) abadhakala (ii) badhakala. In the abadhakala, there is no realization of karma. When the budhakala starts, the karma also starts giving its effect. Thus, the total time of karmika 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

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~: 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-niseka 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-prakrti, 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 parvakoti. [1 parvakoti = (54 lakh)2 x 10' years]. Abhayadevasuri has also shown the period of dormancy of life-span-determining karma as one third of purvakoti. The period of "dripping (niseka-kala) 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 Pannavana 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 sagaras 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 purvakoti 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 Vrtti and the Curni of Sataka (Pancasamgraha)," the period of dormancy is given to be one third of purvakoti and the period of karma-niseka has been stated to be equal to total duration of karma (karma-sthiti) minus the period of dormancy. The maximum niseka-kala of the life-span-determining karma is thirty three sagaras." See the chart below Karma -covering karma 02 Intuition-covering Karma Minimum duration 01 knowledge-antarmuhurtta Thirty sagarus x10 Three thousand (30 sagaras 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

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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 sagaras + parvakoti 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, gatha 393 Twenty sagaras x Two thousand (20 sagaras x 10'x 107)-2000 years 107 x 107 years antarmuhurtta Thirty sagaras x Three thousand (30 sagaras x 10' x 10')-3000 years 107 x 107 years 1. Ta. Su. Bha. Vr. 8.25-nanu caikakara eva pudgalah samadiyante na tu jnanavaranadivisistah kecid bahih santiti ucyate-satyametat. vayam tvidamabhiddhmahe-jnanavaranadikanam sarvasam mulaprakrtinam kurma-bhedanam samarthya'nye na yoganam kurmavargananam grahamnamam nayate. tatah samanyagrhitanamadhyavasayavisesat prthak-prthak jnanavaranadibhedatvena parinamayatyatmeti. Duration of karma-nisseka 33 sagaras 2. Ibid., 8.4 tatra prakrtirmaulam karanam mrdiva ghatadibbedanamekarupapudgalagrahanam, atab prakriyante'sya sakasaditi akartarityanuvrtterapadinasadhana prakrtih. 3. Ibid., 8.4-svabhavavacano va prakrtisabdah, dustaprakrtirdustasvabhava iti prasiddhah. jn anavaranam jaanacchadanasvabhavam maulabhedatah, evam darsanavaranadavapi yojyam. svabhavavacanatve ca bhavasadhanah prakrtisabdah. aucaukkukkoso pallasamkhejjabhagamamanes | sesana puvvakodi, watibhago savahasim 11. Ibid., gatha 395 4. Ta. Ra. Va.8.23-tah punah karmaprakrtaiyo dvividhah-ghatika aghatikascetih, tatra jnanadarsanavarana mohantarayakhya ghatikah, itara aghatikah. 5. Bha. Vr. 6.34-abadhaya uktalaksanaya unika abadhonika karmmasthitih karmavasthanakala uktalaksanah karma-niseko bhavati. tatra karmaniseko nama karmadalikasyanubhavanartham racanavisesah, tatra ca prathamasamaye bahukam nisincanti dvitiyasamaye visesahinam trtiyasamaye visesahinamevam yavadutkrstasthitikam karmadalikam tavad visesahinam nisincati, tatha coktummottuna sagamabaham padhamae thite bahutaram davvam I sese visesanahinam ja ukkosamti savvasim 6. Karma Prakrti, Bamdhanakarana, gatha 74 ~: 371:~ ssasayam abahakodakodi thidissa jalahinam | sattanham kammanam aussa du puvvakoditaiamso || 8. Bha. Vr. 6.48-navaramayusi trayastrimsatsagaropamani nisekah parvakoti tribhagascabadhakala iti. 9. Panna, 23.78-80. 10. Par. Sam. p.246-devanirayauganam ukkosago thiibamdho tettisam sagaropamani pavvakodi tibhagahiyani, puvvakodi tibhago abaha abaha vina kammatthhil kammanisego. abadhunatthi di, kammaniseo hoi sattakammanam | thidimeva niya savva, kammaniseo ya aussa ||

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-: 372 : Bhagavai 6:3:35-37 Text 6.35 nanavaranijjam nam bhamte! kammam kim itthi bamdhai? puriso bamdhai? napumsao bamdhai? noitthi nopuriso nonapumsao bamdhai? goyama! itthi vi bamdhai, puriso vi bamdhai, nampusao vi bamdhai noitthi nopuriso nonapumsao siya bamdhai, siya no bamdhai. evam augavajjao 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 augam nam bhamte! kammam kim itthi bamdhai? puriso bamdhai? napumsao bamdhai? noitthi nopuriso nonapumsao bamdhai? goyama! 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 nanavaranijjam nam bhamte! kammam kim samjae bamdhai? asamjae bamdhai? samjayasamjae bamdhai? nosamjae noasamjae no samjaya-samjae bamdhai? goyama! samjae siya bamdhai, siya no bamdhai. asamjae bamdhai, samjayasamjae vi bamdhai. nosamjae noasamjae nosamjayasamjae na bamdhai. evam augavajjao satta vi. auge hetthilla tinni bhayanae, 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.

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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 nanavaranijjam nam bhamte! kammam kim samadithhi bamdhai? micchaditthi bamdhai? sammamicchaditthi bamdhai? goyama! samadithi siya bamdhai, siya no bamdhai. micchadithi bamdhai. samamicchadithi bamdhai. evam augavajjao satta vi. auge hetthilla do bhayanae, sammamicchadithi 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 nanavaranijjam nam bhamte! kammam kim sanni bamdhai? asanni bamdhai? nosanninoasanni bamdhai? goyama! sanni siya bamdhai, siya no bamdhai. asanni bamdhai, nosanninoasanni na bamdhai. evam vedanijjaugavajjao cha kammappagadio, vedanijjam hetthilla do bamdhamti, uvarille bhayanae, augam hetthilla do bhayanae, 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.

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-: 374 : Bhagavai 6:3:40-42 6.40 nanavaranijjam nam bhamte! kammam kim bhavasiddhie bamdhai? abhavasiddhie bamdhai? nobhavasiddhie noabhavasiddhie bamdhai? goyama! bhavasiddhie bhayanae. abhavasiddhie bamdhai. nobhavasiddhie noabhavasiddhie na bamdhai. evam augavajjao satta vi. augam hetthilla do bhayanae, 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 nanavaranijjam nam bhamte! kummam kim cakkhudamsani bamdhai? acakkhudamsani bamdhai? ohidamsani bamdhai? kevaladamsuni bamdhai? goyama! hetthilla tinni bhayanae, uvarille na bamdhai. evam vedanijjavajjao satta vi. vedanijjam hetthilla tinni bamdhamti, kevaladamsani bhayanae. 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 nanavaranijjam nam bhamte! kammam kim pajjattae bamdhai? apajjattae bamdhai? nopajjattue noapajjattae bamdhai? goyama! pajjattae bhayanae, apujjattae bamdhai nopajjattae noapajjattae na bamdhai. evam augavajjao satta vi. augam hetthilla do bhayanae, 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?

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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 nanavaranijjam nam bhamte! kammam kim bhasae bamdhai? abhasae bamdhai? goyama! do vi bhayanae. evam vedanijjavajjao satta vi. vedanijjam bhasae bamdhai, abhasae bhayanae. Is the knowledge-covering karma, O Lord! bound by the bhasaka (soul equipped with bio-potential of speech)? Bound by the abhasaka (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 nanavaranijjam nam bhumte! kammam kim paritte bamdhai? aparitte bamdhai? noparitte noaparitte bamdhai? goyama! paritte bhayanae, aparitte bamdhai. noparitte noaparitte na bamdhai. evam augavajjao satta kammappagadio. auyam paritte vi, aparitte vi bhayanae, noparitte noaparitte na bamdhai. Is the knowledge-covering karma, O Lord! bound by the parita (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 aparita (i.e., soul sharing a collective body or soul in mundane existence without termination)? Bound by the no-parita, no-aparita (i.e. soul which is neither parita nor aparita 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 parita, in some respects binds, in some respects does not bind, the aparita binds, the soul which is neither parita, nor aparita 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 parita as well as aparita in some respect binds the life-span-determining karma and, in some respect, do not bind. The soul which is neither parita nor aparita does not bind. 6.45 nanavaranijjam nam bhamte! kaminam kim abhinibohiyanani bamdhai?

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-: 376: Bhagavai 6:3:45-48 suyanani bamdhai? ohinani bamdhai? manapajjavanani bamdhai? kevalanani bamdhai? goyama! hetthilla cattari bhayanae. kevalanani na bamdhai. evam vedanijjavajjao satta vi. vedanijjam hetthilla cattari bamdhamti, kevalanani bhayanae. 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 nanavaranijjam nam bhamte! kammam kim maiannani bamdhai? suyaannani bamdhai? vibhamganani bamdhai? goyama! augavajjao satta vi bamdhamti, augain bhayanae. 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 nanavaranijjam nam bhamte! kammam kim manajogi bamdhai? vaijogi bamdhai? kayajogi bamdhai? ajogi bamdhai? goyama! hetthilla tinni bhayanae. ajogi na bamdhai. evam vedanijjavajjao satta vi. vedanijjam hetthilla 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 nanavaranijjam nam bhamte! kammain kim sagarovautte bamdhai? anagarovautte bamdhai?

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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 nanavaranijjam nam bhamte! kammam kim aharue bamdhai? anaharae bamdhai? goyama! do vi bhayanae. ~:377 evam vedanijjaugavajjanam chanham. vedanijjam aharae bamdhai, anaharae bhayanae, aue aharae bhayande, anaharae 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 nanavaranijjam nam bhamte! kammam kim suhume bamdhai? badare bamdhai? nosuhume nobadare bamdhai? goyama! suhume bamdhai, badare bhayande. no suhume nobadare na bamdhai. evam dugavajjao satta vi. augam suhume badare bhayanae. nosuhume nobadare 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 nanavaranijjam nam bhamte! kammam kim carime bamdhai? acarime bamdhai? goyama! attha vi bhayanae. 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.

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-: 378 : Bhagavai 6:3:35-51 Bhasya 1. Sutras 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 Bhasya 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 kevali, the souls with activity

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Bhagavai 6:3:35-51 -: 379: bind sensation-producing karma. But the kevalis who have ceased from activity and siddhas do not. So in the third alternative, there is the relative statement (bhajana) 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 bhajana. 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 bhajana 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 bhajana. 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 bhajana. 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., abhasaka 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 bhajana. Again the first two do not bind the sensation-producing karma, whereas the last two do. Parita-aparita 'Parita' has two meanings: the soul, with individual body, and the soul, with terminus of the worldly existence. Aparita' means the soul, with common body, and soul, without terminus of worldly existence. The parita soul, free from attachment, does not bind knowledge-covering karma, the parita 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 bhajana.

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-: 380 : Bhagavai 6:3:35-51 Pervert's Knowledge (Ajnana) All the three types of ajnani (knowledge of soul, with deluded world-view) viz., mati-ajnani, sruta-ajnani, and vibhanga-ajnani, 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 bhajana. 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 vedaniya karma should be made here. All the three types of souls, indulging in activity, bind the vedaniya 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 kevalis, 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 bhajana. 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 bhajana.

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Bhagavas 6:3:35-52 -: 381 : 1. Bha. Jo. 99.70-73. 2. Bha. Vr. 6.36-tatra satryaditrayamayuh syadbadhnati syanna badhnati, bandhakale badhnani abamdhakale tu na badhnati, ayusah sakrdevaikatra bhave bandhat, nivsttastryadivedastu na badhnati, nivritibadarasamparayadi gunasthanakesvayurbandhasya vyavacchinnatvat. 3. Bha. 7.1-A soul can remain without nourishment in the transit for one or two samayas (time -units). Text Vedagavedagana jivanam appabahuyatta-padam 6.52 eesinam bhamte! jivanam itthivedaganam, purisavedaganam, napumsaga vedaganam, avedagana ya kayare kayarehimto appa va? bahuya va? tulla va? visesahiya va? goyama! savvatthova jiva purisavedaga, itthivedaga samkhejjaguna, avedaga anamtaguna, napumsagavedaga anamtaguna. eesim savvesim padanam appa-bahugaim uccareyavaim java savvathhova jiva acarima, carima anamtaguna. 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. Bhasya 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 Sutra (no. 52) and of the topics in Sutras 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.

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-: 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. Parita 1. Parita Least 2. Neither parita nor aparita Infinite times

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Bhagavai 6:3:52-53 3. Aparita 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

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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 apradesa and 'multi-duration" for sapradesa, "multi" standing for duration of two samayas, three samayas, etc..] Text Kaladesenam sapadesa-apadesa-padam 6.54 jive nam bhamte! kaladesenam kim sapadese? apadese? goyama! niyama 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! kaladesenam 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! kaladesenam kim sapadesa? apadesa? goyama! niyama sapadesa. 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! kaladesenam kim sapadesa? apadesa? goyama! 1. savve vi tava hojja sapadesa 2. ahava sapadesa ya apadese ya 3. ahava sapadesa ya apadesa ya..

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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 java thaniyakumara.. In the same way up to the Mansion-god Stanitakumaras. ...... 6.60 pudhavikaiya nam bhamte! kim sapadesa? apadesa? goyama! sapadesa vi, apadesa 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 java vanapphaikaiya. In the same way up to the vegetation-bodied beings. 6.62 sesa jaha neraiya taha java siddha. The rest are like the infernals up to the liberated souls. ...... 6.63 aharaganam jivegimdiyavajjo tiyabhamgo. anaharaganam jivegimdiyavajja chabbhamga evam bhaniyavva 1. sapadesa va 2. apadesa va 3. ahava sapadese ya apadese ya 4. ahava sapadese ya apadesa ya 5. ahava sapadesa ya apadese ya 6. ahava sapadesa ya apadesa ya. siddhehim tiyabhamgo. bhavasiddhiya, abhavasiddhiya jaha ohiya. Nobhavasiddhiyanoabhavasiddhiya-jiva-siddhehim tiyabhamgo. sannihim jivadio tiyabhamgo. asannihim egimdiyavajjo tiyabhamgo. neraiyadevamanuehim chabbhamgo. nosanni-noasanni jiva-manuya-siddhehim tiyabhamgo. salesa jaha ohiya. kanhalessa nilalessa, kaulessa jaha aharao, navaram jassa atthi eyao. teulessae jivadio tiyabhamgo, navaram pudhavikkaiesu, auvanapphatisu chabbhamga. pamhalessasukkalessae jivadio tiyabhamgo. alesehim jiva-siddhehim tiyabhamgo. manuesu chabbhamga. sammadditthim jivadio tiyabhamgo. vigalimdiesu chabbhamga. micchaditthim egimdiyavajjo tiyabhamgo. sammamicchaditthihim chabbhamga. samjaehim jivadio tiyabhamgo. assamjaehim egimdiyavajjo tiyabhamgo. samjayasamjaehim tiyabhamgo jivadio. nosamjaya-noasamjayanosamjayasamjaya-jiva-siddhehim tiyabhamgo. sakasaihim jivadio tiyabhamgo. egimdiesu abhamgakam. kohakasaihim jivegimdiyavajjo tiyabhamgo. devehim chabbhamga. manakasai-mayakasaihim jivegimdiyavajjo tiyabhamgo. neraiya-devehim chabbhamga. lobhakasaihim jivegimdiyavajjo tiyabhamgo. neraiesu chahbhamga. akasai-jiva-manuehim, siddhehim tiyabhamgo.

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-: 386: Bhagavai 6:4:63 ohiyanane, abhinibohiyanane, suyanane jivadio tiyabhamgo. vigalimdiehim chabbhamga. ohinune, mamapajjavanane, kevalanane jivadio tiyabhamgo. ohie annane, muiannane, suyaannane, egimdiyavajjo tiyabhamgo. vibhamganane jivadio tiyabhamgo. sajogi jaha ohio, manajogi, vaijogi, kayajogi jivadio tiyabhamgo, navaram kayajogi egimdiya, tesu abhamgayam. ajogi jaha alessa. sagurovanttu-unagarovauttehim jivegimdiyavajjo tiyabhamgo. savedaga jaha sakasai. itthiveduka-purisavedaga-napumsagavedagesu jivadio tiyabhamgo, navaram--napumsagavede egimdiesu abhamgayam. avedaga jaha akasui. sasariri jaha ohio. oraliyaveuvviyasariranam jivegimdiyavajjo tiyabhamgo. aharugasarire jiva-manuesu chabbhamga, teyaga-kammagaim jaha ohiya asarirehim jivu-siddhehim tiyabhamgo. aharupajjattie, surirupajjattie, imdiyapajjattie, anapanapajjattie jivegimdiyavajjo tiyabhamgo, bhasa-manapajjatie jaha sanni. aharu-apajjattie jaha anaharaga, sariruupajjattie, imdiyaapajjattie, anapanaapajjattie jivegimdiyavajjo tiyabhamgo, neraiya-deva-manuehim chabbhamga, bhasa-manaapajjattie jivadio tiyabhamgo, neruiya-deva-manuehim chabbhamga. (Aharakas-Anaharakas)--Among the souls, that are consuming nourishment' (aharakas), excluding the topic of "jiva' and the topic of 'one-sensed being', there are three alternatives (see 5.58). Of the souls, not consuming, nourishment (anaharakas), excluding the topic of 'jivas' 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 'jivas' 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'. (Samjni etc.)- In the topics of jiva etc. (group of jiva 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-lesya etc.) -- The bhanga-vyavastha (combination of pattern) in the souls, with lesya, are like that in jivas as general. Combination-pattern in 'the souls, with black lesya and grey lesya', is like that in the souls, that are consuming nourishment', (see 6.63), exception being that among aharakas, only those that have these lesyas are to be selected. Among 'the souls, with fiery lesya',

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Bhagavai 6:4:63 - 387 :there are three combination-patterns in the topics of jiva 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 lesya), 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 lesya and white lesya', there is three-membered combination-pattern in the topics of 'five-sensed sub-humans', humans and Empyreans gods. Among the souls, devoid of lesya', 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 jiva 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-kasayi etc.) There are three alternatives in the topics of jiva 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 jiva 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 jiva 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 'jiva' 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'. (Jnani etc.)--There is three-membered combination-pattern in the topics of juva 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 jiva etc. related to 'souls, with clairvoyant, mind-reading and omniscient knowledges'. (Ajnani etc.)-There is three-membered combination-pattern in the case of the deluded souls, with instinctive knowledge, empirical knowledge and

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~: 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 jiva 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 lesya. (Sakaropayoga 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 jiva 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-sariri 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. (Paryaptaka 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 jiva etc. related to the souls with the speech-bio-potential incomplete. There are six-membered combination-patterns among the infernals, gods and humans. Samgahani gaha sapadesaharaga-bhaviya

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Bhagavai 6:4:54-63 - 389: sanni-lessa-ditthi-samjaya-kasae || nane joguvaoge, vede ya sarira-pajjatti ||1|| Summary Verse Sapradesa, souls consuming nourishment, bhavya souls with mind, souls with lesya, 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 Sutras (6.54-63). Bhasya 1. Sutras 54-63 Sapradesa and apradesa are relative terms, which have been critically examined from a number of stand-points. In the present dialogue, the concepts of sapradesa and apradesa have been considered with reference to time. The object that originated only one samaya (indivisible time-unit) ago is apradesa and the object that endured for two samayas or more is called sapradesa.? 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' (sapradesa). Temporally, the soul can be divided into infinite parts. Thus, his personality with respect to time has infinite parts. This is confirmed in the Uttaradhyayana by the statement-samtaim pappanaiya, 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 Sutra 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 Sutra 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 Sutra).

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- 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 (apradesa) and it is of multi-duration (sapradesa) 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 sapradesa---with parts, with divisions, of multi-durations. apradesa-without parts, without division, of uni-duration.

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Bhagavai 6:4:54-63 ~: 391:~ aughika jnana, aughika ajnana-Jnana and ajnana in general; aughika jnana should not be confused with "ogha jnana" (or ogha samjna). 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, sapradesa 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

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-: 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

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Bhagavai 6:4:54-63 - 393 : S.N. Which Dandaka 9. Souls with lesya 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 lesya 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 lesya 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 lesya 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 lesya Combination Pattern Multi-duration or Uni-duration 36 Many souls, many liberated souls 37 Many humans aw

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~: 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

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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

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-: 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

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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

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- 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

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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

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-: 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 Bhasya on Bha. 5.201-207. 2. Bha. Vp. 6.54--yo hyekasamayasthitih so'pradesah dvayadisamayasthitistu sapradesah, iha canaya gathaya bhavana karya jo jassa padhamasamaya vattati bhavassa so u apadeso annammi vattamano kalaesena 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 bahusruta 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

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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-bhsamanasoh paryaptirbhasamanahparyaptih, bhasamanah paryaptyostu bahusrutabhimatena kenapi karane naikatvam vivaksitam, tatasca taya paryaptaka yatha sanjninastatha sapradesaditaya vacyah, sarvapadesu bhangakatrayamityarthah, pamcendriyapadanyeva ceha vacyani. 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. VI. 6.63-bhayamano'paryaptyl'paryaptakaste yesam jatito bhayamanoyogyatve sati tadasiddhih, te ca pancendriya eva. yadi punarbhasamanasorabhavamatrena tadaparyaptaka abhavisyamstadaikendriya api te' bhavisyamstatasca jivapade trtiya eva bhangah syat. Text Paccakkhanadi-padam 6.64 jivu nam bhapte! kim paccakkhanu? apaccakkhani? paccakkhanapaccakkhani? goyama! jiva paccakkhani vi, apaccakkhani vi, paccakkhanapaccakkhani 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 savvajivanam evam puccha. goyama! neraiya apaccakkhani java caurimdiya (sesa do padiseheyavva). pamcimdiyatirikkhajoniya no paccakkhani, apaccakkhani vi, paccakkhanapaccakkhani vi. manusa tinni vi. sesa jaha 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 jiva nam bhamte! kim paccakkhanam janamti? apaccakkhanam janamti? paccakkhanapaccakkhanam janamti? goyama! je pamcidiya te tinni vi janamti, avasesa paccakkhanam na janamti, apaccakkhanam na janamti, paccakkhanapaccakkhanam na janamti. 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

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- 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 jiva nam bhamte! kim paccakkhanam kuvvamti? apaccakkhanam kuvvamti? paccakkhanapaccakkhanam kuvvamti. jahu ohio taha kuvvana. 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 Sutras 6.64-65). 6.68 jiva nam bhamte! kim paccakkhananivvattiyauyu upaccakkhanivvatti-yauya? puccukkhanapuccakkhananivvartiyauya! goyama! jiva ya, vemaniya ya paccakkhananivvattiyauya, tinni vi. avasesa apaccakkhanunivvattivauya. 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. Bhasya 1. Sutras 64-68 The root Vkhya with prefix pruti + a has a number of meanings-lo abandon (renounce), to abstain from sinful activity, to deny,' to decline.? In the present dialogue, pratyakhyana is a technical term which means - abandoning (renouncing) all sinful activities. The term pratyakhyani 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). Apratyakhyani, on the other hand, means--non-abstinent--one who has not undertaken any vow, i.e., who is totally non-observer of any vow. Pratyakhyanapratyakhyani 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 "pratyakhyani", but from the point of view of non-observer of "great vows of the ascetic," he is "apratyakhyani"; hence, he is called "Pratyakhyanapratyakhyani").

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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' (apratyakhyana) as a general condition of soul, due to the predominance of the apratyakhyanavaranamoha, i.e., deluding karma responsible for the spiritual stupor resulting in the mutilation of the undertaking of any vow. The apratyakhyanavarana deluding karma is responsible for absolute nonabstinence and the pratyakhyanavarana 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 pratyakhyana-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. Srimajjayacarya has explained this very lucidly as follows:

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-: 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-sutra 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--pratyakhya-To deny. 2. Ibid., pratyakhya-To decline, refuse, reject. 3. Bha. Vr. 6.64_paccakkhani'tti sarvaviratah 'apaccakkhani'tti aviratah, 'paccakkhanapaccakkhani' tti desavirata iti. 4. Bha. Jo. 2.102/18-22. Samgahani gaha 1. paccakkhanam 2. janai, 3. kuvvai 4. tinneva aunivvatti| sapaesuddesammi ya, emee damdaga 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 sapradesa, 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

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Pamcamo Uddeso Section-5 Text Tamukkaya-padam 6.70 kimiyam bhamte! tamukkae tti pavvuccati? kim pudhavi tamukkae tti pavvuccati? au tamukkae tti pavvuccati? goyama! no pudhavi tamukkae tti pavvuccati, au taukkae 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 kenatthenam? goyama! pudhavikae nam atthegaie subhe desam pakasei, atthegaie desam no pakasei. 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? goyama! jambudivassa divassa bahiya tiriyamasamkhejje divasamudde viivaitta, arunavarassa divassa bahirillao veiyamtao arunodayam samuddam bayalisam joyanasahassani ogahitta uvarillao jalamtao egapaesiyae sedhie-ettha nam tamukkae samutthie, sattarasaekkavise joyanasae uddham uppaitta tao paccha tiriyam pavittharaman-pavittharamane sohammisana-sanamkumara-mahimde cattari vi kappe avaritta nam uddham pi ya nam java bambhaloge kappe ritthavimanapatthadam sampatte ettha nam tamukkae samnitthie. Where does, O Lord! the mass of darkness rise up from? And where does it terminate? Gautama! when, outside the island of Jambudvipa, one crosses innumerable number of islands and oceans, one reaches an island named Arunavara. From the rim of the platform on the outskirts of that island, as one proceeds 42000 yojanas into the Arunodaka ocean, there rises a linear structure of the width of one space-point (akasa pradesa) 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

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- 406 Bhagavai 6:5:72-75 higher and higher to cover the four heavens, viz., Saudharma, isana, Sanatkumara and Mahendra and ultimately reaches ...... up to the layer of the Rista Vimana of the fifth heaven Brahmaloka and it terminates there. (See figure of Tamaskaya in the appendix no. 5). 6.73 tamukkae nam bhamte! kimsamthie pannatte? goyama! ahe mallaga-mulasamthie, 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 tamukkae nam bhamte! kevatiyam vikkhambhe nam, kevatiyam parikkheve nam pannatte? goyama! duvihe pannatte, tam jaha-samkhejjavitthade ya, asamkhejja-vitthade ya. tattha nam je se samkhejjavitthade, se nam samkhejjaim joyanasahassaim vikkhambhenam, asamkhejjaim joyanasahassaim parikkhevenam pannatte. tattha nam je se asamkhejjavitthadem se nam asamkhejjaim joyanasahassaim vikkhambhenam, asamkhejjaim joyanasahassaim 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 tamukkae nam bhamte! kemahalae pannatte? goyama! ayannam jambuddive dive savvadivasamuddunam savvabbhamtarae java egam joyajanasayasahassam ayamavikkhambhenam, tinni joyanasayasahassaim solasasahassaim donni ya sattavise joyanasae tinni ya kose atthavisam ca dhanusayam terasa amgulaim addhamgulagam ca kimcivisesahie parikkhevenam pannatte, deve nam mahiddhie java mahanubhave inameva-inamevatti kattu kevalakappam jambudivam divam tihim accharanivaehim tisattakkhutto anupariyattitta nam havvamagacchijja, se nam deve tae ukkitthae turiyae java divvae devagaie viivayamane-viivayamane java ekaham va, duyaham va, tiyaham va, ukkosenam chammase viivaejja, atthegatiyam tamukkayam viivaejja, atthegatiyam tamukkayam no viivaejja. emahalae nam goyama! tamukkae pannatte. How big, O Lord! is the mass of darkness said to be? Gautama! this island of Jambudvipa, which is situated at the centre of all

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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 dhanusas 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 Jambudvipa 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 Jambudvipa. 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! tamukkae geha i va? gehavana i va? 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 nam bhamte! tamukkae gama i va? java sannivesa i va? no tinatthe 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! tamukkae orala balahaya samseyamti? sammucchamti? vasam vasamti? hamta 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? nago pakareti? goyama! devo vi pakareti, asuro vi pakareti, nago vi pakareti, O Lord! are they created by a god, an Asura or a Naga? Gautama! they are created by a god, also by an Asura, also by a Naga. 6.80 atthi nam bhamte! tamukkae badare thaniyasadde? badare vijjuyare? hamta atthi. Is there, O Lord! in the mass of darkness gross thunder of clouds? Gross lightning? Yes, there are (both).

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- 408 : Bhagavai 6:5:81-86 6.81 tam bhamte! kim devo pakareti? asuro pakareti? nago pakareti? tinni vi pakaremti. Are they created, O Lord! by a god, an Asura, or a Naga? All the three create it. 6.82 atthi nam bhamte! tamukkae badare pudhavikae? badare aganikae? no tinatthhe samatthe, nannattha viggahagatisamavannaenam. 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! tamukkae camdima-suriya-gahagana-nakkhatta-tara-ruva? no tinashhe samatthe, paliyassao puna 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! tamukkae camdabha ti va? surabha ti va? no tinatthhe samatthe, kadusaniya puna sa. 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 tamukkae nam bhamte! kerisae vannaenam pannatte? goyama! kale kalobhase gambhire lomaharisajanane bhime uttasanae paramakinhe vannenam pannatte. deve vi nam atthegatie je nam tappadhamayae pasitta nam khubhaejja, ahenam abhisamagacchejja tao paccha siham-siham turiyam-turiyam khippameva vitivaejja. 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 tamukayassa nam bhamte! kati namadhejja pannatta? goyama! terasa namadhejja pannatta, tam jaha tame i va, tamukkae i va, amdhakare i va, mahamdhakare i va, logamdhakare i va, logatamise i va, devamdhakare i va, devatamise i va, devaranne i va, devavuhe i va, devaphalihe i va, devapadikkhobhe i va, arunodae i va, 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, tamaskaya, andhakara, mahandhakara, lokandhakara, lokatamisra, devandha

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Bhagavai 6:5:86-90 -: 409 :kara, devatamisra, devakhya, devevyuha, devaparigha, devapraiksobha, arunodaka samudra. 6.87 tamukkae nam bhamte! kim pudhavipariname? aupariname? jivapariname? poggalapariname? goyama! no pudhavipariname, aupariname vi, jivapariname vi, poggalapariname 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 tamukkae nam bhamte! savve pana bhuya jiva satta pudhavikaiyattae java tasakaiyattae uvavannapuvva? hamta goyama! asatim aduva anamtakkhutto, no ceva nam badarapudhavikaiyattae, badaraaganikaiyattae va. 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. Kanharai-padam 6.89 kai nam bhamte! kanharatio pannattao? goyama! attha kanharatio pannattao. 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! eyao attha kanharatio pannattao? goyama! uppim sanamkumara-mahimdanam kappanam, havvim bambhaloe kappe ritthe vimanapatthade, ettha nam akkhadaga-samacauramsa-samthanasamthiyao attha kanharatio pannattao, tam jaha-puratthime nam do, paccatthime nam do, dahine nam do, uttare nam do. puratthimabbhamtara kanharati dahina-bahiram kanharatim puttha, dahinabbhamtara kanharati paccatthima-bahiram kanharatim puttha, paccatthimabbhamtara kanharati uttarabahiram kanharatim puttha, uttarabbhamtara kanharati puratthima-bahiram kanharatim puttha. do puratthima-paccatthimao bahirao kanharatio chalamsao, do uttaradahinao bahirao kanharatio tamsao, do puratthimapaccatthimao abhamtarao kanharatio cauramsao, do uttara-dahinao abhamtarao kanharatio cauramsao.

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-: 410 : Bhagavai 6:5:90-91 Where, O Lord! are the eight black streaks stated to be? Gautama! above the Sanatkumara and Mahendra heavens, in the Brahmaloka Heaven, parallel to the plane of Rista Vimana, 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. Samgahani gaha puvvavara chalamsa, tamsa puna dahinuitara bajjha | abbhamtara cauramsa, savva vi ya kanharatio ||1|| Summery Verse In the east and the west hexagonal, triangular outside south and north, inside rectangular all the black streaks. Bhasya 1. Akhadaga The sanskrit is aksavataka which means the wrestling grounds. 1. Apte. Text 6.91 kunharatio nam bhamte! kevatiyam ayamenam? kevatiyam vikkhambhenam? kevatiyam parikkhevenam punnattao? goyama! asamkhejjaim joyanasahassaim ayamenam, samkhejjaim joyanasahassaim vikkhambhenamn, asamkhejjaim joyanasahassaim 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

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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 kanharatio nam bhamte! kemahaliyao pannattao? goyama! ayam nam jambuddive dive java deve nam mahiddhie java mahanubhave inameva-inameva iti kattu kevalakappam jambudivam divam tihim accharanivaehim tisattakkhutto anupariyatritta nam havvamagacchijja, se nam deve tae ukkitthae turiyae java divvae devagaie viivayamane-viivayamane java ekaham va, duyaham va, tiyaham va, ukkosenam addhamasam viivaejja, atthegaie kanharatim viivaejja, atthegaie kanharatim no viviaejja, emahaliyao nam goyama! kanharatio pannattao. How vast are the black streaks stated to be, O Lord! Gautama! this Island of Jambudvipa ...... up to a god of great fortune ...... up to great power, circumambulates 21 times the entire Island of Jambudvipa 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 Jambudvipa. 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 nam bhamte! kanharatisu geha i va? gehavana i va? 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! kanharatisu gama i va? java sannivesa i va? 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! kanharatisu orala balahaya samseyamti? sammucchamti? vasam vasamti? hamta 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? nago pakareti? goyama! devo pakareti, no asuro, no nago pakareti.

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-: 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! kanharatisu badare thaniyasadde? badare vijjuyare? 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 naga? Gautama! they are created by a god, not by an asura, not by a naga. 6.99 atthi nam bhamte! kanharatisu badare aukae? badare aganikae? badare vanapphaikae? no tinatthe samatthe, nannattha viggahagatisamavannaenam. 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! kanharatisu camdima-suriya-gahagana-nakkhattatararuva? 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! kanharatisu camdabha ti va? surabha ti va? 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! kerisiyao vannenam pannattao? goyama! kalao kalobhasao gambhirao lomaharisajanahao bhimao uttasanao paramakinhao vannenam pannattao, deve vi nam atthegatie je nam tappadhamayae pasitta nam khubhaejja, ahenam abhisamagacchejja tao paccha siham-siham turiyam-turiyam khippameva vitivaejja. 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

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Bhagaval 6:5:102-106 quickly and very rapidly at a speed faster than that of mind. 6.103 kanharati nam bhamte! kati namadhejja pannatta? goyama! attha namadhejja pannatta, tam jaha-kanharati i va, meharati i va magha i va, maghavaii va, vayaphaliha i va, vayapalikkhobha i va, devaphaliha i va, devapalikkhobha i va ~: 413 What are stated to be the designation of the black streaks, O Lord? Gautama! there are stated to be eight designations which are krsnaraji, megharaji, magha, maghavati, vataparigha, vatapratiksobha, devaparigha, devapratiksobha. 6.104 kanharatio nam bhamte! kim pudhaviparinamao? auparinamao? jivaparinamao? poggalaparinamao? goyama! pudhaviparinamao, no auparinamao, jivaparinamao vi, poggalaparinamao 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 kanharatisu nam bhamte! savve pana bhaya jiva satta pudhavikaiyattae java tasakaiyattae uvavannapuvva? hamta goyama! asaim aduva anamtakkhutto; no ceva nam badaraaukaiyattae, badaraaganikaiyattae badaravanapphaikaiyattae va. 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 kanharainam atthasu ovasamtaresu atthalogamtigavimana pannatta, tam jaha-1. acci 2. accimalt 3. vairoyane 4. pabhamkare 5. camdabhe 6. surubhe 7. sukkabhe 8. supaitthabhe, majjhe ritthabhe. The Topic of the Terminal Gods (Lokantika Devas, residing at one terminus of the cosmos) The eight terminal vimanas (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. Arcimali 3. Vairocana 4. Prabhamkara 5. Candrabha 6. Surabha 7.Suklabha 8. Supratisthabha and Ristabha in the middle.

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-: 414 : Bhagavai 6:5:107-112 6.107 kahi nam bhamte! acci-vimane pannatte? goyama! uttara-purathime nam. In what region, O Lord! is the Arci-vimana said to be situated? Gautama! in the north-eastern region. 6.108 kahi nam bhamte! accimali vimane pannatte? goyama! puratthime nam. evam parivadie neyavvam java In what region, O Lord! is the Arcimali 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 vimane pannatte? goyama! bahumajjhadesabhae. In what region, O Lord! is the Rista-vimana said to be situated? Gautama! it is situated almost in the middle. 6.110 eesu nam athasu logamtiyavimanesu athaviha logamtiya deva parivasamti, tam jahaIn these eight terminal vimanas, eight kinds of Terminal gods reside, namely Samgahani gaha sarassayamaicca, vanhi varuna ya gaddatoya ya 1 tusiya avvavaha, aggicca ceva rittha ya ||1 Summary Verse 1. Sarasvata 2. Aditya 3. Vahni 4. Varuna 5. Gardatoya 6. Tusita 7. Avyabadha 8. Agneya 9. Rista in the Rista Vimana. Text 6.111 kahi nam bhamte! sarassaya deva parivasamti? goyama! accimmi vimane parivamti. Where do, O Lord! the Sarasvata gods abide? Gautama! they live in the Arci-vimana. 6.112 kahi nam bhamte! aicca deva parivasamti? goyama! accimalimmi vimane. evam neyavvam jahanupuvvie javaWhere do, O Lord! the Aditya gods abide?

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Bhagavai 6:5:112-116 -: 415:Gautama! they live in the Arcimali Vimana. In the same way, it is to be understood in the aforesaid order ....... up to6.113 kahi nam bhamte! rittha deva parivasamti? goyama! ritthammi vimane. Where do, O Lord! the Rista gods abide? Gautama! they live in the Rista Vimana. 6.114 sarassayamaiccanam bhamte! devanam kati deva kati devasaya pannatta? goyama! satta deva, satta devasaya parivaro pannatto. vanhi-varunanam devanam cauddasa deva, cauddasa devasahassa parivaro pannatto. gaddatoya-tusiyanam devanam satta deva, satta devasahassa parivaro pannatto. avasesanam nava deva, nava devasaya parivaro pannatto. How many, O Lord! are said to be the gods of Sarasvata 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 Varuna, and 1400 gods as retinue of each category. Samgahani gaha padhama-jugalammi sattao, sayani biyammi cauddasasahassa ! taie sattasahassa, nava ceva sayani 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 logamtigavimana nam bhamte! kimpaithiya pannatta? goyama! vaupaitthiya pannatta. evam neyavvam vimanana paittanam bahulluccattameva samthanam, bambhaloyavattavvaya neyavva java-- On what (supporting) base, O Lord! the terminal vimanas are said to rest? Gautama! they are said to rest on air. In the same way, all other vimanas rest on air. The thickness, height and the shape of these vimanas are to be described like those of the Brahmaloka heaven ...... up to6.116 loyamtiyavimanesu nam bhamte! savve pana bhuya jiva satta pudhavi

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-: 416: Bhagavai 6:5:70-118 kaiyattae aukaiyattae, teukaiyattae, vaukaiyattae, vanapphaikaiyattae, devattae, devittae uvavannapuvva? hamta goyama! asaim aduva anamtakkhutto, no ceva nam devittae. 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 vimanas? Yes, Gautama! they were born more than once or infinite times, but not as goddess. 6.117 logamtiyadevanam bhamte! kevaiyam kalam thiti pannatta? goyama! attha sagarovamaim thiti pannatta. 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 logamtiyavimanehimto nam bhamte! kevatiyam abahae logamte pannatte? goyama! asamkhejjaim joyanasahassaim abahae logamte pannatte. How far, O Lord! the terminus of the cosmos is said to be from the terminal vimana? Gautama! the terminus of the cosmos is said to be innumerable thousand yojanas (from the terminal vimanas). Bhasya 1. Sutras 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 (Sutra 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

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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 nagas, 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

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~: 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 tamaskaya and krsnaraji, it appears that they are, in a way, eternal objects; they are not created anew. It means that although there are similarities in the krsnaraji and the black holes, both are not one and the same. From the above description, it also becomes clear that both tamaskaya and

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Bhagavai 6:5:70-119 - 419 : krsnaraji 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 krsnaraji is triangular, quadrangular or hexagonal; the tamaskaya in the beginning is a linear extension like a row of one pradesa 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 tamaskaya and krsnaraji in the appendix no. 5. For more information about tamaskaya, 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

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Chattho Uddeso Section-6 Text Neraiyadinam avasa-padam 6.120 kati nam bhamte! pudhavio pannattao? goyama! satta pudhavio pannattao, tam jaha--rayanappabha java ahesattama. rayanappabhainam avasa bhaniyavva java ahesattamae. evam jattiya avasa te bhaniyavva javaThe 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., Ratnaprabha ...... up to at the bottom, the seventh land (hell). The abodes of Ratnaprabha etc. are to be described ..... up to the Adhahsaptami. In this way, all the abodes are to be described .... up to 6.121 kati nam bhamte! anuttaravimana pannatta? goyama! pamca anuttaravimana pannatta, tam jaha--vijae, vejayamte, jayamte, aparajie savvatthasiddhe. How many Anuttara Vimanas (the celestial abodes of the highest heavens) O Lord! have been propounded? Gautama! five Anuttara Vimanas have been propounded, viz., Vijaya, Vaijayanta, Jayanta, Aparajita and Sarvarthasiddha. Maranamtiyasamugghaya-padam 6.122 jive nam bhamte! maranamtiyasamugghaenam samohae, samohanitta je bhavie imise rayanappabhae pudhavie tisae nirayavasasaya sahassesu annayaramsi nirayavasamsi neraiyattae uvavajjittae, se nam bhamte! tatthagae ceva aharejja va? parinamejja va? sariram va bamdhejja? goyama! atthegatie tatthagae ceva aharejja va, parinamejja va, sariram va bamdhejja; atthegatie tao padiniyattati, tato paliniyattitta ihamagacchai, agacchitta doccam pi maranamtiyasamugghaenam samohannai, samohanitta imise rayanappabhae pudhavie tisae nirayavasasayasahassesu annayaramsi nirayavasamsi neraiyattae uvavajjittae, tao paccha aharejja va, parinamejja va, sariram va bamdhejja. evam java--ahesattama pudhavi. The Topic of Expansion of Soul-units due to Impending Death A soul, O Lord! undertakes the maranantika samudghata, 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

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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 Ratnaprabha 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 maranantika samudghata 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 Ratnaprabha 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 jive nam bhamte! maranamtiyasamugghaenam samohae, samohanitta je bhavie causatthie asurakumaravasasayasahassesu annayaramsi asurakumaravasamsi asurakumarattae uvavajjittae, jaha neraiya taha bhaniyavva java thaniyakumara. A soul, O Lord! undertakes the maranantika samudghata, 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 Asurakumara (god) in one of the abodes of the Asurakumaras among the sixty four lakh abodes of Asurakumaras. He is to be described like the infernal being (6.122) ...... up to Stanitakumaras (gods). 6.124 jive nam bhamte! maranamtiyasamugghaenam, samohae, samohanitta je bhavie asamkhejjesu pudhavikaiyavasasayasahasesu annayaramsi pudhavikaiyavasamsi pudhavikaiyattae uvavajjittae, se nam bhamte! mamdarassa pavvayassa puratthime nam kevaiyam gacchejja? kevaiyam paunejja? goyama! loyamtam gacchejja, loyamtam paunejja. A soul, O Lord! undertakes the maranantika samudghata, 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 aharejja va? parinamejja va? sariram va bamdhejja? goyama! atthegatie tatthagae ceva aharejja va, parinamejja va, sariram va bamdhejja; atthegatie tao padiniyattai, padiniyattitta ihamagacchai, doccampi maranamtiyasamugghaenam samohannai, samohanitta mamdarassa pavvayassa

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Bhagavai 6:6:125-126 puratthimenam amgulassa asamkhejjaibhagamettam va, samkhejjaibhagamettam va, valaggam va, valaggapuhattam va; evam likkha-juya-java-amgula java joyanakodim va, joyanakodakodim va samkhejjesu va asamkhejjesu va joyanasahassesu, logamte va egapaesiyam sedhim mottuna asamkhejjesu pudhavikaiyavasasayasahassesu annayaramsi pudhavikaiyavasamsi pudhavikaiyatae uvavajjeta tao paccha aharejja va, parinamejja va, sariram va bandhejja, ~: 422:~ jaha puratthime nam mamdarassa pavvayassa alavao bhanio, evam dahine nam, paccatthime nam, uttare nam, uddhe, ahe. jaha pudhavikaiya taha egimdiyanam savvessim ekkekkassa cha alavaga bhaniyavva. 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 maranantika samudghata 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 balagra away, or only at a distance of one prthaktva (i.e., between two to nine) balagras away; in the same way at a distance of one liksa (i.e., equal to the length of a larva of lice), 'one yuka (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 (sreni). 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! maranamtiyasamugghaenam samohannai, samohanitta je bhavie asamkhejjesu beimdiyavasasayasahassesu arnayaramsi beimdiyavasamsi beindiyattae uvavajjittae, se nam bhamte! tatthagae ceva aharejja va? parinamejja va? sariram va bamdhejja? jaha neraiya, evam java anuttarovavaiya. A soul, O Lord! undertakes the maranantika samudghata, i.e., expansion

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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! maranamtiyasamugghaenam samohae, samohanita je bhavie pamcasu anuttaresu mahatimahalaesu mahavimanesu annayaramsi anuttaravimanamsi anuttarovavaiyadevattae uvavajjittae, se nam bhamte! tatthagae ceva aharejja va? parinamejja va? sariram va bamdhejja? tam ceva java aharejja va, parinamejja va, sariram va bandhejja.. A soul, O Lord! undertakes the maranantika samudghata, 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 Vimana (highest heaven) of very vast dimensions, in one of the vimanas 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. Bhasya 1. Sutras 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 maranantika samudghata, 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 Svami has asked Lord Mahavira three questions about the soul undertaking the maranantika samudghata: does such soul reaching its place of birth appropriate nourishment, transform that nourishment and start building its body? In answer, the Lord said. "The maranantika samudghata 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,

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-: 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 Vimanas (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 sreni (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. Srimajjayacarya has shown aneka as antonym of eka. According to him, the word aneka stands for innumerable. Semantics balagra-For the words balagra etc., see the Bhasya 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 suhuma savva logammi, logadese ya bayara 1 4. Bha. Jo. 2.105.33-38 asamkhyataparadesa, avagahai akasa naim! jiva svabhava visesa, tina prakara karikai iham Il eka pradesa nim srena, khamdha jiva nu nam rahai patha jivenam tena, rahe aneka pradesa men 11 varjyo eka pradesa, pratipaksa ika sabda numi aneka kahiya sesa, teha vise rahai jivado Il aneka Sabde tahi, pradesa asamkhya lijiyai 1 unam pradesam mamhi, khamdha jiva no nahim rahai II dasavaikalika dekha, jiva aneka prthvi majhai ! cauthai adhyena pekha, teha asamkhijja janava II tima iham pina avaloya, eka sabda kari varjiya ! aneka rahya sujoya, asamkhijja iham pina achaill Text 6.128 sevam bhamte! sevam bhamte! tti. That is so, O Lord! That is so, O Lord! --000

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Sattamo Uddeso Section-7 Text Dhannanam joni-thii-padam 6.129 aha bhamte! salinam, vihinam, godhumanam, javanam, javajavanam eesi nam dhannanam kotthauttanam pallauttanam mamcauttanam malauttanam olittanam littanam pihiyanam muddiyanam lamchiyanam kevatiyam kalam joni samcitthai? goyama! jahanne nam amtomuhuttam, ukkose nam tinni samvaccharaim. tena param joni pamilayai, tena param joni paviddhamsai, tena param bie abie bhavati, tena param jonivocchede pannatte samanauso! 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-sali (a kind of paddy), vrihi (a kind of paddy), wheat, barley and yavayava (a superior quality of barley), kept in barn, granary (made of bamboo), manca (a raised platform), mala (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-masura-tila-mugga-masa-nipphava-kulattha-alisamdaga satina-palimamthagamainam-eesi nam dhannanam kotthauttanam pallauttanam mamcauttanam malauttanam olittanam littanam pihiyanam muddiyanam lamchiyanam kevatiyam kalam joni samcitthai? goyama! jahanne nam amtomuhuttam, ukkose nam pamca samvaccharaim. tena param joni pamilayai, tena param joni paviddhamsai, tena param bie abie bhavati, tena param jonivocchede pannatte samanauso! 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), manca (a raised platform), mala (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,

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- 426 Bhagavai 6:7:129-131 sealed by the earthen seal and marked by lines etc.? Gautama! it lasts for one an antarmuhurtta 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-ralaga-koddu-saga -sana-sarisava-mulabiyamainam eesi nam dhannanam kotthauttanam pallauttanam mamcauttanam malauttanam olittanam littanam pihiyanam muddiyanam lamchiyanam kevatiyam kalam joni samcitthai? goyama! jahanne nam amtomuhuttam, ukkose nam satta samvaccharaim. tena param joni pamilayai, tena param joni paviddhamsai, tena param bie abie bhavati, tena param jonivocchede pannatte samanauso! 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), mala (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! Bhasya 1. Sutras 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 antarmuhurtta (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--Sali Dhanya, Vrihi Dhanya, Suka Dhanya, Simbi and Ksudra Dhanya. The brown rice, etc. fall in the

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Bhagavai 6:7:129-131 - 427 : - category of sali dhanya, the sathi i.e., rice which grow quickly (say, in 60 days) etc. fall in the category of vrihi dhanya, barley etc. fall in the category of suka dhanya (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 Sali (Salinam)-a kind of better quality of rice such as brown-rice.? Vrihi (Vihinam)-a kind of rice-sasthi dhanya which is white and grows quickly (say within 60 days).3 Godhuma (Godhumanam --wheat. Yava (Javanam)--barley. Yavayava (Javajavanam)--Jau--a superior quality of barley. Kala--peas. Masura-lentil. Tila--sesamum. Mudga-green lentil. Masa-horse-bean (urad). Nispava-legume. Kulattha--horse-gram. Alisamdaga--Chinese beans (cowpeas). Satina-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. Ralaka (Ralaga)--a variety of Sataria Italica. Kodusaka (Koddusaga)--an inferior quality of koddom. Sana-hemp. Sarsapa (Sarisava)-mustard. Mulakabija (Mulabiya)--radish.? Kostha (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 praksta reading is palla. The commentators give sanskrta palya for palla. In the agamas, the measurement of palla has been shown to be one yojana. Such big palla is not consistent with palya. Manca-a platform built for keeping grain. Mala--a room on the mazzanine floor of a building." Aguptanam (Aguttana)--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.

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- 428 : Bhagavai 6:7:129-132 Mudrita (Muddiya)--sealed. Lanchita (Lanchiya)-marked (stamped pattern of lines etc.). Yoni (Joni)-sprouting capacity, reproduction power. Abija (Abiya)--the seed which has lost it capacity to sprout. Yoniyuccheda (Jonivocchede)-destruction of the reproduction power. 1. Saligrama Nighantu Bhusanam; vol. vii, viii, p. 604, Dhanya Varga salidhanyam vrihidhanyam, sukadhanyam trtiyakam simbidhanyam ksudradhanyamityuktam dhanyapan.cakam II salayoraktasalyadya, vrihayah sastikadayah | kamgvadikam ksudradhanyam, trnadhanyam ca tatsamrtamil 2. Jai. A. Va. Ko. pp. 285,286. 3. Ibid., p.266. 4. Ibid., pp. 116,117. 5. Ibid., p.272--'satina'. 6. Ibid., p. 261--'vara'. 7. Bha. Vp. 6.130,131-kala' tti kalaya vittacanaka ityanye, 'masura' tti bhilangah canakika ityanye, "nipphava'tti vallah 'kulattha' tti cavalikakarah cipitika bhavanti, 'alisamdaga'tti cavalakaprakarah cavalaka evanye, 'saina' tti tuvari, 'palimamthaga' tti vittacanakah kalacanaka ityanye, 'ayasi' tti bhangi, 'kusumbhamga' tti Jatta, 'varaga' tti varatto, 'ralaga'tti kamguvisesah, 'kodusaga' tti kodravavisesah, 'sana' tti tvakpradhananalo dhanyavisesah, sarisava' tti siddharthakah, 'mulagabiya' ti mulakabijani sakavisesabijanityartha. 8. (a) Apte-palyam--A sack for corn. pallah--A large granary. (b) Bha. Vp. 6.129iha palyo-vamsadimayo dhanyadharavisesah. 9. Bha. Vp. 6.128--mancamalayorbhedah"akuddo hoi mamco, malo ya dharovarim homti." Text Ganana-kala-padam 6.132 egamegassa nam bhamte! muhuttassa kevatiya usasaddha viyahiya? goyama! asamkhejjanam samayanam samudayasamiti-samagamenam sa ega avaliya tti pavuccai, samkhejja avaliya usaso, samkhejja avaliya nissaso. The Topic of Measurable Units of Time O Lord! how many inhalings are said to be there in a muhurtta (=48 minutes)? Gautama! coalescing (samudaya), well-knitting together (samiti) and a uniting together (samagama) of innumerable (samayas) make one avalika. Numerable avalikas make one inhaling. Numerable avalikas make one exhaling. Gaha hatthassa anavgalassa, niruvakitthassa jamtuno ege usasesa-nisase, esa panu tti vuccai ||1||

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- 429: Bhagavai 6:7:132 satta-panuim se thove, satta thovaim se lave lavanam sattahattarie, esa muhutte viyahie ||2|| tinni sahassa satta ya, sayaim tevatarim ca usasa! esa muhutto dittho, savvehim anamtananihim ||311 Verses -- One inhalation and exhalation of a healthy person who is free from any ailment and any mental affliction is called one prana, ||1|| seven pranas make one stoka seven stokas make one lava seventy-seven lavas is called a muhurtta ||2|| three thousand seven hundred seventy-three pranas is considered to be a muhurtta by all omniscients ||3|| eenam muhuttapamanenam tisamuhutta ahoratto, pannurasa ahoratta pakkho, do pakkha maso, do masa udu, tinni udu ayane, do ayana samvacchare, pamca samvaccharaim juge, visam jugaim vasasayam, dasa vasasayaim vasasahassam, sayam vasasahassanam vasasayasahassam, caurasiim vasasayasahassani se ege puvvamge, caurasiim puvvamga sayasahassaim se ege puvve, evam tudiyamge, tudie, adadamge, adade, avavamge, avave, huhuyamge, huhue, uppalamge, uppale, paumamge, paume, nalinamge, naline, atthaniuramge, atthaniure, auyamge, aue, nauyamge, naue, pauyamge, paue, culiyamge, culiya, sisapaheliyamge, sisapaheliya. etava tava ganie, etava tava 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 purvanga, 84,00,000 parvangas make one purva. In the same way, each successive term is 84 lakh times the preceding one-trutitangam, trutita, adadanga, adada, avavanga, avava, huhukanga, huhuka, utpalanga, utpala, padmanga, padma, nalinanga, nalina, arthanipuranga, arthanipura, ayutanga, ayuta, nayatanga, nayuta,

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-: 430 : Bhagavai 6:7:132 prayutanga, prayuta, culikanga, culika, sirsaprahelikanga and sirsaprahelika. 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. Bhasya 1. Sutra 132 In the Anuyogadvaru Sutra four types of pramana have been mentioned: dravya pramana, ksetra pramana, kala pramana, bhava pramana.' The kala pramana is of two kinds-pradesa nispanna and vibhaga nispanna. The starting point of vibhaga nispanna period is samaya (indivisible time-unit) and the last point of that period is pudgalaparavartana (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 avalika Numerable avalikas = One exhalation Numerable avalikas = One inhalation One inhalation-exhalation = One prana 7 pranas = One stoka 7 stokas = One lava 77 lavas or 48 minutes One muhurtta 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 purvanga 8400000 purvangas = One purva = 8400000 x 8400000 = 70560000000000 years 8400000 purvas = One trutitanga From trutitanga upto sirsaprahelika, each succeeding number is obtained by multiplying the preceeding number by 8400000. Thus calculated, the sirsaprahelika comes to be the number---758263253073010241157973569975696406218966848080183296 with 140 zeros appended to it. The whole number consists of 194

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Bhagavai 6:7:132 -: 431 :digits. There were two opinions about sirsaprahelika. According to the Mathuri synod, the number sirsaprahelika 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 Mathuri synod has been followed. In the Thanam, Anuyogadvara and Jambudvipaprajnapti the number given is in accordance with the Mathuri synod. In the Jyotiskaranda, the number is given in accordance with the Vallabhi synod. For detailed knowledge of the topic, see the note on Thanam, 2.381-389. The monks expert in the knowledge of the purvas-the earlier lore, used this number for different purposes. In the Anuyogadvara Curni two objectives referred to this number have been stated. The number between antarmuhurtta and purvakoti (=1 purva 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 koti purva and if he becomes monk at the age of nine, he can practise his religious discipline of one purva koti years less by nine years. The numbers between trutita and sirsaprahelika were used for measuring the life-span of infernals, mansion gods and Forest gods.(For elaborate discussion on the units of time, see Bhasya on Bha. 6.134). Semantics Samudaya-samiti-su magamenam-samudaya means coalescing. Samiti means "knit together". Many samudayas make one samiti. Samagama means union. Many samities together make one samagama. The samudaya-samiti-samagama of innumerable samayas is called avalika. 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 Preksa Meditation 1. Anu. Su. 369-pamane cauvvihe pannatte, tam jaha-- 1. davvappamane 2. khettappamane 3. kalappa mane, 4. bhavappamane. 2. Ibid., Su. 413-415. 3. Loka Prakasa, Kalaloka, sarga 29, sloka 12,21. 4. Anu. Cu. p.57-amtomuhuttadiya java puvakodletti, etani dhammacaranakalam paducca naratiriyana auparimanakarane uvajujjamti, naragabhavanavamtaranam dasavarisasahassadi uvajujjamti, Zuyacimtae tudiyadiya sisapaheliyamta ete payaso puvvagatesu javiesu auyasedhie uvajjujjamti. 5. Bha. Vp. 6.132-asamkhyatanam samayanam sambandhino ye samudaya--vrndani tesam yah samitayo- milanani tasam yah samagamah-samyogah, samudayasamitisamagamastena yad kalamanam bhavatiti gamyate saika'' valiketi procyate. 6. Ibid., 6.132-hrstsya-tustasya. 7. Ibid., 6.132-anavakalyasya jarasa' nabhibhutasya. 8. Ibid., 6. 132--nirupaklistasya vyadhina prak sampratam canabhibhutasya.

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~: 432~ Gaha Ovamiya-kala-padam 6.133 se kim tam ovamie? ovamie duvihe pannatte, tam jaha paliovame ya, sagarovame 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 sagaropama. 6.134 se kimtam paliovame? se kim tam sagarovame? What is that palyopama (pit-measured time)? What is that sagaropama (ocean-measured time)? Verses Text satthena sutikkhena vi, chettum bhettum va jam kira na sakka tam paramanum siddha, vadamti adim pamananam ||1|| - Even by the sharpest weapon, What can not be cut or pierced; The accomplished (kevali) souls call (empirical) paramanu The first unit of measurements ||1|| Bhagavai 6:7:133-134 anamtanam paramanupoggalanam samudaya-samiti-samagamenam sa ega ussanhasanhiya i va, sanhasanhiya i va, uddharenu i va, tasarenu i va, raharena i va, valagge i va, likkha i va, jaya i va, javamajjhe i va, amgule i va. attha ussanhasanhiyao sa ega sanhasanhia, attha sanhasanhiyao sa ega uddharenu, attha uddharenao sa ega tasarenu, attha tasarenuo sa ega raharenu, attha raharenao se ege devakuru-uttarakuruganam manussanam valagge; evam harivasa-rammaga-hemavaya-erannavayanam, puvvavidehanam manus sanam attha valagga sa ega likkha, attha likkhao sa ega juya, attha juyao se ege javamajjhe, attha javamajjha se ege amgule. eenam amgulapamanenam cha amgulani pado, barasa amgulaim vihatthi, cauvisam amgulaim rayani, adyalisam amgulaim kucchi, channautim amgulani se ege damde i va, dhanu i va, jue i va, naliya i va, akkhe i va, musale i va. eenam dhanuppamanenam do dhanusahassaim gauyam, cattari gauyaim joyanam. eenam joyanappamanenam je palle joyanam ayama-vikkhambhenam, joyanam. uddham uccattenam, tam tiunam, savissesam pariraenam, se nam

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Bhagavai 6:7:134 -: 433 :Fusion, well-knitting together, uniting together of infinite number of empirical paramanus (atoms) make 1 utslaksnaslaksnika, followed successively by the units--slaksnaslaksnika, urdhvarenu, trasarenu, ratharenu, balagra, liksa, yuka, yavamadhya and angula. 8 slaksnaslaksnikas make 1 urdhvarenu. 8 trasarenus make 1 ratharenu. 8 ratharenus make 1 balagra of the Devakuru and Uttarakuru humans. 8 balagras of Devakuru Uttarakuru humans make 1 balagra of Harivarsa and Ramyakavarsa humans. 8 balagras of Harivarsa and Ramyakvarsa humans make 1 balagra of Haimavata and Hairanyavata humans. 8 balagras of Haimavata and Hairanyavata humans make 1 balagra of Purvavideha and Aparavideha humans. 8 balagras of Purvavideha and Aparavideha humans make 1 liksa. 8 liksas make 1 yuka. 8 yukas make 1 yavamadhya. 8 yavamadhyas make 1 angula. Measured by such units, 6 angulas make 1 pada, 12 padas make 1 vitasti, 24 angulas make 1 ratni, 48 angulas make 1 kuksi, 96 angulas make 1 danda, dhanusa yupa, nalika, aksa or musala. Measured by such units, 2000 dhanusas make 1 gavyuta and 4 gavyutas 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 pitGaha-- egahiya-behiya-tehiya, ukkosam sattarattapparudhanam || samatthe samnicie, bharie valaggakodinam ||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 valagge no aggi dahejja, no vato harejja, no kucchejja, no parividdhamsejja, no putittae havvamagacchejja. tao nam vasasae-vasasae gate egamegam valaggam avahaya javatienam kalenam 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

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-: 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). Gaha - eesim pallanam, kodakodi havejja dasaguniya tam sagarovamassa u, ekkassa bhave parimanam ||311 Verses -- Ten crore crore of these Palyopamas Make one (empirical) Sagaropama (one ocean-measured time-unit). 11311 eenam sagarovamapamanenam 1. cattari sagarovamakodakodio kalo susamasusama 2. tinni sagarovamakodakodio kalo susama 3. do sagarovamakodakodio kalo susama-dusama 4. ega sagarovama-kodakodi bayalisae vasasahassehim uniya kalo dusama-susama 5. ekkavisam vasasahassaim kalo dusama 6.ekkavisam vasasahassaim kalo dusama-dusama. punaravi ussappinie 1. ekkavisam vasasahassaim kalo dusama-dusama 2. ekkavisam vasasahassaim kalo dusama 3. ega sagarovamakodakodi bayalisae vasasahassehim uniya kalo dusama-susama 4. do sagarovamakodakodio kalo susama-dusama 5. tinni sagarovamakodakodio kalo susama 6. cattari sagarovamakodakodio kalo susama-susama. dasa sagarovamakodakodio kalo osappini, dasa sagarovamakodakodio kalo ussappini, visam sagarovamakodakodio kalo osappini usappini ya. Measured by such sagaropamas, (1) The period of susama-susama is 4 crore crore sagaropamas. (2) The period of susama is 3 crore crore sagaropamas. (3) The period of susama-dusama is 2 crore crore sagaropamas. (4) The period of dusama-susama is 42000 years less 1 crore crore sagaropamas (5) The period of dusama is 21000 years. (6) The period of dusama-dusama is 21000 years. In the utsarpini, (1) The period of dusama-dusama is 21000 years. (2) The period of dusama is 21000 years. (3) The period of dusama-susama is 42000 years less 1 crore crore sagaropama. (4) The period of susama-dusama is 2 crore crore sagaropamas. (5) The period of susama is 3 crore crore sagaropamas. (6) The period of susama-susama is 4 crore crore sagaropamas. The period of one avasarpini (descending cycle) is 10 crore crore sagaropamas. The period of one utsarpini (ascending cycle) is also 10 crore crore sagaropamas. The avasarpini and utsarpini together is 20 sagaropamas.

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Bhagavai 6:7:133-134 - 435:Bhasya 1. Sutras 133,134 The period of time-units from avalika up to sirsaprahelika is the subject of numerical mathematics--amenable to measurement through calculation. Beyond that, the further measurement of time-period is made through comparison (upama). That is why it is designated as the time subjected to comparisons (aupamika kala), which is of two kinds-palyopama and sagaropama. The starting point of the description of aupamika kala is the paramanu (atom) of pudgala. The paramanu of pudgala is of two kinds: subtle and empirical. In the present context, the subtle paramanu is not intended to be described. An infinite number of subtle paramanus make one empirical atom. It can not be cut or pierced even by the sharpest weapon. For detailed description of such atom, see Anuyogadaraim, Sutras 396-399. Abhayadevasuri says that the impossibility of cutting and piercing by any weapon is applicable also to the ultimate (transcendental) atom (naiscayika paramanu). Here, however, in the context of the topic of measurement, it is the empirical atom that is intended. In the present Sutra, we get the reading of the text as anamtanam paramanupoggalanam, whereas in the Anuogadaraim, the reading of the text is "anamtanam vavahariyaparamanupoggalanam". Abhayadevasuri explains paramanu (given in Bhagavati's readings) as an empirical atom. The following table provides a comparison of the Bhagavati and Anuyogadaraim texts on the topic: Bhagavati 6/134 Anuyogadaraim Sutras 399, 400 Infinite material atoms = one utslaksna- Infinite empirical (practical) atoms = one utslaslaksnika ksnalaksnika 8 utslaksnaslaksnikas = 1 slaksnaslaksnika 8 utslaksnaslaksnikas = 1 slaksnaslaksnika 8 slaksnaslaksnikas = 1 urdhvarenu 8 Slaksnaslaksnikas = 1 urdhvarenu 8 urdhvarenus = 1 trasarenu 8 urdhvarenus = 1 trasarenu 8 trasarenus = 1 ratharenu 8 trasarenus = 1 ratharenu 8 ratharenus = 1 balagra of the Devakuru and 8 ratharenus = 1 balagra of the Devakuru and Uttarakuru humans Uttarakuru humans 8 balagras of the Devakuru and Uttarakuru 8 balagras of the Devakuru and Uttarakuru humans = 1 balagra of Harivarsa-Ramyakvarsa humans = 1 balagra of Harivarsa-Ramyakvarsa humans humans 8 balagras of the Harivarsa-Ramyakavarsa 8 balagras of the Harivarsa-Ramyakavarsa humans = 1 balagra of Haimavata-Hairanya- humans = 1 balagra of Haimavata-Hairanyavata humans vata humans 8 balagras of the Haimavara-Hairanyavarsa? 8 balagras of the Haimavata-Hairanyavarsa humans = 1 balagra of the Purvavideha-Apara- humans = 1 balagra of the Purvavideha-Aparavideha' humans videha humans 8 balagra of the Purvavideha-Aparavideha 8 balagras of the Purvavideha-Aparavideha humans = 1 liksa humans = 1 balagra of the Bharata-Airavata humans 8 balagras of the Bharata-Airavata humans = 1 liksa

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~: 436:~ 8 liksas = 1 yuka 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, dhanusa, yuga, nalika aksa, musala 2000 dhanusas 1 gavyata 4 gavyutas = 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 Anuyogadaraim. Abhayadevasuri also has discussed empirical and subtle palyopamas. 4446 2458 3773 A comparative study of the measurement of kala has been provided in the Visvaprahelika' which is quoted gereAvalika: Jaghanya-yukta-asamkhyata (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-asamkhyata is equal to jaghanya-parita-asamkhyata (it is also a category of innumerable number which is calculated through a definite geometric series) raised to the power jaghanya-parita-asamkhyata. (16777216 avalikas make one muhurtta (48 minutes)). Prana: (one complete breath, i.c., one inhalation and exhalation of air):44462458 avalikas 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 prana. 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 avalika 88889 30 8 liksas = 1 yuka 8 yukas = 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 aksa, musala 2000 dhanusas = 1 gavyuta 4 gavyutas = 1 yojana Avalikas Pranas Stokas Lavas Ghadis Muhartas Ahoratras Bhagavai 6:7:133-134 = = | || || || 1 Prana 1 Stoka 1 Lava 1 Ghadi (Ghatika) 1 Muhartta (48 minutes) 1 Ahoratra (one day and night) 1 Masa (one month)

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Bhagavai 6:7:133-134 -: 437 : 12 Masas 1 Varsa (one year) 8400000 Varsas 1 Parvarga Parvangas 1 Parva Purvas 1 Trutitanga Trutitangas 1 Trutita Trutitas 1 Adadanga Adadangas 1 Adada Adadas 1 Avavanga Avavargas 1 Avava Avavas 1 Huhukanga Huhukangas 1 Huhuka Huhukas 1 Utpalanga Utpalangas 1 Utpala Utpalas 1 Padmanga Padmangas 1 Padma Padmas 1 Nalinanga Nalinangas 1 Nalina Nalinas 1 Arthanipuranga Arthanipurangas 1 Arthanipura Arthanipuras 1 Ayutanga Ayutangas 1 Ayuta Ayutas 1 Prayutanga Prayutangas 1 Prayuta Prayutas 1 Nayutanga Nayutangas 1 Nayuta Nayutas 1 Calikanga Culikargas 1 Calika Culikas 1 Sirsaprahelikanga 8400000 Sirsaprahelikangas = 1 Sirsaprahelika This table is based on the Svetambara tradition. In the Digambara tradition, however, there is difference in the units, greater than year. They are given as follows: 8400000 8400000 84 Varsas Purvangas Purvas 1 Purvanga 1 Purva 1 Parvanga?

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84 -: 438 : Bhagavai 6:7:133-134 8400000 Parvangas 1 Parva 84 Parvas 1 Nayutanga 8400000 Nayutangas 1 Nayuta 84 Nayutas 1 Kumudanga 8400000 Kumudangas 1 Kumuda Kumudas 1 Padmanga 8400000 Padmangas 1 Padma 84 Padmas 1 Nalinanga 8400000 Nalinangas 1 Nalina 84 Nalinas 1 Kamalanga 8400000 Kamalangas 1 Kamala 84 Kamalas 1 Trutitanga 8400000 Trutitangas 1 Trutita 84 Trutitas 1 Atatanga 8400000 Atatangas 1 Atata 84 Atatas 1 Amamanga 8400000 Amamangas 1 Amama 84 Amamas 1 Hahanga 8400000 Hahangas 1 Haha 84 Hahas 1 Huhanga 8400000 Huhangas 1 Huhu 84 Huhus 1 Latanga 8400000 Latangas 1 Lata 84 Latas 1 Mahalatanga 8400000 Mahalatangas 1 Mahalata 8400000 Mahalatas 1 Srikalpa 8400000 Srikalpas 1 Hasta-prahelita 8400000 Hasta-prahelitas = 1 Acalatma According the Svetambara tradition, highest unit of countable time is sirsaprahelika,' whose value is : (8400000)28 = (8428 x 10146) years. According to the Digambara tradition, highest unit of countable time is acalatma, whose value is : (8431 x 109) years.

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Bhagavai 6:7:133-134 -: 439:Units of Uncountable Time From samaya to sirsaprahelika are the units of countable time. In reality, countable time-units go beyond sirsaprahelika," but as they transcend the limit of empirical mathematics, sirsaprahelika 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) Sagaropama (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 Svetambara and Digambara traditions. According to the Svetambara 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 == trih (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 = trih = 19 x (8degx 7,68,000)

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~: 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 Uddhara 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 badara uddhara 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 uddhara palyopama = 3.3 x 1036 samayas. 2. Suksma Uddhara 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 suksma uddhara palyopama = {(3.3 x 10%) x innumerable} samayas. 3. Badara 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 badara 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 addha palyopama 100 x 3.3 x 10 years = 3.3 x 1038 years 4. Suksma Addha Palyopama Each hair-tip is cut into innumerable pieces, as in the saksma uddhara 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 suksma addha palyopama. In this way, one suksma addha palyopama ((3.3 x 10") x 100 x innumerable) years =

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Bhagavai 6:7:133-134 = {(3.3 x 10) x innumerable) years. Table of Uncountable Time-units 1 Suksma addha palyopama = 3.3 x 10% uncountable samayas 1 Suksma uddhara palyopama = 3.3 x 103 uncountable years. According to Digambara Tradition" Till now, in the description of cylindrical pit in the Svetambara 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 pramana angula. I pramana 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. Vyavahara 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 vyavahara 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 vyavahara 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 uddhara palyopama. In this way 1 uddhara 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

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-: 442 : Bhagavai 6:7:133-134 1 uddhara palyopama = (4.13 x 1044 x a, x a, x 10?) samayas, but a, = one year. So, 1 uddhara palyopama = (4.13 x 1044 x 10' x a.) years = (109 x a.) vyavahara palyopamas. 3. Addha Palyopama Each hair-piece, as described in uddhara 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 addha 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 addha 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, vyavahara palyopama. If we consider a, = a, then 1 addha palyopama = 10% a, (a.)2 vyavahara palyopama = a, a, uddhara palyopama Table of Time-units of Palyopama (1 vyavahara palyopama = 4.13 x 1046 years) 1 uddhara palyopama = (109 x a.) vyavahara palyopama 1 addha palyopama = a, a, uddhara 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 suci angula ( a linear space-unit) and addha palyopama is described as follows:21 suci angula is equal to addha palyopama raised to the power logarithm to the base, addha palyopama.

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Bhagavai 6:7:133-134 - 443 : suci angula = (addhapalya) log, addhapalya What should be the units of suci angula and addhapalya is not given here, but by logic (reasoning)22 we find that they should be pradesa and samaya because both of them are the units of measurement of space and time respectively. In this way, if suci angula be x pradesa and addhapalya be 'p' samaya, then x=p (logp) Second equation relates jagasreni (the cosmic row of space-units which measures seven rajjus) and addhapalya.23 Jagasreni is equal to ghanangula (a three dimensional space-unit) raised to the power logarithm to the base two innumerableth fraction of addhapalya. log, addhapalya Jagasreni = (ghanangula) innumerable Here, ghanangula means cube of suci angula, i.e., cube of the number of pradesas of suci angula. If Jagasreni = 'j'pradesa and innumerable = a, then (10g.p)) j= (x3) Joining both the equations, we get: (log,p)(3 log,p) j=p =p Sagaropama Ten crore-crore24 (crore x crore) palyopamas make one sagarapama. Palyopama is classified into (i) badara uddhara, (ii) suksma uddhara, (iii) badara addha, (iv) suksma addha, (v) vyavahara-uddhara, (vi) vyavahara-addha divisions, similar divisions; exist in the case of sagaropama. According to Svetambara Tradition 10 crore-crore badara uddhara palyopamas = 1 badara uddhara sagaropama 10 crore-crore suksma uddhara palyopamas = 1 suksma uddhara sagaropama 10 crore-crore badara addha palyopamas = 1 badara addha sagaropama 10 crore-crore suksma addha palyopamas = 1 suksma addha sagaropama

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- 444 : Bhagavai 6:7:133-134 According to the Digambara tradition 10 crore-crore vyavahara palyopamas = 1 badara vyavahara sagaropama 10 crore-crore uddhara palyopamas = 1 uddhara sagaropama 10 crore-crore addha palyopamas = 1 addha sagaropama (Here ends the quotation from Visvaprahelika). Semantics Siddha--in the present context, the word siddha stands for kevali, not the liberated soul.25 Samudaya-samiti-samagama--the particles of pudgala can be fused together, so in the present context, samagama means fusion due to transformation. For the explanation of samudaya and samiti, see Bhasya on Bha. 6.132.26 Samsrsta (Samsatthe)--cram-full. Samnicita (Samnicie)--packed fully to make it densify. Nor do they decay (no kucchejja)--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 Airavata 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 "utsarpini" and "avasarpini" 28 According to Akalanka, during the utsarpini 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 Jambuddivapannatti, during the utsarpini and avasarpini 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, purusakara, parakrama.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)

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Bhagavai 6:7:133-134 - 445: snigdha-ruksa (viscous-cum-dry). It is said in the Nisitha-Curni that longer lifespan in the region of Devakuru and Uttarakuru and in the period of susama-dusama aeon (i.e., aeon of supreme plenty) is due to the spatial and temporal (environmental) viscosity respectively.52 According to the Jambuddivapannatti, 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 Acarya 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 Airavata 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 Agamas, 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 naiscayikaparamanorapidameva laksanam tatha'piha pramanadhikaradvyavaharikaparamanulaksanamidamavaseyam. 2. Anu, su. 418-432. In the original text of Bha., we get the reading erunnavayanum, but in Thanam and Anu., we get herannavayanam. 3. In the original text of Bha., we do not get the reading aparavideha, which, it seems, is erroneously omitted

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~:446:~ Bhagavai 6:7:133-134 4. Author-Munisri Mahendra Kumaraji 'dvitiya', Jhaveri Prakasana, Mumbai, 1968-pp. 242-252. 5. See Anuyogadvara Sutra: the topic of samaya, sutra 416; Loka-prakasa, sarga 28-29; Bha. 6.134. 6. Tiloyapannati, 4.293-307; Adipurana, 3.218-227; Lokavibhaga, 5.139-148. 7. These two names, it seems, have been left out in Tiloyapannati. 8. In Tiloyapannali, we get 'niyutanga' and 'niyuta. 9. In Adipurana and Lokavibhaga, here we get 'sirahprakampita'. 10. This value is based on the Valabhya synod. On the basis of the Mathuri synod, its value is(8400000). 11. For detailed description, see Appendix-3 of Visvaprahelika. 12. Anuyogadvara Sutra, the topic of upama, sutras 418-440; Lokaprakasa 1.68-121. 13. Circumference divided by diameter of a circle is equal to l. Attempts have been made from ancient time to evaluate its numerical value. In Jain canonical literature, 'more than three' these words are used for l (see Anuyogadvara Sutra, the topic of upama, sutra 422). In post-canonical Jain literature, the value given in 1% or 10 (see Trilokasara, verse 17; Tiloyapannatti, 1-117; Lokaprakasa, 1-7). Also in non-Jain ancient scriptures, the value of it is V10 (see pracina bharata men ganita ka yoga, p. 8). According to one verse of Satkhanndagama's Tika named Dhavala by Virasenacarya, the value of p is (3+1+16/ 113x) (where d is diameter). See Satkhandagama, 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 l = 3.1415926538979. (See Geometry, Lay Charles M. Bloomfield, Robert Icolf and Maril E.Shanks, pp. 204, 205. 14. In Tiloyapannatti, we get uttama-bhoga bhumi. 15. If we take p = 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. Tiloyapannatti, 1.119-130. 18. Here also, the value of it is " 19. Taking the vaue of p 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. Tiloyapannatti, 1.131. 22. Sri Laksmicanda Jain has also explained the same in Tiloyapannatti ka ganita. See preface of Jambuddivapunnatti Samgaho, pp. 100, 104. 23. Tiloyapannatti, 1.131. 24. 1 kotakoti 1014 25. Anu. Vr. 418-432. 26. Bha. Vr. 6.134-'siddha'tti jnanasiddha kevalina ityarthah na tu siddha siddhigatastesam vadanasyasambhavaditi. 27. Ibid., 6.134-samudayah dvyadisamudayastesam samitayo-milanani, tasam samagamah parinamavasidekibhavanam, samudayasamitisamagamastena ya parimanamatreti gamyate. 28. Ibid., 6.134--na kuthyeyuh pracayavisesacchusirabhavad vayorasambhavacca nasaratam gaccheyuri-tyarthah. 29. Ta. Su. 3.27-bharatairavatayorvrddhihraso satsamayabhyamutsarpinyavasarpinibhyam. 30. Ta. Ra. Va. 3.27-anubhavah upabhogaparibhogasampat, ayurjivitaparimanam, pramanam sarirotsedha ityevamadikrtau manusyanam vrddhihrasau pratyetavyau. 31. Jambu. 2.51, 138.

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Bhagavai 6:7:133-135 -: 447 : 32. Ta. Ra. Va.3.27-kimhetukau punastau, kalahetukau. 33. Ni. Cu, part 3, on Curni of Bha. ga 3541-yatha devakurottarasu ksetrasya snigdhagunatvadayuso dirghatvam, susamasusamayam ca kalasya snigdhatvaddirghatvamayusah. 34. Jambu. 2.131-samayalukkhayae nam ahiyam camda siyam mocchihimti, ahiyam suriya tavissamti. 35. Trisastisalakapurusacaritta, first parva, sloka 944-svamyapyuce- snigdharuksakaladoso'gnirutthitah naikantarukse naikantasnigdhe kale bhavatyasau. Text Susama-susamae bharahavasa-padam 6.135 jambuddive nam bhamte! dive imise osappinie susama-susamae samae uttimatthapattae, bharahassa vasassa kerisae agarabhavapadoyare hottha? goyama! bahusamaramanijje bhumibhage hottha, se jahanamaealimgapukkhare ti va, evam uttarakuruvattavvaya neyavva java--tattha nam bahave bharaya manussa manussio ya asayamti sayamti citihamti nisiyamti tuyattamti hasamti ramamti lalamti. tise nam samae bharahe vase tattha-tattha dese-dese tahim-tahim bahave uddala koddala java kusa-vikusa-visuddharukkhamula java chavviha manussa anusajjhittha, tam jaha-- pamhagamdha, miyagamdha, asama, tetali, saha, sanimcari. 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 Jambudvipa? 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 alingi variety. Here the description of uttarakuru is to be brought from (the Jiva. 3.578-79; or Jambu 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 Uddala, Koddala...... up to the clean treeroots free from the grasses like Kusa and Vikusa...... 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. Bhasya 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.

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~: 448:~ Semantics Uttimatthapatta-the excellently developed period from the standpoint of the life-span etc.' The same expression is found in Bha. 7.117. Agarabhava-padoyare-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 Vrtti explains bahu as 'very much, but in the context of alinga (hand drum) the most relevant meaning appears to be 'almost' (prayah). Alinga-pukkhare-opening of the drum. There are three kinds of hand-drums (1) anki (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 (puskara) means 'the mouth of the drum'. Abhayadevasuri explains it as 'The surface of the mouth of the drum'.4 Uddala-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-vikusa-visuddha is 'devoid of grass like kusa and vikusa.7 Anusajjittha-heredity prevailed.8 2. Pamhagandha sanimcari 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) sanimcari-human race free from hustle and bustle, because they were free from curiosity.9

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Bhagavai 6:7:135-136 1. Bha. Vr. 6.135-uttaman-tatkalapeksayotkrstanarthan ayusyakadin prapta uttamarthaprapta uttamakastham prapta va-prakrstavastham gata tasyam. 2. Ibid., 6.135--akarasya-akrterbhavah-paryayah, athava''karasca bhavasca akarabhavastesam pratyavatarah-avataranamavirbhava akarabhavapratyavatarah. 3. Ibid., 6.135-bahusamah-atyantasamah. 4. Ibid., 6.135-alingapukkhare' tti murajamukkhaputam. 5. Jai. A. Va. Ko. p.33. 6. Ibid., p. 81. 7. Bha. Vr. 6.135-kusah-darbhah vikus balvajadayah travisesastairvisuddhani tadapetani vyksamalani-tadadhobhaga yesam te tatha 8. Ibid., 6.135-anusaktavantah purvakalat kalantaramanuvrttavantah. 9. Ibid., 6.135-pamhagandha' tti padmasamagandhayah, 'miyagamdha'tti mrgamadagandhayah. 'amama'tti mamakararahitah, 'teyatali'tti tejasca talam ca rupam yesamasti te tejastalinah. 'saha' tti sahisnavah samarthah. 'sanimcare'tti Sanaih-mandamutsukatvabhavaccarantltyevamsilah sanaiscarinah. Text 6.136 sevam bhamte! sevam bhamte! tti. That is so, O Lord! That is so, O Lord! ~:449:~ -000

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Atthamo Uddeso Section-8 Text Pudhavi-adisu gehadipuccha-padam 6.137 kati nam bhamte! pudhavio pannattao? goyama! attha pudhavio pnnattao, tam jaha-rayanappabbha java isipabbhara. 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! imise rayanappabhae pudhavie ahe geha i va,? gehavana i va, ? goyama! 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! imise rayanappabhae ahe gama i va? java sannivesa i va? 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 rayanappabhae pudhavie ahe orala balahaya samseyamti? sammucchamti? vasam vasamti? hamta atthi. (6.79) tinni vi pakaremti-devo vi pakareti, asuro vi pakareti, nago 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 naga?) It is done by all the three-by god, also by asuras and also by naga. 6.141 atthi nam bhamte! imise rayanappabhae pudhavie badare thaniyasadde? hamta atthi. (6.81) tinni vi pakaremti. Is there, O Lord! gross thunder of clouds, underneath the gem-hued land?

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Bhagavai 6:8:141-146 -: 451 :Yes, there is. (Is it done, O Lord! by a god, an asura, or a naga?) All the three do it. 6.142 atthi nam bhamte! imise rayanappabhae pudhavie ahe badare aganikae? goyama! no inatthe samatthe, nannattha viggahagatisamavannaenam. 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 rayanappabhae pudhavie ahe camdima-suriya gahagana-nakkhatta-tararuva? no inatthe samatthe. Are there, O Lord! moons, suns, planets, constellations and stars underneath the gem-hued land? That is not possible. 6.144 atthi nam bhamte! imise rayanappabhae pudhavie ahe camdabha ti va? surabha ti va? no inatthe samatthhe. evam doccae pudhavie bhaniyavvam, evam taccae vi bhaniyavvam, navaram-devo vi pakareti, asuro vi pakareti, no nago pakareti. cautthie vi evam navaram-devo ekko pakareti, no asuro, no nago. evam hetthillasu savvasu 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 nagas do not. Also the same in the fourth infernal land, excepting that only deva does, the asura and the naga do not (see 6.140). In the same way about all the lower infernal lands; the deva alone does (6.140). 6.145 atthi nam bhamte! sohammisananam kappanam ahe geha i va? gehavana i va? no inatthe samatthe. Is there, O Lord! any houses or any shops in the Saudharma and isana Kalpa? No, that is not possible. 6.146 atthi nam bhamte! orala balahaya? hamta atthi. devo pakareti, asuro vi pakareti, no nao. evam thaniyasadde vi. Are there, O Lord! heavy clouds? Yes, there are. It is done by deva, also by asura not by naga.

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-: 452: Bhagavai 6:8:146-150 In the same way, it should be spoken about gross thunder of clouds. 6.147 atthi nam bhamte! badare pudhavikae? badare aganikae? no inatthe samathe, nannattha viggahagatisamavannaenam. 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-suriya-gahagana-nakkhatta-tararuva? no inatthe samatthe. Are there, O Lord! moons, suns, planets, constellations and stars? No, that is not possible. 6 149 atthi nam bhamte! gama i va? java sannivesa i va? 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! camdabha ti vi? surabha ti va? goyama! no inatthe samatthe. evam sanamkumara-mahimdesu, navaram-devo ego pakareti. evam bambhaloe vi. evam bambhalogassa uvarim, savvehim devo pakareti. pucchiyavvo ya badare aukae, badare agaaikae, badare vanassaikae. 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 Sanatkumara 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. Samgahani gaha tamukae kappapanae, agani pudhavi ya aga ni pudhavisu | au teu vanassai, kappuvarimakanharaisu ll Summary Verse In the mass of darkness and the first five heavens (namely, Saudharma, isana, Sanatkumara, Mahendra and Brahma); the Sutras concerning gross fire-bodied (beings) and gross earth-bodied (beings) are to be understood; in

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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 Sutras concerning gross water-bodied (beings), gross fire-bodied (beings) and gross vegetation-bodied (beings) are to be understood. Bhasya 1. Sutras 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 aparyapta suksma prthvikayika jiva, (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 (maranantika) samudghata (i.e., expansion or projection of the soul-units outside the body impending death), in order to take reincarnation as aparyapta badara agnikayika jiva (i.e., the gross fire-bodied soul in the state of unaccomplished bio-potential) in the samayaksetra (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 Sutra is reticent about this absence. Abhayadevasuri, in this connection, writes that propounding of the negation of that which is not existing at that place is not always necessary in the Sutra." In the Bhagavati, in connection with the Saudharma and isana heavens, there is explicit mention of gross earth-bodied beings with the fire-bodied beings. In the Thanam, three causes, each of the calamities of draught and excessive rain, are mentioned. One of these causes is the wrath of a deva (god), naga (serpentine), yaksa (treasure-keeper) or bhuta (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, naga Gem-hued Pebble-hued Sand-hued Mud-hued Smoke-hued Deva, asura Deva

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-: 454: Bhagavai 6:8:137-150 Rain Thunder Doer Deva, asura, Deva Underneath the Infernal Land/Heaven Dark-pitch-dark Saudharma Isana Sanatkumara Mahendra Brahma Lantaka Sukra Sahasrara Anata Pranataja 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 Isana Sanatkumara Mahendra Brahma Lantaka Sukra Sahasrara Anata Pranataja Arana Asuuta 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.?

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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? Abhayadevasuri and Srimajjayacharya 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 Pravacanasaroddhara, the situation of the heavenly vimanas have been described as follows:"The vimanas of first two heavens are situated on dense ocean. "The vimanas of the next three heavens are situated on (dense) air, the vimanas 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 vimanas of the upper region."0 1. Jiva. 3.5--ima nam rayanappabha pudhavi asiuttaram joyanasayasahassam bahallenam pannatta. 2. Bha. 34.12--apajjatasuhumapudhavikaie nam bhamte! sakkarappabhae pudhavie puratthimille carimate samohae, samohanitta je bhavie samayakhette apajjattabadarateukkaiyattae uvavvajjittae se nam bhamte! Katisamaienam-puccha. goyama! dusamaiena va tisamaiena va viggahenam uvavajjejja. 3. Bha. Vr. 6.142-nanu yatha badaragnermanusyaksetra eva sadbhavannisedha ihocyate. Evam badaraprthivikayasyapi nisedho vacyah syat pethivyadisveva svasthanesu tasya bhavaditi. satyam, kintu neha yadyatra nasti tattatra nisidhyate manusyadivat. vicitratvat sutragaterato'sato'piha prthivikayasya na nisedha uktah. 4. Bha. 6.147. 5. Thanam 3.359,360. 6. Bha. Vp. 6.144 tatha'bvayuvanaspatinamanisedho'pi sugama eva, tayorudadhipratisthitatvenabvana spatisambhavad vayosca sarvatra bhavaditi. 7.(a) Bha. Vr. 6.150ihatidesato badarabvanaspatinam sambhavo'numiyate, sa ca tamaskayasadbha vato'vaseya iti. (b) Bha. Jo. 2.108.40,41 - trtiya turya brahma soya, ghanavaya adhare achai tasu tala apa kima hoya? vanaspati vali kima huvai? Il sambhava tasa janaya, tamaskaya sadbhava thi atidesa thaki kahivaya, vrtti vise e nyaya chai II 8. Bha. Jo. 2.108.45-47. 9. (a) Bha. VI. 6.150Page #480
-: 456: Bhagavai 6:8:151 Text Auyabamdha-padam 6.151 kativihe nam bhamte! auyabamdhe pannatte? goyama! chavvihe auyabamdhe pannatte, tam jaha--jatinamanihattaue, gatinamanihattaue, thitinamanihattaue, ogahananamanihattaue, paesana. manihattaue, anubhaganamanihattaue. damdao java vemaniyanam. 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) jati-nama-nisiktayusya-almost impervious life-span-determining karma which has been fused peculiarly with the body-making karma qua jati (sensebased species). (2) gati-nama-nisiktayusya-almost impervious life-span-determining karma which has been fused peculiarly with the body-making karma qua gati (realm of mundane existence). (3) sthiti-nama-nisiktayusya--almost impervious life-span-determining karma which has been fused peculiarly with the duration of the body-making karma. (4) avagahana-nama-nisiktayusya-almost impervious life-span-determining karma which has been fused peculiarly with the body-making karma qua avagahana (size of the body). (5) pradesa-nama-nisiktayusya-almost impervious life-span-determining karma which has been fused peculiarly with the quantum of the body-making karma. (6) anubhaga-nama-nisiktayusya--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. Bhasya 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) Jati-nama karma (body-making karma qua 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-nama karma (body-making karma qua realm of mundane

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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-nama karma (body-making karma qua duration of birth)-The duration of life is determined by the sthitinama karma. (4) Avagahana-nama karma (body-making karma qua the type of the body-The type of the gross and protean bodies are determined by the avagahananama karma. (5) Pradesa-nama karma (body-making karma qua mass or quantum)--The mass or quantum of the material clusters of life-span-determining karma is determined by the 'pradesanama karma'. (6) Anubhaga-nama karma (body-making karma qua intensity)--The karmika clusters of the life-span-determining karma are determined by the 'anubhaga-nanakarma'. 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 qua jati etc. begins with that of the life-span-determining karma and also ends with it. Simultaneously with the bondage of body-making karma qua 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 nisikta state, of the body-making karma, qua jati etc. So, impervious life-span fused with body-making karma qua species based on senses has become a variety of "life-span-determining karma'. The second and the third varieties being gati-nama-nisikta-ayusya and avagahana-nama-nisikta-ayusya (i.e., impervious life-span fused with body-making karma qua realm, and impervious life-span fused with bodymaking karma qua 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 qua 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 niseka takes place before the karma comes into the state of 'rise qua fruition' (vipakodaya). 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 'niseka' is relatively greater than that in the subsequent period. Thus, there is a

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-: 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 "avagahana" among the subtypes of body-making karma. Abhayadevasuri has explained avagahana as 'body'? (gross and protean bodies). Thus, avagahana-nama karma has been recognised as sarira-nama-karma which is a sub-type of body-making karma. There is insertion of the expression 'nama' in all the six phrases-jati-nama-niddhatayuska, etc.. Abhayadevasuri gives two meanings of nama (i) parinama--transformation of the soul and (ii) nama-karma-body-making karma) Although, sthiti (duration), pradesa (quantum) and anubhaga 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, ga. 262-288. 3. The footnote of Thanam, 6.116. 4. Bha. Vr. 6.151-nisekasca karmapudgalanam pratisamayamanubhavanartham racaneti. 5. The Sanskrta Tika of Pa. Sam. Di. Sataka, ga. 395, p.246 paratah paratah stokah purvatah purvato bahuh| samaye samaye jneyo yavat sthitisamapanam II 6. Panna. 23.38. 7. Bha. Vp. 6.151-avagahate yasyam jivah sa'vagahana-sariram audarikadi, tasya nama audarikadisariranamakarmmetyavagahananama avagahanarupo va nama-parinamo'vagahananama. Tena saha yannidhattamayustadavagahananamanidhattayuh. 8. Ibid, 6.151-nameti-namakarmana uttaraprakstiviseso jivaparinamo va. ...... athaveha sutre jatinama-gatinamavagahananamagrahanajjatigatyavagahananam prakrtimatramuktam, sthitipradesanubhaga-namagrahanattu tasamevam sthityadayauktaste ca jatyadinamasambandhitvannamakarmarupa eveti namasabdah sarvatra karmartho ghatata iti sthitirupam nama-namakarmma sthitinama. Text 6.152 jiva nam bhamte! kim jatinamanihatta? gatinamanihatta? thitinama-nihatta? ogahananamanihatta? paesanamanihatta? anubhaganamanihatta? goyama! jatinamanihatta vi java anubhaganamanihatta vi. damdao java vemaniyanam. Are there souls, O Lord! which are (1) jati-nama-nisiktah--which have the body-making karma qua jati (sense-based species) bound almost imperviously-fused peculiarly? (2) gati-nama-nisiktah--which have the body-making karma qua gati (realm) bound almost imperviously-fused peculiarly? (3) sthiti-nama-nisikta)--the duration of the body-making karma bound almost imperviously-fused peculiarly? (4) avagahana-namanisiktah-which have the sarira-nama karma, i.e., body-making karma qua type of body (such as the gross body or the protean body) bound almost

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Bhagavai 6:8:152-154 ~: 459:~ imperviously-fused peculiarly? (5) pradesa-nama-nisiktah-the quantum of the body-making karma bound almost imperviously-fused peculiarly? (6) anubhaga-nama-nisiktah--the intensity (of fruition) of the body-making karma bound almost imperviously-fused peculiarly? Gautama! there are souls (1) jati-nama-nisiktah--which have the bodymaking karma qua jati (sense-based species) bound almost imperviously-fused peculiarly ...... up to also (6) anubhaga-nama-nisiktah-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 jiva nam bhamte! kim jatinamanihattauya? java anubhaganama-nihattauya? goyama! jatinamanihattauya vi java anubhaganamanihattauya vi. damdao java vemaniyanam. Are there souls, O Lord! which are: (1) jati-nama-niddhattayuskah (or nisiktayuskah)--which have almost impervious life-span(-determining karma) which has been fused peculiarly with the body-making karma qua jati (sense-based species)? (2) gati-namaniddhattayuskah (or nisiktayuskah)--which have almost impervious life-span(-determining karma) which has been fused peculiarly with the body-making karma qua gati (realm of mundane existence)? (3) sthiti-nama-niddhattayuskah (or nisiktayuskah)--which have almost impervious life-span(-determining karma) which has been fused peculiarly with the duration of the body-making karma? (4) avagahana-nama-niddhattayuskah (or nisiktayuskah)-which have almost impervious life-span(-determining karma) which has been fused peculiarly with the body-making karma qua avagahana (size of the body)? (5) pradesanama-niddhattayuskah (or nisiktayuskah)-which have almost impervious life-span(-determining karma) which has been fused peculiarly with the quantum of the body-making karma? (6) anubhaga-nama-niddhattayuskah (or nisiktayuskah)-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) jati-nama-niddhattayuskah (or nisiktayuskah)--which have almost impervious life-span(-determining karma) which has been fused peculiarly with the body-making karma qua jati (sense-based species) ...... up to also (6) anubhaga-nama-niddhattayuskah (or nisiktayuskah)-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 damdaga bhaniyavva

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~: 460: jiva nam bhamte! kim 1. jatinamanihatta? 2. jatinamanihattauya? jiva nam bhamte! kim 3. jatinamaniutta? 4. jatinamaniutauya? jiva nam bhamte.! kim. 5. jatigoyanihatta? 6. jatigoyanihattauya? jiva nam bhamte! kim 7. jatigoyaniutta? 8. jattigoyaniuttauya? jiva nam bhamte! kim 9. jatinamagoyanihatta? 10. jatinamagoyanihattauya? jiva nam bhamte! kim 11. jatinamagoyaniutta? 12. jatinamagoyaniuttauya? java 72. anubhaganamagoyaniuttauya? goyama! jatinamagoyaniuttauya vi java anubhaganamagoyaniuttauya vi. damdao java vemaniyanam. Bhagavai 6:8:154 In the same way, the following twelve paradigms are to be described-Are there souls, O Lord! which are (1) jati-nama-niddhatah (or nisiktah)--which have the body-making karma qua jati (sense-based species) bound almost imperviously-fused peculiarly? (2) jati-nama-niddhatayuskah (or nisktayuskah)--which have the almost imperviously life-span-determining karma fused peculiarly with the bodymaking qua jati (sensed-based species)? Are the souls, O Lord! (3) jati-nama-niyuktah--which have the body-making karma qua jati bound totally imperviously (i.e., which have to experience it invarriably)? (4) jati-nama-niyuktayuskah--which have the totally imperviously life-span-determining karma which has begun to be experienced with the body-making qua jati? Are the souls, O Lord! (5) jati-gotra-niddhatah (or nisiktah)--which have the status-determining karma qua jati bound almost imperviously-fused peculiarly? (6) jati-gotra-niddhatayuskah (or nisktayuskah)--which have the almost imperviously life-span-determining karma fused peculiarly with status-determinig karma qua jati? Are the souls, O Lord! (7) jati-gotra-niyuktah-which have the statusdetermining karma qua jati bound totally imperviously? (8) jati-gotranisiktayuskah-which have the totally imperviously life-span-determining karma which has begun to be experienced with the status-determinig karma qua jati? Are the souls, O Lord! (9) jati-nama-gotra-niddhatah (or nisiktah)--which have the body-making karma qua jati and the status-determinig karma qua jati bound almost imperviously-fused peculiarly? (10) jati-nama-gotraniddhatayuskah (or nisktayuskah)--which have the almost impervious lifespan-determining karma fused peculiarly with the body-making karma qua jati and the status-determinig karma qua jati? Are the souls, O Lord! (11) jati-nama-gotra-niyuktah--which have the bodymaking karma qua jati and the status-determinig karma qua jati bound totally imperviously? (12) jati-nama-gotra-niyuktayuskah--which have the totally imperviously life-span-determining karma which has begun to be experienced with the body-making karma qua jati and the status-determinig karma qua

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Bhagavai 6:8:152-154 - 461 :jati? ...... up to 72 anubhaga-nama-gotra-niyuktayuskah--which have the totally impervious life-span-determining karma which has begun to be experienced with the body-making karma qua intensity (of fruition) and the status-determinig karma qua intensity (of fruition)? Gautama! there are souls which are (from (1) up to) (12) jati-nama-gotraniyuktayuskah--which have the totally imperviously life-span-determining karma which has begun to be experienced with the body-making karma qua jati and the status-determinig karma qua jati? ....... up to (72) anubhaga-namagotra-niyuktayuskah--which have the totally impervious life-spandetermining karma which has begun to be experienced with the body-making karma qua intensity (of fruition) and the status-determinig karma qua 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. Bhasya 1. Sutras 152-154 There are eight karmika karanas (operations) viz., (1) bondage (bandha) (2) transference (samkramana) (3) augmentation (udvartana) (4) diminution (apavartana) (5) premature realization (udirana) (6) subsidence (suppression) (upasamana) (7) almost imperviousness (niddhatti) (8) total imperviousness (nikacana). 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 nisecana (peculiarly fused) with the karmika sub-types of body-making karma viz., jati (sense-based species), gati (realm) etc. are called the "jati-nama-niddhata' (i.e., binders of almost imperviously bound body-making karma qua jati (sense-based sepcies), 'gati-nama-niddhata' (i.e., binders of almost imperviously bound body-making karma qua gati (realm) etc.. 'Niyukta-Abhayadevasuri has identified niyukta with nikacita'. This is the state of most firmly bound (i.e., totally impervious) karma. Jati, gati, avagahana [here, which stands for the type of body-audarika (gross) or vaikriya (protean)], nama (body), gotra (status) and ayusya (life-span) including sthiti (duration), pradesa (quantum) and anubhaga (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 bamdhanasamnkamanuvvattana ya avavattana udiranaya |

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- 462 : Bhagavai 6:8:155-158 uvasamana nihatti nikayana catti karanaim Il 2. Bha. Vr. 6.154--niyuktam-nitaram yuktam-sambaddham nikacitam vedane va niyuktam yaiste jatinamaniyukta). 3. The footnote of Amgasuttani, part 2 (Bhagavai), p. 263, su. 6.154. Text Lavanadisamudda-padam 6.155 lavane nam bhamte! samudde kim ussiodae? patthadodae? khubhiya-jale? akhubhiyajale? goyama! lavane nam samudde ussiodae, no patthadodae, khubhiyajale, no akhubhiyajale? The Topic of Oceans named Lavana 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 Lavana Ocean is with high water-level, not with even water level, agitated water-level, not with un-agitated water-level. 6.156 jaha nam bhamte! lavanasamudde ussiodae, no patthadodae; khubhiyajale, no akhubhiyajale; taha nam bahiraga samudda kim ussiodaga? patthadodaga? khubhiyajala? akhubhiyajala? goyama! bahiraga samudda no ussiodaga, patthadodaga; no khubhiyajala, akhubhiyajala punna punnappamana volavattamana vosattamana samabharaghadattae citthamti. Just as, O Lord! the Lavana 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 orala balahaya samseyamti? sammucchamti? vasam vasamti? hamta 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 jaha nam bhamte! lavanasamudde bahave orala balahaya samseyamti,

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Bhagavai 6:8:158-160 ~: 463:~ sammucchamti, vasam vasamti, taha nam bahiragesu vi samuddesu bahave orala balahaya samseyamti? sammucchamti? vasam vasamti? 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-bahiraga nam samudda punna java samabharaghadattae citthamti? goyama! bahiragesu nam samuddesu bahave udagajoniya jiva ya poggala ya udagattae vakkamamti, viukkamamti, cayamti, avavajjamti. se tenatthenam goyama! evam vuccai-bahiraya nam samudda punna punnuppamana volattamana vosattamana samabharaghadattae citthamti, samthanao egavihivihana, vittharao anegavihivihana, dugunadugunappamana java assim tiriyaloe asamkhejja diva-samudda sayambhuramanapajjavasana pannatta samanauso! 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 (Jiva. 3/259) in this horizontal world, there are said to be innumerable continents and oceans terminating in the Svayambhuramana Ocean, O Long-lived Ascetic! 6.160 diva-samudda nam bhamte! kevatiya namadhejjehim pannatta? goyama! javatiya loe subha nama, subha rava, subha gardha, subha rasa, subha phasa, evatiya nam diva-samudda namadhejjehim pannatta. evam neyavva subha nama uddharo, parinamo, savvajivanam (uppao?). 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, uddhara samayas (ie., the number

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-: 464 : Bhagavai 6:8:155-160 of samayas (indivisible units of time) of sagaropamas (subtle 242 suksma uddhara 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 Jiva. 3.972-975). Bhasya 1. Sutras 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 Svayambhuramana 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 Jivajivabhigame, 3/972-975. For the word Volattamana, etc., refer to the Bhasya on Bha. 1/312-313. Text 6.161 sevam bhamte! sevam bhamte! tti. That is so, O Lord! That is so, O Lord! --000--

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Navamo Uddeso Section-9 Text Kammappagadibamdha-padam 6.162 jive nam bhamte! nanavaranijjam kammam bamdhamane kati kammappagadio bamdhati? goyama! sattavihabamdhae va, atthavihabamdhae va, chavvihabamdhae va. bamdhuddeso pannavanae 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. Sutra 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 Pannavana. 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 ayurbandhakale, 'chavvihabadhae' tti suksmasamparayavasthayam mohayusorabandhakatvat. 2. Pannavana. 24.10. Text Mahiddhiyadeva-vikuvvana-padam 6,163 deve nam bhamte! mahiddhie java mahanubhage bahirae poggale apariyaitta pabha egavannam egaruvam viuvvittae? goyama! no inatthe samatthe.

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-: 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! bahirae poggale pariyaitta pabhu egavannam egaruvam viuvvittae? hamta pabhu.. 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 pariyaitta viuvvati? tatthague poggale pariyaitta viuvvati? annagatthagae poggale pariyaitta viuvvati? goyama! no ihagae poggale pariyaitta viuvvati, tatthagae poggale pariyaitta viuvvati, no annagatthagae poggale pariyaitta viuvvati. evam eenam gamenam java l. egavannam, egaruvam 2. egavannam anegaruvam 3. anegavannam egaruvam 4. anegavannam anegaruvam--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 java mahanubhage bahirae poggale apariyaitta pabhu kalagam poggalam nilagapoggalattae parinamettae? nilagam poggalam va kalagapoggalattae parinamettae? goyama! no inatthe samatthe. pariyaitta pabhu. 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.

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Bhagavat 6:9:163-167 ~: 467:~ 6.167 se nam bhamte! kim ihagae poggale pariyaitta parinameti? tatthagae poggale pariyaitta parinameti? annatthagae poggale pariyaitta parinameti? goyama! no ihagae poggale pariyaitta parinameti, tatthagae poggale pariyaitta parinameti, no annatthagae poggale pariyaitta parinameti. evam kalagapoggalam lohiyapoggalattae, evam kalaenam java sukkilam, evam nilaenam java sukkilam, evam lohienam java sukkilam, evam haliddae-nam java sukkilam, evam eyde parivadie gamdha-rasa-phasa. 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. Bhasya 1. Sutras 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--

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- 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 Sutra 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 Ruksa-Snigdha be positive electricity)+ruksa (lit. rough, but may be negative electricity)

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Bhagaval 6:9:163-169 Semantics ihagata-lit. it means, "situated here." According to the Vrtti, it means situated near the prajnapaka i.e. the propounder. But Srimaj Jayacarya 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 Avisuddhalesadi devanam janana-pasana-padam 6.168 1. avisuddhalese nam bhamte! deve asamohaenam appanenam avisuddhalesam devam, devim, annavaram janai pasai? no inatthe samatthe. ~: 469:~ evam 2. avisuddhalese deve asamohaenam appanenam visuddhalesam devam 3. avisuddhalese deve samohaenam appanenam avisuddhalesam devam 4. avisuddhalese deve samohaenanam appanenam visuddhalesam devam. 5. avisuddhalese deve samohayasamohaenam appanenam avisuddhalesam devam 6. avisuddhalese deve samohayasamohaenam appanenam visuddhalesam devam 7. visuddhalese deve asamohaenam appanenam avisuddhalesam devam 8. visuddhalese deve asamohaenam appanenam visuddhalesam devam The Topic of Knowing and Intuiting by Gods (Devas) who are Avisuddhalesyas 1. Does,' O Lord! a god who is avisuddhalesya and whose soul is asamavahata know and see (another) god, goddess or either of them, who is avisuddhalesya? "This is not possible". In the same way-2. A god who is avisuddhalesya and whose soul is asamavahata does not know and see (another) god who is visuddhalesya. 3. A god who is avisuddhalesya and whose soul is samavahata does not know and see another god who is avisuddhalesya. 4. A god who is avisuddhalesya and whose soul is samavahata does not know and see (another) god who is visuddhalesya. 5. A god who is avisuddhalesya and whose soul is samavahata-cum-asamavahata does not know and see another god who is avisuddhalesya. 6. A god who is avisuddhalesya and whose soul is samavahata-cum-asamavahata does not know and see another god who is visuddhalesya. 7. A god who is visuddhalesya and whose soul is asamavahata does not know and see (another) god who is avisuddhalesya. 8. A god who is visuddhalesya and whose soul is asamavahata does not know and see (another) god who is visuddhalesya. 6.1699. visuddhalese nam bhamte! deve samohaenam appanenam avisuddhalesam devam janai pasai?

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- 470: Bhagavai 6:9:168-169 hamta janai pasai. evam-10. visuddhalese deve samohaenam appanenam visuddhalesam devam 11. visuddhalese deve samohayasamohaenam uppanenam avisuddhalesam devam 12. visuddhalese deve samohayasamohaenam appanenam 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 visuddhalesya. 11. A god who is visuddhalesya and whose soul is samavahata-cum-asamavahata knows and sees another god who is avisuddhalesya. 12. A god who is vieuddhalesya and whose soul is samavahata-cum-asamavahata knows and sees another god who is visuddhalesya. Bhasya 1. Sutras 168,169 Abhavayadevasuri in the Vrtti explains avisuddhalessa (skt. avisuddhalesyah) as 'a clairvoyant with deluded world-view'.' Malayagiri, however, explains it as 'one endowed with black lesya (psychic colour), etc., (which are inauspicious)'. According to Thanam, the three impure lesyas are- black, blue and grey. Thus, the Thanam corroborates the opinion of Malayagiri. Abhayadevasuri, in this context, explains samavahata as attentive, asamavahata as unattentive and samavahata-asamavahata as partially attentive, partially unattentive. In the present agama, 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 samudghata (expansion of soul-units) due to experiencing pain, etc., 'asamavahata' as--'free from such samudghata' and samavahata-asamavahata as-'one who has started the process of samudghata due to experiencing pain etc. but yet has not completed the process'-i.e. he is the partial expander. In the Thanam, both the reading 'samavahata' and 'vikuvvita' are mentioned together, in connection with ahohi (skt. adhovadhi)-clairvoyance confined to a limited region. In the Sthananga Vrtti, Abhayadevasuri explains samavahata as 'a person who has engaged himself in the protean or any other form of samudghata (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 Thanam, however, does not mention the person endowed with suddha lesya and asuddha lesya. There, the soul possessed of limited

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Bhagavai 6:9:168-169 - 471 :clairvoyance is mentioned in connection with the expression samavahata and asamavahata. In the present context of Bhagavati, the exposition of Malayagiri is more appropriate. In the Thanam, 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 samudghata (protean expansion of soul-units)'. 11 In the present Agama, in connection with knowledge and intuition, there are a total of 12 alternatives--six pertaining to the god who is avisuddhalesya and six to one who is visuddhalesya. In the Jiva. also, 12 alternatives are available. According to the present Agama, 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 avisuddhalesya visuddhalesya samavahata avisuddhalesya visuddhalesya sumavahata-asamavahata avisuddhalesya visuddhalesya visuddhalesya asamavahata avisuddhalesya visuddhalesya samavahata avisuddhalesya visuddhaleya samavahata-asamavahata avisuddhalesya visuddhalesya Jivajivabhigame S.N. The state of the subject knows/sees Subject-the god who is avisuddhalesya Object-the god who is asamavahata samavahata samavahata-asamavahata avisuddhalesya visuddhalesya avisuddhalesya visuddhalesya avisuddhalesya visuddhalesya avisuddhalesya visuddhalesya avisuddhalesya visuddhalesya asumavahata samavahata

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~: 472:~ S.N. 10 11 12 Subject-the god who is visuddhalesya The state of the subject samavahata samavahata-asamavahata Bhagavar 6:9:168-169 Object-the god who is visuddhaletya aviSuddhalesya visuddhalesya samavahatasamavaha-teneti. 11. Ibid., Vr. pa. 57-'viuvvie nam' tti krtavaikriyasarirena. 12. Bha. 6.168, 169. knows/sees According to Abhayadevasuri, 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 visuddhalesya, 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 visuddhalesya, 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, Abhayadevasuri explains asamavahata as 'unattentive'. 55 1. Bha. Vr. 6.168-avisuddhalesyo vibhamgajnano devah. 2. Jiva. Vr. pa. 142-avisuddhalesyah krsnadilesyah, 3. Thanam, 3.517. 4. (a) Bha. Vr. 6.168-asamohaenam appanenam' ti anupayuktenatmana. (b) Ibid., 6.169-samyagdrstitvadupayuktatvanupayuktatvacca janati upayoganupayogapakse upayogamsasya samyagjnanahetutvaditi. 5. Bha. 3.154-156. 6. Bha. Vr. 3.154 viuvviyasamugghaaenam samohayam' tti vihitottaravaikriyasariramityarthah. 7. Jiva. Vr. pa. 142-asamavahatah vedanadisamudghatarahitah, samavahatah vedanadisamudghate gatah. 8. Ibid., Vr. pa. 142-samavahatasamavahato nama vedanadi samudghatakriyavisto na tu paripurnasama vahato napyasamavahatah sarvatha. 9. Thanam, 2.193-200. 10. Stha. Vr. pa. 57-samavahalena" vaikriyasamudghatagatenatmana svabhavena, samudghatantaragatena va, asamavahatena tvanyatheti, etadeva vyakhyati-ahohi" tyadi yatprakaro'vadherasyeti yathavidhih, adidirghatvam prakrtatvat paramavadherva'dhovarttyavadhiryasya so'dho'vadhiratma-niyataksetravisayavadhijnani sa kadacit samavahatena kadacidanyatheti 13. Jiva. 3.198-209. 14. Bha. Vr. 6.168-etairastabhirvikalpairna janati, tatra sadbhirmithyadrstitvat dvabhyam tvanupayuktat-vaditi.

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Bhagavai 6:9:168-170 - 473 : 15. Jiva Vr. pa. 142--visuddhalesya kataya yatha'vasthitajnanadarsanabhavat aha ca mulatikakarah"sobhanasya sobhanam va vastu yathavadvisuddhalessyo janati" ti, samudghato'pi ca tasyapratibandha-ka eva, na ca tasya samudghato'tyantasobhano bhavati, uktam ca mulatikayam-"samudghato'pi tasyapratibandhaka eve" tyaditi. Text 6.170 sevam bhamte! sevam bhamte! tti. That is so, O Lord! That is so, O Lord! -000

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Dasamo Uddeso Section-10 Text Suha-duha-uvadamsana-padam 6.171 annautthiya nam bhamte! evamaikkhamti java paruvemti--javatiya rayagihe nayare jiva, evaiyanam jivanam no cakkiya kei suham va duham va java kolatthigamayamavi, nipphavamayamavi, kalamayamavi, masamayamavi, muggamayamavi juyamayamavi, likkhamayamavi abhinivattetta 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 Rajagrha, 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? goyama! jam nam te annautthiya evamaikkhamti java miccham te evamahamsu, aham puna goyama! evamaikkhami java paruvemi-savvaloe vi ya nam savvajivanam no cakkiya kei suham va duham va kolatthigamayamavi, nipphavamayamavi, kalamayamavi, masamayamavi, muggamayamavi, jayamayamavi, likkhamayamavi abhinivaittetta 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? goyama! ayannam jambuddive dive java visesahie parikkhevenam pannatte. deve nam mahiddhie java mahanubhage egam maham savilevanam gamdhasamuggagam gahaya tam avaddaleti, avaddaletta java inameva kattu kevalakappam jambuddivam divam tihim accharanivaehim tisattakhutto anupariyattitta nam havamagacchejja. se nunam goyama! se kevalakappe jambuddive dive tehim ghanapoggalehim phude? hamta phude. cakkiya nam goyama! kei tesim ghanapoggalanam kolatthimayamavi, nipphavamayamavi, kalamayamavi, masamayamavi, muggamayamavi, juyamayamavi, likkhamayamavi abhinivattetta uvadamsettae?

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Bhagavai 6:10:171-173 -: 475 no tinatthe samatthe, se tenatthenam goyama! evam vuccai-no cakkiya kei suham va java 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)." Bhasya 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 Rajagrha, some heretical philosophers were propounding the doctrine that the pleasure and pain of all the inhabitants of Rajagrha 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 Mahavira 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

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-: 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 Jambudvipa 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 kola is badari (jujube). Vrtti has explained it as kuvalasthika. For the meanings of nipphava, masa, etc., see Bhasya on Bha. 6.126-131. accharanivaehim-snapping the thumb against a finger. 1. Apte--kolam-A kind of berry. Kola--badari. 2. Bha. Vr. 6.171-tatra kuvalasthika--badarakulakam. 3. Jiva. Vr. pa. 109-apsaro nipato nama capputika. Text Jiva-ceyana-padam 6.174 jive nam bhamte! jive? jive jive? goyama! jive tava niyama jive, jive vi niyama jive. The Topic of Soul and Consciousness Is' jiva (i.e., a soul), O Lord! jiva (i.e., consciousness)? Is consciousness, O Lord! a soul? Gautama! jiva (a soul) is necessarily jiva (consciousness), and jiva (consci ousness) is necessarily jiva (a soul). 6.175 jive nam bhamte! neraie? neraie jive? goyama! neraie tava niyama jive, jive puna siya neraie, siya aneraie. Is jiva (soul), O Lord! an infernal? Is infernal, O Lord! jiva (a soul)? Gautama! an infernal is necessarily a soul. A soul, however, may be an infernal, may not be an infernal. 6. 176 jive nam bhamte! asurakumare? asurakumare jive? goyama! asurakumare tava niyama jive, jive puna siya asurakumare, siya noasurakumare.

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Bhagavai 6:10:174-182 ~:477 Is jiva (soul), O Lord! an Asurakumara (Mansion god)? Is an Asurakumara, O Lord! jiva (a soul)? Gautama! an Asurakumara is necessarily a soul. A soul, however, may be an Asurakumara, may not be an Asurakumara. 6.177 evam damdao bhaniyavvo java vemaniyanam. 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? goyama! jivati tava niyama jive, jive 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). Jiva (a soul), however, may be a living being or may not be a living being. 6.179 jivati bhamte! neraie? neraie jivati? 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 vemaniyanam. 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 java vemaniyanam. In the same way all the (24) soul-groups...... up to the group of Empyrean gods are to be spoken of. Bhasya 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.

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~: 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 prana (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-jivati-pranan dharayati ya sah jivah uta yo jivah sa jivati? iti prasanah, uttaram tu yo jivati sa tavanniyamajjivah ajivasyayuh karmmabhavena jivanabhavat, jivastu syajjivati syanna jivati, siddhasya jivanabhavaditi; narakadisu niyama jivati, samsaripah sarvasya pranadharanatmakatvat, jivatiti punah syannarakadih syadanarakadirti, pranadharanasya sarvesam Sadbhavaditi. Text Vedana-padam 6.183 annautthiya nam bhamte! evamaikkhamti java paruvemti-evam khalu savve pana bhayajiva satta egamtadukkham vedanam vedemti. The Topic of Experience (of Pain and Pleasure)

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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? goyama! jam nam te annautthiya java miccham te evamahamsu, ahain puna goyama! evamaikkhami java paruvemi--atthegaiya pana bhuya jiva satta egumtadukkham vedanam vedemti, ahacca sayam. atthegaiya pana bhuya jiva satta egamtasayam vedanam vedemti, ahacca assayam. atthegaiya pana bhuya jiva satta vemayae vedanam vedemti-ahacca sayamasayam. 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 kenatthenom? goyama! neraiya egamtadukkham vedanam vedemti, ahacca sayam. bhavanavaivanamamtara-joisa-vemaniya egamtasayam vedanam vedemti, ahacca assayam. pudhavikkaiya java manussa vemayae vedanam vedemti---ahacca sayamasayain. 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). Bhasya 1. Sutras 183-185 Among Indian philosophers, some uphold the doctrine of 'universal suffering'. For instance,.it is asserted by Patanjali, "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 Samkhya, the Jain and the Buddhist all three belong to the Sramana tradition and are upholders of the doctrine of suffering'.

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- 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 (vibhajyavada). 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. Pa. Yo. Da. 2.15. 2. Dhammapada, 146. Text Neraiyadinam ahara-padam 6.186 neraiya nam bhamte! je poggale attamayae aharemti tam kim ayasarira khettogadhe poggale attamayae aharemti? anamtarakhettogadhe poggale attamayae aharemti? parumparakhettogadhe poggale attamayae aharemti? goyama! ayasarirakhettogadhe poggale attamayae aharemti, no anamtarakhettogadhe poggale attamayae ahuremti, no paramparakhettogadhe poggale attamayae aharemti. jaha neraiya taha java vemaniyanam 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. Bhasya 1. Sutras 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.

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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 nana-padam 6.187 kevali nam bhamte! ayanehim janai pasai? goyama! no inatthe samatthe. The Topic of Knowledge of the Omniscient Does the unveiled lord (Omniscient), O Lord! know and perceive through the Adanas (sense-organs). Gautama! this statement is not consistent. 6.188 se kenatthenam? goyama! kevali nam puratthime nam miyam pi janai, amiyam pi janai java 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. Bhasya 1. Sutras 188 See Bhasya on Bha. 5.108,109. Samgahani gaha jivana ya suham dukkham, jive jivati taheva bhaviya yal egamtadukkham veyana, attamayaya 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.

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

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Sattamam Sayam Seventh Sataka

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PREFACE Every sataka of Bhagavati 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 Tattvarthadhigama Sutra. In the present Sataka, we get six causes of the motion of a liberated soul, which are substantiated with some illustrations, In Tattvarthadhigama Sutra, 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. Nyaya-Vaisesika 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 Samkhya philosophy, the Jiva is absolutely non-changable. On the other hand, the Buddhists assert it to be transitory. Bhagavan Mahavira 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 Vedanta 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 isvaravada (Deism), nor in Brahmavada (Pantheism) nor in Ekatmavada (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

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-: 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-duhsama) 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 jivas (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 pradesas (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 pradesas--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, Madhvacarya 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 sarira) and expansion (or projection) of soul-units outside the body (samudghata)" would have been present before Madhvacarya, 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 Konika and Cetaka - The war between King Cetaka, the head of the Vaisali Republican, and King Konika (Ajatasatru) 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

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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 Kalodayi asked Bhagavan Mahavira the question on fruition of karma, the latter made clear the subject through an illustration. Bhagavan Mahavira said, "O Kalodayi! 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 Kalodayi, 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. Su. Bha Vp. 10.6 - purvaprayogat asamgatvat bamdhacchedat tathagatiparinamacca. (b) Ta. Ra. Va. 10.6,7-purvaprayogat asamgatvat bamdhacchedat tathagatiparinamacca. aviddhakulalacakravad vyapagatalepalabuvaderandabijavadagnisikhavacca. 3. See Bhasya on Bha. 7.10-15. 4. Bha. 7.58-60. 5. Ibid., 7.93-95. 6. Ibid., 7.117-121. 7 Thanam, 4.495. 8. Jain Darsana Manana Aur Mimamsa, p.24. 9. Chandogya Upanisad, 5.18.1. 10. Sarvadarsanasamgraham, 158-159-tatha jivasya dehanurupa-parimanasyamgikare yogabaladane kadehaparigrahakayogisariresu pratisariram jivavicchedah prasajyata. Manujasariraparimano jivo matangajadeham krtsanam pravestum na prabhavet. kim ca gajasariram parityajya pipilika-sariram visatah pracinasarirasannivesavinasopi prapnuyat. 11. Bhasya on Bha. 2.74. 12. Bha. 7.158,159. 13. Ibid., 7.181. 14. Bha. 7.223-226. -000

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Padhamo Uddeso Section-1 Text Samgahani gaha 1. ahara 2. virati 3. thavara, 4. jiva 5. pakkhi ya 6. au 7. anagarel 8. chaumattha 9. asamvuda, 10. annautthi dasa sattamammii sae ||1|| TL Summary Verse There are ten uddesakas (sections) in the seventh sataka (chapter)-1. Nourishment-the dialogue on aharaka (ingestor of nourishment) and anaharaka (non-ingestor of nourishment), 2. Abstinence-the dialogue on pratyakhyana (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 Kalodayi etc. Text Anaharaga-padam 7.1 tenam kalenam tenam samaenam java evam vadasl--jive namn bhamte! kam samayamanaharue bhavai? goyama! padhame samae siya aharae siya anaharae, bitie sumae siya aharae siya anaharae, tatie samae siya aharae siya anaharae, cautthe samue niyama aharae. evam damdao jiva ya egimdiya ya cautthe samae, sesa 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 Mahavira, 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

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-: 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. Bhasya 1. Sutra 1 There are four kinds of nourishment: 1. Oja ahara- Sap 2. Loma aharu-- Nutrients obtained through the pores of the skin 3. Praksepa ahara-Oral nourishment (or alimental food) 4. Manobhaksi ahara-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 antarmuhurtta (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 Sutra, 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

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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

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-: 492 : Bhagavai 7:1:1 Abhayadevasuri 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 Tattvarthadhigama Sutra pertaining to the topic of noningestion of nourishment differ. The Sutra [2/30 (in Tattvartha Rajavartika)] of the Digambara tradition) reads--"ekam dvau trinva (a) naharakah"-"the soul in-transit remains without nourishment for up to and including three sumayas." Akalanka in his commentary on this Sutra, asserts that the soul is non-ingester of nourishment in the first three samayas.? The Svetambara version of the text (Tattvarthadhigama Sutram, Sabhasya Tika, 2/31) reads-"ekam dvau va (a) naharakah"--"the soul in-transit remains without nourishment for one or two samayas." Siddhasena Gani, in his commentary on this sutru, 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. Srimajjayacarya has reviewed the opinion of Abhayadevasuri and supported the doctrine that the jiva can not remain without nourishment for more than two samayas. In the Pannavana and the Jivajivabhigame; 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 Srimajjayacarya that in the transit of four samayas, the first samaya is with nourishment is based on the Pannavana and Jivajivabhigame, which mention 'two samayas' as the non-ingestion period. But it is not easy to reconcile the argument given by Abhayadevasuri 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 Sutra under consideration, according to which, the first samaya is also sometimes without nourishment. Abhayadevasuri 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

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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 Su. Bha Vr. 2.31-tatraujaaharo'paryptakavasthayam karmanasarirenambuniksiptataptabhajanavat pudgaladanam sarvapradesairyat kriyate jantuna prathamotpadakale yonau apupeneva prathamakalapraksiptena ghrtaderiti, esa ca antarmuhurtikah. lomaharastu paryaptakavasthaprabhrti yat tvac pudgalopadanamabhavaksayacca sah. praksepaharah odanidikavalapanabhyavaharala-ksanah. 3. Bha. 34.2,3. 4. Ibid., 34.14. 5. Bha. Vr. 7.1 (a) yada tu vigrahagatya gacchati tada prathamasamaye vakre'naharako bhavati, utpatisthananavaptau tadaharaniyapudgalanamabhavat (b) yadaikena vakrena dvabhyam samayabhyamutpadyate tada prathame'nah"rako dvitiye tvaharakah. (c) yada vakradvayena tribhih samayairutpadyate tada" dyayoranaharakastrtiyo tvaharakah (d) yada tu vakratrayena caturbhih samayairutpadyate tadadye samayatraye' naharakarcaturthe tu niyamadaharakah. 6. Ibid., 7.1-anye tvahuh-vakracatustayamapi sambhavati, yada hi vidiso vidisyevotpadyate tatra samayatrayam pragval, caturthe samaye tu nadito nirgatya samasrenim pratipadyate, pancamena tutpatisthanam prapnoti, tatra cadye samayacatustaye vakracatustayam syat, tatra canaharak iti, idam ca sutre na darritam. prayenetthamanutpatteriti. 7. Ta. Ra. Va. 2.30-panimuktayamekavigrahayam dvisamayayam prathame samaye'naharakah. Languli-kayam dvivigrahayam trisamayayam prathadvitiyayoh samayayoranaharakstrtiye uharakah. gomatri-kayam trivigrahayam catuhsamayayam caturthasamaye aharaka itaresvanaharakah 8. Ta. Su. Bha. Vr. 2.31, (part 1), p. 187-tatra dvivigrahayamekam samayam madhyamam trivigrahayam dvau samayavanaharakau madhyamau bhavati. 9. Bha. Jo. 2.111.13-17--- trina vakre kari dhara, cyara samaya kari upajai I prathama carama be a'ra, samaya majjhima be a'ra nahim || vrtti majjhe ima vaya, anya acarya ima kahai | pamca samaya upajaya, sutre kathana na ima kahyum II anaharaka nam jeha, samaya jina kei kahai | patha majjhe nahim teha, buddhivamta nyaya vicariyai Il pannavana men tahatika, atharama pada naim vise | chadmastha anaharika, sthiti kahi be samaya nim II tina sum sutre vaya, akhi tehija satya chai | viruddha bahu vrtti mamya, te kina rite maniyai II 10. (a) Panna, 18.98. (b) Jiva. 9.43. 11. (a) Prajna. Vr. pa. 313-iha yadyapi catuhsamayiki pancasamayik! ca vigrahagatirbhavati, aha ca ujuya ya ekavamka, duhato vamka gati vinidittha | jujjai ticauvamkavi, nama caupamcasamayao ||1|| thatapi bahulyena dvisamayiki trisamayiki va pravartate na catuhsamayiki pancasamaiayiki va pravar-tate tato na te vivaksite, tatrotkarsatastrisamayikyam vigrahagatau. (b) Jiva Vr. Pa. 441-jaghanyata ekam samayam jaghanyadhikarad dvisamayikim vigrahagati

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~: 494:~ Bhagavat 7:1:1-3 mapeksyaitadavasatavyam, utkarsato dvau samayau trisamayikya eva vigrahagate rhahulyenasrayapat, ha ca cunikrt-yadyapi bhagavatyam catuhsamayiko'naharaka uktastathapyatra nangikriyate, kadacitko'sau bhavo yena, bahulyamevangikriyate, bahulyacca samayadvayameveti dvavadyau samayavanaharakah. Text Savvappaharaga-padam 7.2 jive nam bhamte! kam samayam savvappaharae bhavati? goyama! padhamasamayovavannae va carimasamayabhavatthe va, ettha nam jive savvappaharae bhavati. damdao bhaniyavvo java vemaniyanam. 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. Bhasya 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 Logasamthana-padam 7.3 kimsamthie nam bhamte! loe pannatte? goyama! supaitthagasamthie loe pannatte-hettha vicchinne, majjhe samkhitte, uppim visale; ahe paliyamkasamthie, majjhe varavairaviggahie, uppim uddhamuimgakarasamthie. tamsi ca nam sasayamsi logamsi hettha vicchinnamsi jaava uppim uddhamuimgakarasamnhiyamsi uppanna-nana-damsanadhare araha jine kevali jive vi janai-pasai, ajive vi janai-pasai, tao paccha sijhai bujjhai muccai parinivvai savvadukkhanam 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 samsthana (i.e., trisaravasamputakara which means the shape of three conical

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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. Bhasya 1. Sutra 3 See Bhasya on Bha. 5.254, 255. Text Samanovasagassa kiriya-padam 7.4 samanovasugassa rambhamte! samaiyakadassa samanovassae accha-manassa tassa nam bhamte! kim riyavahiya kiriya kajjai? samparaiya kiriya kajjai? goyama! no riyavahiya kiriya kajjai, samparaiya kiriya kajjai. The Topic of the Activity of the Follower of the Ascetic (Sramana) Is the lay follower of the sramana, engaged in practising samayika, seated at the sojourn of the sramana, involved in airyapathiki kriya (instantaneous activity devoid of passions) or samparayiki kriya (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 riyavahiya kiriya kajjai? samparaiya kiriya kajjai? goyama! samanovasayassa nam samaiyakadassa samanovassae acchamanassa aya ahigarani bhavai, ayahigaranavattiyam ca nam tassa no riyavahiya kiriya kajjai, samparaiya kiriya 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 sramana, engaged in the practice of the samayika, seated in the resting place of the sramanas, 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

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~: 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. Bhasya 1. Sutras 4, 5 There are three sutras that deal with airyapathiki kriya (i.e., instantaneous activity free from passions)-1. samvrta sutra (inhibition sutra), 2. anayukta sutra, 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 samparayiki kriya (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 samayika, or not. The Sutra (7.4) furnishes us with the justification of such question by indicating the background of the lay follower of the sramanas, 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 airyapathiki kriya is possible for such pious person or only the samparayiki kriya is possible.. Lord Mahavira 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 'adhikarana' and hence it is always susceptible to activity informed with passions, it is not capable

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Bhagavai 7:1:4-6 -: 497 : of instantaneous activity free from passions. Abhayadevasuri 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 samayika, 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 samayika, is not free from the instinct of non-abstinence. 'Instantaneous activity free from passions' is not possible for him who is still adhikarana himself. Srimajjayacarya has elaborately expounded the nature of 'adhikarana'. We may conclude that the purport of the present Sutra 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 samayika 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 airyapathiki. 1. Bha. 3.148. 2. Ibid., 7.20. 3. Ibid., 7.21. 4. Bha. Vi. 7.4-atma-jivah adhikaranani-halasakatadini kasayasrayabhutani yasya santi so'dhikarani. tatasca 'ayahikaranavattiyam ca nam'tti atmano'dhikaranani atmadhikaranani tanyeva pratyayah-karanam yatra kriyakarane tadatmadhikaranapratyayam samparayiki kriya kriyata iti yogah. 5. Bha. 16.8-9. 6. Bha. Jo. 2.111.39-68. Text Samanovasagassa anauttihinsa-padam 7.6 samanovasagassa nam bhamte! puvvameva tasapanasamarambhe paccakkhae bhavai, pudhavisamarambhe upaccakkhae bhavai. se ya pudhavim khanamane annayaram tasam panam vihimsejja, se nam bhumte! tam vayam aticarati? no inatthe samatthe, no khalu se tassa ativayae auttati. The Topic of Violence perpetrated unintentionally by a Lay Follower of Sramanas

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-: 498: Bhagavai 7:1:6-7 The lay follower of the Sramana 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 samanovasagassa nam bhamte! puvvameva vanapphaisamarambhe paccakkhae. se ya pudhavim khanamane annayarassa rukkhassa mulam chimdejja, se nam bhamte! tam vayam aticaruti? no inatthe samatthe, no khalu se tassa ativayae auttati. 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. Bhasya 1. Sutras 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 sutra 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 sramanas 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.

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Bhagavai 7:1:8-9 -: 499: Semantics samarambha-violence. See Bhasya on Bha. 3.145. aticarana-transgression. atipata-killing. auttaito indulge in any act wilfully. Text Samanapadilabhena labha-padam 7.8 samanovasae nam bhamte! taharuvam samanom va mahanam va phasu esanijenam asana-pana-khaima-saimenam padilabhemane kim labbhai? goyama! samanovasae nam taharuvam samanam va mahanam va phasuesanijenam asana-pana-khaima-saimenam padilabhemane taharuvassa samanassa va mahanassa va samahim uppaeti, samahikarae nam tameva samahim 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 sramana or mahana the permitted and acceptable foods, drinks, dainties and delicacies? Gautama! A lay follower of the Sramana Order, by offering to a genuine sramana or mahana the prasuka (desirable or non-living) and esaniya in conformity with the rules of accepting food etc., i.e., acceptable foods, drinks, dainties and delicacies provides him with samadhi (a sort of serenity or composure felt due to absence of perturbance). As a consequence thereof, the lay follower himself attains the same samadhi. 7.9 samanovasaenam bhamte! taharuvam samanam va mahanam va phasu esanijenam asana-pana-khaima-saimenam padilabhemane kim cayati? goyama! jiviyam cayati, duccayam cayati, dukkaram kareti, dullaham lahai, bohim bujjhai, tao paccha sijjhati java amtam kareti. What does a lay follower of the Sramana Order sacrifice, O Lord! by offering to a genuine sramana or mahana the prasuka and esaniya 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. Bhasya 1. Sutras 8,9 In the present dialogue, the topic is 'giving (dana) food etc. to a genuine ascetic who is observer of self-restraint'. The giver of dana is a lay follower of the

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- 500: Bhagavai 7:1:8-11 Sramana Order. The thing (food etc.) which is given is immaculate and esaniya (acceptable for the ascetic, it being in conformity with the rules of accepting food etc.) being free from blemish. The recipient is a genuine sramana (or mahana)--ascetic. The query pertains to such immaculate dana free from blemish. The answer is: The lay follower of the Sramana Order provides the ascetic with samadhi (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 dana (free from blemish) and as a result, the the giver (of dana) himself gets the samadhi as a reward. The word 'samadhi' (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 tyaga 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 phasu-prasuka, vide Bhagavati Bhasya 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 dadatityarthah 'jiviyam cayai' tti jivitamiva dadati, annadi dravyam yacchan jivitasaiva tyagam karotityarthah jivitasyevannadidravyasya dustyajatvat, etadevaha'duccayam cayai'tti dustyajametat, tyagasya duskaratvat, etadevaha-duskaram karotiti, athava kim tyajati-kim virahayati? Ucyate, jivitamiva jivitam karmmano dirgham sthitim. Text Akammassa gati-padam 7.10 arthi nam bhamte! akammassa gati pannayati ? hamta 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 gati pannayati? goyama! nissamgayae, niramganayae, gatiparinamenam bamdhana-chedanayae, nirimdhanayae, puvvappaogenam akammassa gati pannayati. 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

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Bhagavai 7:1:11-13 - 501 :account of nissangata--freedom of soul from besmearing or soiling of soul karmic particles, on account of niranjanata-immaculateness or untainted-ness of soul, free from karma, on account of gati-parinamasoul's innate mode of (upward) motion, on account of bandhanachedana-severance of the karmic bondage of soul, on account of nirindhanata-the release (of smoke) from the fuel such as burnt out charcoal, and on account of purva-prayoga--the antecedent impetus. 7.12 kahannam bhamte! nissamgayae, niramganayae, gatiparinamenam akammassa gati pannayati? se jahanamae kei purise sukkam tumbam nicchiddam niruvahayam anupuvvie parikummemane-parikammemane dabbhehi ya kusehi ya vedhei, vedhetta atthahim mattiyalevehim limpai, limpitta unhe dalayati, bhutim-bhutim sukkam samanamn atthahamataramaporisiyamsi udagamsi pakkhivejja se nunamn goyama! se tumbe tesim atthanham mattiyalevanam guruyattae bhariyattae gurusambhariyattae salilatalamativaitta ahe dharanitalapaitthane bhavai? hamta bhavai. ahe nam se tumbe tesim atthanham mattiyalevanam parikkhaenam dharanitalamativaitta uppim salilatalapaitthane bhavai? hamta bhavai. evam khalu goyama! nissamgayae, niramganayae, gatiparinamenam akammassa gati pannayati. For what reason, O Lord! does the motion of the akarma (soul, freed from karma) take place on account of nissangata, niranjanata, and gati-parinama? 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 nissangata, niranjanata, and gati-parinama. 7.13 kahannam bhamte! bamdhanachedanayae akammassa gati pannayati? goyama! se jahanamae kalasirsibaliya i va, muggasimbaliya i va, masasimbaliya

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- 502 - Bhagavai 7:1:10-15 i va, simbalisibaliya i va, eramdamimjiya i va, unhe dinna sukka samani phuditta nam egamtamamtam gacchai. evam khalu goyama! bamdhanachedanayae akammassa gati pannayati. 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! nirimdhanayze akammassa gati pannayati? goyama! se jahanamae dhumassa imdhanavippamukkassa uddham visasae nivvaghaenam gati pavattutti. evam khalu goyama! nirimdhanayae akammassa gati pannayati. For what reason, O Lord! does the motion of the akarma (soul, freed from karma), takes place on account of nirindhanata? 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 nirindhanata. 7.15 kahannam bhamte! puvvappaogenam akammassa gati pannayati ? goyama! se jahanamae kamdassa kodamdavippamukkassa lakkhabhimuhi nivvaghaenam gati pavattai evam khalu goyama! puvvappaogenam akammassa gati pannayati. evam khalu goyama! nissamgayae, niramganayae, gatiparinamenam, bandhanachedanayae, nirimdhanayae, puvvappaogenam akammassa gati pannayati. For what reason, O Lord! the motion of the akarma (soul, freed from karma), takes place on account of the purva-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 purvaprayoga. O Gautama! in this way, on account of nissangata, niranjanata, gatiparinama, bandhana-chedana, nirindhanata and purva-prayoga. Bhasya 1. Sutras 10-15 In Samkhya philosophy, the soul has been considered as ubiquitous. The Nyaya and Vaisesika philosophers also regard the soul as ubiquitous. According to Nyaya

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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 Vedanta 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 Sutra here advances four reasons to answer the query 1. Nissangata etc.-(Nissangata)-the freedom of the soul from besmearing or soiling by the karmic matter, niranjanata --immaculateness (untaintedness) of the liberated soul freed from and gati-parinama--the innate mode of the soul for the upward motion. 2. Bandhana-chedana--The severance of the karmic bondage of the soul. 3. Nirindhanata--The release of soul like smoke from the burnt out fule (i.e., karmic charcoal). 4. Purva-prayoga--The antecedent impetus, Let us discuss them in detail: 1. Nissangata, Niranjanata and Gati-parinama The example of the gourd-fruit has been used to explain nissangata, niranjanata, and gati-parinama. 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. Umasvati has given four reasons for the upward motion of the liberated soul.? Among them, the fourth reason is tathagati parinama--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.

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- 504: Bhagavai 7:1:10-15 3. Nirindhanata The illustration of 'smoke' is given with reference to nirindhanata---the burnt out charcoal. This is not mentioned in the Tattvartha Sutra. This is, however, comparable to tathagati parinama '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. Purva-prayoga The mavement of the liberated soul is due to the impetus derived from the antecedent kayayoga (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 gunasthana, there is no yoga (activity) of any kind, but even then, the impetus derived at the preceding gunasthana 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 Agamiku texts, we find both nirangana and niranjana;" the former is derived from the latter by replacing ja by ga. parikarma--mending (or preparing) through treatment. bhutim-bhutim-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 purusa, equivalent to 120 finger-breadths (1) finger-breadth = 0.65 inch. erandaminjiya--the fruit of the castor oil plant. Mimjiya (Skt. majja)---marrow. It means interior of the bone. As such, erandaminjiya 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 siddha loyagge ya paitthiya. iham bomdim caittanam tattha gamtuna sijjhai Il 3. Ta. Su. 10. 6 purvaprayogad, asamgatvad, bandhacchedat tatha gatiparinamacca tadgatih. 4. Ta. Su. Bha. Vp. 10.6 pudgalanam jivanam ca gatimattvamuktam, nanyesam dravyanam. tatradho gauravadharmanah pudglah urdhva gauravadharmano jivah. Esa svabhavah. 5. Ibid., 10.6--bandhacchedat. yatha, rajjubandhacchedat pedaya bijakosabandhanachaidaccairanda bijadinam gatidrsta tatha karmabandhancchedat sidhyamanagatih.

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Bhagavai 7:1:10-19 -: 505 : 6. Sa. Si. 10.6, 7, Ta. Ra. Va. 10.6,7 purvaprayogadasangatvad bandhacchedattathagatiparinamacca 11611 aviddhakulalacakravad vyapagatalepalabuvaderandabijavadagnisikhavacca |17|| 7. (a) Ta. Bha. 10.6. (b) Ta. Ra. Va. 10.7. 8. Stha. Vr. pa. 440.-samkhe iva nirangane' ranganam ragadyuparanjanam tasmannirgata ityarthah. 9. Naya. 1.5.35-samkho iva nirangane. Panha. 10.11-samkheviva niramgane. Ova. 27, Raya. 8.3---samkhe iva niramgane. Dasao 8.78-samkho iva niramjane. Jambu 2.68-samkhamiva niramjane. Soya. 2.2.64-samkho iva niramjana. 10. Bha. Vr. 7.12--bhuim bhuim'nti bhuyo bhuyah. 11. Pa. Sa. Ma.--mimja, mimjiya, eramdamimjiya. 12. Jai. A. Va. Ko cramda. Text Dukkhissa dukkhaphasadi-padam 7.16 dukkhi bhamte! dukkhenam phude? adukkhi dukkhenam phude? goyama! dukkhi dukkhenam phude, no udukkhi 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? goyama! 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 java vemaniyanam. In the same way, all the dandakas (groups) of souls ...... up to the Empyrean gods are to be described. 7.19 evam pamca damdaga neyavva-1. dukkhi dukkhe nam phude 2. dukkhi dukkham pariyayai 3. dukkhi dukkham udirei 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.

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-: 506 - Bhagavai 7:1:16-20 Bhasya 1. Sutras 16-19 According to the Samkhya Philosophy, soul is immutably eternal. There is no change or transformation in it. In the Samkhyakarika, 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 "parinaminityatvavada" (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 Abhayadevasuri, 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. Samkhyakarika, 19.17.. 2. Bha. 7.160. 3. Bha. VI. 7.16 duhkham karma tadvan jivo duhkhi. Text Iriyavahiya-samparaiya-kiriya-padam 7.20 anagarassa nam bhamte! anauttam gacchamanssa va, cithmanassa va, nisiyamanassa va, tuyattamanassa va, anauttam vattham padiggaham kambalam payapumchanam genhamanassa va, nikkhivamanassa va tassa nam bhamte! kim riyavahiya kiriya kajjai? samparaiya kiriya kajjai? goyama! no riyavahiva kiriya kajjai, samparaiya kiriya kajjai.

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Bhagavai 7:1:20-21 ~: 507 : The Topic of Airyapathiki Kriya and Samparayiki 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 airyapathiki kriya (instantaneous activity that is free from passions) or samparayika kriya (long term activity that is informed with passion)? Gautama! he does not indulge in airyapathiki kriya, but be indulges in samparayika kriya. 7.21 se kenatthenam? goyama! jassa nam koha-mana-maya-lobha vocchirna bhavamti tassa nam riyavahiya kiriya kajjai, jassa nam koha-mana-maya-lobha avocchinna bhavamti tassa nam samparaiya kiriya kajjai. ahasuttam riyamanassa riyavahiya kiriya kajjai, ussuttam riyamanassa samparaiya kiriya kajjai, se nam ussuttameva riyati. se tenatthenam. For what reason? Gautama! airyapathiki kriya is possible only for the soul whose anger, pride, deceit and greed have been made inoperative. Only samparayiki kriya 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 kriya, whereas the soul that indulges in activities that are incompatible with the canon is the doer of samparayiki kriya. The latter indeed behaves non-conformably with the canon. It is for this reason that his activities are samparayiki kriya. Bhasya 1. Sutras 20,21 In the present canonical text (i.e., Bhagaval), the airyapathiki and samparayikat kriyas (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 samvrta (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 samvrta (inhibited) ascetic-see 7.125. (4) "There is long-term activity in the case of an inhibited ascetic in the vicimarga (passionate path)-see 10.11,12. (5) There is instantaneous activity in the case of an inhibited ascetic in the avicimarga (non-passionate) path-see 10.13,14.

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-: 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 Sutra (7.21), the doctrine follows that three is long-term activity in the case of the sakasaya ascetic who has not subsided or eliminated his attachment and there is instantaneous activity in case of the akasaya or vitaraga ascetic who has subsided or eliminated his attachment (11h, 12th and 13th gunasthanas). Umasvati 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. Srimajjayacarya 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. Sidhasenagaoi has recognised two types of akasaya---soul without passions vitaraga--free from attachment and saraga--possessed of attachment. There are three varieties of vitaraga akasaya---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 kasaya (flickering passions) then such saraga is deemed as akasaya--soul without passion. That is an instance of saraga akasaya-i.c., a soul with attachment and without passions. In support of this opinion of his, Siddhasenagani has quoted 122 gathas from Ogha Niryukti. Dronacarya, 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 Sutra 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' (ksina) has not been used. The word vochinna (vyuvvhinna) therefore needs scrutiny. Patanjali has distinguished four states of klesas (afflictions) viz., dormant (supta), attenuated (tanu), disrupted (vicchinna) and arisen (udara). Here vyucchinna is explained--when the afflications are disrupted intermittently--they do not always remain arisen.? Abhayadevasuri also has explained vocchinna as 'not arisen'. The opinion of the Ogha Niryukti as well as Siddhasenagani is to be scrutinized in the light of the words vyucchinna and avyucchinna. According to Siddhasenagani and Dronacarya, the act of airyapathika 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 sutrus (7.20,21) have been constructed: (1) Anayukta--the ascetic walking in a state of remissness has samparayiki kriya (long term binding). Anayukta--the ascetic who walks in the state of freedom

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Bhagavai 7:1:20-22 -: 509: from remissness also has samparayiki kriya (long term binding). If so, what is the implication of the query of Gautama and the reply of Mahavira. (2) Yathasutra--the ascetic walking strictly in accordance with prescription of the scripture has airyapathiki kriya--instantaneous binding. (3) Utsutra--the ascetic walking in the manner against the injunctions of the scripture has samparayiki kriya (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 Siddhasenagani. 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. Su. 6.5-sakasayakasayayoh samparayikeryapathyoh. 3. Ta. Ra. Va. 6.4upasantaksinakasayayoh yoginasca yogvasadupattam karma kasayabhavat bandha bhave suskakudyapatitalostavad anantarasamaye nivartamanamiryapathamucyate. 4. Bha. Jo. 2.113.21-23. 5. Ta. Su. Bha. Vi. 6.5-akasayo vitaragah saragasca. Tatra vitaragastrividhah-upasantamoha ekah ksinamohakevalinau ca kartsnyenonmulitakarmakadambakau, saragah punah samjvalanakasayavanapi avidyamana udayo'kasaya cva mandanubhavatvamanudarakanyanirdesavad, atascopapannamidam "uccaliyammi pae, itiyasamiyassa samkamatthac ! vavajjejja kulimgi, marejja jogamasajja II" (Oghaniryuktau ga. 747) "naya tassa tannimitto bamdho suhumovi desito samae Il" (Oghaniryukau ga. 749) 6. O. Ni. p.499-tasya evamprakarasya jnaninah karmaksayarthamabhyudyatasya 'asamcetayatah ajananasya, kim? sattvani, katham?--prayatnavato'pi kathamapi na drstah prani vyapaditarca, tatha samcetayatah jananasya kathamastyatra prani jnato drstasca na ca prayatnam kurvano' pi riksitum paritah, tatasca tasaivamvidhasya yani sattvani 'yogam' kayadi prapya vinasyanti yatra nasti tasya sadhorhimsaphalam-samparayikam samsarajananam duhkhajananamityarthah, yadi paramiryapra tyayam karma bhavati, taccaikasmin samaye baddhamanyasmin samaye ksapayati. 7. Pa. Yo. Da. 2.4--vicchidya vicchidya tena tenatmana punah samudacarantiti vicchinnah katham? ragakale krodhasyadarsanat, na hi ragakale krodhassamudacarati, ragasca kvacid drsyamano na visayantare nasti; naikasyam striyam caitro rakta ityanyasu strisu virakta iti; kimtu tatra rago labdhavsttiranyanna bhavisyadvrttiriti. 8. Bha. Vr. 6.292--vocchinnetti anuditah. Text Saimgaladidosaduttha-panabhoyana-padam 7.22 aha bhamte! saimgalassa, sadhumasa, samjona-dosadutthassa pana bhoyanassa ke atthe pannatte? goyama! je nam niggamthe va niggamthi va phasu-esunijjain asana-pana-khaima-soimam padiggahetta mucchie giddhe gadhie ajjhovavanne aharamaharei, esa nam goyama! saimgale pana-bhoyane. je nam niggamthe va niggamthi va phasu-esanijjam asana-pana-khaima-saimam padiggahetta mahaya appattiyam kohakilamam karemane aharamaharei, esa nam goyama! sadhumne pana-bhoyane. je nam nigganthe va niggamthi va phasu-esanijjam asana-pana-khaima-saimam padiggahetta gunuppayanaheum annadavvenam saddhim samjoeta aharamaharei, esa nam goyama! samjoyanadosadutthe panabhoyane.

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-: 510: Bhagavai 7:1:22-23 esa nam goyama! saimgalassa, sadhumassa, samjoyanadosadutthassa pana -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! vitimgalassa, viyadhumassa, samjoyanadosavippamukkassa pana bhoyanassa ke atthe pannatte? goyama! je nam niggamthe vaniggamthi va phasu-esanijjam asana-pana-khaimasaimam padiggahetta amucchie agiddhe agadhie anajjhovavanne aharamaharei, esa nam goyama! vitimgale pana-bhoyane. je nam niggamthe va niggamthi va phasu-esanijjam asana-pana-khaima-saimam padiggahetta no mahaya appatiyam kohakilamam karemane aharamaharei esa nam goyama! viyadhume pana-bhoyane. je nam niggamthe va niggumhi va phasu-esanijjam asana-pana-khaima-saimam padiggahetta jaha laddham taha aharamaharei, esa nam goyama! samjoyanadosavippamukke pana-bhoyane. esa nam goyama! vitimgalassa, viyadhumassa, samjoyanadosavippa-mukkassa pana-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

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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". Bhasya 1. Sutras 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 esana (i.e., proper and thorough investigation) are prescribed for the ascetic, with regards to collection of food etc., viz., (1) gavesanaparibhogesana investigation with regards to acceptability of the food etc., (prior to acceptance of food) grahanaisena 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 esana (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 Sutras 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" (saangara)-eating food in an infatuated state of mind. (2) "Like-smoke" (sadhuma)---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" (samyojana)--to mix other ingredients in order to make the food tasty. This prescription is for the practice of freedom for taste. Semantics

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~: 512 Bhagavai 7:1:22-24 kohakilama (affliction resulting from anger)-the bodily exertion undertaken on account of anger. gunuppayana (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! khettatikkamtassa, kalatikkantassa, maggatikkamtassa, pamanatikkamtassa pana-bhoyanassa ke atthe pannatte? goyama! je nam niggamthe va niggamthi va phasu-esanijjam asana-pana-khaima-saimam anuggae surie padiggahetta uggae surie aharamaharei, esa nam goyama! khetatikkamte pana-bhoyane. je nam niggamthe va niggamthi va phasu-esnijjam asana-pana-khaima-saimam padhamae poriste padiggihetta pacchimam porisim uvainavetta aharamaharei, esa nam goyama! kalatikkamte pana-bhoyane. je nam niggamthe va niggamthi va phasu-esanijjam asana-pana-khaima-saimam padiggahetta param addhajoyanamerae viikkamavetta ahara-maharei, esa nam goyama! maggatikkamte pana-bhoyane. je nam niggamthe va niggamthi va phasu-esanijjam asana-pana-khaima-saimam padiggahetta param battisae kukkudiamdagapamanamettanam kavalanam aharamaharei, esa nam goyama! pamanatikkamtte pana-bhoyane. attha kukkudiamdagapamanamette kavale aharamaharemane appahare, duvalasa kukkudiamdagapamanamette kavale aharamaharemane avaddhomoyarie, solasa kukkudiamdagapamanamette kavale aharaamaharemane dubhagappatte, cauvvisam kukkudiamdagapamanamette kavale ahara-maharemane omodarie, battisam kukkudiamdagapamanamette kavale aharamaharemane pamanapatte, etto ekkena vi ghasenam unagam aharamaharemane samane niggamthe no pakamarasabhoiti vattavvam siya. esa nam goyama! khettatikkamtassa, kalatikkamtassa, maggatikkamttavsa, pamanatikkamttasa pana-bhoyanassa atthe pannatte. What' is, O Lord! propounded to be the meaning of drinks and foods that are ksetratikranta (violating the proper limit of region), kalatikranta (violating the proper limit of time), margatikranta (the proper limit of path) and pramanatikranta (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!

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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 kosas 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 ksetratikranta, kalatikranta, margatikranta and pramanatikranta. Bhasya 1. Sutra 24: There are four types of 'violation of limit' (1) Ksetratikranta-Violation of the proper limit of ksetra (region)'begging food before sunrise and eating after sunrise'. In the Brhatkalpa' and Nisihajjhayana, there is mention of only kalatikranta and ksetratikranta, there being no separate mention of margatikranta. In the Brhatkalpa Bhasya, food brought from beyond half yojana has been designated as ksetratikranta. The diversity of opinion found in the Bhagavati, Brhatkalpa and Nisihajjhayana deserves careful consideration. Abhayadevasuri had explained khetta as standing for tapaksetra 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 Nisihajjhayana are worth notice. (2) Kalatikranta-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 Nisithabhasya, pascima prahara has been explained as the carama prahara, i.e., the last quarter of the day. The Nisithacurni explains the carama as the 'fourth'. Relatively speaking the second quarter is the subsequent (pascimaquarter in relation to the first quarter, the third quarter is the subsequent quarter in relation to the

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~: 514~ Bhagavai 7:1:24 second and fourth is the subsequent in relation to the third. Both these opinions have been mentioned in the Brhatkalpa Bhasya and Malayagiri Vrtti. (3) Margatikranta-Violation of the proper limit of path-It means eating food after carrying it beyond half yojana (i.e., two kosa or nearly four miles) while-travelling on the path. (4) Pramanatikranta-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 avamodarika (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. Bha. part 5, ga.5263, p. 1400 bhavassa u atiyaro, ma hojja iti tu patthute suttee | kalassa ya khettassa ya, duve u sutta anatiyare Il 4. Bha. Vr. 7.24 ksetram-suryasambandhi tapaksetram dinamityarthah. 5. Kappo, 5.6-9. 6. Nisiha. 11.75-78. 7. Bha. Vr. 7.24 kalam divasasya praharatrayalaksanamatikrantam kalatikrantam. 8. Ni. Bha. Cu. ga. 4141-divasassa padhamaporisie bhattapanam ghetum carimam ti cautthaporisi tam jo sampaveti tassa caulahum anadiya ya dosa. citthatu tava cautthaporisi, padhamato biya carima, bitiyao tatiya carima, tatiyao cautthi carima. 9. Br. Ka. Bha. part 5, ga. 5264,65 bitiyau padhama puvvim, uvatine caugurum ca anadi dosa samcaya samsatta diha, sane ya gone ya Il agani gilanuccare, abbhuthane ya pahuna nirodhe sajjhaya vinaya kaiya, payalamta palottane pana II astam tavat pascima caturthi paurusi kimtu dvitiyayah paurusyah prathama'pi purva bhasyate prathamayarca dvitiya pascatya, evam tryaya dvitiya parva dvitiyayastrtaya parcatua, caturthastiua parva trtiyasyascaturthi pascima. tatah prathamayah paurusya dvitiyayamasanadikamatikramayatascaturgrukam, jnadayarca dosah. 10. Ova. Su. 33--se kim tam omodariyao? omodariyao duviha pannattao, tam jaha-davvomodariya ya bhavomodariya ya. se kim tam davvomodariya? davvomodariya duviha pannatta, tarn jaha-uvagaranadavvomodariya ya bhattapanadavvomodariya ya. se kim tam uvagaranadavvomohariya uvagaranadavvomodariya duviha pannatta, tam jaha-ege vatthe, ege pae, ciyattovakaranasaijjanaya. se tam uvagaranadavvomodariya/ se kim tam bhattapanadavvomodariya? bhattapanadavvomodariya anegaviha pannatta, tam jaha-attha kukudaamdagappamanamette kavale aharamaharemane appahare, duvalasa kukudaamdagappamanamette kavale aharamaharemane avaddhomodarie, solasa kukudaamdagappamanamette kavale aharamaharemane dubhagapattomodarie, cauvisam kukudaamdagappamanamette kavale aharamaharemane pattomodarie, ekkatisam kukudaamdagappamanamette kavale aharamaharemane kimcunomodarie, battisam kukudaamdagappamanamette kavale aharamaharemane pamanapatte, etto egena vi ghasenam unayam aharamaharemane samane niggamthe po

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Bhagavai 7:1:24-25 - 515: pakamarasabhoi tti vattavvam siya. se tam bhattapanadavvomodariya. se tam davvomodariya. se kim tam bhavomodariya? bhavomodariya anegaviha pannatta, tam jaha-appakohe, appamane, appamae, appalohe, appasadde, appajhamjhe. se tam bhavomodariya, se tam omodariya. Text 7.25 aha bhamte! satthattitassa, satthaparinamiyassa esiyassa, vesiyassa, samudaniyassa pana-bhoyanassa ke atthe pannatte? goyama! je nam niggamthe va niggamthi va nikkhittasatthamusale vavagayamalavannagavilevane vavagayacuya-caiya-cattadeham jivavippajadham, akayam, akariyam, asamkappiyam, anahuyam, akiyakadam, anuddittham, navakodiparisuddham, dasadosavippamukkam, uggamuppayanesanasuparisuddham, vitimgalam, vitadhumam, samjoyanadosavippamukkam, asurasuram, acavacavam, aduyam, avilambiyam, aparisadim, akkhovamjanavananulevana-bhuyam, samjamajayamayavatiyam, samjamabharavahanathayae bilamiva pannagabhuenam appanenam ahara-maharei, esa nam goyama! sattthatitassa, satthaparinamiyassa esiyassa, vesiyassa, samudaniyassa pana-bhoyanassa atthe pannatte. What' is propounded to be the meaning, O Lord! are 'of drinks and foods that are sastratita (i.e., treated with weapon), sastraparinamita (i.e., rendered lifeless by the application of a weapon), esita (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 samudanika (i.e., food obtained through the madhukari 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

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~: 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 sastratita, sastraparinamita, esita, vaisika and samudanika". Bhasya 1. Sutra 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. Misrajata 5. Sthapana Utpadana 1. Dhatri 2. Duti 3. Nimitta 4. Ajiva 5. Vanipaka Esana 1. Samkita 2. Mraksita 3. Niksipta 4. Pihita 5. Samhrta

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Bhagavai 7:1:25 -: 517 : Udgama 6. Prabhrtika 7. Praduskarana 8. Krita 9. Pramitya 10. Parivarta 11. Abhihrta orosos Esana Dayaka Unmisra Aparinata Lipta Chardita Utpadana Cikitsa 7. Krodha 8. Mana 9. Maya 10. Lobha 11. Purva-Pascat Samstava 12. Vidya 13. Mantra 14. Curna 15. Yoga 16. Mulakarma 12. Udbhinna 13. Malapahrta 14. Acchedya 15. Anisrsta 16. Adhyavataraka Sixteen Udgamadosas-blemishes relating to origination. 1. Adhakarma-[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. Putikarma--The mixing up of pure food with impure one on account of being mixed with adhakarma, thus making the entire food impure. 4. Misrajata-Food prepared for both householders and monks. 5. Sthapana--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. Prabhrtika--Anything presented in honour is called prabhrta. 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 badara, there is another instance called suksma 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. Praduskarana-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,

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-: 518: Bhagavai 7:1:25 8. Krita--Food purchased for the monk. A feeling of excessive compassion for the monk is responsible for this kind of blemish. 9. Pramitya (Prakrit-Pamicca)-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. Malapahrta-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. Adhyavapuraka-Food put in excess in a cooking vessel in view of the arrival of monks. Sixteen Utpadanadosas-faults pertaining to the ways adopted in obtaining food: 1. Dhatri-Alms, given to a monk in return for the nourishing work done by him. 2. Duti--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. Ajiva--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. Vanipaka-Food obtained by servile supplication by approving of the act of offering to dogs, crows, lepers etc. on the part of donor. 6. Cikitsa--Alms obtained by offering medical service, treatment etc. 7. Krodha--Alms obtained by expressing one's power of anger. 8. Mana--Alms obtained by displaying one's false pride or vanity. 9. Maya-Alms obtained by trickery. 10. Lobha-Alms obtained by displaying one's excessive greed for the alms offered 11. Purva-pascat samstava--Alms received by the donor or reminding him of his past donations is vitiated by this blemish, which also occurs if the monk

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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. Vidya-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. Curna--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. Mulakarma--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 Esana (grahanaisana)-blemishes pertaining to accepting food. 1. Samkita--Food suspected of any one of the following blemishes. 2. Mraksita-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 Malacara, such blemish takes place if he accepts alms offered in hot haste and without proper inspection by the donor. 6. Dayaka--Food obtained from unfit donor such as a child, an old man, drunkard, lunatic, and the like. 7. Unmisra-Pure food mixed up with life food. 8. Aparinata-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 Agamika literature; they are however found scattered at different places. Srimajjayacarya has collected them together in one place. The following blemishes are found in Thanam 9/62 dhatripinda, dutipinda, nimittapinda, ajivapinda, vanipakapinda, cikitsapinda, krodhapinda, manapinda, mayapinda, lobhapinda, vidyapinda, mantrapinda, yogapinda, curnapinda and purva-pascatsamstava. The following again are found in the Nisihajjhayanam 13/61-75. The parivarta is found mentioned in the Ayaracula 1.21. Mulakarma is found in Panhavagaranaim, Samvara 1.15. The following are found in the Pindaisana chapter of the

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Bhagavat 7:1:25 Dasavealiyam-udbhinna, malapahrta, adhyavatara, sankita, mraksita, niksipta, pihita, samhrta, dayaka, unmisra, 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 sastratita (satthatita)-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). sastraparinamita (satthaparinamia)-transformed (made lifeless) by the application of a weapon (such as fire etc.). esita (esiya)-made acceptable. vesiya-There are two Sanskrit forms of the word vaisika and vyesita. The former means that which has been obtained 'on account of the vesa 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 vaisika as the secondary form.3 samudanika (samudaniya)-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 Vrtti 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). anahuta (anahuya)-devoid of any invitation. The Vrtti has explained it as 'that

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Bhagavai 7:1:25-26 - 521 : which is not nityapinda (accepting frrom from the same house everyday)'. The opposite of this is ahuta. The food accepted after getting the invitation such as 'accept food-from my house daily' is called 'ahuta' or 'nityapinda'. Therefore, anahuta would mean the food that has been accepted without any prior' invitation'. navakotiparisuddham-immaculate in nine ways. This is explained in the Thanam? 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'. 'Upanjana' means 'ointment' or 'lubricant'. (Vide Suya. 2/2/50). samjama-jaya-maya-vattiyam (samyama-yatra-matra-vrttika)--as meagre in quantity as is barely necessarily for leading the life of self-resfraint. Abhayadevasuri has explained 'yatra' as observance of self-restraint or leading the life of ascetic; and matra 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. Silankasuri has related matra (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-yatra-matra-vrttika'. 1. See Suya. 2.1,66 and its footnote. 2. Ibid., 2.2.50. 3. Bha. Vi. 7.25--visesena vividhairva prakarairesitam--vyesitam grahanaisana grasaisanavirodhitam tasya. athava veso--muninepathyam sa heturlabhe yasya tadvaisikam-akaramatradarsanadavaptam na tvavarjjanaya. 4. Ibid., 7.25--tyaktakhadgadi sastramusalah. 5. See the footnote of dasave. 3.2'nityagra'. 6. Bha. Vr. 7.25-na ca vidyate ahutam-ahvanamamantranam nityam madglhe posamatramannam grahyamityevamrupam karmmakaradyakaranam va sadhvartham sthanantaradannadyanayanaya yatra so'nahutam-anityapindo'bhyahsto vetyarthah. spardha va''hutam tannisedhadanahuto, dayakena sparddhaya diyamanamityarthah, anena bhavato'parinatabhidhanaesanadosanisedha ukto'tastam. 7. Thanam, 9.30. 8. Bha. Vp. 7.25--samyamayatra-samyamanupalanam saiva matra--alambanasamuhamsah samyama yatramatra tadartham vrttih-pravsttiryatrahare sa samyamayatramatravsttiko'tastam. samyamayatramatravrttikam yatha bhavati samyamayatramatrapratyayo va yatra sa tatha'tastam samyamayatra matrapratyayam va yatha bhavati. 9. Suya. 2.2.50, Vr. pa. 40--samyamayatrayam matra samyamayatramatra, yavatyaharamatraya samyamayatra pravartate sa tatha, taya samyamayatramatraya vyttiryarsya tattatha. Text 7.26 sevam bhamte! sevam bhamte! tti. That is so, O Lord! That is so, O Lord! -000--

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- 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. & Prajna. 0 1 0 04 Jiva. & Jiva. Vr. 0 05 T. Su. Bha. 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

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Bio Uddeso Section-2 Text Supaccakkhana-dupaccakkhana-padam 7.27 se nunam bhamte! savvapanehim, savvabhuehim, savvajivehim, savvasattehim paccakkhayamiti vadamanassa supaccakkhayam bhavati? dupaccakkhayam bhavati? goyama! savvapanehim java savvasattehim paccakkhayamiti vadamanassa siya supaccakkhayam bhavati, siya dupaccakkhayam bhavati. The Topic of the Supratyakhyana (Virtuous Renunciation) and the Duspratyakhyana (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 pratyakhyana (renunciation) a supratyakhyana (virtuous renunciation) or a duspratyakhyana (vicious renunciation)? Gautama! when a person claims that he has renounced killing all living beings ...... up to all animate beings, sometimes his pratyakhyana (renunciation) is supratyakhyana (virtuous renunciation), sometimes it is duspratyakhyana (vicious renunciation). 7.28 se kenatthenam bhamte! evam vuccai-savvapanehim java savvasattehim paccakkhayamiti vadamanassa siya supaccakkhayam bhavati? siya dupaccakkhayam bhavati? goyama! jassa nam savvapanehim java savvasattehim paccakkhayamiti vadamanassa no evam abhisamannagayam bhavati--ime jiva, ime ajiva, ime tasa, ime thavara, tassa nam savvapanehim java savvesattehim paccakkhayamiti vadamanassa no supaccakkhayam bhavati, dupaccakkhayam bhavati. evam khalu se dupaccakkhai savvapanhim java savvasattehim paccakkhayamiti vadamune no saccam bhasam bhasai, mosam bhasam bhasai. evam khalu se musavai savvapanehim java savvasattehim tiviham tivihenam asamjaya-viraya-padihayapaccakkhaya-pavakamme, sakirie, asamvude, egamtadamde, egamtabale yavi bhavati. jassa nam savvapanehim java savvasattehim paccakkhayamiti vadamanassa evam abhisamannagayam bhavati-ime jiva, ime ajiva, ime tasa, ime thavara, tassa nam savvapanehim java savvesattehim paccakkhayamiti vadamanassa supaccakkhayam bhavati, no dupaccakkhayam bhavati. evam khalu se supaccakkhai savvapanehim java savvasattehim paccakkhayamiti vadamane saccam bhasam bhasai, no mosam bhasam bhasai. evam khalu se saccavadi savvapanehim java savvasattehim tiviham tiviheram samjaya-viraya

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-: 524: Bhagavai 7:2:28 padihaya-paccakkhaya-pavakamme, akirie, samvude, egamtapamdie yavi bhavati. se tenatthenam goyama! evam vuccai--savvapanehim java savvasattehim paccakkhayamiti vadamanassa siya supaccakkhayam bhavati, siya dupaccakkhayam 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 pratyakhyana (renunciation) is supratyakhyana (virtuous renunciation), sometimes it is duspratyakhyana (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 pratyakhyana (renunciation) of killing of all living beings ...... up to all animate beings is not supratyakhyana, it is a duspratyakhyana, Thus, when such a person who is making duspratyakhyana 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 kriyas such as kayiki and the like (the urges due to physical activity etc.); he has not inhibited himself from evil acts; he is ekantadanda (unmitigated perpetrator of violence) and ekantabala (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 pratyakhyana (renunciation) of killing of all living beings ...... up to all animate beings is a supratyakhyana (virtuous renunciation), not a duspratyakhyana (vicious renunciation). Thus, when such a person who is making supratyakhyana 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 kayiki and the like; he has inhibited himself from evil acts; he is ekantapandita (a mahavrati (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

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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 supratyakhyana (virtuous renunciation); sometimes he is the doer of duspratyakhyana (vicious renunciation). Bhasya 1. Sutras 27-28 While propounding his views on the truth, Lord Mahavira made use of the doctrine of standpoints (nayavada) 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 pratyakhyana (renunciation) is presented. Lord Mahavira 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? Abhayadevasuri 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 pratyakhyana (i.e., the acceptance of the vow of non-killing) made by an ignorant person can not be decmed an act of virtuous renunciation. Srimajjayacarya 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 duspratyakhyana 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 duspratyakhyana (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 supratyakhyana. Srimajjayacarya 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

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- 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 Sutra 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-papakarma--not forswearer of (past) sinful activities and apratyakhyata-papakarma--not renouncer of (future) sinful activities, is sakriya--incurer of the kriyas (urges) such as kayiki etc., and is asamvrta--noninhibited; he is ekantadanda--unmitigated perpetrator of violence to other living beings and ekantabala-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-papakarma--forswearer of (past) sinful activitie, pratyakhyata-papakarma-renouncer of (future) sinful activities, akriya--free from the kriyas (urges) such as kayiki etc., samvrta-self-inhibited and ekuntapanditama mahavrati who is unmitigated abstiner from all sinful activities. Semantics egamtadamde-one who indulges in killing other living beings by all (possible) means. egamtabale--absolutely devoid of the virtue of abstinence. egamtapandie--abstinent in all respects and an observer of the (five) great vows. 1. Bha. Vr. 7.28-jnanabhavena yathavadaparipalanat supratyakhyanatvabhavah. 2. Bha. Jo. 2.115.19-29 iham janyam vina jiva, tyaga kiyam thi tehanam dupaccakh ana kahiva, janyam vina kima paliyai Il jivatrasadika deha, jani tasu hanava tanam ! jo pacakkhana kareha, pina samadrsti te nahim Il

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Bhagavai 7:2:27-31 -: 527: samvara asri tasa, dupacakkhana kahijiyai 1 samvara guna suvimasa, karma rokana no tasu nahim Il himsadika pahichana, tyagi mithyati tanai nirjara laikhe jana, sudha pacakkhana kahi jiyai Il saptama uttarajjhayana, vara gatha je bisa mi! dhura gunathane vayana, kahyo suvvae svamaji | desa aradhaka jana dhura gunathanam nom dhani astama sataka pichana, dasama udese bhagavati il sutra vipaka majjhara, sumukha dana de muni bhani! kiyo paritta samsara, manusya kukho bamdhiyo II gaja bhava meghakumara, paritta samsara daya thaki 1 dhura gunathane dhara, nara ayu bamdhyo tine Il asocca adhikara, prathama gunathane jina kahyo apoha artha vicara, dharma dhyana parinama subha Il ityadika avaloya pahila gunathanam tanil niravada karani joya te chai ajna mamhili l! te matai pahichana tehanam dupacakkhana te samvara asri jana nirjara asri chai nahim || Text Paccakkhana-padam 7.29 kativihe nam bhamte! paccakkhane pannatte? goyama! duvihe peccakkhane pannatte, tam jaha--mulagunapaccakkhane ya, uttaragunapaccakkhane ya. The Topic of the Pratyakhyana (Renunciation) How many kinds of pratyakhyana (renunciation) have been propounded, o Lord? Gautama! two kinds of renunciations have been propounded, viz., mulagunapratyakhyana--renunciation, related with fundamental virtues, and uttaragunapratyakhyana--renunciation, related with subsidiary virtues. 7.30 mulagunapaccakkhane nam bhamte! kativihe pannatte? goyama! duvihe pannatte, tam jaha-savvamulagunapaccakkhane ya, desamulagunapaccakkhane ya. How many types of mulagunapratyakhyana have been propounded, O Lord? Gautama! two kinds have been propounded, viz., sarvamulagunapratyakhyana--complete renunciation, related with fundamental virtues, and desamulagunapratyakhyana--partial renunciation, related with fundamental virtues. 7.31 savvamulagunapaccakkhane nam bhamte! kativihe pannatte? goyama! pamcavihe pannatte, tam jaha savvao panaivayao veramanam, savvao musavayao veramanam, savvao adinnadanao veramanam, savvao mehunao veramanam, savvao pariggahao veramanam.

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-: 528 : Bhagavai 7:2:31-34 How many kinds of sarvamulagunapratyakhyana-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 desamulagunapaccakkhane nam bhamte! kativihe pannatte? goyama! pamcavihe pannatte, tam jaha--thulao panaivayao veramanam, thulao musavayao veramanam, thulao adinnadanao veramanam, thulao mehunao veramanam, thulao pariggahao veramanam How many kinds of desamulagunapaccakkhana-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 uttaragunapaccakkhane nam bhamte! kativihe pannatte? goyama! duvihe pannatte, tain jaha-savvuttaragunapaccakkhane ya, desuttaragunapaccakkhane ya. How many kinds of uttaragunapaccakkhana-renunciation, related with subsidiary virtues, have been propounded, O Lord? Gautama? two kinds have been propounded, viz., sarvottaragunapaccakkhana--renunciation, related with entire varieties of subsidiary virtues, and desottaragunapaccakkhana--renunciation, related with partial varieties of subsidiary virtues. 7.34 savvuttaragunapaccakkhane nam bhamte! kativihe pannatte? goyama! dasavihe pannatte, tam jaha-- Gaha - 1,2. anagayamaikkamtam 3. kodisahiyam 4. niyamtiyam ceva. 5,6 sagaramanagaram 7. parimanakadam 8. niravasesam. 9. samkeyam ceva 10. addhae, paccakkhanam bhave dasaha ||1|| How many kinds of sarvottaragunapratyakhyana have been propounded, O Lord? Gautama! ten kinds have been propounded, viz., Verse -

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Bhagavai 7:2:29-35 -: 529: 1. anagata, 2. atikranta, 3. koti-sahita, 4. niyantrita, 5. sakara, 6. anakara, 7. parimanakyta, 8. niravasesa, 9. samketa, 10. adhva-- These are the ten kinds of renunciation. (For meanings, see Bhasya). 7.35 desuttaragunapaccakkhane nam bhamte! kativihe pannatte? goyama! sattavihe pannatte, tam jaha-1. disivvayam 2. uvabhogaparibhogaparimanam 3. anatthadamdaveramanam 4. samaiyam 5. desavagasi-yam 6. posahovavaso 7. atihisamvibhago. apacchimamaranamtiyasamlehanajhusanarahanatta. How many kinds of desottaragunapaccakkhana have been propounded, O Lord? Gautama! seven kinds have been propounded viz., 1. digvrata, 2. upabhogaparibhoga-parimana, 3. anarthadanda-viramana, 4. samayika, 5. desavakasika, 6. pausadhopavasa, 7. atithisamvibhaga.(The additional is) apascimamaranantikasamlekhana-josana-aradhana. (For meanings, see Bhasya). Bhasya 1. Sutras 29-35 Two types of virtues have been prescribed for observing the spiritual discipline: mulaguna--fundamental virtues and uttaraguna-subsidiary virtues. The virtues that are obligatory for the practice of the spiritual discipline are called mulaguna. The optional practices that promote the development of spiritual discipline are called uttaraguna. In the present dialogue, five mulagunas (fundamental or obligatory virtues) and ten Uttaragunas (subsidiary or optional virtues) have been prescribed for the ascetic. For the lay followers, five mulagunas (fundamental virtues in the form of partial renunciation) have been mentioned. In the Digambara tradition, the enumeration of the mulagunas has been differently made. Thereof twenty-eight mulaguna have been prescribed for the ascetic-five great vows (mahavratas), five deportments (samitis), five control of the senses, six essential duties (avasyaka), plucking hair (loca), nudity (acelakya), no bath (asnana), sleeping on the ground (ksiti-sayana), non-brushing of the teeth (adanta-gharsana), 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 mulagunas took place. That the five great vows are the mulagunas 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 'mulagunas'. 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.

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~: 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 pratyakhyana i.e., subsidiary virtues, prescribed for the ascetic, as is evident from the Bhagaval 7/33. These ten renunciations are: (1) anagayam (anagata)--predestined to practise beforehand the penance to be practised in future. (2) aikkamtam (atikranta)-procrastinated-when the penance to be practised in present cannot be practised now, it is undertaken in the future. (3) kodisahiyam (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) sagaram (sakara)-to keep exception in the renunciation. (6) anagaram (anakara)-renunciation without any exception. (7) parimanakadam (parimanakrta)-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 (niravasesa)-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 (addhatah)-time-bound renunciation such as for one muhurtta (i.e., 48 minutes), one paurisi (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. Silankasuri, in his Suyagado 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-parimana 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

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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. Samayika (To renounce sinful activities for one muhurtta)-it means renunciation of sinful activity for 48 minutes and engagement in virtuous activity for the same period.' Desavakasika (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. Haribhadrasuri refers to an ancient tradition according to which the observance of the anuvratas adopted for the whole life is further intensified, Pausadhopavasa (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 pausadha 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 (Sramanopasakas) headed by Sarkha and others made a resolve to observe desapausadha." But in the meanwhile Sarkha changed his mind and undertook pausadha in his own pousadhasala (the hall or the house meant for observing the pausadha)." (See Uttarajjhayanani (second edition), note on 5.23). Atithisamvibhaga (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 yathasamvibhaga. 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. Apascima-marnantika-samlekhana-josana-aradhana--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 pascima maranantika samlekhana (i.e. ultimate penance of emaciation ending in death). The Vrtti opines that the word apascima has been used for pascima in order to avoid the implication of inauspiciousness connected with the word pascima; and apascima means the same thing, that is, the last stage, but pascima imply sense of inauspicious end. In order to debar this inauspiciousness, the word apascima is used, which means the auspicious terminus, which has nothing beyond it. It is desirable to practise such Samlekhana with full joy and complete dedication.2 Samlekhana has been prescribed both for the ascetics and their lay followers. It is a process of embracing death in samadhi (blissful state), being engrossed in

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-: 532 : Bhagavai 7:2:29-35 tranquil meditation. Lord Mahavira was the foremost among those who have taught the 'art of dying'. Samlekhana is the spiritual practice to free oneself from the fear of death. Lord Mahavira revealed to the spiritual practitioner (or the follower of religion) the mantra of eschewing fear of death and cultivating moral strength. Samlekhana paves the way for attainment of perfection of that mantra. Samlekhana 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 Samlekhana, see notes on Ayaro, 8/8/1-3 and Uttarajjhayanani 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 Tattvartha Bhasya, 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 Uvasagadasao, 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-parimana (seventh vow), anarthadanda-viramana (eighth vow), samayika (ninth vow), desavakasika (tenth vow), pausadhopavasa (eleventh vow) and yathasamvibhaga (twelfth vow) respectively. 16 These twelve vows are followed by the mention of the practice of the maranantika samlekhana--the performance of emaciation of passions by a course of fasting unto death." In the Uvasagadasao, there is no mention of the division of the 12 vratas as the mulaguna and uttaraguna. Instead, there are the following two divisions of 12 vratas are available: five anuvratas and seven siksavratas-supplementary vows. In the Avasyaka Curni, 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 siksavratas (supplementary vows). Thus, the seven supplementary vows mentioned in Uvasagadasao are divided into two parts in Avasyaka Curni--three gunavratas (for promoting the efficacy of the anuvratas and four siksavratas (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 siksavratas (supplementary vows) which is not found in T.Bh in the post-Tattvartha Sutra period. It is mentioned only by the commentator Siddhasenagani. 18 In the Sarvarthasiddhi and the Bhagavati Aradhana also three gunavratas (the strengtheners (vows) of the virtues of the five anuvratas) 19 and four siksavratas (supplementary vows) are found mentioned, but the order of the vratas is different there. According to them, digvrata, desavakasika and anarthadandaviramana are gunavratas (the strengtheners (vows) of the virtues of the five anuvratas). According to Siddhasenagani, the gunavratas are digvrata,

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Bhagavai 7:2:29-35 -: 533 - upabhoga-paribhoga-parimana and anarthadandaviramana.20 In the Mahapurana, this diversity of opinion has been mentioned.21 In the Caritrapahuda22 and Vasunandisravakacara23 the maranantika samlekhana has been classified under siksavratas (supplementary vows). The first eight vows are undertaken for the whole life and the last four siksavratas (supplementary vows) are undertaken for a short period. 24 It is plausible that among the seven siksavratas (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 siksavratas (supplementary vows) were designated as gunavratas. 1. (a) Pra. Sa. 208,209 vadasamimdiyarodho locavassayamacelamanhanam! khidisayanamadamtavanam thidibhoyanamegabhattam ca il ede khalu mulaguna samananam jinavarchim pannattal (b) Mulacara, mulaguandhikara, ga, 2, 3 pamca ya mahavvayaim samidio pamca jinavaruddittha 1 pamcevimdiyarodha chappi ya avasaya loco II accelakamanhanam khidisayanamadamtaghamsanam ceva thidibhoyaneyabhattam mulaguna atthavisa du || 2. Ratnakarandaka Sravakacara, 66 madyamamsamadhutyagaih sahanuvratapancakam 1 astau mulagunanahurgrhinam sramanottamah II 3. Thanam, 10.101. (For the exposition of ten pratyakhyanas, see annotation on this Sutra). 4. Sutra. Ni. 1.14.129-- mulagune pamcaviho uttaraguna barasaviho ul 5. Sutra. Vr. pa. 247-- pimdassa ja visohi samino bhavana tavo duviho 1 padima abhigahaviya uttaragunao viyanahill 6. Bha. Vr. 7.35-upabhogah--sakrd bhogah, sa casanapananulepanadinam, paribhogastu punah punarbhogah, sa casanasayanavasanavanitadinam. 7. Ava. Cu. (Jinadasa), uttarardha, p.299--samatiyam nama savajjajogaparivajjanam niravajjajogaparisevanam ca. 8. Ibid., p.302--purva dikkhu tam bahuni joyanani asi, idanim divase divase osareti. 9. Ava. Ni. Ha. Vp. p.230-grhitasya dikpari manasya dirghakalasya yavajjivasamvatsara caturmasadibhedasya yojanasatadirupatvat pratyaham tavat parimanasya gantumasakyatvat pratidinam pratidivasamityetcca praharamuhurttadyupalaksanam pramanakaranam divasadigamanayogya-desasthanam pratidinam pramanakaranam desavakasikam, digvratagrhitadikparimanasyaika-desah-amsah tasminnavakasah-gamanadi cesta sthnam desavakasastena nirvrtam desavakasikam, etaccanuvratadigrhitadirghatarakalavadhiviratirapi pratidinam samkepopalaksanamiti pujya varnayanti. 10. Bha. 12.4,5, 14. 11. Ibid., 12.6, 13. 12. Bha. Vp. 7.35-pascimaivamamgalaparihararthamapascima. 13. Ibid., 7.35-iha ca sapta digvratadayo desottaraguna eva, samlekhana tu bhajanaya tathahi--sa desottaragunavato desottaragunah avasyake tatha'bhidhanat, itarasya tu sarvottaragunah sakaranakaradi-pratyakhyanarupatvaditi samlekhanamaviganayya sapta desottaraguna ityuktam. asyascaitesu patho desottaragunadharina'piyamante vidhatavya ityasyarthasya khyapanartha iti. 14. Ta. Su. Bha. 7.16--ebhisca digvratadibhiruttaravrataih sampanno'gari vrati bhavati.

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- 534 : Bhagavai 7:2:29-38 15. Uva. 1.30. 16. Ibid., 1.37-43. 17. Ibid., 1.44. 18. Ta. Su. Bha. Vr. 7.16--tatra gunavratani trini-digbhogaparibhogaparimananarthadandaviratisamjn a-nyanuvratanam bhavanabhutani. ythanuvratani tatha gunavratanyapi sakrdgrhitani yavajjivam bhavaniyani. siksapadavratani-samayikadesavakasikapausadhopavasatithisamvibhagakhyani catvari. 19. (a) Sarvarthasiddhi 7.21-digviratih desaviratih anarthadandaviratiriti etani trini gunavratani. (b) Bhagavati Aradhana, ga. 2081 jam ca disaveramanam anatthadamdenim jam ca veramanam desavagasiyam pi ya gunavvayaim bhave taim I! 20. See footnote of above no. 17. 21. Mahapurana, 10.165 digdesanarthadamdebhyo viratih syadanuvratam ! bhogopabhogasamkhyanamapyahustad gunavratam II 22. Caritrapahuda, ga. 26-- samaiyam ca pa dhamam, bidiyam ca taheva posaham bhaniyam taiyam ca atihipuna, cauttha sallehana amte II 23. Vasunandi Sravakacara, ga. 217,218,270. 24. Ava. Cu. part 2, p.307- emeveso duvalasaviho gihatthadhammo. ettha pamca anuvvaya tinni gunavvaya, eesim domhavi thirikaranani cattari sikkhavayani ittiriyani, sesani atthavi avakahiyani nayavvani. Text Paccakkhani-apaccakkhani-padam 7.36 jiva nam bhamte! kim mulagunapaccakkhani? uttaragunapaccakkhani? apaccakkhani? goyama! jiva mulagunapaccakkhani vi, uttaragunapaccakkhani vi, apaccakkhani vi. The Topic of the Renouncer and the Non-Renouncer Are the souls, O Lord! mulagunapratyakhyanis--the renouncers as undertakers of the mulaguna (fundamental virtues), or uttaragunapratyakhyanis--the undertakers of the uttaragunas (subsidiary virtues) or the apratyakhyanis-non-renouncers? Gautama! the souls are mulagunapratyakhyanis also uttaragunapratya khyanis also apratyakhyanis. 7.37 neraiya nam bhamte! kim mulagunapaccakkhani? puccha. goyama! neraiya no mulagunapaccakkhani, no uttaragunapaccakkhani, apaccakkhani. Are the infernals, O Lord! mulagunapratyakhyanis? (etc.)? Query. Gautama! the infernals are not mulagunapratyakhyanis are not uttara gunapratyakhyanis (but) are (only) apratyakhyanis. 7.38 evam java caurimdiya.

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Bhagavai 7:2:36-42 -: 535 :Similarly ..... up to the four-sensed beings in the series of the dandakas (soul-groups)). 7.39 pamcimdiyatirikkhajoniya manussa ya jaha jiva, vanamamtara-joisiya vemaniya jaha neraiya. 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 nam bhamte! jivanam mulagunapaccakkhaninam, uttarapacca-kkhaninam, apaccakkhanina ya kayare kayarehimto appa va? bahuya va? tulla va? visesahiya va? goyama! savvatthova jiva mulagunapaccakkhani, uttarapaccakkhani asamkhejjaguna, apaccakkhani anamtaguna. Among these souls, O Lord! viz., the mulagunapratyakhyanis, the uttaragunapratyakhyanis and apratyakhyanis, 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 mulagunapratyakhyanis innumerable times of these are the uttaragunapratycikhyanis, infinite times of these are those who are apratyakhyanis. 7.41 eesi nam bhamte! pamcimdiyatirikkhajoniyanam puccha. goyama! savvatthova pamcimdiyatirikkhajoniya mulagunapaccakkhani, uttarupaccakkhani asamkhejjaguna, apuccakkhni asamkhejjaguna. 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 mulagunapratyakhyanis, innumerable times of these are the uttaraguna pratyakhyanis, innumerable times of them are the apratyakhyanis. 7.42 eesi nam bhamte! manussanam mulagunapaccakkhaninam puccha. goyama! savvatthova manussanam mulagunapaccakkhani, uttarapaccakkhani samkhejjuguna, apaccakkhani asamkhejjaguna. Among them, O Lord! the same query concerning the human beings who are the mulagunapratyakhyanis (etc.)? Gautama! among human beings, the least in number are the mulagunapratyakhyanis, numerable times of them are the uttaragunapratyakhyanis, innumerable times of them are those who are the apratyakhyanis. Bhasya 1. Sutras 36-42 Among the twenty-eight sub-types of deluding karma, the four sub-types namely, apratyakhyana kasayas (passions which are the cause of non-renunciation)

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- 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 apratyakhyana kasayas (passions which are the cause of non-renunciation, so there rises in them the power of renunciation as mulagunas (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 Abhayadevasuri notes that among the ascetics who are complete renouncers, those who are possessed of the gunavratas (subsidiary virtues) are necessarily possessed of the mulagunas (fundamental virtues). But those possessed of the mulagunas (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 gunavratas (subsidiary virtues) so the number of the monks possessed of gunavratas (subsidiary virtues) is numerable times of the ascetics possessed of only the mulagunas (fundamental virtues). Among the partial renouncer lay followers, the observers of the gunavratas (subsidiary virtues) are greater in number than those that practise the mulagunas (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 mulagunas (fundamental virtues).' There are two types of human beings-garbhaja, i.e., the souls born of womb and sammurcchima, i.e., the souls born of agglutination of material particles. The garbhaja human beings are numerable, but those born of agglutination (sammurcchima) 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. Vi. 7.40-iha ca sarvaviratesu ye uttaragunavantaste'vasyam mulagunavantah, mulagunavantastu syaduttaragunavantah syattadvikalah, ya eva ca tadvikalasta eveha mulagunavanto grahyah, te cetarebhyah stoka eva, bahutarayatinam dasavidhapratyakhyanayuktatvat, to'pi ca mulagunebhyah sankhyataguna eva nasankhyatagunah, sarvayatinamapi sankhyatatvat, desaviratesu punarmulagunavadbhyo bhinna apyuttaragunino labhyante, te ca madhumamsadivicitrabhi grahavasadbahutara bhavantitikrtva desaviratottaragunavato'dhiktyottaragunavatam mulagunavadbhayo'sankhyatagunatvam bhavati. Text 7.43 jiva nam bhamte! kim savvamulagunapaccakkhani? desamulagunapacca kkhani? apaccakkhani? goyama! jiva savvamulagunapaccakkhani vi, desamulagunapaccakkhani vi, apaccakkhani vi.

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Bhagavai 7:2:43-47 - 537: Are the souls, O Lord! sarvamulagunapratyakhyanis-the complete renouncers as undertakers of the fundamental virtues, or desamulagunapratyakhyanis--the partial renouncers as undertakers of fundamental virtues, or apratyakhyanis-non-renouncers? Gautama! the souls are sarvamulagunapratyakhyanis-the complete renouncers as undertakers of the fundamental virtues, also desamulagunepratyakhyanis--the partial renouncers as undertakers of fundamental virtues, also apratyakhyanis-non-renouncers. 7.44 neraiyanam puccha. goyama! neraiya no savvamulagunapaccakkhani, no desamulagunapacca-kkhani, apaccakkhani. The (same) query concerning the infernals. Gautama! the infernals are not sarvamulagunapratyakhyanis--the complete renouncers as undertakers of the fundamental virtues, not desamulagunepratyakhyanis--the partial renouncers as undertakers of fundamental virtues, but are apratyakhyanis-non-renouncers. 7.45 evam java caurimdiya. Similarly ..... up to the four-sensed beings. 7.46 pamcimdiyatirikkhajoniyanam puccha. goyama! pamcimdiyatirikkhajoniya no savvamulagunapaccakkhani, desamulagunapaccakkhani, apaccakkhani vi. The (same) query concerning the five-sensed subhumans? Gautama! the five-sensed subhumans are not sarvamulagunapratyakhyanis--the complete renouncers as undertakers of the fundamental virtues, they are desamulagunepratyakhyanis--the partial renouncers as undertakers of fundamental virtues, or they are also apratyakhyanis-non--renouncers. 7:47 manussa nam bhamte! kim savvamulagunapaccakkhani? desamulaguna paccakkhani? apaccakkhani? goyama! manussa savvamulagunapaccakkhani vi, desamulagunapacca-kkhani vi, apaccakkhani vi. Are the humans O Lord! sarvamulagunapratyakhyanis-the complete renouncers as undertakers of the fundamental virtues, desamulagunepratyakhyanis--the partial renouncers as undertakers of fundamental virtues, or apratyakhyanis--non-renouncers? Gautama! the humans are sarvamulagunapratyakhyanis--the complete renouncers as undertakers of the fundamental virtues, also desamulagunepratyakhyanis--the partial renouncers as undertakers of fundamental virtues, also apratyakhyanis-non-renouncers.

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-538: Bhagavai 7:2:48-51 7.48 vanamamtara-joisa-vemaniya jaha neraiya. The Forest gods, Luminuous gods and the Empyrean gods are to be described like the infernals. 7.49 eesi nam bhamte! jivanam savvamulagunapaccakkhaninam, desamula gunapaccakkhaninam apaccakkhanina ya kayare kayarehimto appa va? bahuya va? tulla va? visesahiya va? goyama! savvatthova jiva savvamulagunapaccakkhani, desamulagunapaccakkhani asamkhejjaguna, apaccakkhani anamtaguna. Among these souls, O Lord! viz., sarvamulagunapratyakhyanis--the complete renouncers as undertakers of the fundamental virtues, desamulagunapratyakhyanis--the partial renouncers as undertakers of fundamental virtues, and apratyakhyanis-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 sarvamulagunapratyakhyanis-the complete renouncers as undertakers of the fundamental virtues, a numerable times of them are those who are desamulagunapratyakhyanis--the partial renouncers as undertakers of fundamental virtues, infinite times of them are the apratyakhyanis--non -renouncers. 7.50 eesi nam bhamte! pamcimdiyatirikkhajoniyanam puccha. goyama! savvatthova pamcimdiyatirikkhajoniya desamulagunapaccakkhani, apaccakkhani asamkhejjaguna. Among them, O Lord! the same) query concerning the five-sensed subhuman beings. Gautama! the least among the five-sensed subhumans are the desamulagunapratyakhyanis-the partial renouncers as undertakers of fundamental virtues, innumerable times of them are the souls that are apratya khyanis-non-renouncers. 7.51 eesi nam bhamte! manussanam savvamulagunapaccakkhaninam puccha. goyama! savvatthova manussa savvamulagunapaccakkhani, desamulagunapaccakkhani samkhejjaguna, apaccakkhani asamkhejjaguna. Among the human beings, O Lord! the (same) query concerning the sarvamulagunapratyakhyanis--the complete renouncers as undertakers of the fundamental virtues? Gautama! the least in number among the humans are sarvamulagunapratyakhyanis--the complete renouncers as undertakers of the fundamental virtues, numerable times of them are the desamulagunapratyakhyanis- the partial renouncers as undertakers of fundamental virtues, innumerable times of them are apratyakhyanis-non-renouncers.

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Bhagavai 7:2:43-54 7.52 jiva nam bhamte! kim savvuttaragunapaccakkhani? desuttaragunapaccakkhani? apaccakkhani? goyama! jiva savvuttaragunapaccakkhant vi, desuttaragunapaccakkhani vi, apaccakkhani vi. pamcimdiyatirikkhajoniya manussa ya evam ceva. sesa apaccakkhani java vemaniya. Are the souls, O Lord! sarvottaragunapratyakhyanis-complete renouncers as undertakers of subsidiary virtues, desottaragunapratyakhyanis-partial renouncers as undertakers of secondary virtues, or apratyakhyanis-nonrenouncers? Gautama! the souls are sarvottaragunapratyakhyanis-complete renouncers as undertakers of subsidiary virtues, also desottaragunapratyakhyanispartial renouncers as undertakers of secondary virtues and also apratyakhyanis non-renouncers. Similar are the five-sensed subhumans and humans. The rest are apratyakhyanis non-renouncers...... up to the Empyrean gods. ~: 539: 7.53 eesi nam bhamte! jivanam savvuttaragunapaccakkhaninam appabahugani tinni vi jaha padhame damdae java manussanam. Among the souls O Lord! viz., sarvottaragunapratyakhyanis-complete renouncers as undertakers of subsidiary virtues, desottaragunapratyakhyanis-partial renouncers as undertakers of secondary virtues and apratyakhyanis-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 sarvamalagunapratyakhyana-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 desamulagunaprutyakhyanis-partial renouncers as undertakers of fundamental virtues. Text 7.54 jiva nam bhamte! kim samjaya? asamjaya? samjayasamjaya? goyama! jiva samjaya vi, asamjaya vi, samjayasamjaya vi. evam jaheva pannavande taheva bhaniyavvam java vemaniya. appabahugam taheva tinha vi bhaniyavvam. Are the souls, O Lord! samyata-self-restrained, asamyata-non-self

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- 540 : Bhagavai 7:2:54-57 -restrained, samyatasamyata-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 Pannavana. The relative numerical strength of all these three categories is similarly to be spoken of as in the first soul-group (Sutras 40-42). 7.55 jiva nam bhamte! kim paccakkhani? apaccakkhani? paccakkhanapacca kkhani? goyama! jiva paccakkhani vi, apaccakkhani vi, paccakkhanapaccakkhani vi. Are the souls, O Lord! the pratyakhyanis-renouncers as undertakers of vows or the apratyakhyanis non-renouncers or the pratyakhyanapratyakhyani--renouncers-cum-non-renouncers? Gautama! The souls are renouncers, also non-renouncers, also renouncers cum-non-renouncers 7.56 evam manussana vi. pamcimdiyatirikkhajoniya udillavirahiya. sesa savve apaccakkhani java vemaniya. 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! jiva nam paccakkhaninam apaccakkhaninam paccakkhana -paccakkhanina ya kayare kayarehimto appa va? bahuya va? tulla va? visesahiya va? goyama! savvatthova jiva paccakkhani, paccakkhanapaccakkhani asamkhejjaguna, apaccakkhani anamtaguna. pamcimdiyatirikkhajoniya savvatthova paccakkhanapaccakkhani, apaccakkhani asamkhejjaguna. manussa savvatthova paccakkhani, paccakkhanapaccakkhani samkhejjaguna, apaccakkhani asamkhejjaguna. Among these souls, O Lord! viz., the pratyakhyanis-renouncers, apratyakhyani--non-renouncers, pratyakhyanapratyakhyanis-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

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Bhagavai 7:2:54-57 -: 541 : times of them are the non-renouncers. Bhasya 1. Sutras 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 pratyakhyana (1) Self-restrained (samyata) (1) Renouncers (pratyakhyani) (2) Non-self-restrained (asamyata) (2) Non-renouncers (apratyakhyani) (3) Self-restrained-cum-non-self-restrained (3) Renouncers-cum-non-renouncers (samyatasamyata) (pratyakhyanapratyakhyani) 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 pratyakhyani--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 (pratyakhyana) 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. samyatasamyata--one who partially renounces (as undertaking the vow of abstaining from) the sinful activities. (The lay follower as the practitioner of anuvratas is samyatasamyata). The following table gives the Relative Numerical Strength of the samyata, asamyata and samyatasamyata: Relative Numerical Strength 1. All Souls Self-restained Self-restained-cum-non-self-restained Non-self-restained Minimum Innumerable times more Infinite times more

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-: 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 pratyakhyani (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 Sasaya-asasaya-padam 7.58 jiva nam bhamte! kim sasaya? asaasaya? goyama! jiva siya sasaya, siya asasaya. 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 kenatthenam bhamte! evam vuccai-jiva siya sasaya? siya asasaya? goyama! davvatthayae sasaya, bhavatthayae asasaya. se tenatthenam goyama! evam vuccai-jiva siya sasaya, siya asasaya. 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 qua substance (noumenal entities) are eternal; the soul qua 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 neraiya nam bhamte! kim sasaya? asasaya? evam jaha jiva taha neraiya vi. evam java vemaniya siya sasaya, siya asasaya. 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. Bhasya 1. Sutras 58-60

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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 prakrti (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 pradesas (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 pradesas that constitute the substance. In the case of the pudgala-dravya, the total number of the paramanus which are in the free state as well as constitute different skandhas (aggregates) always remain constant. Thus neither a single pradesa or a single paramanu 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 pradesas 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 paramanu is eternal; its existence is tri-temporal-it existed. it exists and it will exist; its substancehood is never destroyed. It (paramanu) 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

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-: 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

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Vanassai-ahara-padam 7.62 vanassaikkaiya nam bhamte! kam kalam savvappaharaga va, savvamahaharaga va bhavamti? Taio Uddeso Section-3 Text goyama! pausa-vararearattesu nam ettha nam vanassaikaiya savvamahaharaga bhavamti, tadanamtaram ca nam sarade, tadanamtaram ca nam hemamte, tadanamtarum ca nam vasamte, tadanamtaram ca nam gimhe. gimhasu nam vanassaikaiya savvappaharaga 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 pravrt (the first half of the four months of rainy season (monsoon)) and varsa (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 grisma (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. Bhasya 1. Sutra 62 There are six seasons. In the Thanam they are serially as follows-pravrn, varsa, sarad, hemanta, vasanta and grisma.' In the Surapannati the same order of the six seasons is available. According to the Jambuddivapannati, the seasons start with the pravrt. 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:

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~: 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-pravrt sravanadirvarsaratro'svayujadih. 6. Jambu. 7.126-savanaiya masa. Months Vaisakha & Jyestha (May & June) Abhayadevasuri has identified the month of Sravana (July) as the first month of the pravrt 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. Asadha & Sravana (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 Asadha). Lord RRsabha 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." Pravrn and varsa-there are rainfall in the period between the Asadha and Asvina (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 & Margasisa (November & December) Pausa & Magha (January& February) Phalguna & Caitra (March & April) 1. Thanam, 6.95 (the meaning of varsaratra is varsa rtu, i.e., rainy season). 2. Sura. 12.14. 3. Jambu. 7.126-pausaiya uu. 4. Sangadhara Samhita, Purva Khamda, Bhesajjhakhyanaka Prakarana, sloka 35,36 rtustkam tadakhyatam raveh rasisu samkramat grismo mesavsau proktau pravrnimithunakarkayoh simhakanye smrta varsatulavrsicakayoh sarad | dharurgrahau ca hemanto vasantah kumbhaminayoh ||

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Bhagavai 7:3:62-64 7. A. Cu. 15.8. 8. Pajjo. Su. 166. 9. Sura. 10.63-74. Text 7.63 jai nam bhamte! gimhasu vanassaikaiya savvappaharaga bhavamti, kamha nam bhamte! gimhasu bahave vanassaikaiya pattiya, pupphiya, phaliya, hariyagisrijjamana, sirie ativa-ativa uvasobhemana-uvasobhemana citthamti? goyama! gimhasu nam bahave usinajoniya jiva ya, poggala ya vanassaikaiyattae vakkamamti, viukkamamti, cayamti, uvavajjamti. evam khalu goyama! gimhasu bahave vanassaikaiya pattiya, pupphiya, phaliya, hariyagisrijjamana, sirie ativaativa uvasobhemana-uvasobhemana citthamti. 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 usnayonika (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 usnayonika-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 usnayonika vegetation to grow and flourish in spite of the availability of the least quantity of water. Semantic rerijjamana-shining. The root 'reja' means 'to shine'. 1. Apte. reja-to shine. Text 7.64 se nunam bhamte! mula malajivaphuda kamda kamdajivaphuda, khamdha

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Bhagaval 7:3:64-65 khamdhajivaphuda, taya tayajivaphuda, sala salajivaphuda, pavala pavalajivaphuda, patta pattajivaphuda, puppha pupphajivaphuda, phala phalajivaphuda, biya biyajivaphuda? hamta goyama! mula mulajivaphuda java biya biyajivaphuda. -: 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! mula mulajivaphuda java biya biya jivaphuda, kamha nam bhamte! vanassaikaiya aharemti? kamha parinamemti? goyama! mala malajivaphuda pudhavljivapadibaddha, tamha aharemti, tamha parinamemti. kamda kamdajivaphuda malajivapadibadva, tamha aharemti, tamha parinamemti. evam java biya biyajivaphuda phalajivapadibuddha tamha aharemti tamha parinamemti. 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. Bhasya 1. Sutras 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

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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 Anamtakaya-padam 7.66 aha bhamte! alue, mulae, simgabere, hirili, sirili, sissirili, kitthiya, chiriya, chiraviraliya, kanhakamde, vajjakamde, suranakamde, khelude, bhaddamottha, pimdahalidda, lohi, nihu, thihu, thibhaga, ussakaani, sihakanni, siumdhi, musamdhi, jeyavanne tahappagara savve te anamtajiva vivihasatta? hamta goyama! alue, mulae java anamtajiva vivihasatta. The Topic of the Souls, the Infinite Number of which have a Common Body O Lord!' are the vegetation-bodied beings such as-alukam, mulakam, sngaveram,'hirili", "sirili', 'sissirili, krstika (klistika), ksirika, ksiravidalika, krsnakandah, vajrakandah, suranakandah, kelutah, bhadramusta, pindaharidra, lihi, 'nihu', 'thihu', stabakam, asvakarni, simhakarni, '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 alukam, mulakam ...... 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. Bhasya 1. Sutra 66 There are two varieties of the gross vegetation-bodied beings-1. possessed of individual body (prateyaka-sariri), 2. possessed of one common body (sadharanasariri).' The class of vegetation with infinite souls has been mentioned in the four canonical texts, viz., Bhagavai, Pannavana, Jivajivabhigama and Uttarajjhayanani, see the table on p. 561 at the end of section 3 of this Sataka. In the Bhagavati, Sataka 23, many names of vegetation of infinite number of souls have been given 23/1--aluya-mulaga-simgabera-halidda-ruru-kamdariya-jaru-chirabiralikitthi-kumdu-kanhakadabhu-madhu-puyalai-mahusimgi-niruha-sappa sigamdha-chinnaruha-biyaruha. 23/2--lohi-nihu-thuhu-thibhaga-assakanni-sihakanni-siumdhi-musamdhi. 23/4-ya-kaya-kuhuna-kumdurukka-uvvehaliya-sappha-sajja-chattabam saniyakura. 23/6--padha miyavalumki-madhurasa-rayavalli-pauma-modhari-damti-camdi.

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-: 550: Bhagavai 7:3:66 23/8--masapanni-muggapanni-jivaga-sarisava-karenuya-kooli-khirakakoli bhamgi-nahi-kimirasi-bhaddamuttha-namgalai-payuya-minha-paula-hadha-harenuya-lohi. In the classification given in the Uttarajjhayanani, onion and garlic have been classed as "infinite number of souls." The Bhagavai and Jivajivabhiguma do not mention them in the list of infinite number of souls. In the Pannavana, these are included under "pratyeka-sariri" souls-each soul possessed of separate individual body.2 The word "alue" (alukam) deserves special attention. The meaning of alukam is "an esculent root" and not ala (Hindi) which means "potato", because 1. The plant of "Alu"-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 alukam given in the present text is not 'potato' (alu). 2. According to Apte's Sanskrit-English Dictionary, "alu is "an esculent root" (not applied to potato etc.)" 3. In the Nighantu Adarsa (pp. 164, 165), it is stated.-- "377 Alu (potato) "Name--Alu (Hindi), batata (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 "Aluni" 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 alu 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 Alu (potato) grows underground, it cannot be regarded as belonging to the "tuber root" (kandamula). The "ground nut" grows underground, still it is not regarded as "tuber-root". In the same way, potato (alu) 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 "kandamula"." Semantics ksiravidalika (ksuraviralia)--Ipomoea digitata linn, it is vidari which is white and with large quantity of milk. krsnakanda(kanhakamde)--red lotus. keluta (khelula)--kautumbakanda. bhadramusta (bhaddamottha)-motha, nagara motha.

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Bhagaval 7:3:66-68 pindaharidra (pimdahalidda) turmeric with globular bulb. sihunda (siumdhi) milky thohara. alukam (alu)--an esculent root. (It should not be confused with potato). mulakam (mula)-radish. srigaveram (adaraka)- ginger. sirili (sirili)-Chir pine. krstika (klistika) (varahi kanda)- Dio scorea bulbifere linn (L). ksirika (bhukharjura) -- Mimu sops hexandra Rorbe. vajrakandah (vajrakanda)-sweet potato. suranakandah (suranakanda)-amorphophallus companulatus Blume. lohi (rohitaka)-red wood tree. nihu (tridharathuhara)- triangular spurge. asvakarni (sala)- the sal tree. simhakarni (adusa)- malabar nut. siumdhi (kanla thuhara) common milk hedge. musandhi (kali musalt) -- Curculigo Orchioides gaertn 1. Panna. 1.32. 2. Ibid., 1.48, ga. 43. 3. See Encyclopaedia Britanica-Potato. 4. See Jaina Agama Vanaspati Kosa for details of the vegetation referred to here. Text Appakamma-mahakamma-padam 7.67 siya bhamte! kanhalese neraie appakammatarae? nilese neraie mahakammatarae? 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 lesya (psychic colour), probably be with more karma? Yes, in some respect it can be. 7.68 se kenatthenam bhamte! evam vuccai-kanhalese neraie appakamma-tarae? nilalese neraie mahakammatarde? goyama! thitim paducca. se tenatthenam goyama! java mahakammatarae. 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 lesya, in

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~: 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 appakammatarae? kaulese neraie maha-kammatarde? hamta 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 kenatthenam bhamte! evam vuccai-nilalese neraie appakammatarde? kaulese neraie mahakammatarae? goyama! thitim paducca se tenatthenam goyama! java mahakammatarae? 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 asurakumare vi, navaram-teulesa abbhahiya. evam java vemaniya. jassa jai lessao tassa tattiya bhaniyavvao. joisiyassa na bhannai java In the same way, the Asurakumara is to be described, excepting that fiery lesya is also to be spoken of (for in Asurakumara, the first four lesyas 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 vemanie appakammatarae? sukkalesse vemanie mahakammatarae? hamta siya. Can' O Lord! an Empyrean, possessed of yellow lesya (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 kenatthenam? goyama! thitim paducca se tenatthenam goyama! java mahakammatarae. For what reason has it been said O Lord!? O Gautama! it has been so said with reference to duration. Gautama! for

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Bhagaval 7:3:67-73 ~: 553:~ this reason it has been said that an Empyrean, possessed of yellow lesya, in some respect, can be with less karma, an Empyrean, possessed of white lesya, in some respect can be with more karma. Bhasya 1. Sutras 67-73 Lesya (psychic colour) is of two kinds-dravya lesya (the material aggreagtes responsible for lesya and bhava 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 Lesya First four (Black, blue, grey, fiery) First four ( Highest heavens (among the Empyrean gods) Blue lesya (only) More number with blue lesya, 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 lesya (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 lesya is impure (malign or inauspicious). In the case of less karma the lesya is pure (benign >

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- 554: Bhagavai 7:3:67-75 or auspicious). The infernal soul, possessed of black lesya, is with more karma, the infernal soul, possessed of blue lesya, is with less karma. In the present dialogue, exceptions of this rule have been pointed out. The infernal soul, possessed of black lesya, is much aged. He has already lived a larger part of his life-span. The infernal soul, possessed of blue lesya, is a newly born inhabitant. Duration of life-span With reference to duration of life-span, the infernal, possessed of black lesya, is with less karma and the infernal soul, possessed of blue lesya, 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 (-nama) (i.e., the body-making qua the realm or order of existence), jati (nama) (i.e., the body-making karma qua species) etc. of the life-span-determining karma. 1. See the Bhasya of Bha. 1.37-38, 1.60-100, 1.102. 2. Jiva. 3.98-102. 3. Panna. 17.51-53. 4. Jiva. 3.1101-1104. Text Vedana-nijjara-padam 7.74 se nunam bhamte! ja vedana sa nijjara? ja nijjara sa vedana? goyama! no inatthe samatthe. The Topic of Experiencing of Karma and Falling away of Karma O Lord!' is the vedana (experiencing of karma) the same as (falling away of karma)? Is the nirjara (falling away of karma) the same as the vedana (experiencing of karma)? Gautama! this is not possible. 7.75 se kenatthenam bhamte! evam vuccai-ja vedana na sa nijjara? ja nijjara na sa vedana? goyama! kammam vedana, nokammam nijjara. se tenatthenam goyama! evam vuccai ja vedana na sa nijjara, ja nijjara na sa vedana. For what reason has it been said, O Lord! that the vedana (experiencing of karma) is not the same as nirjara (falling away of karma), the nirjara (falling away of karma) is not the same as vedana (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.

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Bhagavai 7:3:76-80 - 555:7.76 neraiyanam bhamte! ja vedana sa nijjara? ja nijjara sa vedana? goyama! no 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-neraiyanam ja vedana na sa nijjara? ja nijjara na sa vedana? goyama! neraiyanam kammam vedana, nokammam nijjara. se tenatthenam goyama! evam vuccai-neraiyanam ja vedana na sa nijjara, ja nijjara na sa vedana. 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 java vemaniyanam. The same description holds good (for all dandakas--soul-groups) ..... up to the Empyrean gods. 7.79 se nunam bhamte! jam vedemsu tam nijjaremsu? jam nijjaremsu tam vedemsu? no 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? goyama! kammam vedemsu, nokammam nijjaremsu. se tenatthenam goyama! java 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

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- 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 neraiya vi, evam java vemaniya. The same description holds good for the infernals and (for all dandakas soul groups) ...... up to the Empyrean gods. 7.82 se nunam bhamte! jam vedemti tam nijjaremti? jam nijjaremti tam vedemti? goyama! 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-java no ta vedemti? goyama! kammam vedemti, nokammam nijjaremti. se tenatthenam goyama! java 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 neraiya vi java vemaniya. 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 nunam bhamte! jam vedissamti tam nijjarissamti? jam nijjarissamti tam vedissamti? goyama! 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 java no tam vedissamti? goyama! kammam vedissamti, nokammam nijjarissamti. se tenatthenam java 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

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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 neraiya vi java vemaniya. The same description holds good for the infernals and (for all dandakas soul groups) ...... up to the Empyrean gods. 7.88 se nunam bhamte! je vedanasamae se nijjarasamae? je nijjarasamae se vedanasamae? 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 vedanasamae na se nijjarasumue? je nijjarasamae na se vedanasamae? goyama! jam samayam vedemti no tam samayam nijjaremti, jam samayam nijjaremti no tum samayam vedemti-annammi samae vedemti, annummi samae nijjaremti. anne se vedanasamasae, anne se nijjarasamae. se tenatthenam java na se vedanasamae, na se nijjarasamae. 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 neraiyanam bhamte! je vedanasamae se nijjarasamae ? je nijjarasamae se vedanasamae?

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-: 558 : Bhagavai 7:3:74-92 goyama! 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 kenatthenam bhamte! evam vuccai-neraiya nam je vedanasamae na se nijjarasamae? je nijjarasamae na se vedanasamae? goyama! neraiya nam jam samayam vedemti no tam samayam nijjaremti, jam samayam nijjaremti no tam samayam vedemti annammi samae vedemti, annammi samae nijjaremti. anne se vedanasamae, anne se nijjarasamae. se tenatthenam java na se vedanasamae. 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 java vemaniyanam. The same description holds good ...... up to the Empyrean gods. Bhasya 1. Sutras 74-92 Vedana (Experiencing of Karma) and Nirjara (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

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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 dharmadharmainorabhedavivaksanat. 2. Ibid., 7.75-veditarasam karma nokarma. Text Sasaya-asasaya-padam 7.93 neraiya nam bhamte! kim sasaya? asasaya? goyama! siya sasaya, siya asasaya. 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 kenanthenam bhamte! evam vuccai neraiya siya sasaya? siya asasaya? goyama! avvocchittinayatthayae sasaya, vocchittinayatthayae asasaya. se tenatthenam java siya sasaya, siya asasaya. 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 vemaniya java siya asasaya. The same description holds good for all dandakas (soul-groups)...... up to the Empyrean gods ...... up to they are non-eternal in another respect. Bhasya 1. Sutras 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 sutra 7.60, the question whether the infernal is eternal or non-eternal has

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~: 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

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Bha. 7.66 alue mulae simgabere hirili sirili sissirili kilthiya chiriya chiraviraliya kanhakamde vajjakamde suranakamde khelude bhaddamottha pindahalidda lohi nihu thihu thibhaga assakanni sthakanni slumdhi musamdhi Jiva. 1.73 alue mulae simgabere hirili sirili sissirili kittyd chiriya chiraviraliya kanhakamde Vajjakamde saranakamde khelude bhaddamottha pindahalidda lohi nihu thihu assakanni sihakannt stumdhi musamdhi 1. avae 2. panae 3. sevale 4. lohi " 5. nihu 6. tthihu 7. tthibhaga 8. assamanni* 9. sihakanni* 10. slumdhi 11. musamdhi 12. ruru 13. kamduriya 14. jaru 15. chiravirali 16. kithiya 17. halidda * 18. singabere* 19. aluga * 20. mulae * 21. kanbu* 22. kanhakadabu" 23. mahu Panna. 1.48 Ga 1 to 7 24. povalai 25. mahusingi 26. niruha 27. sappasuyaidha ' 28. chinnaruha* 29. viyaruha* 30. paha 31. miyavalunki* 32. mahurarasa 33. rayavalli 34. pauma 35. madhari 36. danti* 37. camdi* 38. kitti* 39. masapanni 40. muggapanni* 41. jiviya 42. rasabheya 43. renuya* 44. kaoli * 45. khirakaoli 46. bhangi 47. nahi * 48. kimirasi 49. bhaddamuttha 50. namgalai* 51. peluga 52. kinhe 53. paule 54. hadhe 55. haratanuya* 56. loyani* 57. kanhekamde 58. vajje 59. suranakande 60. khallude Uttara. 36.96-99 alue mulae singabere hirili sirili sissirili javai kedakandali palamdu lasanakande kandali kudumbae lohi nihu thihu kuhaga kanhe vajjakande suranae kamde assakanni sihakanni musumdhi halidda 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. Triparnika 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:

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Cautho Uddeso Section-4 Text Samsaratthajiva-padam 7.97 rayagihe nayare java evam vayasi--kativiha nam bhamte! samsarasama vannaga jiva pannatta? goyama! chavviha samsarasamavannaga jiva pannatta, tam jaha-pudhavikaiya java tasakaiya. evam jaha jivabhigame java ege jive egenam samaenam egam kiriyam pakarei, tam jaha---sammattakiriyam va, micchattakiriyam va. The Topic of Mundane Souls In the city of Rajagsha ...... 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 Jivabhigama ...... up to one soul at one samaya (indivisible time-unit) performs one single kriya (urge) viz., the samyaktva kriya (i.e., the urge rectified with the enlightened view) or mithyatva kriya (i.e., the urge vitiated by the deluded view). Bhasya 1. Sutra 97 The present Sutra is an abridged version of the 29 sutras of Jivajivabhigame Sutra, (3.183-211). We have already before us the twelve sutras of the Bhagavati, 6/168, 169 concerned with impure and pure lesyas. The last sutra is concerned with samyaktva kriya (i.e., the urge rectified with the enlightened view) and mithyatva kriya (i.e., the urge vitiated by the deluded view). According to the heretical teachers a single soul performs two kriyas (urges) viz., the samyaktva kriya (i.e., the urge rectified with the enlightened view) and mithyatva kriya (i.e., the urge vitiated by the deluded view) in one samaya. Lord Mahavira did not accept this view. He propounded that a soul can not perform two opposite kriyas (urges) viz., the samyaktva kriya (i.e., the urge rectified with the enlightened view) and the mithyatva kriya (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

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Pamcamo Uddeso Section-5 Text Jonisamgaha-padam 7.99 rayagihe java evam vayasi-khahayarapamcimdyatirikkhajoniyanam bhamte! kativihe jontsamgahe pannatte? goyama! tivihe jonisamgahe pannatte, tam jaha-amdaya, poyaya, samucchima. evam jaha jivabhigame java no ceva nam te vimane vitivaejja, emahalaya nam goyama! te vimana pannatta. The Topic of Kinds of Yoni In' the city of Rajagrha...... 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 amdaja (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 Jivajivabhigame...... up to they (the gods who travel with high speed) can not cross those vimanas (space-vehicle-abodes) that are so huge in size. Bhasya 1. Sutra 99 The present Sutra is an abridged version of the 36 sutras of the Jivajivabhigame, 3.147-182. In the last Sutra (of the Jivajivabhigame), the hugeness of the vimanas (space-vehicle-abodes) in the highest heavens (anuttaravimana) have been propounded. Text 7. 100 sevam bhamte! sevam bhamte! tti. That is so, O Lord! That is so, O Lord! -000

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Chattha Uddeso Section-6 Text Auyapakarana-veyana-padam 7.101 rayagihe java evam vayasii-jive nam bhamte! je bhavie neraiesu uvavajjittae, se nam bhamte! kim ihagae neraiyauya pakarei? uvavajjamane neraiyauyam pakarei? uvavanne neraiyauyam pakarei? goyama! ihagae neraiyauyam pakarei, no uvavajjamane neraiyauyam pakarei, no uvavanne neraiyauyam pakarei. evam asurakumare vi, evam java vemaniesu. The Topic of the Binding and Experiencing the Life-span (-determining (Karma) In the city of Rajagrha the assembly of Mahavira ...... 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 Asurakumara ...... up to an Empyrean gods. Bhasya 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 Mahavira 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 upapadyamana--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 Sutra. For detailed information, see Bhasya 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 'aparyapta avastha' (the stage of incomplete bio-potential) is the stage of being

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Bhagavai 7:6:101-104 -: 565 :born' and the 'paryapta avastha' (the stage after accomplishment of bio-potential) is the stage 'after being born'. 1. Bha. 5.59-62. Text 7.102 jive namn bhamte! je bhavie neraiesu uvavajjittae, se nam bhamte! kim ihagae neraiyauyam padisamvedei? uvavajjamane neraiyauyam padisamvedei? uvavanne neraiyauyam padisamvedei? goyama! no ihagae neraiyauyam padisamvedei, uvavajjamane neraiyauyam paisamvedei, uvavanne vi neraiyauyam paisamvedei. evam java vemaniesu. 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. Bhasya 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-Bhasya on Bha. 5.57-58. Text 7.103 jive nam bhamte! je bhavie neraiesu uvavajjittae, se nam bhamte! kim ihagae mahavedane? uvavajjamane mahavedane? uvavanne mahavedane? goyama! ihagae siya mahavedane siya appavedane, uvavajjamane siya mahavedane siya appavedane, ahe nam uvavanne bhavai tuo paccha egamtadukkham vedanam vedemti, ahacca sayam. 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 jive nam bhamte! je bhavie asurakumaresu uvavajjittae, puccha. goyama! ihagae siya mahavedane siya appavedane, uvavajjan.ane siya

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~: 566 :~ Bhagaval 7:6:103-105 mahavedane siya appavedane, ahe nam uvavanne bhavai tao paccha egamtasatam vedanam vedeti, ahacca asayam. evam java thaniyakumaresu. Does the soul which is destined for being born among the Asurakumaras, 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 Stanitakumaras. 7.105 jive nam bhamte! je bhavie pudhavikkaiesu uvavajjittae, puccha. goyama! ihagae siya mahavedane siya appavedane, evam uvavajjamane vi, ahe nam uvavanne bhavai tao paccha vemayae vedanam vedeti, evam java manussesu. vanamamtara-joisiya-vemaniesu jahd asurakumaresu. 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 Asurakumaras. Bhasya 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 Bhasya on Bha. 1.60-100. Experience of miscellaneous pain and pleasure-sometime. experience of pleasure, sometime experience of pain

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Bhagavai 7:6:106-108 - 567 : Text 7106 jiva nam bhamte! kim abhoganivvattiyauya? anabhoganivvatiyauya? goyama! no abhoganivvatiyauya, anabhoganivvattiyauya. evam neraiya vi, evam java vemaniya. 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. Bhasya 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 (jati) etc. are determined. In the present Sutra, 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-akkasaveyaniya-padam 7.107 atthi nam bhamte! jivanam kakkasaveyanijja kamma kajjamti? hamta 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! jivanam kakkaseveyanijja kamma kajjamti?

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-: 568 : Bhagavai 7:6:107-112 goyama! panaivaena java micchadamsanasallenam--evam khalu goyama! jivanam kakkasaveyanijja kamma 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! neraiyanam kakkasaveyanijja kamma kajjamti? evam ceva. evam java vemaniyanam. 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! jivanam akkakkasaveyanijja kamma kajjamti? hamta atthi. Do the souls, O Lord! perpetrate karmas that are soft to experience? Yes, they do. 7.111 kahannam bhamte! jivanam akakkasaveyanijja kammu kajjamti? goyama! panaivayaveramanenam java pariggahaveramanenam, kohavivegenam java micchadamsanasullavivegenam-evam khalu goyama! jivanam akakkasaveyanijja kamma 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 nam bhamte! neraiyanam akakkasaveyanijja kamma kajjamti? no inatthe samatthe, evam java vemaniyanam, navaram-manussanam jaha jivanam. 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. Bhasya 1. Sutras 107-112 In the present dialogue, karma has been divided into two classes viz, 'what is

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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.' Abhayadevasuri 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.

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-: 570 : Bhagavai 7:6:107-116 1. Bha. Vp. 7.106-'panaivayaveramanenam ti samyamenetyarthah. Text Sayasaya-veyaniya-padam 7.113 atthi nam bhamte!! jivanam sataveyanijja kamma kajjamti? hamta atthi. The Topic of Feeling-producing Karma qua 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! jivanam sataveyanijja kamma kajjamti? goyama! pananukampayae, bhuyanukampayae, jivanukampayae, sattanukampayae, bahunam pananam bhuyanam jivanam sattanam adukkhanayae, asoyanayae, ajuranayae, atippanayae, apittanayae, apariyavanayae-evam khalu goyama! jivanam sataveyanijja kamma kajjamti. evam neraiyana vi, evam java vemaniyanam. How do the souls commit (bind) feeling-producing karmas qua 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 qua pleasure. The same holds good in the case of infernals and all soul-groups ...... up to Empyrean gods. 7.115 atthi nam bhamte! jivanam asataveyanijja kamma kajjamti? hamta atthi. Do the souls, O Lord! commit (bind) feeling-producing karmas qua pain? Yes, they do. 7.116 kahannam bhamte! jivanam asataveyanijja kamma kajjamti? goyama! paradukkhanayae, parasoyanayae, parajuranayae, paratippanayae, parapitthanayae, parapariyavanayae, bahunam pananam bhuyanam jivanam sattanam dukkhanayae soyanayae juranayae, tippanayae, pittanayae, pariyavanayae--evam khalu goyama! jivanam asataveyanijja kamma kajjamti. evam neraiyana vi, evam java vemaniyanam. How do O Lord! they commit (bind) feeling-producing karmas qua pain? Gautama! (they commit (bind) such karmas) by inflicting sorrow and grief (bind) feeling-producing karmas qua pain on others, by subjecting their body to decay, by making others cry, by beating others and by torturing others.

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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 qua pain. The same holds good in the case of infernals and all soul-groups ...... up to the Empyrean gods. Bhasya 1. Sutras 113-116 There are two kinds of compassion: one involving activity and one involving inhibition. In Bhagavan Mahavira'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 Sutra 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 arambha, 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 arambha, 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 dukkhavanayae. In the present text the reading is dukkhanayae. For semantics, see Bhasya 3/145. Umasvati has mentioned many causes for binding satavedaniya karma (feeling-producing karma qua 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 satavedaniya karma have been mentioned. Among them also only compassion has been mentioned." The mention of the other causes by Umasvati is a subject of investigation. Siddhasenagani has made this list larger. The text of Bhagavati appears to be ancient. The Tattvartha Sutra is a later development, Akalanka 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. Umasvati has given six causes of the bondage of asatavedaniya karma (feeling-producing karmas qua pain). These are very similar to perpetrating pain etc. to others as mentioned in the Bhagavati. See table:

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-: 572 : Bhagavai 7:6:113-117 Bhagavati Giving pain Giving grief Subjecting the body to decay Making them cry Beating Torturing Tattvartha Sutra Giving pain Giving grief Causing agony Making them cry Causing injury Causing lamenting Akalanka has augmented the list of the causes of asatavedaniya karma.? 1. Dasave. 6.8 ahimsa niunam dittha, savvabhuesu samjamo! 2. Bha. 3.145. 3. Ta. Su. 6.13--bhutavratyanukampadanam saragasamyamadiyogah ksantih saucamiti etadvedyasya. 4. Bha. 8.422. 5. Ta. Su. Bha. Vi. 6.13-dharmanuragah darmanisevanasilavratapausadhopavasaratitapo'nusthana balavddhatapasviglanavaiyavrttyanusthanadharmacaryamatipitbhaktisiddhacaityapujasubhaparinamasca sadvedyasya srava bhavantiti. 6. Ta. Ra. Va. 6.12-anugrahardrikstacetasah parapidamatmasthamiva kurvato'nukampana manukampa. 7. Ibid., 6.11, p.521. Text Dussamadussama-padam 7.117 jambuddive nam bhamte! dive imise osappinie dussama-dussamae samae uttamakatthapattae bharahassa vasassa kerisae agarabhava-padoyare bhavissai? goyama! kalo bhavissai hahabhue, bhambhabbhue kolahalabhue, samanubhavena ya nam khara-pharusa-dhulimaila duvvisaha vaula bhayamkara vaya samvattaga ya vahimti. iha abhikkham dhumahimti ya disa samamta raussala renukalusa-tamapadala-niraloga. samayalukkhayae ya nam ahiyam camda siyam mochamti. ahiyam suriya tavaissamti. aduttaram ca nam abhikkhanam bahave arasameha virasameha kharameha khattameha aggimeha vijjumeha visameha asanimeha-apivanijjodaga, vahirogavedanodirana-parinamasalila, amanunnapaniyaga camdanilapahayatikkhadhara-nivayapauram vasam vasihimti, jenam bharahe vase gamagara-nagara-kheda-kabbada-madambadonamuha-pattanasamagayam janavayam, cauppayagavelae, khahayare ya pakkhisamghe, gamaranna-payaranirae tase ya pane, bahuppagare rukkha-guccha-gumma-laya-valli-tana-pavvaga-haritosahi-pavalamkuramadie ya tana-vanassaikaie viddhamsehimti, pavvaya-giri-domgarutthala-bhatthimadie veyaddhagirivajje viravehimti, salilabila-gadda-dugga-visamaninnunnayaim ca gamga-simdhuvajjaim samikarehimti. The Topic of the Severest Aeon of Extreme Privation

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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 Vaitadhya 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! samae bharahassa vasassa bhumie kerisae agarabhavapadoyare bhavissati? goyama! bhumi bhavissati imgalabbhuya mummurabbhuya chariyabhuya tattakavellayabbhuya tattasamajotibbhuya dhulibahula renubahula pamkabahula panagabahula calanibahula bahunam dharanigoyaranam sattanam dunnikkama 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! samae bharahe vase manuyanam kerisae agarabhavapadoyare bhavissai? goyama! manuya bhavissamti durava duvanna duggamdha durasa duphasa anittha akamta appiya asubha amanurna amanama hinassara dinassara anitthassara akamtassara appiyassara asubhassara amanunnassara

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-: 574 : Bhagavai 7:6:119 amanamassara anadejjavayanapaccayaya, nillajja, kuda-kavada-kalaha-vaha-bamdha-veraniraya, majjayatikkamappahana, akajjaniccujjata, guruniyoga-vinayarahiya ya, vikalaruva, parudhanaha-kesa-mamsu-roma, kala, khara-pharusa-jhama-vanna, phuttasira, kavilapaliyakesa, bahunha-rusmmpinaddha-duddamsanijjaruva, samkuditavalitaramgaparivedhiyamgamamga, jaraparinatavva theraganara, paviralaparisadiyadamtasedhi, ubbhadaghadamuha visamanayana, vamkanasa, vamka-valivigaya-bhesanamuha, kacchu-kasarabhibhuya, kharatikkhanakhakamduiya-vikkhayatanu, daddu-kidibha-sibbha-phudiyapharusacchavi, cittalamga, tolagati-visamasamdhibamdhana-ukkuduatthigavibhatta dubbala kusamghayana-kuppamana-kusamthiya, kuruva, kutthanasana-kusejja-kubhoino, asuino, anegabahiparipiliyamgamamga, khalamta-vibbhalagati, nirucchaha, sattaparivajjiya, vigayacetthanatthateya, abhikkhanam siya-unha-khara-pharusavaya-vijjhadiyamalinapamsurauggumdiyamgamamga, bahukoha-mana-maya, bahulobha, asuha-dukkhabhagi, ussunnam dhammasannasammattaparibharha, ukkosenam rayanippamanametta, solassavisativasaparamauso, puttanattuparivala-panayabahula, gamga-simdhuo mahanadio, veyaddham ca pavvayam nissae bavattarim nioda biyam, biyametta bilavasino 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

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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 Vaitadhya 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! manuya kam aharam aharehimti? goyama! tenam kalenam tenam samaenam gamga-simdhuo mahanadio rahapahavittharao akkhasoyappamanamettam jalam vojjhihimti, se vi ya nam jale bahumacchaka chabhainne, no ceva nam aubahule bhavissati. tae nam te manuya suruggamanamuhuttamsi ya suratthamanamuhuttamsi ya bilehimto niddhahimti, niddhaitta maccha-kacchabhe thalaim gahehimti, gahetta sitatavatattaehim, maccha-kacchaehim ekkavisam vasasahas saim vittim kappemana viharissamti. O Lord! what kind of food will those human beings eat? Gautama! in that age, at that time, the two great rivers, viz., Ganga 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! manuya nissila nigguna nimmera nippaccakkhanapo sahovavasa, ussannam mamsahara macchahara khoddahara kunimahara kalamase kalam kicca kahim gacchihimti? kahim uvavajjihimti? goyama! 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

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- 576: Bhagavai 7:6:117-123 of pausadhopavasa (fasting with undertaking day-long abstinence from sinful activity) or renunciation, eaters of meat, fish, eaters of ksudrahara (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! siha, vaggha, vaga, diviya, accha, taraccha, parassara nissila taheva java kahim uvavajjihimti? goyama! ussannam naraga-tirikkhajoaiesu uvavajjihimti. Where will, O Lord! the lions, tigers, wolfs, leopards, bear, hyena, wombat who are devoid of sila (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! dhamka, kamka, vilaka, madduga, sihi nissila taheva java kahim uvavajjihimti? goyama! ussannam nuraga-tirikkhajoniesu uvavajjihimti. Where will those creatures devoid of sila (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. Bhasya 1. Sutras 117-123 In the Jambuddivapannatti, 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 Sutra. 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 Vaitadhya 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.

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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 uttamakatthapattae-what has reached its highest stage. In Bhagavati, 6/135, we find reading 'uttimatthapattae'. agarabhavapadoyare-the manifestation of the external shape and the mode. samae-acon, a part of the time-cycle also called ara. samanubhavena--by the power of the aeon. kharapharusa--very hard. vaula--in Skt. we find both vatula and vatala which mean cyclone. The Vrtti has explained voula as vyakula--agitated which does not appear appropriate. Khara-parusa-dhulimaila-duvvisaha are the adjectives of vaula. samvattaga--the wind that blows away grass, trees etc. bhayamkara-is the adjective of samvattaga. niraloga-devoid of light. samayalukkhayae-here samaya means the environment. Time is only metaphorical substance which can not be viscous or dry. kharameha----the clouds with water of the taste of baking soda (sodium bi carbonate). khattameha--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. tana-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. pavala-tender leaf. tanavanassaikaie--gross vegetation. domgara-hillock. It is a desi word. utthala-mound of sand. bhatthi-path devoid of dust.

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~: 578: salilabila (bhumi-nirjjhara)-spring, where water wells up. viravehimti-viraya (virata)-this is a desi root which means merged. Sutra 118 tattakavellayabbhuya, tattasamajotibhuya-see Bhasya on Bha. 3.48. calani-foot-deep mud. In, the Jivajivabhigama Vrtti, it is explained as caranamatrasparsi kardama-mud that touches only the foot. Sutra 119 Bhagavat 7:6:117-123 anadejjavayana-whose words are not obediently followed, acceptable as authentic or paid honour to by others. paccayaya (pratyayata)--birth. It has two Skt. forms-pratyayata and pratyajata. The Vriti explains the pratyajata as birth." niyoga-an injunction (order), a compulsory duty." jhama (dagdha)-it is a desi word which means burnt out. phuttasira-with broken head or split head. The Vrtti explains it as with hairs, floating untiedly.? kacchu-kasarabhibhuya-kacchu and kasara both are type of itches. The Vrtti explains kaccha as pama 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 vata. 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 Vrtti explains it like the movement of a camel. Alternately, it is explained as with inauspicious shape or configuration. ukkuduatthiga-whose bones are not properly set. vijjhadiya-it is a desi word, meaning mixed, pervading. uggumdiya-it is a desi word, meaning full of dust. asuha-dukkhabhagi-pain which causes further pain. rayani-cubit (= 20 inches). niooda-family. Sutra 120 rahapaha-the distance between the two wheels of a chariot." akkhasoyappamanamettam-as big as the hole for the passage of the axle of the wheel."2 Sutra 121 In the present Sutra, the words-the 'mamsahara' and the 'kunimahara'--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.

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Bhagavai 7:6:117-124 -: 579:The word 'khoddahara' has been explained as 'honey-caters' or 'eaters of the organisms by digging them out from beaneath the earth'.13 Sutra 122 In Sutra 117, it was stated that the quadrupeds will meet destruction. That indicated only-some varieties of quadrupeds. In the present Sutra the remaining varieties of quadrupeds are mentioned. For semantics, see Bhasya on Bha. 3.209-220. 1. Bha. 6.134.. 2. Bha. Jo. 2.120.81-83-- gamga simdhu mahanadi vetadhanim nesraya bohimtara bila-vasinam, kutumba nigoda kahaya 118111 gamga nadi jiham uttara disi vaitadharai, nicai pravesa karai tiham bihu pasai dharai nava nava bila chai ema atharai bila thaya, ema gamga daksina vaitadha kanai kahaya 1182|| uttara disi mem athara athara daksina dise, evam bila sata tisa tiham jamtu vase ima simdhu bihum pasa chatisa pichaniyai, bohimtara bila ema sarva hi janiyai 1183|| 3. Bha, VI, 6.118--calanapramanah karddamascalanityucyate. 4. Jiva. Vr. pa. 242-calaniti va, calanicaranamatrasparsikarddamah. 5. Bha. Vp. 7.119-pratyajatam tu janma. 6. Abhidhana Cintamani, 6.156-niyoge vidhisampresau. 7. Bha. Vp 7.119--phuttasira'tti vikirnasiroja ityarthah. 8. Ibid., 7.119_kacchukasarabhibhuya kacchuh-pama tatha kasarai ca-khasarairabhibhutah---vyapta ye te tatha. 9. Sarngadharasamhita, Purvakhanda, Roga Ganana Prakarana, p. 148. 10. Bha. Vp.7.119--toletyadi, tolagatayah-ustradisamapracarah pathantarena tolakstayah aprasastakarah. 11. Ibid., 7.120-rathapathah - Sakatacakradvayapramito margah. 12. Ibid., 7.120-aksasrotah-cakradhurah pravesarandhram tadeva pramanamaksasrotah pramanam tena matra parimanamavagahato yasya tat. 13. (a) Ibid., 7.121-khoddahara'tti madhubhojinah bhuksodena vaharo yesamteksodaharah. (b) Bha. Jo. vol. II, dha. 120, verse 13 dharati pratai vidara, maccha khasyai athavavali i tasu madhu sahata ahara, khoddahara te kahya || Text 7.124 sevam bhamte! sevam bhamte! tti. That is so, O Lord! That is so, O Lord! -000

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Sattama Uddeso Section-7 Text Samvudassa kiriya-padam 7.125 samvudssa nam bhamte! anagarassa auttam gacchamanassa, auttam citthamanassa, auttam nisiyamanassa, auttam tuyattamanassa, auttam vattham padiggaham kambalam. padapumchanam genhamanassa va nikkhivamanassa va, tassa nam bhamte! kim iriyavahiya kariya kajjai? samparaiya kiriya kajjai? goyama! samvudassa nam anagarassa auttam gacchamanassa java tassa nam iriyavahiya kiriya kajjai, no samparaiya kiriya kajjai. The Topic of the Activity of Self-inhibited (Samvrta) 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 airyapathiki kriya (instantaneous activity that is free from passions) or samparayiki kriya (long term activity that is informed with passion)? Gautama! the self-inhibited ascetic walking attentively, etc. indulges in airyapathiki kriya, not in samparayiki kriya. 7.126 se kenatthenam bhamte! evam vuccai-samvudassa nam anagarassa auttam gacchamanassa java no samparaiya, kiriya kajjai? goyama! jassa nam koha-mana-maya-lobha vocchinna bhavamti, tassa nam iriyavahiya kiriya kajjai, jassa nam koha-mana-maya-lobha avocchinna bhavamti, tassa nam samparaiya kiriya kajjai. ahasuttam riyamanassa iriyavahiya kiriya kajjai, ussuttam riyamanassa samparaiya kiriya kajjai. se nam ahasuttameva riyai. se tenatthenam goyama! evam vuccai-samvudassa nam anagarassa auttam gacchamanassa java no samparaiya kiriya kajjai. For what reason has it been said, O Lord! that a self-inhibited ascetic walking attentively etc....... up to does not indulge in samparayiki kriya. Gautama! the ascetic who has eliminated his anger, pride, deceit and greed indulges in airyapathiki kriya: The ascetic who has not eliminated his anger, pride, deceit and greed indulges in samparayiki kriya. The ascetic who acts strictly according to the injunction of the scripture indulges in airyapathiki kriya; the ascetic who acts against the injunction of scripture indulges in samparayiki 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 samparayiki kriya.

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Bhagavai 7:7:125-132 - 581:Bhasya 1. Sutras 125,126 See Bhasya on Bha. 7.20. For samvrta, see Bhasya on Bha. 1.44-47. Text Kama-bhoga-padam 7.127 ruvi bhamte! kama? aruvi kama? goyama! ruvi kama, no aruvi kama. The Topic of the Kama (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 sacitta bhamte! kama? acitta kama? goyama! sacitta vi kama, acita vi kama. 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 jiva bhamte! kama? ajiva kama? goyama! java vi kama, ajiva vi kama. 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 jivanam bhamte! kama? ajivanam kama? goyama! jivanam kama, no ajivanam kama. 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!! kama pannatta? goyama! duviha kama pannata, tam jaha sadda ya, ruva 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 ruvi bhamte! bhoga? aruvi bhoga? goyama! ruvi bhoga, no aruvi bhoga. O Lord! are the objects of feeling (physical sensation) corporal or noncorporal? Gautama! the objects of feeling are corporal, not non-corporal.

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~: 582:~ 7.133 sacitta bhamte! bhoga? acitta bhoga? goyama! sacitta vi bhoga, acitta vi bhoga. 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 jiva bhamte! bhoga? ajiva bhoga? goyama! jiva vi bhoga, ajiva vi bhoga. 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 jivanam bhamte! bhoga? ajivanam bhoga? goyama! jivanam bhoga, no ajivanam 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! bhoga pannatta? goyama! tiviha bhoga pannatta, tam jaha-gamdha, rasa, phasa. 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 kativiha nam bhamte! kama-bhoga pannatta? goyama! pamcaviha kama-bhoga pannatta, tam jaha-sadda, rava, gandha, rasa, phasa. 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! jiva kami vi, bhogivi. 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 kenatthenam bhamte! evam vuccai-jiva kami vi? bhogi vi? goyama! soimdiya-cakkhimdiyaim paducca kami ghanimdiya-jibbhimdiyaphasimdiyaimpaducca bhogi, se tenatthenam goyama! evam vuccai-jiva kami 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?

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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 nam bhamte! kim kami? bhogi? evam ceva java thaniyakumara. 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 Stanitakumara. 7.141 pudhavikaiyanam-puccha. goyama! pudhavikaiya no kami, 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 kenatthenam java bhogi? goyama! phasimdiyam paducca. se tenatthenam java bhogi. evam java vanassaikaiya. beimdiya evam ceva, navaram-jibbhimdiya-phasimdiyaim paducca. teimdiya vi evam ceva, navaram-ghanimdiya-jibbhimdiyaphasimdiyaim 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 caurimdiyanam-puccha. goyama! caurimdiya kami vi, bhogi 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 kenatthenam java bhogi vi? goyama! cakkhimdiyam paducca kami, ghanimdiya-jibbhimdiya-phasimdiyaim paducca bhogi. se tenatthenam java bhogi vi, avasesa jaha jiva java vemaniya. For what reason has it been said, O Lord! that they are...... up to the subjects

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-: 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! jivanam kamabhoginam, nokaminam, nobhoginam, bhogina ya kayare kayarehimto appa va? bahuya va? tulla va? visesahiya va? goyama! savvatthova jiva kamabhogi, nokami nobhogi anamtaguna, bhogi anamtaguna. 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. Bhasya 1. Sutras 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 darsana-yuga, i.e., the age when philosophy predominated. In the Naiyayika-Vaisesika 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 kama (craving), while the, remaining three which are physically sensed, viz., smell, taste and touch are technically called bhoga (physical enjoyment). Both kama and bhoga are material objects and therefore they are corporal (rupi). 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

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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 kamas (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-sacitta api kamah samanaskapranirupapeksaya. acitta api kama bhavanti Sabdadravyapeksaya"sanjnijivasarirarupapeksaya ceti. Text Dubbalasarirassa bhogapariccaya-padam 7.146 chaumatthe nam bhamte! manuse je bhavie annayaresu devaloesu devattae uvavajjittae, se nunam bhamte! se khinabhogi no pabhu unthanenam, kammenam, balenam, virienam, purisakkara-parakkamenam viulaim bhogabhogaim bhumjamane viharittae? se nunam bhamte! eyamattham evam vayaha? goyama! no tinanthe samatthe. pabhu nam se utthanena vi, kammena vi, balena vi, viriena vi, purisakkara-parakkamena vi annayaraim vipulaim bhogabhogaim bhumjamane viharittae, tamha bhogi bhoge pariccayamane mahanijjare, mahapajjavasane 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

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-: 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 ahohie nam bhamte! manuse je bhavie annayaresu devaloesu devattae uvavajjittae, se nunam bhamte! se khinabhogi no pabhu utthanenam, kammenam, balenam, virienam, purisakkaru-parakkamenam viulaim bhogabhogaim bhumjamane viharittae? se nunam bhamte! eyamattham evam vayaha? goyama! no tinathe samatthe. pabhu nam se utthanena vi, kammena vi, balena vi, viriena vi, purisakkara-parakkamena vi annayaraim vipulaim bhogabhogaim bhumjamane viharittae, tamha bhogi bhoge pariccayamane mahanijjare, mahapajjavasane 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 paramahohie nam bhamte! manuse je bhavie teneva bhavaggahanenam sijjhittae java amtam karettae, se nunam bhamte! se khinabhogi no pabhu utthanenam, kammenam, balenam, virienam, purisakkara-parakkamenam viulaim bhogabhogaim bhumjamane viharittae? se nunam bhamte! eyamattham evam vayaha? goyama! no tinatthe samatthe. pabhu nam se utthanena vi, kammena vi, balena vi, viriena vi, purisakkara-parakkamena vi annayaraim vipulaim bhogabhogaim bhumjamane viharittae, tamha bhogi bhoge pariccayamane mahanijjare, mahapajjavasane 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?

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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! manase je bhavie teneva bhavaggahanenam sijjhittae java amtam karettae, se nunam bhamte! se khinabhogi no pabhu utthanenam, kammenam, balenam, virienam, purisakkara-parakkamenam viulaim bhogabhogaim bhumjamane viharittae? se nunam bhamte! eyamattham evam vayaha? goyama! no tinatthe samatthe. pabhu nam se utthanena vi, kammena vi, balena vi, viriena vi, purisakkara-parakkamena vi annayaraim vipulaim bhogabhogaim bhumjamane viharittae, tamha bhogi bhoge pariccayamane mahanijjare, mahapajjavasane 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. Bhasya 1. Sutras 146-149 The question is posed--one who is not able to indulge in sensual pleasures can not renounce. 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 adhyavasaya, 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.

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- 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 adhyavasaya, then how should not a weak person be able, by his auspicious adhyavasaya, to effect falling away of karma and bind the life-span of a god? All humans have not uniform enthusiasm, action etc. In the Dhyanavicara, twelve kinds of each of virya (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 Dhyanavicara, the virya (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. ahohie, paramahohie--see Bhasya on Bha. 1.200-210. kevali---an omniscient person. mahanijjare--one who has affected massive falling away of karma. mahapajjavasane--what ends in attaining heaven or liberation. 1. Dhyanavicara, p. 196 jogo viriyam thamo ucchaha parakkamo taha cettha satti samattham ciya cauguna barattha channaus II 2. Ibid., p.198--viryam---jivapradesaih karmanah preranam dhyanagnau cetikayeva kacavarasya. Text Akamanikarana-vedana-padam 7.150 je ime bhamte! asannino pana tam jaha-pudhavikkaiya java vanassaikaiya, chattha ya egatiya tasa-ee nam amdha, mudha, tamampavittha tamapadalamohajala-padicchanna akamanikaranam vedanam vedemtiti vattavvam siya? hamta goyama! je ime asannino pana java vedanam vedemtiti vattavvam siya. The Topic of the Sensation due to Ignorance Is it proper to say, O Lord! that the instinctive living beings (devoid of

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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 akamanikarana--sensation (of pain) due to their ignorance? Yes, Gautama! it is proper to say that those instinctive beings ...... up to experience akamanikarana--sensation (of pain) due to ignorance. 7.151 atthi nam bhamte! pabhu vi akamanikaranam vedanam vedemti? hamta 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! pabhu vi akamanikaranam vedanam vedemti? goyama! je nam no pabhu vina padivenam amdhakaramsi ruvaim pasittae, je nam no pabhu puruo ruvaim anijjhaitta nam pasittae, je nam no pabhu maggao ruvaim anavayakkhitta nam pasittae, je nam no pabhu pasao ruvaim anavaloetta nam pasittae, je nam no pabhu uddham ruvaim analoetta nam pasittae, je nam no pabhu ahe ruvaim analoetta nam pasittae, esa nam goyama! pabhu vi akamanikaranam 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 Pakamanikarana-vedana-padam 7.153 atthi nam bhamte! pabhu vi pakamanikaranam vedanam vedemti? hamta 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

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-: 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! pabhu vi pakamanikaranam vedanam vedeti? goyama! je nam no pabhu samuddassa param gamittae, je nam no pabhu samuddassa paragayaim ruvaim pasittae, je nam no pabhu devalogam gamittae, je nam no pabhu devalogagayaim ruvaim pasittae, esa nam goyama! pabhu vi pakkamanikaranam 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). Bhasya 1. Sutras 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 Sutra 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 Mahavira 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

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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 akama-nikarana--(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. prakama-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, kama means knowledge which is one of the sixteen synonyms of prajnana (mental faculty) given in Aitareya Upanisad. Though the meaning 'desire' of the word kama is most popular, in the present context it seems to be quite irrelevant. Here, the most appropriate meaning should be knowledge'. Thus, akama-nikarana would mean due to ignorance', and prakama-nikarana as 'due to intelligence'. Abhayadevasuri explains akama as lack of desire' and prakama as deep desire'? maggao--it is a desi word which means 'on backside'. The Marathi word mage has the same meaning. prabhu-one who is able to know on account of being possessed of mental faculty. 1. Thanam, 10.105-107. 2. Bha. 19.14; 20.3-6. 3. Ibid., 14.63. 4. Article in Tirthankara (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

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- 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."

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Bhagavai 7:7:150-155 : 593: 6. Aitareya Upanisad, 3.2---samjnanam ajnanam vijnanam prajnanam medha drstih dhstih matih manisa jutih smrtih samkalpah rtuh asuh kamah vasah sarvanyevaitani prajnanasya namadheyani bhavamti. 7. Bha. Vp. 7.151,153---akamena--anicchaya nikaranam kriyaya-istarthapraptilaksanaya abhavo yatra vedane tattatha. prakamah--ipsitarthapraptitah pravarddhamanataya prakesto bhilasah. sa eva nikaranam karanam yatra vedane tattatha. Text 7.155 sevam bhamte! sevain bhamte! tti. That is so, O Lord! That is so, O Lord! 2000

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Atthamo Uddeso Section-8 Text Mokkha-padam 7.156 chaumatthe nam bhamte! manase tiyamarnamtam sasayam samayam kevalenam samjamenam, kevalenam samvarenam, kevalenam bambhaceravasenam, kevalahim pavayanamayahim sijjhimsu? bujjhimsu? muccimsu? parinivvaimsu? savvadukkhanam 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 nunam bhamte! uppannananam-damsanadhare araha jine kevali alamatthu tti vattavvam siya? hamta goyama! uppannananam-damsanadhare araha jine kevali 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. Sutras 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-jiva-samanatta-padam 7.158 se nunam bhamte! hatthissa ya kumthussa ya same ceva jive? hamta goyama! hatthissa ya kumthussa ya same ceva jive.

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Bhagavai 7:8:158-159 -: 595: se nunam bhamte! hatthio kumthu appakammatarae ceva appakiriyatarae ceva appasavatarae ceva evam appaharatarae ceva appaniharatarae ceva appussasatarae ceva appanisasatarae ceva appiddhitarae ceva appamahatarae ceva appajjuitarae ceva? kumthuo hatthi mahakammatarae ceva mahakiriyatarae ceva mahasava-tarae ceva mahaharatarae ceva mahaniharatarae ceva mahaussasatarae ceva mahanissasatarae ceva mahiddhitarae ceva mahamahatarae ceva mahajjuitarae ceva. hamta goyama! hatthio kumthu appakammatarae ceva kumthuo va hatthi mahakammatarae ceva, hatthio kumthu appakiriyatarae ceva kumthuo va hatthi mahakiriyatarae ceva, hatthio kumthu appasavatarae ceva kumthuo va hatthi mahasavatarae ceva, evam ahara-nihara-ussasa-nisasa-iddhi-mahajjuiehim hatthio kumthu appatarae ceva kumthuo va hatthi mahatarae 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 kenatthenam bhamte! evam vuccai-hatthissa ya kumthussa ya same ceva jive? goyama! se jahanamae kudagarasala siya duhao litta gutta guttaduvara nivaya nivaya-gambhira. aha nam kei purise joim va divam va gahaya tam

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- 596 Bhagavai 7:8:159 kudagarasalam amto-amto anupavisai, tise kudagarasalae savvatto samamta ghana-niciya-niramtara-nicchiddaim duvaravayanaim piheti, tise kulagarasalae bahumajjhadesabhae tam paivam palivejja. tae nam se paive tam kudagarasalam amto-amto obhasai ujjovei tavati pabhasei, no ceva nam bahim. aha nam se purise tam paivam iddaraenam pihejja, tae nam se paive tam iddarayam amto-amto obhasei ujjovei tavati pabhasei, no ceva nam iddaragassa bahim, no ceva nam kudagarasalam, no ceva nam kudagarasalae bahim. evam-gokilimjenam pacchiyapidaenam gamdamaniyae adhaenam addhadhaenam patthaenam addhapatthaenam kulavenam addhakulavenam caubbhaiyae atthabhaiyae solasiyae battisiyae causatthiyae. aha nam purise tam paivam divacampaenam pihejja. tae nam se padive divacampagassa amto-amto obhasati ujjovei tavati pabhasei, no ceva nam divacampagassa bahim, no ceva nam causathiyae bahim, no ceva nam kudagarasalam, no ceva nam kudagarasalae bahim. evameva goyama! jive vi jam jarisayam puvvakammanibaddham bomdim nivvattei tam asamkhejjehim jivapadesehim sacittikarei--khuddiyam va mahaliyam va. se tenatthenam goyama! evam vuccai--hatthissa ya kumthussa ya same ceva jive. 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), gandamaniya, 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 kulava, 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.

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Bhagavai 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. Bhasya 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 kudagarasala-see Bhasya of Bha. 3/29, iddaraa-a big basket. See Desisabda-kosa. gokilimja a big bamboo container (like a tub used for feeding the cow) which in desibhasa is called dalla, in Bengali dala, 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. gandamaniyaa 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. adhaka I up to catuhsastika. See Anuogadaraim, Sutra 377. ****** 1. Bha. 2.139, 137.

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~:598:~ Text Suha-dukkham-padam 7.160 neraiyanam bhamte! pave kamme je ya kade, je ya kajjai, je ya kajjissai savve se dukkhe, je nijjinne se suhe? hamta goyama! neraiyanam pave kamme je ya kade, je ya kajjai, je ya kajjissai savve se dukkhe, je nijjinne se suhe. evam java vemaniyanum. 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. Bhasya 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, ga. 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, janassa divena natthi kadavvam | tacca sokkham sayamada, visaya kim tatha kuvvamti?

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Bhagavai 7:8:161 - 599: Text Dasavihasanna-padam 7.161 kati nam bhamte! sannao pannattao? goyama! dasa sannao pannattao, tam jaha aharasanna, bhayasanna, mehunasanna, pariggahasanna, kohasanna, manasanna, mayasanna, lobhasanna, logasanna, ohasanna. evam java vemaniyanam. 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. Bhasya 1. Sutra 161 Instinct (samjna) is a widely discussed topic of Jain psychology. The Nandi Sutra' gives three kinds of samjni, viz., I. kalikopadesa (dirghakaliki), 2. hetupadesa, 3. drstivadopadesa, which gives rise to three samjnas, viz., 1. kalikopadesiki, 2. hetupadesiki, 3. drstivadopadesiki.? In the present Sutra, ten instincts have been enumerated, which according to the Vrtti are not only cognitive in nature but are also emotive. The Vrtti defines samjna 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

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- 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 samjna means the intuitive cognition and loka samjna means active knowledge. This needs scrutiny. Siddhasenagani explains ogha samjna 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 samjna. 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. Nandi, 61. 2. Studies in Jain Philosophy by N. Tatia, p. 50--"The samjni sruta is considered in three ways, inasmuch as there are these three varieties of samjna (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 Sruta). The first is called (dirgha)-kaliki (lasting for a long time), the second hetupadesiki (discriminating) and the third drstivadopadesiki (backed by scriptural knowledge). Those who possess these samjnas are called samjnins. The sruta-jnana possessed by these samjnins is samjni-sruta. The asamjnins 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 asamjnins. Those who are totally devoid of mind and live on mere instincts fall in the second caicgory of asumjnins. Again those who believe in false scriptures

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Bhagaval 7:8:161-163 -: 601 : and thus possess perverted knowledge fall in the third category of asamjnins. Sruta-jnana possessed by the asamjnins is asamjni-sruta." 3. Bha. Vr. 6.161-tatra samjnanam samjna-abhoga ityarthah manovijnanamityanye samjnayate va'nayeti samjna vedaniymohaniyodayasraya jnanadarsanavaranaksayopasamasraya ca vicitra. haradipraptaye kriyaivetyarthah. 4. Ibid., 6.161. 5. Ibid., 7.161. 6. Ta. Su. Bha. Vr. 1.14, p. 78-oghah-samanyah apravibhakrarupam yatra na sparsanadinindriyani tani manonimittimasriyante, kevalam matyavaraniyaksayopasama eva tasya jnanasyotpattau nimittam, yatha vallayadinam nivradyabhisarpanajnanam na sparsananimittam na manonimittamiti, tasmat tatra matyajnanavarana-ksayopalama eva kevalo nimittikriyate oghajnanasya. 7. Bha. Vr. 7.161. 8. See Bhasya on Bha. on 7.150-154. Text Neraiyanam dasavihavedana-padam 7.162 neraiya dasaviham veyanam paccanubhavamana viharamti, tam jaha--siyam, usinam, khuham, pivasam, 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. Sutra 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 Bhasya on Bha. 6.185. Text Hatthi-kumthunam apaccakkhanakiriya-padam 7.163 se nunam bhamte! hatthissa ya kumthussa ya sama ceva apacca-kkhanakiriya kajjai? hamta goyama! hatthissa ya kumthussa ya sama ceva apaccakkhanakiriya 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.

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-: 602 : Bhagavai 7:8:164-166 7.164 se kenatthenam bhamte! evam vuccai--hatthissa ya kumthussa ya sama ceva apaccakkhanakiriya kajjai? goyama! aviratim paducca, se tenatthenam goyama! evam vuccai-hatthissa ya kumthussa ya sama ceva apaccakkhanakiriya 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. Ahakammadi-padam 7.165 ahakammam nam bhamte! bhumjamane kim bamdhai? kim pakarei? kim cinai? kim uvacinai? goyama! ahakammam nam bhumjamane auyavajjao satta kammappagadio sidhilabamdhanabaddhao dhaniyabamdhanabaddhano pakarei java sasae pamdie, pamdiyattam asasayam. 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. Bhasya 1. Sutra 165 See Bhasya on Bha. 1.436-440. Text 7.166 sevam bhamte! sevam bhamte! tti. That is so, O Lord! That is so, O Lord! --000--

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Navamo Uddeso Section-9 Text Asamvuda-anagarassa viuvvana-padam 7.167 asamvude nam bhamte! anagare bahirae poggale apariyaitta pabhu egavannam egaruvam 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! anagare bahirae poggale pariyaitta pabhu egavannam egaruvam viuvvittae? hamta pabhu. 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 pariyaitta vikuvvai? tatthagae poggale pariyaitta vikuvvai? annatthagae poggale pariyaitta vikuvvai? goyama! ihagae poggale pariyaitta vikuvvai, no tatthagae poggale pariyaitta vikuvvai, no annatthagae poggale pariyaitta vikuvvai. evam 2. egavannam anegaruvam 3. anegavannam egaruvam 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

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-: 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! anagare bahirae poggale apariyaitta pabhu kalagam pog galam nilagapoggalattae parinamettae? nilagam poggalam va kalagapoggalattae parinamettae? goyama! no inatthe samatthe. pariyaitta pabhu java 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! anagare bahirae poggale apariyaitta pabhu niddhapoggalam lukkhapoggalattae parinametae? lukkhapoggalam va niddhapoggalattae parinamettae? goyama! no inatthe samatthe. pariyaitta pabhu. 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 parivaitta parinameti? tatthagae poggale pariyaitta parinameti? annatthagae poggale pariyaitta parinameti? goyama! ihagae poggale pariyaitta parinameti, no tatthagae poggale pariyaitta parinameti, no annatthagae poggale pariyaitta parinameti. 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. Bhasya 1. Sutras 167-172 See Bhasya on Bha. 6.163 to 167.

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Bhagavai 7:9:173 -: 605 : Text Mahasilakamtayasamgama-padam 7.173 nayameyam arahaya, suyumeyam araha, ya vinnayameyam arahaya mahasilakumtaye samgame. mahasilakamtue nam bhamte! samgame vattamane ke jaittha? ke parajaittha? goyama! vajji, videhaputte jaittha, nava mallai, nava lecchai-kusi-kosalaga attharasa vi ganarayano parajaittha. The Topic of the Mahasilakantaka Battle The Mahasilakantaka 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 (Kunika) were the victors; the nine Mallas, the nine Licchavis--the eighteen republican rulers of Kasi and Kausala were the vanquisheds. Bhasya 1. Sutra 173 The description of the battle between Cetaka and Konika (Kunika) is available in two canonical texts, the Bhagavati' and the Nirayavaliyao.2 In the Bhagavati, the background of the battle is not described, only the two battles, namely the Mahasilakuntaka and Rathamusala have been described. In the Nirayavaliyao, there is a detailed description of the background of the battle. There is, however, no mention of the Mahasilakantaka battle there. In the Buddhist literature, the description of the battle between Ajatasatru Videhiputra, the Sovereign of Magadha, and the Vajji Republican is found, but there is no mention of the name Cetaka. Ajatasatru is identified as Kunika 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 Vaisali. In the Mahasilakantaka 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 Konika 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

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-: 606: Bhagavai 7:9:173-175 jite ca labhyate laksmih mrte capi surangana. ksanabhangurako dehah ka cinta 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. Niraya. 1.94-141. 3. (a) Buddhacarya-Mahaparinivvanasutta, pp. 484-487. (b) Dighanikaya, Mahavaggatthakatha, 2.3, pp.95,96. Text 7.174 tae nam se konie raya mahasilakamtagam samgamam uvatthiyam janitta kodumbiyapurise saddavei, saddavetta evam vayasi--khippameva bho devanuppiya! udaim hatthirayam padikappeha, haya-gaya-raha-pavarajohakaliyam cauramginim se nam sannaheha, sannahetta mama eyamanattiyam khippameva paccappinaha. Having known that the Mahasitakantaka 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 Udayi; 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 kodumbiyapurisa konienam ranna evam vutta samana hatthatuttha cittamanamdiya java matthue amjalim kattu evam sami! tahatti anae vinaenam vayanam padisunamti, padisunitta khippameva cheyayariyovaesa-mati-kappana-vikappehim suniunehim ujjalanevattha-havva-parivacchiyam susajjam java bhimam samgamiyam aojjham udaim hatthirayam padikappemti, haya-gaya-raha-pavarajohakaliyam cauram-ginim senam sannahemti, sannahetta jeneva kunie raya teneva uvagacchamti, uvagacchitta karayalapariggahiyam dasanaham sirasavattam matthae amjailm kattukuniyassa ranno tamanattiyam paccappi. namti. Then the family-heads, thus commanded by King Konika, 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 Udayi, 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 Konika; 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 Konika.

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Bhagavai 7:9:175-176 1. Sutra 175 Semantics handicraft. Bhasya cheyayariya-cheka-expert, acarya- preceptor, the instructor of ujjala-nevattha-havva-parivacchiyam-bright dress' quickly prepared. In Nayadhammakahao,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. Naya. 1.16.247-tayanamtaram ca nam cheyayariya-uvadesa-mai-kappana-vikappehim suniunehim ujjala-nevatthi-hattha-parivatthiyam......... 3. Ova. Su. 57 (Edition of Jaina Shvetambara Terapanthi Mahasabha). 4. Naya. 1.16.247 (see above, footnote no. 2). Text 7.176 tae nam se kunie raya jeneva majjanagharam teneva uvagacchati, uvagacchitta majjanagharam anuppavisai, anuppavisitta nhae kayabali-kamme kayakouya-mamgalapayacchite savvalankaravibhusie sannaddha-buddha vammiyakavae uppiliyasarasanapattie pinaddhagevejja-vimalavarabaddhacimdhapatte gahiyauhappaharane sakoremtamalladamenam chattenam dharijjamanenam caucamarabalavijiyamge mamgalajayasaddakayaloe java jeneva udai hatthiraya teneva uvagacchai, uvagacchitta udaim hatthirayam durudhe. Then, that King Kunika 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 Udayi; having arrived there, he climbed on the elephant-king. Bhasya 1. He offered oblations......atonement. kayabalikamme kayakouya-mangala-payacchitte-see Bhasya on Bha. 2.96.

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- 608 - Bhagavai 7:9:176-177 2. Put on steel armour sannaddha-baddha-vammiyakavae--sannaha and varma are synonymous words standing for armour. For a warrior protected by armour, the terms sannaddha, baddha and varmita have been used. 3. Put on leather band on his wrist uppiliyasarasanapattie---here, utpidita means tightly bound. Sarasanapattika 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 pinaddhagevejja--the Vrtti explains graiveyaka as the ornament of the neck.' But it needs scrutiny. savvalankaravibhusie-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 gahiyauhappaharne-cihnapatta (cimdhapatta) is the emblem that identified the warrior. In grhitayudhapraharana (gahiyauhappaharane), gahiya means taken up or equipped with, ayudha means sword etc. that are manually operated, praharana means arrows, missiles, etc.. 1. Bha. Vp. 7.176--graiveyakam grivabharanam. Text 7.177 tae nam se kunie raya harotthaya-sukaya-raiyavacche java seyavara camarahim uddhuvvamanihim-uddhuvvamanihim haya-gaya-raha-pavarajohakaliyae cauramginie senae saddhim samparivude mahayabhadacadagurabimdaparikkhitte jeneva mahasilakamtae samgame teneva uvagacchai uvagacchitta mahasilakamtagam samgamam oyae. purao ya se sakke devimde devaraya egam mahum abhejjakavayam vairapadiruvagam viuvvitta nam citthai. evam khalu do imda samgamam samgamemti, tam jaha devimde ya, manuimde ya. eguhatthina vi nam pabhu kunie raya jaittae, egahatthina vi nam pabhukunie raya parajinittae. The breast of Kunika was adorned by a spread out' garland ..... up to white excellent camaras 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 Mahasilakantaka battlefield. He engaged himself in the Mahasilakantaka battle. In front of him, Sakra, the Chief and King of gods, stood up, creating by his protean

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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 Kunika was capable enough to winning the war, only by a single hatthi, King Kunika was capable enough to defeating the enemy. Bhasya 1. Sutra 177 Semantics 1. Spread out The word 'upastrta' (utthaya) means 'spread out'. (Thus, the breast was covered by the garland which was spread out on his breast). 2. Like a vajra (thunderbolt) vairapadiruvagam-here vaira means vajra (thunderbolt) and padiravaga means like. 3. By a single hatthi egahatthina-the Vrtti explains hasti as elephant.' But this needs scrutiny in the context of the Mahasilakantaka 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-egahatthina vi tti-ekenapi gajena. 2. Apte-Hastika-A kind of stringed instrument. Text 7.178 tae nam se kunie raya mahasilakamtagam samgamam samgamemane nava mallal, nava lecchai kasi-kosalaga attharasa vi ganarayano haya- -mahiyapavaravira-ghaiya-vivadiyacimdhaddhayapadage kicchapanagae disodisim padisehittha. Then, that King Kunika, while fighting the Mahasilakantaka 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 kenatthenam bhamte! evam vuccai-mahasilakamnae samgame? goyama! mahasilakamtae nam samgame vattamane je tattha ase va hatthi va johe va sarahi va tanena va kanthena va pattena va sakkarae va abhi-hammati, savve se janei mahasilae aham abhihae. se tenatthenam goyama! evam vuccai-mahasilakamtae samgame. For what reason, O Lord! was that battle designated Mahasilakantaka battle?

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- 610 : Bhagavai 7:9:179-182 Gautama! in the Mahasilakantaka 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 Mahasilakantaka battle. 7.180 mahasilakamtae nam bhamte! samgame vattamane kati janasaya-sahassio vahiyao? goyama! caurasiim janasayasahassio vahiyao. How many hundred thousand people were killed, O Lord! in the Mahasilakantaka battle? Gautama! eighty-four hundred thousand people were killed. 7.181 te nam bhamte! manuya nissila nigguna nimmera nippaccakkhanapo sahovavasa ruttha parikuviya samaravahiya anuvasamta kalamase kalam kicca kahim gaya? kahim uvavanna? goyama! ussannam naraga-tirikkhajoniesu uvavanna. People, killed in that battle, O Lord! were devoid of sila (great vows and small vows), devoid of virtue, devoid of mores, devoid of renunciations, and not observing any kind of pausadhopavasa (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. Bhasya 1. Sutra 181 Semantics ussanna-mostly. It is a desi word. See Bhasya on Bha. 7/190. Text Rahamusalasamgama-padam 7.182 nayameyam arahaya, suyameyam arahaya, vinnayameyam arahaya rahamusale samgame. rahamusale nam bhamte! samgame vattamane ke jaittha? ke parajaittha? goyama! vajji, videhaputte, camare asurimde asurakumararaya jaittha; nava mallai, nava lecchai parajaittha. 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?

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Bhagavai 7:9:182-185 -: 611 :Gautama! Vajji (Indra), Videhaputta (King Konika) and Camara, the Chief and the King of Asurakumaras were the victors, and the nine Mallavis and the nine Lichhavis were the vanquisheds. 7.183 tae nam se kunie raya rahamusalam samgamam uvatthiyam janitta kodum biyapurise saddavei, saddavetta evam vayasi--khippameva bho devanuppiya! bhuyanamdam hatthirayam padikappeha, haya-gaya-raha-pavarajohakaliyam cauramginim senam sannaheha, sannahetta mama eyamanattiyam khippameva paccappinaha. 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, Bhutananda, 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 kodumbiyapurisa konienam ranna evam vutta samana hattha tutthacittamanamdiya java matthae amjalim kattu evam sami! tahatti anae vinaenam vayanam padisunamti, padisunitta khippameva cheyayariyovaesu-mati-kappana-vikappehim suniunehim ujjalanevattha-havvapari-vacchiyam susajjam java bhimam samgamiyam aojjham bhuyanamdam hatthirayam padikappemti, haya-gaya-raha-pavarajohakaliyam cauramginim senam sannahemti, sannahetta jeneva kunie raya teneva uvagacchamti, uvagacchitta karayalapariggahiyam dasanaham sirasavattam matthae amjalim kattu kuniyassa ranno tamanattiyam paccappinamti. Then, the family-heads, thus commanded by King Konika, 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 Bhutananda, 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 Konika; 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 Konika. 7.185 tae nam se kunie raya jeneva majjanagharam teneva uvagacchati, uvagacchitta majjanagharam anuppavisai, anuppavisitta nhae kayabalikamme kayakouya-mamgala-payacchitte savvalamkaravibhusie sannaddha-vaddha-vammiyakavae uppiliyasarasana-pattie pinaddhagevejja-vimalavarabaddhacimdhapatte gahiyauhappaharane sakoremta-malladamenam chattenam dharijjamanenam caucamarabalavijiyamge, mamgalajayasaddakayaloe java jeneva bhuyanamde hatthiraya teneva uvagacchai, uvagacchitta bhuyanamdam hatthirayam durudhe.

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-: 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 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 Bhutananda; having arrived there, he climbed on the elephant-king. 7.186 tae nam se kunie raya harotthaya-sukaya-raiyavacche java seya varacamarahi uddhuvvamanihim-uddhuvvamanihim haya-gaya-raha-pavarajohakaliyae cauramginie senae saddhim samparivude mahayabhadacadagaravimdaparikkhitte jeneva rahamusale samgame teneva uvagacchai, uvagacchitta rahamusalam samgamam oyae. purao ya se sakke devimde devaraya egam maham abhejjakavayam vairapadiruvagam viuvvitta nam citthai. maggao ya se camare asurimde asurakumararaya egam maham ayasam kidhinapadiruvagam viuvvitta nam citthai. evam khalu tao imda samgamam samgamemti, tam jaha--devimde ya, manuimde ya, asurimde ya. egahatthina vi nam pabhu kunie raya jaittae, egahatthina vi nam pabhu kunie raya parajinittae. The breast of Konika was adorned by a spread out garland ...... up to white excellent camaras 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 Asurakumaras, 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 Asurakumaras. Only by a single hatthi, King Konika was capable enough to winning the war, only by a single hatthi, King Konika was capable enough to defeating the enemy. Bhasya 1. Sutra 186 Semantics maggao--it is a desi word, which means behind the back. In Marathi, mage means

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Bhagavai 7:9:186-188 -: 613 : behind. kidhinapadiruvaga-kidhina means a basket made of bamboo, which is used by hermits. Kidhina is a desi word. Padiruvaga means of that shape.! egahatthina-a note has already been given on the word hastika in our Bhasya.? 1. Bha. Vr. 6.186kidhinam vamsamayastapasasambamdhi bhajanavisesastat pratirupakam tadakaram vastu. 2. See the Bhasya of Bha. 7.177. Text 7.187 tae nam se kunie raya rahamusalam samgamam samgamemane nava mallai, nava lecchai-kasi-kosalaga attharasa vi ganarayano haya-mahiya-pavaraviraghaiya-vivadiyacimdhaddhaya-padage kicchapanagae diso-disim padisehittha. Then, that King Konika, while fighting in the Rathamusala 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 dismantling their emblems, flags, banners and putting their life in danger of annihilation, 7.188 se kenatthenam bhamte! evam vuccai-rahamusale samgame? goyama! rahamusale nam samgame vattamane ege rahe anasae, asarahie, anarohae, samusale mahaya janakkhayam, janavaham, janappamaddam, janasamvattakappam ruhirakaddamam karemane savvo samamta paridhavittha. se tenattenam goyama! evam vuccai-rahamusale samgame, 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). Bhasya 1. Sutra 188 In the present Sutra, there is mention of a self-driven chariot and a self-activated mace. Both these were made by Camara, the Chief of Asurakumaras. 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.

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-: 614 : Bhagavai 7:9:189-191 Text 7.189 rahamusale nam bhamte! samgame vattamane kati janasayasahassio vahiyao? goyama! chansautim janasayasahassio vahiyao. 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! manuya nissila nigguna nimmera nippaccakkhana posahovavasa ruttha parikuviya samaravahiya anuvasamta kalamase kalam kiccha kahim gaya? kahim uvavanna? goyama! tattha nam dasasahasslo egae macchiyae kucchimsi uvavannao, ege devalogesu uvavanne, ege sukule paccayae, avasesa ussannam naragatirikkhajoniesu uvavanna. People, killed in that battle, O Lord! were devoid of sila (great vows and small vows), devoid of virtue, devoid of mores, devoid of renunciations, and not observing any kind of pausadhopavasa (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. Bhasya 1. Remaining all (ussanam). The word ussanam means 'mostly', but here avasesa ussanam stands for 'all the rest'. See Bhasya on Bha. 7.181. Text 7.191 kamha nam bhamte! sakke devimde devaraya, camare ya asurimde asurakumararaya kuniyassa ranno sahejjam dalaittha? goyama! sakke devimde devaraya puvvasamgatie, camare asurimde asurakumararaya pariyayasamgatie. evam khalu goyama! sakke devimde devaraya, camare ya asurimde asurakumararaya kuniyassa ranno sahejjam dalaittha. Why did, O Lord! Sakra, the Chief and the King of gods, and Camara, the Chief and the King of Asurakumaras, offer support to King Konika? Gautama! Sakra, the Chief and the King of gods, was the friend' of King Konika in a former life and Camara, the Chief and the King of Asurakumaras, was a co-initiate in a former life. It is for this reason, O Gautama! Sakra, the Chief and the King of gods, and Camara, the Chief and the King of Asurakumaras, offered support to King Konika.

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Bhagavai 7:9:191-193 -: 615 : Bhasya 1. Friend in Former Life (puvvasamgatie) In his previous life, King Konika as Kartika, a head of mercantile, was a friend of Sakra; so the Sakra has been described as purvasamgatika.' Vide Bha. 18.40-53. 2. Co-initiate in Former Life (pariyayasamgatie) In the life-time of Purana Tapasa, (see Bha. 3.101-107), Konika was a hermit, a friend of Purana Tapasa; so Camara has been called paryayasamgatika. 1. Bha. Vp. 7.191-kartikasresthayavasthayam kunikajivo mitramabhavat. 2. Ibid, 7.191-puranatapasavasthayam caramasyasau tapasaparyayavarti mitramasiditi. Text Varuna naganattuya-padam 7.192 bahujane nam bhamte! annamannassa evamaikkhai java-evam khalu bahave manussa annayaresu uccavaesu samgamesu abhimuha ceva pahaya samana kalamase kalam kicca annayaresu devaloesu devattae uvavattaro bhavamti. The Topic of the Varuna, the Maternal Grandson of Naga 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? goyama! jannam se bahujane annamannassa evamaikkhai java paruvei-evam khalu bahave manussa annayaresu uccavaesu samgamesu abhimuha ceva pahaya samana kalamase kalam kicca annayaresu devaloesu devattae uvavattaro bhavamti, je te evamahamsu miccham te evamahamsu. aham puna goyama! evamaikkhami java paruvemi-evam khalu goyama! tenam kalenam tenam samaenam vesali namam nagari hottha-vannao. tattha nam vesalie nagarie varune namam naganattue parivasai-addhe java apari-bhue, samanovasae, abhigayajivajive java samane niggamthe phasu-esani-ijenam asana-pana-khaima-saimenam vattha-padiggaha-kambala-payapumchanenam pidha-phalaga-sejja-samttharaenam osahabhesajjenam padilabhemane chatthamchathenam anikhittenam tavokammenam appanam bhavemane 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 Vaisali--description. In that city of Vaisali, there lived the

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-: 616: Bhagavai 7:9:193-196 maternal grandson of Naga, Varuna 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 dana to the sramana 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 naganattue annaya kayai rayabhiogenam, ganabhiogenam, balabhiogenam rahamusale samgame anatte samane chatthabhattie atthamabhattam anuvatteti, anuvattetta kodumbiyapurise saddavei, saddavetta evam vayasi--khippameva bho devanuppiya! caugghamtam asaraham juttameva uvatthaveha, haya-gaya-raha-pavarajohakaliyam cauramginim, senam sannaheha, sannahetta mama eyamanattiyam paccappinaha. When there arose the occasion of battle, then, on the basis of rajabhiyoga, ganabhiyoga and balabhiyoga (the orders of the King, republic government and army-chief), Varuna, the maternal grandson of Naga, 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 kodumviyapurisa java padisunetta khippameva sacchattam sajjhayam java caugghamtam asaraham juttameva uvatthavemti, haya-gaya-raha-pavarajohakaliyam cauramginim senam sannahemti, sannahetta jeneva varune naganattue teneva uvagacchamti uvagacchitta java tamanattiyam 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 Varuna, the maternal grandson of Naga; having reached there, they reported implementation of his order. 7.196 tae nam se varune naganattue jeneva majjanaghare teneva uvagacchati, uvagacchitta rnajjanagharam unuppavisai, anuppavisitta nhae kayabalikamme kayakouya-mamgala-payacchitte savvalamkaravibhasie sunnaddha-buddha-vammiyakavae sakoremtamalladamenam chattenam dharijjamanenam, anegagananayaga-damdanayaga-raisara-talavara-madambiya-kodumbiya

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Bhagavai 7:9:196-198 -617 : -ibbha-setthi-senavai-satthavaha-duya-samdhipalasaddhim samparivude majjanagharao padinikkhamati, padinikkhamitta jeneva bahiriya uvatthanasala, jeneva caugghamte asarahe teneva uvagacchai, uvagacchitta caugghamtam asaraham duruhai, duruhitta haya-gaya-raha--pavarajohakaliyae cauramginie senae saddhim samparivude, mahayabhadacadagaravimdaparikkhitte jeneva rahamusale samgame teneva uvagacchai, uvagacchitta rahamusalam samgamam oyae. Then, Varuna, the materal grandson of Naga, 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 camaras 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 naganattue rahamusalam samgamam oyae samane ayameyaruvam abhiggaham abhigenhai-kappati me rahamusalam samgamam samgamemanassa je puvvim pahanai se padihanittae, avasese no kappatiti; ayameyaruvam abhiggaham abhigenhai, abhigenhetta rahamusalam samgamam samgameti. Then, as soon as, Varuna, the maternal grandson of Naga, 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 naganattuyassa rahamusalam samgamam samgamemanassa ege purise sarisae sarittae sarivvae sarisabhamdamattovagarane rahenam padiraham havvamagae. Then, while thus engaged in the Rathamusala battlefield, Varuna, the maternal grandson of Naga, was confronted with a person who was alike him, alike in complexion, alike in age, equipped with similar weapons and chariot.

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-: 618: Bhagavai 7:9:199-203 7.199 tae nam se purise varunam naganattuyam evam vadasi-pahana bho varuna! naganattuya! pahana bho varuna! naganattuya! Then, that person addressed Varuna, the maternal grandson of Naga"Strike me, O Varuna, the maternal grandson of Naga! Strike me, O Varuna, the maternal son of Naga!" 7.200 tae nam se varune naganattue tam purasm evam vadasi--no khalu me kappai devanuppiya! puvvim ahayassa pahaaittae, tumam ceva nam puvvim pahanahi. Then, Varuna, the maternal grandson of Naga, 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 varunenam naganattuenam evam vutte samane asurutte rutthe kuvie camdikkie misimisemane dhanum paramusai, paramusitta usum paramusai, paramusitta tanam thati, thicca ayayakannayayam usum karei, karetta varunam naganattuyam gadhappaharikarei. Then that person, thus addressed by Varuna, the maternal grandson of Naga, 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 Varuna, the maternal grandson of Naga. 7.202 tae nam se varune naganattue tenam purisenam gadhappaharikae samane asurutte rutthe kuvie camdikkie misimisemane dhanum paramusai, paramusitta usum paramusai, paramusitta ayayakannayayam usum karei, karetta tam purisam egahaccam kudahaccam jiviyao vavarovei. Then, Varuna, the maternal grandson of Naga, 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 naganattue tenam purisenam gadhappaharikae samane atthame abale avirie apurissakkaraparakkame adharanijjamiti kattu turae niginhai, niginhitta raham paravattei, paravatteta rahamusalao samgamao padinikkhamati, padinikkhamitta egamtamamtam avakkamai, avakkamitta turae niginhai, niginhitta raham thavei, thavetta rahao paccoruhai, paccoruhitta turae moei, moetta turae visajjei, visajjetta dabbha-samtharagam, samtharai, samtharitta dabbhasamtharagam duruhai, duruhitta puratthabhimuhe

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Bhagavai 7:9:203 -:619:sampaliyamkanisanne karayala pariggahiyam dasanahan sirasavattam matthae amjailm kattu evam vayasinamotthu nam arahamtanam bhagavamtanam java siddhigatinamadheyam thanam sampattanam, namotthu nam samanassa bhagavao" mahavirassa adigarassu java siddhigatinamadheyam thanam sampaviukamassa mama dhammayariyassa dhammovadesagassa, vamdami nam bhagavamtam tatthagayam ihagae, pasau me se bhagavam tatthagae ihagayam ti kattu vamdai namamsai, vamditta namamsitta evam vayasi-puvvim pi nam mae samanassa bhagavao mahavirassa amtie thulae panaivae paccakkhae javajjivae, evam java thulae pariggahe paccakkhae javajjivae, iyanim pi nam aham tasseva bhagavao mahavirassa amtie savvam panaivayam paccakkhami javajjivae java micchadamsanasallam paccakkhami javajjivae. savvam asana-pana-khaima-saimam--cauvviham pi aharam paccakkhami javajjivae. jam pi yo imam sariram ittham kamtam piyam java ma nam vaiya-pittiya-sembhiya-sannivaiya viviha rogayamka parisahovasagga phusamtu tti kattu eyam pi nam carimehim usasa-nisasehim vosirissami tti kattu sannahapattam muyai, muitta salluddharanam karei, karetta aloiya-padikkamte samahipatte anupuvvie kalagae. Then, Varuna, the maternal grandson of Naga, 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 Mahavira 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 Mahavira ...... 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 Mahavira. 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

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- 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 (samadhi), he passed away in due course. Varunanaganattuya-mitta-padam 7.204 tae nam tassa varunassa naganattuyassa ege piyabalavayamsae raha musalam samgamam samgamemane egenam purisenam, gadhappaharikae samane atthame abale avirie apurisakkaraparakkame adharanijjamiti kattu varunam naganattuyam rahamusalao samgamao padinikkhamamanam pasai, pasitta turae niginhai, niginhatta jaha varune java turae visajjeti, padasamtharagam duruhai, duruhitta puratthabhimuhe sampaliyamkanisanne karayalapariggahiyam dasanaham sirassavattam matthae amjalim kattu evam vayasi-jai nam bhamte! mama piyabalavayamsassa varunassa naganattuyassa silaim vayaim gunaim veramanaim paccakkhana-posahovavasaim, tai nam mamam pi bhavamtu tti kattu sannahapattam muyai, muitta salluddharanam karei, karetta anupuvvie kalagae. The Topic of the Friend of Varuna, the Maternal Grandson of Naga Then, a friend from childhood of Varuna, the maternal grandson of Naga, 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 Varuna, the maternal grandson of Naga, retiring from the Rathamusala battlefield; having seen him so, he (also) pulled up his horses; having pulled up as in the case of Varuna, 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 silas (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), viramanas (abstinence from attachment etc.), pratyakhyanas (renunciations like undertaking the vow of not eating food etc. for one quarter of day time) and pausadhopavasa (fasting with undertaking day-long abstinence from sinful activity) were undertaken by Varuna, the maternal grandson of Naga, 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 nam tam varunam naganattuyam kalugayam junitta ahasannihiehim

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Bhagaval 7:9:205-209 ~: 521:~ vanamamtarehim devehim divve surabhigandhodagavase vutthe, dasaddhavanne kusume nivatie, divve ya giyagamdhavvaninade 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 devanubhagam sunina ya pasina ya bahujano annamarnassa evamaikkhai java paruvei-evam khalu devanuppiya! bahave manussa annayaresu uccavaesu samgamesu abhimuha ceva pahaya samana kalamase kalam kicca annayaresu devaloesu devattae uvavattaro bhavanti. Then, having heard and seen the divine fortune, the divine efflugence and the divine power of Varuna, the maternal grandson of Naga, 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 kalamase kalam kicca kahim gae? kahim uvavanne? goyama! sohamme kappe, arunabhe vimane devattae uvavanne. tattha nam atthegatiyanam devanam cattari paliovamaim 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 Naga, 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 tao devalogao dukkhaenam, bhavakkhae-nam, thiikkhaenam anamtaram cayam cainta kahim gacchihiti? kahim uvajjihiti? goyama! mahavidehe vase sijjihiti bujjihiti muccihiti parinivvahiti savvadukkhanam 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 Mahavideha. 7.209 varunassa nam bhamte! naganattuyassa piyabalavayamsae kalamase kalam kicca kahim gae? kahim uvavanne? goyama! sukule paccayate.

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-: 622 : Bhagavai 7:9:209-211 Where, O Lord! the friend of Varuna, maternal grandson of Naga, 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 uvvattitta kahim gacchihiti? kahim uvavajjihiti? goyama! mahavidehe vase sijjiihiti java amtam kahiti. 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 Mahavideha. 7.211 sevam bhamte! sevam bhamte! tti. That is so, O Lord! That is so, O Lord! 000

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Dasamo Uddeso Section-10 Text Kalodai-pabhitinam pamcatthikae samdeha-padam 7.212 tenam kalenam tenam samaenam rayagihe namam nagare hottha---vannao. gunasilae ceie-vannao java pudhavisilapattao. tassa nam gunasilayassa ceiyassa adurasamamte bahave annautthiya parivasamti, tam jaha-kalodai, selodai, sevalodai, udae, namudae, nammudae, annavalae, selavalae, samkhavalae, suhatthi gahavai. The Topic of Doubt about the Five Astikayas (Extended Substances) in the Mind of Kalodayi and Others In that period, at that time, there was a city named Rajagrha-description of the city. There was a shrine called Gunasilaka-description up to stone slab (see Uvavai, Sutra 2-10). Neither too far nor too near that Gunasilaka shrine, there lived many heretics, namely, Kalodayi, Sailodayi, saivalodayi, Udaka, Namodaka, Narmodaka, Annapalaka, Sailpalaka, Sankhapalaka and the lay follower Suhasti. 7.213 tae nam tesim annautthiyanam annaya kayai egayao sahiyanam samu vagayanam sannivitthanam sannisannanam ayameyaruve mihokahasamullave samuppajjittha-evam khalu samane nayaputte pamca atthikae pannaveti, tam jaha--dhammatthikayam java poggalatthikayam. tattha nam samane nayaputte cattari atthikae ajivakae pannaveti, tam jahadhammatthikayam, adhammatthikayam, agasatthikayam, poggalatthikayam. egam ca nam samane nayaputte jivatthikayam aruvikayam jivakayam pannaveti. tattha nam samane nayaputte cattari atthikae aruvikae pannaveti, tam jahadhammatthikayam, adhammatthikayam, agasatthikayam, jivatthikayam. egam ca nam samane nayaputte poggalatthikayam ruvikayam ajivakayam 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 Jnataputra (Mahavira) 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 Jnataputra propounds four extended substances as non-sentient extended substances, namely, the medium of motion, the medium of rest, the space and matter. The Ascetic Jnataputra propounds the extended substance called soul, as non-corporal sentient substance.

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-: 624 - Bhagavai 7:10:213-216 "Again the Ascetic Jnataputra propounds four astikayas viz., dharmastikaya, adharmastikaya, akasastikaya and jivastikaya as non-corporal substances and the remaining one viz., pudgalastikaya as a non-sentient corporal substance. "Is all this exactly as he propounds?" 7.214 tenam kalenam tenam samuenam samane bhagavam mahavire java gunasilae ceie samosadhe java parisa padigaya. In that age, at that time, the Ascetic Lord Mahavira 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 kalenam tenam samaenam samanassa bhagavao mahavirassa jetthe amtevasi imdabhus namam anagare goyame gottenam java bhikkhayariyae adamane ahapajjattam bhatta-panam padig gahitta rayagihao nagarao padinikkhamai, aturiyamacavalamasambhamtam jugamtarapaloyanae ditthie purao riyam sohemane-sohemane tesim annautthiyanam adurasamamtenam viivayati. In that age, at that time, the ascetic, named Indrabhuti, the seniormost disciple of the Ascetic Lord Mahavira, of Gautama lineage, ..... up to (see 2.106-109), Lord Gautama, while roaming about for alms (in the city of Rajagyha, 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 Rajagsha, 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 annautthiya bhagavam goyamam adurasamamtenain viivayamunai pasamti, pasitta annamannam saddavemti, saddavetta evam vayasi-evam khalu devanuppiya! amham ima kaha avippakada, ayam ca nam goyame amham adurasamamtenam viivayai, tam seyam khalu devanuppiya! amham goyamam eyamattham pucchittae tti kattu annamannassa amtie eyamatham padisunamti, padisunitta jeneva bhagavam goyume teneva uvagacchamti, uvagacchitta bhagavam goyamam evam vayasievam khalu goyama! tava dhammayarie dhammovadesae samane nayaputte pamca atthikae pannaveti, tam jahu--dhammatthikayam java poggatthikayam. tam ceva java ruvikayam ajivakayam pannaveti. se kahameyam goyama! 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

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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 Jnataputra propounds five extended substances, viz., dharmastikaya...... up to pudgalastikaya. The description is as before... up to he propounds up to corporeal non-sentience substance. Gautama! how is this description logically consistent? Kalodaissa samahanapuvvam pavvajja-padam 7.217 tae nam se bhagavam goyame te annautthie evam vayasi-no khalu vayam devanuppiya! atthibhavam natthi tti vadamo, natthibhavam atthi tti vadamo, amhe nam devanuppiya! savvam atthibhavam atthi ni vadamo, savvam natthibhavam natthi tti vadamo, tam ceyasa khalu tubbhe devanuppiya! eyamattham sayameva paccuvekkhaha tti kattu te annautthie evam vadasi, vadinta jeneva gunasilae ceie. jeneva samane bhagavam mahavire teneva uvagacchai java bhatta-panam padidamseti, padidamsetta samanam bhagavanam mahaviram vamdai namamsai, vamditta namamsitta naccasanne java pajjuvasati. The Topic of the Initiation of Kalodayi 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. Sutras 212-217 It follows from this dialogue, wherein Lord Mahavira 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.

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- 626: Bhagavai 7:10:218-219 7.218 tenam kalenam tenam samaenam bhagavam mahavire mahakahapadivanne ya vi hottha. kalodai ya tam desam havvamagae. kalodaiti! samane bhagavam mahavire kalodaim evam vayasi-se nunam bhe kalodai! annaya kayai egayao sahiyanam samuvagayanam sannivitthanam sannisannanam ayameyaruve mihokahasamullave samuppajjittha-evam khalu samane nayaputte pamca atthikae pannaveti taheva java se kahameyam manne evam? se nunam kalodas! atthe samatthe? hamta atthi. tam sacce nam esamatthe kalodai! aham pamcutthikayam pannavemi, tam jaha--dhammatthikayam java poggalatthikayam. tattha nam aham cattari atthikae ajivakae pannvemi, tam jaha-- dhammatthikayam, adhammatthikayam, agasatthikayam, poggalatthikayam, egam ca nam aham jivatthikayam aruvikayam jivakayam pannavemi. tattha nam aham cattari atthikae aruvikae pannavemi, tam jaha- dhammatthikayam, adhamatthikayam, agasatthikayam, jivatthikayam. egam ca nam aham poggalatthikayam ruvikayam pannavemi. In' that age, at that time, the Ascetic Lord Mahavira was delivering sermon on a great philosophical topic to a vast multitude of people. Kalodayi arrived at sermon hall. The Ascetic Lord Mahavira addressed him thus: O Kalodayi! 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 Jnataputra propounds the five extended substances ...... (full statement) up to is it exactly so? O Kalodayi! is it true? Yes, it is true. Kalodayi! it is true. I propound five extended substances viz., dharmastikaya ...... up to pudgalastikaya. Indeed I propound four extended substances as non-sentient substances, viz., dharmastikaya, adharmastikaya, akasastikaya and pudgalastikaya. I propound only one substance, viz., jivastikaya as non-corporal sentient substance. I propound four extended substances as non-corporal viz., dharmastikaya, adharmastikaya, akasastikaya and jivastikaya. I propound only one extended substance viz., pudgalastikaya as corporal. 7.219 tae nam se kalodai samanam bhagavam mahaviram evam vadasi-eyamsi nam bhamte! dhammatthikayamsi, adhammatthikayamsi, agasatthikayamsi aruvikayamsi ajivakayamsi cakkiya kei asaittae va? saittae va? citthaittae va? nisiittae va? tuyattittae va? no tinatte samatte. kalodai! egam si nam poggalatthikayamsi ruvikayamsi ajivakayamsi cakkiya kei asaittae va, saittae va, cittaittae va, nistuttae va, tuyattittae va. Then, Kalodayi addressed the Ascetic Lord Mahavira thus, "O Lord! can any person rest, sleep, stand, sit or turn sides in the dharmastikaya, adharmastikaya and akasastikaya which are non-corporal, non-sentient substances?

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Bhagavai 7:10:218-221 -: 627 : Kalodayi! it is not possible. It is only in the pudgalastikaya 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! poggalatthikayamsi ruvikayamsi ajivajakayamsi jivanam pava kamma pavaphalavivagasamjutta kajjamti? no tinatthe samatthe. kalodai! eyamsi nam jivatthikayamsi aruvikayamsi jivanam pava kamma pavaphalavivagasamjutta kajjamti. ettha nam se kalodai sambuddhe samanam bhagavam mahaviram vamdai namamsai, vamdita namamsita evam vayasi-icchami nam bhamte! tubbham amtiyum dhammam nisamettae. evam jaha khamdae taheva pavvaie, taheva ekkarasa amgaim ahijjai java vicittehim tavokammehim appanam bhavemane 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 pudgalastikaya? O Kalodayi! this is not possible. It is only in the non-corporal (sentient) jivastikaya that the evil karmas, bound by the soul are made attended with the fruition of evil result by the souls. Now Kalodayi got enlightened by this dialogue; he offers homage and obeisance to the Ascetic Lord Mahavira; having offered homage and obeisance, he addressed the Lord thus-O Lord! I wish to hear Dhamma from Your Holiness! Lord Mahavira, delivered sermons on Dhamma and he got initiated--the whole description is like that in the episode of Skandaka (2.50-63). Like Skandaka, Kalodayi 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. Bhasya 1. Sutras 218-220 The curiosity of Kalodayi increased. He arrived at the Religious Congregation of the Lord Mahavira, 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 Samkhya 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 pudgalastikaya which is material?" The Lord, in reply, said, "O Kalodayi! 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 mahavire annaya kayai rayagihao nagarao, gunasilao ceiyao, padinikkhamati, padinikkhamitta bahiya janavayaviharam viharai.

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~: 628:~ Bhagavai 7:10:221-224 Then, the Ascetic Lord Mahavira, on some occasion, went out from Rajagrha city and the Gunasilaka shrine; having so left, he undertood journey to the countryside. Kalodaissa-kammadivisae pasina-padam 7.222 tenam kalenam tenam samaenam rayagihe namam nagare gunasilae ceie. tae nam samane bhagavam mahavire annaya kayai java samosadhe, parisa java padigaya. The Topic of the Kaloday's Query on the Subject of Karma and the Like In that age, at that time, there was a city called Rajagrha and shrine named Gunasilaka. The Ascetic Lord Mahavira arrived there...... up to the multitude from the city congregated. Dhamma was spoken. The multitude departed. 7.223 tae nam se kalodat anagare annaya kayai jeneva samane mahavire teneva uvagacchati, uvagacchitta samanam bhagavam mahaviram bamdai namamsai, vamditta namalsitta evam vayasi-atthi nam bhamte! jivanam pava kamma pavaphalavivagasamjutta kajjamti? hamta atthi Then, on some occasion, the ascetic Kalodayi arrived at the place where the Ascetic Lord Mahavira was sojourning, having arrived there, he offered homage and obeisance to the Ascetic Lord Mahavira; 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 Kalodayi). 7.224 kahannam bhamte! jivanam pava kamma pavaphalavivagasanjutta kajjamti? kalodar! se jahanamae kei purise manunnam thalipagasuddham atharasavamjanakulam visasammissam bhoyanam bhumjejja, tassa nam bhoyanassa avae bhaddae bhavai, tao paccha parinamamane-parinamamane duruvattae, duvannattae, dugamdhattae java dukkhattae-no suhattae bhujjo-bhujjo parinamati. evameva kalodar! jivanam panaivae java micchadamsanasalle, tassa nam avae bhaddae bhavai, tao paccha viparinamamane-viparinamamane duruvattae duvannattae dugamdhattae java dukkhattae-no suhattae bhujjo-bhujjo parinamati. evam khalu kaloda! jivanam pava kamma pavaphalavivagasamjutta kajjamti. How the evil karmas, O Lord, bound by the soul, are made productive with the fruition of evil result by the soul? O Kalodayi! 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

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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 Kalodayi! 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 Kalodayi! the evil karmas, bound by the soul, are made productive of the fruition of evil result. 7.225 atthi nam bhamte! jivanam kallana kamma kallanaphalavivagasamjutta kajjamti? hamta 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! jivanam kallana kamma kallanphalavivagasamjutta kajjamti? kalodai! se jahanamae kei purise manunnam thalipagasuddham attarasavamjanakulam osahamissam bhoyanam bhmjejja, tassa nam bhoyanassa avae no bhaddae bhavai, tao paccha parinamamaneparinamamane suruvattae suvannattae java suhattae-no dukkhattae bhujjo-bhujjo purinamati. evameva koladai! jivanam panaivayaveramane java pariggahaveramane kohavivege java micchadamsanasallavivege, tassa nam avae no bhaddae bhavai, tao paccha parinamamaneparinamamane suruvattae suvannattae java suhattae-no dukkhattae bhujjo-bhujjo parinamai.evam khalu kalodai! jivanam kallana kamma kallanaphalavivagasamjutta kajjamti. How the good karmas, bound by the soul, are made productive of the fruition of good result by the soul? O Kalodayi! 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 Kalodayi! 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 Kalodayi! the good karmas, bound by the soul,

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- 630 : Bhagavai 7:10:226-228 are made productive of the fruition of result by the soul. 7.227 do bhamte! purisa sarisaya sarittaya sarivvaya sarisabhamdumattovagarana annamannenam saddhim aganikayam samarambhamti. tattha nam ege purise agaaikayam ujjalei, ege purise agaaikayam nivvavei. eesi nam bhamte! donham purisanam kayare purise mahakammatarae ceva? mahakiriyatarae ceva? mahasavatarae ceva? mahaveyanatarae ceva? kayare va purise appakammatarue ceva? appakiriyatarae ceva? appasavatarae ceva? appaveyanatarae ceva? je va se purise agaaikayam ujjalei, je va se purise aganikayam nivvavei? kalodai! tattha nam je se purise agaaikayam ujjalei, se nam purise mahakammatarae ceva, mahakiriyatarae ceva, mahasavatarae ceva, mahaveyanatarae ceva. tattha nam je se purise aganikayam nivvavei, se nam purise appakammatarae ceva, appakiriyatarie ceva, appasavatarae ceva, appaveyanatarae 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 Kalodat! (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 aganikayam ujjalei, se nam purise mahakammatarae ceva? mahakiriyatarae ceva? mahasavatarae ceva? mahaveyanatarae ceva? tattha nam je se purise aganikayam nivvavei, se nam purise appakammatarae ceva? appakiriyatarae ceva? appasavatarae ceva? appaveyanatarae ceva? kalodai! tattha nam je se purise aganikayam ujjalei, se nam purise bahutaragam pudhavikkayam samarabhati, bahutaragam aukkayam samarabhati, appataragam teukkayam samarabhati, bahutaragam vaukayam samarabhati, bahutaragam vanassaikayam samarabhati, bahutaragam tasakayam samarabhati. tattha nam je se purise aganikayam nivvavei, se nam purise appataragam pudhavikayam samarabhati, appataragam aukkayam samarabhati, bahutaragam teukkayam samarabhati, appataragam vaukayam samarabhati, appataragam vanassaikayam samarabhati, appataragam tasakayam samarabhati. se tenatthenam kalodai! evam vuccai-tattha nam je se purise aganikayam ujjalei, se nam purise mahakammatarae ceva, mahakiriyatarae ceva, maha-savatarae ceva, mahaveyanatarae ceva. tattha nam je se purise agaoikayam nivvavei, se nam purise appakammatarae ceva, appakiriyatarae ceva, appasavatarae ceva, appaveyanatarae ceva.

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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? Kalodas! (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 Kalodayi! 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! accitta vi poggala obhasamti? ujjovemti? tavemti? pabhasemti? hamta athi. Are there insentient material clusters, O Lord! that illuminate, enlighen, heat and brighten? Yes, there are. 7.230 kayare nam bhamte! te accitta vi poggala obhasamti? ujjevemti? tavemti? pabhasemti? kalodai! kuddhassa anagarassa teya-lessa nisattha samani dram gata duram nipatati, desam gata desam nipatati, jahim-jahim ca nam sa nipatati tahim-tahim ca nam te acitta vi poggala obhasamti, ujjovemti, tavemti, pabhasemti. etenam kalodai! te acitta vi poggala obhasamti, ujjovemti, tavemti, pabhasemti. What kind of insentient material particles, O Lord! illuminate, enlighten, heat and brighten? Kalodai! the tejo-lesya (supernatural power qua 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 Kalodai! the insentient material clusters also illuminate, enlighten, heat and brighten the objects. 7.231 tae nam kalodai anagare samanam bhagavam mahaviram vamdai namamsai, vamditta namamsitta bahuhim cauttha-chatthatthama-dasama-duvalasehim, masaddhamasakhamanehim vicittehim tavokammehim appanam bhavenane viharai. Then, that Kalodai ascetic offers homage and obeisance to Lord Mahavira;

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~: 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 kalodai! anagare java caramehim ussasa-nisasehim 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

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

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A Akalanka 6.133-134 (Bha.); 7.1,113-116 (Bha.) Agnibhuti 3 Amukha, 4, 8-12, 14-16 Ajatasatru 7.173 Adhaidvipa 5.248-253; 6.156,159 Atimukta 5.78-82, 78-82 (Bha.) Apara Videha 5.14; 6.134 Appendix I (A) Index of Names (Person & Place) Namanukrama: Vyakti aur Sthana Abhayadeva Suri (All nos. are in Bha) 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 Ardhapuskaradvipa 5.248-253 Asokasanda 3.105, 112 Akara 7.117 Agneya 6.117 Acarya Kundakunda (All nos. are in Bha) 5.5154; 7-160 Acarya Nemicandra 3.17 (Bha.) Acarya Siddhasena 3 (Preface) Abhyantarapuskarardha 5.29 Ayangara 3.207 (Bha.) Aryaraksita 5.94-99 (Bha.) Asrama 7.117 I Indrabhuti 5.3, 85; 7.215 Isa 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 Umasvati (All nos. are in Bha) 3.222-230; 5.107, 128-132; 6.1-4; 7.10-15, 20,21,113-116 R Rsabha 3.86-87; 6.133,134; 7.62 Eravana (Hathi) 3.109 Eravata 5 Preface; 6.133,134 Ka E Kanada 5 Preface Kabbada 7.117 Kalyana Vijaya Ji 4 Preface Kartika Setha 7.191 Kalakacarya 4 preface Kalasavesiya Putra 5.254-257 Kaloda Samudra 5.28 Kalodayi 7 Preface, 212,218-220,218-220 (Bha.). 223,224,226-228,230-232 Kalugani 6.20-23 (Bha.) Kasi 7.173,178,187 Kumara Sramana Kesi 5.254-257 (Bha.) Kurudatta 3.76 Kurudattaputra 3.21 Kunika 7.175-178, 185-187,190,191 Konika 7.173-175,173 (Bha.), 182-184 Kostagarda 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 Mahanadi 5.157,159 Gajasukumala 3.105 Ganaraja 7.173-178,187 Galfstrim 6 Preface Gangeya 5.254-257 Gaon 7.117 Gunasilaka (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,

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: 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 Grama 3.30 Ca Campa 5.1, 206 Caraka 5.72-75 (Bha.) Cetaka 7 Preface, 173 (Bha.) Coppala 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 Jayacarya (All nos. are in Bha.) 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 (Bha.) Jnataputra 7.213, 215, 216 Da Darvin 6.133, 134 (Bha.) Democritus 5 Preface Ta Tamali 3.30,32,33,35,36,38-41,43,45,46. Tamali Tapasa 3 Preface Tamralipti 3.31,32,33,36,38,45 Index of Names (Person & Place) Da Daksina Bharatiya 5.64 (Bha.) Daksini Karnataka 5.64 (Bha.) Daksini 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 Devardhigani (All nos. are in Bha.) 4 Preface; 5.94-99; 6 Preface Dropamukha 7.117 Dronacarya 7.20,21 Dhana Sarthavaha 3.90 Dhataki Sanda (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 Nagari 5.1, 254-257, 260; 7.193 Nadi 5.110,111 Nandana (caitya) 3.2,25 Nandisvara Dvipa 3.86,87 Naminatha 5.103-106 (Bha.) Narakapala 3.257 Narmodaka 7.212 Naganaptrka 7.193-207 Namodaka 7.212 Naradaputra 5.201-207 Nalanda 5.254-257 Nirgranthiputra 5.201-205, 207 Pa Pattana 7.117 Padmaprabha 3.86-87 (Bha.) Parvati 5.76,77 Parsva (natha) 5 Preface, 255,254-257 (Bha.) Purnabhadra (caitya) 5.2 Purana 3.101-104, 106, 107; 7.191 Purva (vidcha) 5.14; 6.134 Ba Baramuda Trikona (Trinidad Samudratata) 6 Preface Buddha 3.86-87 (Bha.) Bebhela 3.100,101,102,104

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Index of Names (Person & Place) - 637 : La va Bahamasa Ksetra 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 Bharata 5 Preface, 3-12,64 Lata Desa 3.164-171 (Bha.) Bharatavarsa 3.31,38,45; 6.135 Licchavi 7.173,178,182,187 Bhiksu (Acarya) 3.84 (Bha.) Bhima 3.275 Bhutananda (Hathi 7.183-185) Vajrapani 3.109 Vajra 3.113-116,119,122,125, 126, 128, 129 Ma Vajradhipati 3.126 Manditaputra 3 Preface, 134-140,143,145-151 Vacana 3.252,257,262,267 Magadha 7.173 Vayubhuti 3 Preface, 8-13,15,20,24 Maghava 3.109 Vanijya Grama 5.254-257 Madamba 7.117 Varanasi 3.222,224,225,227,228,230,231,233, Madras 5.64 (Bha.) 234,236,237,239 Malayagiri (All nos. are in Bha.) 3.17,29,72; 5.64; Vindhyagiri (Vindhyacala) 3.100 6.168, 169; 7.1 Videha (hi) Putra Kunika 7.173-182 Prof. Markil 7.150-154 (Bha.) Virasenacarya 6.133-134 (Bha.) Malla 7.173, 178,182,187 Vaitarani 3.259 Madduka 7.212-217 Vaitadhya Parvata 7.117,119 Manusyaloka 5 Preface, 103-106, 136,137 Vaibhara parvata 3.186-189 Maharsi Patanjali (All nos. are in Bha.) 3.4; 5 | Vaisali 7 Preface, 173,193 Preface, 57,58,112,113; 7.20,21 Vogala 7.150-154 (Bha.) Maharsi Bharata 5.64 (Bha.) Vyavartta 3.274 Mahavideha Ksetra 3.53; 7.208,210 Mahavira 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, Silankacarya (Silanka Suri) (All nos. are in Bha.) 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, Saivalodayi 7.212 171-173; 7 Preface, 1,4,5,20,21,27,28,29 Sailodayi 7.212 35,62,97,99,101,113-116,203,214,217-224,231 Sailapala 3.273 Madhavacarya 7 Preface Syamacarya 4 Preface Meru (Parvata) 4.3; 5.4-9,11,14,16,17,19,25,26, Sravasti 5.254-257 27,29; 6.124,125 Moka 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 Saragaso Samudra Ksetra 6 Preface Yamaka (Ship) 6 Preface Sagara 4 Preface Dr. Yakobi 5.254-257 (Bha.) Siddhasenagani (All nos. are in Bha.) 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 Divakara 5.191-198 (Bha.) Ratnaprabha Prthvi (see index 3) Sumsumarapura 3.105, 112 Ramyak varsa 6.134 Subahu Kumara 3.30 (Bha.) Rajagrha 3.26,77,123,188,189,222,224,225,227, Sumukha 3.30 (Bha.) 228,230,231,232,233,234,236,237,238,247; 4.1; Sulasa 5.76-77 (Bha.)

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~: 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 (Bha.) Index of Names (Person & Place) Harivarsa 6.134 Hemacandracarya (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

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Appendix I (B) Index of Names (Gods) Namanukrama : Deva Arcismati 6.106,108,112 Avatamsaka 3.249,251 Avyabadha 6.110 Avatamsaka 4.3 Asokavatamsaka 3.249 Asamga 3.269 Asipatra 3.259 Asura 6.79,81,96,98,140,144 Asurakumara 3.4,5,38-41,45,46,49-51,7990,92,99,119,131,131 (Bha.), 257; 5.184,185,217, 241,242; 6.10,11,123,176; 7.71,101,104,105 Asurakumara Raja 3.94; 7.182,186,191 Asurakumaravasa 6.123 Asurakumariyan 3.257 Asuraraja 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 Ankavatamsaka 4.3 Angaraka (Mangalagraha) 3.254 Anjana 3.264,274 Amba 3.259 Ambarisa 3.259 Agramahisi 3.18,22,22 (Bha.),37 Agnikumara 3.252,274 Agni Kumariyan 3.252 Agnimanava 3.274 Agnisikha 3.274 Acyuta (kalpa) 3.23,89,245,280; 5.222; 6.150 Atiasatana 3.111,112,115,116,129 Atikaya 3.275 Anabhiyogika Devaloka 3.190,220 Anika (Sena) 3.112,247 Anikadhipati (Senapati) 3.112 Adhastana Graiveyaka 5.208-224 Adhunopapanna (Deva) 3.131 (Bha.) Anidra 3.37 Anika 3.37 Anuttara 6.127,137-150 Anuttara Vimana 3.112,183-185; 5.103-106, 107, 107 (Bha.), 208-224; 6.15,16,121,127,137-150; 7.67-73,99 Anuttaropapatika Deva 5.103-106,107; 6.16,126,127 Annapalaka 7.212 Aparajita 5.222; 6.121 Apsara 3.83,112 Apurohita 3.37 Abhiseka 3.250,256 Amitagati 3.274 Amitavahana 3.274 Amoha 3.269 Ayampula 6.264 Aruna 7.207 Arunavara 6.72 Arunodaya 6.72 Arcanika 4.4 Arci 6.106,107,111 Arcimali 6.106,108,112 A Agneya 6.110 Acchanna 3.17,21,43 Ajna 3.4,4 (Bha.),51,252,257,262,267 Atmarak saka 3.4,4 (Bha.), 14, 16, 17,37,90,112, 244,245,247 Aditya 6.110.112,114 Adesa 3.51,51 (Bha.) Adhipatya 3.4,4 (Bha.),5,7,8,14,16,272,277 Anata 5.222;6.137-150 (Bha.) Abha 6.84,101,144,150 Abhiyogika 3.257, 257 (Bha.) Abhiyogika Devaloka 3.190,219 Abhiyogya 3.37,247 Arana 6.137-150 (Bha.) Arya 3.34 Avrata 3.274 Avasa 3.15,81,93 Indra 3.4,34,34 (Bha.),36 (Bha.),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 (Bha.); 7.67-73 Ghosa 3.274 Ca isana 3 Preface, 20-22,27,28,30,43-48,50-54, 56,58; 4.1,3,4; 5.222; 6.72,145 Isanakalpa 3.21,27,42,43,45,46,277 Isanakalpavasi 3.46, 47 Isanavatamsaka 3.21,43; 4.3,4 Isanendra 3 Preface, 30; 4 Preface Isvara 3.4 (Bha.) U Uttaravakriya 3.112 - rupa 3.112 - sarira 3.112,154-163 Udadhikumara 3.262,274 Udadhikumariyan 3.262 Upapata 3.51; 252,257,262,267 -sabha 3.17.21,43 Upapada 3.51 Upasana 3.51 Uparitana Graiveyaka 5.208-224 Uparudra 3.259 Cakraraksa 3.269 Canda 3.280 Candika 3.34 Candra 5.248-253; 6.84, 137-150 Candrama 5.1,160; 6.83,84,100,106,133,134, 143, 144, 148, 150; 7.117-123 Candrabha 6.106 Campakavatamsaka 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 Camaracanca 3.4,18,78,106,107,112,127 Citra 3.274 Citranaksatra 3.86,87 Cutavatamsaka 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 Kandarpica 3.257 Kartikeya 3.34;5.76,77 Kala 3.259,274,275 Kala pala 3.373 Kinnara 3.275 Kimpurusa 3.275 Kilvisika 3.37,183,185,247 Kumbha 3.259 Kottakriya 3.34 Kolapala 3.273 Ksipragati 3.274 Kha Kharasvara 3.259 Jaya 3.264 Jayanta 5.222; 6.121 Jala 3.274 Jalakanta 3.274 Jalaprabha 3.274 Jalarupa 3.274 Jatarupavatamsaka 4.3 Jata 3.280 Jyotiscakra 5 Preface Jyotisaraja 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 Jnapaniya (sayya) 3.47 Ga Ta Tatpaksika 3.252,252 (Bha.),257,262,267 Tadbhaktika 3.252,252 (Bha.),257,262,267 Tadbharya 3.252,252 (Bha.),257,262,267 Tadbharika 3.252,252 (Bha.) Tvarita Gati 3.274 Tara 3.249 Tararupa 6.83,100,143,148 Tavatrimsaka 3.4.4 (Bha.),6,14,16,18,21,22,37 Tisyaka 3.17,18,21,76 Gandharva 3.275 Gardatoya 6.110,114 Gitayasa 3.275 Gitarati 3.275

Page #665
- 641 : Index of Names (Gods) Tusita 6.110,114 Trayasrimsaka 3.4,4 (Bha.),37 Tejah 3.274 Tejahprabha 3.274 Tejakanta 3.274 Teja-sikha 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 Nandyavarta 3.274 Naksatra3.249,252; 6.83,100,143, 148 Naga 6.79,81,96,99,140,144; 7.193 Nagakumara 3.14,262,273 Nagakumariyan 3.14,262 Nagakumara Raja 3.14,273 Nagakumarendra 3.14,273,274 Nikaya (Nau) 3.245,245 (Bha) Nikaya (Dasa) 3.37,247,247 (Bha.) Nirdesa 3.51,252,257,262,267 Naigamesa 5.76,77 - graha 5.76,77 Daksinardhalokadhipati 3.69,109 Dadhimukha 3.264 Dikkumara 3.267,274 Dikkumariyan 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 - devanubhaga 3.28,30,38,99,130 - devanubhava 3.17,50,51,109 - devasamarthya 3.27 - tejolesya 3.50,51 - natyavidhi 3.27,38 -prabhava 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 Devata 3.109; 5.64,76,77 Devadusya 3.17,21,43,112 Devanikaya 4 Preface Devaraja 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 Devarupa 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 Devavada 3,250-277 Devasayya 3.17 Devasayaniya 3.17,21,43 Pa Patarani 3.4,5,7,8,9,10,14,16,17,21,22 Paramadharmika 3.84,259 Parigharatna 3.112 Paricarana 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 Pisaca 3.275 Pitha 3.54 Pithika 3.251 Pundra 3.264 Putra-rupa 4.5 Purandara 3.109 Purohita 3.4,37,38,40,42 Purna 3.274 Purnabhadra 3.269,275 Purnaraksa 3.269 Paurapatya 3.4,4 (Bha.) Prakirna (a) 3.37,247 Pracchada-pata 3.17 Pratirupa 3.275 Prabhamkara 6.106

Page #666
-: 642: Index of Names (Gods) Ya Prabha 3.274 Prabhanjana 3.274 Prabha 6.84,87 Prastara 6.72,90 Pranata 3.23,245; 5.222; 6.137-150 Prasada 3.54,251 Prasada-pankti 3.256 Prasadavatamsaka 3.261,266 Pretadevakayika 3.257 Pretakayika 3.257 Yaksa 3.275; 6.137-150 Yama 3.247,256-260,272,277; 4.1 Yamakayika 3.257,258 Yamadevakayika 3.257 Ba Bali 3.12,145,272 Balicanca 3.37-41,45-51 Baluka 3.259 Budha 3.254 Brhaspati 3.254 Brahma (loka) 3.23,245; 5.222; 6.72,90,115,150 Ra Raksasa 3.275 Rajadhani 3.251,256,261,266 Rahu 3.254 Ratnavatamsaka 3.4 Rista (vimana deva) 3,274; 6.72,90,109,110,113 Ristabha 6.106 Rucakendra 3.38 Rudra 3.34,259 Rupa 3.274 Rupakanta 3.274 Rupaprabha 3.274 Rupania 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 Bhavanavasi 3.4,14,5.62, 190-258; Bhartstva (posana) 3.4 Bhuta 3.275; 6.137-150 Bhutagraha 3.258 Bhutananda 3.273 La Lantaka 3.23,245; 5.222; 6.137-150 Lokapala 3 Preface, 1,4,4 (Bha.),6,7,14,16,18,21,22, 34,37,112,247271,247 (Bha.),277; 4 Preface, 1-5 Lokantika (deva) 6.110 Lokantika Vimana 6.106,110,115-118 Lohivataksa (eka mahagraha) 3.254 Ma Va Mandala 5.3-12 Madhama Graiveyaka 5.208-224 Mahattarika 3.7Maharddhika (deva) 6.163-167 (Bha.) Mahakala 3.259,274,275 Mahakala Smasana 3.105 Mahakaya 3.275 Mahaghosa 3.254,274 Mahadeva 3.34 Mahanandyavartta 3.274 Mahapurusa 3.275 Mahabhima 3.275 Maharaja 3.249-270; 4.3,4,6 Mahavimana 3.249-251,256,261,266; 4.3,4; 5.83,88; 6.127 Mahasukra 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 Valgu 3.248,256; 4.2 Vani 6.110,114 Varasista 3.248,256 Varuna 3.247,261-265,272,277; 4.1,5,6; 6.110,114; 7.193-207 Varunakayika 3.262,263 Varunadeva Kayika 3.262 Vanamantara 3.15,112,267,275; 5.59-61,62,190, 222,247,253,258; 6.185; 7.39; 48,205 Vanamantariyan 3.267 Vayu (vata) Kumara 3.252,274; 5.45 Vayu (vata) Kumari 3.252; 5.45 Vikalaka (jyotiska devaki jati) 3.254 Vicitra 3.274 Vicitrapaksa 3.274 Vijaya 5.222; 6.121 Vidyuta Kumara 3.252,274 Vidyuta Kumarian 3.252 Vimana 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, Sabha 3.17 237-247; 6.72,90,110,111,113,115,118,137-150; Samita 3.280 7.99,207 Samrddha 3.269 Vimanavasa 3.16 Sarvatobhadra 4.2 Visista 3.274 Sarvabhrabyamandala 5.3-12 Venudali 3.274 Sarvarthasiddha 5.222; 6.121 Venudeva 3.274 Sarvabhyantara Mandala 5.3-12 Velamba 3.274 Sauyana 3.269 Vamanika 3.17,46,47,92,112,119,185; 4 Preface; Sahasraksa 3.109 5.61,62,71,101,102,121,190,210,247,253,258: Sahasrara 3.23; 5.222: 6.137-150 6.26,54-63,68,106,151,154,177,180,182,185,186; Samanika 3.4-7,4 (Bha.),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 (Bha.),247 95,101,105,106,109,112,114,116,144,160,161 Sarasvata 6.110,111,114 Vaijayanta 5.222; 6.121 Simhagati 3.274 Vairocana 6.106 Simha Vikramagati 3.274 Vairocanaraja 3.12,14,272 Simhasana 3.78,113,127 Vairocenendra 3.12,14 Sudharma Sabha 3.78,109,112,127,251 Vaisrmana 3.34,247,266-270,272,277;4.1,5 Suparnakumara 3.267,274 - kayika 3.267,268 Supranakumariyan 3.267 - devakayika 3.267 Supratisthabha 6.106 Vyantara 3 Preface 34,183-185; 4 Preface; 6.54- Suprabhakanta 3.274 63,132; 9.67-73,105 Sumana 4.2,3,4 Vyavarta 3.274 Sura 5.103-106 Sura-Asura 3.90 Surupa 3.275 Sankhapala 3.273 Suvalga 4.2 Sankhapalaka 3.264 Suraja 3.249 Sakra 3 Preface, 16-18,20,54-56,58,60,62,64,66, | Surabha 6.106 68-72.109-113,115,116,119,120,123,124,126, Surya 3.21,32,33,36; 5.1.3-12,3-12 (Bha.),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 Saniscara 3.254 Surya-kirana 5.237-247 Sabala 3.259 Surya-rasmi 5.237-247 Samita 3.280 Suryabha (deva) 3.27 Sayya 3.17 Suryabha Vimana 3.250 Sayaniya (sayya) 3.47 Sena 3.4,14,16,17 Santikarmakanksi 3.37 Senapati 3.4,4 (Bha.),14,16,17 Salibhadra 3.269 Senapatitva 3.4, 4 (Bha.) Siva 3.34 Soma 3.247,249-256,261,266,272,277, 4.1,3,4 Suklava 6.106 Somakayika 3.222,253 Sukra 3.17,245,254; 6.137-150 Somadevakayika 3.252 Soma 3.251 Sa Saudharmakalpa 3.17,22,80,89,90,93,97, 109,112, Sandhyaprabha 3.248-251 115,116,131,131 (Bha.),250,256,275; 5.222; Sannivesa 3.30 6.72,145; 7.207 Satpurusa 3.275 Saudharmakalpavasi 3.90 Sanatkumara 3 Preface, 22,72-74,76,245; 5.222; Saudharmavarti 3.251 6.72,90,150 Saudharmavatamsaka 3.109,112,149,250,256, Saptaparnavatamsaka 3.249 261,276 Sa

Page #668
- 644:Sauramandala 5 Preface, 237-247,248-253; 6.133,134 Skanda 3.34 (Bha.) Stanitakumara 3.15,262,274;5.186,242; 6.12,59, 123; 7.104,140 Stanitakumariyan 3.262 Sphatikavatamsaka 4.3 Svayanjala 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 Svamitva 3.4 Ha Hari-naigamesi 5.76,77 (Bha.) Harissaha 3.274 -000

Page #669
Appendix I(C) Index of Names (Animals and Birds) Namanukrama : Pasu-Paksi Diviya (Dvipika) 3.209,210 Spotted Dove Accha (Rksa) 3.201-210 Sloth Bear Asa (Asva) 3.95,209-210 Horse Pa Parassara (Parasara) 7.122 Wombat Parasara (Parasara) 3.209,210 A fabulous animal Ka 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 Kaga (Kaka) 3.102 House Crow Kunthu (Kunthu) 7.158,158,159 (Bha.) Very Very Small Incest Kukkuda (Kukkuta) 7.24 Gray Jungle Fowl Miya (Mrga) Bhaga. 6.135 Dear La Likkha (Liksa) 6.125,134 Lesser Florican Likkha (Liksa) 6.125,134 Anit, A Tiny Louse Kha Khanjana (Khanjana) 6.4 Largepied Wagtail Ga Gaya (Gaja) 7.177,184 Elephant Va Vaggha (Vyaghra) 3,209,210 Tiger Viga (Vrka) 3.209,210 Wolf Vilaya (Vilaya) Bhaga. 7.123 Golden Oriole Ja Juya (Yuka) 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 Siha (Sinha) 3.112,209,210 Lion Sunaya (Sunaka) 3.102 Dog Ha Hatthi (Hastin) 3.95,112;7.158,159,158,159 (Bha.) 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 Bhasya Bhasya-Visayanukrama Anka 3.4 Anjana 3.4 Anjanapulaka 3.4 Antakriya 3.143-148 Antakara 5.78-82 Antakara, Antima Sariri 5.94-99 Antimasaririya 5.78-820 Andhakaramaya (Niraloka) 7.117 Akarma 7.10-15 - gati 7.10-15 Akama-nikarana 7.150-154 Akitttha 3.129 Akkhasoyapamanamettam 7.120 Agada 5.182-190 Agila 5.78-82 Agni (fire-bodied souls), relatively having more and less karma, etc. 5.133 Agramahisi (Aggamahisi) 3.22 Aglana Bhava 5.147 Accasacitae 3.112 Accha 3.209-220 Accharanivaehim 6.171-173 Atttalaka 5.182-190 Anavadagga 5.254-257 Aniccajagariya 3.36 Aticarana 7.6,7 Atipata 7.67 Atimuktaka, biography of 5.78-82 Anagara 3.222-230,231-239 Anantara 5.3-12 Anavakalpa 6.132 Anadeya Vacana 7.119 Anarya 3.253 Anahuta 7.25 Anuttaropapatika Deva, Upasanta Moha 5.107 Ancsaniya 5.124-127 Anyathabhava 3.222-230 Apatthiyapatthae 3.109 Aparibhukta (Ahaya) 6.20-23 Apavaha 3.263 Aprasuka 5.124-127 Apphodai 3.112 Abija 6.129-131 Abhisamanvagata 5.112,113 Abhisamagacchati 5.148 Abhyakhyana 5.148 Abhyakhyati 5.148 Abhyakhyani, karma-bandha of 5.148 Abhra 3.253 Abhravsksa 3.253 Amanaska-samanaska jivas vedana of 7.150-154 Amuya 3.253 Amogha 3.253 Ayakavalla 3.143-148 Ara (sama) 7.117 Arayambaravatthadharam 3.109 Alamghya (khilibhutaim) 6.1-4 Alika 5.148 Alobhaniya rupa mein (abhijjhiyattae) 6.20-23 Alpa Ayusya, dirgha ayusya (bondage of short and long life-span) 5.124-127 Alpa ahara 7.2 Alpotsuka 3.109 Avalipta 6.129-131 Avyathabhava 3.222-230 Astamabhakta 3.105 Asamyata 7.54-57 Asamvita anagara, vikriya by 7.167-172 Asadbhuta 5.148 Asaragalla 3.4 Asurakumara gods going to saudharma kalpa, the causes of 3.131 Asuhadukkhabhagi 7.119 Aharana (ahiragani) 6.1-4 Ahalahussagaim 3.90 Ainna 3.4 Auttati 7.6,7 Agarabhavapodoyare, avatarana in akara and bhava 6.135 Akaddhavikaddhihim 3.45 Akara-paryaya, avatarana of 7.117

Page #672
- 648 - Index of the Words annotated in the Bhasya Indriya-jnana and Kevali 5.108-109; 6,187,188 Indhana-rahita (fuelless)7.10-15 Iha-para-bhavika ayusya, vedana of 5.57,58 Acarya Upadhyaya, siddhi of 5.147 Acchadana 7.177 Ajna 3.51 Ajna-isvara-senapatya 3.4 Adhaha thitipakappam pakareha 3.38 Atmaraksaka 3.4 Atma (Aya) 6.20-23 Atmagama, Anantaragama, Paramparagama 5.94 iryapathiki Kriya 3.143-148 U 99 Adana 5.108,109 Adesa (vacana) 3.51 Adhakarma 5.139-146; 7.165 - etc. ahara 5.139-146 Adhipatya 3.4 Adhovadhika, Paramadhovadhika 7.146-149 Anukampika 3.73 Apana 5.182-190 Abhiyogika 3.257 Ayata 5.134-135 Ayusya, krama-srkhanla of 5.59-61 Ayusya, pratisamvedana in present life 7.102 Ayusya-bandha 6.151 Ayusya-bandha, determination of 7.101 Ayusya-bandha, in which state 7.106 Ayusya, relation with four gaties 5.62 Aragata 5.65-67 Arambha 3.143-148 Aradhaka 3.72 Arama 5.182-190 Ardramala (pamkiya) 6.20-23 Arya 3.34 Alimgapukkhare--mukhaputa of muraja (musical instrument) 6.135 Alisamdaga 6.129-131 Asurutta 3.45 Asvadamana, Visvadamana 3.33 Ahata Natya, Gta 3.4 Ahara-uddesaka 6.18 Aharaka-anaharaka 7.1 Ukkuluatthiga 7.119 Uggumdiya 7.119 Uccam panamam karei, niyam panamam 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 Utkalikavata 3.253 Uttamakatthapattae 7.117 Uttaraveuvviyam Ruvam 3.112 Utthala (mound of sand) 7.117 Udakamatsya 3.253 Udakotpida 3.263 Udkodbheda (udbbheya) 3.263 Udirana 3.143-148 Uddala 6.135 Uddyota and andhakara 5.237-247 Uadvejaka (uvveyaga) 3.258 Upakarana 5.182-190 Upapata 3.51 Uppiliyasarasanapatie (put on the leather band on his wrist) 7.176 Ulkapata 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 (animda apurohiya) 3.36 - kila 3.112 - different names of, (Maghava, 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 Bhasya Egenam samaenam egam kiriyam (one urge at one egam kiriyam (one urge at one samaya) 7.97 Ekatahpataka 3.164-171 Ekahastika 7.177 Ekanta danda 7.27-28 Ekanta pandita 7.27-28 Ekanta bala 7.27-28 Egantaso khayam (only ksaya) 3.33 Ejana 3.143-148 Emahiddhie 3.4 Eranda Phala 7.10-15 Evambhuta anevambhuta vedana, vedana of 5.116-121 Esita 7.25 Ai Airyapathiki, Samparayiki kriya, occur to whom 7.20,21,125,126 Au Aupamika Kala 6.133,134 Ausadhi 7.117 Kala-cakra 6.133,134 Kalodayi's queries 7.218-220 Kahala (kharamuhi) 5.64 Kidhinapadiruvaga (similar in shape) to the bamboo-basket of hermit)) 7.186 Kutumbajagarika 3.33 Kunimahara 7.121 Kumaragraha 3.258 Kulattha 6.129-131 Kusala (expert) Acarya, see-Cheyayariya Kusa 6.135 'Kusa-vikusa'-visuddha 6.135 Kusumbhaga 6.129-131 Kuta 5.182-190 Kutagarasala (Kudagarasala) 3.29; 7.158, 159 Krsna kanda 7.66 Krsnaraji-see Tamaskaya. Kemahiddhie 3.4 Keluta 7.66 Kevala ksaya (only waning) 3.33 Kevali-upasaka 5.94-99 Kevali-sravaka 5.94-99 Kevali 7.146-149 Kevali, existence of the mind of 5.100-102 Kotta kriya 3.34 Koddava 6.129-131 Koddusaga 6.129-131 Koddala 6.135 Kolasthiga (Kolatthiga) 6.171-173 Kostha (Kottha) 6.129-131 Kriya (urge) 3.134-139 - intenseness and mildness of 5.128-132 - and vedana 3.140-142 - in the person darting an arrow 5.134,135 Kritakta 5.139-146 Ksara jala, clouds of 7.117 Ksiravidari 7.66 Ksetratikrantatadi pana-bhojana 7.24 Ka Kangu 6.129-13.1 Kakkhagayaseyam Piva 3.114 Kaksa-kotha 3.258 Kacchukasarabhibhuya 7.119 Kathina mala (Mailliya) 6.20-23 Kaducchuya 5.182-190 Kannayata 5.134,135 Kandarpa 3.257 Kandaragraha 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, atmaksta 6.24-26 Karma-bondage, by whom 6.35-51 Karma, sadi-anaditva 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 (Dhanya) 6.129-131 Kavellaka 3.49; 7.118 Kanana 5.182-190 Kantara-bhakta 5.139-146 Kala, effect of 7.117 Kha Khanjana, besmeared by 6.1-4 Khattameha 7.117 Khara-parusa 7.117 Khatika 5.182-190 Khara 3.258 Kharameha 7.117 Ga Gandamaniya 7.158-159 Gandarvanagara 3.253

Page #674
-: 650: Gananakala 6.132 Garbha-samharana, process of 5.76-77 Gavelaya 7.117. Gadhikayaim 6.1-4 Girigrhu 3.268 Gilli 3.164-171 Gunjalika 5.182-190 Gunjavata 3.253 Guccha 7.117 Gulma 7.117 Gokilinja 7.158,159 Godhuma (Godhumanam) 6.129-131 Gopura 5.182-190 Grahagarjita 3.253 Grahadanda 3.253 Grahamusala 3.253 Grahayuddha 3.253 Grahasimghataka 3.253 Grahapasavya 3.253 Glana-bhakta 5.139-146 Ghattana 3.143-148 Ca Caudassapuvvi, the protean power of 5.112,113 Candra-parivesa 3.253 Cakravala 3.172-182 Caksuviksepa 3.113 Caya-upacaya 6.20-23 Carama 3.72 Gha - karma 5.94-99 -nirjara 5.94-99 -bhavastha 3.131 Cikkanikayaim 6.1-4 Citrala 7.119 Cintan mein 3.114 Cillala 5.182-190 Curna Varsa 3.268 Cetaka and Kaunika battle of 7.173 Cauvisa dandakas, upacaya, apacaya, upacaya Index of the Words annotated in the Bhasya 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 kevali, 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 Jimiyabhuttuttaragaya 3.33 Jivadhana 5.254-257 Jiva and consciousness 6.174-182 Jiva, sadi-anaditva of 6.30-32 Jivajivabhigame, brief account of 36 sutras of 7.99 Jiva-pratyanca 5.134,135 Carika 5.182-190 Calana 3.143-148 Calani (Carana-pramana-kardama) 7.118 Candikkiya 3.45 Caritra moha prakrti-kasaya and nokasaya 3.114 5.68-71 Jivas, activities of-arambha and parigraha of 5.182-190 Juvati juvane cakkassa va nabhi (clasping of the hand of a maiden by the hand of a youth or like the hub of a wheel) 3.4 Juravana 3.143-148 Joirasa 3.4 Jnati 3.33 Jnana and sakti, difference between 5.110,111 Jnana-darsana of gods with Avisuddhalesya 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, vrddhi, hani, avasthiti 5.208-224 Damara 3.258 Cyavita 7.25 Ta Thanam Thai 5.134,135 Tha Da Dala Kara (aguttanam) 6.129-131

Page #675
Index of the Words annotated in the Bhasya Dimba 3.258 Dungara (Dongara) 7.117 Na Navi 5.3-12 Nharu (Snayu) 5.134,135 Tantuggaya 6.20-23 Tantri 3.4 Tata, Vitata, Ghana, Susira 5.64 Tattakavvelayabhaya 3.48; 7.118 Tattasamajotibhuya 3.48; 7.118 Tattapaksika (Tappakhiya) 3.252, 5.94-99 Tadbhakti (Tabbhayatie) 3.252 Tadbharya (Tabbhariye) 3.252 Tathabhava 3.222-230 Tamaskaya and Krsnaraji 6.70-118 Taraccha 3.209-220 Tasiya 3.49 Taheva 3.114 Ta Tila 6.129-131 Tivatim chimdai 3.112 Turiyae..... uddhuyae 3.38 Trna 7.117 - vanaspatikayika 7.117 - hastaka 3.143-148 Trapu-akara (Tauyagara) 3.268 Thilli 3.164-171 Dha Dhanupattha (Dhanubprstha) 5.134,135 Dhana 3.33 Dhannanam joni-thii (lasting of reproductionpower of grains) Tala 3.4 Tavattrinsaka 3.4 Dhumika, Mahika 3.253 Tivinchikude Upayapavvae (Tivinchikutautpata- Dhyanantarika 5.83-88 parvata) 3.112 Tippavana 3.143-148 Danama 3.102 - Digdaha 3.253 Da Dagdha (Jhama) 7.119 Daddukidibhasibbha 7.119 Darsana-viparyaya 3.222-230 Tha Ditthavattha 3.36 Divacampa stet 7.158,159 Diviya 3.209-220 Dumdubhi (Dundubhi) 5.64 Durgama 5.138 Durbalasarirasya bhoga-parityaga 7.146-149 Durbhiksa-bhakta 5.138-146 Durbhuta 3.258 Durvrsti 3.263 Duhkhavada (doctrine of universal suffering) 6.183-185 Duhkhapana 3.143-148 Duhkhi duhkhena phude 7.16-19 Dusama-dusama kala, environmental conditions in 7.117-123 Duhsaha 5.138 Drstipratighata 3.113 Devakula 5.182-190 Devaraja Isana, achievment of celestial fortune by 3.30 Devavada, doctrine of 3.250-277 Dyuti 3.222-230 Dvidhapataka 3.164-171 Na Nagara, philosophical definition of 5.235,236 Nagaraniddhamana 3.268 Nandisvara 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 Nipphava 6.129-131 Nidhana 3.268 Nidhi 3.268 Niyoga 7.119 Niranjana 7.10-15 Nirupaklista 6.132 Nirjara 5.182-190 Nirdesa 3.51 Nivahanna 3.36 Nisra, three reasons of 3.95 Nisangata 7.10-15 Nissesakamae 3.73 Nairaika etc., avasa (abodes) and maranantika

Page #676
- 652: Index of the Words annotated in the Bhasya samudghata of 6.120-128 3.112 Nairaika jivas, vikriya of 5.138 Paragata 5.65-67 Nairayika jivas, vedana of 3.92; 7.162 Parsvapatyiya Sthavira 5.254-257 Nairayika jivas, who give pains to 3.84 Pasandastha 3.36 Naisreyasika 3.73 Pittavana (Pitana) 3.143-148 No kucchejja 6.133,134 Pindaharidra 7.66 Pinaddhagevejja (put protective armour on his Pa neck) 7.176 Paccovayamana 5.134, 135 Pihita 6.129-131 Pacchiyapidaa 7.158-159 Pudgalas, aharana of 6.186 Prabhu 7.150-154 Purisadaniya 5.254-257 Pancastikaya 7.212-217 Pulaga (Pulaka) 3.4 Patah (Padeah) 5.64 Puskarani 5.182-190 Pathara (Bhatti) 7.117 Puvvasamgatie (friend of past life) 7.191 Panava (Panava) 5.64 Pethakatva sutras 5.68-71 Panama Pravrajya 3.34 Pethavi etc., houses etc. in 6.137-150 Patad Udaya 3.164-171 Paurapatya 3.4 Pattana (Patrana) 5.134, 135 Prakama-nikarana 7.150-154 Pathya 3.73 Pranita 5.100-102 Padmagandha (pamhagandha) .....sanescari Praticandra 3.253 (sanincari) 6.135 Pratima-pratipannaka 6.15-16 Paramanu and skandha, antarakala of 5.175-180 | Pratisamvedayati 5.148 - chedana etc. of 5.154-159 Pratisurya 3.253 - dravyadesa etc. of 5.201-207 Pratyakhyana 6.64-68 - paraspara alpabahutva of 5.181 Pratyakhyata 7.119 - sardha etc. of 5.160-164 Prapa 5.182-190 - paraspara sparsana of 5.165-168 Prabhuta 7.10-15 - sansthiti of 5.169-174 Pramatta samyama, apramatta samyama - ejana etc. of 5.150-153 3.149,150 Paramadharmika, fifteen 3.259 Pravala 7.117 Paramparaghaenam 6.1-4 Prasasta nirjara, superiority of 6.1-4 Paramusai 5.134.135 Prahinasetuka 3.268 Parikha 5.182-190 Prahinagotragara (Pahinagottagara) 3.268 Parinamavada, doctrine of transformation-iden- Prakara 5.182-190 tification of modes with substance 5.51-54 Pragbhara 3.105; 5.182-190 Parijana 3.33 Prapta 5.112,113 Parijanati 3.33 Prasada 5.182-190 Paritavana 3.143-148 Paribhajayana 3.33 Pha Pariyaremana 3.90 Phala 5.134,135 Pariyayasamgatie 7.191 Phaliha 3.4 Parita 5.254-257 Phasu 7.8,9 Parita-sansari 3.72 Phuttasira 7.119 Paryankasana 3.194-208 Phyllakimsuasamanam (red like vikasita kimsuka Parvaga 7.117 puspa) 3.113 Palimanthaga 6.129-131 Palya (Palla) 6.129-131 Ba Palvala 5.182-190 Bandha 6.20-23 Pana 3.34 Battisaviham Nattavihim (32 typs of natyavidhies) Payadaddaragam (he pats on the earth by his feet) 3.38

Page #677
Index of the Words annotated in the Bhasya -: 653 :Balikarma ...... prayascita 7.176 - Mithyadrsti, Amyayi samyagdrsti 5.100-102 Bahusamara-manijja 6.135 Maranantika samudghata 6.120-128 Badara vanaspati, two typs of 7.66 Mala (Mala) 6.129-131 Bardalika-bhakta 5.139-146 . Masa 6.129-131 Balatavokammenam, Balatavassi 3.35,36 Mithyadssti 3.222-230 Bahirae poggalae apariyaitta 3.186,209-220 Misimisemana (hot red with anger) 3.45 Bilapamkti 5.182-190 Mugga (munga) 6.129-131 Bilavasino 7.119 Mudrita 6.129-131 Bebhela Sannivesa 3.100 Mulagunapratyakhyana-uttaragunapratyakhyana Bola 3.258 7.29-35 Mulagunapratyakhyani-uttaragunapratyakhyani Bha 7.36-42 Bhambha (Bhambha) 5.64 Mulabiya (Mulaka bija) 6.129-131 Bhagavana Mahavira, sermon of 5.93 Msdanga 3.4 Bhagavana Mahavira, pratima accepted by 3.105 Moksavada (doctrine of liberation) 5.115; 7.156-157 Bhadramusta 7.66 Bhayamkari 7.117 Ya Bhayaniya (Bhayanaka) 3.112 Yaksagraha 3.258 Bhartrtva 3.4 Yathapatyabhijnata (Ahavaccabhinnaya) 3.255 Bhavanagrha 3.268 Yathapranihita 3.105 Bhavasiddhika 3.72 Yathoddipta 3.253 Bhavitatma 3.154-163.222-230.231-239 Yava (Javanam) 6.129-131 Bhanda 5.182-190 Yavayava (Javajavanam) 6.129-131 Bhutagraha 3.258 Yasa 3.222-230 Bhumi-nirjhara 7.117 Yavat 6.163-167 Bhrkuti 3.47 Yugya 3.164-171 Bheri (Bheri) 5.64 Yupaka 3.253 Yoni 6.129-131 Ma Yoni-viccheda 6.129-131 Mandalikavata 3.253 Maudvidavo (Mukuta-vitapa) 3.114 Ra Maggao 7.150-154,186 Raktaratna 3.33 Macana (Manca) 6.129-131 Racita 5.139-146 Mani 3.33 Raja Udghata 3.253 Masamasavijjai 3.143-148 Ratna 3.33 Masaraggalla (Masrna Pasanamani) 3.4 Ratnaprabha prthavi 3.81 Masura 6.129-131 Ratni 7.119 Mahanirjara 7.146-149 Ratha (self-driven chariot) 7.188 Maharddhika deva, vikriya by 6.163-167 Rathamusala samgrama (battle) 7.182-191 Mahaparyavasana 6.1-4; 7.146-149 Rahapaha (Rathapatha) 7.120 Mahayuddha, mahasamgrama 3.258 Railliya (sullied with dust) 6.20-23 Mahardhya 3.268 Rajapimda 5.139-146 Mahavedana-mahanirjara 6.15,16 Ralaga (a type of Kamgu dhanya) 6.129-131 Mahasilakantaka samgrama (battle) 7.173-181 Rittha (Rista) 3.4 Mansahara 7.121 Rudra 3.34 Manasa puttham manasa....(onental dialogue qua Rupa 3.222-230 question and answer) 5.83-88 Rerijjamana (Dipyamana) 7.63 Manasika sampresana (psychical communication) 5.103-106 La Mayi 3.222-230 Lata 7.117

Page #678
va -: 654: Index of the Words annotated in the Bhasya Labdha 5.112-113 Vibhamgajnana, viparyaya of 5.136-137 Layana 5.182-190 Vimalavarabaddhacimdhapatte gahiyauppaharane Lavanadi Samudra 6.155-160 7.176 Lanchita 6.129-131 Vimatra 6.5-14 Lipta 6.129-131 Viravahimti-viraya (virata) 7.117 Lesya and rebirth 3.183-185 Viveka (discrimination between proper and improLesya, modification of 4.8 per language) 5.89-92 Lesya, two types-dravya and bhava 7.67-73 Visaya (Visaya) 3.4 Leseti (hurts) 5.134,135 Visuddha 6.135 Loka samsthana of 7.3 Visrasa (Visasa) 3.109; 6.24-26 Lokapala 3.4,247 Vitimgalassa 7.23 Lohakadaha 5.182-190 Vina (Piripiriya) 5.64 Lohiyakkha (Lohitaksa) 3.4 Virya 5.110,111 Lauhi 5.182-190 VIksa (Rukkha) 7.117 - ten limes of tree and their touching 7.64,65 Veuvviyasamugghaenam samohanai (exercising Vagghariya (Pralambita) 3.105 the power of projecting the proteen bodies) 3.4 Vajratulya 7.177 Vedagavedaga etc.(relative strength of souls with Vatteti 5.134,135 sexual disposition and of souls free from it) 6.52 Vana 5.182-190. Vedana and Nirjara 7.74-92 - raji 5.182-190 - in present life and next life 7.103-105 Vanasanda 5.182-190 Veruliya (Vaidurtha) 3.4 Vanaspatikayika jivas, ahara of, and seasons 7.62 Vehasa (Vihayasa, Akasa) 5.134,135 Vanaspatikayika jivas, flourishing in summer 7.63 Vaikriyasakti (the power of protean creation and Vappina (field with beds or water canal) 5.182- | the governing principles) 6.163-167; 7.167-172 190 Vaikriya Sarira 3.164-171 Vayara (Vajra) 3.4 Vaisika 7.25 Varaga (Cina dhanya) 6.129-131 Vaisravana 3.34 Varavajravigrahika 5.254-257 Vyejana 3.143-148 Varnavarsa 3.268 Vyapagata 7.25 Valli (Bela) 7.117 Vyasanabhuta 3.253 Vasudhara 3.268 Vyakarana 5.83-88 Vatamamdalika 3.253 Vrihi (Vihinam) 6.129-131 Vatula 7.117 Vatotkalika 3.253 Vatodbhrama 3.253 Sakra and Isana, mutual relations of 3.56-61 Vayukayika jivas, ana, apana, ucshvasa nihsvasa, Sakra, upward, downward and horizontal motion kaya-sthiti, sasarira-asarira and niskramana of of 3.119-126 5.46-50 Sabda (sound), process of hearing of 5.64 Vayu, types, gati-ksetra and gati of 5.31-45 Sayyatara pinda 5.139-146 Vikuvvemana 3.90 Sara 5.134,135 Vikusa 6.135 Sastra 7.25 Viggha 3.209-220 -parinamita 7.25 Vijjhadiya 7.119 Sastratita 7.25 Viubhaemane 3.112 Sastratitadi pana-bhojana 7.25 Vitiki na 3.4 Santigrha 3.268 Vidamvai 3.112 sali (Salinam) 6.129-131 Vindhyagiri (Vinjhagiri) 3.100 sasvata-asasvata (eternal, non-eternal)--with Viparinamiyam1-4 respect to dravyarthika-paryayarthika naya Vipula 5.138 7.93-95 Sa

Page #679
Index of the Words annotated in the Bhasya - 655 - Sasvata-asasvata(eternal, non-eternal)--with respect to avyucchitti-vyucchitti naya 7.58-60 Sikhari 5.182-190 Silapravala 3.33 Siva 3.34 Sivika 3.164-171 Suddhodana 3.33 Sumba 3.45 Saila 5.182-190 - grha 3.268 Sailesi 6.15,16 Sokapana 3.143-148 Sosa 3.258 Smasanagrha 3.268 Sramanopasaka anavrtti himsa of 7.6,7 Sramanopasaka eryapathika and samparayiki kriya of 7.4,5 Sa Sanginhaha (accept him) 5.78-82 Sanghatteti (makes to move or disturb) 5.134,135 Sanghaei (destroys by mutually squeezing limbs together) 5.134,135 Samjna 7.161 Sandamaniya (Sivika) 3.164-171 Sannicita 6.133,134 Sampatti (Samprapti) 3.4 Sammrsta 6.133, 134 Samyata 7.54-57 - asamyata-samyatasamyata 7.54-57 Samyatasamyata 7.54-57 Samyamayatramatravrttika 7.25 Samyami dana 7.8.9 Samrambha 3.143-148 Samvartta (Savatta) 7.188 Samvartakavata 3.253 Samvita 7.125,126 Samsara mandala 5.122 Sidhilikayaim 6.1-4 Silitthikayaim 6.1-4 Sana 6.129-131 Sadbhuta (Bhuta) 5.254-257 Santa 3.33 Sannicaya 3.268 Sanniddhi 3.268 Sapakkhim Sapadidisim (stationing in the sky just above) 3.38 Sabha 5.182-190 Samajoibbhuya (became like fire) 3.48 Samaturamgemana (embracing) 3.49 Samaya lukkhayae (environmental harshness) 7.117 Samayaksetra and samayatita ksetra 5.248-253 Samarambha 3.143-148; 7.6,7 Samudghata, maranantika-See Maranatika samudghata Samudaya-samiti-samagama 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-desa-mula-uttara guna pratyakhyani-apratyakhyani 7.43-53 Saya samiyam (always and every moment) 6.20-23 Sata-asata-vedaniya karmabandha causes of 7.113-116 Sattavihabamdhee va, atthavihabamdhae va (binds seven types of karma or eight types of karma) 5.68-71 Samanika 3.4 Samudanika 7.25 Sara 3.33 Sarini 5.182-190 Salambahatthabharane (his armlets hanged downward) 3.114 Simha (lion), Vyaghra (tiger) etc.quadrupeds 7.122 Siddha 6.133-134 Sihunda (milky thohara) 7.66 Sukha-duhkha (pleasure and pain), defination of 7.160 Sukha-duhkha upadarsana 6.171-173 Supratyakhyata-duspratyakhyata 7.27,28 Sulabhabodhika 3.72 Suvrsti 3.263 Susama-susama 6.135 Suryaparivesa 3.253 Sogamdhiya (Saugardhika, Manikya) 3.4 Skandha 3.34 - graha 3.258 Stupa 5.182-190 Sthapita 5.139-146 Sthitiprakalpa 3.38 Sthulakarmapudgala (Ahabayaraim) 3.1-4 Spandana 3.143-148 Svavisaya 5.147 Svamitva 3.4 Ha Hamsagabbha (Pusparaga) 3.4

Page #680
- 656 : Index of the Words annotated in the Bhasya Harita 7.117 Hatthi-kumthu-jiva-samanatta (equality of souls of elephant and kumthu (a small insect)) 7.158, 159 Hiyakamae (wisher of walfare) 3.73 Hinapunnacauddasa (born on omnibus fourteenth day of dark fortnight) 3.109 Hilamti nimdamti khimsamti garahamti avamannamti tajjemti tanomti parivahemti pavvehemti pavvahamti 3.45 Hasta 6.132 Hetu-ahetu 5.191-198 --000

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Appendix 3 Index of the Technical Terms Paribhasika Sabdanukrama Anka (Ratna) 3.4,4 (Bha.) Anga 6.133,134 (Bha.) , eleven 7.220 (Bha.) - pravista 4 Preface - bahya 4 Preface Angara 5.54; 7.22,23,25 Angaramukta 7.33 Angula 3.4,17,21,43; 5.64; 6.75,125,134,173; 7.10-15 (Bha.) Angustha 5.64 Angustha Pramana 7 Preface Anjana 3.4.4 (Bha.) - pulaka 3.4.4 (Bha.) 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 (Bha.), 94,95,99,94-99 (Bha.) Antaraya 6.33,34,33-34 (Bha.) - karma 6.33,34 Antarala 3.228,230,237,239 - gati 5.59-61 (Bha.); 6.82,99; 7.1 - varti 5.147 Antarbhava 4 Preface Antarmuhurtta 3.150,183-185 (Bha.); 5.64,220, 222; 6.34,129-131; 7.1 Antimasariri 5.91,78-82 (Bha.),94,95,94-99 (Bha.) Antevasi 3.4,16,21,134; 3.3,78,80,81,84. 86,88,201; 7.215 Andhakara (Maya) 5.237-247 (Bha.) 6.86; 7.117, 117 (Bha.) Ambaratala 3.112 A-karana 6.8-11,13 Akarkasa 7.107-112 vedaniya 7.109-112 Akarta 7.16-19 Akartstva 7.16-19 Akarma 3.143-148; 7.10-15 (Bha.) gati of 7.10-15 (Bha.) Akalpaniya 5.124-127 (Bha.) Akasaya 6.54,63; 7.20 Akasayi 6.63 Aksa 6.134 Aksata 3.33; 7 196 Akamanikarana 7.150-152,150-154 (Bha.) Akama nirjara 7.113-116 (Bha.) Akala-mrtyu 5.116-121 (Bha) Akutyamana 5.64 Akusalanubandha 6.1-4 (Bha.) Akrta 6.24-26 (Bha.) Akrsta (Akitha) 3.129 Aksasrotapramanamatra 7.120,120 (Bha.) Akrama 5.64 Akriya 3 Preface Akriya 3.143-148 (Bha.) Aklista 3.129 Agada (well) 5.189,182-190 (Bha.) Agni (fire)3.45,46,48,49; 5 Preface, 51-54 (Bha.), 68-71 (Bha.), 133,235; 6.4,134; 7.117,201,202 - kaya 5.133,157,159, 6.82,99,142,147,150; 7.227,228 -kayika 5.133; 6.88,105 , two states of 5.133 (Bha.) - jiva 5.51-54, 51-54 (Bha.) - jiva, body of 5 Preface jjhamiya (roasted in fire) 5.51 - jusitani (dried in fire) 5.51 - parinamiya (converted into fire) 5.51-54, 5.51 (Bha.) - sarira 5 Preface - snata 5 Preface Agrimacarana 3.134-139 (Bha.) Agragamita 3.4 Agrasthana 3.37 Agrahya 5.160-164,160-164 (Bha.) Aglana 5.81,82,78-82 (Bha.) -bhava (agila) 5.81,82,78-82 (Bha.) Aghatika Karma 6.33,34 (Bha.) Aghatyakarma 7.107-112 (Bha.) Acaksurdarsani 6.41,52 Acarama 6.72,73; 6.51,52 Acalatma 6.131,134

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-: 658: Index of the Technical Terms Acitta 5.133,183,185,187,189,235,236; 7.128,133 - ahara 6.18 - pudgala 7.229,230 Acetana 3.134-139,172-182; 5.134,135 - activity taking place at unconscious level 3.134-139 (Bha.) Acchejja 5.139-146 (Bha.) Ajiva 5.208-224,248-253; 6.174-182; 7.28,93-95, 128,130,134, 135,193,212-217 - kaya 7.213,216,218,220 - pradosiki 3.137 Ajjhoyara 5.139-146 (Bha.) Ajjhoyaraya 5.139-146 (Bha.) Asruta 3.253,258,262,269 Ajnata 3.253,258,262,268 Ajnata Avastha 7.106 Ajnana 7.27,28,150,154 - marana 5.193,194 - hetuka 7.150 Ajnani 6.52,54-63; 7.27,28 Atata 5.18; 6.132,133,134 (Bha.) Agatanga 5.18; 6.132,133,134 (Bha.) Attalaka 5.189,182-190 (Bha.) Adada 6.133,134 (Bha.) Adadanga 6.133,134 (Bha.) Adhai Dvipa (two-and-half continents) 6.146,158, 159 Anagara 3.115,116,134,152,154-158,163,216 Anima 5.112-113 (Bha.) Anisittha 5.139-146 (Bha.) Anu 6.70-118 (Bha.); 7 Preface, 10-15 (Bha.) - vrata 7.29-35 (Bha.) Anu (Suksma) 5.64 Atikramana 7.6,7,29 Atikranta 7.3,4 Aticarana 7.6,7,6-7 (Bha.) Aticara 7.29,35 Atithisamvibhaga 7.35 Atipata 7.6.7.6-7 (Bha.) Atisaya 5.93 Atisuksma 5 Peface Atita 7.54,56,156 - kala 5.115 Atindriya Jnana 3 Perface, 222-230 (Bha.); 5.8388 (Bha.), 108-109 (Bha.) - gamyajagat 5.108-109 (Bha.) Atindriya Jnani 5.100-102 (Bha.), 108-109 (Bha.) Adattadana 7.54-57 (Bha.) Adanta Gharsana 7.29-35 (Bha.) Adahya 5.160-164 Aduhkhi 7.16,17,19 Adrsta 3.253,258,263,268 Addha Palyopama 6.133-134 (Bha.) Adharma 3.134-139 (Bha.) Adharmastikaya 7.213,218,219 Adhikarana 3.134-139 (Bha.); 7.5 Adhikarani 7.4,5 Adhikrta Vacana 3.218 Adhisthita 3.38,40 Adhina 3.38,40 Adhah setra 5.64 Adhogati 3.119-126 (Bha.) Adho Loka 3.112,120-122 (Bha.) - kandaka 3.119 Adho'vadhi 6.168, 169 Adhovarti 5.64 Adhahsaptami 6.120,122 - prthvi 3.83; 5.62 Adhyayana 3.4; 5.254-257 (Bha.); 7.220 Adhyavataraka 7.25 Adhyavasana 5.191-198 (Bha.) Adhyavasaya 6.1-4,33,34; 7.4,5,146-149 (Bha.) - prakarsata of 6.1-4 (Bha.) - purvaka 6 Preface Adhyatma 3.154-163 (Bha.); 7.4,5 - vidya 3 Preface; 6 Preface - sadhana 3.134-139 (Bha.) Adhyapana 7.161 Adhva 7.34 Anagara 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 (Bha.),231-239 (Bha.),254-257; 6.16: 7.1.20,125, 126, 167,168,170-171,167-172 (Bha.),215, 223,230,231,232 ,Bhavitatma--See Bhavitatma Anagara Ananta 3.94; 5.67,106,109,115,160-164 (Bha.), 205.248-253 (Bha.),254,255; 6.30-32,54-63,88, 105,116, 134; 7.127-145 (Bha.) - kala 5.176 - ksetra 6.186 - guna 5.102 - guna (times) 6.52.133,134; 7.40,49,56,145 - jiva 7.66 -jnani 6.132 - pradesi (sika) skandha 5.64.153,156,159, 164,166-169 (Bha.), 175-180 (Bha.), 176,201-207 (Bha.) - viyojaka 6.1-4 - samsara 6.35-51 - samsari 3.72,73

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Index of the Technical Terms Anantara 3.53,75; 5.3-12 (Bha.) - pascadvarti 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 Anakara 6.35-51; 7.34 - upayoga 6.48,63 Anakaropayukta 6.54,63 (Bha) Anagata 7.34,54-57 (Bha.) Anatmavadi 7 Preface Anadeya (Vacana) 7.119 (Bha.) Anabhoga Janita 7.6,7 Anabhoga Pratyaya 7.150-154 (Bha.) Anayukta 7.4,5,20 Anarya 3.253,253 (Bha.) Anavrta Jnana 7.146-149 (Bha.) Anavrti (Anautti) Himsa 7.6,7,6-7 (Bha.) Anaharaka 6.18,48,52,63; 7.1 Anahuta 7.25 (Bha.) Anitya 3.35,36; 7 Preface, 16-19 -jagarika 3.36,36 (Bha.),104 - tva 3.35,36 Anadara 3.47,49 Anusasana 3.4 Anadi 5 Preface,67,255; 6.27-29 (Bha.),30-32, Anusandhana 3 Preface 54-63 (Bha.) Anadrta 3.41 - vada 7 Preface Anindriya 5.59-61 (Bha.) - jnana 7.161 Animesa netra (preksa) 3.105 (Bha.) Anista Pudgala 6.20-23 Anisrsta 7.25 Anukampana 7.113-116 Anukampa 3.73; 7.107-112 (Bha.), 114 -vrtti 7.114 Anukrta 3.22 Anujnata 3.35,36 Anucintana 3.33,35,36 Anujna 5.86 Anutatika 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 Anubhaga 6.151 -nama karma 6.151 -nama, nisikta 6.152 -nama-gotra-niyuktayuska 6.154 - namanidhatta ayusya 5.62 - nama-nisiktayuska 6.153 - nama-nisiktayusya 6.151 - bandha 6.33,34 Anumana 4 Preface; 5.97, 191-198 (Bha.) Anumodana 7.27,28 Anuyoga 4 Preface -sutra 4 Preface Aneka guna (several units) 5.201-207 (Bha.) Aneka rupa (several forms) 6.165; 7.169 Aneka varna (several colours) 6.165; 7.169 Anekanta 5 Preface, 58-60, 150-153 (Bha.); 6.174182; 7 Preface - drsti 7 Preface - vada 5.150-153 (Bha.) Anevambhuta vedana 5.118-120 (Bha.) Anesaniya 5.124-127 (Bha.) - dana 5.124-127 (Bha.) Anairayika 4.7 Anyatirthika 7.1,27,28,97,212-217 (Bha.) Anyatha bhava 3.223,224,226,227,229,230, 222-230 (Bha.),232,233,235,236,238,239 Anyadiya 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 (Bha.) Apadesa 5.191-198 (Bha.) Apadhyana 7.29-35 Apabhramsa 5.93 Aparatva 5.248,253 (Bha.) Apara Videha 6.134 Aparijnayamana 3.41 Aparinata 7.25 Aparitapita 3.129 Aparityaga 6.64-68 Aparibhukta (Ahaya) 6.20-23 (Bha.)

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- 660: Index of the Technical Terms Aparibhuta 3.32 Abhavasiddhika 3.72,73; 6.29,32,40,52,63 Aparimita 5.67; 6.188 Abhavya 6.27-29,54-63 (Bha.) Aparita 6.44,52 Abhasaka 6.43,52 Aparyavasita 6.27,28,30-32 Abhigraha 3.33,102; 6.15,16; 7.197 Aparyapta 3.164-171; 6.137-150 (Bha.); 7.101 Abhiniskramana-utsava 3.86,87 Aparyaptaka 5.102; 6.42,52 - mahotsava 3.86,87 Aparyapti 6.63 Abhinna 6.174-182 (Bha.) Apavartana 6.154 Abhipakva Karma 6.15,16 Apavada 3.263 (Bha.) Abhimata 3.22,33,36 Apascimamaranantikasamlekhana 7.29-35 (Bha.) | Abhiyoga 3.190,218,221 -josanaradhana 7.35 Abhiyogi Bhavana 3.257 Apana 5.46,46-50 (Bha.) Abhiyojana 3.190 Aparddha-avamodarika 7.24 - Sakti 3.211 Apayasadravyataya 5.111 abhiyojana 3.209-211,217 A-pudgala 5.255 - Sakti 3.211 - dravya 5.255-257 (Bha.) Abhilasaniya 78.9,22.24 Aporisiya 7.10-15 Abhilasa 3.38 Ap 6.137-150 Abhilasatmaka 3.33,36,102,104,109,112,115, - kaya 3.183-185 (Bha.); 5.103,183; 6.99,150 116,131 - kaya jiva 5.51-54 (Bha.) Abhisamanvagata 3.17,30,50,51; 5.106,113,112- kayika 6 Preface, 63,105,116; 7.142 113 (Bha.) Aprakata 7.216 Abhisamanvagata (vipakabhimukha) 3.99,109, Aprakampa 3 Preface; 5.171,178; 6.15,16 130,131,230,239 Apratiti 3.9 Abhihrta (abhihada) 5.139-146 (Bha.); 7.25 Apratyakhyana 6.66,67,68 Abhayakhyana 5.89,84 (Bha.) - moha 64-68 Abheda 5.254-257 (Bha.) - kriya 5.128, 129; 7.163,164 Abhedopacara 5.191-198 (Bha.) - avarana 7.36-42 Abhedya 5.160-164 Apratyakhyanaavarana moha 6.64-68 (Bha.) Abhra 3.253 (Bha.) Apratyakhyani 6.64,65; 7.36,37,40-44,46,47, - vrksa 3.253 (Bha.) 49-53,55-57 Amangala 7.29-35 Aprathama 6.30-32 (Bha.) Amadhya 5.160-162, 164,201-203 Apradesa 5.160-162,164,201-203,205,206; 6.54, Amana 6.163-167 (Bha.) 55,57,58, 60,63,54-63 (Bha.) Amanaska 6.39,64-68; 7.36-42,127-145 (Bha.), Apramatta 3.149,150,190; 7.20,21 150,150-154 (Bha.), 161 - avastha 3.150 Amanusya 6.174-182 (Bha.) - samyata 3.150,149-150 (Bha.) Amanojna 3.109 , in samyama 3.150 Amama (samkhya) 6.133,134 (Bha.) Apravicara 5.107 Amama (one type of human being) Aprasasta 4.8 6.135,135(Bha.) Aprapyakari 5.64; 7.127-145 (Bha.) Amamanga 6.133,134 (Bha.) Aprarthaniya 3.109 Amayi 3.190-192,218,220,231,234,237, Aprasuka 5.124, 124-127 (Bha.) - samyagdrsti 5.102,100-102 (Bha.) Abandhaka 6.35-51 (Bha.) Amavasya 3.152 Abandha Kala 6.35-51 (Bha.) Amita 5.109 Abandha Ksana 6.162 Amurtta 5.191-198 (Bha.),254-257 (Bha.); 7.212Abadhakala 6.38 217 (Bha.) Abija 6.129-131 (Bha.) Amogha 3.253,253 (Bha.) Abuddhipurva 6.1-4 Aya akara (ayagara)-See Ayagara Abhaya 7.29-35 Ayana 5.17,18; 6.132

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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 (Bha.) - avastha 3.143-148 (Bha.) Ayogi 6.27-29,47,52,63 - kevali 6.35-51 (Bha.) Ara (Ara) 6.133,134,135; 7.117 (Bha.) Arajo'mbaravastradhara 3.109 (Bha.) Aratni (baddhamusti hatha) 3.35,36 Aruci 3.9 Arunavara 6.72 Arunodaksamudra (the name of tamaskaya) 6.86 Arunodaya 6.72 Arupi 7.127 212-217 (Bha.) - kaya 7.213,218,219 Artha 5.94-99,104-106; 7.216,218 - adhikara 4 Preface - agama 5.97 - cara 3.4 (Bha.),247 (Bha.) - dana 5.147 - nikura 5.18; 6.132 - nikuranga 5.18; 6.132 - nipura 6.133,134 - nipuranga 6.132,133 - baddha 3.38 - bodha 5.207 Ardha 5.94-99,104-106 -adhaka 7.159 - krtva 5.112,113 - kudava 7.159 - cchedaka 6.133,134 - nivartanika mandala 3.104 - padmasana 3.207 -paryanka 3.207 - paryankasana 3.207 - prastha 7.159 - magadhi (bhasa) 5.93 - masa 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 Arhata 6.27-29 Alanghya 6.4,1-4 (Bha.) Alamastu 7.157 Alaghu (great or senior) 3.90 Alika 5.148,148 (Bha.) Alesyl 6.54-63 Aloka 5.255 Alpa - ayusya 5.124, 124-127 (Bha.) -asrava 5.133; 6.22 -ahara 7.2 (Bha.) -utsuka 3.109 (Bha.) - karma 5.133; 6.22; 7.67-73 (Bha.) -kalika 7.29-35 (Bha.) - kriya 5.133; 6.22 - nirjara 6 Preface,15,16 - pradesopacaya 5.64 - bahutva 4.8; 6.20-52 (Bha.); 7.36-42 (Bha.), 54 - vedana 5.133; 6 Preface,4,15,16,22; 7.103105 Alpatara - apkaya 7.228 - asrava 7.158,227,228 -ahara 7.158 - ucchvasa 7.158 - rddhi 7.158 - karma 7.67-70,72,73,158,227,228 - kriya 7.158,227,228 - tejaskaya 7.228 - trasa kaya 7.228 - dyuti 7.158 - nihsvasa 7.158 - nihara 7.158 - prthvikaya 7.228 - mahima 7.158 - vajrasana 3.207 Arpana, paddhati of (system of, reference to) 4 Avagama 6.33,34 Preface -: 661: - vanaspatikaya 7.228 - vayukaya 7.228 - vedana 7.227,228 Alpahari 7.24 Avakasa-ksetra 3 Preface Avakasantara 6.106 Avagadha 5.164,170,171,177,178; 6.186 Avagadhavagadha 3.4,5,196 Avagahana 3.119,251; 5.157,159,201,207,254 257 (Bha.); 6.79 -namanidhatta ayusya 5.62 - sthana ayu 5.181 Agvagahana 3.17,21,43,112; 4.8; 6.151,154 - nama karma 6.151 - nama, nisikta of 6.152

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-: 662: - nama-nisiktayusya 6.151 Avagahita 3.120-122 (Bha.) Avatarana 7.117,118,119 Avatarita 5.10 Avadharana 3.30,47 Avadharana 3 Preface; 6 Preface Avadhijnana 3 Preface,38,56-71,109,112,115, 158,163,222-230 (Bha.); 5.83-88 (Bha.), 103-106 (Bha.), 108, 109 - labdhi 3.231,234,237,239 Avadhijnani 3.95; 6.45,52,168,169; 7.148 Avadhidarsani 6.41,52 Avamodarika 7.24 Avabodhatmaka sahabhagita 3.250-277 (Bha.) Avayava 3.3,4 Avayavi dravya 5.51-54 (Bha.) Avalipta 6.129-131 (Bha.) Avalokana 7.152 Avava 5.18; 6.132,133,134 (Bha.) Avavanga 5.18; 6.132, 133, 134 (Bha.) Avasarpini 3.94; 5 Preface,19,20,23,27,29, 201207 (Bha.), 237-247 (Bha.), 248,249,254-257 (Bha.); 6.134,135; 7 Preface, 117 - comparison with pralaya 5 Preface Avastha (age of eight years) 3.150 Avastha-parivartana 5.150-153 (Bha.) Avastha-saptaka 3.143-148 (Bha.) Avasthana (samcitthana 5.169-174 (Bha.),178 Avasthita 5 Preface,19,29,208,209,211,212,215217,219,220,224 Avasthiti 5.216,218,221,222,225-233 (Bha.) - kala 5.218,222,225-233 (Bha.) - mana 5.181 Avantara prakara 7.113-116 (Bha.) Avikala 3.279; 4,5; 6.18 Avicchinna 3.17 Avijnata 3.253,258,263,268 Avinabhava (vyapti) sambandha 6.174-182 (Bha.) Avipaki nirjara 6.15,16 Aviprakata (not clear) 7.216 Avibhaga 6.54-63 (Bha.) Avibhagi praticcheda 5.169-174 (Bha.) Avibhajya 5 Preface, 160-164 (Bha.) Avirata 3.134-139 (Bha.); 6.64-68 (Bha.); 7.28 Avirati 3.35,36; 6.20-23 (Bha.); 7.4,5,164 - kriya of 3.134-139 (Bha.); 7.164 - parinama 5.134,135 Avisuddha 6.168, 169 - lesya 6,168,169,168-169 (Bha.); 7.97 Avisayabhuta 5.64 Index of the Technical Terms Avitaraga 6.27-29; 7.4,5,20,21 - avastha 6.27-29 Avicimarga 7.20-21 Aveda 6.35-51 (Bha.) Avedaka 6.52,63 Avedi 6.54-63 (Bha.) Avedyamana avastha 6.33,34 Avyathabhava 3.222-230 (Bha.) Avyathita 3.129 Avyavahita ksetra 6.186 Avyakrta 7.10-15 (Bha.) Avyahata 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 Asarira 5.49,50,46-50 (Bha.); 6.63; 7 Preface Asariri 5.59-61 Asasvata 5.254-257; 7 Preface, 58-60,93-95,165 - vada 7.58-60 Asubha 5.134,135; 6.5-14 - karana 6.9,5-14 - karma 3.134-139; 6.15,16,20-23 (Bha.) - dirgha ayusya 5.126 - pudgala 6 Preface - mana 6.5-14 - pravrtti 6.20-23 - yoga 5.134, 135; 6.20-23 (Bha.) Asokasanda 3.105,112 Asraddha 3.9 Asruta 3.253,258,262,269 Astapradesi 5.64 Astamabhakta (fasting for three days) 3.105,105 (Bha.), 112; 7.231 Astami 3.152 Astabhagika 7.159 Astavidhabandhaka 5.68-71 (Bha.),75; 6.162 Astapada-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 (Bha.); 7 Preface, 158, 159 Asamkhya - kala 5.171,172,174,175,177,17 - guna (times) 7.57 - pradesa 7.159 Asamkhyata 3.4; 5.160-164; 6.74,75,132, 133, 134 - guna (times) 6.52; 7.36-42 - th part of 3.17,21; 5.58-61,64,170,173,178,

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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 (Bha.) - guna (na) (times) 5.181-206 (Bha.); 7.40-42 (Bha.),49-51 (Bha.),57 - pradesa 5.254-257 - pradesatmaka loka 5.254,255 - pradesi (sika) skandha 5.155,158,164 - bhaga 3.43 Asamjni (amanaska) 6.39,52,63; 7.127-143 (Bha.), 150-154 (Bha.) - tiryancapancendriya 3.183-185 (Bha.) - pancendriya 6.64-68 (Bha.) - manusya 3.183-185 (Bha.) Asambuddha 5.78-82 Asamyata 5.90; 6.37,52,63; 7.28,54,54-57 (Bha.) Asamyama 5.89-92; 7.110-112 Asamvrta 7.1,28,167,168,170,171,167-172 (Bha.) Asat 5.254-257 (Bha.) Asadbhuta 5.148,148 (Bha.) - vacana 5.91 Asamavahata 6.168 Asata 6.5-14,64-68; 7.104,107-112 (Bha.) - vedana 6.8,9,13 - vedaniya 7.107-112,115,116 Asaragalla 3.4,4 (Bha.) Asicarmapatra 3.197 Asukha 6.5-14 - duhkha 7.119,119 (Bha.) Asta 5.3-12 Asti 7.217 * kaya 7.213,216,218 -tva 4 Preface; 5 Preface; 7 Preface,217 - tvakala, 5 Preface, 254-257 (Bha.) Asnana 7.29-35 Asprsta 5.48,64 Asmita matra 3.4 Aharana 6.1-4 (Bha.) Ahimsa 7.113-116 (Bha.) Ahetu 5.195-198 Ahetuka 3.140-142; 5.191-198 Ahetugamya 3 Preface; 5.191-198 (Bha.) Ahoratra 5.3-12,15; 6.132,133,134 Akasa 3.38,112; 5 Preface, 134,165-168 (Bha.), 170,171,177, 178; 7.10-15 -astikaya 7.213,218,219 - ganga (galaxy),6.70-118 (Bha.) -gami 6.70-118; 7.1 - pradesa 5.110,111,165-168 (Bha.) - sreni 6.120-128; 7.1 Aksti-viksti 3.45 Akasiya pinda (steller bodies) 6.70-118 (Bha.) Akirna 3.4.4 (Bha.),5.14,16,18,20,21,196 Akhyanaka (kathanaka) 3.4 Akrandana 7.113-116 Agama 3.146-148, 154-163,250-277 (Bha.); 4 Preface; 5.31-45 (Bha.),57,58,62,97,116-121 (Bha.),160-164 (Bha.); 6 Preface, 133, 134,168, 169; 7.1,10-15,1619,20,21,27,28,66,113-116 (Bha.), 117-123 (Bha.), 173 - kara 4 Preface , vyakhya sahitya of 3.109 , modern times of 5.94-99 (Bha.) , ancient age of 5.94-99 (Bha.) , edition of 4 Preface - gamya 3 Preface - yuga 3.154-163 (Bha.); 5.57,58 , style of composition of 6 Preface - vacana 7.117-123 (Bha.) - vada 3 Preface , compilers of 4 Preface , time of compilation of 5.94-99 (Bha.) literature of 3 Preface; 5.98-99 (Bha.),138145 (Bha.), 154-159 (Bha.); 6 Preface; 7.25, 127-145 (Bha.) * s@tra 3.73 Agamika 3 Preface, 5.116-121 (Bha.) Aghata 6.1-4 Acarana 3.30; 5 Preface, 148; 6 Preface,20-23 (Bha.),64-68 (Bha.); 7.29-35 (Bha.),54-57 (Bha.) Acamla3.21 Acara 5.139-146 (Bha.) - maryada of 5.139-146 (Bha.) - Visayaka sutra 5.139-146 (Bha.) - sastra 7 Preface Acarya 3.35,36,207; 4 Preface; 5.100-102 (Bha.), 147,147 (Bha.); 6.20-23 - kusala (expert) 7.175 (Bha.) Acelakya 7.29-35 (Bha.) Acchanna 3.17,21 Acchadana 3.29; 7.177 (Bha.) Ajati 5.57,58 Aukkho (life-span) 6.64-68 Akara 6.135 (Bha.) - paryaya 7.117,117(Bha.) - bhava 6.135 (Bha.); 7.118 - vala 3.33

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Index of the Technical Terms - 664 - Ajiva 7.25 - pinda 7.25 Acchedya 7.25 Ajna 3.51; 7.174,175,183,184,194,195 Adhaka 7.159 Anugamiyattae 3.73 Anvika 6.70-118 (Bha.) Atapana 3.21,33 - bhumi 3.21,23,102 Atma-kartettva, siddhanta (doctrine) of, 3.250-277 (Bha.) Atmaksta 6.24-26 (Bha.) Atmatva 7.20,21 Atmana (samvrta) 3.148 Atmapradesa 5.64,103-106; 7 Preface,2,158,159 Atmaramana 6.33,34 Atmalina 3.17; 5.78 Atmavada 3 Preface Atmasamvsta 3.143-148 (Bha.) Atmasvarupa 6.33,34 Atmahatya 3.134-139 (Bha.) Atma 3.4,105,155,154-163 (Bha.); 5. Preface,5154,108, 109; 6 Preface, 20,22,20-23 (Bha.),30-32 34,168, 169,186,188; 7 Preface,5,10-15,160,220 Atmagama 5.97,94-99 (Bha.) Atmika 6.33,34 Adara 3.38-40,51,57,59 Adana (indriya) 5.108,109 (Bha.) Adi-bhaga 5.64 Adeya 5.254-257 Adesa (vacana) 3.51 (Bha.) Adhakarma 5.139,141,142,145,139-146 (Bha.); 7.25,165,165 (Bha.) Adhakarmika 5.139-146 (Bha.) Adhikaraniki 3.134,136; 5.134 - kriya 5.134-139; 5.134 Adho'vadhijnani 7.147,146-149 (Bha.) Adhyatmika (spiritual) 3.33,36,102,104,109,112, 115,116,131,134-139 (Bha.) - cikitsa (therapy) 6.20-23 (Bha.) - definition of pleasure and pain 7.160 Ana 5.46,46-50 (Bha.) Anapana (svasocchvasa paryapti) 3.17; 5.15 - paryapti 6.63 - aparyapti 6.63 Anukampika 3.73 (Bha.) Antarika -adhyavasaya 7.4,5 - iccha (akanksa) 3.134-139 (Bha.) - kriya 7 Preface - spandana 7.4,5 Apana 5.189,182-190 (Bha.) Apatabhadra 7.224,226 Aptapurusa 3Preface; 5.191-198 (Bha.) Abhamandala (abhavalaya) 3.183-185 (Bha.); 4.8; 6 Preface, 20-23 (Bha.) Abhinibodhikajnani 6.45,63 Abhiyogiki bhavana 3.190,211 Abhoga-janita 7.6,7 Amantrana 7.25 Ayama 6.91,171-173 (Bha.) Ayu 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 (Bha.),64-68 (Bha.), 151 - sutra 6.64-68 (Bha.) - sthiti 3.143-148 (Bha.) Ayukta 7.4,5,20,21,125,126 Ayudha 7.176,176 (Bha.), 185 Ayumana 5.181 Ayurvijnana (medical science) 5.72-75 (Bha.), 7677 (Bha.) Ayurveda, literature of 5.76-77 (Bha.) Ayusman 5.19,23,27,29,81; 6.159 Ayusya 5.57,58,59,60,59-61 (Bha.),62,62 (Bha.), 248-253 (Bha.); 6.33,34,35,37,40,42,44,49,50,68 133, 134,135,151,151 (Bha.), 154,162; 7.1,63-73, 101,102,106 - karma 5.57,58,62,116-121 (Bha.); 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 (Bha.); 6.64, 68,151,151 (Bha.),162; 7.106,106 (Bha.), 146-148 - kala 5.57,58 vedana of 5.57,58 chain of 5.59-61 (Bha.) - krama 5.57,58 - parimana 6.132 - bandha, determination of 7.101,101 (Bha.) , without 5.59,60 , with 5.59 Arambha 3.145,143-148 (Bha.); 5.150-153 (Bha.), 182-190 (Bha.); 7.113-116 (Bha.) Arambhiki kriya 5.128-132 Araksaka 3.4,247 Aragata 5.65-67 (Bha.) Aradhaka 3.72,72 (Bha.), 73,192 Aradhana 3 Preface, 36,38,192; 5.115,139,141, 143, 145; 6.64-68,132; 7.156

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Index of the Technical Terms -: 665 : Arama 5.189,182-190 (Bha.) Iccha-parimana 7.29-35 Artta 6.20-23 (Bha.); 7.36-42 (Bha.) Indra 7.177,186 Ardramala (pamkiya) 6.20-23 (Bha.) - kila 3.112 (Bha.) Arya 3.30; 5.81-201-203,205,254,255 - graha 3.258,258 (Bha.) - satya 6.183-185 - jala 3.197 Arya 3.34 (Bha.) Indriya 3 Preface, 1,105,135,148,191; 5.64,83-88 Alisamdaga-see Cavala (Bha.), 108, 109; 6 Preface, 20-23,87; 7.127-145 Alina 5.201 (Bha.),161 Alekhana 3.36,38 - aparyapti 6.63 Alocana 6.33,34 -jnana 5.108-109 (Bha.); 6.183-188 (Bha.) Alocana 3.16,21,192,219,220; 5.139-145 (Bha.); -jnana, world perceptible to 5.108, 109 7.203 - jnani 5.100-102 (Bha.) Avarana 7.158-159 - darsana 5.72-75 (Bha.) - yukta 5.108, 109 - nirodha 7.29-35 (Bha.) Avalika 5.15,59-61,170,173,178,180,213,214, - paryapti 3.10; 6.63 219,228-231 (Bha.),248,249; 6.132 - visaya 3.279; 5.65-67; 7.127-145 (Bha.) Avasyaka 7.29-35 (Bha.) Ibhya 3.34; 7.196 Avaraka 6.33,34 Ihagata 6.163-167; 7.103-105 Avasa 6.120 Ihabhava, ayusya of 5.57,58,57-58 (Bha.) - gpha 7.213,218 Avrtajnana 7.146-149 (Bha.) Asatana 3.95 Ithara 7 Preface, 186 Asurupta (asurutta) 3.45,45 (Bha.) iryapatha 3.143-148 Ascaryabhuta 3.28,94 - bandha 3.143-148 Asrava 3.134-139 (Bha.), 140-142 (Bha.),148; Iryapathika 6.29; 7.20-21 5.108,109,133; 6 Preface, 20-23; 7.107-112 (Bha.) Iryapathiki kriya (see, eryapathiki kriya) - sakti 6.33,34 Iryapratyayika karma 7.20,21 Asravana (bandha) 5.128-132 (Bha.) Iryasamita 7.215 Asakta 3.135 Isitstva 5.112,113 Asurutta-see Asurupta isvara 3.,4,4 (Bha.),34; 6.30-32 (Bha.); 7. Asvadamana 3.33 (Bha.) Preface, 196 Ahata-natya. gita 3.4 (Bha.) - kartstvavadi 3.250-277 (Bha.) Aharana 6.186 - vadi 7 Preface Ahara 3.30,33,148; 5.139-146 (Bha.); 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, - pragbhara prthvi 3.79; 6.135 64-65 (Bha.),161,202 - uddesaka 6.18 - pada 6.18 Uccatara 3.54,54 (Bha.), 191 - paryapti 3.17,44,109 Ucchanna 3.268 (Bha.) - dosa (blemish), pertaining to 5.139-146 | Ucchvasa 5.46; 6.132.133.134: 7.158 (Bha.) - nihsvasa 5.46,46-50 (Bha.); 7.203,232 - samjna 7.161 Ucchedavada 7.58-60 (Bha.) Aharaka 6.18,20,48,52,63; 7.1 Ucchutodaya 3.164-171 (Bha.) - vargana 5 Preface Ucchitodaka (tide) 6.155-160 (Bha.) - sarira vargana 6.33,34 Uijvala (nepathya) 7.115 (Bha.) - sariri 6.63 Ujjvala (vedana) 5,138,138 (Bha.) - samudghata 3.4 Utkarika 5.112,113 Ahuta 7.25 - bheda 5.112,113 Utkalikavata 3.252,253 (Bha.) Indhana-rahita (fuelless)-see nirindhana Utkutukasthika (ukkudaasthiga) 7.119,119 (Bha.)

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-: 666 - Index of the Technical Terms Uttama 3.36 | Udyavali 6.15,16 - bhoga bhumi 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 - kala 7.29-35,212-217 (Bha.) Udirana 3.145-148,145-148 (Bha.), 154-163 - kriya 5.43; 7.54-57 (Bha.) (Bha.); 5.45,138,150-153,150-153 (Bha.); 6.5-14, - guna 7.29,33,36-42 (Bha.) 15,16,154; 7.19 - guna-pratyakhyana 7.29,33,29-35 (Bha.), Udirita 3.148 36-42 (Bha.) Udirna (utkata) moha 3.107 - guna-pratyakhyani 7.36,37,40-42,36-42 Udgama 7.25 (Bha.) Uddittha (amavasya) 3.152 - golardha (hemisphere) 5.3-12 (Bha.) Uddista 7.25 - parinama 5 Preface Uddesaka 3 Preface, 76,221,279; 4Preface,1,5,6,8; - purva 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 Uddesya 7.25 - vartti (succeeding) paryaya 5.51-54 (Bha.) Uddesiya 5.139-146 - Vrata 29-35 Uddyota 5.137-247 (Bha.) - vaikriya 3.38; 7.54-57 Uddhara 6.160 - vaikriya sarira 3.112,112 (Bha.) 154-163 - palyopama 6.133,134 - kuru 6.124 Uddhuta-see Gati Uttararddha 5.4,6,13,17,19,23,25 27 Udbhinna 7.25 Uttarayana 5.3-12 (Bha.) Udyana 3.105,112 Uthana 3.26,104; 7.146-149, 150-154 Udvartana 5.208-224 (Bha.),225-233 (Bha.),254Utpatti 5.208-224 (Bha.),254-257; 7.2 257 (Bha.); 7.210 - sthana 7.1 Udvartana 6.154 - kala 6.54-63 (Bha.) Udvejaka 3.258 (Bha.) Utpannajnanadarsanadhara 7.3,158 Unnatatara 3.54,54 (Bha.) Utpala 5.18; 6.132,133,134 Unmattavat 3.222-230 Utpalanga 5.18; 6.132,133,134 Unmisra 7.25 Utpata (parvata) 3.1 Unmesa-nimesa 3.148 Utapada 5.150-153(Bha.),208-224 (Bha.),225-233 Upakarana 3.36,104; 5.134,135,182-190 (Bha.); (Bha.) 7.227 Utpadana 7.25 Upagraha 5.134-135 (Bha.) Utprasana 5.68-71 (Bha.) Upacaya 5.225-233,225-233 (Bha.); 6 Preface, 20, Utslaksnaslaksnika 6.134 24-26,27-29; 7.164 Utsarpini 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.) Utsutra 7.4,5,21,126 Upajivi 6.33,34 Utsedha 3.4 Upanisad 3 Preface - angula 6.133,134 Upadesa 7.220 Udaka 6.159 Upadhi 5.182-190 - matsya 3.253,253 (Bha.) Upapadyamana 7.101-105 - yonika 6.159 Upapanna 3.17,21,43,46,53,75,107,108,109,110, Udakotpida 3.163 (Bha.) 111,128, 129,131,183-185,219,220;4.7;5.59,257; Udkodbheda 3.263 (Bha.) 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 (Bha.),161 Upapata 3.17,51 (Bha.); 6.54-63 - kala 7.74-92 - sabha 3.107

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Index of the Technical Terms -: 667 : - mana 3.154-163 Upapada 3.51 Upabhoga 3.29-35 - paribhoga-parimana 7.35 Upama 6.133,134 Upamana 5.94-99 (Bha.) Upayukta 5.102; 6.168, 169 Upayoga 3.148; 5.83-88 (Bha.); 6.35-51,63,168, 169 Upayogi 6.20 Upalabdha 3.17,30,50,51 Upavasa 3.17,21,33,76; 7.194 Upasamana 3.84; 5.107 Upasama Sreni 3.149-150; 5.107 Upasanta 3.17,84,143-148; 5.107,107 (Bha.); 7.181,190 - moha 3.146-148 (Bha.); 5.107; 6.1-4; 7.20,21 Upasamana 6.5-14,154 Upasampada 5.256,257 Upasampanna (prasanta) 3.129 Upastrta 3.4,5,196 Upasthana Sala 7.196 Upasarga 7.203 Uparjana 3.30 Upahata 3.127,128 - mati, possessed of 3.222,230 Upadana 5.191-199 (Bha.) Upadhyaya 5.147,147 (Bha.) Upasraya 5.4,5 Upasana 7.193 Ubhayatah vakrasreni 7.1 Ulkapata 3.253,253 (Bha.) Ullamghana (jump over once) 3.186,187 Usna 4.8; 150-153 - yonika 7.63 E Eka (ardha) paryankasana 3.260 Eka (ardha) paryastika-asana 3.205 Ekaguna 5.172,201-207 Ekatahpataka 3.164-171 (Bha.) Ekatahvakrasreni 7.1 Ekapudgalanivistadrsti 3.105 Eka-bhakta 7.29-35 Ekabhavika 5.57,58 Ekarupa 5.51-54; 6.163-169; 7.167-169 Ekavarna 6.163-165; 7.167-169 Ekahastika 7.177,177 (Bha.),186 Ekatmavadi 7 Preface Ekanta - danda 7.28,27-28 (Bha.) - duhkhada 7.103 - duhkhamaya 6.183-185,188 - pandita 7.28,27-28 (Bha.) - bala 7.28,27-28 (Bha.) - sukha 6.185 -sukhada 7.104 - sukhamaya 6.184 Ekartha 3.218 Ekendriya 5.71,182-190 (Bha.); 6.7,33-51 (Bha.), 63,64-68 (Bha.),125,151; 7.1,127-145,150-154, 161 - jiva 5.54,186,219,220,222,225,231 Egaraiyam bhikhupadimam (a night-long intensive course for an ascetic) 3.105 Egaraiyam mahapadimam (a night-long intensive course of penance) 3.105,112 Ejana 3.143-148, 143-148 (Bha.), 154-163 (Bha.); 5.1,150-153, 150-153 (Bha.) Erandaphala 7.10-15 (Bha.) Erandamimjiya 7.10-15 Evambhuta-vedana 5.116-120,116-121 (Bha.) Esana 3.148; 7.22,23,25 Esaniya 5.125; 7.8,9,22,23,24,193 Esita 7.25,25 (Bha.) Esuhumam 5.176, 177 Ai Airyapathiki 3.143-148 - kriya 3.148,143-148 (Bha.); 6.26-28; 7.4,5,4-5 (Bha.), 20,21,125, 126 Aisyat kala 3.143-148 Urdhva-ksetra 5.64 Urdhva-gati 3.119-126 (Bha.) Urdhvajanu adhahsira 5.85,201 Urdhvarenu 6.134 Urdhvaloka 3.88,89,94-98,109,115,116,119,120122,131 - kandaka 3.119 Rju 7.1 -ayata sreni 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 samjna 7.161

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-:668: Oja ahara 7.1 Odana 5.51 Aughika 6,63,67 - jnani 6.63 Audayikabhava 3.222-230 Au Audarika (sthula) 3.4; 5.31-45,50,59-61; 6.63, 151 - vargana 3.4; 5 Preface Audarika sarira-prayoga bandha 5.111 - sarira 6.14,20-23 - sarira vargana 6.33,34 - sariri 6.54-63 Auddesika 7.25 Aupamika 6.133 -kala 6.131,131-134 (Bha.) Aupamya 5.97 Ausadhi 3.4; 7.117 (Bha.) - (ausadha) misrita 7 preface,226 Ka Kangu (dhanya)-6.131,129-131 (Bha.) Kandaragraha 3.268,268 (Bha.) Kandarpaka 3.257 Kandarpa 3.257 (Bha.) Ksakotha 3.258 (Bha.) Kasagatasvedamiva (Kakkhigayaseyamiva) 3.114 (Bha.) Kacchukasarabhibhuta (Kacchukasarabhiksuma) 7.119 (Bha.) Katuka 6.163-167 Kathamcit 6.174-182 Kadacit 7.103-105,162 Kanya (rasi) 7.62 Kapihasita 3.253 Kamala (name of a very big number) 6.133,134 Kamalamga (name of a very big number) 6.133, 134 Karana 6.5-11,5-14 (Bha.), 17,154; 7.28 Karoda purva 3.149,150 Karka (rasi) 7.62 Karkasa 7.107-112 - vedaniya 7.107-109,107-112 (Bha.) Kardama raga 6.1-4 (Bha.) 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 , atmakrta 6.24-26 (Bha.) - 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 - niseka 6.34 - pudgala 3.4,140-142; 6.20-23,33,34,151 - purvaka 3.140-142 - prakrti 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 - vargana 6,24-26,33,34 - vidya (science of) 6 Preface - vipaka 6.151, 7.74-92 (Bha.) - visayaka (pertaining to) 7.218-220 - sastra 5.148; 6 Preface; 7Preface - - sastriya 3.33,149-150 (Bha.); 5.72-75 (Bha.), 124-127 (Bha.); 6.64-68 (Bha.) - siddhanta 5.57,58 - skandha 6.154 - sthiti 6.20,34 - sparsa 3.143-148 (Bha.) Karmadana 7.74-92 (Bha.) Karmaka (karmana) sarira 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 (Bha.) Kalakalarava 3.112 Kalpaniya 3.102 Kalpavasi 3.90 Kalyana 3.36 - karma 7.225 226 - kari 3.33,38,51 - dayi 3.33 - phala vipaka samyukta 7.225,226 Kalyananubandha nirjara 6.1-4 (Bha.) Kavala 7.24,29-35 (Bha.) Kasaya 3.143-148 (Bha.), 190;5.68-71 (Bha.); 6.20-23,63,163-167 (Bha.); 7.4,5,20,21,29-35 - asrava 7.107-112 (Bha.) - janita (samparayiki kriya) 3.143-148 (Bha.)

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- 669 : Index of the Technical Terms - van 3.190 - samudghata 3.4 Kasattya (touchstone) 5.52 Kantara-bhakta 5.140,139-146 (Bha.) Kanana 5.189,182-190 (Bha.) Kapota (lesya) 4.8; 6.63,168,169; 7.67-73 (Bha.), 69,70 lesyi 6.63 Kama 6.82,99,142,147,150; 7.127-131 (Bha.), 150-154 (Bha.) - bhoga 7.137 - bhogi 7.145 Kami 5.64; 7.138-141, 143 Kaya - karana 6.5,6,7,9 - prayoga 6.26 - yoga 5.134,135; 6.5-14 (Bha.) - yogi 6.47,63 - vargana 6.5-14 (Bha.) - sthiti 5.46,46-50 (Bha.), 248-253 (Bha.) Kaya 3.135; 5.83-88,110,111 - yoga (acvitity) of 5.110,111,134,135 Kayiki 3.134,135; 5.134; 7.28 - kriya 5.134-139 Kayika prayoga 6.24-26 (Bha.) Kayika Pravrtti 5.110,111 Kayotsarga 3.35,36 Karaka tattva 6.15,16 Karana 5.104-106 (Bha.), 150-153 (Bha.), 191-198 (Bha.); 7.22,23 Karita 7.27,28 Carbon Arc lamp 6 Preface Karmana 5.50 - vargana 5 Preface; 6.33,34 - sarira 6.20-23 (Bha.) Karya 5.150-153 (Bha.) - karana 5.191-198 (Bha.) - karana-bhava 3.140-142 (Bha.) Kala (time) 3.17,21,43,149,150; 5 Preface,1,3,19, 29,64,67,160-164 (Bha.),169-174 (Bha.),227-233 (Bha.); 6.30-32 (Bha.),33,34,132,135; 7 Preface, 117-119, 206,207,209, 212-217 (Bha.) - kara 7.121,122 prabhava (effect) of 7.117 (Bha.) , vibhaga (division) of 5.248-253 (Bha.) , with respect to 5.202,203,205,206; 6.54, 55,57, 58,60,54-63 (Bha.) - from point of view of 6.54-63 (Bha.) - krta 5.175-180 (Bha.) , two divisions of (naiscayika and vyava- harika) 5.248-253 (Bha.) - krama 6.21,23 - khanda 3.140-142, 6.133,134 - ganana 5.248-253 (Bha.); 6.132 - cakra 5 Preface; 6 Preface, 133, 134, 133-134 (Bha.); 7.117-123 - dharma 5.139, 141,143,145 - paramanu 5.160-164 (Bha.) - pramana 5.248-253 (Bha.); 6.132 - maryada 5.169-174 (Bha.), 248-253 (Bha.); 6.33-34 (Bha.) - mana 5.169-174 (Bha.); 6.132,134; 7.29 35,67-73 (Bha.) - masa 3.17.21,43,106; -7.121,122, 206,207, 209 - labdhi 6.30-32 (Bha.) Kala (mrtyu) 3.192 Kalatikranta 7.24 Kaladesa 5.201-207 (Bha.); 6.54-63 (Bha.) Kalavadhi 3.143-148 (Bha.),149, 150; 5.169-172, 231; 6.18,151 Kalikopadesa 7.161 Kalikopadesiki 7.161 Kahala (kharamuhi) 5.64.64 (Bha.) Kinkicca 3.30 Kindacca 3.30 Kinsariratva 5 Preface Kiniuka (tesu) puspa 3.113 Kidhinapadiruvaga (tapasa-patra tulya patra)-sce Index 2 Kimicchiya 5.139-146 (Bha.) Kiya 5.139-146 (Bha.) Kuksi 6.134 Kucchejja (asara hona) 6.133,134 Kutumbajagarika 3.33,33 (Bha.), 102 Kudava 7,159 Kunimahara 7.121,121 (Bha.) Kuthita 6.133,134 Kumaragraha 3.258,258 (Bha.) Kumara-sramana 5.78-82 Kumuda 6.133,134 Kumudanga 6.133,134 Kumbha (rasi) 7.62 Kulattha 6.130,129-131 (Bha.) Kulmasa 5.51 Kusalamula 6.1-4 (Bha.) Kusa 6.135,135 (Bha.) Kusumbha (dhanya) 6.131,129-134 (Bha.) Kuta 5.189,182-190 (Bha.) Kutasthanitya 7 Preface, 16-19 (Bha.),58-60 (Bha.)

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~: 670 Kutakarasala 7.158,159 Kutagarusala 3.29,29 (Bht.),98 Kudagarasala 7.158,159,158-159 (Bha.) Krsna 6.167 163-167 (Bha.); 7.67-73 - kanda 7.66,66 (Bha.) - chidra 6.70-118 - raji 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 - lesyi 6.54-63 (Bha.), 168-169 - varna 6.163-167 (Bha.); 7.170 - vivara (Black hole) 6 Preface,70-118 (Bha.) Krta 7.27,28 Kety 3.197 Krty gata 3.202,203,205,207 - jnani 3.95,149,150; 5.83,88; 6.45-63 (Bha.) -darsani 6.41,52 - pravacanamata 7.156 - brahmacaryavasa 7.156 - samyama 7.156 - samvara 7.156 Keluta 7.66,66 (Bha.) Kevala 3.4,134-139,143-148 (Bha.), 196,261; (Bha.), 150-153,248-253; 6 Preface, 20-23; 7 5.108,109 - jnana 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 (Bha.),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.) upasaka (male followers) of 5.96,94-99 (Bha) " ,upasika (women followers) of 5.96 - paksika 5.94-99,94-99 (Bha.) , sravika (women followers) of 5.96 , sravaka (male followers) of 5.96,94-99 (Bha.) Kesagra 6.133,134 Kaivalya 5 Preface; 6.30,32 Kotakoti 6.34,131,134 Koti 6.125 - koti 6.125,133,134 - purva 3.149,150; 6.34 - sahita 7.34 Kottakriya 3.34 (Bha.) Index of the Technical Terms Kotha 6.134 Kodakodi 6.134 Koddava (dhanya) 6.131,129-131 (Bha.) Koddala (vrksa) 6.135-139 (Bha.) Koddusaka (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 Kramabhaviparyaya 6.174-182 Kraya-vikraya 5 Preface Kriya 3 Preface,1,17,45,134-139 (Bha.), 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 (Bha.) - and vedana 3.140-142 (Bha.) - kanda 3.38 , different states of 3.143-149 (Bha.) , intensity and mildness of 5.128-132 (Bha.) - pancaka 3.134-139 - pada 3.45,112; 5.191-198 (Bha.) - purvaka 3.140-142 (Bha.) -yoga 6 Preface - vada 5 Preface - vahi tantrika (Motor Nerve) 5.83-88 (Bha.) - visesa 3.134-139 (Bha.) - pravrtti 5.83-88 (Bha.) - virya 6.33-34 (Bha.) Krida 3.257 Krita 5.140,142,144,146;7.25 - krta 7.25,25 (Bha.) 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 -samjna 7.161 Ksa - yacana 3.11,50,116,129; 5.207 Ksaya 3.33,148; 5.68-71 Ksayopasama 3.222-230; 5.100-102 (Bha.); 6.6468 (Bha.); 7.161 Ksama 3.50,116,129

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-: 671 : Index of the Technical Terms Ksanti 7.113-116 (Bha.) Ksayika 5.100-102 (Bha.) Ksayopasamika jnana 5.191-198 (Bha.) Ksayopasamika bhava 3.222-230 (Bha.) Ksarajala, clouds with 7.117,117 (Bha.) Ksiti-sayana 7.29-35 (Bha.) Ksina 5.107-133 (Bha.); 7.20,21 - kasaya 7.4,5 - bhogi 7.146-149 (Bha.) - moha 3.143-148 (Bha.); 5.107; 6.1-4(Bha.); 7.20,21 Ksiravidari (vanaspati) 7.66,66 (Bha.) Ksudha vedaniya 7.161 Ksetra 3.53,119-122,130; 5.248,253; 6.71,186; 7.24 - atikranta 7.24,24 (Bha.) -adesa 5.201-207 (Bha.) , apeksa (view-point) of 5.202,203,205,206 - janita 6.15,16 - paramanu 5.160-164 (Bha.) - pramana 6132 - mana (space-units) 6.133-134 (Bha.) - sapeksa 5 Preface - sthana ayu 5.181 K sobha 3.143-148,143-148 (Bha.), 154-163 (Bha.); 5.150-153,150-153 (Bha.) Gana, upagraha of 5.147 Gana, samgraha of 5.147 Ganatantra 7 Preface Ganadhara 3 Preface,247; 4 Preface; 5.97; 7.1 Gananayaka 7.196 Ganana-kala 6 Preface, 132 (Bha.) Gananatita-kala 6 Preface Ganana-paddhati 7.173 Ganabhiyoga 7.194 Ganita (Mathematics) 6.132,133,134 - kala 6.132 - prameya 6.133,134 - sastra 6.133,134 (Bha.) Gati 3.120,164-171 (Bha.); 4.8; 5.31-45 (Bha.), 62.124-126 (Bha.); 6.57,151,154; 7 Preface, 1,4, 5,10-15,20,21,67-73,150-154 (Bha.) ,adho 3.119-126 (Bha.) , utkrsta 3.38,45,112; 6.75,92 , uttara kriya 5.31-45 , udiranajanita 5.31-45 , uddhuta 3.38,112 , visaya of 3.82-86,88 ,niyama of 5.31-45 (Bha.) - 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 - nama 6.151 - nama karma 6.151 - nama, nisikta of 6.152 - nama nidhatta 6.154 - nama-nidhata ayusya 5.62 - namanisiktayusya 6.151 - parinama 7.11,12,15 , yathariti 5.31-45 , Sighra 3.38,112 - Sila 5 Preface, 51-54 (Bha.), 150-153 (Bha.); 7.156 - siddhanta 3 Preface , saimhi 3.38,112 Gaties, four 5.62 (Bha.) Gamaka 5.140,191-198 (Bha.); 6.165 Gamana 6.5-14 - marga 3.143-148 (Bha.) Gamya 5.254-257 Garbha 3.17 - pratyaropana 5.76,77 Kha Khanjanaraga 6.1-4 (Bha.) Khara-purusa 7.117,117-123 (Bha.) Kharamuhi-see Kahala Khatika 5.189,182-190 (Bha.) Khandabheda 5.112,113 Khadya 7.8,9,22,23,24,29-35,193,203 Khara 3.258.258 (Bha.) Khura 5.53 Khecara 7.99 Khedakhinna 7.114,116 Ga Gandha 4.8; 5.51-54 (Bha.),64,107,109,150-153 (Bha.), 160-164 (Bha.),172,178,201-207; 6 Preface,133,134,167; 7.58-60 (Bha.),63-73 (Bha.), 136,137 Gandharva nagara 3.253.253 (Bha.) Gandharva-ninada 7.205 Gandikanuyoga 4 Preface Gandamaniya 7.159,158-159 (Bha.) Granthi 5.57,58 Granthika 5.1

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-: 672: Index of the Technical Terms - danda 3.253,253 (Bha.) - musala 3.253,253 (Bha.) - yuddha 3.253,253 (Bha.) - srngaraka 3.253,253 (Bha.) Grahanaisana 7.22,23 Grahapasavya 3.253-253 (Bha.) Grama 6.77,139,148 Gramanugrama 3.105 Grasa 7.24 Grisma 5.16 - rtu (season) 7.62,63 - pradesa 7.63 Glana-bhakta 5.140,139-146 (Bha.) Glani 5.204 - mahotsava 5.86-87 (Bha.) - samharana 5.76, 77,76-77 (Bha.) - garbhavakrantika manusya 5.62 Garbhaja 7.36-42 - tiryanca pancendriya 5.208-228 (Bha.) - pancendriya tiryagyonika 5.222 - manusya 5.222; 7.36-42 (Bha.) Gavelaka (Gavelaya) 7.117 (Bha.) Gavesana 7.22,23 Gavesita 7.25 - Gavyuta 3.119-126 (Bha.); 6.134 Gavyuti 3.119-126 (Bha.) Gadhabandhanabaddha 7.165 Gadharupa 6.4,1-4 (Bha.) Guccha 7.117,117 (Bha.) Gunjalika 5.189,182-190 (Bha.) Gunjavata 3.253,253 (Bha.) Gadhikrta 6 Preface, 1-4 (Bha.) Girigrha 3.268,268 (Bha.) Gilli 3.164-171 (Bha.) Gita 3.4 (Bha.) Guna 3.54; 5.160-164,172,175-180,203; 6.174182; 7.29-35,121,181,190,204 - guni-bhava 6.174-182 - bandhanabaddha 7.165 Gunavrata 7.29-35 Gunasthana 3.143-148 (Bha.); 6.15,16,35-51 (Bha.), 162; 7.10-15 (Bha.), 107-112 (Bha.) , fourteen 5.94-99 Gunansa 5.169-174 (Bha.) Guni 6.174-182 (Bha.) Gupta 7.4,5 Guru 3.35,36; 6.163-167 (Bha.) Gurutvakarsana (gravitation) 6.70-118 (Bha.) Gulma 7.117,117 (Bha.) Grha 7.29-35 - apana (dukana) 6.76,93 - pati 3.32,33,101,102; 5.128-132 (Bha.) -vasa 3.231-239 (Bha.) - stha 3.36; 7.4,5,25 Geha 6.137-150 (Bha.) Gokimlijja 7.159,158-159 (Bha.) Gotra 3.4; 6.33,34,154 - karma 6.33,34 Gotriya 5.3 Godhuma 7.129,129-131 (Bha.) Gopura 5.189,182-190 (Bha.) Gautama (Gotra) 3. Preface; 4,14; 7.215 Graha 3.253 (Bha.) - garjita 3.253,253 (Bha.) Gha Ghanta 5 Preface Ghattana 3.143-148 (Bha.) Ghadi 6.133,134 Ghana (bronze instrument) 5.64 Ghanatva (density) 6.70-118 (Bha.) Ghanaphala (cube) 6.133,134 (Bha.) Ghanavata 6.137-150 (Bha.) Ghanibhuta 6.134 Ghanodadhi 6.134-150 (Bha.) Ghatika karma 6.33-34 (Bha.) Ghatyakarma 7.107-112 (Bha.) Ghranendriya 3.191; 5.64; 7.139,142,144 - vinaya 3.279 Ghrana-pudgala-vikirana 6.171-173 (Bha.) Ca Caukka (catuska) 3.45 Canda-see Gati Candikkiya 3.45,45 (Bha.) Candraparivesa 3.253 253 (Bha.) Cakravala 3.172-182 (Bha.); 6.159 Cakrakara gati 3.181 Caksu 3.222-230 (Bha.); 5.64,72-75; 7.152 - indriya 3.191; 5.64,237,247; 7.139,145 - indriya visaya 3.279 -jnana 3.222-230 (Bha.) - darsani 6.41 - viksepa 3.113,113 (Bha.) - sapeksa 5.237-247 (Bha.) Caturindriya 5.188,229,244,245; 6.65; 7.38,45, 143, 144,150-154 (Bha.) Caturthabhakta (fasting for one day) 7.231 Caturdasapurvi 5.112,113 Caturdasi 5.152

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Index of the Technical Terms - 673: Curna 7.25 - pinda 7.25,25 (Bha.) - varsa 7.168,168 (Bha.) Curni 3.73 - kara 7.24 Culika 5.18; 6.132,133,134 Culikanga 5.18; 6.132,133,134 Cetana stara, kriya (activity at conscious level) 7.134-139 (Bha.) Cetana 5.83-88; 7.161,217 - van 7.127-145 (Bha.) - sunya 7.127-145 (Bha.) Caitanya 6.174, 174-182(Bha.); 7.127-145 (Bha.), 158, 159 - maya 7.158-159 Cyavana 3.53,75 Cyavita 7.25,25 (Bha.) Cyuta 7.25,25 (Bha.) Caturbhagika 7.159 Caturmukha (four-faced paths) 3.45 Catuska 3.45 Catuskona 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 (Bha.) Carama 3.72,72 (Bha.),73,131,134,139; 6.20,51, 52; 7.2,24 - ucshvasa-nihsvasa 5.257 - karma 5.98,99,94-99 (Bha.) - nirjara 5.98,99,94-99,(Bha.) - bindu 5 Preface bhavastha 3.131, 131 (Bha.) - samaya 5.98,99,94-99 (Bha.) Caramanta 6.137,150 Carika 5.189,182-190 (Bha.) Caritra 3.90 Carca 7.212-217 (Bha.) Carma 5.53 Calana 3.143-148,143-148 (Bha.), 154-163 (Bha.); 5.150-153,150-153 (Bha.) Calani 7.118 (Bha.) Cavacava 7.25 Cavala (alisamdaga) 6.130,129-131 (Bha.) Caksuka 6.35-51 (Bha.) Caturyama 5.256,257 Caritra 3.192; 5.191-198 (Bha.) - mudhata 6.33.34 - moha 5.68-71 (Bha.); 6.64-68 (Bha.) - moha, prakrti of 5.68-71 (Bha.) - mohaniya 5.70 Caritra bhavana 3.154-163 (Bha.). Cintana 3.17,114 (Bha.) Cikane (sticky) 6.4,1-4 (Bha.) Cikitsa 7.25 - pinda 7.25 Cittavrtti, niyamana of 3.222-230 (Bha.) Citisakti 5 Preface Citta pralaya 6 Preface Cittalhadaka 3.38,51 Citrala 7.119,117-123 (Bha.) Cillala 5.189,182-190 (Bha.) Cinhapata 7.176,176 (Bha.),185 Cina dhanya (varaga) 6.131,129-131 (Bha.) Cutaki (accharanivae) 6.171-173 (Bha.) Curnika bheda 5.112,113 Cha Chadma-avarana 5 Preface Chadmagrha 3.29 Chadmastha 5 Preface1,64-66,65-67 (Bha.),68-74, 72-75 (Bha.),96,99,94-99 (Bha.),115,191-198 (Bha)191,192, 197,198,191-198 (Bha.); 7.1,146, 147 - avastha 3.105 - tirthankara 3.95 - marana 5.191,192,197,198 Chardita 7.25 (Bha.) Chavi 7.119 (Bha.) Chaviccheda 5.77 Cheki---see Gati Chedakara 3.107 Chedana 3.17,21,43; 6.22 Chedaganita (logarithm) 6.133,134 (Bha.) Ja Jaina vega 3.113,113 (Bha.) Jagata 5.254-257 (Bha.) Jagasreni 6.133-134 (Bha.) Jaghanya parita asamkhyata 6.133-134 (Bha.) Jaghanya yukta asamkhyata 6.133-134 (Bha.) Janapada 3.27 - vihara 7.221 Janapadagra 3.228,230,237,239 Janasamuha 3.29 Janma 3.4,17; 5.57,58,60.147; 6.33,34,120-128 (Bha.), 151; 7.1 - jata 3.164-171 (Bha.)

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- 674 : Index of the Technical Terms - marana 6.30-32,35-51 (Bha.).154 - sthala 7.1 - sthana 3.17 Janmotsava 3.87 Janma-mahotsava, of Rsabha 3.87 Jambudvipa 3.100,112, 114,146,249,251,253 Jayanti 6.30,32 Jala (water) 5.51-54 (Bha.); 6.70,71,87,104,155, 156; 7.62 63 - ksetra 6 Preface - yana 6 Preface - stara 6.155,156 Jalatmaka 5.235 Jaliya 5 Preface Javini-see Gati Jati 5.57,58; 6.151,154; 7.67-73 (Bha.), 106 - gotra, nisikta of 6.154 - gotra niyukta 6.154 - gotra niyuktayuska 6.154 - gotranisikayuska 6.154 - nama 6.151,154 - nama karma 6.151 - nama, nisikta of 6.152,154 - nama gotra, nisikta of 6.154 - namagotra niyukta 6.154 - namagotra niyuktayuska 6.154 - namagotra nisiktayuska 6.154 - nama nidhatta 5.62; 6.152-154 - nama niyukta 6.154 - nama niyuktayuska 6.154 - nama nisiktayuska 6.153,154 - nama nisiktayusya 6.151 Janai-pasai (knows and sces) 3.154-156,222-239; 5.66,67, 94, 95, 98,99,94-99 (Bha.),101,102,105, 106,108; 6.168, 169,187 Jala 5.57,58 - granthi 5.57,58 Jina 6.1-4; 7.3,156 Jinendramudra 3.105 Jihva-indriya (gustatory sense-organ) 7.139,142, 144 Jurna 7.114,116 Jiva 3.4, 145, 148.149, 150, 164-171 (Bha.),183-185 (Bha.); 5 Preface, 46-54 (Bha.),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(Bha),54,55, 57,58,60-68,87,88,104,105,116,125,142,147,152154,159,171-176,174-182 (Bha.), 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 - kaya 7.213,218 , virya of 6.,5-14 - sarira of 5 Preface , saditva of 6.30-32 (Bha.) , pravrtti of 5.182-190 (Bha.) - ghana 5.255,254-257 (Bha.) - tva 7.158,159 - dravya 5.111 - pada 5.68-71 - paryaya 6.30-32 - pradesa 3.143-148 (Bha.); 5.94-99 - pradosiki 3.137 - vada 6.30-32 - Virya 6.5-14 Jivana (life) 6.174-182; 7.2,101 - kala 7.191 - kriya 7.1 - carita (biography) 4 Preface - carya 5 Preface - pranali 7,64,65 - vyavahara 3.143-148 (Bha.) - Sunya 7.202 Jivani-sakti 3.17 Jiva 5.134,135,134-135 (Bha.) - pratyanca 5.134-135 (Bha.) Jivajivatmaka 5.235,236 Jivastikaya 7.213,218,219 Jurana 7.114,116 Juka (lice) 6.125,171 Juravana 3.143-148 (Bha.) Jaina 3.134-139 (Bha.); 6.183-185 (Bha.) - agama 5.254-257 (Bha.); 6.133-134 (Bha.) - acara (etics) 5 Preface - karma-sastra 5.116-121 (Bha.) -khagola (astronomy) 5 Preface - grantha (works) 6.133-134 (Bha.) -jyotisa (astrology) 7.62 (Bha.) - tattvavidya (metaphysics) 6 Preface - darsana (philosophy) 3 Preface,250-277 (Bha.); 5 Preface, 51-54 (Bha.),57,58,83-88 (Bha.), 150-153, 154-159,191-199 (Bha.); 6.30-32, 183-185; 7. Preface, 10-15 (Bha.), 16-19 (Bha.),58-60 (Bha.),93-95 (Bha.),127-145 (Bha.) - darsanika (philosophers) 5 Preface, 94-99 (Bha.) - dharma (religion) 3 Preface, 134-139 (Bha.)

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Index of the Technical Terms -nyaya (logic) 5.64 Tolagati 7.119,117-123 (Bha.) - parampara (tradition) 5.94-99 (Bha.) -pramana mimamsa (epistemology) 5.94-99 (Bha.) Da Damara 3.258,258 (Bha.) - bhugola (geography) 6.155 (Bha.), 160 Dimba 3.258,258 (Bha.) (Bha.) -manovijnana (psychology) 7.161 - sahitya (litereture) 5 Preface Jainetara 6 133-134 (Bha.) Jnata 7.173,182 - avastha 7.106 - vya 3.6 Jnata 6.168,169 Jnati 3.33,33 (Bha.) Jnana 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 -darsana 6.168,169,168-169 (Bha.) - bhavana 3.154-163 (Bha.) - mimamsa 6.33,34; 7.127-145 (Bha.) - rasi 6 Preface - sakti 7.150-154 (Bha.) - vahi tantrika (Sensory nerve) 5.83-88(Bha.) Jnanatmaka 5.100-102 (Bha.), 103-106 (Bha.), 109; 7.161 - kriya 5.83-88 (Bha.) - pravrtti 5.83-88 (Bha.) - mana (bhava mana) 5.83-88 (Bha.) Jnanavarana (Karma) 3.222-230 (Bha.); 5.100102; 6.20,23,33,34,35-51 (Bha.), 162; 7.107-112 (Bha.), 161 Jnani 6.20,52,54-64 (Bha.); 7.20,21 Jnanendriya 5.108-109 (Bha.) Jaanotpatti-utsava 3.87 Jnanonpada-mahotsava 3.86,87 Jnanopayoga 7.161 Jneya 3 Preface; 5.191-199 (Bha.) Jyotirasa 3.4,4 (Bha.) Jha Jhanjhavata 3.253,253 (Bha.) Jhallari (cymbals) 5.64,64 (Bha.) Jhanjha 5.64 Jhama-see Dagdha Jhalara 5.64 Ta Tanka 5.189,182-190 (Bha.) Dugara (dongara) 7.117,117-123 (Bha.) Dha Dhakka 5.64 Dhola 5.64 Na Navi 5.3-12 (Bha.) Nharu (snayu) 5.134,135 Nissesae 3.73 ~: 675: Ta Tamjori vina 5.64 Tamtuggaya 6.20-23 (Bha.) Tamtri 3.4 Tambagara (copper), mine of 3.268 Taccam pudhavim 3.83-84 (Bha.) Tatavarti 5.31-45 (Bha.) Tata 5.64 Tattva-cintana (metaphysics) 7.58-60 (Bha.) Tattva-carca (philosophical discussion) 5.254-257 (Bha.) Tattvajnana (philosophy) 6 Preface Tattva-vidya (metaphysics)7 Preface Tattvarthabhasyakara 3.143-148 (Bha.); 6.1-4 (Bha.) Tatpaksika (Tatpakhie) 3.252; 5.94-99 (Bha.) Tatragata 6.163-167 Tathagati parinama 7.10-15 (Bha.) Tathabhava 3.222-230 (Bha.) Tatharupa 3.30; 5.124-127; 7.8,9 Tathavidha pudgala 5.111 Tadejati 3 Preface Tannejati 3 Preface Tadbhakti (tabbhattie) 3.252 Tadbharya (tabbhariya) 3.252 Tadrupa 5.51-54 Tanu 7.20,21 Tanubhava 6 Preface Tantrasastra 3.105 Tantrika-tantra (Nervous system) 5.83-88 (Bha) Tanmaya 5.51-54 (Bha.) Tapa 3.105,151,153,154-163 (Bha.), 231-239 (Bha.); 5.85,207; 6.1-4 (Bha.); 7.29-35 (Bha.) - karma 3.17,36,104-105; 7.193,220

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- 676 - Index of the Technical Terms - sadhana 3.21,33,201 Tivra (intense) vipaka 7.36-42 (Bha.) - sya 3.76,134-139 (Bha.); 5.102 Tisam bhattaim (trimsad bhaktani) 3.21 - svi 3.33,35,36 Turiyac (tvarita gati) 3.38 - tapobala 3 Preface, 30 Tula (rasi) 7.62 Tama 6.86 Trna 7.117 -tama prthvi 5.216; 6.137-150 (Bha.) - vanaspatikayika 7.117 Tamaskaya 6 Preface, 1, 70, 71, 72-78,80,82- -hastaka 3.148,143-148 (Bha.) 88,150,70-118 (Bha.) Tejas 5.50; 6.63; 7.64-73 (Bha.) Tamahprabhaprthvi 5.62; 6.137-150 (Bha.) - kaya 5.183 Tama prthvi 5.216 - kayika 3.164-171; 6.116; 7.142 Tamomaya 5.237-247 (Bha.) - vi 3.32 Taraccha--see Index-1 (ga) - lesya 3.185, 183-185 (Bha.): 7.71,230 Tarka (logic) 3 Preface, 38 - lesyi 3.184,185; 6.54-63 (Bha.) Talavara (kotavala) 7.196 Tetali (a jati of humans) 6.135 Tasiya see Index-2 Terapantha 6.20-23 Tattvika mudhata (perverted view of reality) 6.33- Tela (three days' fasting) 3.105; 7.194 34 (Bha.) - tela 3.21 Tanapura 5.64 Taijasa 5 Preface; 6.63 Tapa-ksetra 5.3-12;7.24 - vargana 5 Preface Tapamana (temperature) 6.70-118 (Bha.) - sarira vargana 6.33-34 (Bha.) Tapasa 3.36,104,107; 7.191 - sariri 6.54-63 (Bha.) - prampara 3.33 - lesya 6.63 - paryaya 3.43; 7.191 Tyakta 7.25 - patra 7.186 Tyaga 7.8,9,29-35 (Bha.), 146-149 (Bha.) - linga 3.45 Tyagi 7.146-149 (Bha.) Tala 3.4 Tvarita-see Gati Tiginchikuta 3.112 Trapu (tin) 5.52 Tippavana-see Index-2 Trapu-akara (tauyagara) (mine of tin) 3.268 Tilaka 3.33; 7.176 Trasa 7.6,28,150 Tiryaga - kaya 5.183,184,187;6.88,105 - ksetra 5.64 - kayika 7.97 - gati 3.119-126 (Bha.),120-122,164-171 - jiva, sarira (body) of 5 Preface (Bha.) - prana 7.6 - disa 3.38,114; 4.4; 6.72 - prana jiva 5.53 - yonika 5.62,124-127,185,190; 6.32; - renu 6.134 7.181,190 Trataka 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 Trijya (radius) 6.133-134 (Bha.) Tiryanca 5.185; 6.64-68 (Bha.),132,174-182 Tripadi 3.112 (Bha.); 7.43-53 (Bha.),58-60 (Bha.) 93-95 (Bha.) | Tripadim chinnatti 3.112 (Bha.) - gati 5.62,124-127 (Bha.),248-253 (Bha.) Tripadicheda 3.112 - pancendriya 5.237-247 (Bha.); 6.54-53 Tripradesika skandha (aggregate of three pradesas) (Bha.) 5.152,162, 163,166-168,175-18 - yoni 121-123 Tribhaga (one third) 3.254,260 Tila 6.130,129-131 (Bha.) 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 (Bha.), 254- Trutitanga 5.18; 6.132,133,134 257 (Bha.)

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Da Index of the Technical Terms -677:Tha (Bha.), 183-185 (Bha.); 7.16-19 (Bha.) Thilli--see Index-2 -jagat (world of) 7 Preface pascatya (western) 5.256,257 , sahitya (philosophical literature) 5.94-99 Danda 3.4,35,36; 6.134 (Bha.) - nayaka 7.196 Dik (g) 5 Preface Dandaka 5.61,68-71,121; 6.63, 64-68,151- - daha 3.252 154,177,180, 182; 7.1.2,18,16,53,54,103- - mudha 3.222-230 (Bha.) 105,160,161 - vrata 7.35 twenty-four 5.208-224 (Bha.),225-233 Digambara 6.133,134; 7.1 (Bha.) - parampara (tradition) 7.1,29-35 (Bha.) Daksina (south) 5.3, 5,9,14 - sahitya (literature) 3.86-87 (Bha.) - golardha (hemisephere) 5.3-12 Ditthabhattha 3.36 - bhaga 3.249, 253,256 Dina (day) 5 Preface, 4-12,22,25,26,237,238,254; Daksinapatha 3.100 6.92 Daksinayana 5.3-12-17 - rata (night) 5.222; 6.132, 7.29-35 (Bha.) Daksinarddha 5,4,6,13,16,17,19,22,23,25,27 Divaratribhojana 7.24 Dagdha (jhama) 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 - bijabhava 6 Preface - natyavidhiyan 3.38,129 - bhava 6 Preface - bhoga 272-277 - roma 5.53 - sakti 3 Preface - singa 5.53 Disa 3.170; 5.64,67,88 Datti 7.29-35 - mudha 3.222-230 (Bha.) Dadhi 3.33; 7.176 - moha 3.222-230 (Bha.) Darsana 3.95,192: 5.51-54,67,108,109,191-198 Diksa 3.35,36,86-87,105,149,150;5.78-82 (Bha.) (Bha.); 6.33,34,35-51 (Bha.), 168, 169,183- - paryaya 3.76,105; 5.147; 7.191 185,188; 7.10-15 (Bha.) Diksita 3.35,36; 5.78-82,254-257 (Bha.) , aviparyasa of 3.233,236,239 Dipacamka (lid of a lamp) 7.159,158-159 (Bha.) - bhavana 3.154-163 (Bha.). Dirgha ayusya 5.124,124-127 (Bha.) - mohaksapaka 6.1-4 (Bha.) Diviya-see Index-1 (C) Darsanayuga (age of philosophy) 3.164-171 Duhkha 6.5-14,171-173,184,185,188; 7.16, 17, 19, (Bha.); 7.127-145 (Bha.) 36,42,107-112,113-116,119,202,210,232 - viparyaya 3.222-230 (Bha.) - upadarsana 6.171-173 (Bha.) - viparyasa 3.224,227,230 , definition of 7.160 (Bha.) Darsanavarana 5.74,100-102; 6.33,34,35-51 - da 7.162 (Bha.) (Bha.); 7.161 - rupa 7.224,226 Darsani 6.20,52 - vada 6.183-185 (Bha.) Darsanopayoga 7.161 - vadi 3.140-142 (Bha.);6.183-185 (Bha.) Dasamabhakta 7.231 Duhkhatmaka 6.5-14 Dasamalava (decimal) 6.133,134 Duhkhanubandhi 7.119 Dasa kalpa 5.254-257 Duhkhapana 3.143-148 Dana 3.30; 5.148, 7.113-116 (Bha.),193 Duhkhi 7.16-17,19,114-116 (Bha.) Danama 3.102 Duhsama-duhsama 6.134; 7 Preface, 117,117-123 Dayaka 7.25 (Bha.) Darumayam padiggaham (wooden bowl) 3.33,36 | Duhsama-susama 6.134 Darsanika (philosopher) 6.30-32 (Bha.), 171-173 Duhsama 6.134

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-: 678: Index of the Technical Terms Duhsaha 5.138 Desi kriyapada 3.,112, 143-148 (Bha.) Dundubhi 5.64 Desi dhatu 3.45 Durgandha 6.163-167 (Bha.) Desi pada 3.49 Durgama 5.138 Desi bhasa 7.158-159 (Bha.) Durbala sarira (frail body), one possessed of Desi sabda 3.35 (Bha.),36 (Bha.),45 (Bha.), 112 7.146-149 (Bha.) (Bha.); 7.181 (Bha.),186 (Bha.) Durbhiksabhakta.5.140,139-146 (Bha.) - kosa 7.158-159 (Bha.) Durbhuta 3.258 Deha-parimana (size of the body) 7 Preface Durlabha bodhika 3.72,73 Dosa 7.22,23,22-23 (Bha.),25,25 (Bha.) Durvrsti 3.263 Dyuti 3.230,222-230 (Bha.),239 Duspratyakhyata 7.27,28,27-28 (Bha.) Drava (liquid) dravya 5.51 Duspratyakhyani 7.28 Dravya 5 Preface,51-54 (Bha.),110,111,150, 153, Dusprayukta kaya-kriya 5.134,135 160-164 (Bha.),183,191-198 (Bha.),235,236,255Dusprayuktakayiki 3.134-139; 5.134,135 257 (Bha.); 6.174-182 (Bha.); 7 Preface,29-35 Duta 7.196 (Bha.), 58-60 (Bha.), 93-95 (Bha.) Duti 7.25 (Bha.) - avamodarika 7.24 -pinda 7.25 (Bha.) - indriya 5.108-109 Dusita 7.22,23,22-23 (Bha.) , relative to 5.202,203,205,206 Dratanta 3.143-148 (Bha.) - tva 7.58-60 Drstabhasita 3.35,36 - paramanu 5 Preface, 5.160-164 (Bha.) Drsti 3.127,128,134-139 (Bha.),222-230 (Bha.); - pramana 6.132 5.201-207 (Bha.),254-257 (Bha.); 6.52,63,64 - mana 5.100-102 (Bha.) DIsti pratighata 3.113 - mana 6.70-118 Drati-vinyasa 3.47 - rasi 6.151; 7.59 Drstivadopadesa 7.161 - lesya 3.183-185;6 Preface; 7.67-73 (Bha.) Drstivadopadesiki 7.161 - sthana ayu 5.189 Deva kartstvavadi 3.250-277 (Bha.) Dravya (pudgala) 3.183-185 Devakula 5.182-190 (Bha.) Dravya (kaya vargana prayoga) 5.111 Devagati 3.38;5.62,124-127 (Bha.) Dravyas, aggregates of 5.235,236 Deva-tamisra 6.86 Dravyadesa 5.201-207 Devavada (doctrine of god) 3.250-277 (Bha.),268 Dravyarthata 7.59 Devavyuha 6.86 Dravyarthika naya 5.254-257 (Bha.); 7.93-95 Devaranya 6.86 (Bha.) Devandhakara 6.86 Draha 3.148 Devabhasa 5.93 Dvatrimsika 7.159 Devanupriya 3.38,40,46,50, 109-111,116,128,129; Dvadasabhakta (five days' fasting) 7.231 5.81,84,88,204; 7.174,200,206,216,217 Dvicandra-darsana 3.222-230 (Bha.) Desa 5.151-153,165-168; 6.72 Dvidhapataka 3.170, 164-171 (Bha.) - uttaraguna 7.29-35 Dvi (purna) paryastika-asana 3.205 - uttaragunapratyakhyana 7.33,35 Dvi (purna) paryankasana 3.208 - uttaragunapratyakhyani 7.52,53,43-53 Dvipradesika (pradesiskandha) 5.151, 161,163, (Bha.) 166-168,176,201-107 - tah 7.29-35 Dvibhaga-prapta 7.24 - pausadha 7.29-35 Dvividhata 5.191-198 (Bha.) - mulagunapratyakhyana 7.30,32 Dvindriya (jiva) 5.187,220,225-233 (Bha.),237. - mulagunapratyakhyani 7.43,44,46,47, 49- | 247 (Bha.); 6.126; 7.142,150-154 (Bha.) 51,43-53 (Bha.) - avasa 6.126 - virata 7.36-42 - tiryagyonika 5.62 - vrata 6.64-68 Dvipa (continent/island) 3.86,87,100,112, 114, Desavakasika 7.35 196,249; 6.71,72, 75, 92,135,159,160,173

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Index of the Technical Terms - samudra (ocean) 3.86,112,114,115 Dvesa 7.22,23 Dhana 3.33 Dhana (rasi) 7.62 Dhanusa 6.75,134,173 Dhanuhprstha 5:134,135 Dhanya 3.36 Dharma 3.134-139; 5.78-82,93,256; 6.132, 7.220,222 - sasana 3 Preface - samjna 7.119 Dharmacarana kala (life-span with respect to period of religious conduct) 6.132 Dharmacarya 7.203,216 Dha Dharmastikaya 7.213,216,218,219 Dharmopadesa 7.213 - ka 7.203,216 Dhatu 3.45 Dhatri 7.25 - pinda 7.25 Dhanyas' yoni and sthiti 6.129-131 (Bha.) Dharana 3.39 Dharmika 3.30,38 Dhuma 7.22,23,25 - mukta 7.23 -prabha 6.137-150 - prabha prthvi 5.62,216 Dhumika (mahika) 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 Dhyanantarika 5.85,86,83-88 (Bha.) Dhuli-vikirana 3.112 Dhruva siddhanta 5.150-153 Dhvamsa 6.22 Na Nandisvara dvipa 3.86-87 Naksatra 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 (Bha.) 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 (Bha.),64-68 (Bha.),132,151-154 (Bha.),174-182 (Bha.); 7.58-60 (Bha.),67-73 (Bha.),93-95 (Bha.), 121-123 (Bha.), 181,190 - ayusya 5.124-127 (Bha.) - avasa 6.122 - gati 5.62,124-127 (Bha.), 148-153 (Bha.); 6.151 - jiva 3.92 - prthvi 5.208-224 (Bha.),237-247 (Bha.) -bhumi 3.84; 6.16 - loka 5.137, 248-253 (Bha.) 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 Nadi-tantra 7 Preface Nanatva 4.5 Nabhi 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.) Nalandiya Adhyayana 5.254-257 (Bha.) Nalika 6.134 Nasti 7.217 -tva 7.217 Nikacana 6.5-14 (Bha.),154 Nikacita 6.154 Niksipta 7.25 Nigoda 7.119 Nijaka 3.33 Nitya 7 Preface - vada 7 Preface - vadi 5 Preface Nidarsana 3.30 Nidana 3.35,36,38,40 Nidra 5.72-75 Nidhatta 6.151,7.151

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-: 680 : Index of the Technical Terms Nidhatti 6.5-14,154,7.5-14,154 Nidhana 3.268 Nipanna 3.35,36 Nippanna 3.35,36 Nipphanna 3.35,36 Nipphava 6.129-131(Bha.) Nibandha 3.30 Nimitta 3.142;7.25 pinda 7.25 Nimilana 3.114 Niyantrita 7.34 Niyama 7.107-112(Bha.) - tah 5.128-132(Bha.);6.54-63(Bha.),174 176(Bha.), 178, 179,7.1 Niyaga 5.139-146(Bha.) Niyoga 7.119 Niranjana 7.10-15(Bha.)11,12,15 Niranubandha 6.1-4(Bha.) Nirantarata 7.58-60(Bha.) Nirapeksa drsti 7.27,28 Niravadya 7.29-35(Bha.) Niravayava 5 preface;6.54-63(Bha.) Niravasesa 7.34 Nirayu 5.59-61 Niraloka 7.117,117(Bha.) Niravarana 5.67,108,109;6.188 Nirindhana (fuelless) 7.14, 10-15(Bha.) - ta 7.11,15 Nirukta 3.109 Nirupakrama ayusya (ska) 5.59-61(Bha.) Nirupaklista 6.132 Nirupacaya-nirapacaya kala 5.225-233(Bha.) 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(Bha.):5.94-99(Bha.);7.146149(Bha.),160 Nirjara 3.143-148(Bha.); 5.124-127(Bha.), 147; 6 preface, 15,16,20-23; 7.19,27,28,74-77 (Bha.), 79,80,82,83,85,86,88-91(Bha.), 107-112 (Bha.), 146-149(Bha.), 160 Nirjirna 3.148;6.15,16,27-29(Bha.),33,34;7.107112(Bha.),160 Nirmala 6.134 Nirmana 3.134-139(Bha.) -citta 3.4 Nirlepa 6.134 Nirvartanadhikarana 3.134-139(Bha.) - kriya 3.136 Nirvana-mahotsava 3.86-87 Nirhetuka 5.195 Nilina 5.255 Nivanna 3.35,36 Nivartana 3.35,36 Nivartanikamandala 3.36,38 Nivata 3.29 - gambhira 3.29 Nivrtta 6.64-68 Nivrtti 3.134-139(Bha.) - vadi 3.134-139(Bha.) Niscaya naya 3.143-148(Bha.);5.154-159(Bha.) Nisra 3.95,112,115,116,129 Nihsreyasa 3.73 Nihsvasa 5.46;6.132,133,134 Nisikta 6.151,152 Niseka 6.151 -kala 6.33,34 Nisecana 6.33,34,154 Nisedhatmaka 7.113-116(Bha.) Niskramana 5.49,50,46-50(Bha.); 7.221 Niskriya 3.134-139 - ta 3.134-139(Bha.) Nisthita 6.134 Nispadana 3.134-139(Bha.) Nispanna 3.35,36 Nisarjana 7.230 Nihsattva 6.1-4(Bha.) Nissangata 7.11,12,15,10-15(Bha.) Ninda 5.72-75(Bha.) Nila 4.8;7.67-72,67-73(Bha.) - lesya 4.8;6.63;7.67-70(Bha.) - lesyi 6.63 - varna (varni lesya) 6.166,163-167 (Bha.); 7.170 Nepathya 7.177(Bha.) Naiyayika--see nyaya 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 - avasa of 6.120-128 (Bha.) - jivas, vikriya of 5.138 Nairayika jiva, vedana of 3.84,92; 7.162 Naiscayika 6.134 - kala 5.248-253 (Bha.) - paramanu 6. 133-134 (Bha.) Naisreyasika 3.73 Nokarma 3.143-148; 7.75,77,80,83,86

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Index of the Technical Terms Nokasaya 5.68-71 (Bha.) Nokami 7.145 Noparita-noaparita 6.44,52 - gamdha (a jati of humans) 6.135 - lesya 3.185; 6.63; 7.72 - lesyi 6.54-63 - varavedika 3.112 Padmanga 5.18; 6.132, 133, 134 Padmasana 5.254-257 (Bha.) Paramparagama 5.97,94-97 (Bha.) Paramparavagadha 5.64 Paramparopannaka 5.102 Para-rddhi 3.166,174,212 Nosamyata-noasamyata-nosamyatasamyata 6.37, Parakaya-pravesa 3.209,211 Para-kriya 3.167,175,213 Paratah 4 Preface Noparyaptaka-noaparyaptaka 6.42,52 Nobhavasiddhika-noabhavasiddhika 6.40,52,63 Nobhavya-noabhavya 6.54-63 (Bha.) Nobhogi 7.145 Nosanjhi 5.100-102 (Bha.) Nosanjhi-noasangi 6.39,52,63 Nosamyata 5.92 52,63 Nosuksma-nobadara 6.50,52 Nostrf-nopurusa-nonapumsaka 6.35,36 Nyaya (Naiyayika) 5.51-54; 7 Preface, 10-15,127 145 -darsana 5.94-99; 7.10-15 - sastriya 5.181 - sammata 5.94-99 Pa Pankaprabha prthvi 5.62,216; 6.137-150 Pankiya-see Ardramala Pancapradesi skandha 5.153,163 Panca mahavrata 5.254-257 Pancastikaya 7.212-217 (Bha.),218 Pancendriya 5.108,109; 6.26,54-63 (Bha.),66,151; 7.127-145 (Bha.), 161 - jiva 5.54 - tiryanca 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 Paksi 7 Preface 1 Pacchiyapitaka 7.159 Patarani 3.112 Pataha 5.64 Pathara (bhatthi) 7.117 Panava 5.64 Panama pravrajya 3.34 Patat-udaya 3.164-171 (Bha.) 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 (Bha.) - nirmana ki ksamata 5.112-113 (Bha.) Padma 5.18; 6.132,133,134; 7.67-73 - pramanya 4 Preface Paratva 5.248-253 (Bha.) Para-prayoga 3.168,176,214 Parabhava 7.1 -ayusya of 5.57,58 * - yogya ayusya 5.59-61 (Bha.) Parama Krsna 6.85,102; 7.67-73 (Bha.) Parama sukla 7.67-73 (Bha.) Parmanu 5 Preface, 51-54,150-153,154-159 (Bha.), 160-164,165-168 (Bha.),169-174 (Bha.), 201-207 (Bha.); 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 (Bha.), 64,112,113 - vaijnanika (scientist of atomic theory) 3 Preface Paramadhovadhika 7.146-149 (Bha.) Paramavadhijnani 7.146-149 (Bha.) Parampara ksetra 6.186 Paraloka 3.183-185; 7.101,106 - vidya 7.101(Bha.) Parahastaparitapaniki 3.138 Parahasta pranatipatakriya 3.139 Parikarma 6.4,23 -:681: Pariksepa (paridhi) 5.3-12; 6.74,75,91,173 Parikha 5.182-190 (Bha.) Pariganana 7.212-217 (Bha.) Parigraha 5.108,109,182-185, 182-190 (Bha.) - viramana 7.226 - samjna 7.161 Pariccheda 5.248-253 (Bha.) Parijana 3.33 Parijna 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

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- 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 Parinama 4.8; 5 Preface , 248-253,255; 6.151,160; 7.36-42,54-57 - vada 5.51-54 (Bha.) - vadi 5 Preface Parinamantara 3.143-148 (Bha.); 5.51-54 (Bha.) Parinaminitya 7.16-19 - vada 5 Preface; 7.16-19 (Bha.) - vadi 5 Preface Parinami 7.16-19 Paritapa 3.134-139 (Bha.), 148; 6.107-112 (Bha.), 114,116 Paritavana 3.143-148 Parityaga 6.64-68; 7.29-35, 146-149 (Bha.) Paridhi 6.134 Paridhvamsa 6.22 Parinirvana 3.86-87 - utsava 3.86 - mahotsava 3.86 Parinirvytta 3.53; 5.80,115,257; 7.3,156,208,232 Paripati 3.196 Paribhasa 3.35,36 Paribhasita 7.146-149 (Bha.) Paribhoga 7.29-35 (Bha.) Paribhogaisana 7.22,23 Parimana 3.35,36; 6.151; 7.29-35 (Bha.) - krta 7.34 Parityaga 3.192 Parimita 5.67,254-257 (Bha.); 6.30-32 (Bha), 188 - samsara 6.35-51 (Bha.) Pariyukta 6.27-29 Parivarta 7.25 Parivartana 4.8; 7.16-19,58-60 (Bha.) Parivedana 7.113-116 Parivrajana 3.105 Parisatana 6.4 Parisuddha 7.25 Parishodhana 3.4 Parisad 3.77,133; 5.2 Parisaha 7.207 -jaya 6.1-4(Bha.) Paristhapana 3.148 Parisevana 7.29-35 (Bha.) Paristhitivadi (doctrine of determinism) 3.140-142 (Bha.) Parita (parimita) 5.254,255; 254-257 (Bha.); 6.20,44,52 - samsari 3.72,73 Paroksa 3 Preface; 5.98-99 - darsana 3 Preface Paryanka 3.207,221 - asana 3.35,36,194-208 (Bha.),207; 5.254 257; 7.203,204 Paryatana 3.33 Paryavasana 6.30-32; 7.146-149 - bhaga 5.64 Paryastika 3.205,221 Paryadana 7.16-19 Paryapta 3.164-171 (Bha.); 7.101,215 - ka 5.102; 6.20,42,52 - bhava 3.17,44,108,109 Paryapti 3.17,44,108,109; 6.5-14 (Bha.) ,63,163 - bhava 3.17,109 Paryaya 3,107; 5.254-257 (Bha.); 6.30-32; 7 Preface, 16-19 (Bha.),59,93-95 (Bha.),212-217 (Bha.) - parivartana 5.51-54 (Bha.); 7.16-19 (Bha.) - pravaha 5.51-54 (Bha.) - vada 5.51-54 (Bha.) - sangatika 3.35,36,7.191 Paryayantara 3.51-54 (Bha.),254-257 (Bha) Paryayarthika naya 5.254-257 (Bha.); 7.93-95 (Bha.) Paryavaraniya paristhiti (environmental situation) 7.117-123 (Bha.) - pradusana (environmental pollution) 7 Preface Paryupasana 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 Parvanga 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 (Bha.) Pascatavata 5.31,32,34,40 Pascima (west)3.222-230 (Bha.); 5.3-9,14; 7.29 - bhaga 3.261 - maranantika samlekhana 7.29-35 (Bha.) Pakajaguna 5.51-54 (Bha.) Patha 3.22,48; 4 Preface; 5 Preface, 14, 19:7.113116 (Bha.) Pathansa 3.48; 6.168,169 Pana 3.34 Patra 3.102; 5.79,80,134,135 Pada 6.134

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Index of the Technical Terms -: 683: Pana 7.8,9,22,24,29-35,193,203 - bhojana 3.191; 7.22-25,22-23 (Bha.),24 (Bha.),25 (Bha.) Papa 7.54-57,107-112,224 - karma 6.4; 7.16-19,28,107-112,160,220, 223,224 - phalavipakasamyukta 7.220,223,224 Papanubandhi 7.107-112 Pamicca (pramitya) 5.139-146; 7.25 Paragata 5.65-67 Paragami 6.132 Parana 3.21 Paramarthika satta (ultimate reality) 7.10-15(Bha.) Parigrahiki kriya 5.128 Paritapaniki 3.134,138; 5.134 - kriya 134-139 (Bha.) Parthiva 5 Preface Parsvapatyika 5.254-257 (Bha.) Parsvapatyiya 5 Preface, 254,257,258 - sthaviras 5 Preface, 254-257 (Bha.) Pasandastha 3.36,104 Pasana 5.52 Pahuna-bhatta 5.139-142 (Bha.) Pindaharidra 7.66 Pindaisana adhyayana 7.25 (Bha.) Pitaka 7.159 Pitta 5.64 Piripiriya 5.64 Pihita 6.129-139 (Bha.): 7.25 Pitana 7.114,116 Pittavana 3.143-148 (Bha.) Pitha 3.54 Pitharapaka 5.51-54 (Bha.) Pita (yellow) 6.163-167 (Bha.) - varna 6.167 (Bha.) Pilupaka 5.51-54 (Bha.) Puta 3.102 Punya 3.30; 5.134,135; 7.146-149 (Bha.) - karma 3.30; 7.107-112 (Bha.) - bandha 7.107-112 (Bha.) , 146-148 (Bha.) 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 (Bha.); 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 - paravartana 6.132 - rasi 3.186 - vargana 4.8 - skandha 6,70-118 Pudgalastikaya 7.213,216,218,220 Punarjanma (rebirth) 3.183-185 (Bha.) 7 Preface, 101 Punarbhava 6.35-51 Puraksta 3.33 Purana 4 Preface Purusa 5.96; 6.20,22,35,36; 7.27,28 - vedaka 6.52,63 - vedi 6.54,63 Purusakara-parakrama 3.36, 104,230,239; 6.133, 134; 7.146-149,150-154,203,204 Purusadaniya 5.255 Purovata 5.31,32,34,36-45 Pulaga 3.4 Puskara samvartaka mahamegha 5.157.159 Puskarani 5.182-190 (Bha.) Puikamma 5.139-146 (Bha.) Putikarma 7.25 (Bha.) Putiya 5.139-146 (Bha.) Purnima 5.152 Purva 3.222-230 (Bha.); 5.3-9,14; 6.132-133-134 - utpanna 6.54-63 (Bha.) - karma 7.159 - krta 3.33 - krta dosa 3.192 - koti 6.33,34,132 - kriya 7.54-57 - janma 3.183-185 (Bha.); 5.60,68-71 (Bha.); 7.106,191 - paksa 5.57.58 - parinama 5 Preface - paryaya 5.51-54 (Bha.) - pascat samstava 7.25 (Bha.) - prajnapana 5.51-54 (Bha.) - prayoga 5.11.15 - bhava 3.30 - videha 6.134 - vaikriya sarira 3.112 - sruta 6.132 - sangatika 3.35,36; 7.191 Purva (samaya) 5.18 Purvanga 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 (Bha.); 7.7 - kaya 3.183-185; 5.183,185,187;6.71,82, 88, 105,147; 7.6 - kayika 5.243; 6 Preface, 13,26,60,63,88,116, 124,125,185; 7.6,97,105,141,142,150

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-: 684: Index of the Technical Terms - kayika avasa 6.124,125 Pranama 3.34 - Silapatta 3.35,36,105,112; 7.212 Pranita 3.191; 5.100-102 Prsthabhumi 3.134-139 - mana and vacana 5.100,101 Paisaci 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 (Bha.), 127-145 (Bha.) Pratigrahana 7.22,23,24 - indriyas 5.59-61 (Bha.),108,109 Praticandra 3.252 -cancalata (material flux) 5.110,111 Pratiniskramana 3.25 - tva 5 Preface Pratipati 7 Preface - padartha 6.171-173 (Bha.) Pratipanna 6.16, 15-16 (Bha.) - parivartana 3.250-277 (Bha.) Pratipurna pausadha 7.29-35 (Bha.) - mana (dravyamana) 5.83-88 (Bha.) Pratibaddha 7.65 - lesya 3.183-185 (Bha.) Pratima 6.15,16 Paurusi 7.29-35 (Bha.) - pratipanna 6.16 Paurvaparya 3.140-142; 6.27-29 (Bha.) Pratilabhita 7.8,9 Pausadhopavasa 7.35,120,181,190,204 Pratisravana (vicara-vinimaya) 7.216 Pausadhasala 7.29-35 Pratisthana 6.137-150 (Bha.) Prakampana (vibration) 4 3.143-148, 143-148 | Pratisthita 6.137-150 (Bha.) (Bha.), 154-163 (Bha.); 5.150-153,150-153 (Bha.); Pratisamvedana 5.57,58,148; 7.102, 106 7.161 Pratisurya 3.252 Prakama nikarana 7.153,154.50-154 (Bha.) Pratisrota 5.157,159 Prakamarasa-bhoji 7.24 Pratihanana 7.28 Prakasa (light) 6.70-118 (Bha.) Pratiti 3.9 - anu (photon) 6.70-118 (Bha.) Pratyaksa 3 Preface; 5.97 - pinda 6.70-118 (Bha.) - tah 5.254-257 (Bha.) Prakasatmaka 5.237-247 (Bha.) - darsana 3 Preface Prakasita 5.3-12 (Bha.) - darsi 3 Preface Prakirna 6 Preface - padartha 5.191-199 (Bha.) Praksti 6.33,34,151,162; 7.36-42 (Bha.),58-60 - bhuta 5.254-257 (Bha.) (Bha.),113-116 (Bha.), 165 Pratyag 7 Preface - bandha 6.33,34 Pratyaya 3.84,90,131,142; 7.25 pranatu krodha, mana, maya, lobha in, 5.78, Pratyarpana 7.174, 175,183,194,195 Pratyakhyana 7.119 (Bha.) ,pasanta by 5.78,201 Pratyakhyana 3.36,38,104; 5.128-132 (Bha.), 134, ,bhadra by 5.78,201 135; 6.66-68,64-68 (Bha.); 7.1,6,7,27-29,34,36Praksipta 4 Preface 42,54-57,120,181,190,203,204 Praksepa 4 Preface - apratyakhyana 6.66-68 - ahara 7.1 Pratyakhyavarana moha 6.64-68 (Bha.) Praksepana 3.117,118,129 Pratyakhyani 6.64,65; 7.55-57 (Bha.) Pragadha vedana 6.4 - apratyakhyani 6.64,65; 7.57-75 Pravrhita 3.35,36 Pratyakhyeya kasaya 5.128-132 (Bha.) Pracala 5.72-75 (Bha.) Pratyupeksa 7.212-217 (Bha.) Pracurapradesopacaya 5.64 Pratyeka sarira 7.66 Prajna 7.150-154 (Bha.) Pratyeka sariri 5.254-257 (Bha.); 6.35-51 (Bha.) Prajnanahetuka 7.153 Prathama 6.30-32 Prajnapaka 6.163-167 (Bha.) Prathamanuyoga 4 Preface - sthanavartti 6.165, 167 Pradaksina 3.38,40,112,116,129 Prajnapana 3. Preface,6,7,9,10; 5.240,249,251; | Pradesa 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.

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Index of the Technical Terms -: 685 - Preface, 58-60, 146-149 - namakarma nisika 6.152 -namanidhatta ayusya 5.62 - namanisiktayuska 6.151 - bandha 6.33,34 - nispanna 6.132 - rasi 7.58-60 (Bha.) Pradesatmaka 6.125 Pradosa 3.134-139 (Bha.) Pradhana 3.35,36 Prapanca 7 Preface Prapa 5.182-190 (Bha.) Prasastanirjara 6.1-4 (Bha.),15,16 Prabhamandala 5.237-247 (Bha.) Prabhara 3.166 Prabhasvara 5.237-247 (Bha.) Prabhu 3.115-119 (Bha.); 7.150-154 (Bha.) Prabhuta 7.10-15 (Bha.) Pramatta 3.190; 7.20,21 - avastha 3.149 - samyata 3.149 - samyama 3.149, 149-150 (Bha.) - samyati 3.134-139 Pramana 3.4,54; 5.97,99,191-198,249; 6.132,134 - catuska 5.94-99 (Bha.) - prapta 7.24 Pramanangula 6.133,134 Pramanatikranta 7.22,23,24 Pramada 3.142, 149, 150; 5.254-257 (Bha.); 6.2023 (Bha.); 7.29-35 (Bha.) Prayuta 5.18; 6.132,133,134 Prayutanga 5.18; 6.132,133,134 Prayoga 5.54; 6.20,24-26 (Bha.),163-167 (Bha.) - one's own 3.168,176,214 - janita 5.51-54 (Bha.) Prayojana 3.38,40 Prarupaka 3 Preface Pralanghana 3.186,187 Prayogatmaka 7.113-116 (Bha.) Pralaya 5 Preface Pralokana 5.255 Pravancana 6 Preface Pravacana 7.218 - sabha 7.218 Pravara asoka vrksa 3.105,112,114,115,129 Pravartaka adhyavasaya 7.146-149 (Bha.) Pravala 7.117 Pravaha 7.58-60 (Bha.) - siddhanta (doctrine of) 5.110,111 - rupa 3.22 Pravahi dhara 6 Preface Pravrtti 3.134-139 (Bha.), 148; 6.64-68 (Bha.); 7.54-57 (Bha.), 107-112 (Bha.) - Vadi 3.134-139 (Bha.) Pravesya 3.33 Pravyathita 3.92 Pravrajita 3.33,34,45,102; 5.78-82 (Bha.); 7.220 Pravrajya 3.33,36,102 Prasasta Adhyavasaya 6.1-4 (Bha.),15,16; 7.3640 (Bha.), 146-149 (Bha) Prasasta nirjara 6.1-4,15,16 Prasanta 4 Preface; 3.53,75; 5.80; 7.3,156,208, 232 Prasisya 5.97 Prasna 5.104-106 (Bha.) Prasnita 3.51 Prasankhyana 6 Preface Prasara-ksetra 7.158,159 Prasupta 7.20,21 Prastara 6.71,72,90 Prastrtodaka (ebb) 6.150-160 (Bha.) Prastha 7.159 Prasthana 7.212-217 (Bha.) Prahara 7.24 Praharana 7.176,176 (Bha.) ,185 Prahinagotragara 3.286,286 (Bha.) Prahinasetuka 3.286,286 (Bha.) Prakara 5.182-190 (Bha.) Prakrta 3.38; 5.93 - rupa 3.35,36 Prakstika 3 Preface Prakltikarana 3.112 Pragbhara 3.105; 5.182-190 (Bha.) Prana 3.134-139 (Bha.), 145, 148; 5.116-118 (Bha.), 124-127 (Bha.), 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 (Bha.) Pranataja 6.137-150 (Bha.) Pranatipata 3.134-139 (Bha.); 5.134-135 (Bha.); 6.20-23 (Bha.); 7.54-57 (Bha.),108,224 - kriya 3.134-139 (Bha.) - viramana 7.111,107-112 (Bha.) Prani 6 Preface,20-23 (Bha.); 7.1,6; 20,21,107112 (Bha.),127-145 (Bha.),219 Praduskarana 7.25 Pradosika 5.134 Pradosiki 3.134,137 - kriya 3.134-139 (Bha.) Prapta 3.17,30,44,45,51,230; 5.106,113,112-113

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- 686: Index of the Technical Terms (Bha.),191 Prapyakari 5.64; 7.127-145 (Bha.) Prabhrtika 7.25 Prayascitta 3.33; 7.176,185,196 Pramitya--see Pamicca Prayogika 5.51-54 (Bha.) Prayogya 6.33,34 Prayopagamana anasana 3.36,38,104 Prarambhakala 3.134-139 (Bha.) Pravrta stu 7.62 Prasuka (phasu) 5.125;7.8,9,193 Prasangika 3.37 Prasada 5.182-190 (Bha.) Preksa-dhyana 6.132 Pha Phaliha 3.4 Phasu-see Prasuka Physics 3 Preface Phutasira 7.119 Photons 6.70-118 (Bha.) Ba Bangali Bhasa 7.158, 159 Baddha 3.148; 6.33,34 - avastha 3.143-148 (Bha.) - karma 3.143-148 (Bha.); 6.33,34 - sprsta 3.148; 5.64 Badhyamana Ayusya 6.33,34 Bandha 3.134-136 (Bha.), 140-142 (Bha.), 143-148 (Bha.); 5.68,71 (Bha.), 124-127 (Bha.),134; 6.201,21,23, 20-23 (Bha.),24-26,27-29,33,34,35- 51(Bha.), 151,152,154,162; 7.20,21,74-92 (Bha.), 106,160,218-220. - uddesaka 6.162 - kala 6.35-51 (Bha.), 151 - sthiti 6.34 Bandhaka 6.35-51 (Bha.) Bandhana 5.71,68-71 (Bha.),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 (Bha.), 150-154 (Bha.),203,204 Balabhiyoga 7.194 Balahaka 3 Preface Balikarma 3.33; 7.176,176 (Bha.),185,196 Bahirbhumi 5.79 Bahirvaratti (external) Pudgala 3.186 (Bha.).186- 189,195, 209,210,209-220 (Bha.),240,241 Bahukarma 6.20 Bahutara - apkaya 7.228 - tejaskaya 7.228 - prthvikaya 7.228 - Vanaspatikaya 7.228 - vayukaya 7.228 - trasakaya 7.228 Bahutva 6.30-32 Bahusamaramanijja 6.135 Bahurupa-nirmana 5.112,113 Bahuvacana 6.54-63 Bahusruta-manyata, tradition of 6.54-63 Bamsa (bamboo) 3.35,36 Bamsuri (flute) 5.64 Bana 45.134,135,134-135 (Bha.) Badara (sthula) 5.64,169-174 (Bha.);6.50,52,80, 82,88,97,99,105,141, 142, 147 - agnikaya 6.137-150 (Bha.) - addha palyopama 6.133-134 (Bha.) - addha sagaropama 6.133-134 (Bha.) - apkaya 6.137-150 (Bha.) ??? - uddhara palyopama 6.133-134 (Bha.) - uddhara sagaropama 6.133-134 (Bha.) -tva 5.201-207 (Bha.) -pudgala 3.191 - prthvikaya 6.137-150 (Bha.) - Vanaspatikaya 6.137-150 (Bha.): 7.66 - vayukaya 6.137-150 (Bha.) - vyavahara palyopama 6.133-134 (Bha.) Badhakala 6.33.34 Bardalika-bhakta 5.140,139-146 (Bha.) Bala 3.35,36 - tapa 3,35,36; 7.113-116 (Bha.) - tapah karma 3.35,36,35-36 (Bha.).103 - tapasvi 3.36,35-36 (Bha.),38,39,41,43,45. 46,103, 104, 107 Balagra 6.125,134 Balukaprabha (prthvi) 5.62,216;6.137-150 (Bha.) Bila (burrows) 7.119,119 (Bha.),120 - pankti 5.182-190 (Bha.) Bija 7.119 - matra 7.119 Buddhi 3. Preface; 5. Preface; 6.1-4 (Bha.) Budha (mercury) 5.257 Busa 5.54 Belanakara (cylindrical) 6.133-134 (Bha.) Bela (two days' fasting) 3.33; 5.39; 7.194 Bodhi 5.191-198: 7.8 Bola 3.258,258 (Bha.) Bauddha (Buddhist) 6.183-185

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Index of the Technical Terms - 687 : - darsana (philosophy) 5.116-121 (Bha.); 6.183-185 (Bha.); 7. Preface, 10-15 (Bha.),58-60 (Bha.),127-145 (Bha.) - pitaka 5.254-257 (Bha.) - sahitya (litereture) 3.86-87 (Bha.); 7.173 (Bha.) Brahma 7.Preface, 10-15 (Bha.) - carya 3.148; 7.29-35 (Bha.) - vadi 7. Preface Bha Bhambha 5.64 Bhanga (vikalpa) 3.157-163 (Bha.); 6.27-29 (Bha.),30,63,168, 169 Bhakta-pana 3.36, 38;7.215,217 Bhajana 5.130-132 (Bha.);6.35-51 (Bha.) Bhadramusta 7.66 Bhaya 7.150-154,161 - mohaniya 7.161 - samjna 7.161 Bhayankari 7.117 (Bha.) Bhartstva 3.4 (Bha.) Bhava 3.30; 5.89,147; 7.148.149 - ksaya 3.52,53,75; 7.28 - grahana 5.147 - dharaniya, 3.112 - dharaniya sarira 3.112 - pratyayika 3.90,131 , related with 7.202 - siddhika 3.72,73; - sthiti 5.248-253(Bha.); 6.29,32,40,42,52, 63,181,188 Bhavana 3.29 - grha 3.268(Bha.) Bhavika 7.101-105 Bhavya 3.72; 6.1,20,27-29,63,122-124 - ta 3.76 -tva 6.30-32 -tva labdhi 6.32 Bhanda 5.189,182-190 (Bha.) Bharatavarsa 3.100,112 Bharatiya (Indian) 7.58-60 (Bha.) - darsana (philosophy) 6.183-185 (Bha.) - darsanika (philosopher) 5 Preface Bhava 5.51-54 (Bha.), 150, 151,160-164 (Bha.); 6.20-23 (Bha.); 7.58-60 (Bha.) -adesa 5.201-207 (Bha.) - indriya 5.108,109 , with respect to 5.202,203,205,206 - dhara 4.8 - paramanu 5 Preface, 160-164 - pramana 6.132 - mana 5.100-102 (Bha.), 103-106 (Bha.) - lesya 3.183-185 (Bha.); 7.67-73 (Bha.) - sthana ayu 5.181 Bhayana 3.95,154-163 (Bha. ),231-239 (Bha.) Bhavadesa---see Bhava Bhavantara 5 Preface, 51-54 (Bha.) Bhavarthata (phenomenal modes) 7.59 Bhavika 7.101-105 (Bha.) Bhavita 3.17,19,24,95,104,151, 153, 154-163 (Bha.),190,231-239 (Bha.), 257; 5.85,201,207; 7.193,220 Bhavitatma 3 Preface, 154-163,154-163 (Bha.) - 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 Bhavi (next) janma (birth) 3.183-185; 7.106 Bhavi (next) jivana (life) 7.102, 103-105 (Bha.) Bhavi (next) sthana (place) 6.120-128 (Bha.) Bhasaka 6.20,43,52 Bhasana 6.5-14 Bhasa 3.17; 5.93; 6.33,34,63 - aparyapti 6.63 - dravya 5.64 - paryapti 3.17; 6.5-14,43 - mana-paryapti 3.17,44,109 - vargana 5.64; 6.33,34,63 Bhasya 5.57-58 (Bha.) - kara 7.10-15 (Bha.) Bhiksa 3.102; 5.139-146 (Bha.); 7.25,29-35 (Bha.) - cari 3.33,102 - carya 7.215 Bhiksu (bhiksuka) 5.139-146 (Bha.); 6.15,16 , twelvth pratima of 3.105 Bhinna 6.174-182 (Bha.) Bhukta 7.107-112 (Bha.) Bhuiyamana ayusya 6.33,34 Bhuta 3.145,148; 5.116-118,134; 6.88,105,116, 183,184; 7.27,114,116 - anukampa 7.113-116 (Bha.) - graha 3.258,258 (Bha.) -jaya 5.112,113 -yathartha 5.254-257 (Bha.) - rupa 5.112,113 Bhuta (in Vaisesika philosophy)--four types of material atoms 5. Preface Bhutikarma 3.190 Bhumitala 3112 Bhumi-nirjhara 7.117

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-688: Index of the Technical Terms Bhikuti 3.47 - yogi 6.47,52,63 Bheda 5.201-207 (Bha.),254-257 (Bha.) - vargana 6.5-14 (Bha.),33-34 (Bha.) Bhedana 6.22,23 - vijnana 6.171-173 Bheri 5.64 - sankalpa 3.127,128 Bhoktrtva 7.16-19 Mana (bhava mana) 5.83-88 Bhoga 3.4,5,38,81,90,93,109,110; 5.57,58; 7.132- Manana 6.5-14 136 (Bha.), 146-149 (Bha.) Mananiya 3 Preface Bhogarha 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, - avastha 3.17 42,47,51-53,56,57,58-60,93-95,112-116,119-121, Bhruna (foetus) 3.17 146-149,156,173,180,181,189,190,226 - ayu 3.30 Ma - kula 7.209,169,172 Mangala 3.33 - gati 5.62.124-127; 6.30-32 - kari 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; 7.10Mandalikavata 3.252,252 (Bha.) 15, 169,172 Mantra 7.25,29-35 Manusyendra 7.177,186 - pinda 7.25 Manovijnana (psychology), behavioural 7.161 - siddhi 7.29-35 (Bha.) Mantri (minister) 3.4 Marana 3.192; 5.191-198 Manda 7.36-42 Maryada 3.4; 7.120,173,181,190 - vata 5.31,32,34,40 Malla 3.112 Makara (rasi) 7.62 Malliya (hard dirt) 6.20-23 (Bha.) Magha 6.103 Masamasavijjai 3.143-148 (Bha.) Manca 6.129-131 (Bha.) Masaraggala 3.4 Madambadhipati 3.34 Masura 6.129-131 (Bha.) Mani 3.33 Mahattara Matijnanavarana 7.161 - asrava 7.158.227,228 Matiajnani 6.46,52,63 - ahara 7.158 Matijnani 6.52 - ucshvasa 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 - kriya 7.158.227,228 (Bha.),100-102,110,111; 5.100-102 (Bha.); 6.5- - dyuti 7.158 14 (Bha.),33,34; 7.27,28,54-57 (Bha.), 150-154 - nihara 7.158 (Bha.),161 - nihsvasa 7.158 - aparyapti 6.63 - mahima 7.158 , and vacana (speech) 100,101 - vedana 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 (Bha.) - (dravya) vargana 5 Preface, 106,110,111; | Maha 6.5-14 (Bha.),33,34 - anubhava 6.75,92 - Paryava 5.108,109 - asrava 5.133; 6.20 - paryavajnani 3.95; 6.45-52,62 - ddhi 3.4-9,12,14,16-18,20,21.28, 98, 255, - paryapti 3:17; 6.5-14,62 260,265,270; 6.75,92,162,163-167 - purvaka 5.100-102 (Bha.), 166, 173; - prayoga 6.26 - katha pratipanna 7.218 - bhaksya abara 7.1 - karma 5.133; 6.20; 7.67-73 (Bha.) - yoga 5.83-88; 6.5-14 - kala smasana 3.95

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Index of the Technical Terms - 689: - kriya 5.133; 6.20 - dhakka 5.64 - dyuti 3.4,5,98 - nirjara 6 Preface 1,3,4,15,16,15-16 (Bha.); 7.146-149 (Bha.) - paryavasana 6.4,1-4 (Bha.); 7.146-149 (Bha.) - pratima 3.105 - prabhavi (having great power) 5.36,88 - bandhakara 6.86 - bala 3.4 - bali 3.4,5 - yasa 3.4 - yasasvi 3.4,5 - yuddha 3.258,258 (Bha.) - lata 6.133,134 - latanga 6.133-134 - Vata 5.31,32,34,40,41,43-45 - videha 3.53,75,130 - vedana 5.133; 6 Preface , 1,2,4,15-17,16 17 (Bha.),20; 7.103-105 - vrata 3.35,36; 6.64-68; 7.29-35 - vrati 6.64-68 - Sakti 6.162,1 - sarira 3.112 - sila 7.178 - sila kantka (battle) 7.103,177-180 - sramana 6.1 - sangrama 3.258,258 (Bha.); 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 Maharghya 3.268 Mahima 5.112,113 Mahotsava 3.86-87 (Bha.) Mamsahara (meat-eating) 7.121 Magadhi 5.93 Maghavati 6.103 Madambika 7.196 Mathuri Vacana 6.132 Madhyastha-phala 5.191-198 Mana 3.17,222-230 (Bha.); 5.249; 7.21,25,126, (Bha.) -uttara (reply) 5.83-86 (Bha.) - kriya 3.17; 7.161 - klesa 6.132 - cikitsa (treatment) 6.5.14 (Bha.) - jnana (knowledge) 7.150-154 (Bha.) - tarangas (waves) 3.71 - prayoga 6.24-26 - prasna (question) 5.83-88 (Bha.) - yoga 6.24-26 (Bha.) - samtapa (tension) 6.132 - sampresana (communication) 5,103-106 (Bha.) - smrti (memory) 3.71 Manusi 5.235 Maya (deceit) 3.17,190,222-230; 7.21,25,126,161 - kasayi 6.63 - kara 3.190 - pinda 7.25 - pratyaya kriya 5.128-132 (Bha.) - van 3.190 - vedaniya 7.161 - samjna 7.161 Mayi-mithyadrsti 3.222; 5.102,100-102 (Bha.) Mayi 3.190-192,218,219,221,222,225,228,222230 (Bha.) - avastha 3.192 (Bha.) Maranantika samlekhna 7.29-35 Maranantika samudghata 3.4;6.122-127,120-127 (Bha.) Margantikranta 7.24 Mardava 3.17;5.201 Mala 6.125,129-131 (Bha.) Malapahrta 7.25 Masa 5.15,59-61,216,224,233; 6.132, 133,134 - ksapana 7.231 Masa (dhanya) 129-131(Bha.) Mahana 3.30;5.124-127;7.8,9 Mita 5.109 Mithuna (rasi) 7.62 Mithya 5.58,117,137,139-146 (Bha.), 148,203; 6.172,184 - tva 6.20-23:7.97 - tva kriya 7.97 - tva moha 3.222-230 (Bha.) - darsana 3.35,36,222-230 (Bha.); 5.128-132 (Bha.); 7.27,28 - darsana kriya 5.128-132 (Bha.) - darsana pratyaya kriya 5.128-132 (Bha.) - darsana salya 7.108,203,224 161 - kasayi 6.63 - pinda 7.25 - vedaniya 7.161 - samjna 7.161 Manasika (mental) 5.83,84,88,103-06; 7.161,162 -alapa-samlapa (communication) 5.103-106

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-: 690: -darsana salya vivega 7.111,226 -darsanatmaka 5.128-132 (Bha.) - drsti 3.72,73,222,225,228,222-230 (Bha.); 5.191-199; 6.38,52,63,168,169; 7.27,28 - pratyakhyana 7.27,28 Misra 5.135,136; 6.18 - ahara 6.18 -jata 7.25 Mina (rasi) 7.62 Misajaya 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 - atma 7.10-15 (Bha.) - jiva 5.134,135 Mukti 3.72 Mukuta-vitapa (maudavidave) 3.114 Munda 3.33,102 Mudra 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 (Bha.) Muraja (vadya) 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.) Munga (mugga) 6.130,129-131 (Bha.) Murtta (corporeal) 5.191-198,254-257; 7.212-217 Murdhabhisikta raja (king) 5.139-146 (Bha.) Mula 4 Preface -guna pratyakhyani 7.36,37,40-42 - patha (original text-reading) 3 Preface; 6.33,34 - prakrti 6.33,34,162 - prathamanuyoga 4 Preface - sparsi 6.168,179 Mulakabija (mulabiya) 6.131,129-131 (Bha.) Mrgagandha (a kind of human race) 6.135 Mrtyu 3.36,38,149,150,183-185 (Bha.); 5.59-61 (Bha.), 116-121(Bha.); 7.29-35 (Bha.),203 Mrdanga 5.64 Mrdu 3.17; 5.201; 6.163-167 (Bha.) - bhava 5.78 Index of the Technical Terms Mrsa bhasa 7.28 Mrsavadi 7.28 Mrsavada 7.54-57 (Bha.) Mrsa-vacana 5.124-127 (Bha.) Meru parvata 3.249,253,258,263,268; 6.15,16, 124,125 Mesa (rasi) 7.62 Maithuna 7.54-57 (Bha.) - samjna 7.161 Moksa 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 pratyakhyana 7.29,30,29-35 (Bha.),36- Yathavasthita 6.168,169 42 (Bha.) -gami 3.72 -vada 5.115 (Bha.); 7.156-157 (Bha.) Moha 5.107; 6.33,34,162 - jala 7.150 Mohaniya 3.20-23,33,34 - karma 7.36-42,161 - ksapaka 6.1-4 (Bha.) Mohopasamaka 6.1-4 (Bha.) Mraksana 7.25 (Bha.) Mraksita 7.25 (Bha.) Ya Yaksagraha 3.258 Yatrakamavasayitva 5.112,113 Yathapatyabhijnata (ahavaccabhinnaya) 3.255,255 (Bha.) Yathapranihita 3.105 Yathalaghusvaka 3.90,90 (Bha.) Yatharthadarsana 3.231-239 Yatharthabhava 3.223,224,226,227,229,230,232, 233,235,236,238,239 Yathasamvibhaga 7.29-35 (Bhd.) Yathasutra 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 (Bha.) Yasahkirti 7.150-154 Yana 3.154-163 Yavajjivana (life-long) 7.29-35 Yuga 5.18,6.132 - pramana (length of yoke) 7.215

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Index of the Technical Terms Yugya 3.164-171 (Bha.) Yuvaraja 3.34 Yuka (name of a measurement) 6.134 Yupa 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 -asrava 6.20-23 (Bha.) - nirodha 3.143-148 (Bha.) - pinda 7.25 - rupa 5.100-102 (Bha.), 103-106 (Bha.) 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 (Bha.) Racana-saili (style) 7.117-123 (Bha.) Racita 5.140,139-146 (Bha.) Raja-udghita 3.252 Rajakarana 6.20-23 (Bha.) Rajoharana 5.79 Rajju 3.35,36,45 7. Preface, 188 (Bha.) 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 - visama 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 ksetra (mysterious region) 6 Preface - vadi (mystic) 3 Preface - vidya (mysticism) 3 Preface Raga 7.22,23 - dvesa, intenseness of 5.191-198 (Bha.) - dvesatmaka adhyavasana 5.191-198 (Bha.) Rajadhani 3.78,106,107,112,127 Rajapatha 3.45 Rajapinda 5.140,142,144,146, 139-146 (Bha.) Raja 7.196 Rajabhiyoga 7.194 Rata (night) 5, 5.254 - dina (day) 5 Preface 254,258 Ratri (night) 5.4-12,3-12 (Bha.),22,25,26,237,238 - bhojana (meal at night) 7.24 Ralaga (dhanya) 6.131 Rasi 5.62; 7.62 Rista (ratna) 3.4 Ruci 3.9 Rulana 7.114,116 Ruksa 5.150-153,172; 6.133,134,163-167 - ta 6.133,134 - sparsa 7.171 Rupa (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 (Bha.) Ratna 3.33,33 (Bha.),90,91,92 - dvipa 3.90 - prabha prthvi 3.79,81,81 (Bha.),249; 4.3; Roma 5.53 5.62,216, 6.120,122,137-144,150 - nirmana (creation of) 3.4,190; 6 Preface, 163-167 (Bha.) -:691 - parivartana (change of) 3 Preface Rupi 7.127,132,212-217 (Bha.) Ratnakara (Rayanagara)-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 (Bha.) La Laghima 5.112,113 Laghuganaka (logaridama) 6.133,134 Labdha 3.230; 5.106,113,112-113(Bha.) - vrtti 7.20,21 Labdhi 3.154-163 (Bha.); 6.30-32(Bha.) -janya 3.164-171(Bha.) -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

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-: 692: Index of the Technical Terms Lata (vanaspati) 7.116 (Bha.) - karana 6.5-7,9 Latanga (a number) 6.133,134 - prayoga 6.26 Lanchita 6.129-131 (Bha.) - yoga 6.5-14 Lala varna (red colour) 6.167 - yogi 6.47,63 Lavanya 7.150-154 (Bha.) - vargana 5 Preface Liksa (unit of measurement) 6.134 Vajra 3.4.4 (Bha.), 117-126, 117-126 (Bha.) Linga 5.191-199 (Bha.) - tulya 7.177 (Bha.) Lipta 6.129-131,129-131(Bha.); 7.25 Vajrasana 3.207 Likha 6.125,171 Vannao (Varnaka) 5.1,2 Lesya (psychic colour) 3.183-185 (Bha.); 4.1,8,8 Vadha 7.6,7,27,28,113-116 (Bha.); 6.54-63, 168-169; 7.71,72,67-73 (Bha.) | Vanaspati 5.31-45,68-71; 7.1,6,7,62,66,127-145 - pada 4.8 (Bha.) Loka 3.94; 5.103-106,255,258; 6.30-32; 7.3,10- - kaya 3.183-185; 5.183; 7.117 15,161 - kayika 6.26,61,63,99,105,116,150; 7.62,63, - anubhava 3.152; 5.55 65,66,142,150 - andhakara 6.86 - jagata 7.117-123 (Bha.) - tamisra 6.86 - jiva 5.51,134,135 - nadi 5.103-106 - jiva, sarira (body) of 5 Preface - parampara 7.161 Vanipaka 7.25 - manya 5.254-257 (Bha.) - pinda 7.25 - vidya 7 Preface Vana 5.189,182-190 (Bha.) - samjna 7.161 - raji 5.189,182-190 (Bha.) - samsthana 7.3 (Bha.) - sanda 5.189,182-190 (Bha.) - sthiti 3.152; 5.55,208-224(Bha.) Vanaspatyatmaka 5.235 Lokana 5.255 Vapina 5.189,182-190 (Bha.) Lokanta 6.118,124, 125 Varavajravigrahika 5.254-257 (Bha.) Loca 7.29-35 (Bha.) Varga 6.33,34 Lobha 3.17,222-230 (Bha.); 7.21,25,26,161 Vargana 4.8; 5.111; 6.33,34 - kasayi 6.63 Vargikarana 3.134-139 (Bha.); 5.6-14 (Bha.) - pinda 7.25 Vargikrta 7.54-57 - mohaniya 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; - samjna 7.161 7.58-60,67-73 (Bha.) Loma ahara 7.1 Varnavarsa 3.268 Lohakavaca 7.176,176 (Bha.) Varnya visaya (topic of discussion) 4 Preface Lohakadaha 5.182-190 (Bha.) Vartamana jivana (present life) 7.102,103-105 Loha (iron) 5.52 Lohita varna (red colour) 6.167 Vartula 2.29; 6.133,134 Lohitaksa (Lohiyakha) 3.4 (Bha.) Vardhapita 3.46,50 Laukika Sahitya (secular literature) 7.173 Varsa 3.149-150; 5.59-61,222; 6.34,132,133-134; Lauhi 5.182-190 (Bha.) 7.62 Varsa 3.250-277; 5.13-16,18 Va - stu 7.62 Vamsa-parampara 7.161 Vallabhi vacana 6.132 Vakkanti-kala 5.225-233 (Bha.) Valli 7.117,117 (Bha.) Vakra 7.1 Vasitva 5.112 - gati 5.59-61 (Bha.) Vasikarana 3.211 Vagghariyapani 3.105 Vasudhara 3.268,268 (Bha.) Vacana (speech) 3.148: 5.83-88,100-102,110,111; | Vrata 5.254-257 (Bha.) 7.27,28, 150-154 Vak 6.5-11 (Bha.)

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Index of the Technical Terms -:693: - karana 6.5-14 (Bha.) - yogi 6.52 Vacana 3.190; 4 Preface - bheda 6.168, 169 Vacika prayoga 6.24-26 Vani 5.83-88,89-92 (Bha.); 7.54-57 - tantra (system of) 5.83-88 (Bha.) Vata 5.39 - pariksobha 6.105 - mandalika 3.253 Vatula 7.117 Vatotkalika 3.253 Vatodbhrama 3.253 Vada (doctrine) 5 Preface Vayaviya 5 Preface Vayu 3.172-182; 5.1,31-45,51-54,68-71,235; 6.63,115,133, 134, 137-150 (Bha.) - kaya 3, Preface,164-171,172-182,183-185; 5.41,45,46,47 - kayika 5.46-50 (Bha.); 6.116; 7.142 Viuvvita 6.168, 169 Vikelendriya 3.183-185; 5.59-61; 6.7,26,63 Vikusa 6.135,135 (Bha.) Vikriya 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 (Bha.) - sakti 3.4,16,18,196 (See vaikriya-sakti) Vigata 5.225 Vigraha-gati 7.1 - samapannaka 6.35-51,82,89,142,147 Vicarana 3.105 Vicchinna 7.20.21 Vijrmbhamana 3.112 Vijnata 7.161,173,182 Vijnana 5.154-159 (Bha.); 6.70-118 (Bha.) Vitata 5.64 Vitasti 6.134 Vidya 3.190,209,211; 7 Preface 25 - pinda 7.25 Vidyut 6.80,81 Vidheya 3.34 Vidheyatmaka anukampa 7.113-116 (Bha.) Vinita 3.17,21; 5.78,201 Viparinamana 6.4; 7.224 Viparitagrahi 3.222-230 (Bha.) Viparita bhava-see Anyathabhava Viparyaya 3.222-230; 5.136,137,136-137 (Bha.) Vipaka (of karma) 5.57,58,148; 6.151; 7.36-40 (Bha.), 218-220 (Bha.) - ja 6.1-4 - abhimukha 3.17,30,50,51 Vipaki nirjara 6.15,16 Vipula 3.35,36 Vipramukta 7.25 Vibhanga -jnana 3.222-230 (Bha.); 5.136,137,136-137 (Bha.); 6.168, 169 -jnanalabdhi 3.222,225,228,230 -jnani 3.222-230 (Bha.); 5.136,137; 6.46, 52,63 Vibhajyavadi 5 Preface ; 6.183-185 (Bha.) Vibhaganispanna 6.132 Vibhu 7.10-15 (Bha.) Vimatra 6.13,14,5-14 (Bha.) Vimatra 3.143-148, 6.184-185 Viyojana 3.134-139 (Bha.) Virata 3.134-139 (Bha.); 6.1-4 (Bha.); 7.28,29, 35,36-42 (Bha.),54-56 (Bha.), 107-112 (Bha.) Virati 7.1,27,28,107-112 (Bha.) Viramana 7.107-112 (Bha.),204,226 Viraha-kala 5.208-224 (Bha.), 231; 6.54-63 (Bha.) Viradhaka 3.72,73 Vivara 6 Preface Vivarta 7 Preface Viveka 7.226 Visuddha (pure) 3.192 - ahara 3.30 - lesya 6.168,169 - lesya 6.168, 169, 7.97 Visuddha (free from grass etc.) 6.135,135 (Bha.) Visesana-samuha 3.143-148 (Bha.) Visesadhika 6.52 - bhaga 3.222 Visodhana 6.20-23 (Bha.) Visvak 7 Preface Visama pradesita 5.160-164 (Bha.) Visama bhaga 3.188, 189 Visaya 3.4,5,16,18,21; 5.64 Visva 5.248-253; 6.33,34 - vyavastha (cosmic order) 3 Preface Visamisrita 7 Preface,224 Visaya (the domain of the application of protean power) 3.4,4 (Bha.) Visaya ksetra (domain of knowledge) 5.103-106 Viskambha (diameter) 6.74,91,97,98,171-173 (Bha.) Visvadamana 3.33 (Bha.) Visrasa 3.109; 6.24-26 (Bha.) Viharana 3.19,24,33,38; 7.193,220 Vihara 3.25,33,151,153

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- 694 : Index of the Technical Terms Vihita 7.25 Vicimarga 7.20,21 Vina 5.64 Vitaraga 3.143-148 (Bha.); 5 Preface ; 6.27-29 (Bha.),35,51; 7.4,5 - avastha 3.143-148 (Bha.) Virya 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 (Bha.) parinati of 6.5-14 - yoga (kayika pravrtti) 5.110,111 - labdhi 3.222,225,228,230 Vpksa (rukkha) 7.64,65,64-65 (Bha.), 116 (Bha.) Vrtti (commentary) 3.48,73,109 - kara (commentator) (all nos. are in Bhasya) 3.4,17,22,30,34,38,45,47,48,95; 7.29-35, 127,145,161 Vittika 7.25 Vstties (propensities) 3.90 Viddha parampara 7.29-35 (Bha.) VIddhamata 3.90 Vrddha vyakhya 3.4,49 Vrddhi-hani (increase or decrease) 5.218,219, 221,208-224 (Bha.) Vrsa (rasi) 7.62 Vrscika (rasi) 7.62 Vrsti 3.250-277 (Bha.) Veda (sex) 5.112,113; 6.35-51 (Bha.),63 - bhoga 5.107 - mohaniya 7.161 Vedaka (souls with sexual disposition) 6.52,52 (Bha.) 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 (Bha.), 103, 105,150-154 Vedana 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 (Bha.),103-105,140-142 (Bha.), 150-154 (Bha.),162 (Bha.) , asata 3.92 , ujjvala 5.138,138 (Bha.) , upasamana of 3.84 , udirana of 3.84 - vada (doctrine of) 7.103-105 (Bha.) , vipula (extreme) 5.138 - samudghata 3.4 sata 3.92 , satasata 3.92 Vedana (experience of pain and pleasure in different intensity) 7.105 Vedaniya 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 (Bha.),107-112 (Bha.) Vedanta 7 Preface , 10-15 (Bha.) Vedika 6.71 Vedyamana (karma-samaya) 3.143-148 (Bha.) Veranubandha 3.90-131 Vesiya (vaisika) 7.25 Vehasa (akasa) 5.134-135 (Bha.) Vaikriya (protean) 3.90, 190; 5.31-45,50,59-61, 138; 6.163-167 - karta 3.4 -pudgala 3.209 - vargana 3.4,17,186; 5 Preface : 6.163-167 - vimana 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 (Bha.); 7.167-172 (Bha.) (see Vikriyasakti) - sarira 3.4,17,114,164-171 (Bha.), 186; 5.3145; 6.5-14 (Bha.),63,151,163-167, 168, 169; 7 Preface - sarira vargana 6.33,34 - samudghata 3.4,4 (Bha.),5,38,112,154-156, 196.222.224.225,227, 228,231,233,234,236, 237; 6.168,169 Vaijnanika (scientific) 6 Preface, 6.70-118 (Bha.), 133-134 (Bha.) - anusandhana (research) 7.150-154 (Bha.) -jagata (world) 3.4 (Bha.) - manyata (belief) 6.70-118 (Bha.) - vyakhya (definition) 6.70-118 (Bha.) Vaidurya (Veruliya) 3.4,4 (Bha.) Vaidika (literature) 5.93; 7.173 Vaibhavika 7.58-60 Vaiyavr(pr)tya 5.81,82 Vairagya 3.231-239 (Bha.) - bhavana 3.154-163 (Bha) Vaiseika-see Vesiya Vaisesika (philosophy) 5 Preface, 51-54 (Bha.); 7 Preface, 10-15 (Bha.), 127-145 (Bha.) - sutra 5 Preface Vaisrasika 3.109 Vyanjana (varieties of dishes) 7 Preface ,224,226 - paryaya 3.143-148 (Bha.) Vyatikirna 3.4,5,196 Vyapabhrajamana 3.112 Vyavacchinna 3.143-148 (Bha.); 7.21,126 Vyucchitti-naya 7.58-60 (Bha.) 94

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Index of the Technical Terms - 695:Vyutpatti 3.4,24,140,142 (Bha.) 148,183,185,187,209,211; 6.5-14,20,20-23 Vyavaharanaya 5.154-159 (Bha.) (Bha.),33,34,63,122,125-127,152,186; 7. Preface, Vyavahara palyopama 6.133-134 (Bha.) 2,22, 23,25,26,27,28,54-57,66,146-149,159,203 Vyasanabhuta 3.253 - aparyapti 6.63 Vyakarana (question and answer) 5.83-88 (Bha.), , mala (Jalliya) of 6.20-23 (Bha.) 104-106 (Bha.) , varna (colour) of 3.183-185 Vyakhya 3.29,45; 6.1-4 (Bha.); 7.93-95 (Bha.); 13- - dhari 7.1 116 (Bha.), 161 - nama karma 6.151 - sahitya (commentatorial literature) 7.127. - nirmana 3.17 145 (Bha.) - paryapti 3.17, 6.5-14,63 Vyapaka (vibhu) 7 Preface ,10-15 (Bha.) - pramana bhumi 3.35,36 Vyavaharika (empitical) 3 Preface, 5.154-159 - rupa 5.51-54 (Bha.); 6.133-134 - vijnana (physiology) 5.83-88 - kala 5.248-253 (Bha.) - vyapi 7.10-15 - palyopama 6.133-134 (Bha.) , science of 3.17 - paramanu 5.154-159 (Bha.); 6.133-134 sanskara (embellishment of) 7.29-35 (Bha.) Sayyatarapinda 5.140; 5.139-146 (Bha.) Vyasa (diameter) 6.133-134 Saradrtu 7.62 Vyucchinna 7.20,21 Sarkaraprabha prthvi 5.62,216; 6.137-150 Vyudbhrajamana 3.112 Salya 3.190 Vyudbhrajayan 3.112 Sastra 7.25 Vyutpatti (etymology) 3.4,24,140-142 (Bha.) - parinamita 5.51-54 (Bha.); 7.25 (Bha.) - labhya 3.143-148 (Bha.) - prahara 3.92 Vyejana 3.143-148, 143-148 (Bha.); 5.150- | Sastragara 3.112 153,150-153 (Bha.) Sastratita 5.51-54 (Bha.); 7.25,25 (Bha.) Vyesita 7.25 (Bha.) Santigrha 3.268,268 (Bha.) Vrata 6.64-68; 7,6,7,29-35 (Bha.),204 Satana 6.1-4 (Bha.) - vyavastha (prescription of vows) 5.254-256 Sambari vidya 3.190 (Bha.) Sambhavi mudra 3.105 Vrati-anukampa 7.113-116 (Bha.) Saririka (vedana) (bodily pain) 162 (Bha.) Vrihi 6.129, 129-131(Bha.) Sali (li) 6.1 (sn. ga, 129,129-131 (Bha.) Sasvata 5.255; 7. Preface,3,58-60 (Bha.),93, Sa 94,165 Sankita 7.25 (Bha.) - vada 7.58-60 (Bha.) Sarkha 5.64 - asasvatavada 7.58-60 (Bha.),93-95 (Bha.) Sakti 5.110,111,110-111 (Bha.),139 ; 6.33,34 Siksavrata 7.29-35 (Bha.) Sataka 3. Preface, 1,4,48,131,148,250-277 (Bha.); Sikharayukta bhavana 3.27 4. Preface, 1,4; 5. Preface, 1,57,58,115,124-127 Sikhari 5.182-190 (Bha.) (Bha.),139-146 (Bha.), 150-153 (Bha.); 6 Pre- Sithila-bandhana-baddha 7.165 face, 1,18,120-128 (Bha.); 7 Preface, 1,66,106 Sithilarupa (mildly bound karma) 6.4; 6.1-4 (Bha.) Sanaiscari (manusya ki eka jati) 6.135 Sithilikyta 6 Preface , 1-4 (Bha.) Sabda 5.Preface, 1,64,64 (Bha.),67,65-67 (Bha.), Siroraksaka 3.4 107,172,179; 7.131,137 Sila-pravala 3.33,33 (Bha.) , waves of 5.67 Siva (Mahadeva) 3.36 grahanocita 5.64 Siva 3.34 Sabdatmaka 5.108-109 Sivika 3.164-171 (Bha.) Sayana mudra 3:35,36 Sisya (disciple) 3.134;4 Preface, 5.254-257 (Bha.) Saranagata 7.173 Sighrasee Gati Sarira (body) 3.4,17,28,29,45; 5.31-45 (Bha.),50- Sita 5.150-153 (Bha.); 6.163-167 (Bha.) 54 (Bha.),59-61 (Bha.),83-88 (Bha.), 134-139,138, Sirsaprahelika 5.18; 6.132,133,134

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-:696:~ Sirsaprahelikanga 6.132,133,134 Sirsasana, (running in the posture of) 3.114 (Bha.) Sila 7.121,183,189,190,204 Sukla 6.163-167 (Bha.); 7.63-73 (Bha.) - lesya 6.63,54-63 (Bha.) - varna 6.167 Suddha 4.8 Suddhodana (bhojana) 3.33,33 (Bha.) Subha (auspicious) 6.14-16,20-23 - karana 6.11,14 - karma 3.33 - gandha 6.160 - janya 6.160 - dhyana 3.30 - nama 6.160 - pravrtti 6.20-23 (Bha.); 7.146-149 (Bha.) - yoga 6.1-4,20,23 (Bha.); 7.107-112 (Bha.) - rasa 6.160 - rupa 6.160 - sparsa 6.160 Subha (bhasvara) 6.71 Subha (dirgha) 5.127 Subhanubandha 6.1-4 (Bha.) Subhasubha karana 6.13 Sumba (rajju) 3.45,45 (Bha.) Susira 5.64 Susrusa 3.13 Sunya bhanga (impossible alternative) 6.27-29 (Bha.) Saila 5.189,182-190 (Bha.) -grha 3.268,268 (Bha.) Sailesi (avastha) 5.94-99; 6.15-16 (Bha.) Sokakula 7.114 Sokapana 3.143-148 (Bha.) Sonita (blood) 3.17 Sosa (rajyaksma) 3.258,258 (Bha.) Sauca 7.113-116 Sauraseni (language) 5.93 Smasanagrha 3.268,268 (Bha.) Sraddha 3.9 -gamya 5.134-135 Sramana 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.) Sramanopasaka 7.4,6,7,6-7 (Bha.),9,29,35 Sravana-ksetra (domain of hearing) 5.64,94-99 (Bha.) Sramanya paryaya 3.17,21 Index of the Technical Terms Sravaka 3.73; 5.245-256 (Bha.); 6.1-4 (Bha.),6468 (Bha.); 7.6,7,29-35 (Bha.),36-42 (Bha.) Sravaka, observor of twelve vows 6.64-68 Sravika (female lay follower) 3.73 Srikalpa 6.113-134 (Bha.) Srisampanna 3.36 Srutajnana 5.112-113 (Bha.) Srutajnanavarana 7.161 Srutabhavitatma 3.154-163 (Bha.) Sruta 5.96 Sreni 6.71,125 Sreyaskara 3.38,112 Sreyan 6.1 Srestha 6.1,4 Sresthi 3.34;7.196 Srota 5.93 Srotra 5.64 Srotrendriya 3.191; 5.64 - visaya 3.279 Slaksnaslaksnika 6.134 Svasocchvasa 6.33-34 (Bha.) - vargana 5 Preface; 6.33,34 Svetambara 7.1 (Bha.) -parampara (tradition) 6.133-134 (Bha.); 7.1 (Bha.) Sa Satkona (hexagon) 6.90 Sat prades (consisting of six pradesas) 5.163 Saddravya 5.111 Sadjivanikaya 5.182-190 (Bha.) Saddravya 7.212-217 (Bha.) Sastha (sixth) ara 5 Preface Sastha bhakta (two days' fasting) 3.105; 7.231 Sodasika 7.159 Sa Sankalpa 3.33,36,38,50, 102, 104,109,112,115, 116,131; 6.15,16 - purvaka 7.6,7 - siddhi 3.38 - himsa 7.6,7 Sankalpita 7.25 (Bha.) Sankramana 5.59; 6.5-14,154 Sanklista3.84; 4.8 Sanksipta patha (abridged text) 4 Preface Samkhejjaibhaga (numerableth part) 5.222; 6.125 Sankhyata 5.160-165; 6.74,75,133,134 - guna 6.52; 7.36-42 Sankhyatmaka 6.133.134

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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 Sanghatteti 5.134,134-135 (Bha.) Sanghaei 134,134-135 (Bha.) Sanghata 5.201-207 Sancalana 3.45,46 Samjna (instinct) 6.5-14; 7.36-42,119,150-154, 161 - mana 5.100-102 siddhanta (doctrine of) 7.150-154 Samjni (samanska) 3.17; 6.20,39,52,63; 7.127-145 (Bha.),161 - triyanca pancendriya 3.183-185 (Bha.) - karmabhumijamanusya 3.183-185 (Bha.) Sanjjvalana-kasaya 7.20,29 Santa 3.33,33 (Bha.) Santati-pravaha 6.30-32 (Bha.) Sandribdha 4 Preface Sandhinispanna 5.3-12 (Bha.) Sandhipala7.196 Sannicaya 3.268,268 (Bha.) Sannicita 6.134,133-134(Bha.) Sannidhi 3.268,268 (Bha.); 7.4,5 Sannivesa 3.100, 101, 104; 6.77,94,139,149 Samprapti 3.4 Sampreksa 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 Sammrsta 6.134, 133-134 (Bha.) Sammurcchana 6.79,96 Samyata 5.81; 6.20,36,52,63; 7.28,54,54-57 (Bha.) 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 (Bha.),222-230(Bha.); 5.85-89 (Bha.),92,112,113, 201,207; 7.1,2,25,54-56,97,107-112 (Bha.), 113116 (Bha.),156 - dharma 7.113,116 - bhara 7.25 - yatra 7.25 - yatramatravrttka 7.25,25 (Bha.) Samymasamyama 7.113-116 (Bha.) Samyami 7.107-112 (Bha.) - dana 7.8,9,8-9 (Bha.) Samyojana 7.22,23,25 Samyojanadhikarnaprakriya 3.136 Samrambha 3.145,143-148 (Bha.) Samlekhana 3.17,21,36,38,43,107; 7.29-35 (Bha) - aradhana 3.104 Samvatsara 5.18; 6.132 Samvara 3.134-139 (Bha.);7.27,28,107-112 (Bha.) - sahacari 7.100-112 (Bha.) Samvarta (Samvatta)7.188,188 (Bha.) Samvartakavita 2.253,253 (Bha.) Samvrta 3.105,148; 7.4,5,20,21,28,125,126,125126 (Bha.) Samvega 7.150-154 (Bha.) Samvegatmaka 7.161 Samvedana 5.64; 6.5-14,33-34,64-68 (Bha.), 171173 (Bha.), 183-185 (Bha.); 7.127-145 (Bha.), 150154 (Bha.), 160-161 Samvedana-tantra (sensation mechanism) 7.150154 (Bha.) 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 (Bha.) - samapannaka 7.97 Samsara (janma-marana) 6.27-29 (Bha.),32 Samsari jiva 7 Preface, 1 Samsrsta 6.4,1-4 (Bha.) Sanskrit 3.35-36 (Bha.),45 (Bha.),51 (Bha.); 5.93 (Bha.) - rupa 3.112 (Bha.) - dictionary 6.171-173 (Bha.); 7.117-123 (Bha.) Samstrta 3.4-5,196 Samsthana 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 (Bha.) Samhata 5 Preface Samhati (Mass) 6.70-118 (Bha.) Samhanana 6.133, 134; 7.118 Samharana 7.2 Samhrta 7.25 (Bha.) Sa-ardha 5.160-162,164,160-164 (Bha.),201-203, 205,206, 201-207 (Bha.) Sa-ingala(sa-angara) 7.22,22-23 (Bha.)

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Index of the Technical Terms -: 698:Sa-dravya 5.111 Sa-dhuma 7.22 Sa-pradesa 5.160-162,164,201-202,205,206,201207 (Bha.); 6.1,54,55,57,58,60,63,54-63 (Bha.),68 Sa-madhya 5.160-162,164,201,202,203,201-207 (Bha.) Sakasayi 6.63 Sakriya 3.134-139 (Bha.) - ta 3.134-139 (Bha.), 143-148 (Bha.) Saghana dravya (dense substance) 5.51 Sacitta 5.124-127 (Bha.), 183,185,187,189; 6.18; 7.128,133,159 - ahara 6.18 Sajiva 7.127-145 (Bha.) Sat 5.254-257 (Bha.) Satyabhasa 7.28 Satyabhasi 7.28 Sattva 3.145, 148; 5.116,118,134,135; 6.5-14 (Bha.),88,105,116,183,184; 7.27,28,66,114,116 Sada pratiksana3.143-148 (Bha.); 6.20-22,20-23 (Bha.) Sada-samita 3.143-148 (Bha.) Sadbhuta 5.255,254-257 (Bha.) Sana (sana) 6.129-131 (Bha.) Sapaksa (sapratidisa)3.38,38 (Bha.) Sapradesa-apradesa (with respect to time) 6.54- Samaya (time), ruksata of 7.117 (Bha.) Samayaksetra 5.240,248-253 (Bha.); 6.137-150 (Bha.),160 Samayatita ksetra (timeless region 5.248-253 (Bha.) Samarpana sutra 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 (Bha.),137-150 (Bha.), 168, 169 Samavatasamavahata 6.168, 169 Samagama 6.132,134,133-134 (Bha.) Samadhana 5.254-257 (Bha.); 7.218-220 (Bha.) Samadhi 3.4; 5.107; 6 Preface; 7.8,203 sadhana of 3.134-139 (Bha.) - purna 3.17,21 - marana3. 134-139 (Bha.); 7.29-35 (Bha.) Samarambha 3.145, 143-148 (Bha.); 5.150-153, 156,183,185,187; 7.6,7,6-7 (Bha.),227,228 Samita 7.4,5 Samiti 6.132,134; 133-134 (Bha.); 7.29-35 (Bha.) Samikarana kala 5.208-224 (Bha.) Samudaya 6.132, 134,133-134 (Bha.) Samudaya 5.235,236 - racana 5.57,58 Samudra 6. Preface, 72,75,156-160 Samudghata 3.4; 6.168, 169; 7 Preface - gata 6.35-51 (Bha.) Samullapa 7.213,218 Sammurcchana 3.17 Sammurcchima7.36-42 (Bha.),99 - manusya 5.62,222; 7.36-42 (Bha.) - pancendriya 5.208-224 (Bha.); 7.150-154 (Bha.) Samyak 3.11,134-139 (Bha.) - darsana 3.35,36,231-239 (Bha.); 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 - Prajnapana 3 Preface - prnasa 6 Preface - prtyakhyana 7.27,28 - mithyadrsti 6.38,52,63 - vinayapurvaka 5.207 - shrddha 5.191 Samyaktva 7.97,119 - kriya 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 (Bha.) 63 Saprayavasita 6.27-29,30-32 Saptapradesi (consisting of seven pradesas) 5.163 Saptavidhabandhaka 5.68-71 (Bha.),75; 6.162 Saprkampa 5.170-177 (Bha.) Saprtikrmana 5.256 Sapratidik 3.38 Sabha 5.189,182-190 (Bha.) Samacaturasra samsthana 6.90 Samatala (prayah 6.135 Samanaska 3.17;6.39,64-68 (Bha.);7.127-145 (Bha.), 151,150-154 (Bha.) -triyanca 3.164-177 (Bha.) - manusya 3.164-177 (Bha.) - pancendriya 7.150-154 (Bha.) Samapradesika 5.160-164 (Bha.) Samabhava (very great equanimity) 5.15,16 Samamiti 6.72 Samaya (ultimate indivisible time-unit) 3.17.119126 (Bha.), 148, 149, 150, 183-185 (Bha.); 5.1,3-9, 13-16,23,25,26,57,61,64,83-88,110,111,169-180 (Bha.),203,213,215,217,219,220,222-224 (Bha.), 228-233 (Bha.),248, 249,251,252,258; 6.27-29 (Bha.),38,54-63 (Bha.),132,133, 134

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Index of the Technical Terms Sarana 5.189,182-190 (Bha.) Sarapankti 5.189, 182-190 (Bha.) Sarasarapankti 5.189,182-190 (Bha.) Saraga 6.35-51; 7.20-21 - samyama 7.113-116 (Bha) Sarcalaita 6Preface Sarva 5.164-165 - adattadana viramana 7.31 - uttara guna 7.29-35 - uttaraguna pratyakhana 7.33,34 - uttaragunapratyakhani 7.52,53,43-53 (Bha.) - kala 3.149,150; 5.212,227,231 - jna (omniscient) 5.255 - jnata 5.254-257 (Bha.) - darsi 5.25 - dura-mula 5.65-67 (Bha.) - parigraha viramana 7.39 - pranatipata7.203 - pranatipata viramana 7.31 - pausadha 7.29-35 - mula 5.65-67 - virata 6.64-68;7.36-42 - vyapi 7. Preface, 10-15 (Bha.) - stoka 6.52 Sarsapa 6.131,129-131 (Bha.) Salesya 6.54-63 (Bha.) Savinaya 3.13 Savibhaga 6.54-63 (Bha.) -ka (souls with sexual disposition) 6.52-63 (Bha.) Sasarira 5.48,50,46-50 (Bha.); 6.63 Saha (a kind of human race)6.135 Saha-carita 3.143-148 (Bha.) Sahacari bhava 6.151 Sahetuka 5.191-194 (Bha.) Samkhya darsana (philosophy) 5 Preface; 6.183185 (Bha.); 7 Preface, 10-15 (Bha.), 16-19 (Bha.), 58-60 (Bha.),218-220 (Bha.) Sakara 6.35-51 (Bha.), 54-63 (Bha.); 7.34 - upayoga 6.40,63 Sagara 3.127,128; 6.33,34 Sagaropama 3.52,74,130; 5.18; 6.34,117,133,134 Sathabhakta (fasting for 29 days) 3.17,107 Sata 7.103,107-112 (Bha.) - asata 3.92 (Bha.) - vedaniya karma 3.143-148 (Bha.); 6.13,6468 (Bha.); 7.36-42 (Bha.), 107-114 (Bha.) Sadi 6.27-29,30-32 -apryavasita 6.27,28,30-32 - sapryavasita 6.27-32 (Bha.) -malaguna pratyakhana7.30,31 - mulaguna pratyakhani 7.43,44,46, 47,49,51, Samantavadi (imperialistic) 7.173 43-53 (Bha.) Samacari 3.30 - mrsavada viramana 7.31 Samayika 5.254-257 (Bha.); 7.4,5,35 - caritra 3.149,150 - maithuna viramana 7.31 Samudanika 3.33,102; 7.25,25 (Bha.) Samparayika asrva 6.20-23 (Bha.) Samparayiki 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 (Bha.) Sara (ratna) 3.33 (Bha.) -tva 6 Preface,20,27-29 (Bha.),30-32 (Bha.) Sadhakatama 6.5-14 Savisam bhattasayam (fasting missing 120 meals) Sara pudgala 3.4 3.43 Saveda 6.35-51,54-63 (Bha.) -: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 Sadharana sariri5.154-157 (Bha.) Sadhu 3.73; 6.64-68 (Bha.); 7.25 Sadhya, siddhi of 5.191-199 (Bha.) Sadhvi 3.73 Santa 6.27-29 Sapeksa (relative) 5.150-153 (Bha.),254-257 (Bha.) -duhkhavadi 6.183-185 (Bha.) - drsti (view) 5.254-257 (Bha.); 7.27,28 Sarambha 5.182-190 (Bha.) Sarini 5.189, 182-190 (Bha.) Sarvakalika (universal feature valid at all time) 7.113-116 (Bha.) Sarvadesika (universal feature valid at all places) 7.113-116 (Bha.) Sarthavaha 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 - pravrtti 7.54-57 (Bha.) Savayava 5 Preface; 6.54-63 (Bha.) Savedaka 6.52,63 Simha (rasi) 7.62 Simhanada 3.112 Sygnus-X 6.70-118(Bha.) Siddha 3.30,50,53,75,130; 5.80,81,84,88,147,211,

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- 700: Index of the Technical Terms 223,224,226,232,233,257;6.32,39,56,62,63,133- 134 (Bha.) 174-182 (Bha.);7.3,8,10-15,127-145 (Bha.), 156,203, 210 - purusa 6.134 - gati 6.30-32;7.203 Siddhi 3.38;6.5-14(Bha.) Siya 5.150-153(Bha.) Singa (horn) 5.53,64 Simaraksaka 3.4 Sisa (lead) 5.52 Sisakara (Sisagara)(mine of lead) 3.268 Su-acarita3.33 Sukha 6.5-14(Bha.), 171-173(Bha.), 184, 185,188; 7.36-42(Bha.), 113-116(Bha.),160 - updarsana 6.171-173(Bha.) paribhasa (definition) of 7.160 - da 7.162 - maya 6.184 - rupa 7.226 Sukhatmka 7.113-116(Bha.) Sukhasana, mudra of 3.33 Sugandha 6.163-167(Bha.) Sugati 6.1-4 Suparakranta3.33 Suptavajrasana 3.207 Supratisthaka 7.3 Supratyakhata 7.27,28,27-28(Bha.) Supratyakhani 7.28 Surasura 7.25. Sura (wine) 5.51 Sulabhabodhika 3.72,72(Bha.), 73 Suvacana 3.30 Suvarnakara (Suvannagara) (mine of gold) 3.268 Suvrsti 3.263,263(Bha.) Susama 6.134 Susama-Susama 6.134, 135,135(Bha.) Susama-Duhsama 6.134 Suksma (subtle) 5.112,113,154-159,169-174,178; 6.20,50,52 - anu 6.70-118(Bha.) - kriya 3.134-139(Bha.), 143-148(Bha.) - jiva 3 Preface - tama 6.133,134 - tara 6.20,50,52 - tva 5.201-207(Bha.) - ta 5.Preface,254-256(Bha.) - paramanu 5.154-159(Bha.); 6.133,134 - prthvikaya 6.137-150(Bha.) - Samparaya 6.162 - (sara) pudgala 3.4 Suci angula 6.133-134(Bha.) Sutra 3.15,22,23,34,37,38,143-148(Bha.),154.163 (Bha.); 4Preface; 5.62,94-98(Bha.), 107,148; 6.Preface, 1-4(Bha.),5-14(Bha.), 20-23(Bha.),52, 63,120-128(Bha.),132,150,162,183-185(Bha.); 7.1,4,5,20,21,27,28,97,99,126 - ansa 3.4 - agama 5.97 - atmaka 7.117-123 - kara 7.4,5,10-15(Bha.),20,21,64,65, 113 116(Bha.) - dana 5.147 - patha 3.4;7.1 Srsti 5.Preface - racana 5Preface - vikasa 6.133-134(Bha.) Sena 3.112;7.173 - pati 3.34,7.196 - patya 3.4,4(Bha.) Saimhi - See Gati Sopakrma ayusya (ska) 5.58-61 Sopacaya-sapacaya 5.225 Saugandhika 3.4,4(Bha.) Skandha 3.140-142:5.51-54,64,112, 113,150-153, 156, 159,154-159 (Bha.), 163, 160-164 (Bha.), 165168, 169-174(Bha.), 175-180(Bha.),181,201-207 (Bha.) Stupa 5.189,182-190 (Bha.) 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 Vaisakha in battelfield) 5.134 Sthana (alocya sthana) (blameworthy act) 5.139, 142, 143,145 Sthapana 7.25 Sthapita 5.140,139-146 (Bha.) Sthalipaka suddha 7.224,226 Sthavara 5.58-61; 7.1,28,150 Sthiti 3.52,149,150; 4.5; 5.248-253 (Bha.); 6.33, 34,54-63 (Bha.), 117,151; 7.68,70,73,150-154 (Bha.),207 - kala 3.143-148 (Bha.) - ksaya 3.52,53,75; 7.208 - namakarma 6.151 - nama, nisikta of 6.152 - namanidhatta ayusya 5.62 - nama nisiktayusya 6.151

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Index of the Technical Terms prakalpa (special resolve)3.38,38 (Bhaa.), 40 - bandha 6.33,34,151 - bhojana 7.29-35 (Bha.) - laksana5.254-257 (Bha.) Sthula 5.112,113; 6.20-23 (Bha.) - adattadana viramana 7.32 -(asira)pudgala3.4 - karma pudgala 6.4,1-4 (Bha.) - kriya 3.134-139 (Bha.), 143-148 (Bha.) - parigraha 7.203 - parigrha viramana 7.32 - parinati 5.154-159 (Bha.) - pudgala 6.4 - pranatipata 7.203 pranatipata viramana7.32 - mrsavada viramana 7.32 - maithuna viramana 7.32 - sarira 7.2 Snayu -See nharu Snigdha 5.150-153; 6.133,134,163-167 (Bha.) -kala 6.133,134 Smrta7.173,182 Smrti 3.17,38,40 Smrtyatmaka3.33,36,102,104,109,112,115,116, 131 Speha 3.114 Syandamanika (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 Syadvada 5.150-153 (Bha.) Svatah pramanya 4 Preface Svatah siddha 5.254-257 (Bha.) Svadrvya 5.111 Svabhava 6. Preface,20,24-26,33,34 Svayambuddha 5.96 ,upasika of 5.96 , sravika of 5.96 , upasaka of 5.96 , sravaka of 5.96 Svara-yantra 3.17; 5.83-88 (Bha.) Svarupa 5.112,113 Svavisaya 5.147,147 (Bha.) Svasarira ksetra 6.186 Svastikasana 3.205 Svahastaparitapaniki 3.138 Svahastaprimatipatakriya 3.139 -ta 6.133,134 - ruksa 6.133,134 - sparsa 7.171 Snehayukta vayu 5.31-45 (Bha.) Spandana 3.143-148,143-148 (Bha.), 154-163 (Bha.); 5.150-153,150-153 (Bha.) 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 (Bba.),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 vrdhi-hani 17,19,64,65 Hasya 5.68-71 - avastha 3.143-148 (Bha.) Haha (a number) 6.133,134 Svabhavika (natural) 3.109; 5.51-54,78,201-207; 6.30-32; 7.58-60 - parinamana 5.191-198 (Bha.) Svamitva 3.4,4 (Bha.) Svopajna 5.98-99 Ha Hamsagarbha 3.4,4 (Bha) Hathayoga 3.105 Harita 7.117,117 (Bha.) Hastaka 3.143-148 Hastakrtya 3.197 Hasta-krtyagata 3.197-200 Hasta-krtya 3.197 Hasta-kausala 3.197 Hasta-prhelita 3.133-134 (Bha.) Hasta-laghava 3.197 Haste krtva 3.197 Hydrogen 6.70-118 (Bha.) -: 701 : Hahanga (a number) 6.133,134 Himsa 3.134-139 (Bha.), 143-148 (Bha.); 5.124127 (Bha.), 182-190 (Bha.); 7.6 Hita 3.73 - kamae 3.73,73 (Bha.) Hitae 3.73 Hiranyakara (Hirnnagara) (mine of silver) 3.268 Helium 6.70-188 (Bha.) Hinapunnacauddasa (born on minus 14th day of dark fortnight) 3.109,109 (Bha.) Huhu (a number) 6.133,134 Huhanga (a number) 6.133, 134 Huhuka (a number) 5.18; 6.132,133,134 Huhukanga (a number) 5.18,6;132,133,134 Hrsta 6.132,132 (Bha.)

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Index of the Technical Terms -702 :Hetu 3. Preface,30,142; 5.104-106, 191-194,191- 198 (Bha.) -ahetu 5.191-198 (Bha.) - gamya 3 Preface - bhuta 3.134-139 (Bha.) - labhya 5.191-198 (Bha.) - vada 3 Preface Hetupadesa 7.161 Hetupadesiki 7.161 Hemanta (stu) 5.16; 7.62 (Bha.) Hormbha 5.64,64 (Bha.) --000

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Appendix IV BIBLIOGRAPHY 9. 1. Amtagadadasao (Angasuttani) part-3, Synod-chief Acharya Tulsi, Ed. by Muni Nathmal, Jain Vishva Bharati. Ladnun (Rajasthan), 1974. Anuogadaraim, (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 Ratnakara,) Part-1, by Acharya Bhikshu, Ed. by Acharya Tulsi, First edition, Jain Shvetambara Terapanthi Mahashabha, Kolkatta, 1960. 4. Anuyoga Dvara Curni, by Jinadas Mahattara, Shri Risabha Devaji Kesharimarji Shvetambara Sanstha, Ratlam, 1929. Anuyogadvaravriti, by Maladhari Hemachandra Suri, Kesharadevi Gyan Mandira (Patan), 1939. Anuyogadvaravrtti, by Haribhadra, see Anuyogadvara Curni. 7. Abyayogavyavacchedika, by Hemachandracharya, Shri Paramashruta Prabhavaka Mandala, Shrimad Rajachandra Ashrama, Agas, 1979. Abhidhana Cintamani (Namamala), by Hemachandracharya, Caukhamba Vidyabhavana (Varanasi), V.S. 2020. Ayogavyavacchedika, by Hemachandracharya, Shri Paramashruta Prabhavaka Mandala, Shrimad Rajachandra Ashrama, Agas, 1979. 10. Acarangavrtti, by Shri Silankacharya, Shrisiddha Cakra Sahitya Pracharaka Samiti, Bombay, . 1935. 11. Aptamimamsa, by Acharya Samantabhadra. 12. Acara Cula (Angasuttani) part-I, Synod-chief Acharya Tulsi, Ed. by Muni Nathmal, Jain Vishva Bharati. Ladnun (Rajasthan), 1974. 13. Ayaro, (Original, Hindi Translation & Footnote), Synod-chief Acharya Tulsi, Ed. by Muni Nathmal, Jain Vishva Bharati. Ladnun (Rajasthan), V.S. 2031. 14. Avasyaka Curni, 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. Isavasyopanisad 17. Uttarajjhayanani, (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. Uvasagadasao (Angasuttani) part-III, Synod-chief Acharya Tulsi, Ed. by Muni Nathmal, Jain Vishva Bharati. Ladnun (Rajasthan), 1974. 20. Aitareyaupanisad. 21. Oghaniryukti by Niryuktikara Bhadrabahu. Agamodaya Samiti, Mehasana, 1919. 22. Ovaiyam (Uvamgasuttani, part 4, vol. 1) Synod-chief Acharya Tulsi, Ed. by Yuvacharya Mahaprajna, Jain Vishva Bharati. Ladnun (Rajasthan), 1987. 23. Ovaiyam, Synod-chief Acharya Tulsi, Ed. by Muni Nathmal, Jain Shvetambara Terapanthi Mahasabha, Kolkatta.

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-: 704 Bibliography 24. Kappo (Navasuttani, part 5), Synod-chief Acharya Tulsi, Ed. by Yuvacharya Mahaprajna, Jain Vishva Bharati. Ladnun (Rajasthan), 1987. 25. Karma Prakrti, by Srimad Shivasharmasuri, Auspices Acharya Sri Nanesha, Ed. Devakumar Jain, F.E. Sri Ganesh Smriti Granthamala, Bikaner, 1982. 26. Kasaya Pahuda, Ed. by Pt. Phulacandra, P. Mahendra Kumar, P. Kailashacandra, Bharatiya Digambara Jainsangha Caurasi, Mathura, 1944. 27. Kautilya Arthasastra, by Kautilyacharya, Bombay University. Bombay, 1960. 28. Gommatasara, 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. Carittapahuda, Manika Chandra Granthmala, Bombay, V.S. 2021. 32. Chandogyapuanisad Bhasya, by Sankaracharya, Gitapress, Gorakhpur, V.S. 2021. 33. Choti Caubisi (Aradhana), by Srimad Jayacharya, Jain Vishva Bharati, Ladnun, Rajasthan, 1981. 34. Jambuddivapannatti (Uvargauttani), 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. Jataka, Avidurenidana, Tr. Bhadanta Ananda Kausalyayana, Hindi Sahitya Sammelana, Prayag, 1985. 37. Jivajivabhigamavrtti, by Malayagiri, Devacandra Lalabhai Jain Pustakoddhara Trust, Bombay, 38. Jivajiabhigame (Uvangauttani), 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 Darsana: Manana aur Mimansa, 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. Jnatadharma Katha Vrtti, 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. Thanam, (Original, Sanskrit rendering, Hindi Translation & Footnote), Synod-chief Acharya Tulsi, Ed. by Muni Nathmal, Jain Vishva Bharati. Ladnun (Rajasthan), V.S. 2033. 45. Tattvanusasana, by Acharya Ramasena, Manikacandra Digambara Jain Granthamala, Bombay. 46. Tattvartha Bhasya, by Umasvati, see Tattvartha Sutra. 47. Tattvarthavartika (Rajavartika), by Bhatta Akalanka Deva. Ed. Pt. Mahendra Kumar Jain, Bharatiya Jnanapith, Kashi, V.S. 2009. 48. Tattvartha Sutra (Tattvarthadhigama Sutra with Bhasya), by Umasvati, Seth Manilal Revashankar Jagajivan Johari, Bombay-2, V.S. 1989. 49. Tattvarthasutra Savrarthasiddhi, by Pujyapada, Bharatija Jnanapith, Banaras, 1955. 50. Tattvarthasutradhigama-bhasyavrtti, by Siddhasena Gani, Devacandra Lalabhai Jain Pustakoddhara Trust, Bombay. 51. Tiloyapannatti, by Yati Vrishabhacharya, Jivaraja Granthmala, Sholapur, V.S. 1999. 52. Tirthankara (Monthly), Ed. by Nemichand Jain, Jan. Hirabhaiya Prakashana (Indore), 1986. 53. Teraha Dvara, by Acharya Bhikshu.

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1056 Bibliography - 705 - 54. Trisastisalakapurusacaritra, by Hemachandracharya, Sri Jain Atmananda Sabha, Bhavanagar (Kathiyavad), V.S. 1992. 55. Dasavaikalika Curni, by Jinadasa Mahattara, Sri Rshabhadeva Kesarimala Svetambara Sansthan, Ratlam, 1933. 56. Dasavaikalika Vrtti, by Haribhadra Suri, Devachandra Lalbhai Jain Pustakoddhara Trust. 57. Dasavealiyam, (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. Dasao, (Navasuttani, part 5), Synod-chief Acharya Tulsi, Ed. by Yuvacharya Mahaprajna, Jain Vishva Bharati. Ladnun (Rajasthan), 1987. 59. Dighanikaya, Mahavaggatthakatha, Ed. by Bhikshu Jagadisha Kashyap, Navanalandra, Mahavihar, . Nalanda, 1956. 60. Desisaba Kosa, Synod-chief Acharya Tulsi, Chief Editor Yuvacharya Mahaprajna, 1988, Jain Vishva Bharati. Ladnun (Rajasthan). 61. Dravyanyyoga Tarkana, 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. Dhyana Vicara. 64. Dhyana Sataka (Dhyana Sataka and Dhyanastava), by Haribhadrasuri, Virasevamandir, Dariyaganj, Delhi, 1976. 65. Nandi (Navasuttani, 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. Nayadhammakahao (Angasuttani, part 3), Synod-chief Acharya Tulsi, Ed. by Muni Nathmal, Jain Vishva Bharati. Ladnun (Rajasthan), 1981. 68. Nirayavaliyao (Uvangasuttani, part 4, vol. 2), Synod-chief Acharya Tulsi, Ed. by Yuvacharya Mahaprajna, Jain Vishva Bharati. Ladnun (Rajasthan), 1989. 69. Nisithasutra (with Bhasya and Curni), Ed. by Upadhyaya Poet Sri Amaramuni, Munisri Kanaiyalala "Kamal', Sanmati Jnanapith, Lohamandi, Agra, 1982. 70. Nisihajjayanam (Navasuttani, 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. Pajjosavanakappo (Navasuttani, part 5), Synod-chief Acharya Tulsi, Ed. by Yuvacharya Mahaprajna, Jain Vishva Bharati. Ladnun (Rajasthan), 1987. 73. Pancakalpa Bhasya. 74. Pannavana, (Uvangasuttani, part 4, vol. 2), Synod-chief Acharya Tulsi, Ed. by Yuvacharya Mahaprajna, Jain Vishva Bharati. Ladnun (Rajasthan), 1989. 75. Panhavagaranaim, (Angasuttani, part 3), Synod-chief Acharya Tulsi, Ed. by Muni Nathmal, Jain Vishva Bharati. Ladnun (Rajasthan), 1974. 76. Patanjalayogadarsanam (with Vyasa Bhasya), by Maharshi Patanjali, Annotator Srimat Swami Hariharananda Aranya, Motilal Bararsi Das, Delhi-Patna-Varanasi, 1974. 77. Paiyasaddamahannavo, by Pt. Haragovinda Das Trikamachand Seth, Prakrit Granth Parishad, Varanasi, S.E. 1963. 78. Pascatya Darsana Ka Aitihasika Vivecana, by Rama Nath Sharma, Kedarnath Ramanath, College Road, Merath, 1983-84. 79. Prajnapanavstti, by Srimanmalajyagiryacharya, Agamodaya Samiti, Mehasana, Gujarat, 1918.

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-:706 - Bibliography 80. Pravacanasara, by Kundkundacharya, Sri Jain Svadhyaya Mandir Trust, Sonagadh, Saurashtra, Gujarat, 1948. 81. Pravacanasaroddhara, by Srimannemicandrasuri, Tika by Sri Siddhasenasuri, F.E., Devacandra Lalbhai Jain Pustokoddhara Trust, Bombay. 82. Prasnavyakarana Vitti, by Abhayadevasuri, Agamodaya Samiti, Mehasana, Gujarat, 1919. 83. Prasnottara Tattvabodha, by Jayacharya, Synod-chief Acharya Tulsi, Ed. by Yuvacharya Mahaprajna, Jain Vishva Bharati. Ladnun (Rajasthan), 1988. 84. Prakrtavyakarana (Tulsi Manjari), by Hemachandra, (Ed. Acharya Mahaprajna, Jain Vishva Bharati. Ladnun (Rajasthan), 1990. 85. Buddhacarya-Mahaparinivvanasutta, by Rahul Sankrityayana, Mahabodhisabha, Saranath, Banaras, 1952. 86. Brhatkalpasutram (Svopajnaniryukti, Sanghadasagani's Bhasya 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 Aradhana, by Acharya Sri Shivarya, Sakharam Doshi, Solapur, Maharashtra, 1935. 89. Bhagavati Curni, 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 Darsana), by Prof. Harimohan Jha, Pustak Bhandar, Laheriyasaray. 93. Bharatiya Sangita Men Vadya Vrnda, by Dr. Kavita Cakravrati, Rajasthani Granthagar, Outside of Sojati Gate, Jodhpur (Raj.), 1980. 94. Mahapurana, Bharatiya Jnanapith, Kashi. 95. Mahabharata, Gita Press, Gorakhapur. 96. Mulacara, by Srimad Vattakeracharya, 1984, Bharatiya Jnanapith, Delhi. 97. Mularadhana Vijayodaya Vitti, by Aparajitasuri, Solapur, Maharashtra. 98. Yogadipika, by B. K. S. Ayangar, Orient Laughmen, Hyderabad, 1985. 99. Yogavasistha. 100. Ratnakaranda Sravakacara, by Swami Samantabhadra, Manikacandra Digambara Jain Granthamala Samiti, Bombay, V.S. 1982. 101. Rajasprasniya Vitti, by Malayagiri, Sambhulal Jagshi Shaha, Gurjara Grantharatna Karyalaya, Ahemdabad, V.S. 1994. 102. Rayapasenaiyam, (Uvangasuttani, part 4, vol. 1), Synod-chief Acharya Tulsi, Ed. by Yuvacharya Mahaprajna, Jain Vishva Bharati. Ladnun (Rajasthan), 1987. 103. Lilavati, by Bhaskaracharya, Anandashrama Press, Pune, Maharashtra, 1937. 104. Lokaprakasa, (3 Volumes), by Vinaya Vijaya Gani, Sri Jain Granth Prakashak Sabha, Ahemdabad, V.S. 1990. 105. Vavaharo, (Navasuttani, part 5), Synod-chief Acharya Tulsi, Ed. by Yuvacharya Mahaprajna, Jain Vishva Bharati. Ladnun (Rajasthan), 1987. 106. Vasunandi Sravakacara, by Acharya Vasunandi, Ed. Pt. Hiralal Jain Siddhanta Shastri, V.S. Bharatiya Jnanapith, Kashi, 2009. 107. Vivaga Suyan, (Angasuttani, part 3), Synod-chief Acharya Tulsi, Ed. by Muni Nathmal, Jain Vishva Bharati. Ladnun (Rajasthan), 1974.

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Page #732
- 708 : Figure Tamaskaya 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 Aristabha god 9 Denizens of Aristabha 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 Avyabadha god 1 Sukrabha Vimana 7 NW/ In the Nrd layer of the heaven Tusita 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 tamaskaya emerges with the width of a single space-point (dkasapradesa). 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 : (Krsnaraji N Triangle B.S. Supratisthabha Square B.S. Surabha Square B.S. Sukrabha Arci WA Hexagonal B.S. Hexagonal B.S. Rista Candrabha Vairocana Square B.S. Arcimali Square B.S. Prabhankara 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 Mahavideha, 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 Mahavideha, setting with respect to West in north-west Figure south-east that is Nisadha Mountain south-west

Page #735
Figure - 711 : (Figure of the tapaksetra (lit region)) 3333333 450001 33333 jagati 45000 yojan internal meruiah ale Suryatapaksetra Lavanasamudra LS2 94868410 * Meru 9486 94868410 LS1 Lavanasamudra Suryatapaksetra yojan interal merutah 45000 jagati 45000 333333 3333333 yojanas, extemal baha field) 94867. yojanas (length) of tapaksetra (lit tapaksetra (lit field) 94860 internal baha (length) of internal baha (length) of andhakaraksetra (dark field) 6324 yojanas, external baha (length) of andhakaraksetra 63245 yojanas

Page #736
-: 712 : Figure (Figure of the tapaksetra (lit region) Suryata paksetra Dvipa Lavanasamudra Jambu samudra Meru Sun Jambu Dvipa Lavanasamudra Suryata paksetra internal baha (length) of 632456 yojanas external baha (length) tapaksetra 6324% yojanas, internal baha (length) of andhakaraksetra 6324 yojanas, external baha (length) 63245,0 yojanas

Page #737
Ganana Kalabodhaka Yantra Ganana Kalabodhaka Yantra S.N. Samaya Pramana 01 Sarvebhyah suksmatamah samayah Asamkhyataih samayairavalika Samkhyatavalikabhirucchvasah Ta eva samkhya nihsvasah Dvayorapi kalah pranuh Saptabhih pranubhih stokah Saptabhih stokailavah Saptasaptatya lavanam muhurtah Trimsata muhurterahoratrah 10 Taih pamcadasabhih paksah 11 Dvabhyam pakabhyam masah Masadvayena stu Rtutrayena ayanam Ayanadveyana samvatsarah Taih pamcabhiryugam Vimsatya yugai varsasatam Tairdasabhirvarsasahasram Tesam satena varsalaksam Tesam caturasitya parvamgam Purvam Trutitamgam Trutitam Addamgam Addam Avavamgam Avavam Huhukamgam Huhukam Utpalamgam 30 Utpalam Amkah 4 Bimdavah 10 8 8400000 atrakadvayam 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: Amkah Bimdavah 65 32 S.N. Samaya Pramana 31 Udmamgam Padmam Nalinamgam Nalinam Arthanipuramgam Arthanipuram Ayutamgam Ayutam Nayutamgam Nayutam Prayutamgam Prayutam Culikamgam Culika Sirsaprahlikamgam Sirsaprahlika 18366465789451195388002304 x 1065 870783126313900412592193536 x 1070 73145782610367634657744257024 x 10 6144245739070881311250517590016 x 1080 516116642098754030145043477561344 x 1085 433537936295338532183652115152096 x 10% 364171902664880843670342677767284326 x 10deg 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 Ganana Kalabodhaka Yantra

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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.

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UTOR ssisAramAyA mAyAro JAIN VISHAVA BHARATI JAIN VISHAVA BHARATI UNIVERSITY LADNUN ( RAJ.) ISBN: 978-81-89667-08-5