Agam 05 Ang 05 Bhagvati Vyakhya Prajnapti Sutra Part 02

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

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Bhagavati Sutra bhagavatI sUtra bhagavatI sUtra K. C. Lalwani bhagavatI sUtra

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BHAGAVATI SUTRA

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Sudharma Svami's BHAGAVATI SUTRA Vol-II (Satakas 3-6) Prakrit Text with English Translation and Notes based on the Commentary of Abhayadeva Suri by K.C. Lalwani // jaina bhavana // JAIN BHAWAN CALCUTTA

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

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samappio eso gaMtho puNNasumiraNatyaM me pujjAo ammaapiunno| Dedicated to the sacred memory of my revered parents.

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

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

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

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

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

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

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

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

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

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namotthuNaM samaNassa bhagavao mahAvIrassa gaNadhara zrIsudhammasvAmo-praNItam zrIbhagavatI-sUtram taio satako BOOK THREB 1 / gAhA kerisI viuvvaNA camara kiriya jANitthi NagarapAlA y| ahivai iMdiya parisA taiyammi sae dasa uddesaa|| 1. Couplet: On transformation by Camara, Troubles created by him, Activities--physical, etc., five in all, Monk's knowing of deva's transformation, Transformation by monks,

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bhagavatI sUtra zaH 3 Ability to see state of things elsewhere, Lokapalas, Overlords of Bhavanapatis, Organs of Senses, Camara's Assemblies -Such are ten chapters in Book Three.

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paDhamo uddeso CHAPTER ONE [Asurendra Camara] 2-teNaM kAleNaM teNaM samaeNaM moyA NAmaM NayarI hotthaa| vnnnno| tIse NaM moyAe NagarIe bahiyA uttarapuratthime disibhAge gaMdaNe NAmaM ceie hotthaa| vnnnno| teNaM kAleNaM teNaM samaeNaM sAmI smosddhe| parisA nniggcchi| paDigayA prisaa| teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa docce aMtevAsI aggibhUI NAmaM aNagAre goyamagotteNaM sattussehe jAva...pajjuvAsamANe evaM vayAsIH 2. In that period, at that time, there was a city named Moka. Description. Outside the city of Moka, in the northeastern direction, there was a caitya named Nandana. Description. In that period, at that time, the Lord (Sramana Bhagavan Mahavira) arrived there. People moved out (to listen). The assembly dispersed. In that period, at that time, monk Agnibhuti, second (in seniority) disciple of Sramana Bhagavan Mahavira, who belonged to the Gautama line, who was seven cubits in height,...till worshipped and made the following submission : prazna 3-camare NaM bhaMte ! asuriMde asurarAyA ke mahiDDhIe ke mahajjuIe ke mahAbale ke mahAyase ke mahAsokkhe ke mahANubhAge kevaiyaM ca NaM pabhU viuvittae ? uttara 3-goyamA ! camare NaM asuriMde asurarAyA mahiDDhIe jaav...mhaannubhaage| se NaM tastha cauttIsAe bhavaNAvAsasayasahassANaM causaTThIe sAmANiyasAhassINaM tAyattIsAe tAyattIsagANaM jaav...vihri| evaM mahiDDhIe jAva ...mhaannubhaag| evaiyaM ca NaM pabhU viuvittae se jahA nAmae juvaI juvANe hattheNaM

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bhagavatI sUtra zaH 3 uH 1 hatthe geNhejjA cakkassa vA NAbhI aragAuttA-siA evAmeva goyamA ! camare asuriMde asurarAyA veuvviyasamugghAeNaM smohnnnni| samohaNittA saMkhejjAI joyaNAiM daMDaM nissarai taMjahA rayaNANaM jAva...riTThANaM ahAbAyare poggale prisaaddei| parisADittA ahAsuhume poggale priyaaei| pariyAittA doccaM pi veuvviyasamugghAyaNaM smohnnnni| samohaNittA pabhU NaM goyamA! camare asuriMde asurarAyA kevalakappaM jaMbUdIvaM dIvaM bahUhiM asurakumArehiM devehiM devIhiM ya AiNNaM vitikiNNaM uvatthaDaM saMthaDaM phuDaM avagADhAvagADhaM krette| aduttaraM ca NaM goyamA! pabhU camare asuriMde asurarAyA tiriyamasaMkhejje dIvasamudde bAhiM asurakumArehiM devehiM devIhiM ya AiNNe vitikiNNe uvatthaDe saMthaDe phuDe avagADhAvagADhe krette| esa NaM goyamA ! camarassa asuriMdassa asuraraNNo ayameyArUve visae visayamette buie No ceva NaM saMpattIe viuvviMsu vA viuvvai vA viuvvissai vaa| Q. 3. Bhante ! How great is the fortune of Camara, the Asurendra, the king of the Asuras ? How great is his grace ? His strength ? His fame ? His happiness ? His influence ? How much is his power to transform ? A. 3. Gautama! Asurendra Camara, the king of the Asuras, has a great fortune...till a great influence. Of 34,00,000 bhavanaabodes, 64,000 Samanika gods and 33 Trayas-trimsaka gods... till he is the overlord'. He is the master of such a great fortune, ...till a great influence. And such is his power to transform that, by a stroke of vaikriya samudghata, he becomes alert, and by being alert, he brings out a rod which is a limited number of yojanas in length ; and with that rod, he throws out the coarse matter of gems,...till rista gems, and picks up their fine matter ; and having picked up their fine matter, he undergoes himself a second stroke of vaikriya samudghata; and having done so, Asurendra Camara, the king of the Asuras, can fill up the whole isle named Jambu-dvipa with many Asurakumara gods and goddesses, can specially fill it up, like a lass held by the hand by a young man or like the spokes of a wheel held by its axle", cover it with them, extend them all over it, have it touched by them all over and make it swarm with them; and thereafter, the said

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Bhagavati Sutra Bk. 3 Ch. 1 Asurendra Camara, the king of the Asuras, can fill up the entire space of an unlimited number of seas and an unlimited number of isles in the central part of the sphere with many Asurakumara gods and goddesses, can specially fill it up, cover it with them, extend them all over it, have it touched by them all over and make it swarm with them. Gautama ! Such is the great power of Asurendra Camara, the king of the Asuras, a quality, a mere quality (to state); but this power to transform he has never given effect to, nor he gives effect to, nor will he ever give effect to (in future). [ Samanika gods of Asurendra Camara, etc. ] prazna 4-jai NaM bhaMte ! camare asuriMde asurarAyA emahiDDhIe jAva... evaiyaM ca NaM pabhU viuvittae camarassa NaM bhaMte! asuriMdassa asuraraNNo sAmANiyA devA ke mahiDDhIyA jAva...kevaiyaM ca NaM pabhU viuvvittae ? uttara 4-goyamA! camarassa asuriMdassa asuraraNNo sAmANiyA devA mahiDDhIyA jAva...mahANubhAgA / te NaM tattha sANaM sANaM bhavaNANaM sANaM sANaM sAmANiyANaM sANaM sANaM aggamahisINaM jAva...divvAiMbhogabhogAiM bhujamANA viharaMti evaM mahiDDhIyA jAva...evaiyaM ca NaM pabhU viuvvitte| se jahA nAmae juvaI juvANe hattheNaM hatthe geNhejjA cakkassa vANAbhI aragAuttA-siyA evAmeva goyamA ! camarassa asuriMdassa asuraraNNo egamege sAmANiyadeve veuvviyasamugghAeNa smohnnnni| samohaNittA jAva...docvaM pi veuvviyasamugghAeNaM samohaNNai / samohaNittA pabhU NaM goyamA! camarassa asuriMdassa asuraraNNo egame sAmANiyadeve kevalakappaM jaMbUdIvaM dIvaM baha hiM asurakumArehiM devehiM devIhiM ya AiNNa vitikiNNaM uvatthaDaM saMthaDaM phuDaM avagADhAvagADhaM krette| aduttaraM ca NaM goyamA ! pabhU camarassa asuriMdassa asuraraNNo egamege sAmANiyadeve tiriyamasaMkhejje dIva-samuhe bahahiM asurakumArehiM devehiM devIhiM ya AiNNe vitikiNNe uvatthaDe saMthaDe phuDe avagADhAvagADhe krette| esa NaM goyamA ! camarassa asuriMdassa asuraraNNo egamegassa sAmANiyadevassa ayameyArUve visaye visayamette buie No ceva NaM saMpattIe viuvviMsu vA vikuvvai vA viuvvissai vaa|

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bhagavatI sUtra zaH 3 uH 1 Q. 4. Bhante! Asurendra Camara, the king of the Asuras, as you say, commands such a great fortune,...till is capable of exercising such great powers of transformation. Bhante ! Are the Samanika gods of Asurendra Camara, the king of the Asuras, in command of such a great fortune,...till are capable of exercising great powers of transformation ? A. 4. Samanika gods of Asurendra Camara, the king of the Asuras, have a great fortune,...till a great influence. In their respective abodes, exercising suzereinty over their own Samanika gods, and in the company of their leading consorts, they live amidst divine pleasures, and have a great fortune,...till a great power to transform. Each one of the Samanika gods of Asurendra Camara, the king of the Asuras, exercises his vaikriya samudghata,...till exercises his vaikriya samudghata again, and, thereafter, Gautama, each one of the Samanika gods of Asurendra Camara, the king of the Asuras, is capable to fill up this vast isle named Jambudvipa with many Asurakumara gods and goddesses, like a lass held tight by the hand by a young man, or like the spokes in a wheel affixed to its axle, specially fill it up with them, extend them all over it, have it touched by them all over and make it swarm with them. And again, each one of the Samanika gods of Asurendra Camara, the king of the Asuras, is capable to fill up the entire space of an unlimited number of seas and an unlimited number of isles in the central part of the sphere with many Asurakumara gods and goddesses, specially fill it up with them, cover it with them, extend them all over, have it touched by them all over and make it swarm with them. Gautama! Such is the great power of these Samanika gods of Asurendra Camara, the king of the Asuras, a quality, a mere quality (to state); but this power to transform they have never given effect to, nor do they give effect to, nor will they ever give effect to. [Trayas-trimsaka gods of Asurendra Camara ] prazna 5- jai NaM bhaMte ! camarassa asuriMdassa asuraraNNo sAmANiyadevA evaM mahiDDIyA jAva... evaiyaM ca NaM pabhU viuvvittae camarassa NaM bhaMte ! asuriMdassa asuraraNNo tAyattIsayA devA ke mahiDDhIyA ?

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Bhagavati Sutra Bk. 3 Ch. 1 uttara 5-tAyattIsayA devA jahA sAmANiyA tahA nneyvvaa| loyapAlA taheva NavaraM saMkhejjA dIva-samuddA bhaanniyvvaa| (bahUhi asurakumArehiM devehiM devIhiM ya AiNNe jAva...viuvvissaMti vaa|) Q. 5. Bhante! Samanika gods of Asurendra Camara, the king of the Asuras, are in possession of such a great fortune, ...till are capable of exercising such great powers of transformation. Bhante! Are the Trayas-trimsaka gods of Asurendra Camara, the king of the Asuras, (also) in possession of a great fortune ? ___A. 5. Trayas-trimsaka gods should be taken as similar to Samanika gods, and so also the Lokapala gods, their difference being-capable to fill up space of a limited number of seas and a limited number of isles. (That is, fill up with many Asurakumara gods and goddesses,...till power to transform...nor will they give effect to.) prazna 6-jai NaM bhaMte! camarassa asuriMdassa asuraraNNo logapAlA devA evaM mahiDDhIyA jAva...evaiyaM ca NaM pabhU viuvvittae camarassa NaM bhaMte ! asuriMdassa asuraraNNo aggamahisIo devIo ke mahiDDhIyAo jAva...kevaiyaM ca NaM pabhU viuvvittae? uttara 6-goyamA! camarassa NaM asuriMdassa asuraraNNo aggamahisIo mahiDDhIyAo jAva...mahANubhAgAo tAo NaM tattha sANaM sANaM bhavaNANaM sANaM sANaM sAmANiyasAhassINaM sANaM sANaM mahattariyANaM sANaM sANaM parisANaM jAva ...evaM mahiDDhIyAo aNNaM jahA logapAlANaM aprisesN| Q. 6. Bhante ! (As you say,) Lokapala gods of Asurendra Camara, the king of the Asuras, are in possession of a great fortune,...till a great power to transform. Bhante ! Are the principal consorts of Asurendra Camara, the king of the Asuras, in possession of a great fortune,...till a great power to transform ? A. 6. Gautama ! The principal consorts of Asurendra Camara, the king of the Asuras, are in possession of a great fortune....till a great influence, and they live in their respective abodes, exercising suzereinty over a thousand Samanika gods

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bhagavatI sUtra zaH 3 u: 1 each, their own friendly mates and their own counsellors, ...till in possession of a great fortune, the rest being similar to that of the Lokapala gods. 8 sevaM bhaMte ! sevaM bhaMte ! tti / Bhante! So they are. Glory be to the Lord! bhagavaM docce goyame samaNaM bhagavaM mahAvIraM vaMdai NamaMsai | vaMdittA NamaMsittA jeNeva tacce goyame vAubhUI aNagAre teNeva uvAgacchai / uvAgacchittA taccaM goyamaM vAubhUiM aNagAraM evaM vayAsI : evaM khalu goyamA ! camare asuriMde asurarAyA evaM mahiDDhIe taM ceva evaM savvaM apuTThavAgaraNaM NeyavvaM aparisesiyaM jAva... aggamahisINaM jAva... vattavvayA sammattA / te se tacce goyame vAubhaI aNagAre doccassa goyamassa aggibhUissa aNagArassa evamA ikkhamANassa bhAsamANassa paNa vemANassa parUvemANassa eyamaTTha No sahahai No patiyai No roei / eyamaTTha asaddahamANe apattiyamANe aroemANe uTThAe uTThei uTThAe uTThittA jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchai jAva... pajjuvAsamANe evaM kyAsI : So saying the second Gautama (Agnibhuti) paid his homage and obeisance to Sramana Bhagavan Mahavira, and having thus paid his homage and cbeisance, he went to the third Gautama, monk Vayubhuti, and having gone there, he said unto him as follows: Gautama ! Asurendra Camara, the king of the Asuras, is in possession of a great fortune, (and the entire discussion is to be reproduced, though unasked, verbatim, and without missing anything)...till the principal consorts. These words which the second Gautama said, maintained, expressed and imparted, did not create respect, faith and attraction in the third Gautama, monk Vayubhuti. Not respecting the meaning of them, having no faith in them and attraction for them, he got up and repaired to the place where no

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Bhagavati Sutra Bk. 3 Ch. 1 9 Sramana Bhagavan Mahavira was, ...till worshipped him and made the following submission : prazna 7-evaM khalu bhaMte! docce goyame aggibhUI aNagAre mamaM evamAikkhai bhAsai paNNavei parUvei evaM khalu goyamA ! camare asuriMde asurarAyA mahiDDhIe jAva...mahANubhAge se NaM tattha cottIsAe bhavaNAvAsasayasahassANaM evaM taM ceva savvaM aparisesaM bhANiyavvaM jAva...aggamahisINaM vattavvayA smmttaa| se kahameyaM bhaMte! evaM? goyamAI ! samaNe bhagavaM mahAvIre taccaM goyamaM vAubhUiM aNagAraM evaM vayAsI : uttara 7-jaM NaM goyamA ! docce goyame aggibhUi aNagAre tava evamAikkhai bhAsai paNNavei parUvei evaM khalu goyamA ! camare asuriMde asurarAyA evaM mahiDDhIe evaM taM ceva savvaM jAva...aggamahisINaM vattavvayA sammattA sacce NaM esmtthe| ahaM pi NaM goyamA! evamAikkhAmi bhAsAmi paNNavemi parUvemi evaM khalu goyamA! camare asuriMde asurarAyA jAva...mahiDDhIe so ceva bIio gamo bhANiyavvo jAva...aggamahisIo sacce NaM esmtthe| Q. 7. Indeed, Bhante, the second Gautama, monk Agnibhuti, has, unto me, said, maintained, expressed and imparted that Asurendra Camara, the king of the Asuras, is in possession of a great fortune,...till a great influence, that he exercises suzereinty over 34,00,000 bhavana-abodes, etc., (the whole discussion, without omission, is to be repeated)...till the principal consorts. Bhante! Is it correct ? Addressing the third Gautama, Vayubhuti, Sramana Bhagavan Mahavira said as follows in reply to the query made by him : ___A. 7. Oh Gautama! What the second Gautama, monk Agnibhuti, has said, maintained, expressed and imparted unto thee, is correct. Asurendra Camara, the king of the Asuras, has a great fortune,...till (description of) the principal consorts. It is rightly so. I too would say, maintain, express and impart like that, Gautama, viz., that Asurendra Camara,

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10 bhagavatI sUtra zaH 3 uH 1 the king of the Asuras, has a great fortune, ...till second section above, ...till the principal consorts. Correct is this description. sevaM bhaMte ! sevaM bhaMte ! ti / Bhante ! So they are. Glory be to the Lord ! tacce goyame vAubhUI aNagAre samaNaM bhagavaM mahAvIraM vaMdai namasai vaMdittA NamaMsittA jeNeva docce goyame aggibhUI aNagAraM teNeva uvAgacchai uvAgacchittA doccaM goyamaM aggibhUiM aNagAraM vaMdai NamaMsai vaMdittA NamaMsittA eyamaDhaM sammaM viNaeNaM bhujjo bhujjo khaamei| So saying, the third Gautama, monk Vayubhuti, paid homage and obeisance to sramana Bhagavan Mahavira, and having paid homage and obeisance, he repaired to the place where the second Gautama, monk Agnibhuti, was. Having gone there, he paid homage and obeisance to the second Gautama, monk Agnibhuti. and having paid homage and obeisance, he begged in all humility, and again and again, to be forgiven (for not accepting his words). (Vairocanendra Bali] taeNaM se tacce goyame vAubhUI agagAre docceNaM goyameNaM aggibhUiNAmeNaM aNagAreNaM saddhi jeNeva samaNe bhagavaM mahAvIre jAva...pajjuvAsamANe evaM vayAsI: After this, the third Gautama, monk Vayubhuti, with the second Gautama, monk Agnibhuti, came to Sramana Bhagavan Mahavira,...till worshipped him and made the following submission : prazna 8-jaiNaM bhaMte ! camare asuriMde asurarAyA evaM mahiDDhIe jAva ...evaiyaM ca NaM pabhU viuvittae balI NaM bhaMte ! vairoyaNide vairoyaNarAyA ke mahiDDhIe jAva...kevaiyaM ca NaM pabhU viuvvittae? uttara 8-goyamA ! balI NaM vairoNide vairoyaNarAyA mahiDDhIe jAva...mahANubhAge se NaM tattha tIsAe bhavaNAvAsasayasahassANaM saTThIe saamaanniysaahssiinnN| sesaM jahA camarassa tahA balissa vi NeyavvaM NavaraM sAiregaM

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Bhagavati Sutra Bk. 3 Ch. 1 11 kevalakappaM jaMbuddIvaM tti bhaanniyvvN| sesaM taM ceva NiravasesaM NeyavvaM NavaraM NANattaM jANiyavvaM bhavaNe hi sAmANiehiM ya / Q. 8. Bhante ! If Asurendra. Camara, the king of the Asuras, is in possession of a great fortune, ...till a great power to transform, then, Bhante ! how .great is the fortune of Vairocanendra Bali, the king of the Vairocanasi,...till how great is his power to transform.? A. 8. Gautama ! Vairocanendra Bali, the king of the Vairocanas, is in possession of a great fortune, ...till a great influence. He exercises suzereinty over 30,00,000 bhavanaabodes, and 60,000 Samanika gods, the rest being similar to Camara's, the difference being that his power to transform extends for some distance (only) beyond the isle of Jambu-dvipa. (The rest of the description is to be repeated verbatim, without missing anything, special note being taken of the number of bhavana-abodes and of Samanika gods.) sevaM bhaMte! sevaM bhaMte ! tti / tacce goyame vAubhUI jaav...vihri| Bhante ! So they are. Glory be to the Lord! So saying, the third Gautama, monk Vayubhuti, paid homage and obeisance,...till withdrew to his seat. [Naga-king Dharanendra] ___ bhaMte ! tti bhagavaM docce goyame aggibhUI aNagAre samaNaM bhagavaM mahAvIraM vaMdai NamaMsai vaMdittA NamaMsittA evaM vayAsI : Bhante ! Addressing thus, the second Gautama, monk Agnibhuti, paid homage and obeisance to Sramana Bhagavan Mahavira, and having paid homage and obeisance, made the following submission : prazna 9-jai NaM bhaMte ! balI vairoyaNide vairoyaNarAyA emahiDDhIe jAva...evaiyaM ca NaM pabhU viuvittae dharaNe NaM bhaMte! NAgakumAriMde NAgakumArarAyA kemahiDDhIe jAva...kevaiyaM ca NaM phbhU viuvittae ?

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bhagavatI sUtra za: 3 uH 1 uttara 9-goyamA ! dharaNe NaM NAgakumAriMde NAgakumArarAyA evaM mahiDDhoe jAva...se NaM tattha coyAlIsAe bhavaNAvAsasayasahassANaM chaNhaM sAmANiyasAhassINaM tAyattIsAe tAyattIsagANaM cauNhaM logapAlANaM chaNhaM aggamahisINaM saparivArANaM tiNhaM parisANaM sattaNhaM aNiyANaM sattaNhaM aNiyAhivaINaM cauvvIsAe AyarakkhadevasAhassINaM aNNesiM ca jaav...vihri| evaiyaM ca NaM pabhU viuvvittae se jahA nAmae juvaI juvANe jAva...pabhU kevalakappaM jaMbudIvaM dIvaM jAva...tiriyaM saMkhejje dIvasamudde bahUhiM NAgakumArIhiM jAva... viuvvissaMti vA sAmANiyA tAyattIsalogapAlA aggamahisIo ya taheva jahA camarassa evaM dharaNe NaM NAgakumArarAyA mahiDDhIe jAva...evaiyaM jahA camare tahA dharaNe vi NavaraM saMkhejje dIve samudde bhANiyabve evaM jAva...thaNiyakumArA vANamaMtarA joIsiyA vi NavaraM dAhiNille savve aggibhUI pucchai uttarille savve vAubhUI pucchi| Q. 9., Vairocanendra Bali, the king of the Vairocanas, 'is in possession of a great fortune, ...till a great power to transform. Now, Bhante, how much is the fortune of Dharana, the Indra of the Nagakumaras, their king,...how great is his power to transform ? A. 9. Gautama! Dharana, the Indra of the Nagakumaras, their king, is in possession of a great fortune, ...till he exercises suzereinty over 44,00,000 bhavana-abodes, 6,000 Samanika gods, 33 Trayas-trinsaka gods, 4 Lokapalas, 6 principal consorts with their families, 3 assemblies, a seven-fold army, 7 commanders, 24,000 body-guard gods and many other, ...till he reigns over them. He possesses a great power to transform, ...till like a lass held by the hand by a young man,...till can fill up the whole isle named Jambu-dvipa,...till a limited number of seas and a limited number of isles, with many Nagakumara gods and goddesses, ...nor will ever give ''effect to. About Samanika gods, Trayas-trimsaka gods, Lokapalas, principal consorts, ... they are as those of Camara ; and so about the great fortune of Dharana the king of the Nagakumaras,...the same as that of Camara, the difference being that a limited number of seas and a limited number of isles are to be stated (in the present case), (and the description is to be repeated)...till Stanitakumaras, Vanavyantaras, Jyotiskas, difference being that about all in the south,

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Bhagavati Sutra Bk. 3 Ch. 1 13 (questions) were asked by monk Agnibhuti, and about all in the north, by monk Vayubhutis. _[Sakrendra, king of the Devas in Saudharma-kalpa] bhaMte ! tti bhagavaM docce goyame aggibhUI aNagAre samaNaM bhagavaM mahAvIraM vaMdai NamaMsai vaMdittA NamaMsittA evaM vayAsI / Second Gautama, monk Agnibhuti, paid his homage and. obeisance to Sramana Bhagavan Mahavira, and having done so, he made the following submission : prazna 10-jai NaM bhaMte! joisiMde joisarAyA emahiDDhIe jAva... evaiyaM ca NaM pabhU viuvvittae sakke NaM bhaMte ! deviMde devarAyA kemahiDDhIe jAva....kevaiyaM ca NaM pabhU viuvvittae ? uttara 10-goyamA ! sakke NaM devide devarAyA evaM mahiDDhIe jAva... mahANubhAge se NaM tattha battIsAe vimANAvAsasayasahassANaM caurAsIe sAmANiyasAhassINaM jAva...cauNhaM caurAsINaM AyarakkhadevasAhassINaM aNNesiM jAva... viharai evaM mahiDDhIe jAva...evaiyaM ca NaM pabhU viuvvittae evaM jaheva camarassa taheva bhANiyavvaM navaraM do kevalakappe jaMbudIve dIve avasesa taM ceva esa NaM goyamA! sakkassa deviMdassa devaraNNo imeyArUve visae visayamette NaM buie no ceva NaM saMpattIe viuvviMsu vA viuvvai vA viuvvissai vaa| Q. 10. Bhante ! If Jyotiska-Indra, the king of the Jyotiskas, is in possession of a great fortune, ...till a great power to transform, then, Bhante, how great is the power of Sakra, the Indra of the Devas, their king, ...how great is his power to transform ? A. 10. Gautama ! Sakra, the Indra of the Devas, their king, is in possession of a great fortune, ...till a great influence, and exercises suzereinty over 32,00,000 vimana-abodes, 84,000 Samanika gods, ...till 3,36,000 body-guard gods and many other (ordinary) gods....till he reigns over them. Such is his great fortune...till his great power to transform, similar to Camara's, difference being that he can fill up a space twice as big as the isle of Jambu-dvipa, the rest as before. Gautama! This much about Sakra, the Indra of the Devas, their king,

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14. bhagavatI sUtra zaH 3 u1 (but) this has been a quality, a mere quality, though this power, he has never given effect to, not gives effect to, nor will ever give effect to. prazna 11-jai NaM bhaMte! sakke devide devarAyA evaM mahiDDhIe jAva ...evaiyaM ca NaM pabhU viuvvittae evaM khalu devANuppiyANaM aMtevAsI tIsae nAmaM aNagAre pagaibhaddae jAva...viNIe chaTuMchaTTeNaM aNikhitteNaM tavokammeNaM appANaM bhAvemANe bahupaDipuNNAiM aTTha saMvaccharAiM sAmaNNapariyAgaM pAuNittA ' mAsiyAe saMlehaNAe attANaM jhusittA saThiM bhattAiM aNasaNAe chedittA AloiyapaDikkaMte samAhipatte kAlamAse kAlaM kiccA sohamme kappe sayaMsi vimAgaMsi uvavAyasabhAe devasayaNijjaMsi devadUsaMtarie aMgulassa asaMkhejjaibhAgametAe ogAhaNAe sakkassa deviMdassa devaraNNo sAmANiyadevattAe uvavaNNe / taeNaM se tIsae deve ahuNovavaNNamette samANe paMcavihAe pajjattIe pajjattibhAvaM gacchai taM jahA : AhArapajjatIe sarIra-iMdiya-ANa-pANa-pajjattIe bhaasaa-mnn-pjjttiie| taeNaM taM tIsayaM devaM paMcavihAe pajjattIe pajjattibhAvaM gayaM samANaM sAmANiyaparisovavaNNayA devA karayalapariggahiyaM dasaNahaM sirasAvattaM matthae aMjali kaTu jaeNaM vijaeNaM vaddhAviti vaddhAvittA evaM vayAsIH aho! NaM devANuppiyahiM divvA deviDDhI divvA devajjuI divve devANubhAve laddhe patte abhismnnnnaage| jArisiyA NaM devANuppiyahiM divvA deviDDhI divvA devajjuI divve devANubhAve laddhe patte abhisamaNNAgae tArisiyA NaM sakkeNa vi devideNa devaraNNA divvA deviDDhI jaav...abhismnnnnaagyaa| jArisiyA NaM sakkeNaM devideNaM devaraNNA divvA deviDDhI jAva... abhisamaNNAgayA tArisiyA NaM devANuppiyehiM vi divvA deviDDhI jaav...abhismnnnnaagyaa| se NaM bhaMte ! tIsae deve kemahiDDhIe jAva...kevaiyaM ca NaM pabhU viuvittae? uttara 11-goyamA! mahiDDhIe jaav...mhaannubhaage| se NaM tattha / sayassa vimANassa cauNhaM sAmANiyasAhassINaM cauNhaM aggamahisINaM saparivArANaM tiNhaM parisANaM sattaNhaM aNiyANaM sattaNhaM aNiyAhivaINaM solasaNhaM AyaralkhadevasAhassINaM aNNesiM ca bahUNaM vemANiyANaM devANaM devINaM ya jAva ...vihri| evaM mahiDDhIe jAva...evaiyaM ca NaM pabhU viuvittae se jahA

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Bhagavati Sutra Bk. 3 Ch. 1 NAmae juvaI juvANe hattheNaM hatthe geNhejjA jaheva sakkssa taheva jAva... esa NaM goyamA ! tIsayassa devassa ayameyArUve visae visayabhette buie No ceva NaM saMpattIe vikuvvisu vA viuvvai vA viuvvissai vA / 15 Q. 11. Bhante! (You have said that) Sakra, the Indra of the Devas, their king, is in possession of a great fortune, ...till a great power to transform. Now, your disciple, the beloved of the gods, Tisyaka by name, gentle by nature, ...till with great humility, enriched his soul by incessant fasts missing six meals on each occasion, spent in all eight years in the holy order as a monk, and then courted a month-long penance and submitted his mortal frame to a prolonged fast missing sixty meals in all, discussing (lapses) and saying pratikramana, entered into a state of trance, and on the arrival of the right moment, passed away, and attained a position in a celestial abode in Saudharma-kalpa. There, in his own abode, in the Hall of Genesis (Upapata-sabha), enjoying a cushion as thick as an infinitesimal fraction of a finger, covered with a divine cloth, and placed on a divine couch, he was born as a Samanika god unto Sakra, the Indra of the Devas, their king. Thereafter, the said Tisyaka-deva, having been born there, had a five-fold attainments, which are attainments of food, of body, of organs of senses, of respirations and of expression and mind?. By virtue, of these five-fold attainments, he made a complete construction of his celestial body. Then, as Tisyaka-deva attained fullness by these five-fold attainments, the gods of the Samanika order folded their hands, placed the ten fingers of their folded hands on their respective heads, and welcomed him (to the order) shouting victory unto him. Then they said unto him: Oh beloved of the gods! You are in possession of the divine fortune of the Devas, the divine grace of the Devas, the divine influence of the Devas; you have obtained them, and they are at your disposalR. Oh beloved of the gods! As you are recipient of the divine fortune of the Devas, the divine glow of the Devas, the divine influence of the Devas, so is Sakra, the Indra of the Devas, their king, the recipient of the divine fortune of the Devas, the divine

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16 bhagavatI sUtra zaH 3 uH 1 glow of the Devas, the divine influence of the Devas, and they are at his disposal. And just as Sakra, the Indra of the Devas, their king, is recipient of the divine fortune of the Devas, ...till at his disposal, so are you the recipient of the divine fortune of the Devas, ...till at your disposal. Now, Bhante, how great a fortune is in the possession of this Tisyaka-deva, ...till how great is his power to transform ? A. 11. Gautama ! (He is in possession of) a great fortune, ...till a great influence. He exercises suzereinty over his own vimana, over 4,000 Sananika gods, 4 principal consorts with their families, 3 assemblies, a seven-fold army, 7 commanders, 16,000 bodyguard gods, and many other Vaimanika gods and their consorts, ...till he reigns over them. The said Tisyakadeva is in possession of such a great fortune, ...till a great power to transform that like a lass held by the hand by a young man, etc., his power to transform is as great as that of Sakra himself, ...till, Gautama, with Tisyaka-deva, this power is a quality, a mere quality, though this power he has never given effect to, nor gives effect to, nor will he ever give effect to. prazna 12-jai NaM bhaMte ! tIsae deve mahiDDhIe jAva...evaiyaM ca NaM pabhU viuvittae sakkassa NaM bhaMte! deviMdassa devaraNNo avasesA sAmANiyA devA ke mahiDDhIyA? uttara 12-taheva savvaM jAva...esa NaM goyamA! sakkassa deviMdassa devaraNNo egamegassa sAmANiyassa devassa imeyArUve visae visayamette buie No ceva NaM saMpattIe viuvvisu vA viuvvaMti vA viuvvissaMti vA tAyattIsA ya logapAla-aggamahisI NaM jaheva camarassa navaraM do kevalakappe jaMbUdIve dIve aNNaM taM cev| Q. 12. Bhante! If Tisyaka-deva is in possession of such a great fortune,...till such a great power to transform, then, how great may be the fortune of other Samanika gods of Sakra, the Indra of the Devas, their king, ...till how great is their power to transform ? A. 12. All exactly similar, ...till, Gautama, with each one of the Samanika gods of Sakra, the Indra of the gods, their king,

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Bhagavati Sutra Bk. 3 Ch. 1 this power is a quality, a mere quality, though none has ever given effect to it, none gives effect to it, and none will ever give effect to it. And as for the Trayas-trimsaka gods, Lokapalas, principal consorts (of Sakrendra), they are all similar to those of Camara, difference being that they can fill up space twice as big as the isle of Jambu-dvipa, the rest being as before (as with Camara). sevaM bhaMte! sevaM bhaMte! tti / docce goyame jAva... ... viharai / 17 Bhante! So they are. Glory be to the Lord! So saying, second Gautama paid his homage and obeisance,...till withdrew to his seat. [Isanendra of Isana-kalpa and others ] ...evaM bhaMte! tti bhagavaM tacce goyame vAubhUI aNagora samaNaM bhagavaM jAva...! vayAsI : Third Gautama, monk Vayubhuti, paid homage and obeisance to Sramana Bhagavan Mahavira, ...till made the following submission: prazna 13 - jai NaM bhaMte! sakke devide devarAyA evaM mahiDDhIe jAva ... evaiyaM ca NaM pabhU viuvittae IsANe NaM bhaMte ! deviMde devarAyA ke mahiD DhIe ? uttara 13 - evaM taheva NavaraM sAhie do kevalakappe jaMbudIve dIve avasesaM tava / Q. 13. Bhante! If Sakra, the Indra of the Devas, their king, has such a great fortune, ...till such a great power to transform, then, Bhante, how great is the fortune of Isana, the Indra of the Devas at Isana-kalpa, their king? A. 13. As aforesaid (about Sakra), difference being that he can fill up space slightly bigger than twice the whole of the isle of Jambu-dvipa. The rest as before". 2

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18 . bhagavatI sUtra zaH 3 uH 1 [monk Kurudattaputra and other heavens ] prazna 14-jai NaM bhaMte ! IsANe devide devarAyA emahiDDhIe jAva... evaiyaM ca NaM pabhU viuvittae evaM khalu devANuppiyANaM aMtevAsI kurudattaputte nAma pagaibhaddae jAva...viNIe aTThamaM aTThameNaM aNikkhitteNaM pAraNae AyaMbilapariggahieNaM tavokammeNaM uDDhaM bAhAo pagijjhiya pagijjhiya' sUrAbhimahe AyAvaNabhUmie AyAvemANe bahupaDipuNNe chammAse sAmaNNapariyAgaM paaunnittaa| addhamAsiAe saMlehaNAe attANaM jhUsittA tIsaM bhattAI aNasaNAI chedittA AloiyapaDikkaMte samAhipatte kAlamAse kAlaM kiccA IsANe kappe sayaMsi vimANaMsi jA tIsae vattavvayA sA sabveva aparisesA kurudattaputte? uttara 14-navaraM sAirege do kevalakappe jaMbUdIve dIve avasesaM taM ceva sAmANiya-ttAyattIsaga-logapAla-aggamahisINaM jAva... esa Na goyamA! IsANassa devidassa devaraNNo evaM egamegAe aggamahisIe devIe ayameyArUve visae visayamette buie no ceva NaM saMpattIe viuvvisu vA viuvvaMti vA viuvvissaMti vaa| evaM saNaMkumAre vi navaraM cattAri kevalakappe jaMbUdIve dIve aduttaraM ca NaM tiriyamasaMkhejje evaM sAmANiya-ttAyattIsa-logapAla-aggamahisINaM asaMkhejje dIva-samudde savve viuvvaMti saNaMkumArAo AraddhA uvarillA logapAlA sabve vi asaMkhejje dIva-samudde viuvvNti| evaM mAhiMde vi navaraM sAtirege cattAri kevala kappe jaMvUdIve diive| evaM baMbhaloe vi navaraM aTTha kevlkppe| evaM laMtae vi navaraM sAirege aTThakevalakappe mahAsukke solasakevalakappe sahassAre sAirege sols| evaM pANae vi navaraM battIsaM kevlkppe| evaM accue vi navaraM sAirege battIsaM kevalakappe jaMbudIve diive| aNNaM taM cev| . Q. 14. Bhante.! If Isana, the Indra of the Devas, their king, is in possession of a great fortune, ...till a great power to transform, then, how great may be the fortune of your disciple, monk Kurudattaputra, who was gentle by nature, ...till polite, who helped the advancement of his soul by repeatedly undergoing a three-day fast missing at a time eight meals, who exposed himself on an open ground to the scorching rays of the sun by turning his face sun-ward, and his both arms lifted sky-ward, who lived in the holy order of monks for full six months, and

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Bhagavati Sutra Bk. 3 Ch. 1 19 then linking his soul with a prolonged fast for a fortnight missing thirty meals in all, discussing lapses and saying pratikramana, being in meditation, passed away on the completion of his time, and has been born in Isana-kalpa, in his own vimana, as a Samanika god ? (The rest of the question about Tisyaka-deva is to be repeated without any omission about Kurudattaputra also.) A. 14. (Same as aforesaid), difference being that he can fill up a space slightly bigger than twice the whole of the isle named Jambu-dvipa; and like this is to be known regarding his Samanika gods, Trayas-trimsaka gods, Lokapalas and principal consorts,...till this power to transform is a quality, a mere quality and this power has never, in the past, been given effect to, nor is it given effect to in the present, nor will it ever be given effect to in future. And likewise about Sanatkumara and other celestial abodes up, difference about Sanatkumara being that the Indra of this heaven can fill up space four-times as big as the isle named Jambu-dvipa and an unlimited number of seas and an unlimited number of isles in central part of the sphere, and his Samanika gods, Trayas-trimsaka gods, Lokapalas and principal consorts have the power to fill up an unlimited number of seas and an unlimited number of isles. All Lokapalas beyond Sanatkumara are capable to fill up an unlimited number of seas and an unlimited number of isles. And like this in Mahendra, difference being slightly more than four-times the whole of the isle of Jambudvipa ; and so in Brahmaloka, difference being eight times the whole of Jambu-dvipa ; and so in Lantaka, difference being slightly more than eight times ; in Mahasukra, sixteen times ; in Sahasrara, slightly more than sixteen times, and so in Pranata too, difference being thirty-two times; and in Acyuta, difference being slightly more than thirty-two times the whole of the isle named Jambu-dvipa. The rest as before. sevaM bhaMte ! sevaM bhaMte! ti| tacce goyame vAubhUI aNagAre samaNaM bhagavaM mahAvIraM vaMdai namasai jaav...vihri| Bhante! So they are. Glory be to the Lord ! So saying, third Gautama, monk Vayubhuti, paid homage and obeisance to the Lord, ...till withdrew to his seat10.

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20 bhagavatI sUtra za: 3 u: 1 [isanendra worships the Lord ] tae NaM samaNe bhagavaM mahAvIre aNNayA kayAI moyAo nayarIo naMdaNAo ceiyAo paDinikkhamai / paDinikkhamittA vahiyA jaNavayavihAraM viharai / teNaM kAleNaM teNaM samaeNaM rAyagihe nAmaM Nayare hotthA / vaNao / jAva... parisA pajjuvAsai / teNaM kAleNaM teNaM samaeNaM IsANe deviMde devarAyA sUlapANI vasahavAhaNe uttaraDDhalogahivaI aTThAvIsa vimANAvAsasaya sahassA hivaI arayaMbaravatthadhare AlaiyamAlamauDe navahema cAru-citta- caMcala - kuMDala-vilihijjamANa - gaMDe jAva... dasa-dasAo ujjovemANe pabhAsemANe IsANe kappe IsANavaDisa vimANe java rAyappaseNaijje jAva... divvaM deviDDhi jAva...jAmeva disi pAu--bhUe tAmeva disi paDigae / Once upon a time, after this, Sramana Bhagavan Mahavira departed from the caitya ramed Nandana in the city of Moka and was wandering in the country. In that period, at that time, there was a city named Rajagrha. Description. The Lord arrived, ...till people worshipped him. In that period, at that time, Isana, the Indra of the Devas, their king, with a trident in his hand, with an ox as his vehicle, master of the northern half of the sphere, master of 28,00,000 vimana-abodes, with clothes on his body as transparent as the sky, with a crown decorated with wreaths on his head, with his face decorated with wonderful and dangling ear-rings made from fresh gold,...till shining and brightening all the ten directions (such Isanendra lived in (the palace) named Isanavatamsaka in Isana-kalpa-(as per the Rayapaseniya Sutta )... till divine fortune of the Deva,...till went away in the direction from which he emerged.. 1 bhaMte! tti | bhagavaM goyame samaNaM bhagavaM mahAvIraM vaMdai NamaMsai baMdittA NamaMsittA evaM vayAsI / Bhante! So saying Bhagavan Gautama paid his homage and obeisance to Sramana Bhagavan Mahavira, and having paid his homage and obeisance, he made the following submission:

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Bhagavati Sutra Bk. 3 Ch. 1 21 . prazna 15-aho ! NaM bhaMte ! IsANe devide devarAyA mahiDaDhIe IsANassa NaM bhaMte ! sA divvA deviDDhI kahiM gayA ? kahiM aNupaviTThA ? uttara 15-goyamA ! sarIraM gyaa| sarIraM agupvitttthaa| prazna 16-se keNaTheNaM bhaMte ! evaM vuccai sarIraM gayA? sarIraM ANupaviTThA? uttara 16-goyamA! se jahA NAmae kaDAgArasAlA siyA duhao littA guttA guttaduvArA NivAyA NivAyagaMbhIrA tIse NaM kUDAgArasAlAe jAva ...kUDAgArasAlA dilaiMto bhaanniyvvo| Q. 15. Bhante ! Isana, the Indra of the Devas, their king, is in possession of a great fortune. Bhante! Where did this great fortune of Isana, the Indra of the Devas, their king, go ? Where did it enter ? A. 15. the body. Gautama ! ([t) went into the body, entered into Q. 16. Bhante! Why do you say-went into the body, entered into the body ? A. 16. Gautama ! This happened as follows. Suppose there is a summit-shaped chamber, smeared on both sides, secret, with secret entrance, without air, without inlet for air. Such is the summit-shaped chamber, ...till the summitshaped chamber is to be cited as an illustration. (Just as in such a chamber, particles of dust, etc., enter, inspite of its being completely shut, in the same manner, the great fortune entered into the body.) (previous birth of Isanendra] prazna 17-IsANeNaM bhaMte! devideNaM devaraNNA sA divvA deviDDhI divvA devajjaI divve devANubhAge kiNNA laddhe kiNNA patte kiNNA abhisamaNgAgaye ? ke vA esa AsI punvabhave kiM NAmae vA kiM gotte vA kayaraMsi vA gAmaMsi

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bhagavatI sUtra zaH 3 u: 1 vA nagaraMsi vA jAva... saNNivesaMsi vA kiM vA soccA kiM vA daccA kiM vA bhoccA kiM vA kiccA kiM vA samAyarittA kassa vA tahArUvassa vA samaNassa vA mAhaNassa vA aMtie egamavi AyariyaM dhammiyaM suvayaNaM soccA nisamma jaM NaM IsANeNaM devideNaM devaraNNA sA divvA deviDDhI jAva... abhisamaNNAgayA ? 22 samaeNaM iheva vaNao / tattha uttara 17 - evaM khalu goyamA ! teNaM kAleNaM teNaM jaMbUdIve dIve bhArahe vAse tAmalitI nAmaM NayarI hotthA / NaM tAmalittie NayarIe tAmalI NAmaM moriyaputte gAhAvaI hotthA aDDhe ditte jAva... bahujaNassa aparibhUe yA vi hotyA taraNaM tassa moriyaputtassa tAmalittassa gAhAvaissa aNNayA kayAI puvvarattAvarattakAlasamayaMsi kuTuMbajAgariyaM jAgaramANassa imeyArUbe ajjhatthie jAva... samppajjitthA : atthitA me purA porANANaM suciNNANaM suparikkaMtANaM subhANaM kallANANaM kaDANaM kammANaM kallANaphalavittiviseso jeNAhaM hiraNNeNaM vaDDhAmi suvaNeNaM vaDDhAmi dhaNeNaM vaDDhAmi dhaNNeNaM vaDDhAmi puttahiM vaDDhAmi pahiM vaDDhAma vipulaar - kaga - rayaNa-maNi-mottiya saMkha-sila-ppavAla - rattarayaNasaMtasA rasAvaejjeNaM aIva aIva abhivaDDhAmi / Q. 17. Bhante ! How did Isana, the Indra of the Devas, their king, come to possess the divine fortune of a Deva, the divine glow of a Deva, the divine influence of a Deva, how did he obtain them, how did they come in his possession? Who was he in his previous birth? What were his name and line? In what town, village,... till halting place did he reside ? What did he hear ? What did he offer ? What did he eat ? What did he do? What was his behaviour ? From what monk (Sramana) or follower (mahana) did he hear even a single Aryan, pious, good word, and ear, by dint of which Isana, the Indra of the Devas, their king, obtained the possession of such a great fortune of a Deva,...till it came at his disposal? before his death enshrine it in his A. 17. Gautama ! In that period, at that time, in Bharatavarsa, in this very isle of Jambu-dvipa, there was a city named Tamralipti. Description. In that city of Tamralipti, there lived a gathapati, Tamali by name, who was born of the Maurya

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Bhagavati Sutra Bk. 3 Ch. 1 23 . parents. He had wealth and brilliance, ...till he was too powerful to be subdued even by the combined strength of many. One night, during its last quarter, as the gathapati Tamali, the progeny of the Mauryas, was practising a vigil called kutumbajagarana, a resolve (thought)...till cropped up in his mind: Surely, these are the outcome of my karma, done previously, done properly, done with good exertion, auspicious and blissful, so that I enjoy them till now, and because of my karma, my silver increases, my gold increases, my treasure increases, my grain increases, my progeny increases, my livestock increases, so that I am growing to greater and greater affluence by the accumulation of enough wealth, gold, gems, jewels, pearls, conches, corals and many others. taM ki NaM ahaM purA porANANaM suciNNANaM jAva...kaDANaM kammANaM egaMtaso khayaM uvehamANe viharAmi taM jAva...tAva ahaM hiraNNeNaM vaDDhAmi jAva...aIva aIva abhivaDDhAmi jAvaM ca NaM me mita-gAi-NiyagasaMbaMdhi-pariyaNo ADhAi pariyANAi sakkArei sammANei * kallANaM maMgalaM devayaM ceiyaM viNaeNaM pajjuvAsai tAvatA me seyaM kallaM pAuppabhAyAe rayaNIe jAva...jalaMte sayamevaM dArumayaM paDiggahaM karettA viulaM asagaM pANaM khAimaM sAimaM uvakkhaDAvettA mitta-gAi-Niyaga-sayaNa-saMbaMdhi-pariyaNaM AmaMtetA taM mitta-NAi-Niyaga-saMbaMdhipariyagaM viulegaM asaNa-pANa-khAima-sAimeNaM vattha-gaMdha-mallAlaMkAreNaM ya sakkAretA sammAgettA tasseva mitta-NAi-Niyaga-saMbaMdhi-pariyaNassa purao jeTTaputtaM kuDaMbe ThAvetA taM mitta-gAi-Niyaga-saMbaMdhi-pariyaNaM jeThThaputtaM ca ApucchittA sayameva dArumayaM paDiggahaM gahAya muMDe bhavittA pANAmAe pavvajjAe . pavvaittae pavvaie vi ya NaM samANe imaM eyAruvaM abhiggahaM abhigihissAmi -kappai me jAvajjIvAe chaTheMchaTTeNaM aNikkhitteNaM tavokammeNaM uDDhaM bAhAo pagijjhiya pagijjhiya surAbhimuhassa AyAvaNabhUmIe AyAvemANassa viharittae chaTThassa vi ya NaM pAraNaMsi AyAvaNabhUmIo pacca ruhittA sayameva dArumayaM paDiggahaM gahAya tAmalittIe nayarIe ucca-NIya-majjhimAiM kulAiM gharasamudANassa bhikkhAyariyAe aDittA suddhodaNaM paDigAhettA taM tisattakkhutto udaeNaM pakhAlettA tao pacchA AhAraM Aharittae tti kaTu evaM sNpehei|

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24 bhagavatI sUtra zaH 3 uH 1 (Continued he in his thought :) Now, while observing that my karnia, done in the past, and done in proper manner, is being exhausted, if I continue to overlook their exhaustion, ...till so long as I grow in silver, ...till grow more and more in affluence, ...till my friends, relations, kinsmen and subordinates obey me, accept me as their master honour me, respect me, worship me, knowing me to be the source of their bliss and welfare, the embodiment of divinity, their only refuge, I should arrange something for my own (future) well-being. So tomorrow, when the night is over, at the arrival of the dawn,...till the sun is blazing hot, I shall with my own hands, make a wooden bowl, prepare sufficient food, drink, dainties and delicacies, invite friends, relatives, kinsmen, subordinates, valets and maids and entertain them with plentiful supply of food, drink, dainties and delicacies, honour them with gifts of clothes, perfumes, wreaths and ornaments, and then instal my eldest son in charge of the household, in the presence of my friends, relatives, kinsmen, subordinates, valets and maids, and thereafter, with their permission including that of my eldest son, I pick up the wooden bowl, have my head tonsured and be initiated into an order named Pranama: and having been so initiated, I court a vow like this that till the end of my life, I observe two-day fasts missing six meals at a time, that I stand on an elevation to expose myself to the sun with face turned sun-ward and arms raised sky-ward, and, on the fast-breaking day, after having missed six meals, I come down from the elevation wherefrom I take exposure, and with the wooden bowl in my hand, I beg food from all households in Tamralipti, high, middle and low, and accept only boiled rice, and wash them twentyone times in water, and then take them thus resolved he. saMpehittA kallaM pAuppabhAyAe jAva...jalate sayameva dArUmayaM paDiggahaM karei karittA viulaM asaNa-pANa-khAima-sAimaM uvakkhaDAvei uvakkhaDAvittA tao pacchA hAe kayabalikamme kayakouya-maMgalla-pAyacchitte suddhapAvesAiM maMgallAiM vatthAI pavara-parihie appamahagyAbharaNAlaMkiyasarIre bhoyaNavelAe bhoyaNamaMDavaMsi suhAsaNavaragae taeNaM mitta-NAi-Niyaga-sayaNa-saMbaMdhi-parijaNeNaM saddhi taM viulaM asaNapANa-khAimaM sAimaM AsAemANe vIsAeyANe paribhAemANe paribhujamANe viharai

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Bhagavati Sutra Bk. 3 Ch. 1 jimiyattattarAgae vi ya NaM samANe AyaMte cokkhe paramasuibbhUe taM mittaM jAva... pariyaNaM viuleNaM asaNa- pANakhAima - sAima - puppha-vattha-gaMdha-mallA'laMkAreNa ya sakkArei sammANei tasseva mitta-NAi jAva... pariyaNassa purao jeTThaputtaM kuDube ThAvei ThAvettA te mitta-NAi jAva... pariyaNassa jeTTha puttaM ca Apucchara ApucchittA muDe bhavittA pANAmAe pavvajjAe pabvaie / 25 Having resolved thus, next day, at day break, with the sun blazing hot, he made a bowl out of wood; and having done so, he prepared sufficient food, drink, dainties and delicacies ; and having prepared these, he took bath, performed expiatory and propitiatory acts of offering, touched holy objects and invoked auspicious omens and practised atonements, put on clean and pure clothes suitable for auspicious occasions, decorated his body with ornaments that were light but costly, and then on the arrival of dinner time, he came to the dinner shed and sat comfortably on an excellent cushion. Thereafter he sat to dinner with his friends, relatives, kinsmen, subordinates valets and maids, tasting and specially tasting food, drink, dainties and delicacies, feeding others and eating himself; and when the dinner was over, he cleaned his hands and his mouth, and honoured his friends, ...till maids with sufficient food, drink, dainties and delicacies, with flowers, clothes, perfumes, wreaths, ornaments, and having honoured them, having respected them, in the presence of his friends, relatives, ... till maids, installed his eldest son to the headship of the household; and having done so, he sought the permission of his friends, relatives, ...till maids, and of his eldest son; and having obtained their permission, he tonsured his head and joined the holy order named Pranama. pavvaie vi ya NaM samANei maM eyArUvaM abhiggahaM abhigihai - kappai jAvajjIvAe chaTThachaTTheNaM jAva... AhAritae tti kaTTu imaM eyArUvaM abhiggahaM abhigiues abhigioihattA jAvajjIvAe chaTThachaTTheNaM aNikkhitteNaM tavo kammeNaM uDDhaM bAhAo egijjhiya parijjhiya surAbhimuhe AyAvaNabhUmIe AyAvemANe viharai chaTThassa vi ya NaM pAraNayaMsi AyAvaNabhUmIo paccorUhai pancorUhittA sayameva dArumayaM paDiggahaM gahAya tAmalittIe NayarIe ucca - NIya- majjhimAI kulAI gharasamudANassa bhikkhAyariyAe aDai suddhoyaNaM paDiggAhai tisattakkhutto udaeNaM pakkhAlei tao pacchA AhAraM AhArei /

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26 bhagavatI sUtra zaH 3 uH 1 While being initiated into monkhood, he resolved as follows : Till the end of my life, do I observe two-day fasts, missing six meals at a time, ...till take them (boiled rice, washed twenty-one times in water). Having resolved like that, he lived on practising two-day fasts missing six meals at a time, exposing himself to the sun from an elevation with his face sun-ward and his arms sky-ward, descending from the elevation on the day on which he was to break fast after missing six meals, and then, he himself picked up the wooden bowl and begged food from houses, high, middle and low, in the city of Tamralipti, accepted pure boiled rice and took the same after washing them twenty-one times in water. prazna 18-se keNaTheNaM bhaMte! evaM buccai pANAmA pavvajjA? uttara 18-goyamA! pANAmAe NaM pavvajjAe pavvaie samANe jaM jattha pAsai-iMdaM vA khaMdaM vA rudaM vA sivaM vA vesamaNaM vA ajjaM vA koTTakiriyaM vA rAyaM vA jAva...satthavAhaM vA kAkaM vA sANaM vA pANaM vA uccaM pAsai uccaM paNAmaM karei NIyaM pAsai NIyaM paNAmaM karei jaM jahA pAsai taM tahA paNAmaM karei se teNaTTeNaM goyamA! evaM vuccai pANAmA pvvjjaa| Q. 18. Bhante! Why is the order named Pranama ? A. 18. Gautama ! One joining the order named Pranama offers pranama, i. e., bows to whomsoever he meets-be he. Indra, Skanda (Kartikeya), Rudra, Siva, Vaisramana (Kuvera), Parvati,even furious Candika,... till a sarthavaha, a crow, adog, (even) an untouchable. He offers high pranama to the high, low pranama to the low, offering pranama (to all) according to their respective ranks. It is for this, Gautama, that this order is called Pranama. taeNaM se tAmalI moriyaputte teNaM orAleNaM vipuleNaM payatteNaM paggahieNaM bAlatavokammeNaM sukke bhukkhe jAva...dhamaNi saMtae jAe yAvi hotthA tae NaM tassa tAmalissa bAlatavassissa aNNayA kayAI puvvarattAvarattakAlasamayaMsi aNiccajAgariyaM jAgaramANassa imeyArUve ajjhathie ciMtie jAva...samappajjitthA :

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Bhagavati Sutra Bk. 3 Ch. 1 27 evaM khalu ahaM imeNaM orAleNaM vipuleNaM jAva...udaggeNaM udatteNaM uttameNaM mahANubhAgeNaM tavokammeNaM sukke bhukkhe jAva...dhamaNisaMtae jAe taM atthi jA me uTThANe kamme bale vIrie purisakkAraparakkame tAvatA me seyaM kallaM jAva...jalate tAmalittIe NagarIe diTThAbhaTThe ya pAsaMDatthe ya gihatthe ya puvvasaMgatie ya pacchAsaMgatie ya pariyAyasaMgatie ya ApucchittA tAmalittIe NagarIe majjhamajheNaM NigacchittA pAugaM kuMDiyAmAiyaM uvagaraNaM dArumayaM ca paDiggahaM egate eDittA tAmalittINayarIe uttara puratthime disibhAe NiyattaNiyaM maMDalaM AlihittA saMlehaNAjhUsaNAjhUsiassa bhatta-pANa-paDiyAikkhiassa pAovagayassa kAlaM aNavakaMkhamANassa viharittae / tti kaTu evaM saMpehei saMpehettA kallaM jAva...jalate jAva...Apucchai ApucchitA tAmalitIe egate jAva...eDei jAva...bhattapANapaDiyAikhie pAovagamagaM nnivnnnne| After this, the said Tamali, born of the Maurya parents, became so very lean, dry,...till weak because of the performance of that noble, vast, permitted and committed heretical penance that his sinews became clearly visible. One night, during the second half of it, as this heretical monk Tamali was keeping a vigil named anitya-jagarana (vigil on the transitoriness of the worldly life), a thought...till came up in his mind as follows : Because of the practice of this penance, noble, vast, ...till difficult, great, good, and giving a valuable outcome, I have become lean and dry, ...till my body has become so weak that the sinews are externally visible. So long as I have in me (left some) endeavour, activities, strength, energy and capacity to exert, it is good for me that to-morrow, at day-break, when the sun is burning hot, I go into the city of Tamralipti, and there, taking the permission of acquaintances, heretics, householders, friends, old as well as new, and all fellow monks of the order, I move through the heart of the city and deposit my sandals, pots and other belongings in a lonely spot. Thereafter, in the north-eastern direction outside the city of Tamralipti, I clean a limited space (of the length of one's own person), and there I embrace my last fast named padapopagamana for the benefit

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28 bhagavatI sUtra zaH 3 uH 1 of my soul, give up all manners of intake of food and drink, and calmly stay without hankering for death. Having resolved thus, the next day, ...till day-break when the sun was burning hot, ...till thus seeking permission, ...till deposited his belongings in a lonely spot, ...till gave up all intakes of food and drink and courted the final fast named padapo. pagamana. [a scene at Balicanca] teNaM kAleNaM teNaM samaeNaM balicaMcA rAyahANI aNiMdA apurohiyA yA vi hotthaa| tae NaM te balicaMcArAyahANivatthavvayA bahave asurakumArA devA ya devIo ya tAmaliM bAlatavassiM ohiNA AbhoeMti AbhoittA aNNamaNNaM sadAti aNNabhaNNaM saddAvettA evaM vayAsI : evaM khalu devANuppiyA! bali caMcA rAyahANI aNiMdA apurohiyaa| amhe ya NaM devANuppiyA! iMdAhINA iMdAhiTTiyA iMdAhINakajjA ayaM ca devANuppiyA ! tAmalI bAlatavassI tAmalittIe NayarIe bahiyA uttarapuratthime disibhAge niyattaNiyamaMDalaM AlihitA saMlehaNAjhusaNAjhUsie bhattapANapaDiyAikkhie pAovagamaNaM nnivnnnne| taM seyaM khalu devANuppiyA! amhe tAmaliM' bAlatavassi balicaMcAe rAyahANIe ThitiM pakappaM pkraavette| tti kaTTa aNNamaNNassa aMtie eyamalaiM paDisuNeti paDisUNittA balicaMcArAyahANIe majjhamajjheNaM NigacchaMti jeNeva ruyagi de uppAyapavvae teNeva uvAgacchaMti / uvAgacchittA veuvviyasamugghAyaNaM samohaNNaMti jAva...uttaraveuvviyAI rUvAiM viuvvaMti tAe ukkiTThAe turiyAe cavalAe caMDAe jaiNAe cheyAe sIhAe sigghAe divvAe uddhyAe devagaIe tiriyaM asaMkhejjANaM dIvasamudANaM majjhaMmajjheNaM jeNeva jaMbUdIve dIve jeNeva bhArahe vAse jeNeva tAmalittI NayarI jeNeva tAmalI moriyaputte teNeva uvAgacchaMti / uvAgacchittA tAmalissa bAlatavassissa uppi sapakhi sapaDidisi ThiccA divvaM deviDdi divaM devajjuiM divvaM devANubhAgaM divvaM battIsavihaM NaTTavihaM uvadaMseti tAmali bAlatavassi tikkhutto AyAhiNapayAhiNaM kareMti vaMdati NamasaMti vaMdittA NamaMsitA evaM vayAsI :

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

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30 bhagavatI sUtra zaH 3 uH 1 evaM khalu devANuppiyA! amhe balicaMcArAyahANIvatthavvayA bahave asurakumArA devA ya devIo ya devANuppiyaM vaMdAmo NamaMsAmo jaav...pjjuvaasaamo| amhANaM devANuppiyA! balicaMcArAyahANI aNiMdA apurohiyaa| amhe vi ya NaM devANuppiyA! iMdAhINA iMdAhiThiyA idaahiinnkjjaa| taM tunbhe NaM devANuppiyA! balicaMcArAyahANi ADhAha pariyANaha sumaraha aTeM baMdhaha NiyANaM pakareha ThiipakappaM pkreh| tae NaM tubbhe kAlamAse kAlaM kiccA balicaMcArAyahANIe uvavajjissaha / taeNaM tumbhe amhaM iMdA bhavissaha / taeNaM tumbhe amhahiM saddhi divvAI bhogabhogAI bhuMjamANA viharissaha / We, Asurakumara gods and goddesses, residents of metropolis Balicafica, pay unto you, oh beloved of the gods, our homage and obeisance,...till we worship you. Oh beloved of the gods ! Our metropolis Balicanca is without an Indra, without a Priest, but, oh beloved of the gods, we have been subjects of Indra, we have been under him, and we are used to do our work under him. So, oh beloved of the gods, ye come over to metropolis Balicanca, ye accept lordship over it, ye think of it in your mind, decide for it, make up your mind for it, take a firm resolve about it. If ye agree to our prayer, then, on completion of your time here, you will be born in metropolis Balicanca, and be our Indra, and live with us in happiness enjoying divine pleasures. [ Tamali rejects the prayer ] taeNaM se tAmalI bAlatavassI balicaMcArAyahANivatthavvehiM bahUhiM asurakumArehiM devehiM devIhiM ya evaM vutte samANe eyamajheM No ADhAi No pariyANei tusiNIe sNcitttthi| taeNaM te balicaMcArAyahANivatthavvayA bahave asurakumArA devA ya devIo ya tAmaliM' moriyaputtaM doccaM pi tikkhutto AyAhiNapayAhiNaM kareMti jAva...amhaM ca NaM devANuppiyA! . balicaMcArAyahANI aNidA jAva...ThiipakappaM pakareha jAva...doccaM pi taccaM pi evaM vutte samANe tusiNIe sNcitttthi| tae NaM se balicaMcArAyahANivatthavvayA bahave asurakumArA devA ya devIo ya tAmaliNA bAlatavassiNA aNADhAijjamANA apariyANijjamANA jAmeva disi pAunbhUyA tAmeva disi pddigyaa|

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Bhagavati Sutra Bk. 3 Ch. 1 When Asurakumara gods and goddesses, residents of metropolis Balicanca, made a request like that to the heretical monk Tamali, he neither welcomed, nor accepted, their prayer, but kept silent. Thereon, Asurakumara gods and goddesses, moved thrice round Tamali, born of Maurya parents, till, oh beloved of the gods, our metropolis Balicanca is without an Indra, till take a firm resolve about it and this they did and said for the second time, and for the third time, but Tamali remained silent as before.. Now, as the Asurakumara gods and goddesses, who were the residents of metropolis Balicanca, were thus disrespected by the heretical monk Tamali, and their words were not duly honoured, they went back in the direction from whence they emerged. ... 31 ... teNaM kAle NaM teNaM samaeNaM IsANe kappe aNide apurohie yA vi hotthA / tae NaM se tAmalI bAlatavassI bahupaDipuNNAI saTThi vAsasahassAiM pariyANaM pAuNattA domAsiyAeM saMlehaNAe attANaM jhUsittA savIsaM bhattasayaM aNasaNAe chedittA kAlamAse kAlaM kiccA IsANe kappe IsANavaDisae vimANe uvavAyasabhAe devasayaNijjaMsi devadUtarie aMgulassa asaMkhejjabhAgamettIe ogAhaNAe IsANe devidavirahakAlasamayaMsi IsANe devidattAe uvavaNNe / tae NaM se IsA deviMde devarAyA ahuNovavaNNe paMcavihAe pajjattIe pajjattIbhAvaM gacchai taM jahA AhArapajjattIe jAva... bhAsAmaNapajjattIe / [ Tamali takes birth in Isana-kalpa ] In that period, at that time, Isana-kalpa was without an Indra, without a Priest. The said monk Tamali, having spent full 60,000 years in the order of monks, linked up his soul with the penance of the final fast, missed in all 120 meals, and, on completion of his time here, was born, because of the absence of a Indra, on the divine couch, covered with a piece of divine cloth, of the thickness of an infinite fraction of a finger, in the Hall of Genesis in Indra's excellent palace, Isanavatam saka, in Isana-kalpa, as Indra of the said heaven. Isana, the Indra of the gods, their king, immediately on birth, acquired an endowment of five attainments, which were, attainment of food, ... till of expression and mind.

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bhagavatI sUtra zaH 3 uH 1 [ Asurakumaras disrespect Tamali's dead-body] tae NaM te balicaMcArAyahANivatthavvayA bahave asurakumArA devA ya devIo ya tAmaliM bAlavatassi kAlagayaM jANittA IsANe ya kappe devidattAe uvavaNNaM pAsittA AsuruttA kuviyA caMDikkiyA misimisemANA balicArAyahANIe majjhaMmajjheNaM NiggacchaMti tAe ukkiTThAe jAva...jeNeva bhArahe vAse jeNeva tAmalittIe NayarI jeNeva tAmalissa bAlatavassissa sarIrae teNeva uvAgacchati vAme pAe suMbeNa baMdhati baMdhittA tikkhutto muhe uThuhaMti uThuhittA tAmalittIe NayarIe siMghADaga-tiga-caukkacaccara caummuhamahApahesu AkaDDha-vikaDdi karemANA mayA mahayA saddeNaM ugghosemANA ugghosemANA evaM vayAsI : ke sa NaM bho! se tAmalI bAlatavassI sayaMgahiyaliMge pANAmAe pavvajjAe pavvaie? ke sa NaM bho se IsANe kappe IsANe devide devarAyA? ti kaTu tAmalissa bAlatavassissa sarIrayaM hIlaMti NidaMti khisaMti garihaMti avamaNNaMti tajjati tAleMti parivaheMti pavvati AkaDDha-vika Ddi kareMti hIlettA jAva...AkaDDha-vikaDDi karettA egaMte eDaMti jAmeva disiM pAunbhUyA tAmeva disi pddigyaa| . Now, when the Asurakumara gods and goddesses, residents of metropolis Balicanca, came to learn that monk Tamali had passed away, and that he had been born as Indra of the gods in Isana-kalpa, they became very much agitated and angry, assumed dreadful forms, clattered their teeth in rage, and thereafter, they moved through the heart of Balicanca, ... till arrived at a divine speed at the place outside the city of Tamralipti, in Bharata-varsa, in this isle of Jambudvipa, where lay the corpse of monk Tamali ... tied the left leg with a rope, and spat thrice in the mouth, and having spat, they dragged the body through triangular places, where meet three roads, squares, where meet four roads, through all the roads and thoroughfares of the city of Tamralipti, shouting aloud, and repeating these words again and again, as follows: When compared with us, what's that heretical monk Tamali who had initiated himself and joined the order

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Bhagavati Sutra Bk. 3 Ch. 1 33 named Pranama ? When compared with us what's that Isana, the Indra of the gods, their king in Isana-kalpa ? So shouting, they pulled, decried, denounced, insulted, shouted at, abused. manhandled and rebuked at the deadbody of monk Tamali, and dragged it recklessly as they pleased, and having pulled, ... till dragged like that, , they hurled The corpse at a lonely place, and then went away in the direction from which they had emerged. [ rage of Isanendra ] taeNaM te IsANakappavAsI bahave vemANiyA devA ya devIo ya balicaMcArAyahANivatthavvaehiM bahUhiM asurakumArehiM devehiM devIhiM ya tAmalissa bAlatavassissa sarIrayaM hIlijjamANaM NidijjamANaM jAva...AkaDDha-vikaDhi kIramANaM pAsaMti pAsittA AsuruttA jAva...misimisemANA je Ne va IsANe deviMde devarAyA teNeva uvAgacchaMti karayalapariggahiyaM dasaNahaM sirasAvattaM matthae aMjali kaTu jaeNaM vijaeNaM vaddhAveMti evaM vayAsI : ___evaM khalu devANuppiyA! balicaMcArAyahANivatthavvayA bahave asurakumArA devA ya devIo ya devANuppiye kAlagae jANittA IsANe kappe iMdattAe uvavaNe pAsittA AsuruttA jAva...egate eDeMti jAmeva disiM pAubbhUyA tAmeva disiM pddigyaa| taeNaM se IsANe devide devarAyA tesi IsANakappavAsINaM bahUNaM vemANiyANaM devANa ya devINa ya aMtie eyamaDhaM soccA Nisamma Asurutte jAva... misimisemANe tattheva sayaNijjavaragaye tivaliyaM bhiuDi piDAle sAhaTu balicaMcArAyahANi ahe sapakkhi sapaDidisiM smbhiloei| taeNaM sA balicaMcArAyahANI IsANeNaM devideNaM devaraNNA ahe sapakkhi sapaDidisisamabhiloiA samANI teNaM divvapabhAveNaM iMgAlabbhUyA mummurabbhUyA chAriyanbhUyA tattakavelagabhUyA tattAsamajoinbhUyA jAyA yA vi hotthaa| Now, many Vaimanika gods and goddesses, who were residents of Isana-kalpa, saw that many Asurakumara gods and goddesses, residents of metropolis Balicafica, were pull

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bhagavatI sUtra zaH 3 uH 1 as they liked, the ing, decrying, till dragging recklessly corpse of monk Tamali, and having seen this, they were angry, till they clattered their teeth in rage, and came to Isana, their Indra, their king, (bowed before him,) with their folded palms, with ten fingers placed on their heads, hailed him with shouts of victory, and made submission as follows: 34 Oh beloved of the gods! Many Asurakumara gods and goddesses, residents of metropolis Balicanca, having known that your divine majesty have completed time on earth, and having observed that your divine majesty have been born in Isana-kalpa in the position of its Indra, are angry, till have hurled thy body in a lonely place and gone back in the direction from which they emerged. ... When Isana, the Indra of the gods, their king, heard this from many Vaimanika gods and goddesses, residents of Isana-kalpa, he became very angry, till clattered his teeth in rage, and while still on the couch, he wore three (angry) lines on his forehead and with a (bitter ) frown, he fixed his glance on metropolis Balicanca. As he looked on with his fixed and angry glance at metropolis Balicanca, because of his divine power, the metropolis became extremely hot like fire, like sparks of fire, like a heap of burning ashes, or a heap of burning sand, or like the scorching' rays of the sun. [ Asuras beg to be forgiven ] taNaM te belicacArAyahANivatthavayA bahave asurakumArA devA ya devIo ya taM balicaMcArAyahANi iMgAlabbhUyaM jAva... samajoinbhUyaM pAsaMti pAsittA bhIyA tatthA tasiyA ubviggA saMjAyabhayA savvao samaMtA AdhAveMti paridhAveMti aNNamaNNassa kArya samaturaMgemANA ciTThati tae NaM te balicaMcArAya hANivatthazvayA bahave asurakumArA devA ya devIo ya IsANaM deviMdaM devarAyeM parikuvviyaM jANittA IsANassa deviMdassa devaraNNo taM divvaM deviddhiM divvaM devajjuiM divvaM devANubhAgaM divvaM teyalessaM asahamANA savve sapakkhiM sapaDidisaM ThiccA karayalapariggahiya dasaNahaM sirasAvattaM matthae aMjali kaTTu jaeNaM vijaeNaM vaddhAviti evaM vayAsI :

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Bhagavati Sutra Bk. 3 Ch. 1 35 aho ! NaM devANuppiehiM divvA deviDDhI jAva... abhisamaNNAgayA taM divvA NaM devANuppiyANaM divvA deviDDhI jAva... laddhA pattA abhisamaNNAgayA taM khAmemo devAppiyA ! khamaMtu NaM devANuppiyA ! khamaMtumarihaMtu NaM devANuppiyA ! NAI bhujjo bhujjo evaM karagayAe NaM tikaTTu eyamaTThe sammaM viNaeNaM bhujjo bhujjo khAmeti / taNa se IsA deviMde devarAyA tehi balicaMcArAyahANivatthavvehiM bahUhiM asurakumArehiM devehiM devIhi ya evamaTThe sammaM viNaeNaM bhujjo bhujjo khAmie samANe taM divvaM deviDDhi jAva... teya lessa paDisAharai / tappabhi ca NaM goyamA ! te balivaMcArAyahANivatthavvayA bahave asurakumArA devA ya devIo ya IsAnaM deviMda devarAyaM ADhati jAvaM... pajjuvAsaMti IsANassa deviMdassa devaraNa ANA-uvavAya vayaNa- Niddese ciTThati / evaM khalu goyamA ! IsA - NeNaM devideNaM devaraNNA sA divvA deviDDhI jAva... abhisamaNNAgayA / When Asurakumara gods and goddesses, residents of metropolis Balicanca, came to realise that their capital-city had become extremely hot, till like the scorching rays of the sun, they were afraid, terrified, pale, anxious, fear-stricken, and began to run about in confusion and hide behind one another. When these Asurakumara gods and goddesses, residents of metropolis Balicanca, perceived that Isana, the Indra of the gods, their king, was angry with them, they, being unable to bear his great divine fortune, great divine grace, great divine influence and great divine fiery tinge, turned towards him, with their faces turned upward, with folded palms, with ten fingers placed on their heads, and hailed him with shouts of victory and submission as follows: Oh the beloved of the gods ! The great divine fortune,... till which is now in possession of thee, who is the beloved of the gods. The great divine fortune, ...till has been achieved by thee, has been attained by thee and has been in thy possession, oh beloved of the gods ! (These have we seen, and now we crave the indulgence of thee), oh beloved of the gods, to be forgiven. Be good to consider us worthy of thy pity, oh beloved of the gods !

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36 Hiant get : 33: Thus they repeatedly begged to be forgiven, and again and again they made request to be forgiven, in all humility. Thereon, being thus requested in all humility by Asurakumara gods and goddesses, residents of metropolis Balicanca, Isana, the Indra of the gods, their king, withheld his great divine fortune,... till fiery tinges. Since then, Gautama, Asurakumara gods and goddesses, residents of metropolis Balicanca, respect, ... till worship isana, the Indra of the gods, their king, and since then, they obey him, serve him, take orders from him, and they live as they are directed by him. Indeed, Gautama, Isana, the Indra of the gods, their king, is in possession of Such a great divine fortune, ... till they are all at his disposal. [ more on Isanendra ] prazna 19-IsANassa NaM bhaMte! deviMdassa devaraNNo kevaiyaM kAlaM Thii paNNattA? uttara 19-goyamA ! sAiregAiM do sAgarovamAiM ThiI pnnnnttaa| prazna 20-IsANe NaM bhaMte! devide devarAyA tAo devalogAo AukkhaeNaM jAva...kahiM gacchihii kahiM uvavajjihii? uttara 20-goyamA ! mahAvidehe vAse sijjhihii jAva...aMta kaahii| Q. 19. Bhante ! How long has been stated to be the span of life of Jsana, the Indra of the gods, their king ? . life has been A. 19. Gautama ! The span of his stated to be more than two sagaropamas. Q. 20. Bhante ! Isana, the Indra of the gods, their king, on completion of his life in heaven, ... till whither will he go and where will he be born ? A. 20. Gautama ! In the region named Mahavideha, where he will be perfected, ... till end all misery.

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Bhagavati Sutra Bk. 3 Ch. 1 37 [height of the vimanas of Sakrendra and I sanendra ] prazna 21-sakkassa NaM bhaMte! deviMdassa devaraNNo vimANehito IsANassa deviMdassa devaraNNo vimANA IsiM uccayarA ceva IsiM uNNayatarA ceva IsANassa ca deviMdassa devaraNNo vimANehito sakkassa deviMdassa devaraNNo vimANA IsiM NIyayarA ceva IsiM NiNNayarA ceva ? uttara 21-haMtA goyamA! sakkassa taM ceva savvaM NeyavvaM / prazna 22-se keNaTheNaM? uttara 22-goyamA! se jahA NAmae karayale siyA dese ucce dese uNNae dese NIe dese nninnnne| se teNaTheNaM goyamA! sakkassa deviMdassa devaraNNo jAva...Isi piNNayarA cev| Q. 21. Bhante ! Is it a fact that compared with the vimana of Sakra, the Indra of the gods, their king, the vimana of Isana, the Indra of the gods, their king, is placed at a higher level, and is located on a higher elevation ?- (Or, to put it otherwise,) is the vimana of Sakra, the Indra of the gods, their king, at a lower level, and is placed lower than the vimana of Isana, the Indra of the gods, their king ? A. 21. Gautama ! You are right in what you have said about the Indras. (They are like that.) Q.22. Bhante ! What's the reason for this ? A. 22. Gautama ! Just as a certain portion of the palm is slightly higher, and more elevated than other portions, and a certain other portion is slightly lower, somewhat dep so, Gautama, (the vimana) of Sakra, the Indra of the gods, their king, ... till located at a lower level. [ attitude of two Indras towards each other ] prazna 23-pabhU NaM bhaMte! sakke deviMde devarAyA IsANassa deviMdassa devaraNNo aMti pAunbhavittae?

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38 bhagabatI sUtra zaH 3 uH 1 uttara 23 haMtA pabhU / prazna 24 - se NaM bhaMte ! ki ADhAyamANe pabhU aNADhAyamANe pabhU ? uttara 24 - goyamA ! ADhAyamANe pabhU no aNADhAyamANe pabhU / prazna 25 - pabhU NaM bhaMte ! IsANe deviMde devarAyA sakkssa deviMdassa devaraNNo aMtiaM pAubbhavittae ? uttara 25 - haMtA pabhU / prazna 26 - se NaM bhaMte ! ki ADhAyamANe pabhU aNADhAyamANe pabhU ? uttara 26 - goyamA ! ADhAyamANe vi pabhU aNADhAyamANe vi pabhU / prazna 27 - pabhU NaM bhaMte! sakke deviMde devarAyA IsANaM deviMdaM devarAya sapakkhi sapaDidisi samabhiloittae ? uttara 27 - jahA pAunbhavaNA tahA do vi AlAvagA yavvA / prazna 28 - bhU NaM bhaMte! sakke deviMde devarAyA IsANeNaM devideNaM devaraNNA saddhi AlAvaM vA saMlAvaM vA karettae ? uttara 28 - haMtA goyamA ! pabhU jahA pAunbhavo / Q.23. Bhante! Is Sakra, the Indra of the gods, their king, capable to come near Isana, the Indra of the gods, their king? A. 23. Yes, he is so capable. Q. 24. Bhante ! Does he show him respect ? Or, does he show him disrespect ? A. 24. Gautama! He shows him respect, not disrespect.

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Bhagavati Sutra Bk. 3 Ch. 1 Q. 25. Bhante ! Is Isana, the Indra of the gods, their king, capable to come near Sakra, the Indra of the gods, their king ? A. 25. Yes, he is so capable. Q.26. Bhante ! Does he show him respect ? Or, does he show him disrespect ? 39 A. 26. Gautama ! Sometimes, he shows him respect, and sometimes he does not do so. Q. 27. Bhante! Is Sakra, the Indra of the gods, their king, able to see the four sides, and all sides of Isana, the Indra of the gods, their king ? A. 27. The two statments about 'coming near' are to be repeated about 'seeing'. Q. 28. Bhante! Is Sakra, the Indra of the gods, their king, capable to talk to, and enter into conversation with, Isana, the Indra of the gods, their king ? A. 28. Yes, Gautama, he is, as he is able to come near him. prazna 29 - atthi NaM bhaMte ! kiccAI karaNijjAI samUppajjaMti ? uttara 29 - haMtA atthi / prazna 30 - se kahamiyANi pakareMti ? uttara 30 - goyamA ! tAhe ceva NaM se sakke deviMde devarAyA IsANassa deviMdassa devaraNNo aMtiaM pAubbhavai IsANe vA deviMde devarAyA sakkssa deviMdassa devaraNNo aMtiaM pAubbhavai iti / bho ! sakkA ! deviMdA ! devarAyA ! dAhiNaDDha - loga hivaI ! IsANA ! deviMdA ! uttaraDDha 1 iti / bho ! tesi sakkI-sANANaM devidANaM devarAINaM

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40 bhagavatI sUtra zaH 3 uH 1 logAhivaI ! iti| bho! iti / bho! tti te aNNamaNNassa kiccAI karaNijjAiM paccaNubbhavamANA vihrNti| Q.29. Bhante ! Between Sakra and Isana, the two Indras, the two king of the gods, is there any necessity, is there any business, to meet with each other ? A.29. Yes, there is. Q. 30. Then how do they behave towards each other ? A. 30. Gautama ! In case of business or necessity, Sakra, the Indra of the gods, their king, comes to isana, the Indra of the gods, their king, and so too Isana, the Indra of the gods, their king, comes to Sakra, the Indra of the gods, their king, (and then they address each other) as follows : (Isanendra saying) "Oh Sakra, the Indra of the gods, the king of the gods, Master of southern half of sphere! How do you do ?" (And Sakrendra saying) "Oh Isana, the Indra of the gods, the king of the gods, Master of northern half of sphere ! How do you do ?" Thus addressing each other, they meet on business or on necessity. prazna 31-atthi NaM bhaMte ! tesiM sakkI-sANANaM devidANaM devarAINaM vivAdA samuppajjati ? uttara 31-haMtA atthi| prazna 32-se kahamiyANi pakareMti ? uttara 32-goyamA! tAhe ceva NaM te sakkI-sANA deviMdA devarAyANo saNaMkumAraM devidaM devarAya maNasI-kareMti taeNaM se saNaMkumAre deviMde devarAyA tehiM sakkI-sANehiM devidehiM devarAIhiM maNasI-kae samANe khippAmeva sakkIsANANaM devidANaM devarAINaM aMtiaM pAubbhavai jaM se vayai tassa ANA-uvavAya vayaNa-Niddese citttthti| Q.31. Bhante! Do Sakra and Isana, the two Indras, the two kings of the gods, ever quarrel ?

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Bhagavati Sutra Bk. 3 Ch. 1 A. 31. Yes, they do. Q. 32. What do they do then? A. 32. Gautama ! Then Sakra and Isana, the two Indras, the two kings of the gods, remember Sanatkumara, the Indra of the gods, their king. Thus being remembered by Sakra and Isana, the two Indras, the two kings of the gods, Sanatkumara, the Indra of the gods, their king, hurriedly comes to the two Indras, Sakra and Isana, the kings of the gods; and whatever award he gives, (they accept, since they) obey him, serve him, take orders from him and live as directed by him. [ Sanatkumara ] prazna 33 - saNakumAre NaM bhaMte ! deviMde devarAyA kiM bhavasiddhie abhavasiddhie ? sammadiTThI micchadiTThI ? parittasaMsArae anaMtasaMsArae ? sulabhabohi dullabhabohie ? ArAhae virAhae ? carime acarime ? 41 uttara 33 - goyamA ! saNakumAre NaM devide devarAyA bhavasiddhie no abhavasiddhie / evaM sammadiTThI parittasaMsArae sulabhabohie ArAhae carame pasatyaM NeyavvaM / prazna 34 - se keNaTTheNaM ? bhaMte ! uttara 34- goyamA ! saNakumAre deviMde devarAyA bahUNaM samaNANaM bahUNaM samaNINaM bahUNaM sAvayANaM bahUNaM sAviyANaM hiyakAmae suhakAmae patthakAmae ANukaMpie Nisseyasie hiya - suha ( nissayasie nissesakAmae) se teNaTTheNaM goyamA ! saNakumAre NaM bhavasiddhie jAva... no acarime / prazna 35 - saNakumArassa NaM bhaMte ! deviMdassa devaraNo kevaiyaM kAlaM ThiI paNNattA ? uttara 35 - goyamA ! satta sAgarovamANi ThiI paNNattA / ... kahiM prazna 36- se NaM bhaMte ! tAo devalogAo AukkhaeNaM jAva... uvavajjihi ?

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bhagavatI sUtra zaH 3 uH 1 uttara 36-goyamA! mahAvidehe vAse siNjhihii jAva...aMtaM krehii| Q. 33. Bhante ! Sanatkumara, the Indra of the gods, their king, is he to be perfected in this life, or, is he not to be perfected in this life? Is he with right outlook or with wrong outlook ? With a restricted worldly involvement or with an infinite involvement ? To be enlightened with ease or with difficulty ? Devoted or antagonistic ? Final or non-final ? A. 33. Gautama Sanatkumara, the Indra of the gods, their king, is to be perfected in this life, and is not one who is not to be so perfected. And like this, he is with right outlook, with a restricted involvement, easily to be enlightened, devoted and in final life. Wholesomes are to be stated. Q. 34. Bhante ! Why is it so ? A. 34. Gautama ! Sanatkumara, the Indra of the gods, their king, wishes well to many monks, many nuns, many male followers, many female followers ; he wishes them happiness, he wishes them affluence, he has compassion for them, he wishes them the highest bliss. It is for this reason, Gautama, that Sanatkumara, the Indra of the gods, their king, is to be perfected in this life, ... till not non-final (i.e., he is in final life). O. 35. Bhante ! How long has been stated to be the life-span of Sanatkumara, the Indra of the gods, their king ? A. 35. Gautama ! The life-span of Sanatkumara has been stated to be seven sagaropamas. Q. 36. Bhante ! On completion of his life-span in heaven, ... till where is he to be born ? A. 36. Gautama ! He will be born in the region named Mahavideha, when he will be perfected...till end all misery. a ja! Ha ! Bhante ! So it is. Glory be to the Lord !

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Bhagavati Sutra Bk. 3 Ch. 1 43 gAhAo: chaTTha-TThama mAso u addhamAso vAsAiM aTTha chammAmA tIsaga-kurudattANaM tv-bhttprinnnnaa-priyaao| uccatta vimANANaM pAubbhava pecchaNA ya saMlAve kicci vivAduppattI saNaMkumAre ya bhaviyattaM / moyA smmttaa| Couplets : Tisyaka courted fasts missing six meals, And then a final fast for a month ; Kurudattaputra's fasts missed eight meals each, And the final one lasted for a fortnight. (These themes apart, the Chapter has-) Height of vimanas, one Indra going to another ; Seeing, chatting, conversing with him, Their activities, quarrel and settlement ; Sanatkumara's perfection in this life. ___Moka story ends. paDhamo uddaso smmtto| Chapter One ends

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bIio udeso CHAPTER Two [ abodes of Asurakumaras ] teNaM kAleNaM teNaM samaeNaM rAyagihe NAmaM Nayare hotthA jAva...parisAe pjjuvaasi| teNaM kAleNaM teNaM samaeNaM camare asuriMde asurarAyA camaracaMcAe rAyahANIe sabhAe suhammAe camaraMsi sIhAsaNaMsi causaTThIe sAmANiyasAhassIhiM jAva ...NaTTavihiM uvadaMsettA jAmeva disi pAunbhUe tAmeva disi pddige| In that period, at that time, there was a city named Rajagxha, . . . till the assembly of people dispersed. ___ In that period, at that time, Camara, the Indra of the Asurakumaras, their king, surrounded by 64,000 Samanika gods, flew down in his air-chariot named Camara from the Sudharma Hall in metropolis Camara-canca, ... entertained the Lord by staging dramatic scenes, and went away in the direction from which he had emerged. bhaMte ! ti bhagavaM goyame samaNe bhagavaM mahAvIraM vaMdai NamaMsai. vaMdittA NamaMsittA evaM bayAsI: Bhante ! So saying Bhagavan Gautama paid homage and obeisance to Sramana Bhagavan Mahavira, and having paid homage and obeisance, he submitted as follows: prazna 37-atthi NaM bhaMte ! imIse rayaNappabhAe puDhavIe ahe asurakumArA devA parivasaMti ? uttara 37-goyamA! No iNa- samaThe evaM jAva...ahesattamAe. puDhavIe sohammassa kappassa ahe jaav...|

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Bhagavati Sutra Bk. 3 Ch. 2 prazna 38-atthi NaM bhaMte! IsippanbhArAe puDhavIe ahe asurakumArA devA parivasaMti ? uttara 38-No iNaThe smtthe| prazna 39-se kahiM khAi NaM bhaMte ! asurakumArA devA parivasaMti ? uttara 39-goyamA! imIse rayaNappabhAe puDhavIe asIuttarajoyaNasayasahassabAhallAe evaM asurakumAradevavattavvayA jAva...divvAiM bhogabhogAI bhuMjamANA vihrNti| 0.37. Bhante! Do the Asurakumaras live beneath the Ratnaprabha hell ? A.37. Gautama! This is not correct, ... till not even beneath the seventh hell, . . . till not beneath Saudharma-kalpa, nor beneath any other heaven. the Q. 38. Bhante ! Do the Asurakumaras live beneath world of the liberated beings ? A. 38. This is not correct. Q. 39. Bhante ! What then is the famous place where the Asurakumaras reside ? A. 39. Gautama ! The thickness of this Ratnaprabha hell is 1,80,000 yojanas. They live in the holes in the thicknessli. (Give details about Asurakumaras), ...till they live enjoying many divine pleasures. [ downward movement of Asurakumaras ] prazna 40-atthi NaM bhaMte ! asurakumArANaM devANaM ahegai visae? uttara 40-haMtA atthi| prazna 41-kevaiyaM ca NaM pabhU te asurakumArANaM devANaM ahegai visae paNNatte?

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46 . bhagavatI sUtra za: 3 uH 2 uttara 41-goyamA! jAva...ahe sattamAe puDhavIe taccaM puNa puDhavi . gayA ya gamissaMti y| __ prazna 42-kiMpattiyaM NaM bhaMte ! asurakumArA devA taccaM puDhavi gayA ya gamissaMti ya? uttara 42-goyamA ! punvaveriyassa vA vedaNaudIraNayAe puvvasaMgaissa vA vedaNauvasAmaNayAe evaM khalu asurakumArA devA taccaM puDhavi gayA ya gamissaMti y| Q. 40. Bhante ! Do the Asurakumaras have the ability to go below their own abodes ? A. 40. Yes, they have. Q. 41. Bhante ! How far beneath their own abodes they are capable to go ? A. 41. Gautama ! ... till the seventh hell, (though they have never gone that far, never go that far, nor will they ever go that far); but till the third hell, they have gone, they go, and they will go. Q.42. Bhante! What is the reason for this that the Asurakumaras have gone, go and will go till the third hell ? A. 42. Gautama ! The Asurakumaras have gone, go and will go upto the third hell to torture their former foes and to help reduce the pain of their former friends. prazna 43-atthi NaM bhaMte ! asurakumArANaM devANaM tiriyagai visae.. paNNate? uttara 43-haMtA atthi| prazna 44-kevaiyaM ca NaM bhaMte! asurakumArANaM devANaM tiriyaM gaivisae paNNatte ?

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Bhagavati Sutra Bk. 3 Ch. 2 uttara 44 - govamA ! jAva... asaMkhejjAdIva-samuddA gaMdissaravaraM puNa dIvaM gayA ya gamissaMti ya / 47 Q. 43. Bhante ! Are the Asurakumaras capable of going to the central sphere ? A. 43. Yes, they are, Q. 44. Bhante ! How far from their own abodes are the Asurakumaras capable of going to the central sphere ? A. 44. till an innumerable number of islands and seas, (but in fact) upto Nandisvara island have they gone, they go and they will (continue to) go. ... prazna 45 - kiMpattiyaM NaM bhaMte ! devA NaMdissaravaraM dIvaM gayA ya gamissaMti ya ? uttara 45 - goyamA ! je ime arihaMtA bhagavaMtA eesi NaM jammaNamahesu vA NikkhamaNamahesu vA NANuppAyamahimAsu vA pariNivvANamahimAsu vA evaM khalu asurakumArA devA gaMdIsaravaraM dIvaM gayA ya gamissaMti ya / Q. 45. Bhante ! The Asurakumaras have gone, go and will go, upto Nandisvara island. What's the reason for this? A. 45. Gautama ! The Asurakumaras have gone, go and will go to Nandisvara island to participate in ceremonies on the occasion of the birth of Bhagavan Arihantas, on the occasion of their initiation, on the occasion of their attaining the supreme knowledge and on the cccasion of their liberation. [ upward movement of Asurakumaras ] prazna 46 - atthi NaM asurakumArANaM devANaM uDDha gaivisae ? uttara 46 - haMtA atthi / prazna 47 - kevaiyaM ca NaM bhaMte ! asurakumArANaM devANaM uDDhaM gaivisae ?

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48 bhagavatI sUtraH zaH 3 u: 2 uttara 47-goyamA !...jAva'ccue kappe sohammaM puNa kappaM gayA ya gamissaMti y| Q. 46. And what about the upward movement of the Asurakumaras ? Do they have it ? A.46. Yes, they have it.. Q.47. Bhante ! How far up are the Asurakumaras capable to go ? ___A.47. Gautama ! . . . till Acyuta-kalpa, (but) upto Saudharma-kapla, they have gone, they go and they will go. prazna 48-kiM pattiyaM NaM bhaMte ! asurakumArA devA sohammaM kappaM gayA ya gamissaMti ya? uttara 48-goyamA ! tesi NaM devANaM bhavapaccaiyaverANabaMdhe te NaM devA viuvvemANA pariyAremANA vA Ayarakkhe deve vittAseMti ahAlahusagAI rayaNAI gahAya AyAe egaMtamaMtaM avakkamati / prazna 49- atthi NaM bhaMte ! tesiM devANaM ahAlahusagAI rayaNAI ? uttara 49-haMtA asthi / prazna 50-se kahamiyANiM pakareMti ? uttara 50-tao se pacchA kArya pamvahaMti / Q.48. Bhante ! What's the reason for this that the Asurakumaras have gone, go and will go upto Saudharma-kalpa ? A. 48. Gautama ! The Asurakumaras are tied in enmity with the Vaimanika gods since their birth. So transforming themselves and enjoying with the consorts of Vaimanika gods the Asurakumaras cause terror to the body-guard gods, steal small gems and run away to lonely spots.

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49 Bhagavati Sutra Bk. 3 Ch. 2 Q. 49. Bhante! Do these Vaimanika gods possess enough small gems ? A. 49. Yes, they do. Q.50. And how do they react ? A. 50. Thereafter they cause them physical pain. (The Vaimanika gods beat them for stealing their gems.) prazna 51 - pabhU NaM bhaMte ! asurakumArA devA tattha gayA caiva samANA tAhi accharAhiM saddhi divvAiM bhogabhogAI bhujamANA viharittae ? uttara 51 - No iNaTThe samaTThe / te NaM tao paDiniyattaMti tao paDiniyattittA ihamAgacchati / AgacchittA jai NaM tAo accharAo ADhAyaMti pariyAgaMti pabhU NaM te asurakumArA devA tAhiM accharAhiM saddhi divvAI bhogabhogAI bhuMjamANA viharittae / aha NaM tAo accharAo No ADhAyaMti No pariyANaMti No NaM pabhU te asurakumArA devA tAhiM accharAhi saddhi divvAI bhogabhogAI bhujamANA viharittae / evaM khalu goyamA ! asurakumArA devA sohammaM kappaM gayA ya gamissaMti ya / Q. 51. Bhante ! When gone up, are the Asurakumaras capable to enjoy divine and enjoyable pleasures with the nymphs residing there ? A. 51. Gautama! They cann't. They retrace their steps and return here (to their own station). If perchance those nymphs are nice to them and accept them as their mates, then these Asurakumaras are capable to enjoy divine and enjoyable pleasures with those Vaimanika nymphs. But if they are not kindly disposed towards them and do not accept them as their mates, then the Asurakumaras cannot enjoy divine and enjoyable pleasures in the company of those nymphs. Gautama! It is for this that the Asurakumaras have gone, go and will go to Saudharma-kalpa. prazna 52 - kevaiyakAlassa NaM bhaMte ! jAva... sohammaM kappaM gayA ya gamissaMti ya ? asurakumArA devA uDDhaM uppayaMti

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bhagavatI sUtra zaH 3 u: 2 uttara 52 - goyamA ! atAhiM ussappiNIhiM anaMtAhiM avasappiNIhiM samaikkaMtAhiM atthi NaM esa bhAve loyaccherayabhUe samuppajjai jaM NaM asurakumArA devA uDDhaM uppayaMti jAva... sohammo kappo / asurakumArA devA uDDhaM uppayaMti 50 prazna 53 - kiM NissAe NaM bhaMte ; jAva... sohammo kappo ? uttara 53 - goyamA ! se jahA nAmae iha sabarA i vA babbarA i vA TaMkaNA i vA bhuttuA i vA paNhayA ( palhayA) i vA puliMdA i vA egaM mahaM raNNaM vA gaDDaM vA khaDDaM vA duggaM vA dari vA visamaM vA pavvayaM vA NIsAe sumahallamavi AsabalaM vA hatthibalaM vA johabalaM vA dhaNubalaM vA Agati vAmeva asurakumArA vi devA NaNNattha arihaMte vA arihaMtaceiyANi vA aNagAre vA bhAviyappaNo NissAe uDDhaM uppayaMti jAva... sohammo kappo / Asurakumaras Q. 52. Bhante ! In what time, have the gone up, ... till Saudharma-kalpa ? A. 52. Gautama ! On the expiry of an infinite number of up-phases of the time-cycle and of an infinite number of downphases of the time-cycle, this wonderful news becomes known in the sphere that the Asurakumaras go up... till Saudharmakalpa. Q. 53. Bhante ! With what support do the Asurakumaras go high up, till Saudharma-kalpa ? ... A. 53. Gautama! Just as the men of the Sabara, Babbara, Dhanikana, Bhuttua, Panhaya and Pulimda tribes, having their base in some dense forest, ditch, water fortress, cave or a thick grove, take courage to inflict defeat on a vast and well-organised cavalry, elephantry, infantry or archers, in the same manner, these Asurakumaras, taking shelter behind some Arihanta, or Arihanta's caitya, or some homeless (monk) or some advanced soul, and nowhere else, go high up, ...till Saudharma-kalpa. prazna 54 - savve viNaM bhaMte! asurakumArA devA uDDhaM uppayaMti jAva ... sohammo kappo ?

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Bhagavati Sutra Bk. 3 Ch. 2 uttara 54 goyamA ! No iNaTThe devA uDDhaM uppayaMti jAva... sohammo prazna 55 - esa vi NaM bhaMte ! uppaiyapuvvi jAva... . sohammo kappo ? uttara 55 - haMtA goyamA ! samaTThe / kappo / Q.54. Bhante ! Do all till Saudharma-kalpa ? 51 mahiDDhiyA NaM asurakumArA camare asuriMde asurakumArarAyA uDDha prazna 56-aho NaM bhaMte! camare asuriMde asurakumArarAyA mahiDDhie mahajjuIe jAva... kahiM paviTThA ? uttara 56-kUDAgArasAlAdiTThato bhANiyavvo / Asurakumaras go high up, ... A. 54. Gautama ! There's no reason to think so ; only the Asurakumaras with a great fortune go high up, ...till Saudharma-kalpa. Q.55. Bhante! Did Camara, the Indra of the Asuras, their king, at any time in the past go high up, ... till kalpa ? Saudharma A. 55. Yes, Gautama, he did. Q.56. Bhante ! It is wonderful. Now, Camara, the Indra of the Asurakumaras, their king, who has such a great fortune, such a great glow....till wherein did they enter ? A. 56. The illustration of the summit-like chamber needs be stated. [ previous birth of Camarendra ] prazna 57 - camareNaM bhaMte! asuriMdeNaM asuraraNNA sA divvA deviDDhI taM caiva jAva... kiNNA laddhA pattA abhisamaNNAgayA ?

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bhagavatI sUtra zaH u: 2 iheva uttara 57 - evaM khalu goyamA ! teNaM kAleNaM teNaM samaeNaM jaMbUdIve dIve bhArahe vAse vijhagiripAyamUle bebhele NAmaM saNNivese hotthA / Sara | tattha NaM bebhele saNNivese pUraNe nAmaM gAhAvaI parivasai / aDDhe ditte jahA tAmalissa vattavvayA tahA NeyavvA NavaraM cauppuDayaM dArumayaM paDiggahaM karettA jAva... vipulaM asaNaM pANaM khAimaM sAimaM jAva... sayameva upuyaM dArumayaM paDiggahaM gahAya muMDaM bhavitA dANAmAe pavvajjAe pavvaie / vi ya NaM samANe taM caiva jAva...AyAvaNabhUmIo paccoruhittA sayameva cauppuDayaM dArumayaM paDiggahaM gahAya bebhele saNNivese ucca - NIya-majjhimAiM kulAI gharasamudANassa bhikkhAyariyAe aDettA 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 taM maccha- kacchabhANaM dalaittae / jaM me cautthe puDae paDai kappai me taM appaNA AhArettae / tti kaTTu evaM saMpehei / saMpehittA kallaM pAuppabhAe rayaNIe taM ceva NiravasesaM jAva...jaM me cautthe puDae paDai taM appaNA AhAraM AhArei / 4 taeNa se pUraNe bAlatavassI teNaM orAleNaM viuleNaM payatteNaM paggahieNaM bAlatavokammeNaM taM ceva jAva... bebhelassa saNNivesassa majjhamajjheNaM Niggacchai NigacchittA pAuya - kuMDiyamAIyaM uvagaraNaM cauppuDayaM dArumayaM paDiggahaM egaMtamaMte eDei / eDittA bebhelassa saNNivesassa dAhiNapuratthime disIbhAge addhaNiyattaNiyamaMDalaM AlihittA saMlehaNAjhusaNAjhUsie bhattapANapaDiyAikkhae pAovagamaNaMNivaNNe / 52 Q. 57. Bhante ! As to the great divine fortune of Camara, the Indra of the Asuras, their king, till how did he obtain it, how did he acquire it, how did it come at his disposal? A. 57. Gautama ! In that period, at that time, in the lower range of the Vindhya hills, in Bharatavarsa, in this very isle of Jambu-dvipa, there was a village named Bebhela. Description. Therein lived a householder named Purana who was rich and powerful. (Description to be the same as that of Tamali), difference being that he made a four-pot begging bowl, till (prepared) a vast quantity of food, drink, dainties and delicacies, ... till he himself picked up the four-pot wooden vessel, got tonsured and was initiated into the order named, Damama, till he himself picked up the four-pot wooden 200

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Bhagavati Sutra Bk. 3 Ch. 2 53 vessel, descended from the exposure ground, and then, for the purpose of begging food, visited all households, high, middle and low, in that village named Bebhela and distributed food collected in the first pot to other travellers on the highway, food collected in the second pot to crows and dogs, food collected in the third pot to fish and tortoise, and took himself food collected in the fourth pot. (Thus he lived on, distributing food collected on the break-fast day, in the aforesaid manner)...till next day (after fast), at day-break, (he distributed his collection) without keeping any portion, and the collection in the fourth pot he ate himself. The said heretical monk Purana, because of (that penance which was) noble, vast, permitted, duly performed as per heretical creed, (became lean and dry) ... till moved through the heart of the village named Bebhela, and having thus moved out, deposited all his objects, like sandals, cups, wooden pot in a lonely place, and having thus discarded them in the southeastern direction of the village named Bebhela, he cleaned a spot which was half the standard size (of a person), tied his soul to the final fast, gave up all food and drink and fixed himself in padapopagamana end. teNaM kAleNaM teNaM samaeNaM ahaM goyamA ! chaumatthakAliyAe ekkArasavAsapariyAe chaTTha chaTTheNaM aNikkhitteNaM tavokammeNaM saMjameNaM tavasA appANaM bhAvemANe puvvANupuvvi caramANe gAmANugAmaM duijjamANe jeNeva suMsumArapure Naya re jeNeva asoyavaNasaMDe ujjANe jeNeva asoyavarapAyave jeNeva puDhavIsilApaTTaoM teNeva uvAgacchAmi / asogavarapAyavassa heTThA puDhavIsilAvaTTayaMsi aTThamabhattaM parigihAmi / do vi pAe sAhaTTu vagdhAriyapANI egapoggala - NiviTThadiTThI aNimiNaNe Isipa bhAragaeNaM kAraNaM ahApaNihiehiM gattehi savvidie hiM gutte egarAiyaM mahApaDimaM upasaMpajjettA NaM viharAmi / (Speaking about himself, Sramana Bhagavan Mahavira said :) In that period, at that time, I was not yet perfected, etc., having been in the holy order for eleven years, and I used to practise fasts missing six meals at a time, thus fixing my soul in restraint and penance. Wandering from place to

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54 bhagavatI sUtra: zaH 3 u: 2 place and moving from village to village, I came near a slab of stone under an excellent asoka tree in a forest strip named Asoka of the city of Sumsumarapura. Having arrived there, beneath that excellent asoka tree, on the stone slab, I courted fasts missing six meals at a time, and then having contracted both my legs, with hands hanging downward, with my vision fixed on a single object, with eyes without a wink, with the upper half of the body slightly bent, and having controlled all my sense organs I courted mahapratima for a night and went into meditation. [ birth of Camarendra ] 1 teNaM kAleNaM teNaM samaeNaM camaracaMcA rAyahANI aNidA apurohiyA yA vi hotyA / taeNa se pUraNe vAlatavassI vahupaDipuNAI duvAlasavAsAI pariyANaM pAuNittA mAsiyAe saMlehaNAe attANaM jhasettA saddhiM bhattAiM aNasaNAe chedettA kAlamAse kAlaM kinvA camaracaMcAe rAyahANIe uvavAyasabhAe jAva... iMdattAe uvavaNNe / In that period, at that time, metropolis Camaracanca was without an Indra, without a Priest. The aforesaid heretical monk Purana, having spent 12 years in the order of monks, enriched his soul by a month-long fast mssing in all sixty meals, and passed away, and was born as Indra in the Hall of Genesis in metropolis Camaracanca. taNaM se camare asuriMde asurarAyA ahuNovavaNNe paMcavihAe pajjattIe pajjattibhAvaM gacchai taM jahA - AhArapajjattIe jAva... bhAsa-maNapajjattIe / taeNa se camare asuriMde asurarAyA paMcavihAe pajjattIe pajjattibhAvaM gae samANe uDDhaM bIsasAe ohiNA Abhoei jAva... .. sohammo kappo pAsai ya / tattha sakkaM deviMdaM devarAyaM maghavaM pAgasAsaNaM sayakkauM sahassakkhaM vajjapANi puraMdaraM jAva... dasa disAo ujjovemANaM pabhAsemANaM sohamme kappe sohamme vaDisa vimANe sakkaMsi sIhAsAMsi jAva... divvAI bhogabhogAI bhuMjamANaM paasi| imeyArUve ajjhatthie citie patthie maNogae saMkappe samuppajjitthA : ke sa NaM esa apatthiyapatthae duraMtapaMtalakkhaNe hirisiriparivajjie hINapuNNacAuddase jaM NaM mamaM imAe eyArUvAe divvAe deviDDhIe jAva... divve

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Bhagavati Sutra Bk. 3 Ch. 2 55 devANubhAve laddhe patte abhisamaNNAgae uSpi appussue divvAiM bhogabhogAI bhuMjamANe viharai ? evaM saMpehei / saMpehittA sAmANiyaparisovavaNNae deve saddAvei / evaM vayAsI : ke saNaM esa devANuppiyA! apatthiyapatthae jAva...bhujamANe viharai ? taeNaM te sAmANiyaparisovavaNNagA devA camareNaM asurideNaM asuraraNNA evaM vuttA samANA haTThatuTThA jAva...hayahiyayA karayalapariggahiyaM dasaNahaM sirasAvattaM matthae aMjali kaTu jaeNaM vijaeNaM vaddhAveMti evaM vayAsIH esaNaM devANuppiyA! sakke devide devarAyA jaav...vihri| The said Camara, the Indra of the Asuras, their king, just born, became enriched with five attainments, which were, attainment of food, ... till of expression and of mind. When Camara, the Indra of the Asuras, their king, became enriched with the five attainments, thereon, by dint of his natural avadhi knowledge, he looked as far up ... till Saudharma-kalpa, where he beheld Sakra, the Indra of the gods, their king, controller of mighty clouds, subduer of Paka, performer of a hundred pratimas, with a thousand eyes, destroyer of the fortresses (towns) of the Asuras,...till shining in all the ten directions, seated on a throne named Sakra, in the best of palaces named Saudharmavata msaka in Saudharmakalpa,...till enjoying divine pleasures. Thereon this idea, noble, thoughtful and serious, came up in his mind : Who is this fellow, covetous of an undesirable (death), with inauspicious marks, shameless and graceless, born on an incomplete fourteenth day12, that takes his seat without hesitation above my head ? I am in possession of a great divine fortune, a great divine glow, a great divine influence. I have acquired them and these are at my disposal. But how does he continue to live above my head enjoying all divine pleasures ? Having thought thus, he sent for the gods born in the Samanika Hall, and said unto them the following words:

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56 bhagavatI sUtra zaH 3 uH 2 Oh beloved of the gods ! Who is this fellow, covetous of an undesirable, ... till continues to live above. my head enjoying all divine pleasures ? On hearing these words of Camara, the Indra of the Asuras, their king, (the Samanika gods) became delighted and pleased, folded their hands, moved them round their head, and then placed the folded palms with ten fingers on their head, hailed him by incessant shouts of victory, and made submission as follows: Oh beloved of the gods! This is Sakra, the Indra of the gods, their king, ... till continues to live enjoying divine pleasures. [ Camarendra craves for support ] tae NaM se camare asuriMde asurarAyA tesiM sAmANiyaparisovavaNNagANaM devANaM aMtie eyamalai 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 asurraayaa| mahiDDhIe khalu bho! se sakke deviMde devarAyA appiDDhIe khalu bho ! se camare asuriMde asurraayaa| taM icchAmi NaM devANuppiyA ! sakkaM devidaM devarAyaM sayameva accaasaaitte| tti kaTu usiNe usiNabhue jAe yAvi hotthaa| taeNaM se camare asuriMde asurarAyA ohiM pauMjaI mamaM ohiNA Abhoei imeyArUve ajjhathie jAva... samuppajjitthA : evaM khalu samaNe bhagavaM mahAvIre jaMbUdIve dIve bhArahe vAse susumArapure Nayare asogavaNasaMDe ujjANe asogavara-pAyavassa ahe puDhavisilAvaTTayaMsi aTThamabhattaM pagiNhittA egarAiyaM mahApaDimaM uvasaMpajjittA NaM vihri| taM seyaM khalu me samaNaM bhagavaM mahAvIraM NIsAe sakkaM devidaM devarAyaM sayameva accAsAittae / tti kaTu evaM sNpehei| saMpehittA sayaNijjAo abbhuThei / abbhaThettA

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I hagavati Sitra Bk. 3 Ch. 2 57 devadUsaM prihei| parihittA uvavAyasabhAe purathimilleNaM Niggacchai jeNeva sabhA suhammA jeNeva coppAle paharaNakose teNeva uvAgacchai / uvAgacchittA phaliharayaNaM praamusi| parAmusittA ege abIe phaliharayaNamAyAya mahayA amarisaM vahamANe camaracaMcAe rAyahANIe majjhamajjheNaM nnigcchi| NigacchittA jeNeva tigicchakUDe uppAyapavvae teNeva uvaagcchi| uvAgacchittA jAva... veubviyasamugdhAeNaM smohnni| samohaNittA saMkhejjAiM joyaNAI jAva... uttaraviuvviyarUvaM viuvvai / tAe ukkiThAe jAva...jeNeva puDhavisilApaTTae jeNeva mamaM aMtie teNeva uvaagcchi| uvAgacchittA mamaM tikhutto AyAhiNaMpayAhiNaM karei jAva...NamaMsittA evaM vayAsIH icchAmi NaM bhaMte! tubhaM NIsAe sakkaM deviMdaM devarAyaM sayameva accAsAittae / On hearing and understanding the reply given by the gods born in the Samanika Hall, Camara, the Indra of the Asuras, their king, became angry and enraged ; he lost his temper and looked dreadful, with his teeth clattering with rage, and to these gods born in the Samanika Hall, he said as follows: Oh beloved of the gods! (The former) Sakra, the Indra of the gods, their king, was a different person, and (the former) Camara, the Indra of the Asuras, their king, was a different person ; (the former) Sakra, the Indra of the gods, their king, had a great fortune, and (the former) Camara, the Indra of the Asuras, their king, had a small fortune. (But this is not so between present Sakra and me, and I am in no way inferior.) So I want to disoldge Sakra, the Indra of the gods, their king, from his grandeur. So saying, he became excited, and by becoming excited,.. he became enraged. After this, Camara, the Indra of the Asuras, their king, applied his avadhi knowledge, and by dint of that avadhi knowledge, he observed me, ... till made the . following prayer : There is sramana Bhagavan Mahavira, practising mahapratima for a night, after a fast missing six meals, seated on a

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58 bhagavatI sUtra za: 3 uH2 slab of stone, under an excellent asoka tree, in a forest strip named Asoka, of the city of Sumsumarapura, in Bharatavarsa, in this very isle of Jambu-dvipa. With the support of Sramana Bhagavan Mahavira, I aspire to disoldge Sakra, the Indra of the gods, their king, from his great grandeur. Having said thus, Camara, the Indra of the Asuras, their king, got up from his bed and put on his divine robes, and then went to the east of the Hall of Genesis, and reached Coppala, the armoury of Saudharma-kalpa, and therefrom, picked up a weapon named Parigha-ratna, and all alone in terrific rage, he moved out through the heart of metropolis Camaracanca. Ihen he came to the utpata mountain named Tigicchakuta. Having arrived there , ... till he transformed his body with the help of vaikriya-samudghata, ... till assumed an uttara-vaikriya form stretching upto a limited number of yojanas, and then with an excellent divine speed, ... till approached my slab of stone, moved round me thrice, ... till having paid obeisance, said : Bhante ! With thy support, by myself, I desire to dislodge Sakra, the Indra of the gods, their king, from his grandeur. [Camara's challenge to Sakra ] tti kaTu uttarapurasthimaM disIbhAgaM avakkamei veuvviyasamugghAeNaM samohaNai jAva...doccaM pi veuvviyasamugghAeNaM samohaNai egaM mahaM ghoraM ghorAgAraM bhIma bhImAgAraM bhAsuraM bhayANIyaM gaMbhIraM uttAsaNayaM kAlaDDharata-mAsarAsisaMkAsaM joyaNa sayasahassIyaM mahAboMdi viubvai / viuvvittA apphoDei apphoDittA vaggai vaggittA gajjai gajjittA hayahesiyaM karei karittA hatthigulagulAiyaM karei karitA rahaghaNaghaNAiyaM karei pAyadadaragaM karei bhUmicaveDayaM dalayai sIhaNAdaM nadai uccholei paccholei tivaI chidai vAmaM bhUaM Usavei dAhiNahatthapadesiNIe aMguTThaNaheNa ya vi tiricchamuhaM viDaMbei viDaMbittA mahayA mahayA saddeNa kalakalaravaM karei ege abIe phaliharayaNamAyAya uDDhaM vehAsaM uppie| khobhaMte ceva aholoaM kaMpemANe ca meiNIyalaM AkaDDhaMte va tiriyaloaM phoDemANe va aMbaratalaM katthai gajjate katthai vijjuyAyaMte katthai vAsaM vAsamANe katthai rayugdhAyaM pakaremANe katthai tamukkAyaM pakaremANe vANamaMtare deve vittAsamANe joi

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Bhagavati Sutra Bk. 3 Ch. 2 sira deve duhA vibhayamANe Ayarakkhe deve vipalAyamANe phaliharayaNaM aMbaratalaMsi viyamANe viyaTTamANe viunbhAemANe viubhAemANe tAe ukkiTThAe jAva ... tiriyamasaMkhejjANaM dIva-samuddANaM majbhaMmajjheNaM bIivayamANe jeNeva sohamme kappe jeNeva sohammavaDeMsae vimANe jeNeva sabhA suhammA teNeva uvAgacchai / uvAgacchitA evaM pAyaM paumavaravezyAe karei egaM pAyaM sabhAe suhammAe karei / phaliharayaNeNaM mahayA mahayA saddeNaM tikkhutto iMdakIlaM AuDera AuDittA evaM vayAsI : 59 kahi NaM bho sakke devide devarAyA ? kahiM NaM tAo caurAsIisAmANiyasAhassIo ? jAva... kahi NaM tAo cattAri caurAsIIo AyarakkhadevasAhassIo ? kahi NaM tAo aNegAo accharAkoDIo ajja hAmi ajja vahemi ajja mamaM avasAo accharAo vasamuvaNamaMtu / tti kaTTu taM aNiTTha akaMtaM appiyaM asubhaM amaNuSNaM amaNAmaM pharusaM giraM Nisirai / Then he moved to the north-east, and applied again the vaikriya-samudghata, till transformed his body for the second time by vaikriya-samudghata. He turned himself into a terrific form, with a terrific shape, fear-generating, with a dreary shape, dazzling, tremendous, gloomy, fierce, like a midnight of the dark fortnight, like a pile of black pulses (mas-kalai), with his body attaining a height of one lakh yojanas. Having done so, he started hurling his hands ; and having done so, he gave severe jerks to his body; and having given severe jerks to his body, he thundered; and having thundered, he gave out a horse's neigh, trumpeted like an elephant and rattled like a chariot; he struck the ground with his legs; he gave slaps on the ground; he roared ; he jumped ; he hurled; he frowned; he raised up his left arm; he disfigured his mouth with his thumb and fore-finger; and having disfigured his mouth, he made a terrific sound like rushing water. Thus having caused an upheaval in the lower sphere, shaking the earth, giving a severe pull to the sub-human world, and piercing the sky, sometimes he thundered, sometimes he flashed, sometimes he showered water, sometimes he showered sand, and some ...

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bhagavatI sUtra zaH 3 uH 2 times he created darkness, causing terror to the Bana-vyantaras, splitting the Jyotiskas into two, routing the body-guard gods, brandishing incessantly his Parigha-ratna under the sky, and all the time displaying its tremendous power. With his excellent speed, (he moved)...till through the centre of an innumerable number of islands and seas in the sub-human world; and having thus moved out, he arrived at Saudharma-kalpa, rushed to the vimana named Saudharmavata msaka, and was at the assembly hall named Sudharma. He placed one step on the padmavara-vedika and the other step in the Sudharma Hall, and then with a terrific roar, he struck thrice with his Parigha-ratna on the thunder-bolt of Sakra shouting : __Where's that Sakra, the Indra of the gods, their king ? Where are his 84,000 Samanika gods ? Where are his 3,36,000 ___body-guards ? And where are those myriads of nymphs ? To-day, I steal them. To-day, I carry them away. From this day, they are under my control. In this manner, he uttered many harmful, unpleasant, un-.. palatable, inauspicious, indecent, ignoble and unworthy words. [ Camarendra routed by Sakra ] tae NaM se sakke deviMde devarAyA taM aNiThaM jAva...amaNAmaM asuyapuvvaM pharUsaM giraM soccA Nisamma Asurute jAva...misimisemANe tivaliyaM bhiuDi NiDAle sAhaTu camaraM asuriMdaM asurarAyaM evaM vayAsI : . haM bho camarA! asuriMdA! asurarAyA! apatthiyapatyayA! jAva... hINapuNNacAuddasA! ajja na bhavasi na hi te suhamatthI / ti kaTu tattheva sIhAsaNavaragae vajja praamusi| parAmusittA taM jalaMtaM phuDataM taDataDataM ukkAsahassAI viNimuyamANaM jAlAsahassAI pamucamANaM iMgAlasahassAI pavikkhiramANaM pavikkhiramANaM phuliMgajAlAmAlAsahassehiM cakkhuvikkhevadiThipaDighAyaM pi pakaremANaM huyavahaairegateyadippaMtaM jaiNavegaM pullakiMsuyasamANaM mahabbhayaM bhayaMkaraM camarassa asuriMdassa asuraraNNo vahAe vajjaM nisiri| taeNaM se asuriMde asurarAyA taM jalaMtaM jAva...bhayaMkaraM vajjamabhimuhaM AvayamANaM pAsai /

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Bhagavati Sutra Bk. 3 Ch. 2 pAsittA jhiyAi pihaai| jhiyAyittA pihAittA taheva saMbhaggamauDaviDae sAlaMbahatthAbharaNe uDDhapAe ahosire. kakkhAgayaseaMpiva viNimmuyamANe viNimmayamANe tAe ukkiTThAe jAva...tiriyamasaMkhejjANaM dIva-samudANaM majjhamajjheNaM vIIvayamANe jeNeva jaMbudIve jAva...jeNeva asogavarapAyave jeNeva mama aMtie teNeva uvaagcchi| uvAgacchittA bhIe bhayagaggarasare bhagavaM saraNaM iti vuyamANe mama doNha vi pAyANaM aMtaraMsi jhatti vegeNa smovddie| Sakra, the Indra of the gods, their king, heard these harmful, ... till ignoble words, never heard before, realised (their implication), and having done so, became angry,... till rattled his teeth with rage, and then with three lines prominent on his forehead and with a frown, he said : Ye Camara, the Indra of the Asuras, their king ! Harken ye, the covetous of the most undesirable! ... till ye born on an incomplete fourteenth day! From this day, ye will no longer be there, nor have ye happiness any more. So saying, seated on the excellent throne, Sakra raised his thunder-bolt, which was burning, glittering, roaring, throw. ing out thousands of meteors, showering thousands of hot blasts, spraying flames, emitting sparks disastrous to vision, with a much greater glow than that of fire, very swift-moving, red like kimsuka flower, extremely dreary and dreadful, and he hurled it to inflict ruin on Camara, the Indra of the Asuras, their king. Now, the Indra of the Asuras, their king, saw that burning, ... till dreadful thunder-bolt moving at a tremendous speed towards him. On seeing it, he thought, what it could be ; and having thought like that, he desired again and again, if he had such a weapon in his possession. And thereafter, with the crest of his crown smashed, with the pendants of his bracelets broken, with legs up and head down, with the arm-pits oozing immense sweat, he fell at a great speed,... till after moving through the centre of innumerable isles and seas in the sub-human world, (he reached) Jambu-dvipa,...till where stood the excellent asoka tree, in my proximity, and then terrified, with a voice stricken with terror, he uttered, 'Lord, my refuge', and dropped dashing between my legs.

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bhagavatI sUtra zaH 3 uH 2 endra withdraws his thunder-bo taeNaM tassa sakkassa deviMdassa devaraNNo imeyArUve ajjhatthie jAva... 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 arihaMte vA arihaMtaceiyANi vA aNagAre vA bhAviappaNo NIsAe uDDhaM uppayai jAva... sohammo kappo |tN mahAdukkhaM khalu tahArUvANaM arihaMtANaM bhagavaMtANaM aNagArANa ya accaasaaynnaae| tti kaTu AbhoittA hA! ohiM pauMjai / pauMjittA mamaM ohiNA Abhoei / hA! aho! hato ahamaMsi / tti kaTu tAe ukkiTThAe jAva...divvAe devagaIe vajjassa vIhi aNugacchamANe aNugacchamANe tiriyamasaMkhejjANaM dIva-samudANaM majhamajjheNaM jAva...jeNeva asogavarapAyave jeNeva mama aMtie teNeva uvAgacchai mamaM cauraMgulamasaMpattaM vajjaM pddisaahri| aviyAI me goyamA! muTThivAeNaM kesagge viiitthaa| taeNaM se sakke deviMde devarAyA vajjaM paDisAharittA mamaM tikkhuttoM AyAhiNapayAhiNaM karei / karittA vaMdai NamaMsai / vaMdittA NamaMsittA evaM vayAsI : .. evaM khalu bhaMte! ahaM tubhaM NIsAe camareNaM asuriMdeNaM asuraraNNA sayameva accAsAie / taeNaM mae parikuvieNaM samANeNaM camarassa asuriMdassa asuraraNNo vahAe vajje nnistthe| taeNaM mamaM imeyArUve ajjhathie jAva...samuppajjitthA --po khalu pabhU camare asuriMde asurarAyA taheva jAva...ohiM pauMjAmi devANuppie ohiNA Abhoemi hA! hA! aho! hao mhi| ti kaTu tAe ukkiTThAe jAva...jeNeva devANuppie teNeva uvaagcchaami| devANuppiyANaM cauraMgulamasapattaM vajja pddisaahraami| vajjapaDisAharaNaTThayAe NaM ihamAgae iha samosaDhe iha saMpatte iheva ajja uvasaMpajjittA NaM viharAmi taM khAmemi NaM devANuppiyA! khamaMtu NaM devANuppiyA! khamaMtumarahaMti NaM devANuppiyA ! NAi bhujjo evaM pakaraNayAe /

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63 Bhagavati Sutra Bk. 3 Ch. 2 tti kaTTu mamaM vaMdai NamaMsai / vaMdittA NamaMsittA uttarapuratthimayaM disIbhAgaM avakkamai vAmeNaM pAdeNaM tikkhutto bhUmiM dalei / camaraM asuridaM asurarAyaM evaM vayAsI : mukko si NaM bho camarA ! asuriMdA ! asurarAyA ! samaNassa bhagavao mahAvIrassa pabhAveNaM / Na hi te iyANi mamAo bhayaM atthi / tti kaTTu jAmeva disiM pAubbhUe tAmeva disi paDigae / At that time, it occured to Sakra, the Indra of the gods, their king as follows: Camara, the Indra of the Asuras, their king, does not have the strength, capacity and ability to come up, on his own initiative, as high up as the Saudharma-kalpa, without the support of some Jina, or of some caitya dedicated to a Jina, or of some monk or some advanced soul. And if it be so that Camara, the Indra of the Asuras, their king, could nct have come up,... till Saudharma-kalpa, on his own initiative, of some without the support of some Jina, or caitya dedicated to a Jina, or of some monk or advanced soul, then, the thunder-blot hurled by me will cause great trouble to such a Jina or to such a monk or such an advanced soul. So he saw through his avadhi knowledge, and having seen in this way, he observed my neighbourhood and at once burst out: Alas! What have I done? I am undone ! So saying, with excellent, till divine speed, he rushed out behind the thunder-bolt, and passing through the heart of innumerable isles and seas in the sub-human world, till arrived beneath the excellent asoka tree, to my proximity; and as the thunder-bolt was at a distance of four fingers from me, he pounced upon it. And believe it, Gautama, he pounced upon it with such a terrible force that the air in his fist blew away my hairs. Then Sakra, the Indra of the gods, their king, withdrew the thunder-bolt, moved round me thrice, and paid me ...

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bhagavatI sUtra zaH 3 u: 2 homage and obeisance; and having paid me homage and obeisance, he submitted as follows: 64 Bhante! Having taken shelter with thee, Camara, the Indra of the Asuras, their king, had come to destroy my grandeur. So, by being angry with him, I hurled my thunderbolt to kill him. But after I had done so, I thought that surely Camara, the Indra of the Asuras, their king,... till saw through my avadhi knowledge, and beheld thee, and then burst forth these words through my lips: 'Alas! What have I done? I am undone !' And thereon I rushed forth with excellent (divine speed). till I arrived unto thee, the beloved of the gods, and (goodluck prevailing,) could withhold my thunder-bolt at a distance of four fingers from thee. So I have come here, I have moved myself to this place, I have arrived here, I have reached here, to withhold my thunder-bolt. Bhante! For my fault, I beg to be forgiven by thee. Oh beloved of the gods! Forgive me. Oh beloved of the gods! It behoves thy gracious goodness to pardon me. You are noble enough to do so. I assure you, I will never repeat such a conduct. So saying, he paid me homage and obeisance; and having paid me homage and obeisance, he moved, to the north-east, and then thumped on the ground thrice with his left leg, and said the following words to Camara, the Indra of the Asuras, their king: Oh Camara, the Indra of the Asuras, their king! Saved is your life to-day by the grace of Sramana Bhagavan Mahavira. Now, entertain no fear from me. So saying, he went away in the direction from which he had emerged. [deva's power to withhold] bhaMte! tti bhagavaM goyame samaNaM bhagavaM mahAvIraM vaMdai NamaMsai vaMdittA NamaMsittA evaM vayAsI :

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Bhagavati Sutra Bk. 3 Ch. 2 65 Now, Bhagavan Gautama paid homage and obeisance to Sramana Bhagavan Mahavira; and having paid homage and obeisance, he made the following submission : prazna 58 - bhaMte ! deve NaM mahiDDhIe jAva... mahANubhAge puvvAmeva poggalaM khivittA pabhU tameva aNupariyaTTittA NaM gevhittae ? uttara 58 - haMtA pabhU / prazna 59 - se keNaTTheNaM jAva... giNhittae ? uttara 59 - goyamA ! poggale NaM vikkhitte samANe puvvAmeva sigghagaI bhavittA tato pacchA maMdagai bhavati deve NaM mahiDDhIe puvvi pi ya pacchA vi sI sI gaI caiva turie turiyagaI ceva se teNaTTheNaM jAva... pabhU gehittae / prazna 60 - jai NaM bhaMte ! deva mahiDDIe jAva... aNupariyaTTittA NaM geNhittae kamhA NaM bhaMte! sakkeNaM devideNa devaraNNA camare asuriMde asurarAyA No saMcAie sAhatthiM geNhittae ? uttara 60 - goyamA ! asurakumArANaM devANaM ahe gaivisae sIhe sIhe caiva turie turiyagaI ceva uDDhaM gaivisae appe appe ceva maMde maMde ceva / vemANiyANaM uDDhaM gaivisae sIhe sIhe ceva turie turie ceva ahe gaivisae appe appe ceva maMde maMde ceva / jAvaiyaM khettaM sakke deviMde devarAyA uDDhaM uppayai ekkeNaM samaeNaM taM vajje dohiM jaM vajje 'dohiM taM camare tihi / savvatthove sakkassa deviMdassa devaraNNo uDDhaloyakaMDae aholoyakaMDae sakhejjaguNe / jAvaiyaM khettaM camare asuriMde asurarAyA ahe uvayai ekkeNaM samaeNaM taM sakke dohi / jaM sakke dohiM taM vajje tIhi / savvatthove camarassa asuriMdassa asuraraNNo ahelogakaMDae uDDhaloyakaMDae saMkhejjaguNe / evaM khalu goyamA ! sakkeNaM devideNaM devaraNNA camera asuriMde asurarAyA No saMcAie sAhatthiM hittae / Q. 58. Bhante ! The gods have a great fortune, till a great influence. They are capable to hurl matter first, and then pounce upon it by rushing after it? 5 500

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

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Bhagavati Sutra Bk. 3 Ch. 2 67 [ more on the movement of Indras ] prazna 61 - sakkassa NaM bhaMte ! deviMdassa devaraNo 'uDDhaM ahe tiriyaM ca gaivisayassa kayare kayarehito appe vA bahue vA tulle vA visesAhie vA ? uttara 61 - savvatthovaM khettaM sakke deviMde devarAyA Ahe uvayai ekkeNaM samaeNaM tiriyaM saMkhejje bhAge gacchai uDDhaM saMkhejje bhAge gacchai / prazna 62 - camarassa NaM bhaMte! asuriMdassa asuraraNNo 'uDDhaM ahe tiriyaM ca gaivisayassa kayare kayarehiMto appe vA bahae vA tulle vA visesAhie vA ? uttara 62 - goyamA ! savvatthovaM khettaM camare asuriMde asurarAyA uD uppayai ekkeNaM samaeNaM tiriyaM saMkhejje bhAge gacchai ahe saMkhejje bhAge gacchai / - vajjaM jahA sakkassa taheva / navaraM visesAhiyaM kAyavvaM / Q. 61. Bhante ! Of the movement up, down and oblique of Sakra, the Indra of the gods, their king, which one is less, which one is more, which ones are equal, and which one is especially more ? A. 61. Of Sakra, the Indra of the gods, their king, downward movement is the smallest in one time-unit; a limited number of times more is his oblique movement; and a (further) limited number of times more is his upward movement. (In other words, he has maximum speed in up direction.) Q. 62. Bhante ! Of the movement up, down and oblique of Camara, the Indra of the Asuras, their king, which one is less, which one is more, which ones are equal, and which one is especially more ? A. 62. Of Camara, the Indra of the Asuras, their king, upward movement is the smallest in one time-unit; a limited number of times more is his oblique movement; and a (further) limited number of times more is his downward movement. other words, he has maximum speed in down direction.) (In

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bhagavatI sUtra zaH 3 u: 2 That of the thunderbolt, similar to that of Sakra, difference being, state 'especially more'. 68 prazna 63 - sakkssa NaM bhaMte! deviMdassa devaraNNo uvayaNakAlassa ya upayaNakAlasya kayare kayarehiMto appA vA bahuA vA tullA vA visesAhiyA vA ? uttara 63 - goyamA ! savvatthove sakkassa deviMdassa devaraNNo aDDha uppayaNakAle uvayaNakAle saMkhejjaguNe / - camarassa vi jahA sakkssa NavaraM savvatthove uvayaNakAle uppayaNakAle jagaNe / prazna 64 - vajjassa pucchA ? uttara 64 - goyamA ! savvatthove uppayaNakAle uvayaNakAle visesAhie / prazna 65 - eyassaNaM bhaMte ! vajjassa vajjAhivaissa camarassa ya asuriMdassa asuraraNNo uvayaNakAlassa ya uppayaNakAlassa 'ya kayare kayarehiMto appA vA bahuA vA tullA vA visesAhiyA vA ? uttara 65 - goyamA ! sakMkassa ya uppayaNakAle camarassa ya uvayaNakAle ee NaM doNi vi tullA savvatthovA sakkssa ya uvayaNakAle vajjassa ya uppayaNakAle esa NaM doNha vi tulle saMkhejjaguNe camarassa ya uppayaNakAle vajjassa ya uvayaNakAle esa doNha vi tulle visesAhie / Q. 63. Bhante ! Of the time taken by Sakra, the Indra of the gods, their king, for moving up and moving down, which one is less, which one is more, which ones are equal, which one is especially more? A. 63. Of Sakra, the Indra of the gods, their king, shortest is the time to move up; to move down, it is a limited number of times more. That of Camara, similar to that of Sakra, difference being, shortest when moving down, (but) a limited number of times more when moving up.

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Bhagavati Sutra Bk. 3 Ch. 2 Q. 64. And how about the thunderbolt ? A. 64. Gautama ! (It is) the shortest when especially more when moving down. moving up, Q. 65. Bhante ! Of the movement up and the movement down of the thunderbolt, of the Lord of the thunderbolt (Sakra), and of Camara, the Indra of the Asuras, their king, which time is less, which one is more, which ones are equal, which one is especially more? A. 65. Gautama ! The time of Sakra's moving up and that of Camara's moving down, being the shortest, are comparable ; the time of Sakra's moving down and that of the thunderbolt's moving up, being several times more, are comparable; the time of Camara's moving up and that of the thunderbolt's moving down, being especially more, are com parable. [ Camarendra's remorse ] ____taeNaM se camare asuriMde asurarAyA vajjabhayavippamukke sakkeNaM devideNaM devaraNNA mahayA avamANeNaM avamANie samANe camaracaMcAe rAyahANIe sabhAe suhammAe camaraMsi sohAsaNaMsi ohayamaNasaMkappe ciMtAsogasAgarasaMpaviDhe karayalapalhatthamuhe aTTajjhANovagae bhUmigayAe diTThIe jhiyAi taeNaM camaraM asuriMdaM asurarAyaM sAmANiyaparisovavaNNayA devA ohayamaNasaMkappaM jAva...jhiyAyamANaM pAsaMti pAsittA karayala jAva...evaM vayAsIH kiM NaM devANu ppiyA! ohayamaNasaMkappA jAva...jhiyAyaha ? taeNaM se camare asuriMde asurarAyA te sAmANiyaparisovavaNNae deve evaM vayAsI : evaM khalu devANuppiyA! mae samaNaM bhagavaM mahAvIraM NIsAe sakke deviMde devarAyA sayameva accAsAie tao teNaM parikuvieNaM samANeNaM mamaM vahAe vajje nnisitthe| taM bhadaM NaM bhavatu devANuppiyA ! samaNassa bhagavao mahAvIrassa jassa mhi pabhAveNaM akiTThe avvahie aparitAvie ihamAgae iha

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bhagavatI sUtra zaH 3 u: 2 samosaDhe iha saMpatte iheva ajja uvasaMpajjittA NaM viharAmi / taM gacchAmo NaM devANuppiyA ! samaNaM bhagavaM mahAvIraM vaMdAmo NamaMsAmo jAva... pajjuvA - sAmo / 70 Thereafter, Camara, the Indra of the Asuras, their king, being assured of safety from the thunderbolt, deeply humiliated by Sakra, the Indra of the gods, their king, was seated in deep sorrow on his throne named Camara in the Sudharma Hall at metropolis Camaracanca, with his mental resolve shattered to pieces, engrossed in deep grief and shock, with his face covered with his palms, immersed in the meditation of the distressed, with his eyes downcast. Then on seeing Camara, the Indra of the Asuras, their king, with his mental resolve shattered, till with his eyes downcast, the Samanika gods, with their folded palms, made the following submission: Oh beloved of the gods! What thoughts thou art engrossed in with this meditation of the distressed ? Thereon, Camara, the Indra of the Asuras, their king, gave the following reply to the Samanika gods: Oh beloved of the gods! Having invoked the support of Sramana Bhagavan Mahavira, I had thought to deprive Sakra, the Indra of the gods, their king, of his grandeur by my single-handed effort. Thereon he was enraged and he hurled his thunderbolt at me in order to kill me. But it was by the grace of Sramana Bhagavan Mahavira that I could remain unhurt and escape pain, and I did not receive any wound; (and it was by dint of his grace, again,) I have been able to withdraw, to return, to arrive here back, and to resume my seat. So, oh beloved of the gods! Let us all go, and pay homage and obeisance to Sramana Bhagavan Mahavira, till worship him.. tti kaTTu causaTThIe sAmANiyasAhassAhi jAva... savviDDhIe jAva... jeNeva asogavarapAyave jeNeva mamaM aMtie teNeva uvAgacchai / uvAgacchittA mamaM tikkhutto AyAhiNapayAhiNaM jAva... NamaMsittA evaM vayAsI:

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Bhagavati Sutre Bk. 3 Ch. 2 71 evaM khalu maMte! mae tumbhaM NIsAe sakke deviMde devarAyA sayameva accAsAie jAva...taM bhadaM NaM bhavatu devANuppiyANaM jassa mhi pabhAveNaM akiTThe jAva...viharAmi taM khAmemi NaM devANuppiyA ! jAva...uttarapuratthimaM disIbhAgaM avakkamai jAva...battIsaibaddhaM NaTTavihiM uvdNsei| jAmeva disi pAunbhUe tAmeva disiM pddige| evaM khalu goyamA! camareNaM asuriMdeNaM asuraraNNA sA divvA deviDDhI laddhA pattA jAva... abhisamaNNAgayA ThiI sAgarovamaM mahAvidehe vAse sijjhihii jAva...aMtaM kaahii| So saying, with his 64,000 Samanika gods, ... till in full grandeur, ... till arrived, where stood the excellent asoka tree, in my proximity, encircled me thrice, ... till having paid obeisance, made the following submission : Bhante ! By invoking thy support, I went myself to deprive Sakra, the Indra of the gods, their king, of his grandeur, ... till may good come to thee ! Oh beloved of the gods! By thy grace, unhurt am I, ... till I live on. Oh beloved of the gods ! For this, I beg to be forgiven...till went to the north-east, ... till demonstrated 32 forms of drama, and then went away in the direction from which he came. Oh Gautama ! In this manner, Camara, the Indra of the Asuras, their king, attained a great divine fortune, ... till (it) came at his disposal. His life-span there is one sagara, after which, he will be born in the region named Mahavideha, when he will be liberated, ... till end all misery. [ why Asurakumaras go to Saudharma-kalpa : a second reason ] prazna 66-kiM pattiyaM NaM bhaMte ! asurakumArA devA uDDhaM uppayaMti jAva...sohammo kappo ? uttara 66-goyamA! tesi NaM devANaM ahuNovavaNNANa vA carimabhavatthANa vA imeyArUve ajjhatthie jAva...samuppajjai--aho ! NaM amhehiM divvA deviDDhI laddhA, pattA jAva...abhisamaNNAgayA jArisiyA NaM amhehiM divvA

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72 bhagavatI sUtra zaH 3 uH 2 deviDDhI jAva...abhisamaNNAgayA tArisiyA NaM sakkeNaM devideNa devaraNNA divvA deviDDhI jaav...abhismnnnnaagyaa| jArisiyA NaM sakkeNaM devideNa devaraNNA jAva...abhisamaNNAgayA tArisiyA NaM amhehi vi jaav...abhismnnnnaagyaa| taM gacchAmo NaM sakassa deviMdassa devaraNNo aMtiyaM pAunbhavAmo pAsAmo tAva sakkassa deviMdassa devaraNNo divvaM deviDa di jAva...abhisamaNNAgayaM pAsau tAtra amhe vi sakke deviMde devarAyA divvaM devidi jAva...abhisamaNNAgaya taM jANAmo tAva sakkassa deviMdassa devaraNNo divvaM deviDDiM jAva...abhisamaNNAgayaM jANau tAva amhe vi sakke deviMde devarAyA divvaM deviDDhaM jAva ...abhismnnnnaagyN| evaM khalu goyamA! asurakumArA devA uDDhaM uppayaMti jAva...sohammo kppo| Q. 66. Bhante ! Saudharma-kalpa ? Why do the Asurakumaras go up, ... till A. 66. Gautama ! They do so because they are inspired to do so from within...till they come up, nomatter whether they are just born, or they are in their final stage. Then they resolve as follows: Oh ! We have attained this great divine fortune, acquired it, ... it has come at our disposal ; and as we have attained this great divine fortune, acquired it, ... till it has come at our disposal, so Sakra, the Indra of the gods, their king, too, has attained his great divine fortune, has acquired it, ... till it has come at his disposal. So let us go and appear before Sakra, the Indra of the gods, their king, and let us see the great divine fortune attained by him, ... till (which is) at his disposal ; and let us make Sakra, the Indra of the gods, their king, see the great divine fortune attained by us, ... till (which is) at our disposal ; and thus let us know the great divine fortune attained by Sakra, the Indra of the gods, their king, ... till (which is) at his disposal, and let us make him know the great divine fortune attained by us, ... till (which is) at our disposal. It is for this reason (too), Gautama, the Asura. kumara gods move up, ... till Saudharma-kalpa.

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Bhagavati Sutra Bk. 3 Ch. 2 sevaM bhaMte ! bhaMte! tti / camaro sammatto / Bhante! So they are. Glory be to the Lord! So saying, Bhagavan Gautama paid his homage and obeisance to the Lord, and having done so, he withdrew to his seat. Camara story ends. bIio uddeso sammato | 73 Chapter Two ends

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taio uddeso CHAPTER THREE teNaM kAleNaM teNaM samaeNaM rAyagihe NAmaM Nayare hotthA / jAva... parisA paDigayA / teNaM kAleNaM teNaM samaeNaM jAva... aMtevAsI maMDiyaputte NAmaM aNagAre pagaibhaddae jAva... va... pajjuvAsamANe evaM vayAsIH In that period, at that time, there was a city named Rajagtha, ... till the people dispersed. In that period, at that time, a monk and disciple, Manditaputra by name, who was gentle by nature, .....till worshipped and made the following submission: [ on activities 1 prazna 67-kai NaM bhaMte ! kiriyAo paNNattAo ? uttara 67 - maMDiyaputtA ! paMca kiriyAo paNNattAo / taM jahAkAiyA ahigaraNiyA pAosiyA pAriAvaNiyA pANAivAyakiriyA / prazna 68 - kAiyA NaM bhaMte ! kiriyA kaivihA paNNattA ? uttara 68 - maMDiyaputtA ! duvihA paNNattA / taM jahA - aNuvarayakAyakiriyA ya duppauttakAyakiriyA ya / prazna 69 - ahigaraNiyA NaM bhaMte ! uttara 69 - maMDiyaputtA ! duvihA gaNakiriyA ya NivattaNAhigaraNakiriyA ya / prazna 70 - pAosiyA NaM bhaMte ! kiriyA kaivihA paNNatA ? paNNattA / taM jahA - saMjoyaNAhi kiriyA kaivihA paNNattA ? uttara 70 - maMDiyaputtA ! duvihA paNNattA / ya ajIvapAosiyA ya / taM jahA - jIvapAosiyA

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Bhagavati Sutra Bk. 3 Ch. 3 75 prazna 71-pAriyAvaNiyA NaM bhaMte ! kiriyA kaivihA paNNattA ? __ uttara 71-maMDiyaputtA! duvihA pnnnnttaa| taM jahA-sahatthapAriyAbaNiyA ya parahatthapAriyAvaNiyA y| prazna 72-pANAivAya kiriyA NaM bhaMte! kaivihA paNNattA? . uttara 72-maDiyaputtA! duvihA pnnnnttaa| taM jahA-sahatthapANAivAyakiriyA ya parahatthapANAivAyakiriyA y| __Q. 67. activities ? Bhante ! How many have been stated to be the A. 67. Manditaputra ! Activities have been stated to be five, which are, physical, instrumental, hatred-born, and those arising from torture and slaughter14. Q. 68. Bhante ! How many have been stated to be the types of physical activities ? A. 68. Manditaputra ! Two types, which are, anuparatakaya-kriya or activities of a body which is not desisted and dusprayukta-kaya-kriya or activities of a body which is illdirected (usually that of an infatuated-restrained)15. Q. 69. Bhante ! How many have been stated to be the types of instrumental activities ? A. 69. Manditaputra! Two types, which are, samyojanadhikarana-kriya or activities necessitated to assemble, and nirvartanadhikarana kriya or activities necessitated to manufacture. Q. 70. Bhante ! How many have been stated to be the types of hatred-born activities? A. 70. Manditaputra ! Two types, which are, born of hatred towards soul, and born of hatred towards non-soul.

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16 bhagavatI sUtra zaH 3 uH3 Q. 71. Bhante ! How many have been stated to be the types of activities arising from/leading to torture ? Q. 71. Manditaputra! Two types, which are, torturing. by one's own hand, and causing torture by other(s). Q. 72. Bhante ! How many have been stated to be the types of activities arising from/leading to slaughter ? A. 72. Manditaputra ! Two types, which are, slaughter by one's own hand, and slaughter by other(s). prazna 73-puvvaM bhaMte! kiriyA pacchA veyaNA? puvvaM veyaNA pacchA kiriyA? uttara 73-maMDiyaputtA! puci kiriyA pacchA veynnaa| No puci veyaNA pacchA kiriyaa| prazna 74-atthi NaM bhaMte! samaNANaM niggNthaannN| kiriyA kajjai? uttara 74-haMtA atthi| prazna 75-kahaM NaM bhaMte! samaNANaM NiggaMthANaM kiriyA kajjai ? uttara 75-maMDiyaputtA! pamAyapaccayA joganimittaM c| evaM khalu samaNANaM NiggaMthANaM kiriyA kjji| Q. 73. Bhante ! Is activity first, and pain next ? Or, is pain first, and activity next ? A. 73. Manditaputra ! Activity first, pain next ; not pain first and activity next. Q. 74. Bhante ! Do Framanas have activities ? A. 74. Yes, they have. Q. 75. Bhante ! What's the activity of Sramana monks due to ?

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Bhagavati Sutra Bk. 3 Ch. 3 A. 75. Manditaputra ! ( It is) due to pramada (carelessness), and due to yoga (activities of mind, words and body). On account of these, do the sramana monks perform activities. 77 prazna 76 - jIve NaM bhaMte ! sayA samiyaM eyara veyai calai phaMdai ghaTTai khubbhai udIrai taM taM bhAvaM pariNamai ? maMDiyaputtA ! jIve NaM sayA samiyaM eyai jAva..... uttara 76 - haMtA ! taM taM bhAvaM pariNamai / prazna 77 - jAvaM ca NaM bhaMte ! se jIve sayA samiyaM jAva... pariNamai tAvaM ca NaM tassa jIvassa aMte aMtakiriyA bhavai ? uttara 77 - No iNaTThe samaTThe / prazna 78-se keNaTTheNaM evaM vuncai - jAvaM ca NaM se jIve sayA samiyaM jAva... aMte aMtakiriyA Na bhavai ? uttara 78- maMDiyaputtA ! jAvaM ca NaM se jIve sayA samiyaM jAva... pariNamai tAvaM ca NaM se jIve AraMbhai sAraMbhai samAraMbhai / AraMbhe vaTTai sAraMbha vaTTai samAraMbhe vaTTaI | AraMbhamANe sAraMbhamANe samAraMbhamANe AraMbhe vaTTamANe sAraMbhe vaTTamANe samAraMbhe vaTTamANe bahUNaM pANANaM bhUyANaM jIvANaM sattANaM dukkhAvaNayAeM soyAvaNayAe jUrAvaNayAe tippANayAe piTTAvaNayAe pariyAvaNayA vtttti| se teNaTTheNaM maMDiyaputtA ! evaM vuccai jAvaM ca NaM se jIve sayA samiyaM eyai jAva... pariNamai tAvaM ca NaM tassa jIvassa aMte aMtakiriyA Na bhavai / Q. 76. Bhante! Does a living being always tremble, tremble in various ways, move, throb, move in all directions, is enthused, pull up and transform in a measured way? A. 76. Manditaputra ! A living being always trembles .... till transforms in a measured way. Q. 77. Bhante ! When a living being always trembles,... till transforms in a measured way, do these, in the end, become final activities for him?

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78 . bhagavatI sUtra zaH 3 uH 3 A. 77. No, they do not. Q. 78. Why do you say so that when a living being, ... till in a measured way, these do not, in the end, become final activities for him ? A. 78. Manditaputra! So long as the living being, ...till transforms in a measured way, he disturbs, resolves (to kill) and tortures ; he continues to disturb, to resolve and to torture ; he is disturbing, resolving and torturing; he is continuing to disturb, to resolve and to torture; and so he causes, to prana, bhuta, jiva and sattva, grief, pain and sorrow, makes them shed tears, beats them, chastises them, makes them unhappy, and turns himself into an instrument (of torture). So it is said that a living being who trembles, ..till suitably transforms in a measured way, such one does not perform final activities before his death16. prazna 79-jIve NaM bhaMte ! sayA samiyaM No eyai jAva...No taM taM bhAvaM pariNamai? ... uttara 79-haMtA maMDiyaputtA! jIve NaM sayA samiyaM jAva...No prinnmi| prazna 80-jAvaM ca NaM bhaMte! se jIve no eyai jAva...No taM taM bhAvaM pariNamai tAvaM ca NaM tassa jIvassa aMte aMtakiriyA bhavai? uttara 80-haMtA jaav...bhvi| prazna 81-se keNaTheNaM jAva...bhavei ? uttara 81-maMDiyaputtA! jAvaM ca NaM se jIve sayA samiyaM No eyai jAva...No pariNamai tAvaM ca NaM se jIve No AraMbhai No sAraMbhai No smaarNbhi| No AraMbhe vaTTai No sAraMbhe vaTTai No samAraMbhe vtttti| aNAraMbhamANe asAraMbhamANe asabhAraMbhamANe AraMbhe avaTTamANe sAraMbhe avaTTamANe samAraMbhe avaTTamANe bahUNaM pANANaM bhUyANaM jIvANaM sattANaM adukkhAvaNayAe jAva... aparitAvaNayAe vtttti|

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Bhagavati Sutra Bk. 3. Ch 3 Q. 79. Bhante ! Does a living being not tremble always in a measured way,...till does he not always get transformed accordingly ? A. 79. No, Manditaputra, not always does a living being tremble in a measured way, ...till not always does he get transformed accordingly. Q. 80. Bhante ! When a living being does not always tremble in a measured way,...till does not always transform accordingly, does his activity before exit become his final activity ? A. 80. Yes, it does. Q. 81. How does it happen ? A. 81. Manditaputra! When a living being trembles: not always in a measured way,...till not always transforms, he does neither disturb, nor resolve, nor torture, he employs. not himself in disturbing, resolving and torturing ; and when he does not disturb, nor resolve, nor torture, nor engages to disturb, to resolve, to torture, he does not become instrumental in causing grief to prana, bhuta, jiva and sattva... till in making them unhappy17. se jahA NAmae kei purise sukkaM taNahatthayaM jAyateyaMsi pakkhivejjA se NUNaM maMDiyaputtA! se sukke taNahatthae jAyateyaMsi pakkhitte samANe khippAmeva masamasAvijjai? - -hatA! msmsaavijji| se jahA NAmae kei purise tattaMsi ayakavallaMsi udayabiMduM pakkhivejjA se NUNaM maMDiyaputtA! se udayabiMdu tattaMsi ayakavallaMsi pakkhitte samANe khippAmeva viddhaM samAgacchai ? -haMtA viddhaM smaagcchi| se jahA NAmae harae siyA puNNe puNNappamANe volaTTamANe vosaTTamANe samabharaghaDattAe ciTi ?

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80 bhagavatI sUtra zaH 3 uH 3 -haMtA citttthi| ahe NaM kei purise taMsi harayaMsi egaM mahaM NAvaM sayAsavaM sayacchidaM ogAhejjA se NUNaM maMDiyaputtA! sA NAvA tehiM AsavadArehiM ApUremANI ApUremANI puNNA puNNappamANA volaTTamANA vosaTTamANA samabharaghaDattAe ciTThai ? -haMtA citttthi| ____ ahe NaM kei purise tIse NAvAe savvao samaMtA AsavadArAiM pihei| pihittA NAvA ussiMcaNaeNaM udayaM ussicijjA se NUNaM maMDiyaputtA! sA NAvA taMsi udayaMsi ussicijjaMsi samANaMsi khippAmeva uDDhaM uddAi ? -halA uddaai| evAmeva maMDiyaputtA! attattAsaMvuDassa aNagArassa IriyAsamiyassa jAva...guttabaMbhayArissa AuttaM gacchamANassa ciTThamANassa NisIyamANassa tuyaTTamANassa AuttaM vattha-paDiggaha-kaMbala-pAyapuMchaNaM geNhamANassa NikkhivamANassa jAva...cakhupamhaNivAyamavi vemAyA suhumA IriyAvahiyA kiriyA kajjai sA paDhamasamayabaddhapuTThA biIyasamayaveiyA taIyasamayaNijjariyA sA baddhA puTThA udIriyA veiyA NijjiNNA seyakAle akammaM vA vi bhvi| se teNaTheNaM maMDiyaputtA! evaM vuccai jAvaM ca NaM se jIve sayA samiyaM No eyai jAva...aMte aMtakiriyA bhvi| Manditaputra ! A man throws a bundle of hay in the fire. Does it not burn at once ? Yes, it does. Manditaputra ! A man pours drops of water on a hot cauldron. Do these drops so poured on the cauldron not disappear at once ? Yes, they do. Now, take the case of a tank, which is full of water, which is full to its capacity, full to the brim, which will overflow

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

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82 bhagavatI sUtra zaH 3 u: 3 [ time taken by infatuated-restrained, etc.] prazna 82 - pattasaMjayassa NaM bhaMte ! vi ya NaM pamattaddhA kAlao kevacciraM hoi ? pamattasaMjame vaTTamANassa savvA uttara 82 - maMDiyaputtA ! egajIvaM paDucca jahaNeNaM ekkaM samayaM ukko - seNaM desUNA puvvakoDI / NANAjIve paDucca savvaddhA / prazna 83 - appamattasaMjayassa NaM bhaMte ! appamattasaMjame vaTTamANassa savvA vi NaM appamattaddhA kAlao kevacciraM hoi ? uttara 83 - maMDiyaputtA ! egajIvaM paDucca jahaNaNeNaM aMtomuhuttaM ukkoseNaM desUNA puvvakoDI / NANAjIve savvaddhaM / Q. 82. Bhante ! Of one who is an infatuated-restrained, who is fixed in restraint with infatuation, what is the duration of such restraint with infatuation? A. 82. Manditaputra ! For a single soul, the minimum is one time-unit, and the maximum is more than a purva-koti (a very very long period). For many souls, all-time. Q. 83. Bhante ! Of one who is non-infatuated-restrained, who is fixed in restraint without infatuation, what is the duration of his restraint with non-infatuation ? A. 83. Manditaputra ! As for a single soul, the minimum is less than 48 minutes and the maximum is less than a purva-koti. For many souls, all time. sevaM bhaMte ! sevaM bhaMte! tti bhagavaM goyame maMDiyaputte aNagAre samaNaM bhagavaM mahAvIraM vaMdai NamaMsai vaMdittA NamaMsittA saMjameNaM tavasA appANaM bhAvemANe viharai / Bhante! So they are. Glory be to the Lord! So saying, Bhagavan Manditaputra paid homage and obeisance to Sramana Bhagavan Mahavira, and having paid his homage and obeisance, he withdrew to his seat.

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Bhagavati Sutra Bk. 3 Ch.3 83 bhaMte ! tti bhagavaM goyame samaNaM bhagavaM mahAvIraM vaMdai NamaMsai vaMdittA NamaMsittA evaM vayAsIH Bhante !-So saying Bhagavan Gautama paid his homage and obeisance to Sramana Bhagavan Mahavira, and having done so, he made the following submission : [ tidal bores in Salt Sea ] prazna 84-bhaMte! kamhA NaM lavaNasamudde cAuddasa-TThamu-TThi -puNNamAsiNIsu airegaM vaDDhai vA? hAyai vA? uttara 84-jahA jIvAbhigame lavaNasamuddavattavvayA nneyvvaa| jAva... loyaTThiI loyaannubhaave| Q. 84. Bhante ! How is it that the Salt Sea has considerable rising tides and falling tides on the 14th and 8th days of the fortnight, on the full-moon day and on the new-moon day ? A. 84. On this, refer to the discussion on the Salt Sea in the Jirabhigama Sutra....till the location of sphere, the influence of sphere19. sevaM bhaMte! sevaM bhaMte! tti / jaav...vihri| Bhante! So they are. Glory be to the Lord ! So saying, Gautama paid his homage and obeisance to the Lord, and having done so, he withdrew to his seat. taio uddeso smmtto| Chapter Three ends

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cautyo udeso CHAPTER FOUR [ monk's power to know and see ] prazna 85-aNagAre NaM bhaMte! bhAviyappA devaM veuvviyasamugghAeNaM samohayaM jANarUveNaM jAyamANaM jANai pAsai? uttara 85-goyamA ! atthegaIe devaM pAsai No jANaM paasi| atthegaIe jANaM pAsai No devaM paasi| atthegaIe devaM pi pAsai jANaMpi paasi| atthegaIe No devaM pAsai No jANaM paasi| prazna 86-aNagAre NaM bhaMte ! bhAviyappA devi veubviyasamugghAeNaM samohayaM jANarUveNaM jAyamANaM jANai pAsai ? uttara 86-goyamA! evaM cev| prazna 87-aNagAre NaM bhaMte ! bhAviyappA devaM sadevIyaM veuvviyasamugdhAeNaM samohayaM jANarUveNaM jAyamANaM jANai pAsai ? uttara 87-goyamA! atthegaIe devaM sadevIyaM pAsai No jANaM paasi| eeNaM abhilAveNaM cattAri bhNgaa| prazna 88-aNagAre NaM bhaMte! bhAviyappA rukkhassa ki aMto pAsai bAhiM pAsai? uttara 88-cubhNgo| evaM-ki mUlaM pAsai kaMdaM pAsai? cubhNgo| mUlaM pAsai khaMdhaM pAsai? cubhNgo| evaM mUleNaM bIyaM saMjoeyavvaM evaM kaMdeNa vi samaM saMjoeyavvaM jaav...biiyN| evaM jAva...puppheNa samaM bIyaM saMjoeyavvaM /

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Bhagavati Sutra Bk. 3 Ch. 4 prazna 89-aNagAre NaM bhaMte ! bhAviyappA rukkhassa kiM phalaM pAsai bIyaM pAsai? uttara 89-cubhNgo| Q. 85. Bhante! Does a monk with an advanced soul know and see a god, transformed with vaikriya-samudghata, and going as a vehicle ? A. 85. Gautama ! Somel see the god but not the vehicle : some see the vehicle but not the god ; some see both the god and the vehicle ; some see neither the god nor the vehicle.. Q. 86. Bhante! Does a monk with an advanced soul know and see a goddess, transformed with vaikriya-samudghata, and going as a vehicle ?. A. 86. Gautama! As aforesaid. Q. 87. Bhante ! Does a monk with an advanced soul know and see a god with a goddess, transformed with va ikriyasamudghata, and going as a vehicle ? A. 87. Gautama ! Some see the god with the goddess, but not the vehicle ; like this (repeat) in four proper forms. Q. 88. Bhante ! Does a monk with an advanced soul see the internal portion of a tree, or its external portion ? A. 88. Four forms (to be stated). And like this, (for the following too :) Does he see the root, or the trunk ? Four forms. Does (he) see the root, or the branches ? Four forms. Like this, with the root, to be linked up the seed ; and with the trunk, too, to be so linked up, ...till the seed, ...till with the flower, to be linked up the seed20. Q. 89. Bhante ! Does a monk with an advanced soul see the fruit of a tree or its seed ? A. 89. Four forms.

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86 [ air-bodies' power to transform 1 prazna 90 - pabhU NaM bhaMte ! vAkAe evaM mahaM itthirUvaM vA purisarUvaM vA hatthirUvaM vA jANarUvaM vA egaM jugga- gilli - thilli sIya-saMdamANiyarUvaM vA vijavvittae ? bhagavatI sUtra zaH 3 u: 4 uttara 90 - goyamA ! No iNaTThe samaTThe / vAukAe NaM viuvvemANe egaM mahaM paDAgAsaMThiyarUvaM viuvvai / vAukAe evaM mahaM paDAgAsaMThiyaM rUvaM viuvvittA prazna 91 - pabhU NaM bhaMte ! agAI joyaNAI gamittae ? uttara 91 - haMtA pabhU / prazna 92 - se bhaMte ! ki AyaDDhIe gacchai pariDDhIe gacchai ? uttara 92 - goyamA ! AyaDDhIe gacchai No pariDDhIe gacchai / jahA AyaDDhIe evaM ceva AyakammuNA vi AyappayogeNa vi bhANiyavvaM / prazna 93 - se bhaMte ! uttara 93 - goyamA ! prazna 94 - se bhaMte ! kiM UsiodayaM gacchai payaodayaM gacchai ? UsiodayaM pi gacchai payaodayaM pi gacchai / kiM egaopaDAgaM gacchai duhaopaDAgaM gacchai ? egaopaDAgaM gacchai no duhaopaDAgaM gacchai / uttara 94- goyamA ! prazna 95 - se NaM bhaMte ! kiM vAukAe paDAgA ? uttara 95 - goyamA ! vAukAe NaM se No khalu sA paDAgA / Q. 90. Bhante ! Are the air-bodies capable to transform themselves into a vast woman form, a man form, an elephant form, a chariot form, or form of any other vehicle called (locally ) jugya-gilli-thilli- sivika-syandamanika ? A. 90. Gautama! This is not correct. (If at all,) airbodies may transform themselves into a big-sized banner.

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Bhagavati Sutra Bk. 3 Ch. 4 Q. 91. Bhante! Are the air-bodies, when transformed into a big-sized banner, capable to go over a distance of many yojanas? A. 91. Yes, they are. Q. 92. Bhante! Do they go by their own capability? Or, by others' capability? A. 92. Gautama! They go by their own capability, not by others' capability; (and furthermore,) by the activity of their own soul, by the exertion of their own soul-this much is to be stated. Q. 93. downcast ? Bhante ! Does it (the banner) go erect? Or, A. 93. Gautama! times it goes downcast. 87 Q. 94. Bhante! Does it go like a single banner? Or, like a double banner? A. 94. Gautama! It goes like a single banner, not like a double banner. Q. 95. Bhante! Are the air-bodies banners ? A. 95. banners. Air-bodies are they, not Gautama! Sometimes it goes erect, and some [ cloud's power to transform ] prazna 96 - pabhU NaM bhaMte ! mANiyarUvaM vA pariNAmettae ? uttara 96 - haMtA pabhU / prazna 97 - pabhU NaM bhaMte ! agAI joyaNAI gamittae ? indeed balAhage evaM mahaM itthirUvaM vA jAva... ... saMda balAhae evaM mahaM itthirUvaM pariNAmettA

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88 uttara 97 - haMtA pabhU / prazna 98 - se bhaMte ! ki AyaDDhIe gacchai pariDDhIe gacchai ? gacchai / uttara 98 - goyamA ! No AyaDDhIe gacchai pariDDhIe evaM No AyakammuNA parakammuNA / No AyapayogeNaM parappayogeNaM / UsiodayaM vA gacchai payayodayaM vA gacchai / prazna 99 - se bhaMte ! uttara 99 - goyamA ! Ase hatthI / bhagavatI sUtra zaH 3 u: 4 kiM balAhae itthI ? balAhae NaM se No khalu sA itthI / evaM purise prazna 100 - pabhU NaM bhaMte ! agAI joyaNAiM gamettae ? balAhae evaM mahaM jANarUvaM pariNAmettA uttara 100 - jahA itthirUvaM tahA bhANiyavvaM / NavaraM egao cakkavAlaM pi duhaocakkavAlaM pi gacchai-bhANiyavvaM / jugga- gilli - thilli -sIyAsaMdamANiyANaM taheva / Q. 96. Bhante! Is the cloud capable to transform22 into a vast woman form, ...till syandamanika ? A. 96. Gautama! Yes, it is. Q. 97. Bhante! Is the cloud, when transformed into a vast woman form, capable to go over a distance of many yojanas? A. 97. Yes, it is. Q. 98. Bhante! Does it go by its own capability ? Or, the capability of others? A. 98. Gatuama ! Not by its own capability, but by others' capability; not by its own activity, but by others' activity; nor by its own exertion, but by others' exertion ; and, sometimes it goes erect, and sometimes it goes downcast.

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Bhagavati Sutra Bk. 3 Ch. 4 RO *Q. 99. Bhante ! Is the cloud a woman ? ___A. 99. Gautama! Cloud it is, not indeed a woman, nor a man, a horse, or an elephant. Q. 100. Bhante ! Is the cloud capable to transform into a vast chariot and go over many yojanas ? ___A. 100. To be stated as of the woman form, difference being that it may move with wheels on one side, or with wheels on both sides, which it is necessary to state. The same (is to be stated when the cloud transforms itself into) jugya-gilli-thilliSivika-syandamanika. [on tinges] prazna 101-jIve NaM bhaMte ! je bhavie neraiesu uvavajjittae se NaM bhaMte ! kiM lesesu uvavajjaI ? uttara 101-goyamA! jallesAI davAiM pariyAittA kAlaM karei tallesesu uvvjji| taM jahA-kaNhalesesu vA NIlalesesu vA kAulesesu vaa| evaM jassa jA lessA sA tassa bhANiyavvA / prazna 102-jAva...jIve NaM bhaMte ! je bhavie joisiesu uva jjittae pucchA ? uttara 102-goyamA! jallesAiM davvAiM pariyAittA kAlaM karei tallesesu uvavajjai taM jahA teulesesu| prazna 103-jIve NaM bhaMte ! je bhavie vemANiesu uvavajjittae se NaM bhaMte ! kilesesu uvavajjai ? uttara 103-goyamA ! jallesAI davAiM pariyAittA kAlaM karei tallesesu uvvjji| taM jahA-teulesesu vA pamhalesesu vA sukkalesesu vaa| Q. 101. Bhante ! A soul which is fit to be born among infernal beings-what tinge does it take ?

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90 bhagavatI sUtra zaH 3 uH 4 A. 101. Gautama ! He is born with the same tinges as the tinge of objects taken by it before death. Accordingly, it may be black tinge, or blue tinge or ash tinge. In this manner, the tinge of each is to be clearly stated.' Q. 102. Bhante ! A soul which is fit to be born among the Jyotiska gods-what tinge does it take? A. 102. Gautama ! He is born with the same tinge as the tinge of objects taken by it before death ; it is fiery (red) tinge. Q. 103. Bhante ! A soul which is fit to be born among the Vaimanika gods-what tinge does it take ? A. 103. Gautama! It is born with the same tinges as the tinge of objects taken by it before death ; they are fiery (red) tinge, lotus (pink) tinge and white tinge. [ monk's power to fly over a mountain ] prazna 104-aNagAre NaM bhaMte ! bhAviyappA bAhirae poggale apariyAittA pabhU vebhAraM pavvayaM ullaMghettae vA pallaMghettae vA? uttara 104-goyamA! No iNaThe smtthe| prazna 105-aNagAre NaM bhaMte ! bhAviyappA bAhirae poggale pariyAittA pabhU vebhAraM pavvayaM ullaMghettae vA pallaMghettae vA? uttara 105-haMtA pbhuu| prazna 106-aNagAre NaM bhaMte ! bhAviyappA bAhirae poggale apariyAittA jAvaiyAiM rAyagihe Nayare rUvAiM evaiyAiM viuvittA vebhAraM pavvayaM aMto aNappavisittA pabhU samaM vA visamaM karettae visamaM vA samaM karettae ? uttara 106-goyamA! No iNaThe samaThe / evaM ceva viIo vi aalaavgo| NavaraM pariyAittA pbhuu| Q. 104. Bhante! Is a monk with an advanced soul capable, without the aid of external matter, to fly over the Vaibhara hill and to fly back ?

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Bhagavati Sutra Bk. 3 Ch. 4 A. 104. Gautama ! This is not correct. Q. 105. Bhante ! Is a monk with an advanced soul capable, with the aid of external matter, to fly over the Vaibhara hill and to fly back ? A. 105. Yes, he is. Q. 106. Bhante ! Is a monk with an advanced soul capable, without the aid of external matter, to transform himself into as many forms as there exist in the city of Rajagaha, and then enter into the Vaibhara hill, transform it from smooth into rough, or from rough into smooth ? A. 106. Gautama ! This is not correct...the second obserwation to be repeated...speciality being, (he is capable) when requipped with (external matter). (power of the deceitful/deceit-free to transform ] prazna 107-se bhaMte ! kiM mAI viuvvai amAI viuvvai ? uttara 107-goyamA! mAI viuvvai No amAI viuvvi| prazna 108-se keNaTheNaM bhaMte ! evaM vuccai jAva...No amAI viuvvai? uttara 108-goyamA ! mAI NaM paNIyaM pANa-bhoyaNaM bhoccA bhoccA bAmei tassa NaM teNaM paNIeNaM pANabhoyaNeNaM aTThi-advimijA bahalIbhavaMti payaNue maMsa soNie bhvi| je vi ya se ahAbAyarA poggalA te vi ya se pariNamaMti / taM jahA-soiMdiyattAe jAva...phAsiMdiyattAe aThi aTrimiMjakesa-maMsu-romaNahattAe sukkattAe sonniyttaae| amAI NaM lUhaM pANa-bhoyaNaM bhoccA bhoccA No vAmei tassa NaM teNaM lUheNaM pANa-bhoyaNeNaM aThi-aThimijA yayaNubhavaMti bahale mNs-sonnie| je vi ya se ahAbAyarA poggalA te vi ya se prinnmNti| taM jahA-uccArattAe pAsavaNattAe jAva...soNiyattAe se teNaTheNaM jAva...No amAI viuvvi| -mAI NaM tassa ThANassa aNAloiyapaDikkaMte kAlaM karei patthi tassa aaraahnnaa| amAI NaM tassa ThANassa Aloiya paDikkate kAlaM karei atthi tassa aaraahnnaa|

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ad :3:8 Q. 107. Bhante ! Is the deceitful capable to transform ? Or, is the deceit-free capable to transform ? A. 107. Gautama ! The deceitful transforms, not the deceit-free. Q. 108. Bhante ! How do you say, ...till not the deceitfree transform? A. 108. Gautama ! One who is deceitful takes rich food and drink. He takes rich food again and again, and vomits it. With the help of that rich food, his bones and marrows become thick, (but) his flesh and blood become thin. The coarse matter in that food transforms into respective forms, like the organ of audition, ...till the organ of touch, into bones, marrows, hairs, flesh, pore-hairs, nails, semen and blood. One who is deceitfree takes coarse (ordinary) food and drink and vomits not. Because of his coarse intake of food and drink, his bones and marrows become thin, (but) his flesh and blood are thick. The coarse matter in his intake transforms into stool, urine, ...till blood. It is for this that the deceit-free does not transform. If the deceitful dies without discussing his activities and without saying pratikramana, he is not entitled to be called a devotee (aradhaka); (but) if the deceipt-free dies after discussing activities and after saying pratikramana, then he is entitled to be called a devotee. ha ! # Ha! foi Bhante! So it is. Glory be to the Lord ! So saying, Bhagavan Cautama paid his homage and obei sance to the Lord, and having done so, he withdrew to his seat cauttho uddeso smmtto| Chapter Four ends.

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paMcamo uddeso CHAPTER FIVB [ more on monk's power to transform ] prazna 109-aNagAre NaM bhaMte ! bhAviyappA bAhirae poggale apariyAittA pabhU egaM mahaM itthIrUvaM vA jAva...saMdamANiyarUvaM vA viuvittae? uttara 109-No iNaThe smtttthe| prazna 110-aNagAre NaM bhaMte ! bhAviyappA bAhirae poggale pariyAittA pabhU egaM mahaM itthIrUvaM vA jAva...saMdamANiyarUvaM vA viuvvittae? uttara 110-haMtA pbhuu| prazna 111-aNagAre NaM bhaMte ! bhAviyappA kevaiyAI pabhU itthirUvAI viuvittae ? uttara 111-goyamA ! se jahA NAmae juvaI juvANe hattheNaM hatthe geNhejjA cakkassa vA NAbhI aragAuttA siyA evAmeva aNagAre vi bhAviyappA veuvviyasamugdhAeNaM samohaNai jAva...pabhU NaM goyamA ! aNagAre NaM bhAviyappA kevalakappaM jaMbudIvaM dIvaM bahUhiM itthirUvehiM AiNNaM vitikiNNaM jAva...esa NaM goyamA! aNagArassa bhAviyappaNo ayameyArUve visae visayamette vuie No ceva NaM saMpattIe viuvvisu vA viuviti vA viuvvissaMti vA / evaM parivADIe NethavvaM jaav...sNdmaanniyaa| Q. 109. Bhante ! Is a monk with an advanced soul capable, without the help of external matter, to transform himself into a vast woman form, ...till syandamanika ? A. 109. No, he cannot.

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94 bhagavatI sUtra zaH 3 u: 5 Q. 110. Bhante ! Is a monk with an advanced soul capable, with the help of external matter, to transform himself into a vast woman form,..till syandamanika ? A. 110. Yes, he can. Q. 111. Bhante ! How many woman forms is a monk with an advanced soul capable to create ? A. 111. Gautama ! From the example of the lass and the lad, or of the spokes fitted into the axle of the wheel, it should follow that a monk with an advaced soul can, with the help of vaikriya samudghata, fill up one complete Jambu-dvipa, can cover it with woman forms,...till, oh Gautama, it's a mere power, a potentiality, but this power has never been used, is never used, and will never be used. And this is to be repeated in proper order,...till syandamanika. prazna 112-se jahA NAmae kei purise asi-cammapAyaM gahAya gacchejjA evAmeva aNagAre vi bhAviyappA asi-cammapAyahatthakiccagaeNaM appANeNaM uDDhaM vehAsaM uppaijjA ? uttara 112-haMtA uppijjaa| prazna 113-aNagAre NaM. bhaMte! bhAviyappA kevaiyAiM pabhU asicammahatyakiccagayAiM rUvAiM viuvvittae ? uttara 113-goyamA ! se jahA NAmae juvaI juvANe hattheNaM hatthe geNhejjA taM ceva jAva...viuvviMsu vA viuvvaMti vA viuvvissaMti vaa| Q. 112. A man goes out with a sword and a shield. Now, is it possible, in the same manner, for a monk with an advanced soul, to fly through the sky, with a sword and a shield 00 some business ? A. 112. Yes, it is possible.

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Bhagavati Sutra Bk. 3 Ch. 5 95. Q. 113. Bhante ! How many forms with swords and shields. in their hands is a monk with an advanced soul capable to create ? A. 113. Gautama ! From the example of the lass and the lad, and of the spokes fitted into the axle of the wheel,...till. (fill up the whole of Jambu-dvipa)...till this power has never been used, is never used, and will never be used. drazna 114-se jahA NAmae kei purise egaopaDAgaM kAu gacchejjA ebAmeva ANagAre vi bhAviyappA egaopaDAgAhatthakiccagaeNaM appANeNaM uDDhaM vehAsaM uppaejjA ? uttara-114-haMtA goyamA ! upaejjA / prazna 115-aNagAre NaM bhaMte ! bhAviyappA kevaiyAiM pabhU egaopaDAgAhatthakiccagayAI rUvAI viuvittae ? uttara 155-evaM ceka jAva...viuvviMsu vA viuvvaMti vA viuvvissaMti vA / evaM duhaopaDAgaM pi / Q. 114. Bhante! Suppose a man takes a banner in his hand and goes out. Now, is a monk with an advanced soul capable to transform himself like that with a banner in his hand and fly in the sky ? A. 114. Yes, Gautama, he can fly. Q. 115. Bhante ! How many forms with banners in their hands is a monk with an advanced soul capable to create ? A. 115. As aforesaid,...till such power has never been used, is never used, and will never be used. The same may be repeated of one carrying two banners. prazna 116-se jahA NAmae kei purise egaojaNNovaiyaM kAuM gacchejjA evAmeva aNagAre NaM bhAviyappA egaojaNNovaiyakiccagaeNaM appANeNaM uDDhaM vehAsaM uppaejjA?

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96 bhagavatI sUtra zaH 3 uH 5 uttara 116-haMtA uppejjaa| prazna 117-aNagAre NaM bhaMte ! bhAviyappA kevaiyAiM pabhU egaojaNNovaiyakiccagayAiM rUvAiM viunvittae ? uttara 117-taM ceva jAba...viuvviMsu vA viuvvaMti vA viuvvissaMti vaa| evaM duhaojaNNovaiyaM pi / Q. 116. Bhante! Suppose a man with a sacred thread on one side of his body goes out. Now, is a monk with an advanced soul capable to transform himself like that with a sacred thread on one side of his body, and then fly in the sky ? A. 116. Yes, he can. Q. 117. Bhante ! How many forms with sacred threads on one side of their body is a monk with an advanced soul capable to create ? A. 117. As aforesaid,...till such power has never been used, is never used, and will never be used. And the same consideration will apply to one with two sacred threads on. prazna 118-se jahA NAmae kei purise egopalhatthiyaM kAuM ciTThajjA evAmeva aNagAre vi bhAviyappA...? uttara 118-evaM ceva jAva...vikubviMsu vA viuvvaMti vA viuvvissaMti vA / evaM duhaopalhatthiyaM pi / prazna 119-se jahA NAmae kei purise egaopaliyaMka kAuM ciTThajjA...? __uttara 119-taM ceva jAva...viuvviMsu vA viuvvaM ti vA viuvvissaMti vaa| evaM duhaopaliyaMkaM pi| Q. 118. Suppose a man squats in a palhatthi posture on one side. Now, is a monk with an advanced soul capable to transform himself like that and then fly in the sky ? A. 118. As aforesaid,...till such power has never been used, is never used and will never be used. And the same con

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Bhagavati Sutra Bk. 3 Ch. 5 sideration will apply to one who squats in a palhatthi posture on both sides. Q. 119. Suppose a man sits in a paryankasana posture on one side. Now, is a monk with an advanced soul capable to transform himself like that and fly in the sky? A. 119. As aforesaid,...till such power has never been used, is never used, and will never be used. And the same consideration will apply to one who sits in a paryankasana posture on both sides. 97 [on monk transforming into horse form, etc.] prazna 120 - aNagAre NaM bhaMte ! bhAviyappA bAhirae poggale apariyA ittA pabhU evaM mahaM AsarUvaM vA hatthirUvaM vA sIharUvaM vA vaggharUvaM vA vigarUvaM vA dIviyarUvaM vA accharUvaM vA taraccharUvaM vA parAsararUvaM vA abhijujittae ? uttara 120 - No iNaTThe samaTThe / prazna 121 - aNagAre NaM... ? uttara 121 - evaM bAhirae poggale pariyAittA pabhU / prazna 122 - aNagAre NaM bhaMte ! bhAviyappA evaM mahaM AsarUvaM vA abhiju jittA agAI joyaNAI pabhU gamittae ? uttara 122 - haMtA pabhU / prazna 123 - se bhaMte ! ki AyaDDhIe gacchai pariDDhIe gacchai ? uttara 123 - goyamA ! AyaDIe gacchai No pariDhie / evaM AyakammuNA No parakammaNA / AyappaogeNaM No parappaogeNaM / ussiodayaM vA gacchai payaodayaM vA gacchai / prazna 124 - se NaM bhaMte ! kiM aNagAre Ase ? 7

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98 uttara 124 - goyamA ! aNagAre NaM se No khalu se Ase / parAsarakhvaM vA / Q. 120. Bhante! Is a monk with an advanced soul capable, without the help of external matter, to transform himself into a horse, an elephant, a lion, a tiger, a sheep, a rhino, a bear, a leopard or a parasara (an animal more powerful than the lion, an extinct species now) ? A. 120. No, he cannot. Q. 121. A. 121. bhagavatI sUtra zaH 3 u: 5 evaM jAva... A. 122. With the help of external matter, pray? With the help of external matter, he can. Q. 122. Is a monk with an advanced soul capable to transform himself into a vast horse form and go over a distance of many yoianas ? Yes, he is. Q. 123. Bhante! Does he go by his own capability? Or, by the capability of others? A. 123. Gautama! He goes by his own capability, not by the capability of others. And he goes by the activity of his own self, and not by the activity of others; by the exertion of his own self, and not by the exertion of others. Sometimes he goes erect, and sometimes he goes bent. Q. 124. Bhante! Is that monk a horse ? A. 124. Gautama! He is a monk, not a horse,...till not a parasara. prazna 125 - se bhaMte ! ki mAI viuvvai amAI vi viuvvai ?

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Bhagavati Sutra Bk. 3 Ch. 5 99 uttara 125-goyamA ! mAI viuvvai No amAI viuvvai / prazna 126-mAI NaM bhaMte ! tassa ThANassa aNAloiyaraDikkaMte kAlaM karei kahiM uvavajjai ? uttara 126-goyamA ! aNNaya resu uvvjji| Abhiogesu devalogesu devattAe prazna 127-amAI NaM bhaMte ! tassa ThANassa AloiyapaDikkate kAlaM karei kahiM uvavajjai? uttara 127-goyamA ! aNNayaresu aNAbhiogiesu devaloesu devattAe uvavajjA / Q. 125. Bhante! Does a monk with deceit transform ? Or, without deceit transform ? A. 125. Gautama ! One with deceit transforms, not one free from dece Q. 126. Bhante ! Transforming as aforesaid, if one with deceit dies without discussion and without saying pratikramana, where is he born ? A. 126. Gautama ! He is born as a god in one of the abhiyogika heavens23 (upto Acyuta-kalpa). Q. 127. Bhante ! In a similar situation, if one deceitfree dies after discussion and after saying pratikramana, where is he born ? A. 127. Gautama ! He is born as a god in one of the non-abhiyogika heavens ( i. e., above Acyuta-kalpa ). sevaM bhaMte ! sevaM bhaMte ! ti /

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100 bhagavatI sUtra zaH 3 u: 5 Bhante! So it is. Glory be to the Lord! So saying, Bhagavan Gautama paid his homage and obeisance to Sramana Bhagavan Mahavira, and having done so, he resumed his seat. gAhA : itthI asI paDAgA jANovaie ya hoi bodhavve / palhatthiya paliyaMke abhioga vikuvvaNA mAI / / Couplets Transformation into woman form, Sword, banner and sacred thread, Palhatthi and paryankasana posture(s) of sitting Transformation into, and power to enter, these, They have been considered above, And they are relevant of one with deceit. paMcamo udadeso sammatto / Chapter Five ends

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chaTTho uddheso CHAPTER SIX [transformation by one with a wrong outlook] prazna 128-aNagAra NaM bhaMte ! bhAviyappA mAI micchadiTThI vIriyalaDIe veuvviyaladdhIe vibhaMgaNANaladdhIe vANArasiM NayarI samohae / samohaNittA rAyagihe Nayare rUvAiM jANai pAsai ? uttara 128-haMtA jANai pAsai / prazna 129-se bhaMte ! ki tahAbhAvaM jANai pAsai aNNahAbhAvaM jANai pAsai? uttara 129-goyamA ! No tahAbhAvaM jANai pAsai aNNahAbhAvaM jANA paas| prazna 130-se keNaTheNaM bhaMte ! evaM vuccai-No tahAbhAva jANai pAsai aNNahAbhAvaM jANai pAsai ? uttara 130-goyamA! tassa NaM evaM bhavai-evaM khalu ahaM rAyagihe Nayare smohe| samohaNittA vANArasIe NayarIe rUvAiM jANAmi pAsAmi / se se dasaNe vivaccAse bhavai / se teNadveNaM jaav...paasi| prazna 131-aNagAre NaM bhaMte ! bhAviyappA mAI micchadiTThI jAva... rAyagihe Nayare smohe| samohaNittA vANArasIe NayarIe rUvAiM jANai pAsai? uttara 131-haMtA jANai paasi| taM caiva jAva...tassa NaM evaM havai-evaM khalu ahaM vANArasIe NayarIe samohae / samohaNittA rAyagihe Nayare rUvAI jANAmi pAsAmi / se se daMsaNe vivaccAse bhavai / se teNaTheNaM jAva... aNNahAbhAvaM jANai pAsai /

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102 bhagavatI sUtra zaH 3 uH 6 - prazna 132-aNagAre NaM bhaMte ! bhAviyappA mAI micchadiTThI vIriyaladdhie veuvviyaladdhie vibhaMgaNANaladdhie vANArasIM NayarI rAyagihaM ca NayaraM aMtarA egaM mahaM jaNavayavaggaM smohe| samohaNittA vANArasiM NayariM rAyagihaM ca NayaraM aMtarA egaM mahaM jaNavayavaggaM jANai pAsai ? uttara 132-haMtA jANai pAsai / prazna 133-se bhaMte ! kiM tahAbhAvaM jANai pAsai aNNahAbhAvaM jANai pAsai? uttara 133-goyamA ! No tahAbhAva jANai pAsai aNNahAbhAvaM jANai paasi| prazna 134-se keNaTheNaM jAva...pAsai ? uttara 134-goyamA ! tassa khalu evaM bhavai-esa khalu vANArasI NayarI esa khalu rAyagihe Nayare esa khalu aMtarA ege mahaM jaNavayavagge / No khalu esa mahaM vIriyaladdhI veubviyaladdhI vibhaMgaNANaladdhI iDDhI juttI jase bale vIrie purisakkAra-parakkame laddhe patte abhismnnnnaage| se se dasaNe vivaccAse bhavai / se teNaTheNaM jAva...pAsai / Q. 128. Bhante ! Is a monk with an advanced soul, but with deceit and wrong outlook, capable to transform, by dint of his virya-labdhi, his vaikriya-labdhi and his vibhanga-jnanalabdhi, the city of Varanasi, and having done so, is he capable to know and see Varanasi in the city of Rajagpha ? A. 128. Yes, he is so. Q. 129. Bhante ! Does he know and see (exactly) as it is ; or as it is not ? A. 129. Gautama ! He does not know and see as it is; but he knows and sees as it is not. Q. 130. Bhante! Why do you say that he does not know and see as it is, but that he knows and sees as it is not ?

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

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bhagavatI sUtra: zaH 3 uH 6 exertion obtained, acquired and come before him. Thus he has his vision reversed. It is for this reason,... till sees (in some other form). 104 [transformation by one with a right outlook] prazna 135 - aNagAre NaM bhaMte ! bhAviyappA amAI sammadiTThI vIriyaladdhIe veDavviyaladdhIe ohiNANaladdhIe rAyagihaM NayaraM samohae / samohaNittA vANArasIe NayarIe ruvAI jANai pAsai ? uttara 135 - haMtA jANai pAsai / prazna 136 - se bhaMte ! pAsai ? kiM tahAbhAvaM jANai pAsai aNNahAbhAvaM jANai uttara 136 - goyamA ! tahAbhAvaM jANai pAsai No aNNahAbhAvaM jANai pAsai / prazna 137 - se keNaTTheNaM bhaMte ! evaM vaccai ? uttara 137 - goyamA ! tassa NaM evaM bhavai - evaM khalu ahaM rAyagihe yare samohae / samohaNittA vANArasIe jayarIe ruvAiM jANAmi pAsAmi / se se daMsaNe avivaccAse bhavai / se teNaTTheNaM goyamA ! evaM vaccai / bIo Alavago evaM ceva / NavaraM vANArasIe NayarIe samohaNA NeyavvA rAyagihe Nayare rUvAiM jANai pAsa i / prazna 138 - aNagAre NaM bhaMte ! bhAviyappA amAI sammadiTThI vIriyaladdhIe veDavviMyaladdhIe ohiNANaladdhIe rAyagihaM NayaraM vANArasiM NayarI ca aMtarA evaM mahaM jaNavayavaggaM samohae / samohaNittA rAyagihaM NayaraM vANAra siM Naya taM ca aMtarA egaM mahaM jaNavayavaggaM jANai pAsai ? uttara 138 - haMtA jANai pAsai / prazna 139 - se bhaMte ! kiM tahAbhAvaM jANai pAsai aNNahAbhAvaM jANai pAsai ?

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Bhagavati Sutra Bk. 3 Ch. 6 105 uttara 139-goyamA ! tahAbhAvaM jANai pAsai No aNNa hAbhAvaM jANai paasi| __ prazna 140-se keNaTheNaM ? uttara 140-goyamA ! tassa NaM evaM bhavati-No khalu esa rAyagihe Nayare No khalu esa vANArasI NayarI No khala esa aMtarA ege jnnvyvgge| esa khalu mamaM vIriyaladdhI veuvviyaladdhI ohiNANaladdhI iDDhI juttI jase bale bIrie purisakakAraparakkame laddhe patte abhisamaNNAgae / se se daMsaNe avivaccAse bhavai / se teNaTheNaM goyamA ! evaM vuccai-tahAbhAvaM jANai pAsai No aNNahAbhAvaM jANai pAsai / prazna 141-aNagAre NaM bhaMte ! bhAviyappA bAhirae poggale apariyAittA pabhU egaM mahaM gAmarUvaM vA NayararUvaM vA jAva...saNNivesarUvaM vA viuvvittae ? uttara 141-No iNaThe samaThe / evaM biIo vi aalaavgo| NavaraM bAhirae poggale pariyAittA pabhU / prazna 142-aNagAre NaM bhaMte ! viuvittae ? bhAviyappA kevaiyAiM pabhU gAmarUvAI uttara 142--goyamA ! se jahA NAmae juvaI juvANe hattheNaM hatthe geNhejjA taM ceva jAva...viubiMsu vA viuvvaMti vA viuvvissaMti vA / evaM jAva...saNNivesarUvaM vaa| Q. 135. Bhante! Is a monk with an advanced soul, who is deceit-free and with a right outlook, capable to transform, by dint of his virya-labdhi, his vaikriya-labdhi and his avadhi-jnanalabdhi, the city of Raja grha, and having done so, to know and see all the forms in the city of Varanasi ? A. 135. Yes, he is so capable. ___Q. 136. Bhante ! Does he know and see in the same form, or in some other form ?

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106 bhagavatI sUtra za: 3 uH 6 A. 136. Gautama ! He knows and sees in the same form, not in some other form ? Q. 137. Bhante! Why do ye say so ? A. 137. Gautama ! He has a feeling that he has transformed the city of Rajagsha, and that having done so, he has known the forms of the city of Varanasi. And his vision is unreversed. It is for this that I have said like that. Even the second statement is like that, difference being that the transformation of the city of Varanasi and the knowing and seeing the forms in the city of Rajagsha need be stated. Q. 438. Bhante! Is a monk with an advanced soul, deceit-free and with a right outlook, capable, by dint of his viryalabdhi, his vaikriya-labdhi and his avadhi-jnana-labdhi, to create, between the city of Rajaglha and the city of Varanasi, a vast cluster of towns, and having done so, to know and see the vast cluster of towns between the city of Rajagrha and the city of Varanasi. ? A. 138. Yes, he is capable to know and see. Q. 139. Bhante! Does he know and see in the same form, or in some other form ? A. 139. Gautama ! He knows and sees in the same form, not in some other form. Q. 140. Why so ? A. 140. Gautama ! He has a feeling that neither is it the city of Rajagsha, nor is it the city of Varannsi, nor a vast cluster of towns in between the two, but that this is his virya-labdhi, his vaikriya-labdhi, his avadhi-jnana-labdhi, that this is bis fortune, glow, fame, strength, energy and self-exertion cbtained, acquired and come to him. Thus his vision is unreversed. For this reason, it is so, oh Gautama, and it has been stated that he knows and sees in the same form, and not in some other form.

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Bhagavati Sutra Bk. 3 Ch. 6 107 Q. 141. Bhante! Is a monk with an advanced soul capable, without the help of external matter, to create a vast village form, a vast town form or the form of a cluster of towns ? A. 141. No, he cannot. And like this the second statement, with this difference : with the help of external matter, he is capable to transform. Q. 142. Bhante ! The said monk with an advanced soul -how many village forms is he capable to transform ? A. 142. Gautama ! Keeping in view the example of a lass and a lad, or the spokes fitted into the axle of a wheel, (all) as aforesaid,...till such power has never been used, is never used, nor will it ever be used ; and like this....till a cluster of towns. [ Camara's body-guard gods ] prazna 143-camarassa NaM bhaMte ! asuriMdassa asuraraNNo kai AyarakkhadevasAhassIo paNNattAo ? uttara 143-goyamA! cattAri cauTThIo AyarakkhadevasAhassIo pnnnnttaago| taM NaM AyarakkhA vaNNao jahA rAyappaseNaijje evaM samvesiM iMdANaM jassa jatiA AyarakkhA te bhANiyavvA / Q. 143. Bhante ! How many thousand are the bodyguard gods (Atmaraksaka-deva) of Camara, the Indra of the Asuras, their king ? A. 143. Gautama ! The number of body-guard gods is stated to be 64,000. The description of the body-guard gods needs be given, and the number of body-guard gods of different Indras needs be stated24. # Ha ! Ha! fel Bhante! So they are. Glory be to the Lord ! So saying, Bhagavan Gautama paid his homage and obeisance to the Lord, and having done so, he withdrew to his seat. chaTTho udeso sammatto / Chapter Six ends

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sattamo uddeso CHAPTER SEVEN rAyagihe Nayare jAva...pajjuvAsamANe evaM vayAsIH In the city of Rajagxha,...till having worshipped, made submission as follows: (Lokapala Somadeva) prazna 144-sakkassa NaM bhaMte ! deviMdassa devaraNNo kai logapAlA paNNattA? uttara 144-goyamA ! cattAri logapAlA paNNatA taM jahA-some jame varUNe vesmnne| prazna 145-eesi NaM bhaMte ! cauNhaM paNNattA ? logapAlANaM kai vimANA uttara 145-goyamA ! cattAri vimANA paNNatA taM jahA-saMjhappa bhe varasiTThe sayaMjale vaggU / / prazna 146-kahiM NaM bhaMte ! sakkassa deviMdassa devaraNNo somassa mahArago saMjhappame NAmaM mahAvimANe paNNate ? uttara 146-goyamA! jaMbuddIve dIve maMdarassa pavvayassa dAhiNe NaM imIse rayaNappabhAe puDhavIe bahumamaramaNijjAo bhamibhAgAo uDDhaM caMdimasUriya-gahagaNa-Nakhata-tArA-rUvANaM bahuiM joyaNAI jAva...paMca vaDeMsiyA paNNattA taM jahA asoga- DeMsae sattavaNNa-vaDeMsae caMpaya-vaDeMsae cUya-vaDeMsae majjhe sohamma-vaDeMsara tassa NaM sohamma-vaDeMsayassa mahAvimANassa puratthime NaM sohamme kappe asaMkhejjAiM joyaNAI vIivaittA ettha NaM sakkassa deviMdassa

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Bhagavati Sutra Bk. 3 Ch. 7 devaraNo somassa mahAraNNo saMjhappabhe NAmaM mahAvimANe paSNate - addhate rasajo saya sahassAI AyAmavikkhaMbheNa uNayAlIsa joyaNasayasahassAiM bAvaNNaM ca sahassAiM aTTha ya aDayAle joyaNasae kiMci visesAhie parikveveNaM paNNatte jA sUriyAbhavimANassa vattavvayA sA aparisesA bhANiyavyA jAva... abhiseo / NavaraM somo devo / saMjhappabhassa NaM mahAvimANassa ahe sapakkhiM sarpADidisiM asaMkhejjAI joyaNasahassAiM ogAhittA ettha NaM sakkassa deviMdassa devaraNNo somassa mahAraNo somA NAmaM rAyahANI paNNattA - egaM joyaNasya sahasaM AyAma vikkhaMbheNaM jaMbuddIvappamANA / vemANiyANaM mANassa addhaM yavvaM jAva... uvariyaleNaM solasa joyaNasahassAiM AyAmavikkhabheNaM paNNAsaM joyaNasahassAiM paMca ya sattANaue joyaNasae kiMci visesUNe parikkheveNaM paNNatte / pAsAyANaM cattAri parivADIo NeyavvAo / sesA Natthi / 109 Q. 144. Bhante ! How many have been stated to be the Lokapalas of Sakra, the Indra of the gods, their king ? A. 144. Gautama ! (He is) stated to have four Lokapalas. They are, Soma, Yama, Varuna and Vaisramana. Q. 145. Bhante! How many vimanas the four Lokapalas are stated to possess? A. 145. Gautama ! They are stated to possess four vimanas which are : Sandhyaprabha, Varasista, Svayamjvala and Valgu. Q. 146. Bhante ! Where is the great vimana named Sandhyaprabha of Maharaja Soma, the Lokapala of Sakra, the Indra of the gods, their king ? A. 146. Gautama! To the south of Mount Meru, which is in Jambu-dvipa, a considerable part of the beautiful landscape of the Ratnaprabha hell is served by the moon, the sun, planets, stars and heavenly bodies. Many yojanas above this, there are five great celestial abodes, which are Asoka, Saptaparna, Campaka, Cuta, with Saudharma in the centre of them. Now, to the east of that great vimana, Saudharmavatarsaka,

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110 Hiraat 7 T: 33: 19 after you have covered an innumerable number of yojanas, you have the great viniana named Sandhyaprabha, which belongs to Maharaja Soma, the Lokapala of Sakra, the Indra of the gods, their king. Its length and breadth are 12,50,000 yojanas in each direction, and its circumference is slightly more than 39,52,848 yojanas. Other details...till coronation are the same as that of Suryabha, the difference being that 'Somadeva' is to be used in place of "Suryabha'. Just straight beneath the great vimana named Sandhyaprabha, on the same side and in the same direction, at a distance of an innumerable number of yojanas down is located Soma, the metropolis of Maharaja Soma, the Lokapala of Sakra, the Indra of the gods, their king. The length and breadth of this capital city are 1,00,000 yojanas in each direction, and it is as big as Jambu-dvipa. The fortress, etc., of this capital-city have dimentions which are half of those of the Vaimanika gods, and so...till the construction of the backside of the fortress. The dimensions of the structure in the backside are 16,000 yojanas in each direction. Its circumference is slightly more than 50,597 yojanas. The four palaces need be stated in order, no more. sakkassa NaM deviMdassa devaraNNo somassa mahAraNNo ime devA ANA-uvavAya-vayaNa-Niddese ciTheti taM jahA-somakAiyAi vA somadevakAiyAi vA vijjukumArA vijjukumArIo aggikumArA aggikumArIo vAyukumArA vAyukumArIo caMdA surA gahA NakkhattA tArArUvA-je yAvaNe tahappagArA savve te tabbhattiyA tappakkhiyA tavbhAriyA sakkassa deviMdassa devaraNo somasya mahAraNo ANA-uvavAya-vayaNa-Nidese ciTThati / The follwing gods take orders from, live in the proximity of, and obey the words and directions of Maharaja Soma, the Lokapala of Sakra, the Indra of the gods, their king : Somakayika, Somadeva-kayika 6, Vidyutkumaras and Vidyutkumaris (feminine), Agnikumaras and Agnikumaris, Vayukumaras and Vayukumaris, the moon, the sun, planets, stars and other heavenly bodies, and many others who are devoted to him, who support him, who are under him-all these take orders from him, live in proximity of him, and obey his words and directions.

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Bhagavati Sutra Bk. 3 Ch. 7 111 jaMvuddIve dIve maMdarassa pavvayassa dAhiNeNaM jAI imAI samuppajjati taM jahA-gahadaMDAi vA gahamusalAi vA gahagajjiyAi vA gahajuddhAi vA gahasiMghADagAi vA gahAvasavvAi vA anbhAi vA abbha rukkhAi vA saMjhAi vA gaMdhavvaNayarAi vA ukkApAyAi vA disidAhAi vA gajjiAi vA vijjUi vA paMsuvuTThIi vA jUvei vA jakkhAlittaei vA dhUmiyAi vA mahiyAi vA rayugghAei vA caMdovarAgAi vA sUrovarAgAi vA caMdaparivesAi vA sUraparivesAi vA paDicaMdAi vA paDisUrAi vA iMdadhaNui vA udagamacchakapihasiya amohapAINavAyAivA paDINavAyAi vA jAva...saMvaTa TayavAyAi vA gAmadAhAi vA jAva...saNNivesadAhAi vA pANakkhayA jaNakkhayA dhaNa khayA kulakkhayA vasaNabbhUyA aNAriyA-je yAvaNNe tahappagArA Na te sakkassa deviMdassa devaraNo somassa mahAraNNo aNNAyA adiTa ThA asuA assu (mu) yA avinnnnaayaa| tesiM vA somakAiyANaM devANaM sakkassa NaM deviMdassa devaMraNNo somassa mahAraNNo ime 'ahAvaccA abhiNNAyA hotthA taM jahA-iMgAlae viyAlae lohiakkhe saNiccare caMde sUre sukke buhe bahassaI raahuu| sakkasa NaM deviMdassa devaraNNo somassa mahAraNo sattibhAgaM paliovamaM ThiI paNNattA ahAbaccAbhiNNAyANaM devANaM egaM paliovamaM ThiI pnnnntaa| evaM mahiDDhIe jAva...mahANubhAge some mhaaraayaa| All the activities that take place to the south of Mount Meru in this Jambu-dvipa, such as graha-danda, grahamusala, graha-garjita, graha-yuddha, graha-sprgataka, grahapasavya, (these are diverse planetary phenomena ), avra, avrabrksa, evening, city of the Gandharvas, shower of meteors, burning of spheres, roar, lightning, shower of dust, yupa, yaksoddipta, dhumika, mahika, rajodghata, eclipse of the moon, eclipse of the sun, candra-parivesa surya-parivesa, prati-candra prati-surya, rain-bow, udaka-matsya, kapihasita, amogha, wind of the eastern direction, wind of the western direction,...till samvartaka wind, burning of village...till burning of sannivesa, destruction of life, destruction of people, destruction of wealth, destruction of race,...till famine, non-Aryan (sinful) acts, and all acts of this nature are not unknown to Maharaja Soma, the Lokapala of Sakra, the Indra of the gods, their king ; they are not unseen by him ; they are not unheard of by him ; they are not unremembered by him ; they are not particularly unknown to him.

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112 bhagavatI sUtra zaH 3 u: 7 The following gods are like the progeny of Maharaja Soma, the Lokapala of Sakra, the Indra of the gods, their king : Angaraka, Vikolika, Lohitaksa, Saturn, the moon, the sun, Venus, Mercury, Jupiter and Rahu. The life-span of Maharaja Soma, the Lokapala of Sakra, the Indra of the gods, their king, is three quarters added to a palyopama, and that of all his subordinate gods who are progeny unto him is one palyopama. Thus Maharaja Soma is in possession of great fortune,...till great influence. prazna 147-kahi NaM bhaMte ! sakkassa deviMdassa devaraNNo jamassa mahAraNNo varasiThe NAmaM mahAvimANe paNNate ? .. uttara 147-goyamA ! sohammavaDiMsayassa mahAvimANassa dAhiNeNaM sohamme kappe asaMkhejjAiM joyaNasahassAI vIIvaittA ettha NaM sakkassa deviMdassa devaraNo jamassa mahAraNNo varasiThe NAmaM vimANe paNNatte-aDhaterasajoyaNasayasahassAiM jahA somassa vimANaM tahA jaav...abhiseo| rAyahANI taheva jaav...paasaaypNtiio| sakkassa NaM deviMdassa devaraNNo jamassa mahAraNNo ime devA ANA jAva...ciTThati taM jahA-jamakAiyAi vA jamadevakAiyAi vA peyakAiyAi vA peyadevayakAiyAi vA asurakumArA asurakumArIo kaMdappA NirayavAlA AbhiogA / je yAvaNNe tahappagArA savve te tabbhattiyA tappakkhiyA tabbhAriyA sakkassa deviMdassa devaraNNo jamassa mahAraNNo ANAe jAva...ciTThati / Q. 147. Bhante! Where is the great vimana named Varasista of Maharaja Yama, the Lokapala of Sakra, the Indra of the gods, their king ? A. 147. Gautama ! To the south of the great vimana named Saud harmavatamsaka, at a distance of an unlimited thousand yojanas is located Varasisga, the great vimana of Maharaja Yama, the Lokapala of Sakra, the Indra of the gods, their king. Its length and breadth are 12,00,000 yojanas in each direction all the details being similar to those of the great vimana of Maharaja Soma,...till coronation ; and so are the

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Bhagavati Satra Bk. 3 Ch.7 113 details about the capital-city and the row of palaces. The following gods take order from,...till obey the directions of, Maharaja Yama, the Lokapala of Sakra, the Indra of the gods, their king : Yama-kayika, Yamadeva-kayika, Preta-kayika, Pretadevakayika, Asurakumaras, Asurakumaris, Kandarpa, Narakapala, Abhiyoga and so on who are devoted to Maharaja Yama, who support him, who are under him,...till take orders from him. jaMbuddIve dIve maMdarassa pavassa dAhiNeNaM jAiM imAI samuppajjati taM jahA-DiMbAi vA DamarAi vA kalahAi vA bolAi vA khArAi vA mahAjuddhAi vA mahAsaMgAmAi vA mahAsatthaNivaDaNAi vA evaM mahApurisaNivaDaNAi vA mahAruhiraNivaDaNAi vA dubbhUAi vA kularogAi vA gAmarogAi vA maMDalarogAi vA nagararogAi vA sIsaveyaNAi vA acchiveyaNAi vA kaNNaveyaNAi vA NahaveyaNAi vA daMtaveyaNAi vA iMdaggahAi vA khaMdaggahAi vA kumAraggahAi vA jakkhaggahAi vA bhUyagagahAi vA egAhiyAi vA veyAhiyAi vA teyAhiyAi vA cAutthahiyAi vA uvveyagAi vA kAsAi vA sAsAi vA jarAi vA dAhAi vA kacchakohAi vA ajIrayA paMDurogA harisAi vA bhagaMdarAi vA hiyayasUlAi vA matthayasUlAi vA joNisUlAi vA pAsasUlAi vA kucchi sUlAi vA gAmamArIi vA nagaramArIi vA kheDamArIi vA kavvaDamArIi vA doNamuhamArIi vA maDambamArIi vA paTTaNamArIi vA AsamamArIi vA saMbAhamArIi vA saNNivesamArIi vA pANakkhayA jaNakkhayA ghaNakkhayA kulakkhayA vasaNabhUyA aNAriyA je yAvi aNNe tahappagArA Na te sakkassa deviMdassa devaraNNo jamassamahAraNNo aNNAyA te siM vA jamakAiyANaM devANaM / sakkassa deviMdassa devaraNNo jamassa mahAraNNo ime devA ahAvaccA abhiNNAyA hotthA taM jahA : aMbaM aMbarise ceva sAme sabale tti yAvare ruddo-varudde kAle ya mahAkAle tti yAvare asI ya asipatte kuMbhe ( asipatte dhaNU kuMbhe ) bAlU veyaraNI ti ya kharassare mahAghose emae pnnnnrsaa''hiyaa| sakassa NaM deviMdassa devaraNNo jamassa mahAraNNo sattibhAgaM paliovamaM ThiI paNNatA ahAvaccAbhiNNAyANaM devANaM egaM paliovamaM ThiI paNNattA evaM mahiD DhIe jAva...jame mhaaraayaa|

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114 praat 47: 3:6 To the south of Mount Meru, which is in Jambu-dvipa, the activities that take place, viz., obstructions, troubles created by the princes, quarrels, exchanges of words, hatred of each other, great wars, great battles, uses of great weapons, death of great personalities, flow of much blood, (existence of) wicked peopl diseases of the mandala, urban diseases, pain in the eyes, in the cars, in the nails, in the teeth, Indra-graha, Skanda-graha, Kumara-graha, Yaksa-graha, fever on alternate days, fever at a gap of two days, fever at a gap of four days, restlessness, cough, breathing trouble, debility fever, typhoid, sore on body parts like arm-pits, indigestion, jaundice, piles, fistula, acute pain in the heart, acute pain in the brain, acute pain in the uteras, acute pain in the hips, acute pain in the arm-pits, epidemics in the .village, epidemics in the town, etc., etc....till in sannivesa, destruction of life, destruction of people, destruction of race, famines and non-Aryan acts, and such other activities,--these are not unknown to either Yama, the Lokapala of Sakra, the Indra of the gods, their king, or to the Yama-kayika gods. The following gods are progeny-like to Maharaja Yama, the Lokapala of Sakra, the Indra of the gods, their king : Amba, Ambarisa, Syama, Sabala, Rudra, Uparudra, Kala, Mahakala, Asipatra, Dhanusa, Kumbha, Balu, Vaitarini, Kharasvara and Mahaghosa--these are fifteen. The life-span of Maharaja Yama, the Lokapala of Sakra, the Indra of the gods, their king, is three quarters added to a palyopama, and that of his progeny-like gods is one palyopama. Maharaja Yama is in possession of such great fortune,...till great influence. prazna 148-kahi NaM bhaMte ! sakkassa deviMdassa devaraNNo / varuNassa mahAraNNo sayaMjale NAmaM mahAvimANe paNNatte? uttara 148-goyamA ! tassa NaM sohammavaDeMsayassa vimANassa paccatthimeNaM sohamme kappe asaMkhejjAiM jahA somassa tahA vimANa-rAyahANIo bhANiyavvA

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115 Bhagavati Sutra Bk. 3 Ch. 7 jAva...pAsAyavaDeMsayA / NavaraM NAma NANattaM / sakkassa NaM varuNassa mahAraNNo jAva... ciTThati taM jahA -- varuNakAiyAi vA varuNadevayakAiyAi vA nAgakumArA nAgakumArIo udahikumArA udahikumArIo thaNiyakumArA yaNiyakumArIo / je yAvaNe tahappagArA savve te tabbhattiA jAva... ciTThati / Q.148. Bhante! Where is the great vimana named Svayamjvala of Maharaja Varuna, the Lokapala of Sakra, the Indra of the gods, their king ? A. 148. Gautama ! To the west of the great vimana named Saud harmavata msaka, at a distance of an unlimited number of yojanas from Saudharma-kalpa, is located the great vimana named Svayamjvala of Maharaja Varuna, the Lokapala of Sakra, the Indra of the gods, their king. Details are similar to those of the great vimana of Maharaja Soma. And so also about the (entire) vimana, the capital-city,...till the great palace, difference being only in nomenclature. The following gods take order from,...till obey the direction of, Maharaja Varuna : Varuna-kayika, Varunadeva kayika, Nagakumaras, Nagakumaris, Udadhikumaras, Udadhikumaris, Stanitakumaras, Stanitakumaris, and many others who are devoted to him, who support him, and who are under him,...till take orders from him. jaMbuddIve dIve maMdarassa pavvayassa dAhiNeNaM jAI imAI samuppajjaMti taM jahA -- aivAsAi vA maMdavAsAi vA suvuTThIi vA duvuTThIi vA udabbhedAi vA udappIlAi bA uvvAhAi vA pavvAhAi vA gAmavAhAi vA... jAva saNasavAhA vA pANakkhayA jAva... .. tesiM vA varuNakAiyANaM devANaM / sakkassa NaM deviMdassa devaraNNo varuNassa mahAraNNo jAva... * ahAvaccA'bhiNNAyA hotyA taM jahA - kakkoDae kaddamae aMjaNe saMkhavAlae puMDe palAse moe jae dahimuha apule kAryArie | sakkssa NaM deviMdassa devaraNo varuNassa mahAraNNo desUNAI do paliovamAI ThiI paNNattA ahAvaccAbhiNNAyANaM devAnaM egaM paliodamaM ThiI paNNattA emahiD DIe jAva... varuNe mahArAyA /

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116 bhagavatI sUtra za: 3 uH 7 In the southern direction of Mount Meru, which is in the Jambu-dvipa, the activities that take place, viz., heavy rain, mild rain, balanced rain, unbalanced rain, water-springs, lakes, streams, rivers, fiooding of villages,...till of sanniversa, loss of life, etc., etc.,-these are neither unknown to him, nor to the Varuna-kayika gods. The following are the progeny-like gods of Maharaja Varuna, the Lokapala of Sakra, the Indra of the gods, their king : Karkotaka, Kardamaka, Aijana, Sankhapalaka, Pundra, Palasa, Moda, Jaya, Dadhimukha, Aya mpula and Katarika. The life-span of Maharaja Varuna, the Lokapala of Sakra, the Indra of the gods, their king, is slightly less than two palyopamas, and that of his progeny-like gods one palyopama. Maharaja Varuna is in possession of such great fortune,...till great influence. prazna 149-kahi NaM . bhaMte ! sakkassa deviMdassa devaraNNo vesamaNassa mahAraNNo vaggu NAmaM mahAvimANe paNNatte ? uttara 149-goyamA ! tassa NaM sohammavaDisayassa mahAvimANassa uttareNaM jahA somassa mahAvimANa-rAyahANivattavvayA tahA NeyavvA jaav...paasaayvddeNsyaa| sakkassa NaM deviMdassa devaraNNo vesamaNassa ime devA ANAuvavAya-vayaNa-Niddese ciTThati taM jahA-vesamaNakAiyAi vA vesamaNadevayakAiyAi vA suvaSNakumArA suvaSNakumArIo dIvakumArA dIvakumArIo disAkumArA disAkumArIo vANamaMtarA vANamaMtarIo je yAvaNNe tahappagArA savve te tabbhattiA jAva...ciTThati / Q. 149. Bhante! Where is the great vimana named Valgu of Maharaja Vaisramana, the Lokapala of Sakra, the Indra of the gods, their king ? A. 149. Gautama ! This is located to the north of the great vimana Saudharmavata msaka. Details are the same as those of the great vimana of Maharaja Soma,...till capital-city and the great palace.

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Bhagavati Sutra Bk. 3 Ch. 7 117 The following gods take orders from, live in the proximity of, and obey the orders and directions of, Maharaja Vaisramana, . .the Lokapala of Sakra, the Indra of the gods, their king : Vaisramana-kayika, Vaisramanadeva-kayika, Suvarpakumaras, Suvarnakumaris, Dvipakumaras, Dvipakumaris, Dik-kumaras, Dik-kumaris, Vana-vyantaras male and female, and many others who support him, and are under him,...till take orders from him. jaMbuddIve dIve maMdarassa pavvayassa dAhiNeNaM jAI imAI samuppajjati taM jahA-ayAgarAi vA tauyAgarAi vA taMbAgarAi vA evaM sIsAgarAi vA hiraNNAgarAi vA suvaNNAgarAi vA rayaNAgarAi vA vairAgarAi vA vasuhArAi vA hiraNNavAsAi vA suvaNNavAsAi vA rayaNavAsAi vA vairavAsAi vA AbharaNavAsAi vA pattavAsAi vA pupphavAsAi vA phalavAsAi vA bIyavAsAi vA malavAsAi vA vaNNavAsAi vA cuNNavAsAi vA gaMdhavAsAi vA vatyavAsAi vA hiraNNavuTThIi vA suvaNNavuTThIi vA rayaNavuTThIi vA vairakhuTThIi vA AbharaNavuTThIi vA pattavuTThIi vA pupphavuTThIi vA livuhoi vA bopatruTa Thoi vA mallavuTa ThIi vA vaNNavuTa ThIi vA cuNNavuTa ThIi vA gaMdhavuTa ThIi vA vatthavuTa ThIi vA bhAyaNavuTa ThIi vA khIravuTa ThIi vA sukAlAi vA dukkAlAi vA appagdhAi vA mahagghAi vA subhikkhAi vA dubbhikkhAi vA kayavikkayAi vA saNNihIi vA saMNNicayAi vA NihIi vA NihANAI vA ciraporANAI vA pahINasAmiyAiM vA pahINaseuyAI vA pahINamaggANi vA pahINagottAgArAiM vA ucchaNNasAmiyAI vA ucchaNNa se uyAI vA ucchaNNagotAgArAiM vA siMghADaga-tiga-caukka-caccara-ca ummuha-mahApahapahesu vA NayaraNiddhavaNesu vA susANa-giri-kaMdara-saMti-selo-baTa ThANa-bhavaNagihesu saNNikhittAI ciTa tthNti| Na tAI sakkassa deviMdassa devaraNo vesamaNassa mahAraNNo aNNAyAiM adiTa AI asuyAiM assu ( mu) gAiM aviNNAyAI tesiM vA vesamaNakAiyANaM devaannN| sakkassa deviMdassa devaraNo vesamaNassa mahAraNNo ime devA ahAvaccA:bhiNNAyA hotthA taM jahA - puNNabhadde mANibhadde sAlibhadde sumaNabhadde cakke rakkhe. puNNarakkhe sa (pa)vvANe samajase savvakAme samiddhe amohe asNge| sakkassa NaM deviMdassa devaraNNo vesamaNassa mahAraNNo do paliovamAiM ThiI

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118 bhagavatI sUtra zaH 3 uH 7 papNattA ahAvaccA'bhiyANaM devANaM egaM paliovamaM ThiI paNNattA Tufacts T... AT HEITIATI To the south of Mount Meru, which is in Jambu-dvipa, the following activities that take place, viz., iron mines, zinc mines, copper mines, lead mines, silver mines, gold mines, diamond mines, vajra raina mines, sprinklings of wealth, of silver, of gold, of gems, of thunder, of ornaments, of leaves, of flowers, of fruits, of seeds, of wreaths, of colours, of powders, of perfumes, of clothes, showers of silver, of gold, of gems, of vajra ratna, of ornaments, of leaves, of flowers, of fruits, of seeds, of wreaths, of colours, of powders, rfumes, of clothes, of vessels, of milk, good time, bad time, low price, high price, easy begging, difficult begging, purchase, sale, and stock of ghee, jaggery, etc., stock of corn, of treasure, of wealth, treasure whose owners are dead, treasure which there is none to look after, treasure uncared for, treasure of which owners are extinct, treasure of which the name, race and line of the owners are extinct, treasure stored in chambers built at places where three roads meet, at places where four roads meet, in squares or on elevations, on highways, on ordinary thoroughfares, (beneath) city sewerage, in cremation grounds, on hills or in caves, in santi-grha, in a cavern carved out of a mountain, in assembly halls or in residential houses--all these are known to Maharaja Vaisramana, the Lokapala of Sakra, the Indra of the gods, their king; and all these are not unknown, unseen, unheard of, unremembered by, nor are they cutside the knowledge either of him or of the Vaisramana-kayika gods. The following gods are progeny-like of Maharaja Vaisramana, the Lokapala of Sakra, the Indra of the gods, their king : Purnabhadra, Manibhadra, Salibhadra, Sumanobhadra, Cakra, Raksa, Purnaraksa, Sadvan, Sarvayasa, Sarvakaya, Samsddha, Amogha and Asanga. The life-span of Maharaja Vaisramana, the Lokapala of Sakra, the Indra of the gods, their king, is two palyopamas, and that of his progeny-like gods is one palyopama. Maharaja Vaisramana is in possession of such great fortune,...till great influence.

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Bhagavati Sutra Bk. 3 Ch. 7 119 ta a! va ! ft 1 Bhante! So they are. Glory be to the great Lord. So saying, Bhagavan Gautama paid his homage and obeisance to Sramana Bhagavan Mahavira, and having done so, he withdrew to his own scal. sattamo uddeso sammattI / Chapter Seven ends

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aTThamo. uddeso CHAPTER EIGHT rAyagihe Nayare jAva...pajjuvAsamANe evaM vayAsI : In the city of Rajagrha,...till made the following submission : [ Indras ] prazna 150-asurakumArANaM bhaMte ! devANaM kai devA AhevaccaM jAba... viharaMti? uttara 150-goyamA ! dasa devA AhevaccaM jAva...viharaMti taM jahA-- camare asuriMde AsurarAyA some jame baruNe vesamaNe balI vairoyaNiMde vairoyaNarAyA some jame varuNe vesamaNe / prazna 151-NAgakumArANaM bhaMte ! pucchA ? uttara 151-goyamA ! dasa devA AhevaccaM jAva...viharaMti taM jahAdharaNe NaM NAgakumAriMde NAgakumArarAyA kAlavAle kolavAle selavAle saMkhavAle bhUyANaMde NAgakumAriMde NAgakumArarAyA kAlavAle kolavAle saMkhavAle selvaale| jahA NAgakumAriMdANaM eyAe battavvayAe NeyavvaM evaM imANaM NeyavvaM : suvaNNakumArANaM-veNudeve veNudAlI citte vicitte cittapakkhe vicittpaakhe| - vijjukumArANaM-harikaMta harissaha pabha suppabha pabhakaMta suppabhakaMta /

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Bhagavati Sutra Bk. 3 Ch. 8 121 aggikumArANaM-aggisIha aggimANava teu teusIha teukaMta teuppabha / dIvakumArANaM-puNNa visiTTha rUya rUyaMsa rUsakaMta rUyappabha / udahikumArANaM-jalakate jalappabha jala jalarUya jalakata jalappabha / disAkumArANaM-amiyagaI amiyavAhaNe turiyagaI khippagaI sIhagaI siihvikkmgii| vAukumArANaM-velaMba pabhaMjaNa kAla mahAkAla aMjaNa riTa Tha / thaNiyakumArANaM-ghosa mahAghosa Avatta viyAvatta naMdiyAvatta mahAnaMdiyAvatta / evaM bhANiyavvaM jahA asurakumArA / soma kAlavAla cittappabha teyarUva jala turiyagaI kAla Ajutta / Q. 150. Bhante ! How many are the gods that dominate . over the Asurakumaras ? A. 150. Gautama! Ten gods dominate over the Asurakumaras. They are : Camara who is the Indra of the Asurakumaras and their king, Soma, Yama, Varuna, Vaisramana ; Bali who is the Indra of the Vairocanas and their king, Soma, Yama, Varuna and Vaisramana. Q. 151. Bhante ! How many gods dominate over the Nagakumaras ? A. 151. Gautama ! Ten gods dominate over the Naga kumaras. They are : Dharana who is the Indra of the Nagakumaras and their king, Kalavala, Kolavala, Sailapala, Sankhapala ; Bhutananda who is the Indra of the Nagakumaras and their king, Kalavala, Kolavala, Sarkhapala and Sailapala. And what has been stated about the Indras of the Nagakumaras may be stated about the remaining gods : Suvarnakumaras are dominated over by Venudeva, Venudali, Citra, Vicitra, Citrapaksa, Vicitrapaksa ; Vidyutkumaras are dominated over by Harikanta, Harisaha, Prabha, Suprabha, Prabhakanta, Suprabhakanta ;

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bhagavatI sUtra zaH 3 u: 8 Agnikumaras are dominated over by Agnisinha, Agnimanava, Tejas, Tejahsinha, Tejakanta, Tejaprabha ; 122 Dvipakumaras are dominated over by Purna, Visista, Rupa, Rupamsa, Rupakanta, Rupaprabha ; Udadhikumaras are dominated over by Jalakanta, Jalaprabha, Jala, Jalarupa, Jalakanta, Jalaprabha ; Dikkumaras are dominated over by Amitagati, Amitavahana, Tvaritagati, Ksipragati, Sinhagati, Sinha-vikramagati ; Vayukumaras are dominated over by Velamba, Prabhanjana, Kala, Mahakala, Anjana, Arista ; Stanitakumaras are dominated over by Ghosa, Mahaghosa, avarta, Vyavarta, Nandikavarta, Mahanandikavarta. Statements about these are to be similar to those of the Asura kumaras. The first Lokapalas to the Indras of the Bhavanapati gods in the south are : Soma, Kalavala, Citra, Prabha, Tejas, Rupa, Jala Tvarita - gati, Kala and Ayukta. prazna 152 - pisAyakumArANaM pucchA ? uttara 152 - goyamA ! do devA AhevaccaM jAva... viharati taM jahAkAle ya mahAkAle surUva-paDirUva- puNNabhadde ya amaravaI mANibhadde bhIme ya tahA mahAbhIme / kiNNara- kiMpurise khalu sappurise khalu tahA mahApurise aikAya - mahAkAe gIyaraI ceva gIyajase / ee vANamaMtarANaM devANaM / joiriyANaM debANaM do devA AhevaccaM jAva... . viharati taM jahA - caMde ya sUre ya /

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Bhagavati Sutra Bk. 3 Ch. 8 123 Q. 152. And what about those dominating over the Pisacakumaras ? A. 152. Gautama ! Pairs of gods, dominate over them. They are : Kala and Mahakala; Surupa and Pratirupa ; Purnabhadra and Manibhadra ; Bhima and Mahabhima; Kinnara and Kimpurusa ; Satpurusa and Mahapurusa ; Atikaya and Mahakaya ; Gitarati and Gitayasa. All these are the Indras of the Vana-vyantara gods. Two gods dominate over the Jyotiskas. They are : the Moon and the Sun. prazna 153-sohammI sANesu NaM bhaMte ! kappesu kai devA AhevaccaM jAva...viharaMti ? ' uttara 153-goyamA ! dasa devA jAva...viharaMti taM jahA-sakke deviMde devarAyA some jame varuNe vesamaNe IsANe deviMde devarAyA some jame varuNe vesmnne| esA vattavvayA savvesu vi kappesu ee ceva bhaanniyvvaa| je ya iMdA te ya bhANiyavvA / Q. 153. Bhante ! How many gods dominate over Saudharma-kalpa and Isana-kalpa ? A. 153. Gautama ! Ten gods dominate (in Saudharmakalpa) as follows : Sakra who is the Indra of the gods and their king, Soma, Yama, Varuna, Vaisramana ; Isana himself who is the Indra of the gods and their king, Soma, Yama, Varuna, Vaisramana. And similar statements are to be made about the remaining heavens, and their respective Indras are to be mentioned. sevaM bhaMte ! sevaM bhaMte ! tti / Bhante ! So they are. Glory be to the great Lord! So saying, Bhagavan Gautama paid his homage and obeisance to the Lord, and having done so, he withdrew to his seat. aTThamo uddeso sammatto | Chapter Eight ends

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navamo udadeso CHAPTER NINE rAyagihe jAya...evaM vayAsIH In the city of Rajagxha,...till made submission as follows : [objects of senses] prazna 154-kAvihe gaM bhaMte ! iMdiyavisae paNNatte ?. uttara 154-goyamA! paMcavihe iMdiyavisaepaNNatte taM jahA-soiMdiyavisae jAva...jIvAbhigame joisiya uddesao yavo aparise so| Q. 154. Bhante ! How many have been stated to be the objects of organs of senses ? A. 154. Gautama ! The objects of the organs of senses have been stated to be five. They are : object of the organ of hearing, etc., as contained in the Jivabhigama Sutra. where from the chapter on the Jyotiskas is to be stated as a whole (i.e., without omission)28. navamo uddeso sammatto / Chapter Nine ends

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samo uddesa CHAPTER TEN rAga jAva... evaM vayAsIH In the City of Rajagrha,...till made submission as follows: [Indras' assemblies] prazna 155 - camarassa NaM bhaMte! asuriMdassa asuraraNo kai parisAo paNNattAo ? uttara 155 - goyamA ! tao parisAo paNNattAo taM jahA -samiyA caMDA jAyA evaM jahANupuvvIe jAva... accuo kappo / Q. 155. Bhante ! How many have been stated to be the assemblies of Camara, the Indra of the Asurakumaras, their king ? A. 155. Gautama! He is stated to have three assemblies, which are Samika (Samita), Canda and Jata. Like this, in order, need be stated...till Acyuta-kalpa27. sevaM bhaMte ! sevaM bhaMte ! tti / Bhante ! So they are. Glory be to the great lord. Sc saying, Bhagavan Gautama paid his homage and obeisance to the Lord, and having done so, he withdrew to his seat. dasamo uddeso sammatto | Chapter Ten ends taiyaM sayaM sammataM / Book Three ends

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cautthaM sayaM BOOK FOUR paDhama-biIya-taIya-cautthA udesA CHAPTERS ONE-Two-THREE-FOUR gAhA : cattAri vimANehiM cattAri ya hoMti rAyahANIhiM raIe lessAhi ya dasa uddesA cutthsye| Couplet : Four chapters deal with vimanas And four with capital-cities (Then) infernal beings, tinges (at last) Contents of ten chapters in Book Four rAyagiha gayare jAva...evaM vayAsI : In the city of Rajagpha,...till made the following submission : [Lokapalas of I sanendra] prazna 1-IsANassa NaM bhaMte ! deviMdassa devaraNNo kA logapAlA paNNattA ? uttara 1-cattAri logapAlA paNNattA taM jahA-some jame baruNe vesmnne| prazna 2-eesi NaM bhaMte ! logapAlANaM kai vimANA paNNattA ? uttara 2-goyamA ! cattAri vimANA paNNattA taM jahA-sumaNe savvaobhadde vaggU suvgguu|

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Bhagavati Suutra Bk. 4 Ch. 1-4 prazna 3 - RhiNaM bhaMte ! IsANassa deviMdassa devaraNNo somassa mahAraNNo sumaNe NAmaM mahAvimANe paNNate ? 127 uttara 3 - goyamA ! jaMduddIve dIve maMdarassa pavvayassa uttare NaM imIse rayaNappabhAe puDhavIe yAva... IsANe NAmaM kappe paNNatte tattha NaM jAva... paMcavaDeMsayA paNNattA taM jahA - aMkavaDeMsae phalihavaDeMsae rayaNa vaDeMsae jAyarUvavarDesa e majhe IsANavaDeMsae / tassa NaM IsANavaDeMsayassa mahAvimANassa puratthimeNa tiriyama saMkhejjAiM joyaNasahassAiM vIIvaittA tattha NaM IsANassa deviMdassa devaraNNo somassa mahAraNNo sumaNe NAmaM mahAvimANe paNNatte addhate rasajoyaNa / jahA sakkssa vattavvayA taIyasae tahA IsANassa vi jAva...acvaNiyA sammattA / cauNhaM vi logapAlANaM vimANe vimANe uddesao causu vi vimANesu cattAri uddesA aparisesA NavaraM ThiIe NANattaM Ai duya vibhAgUNA paliyA dhaNayassa hoMti do ceva / dosatibhAgA varuNa paliyamahAvaccadevANaM / Q. 1. Bhante! How many have been stated to be the Lokapalas of Isana, the Indra of the gods, their king ? A. 1. Gautama! They have been stated to be four. They are: Soma, Yama, Varuna and Vaisramapa. Q. 2. Bhante! How many have been stated to be the vimanas of the Lokapalas ? A. 2. Gautama! They have been stated to be four. They are : Sumana, Sarvatobhadra, Valgu, Suvalgu. Q. 3. Bhante ! Where is located the great vimana named Sumana of Maharaja Soma, the Lokapala of Isana, who is the Indra of the gods and their king? A. 3. Gautama! To the north of Mount Meru in Jambudvipa, from the flat ground of the Ratnaprabha hell,...till there is Isana-kalpa, there are five celestial palaces, which are, Anika

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bhagavatI sUtra zaH 4 u: 1-4 vata msaka, Sphatikavatamsaka, Ratnavata msaka and Jatarupavata msaka, with Isanavata msaka at the centre of them. As one goes obliquely to the east of the great vimana Isanavatamsaka, and covers a distance of an unlimited thousand yojanas, there is the great vimana named Sumana, which belongs to Maharaja Soma, the Lokapala of Isana, the Indra of the gods, their king. Its length and breadth are 122 lakh yojanas each. Other details are the same as that of (the great vimana of Maharaja Soma, the Lokapala of Sakrendra,...till the end of the sec tion. 128 The description of the vimana of each Lokapala constitutes a Chapter, and so four vimanas make four Chapters complete, but differences are in their life-span. The life-span in each case is as follows: Maharaja Soma and Yama have each a life-span of three quarters less than two palyopamas, Vaisramana has a life-span of two Palyopamas and Varuna has three quarters added to a palyopama. The progeny-like gods have each a lifespan of one palyopama. paDhama-biIya-taIya- cautthA uddesA sammattA Chapters One-Two-Three-Four end

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paMcama - chaTTha-sattamaTThamA uddesA CHAPTERS FIVE-SIX-SEVEN-EIGHT [ capital-cities of Lokapalas 1 4- yahANIsuvicattAri uddesA bhANiyavvA jAva... mahiDDIe jAva... varuNe mahArAyA / 4. Four chapters are to be given to the capital-cities', ...till great fortune,...till Maharaja Varuna. paMcama chaTTha-sattamaTThamA uddesA sammattA Chapters Five-Six-Seven-Eight end

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navamo uddeso CHAPTER NINB [on infernal beings ] prazna 5-Neraie NaM bhaMte / gairaiesu uvavajjai aNeraie Neraiesu uvavajjai ? uttara 5-paNNavaNAe lessApae taIo uddesao bhANiyavvo jAva... nnaannaaii| Q. 5. Bhante ! Are infernal beings alone born among infernal beings, or, are non-infernal beings born among infernal beings ? A. 5. On this, refer to Chapter Three on "Tinges' in the Pannavana Sutra,...till various types of knowledge. navamo udadeso sammatto / Chapter Nine ends

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dasamo uddaso CHAPTER TEN [ on tinges] prazna 6-se gUNaM bhaMte ! kaNhalessA NIlalesse pappa tArUvattAe tAvaNNattAeM...? uttara 6-evaM cauttho uddesao paNNavaNAe ceva lessApade Neyavvo jAva ... pariNAma-vagNa-rasa-gaMdha-suddha-apasattha-saMkiliThTha-hA-gai-pariNAma-paeso-gAhavaggaNA-TThANamappabahu~ / Q. 6. Bhante ! Does the black tinge attain the colour and the hue of the blue tinge by coming into contact with it ? A. 6. Gautama ! Refer to Chapter Four on 'Tinges' in the Pannavana Sutras...till outcome, colour, substance, smell, purity, unwholesomeness, oppression, heat, movement, transformation, space-units, dimensions, categories, place, quantum -more or less. (All these need be stated about tinges.) sevaM bhaMte ! sevaM bhaMte! ti| Bhante ! So they are. Glory be to the great Lord! So saying, Bhagavan Gautama paid his homage and obeisance to the Lord, and having done so, he withdrew to his seat. dasamo uddaso sammatto / Chapter Ten ends cautthaM sayaM sammattaM / Book Four ends

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paMcamaM sayaM BOOK FIVE paDhamo uddeso CHAPTER ONB gAhA : caMda ravi aNila gaMThiya sadde chaumA'u eyaNa niyaMThe rAyagihaM caMpA caMdimA ya dasa paMcamammi sae / Couplet : City of Campa (where the dialogue took place) Topics for discussion are-the sun, the wind, Knots that make a net (this is for analogy), Sound, monks, life-span, throb of matter, Monk Nirgranthiputra, Rajagrha, the moon, Campa-such are the contents Of ten chapters in Book Five. teNaM kAleNaM teNaM samaeNaM caMpA NAmaM rAyahANI hotyA / vaNNao / tIse NaM caMpAe NayarIe puNNabhadde NAmaM ceie hotthA / vaNNao / sAmI samosaDhe jAva... parisA paDigayA / In that period, at that time, there was a capital-city named Campa. Description. Outside the city of Campa, there was a caitya named Purnabhadra. Description. Sramana Bhagavan Mahavira came,...till the people dispersed. teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa jeTa The aMtevAsI iMdabhai NAmaM aNagAre goyamagotte NaM jAva... evaM vayAsIH

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Bhagavati Sutra Bk. 5 Ch. 1 In that period, at that time, Sramana Bhagavan Mahavira had a senior-most disciple in a monk named Indrabhuti who belonged to the Gautama line,... till he made the following submission : [ on sun-rise and sun-set ] 133 prazna 1 - jaMbUddIve NaM bhaMte ! dIve sUriyA udINa pAINamuggaccha pAINadAhiNamAgacchati pAINa dAhiNamuggaccha dAhiNa-paDINamAgacchaMti dAhiNa-paDINamuggaccha paDINa udINamAgacchaMti SaDINa - udINamuggaccha udINa pAINamAgacchaMti ? uttara 1 - haMtA goyamA ! jaMbUddIve NaM dIve sUriyA udINa-pAINamuggaccha jAva... udINa - pAINamAgacchaMti / prazna 2 - jagaNaM bhaMte! jaMbUddIve dIve dAhiNaDDhe divase havai tayA NaM uttaraDhe'vi divase bhavai jayA NaM uttaraDDhe'vi divase bhavai tayA NaM jaMbUdIve dIve maMdarassa pavvayassa puratthimapaccatthime NaM rAI havai ? jayA NaM jaMbUddIve dIve dAhiNaDDhe vi divase jAva uttara 2 - haMtA goyamA ! ... rAI bhavai / prazna 3 - jayA NaM bhaMte! jaMbUdIve dIve maMdarassa pavvayassa puratthi me NaM divase bhavai tathA NaM paccatthimeNa vi divase bhavai jayA NaM paJcatthime NaM divase bhavai tayA NaM jaMbUdIve dIve maMdarassa pavvayassa uttara- dAhiNe NaM rAI bhavai ? jayA NaM jaMbUdIve dIve maMdarapuratthime NaM divase uttara 3 - haMtA goyamA jAva... rAI bhavai / Q. 1. Bhante! In the isle called Jambudvipa, does the sun rise in the north-east and set in in the south-east ? Does it rise in the south-east and set in in the south-west ? Does it rise in the south-west and set in in the north-west ? Does it rise in the north-west and set in in the north-east ? A. 1. Yes, Gautama, the sun rises in the north-east,... till comes back to the north-east 1.

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134 bhagavatI sUtra zaH 5 u1 Q. 2. Bhante! When it is day in the southern portion of the isle named Jambudvipa, is it also day in the northern portion ? And when it is day in the northern portion, is it night in the east and the west of Mount Meru in the isle named Jambudvipa ? A. 2. Yes, Gautama, when it is day in the southern portion of the isle named Jambudvipa,...till it is night, etc. Q. 3. Bhante ! When it is day in the east of Mount Meru in the isle called Jambudvipa, is it also day in the west ? And when it is day in the west, then, is it night in the north and in the south of Mount Meru in the isle named Jambudvipa ? A. 3. Yes, Gautama, when it is day in the east of Mount Meru in the isle named Jambudvipa,...till it is night, etc. [ measure of day and night ] prazna 4-jayA NaM bhaMte ! jaMbUdIve dIve dAhiNaDa Dhe ukkosae aTThArasamuhutte divase bhavai tayA NaM uttaraDDhe vi ukkosae aTThArasamuhutte divase bhavai jayA NaM uttaraDDhe ukkosae aTThArasamuhutte divase bhavai tayA NaM jaMbuddIve dIve maMdarassa puratthima-paccatthime NaM jahaNNiyA duvAlasamuhuttA rAI bhavai ? ___ uttara 4-haMtA goyamA ! jayA NaM jaMbUddIve jAva...duvAlasamuhuttA rAI bhavai / prazna 5-jayA NaM jaMbaddIve maMdarassa puratthime ukkosae aTThArasamuhutte divase bhavai tayA NaM jaMbUddIve dIve paccatthimeNa vi ukkoseNaM aTThArasamuhutte divase bhavai jayA NaM paccatthime NaM ukkosie aTThArasamuhutte divase bhavai tayA NaM bhaMte ! jaMbUdIve dIve uttare duvAlasamuhuttA jAva...rAI bhavai ? uttara 5-haMtA goyamA ! jAva...bhavai / prazna 6-jayA NaM bhaMte ! jaMbUdIve dIve dAhiNaDDhe aTThArasamuhuttANatare divase bhavai tayA NaM uttare aTThArasamuhuttANaMtare divase bhavai jayA NaM uttaraDDhe

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135 Bhagavati Sutra Bk. 5 Ch. 1 aThArasamuhuttANaMtare divase bhavai tayA NaM jaMbadIve dIve maMdarassa pavvayassa puratthi me NaM paJcatthi me NaM sAiregA duvAlasamuhuttA rAI bhavai ? uttara 6 - haMtA goyamA ! jayA NaM jaMbUddIve jAva... rAI bhavai / prazna 7 - jayA NaM bhaMte ! jaMbUddIve maMdarassa pavvayassa puratthi me NaM aTThArasa muhuttANaMtare divase bhavai tathA NaM paccatthi me NaM aTThArasamuhuttANaMtare divase bhavai jayA NaM paccatthime NaM aTThArasamuhuttANaMtare divase bhavai tayA NaM jaMbUddIve maMdarassa pavvayassa uttaradAhiNe sAiregaduvAlasamuhuttA rAI bhavai ? uttara 7 - haMtA goyamA ! bhavai / evaM eeNaM kameNa osAreyavvaM sattarasamuhutte divase terasamuhuttA rAI sattarasamuhuttANaMtare divase sAiregA terasamuhuttA rAI solasamuhutte divase codasamuhuttA rAI solasamuhuttAgaMtare divase sAIregacauddasamuhuttA rAI paNNarasamuhutte divase paNNarasamuhuttA rAI paNNarasamuhuttANaMtare divase sAIregA paNNarasa muhuttA rAI coddasamuhutte divase solasa muhuttA rAI coddasamuhuttANaMtare divase sAiregA solasamuhuttA rAI terasamuhutte divase sattarasamuhuttA rAI terasamuhuttANaMtare divase sAiregA sattarasamuhuttA rAI / jAva... bhavai / prazna 8 - jayA NaM jaMbUdIve dAhiNaDDhe jahaNNae duvAlasamuhutte divase bhavai tayA NaM uttaraD Dhe vi jayA NaM uttaraDDhe tayA gaM jaMbUdIve dIve maMdarassa pavvayassa puratthi me paccatthime NaM ukkosiyA aTThArasamuhuttA rAI bhavai ? uttara 8- haMtA goyamA ! evaM ceva uccAreyavvaM jAva... rAI bhavai / prazna 9 - jayA NaM bhaMte ! jaMbUdIve dIve maMdarassa pavvayassa puratthime NaM jahaNae duvAlasamuhutte divase bhavai tayA NaM paJcathimeNa vi jayA NaM paccatthi me NaM vi tayA NaM jaMbUdIve dIve maMdarassa pavvayassa uttara dAhiNe NaM ukkosiyA aTThArasamahuttA rAI bhavai ? uttara 9 - haMtA, goyamA ! jAva... .. rAI bhavai /

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bhagavatI sUtra zaH 5 uH 1 Q. 4. Bhante! When in the south of the isle named Jambudvipa, the maximum span of the day is 18 muhurtas (18x48 minutes), then in the north also, is the maximum span of the day 18 muhurtas, and when in the north the maximum span of the day is 18 muhurtas, then in the east and the west of Mount Meru in the isle named Jambudvipa, is the maximum span of the night 12 muhurtas2 ? 136 A. 4. Yes, Gautama, when in the south of the isle named Jambudvipa,...till the maximum span of the night is 12 muhurtas. Q. 5. Bhante ! When in the east of Mount Meru in the isle named Jambudvipa, the maximum span of the day is 18 muhurtas, then, in the west, too, does the day have a maximum span of 18 muhurtas ? And when in the west, the day has a maximum span of 18 muhurtas, then, in the north of the isle named Jambudvipa, does the night have a maximum span of 12 muhurtas ? A. 5. Gautama! It is so,...till the night has a maximum span of 12 muhurtas. Q. 6. Bhante! When in the south of the isle named Jambudvipa, the day has a span of less than 18 muhurtas, then, in the north, too, does the day have a span of 18 muhurtas? And when in the north of the isle named Jambudvipa, the day has a span of less than 18 muhurtas, then, in the east and the west of Mount Meru in the isle named Jambudvipa, does the night have a span which is more than 12 muhurtas ? A. 6. Gautama, when in the south of the isle named Jambudvipa,...till the span of the night is more than 12 muhurtas. A. 7. Bhante ! When in the east of Mount Meru in the isle named Jumbudvipa, the day has a span which is less than 18 muhurtas, then, in the west, too, does the day

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Bhagavati Sutra Bk. 5 Ch. 1 137 have a span which is less than 18 muhurtas ? And when in the west the day has a span which is less than 18 muhurtas, then, in the north and the south of Mount Meru in the isle named Jambudvipa, does the night have a span of more than 12 muhurtas ? A. 7. Yes, Gautama, they are so...till more than 12 muhurtas. And in this order, (the day ) is to be reduced. (and night increased) : When the day is 17 muhurtas, the night is 13 muhur tas : when the day is less than 17 muhurtas, the night is more than 13 muhurtas ; when the day is 16 muhurtas, the night is 14 ; when the day is less than 16 muhurtas, the night is more than 14 ; when the day is 15 muhurtas, the night is also 15 ; when the day is less than 15 muhurtas, the night is more than 15 ; when the day is 14 muhurtas, the night is 16; when the day is less than 14 muhurtas, the night is more than 16 ; when the day is 13 muhurtas, the night is 17; and when the day is less than 13 muhurtas, the night is more than 17. Q. 8. Bhante ! When in the south of the isle named Jambudvipa, the maximum span of the day is 12 muhurtas, then, is it so in the north too ? And when it is so in the north, then, in the east and the west of Mount Meru in the isle named Jambudvipa, does the night have a maximum span of 18 muhurtas ? A. 8. Yes, Gautama, it is so, and like this is to be stated,...till the night has a maximum span of 18 muhurtas Q. 9. Bhante ! When in the east of Mount Meru, the day has a maximum span of 12 muhurtas, then, in the west, too, is it so ? And when in the west, too, it is so, then, in the north and the south of Mount Meru in the isle named Jambudvipa does the night have a miximum span of 18. muhurtas ?

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138 bhagavatI sUtra zaH 5 u: 1 A. 9. Yes, Gautama, it is so,...till the night has a maxi-' mum span of 18 muhurtas. [ on the commencement of rainfall ] prazna 10-jayA NaM bhaMte ! jaMbUddIve dIve dAhiNaDDhe vi vAsANaM paDhame samaye paDivajjai tayA NaM uttaraDDhe vi vAsANaM paDhame samaye paDivajjai jayA Na uttaraDDhe vi vAsANaM paDha me samae paDivajjai tayA NaM jaMbUddIve dIve maMdarassa pavvayassa purathima-paccatthime NaM aNaMtarapurakkhaDe samayaMsi vAsANaM paDhame samae paDivajjai ? uttara 10-haMtA goyamA ! jayA NaM jaMbUddIve dIve dAhiNaDDhe vAsANaM paDhame samae paDivajjai taha ceva jAva...paDivajjai / prazna 11-jayA NaM bhaMte ! jabUddIve dIve maMdarassa pavvayassa puratthime NaM vAsANaM paDhame samae paDivajjai tayA NaM paccatthimeNa vi vAsANaM paDhame samae paDivajjai / jayA NaM paccatthimeNa vi vAsANaM paDhame samae paDivajjai tayA NaM jAva...maMdarassa pavvayassa uttara dAhiNe NaM aNaMtarapacchAkaDasamayaMsi vAsANaM paDhame samae paDivaNNe bhavai ? uttara 11-haMtA goyamA ! jayA NaM jaMbUddIve dIve maMdarassa pavvayassa puratyime NaM evaM ceva uccAreyavvaM jAva ..paDivaNNe bhavai / . evaM jahA samaeNaM abhilAvo bhaNio vAsANaM tahA AvaliyAe vi bhANiyabyo ANapANUNa vi thoveNa vi laveNa vi muhutteNa vi ahoratteNa vi pakveNa vi mAseNa vi uuNA vi eesiM savesiM jahA samayassa abhilAvo tahA bhaanniyvvo| Q. 10. Bhante ! When the rainy season starts its first time-unit (samaya) in the south of the isle named Jambudvipa, then the rainy season starts its first time-unit also in the north ; when the rainy season starts its first time-unit in the north, then, does the rainy season start its first time-unit in the east and the west of Mount Meru in the isle named Jambudvipa in the time-unit just following ?

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Bhagavati Sutra Bk. 5 Ch. 1 A. 10. Yes, Gautama, it is so. When the rainy season starts its first time-unit in the southern region of the isle named Jambudvipa...till in the time-unit just following. Q. 11. Bhante ! When the rainy seasson starts its first time-unit in the east of Mount Meru in the isle named Jambudvipa, then it starts also its first time-unit in the west ; and when it starts its first time-unit in the west, then, does the rainy season start its first time-unit in the north and the south of Mount Meru in the time-unit just preceding ? 139 A. 11. Yes, Gautama, it is so. When the rainy season starts its first time-unit in the east of Mount Meru in the isle named Jambudvipa,...till in the time-unit just preceding. What has been stated of the first time-unit of the commencement of rainfall has to be repeated about avalika, .anapana, stoka, lava, muhurta, day night, fortnight, month and season3. prazna 12 - jayA paDivajjai... ? [ on winter, etc. ] NaM bhaMte ! jaMbUdadIve dIve hemaMtANaM paDhame samae uttara 12 - jaheva vAsANaM bhANiyavvo jAva... uue / bhANiyavvA / abhilAvo taheva hemaMtANa vi gimhANa vi evaM tiNNi vi eesiM tIsaM AlAvagA prazna 13 - jayA NaM bhaMte ! paDhame ayaNe paDivajjai tathA NaM jaMbUddIve dIve maMdarassa pavvayassa dAhiNaDDhe uttaraDa Dhe vi paDhame ayaNe paDivajjai ? uttara 13 - jahA samaeNaM abhilAvo taheva ayaNeNa vi bhANiyavvo jAva... aNaMtarapacchAkaDasamayaMsi paDhame ayaNe paDivaNNe bhavai / jahA ayaMNeNa abhilAvo tahA saMvacchareNa vi bhANiyavbo jueNa vi vAsasaeNa vi vAsasahasseNa vi vAsasayasahasseNa vi puvvaMgeNa vi puvveNa vi

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bhagavatI sUtra zaH 5 uH 1 tuDiyaMgeNa vi tuDiyeNa vi evaM puvvaMge puvve tUDiyaMge tuDie aDaDaMge aDaDe avavaMge avave hUhUyaMge hUhUe uppalaMge uppale paumaMge paume NaliNaMge NaliNe atthaNiuraMge atthaNiure auyaMge aue NauyaMge Naue pauyaMge paue cUliyaMge cUlie sIsapaheliyA paliovameNa sAgarovameNa vi bhANiyavvo / 140 paDhamA prazna 14 -- jayA NaM bhaMte ! jaMbUddIve dIve dAhiNaDDhe osappiNI paDivajjai tayA NaM uttaraDDhe vi paDhamA osappiNI paDivajjai jayA NaM uttaraDDhe vi paDivajjai tayA NaM jaMbUddIve dIve maMdarassa pavvayassa puratthime NaM paccatthi me NaM Nevatthi osappiNI Navatthi ussappiNI / avaTThie NaM tattha kAle paNNatte samaNAuso ? jAva... uttara 14 - haMtA goyamA ! taM ceva jAva... uccAreyavvaM samaNAuso ! jahA osappiNIe AlAvao bhaNio evaM ussappiNIe vi bhANiyavvo / Q.12. Bhante ! When the winter season starts its first time-unit in the south of the isle named Jambudvipa, (then it starts the same in the north; and when it starts the same in the north, then, does it start its first time-unit in the east and the west of Mount Meru in the isle named Jambudvipa in the time-unit just following ) ? / A. 12. The discussion on the rainy season is to be repeated in the case of winter, and so also in the case of summer, ...till (all) seasons. All the three (i.e., rains, winter and summer) are alike, and they take 30 forms. Q. 13. Bhante ! When in the south of Mount Meru in the isle named Jambudvipa, there is the first ayana (consisting of three seasons of two months each), then, is there the same first ayana in the north too ? A. 13. What has been said of the time-unit has to be repeated about ayana,...till its first time-unit falls in the period just following.

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Bhagavati Sutra Bk. 5 Ch. 1 141 And what has been said of ayana is to be repeated about a year, a yuga, a century, 1000 years, 100,000 years, purvanga, purva, trutitanga, trutita, atatanga, atata, avavanga, avava, huhukanga, huhaka, utpalanga, utpala, padmanga, padma, nalinanga, nalina, arthanupuranga, arthanupura, ayutanga, ayuta, nayutanga, nayuta, prayutanga, prayuta, culikanga, culika, sirsa-prahelikanga, sirsa-prahelika, palyopama and sagaropamat. Q. 14. Bhante! When in the south of the isle named Jambudvipa, it is first avasarpini (down-phase of the time-cycle), in the north, too, it is first avasarpini; and when it is first avasarpini in the north, then, to the east and and the west of Mount Meru in the isle named Jambudvipa, (it is said), there is no avasarpini nor utsarpini ; it is a fixed time. Is it so ? A. 14. Yes, Gautama, it is so,...repeat what (you have) said,...till a fixed time. What is stated about avasarpini is to be repeated about utsarpini. __ [ sun-rise in Salt Seas ] prazna 15-lavaNe NaM bhaMte ! samudde sUriyA udINa-pAINamuggacha... ? uttara 15-ja cceva jaMbUddIvassa vattavvayA bhagiyA sa cceva savvA aparisesiyA lavaNasamudassa vi bhANiyavvA NavaraM abhilAvo imo yvvo| jayA NaM bhaMte ! lavaNe samudde dAhiNaDDhe divase bhavai taM ceva jAva...tayA NaM lavaNasamudde puratthima-paccatthime NaM rAI bhavati / eeNaM abhilAveNaM NeyavvaM / prazna 16-jayA NaM bhaMte ! lavaNasamudde dAhiNaDDhe paDhamA osappiNI paDivajjai tayA NaM uttaraDDhe paDhamA osappiNI paDivajjai jayA NaM uttaraDDhe paDhamA osappiNI paDivajjai tayA NaM lavaNasamudde purathimapaccatthimeNaM Nevatthi osappiNI Nevatthi ussappiNI samaNAuo ? uttara 16-haMtA goyamA ! jaav...smnnaauo|

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142 bhagavatI sUtra zaH 5 uH 1 Q. 15. - Bhante ! In the Salt Sea, does the sun rise in the north-east (and set in the south-east and so on, repeat as. before) ? A. 15. Whatever has been said (of the suns) of Jambudvipa is to be repeated without omission about the Salt Sea, difference being in wording as follows: when in the southern portion of the Salt Sea it is day,...till in the eastern portion and in the western portion of the Salt Sea, it is night. It is to be stated like this. Q. 16. Bhante ! When in the southern portion of the Salt Sea, it is first avasarpini, it is said that in the northern portion, too, it is first avasarpini, and when in the northern portion it is first avasarpini, then in the eastern and the western portions of the Salt Sea, there is neither avasarpui nor utsarpini, (but a fixed time). Bhante ! Is it so ? A. 16. Yes, Gautama, (it is so)...till (a fixed time). [ sun-rise in Dhatakikhanda and Puskarardha? ] prazna 17-dhAyaisaMDe NaM bhaMte ! dIve sUriyA udINa-pAINamuggaccha...? uttara 17-jaheva jaMbUDhadIvassa vattavyayA bhaNiyA sa cceva dhAyaisaMDassa vi bhANiyavvA NavaraM imeNaM AbhalAneNaM savve AlAvagA bhANiyavvA / prazna 18-jayA NaM bhaMte ! dhAyaisaMDe dIve dAhiNaDa Dhe divase bhavai tayA NaM uttaraDa Dhe vi jayA NaM uttaraDa Dhe vi tayA NaM dhAyaisaMDe dIve maMdarANaM pavvayANaM puratthima-paccasthime NaM rAI bhavai ? utara 18-haMtA goyamA ; evaM ceva jAva...rAI bhavai / prazna 19-jayA NaM bhaMte ! dhAyaisaMDe dIve maMdarANaM pavvayANaM puratthimeNaM divase bhavai tayA NaM paccatthimeNa vi ? jayA NaM paccatthimeNa vi tayA NaM dhAyaisaMDe dIve maMdarANaM pavvayANa uttareNaM dAhiNaNaM rAI bhavai ?

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Bhagavati Sutra Bk. 5 Ch. 1 uttara 19 - haMtA goyamA ! jAva... / 143 jAva... bhavai - evaM eeNaM abhilAveNaM NeyavvaM prazna 20 - jayA NaM bhaMte! dAhiNaDDhe paDhamA osappiNI tayA NaM uttaraDDhe ? jayA NaM uttaraDDhe tayA NaM dhAyaisaMDe dIve maMdarANaM pavvayANaM puratthimapaccatthimeNaM Natthi osappiNI jAva... samaNAuso ? uttara 20 - haMtA goyamA ! jAva... samaNAuso / jahA lavaNasamuddassa vattavvayA tahA kAlodassa vi bhANiyavvA NavaraM kAlodassa NAmaM bhANiyavvaM / praSna 21 - abhiMtara pukkharadveNaM bhaMte ! sUriyA udINa - pAINamuggaccha... ? uttara 21 - jaheba dhAyaisaMDassa vattavvayA taheva abbhiMtarapukkharaddhassa vi bhANivvA NavaraM abhilAvo jANiyavvo jAva... tayA NaM abbhiMtarapukkharaddhe maMdarANaM puratthima- paccatthimeNaM Navatthi avasappiNI Nevatthi ussappiNI / avaTThie NaM tattha kAle paNNatte samaNAuso ! Q. 17. Bhante ! In the isle named, Dhatakikhanda, does the sun rise in the north-east, (and so on, repeat as before ) ? A. 17. What has been stated about Jambudvipa is to be repeated about Dhatakikhanda, difference being that different names are to be suitably inserted. Q. 18. Bhante ! When it is day in the south of the isle named Dhatakikhanda, it is also day in the north ; and when it is day in the north, then, is it night in the east and in the west of Mount Meru in the isle of Dhatakikhanda ? A. 18. Yes, Gautama, it is so,...till it is night. Q. 19. Bhante ! When in the east of Dhatakikhanda, it is in the isle named day in the west; and when it is day in the Mount Meru day, is it also west, then, in

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144 raat F :4 3: the north and in the south of the isle named Dhatakikhanda, is it night ? A. 19. Yes, Gautama, it is so,...till it is night...till the rest is to be noted in this order. Q. 20. Bhante! When in the south of the isle named Dhata kikhanda, it is first avasarpini, then in the north too, it is first avasarpini ; and when in the north, it is first avasarpini, then, in the east and in the west of Mount Meru, no avasarpini...till (a fixed time). Are they so ? A. 20. Yes, Gautama, they are so....till (a fixed-time). What has been said of the Salt Sea is to be repeated about the Kalodadhi, difference being that the name of the Kalodadhi Sea has to be stated. Q. 21. Bhante! In the inner half of Puskara (facing Dhatakik handa), does the sun rise in the north-east, (and so on, repeat as before) ? A. 21. What has been stated about Dhatakikhanla is to be repeated about the inner half of Puskara, difference being that the inner half of Puskara is to be stated in place of Dhatakikhanda,...till in the inner half of Puskara, in the east and in the west of Mount Meru, there is neither avasarpini nor utsarpini, but a fixed time. ta gia ! va da ! GL So they are. Bhante! Glory be to the Lord? So saying, Gautama paid homage and obeisance to Sramana Bhagavan Mahavira and withdrew to his seat. paDhamo uddeso sammatto / Chapter one ends

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boio uddhesA CHAPTER Two rAyagihe gayera jAva...evaM vayAsI : In the city of Rajagsha,...till made the following submission : [ on winds ] prazna 22-atthi NaM bhaMte ! IsiMpurevAyA pacchAvAyA maMdAvAyA mahAvAyA vAyaMti ? uttara 22-haMtA asthi / prazna 23-asthi NaM bhaMte ! purathime NaM IsiMpurevAyA pacchAvAyA maMdAvAyA mahAvAyA vAyaMti ? uttara 23-haMtA atthi| evaM paccatthime NaM dAhiNe NaM uttare NaM uttarapurathime NaM dAhiNapurasthime NaM dAhiNapaccatyime NaM uttarapaccatthime nnN| prazna 24-jayA NaM bhaMte ! puratthime NaM IsiMpurevAyA pacchAvAyA maMdAvAyA mahAvAyA vAyaMti tayA NaM paccatthimeNa vi IsiMpurevAyA jayA NaM paccatthime NaM IsiMpurevAyA tayA NaM puratthimeNa vi? uttara 24-haMtA goyamA ! jayA NaM puratthime NaM tayA NaM paccatthimeNa vi IsiMpurevAyA...jayA NaM paccatthimeNa vi IsiMpurevAyA...tayA NaM puratthimeNa vi IsiMpurevAyA evaM disAsu vidisAsu / Q. 22. Bhante ! Do the following winds blow ? These are : isat-puro-vata or wind with mild moisture, patihya-vata or wind which is wholesome to the flora-bodies, mild wind and fast (stormy) wind ? Yes, they do. A. 22. 10

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bhagavatI sUtra zaH 5 u: 2 Q. 23. Bhante ! Do these winds moist, wholesome, mild and fast, blow in the east? 146 A. 23. Yes, they do. And so they do in the west, in the south, in the north, in the north-east, in the south-east, in the south-west and in the north-west. Q. 24. Bhante ! mild and fast, blow west ? And when in the east ? When winds moist, wholesome, in the east, do they blow in the they blow in the west, do they blow A. 24. Gautama ! When the aforesaid winds blow in the east, they blow in the west ; and when they blow in the west, they do blow in the east; and like this in all directions and sub-directions. prazna 25 - atthi NaM bhate ! dAviccagA IsiMpurevAyA ? uttara 25 - haMtA / prazna 26 - asthi NaM bhaMte ! sAmuddagA IsiMpurevAyA ? uttara 26 - haMtA asthi / prazna 27 - jayA NaM bhaMte ! dIviccayA isiMpurevAyA tayA NaM sAmuddayA vi IsiMpurevAyA jayA NaM sAmuddayA IsiMpurevAyA tayA NaM dIviccayA vi IsipurevAyA ? uttara 27 - No iNaTThe samaTThe / prazna 28 - se keNaTThaNaM bhaMte ! evaM vuccai jayA NaM dIviccayA IsipurevAyA No NaM tayA sAmuddayA IsipurevAyA jayA NaM sAmuddayA IsipurevAyA No NaM tayA dIviccayA IsiMpurevAyA ? uttara 28 - goyamA ! tesi NaM vAyANaM aNNamaNNavivaccAseNaM lavaNe samudde velaM NAikkamai / se teNaTTheNaM jAva... vAyA vAyaMti /

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Bhagavati Sutra Bk. 5 Ch. 2 Q. 25. Bhante! Do the aforesaid winds exist in the isles ? A. 25. Yes, they do. Q. 26. A. 26. Yes, they do. on Q. 27. Bhante ! When the aforesaid winds blow the isles, do they blow on the seas? When they blow on the seas, do they blow on the isles ? A. 27 They do not. Q. 28. Bhante ! Why do you say that when the aforesaid winds blow on the isles, they do not blow on the seas; and when they blow on the seas, they do not blow on the isles. Bhante ! Do they exist on the seas ? 147 A. 28. Gautama ! It is because these winds are different ( for the isles and different for the seas ), and ( the winds of the Salt Sea) do not cross the coast-line of the Salt Sea. It is so for this,... till they blow as aforesaid. prazna 29 - atthi NaM bhaMte ! IsiMpurevAyA pacchAvAyA maMdAvAyA mahAvAyA bAyaMti ? uttara 29 - haMtA atthi / prazna 30 - kayA NaM bhaMte ! IsiMpurevAyA jAva... vAyaMti ? uttara 30 - goyamA ! jayA NaM vAuyAe ahAriyaM riyaMti tayA NaM IsiMpurevAyA jAva... vAyaMti / prazna 31 - atthi NaM bhaMte ! IsiMpurevAyA ? uttara 31 - haMtA atthi / prazna 32- kayA NaM bhaMte ! IsiMpurevAyA ?

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148 bhagavatI sUtra zaH 5 u.2 uttara 32-goyamA ! - jayA NaM vAuyAe uttarakiriyaM riyai tayA NaM IsiMpurevAyA jAva...vAyaMti / prazna 33-atthi NaM bhaMte ! IsiMpurevAyA ? uttara 33-haMtA asthi / prazna 34-kayA NaM bhate ! IsiMpurevAyA pacchAvAyA ? uttara 34-goyamA ! jayA NaM vAukumArA vAukumArIA appaNo vA parassa' vA tadubhayassa vA aTThAe vAukAyaM udIreMti tayA NaM IsiMpurevAyA jaav...vaayNti| zna 35-vAuyAe NaM bhaMte ! vAuyAyaM ceva ANamaMti vA pANamaMti vA ? uttara 35-jahA khaMdae tahA cattAri AlAvagA NeyavvA aNega-sayasahassa puDhe uddAi sasarIrI nnikkhm| Q. 29. Bhante ! Do moist, wholesome, mild and fast winds blow ? A. 29. Yes, they do. Q. 30. Bhante ! When do moist, etc., winds blow ? A. 30. Gautama ! When air-bodies to their own ( inherent ) nature, then, blow. move according moist, etc., winds Q. 31. Bhante ! Do moist, etc., winds exist ? A. 31. Yes, they do. Q. 32. Bhante ! When do moist, etc., winds come into existence ?

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Bhagavati Sutra Bk. 5 Ch. 2 149 A. 32. Gautama ! Moist, etc., winds come into existence when air-bodies transform themselves. Q. 33. Bhante ! Do moist, etc., winds exist ? A. 33. Yes, they do. ___Q. 34. Bhante ! existence ? When do moist, etc. winds come into A. 34. Gautama ! Moist etc., winds come into existence when Vayukumara gods and goddesses bring forth air-bodies for themselves, for others or for boths. Q. 35. Bhante ! Do air-bodies inhale air-bodies in their respirations in, and exhale (air-bodies) in their respirations out ? A. 35. On this, refer to Chapter on Skandaka Parivrajaka with four considerations as follows : die several hundredthousand times, die by being touched, die (without body ), and die with body'. [ on grains, pulses and wine ] prazna 36-aha bhaMte ! udaNNe kummAse surA ee NaM kiM sarIrA tti vattavvaM siyA? uttara 36-goyamA ! udaNNe kummAse surAe ya je dhaNe davve ee NaM puvvabhAvapaNNavaNaM paDucca vaNassaijIvasarIrA tao pacchA satthAIA satthapariNAmiyA agaNijjhAmiyA agaNibhUsiyA agaNiseviyA agaNipariNAmiyA agaNijIvasarIrA ti vattavvaM siyA surAe ya je dave dave ee NaM punvabhAvapaNNavaNaM paDucca AujIvasarIrA tao pacchA satthAIyA jAva...agaNikAyasarIrA i vattavvaM siyaa| Q.36. Bhante! To what category of beings do the bodies of rice, kulmasa (a pulse popularly called udad or kalai ) and wine belong ?

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150 bhagavatI sUtra zaH 5 uH 2 ___A. 36. Gautama ! The hard substance in rice, pulse, etc., by virtue of its original state, belongs to ( the species of ) flora-bodies ; but when these (objects) are subjected to a machine or implement and transformed by a machine or implement, when they are roasted, when they are deprived of their original state by fire, when they are treated with fire and transformed by fire, they are to be treated as firebodies. The liquid stuff in wine that flows away belongs, by virtue of its original state, to ( the species of ) water-bodies ; but when it is given a machine treatment,....till transformed by fire, it is to be treated as a species of fire-bodies. prazna 37-aha NaM bhaMte! aye taMbe, taue sIsae uvale kasaTTiyAee NaM kiM sarIrA i vattavvaM siyA? uttara 37-goyamA ! aye taMbe taue sIsae uvale kaTiyA-ee NaM puvvabhAvapaNNavaNaM paDucca puDhavI jIvasarIrA tao pacchA satthAIyA jAva... . agaNijIvasarIrA i vattavvaM siyaa| Q. 37. Bhante ! Iron, copper, zinc, lead, coal and ironsheet--to which species do these belong ? A. 37. Gautama ! Iron, copper, zinc, lead, coal and iron-sheet belong, by virtue of their previous state, to the species of earth-bodies ; but after these have been burnt, these become part of fire-bodies. prazna 38-aha NaM bhaMte ! aTThI ala jjhAme camme cammajjhAme rome romajjhAme siMge siMgajhAme khure khurajjhAme Nakhe NakhajjhAme-ee NaM ki sarIrA i vattavvaM siyA ? uttara 38-goyamA ! aTThI camme rome siMge khure pahe-ee NaM tspaannjiivsriiraa| ajjhiAme cammajjhAme romajhAme siMga-khura-NahajjhAmeee NaM puvvabhAvapaNNavaNaM paDucca tspaannjiivsriiraa| tA pacchA satthAIyA jAva...agaNi tti vattavvaM siyA / Q. 38. Bhante ! To belong :. bone, burnt what categories do the following bone, skin, burnt skin, pore-hair,

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Bhagavati Satra Bk. 5 Ch. 2 151 burnt pore-hair, horn, nail and burnt nail ? burnt horn, hoof, burnt hoof, A. 38. Gautama ! Bone, skin, pore-hair, horn, hoof and nail,--they are body-parts (or limbs) of living beings with movement ; but burnt bone, burnt skin, burnt pore-hair, burnt horn, burnt hoof and burnt nail,--these are body-parts of living beings by their original state, but after they are burnt,...till they are to be stated as fire-bodies. prazna 39-aha bhaMte ! iMgAle chArie bhuse gomae-ee NaM kiM sarIrA i vattavvaM siyA? uttara 39-goyamA ! iMgAle chArie bhuse gomae-ee NaM puvvabhAvapaNNavaNaM paDucca egiMdiya-jIvasarIrappaogapariNAmiyA vi jAva...paMciMdiya-jIvasarIrappaogapariNAmiyA vi| tao pacchA satthAIyA jAva...agaNi-jIvasarIrA i vattavvaM siyA / Q.39. Bhante ! To what category of beings do the following belong : hot ashes, ashes, hay and cow-dung ? / A. 39. Gautama ! Hot ashes, ashes, hay and cow-dung, these are, by virtue of their original state, body-parts of living beings with one sense organ,...till, maybe, they are body-parts of living beings with five organs of senses ; but after these have been burnt, they are to be stated as fire-bodies. ___ [ Salt Sea] prazna 40-lavaNe NaM bhaMte ! samudde kevaiyaM cakkavAlavikkhaMbheNaM * paNNate? uttara 40-evaM NeyavvaM jAva...logaThiI logANubhAve ! Q.40. Bhante ! What's the breadth of the Salt Sea at all its points ?

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152 bhagavatI sUtra: zaH 5 uH 2 A. 40. To be known as before10...till the location of the sphere (loka) and the nature of the sphere. sevaM bhaMte ! sevaM bhaMte ! ti bhagavaM...jAva viharai / So they are. Glory be to the great Lord ! So saying, Gautama paid his homage and obeisance and withdrew to his seat. bIio uddeso sammatto / Chapter Two ends

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taio udveso CHAPTER THREE [ on the bondage of life-span ] prazna 41 - aNNautthiyA NaM bhaMte ! evamA ikkhaMti bhAsaMti paNNavaMti eka parUveMti - se jahA NAmae jAlagaMThiyA siyA ANupuvviMgaDhiyA aNaMtaragaDhiyA paraMparagaDhiyA aNNamaNNagaDhiyA aNNamaNNa garuyattAe aNNamaNNabhAriyattAe aNNamaga saMbhAriyattAe aNNamaNNaghaDattA jAva... .. ciTThai evAmeva bahUNaM jIvANaM bahusu AjAisaya sahassesu bahUI AuyasahassAiM ANupuvviMgaThiyAI jAva... ciTThati / ege vi ya NaM jIve egeNaM samaeNaM do AuyAI paDisaMvedei / taM jahAihabhaviyAuyaM ca parabhaviyAuyaM ca / jaM samayaM ihabhaviyAuyaM paDisaMvedei taM samayaM parabhaviyAuyaM paDisaMvedei jAva... se kahameyaM bhaMte ! evaM ? uttara 41 - goyamA ! jaM NaM te aNNautthiyA taM ceva jAva... parabhaviyAuyaM ca / je te evamAhaMsu taM micchA / ahaM puNa goyamA ! evamA ikkhAmi jAva... parUvemi - jahA NAmae jAlagaMThiyA siyA jAva... aNNamaNNa ghaDattAe ciTThati evAmeva egamegassa jIvassa bahUhiM AjAisaya sahassehiM bahUI AuyasahassAiM ANupuvviMgaDhiyAI jAva... ciTTheti / ege vi ya NaM jIve egeNaM sama evaM evaM AuyaM paDisaMvedei / taM jahA - ihabhaviyAuyaM vA parabhaviyAuyaM vA / jaM samayaM ihabhaviyAuyaM paDisaMvedei No taM samayaM parabhaviyAuyaM paDisaMvedai jaM samayaM parabhaviyAuyaM paDisaMvedei No taM samayaM ihabhaviyAuyaM paDisaMvedei | ihabhaviyA yassa paDisaMveyaNAe No parabhaviyAjyaM paDisaMvedei parabhaviyA yassa paDasaMveyaNAe No ihabhaviyAuyaM paDisaMvedei / evaM khalu ege jIve egeNaM samaeNaM egaM AuyaM paDisaMvedei / taM jahA - iha bhaviyAuyaM vA parabhaviyAuyaM vA / Q. 41. Bhante! Heretics say, establish, maintain and uphold as follows : Suppose that there is a net in which knots have been woven one after another; that these have been woven without omission

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bhagavatI sUtra zaH 5 uH 3 of any; that these have been woven in a continuous series; and that these have been woven one tied to the other; and so on. And the said net exists in its expanse, in its entire weight, in its entire expanse and weight, and in its entirety. (In other words, the net is one and its knots are inter-woven and arranged one after the other.) In the same manner, innumerable life-spans connected with hundreds of thousands of births in the case of living beings are interwoven with one another,...till have been inter-twined closely with one another. So any one of these living beings experiences, at one and the same time, two life spans, which are the span of this life and the span of the next life. When he experiences the span of this life, he experiences the span of the next life... till, Bhante, how is it so ? 154 A. 41. Gautama! (As you have said,) the heretics say,...till he experiences the span of the next life. But this thesis of theirs is wrong. I say....t ....till uphold, oh Gautama, as follows: Suppose there is a net with knots interwoven...till it exists in its entirety, being inseparate and inseparable; in the same manner, many life-spans connected with many births in the case of each living being are interwoven, one with the other, in proper order, as knots in the net. It is for this that a living being, at any one time, experiences one life-span (only) which may be the life-span of this birth or the life-span of the next birth; but when he experiences the life-span of this birth, he does not experience the life-span of the next birth, and when he experiences the life-span of the next birth, he does not experience the life-span of this birth. When experiencing the life-span of this birth, it is not possible to experience the life-span of the next birth, and when experiencing the life-span of the next birth, it is not possible to experience the life-span of this birth. It is, in this way, that a living being experiences, at any one time, one life-span, may be the life-span of this birth, or the life-span of the next birth.

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Bhagavati Sutra Bk. 5 Ch. 3 155 [ movement with life-span ] prazna 42 - jove NaM bhaMte ! je bhavie Neraiesu uvavajjittae se NaM kiM sAue saMkamai ? NirAue saMkamai ? uttara 42 - goyamA ! sAue saMkamai No NirAue saMkamai / prazna 43 - se NaM bhaMte ! Au kahiM kaDe kahiM samAiNe ? uttara 43 - goyamA ! purime bhave kaDe purime bhave samAiNe evaM jAva... vaimANiyANaM daMDao prazna 44 - se NUNaM bhaMte ! je jaM bhavie joNi uvavajjittae se tamAuyaM pakarei / taM jahA - raiyAuyaM vA jAva... devAuyaM vA ? uttara 44 - haMtA goyamA ! je jaM bhavie joNiM uvavajjittae se tamAuyaM pakarei / taM jahA - NeraiyAuyaM vA tiri-maNu devAuyaM vA / NeraiyAuyaM pakaremANe sattavihaM pakare / taM jahA - rayaNappabhApuDhavi NeraiyAuyaM vA jAva... ..ahesattamApuDhaviraiyAuyaM vA / tirikkhajoNiyAuyaM pakaremANe paMcavihaM pakarei / taM jahAegiMdiya-tirikkhajoNiyAuyaM vA / o savvo bhANiyavvo / maNussA uyaM duvihaM devAuyaM caubvihaM / Q. 42. Bhante ! When a soul is to be born in the hell, does it repair to its infernal life with a life-span acquired here or does it repair without such a life-span ? A. 42. Gautama ! It repairs with a life-span acquired from here, and not without such a life-span. Q. 43. Bhante ! Where did the soul bind that life-span ? And where did it practise discipline pertaining to ( or consistent with) that life-span ? A. 43. Gautama ! ( It ) bound the life-span in its previous birth, acquired the discipline in its previous birth, and ( like this )...till the species upto the Vaimanikas.

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156 bhagavatI sUtra zaH 5 uH 3 Q. 44. Bhante ! Does it indeed acquire the life-span of the existence in which it is born, such as the life-span of the infernal existence,...till the life-span of the celestial existence ? A. 44. Yes, Gautama, it acquires the life-span of the existence in which it is born, such as, the life-span of infernal existence, of animal existence, of human existance or of celestial existence. When acquiring the life-span of infernal existence, it acquires the life-span of one of seven hells which may be the life-span in the Ratnaprabha hell....till the life-span in the farthest seventh hell. When acquiring the life-span of the existence of an animal, it acquires one of the five forms of this existence which are with one sense organ, etc., (repeat all ) ; two forms in human existence (nonembryonic and embryonic) and four in celestial existence ( Bhavanapatis, Vanavyantaras, Jyotiskas and Vaimanikas ). ta ma ! ta ma! f| Bhante ! So they are. . Glory be to the Lord ! So saying, Gautama paid his homage and obeisance and withdrew to his seat. taio uddeso sammatto / Chapter Three ends

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cauttho udeso CHAPTER FOUR [ on hearing of sound ] prazna 45-chaumatthe NaM bhate ! maNusse AuDijjamANAI saddAiM suNei ? taM jahA-saMkhasaddANi vA siMgasadANi vA saMkhiyasadANi vA kharamuhIsaddANi vA poyAsadANi vA paripiriyAsadANi vA paNavasadANi vA paDahasaddANi vA bhaMbhAsadANi vA horaMbhasaddANi vA bherisaddANi vA jhallarIsadANi vA dudubhisaddANi vA tayANi vA vitayANi vA ghaNANi vA jhusarANi vA ? uttara 45-haMtA goyamA ! chaumatthe NaM maNusse AuDijjamANAI saddAI sunnei| taM jahA-saMkhasaddANi vA jAva...jhusarANi vA / prazna 46-tAI bhaMte ! kiM puTThAiM suNe i apuTThAiM suNei ? uttara 46-goyamA ! puTThAI suNe i No apuTThAI sUNei jAva... NiyamA chadisiM sunnei| prazna 47-chaumatthe NaM bhaMte ! maNuse kiM AragayAI saddAI suNei pAragayAiM sadAiM suNei ? uttara 47-goyamA ! AragayAI saddAI suNei No pAragayA saddAI .sunnei| . prazna 48-jahA NaM bhaMte ! chaumatthe maNa se AragayAiM sadda iM suNei No pAragayAiM sAiM suNei tahA NaM bhaMte ! kevalI magusse ki AragayAI saddAI suNei No pAragayAiM sAiM suNei ? uttara 48-goyamA ! kevalI NaM AragayaM vA pAragayaM vA savvadUramUlamaNaMtiyaM sada jANai pAsai /

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158 bhagavatI sUtra zaH 5 u: 4 prazna 49-se keNa-NaM taM ceva kevalI NaM AragayaM vA pAragayaM vA jAva... pAsai? uttara 49-goyamA ! kevalI NaM purathimeNaM miyaM pi jANai amiyaM pi jANai evaM dAhiNaNaM paccatthimeNaM uttareNaM uDDhaM ahe miyaM pi jANai amiya pi jANai : savvaM jANai kevalI savvaM pAsai kevalI savvao jANai pAsai savvakAlaM savvabhAve jANai kevalI savvabhAve pAsai kevlii| aNaMte NANe kevalissa aNaMte daMsaNe kevalissa NivvuDe-NANe kevalissa NivvuDe-dasaNe kevalissa / se teNaTheNaM jAva...pAsai / Q. 45. Bhante ! Does a man (monk) liable to lapses hear the sound of instruments (when they are) on play, such as, sound of a conch, sound of a war-horn, sound of a small conch, sound of a kharamukhi, sound of a pota. sound of a pariparita, sound of a panava, sound of a pataha, sound of a bhambha, sound of a horambha, sound of a bugle, sound of a jhallari, sound of a dundubhi, sound of a string instrument, sound of an instrument (like a drum) which goes afar, sound of an instrument which is solid ( like that of a gong), sound of an instrument which is musical (like that of a clarionet ) ? A. 45. Yes, Gautama, a man (monk) liable to lapses hears the sound of instruments on play, such as, sound of a conch, ...till sound of an instrument which is musical. Q.46. Bhante ! Does he hear those (sounds) which touch ( the ear ) ? Or, does he hear those (sounds ) which do not touch ? A. 46. Gautama ! ( He ) hears (those ) which touch, ( but ) does not hear (those ) which do not touch,...till hears, as a rule, from six directions. 0.47. Bhante! Does a man (monk) liable to lapses hear sounds which are near the organ of hearing, or sounds which are afar from the organ of hearingl ? A. 47. Gautama ! (He) hears sounds which are near his organ of hearing, and not those which are afar.

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Bhagavati Sutra Bk. 5 Ch. 4 159 Q. 48. Bhante! A monk liable to lapses hears sounds which are near his organ of hearing, and does not hear sounds which are afar. Likewise, Bhante! does the omniscient hear sounds which are near his organ of hearing, and does not hear those that are afar ? A. 48. Gautama ! The omniscient knows and sees (hears) sounds which are near his organ of hearing as well as sounds which are afar, sounds which are very near, and sounds which are very far, and like this all types of sounds. Q. 49. Bhante ! What's the reason for this that the omniscient knows and sees (hears)....till all types of sounds ? A. 49. Gautama ! The omniscient knows all objects and sees all objects, nomatter whether they are finite or infinite, in the east, in the south, in the west, in the north, above and below. In other words, the omniscient knows and sees all objects, nomatter whether finite or infinite ; the omniscient knows all, and sees all ; the omniscient knows in all directions, and sees in all directions; the omniscient knows in all periods and in all respects, and he sees in all periods and in all respects. The omniscient has infinite knowledge and infinite vision. The omniscient has no cover on his knowledge, and no cover on his vision. It is for this,...till very far. [ on the monk and the omniscient-their respective laughter and sleep ] prazna 50-chaumatthe gaM bhaMte ! maNusse hasejja vA ussuyAejja vA? uttara 50-haMtA goyamA! hasejja vA ussuyAejja vaa| prazna 51-jahA NaM bhaMte ! chaumatthe maNusse hasejja jAva...ussuyAejja tahA NaM kevalI vi hasejja vA ussuyAejja vA ? uttara 51-poyamA ! No iNaThe samaThe / prazna 52-se keNaTheNaM bhaMte ! jAva...No NaM tahA kevalI hasejja vA jAva ... Faiquot at ?

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160 bhagavatI sUtra zaH 5 u: 4 uttara 52-goyamA ! jaM NaM jIvA carittamohaNijjassa kammassa udaeNaM hasaMti vA ussuyAyaMti vA se NaM kevalissa Natthi se teNaTThaNaM jAva...No NaM tahA kevalI hasejja vA ussuyAejja vA / prazna 53-jIve NaM bhaMte ! hasamANe vA ussuyamANe vA kai kammapagaDIo baMdhaI ? uttara 53-goyamA ! sattavihabaMdhara vA aTThavihabaMdhae vA evaM jAva... vemaannie| pohattaehiM jIvegiMdiyavajjo tiybhNgo| Q. 50. Bhante ! Does a man (monk) liable to lapses laugh ? Does he become inquisitive ? A. 50. Yes, he laughs and he becomes inquisitive. Q. 51. Bhante ! Does the omniscient laugh ? Does he become inquisitive in the same manner as the man (monk) liable to lapses ? A. 51. Gautama ! He does not. Q. 52. Bhante ! Why is it so,...till the omniscient does not laugh nor becomes inquisitive ? A. 52. Gautama ! A living being laughs and becomes inquisitive when his karma deluding conduct is up, but the omniscient has no more of such karma left. It is for this,... till the omniscient does neither laugh nor become inquisitive. Q. 53. Bhante ! While laughing and becoming inquisitive, how many types of karma does a living being bind ? A. 53. Gautama ! Seyen types or eight types, and this...till the Vaimanikas. If, however, the question is asked about many living beings, state three forms of karma bondage for all (nineteen) species, exception being (the five species of one-organ beings12.

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161 Bhagavati Sutra Bk. 5 Ch. 4 prazna 54-chaumatthe NaM bhaMte ! maNusse NiddAejja bA payalAejja vA? uttara 54-haMtA NiddAejja vA payalAejja vaa| jahA hasejja vA tahA NavaraM darisaNAvaraNijjassa kammassa udaaiNaM NidAyaMti vA payalAyaMti vaa| se NaM kevalissa nntthi| aNNaM taM ceva / prazna 55-jIve NaM bhaMte ! NidAyamANe vA payalAyamANe vA kai kammappagaDIo baMdhai ? uttara 55-goyamA ! sattavihabaMdhae vA aTThavihabaMdhae vA / evaM jAva... vemaannie| pohattiesu jIvegiMdiyavajje tiybhNgo| Q. 54. Bhante ! Does a man (monk) with lapses sleep? Does he sleep standing18 ? A. 54. Yes, he sleeps and he sleeps standing. And as in the case of laughing, so here too ; but the difference is that he sleeps standing because of the coming up of karma enshrouding vision ; but not so with the omniscient. Q.55. Bhante ! While sleeping, and sleeping in a standing posture, how many types of karma does a living being bind ? A. 55. Gautama ! Seven types or eight types and this... till the Vaimanikas. In case of many, leaving aside all oneorgan beings (five species), state three forms (for the remaining nineteen species). [ Harinaigamesi---the order-bearer of Sakra ] prazna 56-harI NaM bhaMte ! hariNegamesI sakkadUe itthIganbhaM saMharamANe ki gabbhAo gambhaM sAharai ? gabbhAo joNiM sAharai ? joNIo ganbhaM sAharai ? joNIo joNiM sAharai ? 11

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bhagavatI sUtra zaH 5 u: 4 uttara 56 - goyamA ! No gabbhAo gabbhaM sAharai | No gavbhAo jogiM * sAharai | No joNio joNiM sAharai / parAmusiya parAmusiya avvAbAheNaM avvAbAha joNio gabbhaM sAharai / 162 prazna 57 - pabhU NaM bhaMte ! hariNegamesI sakkssa NaM dae itthIgabbhaM hasiraMsi vA romakUvaMsi vA sAharitae vA NIharitae vA ? uttara 57 - haMtA pabhU No ceva NaM tassa ganbhassa kiMci vi AbAhaM vA vibAhaM vA uppAejjA / chavicchedaM puNa karejjA / e suhumaM ca NaM sAharejja vA NIharejja vA / Q.56. Bhante ! When Harinaigamesi, the order-bearer of Sakra, transfers one embryo from, and to, the wombs of women, does he do so from one womb to the other ? Does he transfer embryo ( from one womb ), and place it into another through the uteras? Does he take out the embryo through the uteras and place it in the womb of another woman? Does he take out through the uteras and place it again through the uteras? A. 56. Gautama ! (He) does not transfer the embroy from one womb to another womb, nor does he transfer it from the womb (to be placed in another) through the uteras, nor does he take it out through the uteras, and place it again through the uteras, but he takes out the embryo through the uteras and places it in the womb of another woman by touching the embryo with his own hands, and without causing any pain to the embryo. Q.57. Bhante ! Is Harinalgamesi, the order-bearer of Sakra, capable to take out an embryo from the womb of a with woman and place it into the womb of another woman the tip of his nail, or with his pore - hair ? A. 57. Yes, he is so capable ; and while doing it, he does not cause the embryo any pain, nor any particular pain even though he is cutting and piercing that womb, and taking out the embryo from one womb and placing it into another womb, but this ( he does ) with great expertise 4.

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Bhagavati Sutra Bk.5 Ch.4 163 [Atimuktaka-the young monk] teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa aMtebAsI aimutte NAmaM kumArasamaNe pagaibhaddae jAva... vinniie| tae NaM se aimutte kumArasamaNe aNNayA kayAiM mahAvuTTikAyaMsi NivayamANaMsi kakkhapaDiggaha yaharaNamAyAe bahiyA saMpaThie vihaaraae| taeNaM aimutte kumArasamaNe vAyaM vahamANaM paasi| pAsittA maTTiyAe pAli baMdhai / baMdhittA NAviyA me NAviyA me NAvio viva NAvamayaM paDiggahaM udagaMsi kaTTha pavvAhamANe pavvAhamANe abhirmi| taM ca therA adakkhu jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchati / uvAgacchittA evaM vayAsI: In that pericd, at that time, sramana Bhagavan Mahavira had a disciple named Atimuktaka who was gentle by nature...till polite. This ycurg mcrk Atimuktaka had gone out cne day, after a heavy shower, in response to the call of nature. He held his dister in his arm-pit, and had his (wccden) rot with him. While going, the young monk Atimuktaka saw in the way a small canal which had water flowing through. On seeing this, he erected an earthen dam across the canal. After this, like a sailor floating his ship, he floated his pot on the water ; and as the boat fioated on the water, he shouted. "This is my boat', 'This is my boat. This was observed by a senior monk, who repaired to Sramana Bhagavan Malavira and submitted as follows: prazna 58-evaM khalu devANuppiyANaM aMtevAsI aimutte NAma kumArasamaNe / bhagavaM se NaM bhaMte ! aimutte kumArasamaNe kaihiM bhavaggahaNehiM sijjhihii jAva...aMtaM karehii? Q. 58. Bhante ! I beg to submit this about your disciple, young monk Atimuktaka, the beloved of the gods. After how many births, will your disciple, Atimuktaka, the young monk, be perfected,...till end all misery ? ajjo ! tti samaNe bhagavaM mahAvIre te there evaM vayAsI : Addressing the senior monks, Sramana Bhagavan Mahavira declared :

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164 bhagavatI sUtra zaH 5 u: 4 uttara 58-evaM khalu ajjo ! mamaM aMtevAsI aimutte NAma kumArasamaNe pagai-bhadadae jAva... viNIe / se NaM aimutte kumArasamaNe imeNaM ceva bhavaggahaNeNaM sijhihii jAva...aMtaM krihii| taM mA NaM ajjo ! tubbhe aimuttaM kumArasamaNaM hIleha niMdaha khiMsaha garahaha avmnnnnh| tubbhe NaM devANuppiyA! aimuttaM kumArasamaNaM agilAe saMgiNhaha agilAe uvagiNhaha agilAe bhatteNaM pANaNaM viNaeNaM veyAvaDiyaM kreh| aimutte NaM kumArasamaNe aMtakare ceva aMtimasarIrie ceva / A. 58. Aryas ! My disciple, young monk Atimuktaka, is gentle by nature,...till polite. The said young monk Atimuktaka will be perfected during this very life,...till end all misery. So, oh Aryas, it behoves thee not to discuss, speak ill of, irritate, decry or insult the young monk Atimuktaka. Oh beloved of the gods ! You accept the young monk Atimuktaka without any reservation. You help him and you serve him with all politeness, and provide him with food and drink. For, the young monk will be the terminator of births, and he has taken a body which will be his last, and he will exhaust all karma bondage in this very life. tae NaM therA bhagavaMto samaNeNaM bhagavayA mahAvIreNaM evaM vuttA samANA samaNaM bhagavaM mahAvIraM vaMdati NamaMsaMti aimuttaM kumArasamaNaM agilAe saMgiNhati jAva...veyAvaDiyaM kareMti / On being addressed like this by Sramana Bhagavan Mahavira, those senior monks paid their homage and obeisance to the Lord. Thereafter those senior monks accepted the young monk Atimuktaka without any reservation,...till began to serve him with all politeness. [silent questions by two gods ] teNaM kAleNaM teNaM samaeNaM mahAsUkkAo kappAo mahAsaggAo mahAvimANAo do devA mahiDDhiyA jAva...mahANabhAgA samaNassa bhagavao mahAvIrassa aMtiya paaunbhuuaa| taeNaM te devA samaNaM bhagavaM mahAvIraM maNasA ceva vaMdaMti NamaMsaMti maNasA ceva imeM eyArUvaM vAgaraNaM pucchaMti :

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Bhagavati Sutra Bk.5 Ch. 4 165 In that period, at that time, two gods with great fortune,... till great influence, descended from the great vimana in the great heaven, Mahasukra-Kalpa by name, and came to Sramana Bhagavan Mahavira. In their mind, they paid homage and obeisance to Sramana Bhagavan Mahavira, and in their mind, they asked him the following question : prazna 59-kai NaM bhaMte ! devANuppiyANaM aMtevAsIsayAI sijjihiti jAva...aMtaM karehiMti ? Q. 59. Bhante ! How many of thy disciples, who are the beloved of the gods, will be perfected,...till end all misery ? taeNaM samaNe bhagavaM mahAvIre tehi devehi maNasA puDhe tesi devANaM maNasA ceva imaM eyArUvaM vAgaraNaM vAgarei : Thereupon, Sramana Bhagavan Mahavira communicated his reply unto them by his mind as follows : : uttara 59-evaM khalu devANuppiyA ! mamaM satta aMtevAsisayAI sijjhihiMti jAva...aMtaM krehiti| A. 59. Oh beloved of the gods! Seven hundred of my disciples will be perfected,...till end all misery. taeNaM te devA samaNeNaM bhagavayA mahAvIreNaM maNasA puDheNaM maNasA ceva imaM eyArUvaM vAgaraNaM vAgariyA samANA haTTha-tuTThA jAva...hayahiyayA samaNaM bhagavaM mahAvIraM vaMdaMti NamaMsaMti vaMdittA NamaMsittA maNasA ceva sussUsamANA NamaMsamANA abhimuhA jaav...pjjuvaasNti| In this manner, Sramana Bhagayan Mahavira mentally communicated his reply to the questions mentally asked (by the two gods). At this, the gods were delighted, pleased,...till their hearts were filled with glee. Again they paid their homage and obeisance to Sramana Bhagavan Mahavira, by their mind, waited upon him, bowed before him,...till worshipped him.

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bhagavatI sUtra zaH 5 u: 4 teNeM kAleNaM teNaM sama eNaM samaNassa bhagavao mahAvIrassa jeTThe aMtevAsI iMdabhUI NAmaM aNagAre jAva.. adUrasAmaMte uMjANU jAva... viharai / taNaM tassa bhagavao goyamassa jhANaMtariyAe vaTa mANassa imevAkhave ajjhatthi e jAva... samuppajjitthA : 166 evaM khalu do devA mahiDDiyA jAva... mahANubhAgA samaNassa bhagavao mahAvIrassa aMtiyaM pAunbhUyA taM No khalu ahaM te deve jANAmi kayarAo kappAo vA saggAo vA vimANAo vA kassa vA atyassa aTaThAe. ihaM havvaM AgayA / taM gacchAmi NaM bhagavaM mahAvIraM vaMdAmi NamaMsAmi jAva... pajjuvAsAmi / imAI ca NaM NayArUvAiM vAgaraNAI pukchissAmi / tti kaTTu evaM saMpehei / saMhitA uThAe uThe jAva .. jeNeva samage bhagavaM mahAvIre jAva... pajjuvAsai / goyamAI ! samaNe bhagavaM mahAvIre bhagavaM goyamaM evaM vayAsI: - se NUNaM tava goyamA ! jhANaMtariyAe vaTTamANassa imeyArUve thie jAva... jeNeva mamaM aMtie teNeva havtraM Agae / se NaNaM goyamA ! samaTThe ? abha aTThe - - haMtA asthi / - taM gacchAhi NaM goyamA ! ee caiva devA imAI eyArUvAiM vAgaranAiM vAgahiti / In that period, at that time, Sramana Bhagavan Mahavira had a senior disciple Indrabhuti by name who, remaining neither very near nor very far, waited upon the Lord from his seat where he sat in the utkafuka posture. He was immersed in meditation. After he had completed a course of meditation, and before he commenced the next course, he had the following thought in his mind : Two gods with great fortune,...till great influence came to Sramana Bhagavan Mahavira. I do not know these gods, nor do I know from what kalpa, heaven or vimana they had come, nor the purpose of their coming. So I should approach

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Bhagavati Sutra Bk. 5 Ch. 4 167 Sramana Bhagavan Mahavira, pay homage and obeisance to him....till worship him, and thereafter I shall ask him about them. Having thought like this, he got up from his seat,...till he came to Sramana Bhagavan Mahavira,...till worshipped him. Addressing Gautama and others, Sramana Bhagavan Mahavira said as follows : -Gautama ! In between your courses of meditation, you had a thought in your mind,...till you have come to me. Is that correct ? -Bhante! It is very correct. -Gautama! To have the answer to your query, you better approach the gods. taNaM bhagavaM goyame samaNeNa bhagavayA mahAvIreNaM abbhaNuNNAe samANe samaNaM bhagavaM mahAvIraM vaMdai NamaMsai / vaMdittA NamaMsittA jeNeva te devA teNava pahArettha gamaNAe / taNaM te devA bhagavaM goyamaM ejjamANaM pAsaMti / pAsittA haTThA jAva... yahiyA khippAmeva abbhu TheMti / aTThittA khippAmeva paccuvAgacchaMti / paccuvAgacchittA jeNeva bhagavaM goyame teNeva uvAgacchaMti / uvAgacchittA jAva ... maMsittA evaM vayAsI : Thus having received the permission of Sramana Bhagavan Mahavira, Bhagavan Gautama paid his homage and obeisance to the Lord, and having paid his homage and obeisance, he started proceeding towards the gods. Now, the gods saw Bhagavan Gautama coming towards them, and having seen him, they were delighted,... till their hearts were filled with glee. They stood up quickly, and hurriedly did they come forward, and reached the place where Bhagavan Gautama was, and having reached the place,...till paid obeisance and said:

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168 bhagavatI sUtra zaH 5 uH 4 __ -evaM khalu bhaMte ! . amhe mahAsukkAo kappAo mahAsaggAo vimANAo do devA mahiDDhiyA jaav...paaunbhuuyaa| taeNaM amhe samaNaM bhagavaM mahAvIraM vaMdAmo nnmNsaamo| vaMdittA NamaMsittA maNasA ceva imAI eyArUvAiM vAgaraNAI pucchAmo : kai NaM bhaMte ! devANuppiyANaM aMtevAsIsayAiM sijjhihiMti jAva...aMtaM karihiMti / taeNaM samaNe bhagavaM mahAvIra amhehiM maNasA puDhe amhe maNasA ceva imaM eyArUvaM vAgaraNaM vAgarei : evaM khalu devANuppiyA ! mama satta aMtevAsIsayAiM jAva...aMtaM krehiNti| taeNaM amhe samaNeNaM bhagavayA mahAvIreNaM maNasA ceva puDheNaM maNasA ceva imaM eyArUvaM vAgariyA samANA samaNaM bhagavaM mahAvIraM vaMdAmo NamaMsA mo| vaMdittA NamaMsittA jAva...pajjuvAsAmo / tti kaTu bhagavaM goyamaM vaMdaMti NamaMsaMti / vaMdittA NamaMsittA jAmeva disiM pAunbhUyA tAmeva disiM paDigayA / -Bhante ! We, two gods, with great fortune, till with great influence, have come down from our vimanas in the great heaven named Mahasukra-Kalpa. We paid our homage and obeisance to Sramana Bhagavan Mahavira, and having paid our homage and obeisance. we asked him : Bhante ! How many of thy disciples, who are the beloved of the gods, will be perfected,...till end all misery ? We asked this. question in our mind, and we got the answer also in our mind, which is : Oh beloved of the gods ! Seven hundred of my disciples will be perfected,...till end all misery. Having thus asked the question in our mind, and having got the reply in our mind, we are delighted,...till our hearts are filled with glee. We have paid our homage and obeisance to Sramana Bhagavan Mahavira, and worshipped him. So saying, the said gods paid their homage and obeisance to Bhagavan Gautama, and went away in the direction from which they had come. bhaMte ! ti bhagavaM goyame samaNaM bhagavaM mahAvIraM vaMdai NamaMsai jAva...evaM payAsI:

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Bhagavati Sutra Bk. 5 Ch. 4 169 Bhagavan Gautama paid homage and obeisance to sramana Bhagavan Mahavira,...till made submission as follows : [ gods are non-restrained ] prazna 60-devA NaM bhaMte ! saMjayA ti vattavvaM siyA ? uttara 60-goyamA ! No iNaThe smtthe| abbhakkhANameyaM / prazna 61-devA NaM bhaMte ! asaMjayA ti vattavaM siyA ? uttara 61-goyamA ! No iNa- samaThe NiThTharavayaNameyaM / prazna 62-devA NaM bhaMte ! saMjayA'saMjayA ti vattavvaM siyA ? uttara 62-yoyamA ! No iNaTaThe samaTaThe ! asanbhUyameyaM devANaM / prazna 63-se kiM khAi NaM bhaMte ! devA iti vattavvaM siyA ? uttara 63-goyamA ! devA NaM No saMjayA i vattavvaM siyA / Q. 60. Bhante ! Should we say . that gods restrained ? are A. 60. Gautama ! This is not correct. To say so is incorrect. Q. 61. Bhante ! Should restrained ? we say that gods are un A. 61. Gautama ! This is not correct. To say so is rude. Q. 62. Bhante ! Should restrained-unrestrained ? we then say that they are For, this is A. 62. Gautama ! This is also not correct. very unlikely. Q. 63. Bhante ! Then what is to be said about gods ?

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170 bhagavatI sUtra za: 5 uH 4 A. 63. Gautama ! One restrained 15. should say, gods are non [ on language of the gods ] prazna 64-devA NaM bhaMte ! kayarAe bhAsAe bhAsaMti kayarA vA bhAsA bhAsijjamANI visissai ? uttara 64-goyamA ! devA NaM addhamAgahAe bhAsAe bhAsaMti sA vi ya NaM addhamAgahA bhAsA bhAsijjamANI visissi| Q. 64. Bhante ! In what language do gods What is the special language spoken by them ? speak ? A. 64. Gautama ! Gods speak in Ardha-Magadhi. Being spoken by them, Ardha-Magadhi language has acquired a special status18. [ on knowing by the monks ] prazna 65-kevalI NaM bhaMte ! aMtakaraM pAsai ? vA aMtimasarIriyaM vA jANai uttara 65-haMtA goyamA ! jANai pAsai / prazta 66-jahA NaM bhaMte ! kevalI aMtakaraM vA aMtimasarIriyaM vA jANai pAsai tahA NaM chaumatthe vi atakaraM vA atimasarIriyaM vA jANai pAsai ? uttara 66-goyamA ! No iNaTa The smtthe| soccA jANai pAsai pamANao vaa| prazna 67-se kiM taM soccA ? uttara 67-soccA NaM kevalissa vA kevalisAvayassa vA kevalisAviyAe vA kevaliuvAsagassa vA kevaliuvAsiyAe vA tappakhiyassa vA tappakkhiyasAvayassa vA tappakkhiyasAviyAe vA tappakkhiyauvAsagassa vA tappakhiyauvAsiyAe vA se taM soccaa|

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Bhagavati Sutra Bk. 5 Ch.4 171 prazna 68-se kiM taM pamANe ? uttara 68-pamANe cauvvihe paNNatte / taM jahA-paccakkhe aNumANe ovamme Agame / jahA aNuAgadAre tahA yavvaM pamANaM jAva...teNa paraM No attAgame No aNaMtarAgame paraMparAgame / Q. 65. Bhante ! Does the omniscient know and see one who will terminate ( his karma bondage ) and who holds his final body ? A. 65. Yes, Gautama, he knows and sees. Q. 66. Bhante! The omniscient knows and sees the terminator of karma bondage and the holder of the final body ; does in the same manner a monk liable to lapses know one who will terminate his karma bondage and who holds his final body ? A. 66. Gautama ! This is not correct. He knows by hearing and when there is some supporting proof. Q. 67. From whom does he hear, pray ? A. 67. He hears from someone who is omniscient, who is omniscient's male follower, who is omniscient's female follower, who is omniscient's male 'worshipper, who is omniscient's female worshipper, from someone who is selfenlightened, his male follower, his female follower, his male worshipper, his female worshipper,-by hearing from anyone of) these. Q. 68. And what about the supporting proof ? A. 68. Supporting proof is stated to be of four types, which are, perception, guess, inference ( from similarity ) and scriptures. On this, refer to details contained in the Anuyogadvara Sutra ...till "beyond this, no atmagama, no anantaragama, (only) paramparagama":17.

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172 [ knowledge of the omniscient ] prazna 69 - kevalI NaM bhaMte ! carimakammaM vA carimaNijjaraM vA jANai pAsai ? uttara 69 - haMtA goyamA ! jANai pAsai / jahA NaM bhaMte ! kevalI carimakammaM vA jahA gaM aMtakaraNaM vA AlAvago tahA carimakammeNa vi aparisesio yavvo / bhagavatI sUtra zaH 5 u: 4 prazna 70 0 - kevalI NaM bhaMte ! paNIyaM maNaM vA vahaM vA dhArejja ? 0 - haMtA dhArejja / uttara 70 Q. 69. Bhante ! Does the omniscient know and see final karma and final exhaustion ? A. 69. Yes, Gautama, he knows and sees. Like the discussion on the termination of karma bondage, a complete discussion on final karma is to be given. Q. 70. Bhante ! Does the omniscient hold a developed mind and a developed expression ? A. 70. Yes, he does. prazna 71 - jahA NaM bhate ! kevalI paNIyaM maNaM vA vadaM vA dhArejja taM NaM vemANiyA devA jANaMti pAsaMti ? uttara 71 - goyamA ! atyegaiyA jANaMti pAsaMti atthegaiyA Na jANaMti Na pAsaMti / prazna 72 - se keNaTTheNaM jAva...Na pAsaMti ? uttara 72 - goyamA ! vemANiyA duvihA paNNattA / taM jahA - mAImicchAdiTThIuvavaNNagA ya amAIsammadiTThI uvavaNNagA ya / tattha NaM je te mAImicchAdiTThI uvavaNNagA te Na jANaMti Na pAsaMti / tattha NaM je ta amAIsampadiTThIuvavaNNagA te NaM jANaMti pAsaMti /

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Bhagavati Satra Bk. 5 Ch. 4 173 [-se keNaTheNaM evaM vuccai--amAIsammadiTThI jAva...pAsaMti ? ---goyamA ! amAIsammadiTThI duvihA paNNattA-aNaMta rovavaNNagA ya paraMparovavaNNagA ya / tattha NaM aNaMtarovavaNNagA Na jANaMti paraMparovavaNNagA jANaMti / -se keNaTheNaM bhaMte ! evaM vuccai-paraMparovavaNNagA jAva...jANaMti ? goyamA ! paraMparovavaNNagA duvihA paNNatA-pajjattagA ya apajjattagA y| pajjattA jANaMti appajjattA Na jANaMti / ] -evaM aNaMtara-paraMpara-pajjattA'ppajjattA ya uvauttA annuvuttaa| tattha NaM je te uvauttA te jANaMti pAsaMti / se teNaTheNaM taM ceva / Q. 71. Bhante ! Do the Vaimanikas know and see that the omniscient holds a developed mind and a developed expression ? A. 71. Gautama ! Some of them know and see, but some others do not know and see. Q. 72. How is it so,...till some others do not know and see? A. 72. Gautama ! The Vaimanikas are of two types, which are, those who are deceitful and born with a wrong outlook, and those who are deceit-free and born with a right outlook. Of these, the deceitful with a wrong outlook neither know nor see, but the deceit-free with a right outlook know and see. [-Why do you say that those who are deceit-free and with a right outlook,...till see ? -Gautama ! The deceit-free with a right outlook are of two types, which are, those born without a time gap and those born with a time gap. Of these, those born without a time gap do not know, but those born with a time gap know. --Bhante ! Why do you say that those born with a tine gap,...till know ?

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bhagavatI sUtraH zaH 5 u: 4 --Gautama ! Those born with a time gap are of two types, which are, those who are full and those who are not full; and of these, those who are full know and those who are not full do not know. ] 174 Like this, (the difference between ) those who are born without a time gap and those who are born with a time gap, those who are full and those who are not full, those who can make use of knowledge and those who cannot make use of knowledge. Of these, those who make use of knowledge know and see. It is for this so. can prazna 73 - pabhU NaM bhaMte! aNuttarovavAiyA devA tatthagayA ceva samANA ihagaeNaM kevaliNA saddhiM AlAvaM vA saMlAvaM vA karettae ? uttara 73 - haMtA pabhU / prazna 74 - se karettae / keNaTTheNaM jAva... pabhU NaM aNuttarovavAiyA devA jAva... uttara 74- goyamA ! jaM NaM aNuttarovavAiyA devA tatthagayA caiva samANA aTTha vA heDaM vA pasiNaM vA kAraNaM vA vAgaraNaM vA pucchaMti taM NaM ihagae kevalI aThThe vA jAva... vAgaraNaM vA vAgare / se teNaTThaNaM / kevalI aTTha vA jAva... vAgarei samANA jANaMti pAsaMti ? prazna 75 - jaM NaM bhaMte ! ihagae ceva taM NaM aNuttarovavAiyA devA tatthagayA ceva uttara 75-haMtA jANaMti pAsaMti / prazna 76 - se keNaTTheNaM jAva... pAsaMti ? uttara 76 - goyamA ! tesi NaM devANaM aNaMtAo maNodavvavaggaNAo ladvAo pattAo abhisamaNNAgayAo bhavaMti / se teNaTTheNaM jaM NaM ihagae kevalI jAva... pAsaMti tti ! prazna 77 - aNuttarovavAiyA NaM bhaMte devA kiM udiSNamohA uvasaMtamohA khINamohA ?

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

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176 bhagavatI sUtraH zaH 5 u: 4 [ absolute knowledge of the omniscient ] prazma 78- kevalI NaM bhaMte ! AyANehiM jANai pAsai ? uttara 78- goyamA ! No iNaTThe samaTThe / prazna 79-se keNaTTheNaM jAva... kevalI NaM AyANehiM NaM jANai Na pAsai: ? uttara 79 - goyamA ! kevalI NaM puratthimeNaM miyaM pi jANai amiyaM pi . NivvuDe daMsaNe kevalisa se teNaTTheNaM / jAgai jAva... Q. 78. Bhante ! Does the omniscient know and see with the help of the organs of senses ? A. 78. Gautama ! This is not correct. Q. 79. What is the reason that the omniscient does not take the help of his organs of senses in order to know and see ? A. 79. Gautama ! The omniscient knows the limited as well as the unlimited in the east,...till his vision is without cover ( obstruction ). So he does not take the help of his organs of senses in order to know and see. [ energy of the omniscient ] prazna 80 - kevalI NaM bhaMte ! assiM samayaMsi jesu AgAsapaesesu hatthaM vA pAyaM vA bAhaM vA UeM vA ogAhittA NaM ciTTheti pabhU NaM kevalI seyakAlaMsi vi tesu caiva AgAsapaesesu hatthaM vA jAva... ogAhittA NaM ciTThittae ? uttara 80- goyamA ! No iNaTThe samaTThe / prazna 81-se keNaTTheNaM bhaMte ! jAva... .. aMgAhittA NaM ciTThittae ? uttara 81 - goyamA ! kevalissa NaM vIriya-sajoga-saddavvayAe calAI uvakaraNAiM bhavaMti calovakaraNaTThayAe ya NaM kevalI assiM samayaMsi

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Bhagavati Sutra Bk. 5 Ch. 4 171 jesu AgAsapaesesu hatthaM vA jaav...citttth|| No NaM pabhU kevalI seyakAlaMsi vi tesu ceva jAva...ciThittae / se teNaTheNaM jAva...vuccai-kevalI NaM assiM samayaMsi jesu AgAsapaesesu jAva...ciTThai No NaM pabhU kevalI seyakAlasi vi tesu ceva AgAsapaesesu hatthaM vA jAva...ciTa Thittae / Q. 80. Does an omniscient who occupies the pradesas of the space by the movement of his hands and feet, his arms and knees at the present time continue to occupy the same pradesas of the space in the future by the movement of his hands and other limbs ? A. 80. Gautama ! This is not correct. Q. 81. Bhante! What is the reason for this....till in the same pradesas of the space ? A. 81. Gautama ! (The conscious substance or the soul) of the omniscient is endowed with energy and activity because of which the limbs move. Now, the pradesas of the space which are occupied by the movement of hands and other limbs at the present time are not the same as the pradesas of the space that may be occupied in future by the movement of hands,...till limbs, because of which it is stated that the pradesas of the sky which are occupied at the present time by the movement of hands...till limbs are not the same as the pradesas of the sky that may be occupied in the future by the movement of hands,...till limbst". Fability of the masters of 14 Purvas ] prazna 82-pabhU NaM bhaMte ! coddasapuvvI ghaDAo ghaDasahassaM paDAo paDasahassaM kaDAo kaDasahassaM rahAo rahasahassaM chattAo chattasahassaM daMDAo daMDasahassaM abhiNivvaTa TettA uvadaMsettae ? uttara 82-haMtA pabhU / prazna 83-se keNaTa TheNaM pabhU cauddasaputhvI jAva...uvadasettae ? 12

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178 magavatI sUtraH zaH 5 u:4 uttara 83-goyamA ! cauddasapusvissa NaM aNaMtAI davAI ukkariyAbhaeNaM bhijjamANAI ladghAI pattAI abhisamaNNAgayAiM bhavaMti / se teNaTa TheNaM Fra...GETEI Q. 82. Bhante! Are the masters of the 14 Purvas ( srutakevalins ) capable to demonstrate a thousand jars out of a single jar, a thousand clothes out of a single cloth, a thousand mats out of a single mat, a thousand chariots out of a single chariot, a thousand umbrellas out of a single umbrella, and a thousand wands out of a single wand ? A. 82. Yes, Gautama, they are so capable. Q. 83. How are the masters of the 14 Purvas capable.... till out of a single wand ? A. 83. Gautama ! These masters of the 14 Purvas have acquired power to demonstrate infinite objects by dint of what is called utkarika-bheda20; they have attained this power and it is at their disposal, because of which they are capable to demonstrate,...till out of a single wand. ha va! ha ! fel Bhante ! So they are. Glory be to the Lord ! So saying Bhagavan Gautama paid his homage and obeisance to the Lord, and having done so, he withdrew to his seat. ghauttho uddeso sammatto I Chapter Four ends

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paMcamo udeso CHAPTER FIVE [ on the perfection of the monks ] prazna 84 - chaumatthe NaM bhaMte ! maNUse tIya-maNataM sAsayaM samayaM kevaleNaM saMjameNaM... ? uttara 84 - jahA paMDhamasae cautyudde se AlAvagA tahA NeyavvA jAva... alamatyutti vattavvaM siyA / Q. 84. Bhante ! Have men ( monks ) liable to lapses been, in the eternal, limitless past, ( perfected ) by kevala restraint ? A. 84. For this, refer to Chapter Four of Book One,... till perfected being (alamastu),---all are to be stated. [ on heretical views ] prazna 85 - aNNautthiyA NaM bhaMte ! evaM Aikkhati jAva... parUveMti - savve pANA savve bhUyA savve jIvA savve sattA evaMbhUyaM deyaNaM vedeti / se kahameyaM bhaMte ! evaM ? uttara 85 - goyamA ! jaM NaM te aNNautthiyA evaM AikkhaMti jAva... vaideti je te evaM AhaMsu micchA te evaM AhaMsu / ahaM puNa goyamA ! evaM AikkhAmi jAva... paruvemi - atyegaiyA pANA bhuyA jIvA sattA evaMbhUyaM veyaNaM veyaMti atthegaiyA pANA bhayA jIvA sattA aNevaMbhUyaM veyaNaM vedeti / prazna 86 - se keNaTTheNaM atthegaiyA taM ceva uccAreyavvaM ? uttara 86 - goyamA ! jeNaM pANA bhUyA jIvA sattA jahA kaDA kammA tahA veyaNaM vedeti te NaM pANA bhUyA jIvA sattA evaMbhUyaM veyaNaM vedeti / jeNaM pANA bhUyA jIvA sattA jahA kaDA kammA No tahA veyaNaM vedeti te NaM pANA bhUyA jIvA sattA aNevaMbhUyaM veyaNaM veyaMti / se teNaTa TheNaM taheva /

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bhagavatI sUtra zaH 5 u: 5 prazna 87 - NeraiyA NaM bhaMte ! kiM evaMbhUyaM veyaNaM veyaMti aNevaMbhUyaM veNaM veyaMti ? 180 uttara 87 - poyamA ! NeraiyA NaM evaMbhUyaM piveyaNaM vedeti aNevaMbhUyaM piveyaNaM vedeti / prazna 88 - se keNaTa TheNaM taM ceva ? uttara 88 - goyamA ! je NaM NeraiyA jahA kaDA kammA tahA veyaNaM veyaMti te NaM NeraiyA evaMbhUyaM veyaNaM vedeti / je NaM NeraiyA jahA kaDA kammA No tahA veyaNaM vedeti te NaM NeraiyA aNevaMbhUyaM veyaNaM vedeti / se teNaTa TheNaM evaM jAva... vemANiyA / saMsAramaMDalaM NeyavvaM / Q. 85. Bhante ! Heretics thus say,...till establish that all pranas, all bhutas, all jivas and all sattvas undergo suffering Bhante ! as per their acquired karma called evambhuta. How is it so ? A. 85. Gautam ! What the heretics say...till establish is incorrect. Gautama! What I ordain,...till establish is that some pranas, some bhutas, some jivas and some sattvas undergo suffering as per their acquired karma, and some other pranas, bhutas, jivas, and sattvas undergo suffering not as per their acquired karma. Q. 86. What is the reason for saying so ? A. 86. Gautama ! Those pranas, bhutas, jivas and sativas who undergo suffering as per their acquired karma experience -suffering called evarbhuta ; but those pranas, bhutas, jivas and sattvas who experience suffering 'not as per their acquired karma experience suffering called anevambhuta. It is for this so. Q. 87. Bhante ! Do infernal beings experience suffering called evambhuta or suffering called anevambuta ? A. 87. Gautama ! Even among the infernals, some experience suffering called evambhuta and others experience suffering called anevambhuta.

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Bhagavati Sutra Bk. 5 Ch. 5 Q. 88. Why so ? A. 88. Gautama ! When the infernals undergo suffering as per their acquired karma, they experience suffering called. evarbhuta ; but when the infernals undergo suffering not as per their acquired karma, they experience suffering called anevambhuta. It is for this so,...till the Vaimanikas, alr beings in the universe being included. [ on patriarchs] prazna 89-jaMbUddIve NaM bhaMte ! iha bhArahe vAse imIse ussappiNIe samAe kai kulagarA hotthA ? uttara 89-goyamA! stt| evaM ceva titthayaramAyaro piyaro paDhamA sissiNIo cakkavaTa TimAyaro itthirayaNaM baladevA vAsudevA vAsudevamAyaro piyaro eesiM paDisattU jahA samavAe NAmaparivADIe tahA yavvA / Q. 89. Bhante ! In this land of Bharata, in this isle named Jambudvipa, in this descension phase of the timecycle, how many have been the patriarchs ? A. 89. Gautama ! Seyen. And as to the mothers of the Tirthankaras, their fathers, first female followers, mothers of the Cakravartis, their consorts, Baladevas, Vasudevas, mothers of Vasudevas, their fathers, adversaries of Vasudevas,-their names are to be read in order as given in the Samavayanga Sutras. sevaM bhaMte ! sevaM bhaMte ! ti jAva...viharai / Bhante ! So they are. Glory be to the great Lord ! So saying, Bhagavan Gautama paid his homage and obeisance to the Lord, and having paid his homage and obeisance, he withdrew to his seat. paMcamo uddeso smmtto| Chapter Five ends

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chaTTho udesaso CHAPTER SEX [ on short and long spans of life ] prazna 90-kaha NaM bhaMte ! jIvA appAuyattAe kammaM pakareMti ? uttara 90-goyamA! tihiM ThANehiM / taM jahA-pANe aivAettA musaM vaittA tahArUvaM samaNaM vA mAhaNaM vA aphAsueNaM aNesaNijjeNaM asaNa-pANa-khAima. sAimeNaM pddilaabhettaa| evaM khalu jIvA appAuyattAe kammaM pakareMti / prazna 91-kaha NaM bhaMte ! jIvAdIhAuyattAe kammaM pakareMti ? uttara 91-goyamA! tihiM ThANehiM / taM jahA-No pANe aivAitA No musaM vaittA tahArUvaM samaNaM vA mAhaNaM vA phAsu-esaNijjeNaM asaNa-pANa-khAimasAimeNaM paDilAbhettA / evaM khalu jIvA dIhAuyattAe kammaM pakareMti / prazna 92-kaha NaM bhaMte ! jIvA asubhadIhAuyattAe kammaM pakareMti ? uttara 92-goyamA ! pANe aivAettA musaM vaittA tahArUvaM samaNaM vA mAhaNaM vA hIlittA NiMdittA khiMsittA garahittA avamaNNittA aNNayareNaM amaNuNNaNaM apIikAraeNaM asaNa-pANa-khAima-sAimeNaM paDilAbhettA / evaM khalu jIvA asubhadIhAuyattAe kammaM pakareMti / prazna 93-kaha NaM bhaMte ! jIvA subhadIhAuyattAe kammaM pakareMti ? uttara 93-goyamA ! No pANe aivAittA No musaM vaittA tahAsvaM samaNaM vA mAhaNaM vA vaMdittA NamaMsittA jaav...pjjuvaasittaa| aNNayareNaM maNuNNaNaM pIikAraeNaM asaNa-pANa-khAima-sAimeNaM paDilAbhettA-evaM khalu jIvA subhadIhAuyattAe kammaM pakareMti / Q.90. Bhante ! How do living beings acquire karma giving life a short span ?

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Bhagavati Satra Bk. 5 Ch. 6 183 A. 90. Gautama ! For three reasons, which are, for causing injury to living beings, for making false utterances, and for giving prohibited and unwholesome food, drink, dainties and delicacies to sramanas and mahanas. Thus do living beings acquire karma giving life a short span". Q.91. Bhante ! How do living beings acquire karma giving life a long span ? A. 91. Gautama ! For three reasons, which are, for not causing injury to life, for not making false utterances, and for giving permitted and wholesome food, drink. dainties and delicacies to sramanas and mahanasas. Q. 92. Bhante ! How do living beings acquire karma giving a long and unwholesome life? A. 92. Gautama ! For three reasons, which are, for causing injury to life, for uttering falsehood, and for insulting a sramana or a mahana by calling his caste, by abusing him in his own mind, by talking ill of him in the presence of others, by decrying him, and by giving him unwholesome and unpleasant food, drink, dainties and delicacies. Thus do living beings acquire karma giving a long and unwholesome life24, Q. 93. Bhante ! How do living beings giving a long and wholesome life? acquire karma A. 93. Gautama ! For three reasons, which are, for not causing injury to life, for not uttering falsehood, and for paying homage and obeisance,... till by worshipping a sramana or a mahana, by giving him food, drink, dainties and delicacies which are wholesome and pleasant. Thus do living beings acquire karma giving a long and wholesome life25.

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184 bhagavatI sUtra zaH 5 uH 6 [ on activities] prazna 94-gAhAvaissa NaM bhaMte! bhaMDaM vikkiNamANassa kei bhaMDaM avaharejjA tassa NaM bhaMte ! taM bhaMDaM gavesamANassa kiM AraMbhiyA kiriyA kajjai pariggahiyA mAyAvattiyA apaccakkhANakiriyA micchAdasaNavattiyA ? uttara 94-goyamA ! AraMbhiyA kiriyA kajjai pariggahiyA mAyAvattiyA apaccakkhANakiriyA micchAdasaNakiriyA siya kajjai siya No kjji| aha se bhaMDe abhisamaNNAgae bhavai tao se ya pacchA savvAo tAo payaNuIbhavaMti / prazna 95-gAhAvaissa NaM bhaMte ! bhaMDaM vikkiNamANassa kaie bhaMDe sAijjejjA bhaMDe ya se aNuvaNIe siyA gAhAvaissa NaM bhaMte ! tAo bhaMDAo kiM AraMbhiyA kiriyA kajjai jAva...micchAdasaNakiriyA kajjai ? uttara 95-goyamA ! gAhAvaissa tAo bhaMDAo AraMbhiyA kiriyA kajjai jAva...apaccakkhANa...micchAdasaNavattiyA kiriyA siya kajjai siya No kjji| kaiyassa NaM tAo savvAo payaNuI bhavaMti / prazna 96-gAhAvaissa NaM bhaMte ! bhaMDaM vikkiNamANassa jAva...bhaMDe se uvaNIe siyA kaiyassa NaM bhaMte ! tAo bhaMDAo kiM AraMbhiyA kiriyA kajjai jAva...micchAdasaNavattiyA kiriyA kjji| gAhAvaissa vA tAo bhaMDAo kiM AraMbhiyA kiriyA kajjai jAva...micchAdasaNavattiyA kiriyA kajjai ? uttara 96-goyamA ! kaiyassa tAo bhaMDAo heTa ThilalAo cattArikiriyAo kajjati micchAdasaNavattiyA kiriyA bhynnaae| gAhAvaissa NaM tAo savvAo payaNuI bhavaMti / prazna 97-gAhAvaissa NaM bhaMte ! bhaMDe jAva...dhaNe ya se aNuvaNIe siyA ? uttara 97-eyaM pi jahA bhaMDe uvaNIe tahA NeyavvaM cauttho AlAvago / dhaNe ya se uvaNIe siyA jahA paDhamo AlAvago-bhaMDe ya se aNuvaNIe siyA tahA Neyanvo / paDhama-cautthANaM ekko gamo biiya-taIyANaM ekko gmo|

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Bhagavati Sutra Bk. 5 Ch. 6 185 Q. 94. Bhante ! Some of the earthen wares of a seller have been stolen. Bhante ! He then starts a search for them. In doing so, does he incur activities due to endeavour, to possession, to deceit, to non-renunciation or to perverted faith ? A. 94. Gautama! He incurs activities due to endeavour, to possession, to deceit, and to non-renunciation ; but as to activity due to perverted faith, he incurs it sometimes and sometimes he incurs it not. While searching, if he recovers the stolen wares, then all these ( aforesaid ) activities become light (i. e., get reduced in significance ). Q. 95. Bhante ! A seller has sold some earthen wares ; a buyer has bought them in consideration whereof he has paid a margin in advance, but he has not yet taken delivery of them. In such a situation, does the householder incur from these earthen wares activities due to endeavour,...till perverted faith? A. 95. Gautama ! In such a situation, the householder incurs activities due to endeavour,...till due to non-renunciation ; but as to activity due to perverted faith, he incurs sometimes, and sometimes he does not incur. As for the buyer, all these activities are light. Q. 96. Bhante ! From the seller, the buyer has brought the earthen wares to his home. Then, Bhante, which of the activities due to endeavour,...till perverted faith are incurred by the said buyer ? And which of the activities due to endeavour,... till perverted faith are incurred by the said seller ? A. 96. Gautama ! The buyer incurs four activities in a heavy dose, exception being activity due to perverted faith. If the buyer is with a wrong outlook, then he also incurs activity due to perverted faith; but if the buyer has no wrong outlook, he does not incur it. For the seller, all these (activities ) become light.

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186 bhagavatI sUtra zaH 5 uH 6 Q. 97. Bhante ! The buyer has bought the said wares, but till the payment has been received by the seller, how many activities are incurred by the said buyer due to the money he has not yet paid ? And how many activities are incurred by the said seller? A. 97. In such a situation, the position is similar to consideration four where the wares have been removed. If the money has been given then the situation is similar to our first consideration where the wares have not yet been taken. Considerations one and four are similar ; consideratioas two and three are similar26. [ on fire-bodies ] prazna 98-agaNikAe NaM bhaMte ! ahuNojjalie samANe mahAkammatarAe ceva mahAkiriya-mahAsava-mahAveyaNatarAe ceva bhavai / ahe NaM samae samae vokkasijjamANe vokkasijjamANe carimakAlasamayaMsi iMgAlabbhUe mummurabbhUe chAriyabbhUe tao pacchA appakammatarAe ceva appakiriyA''sava-appareyaNatarAe ceva bhavai ? uttara 98-haMtA goyamA! agaNikAe NaM ahuNojjalie samANe taM ceva / Q.98. Bhante! Are fire-bodies just ablaze tied with great karma bondage, great activities, great influx, great pain ? And thereafter, as time passes, do they become fewer in number,-become dim, get extinguished, and, in the end, turn into burning ashes, mere sparklings, simple ashes ? And when this happens, are the same fire-bodies tied with mild karma bondage, mild activities, mild influx, mild pain ? A. 98. Gautama ! They are. Fire-bodies just ablaze are with great karma...till mild pain. [ on archer's activities ) prazna 99-purise NaM bhaMte ! dhaNu parAmusai parAmusittA usa parAmusai parAmusittA ThANaM ThAi ThittA AyayakaNNAyayaM karei AyayakaNNAyaya usu karettA usu uDDhaM vehAsaM usu uvihai / taeNaM se usu uDDhaM vehAsaM unvihie samANe jAI tattha pANAI bhUyAiM jIvAiM sattAI abhihaNai vattei

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Bhagavati Sutra Bk. 5 Ch. 6 187 lesei saMghAei saMghaTTei paritAvei kilAmei ThANAo ThANaM saMkAmei jIviyAo vavarovei / tae NaM bhaMte ! se purise kaikirie ? uttara 99-goyamA ! jAvaM ca NaM se purise dhaNuM parAmasai parAmusittA jAva...uvihai tAvaM ca NaM purise kAiyAe jAva...pANAivAyakiriyAe paMcahi~ kiriyAhiM puTa tthe| jesi pi ya NaM jIvANaM sarIrehiM dhaNu Nivattie te vi ya NaM jIvA kAiyAe jAva...paMcahiM kiriyAhiM puTaThe / evaM dhaNu puTa The paMcahi kiriyAhiM jIvA paMcahiM AhArU paMcahiM usU paMcahiM sare pattaNe phale NhArU paMcahiM / / prazna 100-ahe NaM se usu appaNo guruyattAe bhAriyattAe gurusaMbhAriyattAe ahe vIsasAe paccovayamANe jAI tattha pANAI jAva...jIviyAo vavarovei tAvaM ca NaM se purise kaikirie ? uttara 100-goyamA ? jAvaM ca NaM se usu appaNo guruyattAe jAva... vavarovei tAvaM ca NaM se purise kAiyAe jAva...ca uhiM kiriyAhiM putttthe| jesiM pi ya NaM jIvANaM sarIrehiM dhaNu Nivvattie te vi jIvA cauhiM kiriyAhiM / dhaNu 'puTaThe cauhiM jIvA cauhiM NhArU cauhiM usU paMcahiM sare pattaNe phale hArU paMcahiM / je vi ya se jIvA ahe paccovayamANassa uvaggahe vaTa TaMti te vi ya NaM jIvA kAiyAe jAva...paMcahiM kiriyAhiM puTa tthaa| Q. 99. Bhante ! Suppose a man picks up a bow, and having picked up ( the arrow), he sits in the correct posture to shoot it, and having thus sat and ( having placed the arrow on the bow-string), he pulls it till his ear, and having thus pulled the arrow, he shoots it in the sky. The arrow so shot in the sky kills certain pranas, bhutas, jivas, and sattvas, forces contraction of their bodies, oppresses them, hits them, touches them, tortures them from all directions, exhausts them removes them from one place to another and deprives them of their life. How many activities does the man perform ? A. 99. Gautama ! From the time the man picks up the bow,...till he shoots the arrow, he is touched by five activities starting with physical,...till causing slaughter of

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188 bhagavatI sUtra zaH 5 uH 6. life. The animals whose bodies have provided fodder for the bow are also touched by five activities starting with the physical. The arc of the bow is touched by five activities, its string by five ( activities ) its sinews by five (activities ), the arrow by five (activities), the sara, patra, phala and sinews by five (activities). Q. 100. Bhante! When the arrow, due to its weight, its heaviness, its weight-and-heaviness, starts falling downward in its natural course, the said arrow, in the course of its downward movement, kills certain pranas, bhutas, jivas and sattvas,...till deprives them of their life. In this case, how many activities touch the man who shot the arrow ? A. 100. Gautama ! When the arrow, due to its weight, etc., starts falling down,...till deprives them of their life, the man who shot it is touched by four activities starting with the physical, and the animals from whose body-parts the bow has been made are also touched by four activities, the arc is touched by four activities, the string by four activities, the sinews by four activities, (but) the sara, patra, phala and sinews are touched by five activities. The animals afflicted by the falling arrow are also touched by five activities. [ on heretical tenets ] prazna 101-- aNNautthiyA NaM bhaMte ! evaM AikkhaMti jAva...parUveMti -se jahA NAmae juvaI juvANe hattheNaM hatye geNhejjA cakakassa vA NAbhI aragAuttAsiyA evAmeva jAva...cattAri paMca joyaNa-sayAiM bahusamAiNNe maNuyaloe maNussehiM-kahameyaM bhaMte evaM ? uttara 101-goyamA ! jaM NaM te aNNautthiyA jAva...maNussehiMto je te evaM AhaMsu micchaa| ahaM puNa goyamA ! evaM AikkhAmi evAmeva jAva...cattAri paMca joyaNasayAI bahusamAiNNe Nirayaloe raiehiM / prazna 102-NeraiyANaM bhaMte ! kiM egattaM pabhU viuvittae puhuttaM prabhU viuvittae ? uttara 102-jahA jIvAbhigame AlAvago tahA Neyanvo jAva...durahiyAse /

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Bhagavati Sutra Bk. 5 Ch.6 189 Q. 101. Bhante ! The heretics so say,...till establish that, as in the example of the lass and the lad, or in the example of the spokes fitted in the axle of the wheel,...till upto 400 or 500 yojanas, this world of human beings is densely filled up by men. Bhante! Is it so ? ____A. 101. Gautama ! This statement of the heretics,... till densely filled up by men is false. Gautama! I state,...till upto 400 to 500 yojanas, the worlds of the infernal beings are densely filled up by infernal beings. beings capable to Q. 102. Bhante! Are the infernal transform into one form, or many forms ? A. 102. On this, refer the relevant section in the Jivabhigama Sutra, till... unbearable'27. ( on prohibited acts ] 103-AhAkamma aNavajja tti maNaM pahArettA bhavai se NaM tassa ThANassa aNAloiyapaDikkate kAlaM karei-Natthi tassa ArAhaNA / se NaM tassa ThANassa AloiyapaDikkate kAlaM karei-atthi tassa ArAhaNA / eeNaM gameNaM NeyavvaMkIyagaDaM ThaviyaM raiyagaM katArabhattaM dubhikkhabhattaM vadaliyAbhattaM gilANabhattaM sejjAyarapiMDaM raaypiNddN| prazna 104-AhAkamma aNavajje ti bahujaNassa majjhe bhAsittA sayameva pari jittA bhavai se NaM tassa ThANassa jAva...atthi tassa ArAhaNA? uttara 104-eyaM pi taha ceva jAva...rAyapiMDaM / prazna 105-AhAphamma aNavajje ti aNNamaNNassa aNuppadAvaittA bhavai se NaM tassa...? uttara 105-eyaM taha cevaM jAva...rAyapiMDaM / prazna 106-AhAkamma NaM aNavajje ti bahujaNamajhe paNNavaittA bhavai se NaM tassa jAva...atthi ArAhaNA?

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190 bhagavatI sUtra zaH 5 uH 6 utara 106 - jAva... rAyapiMDaM / sin"-if a 103. "Adhakarma28 is free from monk cherishes such an idea, and if he dies without discussing and doing pratikramana for the lapse, he cannot be said to have had propitiation (aradhana). If, on the other hand, a monk dies after discussing and doing pratikramana for the lapse, then he may be said to have had the ( necessary) propitiation. By the same standard, the following are to be known: (i) a thing bought for the monk, (ii) a thing stored or. hoarded for the monk, (iii) a thing prepared for the monk, (iv) sharing food prepared in a forest (for the beggars), (v) sharing food prepared during a famine (for the seekers), (vi) sharing food prepared during bad times, (vii) sharing food prepared for the ailing persons, (viii) accepting food from the householder in whose house the monk is stationed, and (ix) partaking a portion of food prepared for the king. Q. 104. "Adhakarma is sin-free"-one who declares like this in the presence of many persons, and who uses food, etc., prepared for him, if such one dies without discussing and without doing pratikramana, can he be said to have had propitiation ? A. 104. It is as before,...till partaking food prepared for the king. sin-free"-when Q. 105. "Adhakarma is SO saying monks give to one another, can they be said to have had propitiation ? A. 105. As aforesaid,...till partaking food prepared for the king. Q. 106. "Adhakarma is sin-free"--when so saying one establish it in the presence of many men, can he be said to have had propitiation ? strives to A. 106. (The same as before ),...till partaking food prepared for the king.

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Bhagavati Sutra Bk. 5 Ch. 6 191 [ on preceptors and teachers ] prazna 107 - Ayariya-uvajjhAe NaM bhaMte ! savisayaMsi gaNaM agilAe saMgiNhamANe agilAe uvagiNhamANe kaihiM bhavaggahaNehiM sijjhai jAva... aMta karei ? uttara 107 - goyamA ! atyegaie teNeva bhavaggahaNeNaM sijjhai atyegaie docceNaM bhavaggahaNeNaM sijjhai taccaM puNa bhavaggahaNaM NAikkamai / Q. 107. Bhante! Preceptors and teachers, who, in their respective fields, accept disciples, teach them and help them without grudge (reservation) in how many births are such ones perfected,...till end all misery ? A. 107. Gautama ! Some are perfected in that very birth, some are perfected in the second birth, but in no case they go to the third. [ on the bondage of liars ] prazna 108 - je NaM bhaMte! paraM alieNaM asambhUeNaM abbhakkhANeNaM abbhaklAi tassa NaM kahappagArA kammA kajjaMti ? uttara 108 - goyamA ! je NaM paraM alieNaM asaMtavayaNeNaM abbhakkhANeNaM janmalAi tassa NaM tahappagArA veva kammA kajjaMti jattheva NaM abhisamAgacchai tattheva NaM paDisaMvedeha tao se pacchA vedei / Q. 108. Bhante! Those who distort truth, those who make false attribution, and those who malign others in their absence-what sort of karma do they acquire ? A.. 108. Gautama! Those who distort truth, make false attribution and malign others in their absence-they acquire the sort of karma that are due to them. And then in the sort of life they acquire, they experience their outcome and they exhaust them by experiencing them.

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192 bhagavatI sUtra zaH 5 uH 6 sevaM bhaMte ! sevaM bhaMte ! tti / Bhante! So they are. Glory be to the great Lord ! So saying, Bhagavan Gautama paid his homage and obeisance to the Lord. and having done so, he withdrew to his seat. . . chaTTho uddeso sammatto / Chapter Six ends

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sattamo uddeso CHAPTER SEVEN [ on the throbbing of molecules ] prazna 109 - paramANupoggale NaM bhaMte ! eyara veyai jAva... taM taM bhAvaM pariNamai ? uttara 109 - goyamA ! eyai jAva... No pariNamai / siya eyai veyar3a jAva... ... pariNamai siya No prazna 110 - duppae sie NaM bhaMte ! khaMdhe eyai jAva... pariNamai ? uttara 110 -- goyamA ! siya eyai jAva... pariNamai siya No eyai jAva... No pariNamai / siya dese eyai dese No eyai / prazna 111 - tippae sie NaM bhaMte ! khaMdhe eyai ? uttara 111 - goyamA ! siya eyai siya No eyai siya dese eyaiNo dese eyai siya dese eyaiNo desA eyaMti siya desA eyaMti No dese eyai / prazna 112 - cauppaesie NaM bhaMte khaMdhe eyai ? uttara 112 - goyamA ! siya eyai siya go eyai siya dese eyaiNo dekhe eyara siya dese eyai - No desA eyaMti siya desA eyaMti - No dese eyaMda siya desA eyaMti - No desA eyaMti / jahA cauppaesio tahA paMcapaesio tahA jAva... aNatapaesao / Q. 109. Bhante! Do the molecules of matter throb, specially throb,...till transform accordingly ? A. 109. Gautama ! Sometimes they throb, specially throb,...till transform ; sometimes they do not throb, do not specially throb,...till do not transform.. 13

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194 # F 7:4 3: Q. 110. Bhante ! Does a skandha ( cluster of mattermolecules ) with two pradesas throb,...till transform ? A. 110. Gautama ! Sometimes it throbs... till transforms; sometimes it does not throb,... till it does not transform; sometimes it throbs in a desa and does not throb in another desa. Q. 111. Bhante! Does a skandha with three pradesas throb ? A. 111. Gautama ! Sometimes it throbs and sometimes it does not throb ; sometimes it throbs in one desa and not in another desa; sometimes it throbs in one desa and not in other (two ) desas ; sometimes it throbs in other (two ) desas and not in one desa. Q. 112. Bhante! Does a skandha consisting of four pradesas throb ?' A. 112. Gautama! Sometimes it throbs and sometimes it does not throb; sometimes it throbs in one desa and not in another desa; sometimes it throbs in one desa and not in other (three) desas ; sometimes it throbs in other de sas and not in one desa; sometimes it throbs in some desas and doe not throb in other desas. And as with a skandha with four desas, so with one with five desas,...till with infinite desas. ( In this answer, desa means pradesa.) [ on the indivisibility of molecules ] prazna 113-paramANupoggale NaM bhaMte ! asidhAraM vA khuraghAraM vA ogAGUT? utara 119-haMtA ogaahevaa| VRT 788 vita! any feminar at fortalt at?

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Bhagavati Sutra Bk. 5 Ch. 7 195 uttara 114-goyamA ! No iNaThe samaThe No khalu tattha satthaM kamai evaM jAva...asaMkhejjapaesio / prazna 115-aNaMtapaesie NaM bhaMte ! khaMdhe asidhAraM vA khuradhAra vA ogAhejja ? uttara 115-haMtA ogAhejja / prazna 116-se NaM tattha chijjeja vA bhijjejja vA ? uttara 116-goyamA ! atthegaie chijjejja vA bhijjejja vA atthegaie No chijjejja vA No bhijjejja vaa| evaM agaNikAyassa majjhamajjhaNaM tahiM NavaraM jhiyAejja bhANiyavvaM / evaM pukkhalasaMvaTTagassa mahAmehassa majjhaMmajjhaNaM tahiM ulle siyaa| evaM gaMgAe mahANaIe paDisoyaM havvaM AgacchejjA tahiM viNihAyaM Avajjejja udagAvattaM vA udagabiMdu vA ogAhejja se NaM tattha priyaavjjejj| __Q. 113. Bhante! Is it possible for molecules of matter to exist on the sharp edge of the sword or rajor ? - A. 113. Yes, it is. Q. 114. Bhante ! pierced and cut ? While staying there, do they get A. 114. Gautama ! They do not. The weapon has no effect on the molecules of matter. And like this,...till with infin te pradesas. Q. 115. Bhante ! Is it possible for skandhas with infinite pradesas to exist on the sharp edge of the sword or rajor ? A. 115. Yes, it is. Q. 116. Does it get pierced and cut ? A. 116. Gautama ! Some of these get pierced and cut and some others do not get pierced and cut80,

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196 bhagavatI sUtra zaH 5 uH 7 And like this is to be stated upto 'penetrate into the middle of the fire-bodies', difference being that the phrase 'get burnt' is to be used. And like this is to be stated upto 'penetrate into the great cloud named Puskara-sa mvartaka', difference being that the phrase 'become wet' is to be used. And like this is to be stated upto 'get carried in the current of the great river Ganga where they slip', and (again) upto 'penetrate into the whirlpool of water or into water drops' where ( they) get lost. ( characterisation of molecules of matter ] prazna 117-paramANupoggale NaM bhaMte ! ki saaDDhe sagajjhe sapaese udAhu aNaDDhe amajjhe apaese ? uttara 117-goyamA ! aNaDDhe amajhe apaese No saaDDhe No samajajhe No spese| prazna 118-duppaesie NaM bhaMte ! khaMdhe ki saaDDhe samajhe sapaese udAhu aNaDDhe amajjhe apaese ? uttara 118-goyamA ! saaD Dhe amajhe sapaese No aNaDDhe No samajhe 'No apese| prazna 119-tippaesie NaM bhaMte ! khaMdhe pucchA ? uttara 119-goyamA ! aNaDDhe samajha sapaese No saaDDhe No amajhe jo apaese / jahA duppaesio tahA je samA te bhANiyavvA je visamA te jahA tippaesio tahA bhANiyavvA / prazna 120-saMkhejjapaesie paM bhaMte ! kiM khaMdhe saaDDhe pukchA ? uttara 120-goyamA! siya saaDDhe amajhe sapaese siya aNaDDhe samajhe sapaese / jahA saMkhajjapaesio tahAM asaMkhejjapaesio vi aNaMtapaesio vi|

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Bhagavati Sutra Bk. 5 Ch. 7 Q. 117. Bhante! Are the molecules of matter sardha, samadhya and sapradesa? Or, are they anardha, amadhya and aprade sa31? 197 A. 117. Gautama ! The molecules of matter are anardha, amadhya and apradesa, but never sardha, samadhya and sapradesa. Q. 118. Bhante! Are the skandhas with two pradesas sardha, samadhya and sapradesa? Or. are the skandhas with two pradesas anardha, amadhya and apradesa ? A. 118. Gautama! The skandhas with two pradesas are sardha, sapradesa and amadhya. They are not anardha, nor samadhya nor apradesa. Q. 119. And what about skandhas with three pradesas ? A. 119. Gautama! They are) anardha, samadhya and saprade sa, but not sardha, amadhya and apradesa. Skandhas with an even number of pradesas are similar to the skandhas. with two pradesas; those with an odd number of pradesas are similar to those with three pradesas. Q. 120. Bhante! Are the skandhas with a limited number of pradesas sardha, samadhya and sapradesa? Or, are they anardha, amadhya and apradesa ? A. 120. Gautama ! Some of them are sardha, amadhya and sapradesa, and some of them are anardha, samadhya and sapradesa. And what has been said about skandhas with a limited number of pradesas will also apply to skandhas with an unlimited number of pradesas, and also to those with an infinite number of pradesas. [ on the touch between molecules of matter ] prazta 121 - paramANupoggale NaM bhaMte ! paramANupoggalaM phusamANe kiM deseNaM desaM phusai deseNaM dese phusai deseNaM savvaM phusai desehiM detaM phusai desehiM de

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198 phuMsai desehiM savvaM phusai savveNaM desaM phusa phusai ? bhagavatI sUtraH zaH 5 uH 7 savveNaM dese phusai savveNaM savvaM uttara 121 - goyamA ! No deseNaM desaM phusai No deseNaM dese phusai No deseNaM savvaM phusai No desehiM desaM phusai No desehiM dese phuMsai No desehiM savvaM phusai No savveNaM desaM phusai No savveNaM dese phasai savveNaM savvaM phusai / evaM paramANupoggale duppaesiyaM phusamANe sattama NavamehiM phusai paramANupoggale tippaesiyaM phusamANe NipacchimaehiM tihiM phusai / jahA paramANupoggale tippaesiyaM phusAvio evaM phusAyeyavvo jAva... anaMtapaesio / prazna 122 - duppaesie NaM bhaMte ! khaMdhe paramANupoggalaM kusamANe pucchA ? uttara 122-taIya NavamehiM phusai duppae sio duppaesiyaM phusamANo paDhama-taya-sattama - NavamehiM phusai duppaesio tippaesiyaM kusamaNo Aillaehi ya pacchillae hi ya tihiM phusai majjhimahiM tihiM vipaDiseheyavvaM duppaesao jahA tippaesiyaM phusAvio evaM phusAveyavvo jAva... anaMta esiyaM / prazna 123 - tippaesie NaM bhaMte ! khaMdhe paramANupoggalaM phusamANe pucchA ? uttara 123 - taIya-chaTTha-NavamehiM phusai tipaesio dupae siyaM phusamANo paDhamaeNaM taIeNaM cauttha chaTTha- sattama-NavamehiM phusai tipaesio tipaesiaM phusamANo savvesu vi ThANesu phusai / jahA tipaesio tipaesiaM phusAvio evaM tippaesio jAva... anaMtapaesieNaM saMjoeyavvo jahA tipaesio evaM jAva... aNatapae sio bhANiyavvo / Q. 121. Bhante! When a molecule of matter touches a molecule of matter, does it touch ( 1 ) one desa by one desa, (2) many desas by one desa, (3) all desas by one desa, (4) one desa by many desas, ( 5 ) many desas by many desas, ( 6 ) the whole by many desas, (7) a desa by the whole, (8) many desas by the whole, or (9) the whole by the whole ? A. 121. Gautama !... (1) touches not one desa by one desa, (2) nor many desas by one desa, (3) nor the whole by one desa, (4) nor one desa by many desas, (5) nor ma ny desas

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Bhagavati Sutra Bk. 5 Ch. 7 199 by miny desas, (6) nor the whole by many desas, (7) nor one desa by the whole, 8) nor many desas by the whole, but (9) touches the whole by the whole. In the case of molecules of matter with two pradesas, when touching, items seven and nine (i. e., not one desa by the whole, and the whole by the whole) will apply. In the case of molecules of matter with three pradesas, when touching, last three items (i. e., not one desa by the whole, nor many desas by the whole, but the whole by the whole ) will apply. And what has been said of the molecules of matter with three pradesas, when touching, will apply,...till infinite pradesas, when touching. (here desa means pradesa) Q. 122. Bhante ! How does a skandla with pradesas, while touching, touch a molecule of matter ? A. 122. ...touches as in items three and nine. When one with two pradesas touches one with two pradesas, items one, three, seven and nine will apply. When one with two pradesas touches one with three pradesas, the first three and the last three will aply, not the middle three which are to be deleted. As in the case of one with two pradesas touching one with three pradesas, ( so for the others),...till with infinite pradesas. three Q. 123. Bhante ! How does a skandha with pradesas while touching, touch a molecule of matter ? A. 123. Items three, six and nine will apply. When one with three pradesas touches one with two pradesas, items one, three, four, six, seven and nine will apply. When one with three pradesas touches one with three pradesas, it does so in all aforesaid respects. And wbat was been said of one with three pradesas touching one with three pradesas, this has to be applied to one with three pradesas touching (those with four, five, etc.),...till infinite, pradesas. And what has been said of touch by one with three pradesas (will apply)...till (touch by one) with infinite pradesas. [ on the span of existence of molecule of matter ] prazna 124-paramANupoggale NaM bhaMte ! kAlao kevacciraM hoi ?

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200 bhagavatI sUtra za: 5 u7 jahaNaNaM egaM samayaM ukkoseNaM asaMkhejjaM kAlaM __uttara 124-goyamA ! evaM jaav...annNtpesio| prazna 125-egapaesogADhe NaM bhaMte ! poggale see tammi vA ThANe aNNammi vA ThANe kAlao kevacciraM hoi ? uttara 125-goyamA ! jahaNNaNaM egaM samayaM ukkoseNaM AvaliyAe asaMkhejjaibhAgaM evaM jAva...asaMkhejjapaesogADhe / prazna 126-egapaesogADhe NaM bhNte| poggale Niree kAlao kevacciraM hoi? uttara 126-goyamA ! jahaNNeNaM egaM samayaM ukkoseNaM asaMkhenaM kAlaM evaM jAva...asaMkhejjapaesogADhe / prazna 127-egaguNakAlae NaM bhaMte ! poggale kAlao kevacciraM hoi ? uttara 127-goyamA ! jahaNaNaM egaM samayaM ukkoseNaM asaMkhenaM kAlaM / evaM jAva...aNaMtaguNakAlara e vaNNa-gaMdha-rasa-phAsaM jAva...aNaMtaguNa lukkhe| evaM suhumapariNae poggale evaM bAdarapariNae poggale / prazna 128-saddapariNae NaM bhaMte ! poggale kAlao kevacciraM hoi ? uttara 128-goyamA ! japaNeNaM egaM samayaM ukkoseNaM AvaliyAe asNkhejjibhaagN| asaddapariNae jahA egaguNakAlae / Q. 124. Bhante ! From the standpoint of time, how long does a molecule of matter exist ? A. 124. Gautama ! Minimum one time-unit, and maximum an unlimited span of time. And so on...till one with infinite pradesas. Q. 125. Bhante ! How long does a molecule of matter, while existing on a pradesa of the space (sky), throb at its own place or at another place ?

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Bhagavati Sutra Bk. 5 Ch. 7 201 A. 125. Gautama. Minimum one time-unit, and maximum an unlimited number of fractions of an avalika,... till on an unlimited number of pradesas of the space. Q. 126. Bhante ! From the standpoint of time, how long does a molecule of matter exist without a throb on a pradesa of the space ? A. 126. Gautama ! Minimum one time-unit, and maximum an unlimited time ...till on an unlimited number of pradesas of the space. Q. 127. Bhante ! From the standpoint of time, how long does matter with one-time black (hue) exist ? A. 127. Gautama ! Minimum one time-unit, and maximum an unlimited time ; and like this....till infinite times black; and likewise of colour, smell, taste and touch,... till matter infinite times harsh. And, again, like this, of matter fine, and of matter coarse. Q. 128. Bhante ! How sound exist ? long does matter turned into A. 128. Gautama ! Minimum one time-unit, and maximum an unlimited number of fractions of an avalika. When not turned into sound, consideration relevant to one-time black will apply. [ time taken by molecules of matter to re-transform ] prazna 129-paramANupoggalassa NaM bhaMte ! aMtaraM kAlao kevacciraM hoi? uttara 129-goyamA ! jahaNNeNaM egaM samayaM ukkoseNaM asaMkheja kAlaM / zna 130-duppaesiyassa NaM bhaMte ! khaMdhassa aMtaraM kAlao kevacciraM CETE? uttara 130-goyamA ! jahANeNaM egaM samayaM ukkoseNaM aNaMtaM kAlaM gai 51a...quiaggf#3ft i

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bhagavatI sUtra za: 5 u: 7 prazna 131 - egapaesogADhassa NaM bhaMte ! poggalassa seyassa aMtaraM kAlama. kevacciraM hoi ? 202 uttara 131 - goyamA ! jahaNeNaM evaM samayaM ukkoseNaM asaMkhejjaM kAlaM / evaM jAva... asaMkhejjapaeso gADhe / prazna 132 - egapaesogADhassa NaM bhaMte ! poggalassa Nireyassa aMtaraM kAlao kevacciraM hoi ? uttara 132 - goyamA ! jahaNeNaM evaM samayaM ukkoseNaM AvaliyAe asaMkhejjaibhAgaM / evaM jAva... . asaMkhejjapaesogADhe vaNNa-gaMdha-rasa- phAsa - suhumapariNaya-bAyara pariNayANaM eesiM jaM ceva saMciTThaNA taM ceva aMtaraM vi bhANiyavvaM / Q. 129. Bhante ! What's the time taken by the molecule of matter to retransform (to its original state i. e., into molecule of matter) ? A. 129. Gautama! Minimum one time-unit, and maximum unlimited time. Q. 130. Bhante ! What's the time taken by a skandha with two pradesas to retransform ? A. 130. Gautama! Minimum one time-unit, and maximum infinite time,...till one with infinite pradesas. Q. 131. Bhante ! What's the time taken by matter throbs, existing on a unit of space, to retransform ? which A. 131. Gautama! Minimum one time-unit, and maximum unlimited time,...till existing on an unlimited number of pradesas of the space. Q. 132. Bhante ! What's the time taken by matter which does not throb, existing on a pradesa of space, to retransform ? A. 132. Gautama! Minimum one time-unit, and maxi

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Bhagavati Sutra Bk. 5 Ch.7 203 mum unlimited fractions of an avalika, and like this,...till existing on an unlimited number of pradesas of the space. The span of existence of their colour, smell, taste, touch, fine form and coarse form is also the time they take to retransform. [time taken by matter of sound to retransform ] poggalassa aMtaraM kAlao prazna 133-saddapariNayassa NaM bhaMte ! kevacciraM hoi ? uttara 133-goyamA ! jahaNaNaM ega samayaM ukkoseNaM asaMkhejja kaalN| poggalassa aMtaraM kAlao prazna 134-asaddAriNayassa NaM bhaMte ! kecciraM hoi ? uttara 134-goyamA ! jahaNNeNaM egaM samayaM ukkoseNaM AvaliyAe asaMkhejjaibhAgaM / prazna 135-eyassa NaM bhaMte ! davvaTThANAuyassa khettaTThANAuyassa ogAhaNaTThANAuyassa bhAvaTa ThANAuyassa kayare kayare jAva...visesAhiyA ? uttara 135-goyamA ! savvatthove khettaTThANAue ogAhaNaTThANAue asaMkhejjaguNe davvaTThANAue asaMkhejjaguNe bhAvaTThANAue asaMkhejjaguNe / Q. 133. Bhante ! What's the time taken by matter of sound to retransform? A. 133. Gautama ! Minimum one time-unit, and maximum unlimited time. Q. 134. Bhante ! What's the time taken by matter of non-sound to retransform ? maxi A. 134. Gautama ! Minimum one time-unit, and mum unlimited fractions of an avalika.

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bhagavatI sUtra zaH 5 uH 7 Q. 135. Bhante! Of the span-as-substance, span-as-place, span-as-shape and span-as-phenomena32, which one is (less, more, similar, or) especially more ? 204 A. 135. Gautama ! Smallest is span-as-place, span-asshape is unlimited times more, span-as-substance is unlimited times more (than the second), and span-as-phenomena is unlimited times more (than the third). gAhA / khettogAhaNAdavve bhAvaTThANAuyaM ca appa - bahuM khette savvatyove sesA ThANA asaMkhejjaguNA / Couplet : Of the span As place, shape, substance and phenomena To be stated are-which one is more or less. Span-as-place is the smallest. The remainders are unlimited times more ( One above the previous one. ) [ activities of the infernals 1 prazna 136 - NeraiyA NaM bhaMte / kiM sAraMbhA sapariggahA udAhu aNAraMbhA apariggahA ? uttara 136 - goyamA ! NeraiyA sAraMbhA sapariggahA No aNAraMbhA No apariggahA / prazna 137-se keNaTTheNaM jAva...apariggahA ? uttara 137 - goyamA ! NeraiyA NaM puDhavikkAyaM samAraMbhaMti jAva... tasakArya samAraMbhaMti / sarIrA pariggahiyA bhavaMti kammA pariggahiyA bhavaMti sacittA'citta-mIsiyAI davvAiM pariggahiyAiM bhavaMti / se teNaTTheNaM taM ceva goyamA / Q. 136. Bhante! Are the infernal beings endowed with endeavour and with possession? Or, are they without endeavour and without possession ?

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Bhagavati Sutra Bk. 5 Ch. 7 205 A. 136. Gautama ! The infernal beings are endowed with endeavour and with possession. They are not without endeavour and without possession. Bhante! Why do you say so,...till without Q. 137. possession ? A. 137. Gautama ! The infernal beings kill the earthbodies, ...till mobile beings. They possess the body, karma, live, non-live and mixed objects. So the infernal beings are with endeavour and with possession, not without endeavour or without possession. __ [ activities of the Asurakumaras ] prazna 138-asurakumArA NaM bhaMte ! kiM sAraMbhA pucchA ? . uttara 138-goyamA! asurakumArA sAraMbhA sapariggahA No aNAraMbhA aprigghaa| prazna 139-se keNaTheNaM ? uttara 139-goyamA ! asurakumArA NaM puDhavikAyaM samAraMbhaMti jAva... tasakAyaM samAraMbhaMti / sarIrA pariggahiyA bhavaMti kammA pariggahiyA bhavaMti bhavaNA pariggahiyA bhavaMti devA-devIo-maNussA-maNussIo-tirikkhajoNiyAtirikakhajoNiNIo pariggahiyA bhavaMti AsaNa-sayaNa-bhaMDa'matto-vagaraNA pariggahiyA bhavaMti saccittA'citta-mIsiyAI davAiM pariggahiyAI bhavaMtise teNaTheNaM taheva evaM jAva...thaNiyakumArA / egiMdiyA jahA gairiyaa| Q. 138. Bhante ! Are the Asurakumaras with endeavour ? A. 138. Gautama! The Asurakumaras are with endeavour and with possession, not without endeavour or without possession. Q. 139. Why so ?

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206 * bhagavatI sUtraH zaH 5 uH 7. A. 139. Gautama ! The Asurakumaras kill earth-bodies ...till mobile beings. They possess bodies, karma, abodes; possess gods, goddesses, men, women, animals male and female; possess cushion, bed, earthen vessels, bell-metal vessels, iron vessels; possess live, non-live and mixed objects. So they are like that (i.e., with endeavour and with possession, not without endeavour and without possession). And like this,... till the Stanitakumaras. The one-organ beings are like the infernal beings. [ activities of two-organ beings and the rest ] prazna 140-beiMdiyA NaM bhaMte ! ki sAraMbhA sapariggahA ? uttara 140-taM ceva jAva...sarIrA pariggahiyA bhavaMti bAhiriyA-bhaMDamatto-vagaraNA pariggahiyA bhavati / evaM jaav...cridiyaa| prazna 141-paMciMdiyatirikkhajoNiyA NaM bhNte...| uttara 141-taM ceva jAva...kammA pariggahiyA bhavaMti TaMkA-kuDA-selAsiharI-pabbhArA pariggahiyA bhavaMti jala-thala-bila-guha-leNA pariggahiyA bhavaMti ujjhara-Nijjhara-cillala-pallalA-vappiNA pariggahiyA bhavaMti agaDa-taDAga-dahaNaio-vAvi pukkhariNI-dIhiyA-gujAliyA-sarA-sarapaMtiyAo-sarasarapaMtiyAobilapaMtiyAo pariggahiyAo bhavaMti ArAma-jjANA-kANaNA-vaNA-vaNasaMDAvaNarAIo pariggahiyAo bhavaMti devaulA'samapavA-thubhakhAiya-parikhAo pariggahiyAo bhavaMti pAgAra-aTTAlaga-cariya-dAra-gopurA pariggahiyA bhavaMti pAsAya'ghara-saraNa-leNa-AvaNA pariggahiyA bhavaMti siMghADaga-tiga-caukka-caccaracaummuha-mahApahA pariggahiyA bhavaMti sagaDa-raha-jANa-jugga-gilli-thilli-sIyasaMdamANiyAo pariggahiyAo bhavaMti lohI-lohakaDAi-kaDucchayA pariggahiyA bhavaMti bhavaNA pariggahiyA bhavaMti devA-devIo-maNussA-maNussIo-tirikkhajoNiyA-tirikkhajoNiNIo AsaNa-sayaNa-khaMDa-bhaMDa-sacittAcitta-mIsiyAI davvAiM pariggahiyA bhavaMti-se teNaTheNaM / jahA tirikkhajoNiyA tahA maNussA vi bhANiyavvA vANamaMtara-joisavemANiyA jahA bhavaNavAsI tahA yavvA /

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Bhagavati Sutra Bk. 5 Ch. 7 207 Q. 140. Bhante ! Are the two-organ beings with endeavour and with possession ? A. 140. Gautama ! They are so, ... till (they) possess bodies, possess earthen vessels, bell-metal vessels, iron vessels, etc., ... till four organ beings. Q. 141. Bhante ! What about the five-organ animals ? A. 141. They are also similar, ... till possess karma, mountain-rock, summit, summitless hill, hill with summit, hill portions of which are slightly inclined ; possess water, land, lake, cave and rock-cut chamber; possess water-fall, spring, marsh, reservoir and tank; possess well, pond, rivulet, river; square tank, round tank , long tank, shapeless tank, lake, row of lakes, channel, series of dugouts (ditches) ; possess pleasure-spot, park, forest near a village, ordinary forest, forest with similar flora, and forest with rows of trees ; possess temple, hermitage, water-store pillar, ditch wide at top and narrow at bottom, ditch narrow at top and deep at bottom; possess fortress, structure on fortress, passage for big-sized animals, window, door and city-gate; possess palace, house, hut, rock-cut chamber and shop; possess triangular places, places where three roads meet, where four roads meet, where many roads meet, house with four doors, and highway ; possess cart, chariot, vehicse, rickshaw, gilli, thilli, palanquin, and syandamanika ; possess iron vessel, cauldron, laddle; possess abode ; possess god, goddess, man, woman, animal male and female, vessel; possess objects live, non-live and mixed. So they are so called. As are animals, so are men. As are the Bhavanapatis, so are the Vanavyantaras, Jyotiskas and Vaimanikas. [ on cause, non-causes' ] 142-(1) paMca heU paNNattA taM jahA-heuM jANai heuM pAsai heuM bujjhai heuM abhisamAgacchai heu chaumatthamaraNaM marai / (2) paMca heU paNNattA taM jahA-heuNA jANai jAva...heuNA chaumatthamaraNa HTE 1

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208 bhagavatI sUtra zaH 5 u: 7 (3) paMca heU paNNatA taM jahA-heuM Na jANai jAva...aNNANaM maraNaM mri| (4) paMca heu paNNattA taM jahA-heuNA Na jANai jAva...heuNA aNNANamaraNaM ti mrh| (5) paMca aheu pANattA taM jahA-ahe jANai jAva...ahe kevalimaraNaM mri| (6) paMca aheu paNNattA taM jahA-aheuNA jANai jAva...aheuNA kevalimaraNaM mri| (7) paMca aheu paNNattA taM jahA-aheNa jANai jAva...aheuM chaumatthamaraNaM mrh| taM jahA-ahe uNA Na jANai jAva...aheuNA (8) paMca aheu paNNtA chaumatthamaraNaM mrh| 142. (1) Causes have been stated to be five, which are, knowing cause, seeing cause, respecting cause, well-acquiring cause and dying the death of a chadmastha ( with right outlook ) linked with a cause. (2) Causes have been stated to be five, which are, knowing by cause,...till dying the death of a chadmastha (with right outlook) by a cause. (3) Causes have been stated to be five, which are, not knowing cause,...till dying the death of the ignorant (with wrong outlook) linked with a cause. . (4) Causes have been stated to be five, which are, not knowing by cause,...till dying the death of the ignorant (with wrong outlook) by a cause. (5) Non-causes have been stated to be five, which are, knowing non-cause,...till dying the death of the omniscient linked with a non-cause.

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Bhagavati Sutra Bk. 5 Ch. 7 209 (6) Non-causes have been stated to be five, which are, knowing by non-cause,...till dying the death of the omniscient by a non-cause. (7) Non-causes have been stated to be five, which are, knowing not non-cause,... till dying the death of the chadmastha (with wrong outlook) linked with non-cause. (8) Non-causes have been stated to be five, which are, knowing not by non-cause, ... till dying the death of the chadmastha (with wrong outlook) linked with non-cause. A pa ! # A ! fail Bhante ! So they are. Glory be to the Lord ! So saying, Bhagavan Gautama paid his homage and obeisance to the Lord, and having done so, he withdrew to his seat. sattamo uddeso smmtto| Chapter Seven ends .

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aTThamo uveso CHAPTER EIGHT [ question by monk Nirgranthiputra ] teNaM kAleNaM teNaM samaeNaM jAva... parisA paDigayA / In that period, at that time... till the assembly dispersed. teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa aMtevAsI NArayaputte NAmaM aNagAre pagaibhaddae jAva... viharai / In that period, at that time, Sramana Bhagavan Mahavira had a disciple named monk Naradaputra who was gentle by nature, and so on. veNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa jAva... aMtevAsI niyaMThiputte NAmaM aNagAre pagaibhaddae jAva... viharai / In that period, at that time, Sramana Bhagavan Mahavira had another disciple named monk Nirgranthiputra who was gentle by nature, and so on. taNaM se niyaMThiputte aNagAre jeNAmeva NArayaputte aNagAre teNeva uvAgacchai / teNeva uvAgacchittA NArayaputtaM aNagAraM evaM vayAsA : prazna 143 - savvapoggalA te ajjo ! kiM saaDDhA samajjhA sapaesa udAhu aNaDDhA amajjhA apaesA ajjo ! ti NArayaputte aNagAre niyaMThiputtaM aNagAraM evaM vayAsI : 1 uttara 143 - savvapoggalA me ajjo ! samaDDhA samajjhA sapaesA No aNaDaDhA amajbhA apaesA /

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Bhagavati Sutra Bk. 5 Ch. 8 211 taeNaM se NiyaMThiputte aNagAre NArayaputtaM aNagAraM evaM vayAsI : prazna-144 jai NaM te ajjo ! savvapoggalA saaDDhA samajjhA sapaesA No aNaDDhA amajjhA apaesA / kiM davvAdeseNaM ajjo ! savvapoggalA saaDDhA samajhA sapaesA No aNaDa DhA amajjhA apaesA ? khattAdeseNaM ajjo ! savvapoggalA saaDDhA taha ceva ? kAlAdeseNaM taM ceva ? bhAvAdeseNaM taM ceva? taeNaM se NArayaputte aNagAre NiyaMThiputtaM aNagAraM evaM vayAsI : uttara 144-davvAdeseNa vi me ajjo ! savvapoggalA saar3a DhA samajhA sapaesA No aNaDa DhA amajhA apesaa| khettAdeseNa vi kAlAdeseNa vi bhAvAdeseNa vi-evaM ceva / Once monk Nirgranthiputra came to monk Naradaputra, and having come to him, he said as follows : Q. 143. Arya! Do you think that all the pudgalas (matter) are sardha, samadhya and saprade sa, or anardha, amadhya and aprade sa ? | So said monk Naradaputra to monk Nirgranthiputra : ___A. 143. In my view, all pudgalas are sardha, samadhya and sapradesa, and not anardha, amadhya and apradesa. On this, monk Nirgranthiputra said as follows to monk Naradaputra : Q. 144. Arya! If, in your opinion, all pudgalas are sardha, samadhya and sapradesa, and not anardha, amadhya and aprade sa, then, Arya, as substance, are they sardha, samadhya and sapradesa, and not anardha, amadhya and apradesa ? As place, are they sardha, and so on. And are they so as time and as phenomena ? Thereon, monk Naradaputra said as follows to monk Nirgranthiputra :

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212 bhagavatI sUtraH zaH 5 uH8 ___A. 144. In my opinion, as substance, all pudgalas are sardha, samadhya and saprade sa, and not anardha, amadhya and apradesa. And so are they as place, as time and as phenomena, taeNaM se NiyaMThiputte aNagAre NArayaputtaM aNagAra evaM vayAsI : jai NaM he ajjo ! davvAdeseNaM savvapoggalA saaDDhA samajhA sapaesA No aNaDDhA amajjhA apesaa| evaM te paramANupoggale vi saaDDhe samajhe sapaese No aNaDDhe amajhe apese| jai NaM ajjo ! khettAdeseNa vi savapoggalA saaDDhA samajhA sapaesA / evaM te egapaesogADhe vi poggale saaDDhe samajhe sapaese / jai NaM ajjo ! kAlAdeseNaM sadhvapoggalA saaDDhA samajhA sapaesA / evaM te egasamayaThiie vi poggale saaDDhe samajhe sapaese taM cev| jai NaM ajjo ! bhAvAdeseNaM savvapoggalA saaDDhA samajhA sapaesA evaM te egaguNakAlae vi poggale saaDDhe samajhe sapaese taM ceva / aha te evaM Na bhavai to jaM vayasi-davvAdeseNa vi savvapoggalA sajaDDhA samajhA sapaesA No aNaDDhA amajjhA apaesA evaM khetta-kAla-bhAvAdeseNa vi taM NaM micchaa| taeNaM se NArayaputte aNagAre NiyaMThiputtaM aNagAraM evaM vayAsI : No khalu devANuppiyA ! eyamaThe jANAmo pAsAmo jai NaM devANuppiyA jo gilAyaMti parikahittae taM icchAmi NaM devANuppiyANaM aMtie eyamaDheM soccA Nisamma maannise| Then monk Nirgranthiputra said as follows to monk Naradaputra : Arya! If, as substance, all pudgalas are sardha, samadhya and sapradesa, and not anardha, amadhya and apradesa, then, in your view, molecules of matter, too, should be sardha, samadhya and saprade sa, and not anardha, amadhya and apradesa. Arya! If, as place, all pudgalas are sardha, samadhya and sapradesa, then, matter existing on a pradesa of the space should also be sardha, samadhya and saprade sa..Arya! It, as time, all pudgalas are sardha, samadhya and sapradesa, then matter existing on a prade sa of time should also be

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Bhagavati Sutra Bk. 5 Ch. 8 sardha, samadhya and sapradesa. Arya! If, as phenomena, all pudgalas are sardha, samadhya and sapradesa, then, matter which is one-time black should be sardha, samadhya and sapradesa. If, however, in your opinion, they are not so, then, your assertion that all pudgalas as substance; as place, as time and as phenomena, are sardha, samadhya and sapradesa, and are not anardha, amadhya and apradesa will be wrong. 213 Whereon monk Naradaputra said as follows to monk Nirgranthiputra : Oh beloved of the gods! I know not this meaning, nor see this. If this causes not pain unto thee, oh beloved of the gods, to give me the meaning of this, then, from thee, who are the beloved of the gods, I would like to hear and know this. taeNa se niyaMThiputte aNagAre NArayaputtaM aNagAraM evaM vayAsI : davvAdeseNa vi me ajjo ! savve poggalA sapaesA vi appaesA vi anaMtA / khettA deseNa vi evaM ceva kAlAdeseNa vi bhAvAdeseNa vi evaM ceva / je davvao apae se se khettao NiyamA apaese kAlao siya sapaese siya apae se bhAvao siya sapaese siya apae se / je khettaoM apaese se davvao aiya sapae se siya apaese kAlao bhayaNAe bhAvao bhayaNAe / jahA khettao evaM kAlao bhAvao / je dabvao sapae se se khettao siya sapaese siya apase / evaM kAlao bhAvao vi / je khettao sapae se se davvao NiyamA sapaese kAlao bhayaNAe bhAvao bhayaNAe / jahA davvao tahA kAlao bhAvao vi / Whereon monk Nirgranthiputra said as follows to monk Naradaputra : In my view, as substance, all pudgalas are with pradesas as also without prade sas. They are infinite. As place, as time, as phenomena, too, they are like that. When, as substance, pudgalas are without pradesas, then, as place, too, they are, as a rule, without pradesas. As time, they are sometimes

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214 bhagavatI sUtraH zaH 5 u: 8 with pradesas, and sometimes without pradesas. As phenomena, also, they are sometimes with prade sas and sometimes without prade sas. When, as place, pudgalas are without prade sas, as substance, they are sometimes with prade sas and sometimes without pradesas. When, as time, pudgalas are without prade sas, as substance, as place, and as phenomena, they are sometimes sapradesa and sometimes aprade sa. When as phenomena, pudgalas are without pradesas, as substance, as place, and as time, they are sometimes sapradesa and sometimes aprade sa. (Thus) they are as place, as they are as time and as phenomena. When pudgalas are, as substance, with prade sas, as place, they are sometimes with prade sas and sometimes without pradesas; and like this, they are as time and as phenomena. When pudgalas are, as place, with prade sas, as substance, too, they are, as a rule, with pradesas, and the same of these as time and as phenomena. As with pudgalas as substance, so (with these) as time, and as phenomena. prazna 145 - eesi NaM bhaMte ! poggalANaM davvAdeseNaM khettA deseNaM kAlAdeseNaM bhAvAdeseNaM sapaesANaM apaesANaM kayare kayare jAva... visesAhiyA vA ? uttara 145 - NArayaputtA ! savvatthovA poggalA bhAvAdeseNaM apaesA kAlAdeseNaM apaesA asaMkhejjaguNA davvAdeseNaM apaesA asaMkhejjaguNA khettAdeseNaM apaesA asaMkhejjaguNA khettAdeseNaM ceva sapaesA asaMkhejjaguNA / vAdeseNaM sapaesA visesAhiyA kAlAdeseNaM sapaesA visesAhiyA bhAvadeseNaM aggar faderfgur | Q. 145. Bhante! From the standpoint of substance, of place, of time, and of phenomena, as between pudgalas 'with prade sas and those without prade sas, which ones are more...till especially more? A. 145. Naradaputra! As phenomena, pudgalas without prade sas are the smallest (in number). As time, pudgalas without prade sas are innumerable times more. As substance, pudgalas without pradesas are innumerable times further more. As place, still more. pudgalas without pradesas are innumerable times

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Bhagavati Sutra Bk. 5 Ch. 8 Coming next to pudgalas with prade sas, they are, as place, innumerable times more than the last item. As substance, pudgalas with prade sas are innumerable times further more. As time, pudgalas with prade sas are innumerable times still more. And as phenomena, pudgalas with pradesas are especially more (i. e., most innumerable)34. 215 taNaM seNArayaputte aNagAre niyaMThiputtaM aNagAraM vaMdai NamaMsai | vaMditA maMsittA evaM aTTha sammaM viNaeNaM bhujjo bhujjo khAmei / khAmittA saMjameNaM tavasA appANaM bhAvemANe jAva... viharai / Thereon, monk Naradaputra paid his homage and obeisance to monk Nirgranthiputra. Having paid his homage and obeisance, he begged again and again to be forgiven for his confusion. Having thus begged to be forgiven, he lived on enriching his soul by restraint and penance. [ increase and decrease in the number of living beings ] bhaMte ! tti bhagavaM goyame jAva... . evaM vayAsI : Bhagavan Gautama,...till made the following submission : prazna 146 - jIvA NaM bhaMte ! kiM vaMti hAyaMti avaTThiyA ? uttara 146 - goyamA ! jIvA No vaDaDhaMti No hAyaMti avaTThiyA / prazna 147 - NeraiyA NaM bhaMte ! kiM vaDDhati hAyaMti avaTThiyA ? uttara 147 - goyamA ! NeraiyA vaDaDhaMti vi hAyaMti vi avaTThiyA vi / jahA rahayA evaM jAva... vemANiyA / prazna 148 - siddhA NaM bhaMte ! pucchA ? uttara 148 - goyamA ! siddhA vachaMti No hAyaMti avaTThiyA vi / prazna 149 - jIvA NaM bhaMte! kevaiyaM kAlaM avaTThiyA ? uttara 149 - savvaddhaM /

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216 .. bhagavatI sUtraH zaH 5 uH 8 prazna 150-NeraiyA NaM bhaMte ! kevaiyaM kAlaM vaDa DhaMti ? uttara 150-goyamA ! jahaNNeNaM egaM samayaM ukkoseNaM AvaliyAe. asaMkhejjaibhAgaM / evaM hAyaMti vA / prazna 151-NeraiyA NaM bhaMte ! kevaiyaM kAlaM avaThiyA ? uttara 151-goyamA ! jahaNNeNaM egaM samayaM ukkoseNaM cauvIsaM muhuttaa| evaM sattasu vi puDhavIsu vaDa DhaMti hAyaMti bhANiyavvA NavaraM-avaThiesu imaM NANattaM taM jahA-rayaNappabhAe puDhavIe aDayAlIsaM muhuttA sakkarappabhAe cauddasa rAiMdiyA NaM vAluyappabhAe mAso paMkappabhAe do mAso dhUmappabhAe cattAri mAsA tamAe aTTha mAsA tamatamAe bArasa mAsA / asurakumArA vi vaDa DhaMti hAyaMti jahA gairiyaa| avaThiyA jahaNNeNaM ekkaM samayaM ukkoseNaM aTThacattAlIsaM muhuttA / evaM dasavihA vi / Q. 146. Bhante ! Do the livings beings increase, decrease or remain constant (i.e., as many are born as die)85 ? neither increase nor A. 146. Gautama ! Living beings decrease ; they remain constant. O. 147. Bhante ! Do infernal beings increase, decrease or remain constant ? A. 147. Gautama ! Infernal beings increase, decrease and also remain constant. As with infernal beings, so...till the Vaimanikas. Q. 148. Bhante ! What about the perfected souls ? ____A. 148. Gautama ! They increase, but they never decrease ; also they remain constant. Q. 149. Bhante! How long do constant ? living beings remain A. 149. All time.

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Bhagavati Sutra Bk. 5 Ch. 8 217, Q. 150. Bhante ! How long do infernal beings increase ? A. 150. Gautama ! Minimum one time-unit and maximum innumerable portion of an avalika. Likewise about their decrease. Q. 151. Bhante ! How long do infernal beings remain constant ? A. 151. Gautama ! Minimum one time-unit and maximum 24 muhurtas. Like this, they increase and decrease in the seven hells. This is to be stated. Differences are in the matter of remaining constant, which are as follows: 48 muhurtas in the Ratnaprabha, 14 day-nights in the Sarkaraprabha, one month in the Valukaprabha, two months in the Pankaprabha, 4 months in the Dhumaprabha, 8 months in the Tamahprabha, and 12 months in the Mahatamahprabha. The Asurakumaras, too, increase and decrease like infernal beings. As for their constancy, minimum is one time-unit, and maximum 48 muhurtas. Like this are also the ten species of the Bhavanapatis. 152-egidiyA vaD DhaMti vi hAyaMti vi avaThiyA vi| eehiM tihi vi jahaNNaNaM ekkaM samayaM ukkoseNaM AvaliyAe asaMkhejjai bhaag| beiMdiyA baDa DhaMti hAyaMti taheva avaThiyA jahaNNeNaM ekkaM samayaM ukkoseNaM do aNtomuhuttaa| evaM jaav...curiNdiyaa| avasesA satve vaDDhaMti hAyaMti taheva avaThThiyANaM NANattaM imaM taM jahA-samucchima paMcaMdiyatirikkhajoNiyANaM do aMtomuhuttA gambhavakkaMtiyANaM cauvvIsaM muhuttA saMmacchimamaNussANaM aTThacattAlIsaM muhuttA gabbhavakkaMtiyamaNussANaM cauvIsaM muhuttA vANamaMtara-joisasohammI-sANesu aTThacattAlIsaM muhuttA saNakumAre aTThArasa rAiMdiyAI cattAlIsaM ya muhuttA mAhiMde cauvIsaM rAiMdiyAiM vIsa ya muhuttA baMbhaloe paMcacattAlIsaM rAiMdiyAiM laMtae Naui rAiMdiyAiM mahAsukke saTThiM rAiMdiyasayaM sahassAre do rAiMdiyasayAiM ANayapANayANaM saMkhejjA mAsA AraNa'ccuyANaM saMkhejjAiM vAsAiM evaM gevejjadevANaM vijaya-vejayaMta-jayaMta-aparAjiyANaM asaMkhejjAiM vAsasahassAI savvaTThasiddhe paliovamassa sNkhejjimaago| evaM

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218 bhagavatI sUtra: zaH 5 u: 8 bhANi vaDa DhaMti hAyaMti jahaNaNeNaM ekkaM samayaM ukkoseNaM AvaliyAe addeaguri aqzfauroi ei erford i 152-Beings with one organ of sense increase, decrease and also remain constant. For all the three states, minimum is one time-unit, and maximum is innumerable portions of an avalika. Beings with two organs increase and decrease like that. As to their constancy, minimum is one time-unit, and maximum is less than two times 48-minutes (i.e., less than two antarmuhurtas). And like this with beings, till with four organs of senses. Other living beings, too, increase and decrease like that; but as to their state of constancy, the differences are as follows: (i) animals with five organs of senses and not born of the mother's womb-2 antarmuhurtas; (ii) animals with five organs of senses and born of the mother's womb-24 muhurtas ; (iii) men not born of the mother's womb-45 muhurtas ; (iv) men born of the mother's womb-24 muhurtas; (v) Bapavyantaras, Jyotiskas and gods in the Saudharmakalpa and Isana-kalpa-48 muhurtas ; in Sanatkumara-18 day-nights 40 muhurtas ; in Mahendra-24 day-nights 20 muhurtas ; in Brahmaloka-45 day-nights; in Lantaka-90 day-nights; in Mahasukra-108 day-nights; in Sahasrara-200 day-nights; in Anata and Pranata-a limited number of months; in Arana and Acyuta-a limited number of years. Like this in the n'ne Graiveyakas. The state of constancy in Vijaya, Vaijayanta, Jayanta and Aparajita extends over innumerable thousand years. In Sarvarthasiddha, the state

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Bhagavati Sutra Bk. 5 Ch. 8 of constancy lasts for a limited portion of a palyopama. To be precise, all these increase and decrease for minimum one time-unit and maximum an unlimited portion of an avalika, and their state of constancy has been stated above. prazna 153 - siddhA NaM bhaMte ! kevaiyaM kAlaM vaDaDhaMti ? utara 153 - goyamA ! jahaNaNeNaM ekkaM samayaM ukkoseNaM aTTha samayA / prazna 154 - kevaiyaM kAlaM avaliyA ? uttara 154 - goyamA ! jahaNeNaM ekkaM samayaM ukkoseNaM chammAsA / Q. 153. Bhante ! How long do the perfected souls in -crease? 219 A. 153. Minimum one-time unit and maximum eight timeunits. Q.154. How long is their state of constancy ? A. 154. Gautama ! Minimum one time-unit and maximum six months. prazna 155 - jIvA NaM bhaMte! kiM sovacayA, sAvacayA sovacaya - sAvacayA niruvacaya - niravacayA ? uttara 155 - goyamA ! jIvA No sobacayA No sAvacayA No sovacaya-sAvacyA Niruvacaya - niravacayA / egiMdiyA taIyapae sesA jIvA cauhiM ehiM bhANiyavvA / prazna 156 - siddhA NaM pucchA ? uttara 156 - goyamA ! siddhA sovacyA No sAvacyA No sovacayasAvacayA Niruvacaya- NiravacayA / Q. 155. Bhante! Are the living beings with reinforcewith withdrawal, with reinforcement-withdrawal, 'ment, without reinforcement without withdrawal 86 ?

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bhagavatI sUtraH zaH 5 OM 4 A. 155. Gautama ! The living beings are not with rein - forcement, nor with withdrawal, nor with reinforcement-. withdrawal, but without reinforcement without withdrawal. The one-organ beings are like the third item (i.e., with reinforce ment-withdrawal) and the rest are like the fourth item. 220 Q. 156. And the perfected souls, pray ? A. 156. Gautama! The perfected souls are with reinforcement, not with withdrawal, nor with reinforcementwithdrawal, nor without reinforcement without withdrawal. prazna 157 - jIvA NaM bhaMte! kevaiyaM kAlaM Niruvacaya - NiravacayA ? uttara* 157 - goyamA ! savvaddvaM / prazna 158 - raiyA NaM bhaMte ! kevaiyaM kAlaM sovacayA ? uttara 158 - goyamA ! jahaNNeNaM ekkaM samayaM ukkoseNaM AvaliyAe asaMkhejjaibhAgaM / prazna 159 - kevaiyaM kAlaM sAvacayA ? uttara 159 - evaM ceva / prazna 160 - kevaiyaM kAlaM sovacaya- sAvacayA ? uttara 160- evaM ceva / prazna 161 - kevaiyaM kAlaM Niruvacaya- NiravacayA ? uttara 161 - goyamA ! jahaNaNeNaM ekkaM samayaM ukkoseNaM bArasa muhuttA / egiMdiyA savve sovacayA sAvacyA savvaddhaM sesA savve sovacayA vi sAvacayA vi sovacaya- sAvacayA vi Niruvacaya- NiravacayA vi / jahaNeNaM ekkaM samayaM ukkoseNaM AvaliyAe asaMkhejjaebhAgaM / avaTThiehiM vakkaMtikAlo bhANiyavvo / Q. 157. Bhante ! How long do the living beings stay without reinforcement without withdrawal ?

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Bhagavati Sutra Bk. 5 Ch. 8 221 A. 157. All time. Q. 158. Bhante ! How long are the infernal beings with reinforcement ? A. 158. Gautama ! Minimum one time-unit and maximum an unlimited portion of an avalika. Q. 159. How long (are they) with withdrawal ? A. 159. The same (as in 157). long with reinforcement-withdrawal ? A. 160. The same. Q. 161. What's the length of their being without reinforcement without withdrawal ? A. 161. Gautama ! Minimum one time-unit, and maximum 12 muhurtas. All the one-organ beings are for all times with reinforcement and with withdrawal. All the rest are with reinforcement, with withdrawal, with reinforcementwithdrawal, and also without reinforcement without withdrawal. The minimum span for all these is one time-unit, and the maximum span is innumerable portions of an avalika. As to the state of being without reinforcement without withdrawalit is like viraha-kala (period of non-arrival non-departure). prazna 162-siddhA NaM bhaMte ! kevaiyaM kAlaM sovacayA ? OT I 3a&P-TITAT ! Footoi Toi tu 39Florianca prazna 163-kevaiyaM kAlaM Niruvacaya-NiravacayA ? uttara 163-jahaNNeNaM ekkaM samayaM ukkoseNaM cha mAsA / Q. 162. Bhante ! How long are the perfected souls with reinforcement ?

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222 bhagavatI sUtraH zaH 5 u: 8 Gautama! Minimum one time-unit and maxi A. 162. mum 8 time-units. Q. 163. What's the span of their being without reinforcement without withdrawal ? A. 163. Minimum one time-unit and maximum six months. sevaM bhaMte ! sevaM bhaMte ! tti / Bhante! So they are. Glory be to the Lord! So saying,. Bhagavan Gautama paid homage and obeisance to the Lord, and having done so, he withdrew to his seat. aTThamI uddeso sammatto / Chapter Eight ends

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navamI ud deso CHAPTER NINE teNaM kAleNaM teNaM samaeNaM jAva...evaM vayAsI : In that period, at that time,...till submitted as follows : [meaning of Rajagrha ] prazna 164-kiM iyaM bhaMte ! NayaraM rAyagihaM ti pavuccai kiM puDhavI jayaraM rAyagihaM ti pavuccai Au NayaraM rAyagihaM ti pavuccai jAva...vaNassaI jahA-eyaNaddesae paMciMdiyatirikkhajoNiyANaM vattavvayA tahA bhANiyavvA jAva...sacittA'citta-mIsiyAI davvAiM NayaraM rAyagihaM ti pavuccai ? uttara 164-goyamA ! puDhavI vi NayaraM rAyagihaM ti pavuccai jAva... sacittA'citta-mIsiyAI davvAiM NayaraM rAyagihaM ti pavuccai / prazna 165-se keNa-NaM ? uttara 165-goyamA ! puDhavI jIvA iya ajIvA iya jayaraM rAyagihaM ti pavuccai jAva...sacittA'citta-mIsiyAI davvAiM jIvA i ya ajIvA i ya NayaraM rAyagihaM ti pvucci| se teNadveNaM taM ceva / Q. 164. Bhante ! How is this city of Rajagtha to be called ? Is the earth to be called the city of Rajagsha, is it water,...till flora ? Or, as has been stated in Chapter (Seven) on 'Throbbing (of Molecules)' in the context of 'possession' by the five-organ animals, is it to be stated like that ...till live, non-live or mixed objects-I mean, the city of RajagTha ? A. 164. ...till live, Rajagrha. Gautama ! The earth is the city of Rajastha, non-live and mixed objects are the city of

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224 . bhagavatI sUtraH zaH 5 uH9 Q. 165. Why so ? A. 165. The earth is a living thing as well as a nonliving thing; so it is called Rajagtha, ... till live, nonlive and mixed objects, till living as well as non-living objects. And so these are called the city of Rajagsha. It is for this it is so called (i.e., earth, etc., are called the city of Rajagxha). . [ on light and darkness ] prazna 166 -se NUNaM bhaMte! diyA ujjoe rAiM aMdhayAre ? uttara 166-haMtA goyamA ! jAva...aMdhayAre / prazna 167-se keNa-NaM ? uttara 167-goyamA ! diyA subhA poggalA subhe poggalapariNAme rAI asubhA poggalA asubhe pogglprinnaame| se tenntthennN| Q. 166. Bhante ! Is the day bright and the night dark ? A. 166. Yes, Gautama, ... till dark. Q. 167. Why so ? A. 167. The day has auspicious matter ; it transforms into auspicious matter. The night has inauspicious matter ; it transforms into inauspicious matter. So they are like that, prazna 168-NeraiyANaM bhaMte ! kiM ujjoe aMdhayAre ? uttara 168-goyamA ! heraiyANaM No ujjoe aMdhayAre / prazna 169-se keNaTheNaM ? uttara 169-goyamA! heraiyANaM asubhA poggalA asubhe poggalapariNAme / se teNadveNaM /

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Bhagavati Sutra Bk.5 Ch.9 225 prazna 170-asurakumArANaM bhaMte ! ki ujjoe aMdhayAre ? utara 170-goyamA ! asurakumArANaM ujjoe No aMdhayAre / prazna 171-se keNaTheNaM ? uttara 171-goyamA ! asurakumArANaM subhA poggalA subhe pogglprinnaame| se teNaTheNaM jAva...evaM duccai jAva...thaNiyANaM / puDhavAkkAiyA jAva...teiMdiyA jahA riyaa| Q. 168. Bhante ! Are the infernal beings bright or dark ? ___A. 168. Gautama ! The infernal beings are not bright; they are dark. Q. 169. Why are they so ? A. 169. Gautama ! The infernal beings are with inauspicious matter; they transform into inauspicious matter. Hence it is so. Q. 170. Bhante ! Are the Asurakumaras bright or dark ? A. 170. Gautama ! The Asurakumaras are bright, not dark. Q. 171. Why are they so ? A. 171. Gautama ! The Asurakumaras are made of auspicious matter ; they transform into auspicious matter. It is for this so, ... till the Stanitakumaras. ___ The earth-bodies, ... till the three-organ similar to the infernal beings. beings are prazna 172-cauridiyANaM bhaMte ! kiM ujjoe aMdhayAre ? uttara 172-goyamA! ujjoe vi aMdhayAre vi| 15

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226 bhagavatI sUtra zaH u: 9 prazna 173 - se keNaTTheNaM ? uttara 173 - goyamA ! cauriMdiyANaM subhAsubhA ya pomgalA subhA'subhe poggalapariNAme / se teNaTTheNaM evaM jAva... maNussANaM / vANamaMtara - joisa-vemANiyA jahA asurakumArA / Q. 172. Bhante ! Are the four-organ beings dark or bright ? A. 172. Gautama! They are bright ; also they are dark. Q. 173. Why so ? A. 173. Gautama! The four-organ beings are made with auspicious as well as with inauspicious matter; they transform into auspicious as well as into inauspicious matter. It is for this so, till human beings, [ on time-sense ] Vanavyantaras, Jyotiskas and Vaimanikas are similar to the Asurakumaras. prazna 174 - atthi NaM bhaMte ! NeraiyANaM tatthagayANaM evaM paNNAyae taM jahA - samayA i vA AvaliyA i vA jAva... ussappiNI i vA osappiNI i vA ? uttara 174 - No iNaTThe samaTThe / prazna 175 - se keNaTTheNaM jAva... samayA i vA AvaliyA i vA ussappiNI i vA osappiNI i vA ? uttara 175-goyamA ! ihaM tesiM mANaM ihaM tesiM pamANaM ihaM tesiM evaM paNNAyae taM jahA - samayA i vA jAva... osappiNI i vA / se teNaTTheNaM jAva... No evaM paNNAyae taM jahAM- samayA i vA jAva... ussappiNI i vA evaM jAva... paMciMdiyatirikkhajoNiyANaM /

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Bhagavati Sutra Bk. 5 Ch. 9 227 prazna. 176-atthi NaM bhaMte ! maNussANaM ihagayANaM evaM paNNAyada taM jahA-samayA i vA jAva...u sappiNI i vA ? uttara 176-haMtA asthi / prazna 177-se keNaTa TheNaM ? uttara 177-goyamA ! ihaM tesiM mANaM iha tesiM pamANaM evaM paNNAyaha taM jahA-samayA i vA jAva...osappiNI i vaa| se teNaTa TheNaM ... / vANamaMtara-joisa-vemANiyANaM jhaanneriyaannN| Q. 174. Bhante ! Do the infernal beings living in the hells have a sense of samaya, avalika, ... till of the upphase and the down-phase of the time-cycle ? A. 174. No, they do not have it. Q. 175. Why so, ... till of samaya, of up and down phases ? avalika ... ___A. 175. Gautama ! Here, (on this earth) living beings have a standard and a proof of these, 37 a sense of these,...till the downphase. But not so in the hells. So the infernal beings living in the hells have no sense of samaya, of avalika, ... till the up-phase and the down-phase. And this is to be repeated, ... till the five-organ animals. Q. 176. Bhante ! Do human beings living on this earth . have a sense of time, ... till down-phase ? A. 176. Yes, they have it. Q. ' 177. Why is it so ? A. 177. Gautama ! Here they have a standard and a proof of these, and they have a sense of samaya, ... till the down-phase. It is for this so....

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228 bhagavatI sUtra zaH 5 u: 9 are similar The Vanavyantaras, Jyotiskas and Vaimanikas to the infernal beings. [ with senior monks from the order of Parsva ] teNaM kAleNaM teNaM samaeNaM pAsAvacijjA therA bhagavaMto jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchaMti / uvAgacchittA samaNassa bhagavao mahAvIrassa adUrasAmaMte ThiccA evaM vayAsI : In that period, at that time, some senior monks who were the spiritual progenies of Arhat Parsva came to Sramana Bhagavan Mahavira, and having come, they stood at a reasonable distance from the Lord, i.e., neither very near nor very far, and submitted as follows : prazna 178 - se NUNaM bhaMte ! asaMkhejje loe anaMtA rAiMdiyA uppajjiMsu vA uppajjaMti vA uppajjissaMti vA ? vigacchiMsu vA vigacchati vA vigacchassaMti vA ? parittA rAiMdiyA uppajjiMsu vA uppajjaMti vA upajjissaMti vA ? vigacchiMsU vA vigacchaMti vA vigacchissaMti vA ? uttara 178 - haMtA ajjo ? asaMkhejje loe anaMtA rAiMdiyA taM caiva / prazna 179 - se keNaTTheNaM jAva... vigacchissaMti vA ? uttara 179 - se NUNaM bhe ajjo ! pAseNaM arayA purisAdANieNaM sAsae loe buie aNAie aNavadagge parite parivuDe / heTThA vicchiNNe majbhe saMkhitte uppaM visAle / ahe paliyaMkasaMThie majbhe varavairaviggahie uppiM uddhamuiMgAkArasaMThie / tesiM ca NaM sAsayaMsi logaMsi aNAiyaMsi aNavadaggaMsi parisi parivuDaMsi heTThA vicchiNNaMsi majbhe saMkhittaMsi uppiM visAlaMsi / ahe paliyaM kasaMThiyaMsi majbhe varavairaviggahiyaMsi uppiM udghamuiMgAkAra saMThiyaMsi anaMtA jIvagheNA uppajjittA upajjittA NilIyaMti parittA jIvaghaNA upajjittA upajittA NilIyaMti se NUNaM bhUe uppaNNe vigae pariNae / --ajIvehiM lokkai palokkai / je lokkai se loe ? - haMtA bhagavaM / se teNaTTheNaM ajjo ! evaM vukcai - asaMkhejje taM caiva /

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Bhagavati Sutra Bk. 5 Ch. 9 tappabhidaM ca NaM te pAsAvaccijjA therA bhagavaMto samaNaM bhagavaM mahAvIraM savvaSNU savvadarisI paJcabhijANaMti / taeNaM te therA bhagavaMto samaNaM bhagavaM mahAvIraM vaMdati NamaMsaMti / vaMdittA NamaMsittA evaM vayAsI : 229 - icchAmi NaM bhaMte ! tubbhaM aMtie cAujjAmAo dhammAo paMca mahagvayAI sapaDikkamaNa dhammaM uvasaMpajjittA NaM viharitae / - ahAsuhaM devANuppiyA ! mA paDibaMdhaM / taNaM te pAsAvacicajjA therA bhagavaMto jAva... caramehiM ussAsa - NissA sehiM siddhA jAva... savvadukkhappahINA asthegaiyA devaloesu uvavaNNA / Q. 178. Bhante! In the limitless sphere, have there been an infinite number of nights and days, are there an infinite number of nights and days, and will there be an infinite number of nights and days38 ? And have these (infinite number of nights and days) been lost, are these lost, will these be lost? Or, have there been a limited number of nights and days, are there a limited number of nights and days, and will there be limited number of nights and da? And have these (i. e., nights and days) been lost, are these lost, will these be lost? A. 178. Aryas! In the limitless sphere, there are an infinite number of days and nights, etc., as stated by you. Q. 179. Why so, till will these be lost? A. 179. Aryas! Arhat Parsva, the most respected of men, ordained the sphere to be eternal, without a beginning and without an end, innumerable (from the standpoint of its constituent pradesas) and encircled (by non-sphere), extended at the base, slender at the centre, and vast at the top of the shape of paryanka at the bottom, of the shape of a mighty vajra (thunder) at the centre and of the shape of an up-turned mrdanga at the surfacc. So it is. The sphere is eternal, without a beginning and without an end, innumerable and encircled, extended at the base, slender at the centre and vast at the top, of the shape of a paryanka at the bottom, ...

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230 bhagavatI sUtraH zaH 5 uH 9 a vajra in the centre and an up-turned mrdanga at the surface. An infinite multitude of beings (ananta jiva-ghana)39 are born, and being born, they die (and transform); and likewise, an unlimited multitude of beings (paritta-jiva-ghana) are born, and being born, they die (and transform). The sphere exists as ever wherein there are births, deaths and transformations. It is because of these (births, etc.,) that the sphere comes to notice. -Does the sphere take its name as loka because it has become lokita (conspicuous) on account of these (i.e., birth, etc.) ? -Right you are, oh Bhagavantas ! It is for this reason, Aryas, it has been said that the sphere is eternal ... (state as before). From that day, the senior monks of the order of Arhat Parsva accepted Sramana Bhagavan Mahavira as all-knowing and all-seeing, whereon the senior monks paid homage and obeisance to Sramana Bhagavan Mahavira, and having paid homage and obeisance, they prayed as follows: -Bhante ! Desire we to accept under thy guidance the religion of the Five Vows, with pratikramana added, in lieu of th religion of the Four Vowsco. Whereon ordained the Lord : : -Oh beloved of the gods ! Do as it may suit thee, but delay not. Thereon the senior monks of the order of Arhat Parsva, ...till some of them became perfected at their last respirations, ...till ended all misery, while others were born in heavens. [ the abode of the gods ] prazna 180-kAivihA NaM bhaMte ! devalogA paNNattA ?

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Bhagavati Sutra Bk. 5 Ch. 9 231 uttara 180-goyamA ! caunvihA devalogA paNNattA taM jahA-bhavaNavAsIvANamaMtara-joisiya-vemANiyabheeNaM / bhavaNavAsI dasavihA vANamaMtarA aTThavihA jIisiyA paMcavihA vemANiyA duvihaa| Q. 180. Bhante ! How many have been stated to be the heavens ? A. 180. Gautama ! They have been stated to be four, * which are, those occupied by Bhavanavasis, Vanavyan taras, Jyotiskas and Vaimanikas. Bhavanavasis are of ten types, Vanavyantaras are eight, Jyotiskas are five and Vaimanikas are two. gAhA : kimiyaM rAyagihaM ti ya ujjoe aMdhayAra samae ya pAsaMtivAsipucchA rAiMdiya devalogA ya / Couplet : What is it that is Rajagsha, Light and Darkness, Time, Questions by Parsva's progenies, Night and Day, Heavens (at last). se bhaMte ! sevaM bhaMte! ti| Bhante ! So they are. Glory be to the great Lord! So saying, Bhagavan Gautama paid his homage and obeisance to the Lord, and having done so, he withdrew to his seat. navamo uddeso smmtto| Chapter Nine ends

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basamo ubveso CHAPTER TEN teNaM kAleNaM teNaM samaeNaM caMpA NAmaM NayarI / In that period, at the time, there was a city named Campa. jahA paDhamillo uddesao tahA Neyavvo eso vi NavaraM caMdimA bhANiyavvA / The material of Chapter One is to be re-stated, difference being, use the word Candrama (the moon) 1. dasamo uddeso sammatto / Chapter Ten ends paMcamaM sayaM sammattaM / Book Five ends

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chaTheM sayaM BOOK SIX paDhamo uddeso CHAPTER ONE gAhA : veyaNa-AhAra-mahassave ya sapaese tamuyAe bhavie sAlI puDhavI kamma-aNNautthi dasa chaTThammi sae / Couplet Pain, Intake, Influx great, With Pradesas, Tamaskaya, Fit-to-be-born, Sali-paddy, Worlds (Hells), Karma and Heretics,Such are the topics of Book Six. [on pain and exhaustion-an analogy] prazna 1-se NUNaM bhaMte ! je mahAveyaNe se mahANijjare je mahANijjare se mhaaveynne| mahAveyaNassa ya appaveyaNassa ya se see je pasatthaNijjarAe ? uttara 1-haMtA goyamA ! je mahAveyaNe evaM cev| prazna 2-chaTThi-sattamAsu NaM bhaMte ! puDhavIsu NeraiyA mahAveyaNA ? uttara 2-haMtA mhaaveynnaa| prazna 3-te NaM bhaMte ! samaNehito NiggaMthehito mahANijjaratarA ? uttara 3-goyamA ! No inntthe| prazna 4-se keNadveNaM bhaMte ! evaM vuzcai-je mahAveyaNe jAva...pasatyaNijjarAe?

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bhagavatI sUtra zaH 6 u: 1 uttara 4 - goyamA ! se jahA NAmae duve vatthA siyA ege vatthe kaddamarAgaratte ege vatthe khaMjaNarAgarate / eesi NaM goyamA ! donhaM vatthANaM kayare vatye duddhoyatarAe ceva duvAmatarAe ceva duparikammatarAe ceva / kayare vA vatthe suddhoyatarAe ceva suvAmatarAe ceva suparikammatarAe ceva - je vA se vatthe kaddamarAgarate je vA se vatthe khaMjaNarAgaratte ? 234 -- bhagavaM ! tattha NaM je se vatthe kaddamarAgaratte se NaM vatthe duddhoyatarAe ceva duvAmatarAe ceva dupparikammatarAe ceva / - evAmeva goyamA ! NeraiyANaM pAvAI kammAI gADhIkayAiM cikkaNIkayAI siliTThIkayAiM khilIbhUyAiM bhavaMti / saMpagADhaM pi ya NaM te veyaNaM veyamANA No mahANijjarA No mahApajjavasANA bhavaMti / Q. 1. Indeed, Bhante, is one with great pain (due to bondage) also one with great exhaustion (of karma ) ? Is one with great exhaustion also one with great pain? And between one with great pain and one with little pain, is one with a wide exhaustion superior1 ? A. 1. Gautama! It is as you have said. Q. 2. Bhante ! Are the infernal beings in the sixth and the seventh hells with great pain? A. 2. Yes, they are with great pain. Q. 3. Bhante ! Are they (the infernals) with a greater exhaustion than a sramana monk ? A. 3. Gautama! This is not acceptable. Q. 4. Bhante ! Why do you say so that one with great pain,... till superior 2 ? A. 4. Gautama! Suppose there are two pieces of cloth. One of these is soaked in mud, and the other one in the dirt of the wheel. Now, tell me, Gautama, which one of these two pieces of cloth is more difficult to clean, more

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Bhagavati Sutra Bk. 6 Ch. 1 235 difficult to make stain-free, and more difficult to brighten ? And which one of these two is easier to clean, to make stain-free, to brighten the one soaked in mud, or the one stained by the wheel dirt ? -Bhante! The one soaked in mud is more difficult to clean, to make stain-free, to brighten. -Gautama! In the same manner, sinful activities of the infernal beings are thickened, affixed grease-like, mixed up and ineradicable. So, despite their experiencing great pain, they are neither with great exhaustion, nor with great termination. se jahA vA kei purise higaraNiM AuDemANe mahayA mahayA saddeNaM mahayA mahayA ghoseNaM mahayA mahayA paraMparAghAeNaM No saMcAei tIse ahigaraNIe keI ahAbAyare poggale parisADittae / evAmeva goyamA ! raiyANaM pAvAI kammAI gADhIkayAI jAva... No mahApajjavasANAI bhavaMti / -bhagavaM ! tattha je se vatthe khaMjaNarAgarate se NaM vatthe suddhoyatarAe ceva suvAmatarAe caiva suparikammatarAe ceva / - evAmeva goyamA ! samaNANaM NiggaMdhANaM ahAbAyarAI kammAI sidilIkayAI NiTThiyAI kaDAI vippariNAmiyAI khippAmeva viddhatthAI bhavaMti / jAvaiyaM tAvaiyaM pite veyaNaM veemANA mahANijjarA mahApajjavasANA bhavaMti / - se jahA NAmae kei purise sukkaM taNahatthayaM jAyateyaMsi pakkhivejjA se NUNaM - goyamA ! se sukke taNahatthae jAyateyaMsi pakhitte samANe khippAmeva masamasA vijjai ? - haMtA masamasA vijjai / - evAmeva goyamA ! samaNANaM NiggaMthANaM ahAbAyarAI kammAI jAva... mahApajjavasANA bhavaMti / se jahA NAmae kei purise tattaMsi ayakavallaMsi udagabiMdu jAva... haMtA viddhaMsaM Agacchai evAmeva goyamA ! samaNANaM jAva...mahApajjavasANA bhavaMti / se teNaTTheNaM je mahAveyaNe se mahANijjare jAva... .. NijjarAe / NiggaMthANaM

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236 Tant : & 3: & Just as a man white striking on an anvil with great sound and with repeated strokes, is unable to destroy the coarse matter of the said anyil, in the same manner, the sinful activities of the infernal beings are thickened, ... till do not lead to great termination. (--And which one of the two pieces of cloth is easier to clean, to make stain-free, to brighten ?) -Bhante! Of the two pieces of cloth, the one stained with wheel dirt is easier to clean, to make stain-free, to brighten. --Likewise, Gautama, the coarse covers of karma of a sramana monks are loosened, and are rendered without substance and without effect. So they get undermined very soon. Whatever be the pain experienced by a sramana monk, he is with a great exhaustion, a great termination. Gautama ! If one throws a handful of hay in the blazing fire, is not the handful of hay so thrown into the fire burnt up ? -Yes, sir, it does. -Likewise, Gautama, with the coarse covers of karma,.... till with great termination. Or, if a man pours drops of water on a hot iron ball....till (these drops) meet with their end. In the same way, the sramana monk,...till with great termination. It is for this that a monk who is with great pain and with great exhaustion,...till superior. [ soul and instruments ] 4-15fare oi a! #TUT QUOTET ? uttara 5-goyamA ! cauvihe karaNe paNNatte taM jahA-maNakaraNe vaikaraNe kAyakaraNe kmmkrnne| ** E igari wa ! #sfaE #tot goota ? uttara 6-goyamA ! cauvihe paNNate taM jahA-maNakaraNe vaikaraNe kAyakaraNe kmmkrnne| paMciMdiyANaM savvesiM caunvihe karaNe paNNatte /

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Bhagavati Sutra Bk. 6 Ch. 1 237 egidiyANaM duvihe-kAyakaraNe ya kammakaraNe ya / vigaleMdiyANaM tivihe-vaikaraNe kAyakaraNe kammakaraNe / prazna 7-NeraiyA NaM bhaMte ! kiM karaNao asAyaM veyaNaM veyaMti akaraNo asAyaM veyaNaM veyaMti ? uttara 7-goyamA! raiyA NaM karaNao asAyaM veyaNaM veyaMti No akaraNao asAyaM veyaNaM veyaMti / prazna 8-se keNaTheNaM 1 uttara 8-goyamA! raiyANaM cauvihe karaNe paNNatte taM jahA-maNakaraNe vaikaraNe kAyakaraNe kammakaraNe / icceeNaM caumviheNaM asubheNaM karaNeNaM NeraiyA karaNao asAyaM veyaNaM veyaMti No akrnno| se tenndvainnN| prazna 9-asurakumArA NaM kiM karaNao akaraNo? uttara 9-goyamA ! karaNo No akrnno| prazna 10-se keNaTheNaM / uttara 10-goyamA ! asurakumArANaM cauvihe karaNe paNNatte taM jahAmaNakaraNe vaikaraNe kaaykrnne| kmmkrnne| icceeNaM subheNaM karaNeNaM asurakumArA NaM karaNao sAyaM veyaNaM veyaMti No akrnno| evaM jAva... thaNiyakumArANaM / prazna 11-puDhavIkAiyANaM evAmeva pucchA ? uttara 11-NavaraM icceeNaM subhA'subheNaM karaNeNaM puDhavIkkAiyA karaNao / vemAyAe veyaNaM veyaMti No akaraNao / -orAliyasarIrA savve subhA'subheNaM vemAyAe devA subheNaM sAyaM / Q. 5. Bhante ! How many have been stated to be the types of instruments ? A. 5. Gautama ! Instruments have been stated to be of

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bhagavatI sUtra zaH 6 uH 1 four types, which are mind-instrument, word-instrument, bodyinstrument and karma-instrument. 238 Q. 6. Bhante! How many instruments are the infernal beings stated to possess? A. 6. Gautama! Four, which are stated to be mindinstrument, word-instrument, body-instrument and karmainstrument. All the five-organ beings are stated to have four types of instruments. One organ beings have two-bodyinstrument and karma-instrument. Beings with two to four organs have three-word-instrument, body-instrument and karma-instrument. Q. 7. Bhante! Do the infernal beings have unwholesome experience (asata-vedeniya) due to instruments? Or, do they have unwholesome experience due to non-instruments? A. 7. Gautama ! The infernal beings have it due to instruments, not due to non-instruments. Q. 8. Why do you say so ? A. 8. Gautama! The infernal beings are stated to have four instruments, which are, mind-instrument, word-instrument, body-instrument and karma-instrument. As these four are inauspicious, so the infernal beings experience it due to instruments, and not due to non-instruments. It is for this so. Q. 9. Bhante! Do the Asurakumaras have wholesome (sata-vedaniya) (experience) due to instruments or to noninstruments ? A. 9. Gautama! (They have it) due to instruments, not to non-instruments. Q. 10. Why is it so ?

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239, Bhagavati Sutra Bk. 6 Ch. 1 A. 10. Gautama! The Asurakumaras are stated to have: four instruments, which are, mind-instrument, word-instrument, body-instrument and karma-instrument. As these four instru-ments are auspicious, so the Asurakumaras have wholesome experience due to instruments, not due to non-instruments. And like this, ...till the Stanitakumaras. Q. 11. And what about the earth-bodies? A. 11. (In their case), difference is that their instruments. being both auspicious and inauspicious, earth-bodies experience diversely with instruments, ( but ) not with non-instruments. All beings with gross bodies (experience) diversely with auspicious and inauspicious (instruments). The gods (experience) like those who are with auspicious (instruments). [pain from and exhaustion of karma] prazna 12 - jIvA NaM bhaMte! kiM mahAveyaNA mahANijjarA mahAveyaNA appaNijjarA appaveyaNA mahANijjarA appaveyaNA appaNijjarA ? uttara 12 - goyamA ! atyegaiyA jIvA mahAveyaNA mahANijjarA atyegaiyA jIvA mahAveyaNA appaNijjarA atyegaiyA jIvA appaveyaNA mahANijjarA atyegaiyA jIvA appaveyaNA appaNijjarA / prazna 13 - se keNTTheNaM ? uttara 13 - goyamA ! paDimA paDivaNNae aNagAre mahAveyaNe mahANijjare chaTTha- sattamA su-puDhavIsu NeraiyA mahAveyaNA appaNijjarA selesiM paDivaNNae aNagAre appaveyaNe mahANijjare aNuttarovavAiyA devA appaveyaNA appaNijjarA / Q. 12. Bhante ! Are the living beings with great pain and great exhaustion, or with great pain and little exhaustion, or with little pain and great exhaustion, or with little pain and little exhaustion? A. 12. Gautama! Some living beings are with great pain and great exhaustion, some are with great pain and little exhaustion, some others are with little pain and great

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240 magavatI sUtraH zaH 6 u.1 exhaustion, and still others are with little pain and little exhaustion. Q. 13. Why are they so ? A. 13. Gautama! A monk who has courted a pratima is one with great pain and great exhaustion ; infernal beings of the sixth and the seventh hells are with great pain and little exhaustion ; a monk fixed rock-like is with little pain and great exhaustion ; and gods in the anuttara (top most) vimanas are with little pain and little exhaustion. TIET : mahAveyaNe ya vatthe kaddama-khaMjaNakae ya ahigaraNI taNahatthe ya kavalle karaNa-mahAveyaNA jiivaa| Couplet Great Pain, Cloth soaked in mud And in.wheel dirt, Anvil, A handful of Hay, an Iron-ball, Instruments, Beings with great Pain. hava! ! fai Bhante! So they are. Glory be to the Lord. So saying, Bhagavan Gautama paid his homage and obeisance to Sramana Bhagavan Mahavira and having paid his homage and obeisance, he withdrew to his seat. paDhapo uddeso sammatto | Chapter One ends

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rAyahiM NayaraM jAva... evaM vayAsI bIio uddesa CHAPTER Two [ on intake ] City of Rajagrha, till (the Lord) ordained 14 - AhAruddesao jo paNNavaNAe so savvo yavvo / 14. Chapter on Intake in the Pannavana Sutra is to be referred to in its entirety3. sevaM bhaMte ! sevaM bhaMte ! tti / ... 16 as follows: Bhante ! So it is. Glory be to the Lord. So saying, Bhagavan Gautama paid homage and obeisance to Sramana Bhagavan Mahavira, and having paid his homage and obeisance, he withdrew to his seat. bIio uddeso sammatto | Chapter Two ends

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taio udeso CHAPTER THREE gAhAH bahukamma vatthe poggala paogasA vIsasA ya saaie| kammaThii-tthi-saMjaya-sammadiTThI ya saNNI ya // bhavie saNa-pajjatta bhAsaya-parite NANa-joge ya / uvaogA-hAraga-suhuma-carima-baMdhe ya appabahuM / Couplet : Karma multifarious, Matter in cloth,-natural and man-made, Duration of karma, Women, Restrained, Right Outlook, with Mind, To-be-liberated, Vision, Attainment, Speech, One-soul-one-body Knowledge, Activity, Cognition, Assimilatives, Diminutives, Final life, Bondage, Number (Contents of Chapter Three) [karma, great and little] prazna 15-se gUNaM bhaMte ! mahAkammassa mahAkiriyassa mahAsavassa mahAveyaNassa savao poggalA bajhaMti savvao poggalA cijati savvao poggalA uvacijjaMti / sayA samiyaM poggalA bajjhaMti sayA samiyaM poggalA cijati sayA samiyaM poggalA uvacijjati / sayA samiyaM ca NaM tassa AyA dUruvattAe duvaNNatAe dugaMdhattAe dUrasatAe duuphaastaae| aNiLatAe akaMta-appiyaasubha-amaNuNNa-amaNAmattAe aNicchiyattAe abhijjhiyattAe ahattAe-No uDDhattAe dukkhattAe-go suhattAe bhujjo bhujjo pariNamaMti ?

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Bhagavati Sutra Bk. 6 Ch. 3 uttara 15 - haMtA goyamA ! mahAkammassa taM caiva / prazna 16 - se keNaTTheNaM ? 243 uttara 16 - goyamA ! se jahA NAmae vatthassa ahayassa vA dhoyassa vA taMtuggayassa vA ANupuvvIe paribhujjamANassa savvao poggalA bajjhati savvao poggalA cijjaMti jAva... pariNamati / se teNaTTheNaM / prazna 17 - se NUNaM bhaMte ! appAssavassa appakammassa apakiriyassa appaveyaNassa savvao poggalA bhijjaMti savvao poggalA chijjati savvao poggalA viddhaMsaMti savvao poggalA parividdhaMsaMti / sayA samiyaM poggalA bhijjati savvao pogalA chijjaMti viddhassaMti parividdhassaMti sayA samiyaM ca NaM tassa AyA surUtrattAe pasatyaM NeyabvaM jAva... suhattAe No dukkhatAe bhujjo bhujjo pariNamati / uttara 17 - haMtA goyamA ! prazna 18 - se keNaTTaNaM ? uttara 18 - goyamA ! se jahA NAmae vatthassa jalliyassa vA paMkiyassa vA mailliyassa vA railliyassa vA ANupubbIe parikammijjamANassa suddhaNaM vAriNA dhovvemANassa savvao poggalA bhijjaMti jAva... pariNamati / se teNaTTheNaM / jAva... pariNamati / Q. 15. Bhante ! Do beings with great karma, great activity, great influx, great pain have bondage with matter from all directions? Do they acquire them from all directions ? Do they assimilate them from all directions. Does matter always and all the time bind them? Is matter always and all the time acquired by them? Is matter always and all the time assimilated by them? Does his soul always and from all directions transform again and again into bad shape, bad colour, bad substance, bad touch, into something injurious, unpleasant, detestable, inauspicious, unsoothing, unworthy of remembrance, undesired, uncoveted, degrading and not uplifting, causing pain and not happiness.?

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bhagavatI sUtra zaH 6 u: 3 A. 15. Yes, Gautama, all as aforesaid, the outcome of great karma. 244 Q. 16. Why is it so ? A. 16. Gautama! Just as a piece of cloth which is fresh, unused, clean, fresh from the loom, is, when used regularly, besmeared with (external) matter all over, acquires (external) matter all over, becomes, after a gap of time, completely dirty, and emits bad odour, in the same manner, a being with great karma, all as aforesaid, ...till transforms again and again. It is for this so. Q. 17. Bhante! Does matter acquired by a being with little influx, little karma, little activity, little pain, get separated in all respects? Does it get pierced from all directions? Does it attain destruction from all directions? Does it attain complete destruction from all directions? Does matter separate always and at all times? Does matter get pierced always and at all times? Is it destroyed, completely destroyed? Does his soul transform always and at all times into good shape, (all wholesome things are to be stated)... till happiness and not misery ? A. 17. Yes, Gautama, ... till transforms always and at all times. Q. 18. Why is it so ? A. 18. Gautama! Suppose there is a piece of cloth dirty, covered with mud, dirt and dust. When this piece of cloth is cleaned in proper manner and washed in pure water, all (external) matter-particles fixed on it are separated, till find their end. It is for this so. [ acquisition of matter-by cloth and by soul] prazna 19 - vatthassa NaM bhaMte ! poggalovacaye paogasA vIsasA ? ...

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Bhagavati Sutra Bk. 6 Ch. 3 245 uttara 19-goyamA ! paogasA vi vIsasA vi| zna 20-jahA NaM bhaMte ! vatthassa NaM poggalovacae paogasA vi vIsasA vi tahA NaM jIvANaM kammovacae kiM paogasA vIsasA? uttara 20-goyamA ! paogasA No viissaa| prazna 21-se keNaTheNaM? uttara 21-goyamA ! jIvANaM tivihe paoge paNNate taM jahA-maNappaoge vaippaoge kAyappaoge / icceeNaM tiviheNaM paogeNaM jIvANaM kammovaccaye paogasA No viissaa| evaM savvesi paMciMdiyANaM tivihe paoge bhANiyavve / puDhavIkAiyANaM egaviheNaM paogeNaM evaM jAva...vaNassaikAiyANaM / vigaleMdiyANaM duvihe paoge paNNatte / taM jahA-vaipaoge kAyapaoge ya / icceeNaM duviheNaM paogeNaM kammovacae paogasA No vIsasA / se teNaTheNaM jAva...No vIsasA evaM jassa jo paogo jAva...vemANiyANaM / prazna 22-vatthassa NaM bhaMte ! poggalovacae ki sAie sapajjavasie sAie apajjavasie agAie sapajjavasie aNAie apajjavasie ? _uttara 22-goyamA ! vatthassa NaM poggalovacae sAie sapajjavasie No sAie apajjavasie No aNAie sapajjavasie No aNAie apjjvsie| prazna 23-jahAM NaM bhaMte ! vatthassa poggalovacae sAie sapajjavasie No sAie apajjavasie No aNAie sapajjavasie No aNAie apajjavasie / tahA NaM jIvANaM kammovacae pucchA ? utara 23-goyamA! atthe gaiyANaM jIvANaM kammovacae sAie sapajjavasie atthegaiyANaM aNAie sapajjavasie atthegaiyANaM aNAie apajjavasie No ceva NaM jIvANaM kammovacae sAie apjjvsie| prazna 24-se keNaTheNaM ? ' uttara 24-goyamA ! iriyAvahiyabaMdhayassa kammovacae sAie sapavajjavasie bhavasiddhiyassa kammovacae aNAie sapajjavasie abhavasiddhiyassa kammovacae aNAie apjjvsie| se teNaTheNaM goyamA !

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246 bhagavatI sUtra zaH 6 u: 3 Q. 19 Bhante! Does matter get assimilated with due to effort or to a natural process ? cloth A. 19. Gautama! Both due to effort and to a natural process. Q. 20. Bhante! Just as matter is acquired by cloth due to effort and to a natural process, is it so acquired by a living being (soul) in the same manner, due to effort and to a natural process ? A. 20. Gautama! (In the case of a living being, this happens) due to effort, and not to a natural process. Q. 21. Why is it so ? A. 21. Gautama ! The effort of a living being is stated to be of three types, which are, effort of mind, effort of word. and effort of body. As karma is acquired by living beings by these three efforts, so karma acquired by living beings is due to effort, and not to a natural process. Like this, for all the five-organ beings, three efforts need be stated. All earth-bodies have one type of effort, and like this, ... till the flora-bodies. Two-to four-organ beings are stated to have two efforts, which are, effort of word and effort of body. Karma is acquired by these two efforts, (and so it is acquired) due to effort, and not to a natural process. It is for this so, ... till not due to a natural process. This effort is to be stated) as per relevance to different species, ... till the Vaimanikas. Q. 22. Bhante! Is the acquisition of matter by cloth with a beginning and with an end ? With a beginning and with no end ? With no beginning but with an end ? Or, with no beginning and no end ? A. 22, Gautama ! The acquisition of matter by cloth is with a beginning and with an end, and is not with a beginning and without an end, nor without a beginning and with an end, nor without a beginning and without an end.

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Bhagavati Sutra Bk. 6 Ch. 3 Q. 23. Bhante ! ( As you say ), the acquisition of matter by cloth is with a beginning and with an end, and not with a beginning and without an end, nor without a beginning and with an end, nor without a beginning and without an end; then is it so with a living being (soul) ? 247 A. 23. Gautama! Some of the living beings have the acquisition of karma with a beginning and with an end; some others have the acquisition of karma without a beginning but with an end; still others have the acquisition of karma without a beginning and without an end; but no living being has acquisition of karma with a beginning but without an end. Q. 24. Why is it so? A. 24. Gautama ! With regard to karma acquired (due to inadequate precaution) in movement, the acquisition of karma is with a beginning and with an end. The acquisition of karma of the would-be liberated is without a beginning but with an end. The acquisition of karma of the non-wouldbe-liberated is without a beginning and without an end. It is for this so, oh Gautama ! [ cloth and soul-with beginning and with end ] prazna 25 - vatthe NaM bhaMte ! kiM sAie sapajjavasie caubhaMgo ? uttara 25 - goyamA ! vatthe sAie sapajjavasie avasesA tiSNi vi payivvA / prazna 26 - jahA NaM bhaMte ! vatthe sAie sapajjavasie No sAie apajjavasie jo aNAie sapajjavasie No aNAie apajjavasie tahA NaM jIvA NaM kiM sAiyA sapajjavasiyA caubhaMgo - pucchA ? uttara 26 - goyamA ! atthegaiyA sAiyA sapajjavasiyA cattAri vi bhANiyavvA / prazna 27 - se keNaTTheNaM ?

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bhagavatI sUtraH zaH 6 uH 3 uttara 27 - goyamA ! Neraiya-tirikkhajoNiya magussa devA gairAgaI paDucca sAiyA sapajjavasiyA siddhA ( siddha) ga paDucca sAiyA apajjavasiyA bhavasiddhiyA laddhiM paDucca aNAiyA sapajjavasiyA abhavasiddhiyA saMsAraM paDucca aNAiyA apajjavasiyA / se teNaTTheNaM / 248 Q. 25. Bhante! Is cloth with a beginning and with an end, etc. ? (State four forms.) A. 25. Gautama ! Cloth is with a beginning and with an end. The remaining three forms are not relevant. Q. 26. (As you say,) cloth is with a beginning and with an-end, and not with a beginning and without an end, nor without a beginning and with an end, nor without a beginning and without an end. (In the same way,) are the living beings with a beginning and with an end, etc. ? (State four forms.) A. 26. Gautama ! Some are with a beginning and with an end, etc. (State four forms.) Q. 27. Why is it so? A. 27. Gautama ! The infernals, the sub-humans, the humans and the celestials are, from the standpoint of their going in, and moving out, of these existences, with a beginning and with an end; as to the perfected beings, from the standpoint of their perfected existence, they are with a beginning and without an end 4; the would be liberated are, from the standpoint of their power (labdhi), without a beginning and with an end ; from the standpoint of the world, the nonwould-be-liberated are without a beginning and without an end. [ karma and its span ] prazna 28 - kai NaM bhaMte ! kammappagaDIo paNNattAo ? uttara 28 - goyamA ! aTTha kammappagaDIo paNNattAo taM jahA - NANAvaraNijjaM darisaNAvaraNijjaM jAva... aMtarAiyaM /

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Bhagavati Sutra Bk. 6 Ch. 3 249 prazna 29-NANAvaraNijjassa NaM bhaMte ! kammassa kevaiyaM kAlaM baMThii paNNattA ? __ uttara 29-goyamA! jahaNNeNaM aMtomuhuttaM ukkoseNaM tIsaM sAgarovamakoDAkoDIo tiNNi ya vAsasahassAI abAhA abAhUNiyA kammaThiikammaNiseo evaM darisaNAvaraNijja pi veyaNijjaM jahaNNaNaM do samayA ukkoseNaM jahA NANAvaraNijja mohaNijjaM jahaNNeNaM aMtomahattaM ukkoseNaM sattarisAgarovamakoDAkoDIo satta ya vAsasahassANi (abAhA) abAhUNiyA kammaThiikammaNiseo AugaM jahaNNeNaM aMtomuhattaM ukkoseNaM tettIsaM sAgarovamANi puvvakoDitibhAgamabhahiyANi kammaThii-kammaNiseo NAmagoyANaM jahaNNaNaM aTTha muhuttA ukkoseNaM vIsaM sAgarovamakoDAkoDio dogiNa ya vAsasahassANi abAhA abAhUNiyA kammaThii-kammaNiseo aMtarAiyaM jahA nnaannaavrnnijj| Q. 28. Bhante ! How many have been stated to be the divisions of karma ? A. 28. Gautama! Karma divisions have been stated to be eight, which are, karma enshrouding knowledge, karma enshrouding vision, ... till karma obstructing capacity to enjoy. Q. 29. Bhante ! How long is the bondage of karma enshrouding knowledge stated to exist ? A. 29. Gautama ! Minimum less than 48-minutes (muhurta), and maximum 30 kodakodi sagaropamas. Period of dormant state of this karma, called abadha, is 30,000 years. Total span of existence of karma bondage minus the pericd of the dormant state of karma gives the pericd of karma niseka when karma has ceased to be dormant and has come up to make itself felt, in brief, period of karma experience. Karma enshrouding vision should be known to be similar to this. Karma enshrouding pleasure (vedaniya) has a minimum existence of two time-units, and its maximum . is as much as that of karma enshrouding knowledge. The minimum existence of karma enshrouding detachment (mohaniya) is less

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250 bhagavatI sUtra zaH 6 uH 3 than 48 minutes, and the maximum is 70 kodakodi sagaropamas. Its state of dormancy lasts 7000 years. Total span of bondage of this minus the period of dormant state gives the period of karma experience for this. The minimum existence of the bondage of karma giving life-span is less than a muhurta and the maximum is a third of a purva-koti added to 33 sagaroparmas. The period of its karma experience is 33 sagaropamas. The rest is its pericd of dormant state. The minimum existence of the bondage of karma giving name and giving lineage is eight muhurtas and the maximum is 20 kodakodi sagaropamas. The period of their dormant state is 2000 years. Total existence of their bondage minus the period of their dormancy is the pericd of karma experience (of these two). The existence of karma restricting the capacity to enjoy is similar to that of karma enshrouding knowledge. [ on those who bind karma ] prazna 30-NANAvaraNijjaM gaM bhaMte ! kammaM kiM itthI baMdhai puriso baMdhai NapuMsao baMdhai? NoitthI-Nopurisa-NoNapuMsao baMdhai ? uttara 30-goyamA ! itthI vi baMdhai puriso vi baMdhai NapuMsao vi bNdhi| NoitthI-Nopurisa-NoNapusao siya baMdhai siya No bNdhi| evaM AuyavajjAo satta kmmppgddiio| prazna 31-AuyauM NaM bhaMte ! kammaM kiM itthI baMdhai puriso baMdhai NapuMsao baMdhai-pucchA ? uttara 31-goyamA ! itthI siya baMdhai siya No bNdhi| evaM tiNNi vi bhaanniyvvaa| NoitthI-Nopurisa-NoNapusao Na baMdhai / prazna 32-NANAvaraNijjaM NaM bhaMte ! kammaM kiM saMjae baMdhae assaMjae saMjayA'saMjae baMdhae NosaMjaya-NoasaMjaya-NosaMjayAsaMjae baMdhai ? uttara 32-goyamA ! saMjae siya baMdhai siya No bNghi| assaMjae bNdhi| saMjayAsaMjae vi bNdhi| NosaMjaya-NoassaMjaya-NosaMjayAsaMjaye Na bNdhi| evaM AuyavajjAo satta vi Aue heThillA tiNNi bhayaNAe uvarille Na bNdhi|

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Bhagavati Sutra Bk. 6 Ch. 3 251 Q. 30. Bhante ! Does a female bind karma enshrouding knowledge ? Does a male bind ? Does an impotent bind ? Does a non-female non-male non-impotente bind ? A. 30. Gautama! A female binds, so does a male and so does an impotent. A non-female non-male nonimpotent sometimes binds and sometimes does not bind. This is relevant of the seven types of karma, karma binding life-span excepted. Q. 31. Bhante! Does a female bind karma determining life-span ? Does a male bind ? Does an impotent bind ? And so on. A. 31. Gautama! A female sometimes binds and sometimes does not. Like this, all the three. A non-female non-male non-impotent does not (bind karna determining life-span). Q. 32. Bhante ! Does the restrained bind karma enshroudding knowledge ? Does the unrestrained bind ? Does the restrained-unrestrained bird ? Or, does the non-restrained non-unrestrained non-restrained-unrestrained bird ? A. 32. Gautama ! The restrained sometimes binds and cometimes does not bind. The unrestrained binds. The restrainedunrestrained also binds. The non-restrained non-unrestrained non-restrained-uprestrained does not bind. Like this is to be known of the seven types, karma binding life-span excepted. As to karma binding life-span, the first three sometimes bind and sometimes do not bind, and the last one does not bind. prazna 33-NANAvaraNijjaM paM bhaMte ! kammaM kiM sammadiTThI baMdhai micchadiTUThI baMdhA sammAmicchadiTThI baMdhai ? uttara 33-goyamA! sammadiTThI siya baMdhai siya No bNdhi| micchadiTThI baMdhai sammAmicchadiTThI bNdhi| evaM AuyavajjAo satta vi Aue heTUThillA do bhayaNAe sammAmicchadiTThI Na bNdhi|

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bhagavatI sUtra zaH 6 u: 3 prazna 34 - NANAvaraNijjaM kiM saNNI baMdhai asaNNI baMdhai NosaNNIgosaNI baMdhai ? 252 uttara 34- goyamA ! saNNI siya baMdhai siya No baMdha | asaNa baMbai | NosaNNI - goasaNNI Na baMdhai / evaM veyaNijjAuyavajjAo cha kammappagaDIo veyaNijjaM TThillA do vaMdhati uvarille bhayaNAe AuyaM heTThillA do bhayaNAe uvarille Na baMdhai / prazna 35 - NANAvara NijjaM kammaM kiM bhavasiddhie baMdhai abhavasiddhie baMdha Nobhavasiddhiya - goabhavasiddhie baMdhai ? uttara 35 - goyamA ! bhavasiddhie bhayaNAe abhavasiddhie baMdhai / gobhavasiddhiya Noabhavasiddhie Na baMdhai ! evaM AuyavajjAo satta vi AuyaM heThillA do bhayaNAe uvarille Na baMbai / prazna 36-- NANAvara NijjaM kammaM kiM cakkhudaMsaNI acakkhudaMsaNI ohidaMsaNI kevaladaMsaNI ? uttara 36 - goyamA ! heTThillA tiSNi bhayaNAe / uvarille Na baMdhai / evaM veyaNijjavajjAo satta vi / deyaNijjaM heTThillA tiNi baMdhaMti / kevaladaMsaNI bhayaNAe / Q. 33. Bhante ! Does one with right outlook bind karma enshrouding knowledge? Does one with wrong outlook bind ? Does one with mixed outlook bind ? A. 33. Gautama! One with right outlook sometimes binds and sometimes does not bind. One with wrong outlook binds. So does one with right-wrong outlook. Like this is to be known of the seven types of karma, the one binding life-span excepted. One with right outlook and one with wrong outlook sometimes bind karma giving life-span and sometimes do not bind. One with right-wrong outlook does not bind. Q. 34. Does a being with mind (sangi) bind karma enshrouding knowledge ? Does a being without mind (asanigi) bind? Does one not-with-mind not-without-mind bind??

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Bhagavati Sotra Bk. 6 Ch. 3 253 A. 34. Gautama! A being with mind sometimes binds karma enshrouding knowledge and sometimes he does not. A being without mind binds. One not-with-mind not-withoutmind does not bind. Like this is to be known of the six types of karma, karma enshrouding pleasure and karma binding life-span excepted. As to karma enshrouding pleasure, a being with mind binds and so does a being without mind, but one not-with-mind not-without-mind sometimes binds and sometimes does not bind. As to karma binding life-span, a being with mind and a being without mind sometimes bind and sometimes do not bind; but one not-with-mind notwithout-mind does not bind. Q. 35. Bhante ! Does a would-be-liberated in this life bind karma enshrouding knowledge ? Does one non-wouldbe-liberated bind ? Does one would-be-liberated non-wouldbe-liberated bind ? A. 35. Gautama ! One who is an would-be-liberated sometimes binds and sometimes does not bind ; a non-wouldbe-liberated binds ; one who is an would-be-liberated nonwould-be-liberated does not bind. And like this is to be known of the seven types of karma, karma binding life-span excepted. As to karma binding life-span, the first two sometimes bind and sometimes do not ; but the last one does not bind. Q. 36. Bhante ! Does one with optical vision bind karma enshrouding knowledge ? Does one without optical visions bind ? Does one with avadhi vision bind ? Does one with supreme (kevala) vision bind ? A. 36. Gautama ! One with optical vision, one without optical vision and one with avadhi vision sometimes bind and sometimes do not bind. One with supreme vision does not bind. And like this is to be known of the seven types of karma, karma obstructing pleasure excepted. As to karma obstructing pleasure, the first three bind karma obstructing pleasure, but one with supreme vision sometimes binds it and sometimes does not bind.

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254 bhagavatI sUtra zaH 6 uH3 prazna 37-NANAvaraNijjaM kammaM ki pajjatao baMdhai apajjattao baMdhai Nopajjataya-Noapajjatae baMdhai ? uttara 37-goyamA! pajjatae bhynnaae| apajjattaebaMSai / NopajjattayaNoapajjatae Na baMdhai / evaM AuyavajjAo / AuyaM heThillA do bhynnaae| uvarille Na bNdhi| prazna 38-NANAvaraNijjaM ki bhAsae baMdhai abhAsae ... ? uttara 38-goyamA! do vi bhayaNAe evaM veyaNijjavajjAo satta vi| dheyaNijjaM bhAsae baMdhai abhAsae bhynnaae| prazna 39-NANAvaraNijjaM ki parite baMbai aparitte baMdhai NoparittaNoaparitte baMdhai ? uttara 39-goyamA ! paritte bhayaNAe aparite baMdhai NoparittaNoaparitte Na bNdhi| evaM AuyavajjAo satta kammappagaDIo AuyaM paritto vi aparitto vibhapaNAe Noparita-Noaparitto Na baMdhai / prazna 40-NANAvaraNijnaM kammaM kiM AbhiNibohiyaNANI baMdhai suyaNANI ohiNANI maNapajjavaNANI kevalaNANI ...? __ uttara 40-goyamA ! heThillA cattAri bhayaNAe / kevalaNANI Na bNdhi| evaM veyaNijjavajjAo satta vi| veyaNijjaM heThillA cattAri baMdhati / kevalaNANI bhynnaae| prazna 41-NANAvaraNijjaM ki maiaNNANI baMdhaha suyaaNNANI baMdhai vibhaMgaaNNANI baMdhai ? uttara 41-goyamA ! Auya vajjAo satta vi baMdhaMti AuyaM bhynnaae| 0.37. Does a living being with full attainment bind karma enshrouding knowledge ? Does one without full attainment bind ? Does one with- and without-full attainment bind ? A. 37. Gautama! A living being with full attainment. sometimes binds karma enshrouding knowledge and some

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Bhagavati Sutra Bk. 6 Ch. 3 times he does not bind. A being without full attainment sometimes binds and sometimes does not bind. A being withand without-attainment does not bind. Like this (all the seven types of karma), karma binding life-span excepted. As to karma binding life-span, the first two sometimes bind and sometimes do not bind; the third one does not bind. 255 Q. 38: Bhante! Does a living being with speech bind karma enshrouding knowledge? Does a living being without speech bind? And so on. A. 38. Gautama! A being with speech and one without speech sometimes bind karma enshrouding knowledge, and sometimes do not bind, and like this all the seven, karma obstructing speech excepted. As to karma obstructing speech, a being with speech binds this, and a being without speech sometimes binds this and sometimes does not bind. Q. 39. Does a paritta (with one-soul-in-one-body) bind karma enshrouding knowledge? Does an aparitta (with manysouls-in-a-body) bind ? Does a non-paritta non-aparitta bind? A. 39. Gautama! A paritta sometimes binds karma enshrouding knowledge and sometimes he does not. An aparitta binds. A non-paritta non-aparitta does not bind. Like this is to be known of the seven types of karma, karma binding life-span excepted. A paritta and an aparitta sometimes bind karma giving life-span and sometimes do not bind. A non-paritta non-aparitta does not bind this. Q. 40. One with mati knowledge, one with sruta knowledge, one with avadhi knowledge, one with manah-paryaya knowledge and one with supreme knowledge-do they bind karma enshrouding knowledge ? A. 40 Gautama! times do not bind. bind. Like this is to The first four sometimes bind and someOne with supreme knowledge does not be known of the seven types of karma,

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bhagavatI sUtra zaH 6 u: 3 karma enshrouding pleasure excepted. The first four bind karma enshrouding pleasure, but one with supreme knowledge sometimes binds it and sometimes does not bind. 256 Q. 41. Does one with mati ignorance bind karma enshrouding knowledge? Does one with sruta ignorance bind ? Does one with vivanga ignorance bind ? A. 41. Gautama ! They bind seven types of karma, karma binding life-span excepted. As to karma binding life-span, sometimes they bind and sometimes they do not. prazna 42 - NANAvara NijjaM kiM maNajogI baMdhai vayajogI baMdhai kAyajogI baMdhai ajogI baMdhai ? uttara 42 - goyamA ! heTThillA tiSNi bhayaNAe / ajogI Na baMdhai / evaM veyaNijjavajjAo / veyaNijjaM heTThillA baMdhaMti / ajogI Na baMdhai / prazna 43 - NANAvaraNijjaM kiM sAgArovautte baMdhai aNAgarovautte baMdhai ? uttara 43 - goyamA ! aTThasu vi bhayaNAe / prazna 44 - NANAvaraNijjaM kiM AhArae baMdhai aNAhArae baMghai ? uttara 44 - goyamA ! do vi bhayaNAe / evaM veyaNijjA - uyavajjANaM chaNhaM vaiyaNijjaM AhArae baMghai aNAhArae bhayaNAe / Aue AhArae bhayaNAe aNAhArae Na baMghai / prazna 45 - NANAvaraNijjaM ki suhume baMdhai bAyare baMdhai Nosuhuma - NobAyare baMdha ? uttara 45 - goyamA ! suhume baMdhai bAyare bhayaNAe / gosuhuma-NobAyare Na baMghai / evaM AuyavajjAo satta vi Aue / suhume bAyare bhayaNAe tti / gohuma-NobAre Na baMdhai /

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257 Bhagavati Sutra Bk. 6 Ch. 3 prazna 46 - NANAvaraNijjaM kiM carime acarime baMdhai ? uttara 46 - goyamA ! aTTha vi bhayaNAe / Q. 42. Does one with activities of mind bind ? Does one with activities of speech bind ? Does one with activities of body bind ? Does one without activity bind ? A. 42. Gautama! The first three sometimes bind and sometimes do not bind. One without activity does not bind. Like this (of seven types of karma), karma obstructing pleasure excepted. The first three bind karma obstructing pleasure, but one without activity does not. Q. 43. Does one with active cognition bind karma enshrouding knowledge? Does one without active cognition bind ? A. 43. Gautama! Sometimes they bind and sometimes they do not bind-all the eight. Q. 44. Does one with food intake bind karma enshrouding knowledge? Does one without food intake bind ? A. 44. Gautama! Sometimes they bind and sometimes they do not. Like this (of six types of karma), karma enshrouding pleasure and karma giving life-span excepted. As to karma enshrouding pleasure, one with food intake binds, but one without food intake sometimes binds and sometimes does not bind. As to karma binding life-span, one with food intake sometimes binds and sometimes does not ; but one without food intake does not bind this. Q. 45. Does a diminutive being bind karma enshrouding knowledge? Does a coarse being bind? Does one nondiminutive non-coarse bind ? A. 45. Gautama! A diminutive being binds, a coarse being sometimes binds and sometimes does not. A nondiminutive non-coarse being does not bind. And like this 17

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258 bhagavatI sUtra zaH 6 uH 3 (of seven types of karma), karma giving life-span excepted. As to karma giving life-span, a diminutive being and a coarse being sometimes bind and sometimes do not bind. A nondiminutive non-coarse being sometimes binds and sometimes does not bind. : Q. 46. Does one in ultimate body bind karma enshrouding knowledge ? Does one who is not in the ultimate body bind ? A. 46. Gautama ! Sometimes they bind and sometimes they do not bind--all the eight. prazna 47-eesi NaM bhaMte ! jIvANaM itthIveyagANaM purisaveyagANaM NapusagaveyagANaM aveyagANaM ya kayare hiMto appA vA 4 ? uttara 47-goyamA ! savvatthovA jIvA purisaveyagA itthiveyagA saMkhejjaguNA aveyagA aNaMtaguNA Napu sagaveyagA aNaMtaguNA / eesiM savvesiM payANaM appa-bahugAiM uccAreyavvAiM jAva...savvatthovA jIvA acarimA aNaMtaguNA / Q. 47. Bhante ! Of those experiencing femalehood, of those experiencing malehood, of those experiencing impotenthood, and of those experiencing none of these, which ones are more, (which ones are less, which ones are at par, and which ones are especially more) ? A. 47. Gautama ! Smallest are those experiencing malehood. Countable number of times more are those experiencing femalehood. Infinite times more are those who experience nothing. And infinite, times still more than these are those who experience impotenthood. Of all the aforesaid terms, it is necessary to state whether they are more or less, (and so on)...till smallest in number are the Siddhas and the not-to-be-perfected beings (acarama, i.e., abhavya). Infinite times more than these are the wouldbe-perfected beings (carama, i. e., bhavya)".

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Bhagavati Sutra Bk. 6 Ch. 3 sevaM bhaMte ! sevaM bhaMte ! tti / 259 Bhante! So they are. Glory be to the Lord! So saying, Bhagavan Gautama paid his homage and obeisance to the Lord, and having done so, he withdrew to his seat. taio uddeso sammatto | Chapter three ends

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cauttho udeso CHAPTER FOUR [fourteen gates ] prazna 48-jIve NaM bhaMte ! kAlAdeseNaM ki sapaese apaese ? uttara 48-goyamA ! NiyamA spese| prazna 49-Neraie NaM bhaMte ! kAlAdeseNaM kiM sapaese apaese ? uttara 49-goyamA ! siya sapaese siya apaese / evaM jAva...siddhe / prazna 50-jIvA gaM bhaMte ! kAlAseNaM kiM sapaesA apaesA ? uttara 50-goyamA ! NiyamA sapaesA / prazna 51-NeraiyA NaM bhaMte ! kAlAdeseNaM ki sapaesA apaesA ? uttara 51-goyamA ! savve vi tAva hojjA sapaesA ahavA sapaesA ya apaese ya ahavA sapaesA ya apaesA ya / evaM jAva...thaNiyakumArA / prazna 52-puDhavikAiyA NaM bhaMte ! kiM sapaesA apaesA ? uttara 52-goyamA ! sapaesA vi apaesA vi| evaM jAva...vaNassai kaaiyaa| sesA jahA NeraiyA tahA jaav...siddhaa| Q. 48. Bhante ! Relative to time, is soul saprade sa or apradesali ? A. 48. Gautama! Saprade sa as a rule. Q. 49. Bhante ! Relative to time, is an infernal being sapradesa or apradesa ?

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Bhagavati Sutra Bk. 6 Ch.4 261 sometimes A. 49. Gautama! Sometimes saprade sa and aprade sa, and like this, ...till the perfected souls. Q. 50. Bhante ! Relative to time, are souls saprade sa or aprade sa ? A. 50. Gautama ! Sapradesa as a rule. to time, are infernal beings Q. 51. Bhante ! Relative saprade sa or aprade sa ? A. 51. Gautama ! (Infernal beings fall into three categories, which are) all saprade sa, many saprade sa and one aprade sa, and many saprade sa and many aprade sa ; and like this, ... till the Stanitakumaras. Q. 52. Bhante ! desa ? Are the earth-bodies saprade sa or apra sometimes A. 52. Gautama ! Sometimes sapradesa and apradesa; and like this, ...till the flora-bodies. The rest as the infernal beings, ... till the perfected souls. AhAragANaM jIvaegiMdiyavajjo tiybhNgo| aNAhAragANaM jIvANaM egiMdiyavajjA chanbhaMgA evaM bhANiyavvA-sapaesA vA apaesA vA ahavA sapaese ya apaese ya ahavA sapaese ya apaesA ya ahavA sapaesA ya apaese ya ahavA sapaesA ya apaesA ya / siddhehiM tiybhNgo| bhavasiddhiyA abhavasiddhiyA jahA ohiyaa| Nobhavasiddhiya-Noabhavasikhiya-jIvasiddhehiM tiybhNgo| saNNIhiM jIvAio tiybhNgo| asaNNIhiM egidiyavajjo tiybhNgo| raiya-deva-maNuehiM chbbhNgo| NosaNNi-NoasaNNi-jIvamaNuyasiddhehiM tiybhNgo| salesA jahA ohiyaa| kaNhalessA NIlalessA kAulessA jahA AhArao gavaraM jassa atthi eyaao| teulessAe jIvAio tiyabhaMgo NavaraM puDhavikkAiesu AuvaNassaIsu chnbhNgaa| pamhalessa sukkalessAe jIvAio tiyamaMgare / alesehiM jIva-siddhehiM tiybhNgo| maNuesu chanbhaMgA /

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262 bhagavatI sUtraH zaH 6 u. 4 sammadiTThIhiM jIvAio tiybhNgo| vigaliMdiesu chanbhaMgA / micchadiTThIhiM egidiyavajjo tiyabhaMgo / sammAmicchadiTThIhiM chnbhNgaa| saMjaehiM jIvAio tiybhNgo| asaMjaehiM egiMdiyavajjo tiyabhaMgo tti| saMjayAsaMjaehiM tiyabhaMgo jiivaaio| NosaMjaya-NoasaMjaya-NosaMjayAsaMjayajIva-siddhehiM tiybhNgo| . sakasAIhiM jIvAio tiybhNgo| egidiesu abhaMgayaM / kohakasAihiM jIva-egidiyavajjo tiybhNgo| devehiM chnbhNgaa| mANakasAImAyAkasAI jIva-egidiyavajjo tiybhNgo| Neraiya-devehiM chbbhNgaa| lobhakasAIhiM jIva-egiMdiyavajjo tiybhNgo| raiesu chnbhNgaa| akasAI jIvamaNuehiM siddhehiM tiybhNgo| ohiyaNANe AbhiNibohiyaNANe * suyaNANe jIvAio tiybhNgo| vigaliMdiehiM chnbhNgaa| ohiNANe maNakevalaNANe jIvAio tiybhNgo| ohie aNNANe maiaNNANe suyaaNNANe egiMdiyavajjo tiybhNgo| vibhaMgaNANe jIvAio tiybhNgo| sajogI jahA ohio| maNajogI vayajogI kAyajogI jIvAio tiyabhaMgo NavaraM kAyajogI egiMdiyA tesu abhaMgayaM / ajogI jahA alessA / sAgArovautto-aNAgArovauttehiM jIva-egiMdiyavajjo tiyabhaMgo / saveyagA ya jahA sksaaii| ithiveyaga-purisaveyaga-Napusagaveyagesu jIvAio tiyabhaMgo NavaraM Napusagavede egidiesu abhaMgayaM / aveyagA jahA akasAI / sasarIrI jahA ohio| orAliya-veuvviyasarIrANaM jIva-egidiyavajjo tiyabhaMgo AhAragasarIre jIva-maNuesu chanbhaMgA teyaga-kammagANaM jahA ohiyA / asarIrehiM jIva-siddhehiM tiybhNgo| ___ AhArapajjattIe sarIrapajjattIe iMdiyapajjattIe ANapANapajjattIe jIva-egiMdiyavajjo tiybhNgo| bhAsA-maNapajjattIe jahA saNNI AhAraapajjattIe jahA aNAhAragA sarIra-apajjattIe iMdiya apajjattIe ANapANa apajjattIe jIva-egidiyavajjo tiyabhaMgo raiya-deva-maNuehiM chanbhaMgA bhAsA-maNaapajjattIe jIvAio tiyabhaMgo raiya-deva-maNuehiM chanbhaMgA!

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

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264 bhagavatI sUtra zaH 6 uH 4 and the perfected non-unrestrained non-restrained-unrestraine souls take three forms. Beings with passions take three forms. For one-organ beings, no form. Leaving aside one-organ beings, those with anger take three forms. The celestial beings take six forms. Leaving aside one-organ beings, those with pride and attachment take three forms. The infernal beings and the celestial beings take six forms. Leaving aside one-organ beings, those with greed take three forms. The infernal beings take six forms. Those without passions and the perfected souls take three forms. Those with worldly knowledge, with mati knowledge and with sruta knowledge take three forms. Those with two- to four-organs of senses take six forms. In avadhi knowledge, manah-paryaya knowledge and kevala knowledge, three forms. Those with worldly ignorance, mati ignorance and fruta ignorance, leaving aside one-organ beings, take three forms. Those with vibharga knowledge take three forms. Those with activities (yoga) are to be taken to be similar to the mundane beings. Those with activities of mind, speech and body take three forms with this exception that the oneorgan beings have only one activity which is the activity of the body, and these take no definite form. Those without activity are similar to those who are without tinge. Leaving aside the one-organ beings, those with cognition and those without it take three forms. Those with the experience of suffering are similar to those who are with passions. Those with the experience of femalehood, of male-hood and of impotenthood take three forms, exception being the impotent one-organ beings who take no definite form. Those who are without the experience of suffering are similar to those who are without passions. Those with bodies are similar to mundane beings. For those with gross body and fluid body, leaving aside one

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Bhagayati Satra Bk. 6 Ch. 4 265 organ beings, state three forms. For those who have assimilative body and for ordinary beings and human beings, state six forms. Those with caloric and karman bodies are similar to the mundane beings. Those who are without body and those who are perfected take three forms. Those with full attainment of food, of body, of organs of senses and of respirations, leaving aside one-organ beings, take three forms. Those with full attainment of words and of mind are similar to those who have mind. Those without the attainment of food are similar to those who take no food. For those who are without the attainment of body, of senseorgans and of respirations, leaving aside one-organ beings, state three forms. Infernal beings, celestial beings and human beings take six forms. Those who are without the attainment of words and those who are without the attainment of mind take three forms. Infernal beings, celestial beings and human beings take six forms. TIET: sapaesA aahaarg-bhviy-spnnilesaa-ditttthii-sNjy-ksaae| NANe joguvaoge vee ya sarIra pajjatI // Couplet : Sapradesa, with Intake, Would-be-liberated, With Mind, Tinge, Outlook, Restraint, Passions, Knowledge, Activity, Cognition, Suffering, Body, Attainments-(14 Gates) stated (above). ( soul and renunciation ] prazna 53-jIvA NaM bhaMte ! kiM paccakkhANI apaccakvANI paccakkhANApaccakkhANI? uttara 53-goyamA ! jIvA paccakkhANI vi apaccakhANI vi paccakkhANApaccakkhANI vi|

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266 bhagavatI sUtra zaH 6 u: 4 prazna 54 - - savvajIvANaM evaM pucchA ? uttara 54- goyamA ! NeraiyA apaccakkhANI jAva... cauriMdiyA sesA do paDiseheyavvA / paMciMdiyatirikkhajoNiyA No paccakkhANI apaccakkhANI vi paccakkhANApaccakkhANI vi / maNussA tiNNi vi| sesA jahA NeraiyA / vANaM prazna 55 - jIvA NaM bhaMte ! kiM paccakkhANaM jANaMti apaccakhA jANaMti paccakkhANApaccakkhANaM jANaMti ? uttara 55 - goyamA ! je paMciMdiyA te tiSNi vi jANaMti / avasesA paccakkhANaM Na jANaMti / prazna 56 - jIvA NaM bhaMte ! ki paccakkhANaM apaccakkhANaM kuvvaMti paccakkhANApaccakkhANaM kubvaMti ? uttara 56 - jahA ohiyo tahA kuvvaNA / Q.53. Bhante ! Are living beings with renunciation (called pratyakhyana) ? Without renunciation ? Or, with and withoutrenunciation ? A. 53. Gautama ! Living beings are with renunciation, also without renunciation, also with- and without-renunciation. Q. 54. Is it universally true of all souls ? renun A. 54. Gautama ! Infernal beings are without ciation, till the four-organ beings. For these, the remaining two terms do not apply. Five-organ animals are not with renunciation. They are without renunciation or with- and without-renunciation. Human beings take all the three. The rest are like the infernal beings. Q. 55. Bhante! Do living beings know renunciation ? Do they know non-renunciation? Do they know renunciation-non-renunciation ? A. 55. Gautama ! Five-organ beings know all the three. The rest do not know renunciation.

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Bhagavati Sutra Bk. 6 Ch. 4. 267 Q. 56. Bhante! Do living beings practise renunciation ? Do they practise non-renurciation ? Do they practise renunciation-non-renunciation ? A. 56. As has been said about mundane beings, so about renunciation. [ life-span determined by renunciation ] prazna 57-jIvA NaM bhaMte ! kiM paccakkhANa-NivvattiyAuyA apaccakkhANaNivvattiyA uyA paccakkhANApaccakakhANa-NivvattiyAuyA ? uttara 57-goyamA ! jIvA ya vemANiyA ya paccakkhANa-NivvattiyAuyA tiNi vi| avasesA apcckkhaann-nnivvttiyaauyaa| Q. 57. Bhante! Is the life-span of living beings determined by renunciation ? Is it determined by rcr-Ierurciaticn ? Is it determined by renunciaticn-non-renunciation ? A. 57. Gautama! The life-span cf livirg beirgs as well as the life-span of the Vairanikas is determired by all the three starting with renurciation. The life-span cf ite rest is determined by non-renurciation?'. gAhA: paccakkhANaM jANai kumvai tiNNeva aaunnivttii| sapaesuddesammi ya emee daMDagA curo|| Couplet : Renunciation, its knowledge, its practice, Determination of life-span by all the threeThese four topics have been discussed In the Chapter on Sapradesa.

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268 bhagavatI sUtra za6 u. 4 __ sevaM bhaMte ! sevaM bhaMte ! ti| Bhante! So they are. Glory be to the Lord! So saying, Bhagavan Gautama paid homage and obeisance to the Lord, and having done so, he withdrew to his seat. cauttho uddeso smmtto| Chapter Four ends

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paMcamo udeso CHAPTER Five [ tamaskaya or bodies formed by dark matter ] prazna 58-kimiyaM bhaMte ! tamukkAe tti pavvuccai ki puDhavI tamukkAe tti pavvuccai Au tamukkAe tti pavvuccAi ? uttara 58-goyamA ! No puDhavi tamukkAe ti pavvuccai Au tamukkAe tti pvvucci| prazna 59-se keNaTheNaM ? uttara 59-goyamA! puDhavikAe NaM atthegaie subhe desaM pagAsei atthegaie desaM No pagAsei-se teNaTTeNaM / prazna 60-tamukkAe NaM bhaMte ! kahiM samuTThie kahi saNiThie ? uttara 60-goyamA ! jaMbUdIvassa dIvassa bahiyA tiriyamasaMkhejje dIvasamudde vIIvaittA aruNavarassa dIvassa bAhirillAo veiyaMtAo aruNodayaM samurda bAyAlIsaM joyaNasahassANi ogAhittA uvarillAo jalaMtAo egapaesiyAe seDhIe ettha NaM tamukkAe smutttthie| sattarasa-ekkavIse joyaNasae uDDhaM uppaittA tao pacchA tiriyaM pavittharamANe pavittharamANe sohammI-sANa-saNaMkumAra-mAhide cattAri vi kappe AvarittA NaM uDDhaM pi ya NaM baMbhaloge kappe riTThavimANapatthaDaM sNptte| ettha NaM tamukkAe NaM snnnnivitthie| Q. 58. Bhante! What is it that is to be called tamaskaya? Is it proper to call earth as a tamaskaya ? Is it proper to call water as a tamaskaya ? A. 58. Gautama! tamaskaya. Not earth is tamaskaya, but water is Q. 59. How is it so ?

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270 bhagavatI sUtra zaH 6 u: 5 A..59. Gautama! It is because some earth-bodies are good enough to shine in part, and some others do not so shine. For this, it is so. Q. 60. Bhante! Wherefrom does Where does it end ? a tamaskaya start ? A. 60. Gautama ! Outside the isle called Jambudvipa, as you obliquely cross innumerable isles and seas, you reach an island named Arunavara. From the outer rim of that island, as you go 42,000 yojanas into the Arunodaya sea, from the uppermost end of its water, there arises a single rampart all along as tamaskaya12. From there, it rises upto 1721 yojanas, and then obliquely extends, covering four heavens named Saudharma, Isana, Sanatkumara and Mahendra and then reaches higher up a vimana named Rista in Brahmaloka, and at this point tamaskaya ends. prazna 61-tamukkAe NaM bhaMte ! kiMsaMThie paNNatte ? utara 61-goyamA ! ahe mallagamUlasaMThie uppiM kukkuDapaMjaraga-saMThie paNNatte / prazna 62-tamukkAe NaM bhaMte ! kevaiyaM vikhaMbheNaM kevaiyaM parikkheveNaM paNNatte ? uttara 62-goyamA ! duvihe paNNatte taM jahA-saMkhejjavitthaDe ya asaMkhejjavitthaDe ya / tattha NaM je se saMkhejjavitthaDe se NaM saMkhejjAiM joyaNasahassAI vikkhaMbheNaM asaMkhejjAiM joyaNasahassAI parikkhe veNaM paNNatte / tattha NaM je se asaMkhijjavitthaDe se NaM asaMkhejjAI joyaNasahassAI vikkhaMbheNaM asaMkhejjAI joyaNasahassAI parikkheveNaM paNNatte / prazna 63-tamukkAe NaM bhaMte ! kemahAlae paNNatte ? uttara 63-goyamA ! ayaM NaM jaMbuddIve dIve savvadIva-samudANaM savvabhaMtarAe jAva...parikkheveNaM paNNatte / deve NaM mahiDDhIe jAva...mahANubhAve iNAmeva iNAmeva tti kaTu kevalakappaM jaMbUdIvaM dIvaM tihiM acchagaNivAehiM tisattakhuto aNupariyadaTitA NaM havvaM AgacchijjA se NaM deve tAra ukki ThAe

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271 Bhagavati Sutra Bk. 6 Ch. 5 turiyAe jAva... devagaIe vIivayamANa vIivayamANe jAva... ekAhaM vA duyAhaM vA tiyAhaM vA / ukkoseNaM chammAse vIIvaijjA atyegaiyaM tamukAyaM vIIvaijjA atyegaiyaM No tamukkAyaM vIivaejjA emahAlae NaM goyamA ! tamukkAe paNNatte / Q. 61. Bhante! What's the shape of tamaskaya ? A. 61. Gautama! At the base, it is stated to be of the shape of an earthen lamp, and at its crest, it is like the cage of a cock. Q. 62. Bhante! What are stated to be its length and breadth ? What's its circumference ? A. 62. Gautama! (Tamaskayas are) stated to be of two types, which are, those with restricted extensity and those without restricted extensity. Now, those which have a restricted extensity have dimensions (i.e., length and breadth) of a limited (number of) thousand yojanas, and a circumference of an unlimited (number of) thousand yojanas. Those which have an unrestricted extensity have dimensions of an unlimited (number of) thousand yojanas and a circumference of an unlimited (number of) thousand yojanas. Q. 63. Bhante! How big is the tamaskaya ? A. 63. Gautama! At the centre of all isles and seas is this isle named Jambudvipa, till stated to be so much in circumference. Supposing a god with great fortune, till great influence takes 21 rounds of this isle named Jambudvipa within a time-limit no bigger than the time taken in saying thrice 'I go', 'I go', 'I go'. If such a god moves out at the speediest and quickest pace... till (best pace) possible for a god, and if (at this pace) he walks for a day, for two days, for three days, ... till six months, then, he may have covered some portions of the tamaskaya, while some other portions of it he may not have covered. Gautama! So big has been stated to be the tamaskaya.

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272 __ bhagavatI sUtra zaH 6 u: 5 prazna 64-asthi NaM bhaMte ! tamukkAe gehA i vA gehAvaNA ivA ? uttara 64-No iNThe smtthe| prazna 65-atthi NaM bhaMte ! tamukkAe gAmA i vA jAva...saNNivesA i vA ? uttara 65-No iNaThe smtthe| prazna 66-atthi NaM bhaMte ! tamukkAe urAlA balAhayA saMseyaMti - sammucchaMti vAsaM vAsaMti ? uttara 66-haMtA mtthi| prazna 67-taM bhaMte ! ki devo pakarei asuro pakarei NAgo pakarei ? uttara 67-goyamA ! devo vi pakarei asuro vi pakarei NAgo vi pkre|| prazna 68-atthi NaM bhaMte ! tamakkAe bAyare thaNiyasadde bAyare vijjue? uttara 68-haMtA asthi / prazna 69-taM bhaMte ! ki devo pakarei asuro pakarei NAgo pakarei ? uttara 69-tiNNi vi pakareMti / Q. 64. Bhante ! Is tamaskaya a house or a shop ? A. 64. It is neither. 65. Bhante ! Is tamaskaya a village or a halting place ? A. 65. It is neither. Q. 66. Bhante ! Do the great clouds in tamaskaya accumulate moisture ? Do they have formation ? Do they shower rain ?

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Bhagavati Satra Bk. 6 Ch. 5 273 A. 66. Yes, so. Q. 67. Bhante ! Is it done by deva, asura or naga ? A. 67. Gautama ! Deva does it, asura does it, and also naga does it. Q. 68. Bhante ! Is tamaskaya a thunder-like sound ? Is tamaskaya a gross lightning ? A. 68. Yes, it is both. Q. 69. Bhante ! Is it done by a deva, etc. A. 69. Done by all the three. prazna 70-atthiM paM bhaMte ! tamukakAe bAyare puDhavikAe bAyare agaNikAe? uttara 70-go iNaThe smtthe| NaNNattha viggahagaisamAvaNNaeNaM / prazna 71-asthi NaM bhaMte ! tamukkAe caMdima-sUriya-gahagaNa-NakkhattatArAkhvA ? uttara 71-No iNaThe samaThe-paliyassao puNa atthi| prazna 72-atthi NaM bhaMte ! tamukkAe caMdAbhA i vA sUrAbhA i vA ? uttara 72-No iNaThe samaThe / kAdUsaNiyA puNa sA / prazna 73-tamukkAe NaM bhaMte ! kerisae vaNNaeNaM paNNatte ? uttara 73-goyamA ! kAle kAlAvabhAse gaMbhIra-lomaharisa-jaNaNe bhIme uttAsaNae paramakiNhe vaNNe pnnnnte| deve NaM atthegaie jeNaM tappaDhamayAe pAsittA NaM khubhaaejjaa| ahe NaM abhisamAgacchejjA tao pacchA sIhaM sAhaM turiyaM turiyaM khippAmeva viiivejjaa| Q. 70. Bhante! Is tamaskaya coarse earth-body ? Is it coarse fire-body ? 18

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bhagavatI sUtra zaH 6 u: 5 A. 70. None of these, but difference is that it may be these with oblique movement. 274 Q. 71. Bhante ! Does tamaskaya have the shape of the moon, the sun, planets, stars and heavenly bodies ? A. 71. None of these, though these are near to tamaskaya. Q. 72. Bhante! Is tamaskaya the beam of the moon ? Is it the ray of the sun? A. 72. It is neither, but it is dark (defiling) in itself (kadusaniya). Q. 73. Bhante ! What has been stated to be the colour of tamaskaya ? A. 73. Gautama ! The colour of tamaskaya is dark, with dark effect, grave, horrifying, dreary, fear-generating and pitchy black. At its first sight, even a god is terrified. And if perchance a god steps into it, then, at a very quick and fast pace, he moves out of it. prazna 74 - tamukkAyassa NaM bhaMte ! kai NAmadhejjA paNNattA ? uttara 74 - goyamA ! terasa NAmadhejjA paNNattA taM jahA - tame i vA tamukkAe i vA aMdhakAre i vA mahAMdhakAre i vA logaMdhakAre i vA logatamise i vA devaMdhayAre i vA devatamise i vA devaraNe i vA devavUhe i vA devaphalihe i vA devapaDikkhobhe i vA aruNodae i vA samude / prazna 75 - tamukkAe NaM bhaMte! kiM puDhavipariNAme AupariNAme jIvapariNAme poggalapariNAme ? uttara 75 - goyamA ! No puDhavipariNAme AupariNAme vi jIvapariNAme vi poggalapariNAme vi / prazna 76 - tamukkAe NaM bhaMte ! savve pANA bhUyA jIvA sattA puDhavIkAiyatAe jAva...tasakA iyattAe uvavaNNapuvvA ?

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Bhagavati Sutra Bk. 6 Ch. 5 uttara 76-haMtA goyamA ! asaI aduvA anaMtakkhutto No ceva NaM bAyarapuDhavikA iyattAe - bAyaraagaNikAiyattAe vA / Q. 74. Bhante! How many have been stated to be the names of tamaskaya ? 275 A. 74. Gautama! Thirteen names have been stated, which are : tama, tamaskaya, andhakara, mahandhakara, lokandhakara, lokatamisra, devandhakara, devatanisra, devaranya, devavyuha. devaparigha, devapratiksobha, arunodaka sea. Q. 75. Bhante! Is tamaskaya the outcome of earth, of water, of soul, or of matter ? A. 75. earth ; it matter. Gautama! Tamakaya is not the is the outcome of water, of outcome of soul and also of Q. 76. Bhante ! Have all pranas, bhutas, jivas and sattvas been formerly born in the species of tamaskaya as earthbodies, till mobile beings ? A. 76. Gautama ! (They have been so born) many times or an infinite number of times, but they have never been born as coarse earth-bodies, or as coarse fire-bodies. [ krsnaraji or dark-formation ] prazna 77 - kai NaM bhaMte ! kaNharAIo paNNattAo ? uttara 77 - goyamA ! aTTha kaNharAIo paNNattAo / prazna 78- kahi NaM bhaMte ! eyAo aTTha kaNhAIo paNNattAo ? uttara 78- goyamA ! uppiM saNakumAra - mAhiMdANaM kappANaM hiTThi vaMbhaloe kappe riTThe vimANapatthaDe - ettha NaM akkhADaga- samacauraMsa - saMThANa saMThiyAo aTTha kaNharAIo paNNattAo taM jahA - puratthimeNaM do paccatthimeNaM do dAhiNeNa / do uttareNaM do / puratthimabhaMtarA kaNharAI dAhiNa bAhiraM kaNharAI puTThA

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bhagavatI sUtra: zaH 6 u: 5 dAhiNamaMtarA kaNharAI pacvatthima- bAhiraM kaNharAiM puTThA / paccatthi manbhaMtarA kaNharAI uttara- bAhiraM kaNharAI putttthaa| uttarimabhaMtarA kaNharAI puratthimabAhiraM kaNharAI puTThA | do puratthima-paccatthimAo bAhirAo kaNharAio chalaMsAo do uttara - dAhiNabAhirAo kaNharAIo taMsAo do puratthima-paccatthimAo abhiMtarAo kaNharAio cauraMsAo do uttara - dAhiNAo abhiMtarAo kaNharAio cauraMsAo / 276 Q. 77. Bhante! How many have been stated to be the krsnarajis ? A. 77. weight. Gautama! Krsnarajis have been stated Q. 78. stated to be ? Bhante! Where have these eight krsnarajis been to be named kalpa Sanat A. 78. Gautama! Above the kumara and Mahendra, and beneath the vimana named Rista in the kalpa named Brahmaloka, there are stated to be eight krsnarajis of the shape of gymnastic ground, equi-dimensional,two in the east, two in the west, two in the south and two in the north. The internal krsnaraji of the east touches the external krsnaraji of the south; the internal krsnaraji of the south touches the external krsnaraji of the west; the internal krsnaraji of the west touches the external krsnaraji of the north; the internal krsnaraji of the north touches the external krsnaraji of the east. The two external krsnarajis in the east and the west are like hexagons; the two external krsnarajis in the north and the south are like triangles; the two krsnarajis in the east and the west are like squares; the two internal krsnarajis in the north and the south are also like squares. gAhA puvvA'varA chalaMsA tasA puNa dAhiNuttarA bajjhA | abhiMtara cauraMsa savvA vi ya kaNharAio //

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Bhagavati Sutra Bk. 6 Ch.5 277 Couplet : Krsnarajis east and west are hexagonal, External ones in south and north are triangular, The remaining krsnarajis, all internal, Are of the shape of a square. prazna 79-kaNharAIo NaM bhaMte! kevaiyaM AyAmeNaM kevaiyaM vikkhaMbheNaM kevaiyaM parikkheveNaM paNNattAo ? uttara 79-goyamA ! asaMkhejjAI joyaNasahassAI AyAmeNaM saMkhejjAI joyaNasahassAI bikkhaMbheNaM asaMkhejjAI joyaNasahassAiM parikkheveNaM pnnnnttaao| prazna 80-kaNharAIo NaM bhaMte ! kemahAliyAo paNNattAo? uttara 80-goyamA! ayaM NaM jaMbadadIve dIve jAva...addhamAsaM vIivaejjA atthegaiyaM kaNharAI vIivaijjA atthegaiyaM kaNharAI No viiivejjaa| emahAliyAo NaM goyamA ! kaNharAIo pnnnnttaao| prazna 81-asthi NaM bhaMte ! kaNharAIsu gehA i vA gehAvaNA i vA ? uttara 81-No iNaThe smtthe| prazna 82-atyi NaM bhaMte ! kaNharAIsu gAmA i vA ? uttara 82-No iNaThe samaThe / prazna 83-asthi NaM bhaMte ! kaNharAINaM urAlA balAhayA saMseyaMti sammucchaMti vAsaM vAsaMti ?. uttara 83-haMtA atthi| prazna 84-taM bhaMte ! kiM devo pakarei asuro pakarei NAgo pakarei ? uttara 84-goyamA! devo pakarei No asuro No NAgo pakarei / prazna 85-atthi gaM bhaMte ! kaNharAIsu bAyare thaNiyasadde ? -

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278 tant gt: 7: & 3: 4 uttara 85-jahA urAlA thaa| prazna 86-atthi NaM bhaMte ! kaNharAIsu bAyare AukAe bAyare agaNikAe bAyera vaNassaikAe ? uttara 86-No iNaDhe samaThe Nagattha viggahagaisamAvaNNaeNaM / Q. 79. Bhante ! What have been stated to be the dimensions and circumference of krsnaraji ? A. 79. Gautama ! They are stated to be an unlimited (number of) thuusand yojanas in breadth, a limited (number of) thousand yojanas in length, and an unlimited (number of) thousand yojanas in circumference. Q. 80. Bhante ! How big is stated to be the size of krsnaraji ? A. 80. Gautama ! ... this isle named Jambudvipa, ... till (paces for) six months, then, he (the God) may have covered some portions of krsnaraji, while some other portions of it he may not have covered. So big has been stated to be the size of krsnaraji, oh Gautama ! Q. 81. Bhante ! Is krynaraji a house ? Is it a shop ? A. 81. It's neither. Q. 82. Bhante ! Is it a village ? A. 82. This also is not correct. Q. 83. Bhante ! Do great clouds in krsnaraji accumulate moisture ? Do they have formation ? Do they shower rain ? A. 83. Yes, they do. Q. 84. Bhante ! Is it done by deva, by asura or by naga ?

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Bhagavati Sutra Bk. 6 Ch. 5 . A. 84. Gautama! Deva does it, not asura, nor naga. Q. 85. Bhante ! Is krsnaraji a thunder-like sound ? A. 85. Similar to great clouds. Q. 85. Bhante! Does krsnaraji contain coarse bodies, coarse fire-bodies and coarse flora-bodies ? prazna 87 - atitha NaM caMdima sUriya- gahagaNa Nakkhatta-tArArUvA ? uttara 87-No iNaTThe samaTThe / 279 water A. 86. It is not so, except in the case of beings with oblique movement. prazna 88 - asthi NaM kaNharAINaM caMdAbhA i vA sUrAbhA i vA ? uttara 88-No iNaTThe samaTThe / prazna 89 - kaNharAIo NaM bhaMte ! kerisiyAo vaNNeNaM paNNattAo ? uttara 89 - goyamA ! kAlAo jAva... khippAmeva vIivaejjA / prazna 90 - kaNharAio NaM bhaMte ! kai NAmadhejjA paNNattA ? uttara 90 - goyagA ! aTTha NAmadhejjA paNNattA taM jahA -- kaNharAI vA meharAI vA maghA ivA mAghavaI vA vAyaphalihA i vA vAyapalikkhobhA i vA devaphalihA i vA devapalikkhobhA i vA / prazna 91 - kavharAio NaM bhaMte ! kiM puDhavI pariNAmAA AupariNAmAo jIvapariNAmAo poggalapariNAmAo ? uttara 91 - goyamA ! puDhavipariNAmAo No AupariNAmAo vi jIvapariNAmAovi poggalapariNAmAovi / prazna 92 - kaNharAIsu NaM bhaMte! savve pANA bhUyA jIvA sattA uvavaNNapuvvA ?

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bhagavatI sUtraH zaH 6 uH uttara 92 - haMtA goyamA ! asaI aduvA anaMtakhutto No ceva NaM bAyaraAukA iyattAe bAyaraagaNikAiyattAe vA bAyaravaNassaIkAiyattAe vA / 280 Q. 87. Is krsnaraji of the shape of the moon, the sun, planets, stars and heavenly bodies ? A. 87. No, it is not. Q. 88. Is krsnaraji the beam of the moon? Is it the ray of the sun? A. 88. Neither. Q. 89. Bhante! What has been stated to be the colour of krsnaraji ? A. 89. Gautama! Black, fast pace, he (the god) moves out of it. till at a very quick and Q. 90. Bhante! How many have been stated to be the names of krsnaraji ? * A. 90. Gautama! Eight names have been stated, which are, krsnaraji, megharaji, magha, maghavati, vataparigha, vatapariksobha, devaparigha, devapariksobha. Q. 91. Bhante! Is krsnaraji the result of earth, water, soul or matter? A. 91. Gautama! Result of earth, not of water, result of soul and also of matter. Q. 92. Bhante! Have all pranas, sattvas been formerly born in krsnaraji ? bhutas, jivas and A. 92. Gautama! (They have been So born) many times, or an infinite number of times, but they have never been born as coarse water-bcdies, as coarse fire-bodies, or as coarse flora-bodies.

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281 Bhagavati Sutra Bk. 6 Ch. 5 [ lokantika devas ] eesi NaM aTThaNhaM kaNharAINaM aTThasu uvAsaMtaresu aTTha logaMtiyavimANA paNNattA taM jahA-accI accimAlI vairoyaNe pabhaMkare caMdAbhe sUrAbhe sukkAbhe supaiTThAbhe majjhe riTThAbhe / prazna 93-kahi NaM bhaMte ! acci-vimANe paNNatte ? uttara 93-goyamA ! uttara purathimeNaM / prazna 94-kahi NaM bhaMte ! accimAlI vimANe paNNatte ? uttara 94-goyamA ! puratthimeNaM evaM parivADIe NeyavvaM / prazna 95-jAva...kahi NaM bhaMte ! riThe vimANe paNNatte ? uttara 95-goyamA ! bahumajjhadesabhAe eesu NaM aTThasu logaMtiya'vamANesu aTThavihA logaMtiyA devA parivasaMti taM jahA : sArassayamAiccA vaNhI varuNA ya gaddatoyA ya / tusiyA avvAvAhA aggiccA ceva riTThA ya // prazna 96-kahi NaM bhaMte ! sArassayA devA parivasaMti ? uttara 96-goyamA ! accimmi vimANe parivasaMti / prazna 97-kahiNaM bhaMte! AiccA devA parivasaMti ? uttara 97-goyamA ! accimAlimmi vimANe evaM NeyavvaM jhaannupuviie| prazna 94-jAva...kahi NaM bhaMte ! riTThA devA parivasaMti ? uttara 98-goyamA ! riTThammi vimANe / prazna 99-sArassayamAiccANaM bhaMte ! devANaM kai devA kai devasayA paNNattA ?

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282 bhagavatI sUtraH za: 6 u: 5 __ uttara 99-goyamA ! satta devA satta devasayA parivAro paNNatto vahIvaruNANaM devANaM cauddasa devA cauddasa devasahassA parivAro paNNattA / gaddatoya-tusiyANaM devANaM satta devA satta devasahassA parivAro paNNatto / avasesANaM Nava devA Nava devasayA parivAro pnnnntto| In the eight hulls separating the aforesid eight krsnarajis from one another, there are stated to be eight vimanas of the lokantika gods, which are : arci, arcimali, vairocana prabhankara, candrabha, suryabha, sukrabha and supratistabha. Ristabha vimana is in the centre. Q. 93. Bhante ! Where is stated to be the arci vimana ? A. 93. Gautama ! In the north-east. Q. 94. Bhante ! Where is stated yimana ? to be the arcimali A. 94. Gautama ! In the east. State (the rest) in this order. Q. 95. Bhante ! Where is stated to be the rista vimana ? A. 95. Gautama ! In the very centre of them all. In these eight vimanas dwell eight species of lokantika gods, who are, Sarasvata, Aditya, Vanhi, Varuna, Gardatoya, Tusita, Avyabadha, Agneya. Rista deva dwells in the centre. Q. 96. Bhante ! Where do the Sarasvatas dwell ? A. 96. Gautama ! They dwell in the arci vimana. Q. 97. Bhante ! Where do the Adityas dwell ? A. 97. Gautama ! In the arcimali vimana. And like this is to be stated in order. Q. 98. Bhante ! Where do the Ristas dwell ? .

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283 Bhagavati Sutra Bk. 6 Ch. 5 A. 98. Gautama ! In the rista vimana. Q. 99. Bhante ! Among the Sarasvatas and the adityas, how many are the master-gods and how many are the members of their families? A. 99. Gautama! Among the Sarasvatas and the Adityas, 7 are the master-gods and the members of their families are 700. Among the Vanhis and the Varunas, 14 are the master-gods and the members of their families are 14,000. Among the Gardatoyas and the Tusitas, 7 are the mastergods and the members of their families are 7,000. Among the Avyabadhas, the Agneyas and the Ristas, 9 are the mastergods and the members of their families are 900. gAhA : 'paDhama jugalammi sattao sayANi bIyammi caudsasahassA taie sattasahassA Nava ceva sayANi sesesu / Couplet. : First two have 700 each, second two 14,000 each, Third two have 7,000 each, remaining three 900 each. prazna 100 - logaMtiyavimANA NaM bhaMte! kiMpaiTThiyA paNNattA ? uttara 100 - goyamA ! vAupaiTThiyA paNNattA evaM NeyavvaM vimANANaM paiTThANaM bAhulluccattameva saMThANaM / baMbhaloyavattavvayA NeyavvA jahA jIvAbhigame devu desae jAva... haMtA goyamA ! asaI aduvA anaMtakhutto / No ceva NaM devattAe logaMtiyavimANesu / prazna 101 - logaMtiyavimANesu NaM bhaMte ! kevaiyaM kAlaM ThiI paNNattA ? uttara 101 - goyamA ! aTaTha sAgarovamAI ThiI paNNattA / kevaiyaM prazna 102 - logaM tiyavimANehiMto NaM bhaMte ! paNate ? abAhAe logaMte

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284 bhagavatI sUtraH zaH 6 u: 5 uttara 102-goyamA ! asaMkhejjAiM joyaNasahassAiM avAhAe logate qoorge Q. 100. Bhante ! On what are the lokantika vimanas stated to rest ? A. 100. Gautama ! (They are) stated to rest on air. To be noted are the bases of all the vimanas, their description, height, location, etc. These are similar to the description of Brahmaloka in the Chapter on the Devas in the Jivabhigama Sutra...till, oh Gautama ! ( pranas etc., have been so born) many times and an infinite number of times, but not as gods in the lokantika vimanas. Q. 101. Bhante ! How long is stated to be the span of existence (of the denigens) in the lokantika vimanas ? A. 101. Gautama ! (It is stated to be as much as 8 sagaropamas. Q. 102. Bhante ! (As the crow flies,) how far is the distance of the end of the sphere from the lokantika vimanas ? A. 102. Gautama ! The end of the sphere is stated to be at a distance of an uncountable (number of) thousand yojanas. ha ! ha ha! fel Bhante ! So they are. Glory be to the Lord ! So saying, Bhagavan Gautama paid his homage and obeisance to the Lord, and having done so, he withdrew to his seat. paMcamo uddeso smmtto| Chapter Five ends

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chaTho uso CHAPTER SIX [hells and final vimanas ] prazna 103-kai NaM bhaMte ! puDhavIo paNNattAo ? uttara 103-goyamA! satta puDhavIo paNNattAo taM jahA-rayaNappabhA jAva...tamatamA / rayaNappabhAINaM AvAsA bhANiyavvA jAva...ahe sattamAe evaM je jattiyA AvAsA te bhANiyavvA / prazna 104-jAva...kai NaM bhaMte ! aNuttaravimANA paMNNattA ? uttara 104-goyagA ! paMca aNuttaravimANA paNNattA taM jahA-vijae jAva... svvtttthsiddhe| Q. 103. Bhante ! How many have been stated to be the hells ? A. 103. Gautama ! They have been stated to be seven, which are Ratnaprabha, ... till Tamas-tamahprabha. The cells in the Ratnaprabba hell are to be stated, ... till (those in) the seventh hell farthest down, and like this, the number of cells in each hell is to be stated. Q. 104. Bhante ! How many have been stated to be the final (beyond which there are no more) vimanas ? A. 104. Gautama ! Final vimanas have been stated to be five, which are, Vijaya, (Vaijayanta, Jayanta, Aparajita), Sarvartha-siddha.

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4 286 bhagavatI sUtraH zaH 6 uH 6. [ on samudghata ] prazna 105 - jIve NaM bhaMte! mAraNaMtiyasamugdhAeNaM samohae / samohaNittA je bhavie imIse rayaNappabhAe puDhavIe tIsAe NirayAvAsa - saya sahasse su aNNa yaraMsi NirayAvAsaMsi NeraiyattAe uvavajjittae / se NaM bhaMte ! tatthagae ceva AhA rejja vA pariNAmejja vA sarIraM vA baMdhejja vA ? uttara 105 - goyamA ! atthegaie tatthagae ceva AhArejja vA pariNAmejja vA sarIraM vA baMdhejja vA / atthegaie tao paDiNiyattai / tao paDiNiyattittA ihamAgacchai / AgacchittA doccaM pi mAraNaMtiya samugdhAeNaM samohaNai / mohaNittA imIme rayaNappabhAe puDhavIe tIsAe NirayAvAsa -saya sahassesu ture it froyAvAsaMsi NeraiyattAe uvavajjittae tao pacchA AhArejja vA pariNAmejja vA sarIraM vA baMdhejjA evaM jAva... . ahe sattamA puDhavI / prazna 106 - jIve NaM bhaMte! mAraNaMtiya samugdhAeNaM sumohae je bhavie causaTThIe asurakumArAvAsa sayasa hassesu aNNayaraMsi asurakumArAvAsaMsi asurakumArattAe uvavajjittae ? uttara 106 - jahA NeraiyA tahA bhANiyavvA jAva... . yaNiyakumArA / Q. 105. Bhante ! When a soul departs by a maranantika samudghata, and when the said soul, having so departed is fit to be born in one of the 30,00,000 cells in the Ratnaprabha hell as an infernal being, does this soul take food on arrival there ? Does this soul transform it (food) ? Does this soul take a body? A. 105. Gautama ! On reaching there, some of the souls take food, transform it and take a body, while some others, on arrival there, return, come here (to this world ), and depart again by a second maranantika samudghata. And having departed thus, the said souls are born as infernal beings in one of the 30,00,000 cells of the Ratnaprabha hell, whereafter, they take food, transform it and take a body; and like this, till the seventh hell farthest down. Q. 106. Bhante ! When a soul departs by a maranantika samudghata, and having so departed, he is fit to be born in

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Bhagavati Sutra Bk. 6 Ch. 6 287. one of the 30,00,000 abodes of the Asurakumaras, does this soul take food on arrival there ? Does this soul transform it ? Does this soul take a body ? A. 106. Gautama ! What has been stated about the in-. fernal beings is to be restated, ... till the Stanitakumaras. prazna 107-jIve NaM bhaMte ! mAraNaMtiya-samugdhAeNaM samohae / samohaNittA je bhavie asaMkhejjesu puDhavikAiyAvAsa-sayasahassesu agNayaraMsi vA puDhavikkAiyAvAsaMsi puDha vikAiyattAe uvavajjittae se NaM bhaMte! maMdarassa pavvayassa puratthimeNaM kevaiyaM gacchejjA kevaiyaM pAuNijjA ? uttara 107-goyamA ! loyaMtaM gacchejjA loyaMtaM pAuNijjA / prazna 108-se NaM bhaMte ! tatthagae ceva AhArejja vA pariNAmejja vA sarIraM baMdhejjA? ___ uttara 108-goyamA! atthegaie tatthagae caiva AhArejja vA pariNAmejja vA sarIraM vA bNdhejjaa| atthegaie tao pddinniytti| paDiNiyattittA ihaM havvaM aagcchii| AgacchittA doccaM pi mAraNaMtiya-samugdhAeNaM smohnnnni| samohaNittA maMdarassa pavvayassa puratthimeNaM aMgulassa asaMkhejjaibhAgamettaM vA saMkheijjabhAgamettaM vA vAlaggaM vA vAlaggapuhuttaM vA / evaM likkhaM jUyaM java-aMgulaM jAva...joyaNakoDiM vA joyaNakoDAkoDiM vA saMkhejjesU vA asaMkhejjesU vA joyaNasahassesu logate vA egapaesiyaM seDhiM mottUNa asaMkhejjesu puDhavikkAiyAvAsa-sayasahassesu aNNayaraMsi puDhavikkAiyAvAsaMsi puDhavikAiyattAe uvavajjejjA tao pacchA AhArejja vA pariNAmejja vA sarIraM vA bNdhejjaa| jahA puratyimeNaM maMdarassa pavvayassa AlAvao bhaNio evaM dAhiNaNaM paccatthimeNaM uttareNaM uDDhe ahe| jahA puDhavikAiyA tahA egiMdiyANaM savvesiM ekkekkassa cha AlAvagA bhANiyavyA / Q. 107. Bhante ! When a soul departs by a maranantika samudghata, and having so departed is fit to be born as an earth-body in one of the uncountable (number of) lakh abodes of the earth-bodies, how far does it go to the east of Mount Meru, and how much distance does it attain ?

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288 bhagavatI sUtraH zaH 6 uH 6 ____A. 107. Gautama ! It goes till the end of the sphere, and attains the end of the sphere. Q. 108. Bhante ! On arriving there, does it take food ? Does it transform it (the Food) ? Does it take a body ? A. 108. Gautama ! On arriving there, some of these take food, transform it and take a body ; but some others, on arriving there, return, come back (to this earth), and depart again by a second maranantika samudghata. And having departed thus, they are born as earth-bodies in one of the uncountable ( number of ) lakh abodes of the earthbodies on an immeasurable fraction of a finger, or on a measurable fraction of a finger, on a hair-tip, or on two to nine hair tips, and like this, on a liksa, a yuka or a yava size (all fractional portions) of a finger, ... till a crore (10 million) yojanas, kodakodi yojanas, or till the end of the sphere minus one prade sa of it, whereafter, these souls take food, transform it and take a body. What has been stated about the eastern side of Mount Meru will apply also to the south, to the west and to the north, up and down. What has been stated about the earth-bodies will apply to all one-organ beings-- six items are to be stated for each. prazna 109-jIve NaM bhaMte ! mAraNaMtiya-samugdhAeNaM smohnni| samohaNittA je bhavie asaMkhejjesu beiMdiyAvAsa-sayasahassesu aNNayaraMsi beiMdiyAvAsaMsi beiMdiyattAe uvavajjittae se NaM bhaMte ! tatthagae ceva ? uttara 109-jahA raiyA evaM jaav...annuttrovvaaiyaa| prazna 110-jIve NaM bhaMte ! mAraNaMtiya-samugdhAeNaM samohae / samohaNittA je bhavie paMcasu aNuttaresu mahaimahAlaesu mahAbimANesu aNNayaraMsi aNuttaravimANaMsi aNuttarovavAiya-devattAe se NaM bhaMte ! tatthagae ceva ? uttara 110-taM ceva jAva...AhArejja vA pariNAmejja vA sarIraM vA baMdhejja vaa|

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

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sattamo udeso CHAPTER SEVEN [ on the sprouting of corn ] prazna 111-aha bhaMte ! sAlINaM vIhINaM godhUmANaM javANaM javajavANaMeesi gaM dhaNNANaM koTThAuttANaM pallAuttANaM maMcAuttANaM mAlAuttANaM ullittANaM litANaM pihiyANaM mudiyANaM laMchiyANaM kevaiyaM kAlaM joNI saMciTThai ? uttara 111-goyamA ! jahaNNeNaM aMtomuhuttaM ukkoseNaM tiNNi sNvcchraaii| teNa paraM joNI pamilAyai teNa paraM joNI paviddhasai teNa paraM bIye abIye bhavai teNa paraM joNIvocchee paNNatte samaNAuso ! prazna 112-aha bhaMte ! kalAya-masUra-tila-mugga-mAsa-nippAva-kulatthaAlisaMdaga-satINa-palimaMthagamAINaM-eesi NaM dhaNNANaM ? uttara 112-jahA sAlINaM tahA eyANaM pi NavaraM-paMca saMvaccharAI / sesaM taM cev| - prazna 113-aha bhaMte ! ayasi-kusubhaga-koddava-kaMgu-varaga-rAlaga-kodUsagasaNa-sarisava-mUlagabIyamAINaM-eesi NaM dhaNNANaM ? uttara 113-eyANa vi taheva NavaraM satta saMvaccharAI / sesaM taM ceva / Q. 111. Bhante ! Of sali (fine paddy), brihi (coarse paddy), wheat, barley and yavayava (special variety of barley), kept in a barn, basket or store, whose passage is besmeared with cow-dung, carefully besmeared, covered, sealed with earth, and marked,-of these well-preserved corns, how long does the capacity to sprout Yast ?

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Bhagavati Suutra Bk. 6 Ch. 7 A. 111. Gautama ! Minimum less than a muhurta and maximum three years. After that, the sprouting capacity fades and is destroyed when the same seed becomes nonseed. After that, the capacity to sprout departs. 291 Q. 112. Bhante ! Of kalaya, masura, tila (sesamum), munga, udada, bala, kulatha, alisandaka, satina, palimanthaka ( mostly pulses or lintels) - what about these ? A 112. As of sali, etc, so here, too, difference being that maximum is five years. The rest as before. Q. 113. Bhante ! And of alasi, kusumbha, kodrava, kangani, barati, rala, hemp, mustard and mulaka seeds -- what about these ? A. 113. The same as before, difference being that maximum is seven years. The rest as before. [ on measurable time ] prazna 114 - egamegassa NaM bhaMte ! muhuttassa kevaiyA UsAsaddhA viyAhiyA ? uttara 114 - goyamA ! asaMkhejjANaM samayANaM samudayasamiisamAgameNaMsAegA Avaliya tti pavuccai saMkhejjA AvaliyA UsAso saMkhejjA AvaliyA NissAso haTThassa aNavagallassa NiruvaktThissa jaMtuNo / ege UsAsa - NIsA se esa pANu tti vuccai // 1 // satta pANi se thove satta thovAI se lave / lavANaM sattahattarie esa mRhutte viyAhie // 2 // tiSNi sahassA satta sayAiM tevattariM ca UpAsA / esa muhutto diTTho savvehiM anaMtaNANIhiM // 3 // eeNaM muhuttapamANeNaM tIsamuhutto ahoratto paNNarasa ahoratA pakkho do pakkhA mAse do mAsA uU tiSNi ya uue ayaNe do ayaNe saMvacchare

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bhagavatI sUtraH zaH 6 uH 7 ~ paMca saMvaccharie ge vIsa jugAI vAsasayaM dasavAsasayAI vAsasahassaM sayaM vAsasahassANaM vAsasayasahassaM / caurAsIiM vAsasaya sahassANi se ege puvvaMge caurAsII puvaMgA sayasahassAiM se ege pugve / evaM tuDiaMge tuDie aDaDaMge aDaDe avage avave hUhUaMge hUhUe uppalaMge uppale paumaMge paume NaligaMge NaliNe atthaNiuraMge atthaNiure auaMge aue pauaMge paue ya NauaMge Naue ya cUliage cUliA ya sIsapaheliaMge sIsapaheliyA - etAva tAva gaNie etAva tAva gaNiyassa visae / teNa paraM uvamie / 292 Q. 114. Bhante ! How many muhurta ? respirations A. 114. Gautama ! Uncountable number of samaya units make an avalika. A countable number cf avalikas make one ucchvasa and a countable number of avalikas make one nihsvasa -- For a person hail and hearty, One ucchvasa- nihsvasa make one prana, Seven pranas a stoka, seven stokas a lava, make a Seventy-seven lavas together give a muhurta, Which is the same as 3773 ucchvasas making a muhurta. This making of a muhurta has been seen By those who possess infinite knowledge. 1-3 Thirty of such muhurtas make one day-night, fifteen day-nights make a paksa ( fortnight ), two fortnights make a month, two months make a season, three seasons make an ayana, two ayanas make one year, five years make a yuga, 20 yugas make a century, 10 centuries make a millennium, 100 times a millennium mike 1,00,000 years, 84,00,000 years make one purvaniga, 84, 10.000 purvangas make one purva 84,00,000 purvas make one trutitanga, 84,00,000 trutitangas make one trutita, and so on atatanga and atata, avavarga and avava, huhulanca and huhuka, utpalaanga and utpala, padmanga and padma, na1tnanga and nalina, arthanupuranga and artharupura, ayutanga and ayuta, prayutanga and prayuta, nayutanca and rayuta, culikanga and culika, and sirsaprahelikanga and sirsaprahe

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Bhagavati Sutra Bk. 6 Ch. 7 * lika. Numerals end at this point, and this much is the subject-matter of arithmetic. After this, time is expressed by comparison. [ time by comparison 1 uttara 116 293 prazna 115 - se kiM taM uvamie ? uttara 115 - uvamie duvihe paNNatte taM jahA - paliotrame ya sAgarovame ya / prazna 116 - se kiM taM paliodevame ? se kiM taM sAgarovame ? satyeNa sutikkheNa vi chettu bhettu ca jaM kira na sakkA / taM paramANu siddhA vayaMti AI pamANANaM // anaMtANaM paramANupoggalANaM samudayasamiisamAgameNaM sA egA osaNhasahiyA i vA sahasahiyA ivA uDhareNU i vA tasareNU i vA rahareNU i vA vAlaggA i vA likkhA i vA jUyA i vA javamajjhe i vA aMgule i vA / aT ussahasahiyAo sA egA sahasahiyA aTTha sahasahiyAo sA egA uDDhareNU aTTha uDDhareNuo sA egA tasareNU aTTha tasareNUo sA egA rahareNu aTTha rahareNuo se ege devakuru - uttarakurugANaM maNussANaM vAlagge / evaM harivAsa - rammaga-hemavayaeraNavayANaM yuvvavidehAgaM magUsANaM aTTha vAlaggA sA egA likkhA aTTha likkhAo sA egA jyA aThTha jUyAo se ege javamajjhe aTTha javamajjhAo se ege aMgule / eeNaM aMgulapamANeNaM cha aMgulANi pAo bArasa aMgulAI vihatthI cauvIsaM aMgulAI rayaNI aDayAlIsaM aMgulAI kucchI chaNNaui aMgulANi se ege daMDe i vA dhaNU i vA jUe i vA NAliyA i vA akkhe i vA musale i vA / eeNaM dhaNuppamANeNaM do dhaNuM sahassAI gAuyaM cattAri gAuyAI joyaNaM / eeNaM joyaNappamANeNaM je palle joyaNaM AyAma vikkhaMbheNaM joyaNaM uDDhaM uccatteNaM taM tioNaM savisesaM parirayeNaM - - se NaM ega hiya-beyAhiyateyAhiyA ukkosaM sattarattapparUDhANaM saMmaTThe saNNicie bharie vAlaggakoDINaM / te NaM vAlagge No aggI dahejjA No vAu harejjA / jo kutthejjA No pari

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bhagavatI sUtra zaH 6 uH 7 viddhasejjA No pUittAe havaM AgacchejjA / 'tao NaM vAsasae vAsasae egamegaM bAlagaM avahAya jAvaieNaM kAleNaM se palle khINe Nirae Nimmale NiTThIe pille avahaDe visuddhe bhavai se ttaM paliovame / Q. 115. Bhante! What is this time by comparison ? A. 115. Gautama! Time by comparison is of two types, which are, palyopama and sagaropama. Q. 116. What is palyopama ? And what is sagaropama ? A. 116. Molecule which cannot be pierced or divided Even by the sharpest of weapons, Such molecule, perfected souls call Adi pramana or Substance Original. 294 Conglomerations of an infinite number of molecules give one ucchalaksnaslaksnika, slaksnaslaksnika, urdhvarenu, trasarenu, ratharenu, balagra, liksa, yuka, yavamadhya and angula. Eight ucchalaksnaslaksnikas make one slaksnaslaksnika, eight slaksnaslksnikas make one urdhvarenu, eight urdhvarenus make one trasarenu, eight trasarenus make one ratharenu and eight ratharenus make the hair-tip of men in Devakuru-Uttarakuru, eight such hair-tips of men in DevakuruUttarakuru make one hair-tip of men in Harivarsa-Ramyakavarsa, eight such hair-tips of men in Harivarsa-Ramyakavarsa make one hair-tip of men in Haimavata-Airavata, eight such hair-tips of men in Haimavata-Airavata make one hair-tip of men in eastern Videha, eight such hair-tips of men in eastern Videha make one liksa, eight such liksas make one yuka, eight such yukas make one yavamadhya, and eight such yavamadhyas make one angula, six angulas make one pada, 12 angulas make one vitasti, 24 angulas make one hata (hand), 48 angulas make one kuksi,, 96 angulas make one danda, dhanusa, yuga, nalika, aksa or musala, 2000 dhanusas make one gau, 4 gaus make one yojana. In terms of yojana, a palya is one yojana in length, one yojana in breadth, one yojana in depth and 3 yojanas in circumference. In that palya, hairs grown Devakuru-Uttarakuru in one on the heads of men of day, in two days, in three days, maximum in seven days,

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295 Bhagavati Sutra Bk. 6 Ch. 7 way crores of such hair-tips are pressed into it in such a that neither fire can burn them, nor wind can remove them, and the said hair-tips neither stink, nor are destroyed nor get rotten. If, after this, from that palya, filled to capacity with such hair-tips, one hair is taken out in a hundred years, and if this process is repeated, then a time comes when the palya becomes empty, without dust, without content, pure, vacant, without a smear, deprived (of hair-tips), and remains only itself. Such a time is called a palyopama. gAhA : erasiM pallANaM koDAkoDINaM havejja dasaguNiyA / taM sAgarovamassa u ekkassa bhave parimANaM || Couplet : When it is ten kotakoti times of a palyopama It becomes the measure of a saga pama 13. [ on time-cycle ] eeNaM sAgarovamapamANeNaM cattAri sAgarovamakoDAkoDio kAlo susama susamA tiNi sAgarovamakoDAkoDIo kAlo susamA do sAgarovamakoDAkoDIo kAlo susamadusamA egasAgarovamakoDAkoDI bAyAlIsAe vAsasahassehiM UNiyA kAlo dusamanamA / ekkavIsa vAsasahassAI kAlo dusamA ekkavIsaM vAsasahassAI kAlo dusamadusamA puNaravi ussappiNIe ekkavIsaM vAsasahassAI kAlo dusamadusamA ekkavIsaM vAsasahassAiM jAva... ... cattAri sAgaropamakoDAkoDI kAlo susama susamA / dasa sAgarovamakoDAkoDIo kAlo osappiNI dasa arrantsoDIo kAlo ussappiNI / vIsaM sAgarovamakoDAkoDio avasappiNI ussappiNI ya / Four kotakoti sagaropamas make one susama-susama ara (bracing-bracing era). Three kotakoti sagaropamas make one susama ara (bracing era). Two kotakoti sagaropamas make one susama duhsama ara ( bracing-non-bracing era ). One kotakoti sagaropamas minus 42,000 years make one

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bhagavatI sUtra zaH 6 u: 7 duhsama-susama ara (non-bracing-bracing era). 21,000 years make one duhsama ara (non-bracing era). 21,000 years make one duhsama-duhsama ara (non-bracing non-bracing era ).. (This is about the avasarpini or descension phase of the timecycle). Again, in the utsarpini ( ascension) phase, 21,000 years make the duhsama-duhsama ara, another 21,000 years... till four kotakoti sagaropamas make one susama-susama ara., Thus ten kotakoti sagaropamas make one avasarpini or descension phase and another ten kotakoti sagaropamas make one utsarpini or ascension phase. (Thus a total of) twenty kotakoti sagaropamas make one avasarpini utsarpini (complete time-cycle). 296 prazna 117 - jaMbUddIve NaM bhaMte ! dIve imIse ussappiNIe susama susamAe uttamaTThapattAe bharaharUsa vAsassa kerisie AyAra bhAvapaDoyAre samAe hotyA ? uttara 117 - goyamA ! bahusamaramaNijje bhUmibhAge hotthA se jahA NAmae AliMgapurakkhare i vA / evaM uttarakuruvattavvayA NeyavvA jAva... AsayaMti syNti| tIse NaM samAe bhArahe vAse tattha tattha dese dese tahiM tahiM bahave urAlA kuddAlA jAva... ..kusavikusavisuddha rukkhamUlA jAva... chavvihA maNussA aNusajjitthA / taM jahA - pamhagaMdhA miyagaMdhA amamA teyalI sahA saNicArA / Q. 117. Bhante ! In the susama-susama ara of the des - cension phase of great merit, in the land of Bharat, in this isle named Jambudvipa, what forms and looks did appear? A. 117. Gautama ! The land surface being very even, it was charming. It was like the surface of a hand-drum. The whole description of Uttarakuru is to be repeated here,... till sit (like that) and lie (like that ). At that time, in Bharatavarsa, at those places, in these regions, there existed from previous times luxuriant uddalaka trees...till many other faunas with their roots free from kusa and vikusa (harmful grasses)... till six types of human beings. They were with the fragrance of lotus, with the fragrance of musk, free from 'mine' -ness

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297 Bhagavati Sutra Bk. 6 Ch. 7 (attachment), with great vigour, with great patience, and with slow pace. ta va ! da va ! fG1 Bhante ! So they are. Glory be to the Lord ! So saying, Bhagavan Gautama paid his homage and obeisance to the Lord and having done so, he withdrew to his seat. sattamo uddeso smmtto| Chapter Seven ends

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aTThamo uveso CHAPTER EIGHT [ beneath the worlds ] prazna 118-kai NaM bhaMte! puDhavIo paNNattAo ? uttara 118 - goyamA ! aTTha puDhavIo paNNattAo taM jahA - rayaNappabhA .. Isipa bhArA / jAva... prazna 119 - asthi NaM bhaMte ! imIse rayaNappabhAe puDhavIe ahe gehA i vA gehAvaNA ivA ? uttara 119 - goyamA ! No iNaTThe samaTaThe / prazna 120 -atthi NaM bhaMte ! imIse rayaNappabhAe ahe gAmA i vA jAva... saNNivesA i vA ? uttara 120 - No iNaTThe samaTThe / prazna 121 - atthi NaM bhaMte ! imIse rayaNappabhAe puDhavIe ahe urAlA balAyA saMseyaMti saMmucchaMti vAsaM vAsaMti ? uttara 121 - haMtA atthi ! tiSNi vi pakarei - devo vi pakarei asuro vi pakarei NAgo vi pakarei / prazna 122 - asthi NaM bhaMte ! imIse ragaNappabhAi puDhavIe bAyare caNiyasadde ? uttara 122 - haMtA atthi / tiSNi vi pakareMti / prazna 123 - atthi NaM bhaMte ! imIse rayaNappabhAe puDhavIe ahe bAyare agaNikAe ?

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Bhagavati Sutra Bk. 6 Ch. 8 uttara 123 - goyamA ! No aNNaNaM / 299 iNaTThe samaTThe NaNNattha viggagaisamA prazna 124 - atthi NaM bhaMte ! imIse rayaNappabhAe ahe caMdima jAva... tArAkhvA ? uttara 124 - No iNaTThe samaTThe / prazna 125 - atthi NaM bhaMte ! imIse rayaNappabhAe puDhavIe caMdAbhA i vA surAbhAi vA ? uttara 125 - No iNaTThe samaTThe / evaM doccAe puDhavIe bhANiyavvaM / evaM taccAe vi bhANiyavvaM navaraM devo vi pakarei asuro vi pakare No NAgo pakarei / cautthIe vi evaM NavaraM devo ekko pakarei No asuro No NAgo pakarei | evaM heTThillAsu savvAsu devo ekko pakarei / Q. 118. Bhante! How many have been stated to be the worlds ? A. 118.. Gautama! The worlds have been stated to be eight, which are, Ratnaprabha,... till the world of the liberated souls. rain ? Q. 119. Bhante ! Beneath the world named Ratnaprabha, are there houses or shops ? A. 119. Gautama ! It is not correct to say so. Q. 120. Bhante ! Beneath the world named Ratnaprabha, are there villages,... till halting places ? A. 120 It is not correct to say so. Q. 121. Bhante! Beneath the world named Ratnaprabha, do big clouds accumulate moisture, take form and shower rain?

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bhagavatI sUtra zaH 6 uH 8 A. 121. Yes, they do,-all the three; and these are done by devas, asuras and nagas. 300 Q. 122. Bhante! Beneath the world named Ratnaprabha, are the thunders sounded? A. 122. Yes, they are sounded by all the three. Q. 123. Bhante! Beneath the world named Ratnaprabha, are there coarse fire-bodies ? A. 123. Gautama! It is not correct to say so. This prohibition applies to all souls of living beings except those with oblique movements. Q. 124. Bhante! Beneath the world named Ratnaprabha, are there the moon, etc....till planetary bodies? A. 124. It is not correct to say so. Q. 125. Bhante! Beneath the world named Ratnaprabha, are there the beams of the moon and the rays of the sun? A. 125. It is not correct to say so. This is to be repeated for the second world; and the same for the third world, difference in this case being that these are done by devas, and by asuras, not by nagas. So about the fourth world, difference being that these are done by devas alone, not by asuras, nor by nagas; and thereafter, for the remaining worlds, these are done by devas alone. [ beneath the heavens ] prazna 126 - atthi NaM bhaMte ! sohammI-sANANaM kappANaM Ahe gehA i vA gehAvaNA ivA ? uttara 126 - No iNaTThe samaTThe / prazna 127- atyi NaM bhaMte ! urAlA balAyA ?

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301 Bhagavati Sutra Bk. 6 Ch. 8 uttara 127-haMtA atthi| devo pakarei asuro vi pakarei No NAgo pkrei| evaM thaNiyasadde vi / prazna 128-atthi NaM bhaMte ! bAyare puDhavIkAe vAyare agaNikAe ? uttara 128-No iNaTaThe samaThe NaNNattha vigga hagaisamAvaNNaeNaM / prazna 129-atthi NaM bhaMte ! caMdima jAva...tArArUvA ? uttara 129-No iNaThe smtthe| prazna 130-asthi NaM bhaMte ! gAmA i vA? uttara 130-No iNaThe smtthe| prazna 131-asthi NaM bhaMte ! caMdAbhA i vA ? uttara 131-goyamA ! No iNaThe samaThe / evaM saNaMkumAramAhiMdesu NavaraMdevo ego pkrei| evaM baMbhaloe vi evaM baMbhalogassa uvariM savvehiM devo pkrei| pucchiyavo ya bAyare AukAe bAyare agaNikAe bAyare vnnssikaae| aNNaM taM ceva / Q. 126. Bhante ! Beneath the heavens named Saudharma and Isana, are there houses or shops ? A. 126. It is not correct to say so. Q. 127. Bhante ! Are there great clouds ? A. 127. Yes, they are there. And these are done by devas, and also by asuras, but not by nagas. And so also about the thunders. Q. 128. Bhante ! What about the coarse earth-bodies and coarse fire-bodies ? A. 128. They are not there, except beings endowed with oblique movement.

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302 bhagavatI sUtra zaH 6 u.8 Q. 129. Bhante ! What about the moon, etc. ? A. 129. These are not there. Q. 130. Bhante ! Are there villages ? A. 130.* It is not correct to say so. Q. 131. Bhante ! Are there the beams of the moon ? A. 131. Gautama ! It is not correct to say so. And the same account is to be repeated...till the heavens named Sanatkumara and Mahendra, difference being that these are done by devas alone. To be specifically enquired are the coarse water-bodies, coarse fire-bodies and coarse flora-bodies. The rest as before. gAhA : tamukkAe kappapaNae agaNi puDhavI ya agaNi puDhavIsu / AU teU vaNassaI kappuvarimakaNharAIsu // Couplets : In tamaskaya, ... till five heavens (To note are) fire-bodies and earth-bodies Fire-bodies alone in the worlds (hells) Water-, fire- and flora-bodies in higher heavens, As also in krsnaraji. _ [bondage of life-span] prazna 132-kaivihe gaM bhaMte! AuyabaMdhae paNNate ? uttara 132-goyamA ! chabihe AuyavaMdhe paNNate taM jahA-jAiNAmaNihattAue gaiNAmaNihattAue ThiiNAmaNihattAue mogAhaNANAmaNihattAue paesaNAmaNihattAue annubhaagnnaamaannhttaaue| daMDao jAva...vemANiyANaM /

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Bhagavati Sutra Bk. 6 Ch. 8 prazna 133 - jIvA NaM bhaMte ! kiM jAiNAmaNihattA jAva... aNubhAgaNAmaNihattA ? 303 uttara 133 - goyamA ! jAiNAmaNihattA vi jAva... .. aNubhAgaNAmaNihattA vi / daMDao jAva... vemANiyANaM / prazna 134 - jIvA NaM bhaMte ! kiM jAiNAmaNihattAuyA jAva... aNubhAga-NAmaNihattAuyA ? uttara 134- goyamA ! jAiNAmaNihattA uyA vi jAva... aNubhAgaNAmaNihattAuyA vi / daMDao jAva... vemANiyANaM / evaM ee duvAlasa daMDagA mANiyavyA / prazna 135 - jIvANaM bhaMte ! kiM jAiNAmaNihattA jAiNAmaNihattAuyA ? jIvANaM bhaMte! kiM jAiNAmaNiuttA jAiNAmaNiuttAyA ? jAigoyaNihattA jAigoyaNihattAjyA ? jAigoyaNiuttA jAigoyaNiuttAuyA ? jAiNAmagoNihattA jAiNAmagoyaNihattA uyA ? jAiNAmagoyaNiuttA jIvA NaM bhaMte ! kiM jAiNAma - goyaNiuttAuyA goNiuttAuyA ? jAMva aNubhAgaNAma uttara 135 - goyamA ! jAiNAmagoyaNiuttAuyA vi jAva... aNubhAgaNAmagoyaNiuttAuyA vi / daMDao jAva... vemANiyANaM / Q. 132. Bhante ! How many have been stated to be the bondages of life-span ? A. 132. Gautama ! Bondages of life-span have been stated to be of six types, which are, bondage determining race, bondage determining existence (species ), bcr.cage determining duration, bondage determining bccy-form, bondage determining space-points and bondage determining experiences. These are to be stated till the Vaimanikas. ... ... Q. 133. Bhante ! Are the living beings bound by karma determining race, till determining experiences? A. 133. Gautama ! The living beings are bound by

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304 bhagavatI sUtra zaH 6 u: 8 experiences ; karma determining race, till determining and this is relevant of all species ... till the Vaimanikas. Q. 134. Bhante ! Are the living beings bound by lifespan determining race till determining experiences? A. 134. Gautama ! The living beings are bound by life-span determining race, ... till determining experiences. And this is relevant of all species, till the Vaimanikas. Thus they make 12 forms (dandaka 14). ... Q. 135. Bhante ! Are the living beings bound by race ? Do they bind life-span with race? Are they yoked to race? Do they yoke life-span to race? Are they bound by race and line? Do they bind life-span to race and line? Are they yoked to race and line ? Do they yoke life-span to race and line ? Are they bound by race and line? Do they bind life-span to race and line? Are the living beings yoked to race and line ? Do they tie up life-span with race and line, tie up life-span with experience and line? till A. 135. Gautama ! The living beings tie up life-span with race and line, till tie up life-span with experience and line. This description is to be repeated till the Vaimanikas. ... [ isles and seas ] prazna 136 - lavaNe NaM bhaMte! samude kiM usiodae patthaDodae khubhijale akhubbhiyajale ? uttara 136 - gogamA ! lavaNe NaM samRdde usiodae jo patthaDodae khubniyajalegA khubbhayajale / eto ADhattaM jahA jIvAbhigame / jAva... se te goyamA ! bAhiriyA NaM dIva-samudadA puSNA puNNappamANA bolaTTamANA vosaTTamANAsa bharavaDatA e ciTTheti / sa~ThANao egavihaMvihANA vitthArao hivihANA | duguNA duguNapyamANAa jAva... assiM tiriyaloe asaMkhejA dIva-samuddA sabaMbhUramaNapajjavasANA paNNattA samaNAuso / prazna 137 - va-samuddA NaM bhaMte! kevaiyA NAmaghejjehiM paNNattA ?

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Bhagavati Sutra Bk. 6 Ch. 8 305 uttara 137 - goyamA ! jAvaiyA loe subhA NAmA subhA rUvA subhA gaMdhA subhA rasA subhA phAsA evaiyA NaM dIvasamuddA NAmadhejjehiM paNNattA / evaM yavvA subhA NAmA uddhAro pariNAma savvajIvANaM / Q. 136. Bhante! Does the Salt Sea have its water sprayed? Does it have its water not sprayed? Does it have its water disturbed? Does it have its water not disturbed ? A. 136. Gautama! The water of the Salt Sea is sprayed, not unsprayed, disturbed, not undisturbed. Starting from here, (state) as per the Jivabhigama Sutra1. For this, it is so, oh Gautama! The outer seas are full, filled to capacity, filled to the brim, with water throbbing, full like a pitcher, similar in shape, but different in size, each double the preceding one, till in this world of beings, there are many isles and seas, ending with Svayambhuramana. *** Q. 137. Bhante! How many have been stated to be the names of isles and seas ? A. 137. Gautama! The names of isles and seas have been stated to be as many as there are auspicious names, auspicious forms, auspicious smells, auspicious juice and auspicious touches. To be stated are their numbers, and the constiuents of all living beings. sevaM bhaMte ! sevaM bhaMte ! tti / Bhante! So they are. Glory be to the Lord! So saying, Bhagavan Gautama paid his homage and obeisance to the Lord and having done so, he withdrew to his seat. aTThamo uddeso sammatto / Chapter Eight ends 20

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navamo udveso CHAPTER NINE [ bondage of karma ] prazna 138 - jIve NaM bhaMte ! NANAvaraNijjaM kammaM badhamANe kai kammappagaDIo baMdhai ? uttara 138 - goyamA ! sattavihabaMdhae vA aTThavihabaMdhae vA chavvihabaMdhae vA / baMdhudveso paNNavaNAe Neyavvo / Q. 138. Bhante ! In binding karma enshrouding knowledge, how many types of karma does a living being bind ? A. 138. Gautama ! Seven types, eight types or maybe six types he binds. Refer to Chapter on Bondage in the Pannavana Sutra16. [ devas' power to transform ] prazna 139 - deve NaM bhaMte! mahir3aDhIe jAva... mahANubhAge bAhirae poggale apariyAittA pabhU egavaNNaM egarUvaM viuvvittae ? uttara 139 - goyamA ! No iNaTThe samaTThe / prazna 140-deve NaM bhaMte ! bAhirae poggale pariyAittA pabhU ? uttara 140 -haMtA pabhU / prazna 141 - se NaM bhaMte ! tatthagae pogale pariyAittA viuvvai ? kiM ihagae poggale pariyAittA viuvvai vikuvvai aNNatthagae poggale pariyAittA uttara 141 - goyamA ! jo ihagae poggale pariyAittA viuvvai tatthagae poggale pariyAittA vikuvvai No aNNatthagae pogale pariyAittA viuvvai / evaM

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Bhagavati Sutra Bk. 6 Ch. 9 307 eeNaM gameNaM jAva...egavaNaM egarUvaM egavaNNaM aNegarUvaM aNegavaNNaM egarUvaM aNegavaNNaM aNegarUvaM cubhNgo| prazna 142-deve NaM bhaMte ! mahiDDhIe jAva...mahANubhAge bAhirae poggale apariyAittA pabhU kAlagapoggalaM NIlayapoggalatAe pariNAmettae NIlagapoggalaM vA kAlagapoggalattAe pariNAmettae ? uttara 142-goyamA ! No iNaThe samaThe / pariyAittA pabhU / prazna 143-se rNa bhaMte ? kiM ihagae poggale...? uttara 143-taM ceva NavaraM pariNAmei tti bhANiyavvaM / evaM kAlagapoggalaM lohiyapoggalattAe evaM kAlagaeNaM jAva...sukkillaM evaM NIlaeNaM jAva... sukillaM evaM lohiyapoggalaM sukillattAe evaM hAliddaeNaM jAva...sukillaM taM evaM eyAe parivADIe gaMdha-rasa- phAsa...kakkhaDa-phAsa-poggalaM mauya-phAsapoggalattAe evaM do do - garuya-lahuya-sIyausiNa-Niddhalukha-vaNNAI-savvattha prinnaamei| AlAvagA do do poggale apariyAittA pariyAittA / Q. 139. Bhante ! Is a god with a great fortune, ... till a great influence capable, without taking the help of external matter, to transform one colour and one form ? . A. 139. Gautama ! He is not capable to do so. Q. 140. Bhante ! (Is he capable to do so) with the help of external matter ? A. 140. Gautama ! He is capable to do so. Q. 141. Bhante ! Does he transform with the help of matter existing here ? Does he transform with the help of matter existing there ? Or, does he transform with the help of matter existing elsewhere ? . ___A. 141. Gautama ! He does not transform with the help of matter existing here ; he transform with the help of matter existing there ; but he does not transform with the help of matter existing elsewhere. And in this manner, ... till

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308 bhagavatI sUtraH zaH 6 uH9 one colour one shape, one colour many shape, many colours *one shape, and many colours many shapes-these four forms. Q. 142. Bhante! Is a god with a great fortune, ... till a great influence capable, without the help of external matter, to transform black matter into a blue one and a blue matter into a black one ? A. 142. Gautama ! He is not so capable. But he can do so with the help (of external matter). Q. 143. Bhante ! Does he do so with the help of matter existing here, etc. ? A. 143. As before,-difference being, 'can transform' is to be stated. Like this, (he is capable to transform) black matter into white ; like this, blue matter,... till white ; like this, red matter into white; and like this, yellow matter, ... till white. And all this, in this order, about smell, substance and touch, about matter with a coarse touch into matter with a soft touch. And like this, pairs of opposite qualities-heavy-light, cold-hot, smooth-rough, --can transform all these qualities (one into the other). To be stated are : (i) without the help of matter does not transform ; (ii) with the help of matter, transforms. prazna 144-avisuddhalese NaM bhaMte ! 1 / deve asammohaeNaM appANaeNaM avisuddhalesaM devaM deviM aNNayaraM jANai pAsai ? uttara 144-No iNaThe samajheM / evaM 2 / asuddhalese asammohaeNaM appANeNaM visuddhalesaM devaM / 3 / avisuddhalese sammohaeNaM appANeNaM avisuddhalesaM devaM / 4 / avisRddhalese deve sammohaeNaM appANeNaM visuddhalesaM devaM / 5 / avisuddhalese samohayA 'sammohaya-appANeNaM avisuddhalese devaM / 6 / avisuddhalesA samohayA'sammohaeNaM visuddhalesaM devaM / 7 / visuddhalese asammohaeNaM avisuddhalese devaM / 8 / visuddhalese asammoheNaM visuddhalesaM devaM / prazna 145-bhaMte ! 9 / visuddhalese NaM deve samohaeNaM avisuddhalesaM devaM jANai ?

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Bhagavati Sutra Bk. 6 Ch. 9 uttara 145 - haMtA jAgai / prazna 146 - evaM 10 / visudvalese samoharaNaM visuddhalesaM devaM jANai ? uttara 146 - haMtA jANai / prazna 147 - 11 / bisuddhaleme samohayA'mamohaeNaM avisuddhalesaM devaM ? {21 fagada a$?igunsaatgyoi fagade ta ? 309 uttara 147 - evaM haiTThillaehiM aTThahiM Na jANai Na pAsai / cafzcoehiM cauhiM jANai pAsai / Q. 144. Bhante! (1) Does a god with an impure tinge and an incompetent soul know and see a god and a goddess or either of them with an impure tinge ? A. 144. Gautama! He cannot. And like this, (ii) one with an impure tinge and an incompetent soul (cannot know and see) a god with a pure tinge; (iii) one with an impure tinge and a competent soul (cannot know and see) a god with an impure tinge; (iv) one with an impure tinge and a competent soul' (cannot know and see) a god with a pure tinge; (v) one with an impure tinge and a competentincompetent soul (cannot know and see) a god with an impure tinge; vi) one with an impure tinge and a competentincompetent soul ( cannot know and see) a god with a pure tinge; (vii) one with a pure tinge and an incompetent soul (cannot know and see) a god with an impure tinge and (viii) one with a pure tinge, and an incompetent soul (cannot know and see) a god with a pure tinge. Q. 145. Bhante ! (ix) Does a god with a pure tinge and a competent soul know (and see) a god with an impure tinge ? A. 145. Yes, he does. Q. 146. Like this, (x) does a god with a pure tinge and a competent soul know (and see), a god with a pure tinge ? A. 146. Yes, he does.

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bhagavatI sUtraH zaH 6 uH 9 Q. 147. (xi) Does a god with a pure tinge and a competent-incompetent soul (know and see) a god with an impure tinge? (xii) Does a god with a pure tinge and a competentincompetent soul (know and see) a god with a pure tinge ? 310 A. 147. (Yes, he does both.) The first eight (he) does not know and see, but the remaining four, (he) knows and sees. sevaM bhaMte ! sevaM bhaMte ! far I Bhante! So they are. Glory be to the Lord! So saying, Bhagavan Gautama paid his homage and obeisance to the Lord, and having done so, he withdrew to his seat. navamo uddeso sammatto | Chapter Nine ends

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basamo uddeso CHAPTER TEN [ possibilities of display of happiness and misery ] prazna 148-aNNautthiyA NaM bhaMte ! evaM AikkhaMti jAva...parUti jAvaiyA rAyagihe Nayare jIvA evaiyANaM jIvANaM No cakiyA kei suhaM vA duhaM vA jAva...kolaThigamAyamavi NippAvamAyamavi kala (ma)mAyamavi mAsamAyamavi maggamAyamavi jyAmAyamavi likkhAmAyamavi abhiNivade'ttA uvadaMsittaese kahameyaM bhaMte ! evaM? uttara 148-goyamA! jaM NaM te aNNautthiyA evaM AikkhaMti jAva... micchaM te evaM aahNsu| ahaM puNa goyamA ! evaM AikkhAmi jAva...parUvemisavvaloe vi ya NaM savvajIvANaM No cakiyA kei suhaM vA taM ceva jAva... uvdNsitte| prazna 149-se keNaTheNaM ? uttara 149-goyamA ! ayaM NaM jaMbUddIve dIve jAva...visesAhiyA parikkheveNaM pnnnnttaa| deve NaM mahiDDhIe jAva...mahANubhAge egaM mahaM savilevaNaM gaMdhasa muggagaM gahAya taM avaddAlei / taM avaddAlettA jAva...iNAmeva kaTTa kevalakappaM jaMbUddIvaM dIvaM tihiM accharANivAehiM tisattakhutto aNupariyaTTittA NaM havvaM AgacchejjA / se gUNaM goyamA ! se kevalakappe jaMbUddIve dIve tihiM ghANapoggalehiM phuDe ? -hatA phuDe / -cakkiyA NaM goyamA ! kei tesiM ghANapoggalANaM koThimAyamavi jAva...uvadaMsittae ? -No iNaThe smtthe| -se teNaTTeNaM jaav...uvvNsette|

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bhagavatI sUtra zaH 6 uH 10 Q. 148. Bhante ! Heretics So say, till uphold that of all the living beings in the city of Rajagrha, it is not possible to make an external display of their happiness and misery, till even of the size of a berry seed, of bala-paddy, of pea, of rice, of udad, of mung, of yuka, of liksa. Bhante! How is it so ? ... 312 ... heretics say, A. 148. Gautama! What the till uphold is incorrect. Gautama! I say like this, till uphold that of all the living beings all over the sphere, none is capable by any means or in any size whatso-ever to make an external display of happiness and misery. Q. 149. Why so? A. 149. Gautama! This isle named Jambudvipa, state its dimensions. If a god with a great fortune, till a great influence, takes a casket containing a fragrant paste and removes its cover, and then makes three sounds with the tips of his thumb and middle finger, and during this much time takes 21 rounds of the said Jambudvipa, and quickly returns, then, Gautama! from this speedy movement of the said god, is the whole of this isle named Jambudvipa touched by the fragrant matter or not? -Yes, sir, it is so touched. -Gautama! Is it possible for anyone to display that fragrant matter even as small as the size of a berry seed, etc.? -No, it is not possible. till -It is for this, none is capable of making an external display of his happiness and misery. [ on soul] prazna 150 - jIve NaM bhaMte ! jIve ? jIve jIve ? uttara 150 - goyamA ! jIve tAva NiyamA jIve / jIve viNiyamA jIve / ...

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Bhagavati Suutra Bk. 6 Ch. 10 prazna 151 - jIve NaM bhaMte ! Neraie ? Neraie jIve ? uttara 151 - goyamA ! raie siya aNeraie / 313 raie tAva NiyamA jIve / jIve puNa siya prazna 152 - jIve NaM bhaMte ! asurakumAre ? asurakumAre jIve ? uttara 152 - goyamA ! asurakumAre tAva NiyamA jIve / jIve puNa siya asurakumAre siya No asurkumaare| evaM daMDao bhANiyavvo jAva... vaimANiyANaM / prazna 153 - jIvai bhaMte jIve ? jIve jIvai ? uttara 153- goyamA ! jIvai tAva NiyamA jIve / jIve puNa siya jIvai siya No jIvai / prazna 154 - jIvai bhaMte ! Neraie ? raie jIvai ? uttara 154 - goyamA ! Neraie tAva NiyamA jIvai / jIvai puNa siya raie siya araie / evaM daMDao yavvo jAva... vemANiyANaM / prazna 155 - bhabasiddhie NaM bhaMte ! Neraie ? Neraie bhavasiddhie ? uttara 155 - goyamA ! bhavasiddhie raie viya siya bhavasiddhie siya vemANiyANaM / siya Neraie siya araie / abhavasiddhie / evaM daMDao jAva... Q. 150. Bhante ! Is the soul consciousness ? Is consciousness the soul ? A. 150. Gautama! As a rule, the soul is consciousness, and consciousness is the soul. Q. 151. Bhante! Is the soul an infernal being ? Is an infernal being the soul?

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bhagavatI sUtraH zaH 6 uH 10 A. 151. Gautama! An infernal being is, as a rule, a soul; but a soul may be an infernal being or a being. non-infernal 314 Q. 152. Bhante! Is the soul an Asurakumara ? Is an Asurakumara a soul? A. 152. Gautama! An Asurakumara is, as a rule, a soul; but a soul may or may not be an Asurakumara. Q. 153. Bhante! Is one who lives a soul? Is a soul called a living being because it lives? A. 153. Gautama! As a rule, one who lives is a living being; but a soul sometimes lives (as a worldly being), and sometimes it does not so live (as in the case of the liberated souls). Q. 154. Bhante! Is one who lives called an infernal being? Or, does one who is an infernal being live? A. 154. Gautama! As a rule, an infernal being lives; but anyone who lives may or may not be an infernal being. This attribution is to be stated till the Vaimanikas. Q. 155. Bhante! Is the would-be-liberated being? Is an infernal being an would-be-liberated ? an infernal A. 155. Gautama! An would-be-liberated is sometimes an infernal being and sometimes other than an infernal being. An infernal being is sometimes an would-be liberated, and sometimes other than an would-be liberated. This attribution is to be stated till the Vaimanikas. ... [ on misery and happiness again ] prazna 156 - aNNautthiyA NaM bhaMte ! evaM Aikkhati... jAva parUti evaM khalu savve pANA bhayA jIvA sattA egaMtadukkhaM veyaNaM veyaMti se kahameyaM bhaMte ! evaM ? 1

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Bhagayati Sutra Bk. 6 Ch. 10 315 uttara 156-goyamA ! jaM NaM te aNNautthiyA jAva...micchaM te evaM AhaMsu / ahaM puNa goyamA ! evaM AikkhAmi jAva...parUvemi-atthegaiyA pANA bhUyA jIvA sattA egaMtadukkhaM veyaNaM veyaMti Ahacca sAyaM / atthegaiyA pANA bhUyA jIvA sattA egaMtasAyaM veyaNaM veyaMti Ahacca assAyaM veyaNaM veyaMti / atthegaiyA pANA bhUyA jIvA sattA vemAyAe veyaNaM veyaMti Ahacca sAyamasAyaM / prazna 157-se keNaTheNaM ? uttara 157-goyamA ! raiyA egaMtadukkhaM veyaNaM veyaMti Ahacca sAyaM bhavaNavai-vANamaMtara-joisa-vemANiyA egaMtasAyaM veyaNaM ve ti Ahacca asAyaM / puDhavikkAiyA jAva...maNussA vemAyAe veyaNaM veyaMti Ahacca sAyamasAyaM-se teNaTheNaM / Q. 156. Bhante ! Heretics say ... till establish that all the pranas, bhutas, jivas and sattas suffer from unalloyed misery. Bhante ! How is it so ? A. 156. Gautama ! This, as said by the heretics, ... till is incorrect. As for me, oh Gautama! I say, ... till establish that some of the pranas, bhutas, jivas and sattas suffer from unalloyed misery, and rarely ever enjcy happiness. Some other pranas, bhutas, jivas and sattas have unalloyed happiness, and rarely any misery. There are other pranas, bhutas, jivas and sattas who suffer in diverse proportions-an admixture of happiness and misery. A. 157. How so ? ___A. 157. Gautama ! The infernal beings suffer unalloyed misery and rarely any happiness. The Bhavanapatis, Vanavyantaras, Jyotiskas and Vaimanikas have unalloyed happiness and rarely any misery. From earth-bodies...till human beings, they suffer in diverse proportions--an admixture of happiness and misery.

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316 bhagavatI sUtraH zaH 6 uH 10. [ on intake ] prazna 158-jeraiyA NaM bhaMte ! je poggale attamAyAe AhAreti te kiM AyasarIrakhettogADhe poggale attamAyAe AhAreMti aNaMtarakhettogADhe poggale attamAyAe AhAraiti paraMparakhettogADhe poggale attamAyAe AhAreMti ? __uttara 158-goyamA ! AyasarIrakhettogADhe poggale attamAyAe AhAreMti No aNaMtarakhettogADhe poggale attamAyAe AhAreMti No paraMparakhettogADhe / jahA raiyA tahA jAva...vemANiyANaM dNddo| Q. 158. Bhante ! The infernal beings take matter by their own self. Do they take matter by their own self from regions which are attached to their own body ? Do they take matter by their own self from regions which are apart from (not attached to) their own body ? Or do they take matter by their own self from regions which are further and further apart ? A. 158. Gautama ! They take matter by their own self from regions which are attached to their own body; they do not take matter by their own self from regions which are apart from their own body, nor do they take matter by their own self from regions which are further and further apart. [on the omniscient ] prazna 159-kevalI NaM bhaMte ! AyANehiM jANai pAsai ? uttara 159-goyamA ! No iNaDhe smjheN| prazna 160-se keNa?NaM ? uttara 160-goyamA ! kevalI NaM puratthimeNaM miyaM pi jANai amiyaM pi jANai jAva...NinvuDe daMsaNe kevalissa / se tenntthennN| Q. 159. Bhante ! Do the omniscient know and see with the help of organs of senses ? A. 159. No, Gautama, they do not.

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Bhagavati Sutra Bk. 6 Ch. 10 317 Q. 160. Why pray ? A. 160. The omniscient know the limited, as also the unlimited, in the east, ... till their vision is unobstructed. It is for this so. (Like this in all the directions.) TIET: jIvANa ya suhaM dukkhaM jIve jIvai taheva bhaviyA y| egaMtadukkhaM veyaNa-attamAyAya kevalI // Couplet : Happiness and Misery of the Living Beings, Living Beings, their Life, the Would-be-liberated, Unalloyed Misery, Intake of Matter by Self, Omniscient, ( These are the topics discussed in this Sataka). ha wa ! aa a! FI Bhante ! So they are. Glory be to the great Lord ! So saying, Bhagavan Gautama paid his homage and obeisance to the Lord, and having done so, he withdrew to his seat. dasamo uddeso sammatto / Chapter Ten ends chaTheM sayaM sammattaM / Book Ten ends

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

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320 Bhagavati Sutra 2. The various types of gems have been stated to be as follows : vajra, vaidurya, lohitaksa, masaragalla, harsagarbha, pulaka, saugandhika, jyotirasa, arka, anjana, ratna, jatarupa, anjanapulaka and sphatika (crystal). 3. Two similes have been used, viz., (1) that of a lass held by the hand by a lad, and (2) that of the spokes of a wheel which are held by its axle. The point at issue is that the lass is held so tight by the lad that there is no gap between the two. Similarly, the spokes of the wheel are so fixed at its axle that there is no gap between one and the other. Likewise, Camarendra has very wide powers to fill up innumerable isles and seas in such a manner that there may be no gap. 4. Writing about the Vairocanendra, the commentator states : The Asurakumaras of the northern region have a greater brilliance than the Asurakumaras of the south, because of which the former are called Vairocana and their Indra is called Vairocanendra. His powers are more than those of Ca marendra. 5. What has been said about Dharanendra has to be repeated about all the Bhavanapati Indras till Mahaghosa. The following are the Indras of the Bhavanapatis : South-Camara, Dharana, Venudeva, Harikanta, Agnisikha, Purna, Jalakanta, Amita, Vilamba (Vileva) and Ghosa. North-Bali, Bhutananda, Venudali, Harissaha, "Agnimanava, Vasista, Jalaprabha, Amitavahana, Prabhanjana and Mahaghosa. : 6. The following details about Sakrendra need be filled up: He has eight principal Consorts with families, four Lokapalas, three assemblies, seven-fold army and seven Commanders.

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Notes Bk. III 321 7. Normally attainment regarding expression and attainment regarding mind are counted as two separate attainments so that the total would be six. But in the case of the infernal beings and of celestial beings, the two aforesaid attainments may be combined into one, as here, by some great sage. This is not normally allowed. Cf. iha tu pancadha bhasa-manah-paryaptyor-bahusrutabhimatena kenapi karanena ekatva-vivaksanat It is a case of what is called vivaksa or exception. 8. The commentator writes : laddhe tti janmantare taduparjanapeksaya patte tti prapta devabhava peksaya abhisamannagae tti tad-bhoga'-peksaya (Laddha is something carried forward from previous life. Patta is something carried forward from celestial life. Abhisamannagaya means that the objects are at one's disposal so that one is free to use them.] 9. Another difference is that isanendra exercises suzereignty over 28,00,000 vimanas, 80,000 Samanika gods and 3,20,000 Body-guard gods. 10. The celestial abodes (vimanas) in different heavens and Samanika gods therein have been as follows : Saudharma Isana Sanatkumara Mahendra Brahmaloka Lantaka Mahasukra Sahasrara Anata-Pranata Arana-Acyuta vimana 32,00,000 28,00,000 12,00,000 8,00,000 4,00,000 50,000 40,000 6,000 400 Samanikas 84,000 80,000 72,000 70,000 60,000 50,000 40,000 30,000 20,000 10,000 300 21

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

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

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

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

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

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

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

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Notes Bk. III 329 The three assemblies of Isanendra have respectively 10,000, 12,000 and 14,000 gods with life-span of 7, 6 and 5 palyopamas and 900, 800 and 700 goddesses with life-span of 5, 4 and 3 palyopamas. The three assemblies of Sanatkumarendra have respectively 8,000, 10,000 and 12,000 gods with life-span of 41 sagaras 5 palyopamas, 44 sagaras 4 palyopamas and 41 sagaras 3 palyopamas. From this heaven upwards, there are no goddesses. The three assemblies of Mahendrendra have respectively 6,000, 8,000 and 10,000 gods with life-span of 43 sagaras 7 palyopamas, 44 sagaras 6 palyopamas and 44 sagaras 5 palyopamas. The three assembltes of Brahmalokendra have respectively 4,000, 6,000 and 8,000 gods with life-span of 8} sagaras 5 palyopamas, 8} sagaras 4 palyopamas and 8} sagaras 3 palyopamas. The three assemblies of Lantakendra have respectively 2,000, 4,000 and 6,000 gods with life-span of 12 sagaras 7 palyopamos, 12 sagaras 6 palyopamas and 12 sagaras 5 palyopainas. The three assemblies of Mahasukrendra have respectively 1,000, 2,000 and 4,000 gods with life-span of 154 sagaras 5. palyopamas, 154 sagaras 4 palyopamas and 154 sagaras 3 palyopamas. The three assemblies of Sahasrarendra have respectively 500, 1,000 and 2,000 gods with life-span of 172 sagaras 7 palyopamas, 177 sagaras 6 palyopamas and 174 sagaras 5 palyopamas. Anata and Pranata have a common Indra named Pranatendra His three assemblies have respectively 250, 500 and 1,000 gods with life-span of 19 sagaras 5 paljopamas, 19 sagaras 4 palro. pamas and 19 sagaras 3 palyopamas.

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

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

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

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

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

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

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336 Bhagavati Sutra three, viz., the south on this side, and both the north and the south on the other side, would be without the sun. The terms uttarardha and daksinardha do not signify that one is above the other, but are the two directions of the globe ; nor does the suffix ardha mean half, but it means 'only'. 2. The sun has in all 184 mandalas of which 65 are in Jambudvipa and 119 in the Salt Sea. When the sun is wholly in the innermost mandala, then in the north and the south, the day has a maximum span of 18 muhurtas, and in the east and the west, the night has a maximum span of 12 muhurtas, total 30 muhurtas (24 hours). As the sun moves out from the innermost mandala, for each mandala traversed by the sun, the day loses a fraction of its span, as the night gains it. The day loses by 2/61 of a muhurta from the 18 muhurtas, and the process repeats each time as the sun crosses a mandala, till the position is totally reversed when the sun is wholly in the outer-most mandala. The process has been called astada samuhurtantara. To be precise, when the sun is wholly in the outer-most mandala, then in the north and the south, the day has a maximum span of 12 muhurtas and the night has of 18 muhurtas. 3. The Jaina time division is as follows : Samaya is the smallest time-unit which is not divisible any further. Avalika is an unlimited number of time-units added. Ucchvasa is a limited number of avalikas added. Nih svasa is a limited number of avalikas added. Anaprana is one ucchvasa plus one nih svasa. Seven anapranas make one stoka. Seven stokas make one lava. 77 lavas or 3773 svasocchvasas make 1 muhurta which * is equal to 48 minutes. 30 muhurtas make one aho-ratra (day-night, or simply day). 15 aho-ratras make one paksa (fortnight). 2 fortnights make one masa (month). 2 months make one rtu (season).

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Notes Bk. V 337 4. Further division of time upward is as follows : 3 seasons make one ayana, 2 ayanas make one year, 5 years make a yuga, 20 yugas make a sataka (century), and so on till a 100 satakas (1,00,000 years) make a millenium, 84,00,000 years make one purvanga, 84,00,000 X 84,00,000 years make one purva, 1 purva x 84,00.000 years make one tru titanga. 1 trutitarga x 84,00,000 years make one trutita And so on (see the Sutra for further divisions up). The highest figure given in the Jaina texts expressible in terms of arithmetical digits is sirsaprahelika with 194 digits ; it is reproduced below : 7582, 6325, 3073, 0102, 4115, 7973, 5699, 7569, 6406, 2189, 6684, 8080, 1832, 96, followed by 140 zeroes, makig 194 digits in all. Here ends the countable number. When the number is beyond this figure, it is expressed with the help of comparisons like palyopama and sagaropama. 5. Avasarpini is the down or declining phase of the timecycle. In the down phase, physical dimensions and life-span of living beings go down and so also their capacity for endeavour, activity, strength, energy and self-exertion. The colour, smell, taste, substance and touch of matter gradually wane. The length of this phase of the time-cycle is stated to be 10 kodakodi sagaropamas. The entire period of decline has six subdivisions, each being called an ara on the analogy of spokes in the wheel. Utsarpini is the up-phase of the time-cycle when the aforesaid attributes in living beings as well as matter are gradually enhanced. It has a similar length and similar sub-divisions as avasarpini. When there is no down-phase or up. phase of the timecycle, it is fixed time. 22

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

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Notes Bk. V 339 the various winds. First, they blow. because such is their inherent nature ; second, they blow when they change from gross to fluid ; and third, they blow when the Vayukumaras make them blow. The original body (mula sarira) of the air-bodies is gross, which, when changed into fluid becomes uttara-sarira. When such wind blows, it is called uttara-kriya or uttara-vaikriya. An alternative explanation given is : of the four winds, the first three blow because of their inherent nature ; the second, third and fourth blow when they transform into a fluid body ; and all the four blow when they are made to do so by the Vayukumara gods. 9. The details which are contained in Book Two (supra) may be stated in brief : Air-bcdies inhale and exhale air, but not air-bcdies. In other words, the air they breathe in and out is not living air. It is without life. They die and are born several hundred thousand times among the air-bodies. They die when they are hurt, and when they die, their caloric and karman bodies go out with them, but their gross and fluid bodies are left behind. 10. The details in the Jivabhigama Sutra are as follows: Q. Bhante! What is the shape of the Salt Sea ? A. Gautama! It is circular like gotirtha, a boat, an oyster, horse's neck or balathi. Q.' Bhante! What is the circumference of the Salt Sea. its length, breadth, depth, height and its foremost point ? A. Gautama! Its circumference is 2,00,000 yojanas, its length is slightly more than 15,81,139 yojanas, its depth 1.000 yojanas and its height is 16,000 yojanas. Its foremost point is 17,000 yojanas.

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

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Notes Bk. V 341 (a) take straight from one womb and place it into another ; (b) take out from one womb and place it into another through the uteras of the latter woman; (c) take out through the uteras of the first woman and transfer to the womb of the second ; and (d) take out from one womb through the uteras and place into another womb through the uteras. Of these four, the third form has been considered to be most convenient and suitable. In the matter of transferring an embryo from one womb to another, the capacity of the gods has been considered to be most perfect. They can transfer the embryo without causing even the slightest pain (abadha) or great pain (vibadha) to the embryo. The god Harinegamesi transferred the embryo of Mahavira with such dexterity that, despite his being in possession of three types of knowledge, Mahavira felt nothing about the actual process of transfer, even though he knew that he would be so transferred and he knew it after the process that he had been transferred. 15. Although the expression non-restrained (no-sanjaya) has a similar meaning as the expression unrestrained (asanjaya), the first expression is not harsh. Hence its use has been recommended. It shows the sense of humour of Mahavira. 16. The language spoken in Magadha was Magadhi. With an admixture of Praket, it became Ardha-Magadhi or half-Magadhi. At that time, six languages spoken were Prakst, Sanskrt, Magadhi, Paisaci, Sauraseni and Apavramsa. 17. In a strict sense, direct knowledge obtained by the soul without the aid of organs of senses is pratyaksa pramana. It covers three types of knowledge, viz., avadhi, manah-paryaya and kevala. In ordinary language, however, pratyaksa knowledge is one derived with the help of organs of senses, including mind. The former is by ni scaya

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

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343 Notes Bk. V 20. Breaking of matter (pudgala) may give one or another of the five results : Khanda -breaking into pieces as it happens when a piece of stone is thrown ; Pra ara-breaking into layers as is the case with the inside of the earth; Curnika-Breaking (crushing) into powder; Anutatika-breaking the ground as it happens when the bed of a river or a tank dries up; and Utkarika-breaking from one into many as it happens in case of the eranda (calotropis gigantca) fruit. 21. The following details have been given in the Samavayanga Sutra: Kulakaras (7)-Vimala bahana, Caksusmana, Yasasvana, Abhicandra, Prasenajita, Marudeva and Nabhi. Their consorts were : Candrayasa, Candrakanta, Surupa, Pratirupa, Caksuskanta, Srikanta and Marudevi. Tirthankaras (24)-Rsabha, Ajitanatha, Sambhava, Abhinandana, Sumatinatha, Padmaprabha, Suparsvanatha, Candraprabha, Subidhinatha (also called Puspadanta), Sitalanatha, Sreyansanatha, Vasupujya, Vimalanatha, Anantanatha, Dharmanatha, Santinatha, Kunthunatha, Aranatha, Mallinatha, Muni Suvrata, Naminatha, Aristanemi (also called Neminatha), Parsvanatha and Mahavira. Fathers of Tirthankaras-Nabhi. Jitasatru, Jitari, Samvara, Megha, Dhara, Pratistha, Mahasena, Sugriva, Drdharatha, Visnu, Vasupujya, Krtavarma, Sinhasena, Bhanu, Visvasena, Sura, Sudarsana, Kumbha, Sumitra, Vijaya, Samudravijaya, Asvasena and Siddhartha.

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344 Bhagavati Sutra Mothers of Tirthankaras-Marudevi, Vijayadevi, Sena, Siddhartha, Mangala, Susima, Psthvi, Laksmana (Laksana), Rama, Nanda, Visnu, Jaya, Syama, Suyasa, Suvrata, Acira. Sri, Devi, Prabhavati, Padma, Vapra, Siva, Vama and Trisala. First female disciples of Tirthankaras--Brahmi, Phalgu (Phalguni), Syama, Ajita, Kasyapi, Rati, Soma, Sumana, Varuni Sulasa (Suyasa), Dharini, Dharani, Dharanidhara (Dhara), Padma, Siva, Sruti (Suva), Damini (Rjuka), Raksika (Raksita), Bandhumati, Puspavati, Anila (Amila), Yaksadatta (Adhika), Puspacula and Candana (Candanabala). Cakravartis (12)--Bharata, Sagara, Maghavan, Sanat kumara, Santinatha, Kunthunatha, Aranatha, Subhuma, Mahapadma, Harisena, Jaya, Brahmadatta. Mothers of Cakravartis--Sumangala, Yasasvati, Bhadra, Sadevi, Acira, Sri, Devi, Tara, Jvala, Mera Vapra, and Cullani. Consorts of Cakravartis-Subhadra, Bhadra, Sunanda, Jaya, Vijaya, Ktsnasri, Suryasri, Padmasri, Vasundhara, Devi, Laksmimati and Kurumati. Valadevas (9)-Acala, Vijaya, Bhadra, Suprabha, Sudarsana, Ananda, Nandana, Padma and Rama. Vasudevas (9)-Tiprstha, Dviprstha, Svayambhu, Purusot tama, Purusasinba, Purusa Pundarika, Datta, Narayana and Klsna. Fathers of Vasudevas--Prajapati, Brahma, Soma, Rudra, Siva, Mahasiva, Agnisikha, Dasaratha and Vasudeva. Mothers of Vasudevas---Megavati, Uma, Psthvi, Sita, Ambika, Laksmimati, Sesavati, Kekayi and Devaki.

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Notes Bk. V 345 Enemies of Vasudevas called Prati-Vasudevas)-Asvagriva, Taraka, Meraka, Madhukaitabha, Nisumbha, Bali, Prabharaja (Prahlada), Ravana and Jarasandha. of TirthanThe Samavayanga contains further the names karas, etc., of the past avasarpini and utsarpini and of the future avasarpini and utsarpini. 22. According to the Sthananga, causing injury to life and uttering falsehood both arise from, and are linked with, the process of preparing unwholesome food, drink, etc., and offering them to a monk. Cf. tathahi pranatipatyadhakarmadi karanato mrsoktam va yatha aho sadho! svartha-siddhamidam bhaktadi kalpaniyam vo nasamka karyya [Injury to life caused in the preparation of unwholesome food and telling a lie to induce a monk to accept the same saying, 'Oh monk! I have prepared this food for my own use. You may accept it without hesitation. Apprehend no lapse in its acceptance',-these are vices which become the cause of a short life.] 23. Cf. anuvvaya mahavvaehim ya balatavo akama nijjarae ya devauyam nibandhai sammaditthi ya jo jivo [One with right outlook acquires the life of a heavenly being by dint of lesser vows (anuvratas), great vows (mahavratas), penances and karma exhaustion, and by being free from attachment.] Life in heaven is relatively long. The above idea is continued further as follows: samanovasayassa nam Bhante taharuvam va mahanam va phasuenam padilabhemanassa kim kajjai ? samanam asana-pana-khaima-saimenam

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

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Notes Bk. V 347 faith (i.e., wrong outlook). In case the search ends in a recovery of the stolen wares, then, the activities become light ; but till recovery they are heavy. Consideration Two-The buyer buys from the seller and gives a part of the purchase price, but has not taken delivery in which case the activities of the buyer are light and those of the seller are heavy. Consideration Three-The wares have been delivered and the buyer has removed them, in which case the activities of the buyer are heavy and those of the seller are light. Consideration Four_This has two parts: (a) The process of buying is gone through but payment has not yet been made or received, in which case the activities of the buyer are heavy and those of the seller are light. (b) The process of buying is gone through and payment has been made in which case the activities of the seller are heavy and those of the buyer are light. 27. The relevant section in follows: the Jivabhigama is as When the infernal beings transform into a single form, they change into a big mace or some other weapon. When they transform into many forms, they change into many big maces or many other weapons. But in any case their number is limited, not unlimited. By thus changing (into weapons), they hurt one another and cause pain. This pain is devoid of joy in all respects, this spreads over the whole body, this is deep, unwholesome, pungent, harsh, cruel, violent, generating misery, establishing a tight grip and is unbearable. 28. Adhakarma has been defined as follows :

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

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Notes Bk. V 349 32. When matter (pudgala) exists in the form of a skandha with two pradesas, it is matter as substance. When it exists on one or more pradesas of space, it is matter as place when it exists in some shape or form, it is matter as shape or form. When it exists as phenomena, it is mitter as phenomena. In other words, span-assubstance (dravya-sthanayu), span-as-place (ksetra-sthanayu), span-as-shape (avagahana sthanayu) and span-as-phenomena (bhava-sthanayu) characterise pudgala as well as skandha. 33. The implication given here is not different from what is generally understood ; but the real implication is clear only to the seers. In the words of Abhayadeva Suri, gamanikamatramevedam astanama api esam bhavartham tu bahusrutah vidanti sutranan [A chadmastha has a limited knowledge ; so he knows by inference. The knowledge of an omniscient is limitless ; so he makes no use of inference.] 34. The following is an imaginary case regarding the distribution of pudgalas with and without pradesas. It may give an idea regarding their proportions : pudgalas as Without pradesas With pradesas phenomena 1,000 99,000 time 2.000 98,000 substancc 5,000 90,000 space 10,000 90,000 35. Births and deaths are a regular process. But when more are born than die, it is Increase ; when more die than are born it is Decrease ; when as many are born as die, it is a state of Constancy. 36. When to the existing number of living beings more are added, it is sopacaya (with reinforcement) ; when the number diminishes due to deaths, it is sapacaya (with withdrawal) ; when due to simultaneous births and deaths, there are simultaneous increases and decreases, it is sopacaya

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

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

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

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

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354 Bhagavati Sutra a beginning, then, there must be some point in time when the abode of the liberated souls called Siddhasila must have been without a liberated soul. The confusion is uncalled for. The Sutra leaves no gap when it states that relative to the category of perfected souls, any particular soul which is perfected is with a beginning, etc. Cf. sai apajjavasia siddha na ya nama tikalammi asi kayai vi sunna siddhi siddhehim siddharte savvam sai sariram na ya nama'dimayam deha sabbhavo kala'naittanao jaha va raimdiyainan savvo sai siddho na yadimo vijjai taha tan ca siddhi siddha ya saya niddispha ro ha pucchae The idea is that the perfected soul is with a beginning but without an end. In the past, there was never a time when the_. Siddhasila has been without a single perfected soul. Time is eternal, so is body, and so are nights and days. There has never been time when there has not been a single body nor time when there have not been nights and days. Still everybody is with a beginning, just as every night and day is with a beginning. Likewise, all the perfected souls are with a beginning. They attain perfection at a point in time before which they had been like ordinary living beings tied to the cycles of births and deaths. There is not a perfected soul who may be without a beginning, and there is not a single perfected soul who may claim that he has been the first to be perfected. Expressions like padhama samaya siddha, anantara siddha, tirtha siddha, all point to the fact that a perfected soul is with a beginning. As a group, the perfected souls are without a beginning, i.e., they are eternal, but as individuals, all perfected souls are with a beginning. 5. Living beings who are to be liberated in a particular life are in possession of a power called bhavyat va labdhi. This power remains till a particular soul is liberated ; then it drops out. So a soul that is to be

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

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356 Bhagavati Sutra exists for a time-unit (samaya), then, relatively to time, it becomes aprade sa. Cf. jo jassa padhama-samae battai bhavassa so u apaeso annammi vattamano kalaesena sapaeso [The phenomenon in which the soul exists in the first time-unit is apradesa; otherwise, i.e., if it exists in second, third or more time-units, it is sapradesa.] 11. The life-span of living beings is determined by all the three. So also the life-span of the Vaimanikas. Not SO of infernal beings whose life-span is not determined by renunciation. Only unrenounced beings are born in the hells. 12. The expression egapaesiyae sedhie does not mean an array of one-prade sa beings; it means a similarily from the base till the summit. For, tamaskaya consists of dark waterbodies who need innumerable cells or space-points for their stay. An array of beings with one prade sa is not big enough to hold all the water-bodies constituting tamaskaya. the 13. Further divisions of palyopama are as follows: uddhara Palyopama addha ksetra vyavahara suksma vyavahara suksma vyavahara suksma uddhara uddhara addha addha kstra ksetra Sagaropama has similar divisions, but krores of time more in each case. 14. These 12 forms are as follows : (1) Jati-nama nidhatta; (2) jati-nama nidhattayu; (3) jati-nama niyukta ; (4) jati-nama niyuktayu; (5) jati

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

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

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

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360 arfara-especially known. (146) --without pain. (65) II--not torturing. (81) Bhagavati Sutra (81) asAraMbhamANe- -not resolving. afar-with sword, shield and trap. (112) -unheard. (146) 3A14929194F8-the excellent a soka tree. (57) assu (mU ) yA - unremembered. (146) ahApaNihiegattehiM-- with limbs stiffened. (57) very small. (48) ahAvaccA - bhiNNAyANaM -- recognised as progeny like. (146) -coarse part. (3) -fine part. (3) ff-instrumental, activity using instrument. (67) ahuNovavaraNa - born recently or just now, (11) -on downward movement. (40) ahegaivisae - AiNNaM --- fill up. (3) -with great care or caution. (81) safnsfe--dragging haphazardly. (18) -respecting. (24) ANA uvavAya vayaNa Niddesa - order-service-permission-direction.. (18) ANApANapajjattIe - attainments regarding respirations. ( 11 ) afran-one who serves (under) another. (126) -shower of ornaments. (149) AyaDDhIe -- by dint of his own power. (92) -by the application of self. (92) -body-guard. (143) -ground for taking exposure (to the sun). (14) -while exposing to the sun. (14) azal-after-heavens beyond (Sanatkumara), upward. (14) -disturb. (78)

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

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362 -spring, fountain. (148) -to pull up with all energy. (76) 341-name of a motion. (18) uppaiyapubviM - formerly gone up uppayaNakAle--while moving up. (65) ( 55 ) 3-to cross, to go to the other side. (104) 3-having made. (17) uktthaDe --- -cover with. (3) --while falling down. (65) Bhagavati Sutra 3a9fof-will be born. (20) -hall of Genesis (where Indra is born). (11) 4-overlooking, neglecting. (17) stream, rivulet. (148) -concern, restlessness. (147) usiNeusiNabbhUe---became enraged and agitated. (57) fg-making wholly empty, turning upside down. (81) UsiodayaM - raised. (93) -going in one direction like a flag. (94) . ega-poggala - NiviTTha-diTThie-- with eyes fixed on one matter. ( 57 ) f-fever on alternate days. (147) -throb, tremble. (75) ohaya-maNasaMkappe--with his mental resolve shattered. (65) ohi, ohiNA - by dint of avadhi knowledge. (18) -with arm-pits sweating. (57) gulcer in arm-pit. (147) affe-a heavenly phenomenon. (146) afa-purchase and sale. (149) karayalapariggahiyaM -- with folded palms. ( 11 ) kallANaphala-vittiviseso - auspicious outcome. (17) 3-a standard or measure of time. (60) -physical, activities of the body. (67) (dark as) mid-night. (57)

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

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

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

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366 Bhagavati Sutra fa-twenty-one times. (17) tuyaTTamANassa -- while lying. (81) af-fever at a gap of three days. (147) fc-name of a vehicle drawn by a horse. (90) afi-fortress on land, valley. (53) dAhiNille - in the south. (9) face-mere acquaintance, one who is just known through a meeting. (18) fafarargi-burnings of directions. (146) -fortress (in water). (53) duppauttarakAyakiriyA--activities in which the body is not pro perly directed. (68) -wicked person. (147) duraMtapaMtalakkhaNe -- with bad signs or marks. (57) dullabhabohie- -one to be enlightened with difficulty. -inadequate rainfall, drought. (148) duhaopaDAgaM - like two flags. (94) aguafy-(covered) with a divine cloth. (11) dhUmiyA--a heavenly phenomenon. (146) na (Na) vahemacAru- citaM - caMcala-kuMDala vilihijjamANa -- with cheeks decorated with beautiful and colourful rings made from pure gold dangling from the ears. (15) -jaundice. (147) qggest-hail-storm, shower of dust. (146) while performing. (30) pajjattie, pajjattibhAva -- attainments, state of, (11) f-of the shape of a flag. (90) afe-pot, vessel. (17) afsar-a heavenly phenomenon. (146) afs-withdraw. (18) --a heavenly phenomenon. (146) -wind from the west. (146) (33).

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

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

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

Page #387
370 Bhagavati Sutra ququrit-come under my jurisdiction. (57) Tert-shower of gold, silver, etc., at the birth of a Tirthankara. (149) ar -vomit. (108) fafah FI-at the time of throwing out. (59) fact-lightning, electricity. (146) fafaffour-specially fill up. (3) farmer-cause terror. (48) fazrat-heretic, non-believer, adversary. (33) faqa -reverse. (130) fant-in a normal or natural way. (57) faHTTAIT-specially tasting. (17) Fahrstrec--somewhat more. (61) azfoy T---with vigorous transformation. (3) aan TROTATT--for causing pain. (42) METSATTATUTT---for relieving pain. (42) 295-to tremble. (76) auft-fever at a gap of two days. (147) aerTsky. (57) a cht--full to the brim. (81) ATECHIT-overflowing. (81) astigo-to be added. (88) saMjoyaNAhigaraNakiriyA-activity necessitated in assembling different parts of an instrument. (69) fiftian--water-store, assembly. (149) --extend. (3) HAT -a vehicle of the size of a man. (90) fineitg--by direct application. (12) FH-755 faq--with the crest of the crown smashed. (57) accaraima wind of the name of Samvartaka. (146) atfouteraan--stock of corn. (149) afuratate-burning of sannivesa (a human habitation). (146)

Page #388
Word Index Bk. III 371 afourat-stock of ghee, jaggery, etc. (149) FEFE with a body seven cubits in length. (3) tafa hafafar --in front of him, in his direction. (18) HATTTENT--embracing one another, hiding behind one another. (18) Haftpat--to see. (27) FAITHF-torture. (78) fa-immersed in meditation. (11) Aft-in a measured way. (76) TETOf ---by an occult power. (85) tafsg-fall. (57) Tauts-to be alert. (3) quife fish-external mark (of a monk) adopted by the monk himself. (18) for gut a T-while lying on bed. (18) sayAsava-sacchidda-a hundred small holes and a hundred big holes. (81) TEUTTT-fasting over a prolonged period. (11) 093177a-in all directions. (18) yoqrula--smallest, shortest. (60) 40061--all time. (82) . HTHOUT afant-holy order of monks. (11) athtfor2.-gods who are almost equal to the Indra. (3) HITHE-to resolve to kill. (78) araba 377H307-hands with bracelets having pendants. (57) FAT---breathing trouble. (147) HIECTcontracting. (57) Freizi-with own hands (60) faff-to be perfect. (18) faTaTaTi-moving round the head. (11) #737-palanquin. (90) TATT--lead mine. (149)

Page #389
372 suMvega baMdhai -- tied with rope. sukkattAe - forming semen. suciNNANaM suparikkaMtANaM - well performed and performed with exertion. (17) -only rice. (18) fa-very great. (53) (18) (108) Bhagavati Sutra goalfag-with intellect readily available. (27) -good rainfall. (148) -cremation ground. (149) ff-having no trace of existence. (57) gafa-environment of the sun. (146) -eclipse of the sun. (146) -causing grief. (78) -lake, tank. (81) sohammaM kappaMi-a heaven named Sudharma-kalpa. (47) 4f44-with delight at heart. (57) -neighing of the horse. (57) aft-piles. (147) -silver mine. (149) fzfz-fafz-afafg-devoid of humility and grace. (57) hINapuNNa cAuddase - born with low merit on an inauspicious (incomplete) 14th. day of the fortnight. (57) huavahaairegateyadippaMta -- with a brightness much greater than that of fire. (57)

Page #390
BOOK IV fog-section. (3) 1-knowledge. (5) g-that form. (6) that colour. (6)

Page #391
Book V g-causing injury. (90) -terminating (rebirth). (65) a gap to re-transform, gap to return to original state. ('29) sifat-in the final body. (66) agaDa - taDAga- daha-i--- well-tank-lake-river. (141) fo-physical frame of fire-bodies. (36) ff-burnt by fire. (36) ff-deprived of original state by fire. (36) fff-transformed by fire. (36) fortfar-treated with fire. (36) afg-without reservation. (58) -infinite times black. (127) -infinite times harsh (ungreased). (127) --a series of knots without a gap. (41) jazzf-in the time-unit following. (11) --in the (time-unit) just preceding. (10) -sruta knowledge derived by the leading disciple (Ganadhara) from the Tirthankara. (68) -born without a time-gap. (72) aNaDDhe -- without halves. An attribute of matter with an odd number of predasas (space-points). (117) aNavajje - sinless. (108) agPfe--without discussion (confession). (103) seqajafue--(monks) giving to one another. (105) -inference. (68) those who do not make use of upayoga. (72) -not taken delivery of. (95) -unlike this. (85) auf-not free from lapse, prohibited. (90)

Page #392
Word Index Bk. V 375 STOUTHOOTITE91-knots tied to one another. (41) BOUT HOOTITE4 TITS-on account of expanse of one another. (41) BTOOTHOUT TEUTATETTATC-on account of expanse and heavi ness of one another. (41) 3TOUTATOTTGART-on account of togetherness. (41) aNNamaNNabhAriyattAe-on account of heaviness of one another. (41) 3Toutati-others like this. (92) 37TTA -sruta knowledge coming from within. (68) BATET-Ardha-Magadhi language-a mixture of Magadhi and Prakst, half-Magadhi. (64) 3195A-without pradesas (space-points)--an attribute of matter. (117) 3TTFTTTT--not mature. (72) 379134715 - due to a short span of life. (90) 37919goi-prohibited, impure. (90) 36799i-far from true, untrue. (60) TOHOTOTIC-on being permitted. (59) faxatgene te-in the inner half of the Isle named Puskara, within the mountain belt. (21) faforogcent--to make. (82) afThet-face to face. (59) 3f3735--to play, to enjoy. (58) 3H5E-without the middle-an attribute of matter with an even number of predases (space-points). (117) sf-unlimited. (79) 379U-a measure of time consisting of three seasons of two months each, half-year. (13) *H4-perfect, all-knowing. (84) affogo-to tell a lie about something that is or exists. (101) araefog-fixed. (14) 24hnura-insult. (58)

Page #393
376 Bhagavati Sutra -are stolen. (94) -without causing pain. (56) -to tell a lie about something that is not or that does not exist. (108) uncivil, unbecoming. (62) arggggang-for a long but unpleasant life. (22) erfi-as per one's own nature. (30) ergof-just lit, just put to flames. (98) bhaheu - -non-cause. (142) argof-former. (122) ar-physical frame of water-bodies. (36) 13fe31--while ringing, beating or blowing. (45) A jAisaya sahasse su- -in hundreds of thousands of births. (41) - measure of time in terms of respirations. (11) argfanfaar-series of knots from the start. (41) -some pain. (57) AbAhaM -pulling till the ear. (99) AyANehiM - with organs of senses. (78) -when placed within sense perception. (47) grove, garden. (141) AvaliyA- -a measure of time. Several time-units make an avalika. (11) anything prepared or brought for a monk. (103) -stationed here (on this earth). (73) fegar-moist wind. (22) -seasonal, season. (11) 3fragi-a method of division or fragmentation in which one is turned into many. (83) -to be uttered. (86) -light, bright. (166) ujjhara - Nijjhara - cillala-pallala-vAppiNA -waterfall, spring, marsh, rivulet and tank. (141)

Page #394
Word Index Bk. Y 377 377 377fafe--by changing their body. (32) SGUut-rich. (36) 3 -97$-north-east. (1) 3 Toutat--with attachment awakened. (77) 3tquifa, 3cqfiq, seafootfrfa-born, to be born. (178) 30s-wet. (116) 3a3f1-those who make use of upayoga. (72) gafirundt, safoto-help, accept. (58) gauitg-taken delivery of. (97), 39GHAT --demonstate, display. (82) 3975-coal. STETIET-with attachment exhausted. (77) fors-to throw. (99) 30-arrow. (99) BEHA17F3-to be keen. (50) . 5771 Thl_identical position. (97) gatu 149--one-time black. (118) CITYTAZ-existing on one pradesa (space-point). (125) TUHIT-coming. (59) getur, T25-to throb. (109) 3TTITIETTE TUTTG464--Span-as-shape or form. (135) TITTEET - to take bath, be involved. (80) 3779)--analogy. (68) ATATTWO-to be reduced. (7) FIUFT --buyer. (95) kAkhapaDiggaharayaharaNamAyAe-with duster and bowl held in the arm-pit. (58) $53737--mat. (82) 51ff71-activities done. (86) PHIEFETT-rust, black stone. (37) ISTIA -as time. (144) FTTTS - bought. (103)

Page #395
378 Bhagavati Sutra -pulse, lintel. (36) -cluster of atoms. (110) uppter-with attachment reduced. (77) THICOTUITIYFTSpan-as-place. (135) Watchui-as place or expanse. (144) sifoy-knot. (41) 163797 farai-born from mother's womb. (152) Trek-decry. (58) THATTF1_while searching. (94) firiemui-summer. (12) for TTT-food prepared for a patient. (103) TF1F541-a tank without shape. (141) THICTg-heaviness due to density. (100) Tiger-city gate. THT-cow-dung, cow-dung cake. (39) 79 arsfamnen - breadth at all points. (40) aft #F#-final act. (69) afe4f4771--final exhaustion (of karma). (69) gosta Tuco4TT-due to restlessness of instruments (limbs). (81) faoca-causing hurt to limbs or tissues. (57) ferito ito pierce, to be pierced. (114) Grafomi-knots. (41) 1990-cluster of souls ; sia-infinite ; qfar-unlimited. (179) al-rope, thread. (99) Tor-a yuga of five years. (13) riafeurg--when the course of meditation was over. (59) ft grup-to burn. (11) -rock. (141) ofan-established, placed. (103) OT7317 Oui TS-to remove from one place to another. (99)

Page #396
Word Index Bk. V NAmaparivADie- -names in proper order. (89) NiTTharavayaNam - harsh words. (61) foto sleep. (54) farf-after it has taken place. (58) for-without a life-span. (42) fo(fa) xaaq-faca-without increase without decrease. (155) fortg-without throb. (126) fortafa-to be destroyed or lost. (179) f-uncovered, with the cover gone. (49) fagftag, fagts-to take out. (57) -does not take place. (16) (99) hAru -- sinews -zinc. (37) 379 -from there, from their own positon. (73) tappakkhiya-uvAsagassa - ubAsiyAe - admirer (male and female ) belonging to his side or group. (67) acqzfa4a194e9-arfarg-follower (male and female) belonging to his side or group. (67) tappakkhiyassa- -one belonging to his side or group. (67) unlimited time in the tIya-maNataM sAsayaM samayaM - eternal and past. (84) -a measure of time. (11) span-as-substance. (135) -as substance. (144) davvAdeseNa - dAhiNa -paDINa - south-west. (1) dIviccagA - concerning island. (25) 3-for the sake of long life. (91) gfag with two prade sas (space-points); fagfag aNatapaesie, asaMkhejjapaesie-- with three space-points, till infinite space-points, unlimited spacepoints. (110) go-food prepared during famine (for relief). (103)

Page #397
380 Bhagavati Sutra geregte-difficult to bear. (102) qar36TH#-491-98-temple, hermitage, water-store and pillar. (141) Toupe-sense perception. (68) qoftvifa-to know. (179) neqarfs--to go forward (to receive). (59) Tatahu-while falling. (100) qaytary--wind which is beneficial to plant life. (22) ofageagi-latter. (122) TOTETTT-mature. (72) TET3Tt-silken cloth. (82) qf5 ETHE---by making an offer. (90) qfs aors-to commence. (10) qft Haas, qf5f9Q-to experience, to undergo. (41) 95 _adversary. (89) T570-3MT-north-west. (1) quitat-advanced, elevated. (70) qurtg-to know. (174) TAIT-proof. (66) peole Haifa-to become light. (94) Theorgho-sleeping in a standing posture. (54) RETT Tfour-array of knots. (41) GETRITA-sruta knowledge derived from tradition. (68) pintaqout-born with a time-gap. (72) TIFE, 974f4--to touch. (56) parittA jIvaghaNA, paritte-see jiivghnnaa| qorxa -launch, set afloat. (58) TETTAT-bolding. (103) Trgu atfeut-south-east. (1) TTT77-57EETEST-afruar-ditch, structure on a castle, passage for big animals. (141) 97TUTTE --when gone beyond sense perception. (47)

Page #398
Word Index Bk. V 381 arefa arfa qayt--questions by the disciples of Parsva. (180) 97814-477-770-270-3raut-palace, house, hut, cave and shop. (141) q afarul-progenies of (monks in the order of) Parsva. (180) 97&FITCoi- pleasant. (93) qua a TH-Puskara-samvartaka-name of a cloud. (116) Cos--when touched. (46) qoqalaqoraui-description of previous state. (36) TERE-from one to nine. (53) aft pafog fagitis-place of movement in the exterior. (58) AFFAISO-to fill up densely. (101) ance OfTOTT-turned coarse. (127) fase fai-channel connecting two lakes. (141) HTTIG--either...or, sometimes this, sometimes that. (144) HATTETE-taking body or birth. (58) TITEETTISUKA-span-as-phenomena. [135) Hatch-as phenomena. (144) HTTC Oqqoutati-with mind. (76) walaefo Freife--heavy shower. (58) HETATT737--from the great heavens. (59) facimlimited. (79) grafag-royal diet, food for the king. (103) a--a measure of time. (11) stomis known or seen. (179) BET-EF519-167997-iron-vessel, cauldron and laddle. (141) a fata-period of non-reinforcement non-withdrawal. (161) ACHI -while being in that state. aute-forest with rows of trees. (141) TEST-forest with similar flora. (141)

Page #399
382 Bhagavati Sutra T-physical frame of flora bodies. (36) (99) as a-to contract. vaddaliyAbhattaM - food or provision for rainy season. (103) -question. (59) , rainfall, rainy season. (10) arg-vessel (his begging bowl). (58) vikkiyamANassa - while selling. (94) vigacchaMti, vigacchiMsu, vigacchissaMti - to be lost. (178) faarg-particular pain. (57) -to throb specially. (109) rafe-nurse, look after. (58) vehAsaM - in the sky. (99) alfa-to grow dim. (98) with half-a characteristic of matter with an even number of pradesas (space-points). (117) --while accepting. (107) -to strike. (99) f-existence in transformed state. (132) -restrained. (60) 11--restrained-unrestrained. (61) -to be added. (123) f-born not from mother's womb, but from egg or otherwise. (152) -frequent discussion. (73) saMharamANe - -see sAharai. --cart, chariot and vehicle. (141) afasa-fasar-objects live, non-live and mixed. (164) raftonfar-transformed by some instrument. (36) -subjected to a machine. (36) a-fg-turned into sound. (128) Ag-with pradesas (space-points). (117)

Page #400
Word Index Bk V f-with possession or property. (136) -without middle-a characteristic of matter which has an odd number of pradesas (space-points). (117) 3-long-lived sramana. (14) -smallest unit of time called samaya which is not further divisible. (10) 383 fa-to kill. (137) sayyAya rapiMDa - food prepared for a householder in whose house a monk stays. (103) far-channel connecting two tanks. (141) afafa-in one's own field. (107) -all-knowing. (179) af-all-seeing. (179) -to pay, to deposit consideration money. (95) 3-with a life-span. (42) -oceanic, concerning the sea. (26) (136) with endeavour. -with reinforcement. (155) sAharai, sAharittae, saMharamANe - to remove or transfer from one womb to another. (56) eg-lead. (37) q-gg-for long and wholesome life. (93) --while attending, with due attention. (59) suhuma, suhuma- pariNae - fine, made fine. (57, 127 ) g-with throb. (126) -with withdrawl. (155) sovacayA sAvacayA - with reinforcement and withdrawal. (155) heu- -cause. (142) Harwinter. (12)

Page #401
Book VI -karma obstructing capacity to enjoy. one who sees (knows) with all the eyes. (36) 3/4aecaaiPa--from other (separate) regions. (158) -free from old age. (114) fag-without a beginning, without an end. (23) aNAie sapajjavasie - without a beginning but with and end. (23) arforfor-undesired. (15) (28) organs except afrog-change into something injurious. (15) aNuttarovavAiyA - without birth. (13) aNubhA gaNAmaNihattAuya - bondage of life-span (132) karma that gave the bondage. -existent from previous times. (117) -by one's own self or soul. (158) apaccakkhANa- NivvattiyAuyA - one who has acquired life-span without formal renunciation. (57) apajjattao- -one who has no full attainments. (37) -one body with many souls. (39) for-little exhaustion of karma. (12) q-with little pain. (1) with little influx. (17) determining -period of dormant state of karma. (29) -minus period of dormant state. (29) aafafa-not to be liberated in this life. (24) abhibhiyattAe uncoveted. ( 15 )

Page #402
Word Index Bk. VI 385 TATTOOT-37FUTIHunsoothing and unworthy of remembrance. (15) 37144-unlimited. (160) 3747967-iron ball. (4) shfaqgda-impure tinge. (144) staal--those who experience not. (47) asaI aduvA aNaMtakhutto-many times or an infinite times. (76) STAFETOP-incompetent. (144) 3 arg op 356919-downward, not upward. (15) 317347875--with the bondage of life-span. (132) 3173795F31-- karma giving life-span excepted. (132) 311 utgoang-from the start, in proper order. (16) 3117T ura-place attached to one's own body. (158) 3TIOTufg-with the help of organs of senses. (159) 311917-372-957417--advent, appearance. (117) stifine-flat surface of the hand drum. (117) iriyAvahiyavaMdhayassa-lapse due to insufficient precaution in movement. (24) GETATOTT--of great merit. (117) sang-within comparison. (114) 39quur goal-born earlier. (76) FETT-time of respiration. (114) gragfaat ATC-a line (wall) same from base to top. (60) 371zifuatay-gross-bodies (11) 5476coarse touch. (143) FUETTfort-dark formation. (77) fifah -soaked in mud. (4) aifa forerant- period when karmu is up and is giving effect. (29) F120r--instrument. (5) 25

Page #403
386 Bhagavati Sutra Figafar-defiling one's own soul. (72) 94954 -fot--of the shape of the cage of a cock. (61) kusavikusa-visuddharukkhamUlA-with roots free from harmful grass.. (117) locforTATT#fa--as big as a berry seed. (148) CFTOTETTO-stained with wheel dirt. (4) fetare-inseparable, ineradicable. (4) TETTE-gliding back and forth in life-cycle. (27) TEHITU-a casket of fragrant paste. (149) Tforg--with arithmetical digits. (114) T@F74174-to thicken. (4) ETTEISE-with fragrant matter. (149) 19784413-affixed grease-like. (4) fundirty. (18) ITEMTAFUTETI 35--karma determining name and lineage. (132) migaefe--in blazing fire. (4) tonata-loss of capacity to procreate or sprout. (111) forestais #1575-to be rendered devoid of substance. (4) forcame--greasy-harsh. (143) NippAvamAyamavi-of the size of a variety of paddy called nippava (bala). (148) furoas d -with vision unobstructed. (160) 196577-0721917-perfected souls, some of whom are with activities, some without and some are siddhas. (39) OTTOPT-CTrata -with-mind without-mind, perfected souls. (34) souls. TEE TATT.-neither fine nor coarse, perfected (45) daya-just released from the loom. (16) Turecap-with hay in the hand. (4) **19--bodies made from dark matter. (58)

Page #404
Word Index Bk. VI faq-three-times seven, i. e., 21. (63) tihiMacchagaNivAehi-minimum time, time taken to make sound with two finger tips. (63) a-vigorous. (63) yaNiyasadda -- sound of thunder. (68) gamag-difficult to clean or wash. (4) gPf7g-difficult to brighten. (4) -difficult to make stain-free. (4) faafc-free from disease. (114) qf-with mud. (18) paccakkhANanivvattiyAjyA - one with life-span acquired through. 387 renunciation. (57) -renunciation and non-renunciation. (55) paccakkhANI - -one who is renounced. (53) -affluent, one with full attainments. (37) paDimA paDivaNNae- -one fixed in penance or pratima. (13) pamANANaM AI - substance original. (116) q-m--from regions further apart. (158) parikammijjamANassa -- that which is sought to be cleaned. (18) afta, afa-one-body-one-soul, little worldly life. (39) used, put into use. (16) f-wide exhaustion of karma. (1) qg-acquisition of matter. (19) -one with speech. (38) mallagamulasaMThie -- like the base of an earthen lamp. (61) fe-with dust. (18) -the end of sphere (space). viggahagaisamAvaNNaeNaM- -movement taking a complete turn. (70) faccars wafa-to be lost, to meet one's end. (4) facqfzunfts-to be rendered without effect. (4) fa-half cubit, nine inches. agarert- -at the end of the altar. (60) (116)

Page #405
388 Bhagavati Sutra af-without curiosity, with slow pace. (11.) afourfog-ends. (60) fo-to start, to arise. (60) -collection. (114) fa-(paste) for rubbing. (149) argy 34mafag--with a beginning but without an end. (23) asg aqwafag-with a beginning and with an end. (23) fufto be loosened. (4) fafocus-to be mixed up. (4) suddhoyatarAe -easy to clean or wash. (4) suparikammatarAe - easy to brighten. (4) easy to make stain-free. (4) f f300-rock-like fixed in penance. (13)

Page #406
SUBJECT INDEX [ Figures indicate page numbers ] 875 TTT (Atimuktaka)-163-64. ja fff297 (final activities)--77-78. BIETTHET (within 48 minutes, less than 48 minutes)-218. sparut (see suurte). STARUT (see $). Traf# ( principal consorts ): of Cakravartis-181 i of Camarendra--7, 8, 9, 10 ; of Dharanendra-12; of Isanendra-19 ; of Sakra-16, 17 ; of Tisyakadeva --16 ; of Vaimanikas 48. affet* (Agnikumaras)--122 ; and -kumaris-122. forte TITA (Agnibhuti Gautama) --3, 8, 9, 10, 11, 13, 17. f# (see afta). 3treet (nymphs)-49, 60. 3511at (non-life)--223-24. 39531 (Aryya, Parvati, a goddess in the Hindu pantheon)-22. STTECTTH (see STETTA). sparta quutit, pritetaauutot (born with, without a time gap)-173-74. TUHATT (infinite involvement in mundane life)-42. 29ure, 3H (attributes of matter)--197, 211-13. STRUTUT, furaifeaf (army, army-commander)-12, 16. 3poor fetal (heretics, heretical views)--52, 53, 54, 153-54, 179-81, 189-89, 233, 311-12, 315-16; (heretical monks, their penance)--24-27, 29, 31, 32-33, 52-54. 3TOOTTOT (ignorance, nescience---mati, sruta, vibhanga) - 256, 264. aria (one who has restrained self by self)-80-81.

Page #407
390 Bhagavati Sutra attAgama, aNaMtarAgama, paraMparAgama (texts for Tirthankaras, Ganadharas and followers)-171. El (Ardha-Magadhi language)-170. apaesa (see sapaesa). aparita (see parita). appajjattaga (see pajjattaga). (more or less, number)-242, 258. a (six months, half-year)-140-41, 222. afga (arihanta, jina)-47, 50, 63; caityas of-50, 63. (an isle, a sea)-270. (perfected souls)-179; (see siddhas). y, etc. (liars, their bondage)-191. af, avaTThie kAle ( fixed time ) - 140-41. avaTThiya (state of constancy) - 215, 22. avasappiNI, ussappiNI ( down and up phases of the time cycle).-50, 141-42, 144. 226-27 295-96. (Asurakumaras)-4, 5, 6, 7, 29-36, 53, 66, 121, 122, 125, 205-06, 217, 225, 226, 238, 239, 287, 314; and -kumaris-4, 5, 6, 7, 29-36, 113; abodes of-44-45; downward movement of,-45-47; upward movement of,-47-51; why they go up ? -48-49; beg to be forgiven-34-36; movements up and down of,-66. ar (Asoka, a forest strip)-54 ahivas (Overlords)--2. ahuNovavaNNa (just born ) - 72. 110 (substance original)--294. 3 (life-span)-71; bondage of,-153-54, 302-04, 317; of Sanatkumara-42 ; movement with,-155-56; karma giving short and long,-182-83; karma giving,-250-58; determined by renunciation267 ; of Soma, Yama, Varuna, Vaisramana112, 114, 116, 118.

Page #408
Subject Index 391 TTTTT, FT19,99 (measures of time)--139, 292. 3T4507, 9f75ct (own ability, other's ability)-86-88. mufc2-36T (preceptors and teachers, their perfection) --191. 37TTH, TH, TRCH ( decision to slaughter, torture, slaughter)--78. 3TTEF (devotee)-42, 92. 3 [OTEUTT (devotion)-190. atafsett (a measure of time)--139, 201, 203, 217, 218, 219, 221, 227. 819 (karma-inflow)--81, 233. TETAFH (prohibited acts)-189-90. 3TTETT (intake)--241, 257, 263, 288, 317. BITETTT (assimilatives, food-eating)--242, 257, 265. 32 (a god in the Hindu pantheon)--26. THE TITH--20, 44, 65, 73, 83, 92, 100, 107, 119, 123, 125, 131, 144, 152, 156, 166-68, 169, 178, 181, 192, 209, 215, 222, 231, 240, 241, 259, 268, 284, 289 297, 305, 310, 317. g (Indras)-29, 30, 31 ; of Acyuta-kalpa--19, 48 ; of Bhavanapatis-2, 156, 207, 217 ; of Brahmalokam 19; of Jyotiskas--13, 123, 231 ; of Lantaka-19 ; of Mahasukra-19; of Mahendra-19 ; of Pranata-19; of Sahasrara-19; of Sanatkumara --19, 41-43, 218 ; of Vanavyantaras-123. Camarendra-1-9, 11, 12, 13, 17, 44, 51-52, 54-61, 62 64, 66, 67-71, 73, 107, 121, 125 ; previous births of ,--51-52 ; birth of,--54-61 ; challenges Sakra58; routed by Sakram-60; movements up and down of,--66, 67-69 ; remorse of,-69-71 ; craves for Mahavira's support--56, 58 ; story ends--73. Dharanendra--11-12, 121.

Page #409
392 Bhagavati Sutra Isanendra-17-22, 31, 33-41, 126, 127; attitude of, to Sakra-37-41 ; previous birth of,-21-28; height of the vimana of,-37; rage of,-33-34; worships Mahavira-20. Sakrendra-13-16, 17, 26, 31, 55, 56-64, 66, 70-72, 109, 128, 161, 162; routes Camarendra-60; withdraws thunderbolt--62-64; attitude of, to movement up and down of, Isanendra-37-41 ; -66, 67-69; height of the vimana of,-37. Vairocanendra (Bali)-10-11, 121. 1ndras dominating over Asuraku maras,... till Stanitakumaras, Pisacakumaras and Jyotiskas-121-123. iMdiya, AyANa (organs of senses ) - 2, 124, 151, 176, 218 ; (objects of senses)-124. -fat sfer (woman, female form)-242; binding karma-251, 258, 264. ithagabbhaM (embryo)-161-62. farafa (vigilance in movement)-81. fa (world of liberated souls)-45, 298-99. ukkariyabhea ( an occult power enjoyed by the advanced monks)-178. esota gaurt (light and darkness)-224, 231. (utkatuka, a posture of sitting)-166. (Uttarakuru)-296. (Udadhikumaras )-121-22; and -kumaris-115. udINNamohA, uvasaMtamohA (with active attachment, with exhausted attachment)-175. uvajjhAya ( see Ayariya ). Bat (cognition)-242, 257, 264, 265. (Hall of Genesis where a Indra is born)-15, 31,. 54, 58. uvasaMtamohA (see udINNamohA).

Page #410
Subject Index 393 grafoqot-- see aeroport ). gfrifcat... fafaur T4T ( beings with one,... till five organs of senses, mobile beings )-160, 161, 205, 206-207, 245, 263, 264, 266, 275, 288, 289. Tag (throb, tremble)-77-81, 132, 193-94, 223. TITIEMTCOTTT (span-as-shape)-203-204. artfg ( avadhi knowledge )--29, 55, 57, 63, 64; vision 253, 255. FUETTE (dark formation)-275-80, 302 ; names of,--280 ; location of,--276 ; size and shape of, -279-78. 2009 (heavens)--19, 230-31 ; beneath the heavens-300-302 ; higher heavens-302 ; abhiyogiya (i. e., heavens upto Acyuta)-99 ; Acyuta-19, 48, 125, 218 ; anabhiyogiya (i. e., heavens beyond Acyuta)-99 ; Aparajita, Anata, Arana--218 ; Brahmaloka--19, 218, 270, 276, 282 ; Isana---17, 19, 20, 31, 32, 33, 123, 127, 218, 270, 301; Jayanta--218 ; Lantaka-19, 218 ; Mahasukra, 19, 218 ; silent questions by two gods from, -164-68 ; Mahendra19, 218, 270, 276, 302 ; Pranata--19, 218 ; Sahasrara--19, 218 ; Sanatkumara-19, 218, 270, 276, 302 ; Sarvarthasiddha--218, 219; Saudharma -15, 45, 48-51, 55, 58, 60, 63, 71, 72, 115, 123, 218, 270, 301 ; Vijaya, Vaijayanta-218. FH (Karma)-23, 24, 160, 161, 164, 171, 207, 233-34, 236, 242-44, 246-47; evanbhuta, anevambhuta--179181 ; giving short and long spans--182-83 ; great, little-186, 242-44 ; bondage of ---306 ; bondage of liars--191; asata vedaniya-238; instruments238-39 ; pain from, and exhaustion of,--239-40 ; duration of,-242; with beginning without end247 ; its span--248-50 ; divisions--249-50 ; female, male, impotent binding karma-250-58.

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

Page #412
Subject Index 395 74**T (Camaracanca, metropolis)_44, 54, 58, 70, afc#, aft# (final, non-final, body)--42, 72, 242, 258 79T (Catuspala, armoury of Camarendra)--58 ont (a monk) 53, 208-09 ; his laughter and sleep---159 60 ; perfection of,--179; power of, to know and see--84-85 ; power of, to transform-1, 91, 93-100, 170-71 ; power to sleep and sleep standing-161 ; to fly over a mountain--90-91 ; to hear--158-59. 3777&ata (Jambu-dvipa)-4,6, 11, 12, 13, 17, 19, 22, 29, 32, 52, 58, 61, 94, 95, 109, 110, 111, 114, 116, 118, 127, 133, 136, 137, 138, 139, 140, 141, 142, 143, 271, 312. OTT76 (spiritual vigil at night): anitya-27; kutumba-23. tiforfer (ability to see state of things elsewhere)-2,84-85. ota (Soul)-312, 314, 317 ; and renunciation--265-67 ; and instrument--236-39. pragu ( jivaghana : ananta, paritta)--230. optat (livings beings)-increase, decrease and constancy of,--215-22 ; reinforcement, withdrawal, etc., of,-219-21; living, non-living and mixed 223-24. TT-forest-forestia furat (jugga-gill-thilli-syandamanika), 86, 89, 93, 94. Figfag (jyotiskas, planetary bodies 1--12, 13, 60, 90, 123, 124, 156, 207, 218, 226, 228. Frontfazene (loss of sprouting capacity)--290-91. OGUT (Nandana, a Caitya)--3,20. ofertat (Nandisvaravara, an isle)--47. TTTT (Nagakumaras)-12, 121 ; and -kumaris-- 12,115. UTTU (knowledge): types of;-130, 242, 264, 265.; of the omniscient--172, 255; mati and sruta--255.

Page #413
396 (Naradaputra, a monk)-210-215. fords, faifoga (Nirgranthiputra, a monk)-132, 210-15. (infernal beings)-89, 126, 130, 181, 204-05, 225, 228, 234, 236, 238, 218, 260-61, 265, 266, 289, 314, 315-16. * Bhagavati Sutra (tamaskaya, bodies formed by dark matter)--233, 269-75, 302; names of,-275. araffa (Tamralipti, a sea port)-22, 26, 27, 29. 32. a (Tamali, a monk)-22-34, 52. faf (Tigicchakuta, a mountain)-58. (Tirthankara)-81. fa faf (animal world)-47, 60, 63 (see ). araga (Tisyakadeva, a monk who became a god)15-16, 19, 43. for (Stanitakumaras)--12, 122, 225, 239, 261, 287; and -kumaris-115. (senior monks of Parsva's order)-228-30. a (vision)-242; optical-253. (span-as-substance)-203-04. (Danama, an order of heretical monks)-52. (gates, fourteen)-260-65. diTThI samma - miccha ( outlook, right, wrong ) - 42, 101-03, 173, 208-09, 242, 252 263, 265. faa (day and night): measure of-134-36, 141-44, 218, 229, 231. faul (Dikkumaras)--122. dIvakumAra (Dvipakumaras)--122. dIva-samudde (isles and seas ) - 5, 6, 7, 12, 19, 60, 61, 63, 304-05. (misery)-36, 42, 71, 163, 168, 191, 244. dullabhavohI (see sulabhavohI ). (gods, celestial beings)-85, 248, 264; abodes of,-23031; Body-guard gods-12, 13, 16, 48, 60, 107;

Page #414
Subject Index divine fortune of,-29, 35, 36, 71, 72; language. of,-170; Lokantika, and their vimanas-28184; power to hurl matter, etc.,-54-66; progenylike, to Lokapala Soma-112, Yama-114, Varuna-116, Vaisramana-118; restrained, nonrestrained or unrestrained ?-169-70; Samanika4, 5-7, 11, 12, 13, 15, 16, 19, 44, 56, 60, 70, 71; speed of,-65, 66; taking orders from Lokapala Soma-110, Yama-113, Varuna-115, Vaisramana -117; Trayas-tri msa-4, 6-7, 12, 17, 19; with competent, incompetent, soul-309-10; with pure, impure, tinge-309-10. devakuru - uttarakuru (Devakuru- Uttarakuru ) - 294. desa (see paesa). (Dbatakikhanda, an isle)-142-144, ch, (space-points)--177, 194, 198-203, 211-15, 233; saprade sa, aprade sa (attributes of matter)-197, 211-15. (with, without, formal renunciation) -265-67. GAT, GAT (with, without, full attainments)-173-74, 265. qf (attainments)-15, 31, 55, 242, 254-55, 265. afs 397 (pratikramana-a spiritual practice)-15, 19, 92, 99, 190, 230. fs, #fs (pratima, a penance, great penance) 54, 55, 57, 240. (pranama-a low bow in Indian style touching the feet)-26. - ch44 (carelessness)-77. paraMparAgama (see attAgama ) . paraMparovavaNNaga (see anaMta rovavaNNaga). (infatuated restrained)-82.

Page #415
398 Bhagavati Sutra pariDDI - (see AyaDDhI ) . afa, aqft (one-soul-one-body, many-souls-one-body)-242, 255; (with restricted worldly involvement). after (assemblies)-2, 12, 16, 125; Sudharma-60, of Camarendra-2, 125. aftan (palyopama, a measure of time by comparison)112, 114, 116, 118, 128, 141, 219, 294, 295-96. eefer, foria (palhatthi, paryankasana, postures of sitting) -96, 97, 100. (padapopagamana, a form of the prudent person's courting death by a conscious process)-27, 28, 29, 53. pAgasAsaNa (subduer of the demon Paka) 55. --GAT-A (one-organ beings, two- to five-organ beings, flora bodies static beings)-78, 79, 180, 187-88, 275, 280, 284. P (Pranama, an order of heretical monks)-24, 26, 33. (Arhat Parsva, 23rd Tirthankara)-228-31. pisAyakumArA (Pisacakumaras)--123. THER, THERIA (Puskara, an isle, half of Puskara)-142, 144. (Puskara-Samvartaka, a cloud)--196. geat (worlds, hells)-227, 233, 285, 298-300, 302; beneath the,-299-300; Ratnaprabha-45, 109, 127, 156, 217, 285, 286, 299-300; Sarkaraprabha.....till. Mahatamahprabha-45, 156, 217, 285. getag...till au (earth-bodies...till flora-bodies)-- 86-7, 149-51, 186, 196, 205, 206, 223-24, 239, 261, air-bodies' 270,273, 275, 280, 287, 288, 301-02; power to transform-86-87; ashes, hay, etc., as bones as fire-bodies-151; fire-bodies-151 ; grains as earth-bodies and fire-bodies-149-50; metals as earth-bodies and fire-bodies-149-50 ; and fire-bodies-149; earth-bodies pulses as wine as water-bodies-149-50.

Page #416
Subject Index 399 gouratec (Purnabhadra, a caitya)--132. gfra (male-form)-251, 258. gzipat (Purohita)--29, 30, 31, 54. goa (Purvas, traditional texts)--177-78. goats tot (purva-koti, a measure of a very long period) 82, 250. ITU (Purana, a householder)-52-54. OTTE (matter)-65-66, 210-215 ; auspicious and inauspici ous.--224-26, 242-47, 307-08 ; in cloth-242 ; dark,---269 ; external,-90-91, 93-95, 98, 107, 244, 307-08 ; molecules of, their throbbing.--193-94 ; their indivisibility-194-96 ; characterisation of - 196-97 ; touch between,-197-99 ; span of existence of,-199-201; time taken by, to retransform-201-04. Afeggo (Parigharatna, a powerful weapon)--58, 60. aja (bondage)--242. anaat (Baladevas)-181. ATTTT (coarse-bodies)-257-58. att (a village)-52, 53. Taut (celestial abodes)-4, 9, 11, 12 ; residents of,-231 ; lords of, --2, 152, 156, 207, 217. wafafen, wafafc# (to be, not to be, perfected in this life)-42, 247, 248, 253, 263, 265, 314, 317. #fag (fit to be born)233. Hayot (perfection in this life)43, 242. #factcat (advanced souls)--85, 90-91, 93-98, 102-03, 107. In are (Bharatavarca)-22, 29, 32, 52, 58. 7779COTTT (span-as phenomena )-203-04. SETAT (language, speech)--170, 242, 255. Fifsuga (Manditaputra, a monk)--74-82. HIT 9794 (Mount Meru)---109, 111, 114, 116, 118, 127, 136 37, 138, 139, 140, 141, 143, 144, 287, 288.

Page #417
400 Bhagavati Sutra maMdarassadAhiNeNaM (activities to the South of Mount Meru) - 111, 114, 116, 118. (great vows)-230. mahAkamma, kiriyA - NijjarA, -veyaNA ( great karma, -activity, -exhaustion, -pain)-233-36, 239-40, 243. mahApaDima (see paDima). fa (Mahavideha)-36, 42, 71. (Mahavira)-3, 8, 9, 10, 11, 13, 17, 20, 44,. 53, 57, 58, 64, 65, 70, 82, 83, 100, 119, 144, 163-64, 165, 166-68, 169, 210, 230, 240, 241. #T, (deceitful, deceit-free)-91-92, 99-100, 102-03, 173. (muhurta, 48 minutes)-82, 136-39, 200-03, 217-18, 221, 249, 250, 291. (Moka, a city)-3, 20, 43. if (Maurya)-22, 23, 27, 29, 31. (activities)-77, 242, 264, 265. af (one with activities)-257. raf (Rajagrha)-20, 44, 74, 91, 102, 103, 105-06, 120, 124, 125, 126, 132, 142, 223-24, 281, 241, 312. (capital cities)-28-36, 44, 54, 58, 70, 110, 126, 129. fred (rista gems)--4. (Rudra, a god in the Hindu pantheon)-26. safi 31998g-(Rucakendra-utpata, a mountain)-29. of (occult powers)-248; virya,-102, 103, 105, 106; veuvviya-102, 103, 105, 106; ohi-jnana-105; vibhanga-jnana-102, 103; manah-davva-vaggana-- 175. (Salt sea)-83, 141-42, 144, 147, 151-52, 305. HT (tinges)-89-90, 126, 130-31, 263, 265, 309-10. (sphere, cosmos)-19, 29, 83, 152, 229-30, 284, 288; high up the, -50; northern half of,-20; central part of, animal/sub-human world-5, 6, 19, 47, 59, 60 61, 63, 152, 288; lower,-59.

Page #418
Subject Index af 401 (Lokapalas)-2, 7, 8, 12, 17, 19, 108-118, 129; Somadeva-108-112, 115, 116, 121, 127-28; Yama109, 112-14, 121, 127; Varuna-109, 115-116, 121, 127, 128, 129; Vaisramana-109, 116-118, 121, 127, 128; of Bhavanapatis-122; of Isana126-28. z (thunderbolt)-61-64; movements up and down of, -66-69, 70. (Balicanca, a metropolis)-28-36. (Vayukumaras)--121-22; and -kumaris-110. (Vayubhuti Gautama)-8, 9, 10, 11, 13, 17, 19. (Vanavyantaras-12, 123, 156, 207, 218 226, 228, 231. vAyA, aNila (winds ) -- 132, 145-49. (Varanasi)-102-03, 105-06. TT (rainfall)-138-39. argar (Vasudevas)-181. fax (transformation, power to transform)-1, 4, 6, 7, 11, 12, 13, 15, 16, 18, 19 59, 77-79, 81, 91, 100, 149, 194, 229-30, 244, 288, 306; of Samanika gods-6, 7; of Camara-1, 4, 6; of Vairocanendra--11, 12; of Dharanendra-12; of Jyotiska-Indra-13; of Sakra-15, 17; of Tisyakadeva-16; of Isanendra-19; of a monk1, 91, 93-100, 170-71; of Varanasi into Rajagrha and vice versa-102-03, 105-06; of the deceitful and deceit-free-91-92; of one with wrong outlook-101-04; of one with right outlook-10407; of a god-1, 306-08; and to know and see309-10; of air-bodies-86-87; of the clouds -87-89. faff (Vindhya hills)--52. 26

Page #419
402 Bhagavati Sutra fa i t (Vidyatkumaras)--121, 122 ; and -Kurburts--610. fee (Videha)-294. fatty (celestial abodes or palaces)--13, 16, 19, 20, 109, 112, 126-28, 165, 166 ; height of respective, of Sakra and Isana--37, 43; anuttara (ultimate, last) -175, 240, 285, 289; of Lokapalas--109-10, 112-13, 115, 116, 127-28 ; of Lokintika gods282-84 ; of Tisyakadeva-16; Isanavatamsaka -20, 31, 128 ; Risga--270, 276, 282-83 ; Arci, Arcimali-282; Asoka...tin Cuta-109 ; Sandhyaprabha...till Valgu-109-10, 112-13, 115, 116; Sumana ... till Suvalgu-127; Aokavatrsaka... till Jatarupayata msaka-127-28; Saudharmava tassaka44, 55, 70, 109, 112, 115, 116. faceta (period of non-arrival non-departure)-221. facrae (adversary)-42. HTT goape (Vaibhara hill)--91. fury (Vaimanika gods) - 16, 33, 34, 48, 49, 66, 90, 155-56, 160, 163, 173, 181, 207, 226, 228, 231, 246, 267, 303-04, 314; and their consorts--16, 33, 34 ; movements up and down of_66. 10=(Vaisramana, Kuvera, god of wealth)--26. TES, 45* (attributes of matter)-211-13. fitu, hiru (restrained, unrestrained)--242, 251, 263-64, 265. pouft, reouft (with, without, mind)--242, 252-53, 263, 265. FTER (export-import merchant)---26. 166 (sound)-132, 157-59 ; time taken by sound to retrans form-203-04. 1998, 31997 (with, without, space-points)--211-14, 260-63, 267, 288. HY (time-unit)-66, 67, 82, 138-39, 140, 200-03, 218-19 221-22, 227, 292.

Page #420
Subject Index 403 ITETI (vigorous transformation) : maranantika -286-89; vaikriya--4, 6, 29, 58, 59, 85, 94. HET (see 19-TECT ). HTHTHT (Svayambhuramana, a sea)-305. Hat Sat... (aborigin tribes like Savara, etc.)-50. HOTTTT (with suffering)-262, 264, 265. Hoac (all-time) -82, 141-42, 144. ist (with body)-264-65. HTTT, TT19H (millions and millions of years, longest period of time by comparison)-36, 42, 71, 141, 250, 294-96. HTATOTT FT (Samanika Hall)55, 57. fra, fafa (perfected soul, perfection)-42, 43, 219-23, 261, 263, 264.: fera (Siva, a god in the Hindu pantheon)-26. marek (Sumsumarapura, a town) ---54, 58. 10-Anuyogadvara-171 ; Jivabhigamam-83, 124, 189, 282, 305; Pannavand--130, 131, 241, 306 ; Raya paseniya-20, Samavaydriga--181. Totalfe, Haret (enlightenment, with ease, with difficulty)_42. gauure+TT (Suvarnakumaras)--121. E# (diminutives).-242, 257-58. effat, ha (the sun )--132 ; sun-rise and sun-set-132; in Jambu-dvipa 133-34 ; in the Salt sea-141. 42 ; in Dhatakikhanda and Puskarardha-142-44. greuth (Suryabha, a god)--110. matut, praeal (reinforcement, withwdral, etc.)-219-22. feu That (Harinegamesi)--161-62, 300. oftare-za- TT (Harivarsa-Ramyakvarga)--294. Es (cause, non-cause)-207-09. Ha (winter)--139, 41. 494-govorau (Haimavata-Airavata)- 294.

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