Agam 05 Ang 05 Bhagvati Vyakhya Prajnapti Sutra Part 03

Author(s): K C Lalwani
Publisher: Jain Bhawan Publication
Catalog link: https://jainqq.org/explore/002132/1

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bhagavatIsUtra bhagavatI sU Bhagavatt bhagavanaSutra sUtra Hol KC. C. Lalwani bhagavatI sUtra bhagavatI

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About the Bhagavati Sutra The Bhagavati Sutra, also called Vihayapannatti, is a massive work, an encyclopaedia of diverse themes, scientific as well as theological, known to the human mind, much bigger in size than many of the Jaina Agamas taken together. The Sutra in its present form has come from Vira Samvat 980 (approximately A. D. 553 ) according to Skandila and from Vira Samvat 893 ( A.D. 466) according to the followers of Nagarjuna. Abhayadeva Suri wrote a vrtti on the Bhagavati in A.D. 1071. In his Jina-ratnakosa H.D. Velankar mentions of 10 more Commentaries on this Sutra. According to B.C. Law, the Bhagavati Sutra is a "Jaina Canonical mosaic of various texts". Winternitz has described it "a motley mixture of ancient doctrines and traditions with numerous later additions". W. Schubring has compartmentalised the whole Sutra into several groups of 'uniform content'. Whatever the view taken by individual scholars, there is no doubt that the Bhagavati is the most outstanding contribution of the Jainas to the intellectual world for all times.

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1 BHAGAVATI SUTRA

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Sudharma Svami's BHAGAVATI SUTRA Vol-III (Satakas 7-8) Prakrit Text with English Translation and Notes based on the Commentary of Abhayadeva Suri by K. C. Lalwani jainabhavana JAIN BHAWAN CALCUTTA

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Mahavir Jayanti March 1980 76 M.R.P Rs. 150/-) KC Lalwani 1980 Distributors: Firma K L M Pvt. Ltd. 257B, B. B. Ganguly Street, Calcutta-12 Published by K. L. Srimal Secretary, Jain Bhawan P-25, Kalakar Street, Calcutta-7 Printed by D. P. Mitra at the Elm Press 63, Beadon Street, Calcutta-6

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In memoriam Dip Chand Bothra who died in a street accident on August 12, 1979 C

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TRANSLATOR'S FOREWORD The Third Volume of the Bhagavati Sutra goes to the earnest reader after a gap of six years which was due to circumstances beyond control; but from the writer's side, the period has not been altogether barren so much so that the output of the period includes an authentic text on the life and doctrines of Mahavira and two comprehensive translations, one the Uttaradhyayana Sutra and the other the Kalpa Sutra, the former in verse-form like the original. It is expected that henceforth the flow of the subsequent volumes of the Bhagavati may be more regular. As in the previous two volumes (English Version), so here too topics under discussion go on changing so that the reader is always kept on the suspense as to what to expect next. Thus, for instance, the topics in Book Seven range from food intake till heretics, and yet the reader does not lose interest. Likewise, in Book Eight, topics range from matter which is highly concrete till devotion which is an abstract item. The volume is rich in historical matter in so far as it refers to two great wars of the reign of king Kunika which must have been very important events, though the presentation is in the form of mythology. The age of Mahavira was an age of heterodox religions with many spiritual leaders, all of whom were outside the fold of the Brahminical religion. In this volume, we come across the names of many sects and of heretical monks some of whom came in touch with Mahavira and his monks and were converted to Jainism. a The volume is also rich in scientific content, since a very long and penetrating discussion is devoted to matterConsciously transformed, spontaneously transformed and as mixture of the two. Well, it has not been possible to check the reaction of a modern particle physicist to this, but it can be safely said that the discussion, whatever its worth today, was one of the most advanced for the period during which it was written and was unprecedented in any other text of the time.

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(viii) Last but not least in interest should be the description of the state of things in Bharata in the penultimate phase of the present downward moving time cycle contained in this volume when humans will be indistinguishable from nonhumans, when life will hardly be worth living and when climate will be extreme on the side of severity. We have similar gloomy picture about the future in other religious texts as well, both oriental (Srimad Bhagavat) and occidental (Bible), which clearly means that all the glitter of present day civilisation is not only going to last, but surely it is not going to transplant humanity in greater bliss. The reader is left to himself to consider what value he should give to it and what lesson he should derive from it.

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Translator's Foreword CHAPTER FOUR CHAPTER ONE Couplet 1 Timing of intake 3; the shape of the universe 4; ac.ivities-iriyapathiki and samparaiki 4; merit in bestowing food 6; goal of a karmafree soul 7; on the touch of pain 10; activities again 10; on lapses in intake 11; prohibition regarding space, etc., 13; criteria for purity 15. CHAPTER Two On renunciation right and wrong 17 types of renunciation 18; renounced, unrenounced, their distribution 21; question of eternality 26. CHAPTER THREE CONTENTS Food intake by plants 28; tinges and karma 30 ; karma experience and exhaustion 32; eternality or otherwise of infernal beings 36. CHAPTER FIVE BOOK SEVEN Types of worldly beings 38. On birds 39. CHAPTER SIX PAGE vii Bondage and experience of life-span 40; karma, painful and painfree 42; karma, pleasant and unpleasant 44; last phase of the time-cycle in Bharata 46. CHAPTER SEVEN Activities of a zealous monk 52; on desires and experiences 53; on the chadmasta and the kevalin 57; experience with and without desiring 59. CHAPTER EIGHT On the chadmasta again 62; pain from sin 62 ; activities without renunciation 63. 17 28 38 39 40 40 62

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CHAPTER NINE Unrestrained monk 65; account of Mahasilakantaka battle 66; account of Rathamusala battle 70. CHAPTER TEN Account of Kalodai 80. NOTES ON BOOK SEVEN CHAPTER ONE ( x ) Couplet 101; On the transformation of matter 103; section (dandaka) one general classification 103; section (dandaka) two with or without attainments 108 sectin (dandaka) three : on body types III; section (dandaka) four: regarding sense organs 113; section (dandaka) five regarding body and sense organs 114; section (dandaka) six regarding colour, till body structure 115 section (dandaka) seven on body and colour 116; section (dandaka) eight on sense organs and colour 16; section (dandaka) nine : on body, sense organs and colour 117; matter as a mixture 117 ; matter spontaneously transformed 118; on transformation of one object 119; transformation when two objects are involved 130; when three objects are involved 133; when four objects are involved 134; relative position of the outcome. BOOK EIGHT CHAPTER Two Poisonous beings 137; objects not known to a junior monk 143; types of knowledge 143; twenty gateways of acquisition of knowledge and nonknowledge 149; on knowledge as power, etc., 157. CHAPTER FOUR CHAPTER THREE Types of trees 180; touch of space points of the soul by weapon 181; eight worlds 182. On deeds 184. 65 8889 80 89 101 137 180 184

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( xi ) 185 CHAPTER Five Followers, belongings 185 ; transgression of a Sravaka's vow 187. CHAPTER Six 194 Merit in offering pure and right food 194 ; what is it that is burning in a lamp 200 ; on relative activities 201. CHAPTER SEVEN 206 A dialogue between senior monks and heretics 206 ; flow of movement 212. CHAPTER EIGHT 214 On adversaries 214 ; on behaviour 216 ; on bondage 217 ; on karma and hardship 223 ; the sun and sun-shine 228. CHAPTER NINE 234 On bondage again 234 ; body-type bondage 241 ; bondage due to the formation of a fluid body 252 ; bondage due to the formation of a fiery body 263 ; bondage due to the formation of a karman body 266 ; correlation between the bondage of bodies 273. CHAPTER TEN 280 On devotion to conduct and canons 280 ; devotion and devotee 281 ; last life of a devotee 283 ; on transformation of matter 285 ; space-points of matter 286 ; karma bondage of the soul 288. NOTES ON BOOK EIGHT 299 Word Index 311

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NamotthuNaM samaNassa bhagavaoM mahAvIrassa gaNadhara-zrIsudhAsvAmI praNItam zrIbhagavatI sUtram sattamo satako Book Seven gAhA AhAra-virai-thAvara-jIvA-pakkhI y| Au-aNagAre-chaumattha-asaMvuDa-aNNautthi dasa sattammi sae / Couplet Food, renunciation, immobile beings, Living beings, aerial beings, life-span, Homeless, monk, unrestrained and heretics, (These are the topics for Book Seven)

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paDhamo uddeso teNaM kAleNaM teNaM samaeNaM jAva...evaM vayAsI : Chapter One [ timing of intake ] In that period, at that time, Indrabhuti Gautama raised the following question : prazna 1-jIve NaM bhaMte ! ke samayaM aNAhArae bhavai ? Q. 1. Bhante ! When does a soul (when moving on to its next birth) remain without food ? uttara 1-goyamA ! paDhame samae siya AhArae siya annaahaare| viie samae siya AhArae siya annaahaare| taie samae siya AhArae siya annaahaare| cautthe samae NiyamA aahaare| evaM dNddo| jIvA ya egidiyA ya cautthe sme| sesA taie sme| A. 1. Gautama ! In the first unit of countable time (samaya), it is sometimes with food and sometimes without it ; so in the second unit of countable time ; and so again in the third unit ; but in the fourth unit, as a rule, it takes food. The same applies to all the (twentyfour) species. Minute forms of life, including those with one organ of sense, take food in the fourth unit of countable time, the rest in the third unit. prazna 2-jIve NaM bhaMte ! ke samayaM savvappAhArae bhavai ? Q. 2. Bhante! When does a soul hak the smallest intake of food ? uttara 2-goyamA! paDhamasamayovavaNNae vA caramasamae bhavatthe vA ettha NaM jIve savvappAhArae bhvi| daMDao bhANiyavvo jaav...vemaanniyaannN|

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bhagavatI sUtram saH 7 uH 1 A. 2. Gautama! A soul has the smallest intake of food during the first unit of countable time of rebirth and also during the final unit in this world. This holds good of all the species till the Vaimanikas. 4 [ the shape of the universe ] prazna 3 - kiM saMThie NaM bhaMte ! loe paNNatte ? Q. 3. Bhante ! What is the shape of the universe (loka) stated to be ? jAva... uttara 3 - goyamA ! supaiTThagasaMThie loe paSNate / heTThA vicchiNe ... uppiM uDDhamuiMgAgArasaMThie / taMsi ya NaM sAsayaMsi logaMsi heTThA vicchiNNaMsi jAva... uppiM uDDhaM muiMgAgArasaMThiyaMsi uppaNNaNANadaMsaNadhare arahA jiNe kevalI jIve vi jANai pAsai ajIve vi jANai pAsai tao pacchA sijjhai jAva... aMtaM karei / A. 3. Gautama ! The shape of the universe (loka) is like that of a wine cup, wide at the base, till, at the surface, like the shape of a mrdanga (a musical instrument) turned upside down. In this universe, wide at the base, till like the shape of a mrdanga at the top, the Arihantas, the Jinas, the Kevalis know and see the souls (living beings) and non-soul, (matter, space, time, motion and rest ), and are perfected, till end all misery. [activities, iriyapathiki and samparaiki ] prazna 4 - samaNovAsayassa NaM bhaMte! sAmAiyakaDassa samaNovAsae acchamANassa tassa NaM bhaMte ! kiM iriyAvahiyA kiriyA kajjai saMparAiyA kiriyA kajjai ? Q. 4. Bhante! Does a follower of the sramana path, seated for performing a samayika in the monks' lodge, indulge in activity with due care and with knowledge and faith, called iriyapathiki, or activity without care and without knowledge and faith, called samparuiki ?

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Bhagavati Sutra Bk. 7 Ch. 1 uttara 4 - goyamA ! No iriyAvahiyA kiriyA kajjai saMparAiyA kiriyA kajjai / A. 4. Gautama ! He indulges not in, iriyapathiki, but in samparaiki, activity. prazna 5- se keNaTTheNaM jAva...saMparAiyA ? Q. 5. Bhante ! Why, till samparaiki activity ? uttara 5 - goyamA ! samaNovAsayassa NaM sAmAiyakaDassa samaNovAsa acchamANassa AyA ahigaraNI bhavai / AyA'higaraNavattiyaM ya NaM tassa No iriyAvahiyA kiriyA kajjai saMparAiyA kiriyA kajjai / se teNaTTheNaM * saMparAiyA / jAva.... A. 5. Gautama! The soul of a follower of the sramana path, seated for performing a samayika in the monks' lodge, is still an instrument (of indulging in violence and being a victim of passions). Being an instrument, it does not perform iriyapathiki activity, but performs samparaiki activity. Hence so, till samparaiki activity. prazna 6 - samaNovAsayassa NaM bhaMte ! puvvAmeva tasapANasamAraMbha paccakkhAe bhavadda puDhavisamAraMbhe apaccakkhAe bhavai / se ya puDhaviM khaNamANe aNNayaraM tasaM pANaM vihiMsejjA | se NaM bhaMte ! taM vayaM aicarai ? Q. 6. Bhante ! A follower of the sramana path has renounced, say, violence to mobile beings, but is not so renounced regarding the earth bodies. Now, digging the earth, he causes injury to mobile beings. Does it tantamount to a transgression of the vow ? uttara 6--No iNaTThe samaTThe No khalu se tassa aivAyAe AuTTai / A. 6. No, it does not. He had no intention to cause injury to mobile beings. prazna 7 - samaNovAsayassa NaM bhaMte ! puvdAmeva vaNassaisamAraMbhe paccak

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bhagavatI sUtram saH 7 uH 1 khAe se ya puDhaviM khaNamANe aNNaya rassa rukkhassa mUlaM chiNdejjaa| se NaM bhaMte ! taM vayaM aicarai? Q. 7. Bhante ! A follower of the sramana path bas renounced, say, violence to plant life, but not to the earth bodies. Now, in digging the earth, he cuts the roots of some trees. Does it tantamount to a transgression of the vow ? uttara 7-No iNaThe smtthe| No khalu se tassa aivAyAe AuTTAi / A. 7. No, it does not. He had no intention to cut the roots. [ merit in bestowing food ] prazna 8-samaNovAsae NaM bhaMte ! tahArUvaM samaNaM vA mAhaNaM vA phAsuesaNijjeNaM asaNapANakhAimasAimeNaM paDilAbhemANe kiM labbhai ? Q. 8. Bhante! What merit does the follower of the sramana path derive in bestowing pure and prescribed food, drink, dainties and delicacies to a worthy sramana (monk) or a worthy mahana (follower) ? uttara 8-goyamA ! samaNovAsae NaM tahArUvaM samaNaM vA jAva...paDilAbhemANe tahArUvassa samaNassa. vA mAhaNassa vA samAhiM uppaaei| samAhikArae NaM tameva samAhiM pddilbbhi| A. 8. Gautama ! In bestowing pure and prescribed food, till a worthy Imahana, he helps him to attain beatitude (samadhi) and, in doing so, he himself attains beatitude. prazna 9-samaNovAsae NaM bhaMte ! tahArUvaM samaNaM vA jAva...paDilAbhemANe kiM cayai? Q. 9. Bhante ! In bestowing pure and prescribed food, till a worthy mahana, what does the follower renounce ? uttara 9-goyamA ! jIviyaM cayai duccayaM cayai dukkaraM karei dullahaM lahai bohiM bujjhai tao pacchA sijjhai jAva....aMtaM karei /

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Bhagavati Sutra Bk. 7 Ch. 1 A. 9. Gautama ! Verily does he renounce the means to life (food), renounces something difficult to renounce. does something difficult to perform, renounces a rare object and attains right faith. Thereafter he is perfected, till ends all misery. [ goal of a karma-free soul] prazna 10-asthi NaM bhaMte ! akammassa gaI paNNAyai ? Q. 10. Bhante : Does a soul freed from the fetters of karma attain its goal ? uttara 10-haMtA asthi / A. 10. Yes, it does. prazna 11-kahaM NaM bhaMte ! akammassa gaI paNNAyaI ? Q. 11. Bhante ! How does it attain its goal ? uttara 11-goyamA ! NissaMgayAe NiraMgaNayAe gaipariNAmeNaM baMdhaNacheyaNayAe NiriMdhaNayAe puvvappaogeNaM akammassa gaI paNNAyai / A. 11. (It attains its goal) because of non-association, because of non-attachment, because of transmigration, because of cutting asunder the bondage, because of the absence of ignition, because of prior exertion-a soul is thus freed from the fetters of karma. prazna 12-kahaM NaM bhaMte ! NissaMgayAe NiraMgaNayAe gaIpariNAmeNaM akammassa gaI paNNAyai ? Q. 12. Bhante ! How does a soul freed from the fetters of karma attain its goal because of non-association, non-attachment and transmigration ? uttara 12-se jahANAmae kei purise sukkaM tuMbaM NicchiDu NiruvahayaM ANupubbIe parikammemANe parikammemANe dabbhehi ya kusehi ya veDhei / veDhettA

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bhagavatI sUtram saH 7 uH 1 aTThahiM maTTiyA levehiM liMpai / liMpittA unhe dalayai bhUiM bhUiM sukkaM samANaM atthAhamatAramaporisiyaMsi udagaMsi pakkhivejjA | se NUNaM goyamA ! se tuMbe tesiM aTThaNhaM maTTiyAlevANaM guruyattAe bhAriyatAe gurusaMbhAriyattAe salilatalamaivaittA ahe dharaNitalapaiTThANe bhavai ? 8 haMtA bhavai / - ahe NaM se tuMbe tesiM aTThaNhaM maTTiyAlevANaM parikkhaeNaM dharaNitalamaivaittA uppiM salilatalapaiTThANe bhavai ? haMtA bhavai / evaM khalu goyamA ! NissaMgayAe NiraMgaNayAe gaipariNAmeNaM ammara gaI paNNAyai / A. 12. Gautama! Suppose there's a dry gourd without a leak, without a crack. That gourd is wrapped carefully with kusa and darva grass. Then it is given a coat of clay and dried in the sun, and the process is repeated eight times. Then it is thrown in uncrossable, one-man deep water. Tell me, Gautama, does that gourd, because of the weight due to eight coats of clay, due to its heaviness, due to its weight and heaviness, reach the bottom of the water and touch the earth underneath? -Yes, it does. And then because of its remaining inside the water, as the eight coats of clay get diluted and separated, then, does the gourd leave the bottom and come to surface of the water again? the - Yes, it does. - Indeed, in the same manner, oh Gautama, a soul freed from the fetters of karma attains its own goal because of non-association, non-attachment and transmigration. prazna 13 - kahaM NaM bhaMte! baMdhaNacheyaNayAe akammassa gaI paNNattA ?

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Bhagavati Sutra Bk, 7 Ch. 1 Q. 13. Bhante! How does a soul freed from the fetters of karma attain its goal for cutting as under the bondage ? uttara 13-goyamA ! se jahANAmae kalasiMbaliyA i vA muggasiMvaliyA i vA mAsasiMbaliyA i vA siMvalisiMvaliyA i vA eraMDamiMjiyA i vA uNhe diNNA sukkA samANI phuDittA NaM egaMtamaMtaM gcchii| evaM khalu goyamA ! ___A. 13. Like a pea, mug or udad, or a fruit of simula or eranda, dried up in the sun, throwing out its seeds to invisible nooks, oh Gautama. prazna 14-kahaM NaM bhaMte ! NiriMdhaNayAe akammassa gaI ? Q. 14. Bhante ! How does a soul freed from fetters of karma attain its goal for lack of ignition ? the ___ uttara 14-goyamA ! se jahANAmae dhUmassa iMdhaNavippamukkassa uDDhaM vIsasAe NivvAdhAeNaM gaI pavattai / evaM khalu goyamA ! ___A. 4. Like the smoke separated from fuel shooting up unobstructed in its natural course, oh Gautama ! prazna 15-kahaM NaM bhaMte ! puSvappaogeNaM akammassa gaI paNNattA ? Q. 15. Bhante ! How does a soul freed from the fetters of karma attain its goal due to prior exertion ? uttara 15-goyamA ! se jahANAmae kaMDassa kodaMDavippamukkassa lakkhAbhimuhI NivvAdhAeNaM gaI pavattai evaM khalu goyamA ! puvvappaogeNaM akammarasa gaI paNNAyate / evaM khalu gauyamA! NIssaMgayAe NiraMgaNayAe jAva...puvvappaogeNaM akammassa gaI pnnnnttaa| A. 15. Like an arrow, released from the bow-string, rushing forth at its target without obstruction, ob Gautama ! Thus it attains its goal due to prior exertion. In this manner, because of non-association, till prior exertion, a soul freed from the fetters of karma attains its goal.

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10 bhagavatI sUtram saH 7 uH 1 [ on the touch of pain prazna 16 - dukkhI NaM bhaMte ! dukkheNaM phuDe adukukhI dukkhaNaM phuDe ? Q. 16. Bhante ! Is a miserable soul touched by pain ? Is a non-miserable soul touched by pain? uttara 16 - goyamA ! dukkhI dukkhaNaM phuDe No adukkhI dukkheNaM phuDe / A. 16. Gautama ! A miserable soul is touched by pain, not a non-miserable soul. prazna 17 - dukkhI NaM bhaMte! Neraie dukkheNaM phuDe adukkhI Neraie dukkheNaM phuDa ? Q. 17. Bhante Is a miserable infernal being touched by pain? Is a non-miserable infernal being touched by pain ? uttara 17 - goyamA ! raie dukkhaNaM phuDe / evaM NeyavvA - dukkhI dukkhaNaM phuDe / udIrei / dukkhI dukkhaM veei / dukkhI raie dukkheNaM phuDe No adukkhI daMDao jAva vemANiyANaM / evaM paMca daMDagA dukkhI dukkhaM pariyAya / dukkhI dukkha dukkhI dukkhaM Nijjarei / A. 17. Gautama ! A miserable infernal being is touched by pain, not a non-miserable infernal being. And this holds of all the species, till the Vaimanikas. The following five assertions become relevant in this context : A miserable soul is touched by pain. A miserable soul acquires pain. A miserable soul fructifies pain. A miserable soul experiences pain. A miserable soul exhausts pain. [ activities again prazna 18 - aNagArassa NaM bhaMte ! aNAuttaM gacchamANassa vA ciTTha

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Bhagavati Sutra Bk. 7 Ch. 1 mANassa vA NisIyamANassa vA tuyaTTamANassa vA aNAuttaM vatthaM paDiggahaM kaMbalaM pAyapuMchaNaM geNhamANassa vA NikkhivamANassa vA tassa NaM bhaMte ! kiM iriyAhiyA kiriyA kajjai saMparAiyA kiriyA kajjai ? 11 Q. 18. Bhante ! When a monk who is without proper equipage (knowledge and faith) walks, stands, sits, prostrates, and, like this, picks up his clothes, bowl, blanket and duster, is he indulging in iriyapathiki or samparaiki activity ? uttara 18 - goyamA ! No iriyAvahiyA kiriyA kajjai saMparAiyA kiriyA kajjai / A. 18. Gautama! He is indulging, not in iriyapathiki, but in samparaiki activity. prazna 19 - se keNaTTheNaM ? Q. 19. Bhante ! What is the reason for this ? tassa NaM saMparAiyA uttara 19 - goyamA ! jassa NaM kohamANamAyAlobhA vocchiNNA bhavaMti tassa NaM iriyAvahiyA kiriyA kajjai No saMparAiyA kiriyA kajjai / jassa NaM kohamANamAyAlobhA avocchiNNA bhavaMti kiriyA kajjai No iriyAvAhiyA kiriyA kajjai / iriyAvahiyA kiriyA kajjai ussutaM rIyamANassa 4jjai / se NaM ussuttameva rIyai / se teNaTTheNaM / [ on lapses in intake ] saiMgAlassa sadhumassa A. 19. Gautama ! A soul whose anger, pride, attach - ment and greed are no longer in bloom ( i. e., separated) indulges in iriyapathiki, not samparaiki, activity. One whose endeavour is directed by the prescriptions of the canonical texts indulges in iriyapathiki activity; one acting contrary to the texts indulges in sam paraiki activity. It happens like that because the soul indulges in activity contrary to the texts. prazna 20 - aha bhaMte ! pANabhoyaNassa ke aTThe paNNatte ? ahAsuttaM rIyamANassa saMparAiyA kiriyA saMjoyaNAdosaduTThassa

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bhagavatI sUtram saH 7 uH 1 Q. 20. Bhante ! What is the meaning of food and drink being contaminated by angara-dosa, dhuma-dosa and samyojana-dosa ? uttara 20-goyamA! jeNaM NiggaMthe vA NiggaMthI vA phAsuesaNijjaM asaNapANakhAimasAimaM paDiggAhettA mucchie giddhe gaDhie ajjhovavaNNe AhAraM AhArei esa NaM goyamA ! saiMgAle paannbhoynne| je NaM NiggaMthe vA NiggaMthI vA phAsuesaNijja asaNapANakhAimasAimaM paDiggAhettA mayAappattiyaM kohakilAmaM karemANe AhAraM AhArei esa NaM goyamA ! sadhUme paannbhoynne| je NaM NiggaMthe vA jAva...paDiggAhettA guNuppAyaNaheuM aNNadavveNaM saddhiM saMjoettA AhAraM AhArei esa NaM goyamA! saMjoyaNAdosaduThe paannbhoynne| esa NaM goyamA ! saiMgAlassa sadhumassa saMjoyaNAdosaduTThassa pANabhoyaNassa aTThe paNNatte / A. 20. Gutamai When a monk or a nun, having received food and drink, dainties and delicacies, pure and prescribed, eats them as if stupified with excessive greed, with deep involvement and profound attachment, then, Gautama, the food and drink have acquired angara type of contamination. When a monk or a nun, having received food and drink, dainties and delicacies, pure and prescribed, eats them with profound dissatisfaction, being upset with rage and anger, then, Gautama, the food and drink have acquired dhuma type of contamination. When a monk or a nun, having received food and drink, dainties and delicacies, pure and prescribed, eats them by adding tastegiving substances, then, Gautama, the food and drink have acquired samyojana type of contamination. Such is the implication, oh Gautama, of food and drink being contaminated by angara-dosa, dhuma-dasa and samyojana-dosa. prazna 21-aha bhaMte ! vItiMgAlassa vIyadhUmassa saMjoyaNAdosavippamukkassa pANabhoyaNNassa ke aTThe paNNatte ? Q. 21. Bhante ! What is the meaning of food and drink being free from angara-dosa, dhuma-dosa and samyojana dosa ?

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Bhagavati Sutra Bk. 7 Ch. 1 13 uttara 21--goyamA ! je NaM NiggaMthe vA jAva...paDiggAhettA amucchie jAva...AhArei esa NaM goyamA ! vItiMgAle pANabhoyaNe / je NaM niggaMthe NiggaMthI vA jAva...paDigAhettA No mahayAappattiyaM jAva...AhArei esa NaM goyamA ! vIyadhUme paannbhoynne| je NaM NiggaMthe NiggaMthI vA jAva...paDigAhettA jahA laddhaM tahA AhAraM AhArei esa NaM goyamA! saMjoyaNAdosavippamukke paannbhoynne| esa NaM goyamA ! vItigAlassa vIyadhUmassa saMjoyaNAdosavippamukkassa pANabhoyaNassa aTThe paNNatte / A. 21. Gautama ! When a monk or a nun, till eats unstupified, then the food and drink are said to be free from angara-dosa. When a monk or a nun, till eats them not with dissatisfaction and so on, then the food and drink are said to be free from dhuma-dosa. When a monk or a nun, till eats them as received, then the food and drink are said to be free from samyojana-dosa. Such is the meaning, oh Gautama, of the food and drink being free from angara-dosa, dhuma-dosa and samyojana-dosa. [ prohibition regarding space etc. ] prazna 22-aha bhaMte ! khettAikkaMtassa kAlAikkaMtassa maggAikkaMtassa pamANAikkaMtassa pANabhoyaNassa ke aDhe paNNate ? Q. 22. Bhante ! What is the meaning of food and drink having violated the prohibition regarding space, time path and standard ? uttara 22-goyamA! je NaM NiggaMthe vA NiggaMthI vA phAsuesaNijjaM asaNapANakhAimasAimaM aNuggae sUrie paDiggAhettA uggae sUrie AhAraM AhArei esa NaM goyamA ! khittAikkaMte paannbhoynne| je NaM NiggaMthe vA jAva...sAimaM paDhamAe porisIe paDiggAhettA pacchimaM porisiM uvAyaNAvettA AhAraM AhArei esa NaM goyamA! kAlAikkaMte pANabhoyaNe / je NaM NiggaMtho vA jAva...sAimaM paDigAhettA paraM addhajoyaNamerAe vIikkamAvaittA AhAramAhArei esa NaM goyamA! maggAikkate paannbhoynne| je NaM NiggaMtho vA

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bhagavatI sUtram saH 7 uH 1 NiggaMthI vA phAsuesaNijjaM jAva... sAimaM paDiggAhettA paraM battIsAe kukkuDiaMDagapamANamettANaM kavalANaM AhAraM AhArei esa NaM goyamA ! pamANAikkaMte pANabhoyaNe / aTTha kukkuDiaMDagapamANametta kavale AhAraM AhAremANe appAhAre / duvAlasa kukkuDiaMDagapamANamette kavale AhAraM AhAremANe avaDDhomoyariyA | solasa kukkuDiaMDagapamANamette kavale AhAraM AhAremANe bhAgappatte / cauthvIsaM kukkuDiaMDagapamANe jAva... AhAraM AhAremANe omoyariyA / battIsaM kukkuDiaMDagamete kavale AhAraM AhAremANe pamANapatte / etto ekkeNa vi dhAseNaM UNagaM AhAraM AhAremANa samaNe NiggaMthe No pakAmarasabhoItti vattavvaM siyA / esa NaM gAyamA / khattAikkaMtassa kAlAikkRMtassa maggAikkaMtassa pamANAikkaMtassa pANabhoyaNassa aTThe paNNatte / 14 A. 22. Gautama ! When a monk or a nun, having received before sunrise, food and drink, dainties and delicacies, pure and prescribed, eats them after sunrise, then (because of the sun's changing it position) the intake of that food, etc, is said to have transgressed prohibition regarding space. When a monk or a nun, till having received in the first quarter (porisi) defers the intake till the last quarter, then the intake is said to have transgressed prohibition regarding time. When a monk or anun, when begging food, till delicacies, goes beyond the prescribed limit of half a yojana (about a mile) to seek, then he or she is said to have transgressed prohibition regarding path. When a monk or a nun having received food, till delicacies, eats them in morsels each no bigger than a fowl's egg, more than thirty-two such morsels, then the intake is said to have transgressed prohibition regarding standard. One taking as many as eight such morsels, (i. e., each morsel no bigger than a fowl's egg), is said to be a little-eater ; one taking as twelve such morsels is said to be eating less many as than half the stomach ; one taking as many as sixteen such morsels is said to be eating half the stomach, which is half the standard quantity prescribed ; one taking as many as twenty-four such morsels is said to be eating less than full stomach ; one taking as many as said to be eating full stomach thirty-two morsels is (which is the standard). In eating even a morsel less

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Bhagavati Sutra Bk. 7 Ch. 1 than thirty-two, one does not become greedy of tongue. Such is the meaning, oh Gautama, of the intake of food not violating the prohibition regarding space, time, path and standard. 15 [ criteria for purity 1 prazna 23 - aha bhaMte ! satyAtIyassa satyapariNAmiyassa esiyassa vesiyassa sAmudANiyassa pANabhoyaNassa ke aTThe paNNatte ? Q. 23. Bhante ! What is the meaning of food and drink being sastratita, sastraparinamita, esita, vesita and samudaika ? uttara 23- goyamA ! je NaM NiggaMthe vA NiggaMthI vA Nikkhitta satyamusale vavagayamAlAvaNNagavilevaNe vavagayacuyaca iyacattadehaM jIvavippajaDhaM ayaM akAriyaM asaMkappiyaM aNAhUyaM akIyakaDaM aNuddiTTha NavakoDIparisuddhaM dasadosa vippamukkaM uggamuppAyaNesaNAsuparisuddhaM vItiMgAlaM vItadhumaM saMjoyaNAdosavippamukkaM surasuraM acavacavaM aduyaM avilaMbiyaM aparisADiM akkhobaMjaNavaNANulevaNabhUyaM saMjamajAyAmAyAvattiyaM saMjamabhAravahaNaTTyAe bilamiva paNNagabhUeNaM appANaNaM AhAre AhArei / esa NaM goyamA ! satthAtIya sa satthapariNAmiyassa jAva... pANabhoyaNassa ayamaTTha paNNatte / Gautama i no A. 23. When a monk (or a nun) who has weapon or mace in his possession, who has no flower garland or sandal paste in his decoration, takes food which is free from worm or any other form of life, which, is not cooked by him or for him, which is not pre-planned, which is not the outcome of invitation, which is not bought for him or meant for him, which is nine-fold pure, which is free from ten faults, such as doubt, etc., which is free from faults called udgama and utpadana in the search for food, which is free from contaminations (already cited) called angara, dhuma and samyojana, which is free from sound, such as, sur-sur, chap-chap, which is not spoiled by hurried or slow pace in begging, which is taken, without.

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16 bhagavatI sUtram saH 7 uH 1 wasting or dropping any portion, but like grease applied to the axle of a wheel or ointment applied to a sore, only for the fulfilment of restraint, to carry the burden of restraint, and like a snake crawling straight into its hole, then, Gautama, the food and drink he takes is said to be sastratita, sastra- . parinamita, and so on. ta va ! da va ! = 1 -Bhante ! Right you are. It is truly so. paDhamo uddeso smtto| Chapter one ends.

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biIo uddeso Chapter Two [ on renunciation, right and wrong ] prazna 24-se NUNaM bhaMte! savvapANehiM savvabhUehiM savvajIvahiM savvasattehiM paccakkhAyamiti vayamANassa supaccakkhAyaM bhavai dupaccakkhAyaM bhavai ? Q. 24. Bhante! Someone says, 'I renounce violence to all one to four-organ beings, to plant life,to five-organ beings and to immobile beings'. In saying like this, does he make a good or a bad renunciation ? uttara 24-goyamA ! savvapANehiM jAva...savvasattehiM paccakhAyamiti vayamANassa siya supaccakkhAyaM bhavai siya dupaccakkhAyaM bhavai / A, 24. Gautama ! Sometimes he makes a good renunciation and sometimes a bad one. prazna 25-se keNaTheNaM bhaMte ! evaM vuccai-savvapANehiM jAva...sanvasattehiM jAva...siya dupaccakkhAyaM bhavaha ? . Q. 25. Bhante ! Why do you say that sometimes he makes a good renunciation and sometimes a bad one ? uttara 25-goyamA ! jassa NaM savvapANehiM jAva...samvasattehiM paccakasAyamiti vayamANassa No evaM abhisamaNNAgayaM bhavai-ime jIvA ime ajIvA ime tasA ime thAvarA tassa NaM savvapANehiM jAva...savvasattehiM paccakhAyamiti vayamANassa No supaccakkhAyaM bhavai dupaccakkhAyaM bhavai / evaM khalu se dupaccakkhAI savvapANehiM jAva...savvasattehiM paccakkhAyamiti vayamANe No saccaM bhAsaM bhAsaha mosaM bhAsaM bhAsai / evaM khalu se musAvAI savvapANehiM jAva...savva sattehiM tivihaM tiviheNaM asaMjayavirayapaDihayapaccakkhAyapAvakamme sakirie * asaMvuDe egaMtadaMDe egaMtabAle yAvi bhvi| jassa NaM savvapANehiM jAva...sanva

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18 bhagavatI sUtram saH 7 2 sattehiM paccakkhAyamiti vayamANassa evaM abhisamaNNAgayaM bhavai - ime jIvA ime ajIvA ime tasA ime thAvarA tassa NaM savvapANehiM jAva... .. savvasattehiM paccakukhAyamiti vayamANassa supaccakkhAyaM bhavai No dupaccakkhAyaM bhavai / evaM khalu se supaccakkhAI savvapANehiM jAva... savvasattehiM paccakkhAyamiti vayamANe saccaM bhAsaM bhAsai No mosaM bhAsaM bhAsai / evaM khalu se saccavAI savvapANehiM jAva... savvasattehiM tivihaM tiviheNaM saMjayavirayapaDihyapaccakkhAyapAvakamme akirie saMbuDe egaMtapaMDie yAvi bhavai / se teNaTTheNaM goyamA ! evaM buccai - jAva... siya dupaccakhAyaM bhavai / A. 25. Gautama ! In making a renunciation in the aforesaid manner, if the person concerned has no clear knowledge about life, non-life, mobile beings, immobile beings, then, this cannot be a good renunciation, but is just a bad one. In making a bad renunciation, he does not speak the truth, but indulges in falsehood. And the said person indulging in falsehood cannot be restrained in three modes and three instruments. He cannot be detached in any way. He has not stopped, nor renounced sinful activities. Full of physical effort and lacking a check on fresh karma inflow, he indulges in violence and is virtually a fool. In contrast, in uttering the aforesaid renunciation, if he is aware of the distinction between life and non-life, mobile beings and immobile beings, then his renunciation is good, not bad. In making a good renunciation, he speaks the truth, and not an untruth. Thus the person well-renounced and truthful is restrained in three modes and in three instruments. He is detached in all respects. He has stopped and renounced sinful activities. Devoid of physical effort and equipped with a check on fresh karma inflow, he is wholly prudent. Gautama ! This explains the point raised by you. I types of renunciation ] prazna 26 - kaivihe NaM bhaMte ! paccakkhANe paNNatte ? Q. 26. Bhante ! How many types of renunciation are there ?

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Bhagavati Sutra Bk, 7 Ch. 2 uttara 26-goyamA ! duvihe paccakkhANe paNNatte taM jahA-mUlaguNapaccakkhANe ya uttaraguNapaccakkhANe ya / ___A. 26. Gautama ! Two types, viz., of roots and of branches, mulaguna and uttaraguna. prazna 27-mUlaguNapaccakkhANe NaM bhaMte ! kaivihe paNNate ? Q. 27. Bhante ! How many are the types of mulaguna renunciation ? uttara 27-goyamA ! duvihe paNNatte taM jahA-savvamUlaguNapaccakkhANe ya dezamUlaguNapaccakkhANe ya / A. 27. Gautama ! Two types, viz., of the whole (sarva) and of the part (desa). prazna 28-savvamUlaguNapaccakkhANe NaM bhaMte ! kaivihe paNNatte ? . Q. 28. Bhante ! Haw many are the types of sarvamulaguna renunciation ? uttara 28-goyamA ! paMcavihe paNNatte taM jahA-savvAo pANAivAyAo veramaNaM jAva...savvAo pariggahAo vermnnN| . A. 28. Gautama ! Five types, viz., to desist from all forms of violence, till to desist from all forms of accumulation. prazna 29-desamUlaguNapaccakkhANe NaM bhaMte ! kaivihe paNNate ? Q. 29. Bhante ! How many are the types of desamulaguna renunciation ? uttara 29-goyamA ! paMcavihe paNNatte taM jahA-thUlAo pANAivAyAo veramaNaM jAva...thUlAo pariggahAo veramaNaM / A. 29. Gautama ! Five types, viz., to desist in general from violence, till to desist in general from accumulation.

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20 - prazna 30 - uttaraguNapaccakkhANe NaM bhaMte ! Q. 30. Bhante ! How many are the types of uttaraguna renunciation ? bhagavatI sUtram saH 7 u: kaivihe paNNatte ? uttara 30-goyamA ! duvihe paNNatte taM jahA - saJvuttaraguNapaccakkhANe ya desuttaraguNapaccakkhANe ya / A. 30. Gautama ! Two types, viz., whole and part. prazna 31 - savvuttaraguNapaccakkhANe NaM bhaMte ! kaivihe paNNatte ? Q. 31. Bhante! How many are the types of savvuttaraguna renunciation ? uttara 31 - goyamA ! dasavihe paNNatte taM jahA aNAgamaikkataM koDIsahiyaM NiyaMTiyaM caiva / sAgAramaNAgAraM parimANakaDaM niravasesaM // sAkeyaM ceva addhAe paccakkhANaM bhave dasahA / A. 31. Gautama ! Ten types which are anagaya, aikkanta, kodisahiya, niyantiya, sagaramanagara, parimanakada, niravasesa, sakeya, addha. prazna 32- desuttaraguNapaccakkhANe NaM bhaMte ! kaivihe paNNate ? Q. 32. Bhante ! How many are the types of desuttaraguna renunciation ? uttara 32 - goyamA ! sattavihe paNNatte taM jahA - disivvayaM uvabhogaparibhogaparimANaM aNNatthadaMDaveramaNaM sAmAiyaM desAvagAsiyaM posahovavAsa atihisaMvibhAgo appacchimamAraNaMtiya saMlehuNA bhUsaNA''rAhaNayA / A. 32. Gautama! Seven types which are distvvaya, uvabhoga-paribhoga-parimana, anatthdandaveramana, samayiya, desavagasiya, posahoravasa, (and the seventh one consisting of a couple of items) atihi-samvibhaga and apacchima-maranantiyasamlekhana-jhusana arahana.

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Bhagavati Sutra Bk. 7 Ch. 2 21 [renounced, unrenounced, their disiribution), prazna 33-jIvA NaM bhaMte ! kiM mUlaguNapaccakkhANI uttaraguNapaccakkhANI apaccakkhANI ? Q. 33. Bhante ! Are the living beings mulaguna-renounced, uttaraguna-renounced or unrenounced ? uttara 33-goyamA! jIvA mUlaguNapaccakkhANI vi uttaraguNapaccakakhANI vi apaccakkhANI vi / A. 33. Gautama ! The living beings are mulagunarenounced, also uttaraguna-renounced, also unrenounced...' prazna 34-NeraiyA NaM bhaMte ! ki mUlaguNapacchakkhANI-pucchA ? Q. 34. Bhante ! Are the infernal beings' mulagunarenounced, and so on ? uttara 34-goyamA ! raiyA No mUlaguNapaccakkhANI No uttaraguNapaccakkhANI apcckkhaannii| evaM jaav...curiNdiyaa| paMciMdiyatirikkhajoNiyA maNussA ya jahA jiivaa| vANamaMtara-joisiya-vemANiyA jahA riyaa| A. 34. Gautama ! The infernal beings are neither mulaguna-renounced, nor uttaraguna-renounced, but unrenounced. And like this, till the four-organ beings.. Fiveorgan beings, animals and men are like ordinary (aughika) beings. The Vanavyantaras, the Jyotiskas and the Vaimanikas are like the infernal beings. prazna 35-eesi NaM bhaMte ! jIvANaM mUlaguNapaccakkhANINaM uttaraguNapaccakkhANINaM apaccakkhANINaM ya kayare kayarehiMto jAva...visesAhiyA vA? Q. 35. Bhante ! Of the living beings who are either mulaguna-renounced or uttaraguna-renounced or unrenounced, which ones are less, more, equal and especially more ? uttara 35-goyamA ! savvatthovA jIvA mUlaguNapaccakkhANI uttaraguNapaccakkhANI asaMkhejjaguNA apaccakhANI annNtgunnaa|

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bhagavatI sUtram saH 7 uH 2 A. 35. Gautama ! Smallest in number are beings who are mulaguna-renounced ; innumerably more than these are beings who are uttaraguna-renounced ; and infinitely more than the latter are beings without renunciation. prazna 36-eesi NaM bhaMte ! paMciMdiyatirikkhajoNiyANaM-pucchA? Q. 36. Bhante ! Among the five-organ sub-human beings (with mulaguna-renunciation, till unrenounced), which ones are less, more, equal and especially more ? uttara 36-goyamA ! savvatthovA jIvA paMciMdiyatirikkhajoNiyA mUlaguNapaccakkhANI uttaraguNapaccakkhANI asaMkhejjaguNA apaccakkhANI asNkhejjgunnaa| A. 36. Gautama ! Smallest in number are the fiveorgan animals with mulaguna-renunciation ; innumerably more than these are those with uttaraguna renunciation ; and innumerably more than the latter are those without renunciation. prazna 37-eesi NaM bhaMte ! maNussANaM mulaguNapaccakkhANINaM-pucchA ? Q. 37. Bhante ! What about men with mulaguna-renunciation, etc., till especially more ? uttara 37-goyamA! savvatthovA maNussA mUlaguNapaccakkhANI uttaraguNapaccakkhANI saMkhejjaguNA apaccakkhANI asNkhejjgunnaa| A. 37. Gautama ! Men with mulaguna-renunciation are the smallest in number ; countable number of times more are men with uttar aguna-renunciation ; and innumerably more than the latter are men without renunciation. prazna 38-jIvA NaM bhaMte ! kiM savvamUlaguNapaccakkhANI desamUlaguNapaccakkhANI apaccakkhANI ? Q. 38. Bhante ! Are the living beings renounced of the whole mulaguna, or of a part thereof, or are they without renunciation ?

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22 Bhagavati Sutra Bk. 7 Ch. 2 uttara 38-goyamA ! jIvA savvamUlaguNapaccakkhANI desamUlaguNapaccakkhANI apaccakkhANI vi / A. 38. Gautama ! The living beings are renounced of the whole mulaguna, also of a part thereof ; they are also without renunciation. prazna 39-raIyANaM-pucchA ? Q. 39. How about the infernal beings ? uttara 39 - NeraiyA No savvamUlaguNapaccakkhANI No desamUlaguNapaccakkhANI apcckkhaannii| evaM jaav...curiNdiyaa|. A. 39. Gautama ! The infernal beings are neither renounced of the whole mulaguna, nor of a part ; they are without renunciation. And this holds, till four-organ beings. prazna 40-paMciMdiyatirikkhajoNiyANaM---pucchA ? Q. 40. And how about the five-organ sub-human beings ? uttara 40-goyamA ! paMciMdiyatirikkhajoNiyA No savvamUlaguNapaccakakhANI desamUlaguNapaccakkhANI vi apaccakkhANI vi| maNussA jahA jiivaa| vANamaMtara-joisa-vemANiyA jahA NeraiyA / A. 40. Gautama ! The five-organ sub-human beings are not renounced of the whole mulaguna, but are renounced of a part of it, and are also without renunciation. Men are like ordinary beings and the Vanavyantaras, the Jyotiskas and the Vaimanikas are like the infernal beings. prazna 41-eesi NaM bhaMte ! jIvANaM savvamUlaguNapaccakkhANINaM desamUlaguNapaccakkhANINaM ya kayare kayarehito jAva...visesAhiyA vA ? . * Q. 41. Bhante ! Of the living beings renounced of the whole mulaguna, of a part thereof and those without renunciation, which ones are less, more, equal and especially more ?

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24 bhagavatI sUtramsaH 7 uH 2 uttara 41-goyamA ! savvatthovA jIvA savvamUlaguNapaccakkhANI desamUlaguNapaccakkhANI asaMkhejjaguNA apaccakkhANI annNtgunnaa| evaM appAbahugANi tiNi vi jahA paDhamillae daMDae NavaraM savvatthovA paMciMdiyatirikkhajoNiyA desamUlaguNapaccakkhANI apaccakkhANI asaMkhejjaguNA / A. 41. Gautama ! Smallest in number are those who are renounced of the whole mulaguna ; innumerable times more are those renounced of a part thereof ; and infinitely more are those without renunciation. This holds gopd, more or less, of the three species, exception being the five-organ sub-human beings, in which case, (as aforesaid), smaller in number are those renounced of a part mulaguna, (not the whole), and innumerable times more than these are those without renunciation. prazna 42-jIvA NaM bhaMte! kiM savvuttaraguNapaccakkhANI desuttaraguNapaccakkhANI apaccakkhANI ? Q. 42. Bhante ! Are the living beings renounced of the whole uttaraguna, or a part thereof, or are they without renunciation ? . uttara 42-goyamA! jIvA savvuttaraguNapaccakkhANI vi tiNNi vi| paMciMdiyatirikkhajoNiyA maNussA ya evaM ceva / sesA apaccakkhANI jAva... vemANiyA / A. 42. Gautama ! They may be all the three. This holds of the sub-human and human beings. The rest, till the Vaimanikas, are without renunciation, prazna 43-eesi NaM bhaMte ! jIvANaM savvuttaraguNapaccakkhANINaM...? Q, 43. And how about their distribution ? uttara 43-appAbahugANi tiNNi vi jahA paDhame daMDae jaav...mnnussaannN| A. 43. More or less the same three as in statement one, till human beings.

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Bhagavati Sutra Bk. 7 Ch. 2 25 prazna 44-jIvA NaM bhaMte ! kiM saMjayA asaMjayA saMjayAsaMjayA ? Q. 44. unrestrained part)? Bhante! Are the living beings restrained, or restrained-unrestrained (i.e., restrained in uttara 44-goyamA! jIvA saMjayA vi asaMjayA vi saMjayAsaMjayA vi tiNNi vi! evaM jaheva paNNavaNAe taheva bhANiyavvaM jaav...vemaanniyaa| appAbahugaM taheva tiNha vi bhANiyavvaM / A. 44. Gautama ! They are all the three, viz., restrained, unrestrained, restrained unrestrained. Repeat on this topic what is contained in the Prajnapana Sutra (Pada 32), till the Vaimanikas. Their distribution as aforesaid. prazna 45-jIvA NaM bhaMte ! kiM paccakkhANI apaccakkhANI paccakkhANApaccakkhANI? Q. 45. Bhante ! Are the living beings renounced, unrenounced or renounced-unrenounced, (i.e., renounced in part) ? uttara 45-- goyamA ! jIvA paccakkhANI vi tiNi vi / evaM maNussA vi tiNNi vi| paMciMdiyatirikkhajoNiyA AillavirahiyA / sesA samve apaccakkhANI jaav...vemaanniyaa| ___A. 45. Gautama ! All the three. And so are men, all the three. The sub-human beings do not take the first type (i.e., they are never renounced, but unrenounced or renounced. in part). The rest, till the Vaimanikas, are unrenounced. prazna 46-eesi NaM bhaMte ! jIvANaM paccakkhANINaM jAva...visesAhiyA vA? Q. 46. Bhante ! How about the distribution of these ? uttara 46-goyamA! savvatthovA jIvA paccakkhANI paccakkhANA

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26 bhagavatI sUtram saH 7 UH 2 paccakkhANI asaMkhejjaguNA apaccakkhANI annNtgunnaa| paMciMdiyatirikkhajoNiyA savvatthovA paccakkhANApaccakkhANI apaccakkhANI asaMkhejjaguNA / maNussA savvatthovA paccakkhANI paccakkhANApaccakkhANI saMkhejjaguNA apaccak khANI asNkhejjgunnaa| . A. 46. Gautama! Smallest in number are the renounced beings; innumerably more are those who are renounced in part ; and infinitely more are those without renunciation. Among the five-organ sub-human beings, smaller in number are those who are renounced in part, and infinitely more are those without renunciation. Among human beings, smallest in number are those who are renounced ; countable number of times more are those who are renounced in part ; and innumerable times more are those without renunciation. [question of eternality] prazna 47-jIvA NaM bhaMte ! ki sAsayA asAsayA ? Q. 47. Bhante ! Are the living beings eternal ? Are they non-eternal ? uttara 47-goyamA ! jIvA siya sAsayA siya asaasyaa| A. 47. Gautama ! In a sense they are eternal. In a sense, they are non-eternal. prazna 48-se keNaTheNaM bhaMte ! evaM vuccai-jIvA siya sAsayA siya asAsayA / . Q. 48. Bhante ! Why so ? uttara 48-goyamA ! daviThThayAe sAsayA bhAvaThThayAe asaasyaa| se teNaTheNaM goyamA ! evaM vuccai-jAva...siya asaasyaa| .. eternal. A. 48. Gautama ! As substance, they are As form they are non-eternal. Hence I say so. ..... prazna 49-NeraiyA NaM bhaMte ! kiM sAsayA asAsayA ?

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Bhagavati Sutra Bk. 7 Ch. 2 _Q. 49. Bhante ! Are the infernal beings eternal ? Are they non-eternal ? uttara 49-evaM jahA jIvA tahA NeraiyA vi| evaM jAva...vemANiyA Ava...siya sAsayA siya asaasyaa| A. 49. The infernal beings are like any other living being (in this respect), and like this, till the Vaimanikas, eternal in a sense, non-eternal in another sense. sevaM bhaMte ! sevaM bhaMte ! ti| -Bhante ! Right you are. It is truly so. biIo uddeso smtto| Chapter Two ends

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taIo uddeso Chapter Three [food intake by plants ] prazna 50-vaNassaikkAiyA NaM bhaMte ! kiM kAlaM savvappAhAragA vA savvamahAhAragA vA bhavaMti ? __Q. 50. Bhante ! In what period, does plant life have the lowest intake and in what time the highest ? uttara 50-goyamA ! pAusavarisArattesu NaM ettha NaM vaNassaikAiyA savvamahAhAragA bhavaMti / tadANaMtaraM ca NaM sarae tadANaMtaraM ca NaM hemaMte tadANaMtaraM ca NaM vasaMte tadANaMtaraM ca gimhe gimhAsu NaM vaNassaikAiyA savvappAhAragA bhavaMti / A. 50. Gautama ! Plant life has the highest intake of food in pre-rainy and rainy seasons, and then the intake gets reduced from autumm to winter, winter to spring, the lowest being in summer. prazna 51-jai NaM bhaMte ! gimhAsu vaNassaikAiyA savvappAhAragA bhavaMti kamhA NaM bhaMte ! gimhAsu bahave vaNassa ikkAiyA pattiyA pupphiyA phaliyA hariyagarerijjamANA sirIe aIva aIva uvasobhemANA uvasobhemANA ciTThati ? Q. 51. Bhante ! If, as you say, plant life has the lowest intake of food in summer, then, how is it, as we see, that in summer, quite a large number of plants shoot out fresh leaves, blossom flowers and yield fruits ; they are very green and bright, and they look immensely beautiful ? uttara 51-goyamA! gimhAsu NaM bahave usiNajoNiyA jIvA ya poggalA ya vaNassaikkAiyattAe vakkamati viukkamati cayaMti uvavajjati / evaM khalu goyamA ! gimhAsu bahave vaNassaikkAiyA pattiyA pupphiyA jaav...citttthti|

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Bhagavati Satra Bk. 7 Ch. 3 29 ___A. 51. Gautama ! In summer, many a soul and matter-atoms who are prone to take brith in the tropics are born as plants, are especially born, attain growth and especially do so. This is the reason why in summer quite a large number of plants shoot out fresh leaves, till look immensely beautiful. prazna 52-se NUNaM bhaMte ! mUlA mUlajIvaphuDA kaMdA kaMdajIvaphuDA jAva... bIyA bIyajIvaphuDA ? Q. 52. Bhante ! Is the root of a plant touched by the soul in the root, the trunk by the soul in the trunk and the seed by the soul in the seed ? uttara 52-haMtA goyamA ! mUlA mUlajIvaphuDA jAva...bIyA bIyajIvaphuDA / A. 52. Gautama ! They are touched as stated. prazna 53-jaha NaM bhaMte ! mUlA mUlajIvaphuDA jAva...bIyA bIyajIvaphuDA kamhA NaM bhaMte ! vaNassaikkAiyA AhAreMti kamhA pariNAmeMti ? Q. 53. Bhante ! If the root is touched by the soul in the root, till the seed is touched by the soul in the seed, then how does plant life (as a whole) take food, and digest it ? uttara 53-goyamA! mUlA mUlajIvaphuDA puDhavIjIvapaDibaddhA tamhA AhAreti tamhA pariNAmeti / kaMdA kaMdajIvaphuDA mUlajIvapaDivaddhA tamhA AhAreti tamhA pariNAma ti / evaM jAva...bIyA bIyajIvaphaDA phalajIvapaDivaddhA tamhA AhAreti tamhA pariNAmeti / A. 53. Gautama ! The soul in the root which touches the root is in its turn linked with the soul in the earth. from which the former derives food and digests it. The soul in the trunk which touches the trunk is in its turn linked with the soul in the root, from which the former derives food and digests it. The soul in the seed which

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30 bhagavatI sUtram saH 7 uH 3 touches the seed is in its turn linked with the soul in the trunk, from which the former derives food and digests it. prazna 54 - aha bhaMte ! Alue mUlae siMgabere hirilI sirili sissirili kiTTiyA chiriyA chIravirAliyA kaNhakaMde vajjakaMde sUraNakaMde khelUDe addabhaddamutthA piDaMhaliddA lohiNI hUthIhU thirugA muggapaNNI assakaNNI sIhaNI sIDhI suMDhI jeyAvaNNe tahappagArA sabve te anaMtajIvA vivihasattA ? Q.54. Bhante ! Potato, raddish, ginger, hirili, sirili, sissirili, kittika, chiriya, chiravidarika, vajrakanda, suranakanda, kheluda, ardrabhadramotha, pindaharidra, rohini, huthihu, thtruga, mudgaparni, asvakarni, sinhakarni, sihandhi, musundhi, and many other like these, do these have an infinite number of souls and do these take diverse forms ? Alue mUlae jAva... anaMtajIvA viviha uttara 54 - haMtA goyamA ! sattA / A. 54. Yes, Gautama ! These have an infinite number of souls and they take diverse forms. [ tinges and karma ] prazna 55 - siya bhaMte! kaNhale se Neraie appakammatarAe NIlalese Neraie mahAkammatarAe ? Q. 55. Bhante ! Is it a fact that infernal beings with a a black tinge have sometimes less karma, while those with a blue tinge have much karma ? uttara 55 - haMtA siyA / A. 55. Yes, it is sometimes like this. prazna 56 - se keNaTThaNaM bhaMte ! evaM vuccai - kaNhalese Neraira appakammatarAe NIlalese Neraie mahAkammatarAe ? Q.56. Bhante ! What is the reason for this ?

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Bhagavati Sutra Bk. 7 Ch. 3 uttara 56-goyamA ! ThiI paDucca se teNaTheNaM goyamA ! jaav...mhaakmmtraae| A. 56. Gautama ! It is so because of the difference in the span of their remaining life. NIlalese raie appakammatarAe kAulese prazna 57-siya' bhaMte ! raie mahAkammatarAe ? Q. 57. Bhante ! Is it a fact that infernal beings with a blue tinge have sometimes less karma, while those with a grey tinge have much karma ? uttara 57 -haMtA siyaa| A. 57. Yes, it is sometimes like this. prazna 58-se keNaTheNaM bhaMte ! evaM vuccai-NIlalese Neraie appakammatarAe kAulese raie mahAkammatarAe ? Q. 58. Bhante ! What is the reason for this ? uttara 58-goyamA ! ThiiM paDucca se teNaTThaNaM goyamA ! jaav...mhaakmmtraae| evaM asurakumArevi NavaraM teulesA abbhhiyaa| evaM jAva... vemANiyA / jassa jai lessAo tassa tattiyA bhANiyavvAo joisiyassa Na bhaNNai / A. 58. Gautama ! It is so because of the difference in the span of their remaining life. The same holds of the Asurakumaras, who have also a red tinge in addition, and repeat the same, till the Vaimanikas, stating specifically the number of tinges in each case, but the Jyotiskas are to be excluded. prazna 59-jAva...siya bhaMte ! pamhalese vemANie appakammatarAe sukkalese vemANie mahAkammatarAe ? Q. 59. Bhante ! Is it a fact that the Vaimanikas with

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bhagavatI sUtram saH 7 uH 3 a pink tinge have sometimes less karma, while those with a white tinge have more ? uttara 59-haMtA siyaa| A. 59. Yes, it is sometimes like this. prazna 60-se keNaTheNaM ? Q. 60. Bhante ! What is the reason for this ? uttara 60 -sesaM jahA Neraiyassa jaav...mhaakmmtraae| A. 60. The same as stated in the case of the infernal beings. [ karma experience and exhaustion]. prazna 61-se NUNaM bhaMte ! jA veyaNA sA NijjarA jA NijjarA sA veyaNA? . Q. 61. Bhante ! Is experience (with karma) the same as exhaustion (of karma), and vice versa ? uttara 61-goyamA ! No iNaThe smtthe| A. 61. No, it is not. prazna 62-se keNaTheNaM bhaMte ! evaM vuccaI-jA veyaNA Na sA NijjarA jA NijjarA Na sA veyaNA ? .. Q. 62. Bhante ! Why do you say that experience is not the same as exhaustion, and vice versa ? uttara 62-goyamA! kamma veyaNA Nokamma nnijjraa| se teNaTheNaM goyamA ! jAva...Na sA veynnaa| A. 62. Gautama ! Karma is experience, no-karma is exhaustion. Hence so.

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Bhagavati Satra Bk. 7 Ch. 3 prazna 63-NeraiyANaM bhaMte! jA veyaNA sA NijjarA jA NijjarA sA ceyaNA? Q. 63. Bhante ! As for the infernal beings, is experience the same as exhaustion, and vice versa ? uttara 63-goyamA! No iNaThe smtthe| A. 63. No, it is not so. prazna 64-se keNadveNaM bhaMte ! evaM vuccai-NeraiyA~NaM jA veyaNA Na sA NijjarA jA NijjarA Na sA veyaNA? Q. 64. Bhante ! Why do you say so ? uttara 64-goyamA ! raiyANaM kamma veyaNA Nokamma nnijjraa| se teNaTheNaM goyamA ! jAva...Na sA veyaNA / evaM jAva...vemANiyANaM / A. 64. Gautama ! With the infernal beings, karma is experience, no-karma is exhaustion. Hence so, and like this, till the Vaimanikas. prazna 65-se guNaM bhaMte ! jaM vedeMsu taM NijjariMsu jaM NijjariMsu taM vedeMsu? Q. 65. Bhante ! Is it correct that when a karma has been experienced, it has been exhausted, and when a karma has been exhausted, it has already been experienced ? uttara 65-No iNaThe smtthe| A. 65. No, this is not correct. prazna 66-se keNaTheNaM bhaMte ! evaM vuccai-jaM vedeMsu No taM NijjareMsu jaM NijjareMsu No taM vedeMsu? Q. 66. Bhante ! Why do you say so ? 3

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34 bhagavatI sUtram saH 7 uH 3 . uttara 66-goyamA ! kammaM vedeM su NokammaM nnijjriNsu| se teNaTheNaM goyamA ! jAva...No taM vedeMsu / . A: 66. Gautama ! I say so because karma is to be experienced, while no-karma is its exhaustion. prazna 67-NeraiyANaM bhaMte ! jaM vedeMsu taM NijjareMsu ? Q. 67. Bhante ! In the case of the infernal beings, is a karma which is experienced is also karma exhausted ? uttara 67-evaM raiyA vi / evaM jAva...vemANiyA / A. 67. The same holds of the infernal beings, till the Vaimanikas. prazna' 68-se NaNaM bhaMte ! jaM vedeti taM NijjareMti jaM NijjareMti taM vedeti ? Q. 68. Bhante ! Is it correct that when a karma is being experienced, it is being exhausted, and when a karma is being exhausted, it is being experienced ? uttara 68-goyamA ! No iNaThe samaThe / A. 68. No, this is not correct. prazna 69-se keNaTheNaM bhaMte ! evaM vuccai-jAva...No taM vedeti ? Q. 69. Bhante ! Why do you say so ? uttara 69-goyamA! kammaM vedeti NokammaM NijjareMti / se teNaTheNaM goyamA! jAva...No taM vedeti / evaM raiyA vi jAva...vemANiyA / A. 69. Gautama ! Karma is what is being experienced; no-karma is what is exhausted. Hence so, and this holds good of the infernal beings, till the Vaimanikas. prazna 70-se NaNaM bhaMte! jaM vedissaMti taM NijjarissaMti jaM NijjarissaMti taM vedissaMti ?

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Bhagavati Sutra Bk. 7 Ch. 3 35. Q. 70. Bhante ! Is it correct that when a karma will be experienced, it will be exhausted, and vice versa ? ..... uttara 70-goyamA! No iNaThe samaThe / A. 70. Gautama ! This too is not correct. prazna 71-se keNaTheNaM jAva...No taM vedissaMti ? Q. 71. Bhante ! Why do you say so ? uttara 71-goyamA! kammaM vedissaMti NokammaM NijjarissaMti / se teNaTheNaM jAva...No taM NijjarissaMti / evaM ra iyA vi jaav...vemaanniyaa| A. 71. Gautama ! I say so because karma will be experienced, while no-karma will be exhausted. This holds good of the infernal beings, till the Vaimanikas. prazna 72-se gUNaM bhaMte ! je veyaNAsamae se NijjarAsamae je NijjarAsamae se veyaNAsamae ? Q. 72. Bhante ! Is it correct that what is time for karma experience is also time for its exhaustion, and vice versa ? uttara 72-No iNaThe samaThe ! A. 72. No, this is not correct. prazna 73-se keNaTTeNaM evaM vuccai-je veyaNAsamae Na se NijjarAsamae je NijjarAsamae Na se veyaNAsamae ? Q. 73. Bhante ! Why do you say so ? / uttara 73-goyamA ! jaM samayaM vedeti No taM samayaM Nijjati jaM samayaM NijjareMti No taM samayaM vedeti / aNNammi samae vedeti aNNammi samae Nijjati / aNNe se veyaNAsamae aNNe se nnijjraasme| se teNaTheNaM jAva...Na se veyaNAsamae Na se nnijjraasme|

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36 bhagavatI sUtram saH 7 uH 3 A. 73. Gautama ! When it is time to experience, it is no time to exhaust, and when it is time to exhaust, it is no time to experience. Experience is at a different time and exhaustion is at a different time. Their respective times are entirely separate. Hence so. prazna 74-NeraiyANaM bhaMte ! je veyaNAsamae se NijjarAsamae je NijjarAsamae se veyaNAsamae ? Q. 74. Bhante ! For the infernal beings, is it correct to say that what is time for karma experience is also time for its exhaustion, and vice versa ? uttara 74-goyamA ! No iNaThe smjheN| A. 74. No, this is not correct. prazna 75-se keNaDheNaM evaM vuccai-NeraiyANaM je veyaNAsamae Na se NijjarAsamae je NijjarAsamae Na se veyaNAsamae ? Q. 75. Bhante ! Why do you say so ? uttara 75-goyamA ! raiyANaM jaM samayaM vedeti No taM samayaM NijjareMti jaM samayaM NijjareMti No taM samayaM vedeti| aNNammi samae vedeti aNNammi samae nnijjreNti| aNNe se veyaNAsamae aNNe se NijjarAsamae / se teNaTheNaM jAva...Na se nnijjraasme| evaM jAva...vemANiyANaM / A. 75. Gautama ! I say so because when it is time for the infernal being to experience, it is not the time for exhaustion, and when it is time for exhaustion, it is not the time for experience. Experience (by the infernal beings) is at a different time, and exhaustion is at a different time. Their respective times are entirely separate. Hence so, and this holds good, till the Vaimanikas. [ eternality or otherwise of infernal beings | . prazna 76-NeraiyA NaM bhaMte ! kiM sAsayA asAsayA?

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Bhagavati Satra Bk. 7 Ch. 3 37 infernal beings eternal or Q. 76. Bhante ! Are the non-eternal ? uttara 76-goyamA ! siya sAsayA siya asAsayA / A. 76. Gautama ! Sometimes eternal and sometimes non-eternal. prazna 77-se keNaTheNaM bhaMte ! evaM vuccai-jeraiyA siya sAsayA siya asAsayA? Q. 77. Bhante ! Why do you say so ? uttara 77-goyamA ! avvocchittiNayaTThayAe sAsayA vocchittiNayaTThayAe asAsayA / se teNTheNaM jAva...siya sAsayA siya asaasyaa| evaM jAva... vemANiyA jAva...siyaH asAsayA / A. 77. Gautama ! Eternal as per avvocchittinaya (which is about substance), but non-eternal as per yvocchitti. naya (which is about form). Hence they are eternal as well as non-eternal. And this holds good, till the Vaimanikas. sevaM bhaMte ! sevaM bhaMte ! tti ! - Bhante ! Right you are. It is truly so. taIo uddeso smtto| Chapter Three ends

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cauttho uddeso Chapter Four [ types of worldly beings ] rAyagihe Nayare jAva...evaM vayAsI : Venue : Rajagrha. ... made the following submission : prazna 78-kAivihA NaM bhaMte ! saMsArasamAvaNNagA jIvA paNNattA ? Q. 78. Bhante ! How many types have been stated to be the worldly beings ? uttara 78-goyamA! chavvihA saMsArasamAvaNNagA jIvA paNNatA taM tahA- . puDhavikAiyA evaM jahA jIvAbhigame jAva...sammattakiriyaM vA micchattakiriyaM vA / A. 78. Gautama ! The worldly beings have been stated to be of six types, viz., earth bodies, water bodies, air bodies, fire bodies and plant life and (the whole range of) mobile beings. The whole description, till right activity and wrong activity, as contained in the Jivabhigama Sutra. gAhA jIvA chaviha puDhavI jIvANa ThiI bhavaThiI kAya / NillevaNa aNagAre kiriyA sammatta-micchattA // Gatha : Living beings are of six types, So are also the earth bodies, Their state of being and worldly life, Their vacancy, homeless monk, Right activity, wrong activity. (All as stated in the Jivabhigama). sevaM bhaMte ! sevaM bhaMte ! tti / - Bhante : Right you are. It is truly so. cauttho uddeso sammatto / Chapter Four ends.

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rAyagihe jAva... Venue : Rajagrha. paMcamI uddeso Chapter Five [ on birds ] * evaM vayAsI : made the following submission : prazna 76 - khahayarapaMciMdiya-tirikkha - joNiyANaM bhaMte ! kaivihe joNIsaMgahe paNate ? Q. 79. Bhante ! How are the five-organ aerial beings (birds) born? uttara 76--goyamA ! tivihe joNIsaMgahe paNNate taM jahA -- aMDayA poyayA samucchimA / evaM jahA jIvAbhigame jAva... No ceva NaM te vimANe vIIva - ejjA emahAlayA NaM goyamA ! te vimANA paNNattA / Gatha : A. 79. Gautama ! They are born in three ways, viz., from eggs (andaja), with a foetus (potaja) and without mating. For details refer to Jivabhigama Sutra, till 'so expansive are the vimanas stated to be that they cannot be crossed through'. gAhA joNI saMgraha - lesA diTThI NANa ya joga-uvaoge / uvavAya-TThii- samugdhAya cavaNa - jAi - kula-vihIo // Mode of birth, tinges, outlook, Activities, knowledge, yoga, upayoga, Genesis, span of life, samudghata,* Descent from heaven, caste and line. sevaM bhaMte sevaM bhaMte ! tti / -- Bhante : Right you are. It is truly so. paMcamo uddeso sammatto / Chapter Five ends.

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chaTTo uddeso Chapter Six [ bondage and experience of life-span ] rAyagihe jAva...evaM vayAsI : Venue : Rajagxha... made the following submission : prazna 80-jIve NaM bhaMte ! je bhavie Neraiesu uvavajjittae se NaM bhaMte ! kiM ihagae raiyAuyaM pakareti uvavajjamANe NeraiyAuyaM pakarei uvavaNNe NeraDyAuyaM pakarei ? Q. 80. Bhante! A soul is fit to be born in hell. Does it acquire the span of infernal life right here in this world, or while it is in the process of being born in hell or after being born in hell ? uttara 80-goyamA ! ihagae raiyAuyaM pakarei No uvavajjamANe raiyAuyaM pakareiNo uvavaNNe NeraiyAuyaM pkrei| evaM asurakumAresu vi / evaM jaav...vemaanniesu| A. 80. Gautama ! A soul fit to be born in hell acquires the span of infernal life right here in this world, not while being born in hell, nor after being born in hell. prazna 81-jIve NaM bhaMte ! je bhavie Neraiesu uvavajjittae se NaM bhaMte! kiM ihagae NeraiyAuyaM paDisaMvedei uvavajjamANe NeraiyAuyaM paDisaMvedei uvavaNNe raiyAuyaM paDisaMvedeti ? Q. 81. Bhante ! A soul is fit to be born in hell. Does it have the experience of infernal life right here in this world, or while being born in hell or after being born in hell ? uttara 81-goyamA! No ihagae raiyAuyaM paDisaMvedei uvavajjamANe

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Bhagavati Sutra Bk. 7 Ch. 6 raiyAyaM paDisaMvedei uvavaNNe vi NeraiyAuyaM paDisaMvedei / mANie / 41 evaM jAva... A. 81. Gautama! A soul fit to be born in hell has. the experience of infernal life not in this world, but while in the process of being born in hell and thereafter. And like this, till the Vaimanikas. prazna 82 - jIve NaM bhaMte! je bhavie Neraiesu uvavajjittae se NaM bhaMte! kiM ihagae mahAveyaNe uvavajjamANe mahAveyaNe uvavaNNe mahAveyaNe ? Q. 82. Bhante ! A soul is fit to be born in hell. Does it have a great pain while it is still in this world, or while being born in hell or after being born in hell? uttara 82 - goyamA ! mANe siya mahAveyaNe siya pacchA egaMtadukkhaM veyaNaM veyai Ahacca sAyaM / ihagae siya mahAveyaNe siya appaveyaNe uvavajja-. appaveyarNe 1 ahe NaM ubavaNe bhavai o A. 82. Gautama ! While in this world, it may sometimes have a great pain and sometimes a little pain. While it is in the process of being born in hell, it may sometimes have a great pain and sometimes a little pain. But after it is born in hell, it has uniformly a great pain, and scarcely any relief. prazna 83 - jIve NaM bhaMte ! je bhavie asurakumAresu uvavajjitta -pucchA ? Q. 83. Bhante ! What about a soul fit to be born as an Asurakumara ? uttara 83 - goyamA ! ihagae siya mahAveyaNe siya appaveyaNe uvavajjamANe siya mahAveyaNe siya apaveyaNe / ahe NaM uvavaNNe bhavai tao pacchA egaMttasAyaM veyaNaM vadei Ahanca asAyaM / evaM jAva... .Niya kumAresu / A. 83. Gautama ! Such a soul has sometimes a great

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bhagavatI sUtram saH 7 u: 6 pain and sometimes a little pain in this world; and so also when it is in the process of being born. But after it is born, it has uniformly a great pain and scarcely any relief. All this holds, till the Stanitkumaras. 42 prazna 84 - jIve NaM bhaMte ! je bhavi puDhavikkAiesu uvavajjittae -- pucchA ? Q. 84. Bhante ! What about a soul fit to be born among the earth bodies ? uttara 84 - goyamA ! ihagae siya mahAveyaNe siya appaveyaNe / evaM uvavajjamA vi / ahe NaM uvavaNNe bhavai tao pacchA vemAyAe veyaNaM vedei / evaM jAva... .. maNussesu vANamaMtara - joisiya-vemANiesu jahA asurakumAresu / A. 84. Gautama ! Such a soul has sometimes a great pain and sometimes a little pain in this world, and so also while it is in the process of being born; but after it is born thither, it has only pain of diverse sort. And this holds, till the human beings. Vanavyantaras, Jyotiskas and Vaimanikas are like the Asurakumaras. prazna 85 - jIvA NaM bhaMte ! kiM AbhogaNivvattiyAuyA aNAbhogaNivvattiyAjyA ? Q. 85. Bhante ! Do living beings have a life-span as long as their experiences last or even thereafter? uttara 85 - goyamA ! No AbhogaNivvattiyAuyA aNAbhogaNivvattiyAuyA / evaM raiyA vi evaM jAva... vemANiyA / A. 85. Not only as long as their experiences last, but even thereafter. This holds from the infernal beings, till the Vaimanikas. a [ karma, pinful and painfree ] prazna 86 - asthi NaM bhaMte! jIvANaM kakkasaveyaNijjA kammA kajjaMti ?

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Bhagavati Sutra Bk. 7 Ch. 6 Q. 86. Bhante ! Do living beings bind karma which is harsh to bear ? 43 uttara 86 - haMtA asthi / A. 86. Yes, Gautama, they do. prazna 87 - kahaM NaM bhaMte ! jIvANaM kakkasaveyaNijjA kammA kajjaMti ? Q. 87. Bhante ! How which is harsh to bear ? do living beings bind karma uttara 87 - goyamA ! pANAivAeNaM jAva... micchAdaMsaNasalleNaM / evaM khalu goyamA ! jIvANaM kakkasaveya NijjA kammA kajjati / A. 87. Gautama ! They do so by practising violence, till by acquiring the thorn of wrong faith. In these ways, they bind karma which is harsh to bear. prazna 88 - atthi NaM bhaMte ! NeraiyANaM kakkasaveya NijjA kammA kajjaMti ? Q. 88, Bhante ! Do infernal beings bind karma which is harsh to bear ? uttara 88 - evaM ceva evaM jAva... vemANiyANaM / A. 88. Yes, they do, and this holds, till the Vaimanikas. prazna 89 - asthi NaM bhaMte ! jIvANaM akakkasaveyaNijjA kammA kajjaMti ? uttara 89 - haMtA asthi / A. 89. Yes, they do. prazna 90 - kahaM NaM bhaMte ! Q. 89. Bhante ! Do living beings bind karma which is free from harshness ? jIvA akakkasaveNijjA kammA kajjaMti ?

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bhagavatI sUtram saH 7 uH 6 Q. 50. Bhante ! free from harshness ? How do they bind karma which is uttara 90-goyamA ! pANAivAyaveramaNeNaM 'jAva...pariggahavaramaNeNaM . kohavivegeNaM jAva...micchAdasaNasallavivegeNaM / evaM khalu goyamA ! jIvANaM akakkasa-veyaNijjA kammA kajjati / A. 90. Gautama ! They do so by desisting from violence, till accumulation of property, by developing a conscience against anger. till against wrong faith. In these ways, living beings bind karma which is free from harshness. prazna 91-asthi NaM bhaMte ! raiyANaM akakkasaveyaNijjA kammA kajjaMti? Q. 91. Bhante ! Do infernal beings bind karma which is free from harshness ? uttara 91-goyamA ! No iNaThTha smjheN| evaM jAva...vemANiyA / NavaraM maNussANaM jahA jIvANaM / A. 91. Gautama ! They do not. And this holds, till the Vaimanikas. Human beings stand slightly apart like other (five-organ) living beings. [ karma, pleasant and unpleasant ] prazna 92-atthi NaM bhaMte ! jIvANaM sAyAveyaNijjA kammA kajjaMti ? Q. 92. Bhante ! Do living beings bind karma giving pleasant experiences ? uttara 92-haMtA atthi| A. 92. Yes, they do. prazna 93-kahaM NaM bhaMte ! jIvANaM sAyAveyaNijjA kammA kajjati ? Q. 93. Bhante ! How do livings beings bind karma giving pleasant experiences ?

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Bhagavati Sutra Bk. 7 Ch. 6 45 uttara 93-goyamA ! pANANukaMpayAe bhUyANukaMpayAe jIvANukaMpayAe sttaannukNpyaae| bahUNaM pANANaM jAva...sattANaM adukkhaNayAe asoyaNayAe ajUraNayAe atippaNayAe apiTTaNayAe apriyaavnnyaae| evaM khalu goyamA ! jIvANaM sAyAveyaNijjA kammA kjjNti| evaM raiyANaM vi evaM jAva... vemaanniyaannN| ___A. 93. Gautama ! They do so through compassion to two to four-organ beings, to plant life, to five-organ beings and to immobile beings, by not causing pain to them, by not giving shock to them, by not generating grief or a sense of hurt in them, by not chastising them, by not causing them remorse in any way. In these ways, living beings bind karma giving pleasant experiences. This holds from the infernal beings, till the Vaimanikas. prazna 94-atthi NaM bhaMte! jIvANaM asAyAveyaNijjA kammA kajjati? beings bind karma Q. 94. Bhante ! Do living giving uppleasant experiences ? uttara 94-haMtA asthi / A. 94. Yes, they do. prazna 95-kahaM NaM bhaMte ! jIvANaM asAyAveyaNijjA kammA kajjati ? Q. 95. Bhante ! How do living beings bind karma giving unpleasant experiences ? uttara 95-goyamA! paradukhaNayAe parasoyaNayAe parajUraNayAe paratippaNayAe parapiTTaNayAe prpriyaavnnyaae| bahuNaM pANANaM jAva... sattANaM dukkhaNayAe soyaNayAe jAva...pariyAvaNayAe / evaM khalu goyamA ! jIvANaM assAyAveyaNijjA kammA kajjati / evaM raiyANaM vi| evaM jAva...vemANiyANaM / ___A. 95. Gautama ! This they do by giving pain to *others, by generating shock, by causing them hurt, by beating them, by causing them remorse, by giving pain to two

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46 bhagavatI sUtram saH 7 uH 6 . to four-organ beings, to plant life, to five-organ beings, to immobile beings, by causing them grief, till remorse. In these ways, living beings bind karma giving unpleasant experiences. This holds from the infernal beings, till the Vaimanikas. [ last phase of the time-cycle in Bharata ] prazna 96-jaMbuddIve rNa bhaMte ! dIve bhArahe vAse imIse osappiNIe dusamadusamAe samAe uttamakaTThapattAe bharahassa vAsassa kerisae AyArabhAvapaDoyAre bhavissai ? Q. 96. Bhante! In Bharatavarsa which is in the Jambudvipa, what will be the shape of things in the unbracing. unbracing (duhsama-duhsama) phase of the down-turn (avasar pini) of the time-cycle, in its most difficult phase ? uttara 96-goyamA ! kAlo bhavissai hAhAbhUe bhaMbhAbhUe kolaahlgbhuue| samayANubhAveNa ya NaM kharapharusadhUlImailA duvvisahA vAulA bhayaMkarA vAyA saMvagA ya vAhiti / iha abhikkhaM dhUmA hati ya disA samaMtA raosalA rennuklustmpddlnniraalogaa| samayalukkhayAe ya NaM ahiyaM caMdA sIyaM mocchaMti ahiyaM sUriyA tvissNti| aduttaraM ca NaM abhikkhaNaM bahave arasamehA virasamehA khAramehA khattamehA khaTTamehA aggimehA vijjumehA visamehA asaNimehA apivaNijjodagA ( ajavaNijjodayA ) vAhi-roga-vedaNodIraNApariNAmasalilA amaNuNNapANiyagA caMDANilapahayatikkhadhArANivAyapauraM vAsaM vAsihiti / je NaM bhArahe vAse gAmA'gara-Nayara-kheDa-kabbaDa-maMDaba-doNamuhapaTTaNA'samagayaM jaNavayaM cauppaya-gavelae khahayare pakkhisaMdhe gAmA'raNNa payAraNirae tase ya pANe bahuppagAre rukkha-guccha-gumma-laya-valli-taNa-pavvayaga-hariosahi pavAlaM kuramAdIe ya taNavaNassaikAie viddhaMse hiMti pavvaya-giri-DoMgarautthala-bhaTThImAdie ya veyaDDhagirivajje virAvehiMti salilabila-gaDDaduggavisamaNiNNuNNayAiM ca gaMgA-siMdhuvajjAiM smiikrehiNti| A. 96. Gautama ! This phase will hear painful groans, yells and chirps. There will blow wind, cyclonic, extremely harsh, polluted with dust, unbearable, disturbing and horrible, With dust, floating and flying, directions will look dark, dirty

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Bhagavati Sutra Bk. 7 Ch. 6 and gloomy. Because of the hardness of the time, the rains will be too cold and the sun too hot. There will be heavy and short showers from clouds which will pour bad water, uncongenial water, alkaline water, sour water, pungent water, boiling water, electrified water, poisoned water, water containing snow-balls, water smashing rocks, water unfit for drinking, water incapable to quench thirst, water generating diseases, ailments and pain, water shaking the nerves. Such heavy and short showers will be associated with terrific blows of wind, because of which many human beings, living in villages, mines, towns, till hermitages, many quadruped animals and birds, many mobile animals living in villages and forests and many varieties of trees, herbs, creepers plants, grass, hay, canes, paddy, sprouts, fodder etc., and all other types of flora will be destroyed. Leaving aside. the Vaitadhya mountain, all other mountains, hillocks, mounds, flat soil, deserts, etc., will be destroyed. Leaving aside the Ganga and the Sindhu, all other rivers, fountains, ditches, tanks, ponds, etc., will be destroyed. All the land areas, accessibie and inaccessible, high and low, will become flat. 47 prazna 97 - tIse NaM samAe bhArahavAsassa bhUmIe kerisae AyArabhAvapaDoyAre bhavissai ? Q. 97. Bhante ! What will be the shape of the landsurface in Bharatavarsa? uttara 97 - goyamA ! bhUmI bhavissai iMgAlabbhUyA mummurabbhUyA chAriyabhUyA tattakavellayanbhUyA tattasamajoibhUyA dhUlibahulA reNubahulA paMkabahulA paNagabahulA caladibahulA bahUNaM dharaNigoyarANaM sattANaM duSNikammA yAvi bhavissai / A. 97. Gautama ! The land-surface in Bharatavarsa will be ablaze like fire, like burning cow-dung cake, like burning ashes, like a hot cauldron, like a burning flame, full of dust, full of dirt, full of mud, full of moss, extremely slippery. The living beings inhabiting this earth will find it extremely difficult to pace on it.

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48 prazna 98 -- tIse NaM bhaMte ! bhAvapaDoyAre bhavissai ? bhagavatI sUtram saH 7 uH 6 samAe bhArahe vAse maNuyANaM kerisae AyAra 98. Bhante! In that period, what will be the state of human affairs in Bharatavarsa ? uttara 98 - goyamA ! maNuyA bhavissaMti durUvA duvvaNNA duggaMdhA durasA duphAsA aNiTThA akaMtA jAva... amaNAmA hINassarA dINassarA aNiTThassarA jAva... amaNAmassarA aNAdejjavayaNapaccAyAyA NillajjA kUDa kavaDa- kalahavaha baMdha-veraNirayA majjAyAtikkamappahANA akajjaNiccujjatA guruNiyoyaviNayarahiyA ya vikala-rUvA parUDhaNahakesamaMsuromA kAlA kharapharusa jhAmavaNNA phuTTasirA kavilapaliya- kesA bahumahArusaMpiNaddhadudaM saNijjarUvA saMkuDiyavalItaraMgapariveDhiyaMga maMgA jarA-pariNayavva theragaNarA paviralaparisaDiyadaMtaseDhI ubhaDaghaDa (ya) muhA ( ubbhU DeghADAmuhA ) visamaNayaNA vaMkaNAsA vaka (ga) valIvigaya bhase muhA kacchukasarAbhibhUyA kharatikkhaNakhakaMDa iyavikkhayataNU dadukiDibha siMjjhaphuDiyapharasacchavI cittalaMgA TolAgaivisama saMdhi-baMdhaNa uk kuDDaaTThigavibhattadubbalA kusaMghayaNa - kuppamANakusaMThiyA kurUvA kuTThANAsaNakusejja dubbhoiNo asuiNo aNegavAhi- paripIliyaMgamaMgA khalaMtavebbhalagaI NirucchAhA sattaparivajjiyA viMgayaceTThaNaTThateyA abhikkhaNaM sIya unhakharapharusavAyavijjha DiyamaNipaM surayaguMDiyaMga maMgA bahukohamANamAyA bahulobhA asuhadukkhabhAgI osaNaM dhammasaNNasammattaparibhaTThA ukkoseNaM rayaNippamANamettA, solasavIsa ivAsaparamAuso puttaNattupariyAlapaNaya ( paripAlaNa ) bahulA gaMgAsiMdhUo mahANaIo veyaM ca pavtrayaM NissAe vAvariM NioyA bIyaM bIyAmettA bilavAsiNo bhavissaMti / A. 98. Gautama ! In that period, human beings in Bharatavarsa will have a bad form, bad colour, bad smell, bad taste and bad touch. They will be unpleasant, detestable, unwholesome, with lowly voice, pitious voice, harmful voice, unpleasant voice, till unacceptable voice, unfriendly voice. They will be shameless. deceitful, crafty, quarrelsome, addicted to killing, arresting and fighting, ready to transgress decency, quick in misdeeds, violating the orders of the parents and superiors, lacking humility, lacking good shape, with grown nails, hairs, beard, moustache and pourhairs, dark in complexion, extremely rude, black, with hairs

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Bhagavati Sutra -Bk. 7 Ch. 6 floating untidily, with brown and white hairs, covered with innumerable sinews, with uncouth shape detestable to the eyes, with contracted, curved and distorted limbs, dotted with many inauspicious marks, with few dilapidated, rotten and broken teeth like those of old folks, with a huge mouth as big as a jar, with terrible eyes, with a curved nose, with a curved and terrific mouth, with bad itches, with skin rendered uneven by sharp and deep wounds by nails, with ring worm, leucoderma and severe leprosy, with unsmooth skin, with peculiar limbs, with movement like that of a camel, with a bad shape, with unusual joints, with bones not duly set, with a bad formation, with a bad structure, with unusual formation and with swollen limbs. They will use bad cushions, take filthy food and will suffer from sundry diseases. They will be with irregular movement, lacking in enterprise, lacking in energy, with perverse endeavour, lacking in vigour, looking dirty because of the dust deposited on them by hot, cold, sharp and hard winds, with severe anger, pride, attachment and greed, suffering from unwholesome pain, mostly slipped off from pious thoughts and equanimity. They will be no more than one cubit in length. Their span of life will be around sixteen years, and in no case will it exceed twenty. They will have large family and they will be blind with affection for their family. They will be sheltered in the hollows and crevices on the beaches of the Ganga and the Sindhu and in mountain caves (to serve as seeds for the coming generations of men). prazna 99 te NaM bhaMte ! maNuyA kiM AhAraM AhArehiMti ? Q. 99. Bhante! What type of food will these human beings take ? uttara 99-goyamA ! teNaM kAleNaM teNaM samaeNaM gaMgAsiMdhuo mahANaIo rahapahavittharAo akkhasoyappamANamettaM jalaM vojjhihiMti se vi ya NaM jale bahumacchakacchabhAiNNe No ceva NaM Aubahule bhvissi| tae NaM te maNuyA sUruggamaNamu huttaM si ya sUratthamaNamuttasi ya bilehito NiddhAhiti NiddhAittA bilehito macchakacchabhe thalAI gAhehiMti gAhittA siyAyavatattaehiM macchakacchaehiM ekkavIsaM vAsasahassAI vittiM kappemANA viharissaMti /

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50 bhagavatI sUtram saH 7 uH 6 A. 99. Gautama ! In that period, at that time, the great rivers, the Ganga and the Sindhu, will be no wider than a chariot's route. In their beds, the flow of water will be no wider than the length of a spoke. That slender flow of water will have many a fish and tortoise. But mind that there will not be much water. Now, these human beijngs who are sleeping all the time will come out for a muhurta at sunrise, and for a muhurta again at sun-down, and put some fish and tortoise under the sand on the beach to roast there. Fish and tortoise buried in the evening will be taken out and devoured in the morning, and those buried in the morning will be taken out and devoured in the evening. In this manner, they will live on for twenty-one thousand years. prazna 100 te NaM bhaMte ! maNuyA NissIlA NigguNA NimmerA . NippaccakkhANaposahovavAsA osaNaM maMsAhArA macchAhArA khoddAhArA kuNimAhArA kAlamAse kAlaM kiccA kahiM gacchihiMti kahiM uvavajjihiMti ? Q. 100. Bhante ! These men devoid of conduct. devoid of merit, devoid of status, devoid of renunciation, confession or fast, mostly living on meat, fish, filth, carcass, etc., where will they repair after death, where will they be born again ? uttara 100-goyamA ! osaNNaM NaragatirikkhajoNiesu uvvjjihiNti| A. 100. Gautama ! They will go mostly to hell or to the world of subhuman beings. They will be born as infernal beings or as animals. prazna 101 te NaM bhaMte ! sIhA vagdhA vagA dIviyA acchA taracchA parassarA hissAlA taheva jAva...kahiM uvavajji hiMti ? Q. 101. Bhante ! In that period, at that time, where will the wild animals, lions, tigers, leopards, wolves, rhinoes, etc., who are mostly without right conduct, where will they repair after death, where will they be born again ?

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Bhagavati Sutra Bk. 7 Ch. 6 51 uttara 101-goyamA ! hiMti / osaNNaM NaragatirikkhajoNiesu uvavajji A. 101. Gautama ! They will go mostly to hell or to the world of subhuman beings. They will be born as infernal beings or as animals. prazna 102 te NaM bhaMte ! DhaMkA kaMkA vilakA madugA sihI NissIlA taheva jAva...kahiM uvavajjihiMti ? Q. 102. Bhante ! Where will the birds, crows, peacocks, etc., who are without right conduct, where will they repair after death, where will they be born again ? osaNaM NaragatirikkhajoNiesu uvavajji uttara 102-goyamA ! hiNti| A. 102. Gautama ! They will invariably go to bell or to the world of subhuman beings. They will be born as infernal beings or as animals. sevaM bhaMte ! sevaM bhaMte ! tti / Bhante ! Right you are. It is truly so. chacho uddeso smtto| Chapter Six ends.

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sattamo uddeso Chapter Seven [ activities of a zealous monk ] prazna 103-saMvuDassa NaM bhaMte ! aNagArassa AuttaM gacchamANassa jAva... AuttaM tuyaTTamANassa AuttaM vatthaM paDiggahaM kaMbalaM pAyapuMchaNaM geNhamANassa vA NikhivamANassa vA tassa NaM bhaMte ! ki iriyAvahiyA kiriyA kajjai saMparAiyA kiriyA kajjai ? Q. 103. Bhante ! A zealous monk who duly walks, sits, till stretches, who duly picks up and puts down his robes, bowl, blanket and duster, does he indulge in iriyapathiki activity or samparaiki activity ? uttara 103-goyamA ! saMvuDassa NaM aNagArassa jAva...tassa NaM iriyAvahiyA kiriyA kajjai No sNpraaiyaa| a monk indulges in A. 103. Gautama ! Such ir iyapathiki, not samparaiki, activity. prazna 104-se keNaTheNaM bhaMte! evaM vuccai-saMvuDassa NaM jAva...No saMparAiyA kiriyA kajjai ? Q. 104. Bhante ! What is the reason for this ? uttara 104-goyamA ! jassa NaM kohamANamAyAlobhA vocchiNNA bhavaMti tassa NaM iriyAvahiyA kiriyA kajjai taheva jAva...ussuttaM rIyamANassa saMparAiyA kiriyA kajjai / se NaM ahAsuttameva riiyi| se teNadveNa goyamA ! jAva...No saMparAiyA kiriyA kajjai / A. 104. Gautama ! One whose anger, pride, attachment and greed have dropped out indulges in iriya pathiki activity only. When one acts contrary to the canonical texts, does he indulge in samparaiki activity. But a zealous monk does not do so. Hence I say so.

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Bhagavati Sutra Bk.-7 Ch.7 53 Lon desires and experiences ] ... . prazna 105-rUvI bhaMte ! kAmA arUvI kAmA ? Q. 105. Bhante ! Are desires ( kama ) with or without form ? uttara 105-goyamA ! rUvI kAmA No arUvI kaamaa| A. 105. Gautama ! They are with form, not without. prazna 106-sacittA bhaMte ! kAmA acittA kAmA ? Q. 106. Bhante ! Are desires conscious or unconscious ? uttara 106-goyamA ! sacittA vi kAmA acittA vi kaamaa| .. A. 106. Gautama ! They are both. prazna 107-jIvA bhaMte ! kAmA ajIvA bhaMte ! kAmA? Q. 107. Bhante ! Are desires life or non-life ? uttara 107-goyamA! jIvA vi kAmA ajIvA vi kAmA / A. 107. Gautama ! They are both. prazna 108-jIvANaM bhaMte ! kAmA ajIvANaM kAmA ? Q. 108. Bhante ! Are desires generated in animate,or . in inanimate, beings ? uttara 108-goyamA ! jIvANaM kAmA No ajIvANaM kaamaa| ___A. 108. Gautama ! They are generated in animate, not in inanimate beings. prazna 109-kAivihA NaM bhaMte ! kAmA paNNattA? Q. 109. Bhante ! How many types of desire are there?

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54 bhagavatI sUtram saH 7 uH 7 uttara 109 - goyamA ! duvihA kAmA paNNattA taM jahAM sadA ya rUvA ya / types, viz., A. 109. Gautama! Desires are of two desire for sound and desire for shape. prazna 110 - rUvI bhaMte ! bhogA arUvI bhogA ? Are experiences (bhoga) with or Q.110. Bhante ! without form ? uttara 110 - goyamA ! khvI bhogA No arUvI bhogA / A. 110. Gautama ! prazna 111 - sacittA bhaMte ! bhogA acittA bhogA ? They are with form, not without. Bhante! Are experiences conscious or un Q. 111. conscious ? uttara 111 - goyamA ! sacittA vi bhogA acittA vi bhogA / A. 111. Gautama ! They are both. prazna 112 - jIvA NaM bhaMte ! bhogA pucchA ? Q. 112. Bhante ! Are experiences life or non-life ? uttara 112 - goyamA ! jIvA vi bhogA ajIvA vi bhogA / A. 112. Gautama ! They are both. prazna 113 - jIvANaM bhaMte ! bhogA ajIvANaM bhogA ? Q.113. Bhante! Are experiences generated in animate, or in inanimate, beings ? uttara 113 - goyamA ! jIvANaM bhogA No ajIvANaM bhogA / A. 113. Gautama! They are generated in animate, not in inanimate, beings.

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Bhagavati Sutra Bk. 7 Ch. 7 prazna 114-kAivihA NaM bhaMte ! bhogA paNNattA ? Q. 114. Bhante ! How many types of experience are there? uttara 114-goyamA ! tivihA bhogA paNNattA taM jahA-gaMdhA rasA phaasaa| A. 114. Experiences are of three types, viz., experience of smell, of taste and of touch. prazna 115-kaivihA NaM bhaMte ! kAmabhogA paNNatA ? Q. 115. Bhante ! How many types of desire and experience (kamabhoga ) are there ? uttara 115-goyamA ! paMcavihA kAmabhogA paNNattA taM jahA-saddA rUvA gaMdhA rasA phAsA / A. 115. Gautama ! They are of five types, viz., sound. shape, smell, taste and touch. prazna 116---jIvA NaM bhaMte ! kiM kAmI bhogI ? Bhante ! Do five-organ beings desire ? Do they Q. 116. experience ? uttara 116-goyamA ! jIvA kAmI vi bhogI vi / A. 116. Gautama ! They both desire and experience. prazna 117-se keNaTheNaM bhaMte ! evaM vuccai jIvA kAmI vi bhogI vi? Q. 117. Bhante ! Why do you say so ? uttara 117-goyamA! soiMdiyacakakhidiyAI par3acca kAmI ghANiMdiyajibhidiyaphAsiMdiyAI paDucca bhogii| se teNaTheNaM goyamA ! jAva...bhogI vi|

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bhagavatI sUtram saH 7 uH 7 A. 117. Gautama ! They desire because of the organs of vision and audition ; they experience because of the organs of smell, taste and touch. Hence I say so. prazna 118-NeraiyANaM bhaMte ki kAmI bhogI ? Q. 118. experience ? Bhante ! Do infernal beings desire ? Do they uttara 118-evaM ceva jAva...thaNiyakumArA / A. 118. Gautama ! They do both, and this holds, till the Stanitkumaras prazna 119 puDhavikAiyANaM pucchA ? Q. 119. Bhante! What about the earth bodies ? uttara 119-goyamA ! puDhavikAiyA No kAmI bhogii| A. 119. Gautama ! The earth bodies do not desire, but. they experience. prazna 120-se keNaTTeNaM jAva...bhogI? Q. 120. Why is it so ? uttara 120-goyamA ! phAsiMdiyaM paDucca se teNadveNaM jaav...bhogii| evaM jaav...vnnssikaaiyaa| beiMdiyA evaM ceva NavaraM jibhiMdiyaphAsiMdiyAiM paDucca bhogii| teiMdiyA vi evaM ceba NavaraM ghANiMdiyajibhiMdiyaphAsiM diyAiM paDucca bhogii| A. 120. Gautama! They experience because they have only the organ of touch. This holds, till plant life. Even the two-organ beings experience with their organs of taste and touch. Also the three-organ beings experience with their organs of smell, taste and touch. prazna 121-cariMdiyANaM pucchA ?

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Bhagavati Sutra Bk. 7 Ch. 7 57 Q. 121. And what about the four-organ beings ? uttara 121 - goyamA! cariMdiyA kAmI vi bhogI vi / A. 121. Gautama ! They desire as well as they experience. prazna 122-se keNaTheNaM jAva...bhogI vi ? Q. 122. What's the reason for this ? uttara 122-goyamA ! cakhidiyaM paDucca kAmI ghANiMdiyajibhiMdiyaphAsiMdiyAI paDucca bhogii| se teNaTheNaM jAva...bhogI vi| avasesA jahA jIvA jaav...vemaanniyaa| A. 122. Gautama ! They desire with their organ of sight and they experience with their organs of smell, taste and touch. The rest like five-organ beings, till the Vaimanikas. prazna 123-eesi NaM bhaMte ! jIvANaM kAmabhogINaM NokAmINaM NobhogINaM bhogINaM ya kayare kayarehiMto jAva...visesAhiyA vA? Q. 123. Bhante ! Of living beings who desire as well as experience, who neither desire nor experience, and who expe-. rience only, which ones are the smallest in number, till especially more ? uttara 123-goyamA ! savvathovA jIvA kAmabhogI NokAmI NobhogI aNaMtaguNA bhogI aNaMtaguNA / A. 123. Gautama ! Smallest in number are those who desire and experience ; infinite times more are those who neither desire nor experience ; and still infinite times more are those who only experience. ( on the chadmasta and the kevalin. ] prazna 124-chaumatthe NaM bhaMte ! maNUse je bhavie aNNayaresu devaloesu devattAe uvavajjittae se pUNaM bhaMte ! se khINabhogI No pabhU uThANeNaM kammeNaM

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58 bhagavatI sUtram sa: 7 uH 7 baleNaM vIrieNaM purisakkAraparakkameNaM viulAI bhogabhogAiM bhuMjamANe vihritte| se gUNaM bhaMte ! eyamajheM evaM vayaha ? Q. 124. Bhante ! Some ordinary people, chadmasta, who are otherwise fit to be born in some heaven, have their body frame so very reduced (may be due to austerities or illness) and are rendered incapable of large experiences because of their poor endeavour, activity, strength, energy and capability. What do you think of them ? uttara 124-goyamA ! No iNaThe samajheM pabhU NaM bhaMte ! se uTThANa vi kammeNa vi valeNa vi vIrieNa vi purisakkAraparakkameNa vi aNNayarAI vipulAI bhogabhogAiM bhujamANe viharitae tamhA bhogI bhoge pariccayamANe mahANijjare mahApajjavasAne bhavai / A. 124. Gautama ! It is correct that some ordinary people, because of their poor endeavour, till capability, are unfit to exert on a large scale, but still within the limited capability of their frame, they may renounce and exbaust the fetters of karma, and then the great outcome ( liberation ) is theirs. prazna 125 - Ahohie NaM bhaMte ! maNUse je bhavie aNNayaresu devaloesu... ? . Q. 125. Bhante ! Suppose a man has limited avadhi knowledge, and is otherwise fit to be born in heaven, but he has his body frame, till capability, so very reduced. What do you think of him ? uttara 125-goyamA ! evaM ceva jahA chaumatthe jAva...mahApajjavasANe 'bhavai / A. 125. Gautama ! The same as stated just now, till the .great outcome is his. prazna 126-paramAhohie NaM bhaMte ! maNusse je bhavie teNeva bhavaggahaNaNaM sijjhittae jAva...aMtaM karettae / se gUNaM bhaMte ! se khINabhogI ? Q. 126. Bhante ! In case he has wide avadhi knowledge

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Bhagavati Sutra Bk. 7 Ch. 7 and is fit to be perfected in this very life. What do you think of him ? uttara 126 - sesaM jahA chaumatthassa / A. 126. The same as in the case of a chadmasta. prazna 127 - kevalI NaM bhaMte ! maNUse je bhavie teNeva bhavaggahaNeNaM ? Q. 127. Bhante ! If the person be a kevalin and is to be perfected in this very life, then ? uttara 127 - goyamA ! evaM jahA paramAhohie jAva... bhavai / 59 .mahApajjavasANe A. 127. Gautama ! The same as one with wide avadhi knowledge, till the great outcome is his. [ experience with and without desiring] prazna 128 - je ime bhaMte ! asaNNiNo pANA taM jahA - puDhavikkAiA jAva... vaNassa ikAiA chaTThA ya egaiyA tasA / ee NaM aMdhA mUDhA tamaM paviTThA tamapaDalamohajAlapaDicchaNNA akAmaNikaraNaM veyaNaM vedetItti vattavvaM siyA ? Q. 128. Bhante ! There are one-organ living beings without mind, such as the earth bodies, till flora, and the sixth, some mobile beings who are ignorant, idiotic, engrossed in darkness, handicapped by nescience and entangled in the snares of attachment. Can it be said about these that they experience without desiring ? uttara 128 - haMtA goyamA ! je ime asaNNiNo pANA jAva...puDhavIkAiA jAva... vaNassaikAiA chaTThA ya jAva...veyaNaM vedetIti vattavvaM siyA / prazna 129 - atthi NaM bhaMte ! A. 128. Yes, it can be said like that about these who are without mind. pabhU vi akAmaNikaraNaM veyaNaM vedeti ?

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bhagavatI sUtram saH 7 uH 7 Q. 129. Bhante ! Is it possible that even when they are capable, (i.e., they have the faculty of mind), they still experience without desiring ? uttara 129 - haMtA goyamA ! A. 129. Yes, they do. 60 atthi / prazna 130 - kahaM NaM bhaMte ! pabhUvi akAmaNikaraNaM veyaNaM vedeti ? Q. 130. Bhante ! Why does it happen like this ? uttara 130 - goyamA ! je NaM No pabhU viNA paIveNaM aMdhakAraMsi ruvAI pAttie je NaM No pabhU purao rUvAiM aNijjhAittA NaM pAsittae je NaM No pabhU maggao ruvAiM aNavayakkhittA NaM pAsittae je NaM No pabhU pAsao rUvAI aNavaloittA NaM pAttie je NaM No pabhU uDDhaM rUvAI aNAloettA NaM pAsitae je NaM No pabhU ahe rUvAI aNAloittA NaM pAttie esa NaM goyamA ! pabhUvi akAmaNikaraNaM veyaNaM vedeMti / A. 130. Gautama! Those beings who are capable, but cannot see things in darkness without the aid of a lamp, who cannot see things in front of them without looking at it, who cannot see anything in the rear without turning back, who cannot see anything on both the sides without looking, who cannot see things above or below without discussion, such ones experience without desiring. prazna 131 - atthi NaM bhaMte ! pabhU vi paMkAmaNikaraNaM veyaNaM vedeti ? Q. 131. Bhante! Is it ever possible that those who are capable do experience with utmost desire ? uttara 131 - haMtA asthi / A. 131. Yes, they do. prazna 132 - kahaM NaM bhaMte ! pabhU vi pakAmaNikaraNaM veyaNaM vedeMti

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Bhagavati Sutra Bk. 7 Ch. 7 Q. 132. Bhante ! How does it happen ? uttara 132-goyamA! je NaM No pabhU samudassa pAraM gamittae je NaM No pabhU samudassa pAragayAiM rUvAI pAsittae je NaM No pabhU devalogaM gamittae je NaM No pabhU devalogagayAI rUvAiM pAsittae esa NaM goyamA ! pabhU vi pakAmaNikaraNaM veyaNaM vedeti / A. 132. Gautama ! Those who are incapable to reach the other end of the ocean, to see things at the other end of the ocean, who are incapable to go to heaven and who cannot see things in heaven, such ones, though capable, experience with utmost desire. -sevaM bhaMte ! sevaM bhaMte ! ti| Bhante ! Right you are. It is truly so. Chapter Seven ends sattamo uddeso smtto|

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aTThamo uddeso Chapter Eight [ on the chadmasta ] prazna 133 - chaumatthe NaM bhaMte ! maNUse tIyamaNaMtaM sAsayaM samayaM kevaleNaM saMjameNaM ...? Q. 133. Bhante ! In the infinite and eternal past period, has there been a case (cases) where an ordinary human being has been perfected, enlightened and liberated by sheer restraint (i. e., by sheer checking the inflow of karma, by the practice of celibacy and by the fulfilment of the eight Mother Discourses) ? uttara 133 - evaM jahA paDhamasae cautthe uddesae tahA bhANiyatvaM jAva... alamatthu / A. 133. Gautama ! On this, refer to S. 1. U. 4. above, till the perfected beings. prazna 134 - se NUNaM bhaMte ! hatthissa ya kuMthussa ya same ceva jIve ? Q. 134. Bhante! Is the soul of an elephant the same as the soul of an insect (kunthu) ? uttara 134 - haMtA goyamA ! hatthissa ya kuMthussa ya evaM jahA rAyapaseNaijje jAva... ..khuDDiyaM vA mahAliyaM vA se teNaTTheNaM goyamA ! jAva... same ceva jIve / A. 134. Gautama ! They are. On this, refer to Rajaprasniya Sutra. the [pain from sin ] prazna 135 -- NeraiyANaM bhaMte ! pAve kamme je ya kaDe je ya kajjai je ya kajjissai savve se dukkhe je NijjipaNe se suhe ?

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Bhagavati Satra Bk. 7 Ch. 8 63. Q. 135. Bhante ! For the infernal beings, are the sinful acts done in the past, being done in the present and to be done in the future, all pain ? Are those acts which are exhausted all pleasure ? raiyANaM pAve kAmme jaav...suhe| evaM uttara 135-haMtA goyamA ! jaav...vemaanniyaannN| A. 135. Gautama ! They are like that, and this holds, till the Vaimanikas. prazna 136-kAi NaM bhaMte ! saNNAo paNNattAo ? Q. 136. Bhante ! ciousness ? How many are the types of cons uttara 136-goyamA! dasa saNNAo paNNattAo taM jahA-AhArasaNNA bhayasaNNA mehuNasaNNA pariggahasaNNA kohasaNNA mANasaNNA mAyAsaNNA lobhasaNNA logasaNNA ohsnnnnaa| evaM jAva...vemANiyANaM! raiyA dasavihaM veyaNaM paccaNubhavamANA viharaMti taM jahA--sIyaM usiNaM khuhaM pivAsaM kaMDaM paramaM jaraM dAhaM bhayaM sogaM / ___A. 136. Gautama ! They are ten, viz., about food, fear, sin, wealth , anger, pride, attachment, greed, instrument of knowledge and instrument of faith. And this also holds, till the Vaimanikas. (To add), the infernal beings live in ten types of pain, viz., cold, heat, hunger, thirst, itch, servility, fever, burn, fear and grief. [ activities without renunciation ] prazna 137-se NUNaM bhaMte ! hathissa ya kuMthussa ya samA ceva apaccakkhANakiriyA kajjai? Q. 137. Bhante ! Are the activities of an elephant and

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64 .. bhagavatI sUtram saH 7 8 of an insect which are the outcome of a lack of renunciation alike ? uttara 137-hatA goyamA ! hathissa ya kuMthussa ya jAva...kajjai / A. 137. Yes, they are. prazna 138-se keNa-NaM bhaMte ! evaM vuccai jAva...kajjai ? Q. 138. Bhante ! Why is it so ? uttara 138-goyamA ! aviraI paDucca se teNaTheNaM jAva...kajjai / A. 138. unrestrained. Gautama ! It is so because both are prazna 139-AhAkammaM NaM bhaMte ! bhujamANe kiM baMdhai ki pakarei ki ciNAi ki uvaciNAi ? Q. 139. Bhante ! One who indulges in ahakamma, what does he bind, what does he do, what does he acquire, what does he fructify ? uttara 139-evaM jahA paDhame sae Navame uddesae tahA bhANiyavvaM jAva... sAsae paMDie paMDiyattaM asAsayaM / A. 139. On this, refer to S.1.U.9., till ever existent is the prudent, not ever-existent is prudence. -sevaM bhaMte ! sevaM bhaMte ! tti| Bhante ! Right you are. It is truly so. aTThamo uddeso smmtto| Chapter Eight ends.

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Navamo uddeso Chapter Nine [ unrestrained monk ] prazna 140-asaMvuDe NaM bhaMte ! aNagAre bAhirae poggale apariyAittA pabhU egavaNNaM egarUvaM viuvittae ? Q. 1!), Bhante ! Can an unrestrained monk, without the help of external matter, transform into a single colour and a single form ? uttara 140--No iNaThe samajheM / A. 140. No, he cannot. prazna 141-asaMvuDe NaM bhaMte ! aNagAre bAhirae poggale pariyAittA pabhU egavaNNaM egarUvaM jAva...? Q. 141. Bhante ! Can an unrestrained monk, with the help of external matter, transform into a single colour and a single form ? uttara 141-haMtA pbhuu| A. 141. Yes, he can. prazna 142-se bhaMte ! kiM ihagae poggale pariyAittA viuvvai tatthagae poggale pariyAitA viuvvai aNNatthagae poggale pariyAittA vikumvai ? Q. 142. Bhante ! Does he do so with matter from here (this world ), or with matter from there (the world ahead), or with matter outside these two places ? uttara 142 --goyamA ! ihagae poggale pariyAittA vikuvvai No tatthagae

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66 bhagavatI sUtram saH 7 uH 9 poggale pariyAittA vikuvvai No 'aNNatthagae poggale jaav...vikumvi| evaM egavaNNaM aNegarUvaM caubhaMgo jahA chaTThasae Navame uddesae tahA ihA vi bhANiyavvaM NavaraM aNagAre ihagayaM (e) ihagae ceva poggale pariyAittA vikvvi| sesaM taM caiva jAva...lukkhapoggalaM NiddhapoggalattAe pariNAmettae / haMtA pabhU / se bhaMte ! kiM ihagae poggale pariyAittA jAva...No aNNatthagae poggale pariyAittA vikuvvi| A. 142. Gautama ! He does so with matter from here but not with matter from there or elsewhere. In this way, he may assume one colour and many forms, (many colours and one form, many colours and many forms), and so on, four forms as stated in S. 6. U. 9. Exception to be especially noticed is that a monk from this world transforms with the help of matter from this world only. The rest as per reference, till is it possible to transform rough matter into a smooth one...is it possible to transform with the help of matter from this world, till does not transform with the help of matter from elsewhere. (account of mahasilakantaka battle] prazna 143-NAyameyaM arahayA suyameyaM arahayA viNNAyameyaM arayA mahAsilAkaMTae saMgAme / mahAsilAkaMTae NaM bhaMte ! saMgAme vaTTamANe ke jaityA ke parAjaitthA ? Q. 143. The Arihanta ( Mahavira ) knows about it, has heard about it, has especially known about it. Bhante ! Which one of the two parties won the Mabasilakantaka battle, and which one of the two lost ? uttara 143-goyamA! vajjI videhaputte jaitthA Nava mallaI Nava lecchaI kAsIkosalagA aTThArasa vi gaNarAyANo praajitthaa| tae NaM se koNie rAyA mahAsilAkaMTakaM saMgAmaM uvaTiyaM jANittA koDaMbiyapurise saddAvei saddAvittA evaM vayAsI : khippAmeva bho devANuppiyA ! udAI hatthirAyaM paDikappeha hayagayarahajohakaliyaM cAuraMgiNiM seNaM saNNAheha saNNAhettA mama eyamANattiyaM khippAmeva paccappiNaha /

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67 Bhagavati Sutra Bk. 7 Ch. 9 A. 143. Gautama ! The Lord of the Thunder (Indra) and Videhaputra (Konika) won the battle, and the nine Malla chiefs, nine Licchavi chiefs, and eighteen gana-rulers from Kasi and Kosala lost it. Having known that Mahasilakantaka battle was about to break out, King Konika called his officers and said unto them, "Oh beloved of the gods! Prepare at once the royal elephant named Udai, mobilise the four-fold army consisting of the infantry, cavalry, chariots and elephants, and report back to me at once." jAva. taeNaM te koTuMbiyapurisA koNieNaM raNNA evaM vRttA samANA haTThatuTTha ... aMjali kaTTu evaM sAmI tahatti' ANAe viNaNaM vayaNaM paDisugaMti paDiNittA khippAmeva chayAyariyovaesamaMtikapaNA vikappehiM suNiuNehiM evaM jahA uvavAie jAva... bhImaM saMgAmiyaM aujyaM udAhaM hatthirAyaM paDikappeMti hayagaya jAva... saNNArheti saNNAhittA jeNeva kUNie rAyA teNeva uvAgacchaMti uvAgacchittA karayala jAva... kUNiyassa raNNo tamANattiyaM paccappiNaMti / taeNa se kUNie rAyA jeNeva majjaNagharaM teNeva uvAgacchati uvAgacchittA majjaNagharaM aNuppavisai majjaNagharaM aNuppavisittA vhAye kayabalikamme kayako uya maMgalapAyacchitte savvAlaMkAravibhUsie saNNaddhabaddhavammiyakavae uppIliyasarAsaNapaTTIe piNaddhagevejjavimalavarabaddha cidhapaTTe gahiyAuhappaharaNe sakoriMTamalladAmeNaM chatteNaM dharijjamANeNaM caucAmarabAlavIiyaMge maMgalajayasadda kathAlIe evaM jahA uvavAie jAva... uvAgacchittA udAI hatthirAyaM durUDhe / Being ordered like this by King Konika, the officers who were close to the king were highly delighted and pleased. They touched their forehead with folded palms and made following submission : the "Thy Majesty ! As it may please thee !" a Thereafter they prepared the great royal elephant Udai in manner described in the Aupapatika Sutra, making him ready for the ensuing great battle. Then they organised the four-fold army consisting of the infantry, cavalry, elephantry and chariots. Having completed all arrangements, they came back to the king and communicated to him the due fulfilment of his orders. 1 :

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bhagavatI sUtram saH 7 uH 9 Thereon the king came to his bathroom and entered into it. Having completed all the accessories, he finished his bath. Thereafter he fulfilled the rituals for the removal of all obstacles and propitiated good omens. Then he dacorated his person with arms and ornaments, duly protected himself with armour, placed necklaces on his breast, picked up the curved bow and decorated himself with the chosen orders of a warrior. He took a necessary stock of arms and weapons and had an umbrella decorated with a garland of korantaka flowers over his head. He was fanned by camaras and hailed by shouts of victory all around. In this manner, King Konika, as per the description of the Aupapatika Sutra, took his seat on the elephant. tae NaM se kUNie rAyA hArotthayasukayaraiyavacche jahA uvavAie jAva... seyavaracAmarAhiM uddhRvvamANIhiM uddhRvvamANIhiM hayagayarahapavarajohakaliyAe cAuraMgiNIe seNAe saddhi saMparivuDe mahayAbhaDacaDagaraviMda parikhitte jeNeva mahAsilAkaMTae saMgAme teNeva uvAgacchai uvAgacchittA mahAsilAkaMTayaM saMgAmaM oyaae| purao ya se sakke deviMde devarAyA egaM mahaM abhejjakavayaM vairapaDirUvagaM viuvvittA NaM ciTThai / evaM khalu do iMdA saMgAme saMgAmeti taM jahA-deviMde ya maNuiMde y| egahatthiNA vi NaM pabhU kUNie rAyA parA jinnitte| taeNaM se kUNie rAyA mahAsilAkaMTakaM saMgAmaM saMgAmemANe Nava mallaI Nava lecchaI kAsIkosalagA aTThArasa vi gaNarAyANo hayamahiyapavaravIraghAiya-viyaDiyaciMdhaddhayapaDAge kicchapANagae diso disi paDisehitthA / Then King Konika, with his breast covered with necklaces, giving delight to the people, and being incessantly fanned by white camara, as per the description of the Aupapatika Sutra, and attended by the four-fold army consisting of the int cavalry, elephantry and chariots, came for the Mahasilakantaka battle. He encountered the challenge of Sakra, the king of the gods, who transformed himself and stood before him like an impenetrable wall. It looked as if a duel had started between two Indras, one the Indra of the gods and the other the Indra of men. King Konika was, however, so very powerful that he was capable to attain victory over his adversaries with a single elephant. (So * Konika won over Indra to his side.)

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Bhagavati Sutra Bk. 7 Ch, 9 69 In the battle, King Konika hurt, wounded or killed all the great warriors of the Mallas, the Licchavis and the gana.kings, snatched away their flags and ensigns bearing their respective marks and put the vassal kings whose life was in danger to their heels. prazna 144-se keNaTThaNaM bhaMte ! evaM vuccai-mahAsilAkaMTae saMgAme ? Mahasila Q. 144. Bhante! Why is the battle called kantaka ? uttara 144--goyamA ! mahAsilAkaMTae NaM saMgAme vaTTamANe je tattha Ase vA hatyI vA johe vA sArahI vA taNeNa vA patteNa vA kaTTeNa vA sakkarAe vA abhihammai savve se jANei mahAsilAe ahaM abhihe| se teNaTheNaM goyamA! mahAsilAkaMTae saMgAme / A. 144. Gautama ! As the battle raged in full fury, horses. elephants, infantrymen and charioteers, though hit by straw, wood, leaf or pebble, had the feeling as if they had been hit by big slabs or rocks. Hence it has been called Mahasilakantaka. prazna 145-mahAsilAkaMTae NaM bhaMte ! saMgAme vaTTamANe kai jaNasayasAhassIo vahiyAo ? Q. 145. Bhante ! How were killed in the battle ? many hundred thousand men uttara 145-goyamA ! caurAsIiM jaNasayasAhassIo vhiyaao| A. 145. Eighty-four hundred killed. thousand men were prazna 146 te NaM bhaMte ! maNayA NissIlA jAva...NippaccakkhANaposahovavAsA ruTThA parikuviyA samaravahiyA aNuvasaMtA kAlamAse kAlaM kiccA kahiM gayA kahiM uvavaNNA ? /

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bhagavatI sUtram saH 7 uH 9 Q. 146. Bhante ! Being devoid of conduct, till devoid of confession and fast, full of bitterness, full of anger, wounded and without rest, where did these men go after death, and where have they been reborn ? uttara 146-goyamA ! osaNNaM NaragatirikkhajoNiesu uvvnnnnaa| A. 146. Gautama ! Mostly they have taken a fresh life in the hells or in the subhuman world of animals. . [ account of Rathamusala battle ] pala battle] . prazna 147--NAyameyaM arahayA suyameyaM arahayA viNNAyameyaM arahayA rahamusale sNgaame| rahamusale NaM bhaMte ! saMgAme vaTTamANe ke jaitthA ke parAjaitthA ? Q. 147. Bhante ! The Arihanta knows, till I am very curious to know about another battle of this war which has been called Rathamusala battle. Which party did win and which party lose ? uttara 147-goyamA! vajjI videhaputte camare asuriMde asurakumArarAyA jaitthA NavamallaI NavalecchaI parAjayitthA / taeNaM se kUNie rAyA rahamusalaM saMgAmaM uThiyaM sesaM jahA mahAsilAkaMTae NavaraM bhUyANaMde hatthirAyA jAva... rahamusalaM saMgAmaM oyaae| purao ya se sakke deviMde devarAyA evaM taheva jAva... ciTThati / maggao ya se camare asure asuriMde asurakumArarAyA egaM mahaM AyasaM kiDhiNapaDirUvagaM viuvvittA NaM ciTThai / evaM khalu tao iMdA saMgAma saMgAmeti taM jahA-deviMde ya maNuiMde ya asuriMde y| egahatthiNA vi NaM pabhU kUNie rAyA jaittae taheva jAva...disodisiM pddisehitthaa| A. 147. Gautama ! The Lord of the Thunder (Sakra), Videhaputra (Konika) and the Lord of the Asuras (Camarendra) won the battle, and the Mallas, the Licchavis and their allies lost. Knowing that the Rathamusala battle was about to break out, King Konika called the officers nearest to him and uttered similar words as he did before the

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Bhagavati Sutra Bk. 7 Ch. 9 Mahasilakantaka battle, except that the royal elephant now was named Bhutananda. Sakra, the king of the gods, was at the head of Konika's army, till the rest as aforesaid. The Lord of the Asuras, Camara, transformed as an iron wall, took care of the rear. In this manner, this time, three Indras were fighting on one side, the Indra of the gods, the Indra of men and the Indra of the asuras. prazna 148-se keNaTheNaM bhaMte ! evaM vuccai rahamusale saMgAme ? Q. 148. Bhante ! Why is the battle called Rathamusala ? uttara 148-goyamA ! rahamusale NaM saMgAme vaTTamANe ege rahe aNAsae asArahie aNArohae samusale mahayA jaNakkhayaM jaNavahaM jaNappamadaM jaNasaMvaTakappaM ruhirakaddamaM karemANe savvao samaMtA pridhaavitthaa| se teNaTheNaM jAva... rahamusale sNgaame| A. 148. Gautama ! When this battle was raging in its utmost fury, chariots, horses and charioteers were flying helplessly in all directions in a disorderly manner, killing men, destroying men, annihilating men, doing a tremendous bavoc and making the soil muddy with human blood. Hence it is so called. prazna 146-rahamusale NaM bhaMte ! saMgAme vaTTamANe kai jaNasayasAhassIo vahiyAo? Q. 149. Bhante ! How many hundred thousand men were killed in the battle ? uttara 146-goyamA ! chaNNa ui jaNasayasAhassIo vhiyaao| A. 149. Gautama ! Ninety-six hundred thousand in a clean sweep: prazna 150 te NaM bhaMte ! maNuyA NissIlA jAva...uvavaNNA ? Q. 150. Bhante! These men being devoid of conduct, till fast, where have they been reborn ?

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bhagavatI sUtram saH 7 uH 9 uttara 150-goyamA ! tattha NaM dasasAhassIo egAe macchie kucchiMsi uvavaNNAo ege devalogesu uvavaNNe ege sukule paccAyAe avasesA osaNNaM NaragatirikkhajoNiesu uvvnnaa| A. 150. Gautama ! Of these, ten thousand were born from the womb of a fish, one in heaven and one in the world of men and the rest either in the hells or in the world of animals. prazna 151-kamhA NaM bhaMte ! sakke deviMde devarAyA camare ya asuriMde asurakumArarAyA kUNiyaraNNo sAhejja dalayitthA ? Q. 151. Bhante ! Why did Sakrendra and Camarendra come to fight for King Konika ? uttara 151-goyamA ! sakke deviMde devarAyA puTavasaMgaie camare asuriMde asurakumArarAyA priyaaysNgie| evaM khalu goyamA ! sakke deviMde devarAyA camare ya asuriMde asurakumArarAyA kUNiyassa raNNo sAhejja dlyitthaa| ___A. 151. Gautama ! Sakrendra was his intimate friend in his previous birth (as a merchant named Kartika), and Camarendra was his brother in faith in a previous birth (as Purana tapasa). So both came to assist him. prazna 152-bahujaNe NaM bhaMte ! aNNamaNNassa evamAikkhai jAva...parUvei-evaM khalu bahave maNussA aNNayaresu uccAvaesu saMgAmesu abhimuhA ceva pahayA samANA kAlamAse kAlaM kiccA aNNayaresu devaloesu devattAe uvavattAro bhavaMti se kahameyaM bhaMte ! evaM? Q. 152. Bhante! Many men say, till affirm, that if a man dies in a battle, big or small, he, along with others so killed, finds a place in one of the heavens. Is it correct ? uttara 152-goyamA ! jaNNaM se bahujaNo aNNamaNNassa evaM Aikkhai jAva...uvavattAro bhvNti| je te evamAsu micchaM te evmaahNsu| ahaM puNa

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Bhagavati Sutra Bk. 7 Ch. 9 73 goyamA ! evaM AikkhAmi jaav...pruuvemi| evaM khalu goyamA ! teNaM kAleNaM teNaM samaeNaM vesAlI NAmaM NayarI hotthA / vnnnno| tattha NaM vesAlIe NayarIe varUNe NAmaM NAgaNattue parivasai aDDhe jAva...aparibhUe samaNovAsae abhigayajIvAjIve jAva...paDilAbhemANe chaTheM chaTheNaM aNikhitteNaM tavokammeNaM appANaM bhAvemANe vihri| not correct. I A. 152. Gautama ! This assertion is say and firmly assert as follows : In that period, at that time, there was a city named Vaisali. In that city, there lived one Varuna who happened to be the grand-son of a man named Naga. He was very rich and powerful. He was a devoted follower of the sramana path and had a complete knowledge of fundamentals like soul, non-soul, etc., till he used to help the monks with food, etc., and he himself lived by enriching his soul by fasts missing six meals at a stretch. taeNaM se varuNe NAgaNattue aNNayA kayAiM rAyAbhiogeNa gaNAbhiogeNaM balAbhiogeNaM rahamusale saMgAme ANatte samANe chaTTabhattie aThThabhattaM aNuvaTTei aNuTTittA koDubiyapurise saddAvei saddAvittA evaM vayAsI-khippAmeva bho devANuppiyA! cAugghaMTa AsarahaM juttAmeva uvaThAveha hayagayaraha jAva... saNNAhettA mama evaM ANattiyaM pccppinnh| taeNaM te koDuMbiyapurisA jAva... paDisuNettA khippAmeva sacchattaM sajjhayaM jAva...uvaTThAveMti hayagayaraha jAva... saNNAti sagNAhittA jeNeva varuNe NAgaNattae jaav...pccppinnNti| taeNaM se varuNe NAgaNattue jeNeva majjaNaghare teNeva uvAgacchai jahA kUNio jAva... pAyacchitte savvAlaMkAravibhUsie saNNaddha-baghe sakoraMTamalladAmeNaM jAva... dhrijjmaannennN| aNegagaNaNAyaga jAva...dUyasaMdhipAlasaddhiM saMparivuDe majjaNagharAo paDiNikkhamai paDiNikkhamittA jeNeva bAhiriyA uvaTThANasAlA jeNeva cAugghaMTe . Asarahe teNeva uvAgacchai uvAgacchittA cAugghaMTa AsarahaM duruhai duruhittA hayagayaraha jAva...saMparivuDe mahayAbhaDacaDagara jAva...parikhitte jeNeva rahamusale saMgAme teNeva uvAgacchai uvAgacchittA rahamusalaM saMgAmaM oyaao| Now it so happened that by the order of the king, the state and the administration, Varuna, the grand-son of Naga,

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bhagavatI sUtram saH 7 uH 9 was to proceed and participate in the Rathamusala battle. On that occasion, he extended his fast by a day missing eight meals at a stretch. Then he called the men nearest to him and said, "Oh beloved of the gods! Prepare a chariot with four bells with full equipment and horse-drawn which may take me to my destination in four hours, mobilise my four-fold army consisting of the infantry, cavalry, elephantry and chariots and report back to me." The men carried out his orders, till made a chariot ready with canopy and flag, mobilised the fourfold army and reported back to Varuna, the grand-son of Naga. Varuna then went to his bathroom...repeat the details as stated about King Konika. Then being surrounded by many servants and valets, he came out of the bathroom, reached the garrage where stood the horse-drawn chariot with four bells and took his seat on it. Then being surrounded by many followers and valets, and accompanied by a fourfold army as aforesaid, he came to the site of the Rathamusala battle. 74 taNaM se varuNe NAgaNattue rahamusalaM saMgAmaM oyAe samANe ayameyArUvaM abhiggahaM abhigeNhai -- kappai me rahamusalaM saMgAmaM saMgAmemANassa je pubbiM pahaNai se pasihaNittae avasese No kappaitti / ayameyArUvaM abhiggahaM abhigeNhai abhigehettA rahamusalaM saMgAmaM saMgAmeti / taeNaM tassa varuNassa NAgaNattuyassa rahamusalaM saMgAmaM saMgAmemANassa ege purise sarisae sarisattae sarisavvae sarisa - bhaMDamattovagaraNe raheNaM paDirahaM havvaM Agae / taeNa se purise varuNaM NAgatuyaM evaM vayAsI - pahaNa bho varuNA ! NAgaNattuyA ! taeNa se varuNe nAgaNattu taM purisaM evaM vayAsI - No khalu me kaSpai devANuppiyA ! pubviM ahayassa pahaNittae / tumaM ceva NaM puvviM pahaNAhi / taeNa se purise varuNaM NAgaNattue evaM vRtte samANe Asurutte jAva... misimisimANe dhaNuM parAmusai dhaNuM parAmusittA usuM parAmusai usuM parAmusittA ThANaM ThAi ThANaM ThiccA AyayakaNNAyayaM usuM karei AyayakaNNAyayaM usuM karitA varuNaM NAgaNattuyaM gADhappahArI karei / taeNa se varuNe NAgaNattue teNaM puriseNaM gADhappahArIkae samANe AsurUtte jAva... misimisemANe dhaNuM parAmusai dhaNuM parAmusittA usuM parAmusai usuM parAmusittA AyayakaNNAyayaM usuM karei AyayakaNNAyayaM usuM karettA taM purisaM egAhaccaM kUDAhaccaM jIviyAo vavarovai /

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Bhagavati Sutra Bk. 7 Ch. 9 75 Before he joined action, he took the vow not to hit or hurt till someone did the same to him, and then to cease thereafter. Having made a mental resolve like that, he entered into the battle arena. While he was thus inside the arena, a man of very similar limbs and similar skin, armed with similar weapons, and seated on a chariot, came in the presence of Varuna and said, "Oh Varuna, the grand-son of Naga! I challenge thee to hurt me." Thereon replied Varuna as follows: "Dear sir ! I am under a vow not to take the initiative to attacked first. So I beseech thee to hurt anyone till I am hurt me." When Varuna had said like that, the other man, his adversary, became blind with anger and passion, picked up his bow, fitted his arrow on it, and then standing at an appropriate angle, he pulled the arrow till his ear and let it go at his adversary. Though severely wounded, in a rage, Varuna shot back his adversary with an arrow pulled till the ear so that, like a stone broken into pieces, the man fell dead. taeNaM se varuNe NAgaNattue teNaM puriseNaM gADhappahArIkae samANe atthAme abale avIrie apurisakkAraparakkame adhAraNijjamiti kaiTTu turae NigiNhai turae gigivhittA rahaM parAvattai rahaM parAvattittA rahamusalAo saMgAmAo paDiNikkhamai paDiNikkhamittA egaMtamaMta avakkamai egaMtamaMtaM avakkamittA turae NigiNhai turae NigirihattA rahaM Thavei rahaM ThavettA rahAo paccorUhai rahAo paccI hittA turae moei turae moettA turae visajjei turae visajjittA dabbhasaMthAragaM saMtharai saMtharittA dabbhasaMthAragaM durUhai dabbhasaMthAragaM dUrUhittA puratyAbhimuhe saMpalikaNisaNe karayala jAva... kaTTu evaM vayAsI - NamotthUNaM arihaMtANaM bhagavaMtANaM jAva... saMpattANaM NamotthUNaM samaNassa bhagavao mahAvIrassa Aigarassa jAva... saMpAviukAmassa mama dhammAyariyassa dhammovadesagassa / vaMdAmi NaM bhagavaMtaM tatthagayaM ihagae / pAsau me se bhagavaM tatthagae jAva... vaMdai NamaMsai vaMdittA maMsittA evaM vayAsI - puvviM pi mae samaNassa bhagavao mahAvIrassa aMtie thUlae pANAivAe paccakkhAe jAvajjIvAe evaM jAva... .. thulae pariggahe paccakkhAe jAvajjIvAe / iyANiM piNaM ahaM tasseva bhagavao mahAvIrassa aMtie savvaM pANAivAyaM paccakkhAmi jAvajjIvAe evaM jahA khaMdao jAva... vayaM pi

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bhagavatI sUtram saH 7 uH 9 NaM caramehiM UpAsaNIsAsehiM vosirissA mi-tti kaTTu saNNAhapaTTe muyai muittA salluddharaNaM karei salluddharaNaM karettA AloiyapaDikkaMte samAhipatte ANupuvvI kAlagae / 76 Being thus severely wounded, Varuna lost his strength, capacity and energy, and having known that his final moments might not be far, he had his chariot turned back and rushed out of the arena. When the chariot was stopped in a lonely place, he alighted from it and ordered the release of the horses. Then he spread darva grass as his final bed, took his seat on it facing the east, and with folded hands, fervently prayed, "I bow to Bhagavan Arihantas who have attained perfection. I bow to my spiritual master and preceptor, Bhagavan Mahavira, who is the founder of the church and who has acquired claim to perfection and liberation. To my spiritual master and preceptor, I send my obeisance from here. May the kind and benign Lord cast his glance at me from wherever he is !" So saying he bowed low and paid his obeisance to Mahavira. Having bowed low and paid his obeisance, he added, "At first, I renounced before Bhagavan Mahavira and took the VOW not to kill big forms of life, till not to have a lare accumulation of property Now I renounce and take the vow in the name of the same Bhagavan Mahavira not to kill any form of life till I reach my end... ( repeat all that Skandaka said in S. 2. U. 1)..., with my last respiration, I renounce my body." Having said like this, he removed the armour and took out the arrow. Then he confessed, performed the usual pratikramana, and with complete concentration on self, he passed away. taeNaM tassa varuNassa NAgaNattuyassa ege piyabAlavayaMsae rahamusalaM saMgAmaM saMgAme - mANe egeNaM puriseNaM gADhappahArIkae samANe atthAme abale jAva... ..adhAraNijjamiti kaTTu varuNaM NAgatyaM rahamusalAo saMgAmAo paDiNikkhamANaM pAsa pAsittA turae NigiNhai turae NigirihattA jahA varuNe jAva... turae visajjei paDasaMthAragaM dUrUhai paDasaMthAragaM dUrUhittA puratthAbhimuhe jAva... aMjaliM kaTTu evaM vayAsI - jAI NaM bhaMte ! mama piyabAlavayaMsassa varuNassa

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Bhagavati Sutra Bk. 7 Ch 9 77 NAgaNattuyassa sIlAI vayAiM guNAI veramaNAI paccakkhANaposahovavAsAI tAI NaM mama pi bhavaMtu-tti kaTu saNNAhapaTeM muyai muittA salluddharaNaM karei salluddharaNaM karettA ANupuvvIe kaalge| taeNaM taM varuNaM NAgaNattuyaM kAlagayaM jANittA ahAsaNNihiehiM vANamaMtarehiM devehiM divve surabhigaMdhodagavAse vuThe dasaddhavaNNe kusume NivAie divve ya gIyagaMdhavvaNiNAe kae yA vi hotthaa| taeNaM tassa varuNassa NAgaNattuyassa taM divvaM deviDDhiM divvaM devajjuI divvaM devANubhAgaM suNittA ya pAsittA ya bahujaNo aNNamaNNassa evaM Aikkhai jAva.... parUvei evaM khalu devANuppiyA ! bahave maNussA jAva...uvavattAro bhavati / Now an old friend of Varuna, a companion from his childhood days, was also fighting in the said Rathamusala battle. Being fatally wounded by his adversary, and being deprived of his strength, power and vitality, he too thought, "This body of mine would last no more.' He had seen Varuna being wounded and taken away from the battle field. He also did the same and arrived at the spot where Varuna lay, and unyoked his horses. Then he spread cloth for his bed, sat on it turning to the east and submitted with folded hands as follows: "Bhante ! I court the same vows of conduct, of discipline, of renunciation, confession and fast, which have been done by Varuna, the grand-son of Naga, who happens to be a friend of mine from my childhood days." So saying, he removed his armour, pulled out the arrow from his body and, in due course, breathed his last. Having known that Varuna was dead, the Vanavyantaras who were living nearby sprinkled fragrant water on Varuna's body, showered flowers of five colours, sang music and sounded their musical instruments. Having thus seen and known the divine fortune, divine glow and divine influence of Varuna, many a man said, till asserted, "Oh beloved of the gods! Those who die on the battle field are born in heaven." prazna 153-varuNe NaM bhaMte ! NAgaNattue kAlamAse kAlaM kiccA kahiM gae kahiM uvavaNNe ?

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bhagavatI sUtram saH 7 uH 9 Q. 153. Bhante ! Where did Varuna go after death, where was he reborn ? 78 uttara 153 - goyamA ! sohamme kappe aruNAbhe vimANe devattAe uvavaNNe | tattha NaM atthegaiyANaM devANaM cattAri paliovamAi ThiI paNNattA / varuNassa vi devassa cattAri paliomAI ThiI paNNattA ! tattha NaM A. 153. Gautama ! He was born in a vimana named Arunabha in Saudharmakalpa. Here the span of life is said to be four palyopamas. So Varuna has acquired a span of life of four palyopamas. prazna 154 - se NaM bhaMte ! varuNe deve tAo devalogAo AukkhaeNaM bhavakkhaeNaM ThiikkhaeNaM jAva... ? Q. 154. Bhante ! When his life-span, stay and existence in that heaven is exhausted, where will he be born again? uttara 154 - mahAvidehe vAse sijjhihiti jAva... aMtaM karehiti / A. 154. Gautama ! He will be born in when he will be liberated, till end all misery. Mahavideha prazna 155 - varuNassa NaM bhaMte ! NAgaNattuyassa piyabAlavayaMsae kAlamAse kAlaM kiccA kahiM gae kahiM uvavaNNe ? Q. 155. Bhante ! Where did Varuna's friend from his childhood days go after his death, where was he reborn ? uttara 155 - goyamA ! sukule paccAyAe / A.155. Gautama! He has acquired life species (as a human being). in a noble prazna 156 - se NaM bhaMte ! taohiMto anaMtaraM ubvaTTittA kahiM gaccha - mahiti kahiM uvavajjihiti ?

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Bhagavati Sutra Bk. 7 Ch. 9 79 Q. 156. Bhante ! Having completed his life-span there, where will he be born again ? uttara 156--goyamA ! mahAvidehe vAse sijjhihiti jAva...aMtaM karehiti / A. 156 Gautama ! He will be born in Mahavideha, when he will be liberated, till end all misery. sevaM bhaMte ! sevaM bhaMte ! ti| - Bhante ! Right you are. It is truly so. Navamo uddeso smmtto| Chapter Nine ends.

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dasamo uddeso Chapter Ten teNaM kAleNaM teNaM samaeNaM rAyagihe NAmaM Nagare hotthaa| vnnnno| guNasilae ceie| vnnnno| jaav...puddhvisilaaptttto| vnnnno| tassa NaM guNasilayassa ceiyassa adUrasAmaMte bahave aNNautthiyA parivasaMti taM jahAkAlodAI selodAI sevAlodAI udae NAmudae Nammudae aNNavAlae selavAlae saMkhavAlae suhatthI gaahaavii| taeNaM tesiM aNNautthiyANaM aNNayA kayAiM egayao samuvAgayANaM saNNiviTThANaM saNNisaNNANaM ayameyArUve miho kahAsamullAve samuppajjitthA-evaM khalu samaNe NAyaputte paMca asthikAe paNNavei naM jahA-ghammasthikAyaM jaav...aagaassthikaayN| tattha NaM samaNe NAyaputte cattAri atthikAe ajIvakAe paNNavei taM jahA-dhammatthikAyaM adhammatthikAyaM AgAsatthikAyaM poggalatthikAyaM / egaM ca NaM samaNe NAyaputte jIvasthikAyaM arUvikAyaM jIvakAyaM pnnvei| tattha NaM samaNe NAyaputte cattAri atthikAe arUvikAe paNNavei taM jahA-dhammatthikAyaM adhammatthikAyaM AgAsatthikAyaM jiivtthikaayN| egaM ca NaM samaNe NAyaputta poggalatyikAyaM rUvikAyaM ajIvakAyaM paNNavei / se kahamehaM maNNe evaM ? [ account of Kalodai ] In that period, at that time, there was a city named Rajagxha. Description as before. There was a caitya named Gunasila which was dedicated to a yaksa, till there was a slab of stone in it. Within a short range of the said Gunasila cailya, there lived many heretics, such as, Kalodai, Sailodai, Saibalodai, Udaya, Namodaya, Narmodaya, Anyapalaka, Sailapalaka, Sankhapalaka and Suhasti. One day, when all of them were seated together, they discussed among themselves as follows : "According to Sramana Jnataputra ( Mahavira ), there are five astikayas, which are, dharmastikaya, adharmastikaya, akasastikaya, pudgalastikaya and jivastikaya. Of these five,

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81 Bhagavati Sutra Bk. 7 Ch. 10 as Sramana Jnataputra has named the first four to be inanimate, and the last one, jivastikaya, the only animate. Of the five, four are without form and only pudgalastikaya though inanimate, is with form. How do we position ?" accept this teNaM kAleNaM teNaM samaeNaM samaNe bhagavaM mahAvIre jAva... guNasilae ceie samosaDhe / jAva... parisA paDigayA / teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa jeTThe aMtevAsI iMdabhUI NAmaM aNagAre goyamagotte NaM evaM jahA bitiyasae niyaMThuddesae jAva.. .. bhikkhAyariyAe aDamANe ahApajjattaM bhattapANaM paDigAhitA rAyagihAo nagarAo jAva... ....aturiyaM acavalaM asaMbhaMta jAva... riyaM sohemANe sohemANe tesiM aNNautthiyANaM adUrasAmaMteNaM vIivayai / taNaM te aNNautthiyA bhagavaM goyamaM adUrasAmaMteNaM vIivayamANaM pAsaMti pAsettA aNNamaNNaM saddAveMti aNNamaNNaM saddAviMtA evaM vayAsI : evaM khalu devANupiyA ! amhaM imA kahA avippakaDA ayaM ca NaM goyame amhaM adUrasAmaMteNaM vIIvayai taM seyaM khalu devANuppiyA ! amhaM goyamaM eyamaTTha pucchittae / In that period, at that time, Sramana Bhagavan Mahavira came to camp at the Gunasila caitya, till people went back. He had a senior disciple in Indrabhuti Gautama (description in S. 2. U. 5.) who, while wandering on a begging mission, on his way back through of the streets Rajaghra, at a slow pace, without hurry, without restlessvery much any lapse, alive ness, without and alert to the fulfilment of iriya samiti, reached within a very When the heretics. heretics saw narrow range of the Bhagavan Gautama near them, they said to one another, "Oh beloved of the gods ! We are really ignorant about the astikayas. Here is Gautama. Let us approach so that he may enlighten us about it." him ti kaTTu aNNamaNNassa aMtie eyamaTTha paDisugaMti eyamaTTha paDisuNittA jeNeva bhagavaM goyame teNeva uvAgacchaMti teNeva uvAgacchittA bhagavaM goyamaM evaM vayAsI : evaM khalu goyamA ! tava dhammAyari dhammovaesae samaNe NAyaputte paMca 6

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82 bhagavatI sUtram saH 7 u: 10 taM caiva aMtkie paNNavei taM jahA - dhammasthikAyaM jAva... AgAsatthikAyaM / jAva... rUvikAyaM ajIvakAyaM paNNavei / se kahameyaM goyamA ! evaM ? Having discussed thus among themselves. they came to Bhagavan Gautama and said as follows : "Gautama ? Your spiritual master and preceptor, Sramana Mahavira, has said that there are five astikayas, such as, dharmastikaya, till with form, but inanimate. How is all that ?" taNaM se bhagavaM goyame te aNNautthie evaM vayAsI : NoM khalu vayaM devANuppiyA ! asthibhAvaM Natthi tti vayAmo NatthibhAvaM aMtthi tti vayAmo / amhe NaM devANuppiyA ! savvaM asthibhAvaM asthi tti vayAmo savvaM NatthibhAvaM Natthi tti vayAmo / taM ceyasA ( vedasA ) khalu tubbhe devANupiyA ! eyamaTTha sayameva paccuvekkhaha / tti kaTTu te aNNautthie evaM vayAsI -- evaM evaM / Thereon Bhagavan Gautama gave the following reply: "Oh beloved of the gods ! What is existent we do not call non-existent, and what is non-existent we do not call existent. In other words, what exists we call astibhava, and what does not exist we call nasti-bhava. This is how we feel. Now, oh beloved of the gods, you may consider the matter yourself." On hearing this, the heretics said, "That's fine." jeNeva guNasilae ceie jeNeva samaNe bhagavaM mahAvIre evaM jahA niyaMThu desae jAva... bhattapANaM paDidaMsei bhattapANaM paDidaMsittA samaNaM bhagavaM mahAvIraM vaMdai NamaMsai vaMdittA NamaMsittA NaccAsaNe jAba... pajjuvAsai | Then he returned to the Gunasila caitya, and as per the description contained in S. 2. U. 5., placed the food he had obtained before Mahavira. Then having paid seat neither too his homage and obeisance, he took his near nor too far from his spiritual master. teNa kAleNaM teNaM samaeNaM samaNe bhagavaM mahAvIre mahAkahApaDivaNNe yA vi hotyA kAlodAI ya taM desaM havvaM Agae / -- kAlodAI !

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Bhagavati Sutra Bk. 7 Ch. 10 tti samaNe bhagavaM mahAvIre kAlodAiM evaM vayAsI: se gUNaM te kAlodAI ! aNNayA kayAi egayao sahiyANaM samuvAgayANaM saMNiviTThANaM taheva jAva...se kahameyaM maNNe evaM ? se gUNaM kAlodAI ! aThe samaThe ? -haMtA asthi / -taM sacce NaM esamaThe kAlodAI ! ahaM paMcatthikAyaM paNNavemi taM jahAdhammasthikAyaM jaav...poggltthikaayN| tattha NaM ahaM cattAri atthikAe ajIvatthikAe ajIvatayA paNNavemi taheva jAva...egaM ca NaM ahaM poggalatthikAyaM rUvikAyaM pnnnnvemi| In that period, at that time, sramana Bhagavan Mahavira was in the midst of a sermon which was being delivered to a vast gathering. Just then Kalodai rushed in. Maha. vira addressed him and said, "Oh Kalodai ! Sometime ago, you people held a discussion about the five astikayas, till you said, How is all that ?' Is it right ?" - "Yes, sir, it is." - "Kalodai ! The whole description about the astikayas is correct. I assert that there are five astikayas, viz., dharmastikaya, till akasastikaya. Of these five, jivastikaya apart, four are inanimate, and pudgalastikaya apart which has form, others are without form." tae NaM se kAlodAI samaNaM bhagavaM mahAvIraM evaM vayAsI : eyaMsi NaM bhaMte ! dhammatthikAyaMsi adhammasthikAyaMsi AgAsatthikAryasi arUvikAyaMsi ajIvakAyaMsi cakkiyA keI Asaittae vA saittae vA ciTThaittae vA NisIittae vA tuyaTTittae vA? -No iNaThe samaThe kAlodAI ! egaMsi NaM poggalatthikAyaMsi rUvikAyaMsi ajIvakAyaMsi cakkiyA keI Asaittae vA saittae vA jAva...tuyaTTittae vA / -eyaMsi NaM bhaMte ! poggalatthikAyaMsi rUvikAyaMsi ajIvakAyaMsi jIvANaM pAvA NaM kammA NaM pAvaphalavivAgasaMjuttA kajjati ? --No iNaThe samaThe kAlodAI ! eyaMsi NaM jIvatthikAyaMsi arUvikAyasi jIvANaM pAvA kammA pAvaphalavivAgasaMjuttA kajjati /

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bhagavatI sUtram sa; 7 u 10 Thereon Kalodai said as follows : -"Bhante ! If that be so, then, does it happen that one can sit, prostrate, stand, sit underneath or roll this way or that on the three formless inanimate astikayas." - "Kalodai ! This is not correct. Only pudgalastikaya is inanimate with form. So anyone can sit, till roll this way or that on it." - "Bhante! Does pudgalastikaya, which, as you say, is inanimate with form, acquire sinful karma giving unwholesome outcome to living beings ?" - "No, it does not. Only the formless jivastikaya which is animate is capable to acquire sinful karma giving unwholesome outcome to living beings." etthaM NaM se kAlodAI saMbuddhe samaNaM bhagavaM mahAvIraM vaMdai NamaMsai / vaMdittA NamaMsittA evaM vayAsI : icchAmi NaM bhaMte ! tumbhaM aMtiyaM dharma NisAmettae evaM jahA khaMdae taheva pavvaie taheva ekkArasa aMgAi jAva...viharai / These words of Mahavira enlightened Kalodai. He paid his homage and obeisance to him and said, "Bhante ! I would like very much to hear the Law from you." Bhagavan Mahavira fulfilled his wishes. Thereon, like Skandaka, Kalodai joined the spiritual order of Mahavira and devoted himself to the study of the eleven Angas. tae NaM samaNe bhagavaM mahAvIre aNNayA kayAi rAyagihAo NayarAo guNasilAo ceiyAo paDiNikkhamai paDiNikkhamittA bahiyA jaNavayavihAraM viharai / teNaM kAleNaM teNaM samaeNaM rAyagihe NAmaM Nayare guNasilae ceie hotthaa| tae NaM samaNe bhagavaM mahAvIre aNNayA kayAi jaav...smosddhe| parisA jAva... pddigyaa| tae NaM se kAlodAI aNagAre aNNayA kayAi jeNeva samaNe bhagavaM mahAvIre teNeva uvaagcchd| teNeva uvAgacchittA samaNaM bhagavaM mahAvIra vaMdai Namasai vaMdittA NamaMsittA evaM vayAsI: asthi NaM bhaMte ! jIvANaM pAvA kammA pAvaphalavivAgasaMjuttA kati ?

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Bhagavati Sutra Bk. 7 Ch. 10 85 -haMtA asthi / -kahaM NaM bhaMte ! jIvANaM pAvA kammA pAvaphalavivAgasaMjuttA kajjaMti ? -kAlodAI! se jahANAmae kei purise maNuNNaM thAlIpAgasuddhaM aTThArasavaMjaNAulaM visasaMmissaM bhoyaNaM muNjejjaa| tassa NaM bhoyaNassa AvAe bhaddae bhavai / tao pacchA pariNamamANe pariNamamANe durUvattAe dugaMdhattAe jahA mahAsavae jAva...bhujjo bhujjo pariNamai ! evAmeva kAlodAI !. jIvANaM pANAivAe jAva...micchAdasaNasalle tassa NaM AvAe bhaddae bhavai / tao pacchA vipariNamamANe vipariNamamANe durUvattAe jAva...bhujjo bhujjo pariNama / evaM khalu kAlodAI ! jIvANaM pAvA kAmmA pAvaphalavivAgasaMjuttA jAva... kajjati / In that period, at that time, Bhagavan Mahavira closed his camp at the Gunasila caitya and was wandering from village to village. After a gap of time, Bhagavan Mahavira came to the same place and put up his camp there. People went out to hear him. People withdrew. Kalodai, who was now a monk, came to him, paid his homage and obeisance and said, "Bhante ! Do living beings acquire sinful karma giving unwholesome outcome ?" - "Yes, Kalodai, they do." - "Bhante ! What is the nature of sinful karma giving unwholesome outcome ?" - "Kalodai ! Just think of a man who takes eighteen courses of well-cooked food, but all adulterated. It is tasty at the start but turns out to be harmful at the end. (Vide S. 6. U.3.) In the same manner, one feels pleased in indulging in eighteen sinful areas like violence, till wrong faith, but when sinful karma acquired from these fructifies, then the outcome is unpleasant. Kalodai ! By entering into these eighteen sinful areas, living beings acquire sinful karma imparting unwholesome outcome," -asthi NaM bhaMte ! jIvANaM kallANA kammA kallANaphalavivAgasaMyuttA kAjaMti ?

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86 bhagavatI sUtram saH 7 uH 10 -haMtA atthi| --kahaM NaM bhaMte ! jIvANaM phallANA kammA jAva...kajjati ? - kAlodAI ! se jahANAmae keI purise maNuNNaM thAlIpAgasuddhaM aTThArasavaMjaNAulaM osahamissaM bhoyaNaM muNjejjaa| tassa NaM bhoyaNassa AvAe No bhaddae bhvi| tao pacchA pariNamamANe pariNamamANe surUvattAe suvaNNattAe jAva...suhattAe No dukkhattAe bhujjo bhujjo prinnmi| evAmeva kAlodAI ! jIvANaM pANAivAyaveramaNe jAva...pariggahaveramaNe kohavivege jAva...micchAdasaNasallavivege tassa NaM AvAe No bhaddae bhavai / tao pacchA pariNamamANe pariNamamANe surUvattAe jAva...No dukkhattAe bhujjo bhujjo prinnmi| evaM khalu kAlodAI ! jIvANaM kallANA kammA jaav...kjjti| - "Bhante ! Do living beings acquire pious karma giving wholesome outcome ?" - "Yes, Kalodai, they do." - "Bhante ! What is the nature of pious karma giving wholesome outcome ?" - "Kalodai ! Just think of a man who takes eighteen courses of food duly cooked and seasoned with useful herbs. It may not taste as good in the beginning, but when digested, it turns out to be good, and in no case harmful. In the same manner, Kalodai, it may be difficult in the beginning to keep apart from the eighteen sinful areas, but if one can do so, the outcome is always wholesome, and never unwholesome. This is how living beings acquire pious karma giving wholesome outcome." -do bhaMte ! purisA sarisayA jAva...sarisabhaMDamattovagaraNA aNNamaNNeNaM saddhi agaNikAyaM samAraMbhaMti tattha NaM ega purise agaNikAyaM ujjAlei ege purise agaNikAyaM nnivvaavei| eesi NaM bhaMte ! dohaM purisANaM kayare purise mahAkammatarAe ceva mahAkiriyatarAe ceva mahAsavatarAe ceva mahAvayaNatarAe ceva ? kayare vA purise appakammatarAe jAva...appaveyaNatarAe ceva ? je vA se purise agaNikAyaM ujjAlei je vA se purise agaNikAyaM NivvAvei ?

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Bhagavati Sutra Bk. 7 Ch. 10 - kAlodAI ! tattha NaM je se purise agaNikAyaM ujjAlei se NaM purise NaM je se purise mahAkammatarAe ceva jAva... . mahAveyaNatarAe ceva / tattha agaNikAyaM NivvAvei se NaM purise appakammatarAe ceva tarAe ceva / 87 jAva ... 1. appaveyaNa - sekeNaTThaNaM bhaMte! evaM vuccai tattha NaM je se purise jAva... aSpaveyaNatarAe ceva ? -- kAlodAI ! tattha NaM je se purise agaNikArya ujjAleI se gaM purise bahutarAgaM puDhavikAyaM samAraMbhai bahutarAgaM AukkArya samAraMbhai appatarAyaM teukAyaM samAraMbhai bahutarAyaM vAukAyaM samAraMbhai bahutarAyaM vaNassa ikArya samAraMbhai bahutarAyaM tasakAyaM samAraMbhai / tattha NaM je se purise agaNikArya NivvAveda se NaM purise appatarAyaM puDhavikkAyaM samAraMbhai appatarAya AukkAya samAraMbhai bahutarAyaM teukkAyaM samAraMbhai appatarAya vAukArya samAraMbhai appatarAyaM vaNassaikAyaM samAraMbhai appatarAyaM tasakArya samAraMbhai / se teNaTTheNaM kAlodAI ! jAva ... appaveyaNatarAe ceva / - "Bhante ! Suppose two persons of the same age and with the same equipment start playing with fire. Of these, one puts the fire bodies on fire and the other saves them by putting the fire out. Which of these two has great karma, great activity, great influx and great pain, and which one has little karma, little activity, little influx and little pain ? " 1 - "Kalodai ! Apparently the person who ignites fire to burn the fire bodies has great karma, till great pain, and the person who helps extinguish it has little karma, till little pain." "Bhante ! Why is it so ? " many "Kalodai ! A man who ignites fire kills many earth bodies, fire water bodies, few bodies, many air bodies, many plants and many moving organisms. In contrast, a man who extinguishes fire kills but few earth bodies, few water bodies, many fire bodies, few air bodies, few plants and few moving organisms. Hence it is so.

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bhagavatI sUtram saH 7 u: 10 - asthi NaM bhaMte ! acittA vi poggalA obhAsaMti ujjoveMti taveMti pabhAseMti ? haMtA asthi / - kayare NaM bhaMte ! acittA vi poggalA obhAsaMti jAva... prabhAseti / 88 -- kAlodAI ! kuddhassa aNagArassa teyalessA NisaTThA samANI dUraM gayA dUraM frers desa gayA desaM nipatai jahiM jahiM ca NaM sA Nitai tahiM tahiM NaM te acittA vi poggalA obhAsaMti jAva... pabhAseMti / eeNaM kAlodAI ! te acittA vi poggalA obhAsaMti jAva... prabhAseMti / matter shine, look bright, "Bhante ! Does inanimate and impart heat and glow ? " - "Yes, Kalodai, it does." MOR - "Bhante ! Which items from inanimate matter do shine, till impart glow ?" - "Kalodai ! The G fiery forces ( tejo-lesya) of an angry monk fall at a distance, as well as in accessible regions. In whatever region they fall, inanimate matter there shines, till acquires a glow." tae NaM se kAlodAI . aNagAraM samaNaM bhagavaM mahAvIre vaMdai NamaMsai vaMdittA NamaMsittA bahuhiM cautthachaTThaTThama jAva... .. appANaM bhAvemANe jahA paDhamasae kAlAsavesiyaputte jAva...savvadukkhaSpahINe [ After this, Kalodai paid his homage and obeisance to Bhagavan Mahavira, till lived on enriching his soul by fasts missing four, six or eight meals at a stretch, till ended all misery like Kalasavesiputra. (Vide S. 1. U. 9 ) - sevaM bhaMte ! sevaM bhaMte ! tti / "Bhante! Right you are. It is truly so." dasamo uddeso samatto // Chapter Ten ends. Book Seven ends.

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Book Seven Notes Question 1. When the soul is to be reborn straight in the first unit of time after death, then, it takes food in that very first unit. But when it is to be reborn, not straight, but in a roundabout manner, in the second unit, then the soul remains without food in the first unit and takes food in the second unit. The same holds as between the second and the third units of time. But by the fourth unit of time, no soul remains unborn, and hence none is without food. 2. During the first time unit after rebirth, the intake is the smallest because of the limited physical capacity. So also at the final moment when the capacity for intake is very much contracted. The Prajnapana Sutra distinguishes between volitional and automatic intake of food. The reference here is to the latter form of intake." 9. In making an offer of food which is pure and without contamination of living objects, one attains equanimity. The offer of food is as good as the offer of life. The verb cayai ( 745 ) has been translated as 'to renounce'. It may also mean to reduce the duration of karma, to reduce its intensity, etc. Thus equanimity is derived by making an offer of good and prescribed food to a worthy recipient. Cf. aNUkaMpa akAmaNijjara bAlatave dANaviNae / ( Compassion, exhaustion with detachment, penance, offer and humility impart equanimity. 12. The eight-fold coat of grass and clay has been compared with eight-fold karma.

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bhagavatI sUtram saH 7 13-15. Six factors which help a soul freed from the karma bondage to attain its goal, i. e., liberation, are non-association, non-attachment, state of existence, exhaustion of bondage, non-ignition and prior exertion. 90 19. The word vocchinna (af) in the text should mean 'thin and dormant'. The commentator's meaning as 'dormant' is not adequate. The reason is that in the eleventh through thirteenth gunasthanas (ascending stages), there is only the iriyapathiki, not samparaiki, activity. At the twelfth and the thirteenth stages, passions are completely exhausted. Even at the eleventh stage, passions stand tranquilised, and are no longer troublsome. 20. The text notes three factors which make food bad for a monk. They are: when the monk is stupified by the quality of food, when he is dissatisfied and when he adds taste to it. The fourth factor by implication is that it should be pure and prescribed. When it is not, it suffers from a lapse called apramana or substandard. The fifth lapse not noticed here is akarana or without sufficient cause. Some texts have six factors. 22. Here khetta () implies the heat zone, space traversed by the sun. or the 23. The word satthatiyassa (a) means food which has been cooked on fire but is currently beyond the touch of fire. The word_satthaparinamiyassa ( satyapariNAmiyassa ) means food which has been rendered free from contamination with live objects by the touch of fire. Food is said to be pure in nine respects ( NavakoDIparisuddha ) when it is not to hurt self, not to hurt others, not to approve violence, not to cook by himself, not to make another cook, not to approve cooking, not to buy himself, not to ask another to buy, and not to approve any purchase whatsoever. As to sixteen lapses called udgama, we have the following:

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Bhagavati Sutra Bk. 7. ahAkammuddesiya pUikamme ya mIsajAe y| ThavaNA pAhuDiyAe pAoyara kIya pAmicce // 1 pariyaTie abhihaDe anbhiNNe mAlohaDe iy| acchijje aNisiDhe ajjhoyarae ya solasa // 2 To be specific, they are : (1) ahakamma- To render food free from live objects for the use of a monk or to cook food for a monk with a view to make it free from live objects (2) udde siyam To cook more than what is necessary for the household. (3) puikamma-To mix with impure food. (4) misajaye-To cook food for the household as well as for the monk. (5) thavana-To keep aside some food for the monk. (6) pahudiya-To change the date of a feast to suit the presence of a monk. (7) paoyara-To lit a candle to procure food from some dark corner of the store. (8) kiya-To buy for a monk. (9) pamicca-To buy something on credit for a monk. (10) pariyaftiye-To exchange something for the sake of a monk. (11) abhihada-To fetch for a monk. (12) abbhinna-To remove the lead (from a bottle) to make an offer. (13) malohada-To undergo pain to bring food down from the shelf, (14) acchijje-To spatch from a weaker person, a servant or a child, to make an offer to a monk. (15) anisittha-To make an offer without the knowledge of a co-owner or co-owners. (16) ajjhoyara-To add more food to the cookiog vessel on receipt of the information that a monk is on his way to beg food.

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92 bhagavatI sUtram saH 7 These sixteen lapses caused by a donor accrue to a monk. As to the sixteen lapses called utpadana, we have the following : dhAI duI Nimitta AjIva vANimage tigicchAya / kohe mANe mAyA lohe ya havati dasa e e||1 puvviMpacchAsaMthava vijjA maMte ya cuNNa joge y| upAyaNAi dosA solasame mUlakamme ya // 2 They are : To earn food (livelihood) by serving as an attendant maid, as an intelligence (espionage) woman, or as an astrologer, by declaring one's caste and lineage, by extolling a particular sect to its followers, by administering herbs and medicines, by submission to passions, by praising the donor before and after receiving food, by stealing through the application of occult powers or by the display of some magic or acrobatic feats, and last but not least, by helping a woman to gain pregnancy or in abortion. The monk alone is responsible for these lapses. As to the ten faults accruing from the search for food called esana, we have the following couplet : saMkyimakkhiyaNikhitta pihiysaahriydaaygummiise| apariNayalittachaDDie esaNadosA dasa havaMti // (1) Sankiya means that there is doubt about there being some fault. (2) Makkhiya means that the hand, spoon or laddle with which the food is to be given to a monk has touched some live object. (3) Nikkitta means that the food which is going to be offered has been placed on some live object. (4) Pihiya means that the food which is going to be offered has been covered by something which contains live object. (5) Sahariya means the use of an unclean pot for the storage of food which is going to be offered. (6) Dayaga means the offer of food by children who do not have the proper authority to give.

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Bhagavati Sutra Bk. 7. (7) Ummisa means that pure food has been mixed with impure stuff or vice versa. (8) Aparinaya means not duly cooked... (9) Litta means food like milk, curd, etc., which is likely to stick to the walls of the pot. (10) Cchaddiya means liquid stuff whose drops fall on the ground. The householder as well as the monk is responsible for these ten lapses. 24-25. The order in the question is, good renunciation' followed by 'bad renunciation'. In the answer, however, the order is reversed. This is called yathasanna nyaya. When the original order is followed, it is yathasankhya nyaya. 31. Ten forms of savvuttaraguna renunciation are as follows: (1) Anagaya-This is renunciation in anticipation of some difficulty at a future date. Cf. hohI pajjosavaNA mama ya tayA aMtarAiyaM hojjA / guruvayavacceNaM tavassi gelaNNayAe vA // 1 so dAi tavokamma paDivajaha taM aNAgae kAle / evaM paccakkhANaM gaNAgaya hoi NAyavvaM // 2 (2) Aikkanta-This is deferring renunciation till some future date because of unavoidable circumstances. Cf. pajjosavaNAi tavaM jo khalu Na karei kaarnnjjaae| guruveyAvacceNaM tavassigelaNNayAe vA // 1 so dAi tavokamma paDivajjai taM aicchie kAle / eyaM paccakkhANaM aikkaMtaM hoi NAyavvaM // 2 __(3) Kodisahiya-This happens when before the fulfilment of one renunciation another starts. For example, on the day of breaking & fast, before one takes food, one may renounce all food items except one, which means that he takes only one food item in breaking his fast. Cf.

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bhagavatI sUtram saH 7 paTTavaNao u divaso paccakkhANassa piTThavaNao ya / jahiyaM sameMti doNi utaM bhaNNAi koDIsahiyaM tu // (4) Niyantiya-This means the fulfilment of a renunciation on a scheduled date notwithstanding any difficulty, howsoever great. Cf. mAse mAse ya tavo amuge diNammi eviyo| hacheNa gilANeNa va kAyavvo jAva ...usAso // 1 __evaM paccakkhANaM NiyaMTiyaM dhIrapurisapaNNattaM / ja geNhata jaNagArA aNissiyaSpA apaDibaddhA // 2 (5) Sagar-When a conditional renunciation is concluded even earlier as soon as the condition is fulfilled. .. (6) Niragara is unconditional renunciation. (7) Parimanakada-A conditional renunciation in which : the donor, the quantity of food to be accepted, the household, etc., are already in the mind of the person concerned. The renunciation concludes only on the fulfilment of the condition. Cf. dattIhi va kAvalehi va gharehi bhikkhAhi ahava davvehiM / - jo bhattapariccAyaM karei pariNAmakar3ameyaM / (8) niravasesa-This is renunciation of all types of food and drink without exception. (9) Sakeya-This is renunciation in terms of some sign 'or symbol. Cf. aMguTThamuTThIdhara se UsAsa thibugajoikkhe / bhaNiyaM sakeyameyaM dhIrehiM aNaMtaNANihi // (10) Addha--This is renunciation for a particular period, say, a quarter after suprise. Cf. addhApaccakhANaM jaM taM kAlApamANacheeNaM / . purimaDDhaporusihi muhuttamAsaddhamAsehiM / 32. Seven (eight ?) forms of desuttaraguna renunciation are as follows :

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Bhgavati Sutra Bk. 9. (1) Disivvaya-To restrict the direction of the movement. (2) Uvabhoga-paribhoga-parimana-To restrict the quantum of both uvabhoga and paribhoga. Uvabhoga refers to objects like food which can be used only once. Paribhoga refers to objects like cloth which can be used for sometime. (3) Anarthadanda-viramana-To desist from unnecessary violence, such as, to think in terms of violence, to be careless in one's activity, to provide weapons to another to kill, etc. (4) Samayika-To settle down in equanimity for a duration of 48 minutes. (5) Desavagasiya-To restrict the zone or direction of movement. (6) Posaho-ubabasa-To live for some time like a monk and to undergo a fast. (7) Atihisambibhaga-To' offer food, drink, cloth, medicine, bed, duster, etc., 14 items in all, to a monk, according to the need and requirement of the latter, in a detached mood, and to cultivate this habit for all times. is the final Apacchima-maranantiya-samlekhana--This renunciation at the time of death. 55. Here the exceptions have been noticed. Normally a soul with a black tinge lodged at the seventh hell should have greater karma bondage as against another who has a blue, grey or even white tinge. But if the former has already put in many years in the hell and the latter is a fresh entrant, then, the former may have lesser karma bondage. the list 58. The Jyotiskas have been excluded from because they take only one tinge which is red. 77. Avvocchittinaya is consideration as substance and vocchittinaya is consideration as form. 78. On the six types of earth bodies, we have

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bhagavatI sUtram saH 7 saNhA ya suddha bAlu ya maNossilA sakkarAya kharapuDhavI / iga bAra coddasa solaDhAra bAvIsasayasahassA // They are sanha or slaksna, pure earth, sand, rock, ordinary soil and alkaline soil. The maximum stay of a soul in these forms, in proper order, are one, twelve, fourteen, sixteen, eighteen and twenty-two thousand years. For the infernal and the heavenly beings, the minimum stay is ten thousand years and the maximum is 33 sagaras. In human and subhuman life, the minimum stay is less than a muhurta and the maximum may be as long as three palyopamas. For details, Chapter on Sthitipada in the Prajnapana Stra, Nillevana signifies the state of vacancy when in a particular species, there is no soul at a particular time. Such a vacancy may exist in earth, water, air and fire bodies. It takes place over innumerable phases of the upswing and the downswing of the time-cycle, though the time-span on the side of the maximum is much more than that on the side of the minimum. Plant life is so varied that in their case, the state of vacancy never arises. The state of vacancy in the case of mobile beings may be over a hundred sagaropamas both in the minimum and the maximum, the latter being invariably more than the former. On activities, the heretics hold that a living being may simultaneouly indulge in right and wrong activities. This is not correct. A living being may indulge in one activity at a time, but never two. For details, Chapter Two of the Jivabhigama Sutra 79. The compound yoni-samgraha has two words, viz., yoni which is the source of birth and samgraha their plurality. Some birds are born from eggs, others are born with the foetus and still others are born without mating by the parents.

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Bhagavati Sutra Bk. 7 97 Those born from eggs and with foetus may be male, female or impotent, but those born without mating by the parents are invariably impotents. In general, they have six tinges, three outlooks, three types of knowledge and three corresponding ignorances, three activities and three instruments. They hail from all the four species and they go to all the four. Their minimum life-span is less than a muhurta, and the maximum is an infinitesimal fraction of a palya. Attention has been given to the dimension of the four vimanas, viz., Vijaya Vaijayanta, Jayanta and Aparajita. They are very vast. If a heaven-born covers 850740 18/60 yojanas in a single step and walks incessantly like this for six months, then it is likely that he will see the end of some vimanas, but not that of most others. 86-91. The distinction is between karma which gives bitter experience, as it happened to the followers of Skandaka and karma which gives pleasant experience, as it happened to King Bharata. However, the distinction between saya-veyanijja and asaya-veyanijja, on the one hand and kakkasa-veyanijja and akakkasa-veyanijja, on the other, must be deemed to be a very subtle one. 110. Bhoga has been rendered as 'enjoyment'. It should be read both in positive and negative senses throughout the text. 124. Khina-bhogi refers to one with poor physical capacity, maybe due to hard penance or chronic illness. Such a person whose enjoyinent becomes limited cannot be said to be renounced in any sense. But if he renounces within the limit of his capacity, he can still exhaust karma and enter into liberation. 136. Ohasanna implies knowing something in a very general way. Hence it is synonymous with darsana. When

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98 bhagavatI sUtram sa: 7 it is known very thoroughly, it is logasanna, hence synonymous with jnana. 139. Ahakamma- Bad deeds done by a monk, such as, rendering live objects lifeless, cooking live things, building a house or weaving cloth. Similarly, anything which is done for a monk is also ahakamma. A monk accepting such a thing violates the code of conduct. Cf. AdhayA sAdhupraNidhAnena yatsacetanamacetanaM kriyate acetanaM vA pacyate cIyate vA gRhAdikaM vayate vA vastrAdikam tadAdhAkarma / 142. According to the commentator, ihagaye means of this world' where the monk is, tatthagaye means "the other world' where the monk is to go and annatthagaye refers to any other place apart from these two. 143. The background of the Mahasilakantaka battle is as follows: After the death of Srenika Bimbisara, his son Konika Ajatasatru shifted his capital from Rajagtha to Champa and began to live there. One of his younger brothers was Vihalla. During his life-time, Srenika had bestowed on Vihalla a fragrant elephant and an eighteenfold necklace named Bankachuda. Vihalla used to go to the bank of the Ganga with his harem on the back of this elephant and enjoyed bath there. This became a talk of the city, viz., that Vihalla was the person who was having the real enjoyment of the worldly life. When Queen Padmayati, the consort of Konika, heard this became immensely jealous. She desired that t should requisition this elephant from his brother and give it to her. Vihalla agreed to part with his possession only when he would get a due share in the parental kingdom. This was too much of a condition for the king to accept. Under the circumstances, condidering that he would be too helpless at the palace, Vihalla fled to take shelter with his maternal grand-parent, King Cetaka of Vaisali. When Konika came to know of this, he demanded the immediate restoration of his brother.

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Bhagavati Sutra Bk. 7 99 Apart from being Cetaka's own grand-child like Konika himself, Vihalla had taken a political asylum. So there was no question of his being handed over to his brother. On his own part, Konika held that all the best things of the kingdom belonged to the king. As there was no common ground between the two positions, the parties involved went to war. Cetaka mobilised his confederate kings, the Licchavis and the Mallas and the rulers of Kasi and Kosala. So this was a great war in which virtually the whole of northern India was involved. The outcome of the war was the destruction of the Licchavi Confederacy. Book Seven ends

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NamotthuNaM samaNassa bhagavao mahAvIrassa gaNadhara-zrIsudhAsvAmo praNotam zrIbhagavatI sUtram aTThamo satako Book Eight gAhA poggala AsIvisa zakkha kiriya AjIva / phAsuya madatte paDiNIya baMdha aaraahnnaa|| ya dasa aTThamaMmi sae / Couplet Matter, snakes, trees, Activities, Ajivakas, prescribed (food), Unbestowed, adversaries, bondage, Devotion-contents of Book Eight.

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paDhamo uddeso Chapter One rAyagihe jAva...evaM vayAsI-- In the city of Rajagsha, till made submission : the following [ on the transformation of matter ] prazna 1-kAivihA NaM bhaMte ! poggalA paNNattA ? Q. 1. Bhante ! How many types of matter are there ? uttara 1-goyamA ! tivihA poggalA paNNattA taM jahA-paogapariNayA mIsasApariNayA vIsasApariNayA ya / A. 1. Gautama ! They are stated to be of three types, viz.. matter consciously transformed, matter as a mixture of the two and matter spontaneously transformed. paDhamo daMDago Section (Dandaka) One [ General classification] prazna 2-paogapariNayA NaM bhaMte ! poggalA kaivihA paNNattA ? Q. 2. Bhante ! How many types of consciously transformed matter are there ? uttara 2-goyamA ! paMcavihA paNNattA taM jahA-egidiyapaogapariNayA beiMdiyapaogapariNayA jaav...pNciNdiypogprinnyaa| A. 2. Gautama ! They are stated to be of five types, viz., matter transformed as the body of one-organ beings, of two-organ beings, till of five-organ beings.

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104 bhagavatI sUtram saH 8 uH 1 prazna 3 - egidiyapaogapariNayA NaM bhaMte ! poggalA kaivihA paNNattA ? Q. 3. Bhante ! transformed matter beings? How are many types of consciously there in the case of one-organ uttara 3 - goyamA ! paMcavihA paNNattA taM jahA - puDhavikkAiaegiMdiyapabhogapariNayA jAva... .vaNassa ikAiae giMdiapaogapariNayA / A. 3. Gautama! They are stated to be of five types, viz., of earth bodies, till of plants. prazna 4 - puDhavikkA iAe giMdiyapao gapariNayA NaM bhaMte! poggalA kaivihA paNNattA ? Q.4. Bhante ! How many types of consciously transformed matter are there in the case of one-organ earth bodies ? uttara 4 - goyamA ! duvihA paNNattA taM jahA - suhamapuDhavikkA iaegiMdiyapaogapariNayA bAdarapuDhavikkA iaegiM diyapaogapariNayA ya / AukkAiaegiMdipaogapariNayA evaM ceva / evaM duyao bhedo jAva... vaNassaikAiA ya / A. 4. Gautama ! Two types, viz., fine and coarse. Like this, two types for one-organ water bodies, fine and coarse, till two types for one-organ flora. prazna 5 - beiMdiyapaogapariNayANaM pucchA Q. 5. And how about two-organ beings? uttara 5 - goyamA ! cauriMdiyapaogapariNayA vi / aNegavihA paNNattA / evaM teiMdiyapaogapariNayA A. 5. Gautama ! They are stated to be of many types ; and like this of three-organ beings, as well as four organ beings.

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Bhagavati Sutra Bk. 8 Ch. 1 105 prazna 6-paMciMdiyapaogapariNayANaM pucchA ? Q. 6. And how about five-organ beings ? uttara 6-goyamA ! caubvihA paNNattA taM jahA-NeraiyapaMciMdiyapaogapariNayA tirikkhajoNiyapaMciMdiyapaogapariNayA evaM maNussapaMciMdiyapaogapariNayA devapaMciMdiyaphogapariNayA ya / A. 6. Gautama ! They are stated to be of four types, viz., of infernal beings, of heavenly beings, of sub-human beings (animal) and of human beings. prazna 7-NeraiyapaMciMdiyapogapariNayANaM pucchA ? Q. 7. And how about the consciously transformed matter in the case of five-organ infernal beings ? uttara 7-goyamA ! sattavihA paNNattA taM jahA-rayaNappabhApuDhaviNeraiyapaMciMdiyapaogapariNayA vi jAva...ahesattama puDhaviNeraiapaogapariNayA vi / A. 7. Gautama ! They are stated to be of seven types, corresponding to the seven hells, Ratnaprabha and others, in which they are lodged, till the lowest and last bell. prazna 8-tirikkhajoNiyapaMciMdiyapaogapariNayANaM pucchA ? Q. 8. And, pray, what about the five-organ sub-humans (animals) ? uttara 8-goyamA ! tivihA paNNattA taM jahA-jalayarapaMciMdiyatirikkhajoNiyapaogapariNayA thalayarapaMciMdiya...khahayarapaMciMdiya... / A. 8. Gautama ! They are stated to be of three types depending on whether they live in water, on the soil or in the sky. prazna 9-jalayaratirikkhajoNiyapaogapariNayANaM pucchA ?

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106 bhagavatI sUtram saH 8 uH 1 Q. 9. And how about animals living in water ? uttara 9-goyamA ! duvihA paNNattA taM jahA-samucchimajalayara gbbhvkkNtiyjlyr| A. 9. Gautama ! Two types, viz., those born without mating and those born from the mother's womb. prazna 10-thalayaratirikkha...pucchA ? Q. 10. And of those living on the soil ? uttara 10-goyamA ! duvihA paNNattA taM jahA-cauppayathalayara prisppthlyr| A. 10. Gautama ! Two types, viz., the quadrupeds and the reptiles. prazna 11-cauppayathalayara...pucchA ? Q. 11. And how about the quadrupeds ? uttara 11-goyamA ! duvihA paNNattA taM jahA-samucchimacauppayathalayara gbbhvkkNtiycuppythlyr| evaM eeNaM abhilAveNaM parisappA duvihA paNNattA taM jahA-uraparisappA ya bhuyaparisappA y| uraparisappA duvihA paNNatA taM jahA-samucchimA ya gabbhavakkaMtiyA y| evaM bhuyaparisappA vi| evaM khayarA vi / A. 11. Gautama ! Two types, viz., those born without mating and those born from the mother's womb. So are the reptiles stated to be of two types, viz., those crawling on the belly and those crawling on the arms. Those crawling on the belly may be born either without mating or from the mother's womb. Similar two types with those who crawl on the arms and also of those who live in the air. . prazna 12-maNussapaMciMdiyapaoga...pucchA ?

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Bhagavati Sutra Bk. 8 Ch. 1 107 transformed Q. 12. And what about the consciously matter in the case of five-organ human beings ? uttara 12-goyamA ! duvihA paNNattA taM jahA-samucchimamaNussa gbbhvkkNtiymnnuss| A. 12. Gautama ! Two types, viz., those born without mating and those born from the mother's womb. prazna 13-devapaMciMdiyapaoga...pucchA ? Q. 13. And what about (gods) ? five-organ heavenly beings uttara 13-goyamA ! cauvvihA paNNattA taM jahA-bhavaNavAsidevapaMciMdiyapaoga...evaM jaav...vemaanniyaa| A. 13. Gautama ! They are stated to be of four types, viz., in the case berety of the Bhavanavasis, till of the Vaimanikas. prazna 14-bhavaNavAsidevapaMciMdiya pucchA ? Q. 14. And how about the Bhavanavasis ? uttara 14-goyamA ! dasavihA paNNattA taM jahA-asurakumAra jAva... thnniykumaar| evaM eeNaM abhilAveNaM aTThavihA bANamaMtarA pisAyA jAva... gaMdhavvA / joisiyA paMcavihA paNNattA taM jahA-caMdavimANajoisiyA jAva... tArAvimANajoisiyA devaa| vemANiyA duvihA paNNattA taM jahA-kappovaga kppaaiiygvemaanniyaa| kappovagA duvAlasavihA paNNattA taM jahA-sohamma. kappovaga jAva...accuyakappovagavemANiyA / kappAIyaga duvihA paNNattA taM jahA-gevejjagakappAIyaga annuttrovvaaiiykppaaiiyg| gevez2jakappAIyaga NavavihA paNNattA taM jahA-heThimaheThimagavejjagakappAIyaga jaab...uvrimuvrimgevejjgkppaaiiyg|

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bhagavatI sUtram saH 8 u 1 A. 14. Gautama! Ten types, viz, of Asurakumaras, till of Stanitkumaras. And in the same manner, of the eight types of Vanavyantaras, from Pisacas, till Gandharvas. And so of the five types of the Jyotiskas, viz., of the moons till of the stars. And so of the two types of Vaimanikas, viz., those born within the kalpas and those born beyond the kalpas. And SO of the twelve types born within the kalpas, viz., of those in Saudharmakalpa, till Acyutakalpa. And so of the two types born beyond the kalpas, viz., of those in Graiveyaka vimanas and of those in Anuttaraupapatika vimanas. And so of the nine types lodged at Graiveyaka vimanas, from the lowest, till the highest of Graiveyaka vimanas, 108 prazna 15 - aNuttarovavAiyakappAIyagavemANiyadevapaM ciMdiyapaogapariNayA NaM Ha ! qimor #gfagi qoyar ? Q. 15. Bhante! How many types have been stated to be the consciously transformed matter in the case of five-organ heavenly beings lodged at Anuttaraupapatika vimanas ? uttara 15 - goyamA ! paMcavihA paNNattA taM jahA - vijayaaNuttarovavAiya jAva... pariNayA jAva... ... savvaTThasiddhaaNuttarovavAiyadevapaM ciMdiya pariNayA / jAva... A. 15 Gautama! Five types depending on the place of lodgement, from Vijaya, till Sarvarthasiddha. vIo daMDago Section (Dandaka) Two [ with or without attainments] prazna 16 - suhumapuDhavik kA iaegiMdiyapaagapariNayA NaM bhaMte ! poggalA fagi qorar?

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Bhagavati Sutra Bk. 8 Ch 1 109 Q. 16. Bhante ! How many types are the consciously transformed matter in the case of fine one-organ earth bodies ? uttara 16-goyamA ! duvihA paNNattA taM jahA-(keyA apajjattagaM paDhamaM bhaNaMti pacchA pajjattagaM ) pajjattagasuhumapuDhavikkAia jAva...pariNayA ya apajjattagasuhumapuDhavikkAia jAva...pariNayA y| bAdarapuDhavikkAiaegiMdiya evaM ceva / evaM jAva...vaNassaikAiyA / ekakekkA duvihA suhumA ya bAyarA ya pajjattagA apajjattagA ya bhaNiyavvA / A. 16. Gautama ! Two types, viz., those with full attainments and those without full attainments. (Some place the latter first.) Like this, of the coarse one-organ earth bodies, till p!ant life. State, as necessary, coarse or fine, with or without full attaiments. prazna 17-beiMdiyapaogapariNayANaM...pucchA ? Q. 17. And how about the two-organ beings ? uttara 17-goyamA! duvihA paNNattA taM jahA-pajjattagabeiMdiapaogapariNayA ya appajjattaga jAva...pariNayA y| evaM teiMdiyA vi evaM cauriMdiyA vi| A. 17. Gautama ! Two types, viz., those with full attainments and those without. And likewise with the threeorgan beings and also with the four-organ beings. prazna 18-rayaNappabhApuDhaviNeraia...pucchA ? Q. 18. And how about the denizens of Ratnaprabha hell ? uttara 18-goyamA ! duvihA paNNattA taM jahA-pajjattagarayaNappabhA jAva...pariNayA ya evaM jaav...ahesttmaa| A. 18. Gautama ! The same two, with and without full attainments, and the same holds, till the seventh hell.

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110 bhagavatI sUtram saH 8 uH 1 prazna 19 - saMmucchima jalayaratirikkha... pucchA ? Q. 19. And what about the aquatics born without _mating ? uttara 19 - goyamA ! duvihA paNNattA taM jahA - pajjattaga apajjattaga / evaM gabbhavakkaMtiyA vi| saMmucchimacauppayathalayarA evaM caiva / evaM gabbhavakkaMtiyA vi / evaM jAva... 2 . saMmucchimakhahayara gabbhavakkaMtiyA ya / ekkekke pajjattagA apajjattagA ya bhANiyavvA / A. 19. Gautama ! The same two, with and without full attainments; and so of the quadrupeds living on the soil and born one way or the other, till sub-human beings living in the air born one way or the other. For each species, state whether with or without full attainments. prazna 20 - saMmucchima maNussapaMciMdiya... ? Q. 20. And what about the five-organ human beings born without mating ? uttara 20 - goyamA ! egavihA paNNattA- apajjattagA ceva / A. 20. Gautama? They are stated to be of one type, which is, without full attainments. prazna 21 - gabbhavakkaM tiyamaNussapaM ciMdiya... pucchA ? Q. 21. And what about the five organ human beings born from the mother's womb ? uttara 21 - goyamA ! duvihA paNNattA taM jahA - pajjattagagabbhavakaM tiyA vi apajjattagagabbhavakkaMtiyA vi / A. 21. Gautama ! Two types, viz., with and without full attainments.

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Bhagavati Sutra Bk. 8 Ch. 1 prazna 22 - asurakumArabhavaNavAsidevANaM... pucchA ? Q. 22 And what about Asurakumaras and the denizens of other bhavanas ? 111 uttara 22 - goyamA ! duvihA paNNattA taM jahA - pajjattagaasurakumAra apajjattagaasurakumAra evaM jAva... yaNiyakumArA pajjattagA apajjattagA ya / evaM eeNaM abhilAveNaM duyaeNaM bheeNaM pisAyA jAva... gaMdhavvA caMdA jAva... tArAvimANA sohammakappovagA jAva...accuo heTThimaheTThimagevijjakapAtI jAva... uvarima uvarimagevijja vija vijayaaNuttarovavA rovavAia jAva... aparAjiya / A. 22. Gautama! Two types, viz., with and without full attainments, till Stanitkumaras; and the same two types for Pisacas, till Gandharvas; the moons, till the stars; the denizens of Saudharmakalpa, till Acyutakalpa ; the denizens of Graiveyakas, from the lowest, till the highest ; the denizens of Vijaya, till Aparajita. prazna 23 -- savvaTThasiddhakappAIya... pucchA ? Q. 23. And what about those lodged at Sarvarthasiddha ? uttara 23- goyamA ! duvihA paNNattA taM jahA - pajjattAsamvaTThasiddhaaNuttarovavAia apajjattAsavvaTTha jAva... .. pariNayA vi / Gautama! The same two types, with and without A. 23. full attainments. taio daMDago Section (Dandaka) Three [ on body types ] ja apajjatA suhuma puDhavikkA iyaegiMdiyapaogapariNayA te orAliyateyAkammagasarIrappagapariNayA / je pajjattasuhuma jAva... pariNayA te orAliyateyAkammagasarIrappaogapariNayA / evaM jAva... cauriMdiyA pajjattA / NavaraM je

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112 bhagavatI sUtram saH 8 u: 1 pajjattAbAyaravAukAiaegiMdiyappaogapariNayA te orAliyaveuvviyateyAkammasarIra jaav...prinnyaa| sesaM taM cev| je apajjattarayaNappabhApuDhaviNeraiyapaMciMdiyapaogapariNayA te veuvviyaateyaakmmsriirppogprinnyaa| evaM pajjattagA vi| evaM jaav...ahesttmaa| je apajjattAsamucchimajalayara jAva...pariNayA te orAliyateyAkammasarIra jaav...prinnyaa| evaM pajjattagA vi| gabbhavakkaMtiyaapajjattagA evaM cev| pajjattagA NaM evaM ceva / NavaraM sarIragANi cattAri jahA bAyaravAukkAiANaM pajjattagANaM / evaM jahA jalayaresu cattAri AlAvagA bhaNiyA evaM cauppayauraparisappabhuyaparisappakhahayaresu vi cattAri AlAvagA bhANiyavvA / je saMmucchimamaNussapaMciMdiyapaogapariNayA te orAliyateyAkammasarIra jAva...pariNayA / evaM gabbhavakkaMtiyA vi| apajjattagA vi evaM ceva / NavaraM sarIragANi paMca bhANiyavvANi / je apajjattAasurakumArabhavaNavAsi...jahA raiyA taheva / evaM pajjattagA vi| evaM duyaeNaM bheeNaM jAva...thaNiya kumaaraa| evaM pisAyA jAva...gaMdhavvA caMdA jAva...tArAvimANA sohammakappo jAva...accuo heThimahiThimagevejja jAva...uvarimauvarimagevejja vijayaaNuttarovavAie jaav...svvtttthsiddhannuttrovvaaie| ekkekke NaM duyao bheo bhANiyanvo jAva...je ya pajjattAsavvaTThasiddhaaNuttarovavAia jAva...pariNayA te veunviyteyaakmmaasriirpogprinnyaa| Consciously transformed matter found in fine one-organ earth bodies without full attainments takes gross, fiery and karman bodies. Consciously transformed matter found in the fine, one-organ earth bodies with full attainments takes thel form of gross, fiery and karman bodies. This holds, till the four-organ beings, exception being the coarse one-oglan air bodies which take gross, fluid, fiery and kar.nan bordes. The rest as aforesaid. Consciously transformed matter found in the five-organ infernal beings of Ratnaprabha hell who are without full attainments takes fluid, fiery and karman bodies. And so also those with full attainments, and so in all the seven hells. Consciously transformed matter in the case of the aquatics born without mating who are without full attainments takes gross, fiery and karman bodies ; and the same holds of aquatics born without mating who are with full attainments ; and also of aquatics

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Bhagavati Sutra Bk. 8 Ch. 1 113 born from the mother's womb, without full attainments, exception being aquatics born from the mother's womb and with full attainments, who, like birds flying in the air, take four body forms. Like the last item, the quadrupeds, the reptiles crawling on their breast, those crawling on their arms and aerial (flying) animals, all take four body forms. Consciously transformed matter found in the fiveorgan human beings born without mating, with or without full attainments, takes gross, fiery and karman bodies ; so also those born from the mother's womb and witho. t full attainments ; but those with full attainments take five body forms. What has been said of the infernal beings should be repeated for the heavenly beings, from Asura. kumaras, till Stanitkumaras, with as well as without full attainments ; the Pisacas, till the Vyantaras, the moons, till the stars, the denizens of Saudharmakalpa, till Sarvarthasiddha, with as well as without full attainments, all of them take fluid, fiery and karman bodies. cauttho daMDago je apajjattAsuhumapuDha vikkAiyaegiMdiyapaogapariNayA te phaasiNdiyppogprinnyaa| je pajjattAsuhamapuDhavikkAiya...evaM cev| je apajjattAbAyarapuDhavikkAiya...evaM cev| evaM pajjattagA vi| evaM caukkaeNaM bheeNaM jAva... vnnssikaaiyaa| je apajjattAbeiMdiyapayogapariNayA te jibhiNdiyphaasiNdiypogprinnyaa| je pajjattAbeiMdiya...evaM cev| evaM jAva...cauriMdiyA / NavaraM ekkekkaM iMdiyaM vaDDheyavvaM jAva...apajjattarayaNappabhApuDhaviNeraiyapaMciMdiyapaogapariNayA te soiNdiyckhidiyghaanniNdiyjibhiNdiyphaasiNdiypogprinnyaa| evaM pajjattagA vi| evaM sabve bhANiyavvA tirikkhajoNiyamaNussadevA jAva...je pajjattAsavvaTThasiddhaaNuttarovavAia jAva...pariNayA te soiMdiyacakhidiya jAva....pariNayA / Section (Dandaka) Four [ regarding sense organs ] Consciously transformed matter taking the form of fine

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bhagavatI sUtram saH 8 uH 1 one-organ earth bodies without full attainments has only the organ of touch; and the same holds of those with full attainments, fine as well as coarse, and repeat the same for all one-organ beings, till plant life, all of which have only the organ of touch. Consciously transformed matter taking the form of two-organ beings, with as well as without full attainments, has the organs of touch and taste. Repeat this, till four-organ beings, adding one more organ of sense from one to the next higher species, (smell and sight). The denizens of Ratnaprabha hell, with as well as without full attainments, have all the five organs, including the organ of hearing; and the same holds of animals, human beings and heavenly beings, till of those lodged at Sarvarthasiddha, all of whom are with full attainments, and endowed with all the five organs, from touch, till hearing. 114 paMcamo daMDago bAyara je appajjattAsuhumapuDhavikkAiyaegiMdiyaorAliyateyAkammasarIrapaogapariNayA te phAsiMdiyappaogapariNayA / je pajjattA suhuma... evaM caiva / apajjattA evaM ceva / evaM pajjattagA vi / evaM eevaM abhilAvegaM jassa jai iMdiyANi sarIrANi ya tANi bhANiyavvANi jAva... je pajjattAsavvaTThasiddhaaNuttarovavAia jAva.. .. devapaMciMdiyave ubviyateyA kammAsarIrappaogapariNayA te soiMdiyacakkhiM diya jAva... .. phAsiMdiyappaarogapariNayA / Section (Dandaka) Five [regarding body and sense organs ] Consciously transformed matter of fine earth bodies, who are without full attainments, and who take gross, fiery and karman bodies, is endowed only with the organ of touch. The same applies to fine earth bodies who have full attainments and gross, fiery and karman bodies. This should be repeated for coarse earth bodies, with as well as without full attainments; and for all beings, stating the number of bodies that they take and the number

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Bhagavati Sutra Bk. 8 Ch. 1 of sense organs they are endowed with; and repeat this in due order, till the denizens of Sarvarthasiddha, with full attainments, who take fluid, fiery and karman bodies and who are endowed with five sense organs, from touch, till hearing. 115 chaTTho daMDago vaNNao kAlavaNNasubbhigaMdhapariNayA vi je apajjattAsumapuDhavikkA iyaragiMdiyapaogapariNayA te pariNayA vi NIlalohiyahAliddasukkila... 1 gaMdhao dubhigaMdhapariNayA vi / rasao tittarasapariNayA vi kaDuyarasapariNayA vi kasAyarasapariNayA vi aMbilarasa pariNayA vi mahurarasapariNayA vi / phAsao kakkhaDaphAsapariNayA vi jAva... *. lukkhaphAsapariNayA vi| saMThANao parimaMDala ThANapariNayA vi vaTTatasacauraMsaAyayasaMThANapariNayA vi / je pajjattasuhumapuDhavi... evaM ceva / evaM jahANupuvIe NeyavvaM jAva... je pajjattA savvaTThasiddhaaNuttarovavAia jAva... pariNayA te vaNNao kAlavaNNapariNayA vi jAva... AyayasaMThANapariNayA vi / Section (Dandaka) Six [ on colour, till body structure ] the Consciously transformed matter taking form of fine one-organ earth bodies without full attainments may be black, blue, red, yellow or white in hue; fragrant or foul in smell; hot, bitter, pungent, sour or sweet in taste; hard, soft, cold, hot, heavy, light, rough or smooth in touch ; and surface-like (flat), circular, triangular, square or rectangular in shape. Repeat the same for fine one-organ earth bodies with full attainments, and continue in due order, till the denizens of Sarvarthasiddha, with full attainments, starting with black in hue, till rectangular in shape. sattamo daMDago je apajjattA sumapuDhavikkAiyae giMdiyaorAliyateyA kammasarI rapyaogapariNayA te vaNNao kAlavaNNapariNayA vi jAva... AyayasaMThANapariNayA vi / jo

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116 bhagavatI sUtram saH 8 uH 1 pajjattAsuhUmapuDhavikkAiya...evaM ceva / evaM jahANupuvvIe NeyavvaM jassa jai sarIrANi jAva...je pajjattAsavvaTThasiddhaaNuttarovavAiyadevapaMciMdiyaveuvviyateyAkammAsarIra jAva...pariNayA te vaNNao kAlavaNNapariNayA vi jAva... AyayasaMThANapariNayA vi| Section (Dandaka) Seven [on body and colour ] Consciously transformed matter taking the form of fine oneorgan earth bodies who are without full attainments, and who take gross, fiery and karman bodies, may be black in hue, till rectangular in shape. Repeat the same for fine oneorgan earth bodies who have full attainments and who take gross, fiery and karman bodies. State as many body-types in each case as there really are, and repeat the same, till Sarvarthasiddha Anuttaraupapatika gods, with full attainments, starting with black in hue, till rectangular in shape. aTThamo daMDago je apajjattAsuhumapuDhavikkAiyaegidiyaphAsiMdiyapaogapariNayA te vaNNao kAlavaNNapariNayA jAva...AyayasaMThANapariNayA vi / je pajjattAsuhumapuDhavikkAiya...evaM ceb| evaM jahANupuvIe jassa jai iMdiyANi tassa tai bhANiyavvANi jAva...je pajjattAsavvaTThasiddhaaNuttarovavAisa jAva...devapaMciMdiyasoiMdiyA jAva...phAsiMdiyapayogapariNayA te vaNNao kAlavaNNapariNayA jAva... AyayasaMThANapariNayA vi / Section (Dandaka) Eight [on sense organs and colour ] Consciously transformed matter taking the form of fine oneorgan earth bodies who are without full attainments, and who are endowed with the organ of touch, may be black in hue, till rectangular in structure. Repeat the same for fine one-organ earth bodies who have full attainments, and

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Bhagavati Sutra Bk. 8 Ch. 1 117 continue in due order stating as many organs as may be relevant, and repeat the same, till Sarvarthasiddha Anuttaraupapatika gods, with full attainments, who may be black in hue, till rectangular in shapc. Navamo daMDago je apajjattAsUhamapUDhavikakAiyaegiMdiyaorAliyateyAkammAphAsiMdiyapaogapariNayA te vaNNao kAlavaNNapariNayA vi jAva...AyayasaMThANapariNayA vi| je pajjattAsuhumapuDhavikkAiya...evaM cev| evaM jahANupuvIe jassa jai sarIrANi iMdiyANi ya tassa tai bhANiyavvANi jAva...je pajjattAsavvaTThasiddha aNuttarovavAiyadevapaMciMdiyaveuviyateyAkammAsoiMdiya jAva...phAsiMdiyapaogapariNayA te vaNNao kAlavaNNapariNayA jAva...AyayasaMThANapariNayA vi| evaM ee Nava dNddgaa| Section (Dandaka) Nine [ on body, sense organs and colour ] Consciously transformed matter taking the form of fine one-organ earth bodies who are without full attainments, who take gross, fiery and karman bodies, and who are equipped with the organ of touch, may be black in hue, till rectangular in structure. Repeat the same for fine one-organ earth bodies who have full attainments, who take gross, fiery and karman bodies and who are equipped with the organ of touch, and proceed in that order stating as many body-types and sense-organs in each case as may be relevant, till Sarvarthasiddha Anuttaraupapatika gods, with full attainments, who may be black in hue, till rectangular in shape. Such are the Nine Dandakas. ( matter as a mixture ] prazna 24-mIsApariNayA NaM bhaMte ! poggalA kaivihA paNNattA ? Q. 24. Bhante ! How many types of matter as a mixture (i. e., partly transformed consciously and partly transformed spontaneously) are there ?

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118 bhagavatI sUtram saH 8 u: 1 uttara 24-goyamA! paMcavihAM paNNattA taM jahA-egiMdiyamIsApariNayA jaav...pNciNdiymiisaaprinnyaa| ____ A. 24. Gautama ! Five, corresponding to one to five sense organs. prazna 25-egidiyamIsApariNayA NaM bhaMte ! poggalA kaivihA paNNattA ? as a Q. 25. Bhante! How many types of matter mixture are to be found in the one-organ beings ? . uttara 25-goyamA ! evaM jahA paogapariNaehiM Nava daMDagA bhaNiyA evaM mIsApariNaehiM vi Nava daMDagA bhaanniyvvaa| taheva savvaM NiravasesaM NavaraM abhilAvo mIsApariNayA bhANiyavvaM / sesaM taM ceva jAva...je pajjattAsavvaTTha siddhaaNuttarovavAia jAva...AyayasaMThANapariNayA vi| A. 25. Gautama ! The same nine dandakas as aforesaid about matter consciously transformed and the whole description is to be repeated verbatim, except that replace consciously transformed matter by matter as a mixture. The rest as before, till Sarvarthasiddha Anuttaraupapatika gods, with full attainments, till rectangular in shape. [ matter spontaneously transformed ] prazna 26-vIsasApariNayA NaM bhaMte ! poggalA kAivihA paNNatA ? Q. 26. Bhante ! How many types of spontaneously transformed matter are there ? uttara 26-goyamA ! paMcavihA paNNattA taM jahA-vaNNapariNayA gaMdhapariNayA rasapariNayA phAsapariNayA sNtthaannprinnyaa| je vaNNapariNayA te paMcavihA paNNattA taM jahA-kAlavaNNapariNayA jAva...sukkillavaNNapariNayA / je gaMdhapariNayA te duvihA paNNatA taM jahA-subbhigaMdhapariNayA vi dubbhigaMdhapariNayA vi| evaM jahA-paNNavaNAe taheva NiravasesaM jAva...je saMThANao AyayasaMThANapariNayA te vaNNao kAlavaNNapariNayA vi jAva...lukkhaphAsapariNayA vi|

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Bhagavati Sutra Bk. 8. Ch. 1 119 A. 26. Gautama ! Five types, viz., as colour, as smell as taste, as touch and as structure. The colour of matter spontaneously transformed may be of five types, black, till white. Its smell may be of two types, pleasant and unpleasant. And repeat all that has been stated in the Prajnapana Sutra, till rectangular in shape, till black in hue and rough in touch. [ on transformation of one object ] prazna 27-ege bhaMte ! davve kiM paogapariNae mIsApariNae vIsasApariNae ? Q. 27. Bhante ! Is an object (dravya) consciously transformed, spontaneously transformed or a mixture of the two ? uttara 27-goyamA! paogapariNae vA mIsApariNae vA vIsasApariNae vaa| A. 27. Gautama ! It may be consciously transformed, at well as spontaneously transformed as well as a mixture. prazna 28-jai paogapariNae ki maNappaogapariNae vayappaogapariNae kAyappaogapariNae? Q. 28. Bhante ! If an object is consciously transformed, then is it relevant of mind, or of speech, or of body ? uttara 28-goyamA ! maNappaogapariNae vA vayappaogapariNae vA kAyappaogapariNae vaa| ___A. 28. Gautama ! of mind, as well as of speech, as well as of body. . prazna 26-jai maNappaogapariNae ki saccamaNappaogapariNae mosamaNappaogapariNae saccAmosamaNappaogapariNae asaccAmosamaNappaogapariNae ? Q. 29. Bhante ! Assuming that it is relevant of mind, is it relevant of a truthful mind, of an untruthful mind,

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120 bhagavatI sUtram saH 8 uH 1 mind or of a non-truthful non of a truthful-untruthful untruthful mind ? uttara 26-goyamA ! saccamaNappaogapariNae vA mosamaNappaogapariNae vA saccAmosamaNappaogapariNae vA asaccAmosamaNappaogapariNae vaa| A. 29. Gautama! non-untruthful mind. All the four, till of a non-truthful prazna 30-jai saccamaNappaogapariNae ki AraMbhasaccamaNappaogapariNae aNAraMbhasaccamaNappaogapariNae sAraMbhasaccamaNappaogapariNae AraMbhasaccamaNappaogapariNae samAraMbhasaccamaNappaogapariNae asamAraMbhasaccamaNappaogapariNae ? Q, 30. Bhante ! If the object in view refers to a truthful mind, does it imply violence, non-violence, resolve to indulge in violence, resolve not to indulge in violence, remorse for having indulged in violence, or remorse for not having indulged in violence ? uttara 30-goyamA ! AraMbhasaccamaNappaogapariNae vA jAva...asamAraMbhasaccamaNappaogapariNae vA / A. 30. Gautama ! All the six, till remorse having indulged in violence. for not prazna 31-jai mosamaNappaogapariNae ki AraMbhamosamaNappaogapariNae vA? Q. 31. Bhante ! If the object in view refers to an untruthful mind, does it imply violence, till remorse for not having indulged in violence ? uttara 31-evaM jahA sacceNaM tahA moseNa vi evaM saccAmosamaNappaogeNa vi evaM asaccAmosamaNappaogeNa vi| A. 31. Gautama ! What is stated about a truthful

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121 Bhagavati Sutra Bk. 8 Ch. 1 mind applies also to an untruthful mind, also to a truthfuluntruthful mind, also to a non-truthful non-untruthful mind. prazna 32 - jai vaippaogapariNae kiM saccavaippagapariNae mosavaiogapariNae ? Q. 32. Bhante ! Assuming that the object in view which is consciously transformed is speech, is it truthful speech, untruthful speech, truthful-untruthful speech or non-truthful non-untruthful speech? uttara 32-evaM jahA maNappaogapariNae tahA vayappaaugapariNae vA jAva... asamAraMbha vaippaogapariNae vA / A. 32. Gautama ! As in the case of mind, so in the case of speech, till remorse for not having indulged in violence. prazna 33 - jai kAyappaogapariNae kiM orAliyasarIrakAyanaogapariNae orAliyamIsAsarIrakAyappaarogapariNae veuvtriyasarIrakA yappaogapariNae veuvviyamIsAsarIrakA yappaogapariNae AhAragasarIrakAyanaogapariNae AhAragamIsAsarIrakA paogapariNae kammAsarIrakA yapa ogapariNae ? Q. 33. Bhante ! When there is a conscious transformation of matter as the body, is it relevant of the gross body or grosscum-mixed body, fluid body or fluid-cum-mixed body, caloric body or caloric-cum-mixed body, or karman body ? uttara 33 - goyamA ! kammAsarIrakAyappaogapariNae vA / orAliya sarIrakAyappaogapariNae vA jAva.... A. 33. Gautama ! Of all, from gross, till karman body. prazna 34 - jai orAliyasarIrakAyappaogapariNae kiM egiMdiyaorAliyasarIrakAyappaogapariNae evaM jAva... paMciMdiyaorAliya jAva... pariNae ? Q. 34. Bhante ! When there is a conscious transfor

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122 bhagavatI sUtram saH 8 u: 1 mation of matter as a gross body, is it relevant of a body with one sense-organ, till five sense-organs ? uttara 34-goyamA! egiMdiyaorAliyasarIrakAyappaogapariNae vA beiMdiya jAva...pariNae vA jAva...paMciMdiyaorAliyakAyappaogapariNae vaa| A. 34. Gautama ! With one sense-organ, with two sense organs, till with five sense-organs. prazna 35-jai egiMdiyaorAliyasarIrakAyappaogapariNae kiM puDhavikkAiyaegiMdiya jAva...pariNae vA jAva...vaNassaikAiyaegidiyaorAliyakAyappaogapariNae vA ? Q.35. Bhante ! If it be relevant of a gross body with one sense-organ, then, is it earth body, till plant body ? uttara 35-goyamA ! puDhavikkAiyaegiMdiya jAva...pariNae vA jAva... vaNassaikAiyaegidiya jAva...pariNae vA / A. 35. Gautama ! of all, from earth body, till plant body. prazna 36-jai puDhavikkAiyaegiMdiyaorAliyasarIra jAva...pariNae kiM suhumapuDhavikkAiya jAva...pariNae bAyarapuDhavikkAiya jAva...pariNae? be relevant of one-organ earth Q. 36. Bhante ! If it body, is it fine or coarse ? uttara 36-goyamA ! suhamapuDhavikkAiyaegiMdiya jAva...pariNae vA bAyarapuDhavikkAiya jAva...pariNae vA / A. 36. Gautama ! It may be either fine or coarse. prazna 37-jai suhumapuDhavikkAiya jAva...pariNae kiM pajjattasuhumapuDhavikrUkAiya jAva...pariNae apajjattasuhumapuDhavikkAiya jAva...pariNae ?

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Bhagavati Sutra Bk. 8 Ch. 1 123 Q. 37. Bhante ! If it be a fine one-organ earth body, is it with full attainments or without full attainments ? uttara 31-goyamA ! pajjattasuhumapuDhavikkAiya jAva...pariNae vA apajjattasuhumapuDhavikkAiya jAva...pariNae vaa| evaM bAyarA vi evaM jAva... vaNassaikAiyANaM caukkao bheo| beiMdiyateiMdiyacauriMdiyANaM duyao bheopajjattagA ya apajjattagA y| A. 37. Gautama! With or without full attainments for fine one-organ earth body. And so of coarse one-organ earth body, till plant body, each taking four varieties (viz., fine, coarse, with full attainments and without full attainments). Two-, three-, and four-organ beings take only two varieties, viz., with full attainments and without full attainments. prazna 38-jai paMciMdiyaorAliyasarIrakAyappaogapariNae kiM tirikkhajoNiyapaMciMdiyaorAliyasarIrakAyappaogapariNae. maNussapaMciMdiya jAva... pariNae ? Q. 38. Bhante ! If there is a conscious transformation of matter in the gross body of a five-organ being, then, is it in the body of an animal or that of a human being ? uttara 38-goyamA ! tirikkhajoNiya jAva...pariNae vA maNussapaMciMdiya jAva...pariNae vA / ____A, 38. Gautama ! It may be either in the body of an animal or that of a human being. prazna 39-jai tirikkhajoNiya jAva...pariNae ki jalayaratirikkha joNiya jAva...pariNae vA thalayarakhahayara jAva...pariNae vA ? Q. 39. Bhante ! If there is a conscious transformation of matter in the gross body of a five-organ animal, then, does it take place in an aquatic, or an earthly being, or an aerial being ?

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124 bhagavatI sUtram saH 8 u; 1 uttara 39-evaM caukkao bheo jAva...khahayarANaM / A. 39. Gautama ! State as aforesaid, till an aerial being, all the four forms (viz., born without mating, born from the womb, with full attainments, without full attainments). prazna 40-jai magussapaMciMdiya jAva...pariNae kiM saMmucchimamaNussapaMciMdiya jAva...pariNae gabbhavakkaMtiyamaNussa jAva...pariNae ? Q. 40. Bhante ! If there is a conscious transformation of matter in the gross body of a five-organ human being, then, is it in the without-mating variety, or wombborn variety ? uttara 40-goyamA! dosu vi| A. 40. Gautama ! It may be one or the other. prazna 41-jai gabbhavakkaMtiyamaNussa jAva...pariNae kiM pajjattagabbhavakkaMtiya jAva...pariNae apajjattagabbhavakkaM tiyamaNussapaMciMdiyaorAliyasarIrakAyappaoga pariNae ? Q. 41. Bhante ! If there is a conscious transformation of matter in the gross body of a five-organ human being, born from the mother's womb, then, is it the full-attainment variety, or non-full-attainment variety ? uttara 41-goyamA ! pajjattagabbhavakkaMtiya jAva...pariNae vA apajjattagabbhavakkaMtiya jAva...pariNae vA / A. 41. Gautama ! It may be one or the other. prazna 42-jai orAliyamIsAsarIrakAyappaogapariNae kiM egiMdiyaorAliyamIsAsarIrakAyappaogapariNae beiMdiya jAva...pariNae jAva... paMciMdiyaorAliya jAva...pariNae ?

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Bhagavati Sutra Bk. 8 Ch. 1 125 - Q. 42. Bhante ! If there is a conscious transformation of matter in the gross-cum-mixed body, then, is it the body of an one-organ or of a two-organ, till of a five-organ being ? uttara 42-goyamA ! egidiyaorAliya evaM jahA orAliyasarIrakAyappaogapariNaeNaM AlAvago bhaNio tahA orAliyamIsAsarIrakAyappaogapariNaeNa vi AlAvago bhaanniyvvo| NavaraM bAyaravAukkAiyagabbhavakkaMtiyapaciMdiyatirikkhajoNiyagabbhavakkaMtiyamaNussANaM eesiNaM pajjattApajjattagANaM / sesANaM apajjattagANaM / A. 42. Gautama ! It may be any, from an one-organ, till a five-organ being. What has been stated about the oneorgan gross body applies to one-organ gross-cum-mixed body, exceptions being coarse air-bodies, womb-born five-organ animals, womb-born human beings, who may be with or without full attainments ; the rest are without full attainments. prazna 43-jai veubviyasarIrakAyappaogapariNae kiM egidiyaveuvviyakAyappaogapariNae jAva...paMciMdiyaveuvviyasarIra jAva...pariNae ? Q.43. Bhante ! If there is a conscious transformation of matter in the fluid body, then, is it the body of an oneorgan being, or, till of a five-organ being ? uttara 43-goyamA ! egidiya jAva...pariNae vA paMciMdiya' jAva... pariNae vaa| A. 43. Gautama ! It may be any, from an one-organ being, till a five-organ being. prazna 44-jai egidiya jAva...pariNae kiM vAukAiyaegiMdiya jAva... pariNae avAukkAiyaegiMdiya jAva...pariNae ? Q. 44. Bhante ! If there is a conscious transformation of matter in the fluid body of an one-organ being, then, is it relevant of an air-body, or of one other than an air-body ?

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126 bhagavatI sUtram saH 8 uH 1 uttara 44-goyamA ! vAukAiyaegiMdiya jAva...pariNae No avAukkAiya jaav...prinne| evaM eeNaM abhilAveNaM jahA ogAhaNasaMThANe veuvviyasarIraM bhaNiyaM tahA iha vi bhANiyavvaM jAva...pajjattasavvaTThasiddhaaNuttarovavAiyakappAIyavemANiyadevapaMciMdiyaveubviyasarIrakAyappaogapariNae vA apajjattasavvaTThasiddhaaNuttarovavAIya jAva...pariNae vA / A. 44. Gautama ! It is relevant only of an air-body with one sense organ, and none else. Details are containedin Avagahana-samsthana Pada on the fluid body in the Prajnapana Sutra, till Sarvarthasiddha Anuttaraupapatika gods, with or without full attainments. prazna 45-jai veubviyamIsAsarIrakAyappaogapariNae ki egidiMyamIsAsarIrakAyappaogapariNae jAva...paMciMdiyamIsAsarIrakAyappaogapariNae ? Q. 45. Bhante ! If there is a conscious transformation of matter in the fluid-cum-mixed body, then, is it relevant of an one-organ being, or, till of a five-organ being ? uttara 45-goyamA ! evaM jahA veubviyaM tahA veunviyamIsagaM vi / NavaraM devaNeraiyANaM apajjattagANaM sesANaM pajjattagANaM taheva jAva...No pajjattasavvaTThasiddhaaNuttarovAiya jAva...pariNae apajjattasabbaTThasiddhaaNuttarovavAiyadevapaMciMdiyave ubviyamosAsarIrakAyappaogapariNae / A. 45. Gautama ! What has been said about the fluid body should be repeated for the fluid-cum-mixed body, speciality being, it is without full attainments in the case of the heavenly and infernal beings, but with full attainments for the rest, till Sarvarthasiddha Anuttaraupapatika gods who are not with full attainments, but without full attainments. prazna 46-jai AhAragasarIrakAyappaogapariNae kiM maNussAhAragasarIra* . kAyappaogapariNae amaNussAhAraga jAva...pariNae ? Q. 46. Bhante ! If there is a conscious transformation

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Bhagavati Sutra Bk. 8 Ch 1 127 of matter in the caloric body, then, is it the body of a human being, or of one other than a human being ? uttara 46-evaM jahA ogAhaNasaMThANe jAva...iDDhipattapamattasaMjayasammadipijjattagasaMkhejjavAsAuya jAva...pariNae No aNiDhipattapamattasaMjayasammadipijjattasaMkhejjavAsAuya jAva...pariNae / A. 46. Gautama ! On this, refer to the Prajnapana Sutra, ibid, till it is relevant of the caloric body of a human being, with full attainments, with a countable number of years of life-span, with a right outlook, with an infatuated restraint, with the intake of a gross human body and with unusual affluence, and not when there is no affluence but other conditions are fulfilled. prazna 47-jai AhAragamIsAsarIrakAyappaogapariNae ki maNussAhAragamIsAsarIra... ? Q. 47. Bhante ! If there is a conscious transformation of matter in the caloric-cum-mixed body, then, is it relevant of the body of a buman being or of that of a non-human being ? uttara 47-evaM jahA AhAragaM taheva mIsagaM pi NiravasesaM bhANiyavvaM / A. 47. Gautama ! Repeat here without omission what has been stated above about the caloric body. prazna 48-jai kammAsarIrakAyappaogapariNae kiM egidiyakammAsarIrakAyappaogapariNae jAva...paMciMdiyakammAsarIra jAva...pariNa e ? Q. 48. Bhante! If there is a conscious transformation of matter into the karman body, then, is it relevant of an one-organ being, or, till of a five-organ being ? uttara 48-goyamA! egiMdiyakammAsarIrakAyappaogapariNae evaM jahA ogAhaNasaMThANe kammagassa bheo taheva ihAvi jAva...pajjattasavvaTThasiddhaaNuttarovavAiya jAva...devapaMciMdiyakammAsarIrakAyappaogapariNae apajjattasavvaTThasiddhaaNuttarovavAiya jAva...pariNae vaa|

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128 bhagavatI sUtram saH 8 uH 1 A. 48. Gautama ! It is relevant of the karman body of a one-organ being. For details, refer to Prajnapana Sutra, ibid, till the karman body of a Sarvarthasiddha Anuttaraupapatika god, with five organs, both with and without full attainments. prazna 49-jai mIsApariNae kiM maNamIsApariNae vayamIsApariNae kAyamIsApariNae ? Q. 49. Bhante ! If there is a transformation of matter as a mixtures, then, is it relevant of mind, or of speech, or of body ? uttara 49-goyamA! maNamIsApariNae vA vayamIsApariNae vA kAyamIsApariNae vaa| A. 49. Gautama ! All the three, mind, speech and body. prazna 50-jai maNamIsApariNae ki saccamaNamIsApariNae vA mosamaNamIsApariNae vA... ? Q.50. Bhante! If it be mind, then, is it a truthful mind, or an untruthful mind, or a truthful-untruthful mind, or a non-truthful non-untruthful mind ? uttara 50-jahA paogapariNae tahA mIsApariNae vi bhANiyavvaM NiravasesaM jAva...pajjattasavvaTThasiddhaaNuttarovavAiya jAva...devapaMciMdiyakammAsarIragamIsApariNae vA apajjattasavvaTThasidadhaaNuttarovavAiya jAva...kammAsarIramIsApariNae vaa| A. 50. Gautama ! What has been stated about consciously transformed matter is to be repeated for matter as a mixture, till the karman body of a Sarvarthasiddha Anuttaraupapatika god, with five organs, with or without full attainments. prazna 51-jai vIsasApariNae ki vaNNapariNae gaMdhapariNae rasapariNae __ phAsapariNae saMThANapariNae ?

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Bhagavati Sutra Bk. 8 Ch 1 129 Q. 51. Bhante ! If there is a spontaneous transformation of matter, does it apply to colour, smell, taste, touch or shape ? uttara 51-goyamA ! vaNNapariNae vA gaMdhapariNae vA rasapariNae vA phAsapariNae vA saMThANapariNae vaa| A. 51. Gautama ! It applies to all the smell, taste, touch and shape. five, --colour, prazna 52-jai vaNNapariNae ki kAlavaNNapariNae NIla jAva...sukkilavaNNapariNae ? Q. 52. Bhante! If it be colour, then, is it black, blue, till white ? uttara 52-goyamA ! kAlavaNNapariNae jaav...sukkillvnnnnprinne| A. 52. Gautama ! All, from black, till white. prazna 53-jai gaMdhapariNae kiM subbhigaMdhapariNae dunbhigaMdhapariNae ? Q.53. Bhante ! If it be smell, then, is it a pleasant smell, or an unpleasant one ? uttara 53-goyamA ! subbhigaMdhapariNae dunbhigaMdhapariNae / A. 53. Gautama ! Either pleasant, or unpleasant. prazna 54-jai rasapariNae kiM tittarasapariNae-pucchA ? Q. 54. Bhante ! If it be taste, then, is it pungent, till sweet ? uttara 54-goyamA ! tittarasapariNae jAva...mahurarasapariNae / A. 54. Gautama ! All, till sweet. prazna 55-jai phAsapariNae ki kakkhaDaphAsapariNae jAva...lukkhaphAsapariNae ? 9.

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130 bhagavatI sUtram saH 8 uH 1 Q. 55. rough ? Bhante ! If it be touch, then, is it harsh, till uttara 55-goyamA ! kakkhaDaphAsapariNae jaav...lukkhphaasprinne| A. 55. Gautama ! All, till rough. prazna 56-jai saMThANapariNae...pucchA ? Q. 56. Bhante ! If it be shape, then, is it circular, till rectangular ? uttara 56-goyamA ! parimaMDalasaMThANapariNae vA jAva...AyayasaMThANapariNae vaa| A. 56. Gautama ! All, till rectangular. [ transformation when two objects are involved ] prazna 57-do bhaMte ! davvA kiM paogapariNayA mIsApariNayA vIsasApariNayA ? Q. 57. Bhante ! When two objects are involved, are they formed by matter consciously transformed, matter as a mixture, or matter spontaneously transformed ? uttara 57-goyamA! paogapariNayA vA mIsApariNayA vA vIsasA pariNayA vaa| ahavA ege paogapariNae ege miisaaprinne| ahavA ege paogapariNae ege vIsasApariNae / ahavA ege mIsApariNae ege vIsasApariNae evaM (6) / ___A. 57. Gautama ! May be by matter consciously transformed, or as a mixture, or spontaneously transformed; or one may be formed by matter consciously transformed and another by matter as a mixture ; or one by matter consciously transformed and another by matter spontaneously transformed ; or one by matter as a mixture and another by matter spontaneously transformed. (six forms)

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Bhagavati Sutra Bk. 8 Ch. 1 131 prazna 58 jai paogapariNayA ki maNappaogapariNayA vaippaogapariNayA kAyappaogapariNayA ? __Q. 58. Bhante ! If they are formed by conscious transformation of matter, are they the mind, the speech or the body ? uttara 58-goyamA ! maNappaogapariNayA vaippaogapariNayA kAyappaogapariNayA vaa| ahavA ege maNappaogapariNae ege va ippaogapariNae / ahavA ege maNappaogapariNae ege kaayppogprinne| ahavA ege vaippaogapariNae ege kaayppogprinne| A. 58. Gautama ! They may be the mind, or the speech, or the body ; or one mind and the other speech ; or one mind and the other body ; or one speech and the other body. prazna 59-jai maNappaogapariNayA kiM saccamaNappaogapariNayA asaccamaNappaogapariNayA saccAmosamaNappaogapariNayA asaccAmosamaNappaogapariNayA? Q.59. Bhante ! If they be the mind, are they the truthful mind, or untruthful mind, or truthful-untruthful mind, or non-truthful non-untruthful mind ? uttara 59-goyamA! saccamaNappaogapariNayA vA jAva...asaccAmosamaNappaogapariNayA / ahavA ege saccamaNappaogapariNae ege mosmnnppogprinne| ahavA ege saccamaNappaogapariNae ege sccaamosmnnppogprinne| ahavA ege saccamaNappaogapariNae ege asaccAmosamaNappaogapariNae / ahavA ege mosamaNappaogapariNae ege saccAmosamaNappa ogprinne| ahavA ege mosamaNappaogapariNae ege asaccAmosamaNappaogapariNae / ahavA ege saccAmosamaNappaogapariNae ege asaccAmosamaNappaogapariNae A. 59. Gautama ! They may be the truthful mind, or

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132 bhagavatI sUtram saH 8 u; 1 untruthful mind, or truthful-untruthful mind, or non-truthful non-untruthful mind ; or one truthful and another untruthful ; or one truthful and another truthful-untruthful ; or one truthful and another non-truthful non-untruthful; or one untruthful and another truthful-untruthful ; or one untruthful and another non-truthful non-untruthful ; or one truthful-untruthful and another non-truthful non-untruthful. prazna 60-jai saccamaNappaogapariNayA ki AraMbhasaccamaNappaogapariNayA jAva...asamAraMbhasaccamaNappaogapariNayA? Q. 60. Bhante ! If they be truthful, then, are they so with regard to violence, or non-violence, or resolve for violence, or for torture ? uttara 60-goyamA! AraMbhasaccamaNappaogapariNayA vA jAva...asamAraMbhasaccamaNappaogapariNayA vaa| ahavA ege AraMbhasaccamaNappaogapariNae ege annaarNbhsccmnnppogprinne| evaM eeNaM gameNaM duyAsaMjoeNaM NeyavvaM savve saMjogA jattha jattiyA uTheti te bhANiyavvA jAva...savvaTThasiddhagai / * A. 60. Gautama ! They may be with regard to violence, or non-violence, or resolve for violence, or for torture, or all possible combinations by two's, without any omission, and like this, till the gods in the Sarvarthasiddha Anuttaraupapatika vimana. prazna 61-jai mIsApariNayA kiM maNamIsApariNayA... ? Q. 61. Bhante ! If the two objects are formed by matter as a mixture, then, are they relevant of the mind, etc. ? uttara 61-evaM mIsApariNayA vi| ____A. 61. Gautama ! Repeat here what has been stated of matter consciously transformed. prazna 62-jai vIsasApariNayA kiM vaNNapariNayA gaMdhapariNayA... ?

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Bhagavati Sutra Bk. 8. Ch. 1 133 Q. 62. Bhante ! If the two objects are formed by matter spontaneously transformed, then, are they relevant of colour, till shape ? ____ uttara 62-evaM vIMsasApariNayA vi jAva...ahavA ege caurasasaMThANapariNae ege AyayasaMThANapariNae vA / A. 62. As aforesaid, till one may have the shape of a square and another that of a rectangle. [When three objects are involved ] prazna 63-tiNNi bhaMte ! davvA kiM paogapariNayA mIsApariNayA visasApariNayA ? Q. 63. Bhante ! When three objects are involved, are they the outcome of matter consciously transformed, matter as a mixture or matter spontaneously transformed ? _uttara 63-goyamA ! paogapariNayA vA mIsApariNayA vA vIsasApariNayA vaa| ahavA ege payogapariNae do miisaaprinnyaa| ahavA ege paogapariNae do viissaaprinnyaa| ahavA do paogapariNayA ege miissaaprinne| ahavA do paogapariNayA ege visasApariNae / ahavA ege mIsApariNae do viissaaprinnyaa| ahavA do mIsasApariNayA ege vIsasA prinne| ahavA ege paogapariNae ege mIsApariNae ege viissaaprinne| A. 63. Gautama ! May be all the three, one or the other, or one may be the outcome of matter consciously transformed and two of matter as a mixture, or one of matter consciously transformed and two of matter spontaneously transformed, or two of matter consciously transformed and one of matter as a mixture, or two of matter consciously transformed and one of matter spontaneously transformed, or one of matter as a mixture and two of matter spontaneously transformed, or two of matter as a mixture and one of matter spontaneously transformed, or one of matter consciously transformed, one of matter as a mixture and one of matter spontaneously transformed..

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134 bhagavatI sUtram saH 8 uH 1 prazna 64-jai paogapariNayA ki maNappaogapariNayA kaippaogapariNayA kAyappaogapariNayA ? Q. 64. Bhante ! If they be formed by matter consciously transformed, then, are they relevant of the mind, the speech or the body ? uttara 64-goyamA ! maNappaogapariNayA vaa...| evaM ekkagasaMjogo duyAsaMjogo tiyAsaMjogo bhANiyanvo / ___A. 64. Gautama ! May be all by matter consciously transformed, or all by matter as a mixture, or all by matier spontaneously transformed or by two's, or by all the three. prazna 65-jai maNappaogapariNayA ki saccamaNNappaogapariNayA asaccamaNappaogapariNayA saccAmosamaNappaogapariNayA asaccAmosamaNappaogapariNayA? Q. 65. Bhante! If it be the mind, is it the truthful mind, et seq. uttara 65-goyamA! saccamaNappaogapariNayA vA jAva...asaccAmosamaNappaogapariNayA vaa| ahavA ege saccamaNappaogapariNae do mosamaNappaogapariNayA vaa| evaM duyAsaMjogo tiyAsaMjogo bhANiyavvo ettha vi taheva / jAva...ahavA ege taMsasaMThANapariNae ege cauraMsasaMThANapariNae ege AyayasaMThANapariNae vA / A. 65. Gautama ! It may be the truthful mind, till non-truthful non-untruthful mind ; or one of them may be truthful mind and the other two untruthful mind ; state by two's and by three's. Like this, till shape, till one being a triangle, another a square and a third a rectangle. [When four objects are involved ] prazna 66-cattAri bhaMte ! davvA kiM paogapariNayA mIsApariNayA vIsasApariNayA ?

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Bhagavati Sutra Bk. 8 Ch. 1 135 Q. 66. Bhante! When four objects are involved, are they the outcome of matter consciously transformed, or patter as a mixture or matter spontancously transformed ? uttara 66-goyamA ! paogapariNayA vA mIsApariNayA vA jIsasApariNayA vaa| ahavA ege paogapariNae tiNi miisaaprinnyaa| ahabA eme paogapariNae tiNNi viissaaprinnyaa| ahavA do paogapariNayA do miisaaprinnyaa| ahavA do paogapariNayA do vIsasApariNayA / ahavA tiNNI paogapariNayA ege miisaaprinne| ahavA tiNi paogapariNayA ege viissaaprinne| ahavA ege mIsasApariNae tiNNI viissaaprinnyaa| ahavA do mIsasApariNayA do viissaaprinnyaa| ahavA tiNNi mIsApariNayA ege viissaaprinne| mahavA ege pogapariNae ege mIsApariNae do vIsasApariNayA / ahavA ege paogapariNae do mIsApariNayA ege vIsasApariNae / prahanA ho payogapariNayA ege mIsApariNae ege viissaaprinne| __A. 66. Gautama ! May be all the four take one or the other of the three forms, or their various combinations (12 forms). prazna 67-jai paogapariNayA ki maNappaogapariNayA vaippayogapariNayA kAyappaogapariNayA ? Q. 67. Bhante ! If they be the outcome of . matter consciously transformed, then, are they relevant of the mind, the speech or the body ? uttara 67-evaM eeNaM kameNaM paMca cha satta jAva...dasa saMkhejjA asaMkhejjA aNaMtA ya davvA bhANiyavvA duyAsaMjoeNaM tiyAsaMjoeNaM jAva...dasasaMjoeNaM vArasasaMjoeNaM uvajuMjiUNaM jattha jattiyA saMjogA uTheti te savve bhANiyavvA / ee puNa jahA Navamasae pavesaNae bhaNihAmo tahA uvajuMjiUNa bhANiyavvA jAva...asaMkhejjA aNaMtA evaM ceva / NavaraM ekkaM padaM abbhahiyaM jAva...ahavA aNaMtA parimaMDalasaMThANapariNayA jAva...aNaMtA aayysNtthaannprinnyaa| A. 67. All as stated before. And like this of five six, seven, eight, nine and ten objects, limited (countable),

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136 bhagavatI sUtram saH 8 uH 1 unlimited and infinite number of objects. And they may go by two's, three's, till ten's, twelve's ; state as many combinations as may be possible in each case. Anticipate them here in exactly the manner in which they have been narrated later in Sataka 9 Uddesaka 32. This process is to continue, till state the outcome of an unlimited number of objects, an infinite number of objects, till an infinite number of objects are round in shape, till an infinite number of objects are rectangular in shape. [relative position of the outcome ] prazna 68-eesiNaM bhaMte ! poggalANaM paogapariNayANaM mIsApariNayANaM vIsasApariNayAyaM ya kayare kayarehiMto jAva...visesAhiyA vA? Q. 68. Bhante ! Of the three types, matter consciously transformed. matter as a mixture and matter spontaneously transformed, which ones are more, till especially more ? uttara 68-goyamA ! savvatthovA poggalA paogapariNayA mIsApariNayA aNaMtaguNA vIsasApariNayA aNaMtaguNA / A: 68. Gautama ! Smallest in number is matter consciously transformed ; infinitely more than this is matter as a mixture ; and infinitely more than the latter is matter spontaneously transformed. sevaM bhaMte ! sevaM bhaMte ! tti / Bhante ! So they are. You are right. paDhamo uddeso smtto| Chapter One ends.

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bIo uddeso Chapter Two [ Poisonous beings ] prazna 69-ka ivihA NaM bhaMte ! AsIvisA paNNattA ? Q. 69. Bhante ! How many types of poisonous beings are there ? . __uttara 69-goyamA ! duvihA AsIvisA paNNattA taM jahA-jAiAsIvisA ya kammaAsIvisA ya / A. 69. Gautama ! There are two types of poisonous beings, viz., those by species/nature (jati) and those by karma. prazna 70-jAiAsIvisA NaM bhaMte ! kaivihA paNNattA ? Q. 70. Bhante ! How many types of poisonous beings by species/nature are there ? uttara 70-goyamA! caubvihA paNNattA taM jahA-vicchyajAiAsIvise maMDukkajAiAsIvise uragajAiAsIvise maNussajAiAsIvise / A. 70. Gautama ! Four types, viz., scorpion type, frog type, reptile type and human type. prazna 71-vicchyajAiAsIvisassa NaM bhaMte ! kevaie visae paNNatte ? Q. 71. Bhante ! What is the extent of the capacity to poison of the scorpion type ? uttara 71-goyamA ! pabhU NaM vicchayajAiAsIvise addhabharahappamANamettaM boMdi viseNaM visaparigayaM visaTTamANaM pakarettae / visae se visaThThayAe No ceva Na saMpattIe kareMsu vA kareti vA karissaMti vaa| A. 71. Gautama ! The scorpion type is capable

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138 bhagavatI sUtram saH 8 uH 2 of spreading through, and filling up with, its poison a body as large as half the size of the land of Bharata. But this is only a capacity which, in reality, has never been used in the past, nor is it being currently used, nor will it ever be used in future. prazna 72-maMDukkajAiAsIvisa-pucchA ? Q. 72. Bhante ! What is the extent of the capacity to poison of the frog type ? uttara 72 -goyamA! pabhU NaM maMDukkajAiAsIvise bharahappamANamettaM boMdiM viseNaM visprigyN| sesaM taM ceva jAva...karissaMti vA / evaM uragajAiAsIvisassa vi NavaraM jaMbuddIvappamANamettaM baudiM viseNaM visaparigayaM / sesaM taM ceva jAva...karissaMti vA / maNussajAiAsIvisassa vi evaM ceva NavaraM samayakhettappamANamettaM boMdi viseNaM visprigyN| sesaM taM ceva jAva...karissaMti vaa| A. 72. Gautama ! The frog type is capable of spreading through, and filling up with, its poison a body as large as the land of Bharata. But this is only a capacity which, in reality, has never been used in the past, till in the future. The reptile type is capable of spreading through, and filling up with, its poison a body as large as Jambudvipa. But again this is only a capacity which, in reality, has never been used in the past, till in the future. Coming to the human type, he is capable of spreading through, and filling up with, its poison a body as large as the time sphere (where time sense exists, i. e., two isles and a half). But here also this is only a capacity which, in reality, has never been used in the past, till in the future. prazna 73-jai kammaAsIvise kiM NeraiyakammaAsIvise tirikkhajoNiyakammaAsIvise maNussakammaAsIvise devakamma(sIvise ? Q. 73. Bhante ! If there are poisonous beings by karma, are they the infernal type, the animal type, the human type or the divine type ?

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139 Bhagavati Sutra Bk. 8 Ch. 2 uttara 73 - goyamA ! No NeraiyakammaAsI vise / tirikkhajoNiyakammaAsovise vi maNustakammaAsIvise vi devakammaAsIvise vi / A. 73. Gautama ! There are the animal, human and divine types, but not the infernal type of poisonous beings by karma. prazna 74 - jai tirikkhajoNiyakammaAsIvise kiM egiMdiyatirikkhajoNiyakammaAsIvise jAva... paMciMdiyatirikkhajoNiyakammaAsIvise ? Q. 74. Bhante! So far as the animal type goes, are they with one organ of sense, till five organs ? uttara 74--goyamA ! No egiMdiyatirikkha joNiya kammaAsIvise jAva... No cauriMdiyatirikkhajoNiyakamma AsIvise / paMciMdiyatirikkhajoNiyakamma mAsIvise / A. 74. Gautama ! There are no poisonous beings by karma among one, two, three or four-organ animals, but only among five-organ animals. prazna 75 - jai paMciM diyatirikkhajoNiyakammaAsIvise kiM saMmucchimapaMciMdiyatirikkhajoNiyakammaAsIvise gabbhavakkaM tiyapaM ciMdiyatirikkha joNiyakammaAsI vise ? Q. 7. Bhante ! If there are poisonous beings by karma only among the five-organ animals, are they born without mating or from the mother's womb ? uttara 75 - evaM jahA veuvviyasarIrassa bheo jAva... pajjattasaMkhejjavAsAuyagabbhavakkaMtiyapaMciMdiyatirikkhajoNiyakammaAsIvise No saMkhejjavAsAuya jAva... kammaAsI vise / apajjattA in A. 75. Gautama ! Repeat what has been stated the Prajnapana Sutra, Pada 21 on Fluid Body, till there are poisonous beings by karma among the five-organ animals born from the mother's womb with a life-span limited and countable in years, and with full attainments but never

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140 bhagavatI sUtram saH 8 uH 2 with a life-span unlimited and uncountable in years, born without mating, and without full attainments. prazna 76-jai maNussakammaAsIvise kiM samucchimamaNussakammaAsIvise gabbhavakkaMtiyamaNussakammaAsIvise ? Q. 76. Bhante ! If it be the human type, then, is he born without mating or from the mother's womb ? - uttara 76-goyamA! No samucchimamaNussakammaAsIvise gabbhavakkaMtiyamaNussakammaAsIvise / evaM jahA veuvviyasarIraM jAva...pajjattasaMkhejjavAsAuyakammabhUmagagabbhavakkaMtiyamaNussa kammaAsIvise No apajjattA jAva...kammaAsIvise / A. 76. Gautama ! Not without mating, but from the mother's womb, as stated in the Prajnapana Sutra, ibid, till there are poisonous beings of the human type in the zone of spiritual activity (karmabhumi) who are born from the mother's womb with full attainments with a life-span limited and countable in years, but never with a life-span unlimited and uncoutable in years and without full attainments. prazna 77-jai devakammaAsIvise kiM bhavaNavAsidevakammaAsIvise jAva... vemANiyadevakammaAsIvise ? Q. 77. Bhante ! If there are poisonous beings by karma among the gods, are they to be found among the occupants of the bhavanas, till among the Vaimanikas ? uttara 77-goyamA ! bhavaNavAsidevakammaAsIvise vANamaMtarajoisiyavemANiyadevakammaAsIvise vi / A. 77. Gautama ! They are to be found among the Bhavanavasis, the Vyantaras, the Jyotiskas and the Vaimanikas. prazna 78-jai bhavaNavAsidevakammaAsovise ki asurakumArabhavaNavAsidevakammaAsIvise jAva...thaNiyakumAra jAva...kammaAsIvise ?

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Bhagavati Sutra Bk. 8 Ch. 2 141 Q.78. Bhante! If there are poisonous beings among the Bhavanavasis, are they to be found among Asurakumaras, till Stanitkumaras ? vi uttara 78-goyamA ! asurakumArabhavaNavAsidevakammaAsIvise jAva...thaNiyakumAra jAva...kammaAsIvise vi / A. 78. Gautama ! They exist among all categories, from Asurakumaras, till Stanitkumaras. prazna 79-jai asurakumAra jAva...kammaAsIvise kiM pajjattamasurakumArabhavaNavAsidevakammaAsIvise apajjattaasurakumAra jAva...kammaAsIvise ? Q. 79. Bhante ! Are these Asurakumaras with poison due to karma with full attainments, or without full attainments ? uttara 79-goyamA ! No pajjattaasurakumAra jAva...kammaAsIvise apajjattaasurakumAra jAva...kammamAsIvise / evaM jAva...thaNiyakumArANaM / A. 79, Gautama ! Not with full attainments, but without full attainments, and like this will Stanitkumaras, __ prazna 80-jai vANamaMtaradevakammaAsIvise kiM pisAyavANamaMtaradevakammAsIvise...? Q. 80. Bhante ! If there are poisonous beings among the Vyantaras, are they the pisaca type, et seg ? uttara 80-evaM savvesiM apajjattagANaM joisiyANaM savvesiM apjjttgaannN| ___A. 80. Gautama ! They include all the species of the Vyaotaras starting with the pisacas with poison due to karma but without full attainments ;. and so also the Jyotiskas, all without full attaiments. prazna 81-jai vemANiyadevakammaAsIvise ki kappovagavemANiyadevakammaAsIvise kappAIyavemANiyadevakammaAsIvise ?

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bhagavatI sUtram saH 8 uH 2 Q. 81. Bhante ! If there are poisonous beings among the Vaimanikas, are they born within the limit of the kalpas or beyond the kalpas ? 142 uttara 81 - goyamA ! kappovagavemANiyadeva kamma AsIvise No kappAIyaveyANi devakammaAsIvise / A. 81 Gautama! Only within the limit of the kalpas, not beyond. prazna 82 -- jai kappovagavemANiyadevakammaAsIvise kiM sohammakappovaga jAva... kammaAsIvise jAva...accuyakaSpovaga jAva... .. kammaAsIvise ? Q. 82. Bhante ! If they are born within the kalpas, do they belong to Saudharmakalpa, till Acyutakalpa ? uttara 82 - goyamA ! sohammakappovagavemANiyadevakammaAsIvise vi jAva... sahassArakappovagavemANiyadevakammaAsIvise vi / No ANayakappovaga jAva...No accuyakappo vagavemANiyadevakammaAsI vise / A. 82. Gautama! They are born in Saudharmakalpa, till Sahasrara, but not in anata, Pranata, and Acyuta. prazna 83 - jai sohammakappovaga jAva... kammaAsI vise kiM pajjattasohammakappovagavemANiya apajjattasohamma kappovagavemANiya devakammaAsI vise ? Q. 83. Bhante ! Are the poisonous beings born in Saudharmakalpa endowed with full attainments, or without full attainments ? uttara 83 - goyamA ! No pajjattasohammakappovagavemANiyadevakammaAsIapajjattasohammakappovagavemANiyadevakammaAsIvise / evaM jAva...No apajjattasahassAra jAva... kammaAsI vise vise pajjattasahassA rakappovagavemANiya kappovaga jAva... kammaAsIvise / A. 83. Gautama ! Not with full attainments, but without, all through, till Sahasrara.

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Bhagavati Satra Bk. 8 Ch. 2 143. [ objects not known to a junior monk ] dasa ThANAI chaumatthe savvabhAveNaM Na jANai Na pAsai taM jahA-1 dhammatthikAyaM 2 adhammatthikAyaM 3 AgAsatthikAyaM 4 jIvaM asarIrapaDibaddhaM 5 paramANupoggalaM 6 sadgha 7 gaMdha 8 vAyaM 9 ayaM jiNe bhavissai vA Na vA bhavissai 10 ayaM sabvadukkhANaM aMtaM karessai vA Na vA kressi| eyANi ceva uppaNNaNANadaMsaNadhare arahA jiNe kevalI savvabhAveNaM jANai pAsai taM jahA-dhammatthikAyaM jAva...karessai vA Na vA karessai / / A junior monk (chadmasta) does not know or see ten objects in all their facets. They are ; motion-as-being (dharmastikaya), rest-as-being (adharmastikaya), space-as-being (akasatikaya), a soul not wrapped in a body, matter-atom, sound, smell, air, whether a soul will or will not become a Jina, and whether a soul will or will not terminate all misery. Only an, omniscient personality who is an Arhat, a Jina, who has conquered all passions, who has mastered knowledge and faith, is capable to kilow and see these ten objects in all. their facets. [ types of knowledge ] prazna 84-kaivihe NaM bhaMte ! NANe paNNatte ? ____Q. 84. Bhante ! How many types of knowledge are there ? uttara 84-goyamA ! paMcavihe gANe paNNatte taM jahA-AbhiNibohiyaNANe suyaNANe ohiNANe maNapajjavaNANe kevalaNANe / A. 84. Gautama ! There are five types of knowledge, viz., perceptual, scriptural, extra-sensory, psychological and supreme. prazna 85-se kiM taM AbhiNibohiyaNANe ? Q. 85. Bhante ! How many types of perceptual knowledge are there ?

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bhagavatI sUtram saH 8 u: 2 uttara 85 - goyamA ! AbhiNibohiyaNANe cauvvihe paNNatte taM jahAuggaho IhA avAo dhAraNA evaM jahA rAyappaseNaijje NANANaM bheo taheva iha bhANiyavvo jAva... settaM kevalaNANe / 144 A. 85. Gautama ! There are four types, viz., indication or a bare link (abhasa), consideration ( iha), determination (abaya) and memory (dharana), as state in the Rajaprasniya Sutra, till supreme knowledge. prazna 86 - aNNANe NaM bhaMte ! kaivihe paNNatte ? Q. 86. Bhante ! How many types of non-knowledge are there ? uttara 86 - goyamA ! tivihe paNNatte taM jahA - maiaNNANe suyaaNNA vibhaMgaNANe / A. 86. Gautama ! Three types, viz., perceptual nonknowledge, scriptural non-knowledge and distorted knowledge (vibhangajnana). prazna 87 - se kiM taM maiaNNANe ? Q. 87. What about perceptual non-knowledge ? uttara 87 - maiaNNANe cauvvihe paNNatte taM jahA -- uggahe jAva... "dhAraNA ? A. 87. It has four types, wrong indication, till wrong memory. prazna 88 --se kiM taM uggahe ? Q. 88. How about wrong indication ? uttara 88 - uggahe duvihe paNNatte taM jahA - atthoggahe ya vaMjaNoggahe ya / evaM jaheba AbhiNibohiyaNANaM tava / NavaraM egaTThiyavajjaM jAva... NoiMdiyadhAraNA / settaM dhAraNA settaM maiaNNANe |

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Bhagavati Satra Bk. 8 Ch. 2 145 A. 88. Wrong indication may be of two types, viz., about meaning and about composition, as stated about perceptual knowledge in the Nandi Sutra, except synonyms, till wrong memory. prazna 89-se kiM taM suyaaNNANe ? Q. 89. And what about scriptural non-knowledge ? uttara 89-jaM imaM aNNANiehiM micchAdiTThiehiM jahA gaMdIe jAva... cattAri veyA saMgovaMgA settaM suyannnnaanne| A; 89. The same as stated in the Nandi Sutra, till as decided by those with non-knowledge and with a wrong outlook, till the four Vedas with their supporting literature, - all these belong to scriptural non-knowledge. prazna 90-se kiM taM vibhaMgaNANe ? Q. 90. And what about distorted knowledge ? uttara 90-vibhaMgaNANe aNegavihe paNNatte taM jahA-gAmasaMThie NayarasaMThie dIvasaMThie samuddasaMThie vAsasaMThie vAsaharasaMThie pavvayasaMThie rukkhasaMThie trubhasaMThie hayasaMThie gayasaMThie NarasaMThie kiNNarasaMThie kiMpurisasaMThie mahoranasaMThie gaMdhavvasaMThie usabhasaMThie pasupasayavihagavANaraNANAsaMThANasaMThie pnnnntte| ___A. 90. Distorted knowledge takes many varieties. It may be village-based, town-based, sannivesa-based, island (continent) -based, ocean-based, region-based, mountain-based, hill-based, tree-based, mound-based, horse-based, elephant-based, manbased, kinnara-based, mahoraga-based, gandharva-based, ox-based, animal based, payasa (animal with two hoofs) - based, bird-based and monkey-based. Thus vibhanga knowledge is located at different sites. prazna 61-jIvANaM bhaMte ! ki NANI aNNANI ? Q. 91. Bhante! Are the living beings with five organs of sense endowed with knowledge or with non-knowledge ? 10

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146 bhagavatI sUtram saH 8 u; : uttara 91 - goyamA ! jIvA NANI vi aNNANI vi 1 je gANI te atyegaiyA duNNANI atyegaiyA tiNNANI atthegaiyA cauNANI atyegaiyA egaNANI / je duNNANI te AbhiNibohiyaNANI ya suyaNANI ya / je tiNNANI te AbhiNibohiyaNANI suyaNAmI ohiNANI ahavA AbhiNibohiyayaNANI suvaNANI maNapajjavaNANI / je caDaNANI te AbhiNibohiyaNANI suyaNANI ohiNANI maNapajjavaNANI / je egaNANI te NiyamA vANI / je aNNANI te atthegaiyA dukhaNNANI atyegaiyA tiaNNANI / je duaNNANI te maiaNNANI suyaaNNANI ya / je tiaNNANI te maiaNNANI suaNNANI vibhaMgaNANI / A. 91. Gautama ! They may be endowed with knowledge or with non-knowledge. Among those who are endowed with knowledge, some are endowed with two, some with three, some with four, and some with one. Those endowed with two types have perceptual and scriptural. Those with three have perceptual, scriptural and extra-sensory, or perceptual, scriptural and psychological. Those with four have perceptual, scriptural, extra-sensory and psychological. Those with one have, as a rule, the supreme knowledge. Those who are endowed with nonknowledge, may either have two types, viz., perceptual and scriptural, or three types, viz., perceptual, scriptural and distorted. prazna 92 - NeraiyA NaM bhate ! kiM NANI aNNANI ? Q. 92. Bhante ! Are with knowledge, or with non-knowledge ? the infernal beings endowed uttara 92 - goyamA ! NANI vi aNNANI vi / je gANI te niyamA tiNNANI taM jahA - AbhiNibohiyaNANI suyaNANI ohiNANI / je aNNANI te tyA duaNNANI atthegaiyA tiaNNANI / evaM tiNNi aNNANi bhayaNAe / A. 92. Gautama! With knowledge, also with non-knowledge. When endowed with knowledge, as a rule, three types of knowledge, viz., perceptual, scriptural and extra

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Bhagavati Satra Bk. 8 Ch. 2 147 sensory: when with non-knowledge, some...with two and some with three. Thus upto three types of non-knowledge... prazna 93-asurakumArA paM bhaMte ! kiM NANI aNNANI? .. .. .. 0.93. Bhante ! Are the Asurakumaras endowed with knowledge, or with non-knowledge ? uttara 93-jaheva NeraiyA taheva tiNi NANANi NiyamA tiNi ya aNNANANi bhynnaae| evaM jaav...thnniykumaaraa| A. 93. As with the infernals, with three types of knowledge, as a rule, but upto three of non-knowledge, and repeat this, till the Stanitkumaras. prazna 94-puDhavikkAiyANaM bhaMte ! kiMNANI aNNANI ? Q.94. Bhante ! Are the earth bodies endowed with knowledge, or with non-knowledge ? uttara 94--goyamA! No NANI annnnaannii| je aNNANI te NiyamA duaNNANI-maiaNNANI ya suyaaNNANI y| evaM jAva...vaNassaikAiyA / A. 94. Gautama ! Not with knowledge, but with nonknowledge, and, as a rule, with perceptual non-knowledge and scriptural (meaning here knowledge of sound) non-knowledge, and like this, till plant life. prazna 95-beiMdiyANaM pucchA ? Q.95. And what about the two-organ beings ? uttara 95-goyamA! gANI vi aNNANI vi| jeNANI te NiyamA tuNNANI taM jahA-AbhiNibohiyaNANI ya suyaNANI y| je aNNANI te NiyamA duaNNANI taM jahA-mai aNNANI ya suyaaNNANI y| evaM teiMdiyabauriMdiyA bi|

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148 bhagavatI sUtram saH 8u: 2 A, 95. Gautama ! They may be endowed with knowledge, or with non.knowledge. Those who are endowed with knowledge are, as a rule, endowed with perceptual and scriptural knowledge. Those who are endowed with non-knowledge are also, as a rule, endowed with perceptual and scriptural non-knowledge, So also those with three organs and four organs. prazna 96-paMciMdiyatirikkhajoNiyANaM pucchA ? Q. 96. And what about the five-organ animals ? uttara 96-goyamA ! NANI vi aNNANI vi / je NANI te atthegaiyA duNNANI atthegaiyA tinnnnaannii| evaM tiNi NANANi tiNNi aNNAjANi ya bhynnaae| massA jahA jiivaa| taheva paMca NANAI tiNNi aNNANANi ya bhynnaae| vANamaMtarA jahA raiyA / joisiyavemANiyANaM tiNi NANANi tiNi aNNANANi NiyamA / - A, 96. Gautama ! They may be endowed with knowledge, or with non-knowledge. In the case of those who are endowed with knowledge, some have two types and some have three : so also about three types of non-knowledge, i.e., upto three types of knowledge and three of non-knowledge. Men are like five organ beings, with knowledge upto five types, and non-knowledge upto three. The Vana-vyantaras are like the infernal beings. The Jyotiskas and the Vaimanikas have three types of knowledge and three types of non-knowledge, as a rule. prazna 97-sidghANaM bhaMte ! pucchA ? Q. 97. And the perfected beings, pray ? uttara 97-goyamA ! NANI No annnnaannii| NiyamA egaNANI kevlnnaannii| A. 97. Gautama ! They are endowed with knowledge,

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Bhagavati Sotra Bk. 8 Ch. 2 149 not with non-knowledge, and, as a rule, endowed with a single knowledge, which is the supreme knowledge. [twenty gateways of acquisition of knowledge and non-knowledge.] prazna 98 - NisyagaiyANaM bhaMte 1 jIvA kiM NANI aNNANI ? Q. 98. Bhante ! Are the souls on the way to the hells endowed with knowledge or with non-knowledge ? uttara 98 - goyamA ! NANI vi aNNANI vi / tiNiNa NANAI NiyamA tiSNi aNNANAiM bhayaNAe / A. 98. Gautama! They are endowed with knowledge, also with non-knowledge, three types of knowledge, as a rule, and upto three types of non-knowledge. prazna 99 - tiriyagaiyANaM bhaMte ! jIvA kiM NANI aNNANI ? Q. 99. Bhante ! Are the souls on the way to animal life endowed with knowledge, or with non-knowledge ? uttara 99 - goyamA ! do NANA do aNNANA NiyamA / A. 99. Gautama ! They are endowed with two types of knowledge, and two types of non-knowledge, as a rule. prazna 100 - maNussagaiyANaM bhaMte ! jIvA kiM NANI aNNANI ? Q. 100. Bhante ! Are the souls on the way to human life endowed with knowledge, or with non-knowledge ? uttara 100 - goyamA ! tiSNi NANAI bhayaNAe do aNNANAdaM NiyamA / devagayA jahA girayagaiyA / A. 100. Gautama ! Upto three types of knowledge, but, as a rule, with two types of non-knowledge. Those on the

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150 bhagavatI sUtram saH 8 uH 2 way to heavenly life are similar to those on the way to infernal life. prazna 101-siddhagaiyANaM bhate... ? ..... Q. 101. Bhante ! Those on the way to being perfected ? uttara 101-jahA siddhA / A. 101. They are like the perfected beings. prazna 102-saI diyA NaM bhaMte ! jIvA kiM NANI aNNANI ? Q. 102. Bhante ! Are the living beings with sense organs endowed with knowledge, or with non-knowledge ? uttara 102-goyamA ! cattAri NANAiM tiNNi aNNANAI bhynnaae| A. 102. Gautama ! Upto four types of knowledge, and upto three of non-knowledge. prazna 103-egiMdiyA NaM bhaMte ! jIvA kiM NANI... ? Q. 103. Bhante ! Are the one-organ beings endowed with knowledge, etc. ? uttara 103-jahA puddhvikaaiyaa| beiMdiyateiMdiyacauridiyANaM do NANA do aNNANA NiyamA / paMciMdiyA jahA siNdiyaa| A. 103. They are similar to the earth bodies. Two, three and four organ beings have, as a rule, two types of knowledge, and two of non-knowledge. Five organ beings are like beings with sense organs. prazna 104-aNiMdiyA NaM bhaMte ! jIvA kiM NANI... ? Q. 104. Bhante ! Are those who have no sense organ endowed with knowledge, etc. ?

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Bhagavati Sutra Bk. 8 Ch. 2 151 uttara 104---jahA siddhA / A. 104. They are like the perfected beings (see 101), prazna 105-sakAiyA NaM bhaMte ! jIvA kiM NANI baNNANI? Q. 105. Bhante ! Are the living beings with a body endowed with knowledge, or with non-knowledge ? uttara 105-goyamA! paMca NANANi tiNNi aNANAiM bhynnaae| puDhavikkAiyA jAva...vaNassaikAiyA No NANI aNNANI NiyamA duaNNANi taM jahA-maiaNNANI ya suyaaNNANI y| tasakAiyA jahA sakAiyA / A. 105. Gautama ! Upto five types of knowledge and three of non-knowledge. Earth bodies, till plant life, are not endowed with knowledge, but with non-knowledge, and these are, as a rule, two, viz., perceptual and scriptural. Mobile beings are like those with a body. prazna 106-akAiyA NaM bhaMte ! jIvA kiM NANI...? Q. 106. Bhante ! with knowledge, etc. ? Are those without a body endowed uttara 106-jahA siddhaa| A, 106. They are like the perfected beings (see 101). prazna 107-suhamA NaM bhaMte ! jIvA kiM NANI...? Q. 107. Bhante ! Are the minute beings (i.e., diminutive form of life) endowed with knowledge, etc. ? uttara 107-jahA puddhvikkaaiyaa| A. 107. They are like the earth bodies.

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152 bhagavatI sUtram sa. 8 2 prapana 108-bAyarA NaM bhaMte ! jIvA kiM NANI... ? Q. 108. Bhante ! Are the coarse beings (ie,, visible form of life) endowed with knowledge, etc, ? uttara 108-jahA skaaiyaa| A. 108. They are like those with a body. prazna 109-NosuhumA gobAyarA NaM bhaMte ! jIvA... ? Bhante ! Q. 109. beings ? What about the no-minute no-coarse uttara 109-jahA siddhaa| A: 109. They are like the perfected beings. prazna 110-pajjattA NaM bhaMte ! jIvA kiM NANI... ? Q. 110. Bhante ! Are the beings with full attainments. endowed with knowledge, etc. ? uttara 110-jahA sakAiyA / A. 110. They are like those with a body. prazna 111-pajjattA NaM bhaMte ! NeraDyA kiM NANI... ? Q. 111. Bhante! Are the infernal beings with full attainments endowed with knowledge ? uttara 111-tiNNi NANA tiNi aNNANA nniymaa| jahA raiyA evaM jaav...pnniykumaaraa| puDhavikAiyA jahA egiNdiyaa| evaM jAva... cauridiyA / A. 111. As a rule, they are endowed with three types of

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Bhagavati Sutra Bk. 8 Ch. 2 153 knowledge, and three of non-knowledge, like the infernal beings,, and like this, till the Stanitkumaras. Earth bodies are like those with one organ of sense, and like this, till those with four organs of sense (see 103). prazna 112-pajjattA gaM bhaMte ! paMciMdiyatirikkhajoNiyA kiM pANI aNNANI? Q. 112. Bhante ! Are the five-organ animals with full attainments endowed with knowledge, or with non-knowledge ? uttara 112-tiNi gANA tiNi ANNANA bhynnaae| maNussA jahA skaaiyaa| vANamaMtarajoisiyavemANiyA jahA NeraiyA / A. 112. Gautama ! They have upto three types of knowledge, and upto three types of non-knowledge. Human beings are like those with a body (see 105). The Vana-vyantaras. Jyotiskas and Vaimanikas are like the infernal beings (see 92). prazna 113-apajjattA NaM bhaMte ! jIvA kiM NANI aNNANI? Q. 113. Are those who are without full attainments endowed with knowledge, or with non-knowledge ? uttara 113-tiNNi NANA tiNi aNNANA bhynnaae| A. 113. They have upto three types of knowledge and upto three types of non-knowledge. prazna 114-apajjattA NaM bhaMte ! raiyA kiM NANI aNNANI ? Q. 114. Bhante ! Are the infernal beings without full attainments endowed with knowledge, or with non-knowledge ? uttara 114-tiNi gANA NiyamA tiNi aNNANA bhynnaae| evaM jaav...thnniykumaaraa| puDhavikkAiyA jAva...vaNassaikAiyA jahA egiNdiyaa|

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bhagavatI sUtram saH 8 uH 2 A. 114. With three types of knowledge, as a rule, but upto three types of non-knowledge, and like this, till the Stanitkumaras, Earth bodies, till plant life, are like those with a single organ of sense. prazna 115 - beiMdriyANaM pucchA ? Q. 115. And what about the two-organ beings ? uttara 115-do NANA do aNNANA NiyamA / - tirikkhajoNiyANaM / 154 evaM jAva... paMciMdiya A. 115. They have two types of knowledge, and two types of non-knowledge, as a rule, and like this, till the five organ animals. prazna 116 - apajjattagA NaM bhaMte ! maNussA kiM NANI aNNANI ? Q. 116. Bhante ! Are the human beings without full attainments endowed with knowledge, or with non-knowledge ? uttara 116 - tiNi NANAI bhayaNAe do aNNANAI NiyamA / vANamaMtarA jahA NeraiyA / apajjattagANaM joisiyavemANiyANaM tiNiNa NANA tiNNi aNNANA NiyamA / A. 116. They have upto three types of knowledge, but, as a rule, two types of non-knowledge. The Vana-vyantaras are like the infernal beings (see 114 ) . The Jotiskas and the Vaimanikas without full attainments have, as a rule, three types of knowledge, and three of non-knowledge. prazna 117 - NopajjattagA NoapajjattagA NaM bhaMte ! jIvA kiM NANI... ? Q. 117. Bhante ! Are the beings with no-attainments no-non-attainments endowed with knowledge, etc. ? uttara 117 - jahA siddhA / A. 117. They are like the perfected beings (see 101 ) .

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Bhagavati Sutra Bk. 8 Ch 2 _155 . prazna 118-NirayabhavatthA NaM bhaMte ! jIvA kiM NANI aNNANI? Q. 118. Bhante! Are the infernal beings who are already in the hells endowed with knowledge, or with non-knowledge ? uttara 118-jahA NirayagaiyA / A. 118. They are similar to those on their way to the hells (see 98). prazna 116-tirayabhavatthA NaM bhaMte ! jIvA kiM pANI aNNANI-? Q. 119. Bhanie! Are the beings who are already in animal form endowed with knowledge, or with non-knowledge ? uttara 116-tiNNi NANA tiNi aNNANA bhayaNAe / A. 119. They have upto three types of knowledge, and three of non-knowledge. prazna 120-maNussabhavatthA gaM... ? Q. 120. pray ? And those who are already in human form, uttara 120-jahA skaaiyaa| A. 120. They are like those with a body (see 105). prazna 121-devabhavatthA NaM bhaMte... ? Q. 121. And, bhante, what about those who are already in divine form ? uttara 121-jahA nnirybhvtthaa| abhavatthA jahA siddhA / A. 121. They are like those who are already in the

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bhagavatI sUtram saH 8 uH 2 hells. (see 118) Those who do not belong to any one of these species are like the perfected beings (see 101 ) . prazna 122 - bhavasiddhiyANaM bhaMte! jIvA kiM NANI... ? Q. 122. Bhante ! Are those to be perfected in this life (Bhavasiddhika) endowed with knowledge, etc. ? uttara 122 - jahA sakAiyA / A. 122. They are like those with a body (see 105 ) . prazna 123 - abhavasiddhiyANaM pucchA ? Q. 123. And those who are not to be so perfected (abhavasiddhika), pray ? uttara 123 - goyamA ! No NANI aSNANI tiNi aNNANAI bhayaNAe / 156 A. 123. Gautama! Not endowed with knowledge, but with non-knowledge, and that upto three types of nonknowledge. prazna 124 - NobhavasiddhiyA goabhavasiddhiyA NaM bhaMte ! jIvA... ? Q.124. Bhante ! What about those who are no-bhavasiddhika no-abhavasiddhika ? uttara 124 - jahA siddhA / A. 124. They are like the perfected beings (see 101). prazna 125 -- saNNINaM pucchA ? Q. 125. And those with a mind (sanni), pray t uttara 125 - jahA saiMdiyA | asaNNI jahA beiMdiyA | posaNNI jahA siddhA / NosaNNI

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Bhagavati Sutra Bk. 8. Ch. 2 A. 125. They are like those with sense organs (see 102). Those without a mind (asanni) are like those with two organs of sense (see 95). Those who are no-sanni no-asanni are like the perfected beings (see 101). 157 [ on knowledge-as-power, etc. ] prazna 126 - ivihA NaM bhaMte ! laddhI paNNattA ? Q. 126. Bhante ! How many types of power ( labdhi ) are there ? uttara 126 - goyamA ! dasavihA laddhI paNNattA taM jahA - NANaladvI daMsaNaladdhI carittaladdhI carittAcarittaladdhI dANaladdhI lAbhaladdhI bhogalakSmI uvabhoga-laddhI vIriyaladvI iMdiyaladdhI / A. 126. Gautama ! There are ten types, viz., knowledge - as-power, faith-as-power, conduct-as-power, part-renunciation ( caritracaritra ) -as-power, gift-as-power, gain-as-power, enjoyment ( short )-as-power, enjoyment ( continuous )-as-power, energy-as-power and sense-organ-as-power. prazna 127 - NANalabuddhI NaM bhaMte ! kaivihA paNNattA ? Q. 127. Bhante ! How many types of knowledge-aspower are there ? uttara 127 - goyamA ! paMcavihA paNNattA taM jahA - AbhiNibohiyamANalavI jAva... .kevalaNANaladdhI / A. 127. Gautama ! Five types, viz., perception, till supreme knowledge. prazna 128 -- aNNANaladdhI NaM bhaMte! kaivihA paNNattA ? Q. 128. Bhante ! How many types of non-knowledgeas-power are there ? uttara 128 - goyamA ! tivihA paNNattA taM jahA - maiaNNANaladdhI suyaaNNANaladdhI vibhaMgaNANaladdhI /

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158 bhagavatI sUtram saH 8.u. 2 A. 128. Gautama ! Three types, viz,, perceptual nonknowledge, scriptural non-knowledge and distorted knowledge. prazna 129-dasaNaladdhI NaM bhaMte ! kAvihA pnnnnttaa| Q. 129. Bhante ! How many types of faith-as-power are there ? uttara 129-goyamA ! tivihA paNNattA taM jahA-sammadaMsaNaladdhI micchAdasaNaladdhI smmaamicchaadsnnlddhii| .. : A. 129. Gautama ! Three types, viz., right, wrong and right-wrong. (i. e., mixed). prazna 130-carittaladdhI NaM bhaMte ! kaivihA paNNatA ? Q. 130. Bhante ! How many types of conduct-as-power are there ? uttara 130-goyamA ! paMcavihA paNNatA taM jahA-sAmAiyacarittaladdhI cheovaTThAvaNiyaladdhI parihAravisuddhIladdhI suhumasaMparAyaladdhI mhkkhaaycrittlddhii| A. 130. Gautama ! Five types, viz., state of equanimity (samaika-charitra), termination of past karma and transplantation of vows (chedopasthaniya), purification through special penance (parihara-visuddhi), steady reduction of remnant passions (suksma-samparaya) and best and passion-free conduct as prescribed (yathakhyata). prazna 131-carittAcarittaladdhI NaM bhaMte kaivihA paNNatA? Q. 131. Bhante ! How many types of part-renunciation (caritracaritra)-as-power are there ? uttara 131-goyamA! egAgArA paNNattA evaM jAva...uvabhogaladdhI egAgArA paNNattA / A. 131. Gautama ! Only one type and the same about others, till enjoyment (continuous).

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Bhagavati Sutra Bk. 8 Ch 2 159 prazna 132-vIriyaladdhI NaM bhaMte ! kaivihA paNNattA ? Q. 132. Bhante ! How many types of energy-as-power are there? uttara 132--goyamA! tivihA paNNattA taM jahA-bAlabIriyalarI paMDiyavIriyaladdhI bAlapaMDiyavIriyaladghI / A. 132. Gautama ! Three types, viz., energy of the fool, energy of the prudent, and energy of the prudent-fool, i. e., part-prudent. prazna 133 - iMdiyaladdhI NaM bhaMte ! kaivihA paNNatA ? Q. 133. Bhante ! How many types of sense-organ-aspower are there ? uttara 133-goyamA ! paMcavihA paNNattA taM jahA-soiMdiyaladdhI jaav...phaasiNdiylddhii| ___A. 133 Gautama ! till organ of touch. Five types, from organ of hearing, prazna 134-NANaladdhiyA NaM bhaMte ! jIvA..kiM NANI aNNANI ? Q. 134. Bhante ! Are the living beings with the this power of knowledge endowed with knowledge, or with non-knowledge ? uttara 134-goyamA! NANI No annnnaannii| atthegaiyA duNNANI evaM paMca NANAI bhynnaae| A. 134. Gautama ! With knowledge, not with non-knowledge, some with two, till upto five types of knowledge. prazna 135-tassa aladdhIyA NaM bhaMte ! jIvA kiM NANI aNNANI ? Q. 135 .Bhante ! Are the living beings without this power endowed with knowledge, or with non-knowledge ?

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160 bhagavatI sUtram saH 8 uH 2 atyegaiyA duaNNANI uttara 135 - goyamA ! No NANI aNNANI / tiSNi aNNANAI bhayaNAe / A. 135. Gautama ! Not with knowledge, but with nonknowledge, some with two types of non-knowledge, others with three. prazna 136 - AbhiNibohiyaNANaladvIyA NaM bhaMte ! jIvA... kiM NANI aNNANI ? Q. 136. Bhante ! Are the living beings with the power of perception endowed with knowledge, or with non-knowledge ? atyegaiyA duNNANI uttara 136 - goyamA ! pANI No aNNANI / cattAri NANAI bhayaNAe / A. 136. Gautama ! Endowed with knowledge, not with non-knowledge, some with two, till upto four types. prazna 137 -- tassa aladdhiyA NaM bhaMte ! jIvA kiM NAmI aNNANI ? Q. 137. Bhante! Are the living beings who do not have this power endowed with knowledge, or with non-knowledge ? uttara 137 - goyamA ! NANI vi aNNANI vi / je gANI te niyamA egaNANI kevalaNANI | je aNNANI te adhyegaiyA duaNNANI tiSNi aNNANAI bhayaNAe / evaM suyaNANaladdhIyA vi / tassa alavIyA vi jahA AbhiNibohiyaNANassa alavIyA / A. 137. Gautama ! They may be with or without knowledge. Those who are endowed with knowledge have, as a rule, one, viz., supreme knowledge.. Those who are endowed with non-knowledge, some have two, till upto three. The same holds of scriptural knowledge. When they are without power, they are similar to those who do not have the power of perceptual knowledge. prazna 138 - ohiNANaladvIyANaM pucchA ?

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Bhagavati Sutra Bk. 8 Ch. 2 161 Q. 138. What about those who have the power of extrasensory knowledge ? __ uttara 138-goyamA! NANI No annnnaannii| atthegaiyA tiNNANI atthegaha yA cunnaannii| je tiNNANI te AbhiNibohiyaNANI suyaNANI ohinnaannii| je cauNANI te AbhiNibohiyaNANI suyaNANI ohiNANI mnnpjjvnnaannii| A. 13x Gautama ! (Tiey are) endowed with knowledge, not with non-kiiowledge, some with three, viz., perceptual, scriptural and extra-sensory, and some with four, viz., perceptual, scriptural, extra-sensory and psychological. prazna 139-tassa aladdhiyANaM pucchA ? Q. 139. And those who do not have this power, pray ? uttara 139-goyamA ! NANI vi aNNANI vi| evaM ohiNANavajjAI cattAri NANAI tiNNi aNNANAI bhayaNAe / A. 19. Gautama ! (They may be) either. They may have uplo four types of knowledge except extra-sensory knowledge, and three of non-knowledge. prazna 140-maNapajjavaNANaladdhiyANaM pucchA ? Q. 140. Bhante ! What about those who have the power to know the psychology of others ? uttara 140-goyamA! NANI No annnnaannii| atthegaiyA tiNNANI atthegaiyA cunnaannii| je tiNNANI te AbhiNibohiyaNANI suyaNANI mnnpjjvnnaannii| je cauNANI te AbhiNibohiyaNANI suyaNANI ohiNANI mnnpjjvnnaannii| A. 140. Gautama ! They are endowed with knowledge not with non-knowledge, some with three types, some with four, the former having perceptual, scriptural and extra. sensory knowledge, and the latter these three plus knowledge of the psychology of others, 11

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162 prazna 141 - tassa alIyANaM pucchA ? Q. 141. power ? bhagavatI sUtram saH 8 : 2 And what about those who do not have this pANI vi aNNANI vi / maNapabjavaNANa uttara 141 - goyamA bajjA iM cattAri NANAI tiSNi aNNANA iM bhayaNAe / A. 141. Gautama ( They may te ) either, with upto four types of knowledge, except psychological, ard with three types of non-knowledge. prazna 142 - kevalaNANaladdhiyA NaM bhaMte ! jIvA kiM NANI aNNANI ? Q. 142. Bhante ! Are those with the power of supreme knowledge endowed with knowledge, or with non-knowledge ? uttara 142 - goyamA ! NANI No aNNANI / NiyamA egaNANI kevalaNANI / A. 142. Gautama ! With knowledge, not with nonknowledge, and, as a rule, with one knowledge, which is the supreme knowledge. prazna 143 - tassa aladdhiyANaM pucchA ? Q. 143. And in case they don't have this power ? uttara 143 - goyamA ! NANI vi aNNANI vi / kevalaNANavajjA iM cattAri NANAiM tiNNI aNNANAiM bhayaNAe / A. 143. Gautama ! They may be with or without knowledge. When the former, upto four types of knowledge, except supreme knowledge, and when the latter, upto three. prazna 144 -- aNNANaladdhiyANaM pucchA ? Q. 144. And what about those who have the power of non-knowledge ?

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Phagavati Sutra Bk. 8 Ch. 2 163 uttara 144-moyamA! NoNAgI annnnaannii| tiNi aNNANAI bhayaNAe / with A. 144. Gautama ! (They are) not endowed knowledge, but with non-knowledge, upto three. prathama 145-tassa aladdhiyANaM pucchA ? Q. 145. And those who do not have this power, pray ? uttara 145-goyamA ! NANI No annnnaannii| paMca NANAI bhynnaae| jahA aNNANassa ladhiyA aladdhiyA ya bhaNiyA evaM maiaNNANassa suyaaNNANassa ya ladhiyA aladdhiyA ya bhANiyavvA / vibhaMgaNANaladdhiyANaM tiNNi aNNANAI nniymaa| tassa aladdhIyANaM paMcaNANAI bhayaNAe do aNNANAI nniymaa| A. 145. Gautama ! ( They are) endowed with knowledge, not with non-knowledge, and upto five types of knowledge . What has been said of the power or no-power of non-knowledge also holds in the case of power or no-power of perceptual non-knowledge and scriptural non-knowledge. Those endowed with the power of distorted (vibhanga) knowledge have, as a rule, three types of non-knowledge, and those who do not have this power may have upto five types of knowledge, but, as a rule, two types of non-knowledge. prazna 146-dasaNa ladhiyA NaM bhaMte ! jIvA kiM NANI aNNANI ? Q. 146. Bhante ! Are the living beings with the power of faith endowed with knowledge, or with non-knowledge ? uttara 146-goyamA! NANI vi aNNANI vi| paMca NANAiM tiNNi aNNANAI bhayaNAe / A. 146. Gautama ! (They may be) either, with upto five types of knowledge and three of non-knowledge. prazna 147-tassa aladdhIyA NaM bhaMte! jIvA kiM NANI aNNANI?

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164 bhagavatI sUtram saH 8 u. 2 Q. 147. Bhante ! In the absence of this power, are the living beings endowed with knowledge, or with nonknowledge ? uttara 147-goyamA ! tassa aladdhiyA nntthi| sammAdasaNaladdhiyANaM paMca NANAI bhynnaae| tassa aladdhiyANaM tiNNi aNNANAI bhynnaae| A. 147. Gautama ! There is no absence of this power in them. Those with the power of right faith may have upto five types of knowledge and those without this power may have upto three types of non-knowledge. prazna 148-micchAdasaNaladdhIyA NaM bhaMte ! pucchA ? Q. 148. Bhante ! what about those with the power of wrong faith? uttara 148-tiNNi aNNANAI bhynnaae| tassa aladdhIyANaM paMca NANAI tiNi ya aNNANAI bhynnaae| sammAmicchAdasaNaladdhiyA aladadhiyA ya jahA micchAdasaNaladdhIyA aladdhIyA taheva bhANiyavvA / A. 148. They may have upto three types of non-knowledge. In the absence of this power, upto five types of knowledge and three of non-knowledge. Those with or without the power of mixed faith are similar to those with or without the power of wrong faith. prazNa 149-carittaladdhiyA NaM bhaMte ! jIvA kiM NANI aNNANI ? Q. 149. Bhante ! Are the living beings with the power of conduct endowed with knowledge, or with non-knowledge ? - uttara 149-goyamA! paMca NANAI bhynnaae| tassa aladdhIyANaM maNapajjavaNANavajjAiM cattAri NANAI tiNNi ya aNNANAiM bhayaNAe / A. 149. Gautama ! (They may have) upto five types of knowledge. In the case of absence of this power, upto four types of knowledge, except phychological, and three of non-knowledge.

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165 Bhagavati Sutra Bk. 8 Ch. 2 prazna 150 - sAmAiyacarittaladdhiyA NaM bhaMte ! jIvA kiM NANI aNNANI ? Q. 150. Bhante ! Are the living beings with the power of equanimity of conduct endowed with knowledge, or with nonknowledge ? uttara 150 - goyamA ! NANI kevalavajjAI cattAri NANAI bhayaNAe / tassa aladdhiyANaM paMca NANAI tiNi ya aNNANAI bhayaNAe / evaM jahA sAmAiyacarittaladdhIyA aladdhIyA ya bhaNiyA evaM jAva... ahakhAyacarittaladdhIyA maladvIyA ya bhANiyavvA / NavaraM ahakhAyacarittaladghIyANaM paMca NANAI bhayaNAe / A. 150. Gautama ! (They are endowed) with knowledge, and with four types of knowledge, except supreme knowledge. In the absence of this power, upto five types of knowledge and three of non-knowledge. And what has been said of the power and its absence in the case of equanimity of conduct will hold for the remaining four, till best conduct except that in the case of power of the best conduct they may have upto five types of knowledge. prazna 151 - carittAcarittaladdhoyA NaM bhaMte ! jIvA kiM NANI aNNANI ? Q. 151. Bhante ! Are the living beings with the power of part conduct (renunciation) endowed with knowledge, or with non- knowledge ? uttara 151 - goyamA ! NANI No aNNANI / atthegaiyA duNNANI asthegaiyA tiSNANI / je duSNANI te AbhiNibrohiyaNANI ya suyaNANI ya / je tiNNANI te AbhiNibaM hiyaNaHNI suyaNANI ohiNANI | tassa aladdhiyANaM paMca NANAiM tiNi aNNANAI bhayaNAe / dANaladdhiyANaM paMca NANAI tiNNa aNNANAI bhayaNAe / A. 151. Gautama ! They are with knowledge, not with non-knowledge, some with two, viz.. perceptual and scriptural, and some with three, viz., perceptual, scriptural and extra

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106 bhagavatI sUtram saH 8 uH 2 sensory. In the absence of this power, upto five types of knowledge, and three of non-knowledge. Those living beings who have the power of making gift have upto five types of knowledge, and three of non-knowledge. prazna 152 - tassa aladdhiyANaM pucchA ? Q. 152. And when this power is absent, pray ? uttara 152 - goyamA ! NANI No aNNANI / NiyamA egaNANI kevalagANI / evaM jAva... vIriyassa laddhI aladdhI ya bhANiyavvA / bAlavAriyaladdhIyANaM tiNNi NANAraM tiNi aNNANAI bhayaNAe / tassa aladdhiyANaM paMca NANAI bhayaNAe / paMDiyavIriyaladvIyANaM paMca NANAI bhayaNAe / tassa aladdhIyANaM maNapajjavaNANavajjAiM NANAI aNNANANi tiSNi ya bhayaNAe / bAlapaMDiyavI riyaladdhiyANaM tiNNiNANAI bhayaNAe / tassa loyANaM paMca NANAI tiNi aNNANAI bhayaNAe / A. 152. Gautama ! They are with knowledge, not with non-knowledge, and, as a rule, with one knowledge, which is the And like this, till the power or no- . supreme knowledge. power of energy. Those with the power of the energy of the fool may have upto three types of knowledge, and three of nonknowledge. Without this power, upto five types of knowledge. Those with the power of the energy of the prudent may have upto five types of knowledge. In the absence of this power, upto four types of knowledge, except psychological, and upto three of non-knowledge. Those with the power of mixed energy (of the prudent and of the fool) may have upto three types of knowledge In the absence of this power, upto five types of knowledge and three of non-knowledge. prazna 153 - iMdiyaladdhiyA NaM bhaMte ! jIvA kiM NANI aNNANI ? Q. 153. Bhante ! Are the living beings with the power of or with non sense organs endowed with knowledge, knowledge ?

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161 Bhagavati Satra Bk. 8 Ch. 2 uttara 153-goyamA ! cattAri NANAI tiNi ya aNNANAI bhayaNAe / A. 153. Gautama ! Upto four types of knowledge, and three of non-knowledge. prazna 154-tassa aladdhIyANaM pucchA ? Q. 154. And in the absence of this power, pray ? uttara 154-goyamA ! NANI No annnnaannii| NiyamA egaNANI kevlnnaannii| soiMdiyaladhiyA NaM jahA iMdiyaladhiyA / / A. 154. Gautama ! With knowledge, not without knowledge, and, as a rule, with one type of knowledge, which is the supreme knowledge. Those with the power of hearing are similar to those with the power of sense organs. prazna 155-tassa alaziyANaM pucchA ? Q. 155. And in the absence of this power of hearing, pray ? uttara 155-goyamA! NANI vi aNNANI vi| je NANI te atthagaiyA duNNANI atthegaiyA egnnaannii| je duNNANI te AbhiNibohiyaNANI suynnaannii| je egaNANI te kevlnnaannii| je aNNANI te NiyamA duaNNANI taM jahA-maiaNNANI ya suyamagNANI y| cakhidiyaghANiMdiyANaM laddhI aladdhI ya jaheva soiMdiyassa / jibhidiyaladdhiyANaM cattAri NANAI tiNi ya aNNANANi bhynnaae| A. 155. Gautama ! They may be either. Those who are endowed with knowledge may have either two, viz., perceptual and scriptural, or only one which is the supreme knowledge. Those who are endowed with non-knowledge have, as a rule, two, which are perceptual and scriptural. The power and nopower of vision and smell are similar to those of hearing. In the case of the power of taste, upto four types of knowledge, and three of non-knowledge. prazna 156-tassa aladhiyANaM pucchA ?

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168 bhagavatI sUtram saH 8 uH 2 .Q. 156. And in the absence of this power, pray ? . uttara. 156-goyamA ! NANI vi aNNANI vi| jeNANI te NiyamA egaNANI kevlnnaannii| je aNNANI te NiyamA duaNNANI taM jahA-maiaNNANI ya suyaaNNANI ya / phAsiMdiyaladhiyA NaM aladdhiyA NaM jahA iMdiyaladdhiyA ya aladdhiyA ya / ____A. 156. Gautama ! They may be either. Those who are endowed with knowledge have, as a rule, one type which is the supreme knowledge. Those who are endowed with non-knowledge have, as a rule, two, viz., perceptual ard scriptural. The power or no-power of touch is similar to the power or no-power of sense organs. prazna 157-sAgArovauttA NaM bhaMte ! jIvA kiM NANI aNNANI ? Q. 157. Bhante ! Are the living beings with the capacity for knowledge (sagaropayoga=jnanopayoga) endowed with knowledge, (r with non-knowledge ? uttara 157-paMca gAgAI tiNNi aNNANAI bhayaNAe / ____A. 157. Gautama ! Upto five types of knowledge three of non-knowledge. and prazna 158-AbhiNibohiyaNANasAgArovauttA NaM bhaMte...? Q. 158. And, bhante, what about those with the capacity for perception? uttara 158-cattAri NANAI bhynnaae| evaM suyaNANasAgArovauttA vi| ohiNANasAgArovauttA jahA ohinnaannlddhiiyaa| maNapajjavaNANasAgArovauttA jahA mnnpjjvnnaannlddhiiyaa| kevalaNANasAgArova uttA jahA kevala nnaannlddhiiyaa| maiaNNANasAgArovauttANaM tiNi aNNANAI bhynnaae| evaM suyaaNNANasAgArova uttA vi| vibhaMgaNANasAgArovauttANaM tiNNi annnnaannaaiinniymaa|

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Bhagavati Sutra Bk. 8 Ch. 2 169 A. 158. Upto four types of knowledge. So also those with the capacity for scriptural knowledge. Those with the capacity for extra-sensory krowledge are similar to those who are endowed with the power of extra-senscry krowledge. Those with the capacity of knowing the psychology of others are similar to those who are equipped with such power. Those with the capacity for supreme knowledge are similar to those with the power of supreme knowledge. Those with the capacity for perceptual non-kncwledge may have upto three types of non-know ledge. So also those with the capacity for scriptural non-knowledge. Those with the capacity for vil hanga knowledge may have, as a rule, upto three types of nonknowledge. prazna 159-aNAgArova uttA NaM bhaMte ! jIvA kiM NANI aNNANI ? Q. 159. Bhante ! . Are the living beings with the capacity for fuith (anagarorayoga=darsanopayoga) endowed with knowledge, or with non-knowledge ? uttara 159-paMca NANAI tiNNi aNNANAI bhynnaae| evaM cakkhudasaNaacakhudaMsaNaaNAgArovauttA vi| NavaraM cattAri NANAiM tipNi aNNANAI bhynnaae| A. 159. Upto five types of knowledge and three of nonknowledge. The same holds of seen perception ard of unseen perception, speciality being that in these cases, upto four types of knowledge and three cf non-knowledge. . , prazna 160-ohidaMsaNaaNAgArovauttANaM pucchA ? .. What about those with capacity for extr:-sen-. Q. 160. sory faith ? uttara 160-goyamA ! NANI vi aNNANI vi / je NANI te atthe-. gaiyA tiNNANI atthegaiyA ca unnaanno| je tiNNANi te AbhiNiba hiyaNANI suyaNANI ohiinnaannii| je cauNANI te AbhiNi bohiyaNANI jAva...maNapajjavaNANI / je aNNANI te NiyamA tiaNNANI taM jahA-maiaNNANI

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110 bhagavatI sUtram saH 8 uH 2 suyaaNNANI vibhNgnnaannii| kevaladasaNasaNAgArovauttA jahAM kevlnnaapldhiiyaa| ____A. 160. They may be endowed either with knowledge, or with non-knowledge. Of those endowed with knowledge, some have three types of knowledge and some have four. Those with three types have perception, scriptural ard extra-sensory varieties, and those with four have the aforesaid three plus knowledge of psychology. Those who are endowed with non-knowledge, have, as a rule, three types of non-knowledge, viz., perceptual non-knowledge scriptural non-knowledge and vibhanga knowledge. Those having the capacity for supreme faith are similar to those with the power of supreme faith. prazna 161-sajogI NaM bhaMte ! jIvA kiM pANI ? Q. 161. Bhante ! Are the living beings with activity" (yoga) endowed with knowledge, etc. ? - uttara 161-jahA skaaiyaa| evaM maNajogI vaijogI kAyajogI vi| ajogI jahA siddhA / A. 161. (They are) similar to those who have a body. This holds of the activity of mind, of speech and of bcdy. Those who are without activity are like the perfected beings. prazna 162-salessA NaM bhaMte... ! Q. 162. Bhante ! What about those with tinges ? uttara 162-jahA sakAiyA / A. 162. (They are) similar to those who have a body. prazna 163 - kaNhalessA NaM bhaMte...! Q. 163. Bhante ! What about those with a black tinge ?

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Bhagavati Statra Bk. 8 Ch. 2 m uttara 163-jahA siNdiyaa| evaM jaav...pmhlessaa| sukkAlessA jahA slessaa| alessA jahA siddhA / A. 163. (They are) similar to those who have sense organs. And like this, till pink tinge. Those with a white tinge are similar to those with a tinge. Those without a tinge are like the perfected beings. prazna 164-sakasAI NaM bhaMte... ! Q. 164. Bhante ! What about those with passions ? uttara 164-jahA saiMdiyA / evaM jAva...lobhakasAI / A. 164. (They are) similar to those with sense organs, till those having the passion of greed. prazna 165-aksAi NaM bhaMte ? kiM NANI... ? Are those without passions endowed Q. 165 Bhante ! with knowledge, etc. ? uttara 165-paMcaNANAI bhayaNAe / A. 165. (They may have) upto five types of knowledge. prazna 166-saveyagA NaM bhaMte... ! Q. 166. Bhante! What about those with sex ? uttara 166-jahA siNdiyaa| evaM itthiveyagA vi / evaM purisaveyaMgA vi| evaM NapuMsagaveyagA vi / aveyagA jahA aksaaii| A. 166. They are similar to those with sense organs. So of women, so of men, so of eunuchs. Those without a sex are like the perfected beings. prazna 167-AhAragA NaM bhaMte ! jIvA... ?

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172 bhagavatI sUtram sa. 8 u: 2 Q. 167. Bhante ! What about those who take food ? uttara 167-jahA sksaaii| NavaraM kevalaNANaM vi / A. 167. They are similar to those who have passions, speciality being that some among them may have even supreme knowledge. prazna 168-aNAhAragANaM bhaMte ! jIvA kiM pANI aNNANI ? Q. 168. Bhante ! Are those who do not take fcod endowed with knowledge, or with non-knowledge ? jANAi uttara 168-maNapajjavaNANavajjAI, aNNANANi ya tiNNi bhayaNAe / A. 168. (They may have) upto four types of knowledge; except psychological, and upto three of non-knowledge. prazna 166-AbhiNibohiyaNANassa NaM bhaMte ! kevaie visae paNNatte ? Q. 169. Bhante ! What perceptual knowledge ? is the range / sphere of uttara 169-goyamA ! se samAsao caunvihe paNNatte taM jahA-davvao khettao kAlo bhaavo| davvao NaM AbhiNibohiyaNANI AeseNaM savvadabvAiM jANai pAsai / khettao NaM AbhiNibohiyaNANI AeseNaM sabvakhettaM jANai pAsai / evaM kAlao vi evaM bhAvao vi| A. 169. Gautama ! In brief, it is stated to have four facets, viz., as object, space. time and cognition (bhava). As to object, one with perception easily knows and sees all objects as simple objects, and so also as to space, time and cognition. prazna 170-suyaNANassa NaM bhaMte ! kevaie visae paNNatte ? Q. 170. Bhante ! What is the range / sphere of scriptural knowledge.

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Bhagavati Sutra Bk. Ch. 2 173 uttara 170-goyamA! se samAsao caubihe paNNatte taM jahA-davvao khetto kAlao bhaavo| davao NaM suyaNANI uvautte savvadavvAiM jANAi paasi| evaM khettao vi evaM kAlo vi evaM bhAvao NaM suyaNANI uvautte savvabhAve jANai paasi| A. 170. In brief, four, viz., as object, space, time and cognition. As to object, one with scriptural knowledge appropriately knows and sees all objects, and so also as to space, time and cognition. prazna 171-ohiNANassa NaM bhaMte ! kevaie visae paNNate ? Q. 171. Bhante ! What is the range / sphere of supersensory knowledge ? uttara 171-goyamA! se samAsao cauvvihe paNNatte taM jahA-davvaoM khettao kAlao bhaavo| davvao NaM ohiNANI rUvidavvAiM jANai pAsai jahA NaMdIe jaav...bhaavo| A. 171. Gautama ! In brief, four, viz., as object, space, time and cognition. As to object, one with extra-sensory knowledge knows and sees all tangible objects, as stated in the Nandi Sutra, till cognition. prazna 172-maNapajjavaNANassa NaM bhaMte ! kevaie visae paNNatte ? Q. 172. Bhante ! What is the range | sphere of psychological knowledge ? uttara 172- goyamA ! se samAsao cauvihe paNNatte taM jahAdavva o khettao kAlo bhaavo| davvao NaM ujjumai aNaMte aNaMtapaesie jahA gaMdIe jaav...bhaavo| A. 172. Gautama ! In brief, four, viz., as object, space, time and cognition. As to object, a simple-hearted person endowed with psychological knowledge knows and sees an infinite number of atom-clusters over infinite regions rendered

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bhagavatI sUtram sa8 u:2 joto psyshological terms, as stated in the Nandi Sutra, till cognition. prazna 173 -kevalaNANassa NaM bhaMte ! kevaie visae paNNate ? What is the range / sphere of supreme Q. 173. Bhante ! knowledge ? uttara 173-goyamA! se samAsao caubihe paNNatte taM jahA-davvao khettao kAlao bhaavo| davvao NaM kevalaNANI savvadavvAiM jANai pAsai / evaM jaav...bhaavo| A. 173. Gautama ! In brief, four, viz., as object, space, time and cognition. As to object, one endowed with supreme knowledge knows and sees all objects, and like this, till cognition. prazna 174-maiaNNANassa NaM bhaMte! kevaie visae paNNate ? Q. 174. Bhante ! What is the range / sphere of perceptual non-knowledge ? uttara 174-goyamA ! se samAsao cauvvihe paNNate taM uhA-davvao khettao kAlao bhaavo| davao NaM maiaNNANI maiaNNANaparigayAiM davAI jANai pAsai / evaM jAva...bhAvao maiaNNANI maiaNNANaparigae bhAve jANai pAsai / A. 174. Gautama ! In brief, four, viz., as object, space, time and cognition. As to object, one endowed with perceptual nonknowledge knows and sees all objects within its scope, and like this, till cognition. prazna 175-suyaaNNANassa NaM bhaMte ! kevaie visae paNNatte ? Q. 175. Bhante ! What is the range / sphere of scriptural non-knowledge ? uttara 175-goyamA ! se samAsao caubihe paNNatte taM jahA-davvao

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Bhagavati Sutra Bk. 8 Ch. 2 175 khetto kAlo bhaavo| davvao gaM suyamaNNANI surAmaNNANaparigayAI davvAiM Aghavei paNNavei plvei| evaM khettabo kAlo bhAvabo paM sukhaaNNANI suyaaNNANaparigae bhAve Aghaveha taM ceva / A. 175. Gautama ! In brief, four, viz., as object, space, time and cognition. As to object, one endowed with scriptural non-knowledge speaks of, narrates and establishes all objects. within its scope, and like this, till cognition. prazna 176-vibhaMgaNANassa NaM bhaMte / kevaie visae paNNatte ? Q. 176. Bhante ! knowledge ? What is the range / sphere of vibhanga uttara 176-goyamA! se samAsao cauvihe paNNatte taM jahA-davvao khettao kAlao bhaavo| davvao NaM vibhaMgaNANI vibhaMgaNANaparigayAiM davvAiM jANai pAsai / evaM jAva...bhAvao NaM vibhaMgaNANI vibhaMgaNANaparigae bhAve jANai pAsai / A. 176. Gautama ! In brief, four, viz., as object, space, time and cognition. As to object, one endowed with vibhanga knowledge knows and sees all objects within its scope, and like this, till cognition. prazna 177-NANI NaM bhaMte ! NANI tti kAlao kevacciraM hoi ? Q. 177. Bhante ! How long does the knowledge of those endowed with knowledge last ? uttara 177-goyamA! gANI duvihe paNNatte taM jahA-sAie vA apajjavasie sAie vA sapajjavasie / tattha NaM je se sAie sapajjavasie se jahaNNeNaM aMtomuhuttaM ukkoseNaM chAvaThiM sAgarovamAiM saatiregaaii| A. 177. Gautama! Those endowed with knowledge are of two types, viz., with knowledge which has a beginning but no end, and with knowledge which has a beginning as well as an end. Knowledge with a beginning and an end lasts minimum for

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176 bhagavatI sUtram saH 8 uH 2 less than a muhurta ( 48 minutes ) and more than sixty-six sagaras. maximum for slightly prazna 178-AbhiNibohiyaNANI NaM bhaMte... ! Q. 178, Bhante ! What about those knowledge ? with perceptual uttara 178-AbhiNibohiya...evaM NANI AbhiNibohiyaNANI jAva... kevalaNANI aNNANI maiaNNANI suyaaNNANI vibhaMgaNANI-eesi dasaNhavi vi saMciTThaNA jahA kaayttttiiie| aMtaraM savvaM jahA jIvAbhigame appAbahugANi tiNi jahA bahuvattavvayAe / A. 178. The duration of knowledge, perception, till supreme knowledge, non-knowledge, perceptual non-knowledge, scriptural non-knowledge and vibhanga knowledge, -of these ten items, is as stated in the Prajna pana Sutra, Pada 18 ; their relative difference is stated in the Jivabhigama Sutra, i and their being less, more, etc., is stated in the Prajnapana Sutra, Pada 3. prazna 179-kevaiyA NaM bhaMte ! AbhiNibohiyaNANapajjavA paNNattA ? How many Q. 179. Bhante ! perceptual knowledge ? are the categories of uttara 179 -goyamA ! aNaMtA AbhiNibohiyaNANapajjavA paNNatA / A. 179. Gautama ! They are infinite. prazna 180-kevaiyA NaM bhaMte ! suyaNANapajjavA paNNatA ? Q. 180. Bhante ! How many are scriptural knowledge ? the categories of . uttara 180-evaM ceva evaM jaav...kevlnnaannss| evaM maiaNNANassa suyaaNNANassa y|

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'Bhagavati Sutra Bk. 8 Ch. 2 177 A. 180. Gautama ! As aforesaid, till those of supreme knowledge. Also of perceptual non-knowledge and scriptural non-knowledge. prazna 181-kevaiyA NaM bhaMte ! vibhaMgaNANapajjavA paNNattA ? Q. 181. Bhante ! How many are vibhanga knowledge ? the categories of uttara 181-aNaMtA vibhaMgaNANapajjavA paNNattA / A. 181. Gautama ! They are also infinite. prazna 182-eesiNaM bhaMte ! AbhiNibohiyaNANapajjavANaM suyaNANapajjavANaM ohiNANapajjavANaM maNapajjavaNANapajjavANaM kevalaNANapajjavANaM ya kAyare kayarehito jAva...visesAhiyA vA? Q. 182. Bhante ! Of the categories, as aforesaid, of perceptual knowledge, scriptural knowledge, extra-sensory knowledge, psychological knowledge and supreme knowledge, which ones are less, which ones more, equal or especially more ? uttara 182-goyamA! savvatthovA maNapajjavaNANapajjavA ohiNANapajjavA aNaMtaguNA suyaNANapajjavA aNaMtaguNA AbhiNibohiyaNANapajjavA aNaMtaguNA kevalaNANapajjavA aNaMtaguNA / A. 182. Gautama! Smallest in number are the categories of psychological knowledge. An infinite times more than these are the categories of extra-sensory knowledge. An infinite times more than the second are the categories of scriptural knowledge. An infinite times more than the third are the categories of perceptual knowledge. An infinite times more than the fourth are the categories of supreme knowledge. prazna 183-eesi NaM bhaMte ! maiaNNANapajjavANaM suyaaNNANapajjavANaM vibhaMgaNANapajjavANaM ya kayare kayarehito jAva...visesAhiyA vA? ...... 12

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178 bhagavatI mUtram saH 8 u: 2 ..... Q. 183. Bhante ! Of the categories of perceptual nonknowledge, scriptural non-knowledge and vibhanga knowledge, which ones are less, which ones more, equal or especially more ? uttara 183-goyamA! savvatthovA vibhaMgaNANapajjavA suyaaNNANapajjavA aNaMtaguNA maiaNNANapajjavA aNaMtaguNA / A. 183. Gautama ! Smallest in number are the categories of vibhanga knowledge. An infinite times more than these are the categories of scriptural non-knowledge. An infinite times more than the second are the categories of perceptual nonknowledge. prazna 184-eesi NaM bhaMte! AbhiNibohiyaNANapajjavANaM jAva... kevalaNANapajjavANaM maiaNNANapajjavANaM suyaaNNANapajjavANaM vibhaMgaNANapajjavANaM kayare kayarehiMto jAva...visesAhiyA vA ? Q. 184. Bhante ! Of the categories of perceptual knowledge, till supreme knowledge, perceptual non-knowledge, scriptural non-knowledge and vibhanga knowledge, which cres are less, which ones more, equal or especially more ? .. uttara 184-goyamA! samvatthovA maNapajjavaNANapajjavA vibhaMgaNANapajjavA aNaMtaguNA ohiNANapajjavA aNaMtaguNA suyaaNNANapajjavA aNaMtaguNA suyaNANapajjavA visesAhiyA maiaNNANapajjavA aNaMtaguNA AbhiNibohiyaNANapajjavA visesAhiyA kevalaNANapajjavA aNaMtaguNA / A. 184. Gautama! Smallest in number are the categories of psychological knowledge. An infinite times more than these are the categories of vibhanga knowledge. An infinite times more than the second are the categories of extra-sensory knowledge. An infinite times more than the third are the categories of scriptural non-knowledge. Expecially more than the fourth are the categcries of scriptural knowledge. An infinite times more than the fifth are the categories of perceptual non-knowledge. Especially more than the sixth are

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Bhagavati Sutra Bk. 8 Ch. 2 the categories of perceptual knowledge. An infinite times more than the seventh are the categories of supreme knowledge. - sevaM bhaMte ! sevaM bhaMte ! fa -Bhante! said. 179 So they are. You are right in what you have bIo uddeso samatto / Chapter Two ends.

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Chapter Three taio uddeso [ Types of trees ] rukkhA paNNattA ? prazna 185 - kaivihA NaM bhaMte ! Q. 185. Bhante! How many types are the trees? uttara 185 - goyamA ! tivihA rukkhA paNNattA taM jahA saMkhejjajIviyA asaMkhejjajIviyA anaMtajIviyA / Q. 186. souls ? A. 185. Gautama ! They are of three types, viz., those with a limited number of souls, those with an unlimited number of souls and those with an infinite number of souls. prazna 186 - se kiM taM saMkhejjajIviyA ? What are those with a limited number of uttara 186 - saMkhejjajIviyA aNegavihA paNNattA taM jahA - nAle tamAle takkali tetali jahA paNNavaNAe jAva... NAlierI / je yAvaNNe tapagArA / settaM saMkhejjajIviyA / A. 186. Gautama ! They are of many types, viz., tala, tamala, takkali, tetali, till naliert, as stated in the Prajnapana Sutra. State as each one is. prazna 187 - se kiM taM asaMkhejjajIviyA ? Q. 187. What are those with an unlimited number of souls ?

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Bhagavati Sutra Bk. 8 Ch. 3 181 uttara 187-asaMkhejjajIviyA duvihA paNNatA taM jahA-egaThiyA ya buhabIyagA y| A. 187. They are of two types, viz., those with a single seed, and those with many seeds. prazna 188-se kiM taM egaThiyA ? Q. 188. What are those with a single seed, pray ? uttara 188-egaThiyA aNegavihA paNNattA taM jahA-NiMbaMbajaMbu evaM jahA paNNavaNApae jAva...phalA bhubiiygaa| settaM bhubiiygaa| settaM asaMkhejja jiiviyaa| A. 188, They are of many types, viz., neem, mango, berry, as stated in the Prajnapana, till with many seeds. They have an unlimited number of souls. prazna 189-se ki taM aNaMtajIviyA ? Q. 189. And what are those with an infinite number of souls ? uttara 189---aNaMtajIviyA aNegavihA paNNattA taM jahA - Alue mUlae siMgabere evaM jahA sattamasae jAva...siuMDhI musuMDhI je yAvaNNe thppgaaraa| settaM aNaMtajIviyA / A. 189. They are of many types, such as, potato, raddish, ginger, as stated in Book Seven above, till siundi and musundi. State each as it is. [Tcuch of space-points of the soul by weapons ] prazna 190-aha bhaMte ! kumme kummAvaliyA gohA gohAvaliyA goNA goNAvaliyA maNusse maNussAvaliyA mahise mahisAvaliyA-eesiNaM bhaMte ! duhA vA tihA vA saMkhejjahA vA chiNNANaM je aMtarA te viNaM tehiM jIvapaese hiM phuDA?

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182 bhagavatI sUtram saH 8 uH 3 Q. 190. Bhante ! Earth-worms and others in the species, hawks and others in the species, cows and others in the species, men and others in the species, buffaloes and others in the species, - if they are pierced into two, three or a countable number of pieces, then, are the inner portions of these pieces touched by space-points of the soul ? uttara 190-haMtA phuddaa| A. 190. Yes, they are. prazna 191-purise NaM bhaMte ! aMtare hattheNa vA pAeNa vA aMguliyAe vA salAgAe vA kaTTeNa vA kiliMceNa vA AmusamANe vA saMmusamANe vA alihamANe vA vilihamANe vA aNNayareNa vA tikkheNaM satthajAeNaM AchiMdamANe vA vichiMdamANe vA agaNikAeNaM vA samoDahamANe tesiM jIvapaesANaM kiMci AbAhaM vA vibAhaM vA uppAei chaviccheyaM vA karei ? Q. 191. Bhante ! Suppose a man touches the inner portion of an earth-worm or any other with his hand, finger, stick or wood, especially touches it, pulls it gently or violently, pierces it further with weapons, and especially pierces it, roasts it on fire. Then do the space-points of the soul feel little pain or more pain, and are they separated thereby ? uttara 191-No iNaThe smtthe| No khalu tattha satthaM kamai / A. 191. No, nothing. the space-points. Weapons, etc., have no effect on . [eight worlds ] prazna 192-- kai NaM bhaMte ! puDhavIo paNNattAo? Q. 192. Bhante ! How many are the worlds ? uttara 192-aTTha puDhavIo paNNatAo taM jahA-rayaNappabhA jAva...ahe sattamA isIpabbhArA /

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'BhagavatI Sutra Bk. 8 Ch. 3 A. 192. Gautama! They are eight, viz., Ratnaprabha, till the seventh hell at the bottom, plus Siddhasila (the abode of the Siddhas) atop. prazna 193 - imA NaM bhaMte! rayaNappabhApuDhavI kiM carimA acarimA ? Q. 193 Bhante! Is Ratnaprabha hell extreme (as per location) or non-extreme ? uttara 193 - carimapadaM NiravasesaM bhANiyavvaM / A, 193. State the whole Chapter on 'Extremes,' without omission, (in the Prajnapana Sutra). 183 prazna 194 - jAva... vemANiyA NaM bhaMte ! phAsacarimeNaM kiM carimA acarimA ? Jik Q. 194. And what about the Vaimanikas, pray? they extreme or non-extreme in matter of touch ? uttara 194 - goyamA ! carimA vi acarimA vi / A. 194. Gautama ! Both extreme and non-extreme. - sevaM bhaMte ! sevaM bhaMte ! tti / -Bhante! So they are. You are right. saio uddesa samatto / Chapter Three ends. Are

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cauttho uddeso Chapter Four rAyagihe jAva...evaM vayAsI...in the city of Rajagrha, till raised the following question : .. [on deeds ] prazna 195-kai NaM bhaMte ! kiriyAo paNNattAo ? A. 195. Bhante ! How many are the deeds (kiriya) ? uttara 195-goyamA ! paMca kiriyAo paNNattAo taM jahA-kAIyA ahigaraNiyA evaM kiriyApadaM NiravasesaM bhANiyabvaM jAva...mAyAvattiyAo kiriyAo visesaahiyaao| A. 195. Gautama ! Deeds have been said to be five, viz., physical, instrumental, etc. State the whole Chapter cn 'Deeds,' (in the Prajnapana Sutra), without omission, till. especially more are the deeds based on passions. -sevaM bhaMte ! sevaM bhaMte ! ti / -Bhante ! So they are. You are right.. cauttho uddeso smtto| Chapter Four ends..

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paMcamo uddeso Chapter Five rAyagihe jAva... . ebaM vayAsI ... in the city of Rajagrha, till raised the following question : [ followers, belongings ] prazna 196 - AjIviyA NaM bhaMte ! there bhagavaMte evaM vayAsI - samaNovAsagassa NaM bhaMte ! sAmAiyakaDassa samaNovassae acchamANassa kei bhaMDaM avaharejjA / se NaM bhaMte ! taM bhaMDaM aNugavesamAge kiM sayaM bhaMDaM aNugavesai parAyagaM bhaMDa aNugavesai ? Q. 196. Bhante ! The ajivikas (followers of Gosalaka, a former disciple of Mahavira who later separated) asked the senior monks as follows : Suppose a sravaka (follower of the Jina path) is seated in a monks' lodge performing samayik a and at that time his belongings are removed by somebody. Now, after completing his samayika, if the said sravaka searches for his stolen things, does he search for his own belongings,. or someone else's belongings ? uttara 196-goyamA ! sayaM bhaMDaM aNugavesaha No parAyagaM bhaMDaM aNugavesai / A. 196. Gautama ! In doing so, he searches for his own belongings, but not for someone else's. tehiM sIlavvayaguNaveramaNapaccakkhANaposa- prazna 197 - tassa NaM bhaMte ! hovAsehiM se bhaMDe abhaMDe bhavai ? Q.197. Bhante ! Suppose a sravaka has accepted the vow of conduct, restraint, renunciation, atonement and fast, For such one, do the belongings so stolen become non-belongings for him ?

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186 bhagavatI sUtram saH 8 u: 5 uttara 197 - haMtA bhavai / A. 197 Yes, they do. prazna 198 - se keNaM khAiNaM aTThaNaM bhaMte! evaM vuccai sayaM bhaMDa agavesai No parAyagaM bhaMDaM aNugavesai ? Q. 198. Bhante ! If that be so, then, how do you maintain that while searching for these, he searches for his own belongings and not for someone else's belongings? uttara 198 - goyamA ! tassa NaM evaM bhavai - No me hiraNe No me suvaNe kaMseNo me dUse No me vipulavaNakaNagarayaNamaNimottiyasaMkha silappavAlatarayaNamAIe saMtasArasa vaejje mamattabhAve puNa se apariNNAe bhavai / teNaTTheNaM goyamA ! evaM vuccai - sayaM bhaMDaM aNugavesai No parAyagaM bhaMDa aNugavasei | A. 198. Gautama! A sravaka who is seated in a samayika feels that 'silver is not mine, gold is not mine, bronze is not mine, cloth is not mine, wealth, grains, pearls, gems, conches, diamonds, jewels, are not mine.' But then he has not renounced his 'mineness', for which, oh Gautama ! I maintain that he searches for his own belongings, and not for someone else's belongings. prazna 199 - samaNovAsagassa NaM bhaMte ! acchamANassa kei jAyaM carejjA se NaM bhaMte! sAmAiyakaDassa samaNovassae kiM jAyaM carai ajAyaM carai ? Q. 199. Bhante ! Suppose a sravaka is seated in samaiyka in the monks' lodge when, perchance, a rogue enjoys the company of his wife; then, does he enjoy the company of the sravaka's wife or of the sravakas' non-wife ? uttara 199 - goyamA ! jAyaM carai No ajAyaM carai | A. 199. Gautama ! the sravaka's wife, not of his non-wife. Surely he enjoys the company of

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Bhagavati Sutra Bk. 8 Ch. 3 prazna 200 - tassa NaM bhaMte ! hovA hiMsA jAyA ajAyA bhavai ? 187 tehiM sIlavvayaguNaveramaNapaccakkhANaposa Q. 200. Bhante! Suppose the sravaka is under the vow of conduct, till fast, then in the above case), does the wife become non-wife ? uttara 200 - goyamA ! haMtA bhavai / A. 200. Yes, Gautama, she does. prazna 201---se keNaM khAiNaM aTThaNaM bhaMte ! evaM vuccai - jAyaM carai jo ajAyaM carai ? Q. 201. Bhante ! If that be so, how do you maintain that the rogue enjoys the company of the sravaka's wife, not of his non-wife ? uttara 201 - goyamA ! tassa NaM evaM bhavai - No me mAyA No me piyA bhajjA No me puttA No me suhA / se teNaTTheNaM goyamA ! jAva... No ajAyaM jo me bhAyA No me bhagiNI No me batreNa puNa se avocchiSNe bhavai / pejja carai / A. 201. Gautama! A sravaka who is under the vow of conduct, till fast has a feeling in his mind that 'my mother is not mine, my father is not mine, my brother is not mine, n.y sister is not mine, my wife is not mine, my son is not mine', but his link of affection with them is not broken. Hence I maintain that the rogue enjoys the company of the sravaka's wife, not of his non-wife. Q. 202 [ transgression of a sraraka's vow ] prazna 202 - samaNovAsagassa NaM bhaMta ! puvvAmeva thUlae pANAivAe apaJcakakhAe bhavai se NaM bhaMte ! pacchA paccAikkhamANe kiM karei ? If a sravaka has not renounced the slaughter of

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188 bhagavartI sUtram saH 8 u: 5 a coarse (visible) living being, what does te do when he renounces it later ? uttara 202 - goyamA ! tIyaM paDikammai paDuppaNNaM saMvarei aNAgayaM pcckkhaai| A. 202. Gautama ! He makes atonen.ent for any such deed done in the pas", desists from it in the present and renounces it for the future. prazna 203-tIyaM paDikkammamANe kiM tivihaM tiviheNaM paDikkamai tivirha duviheNaM paDikkamai tivihaM egaviheNaM paDikka mai duvihaM ti viheNaM paDikkamai duvihaM duviheNaM paDikkamai duvihaM egaviheNaM paDikkamai egaviha tiviheNaM paDikkamai egavihaM duviheNaM paDikkamai egavihaM egaviheNaM. paDikkamai? Q. 203. Bhante ! While making atonement for slaughter committed in the past, dces he do so by tbree modes and three means, or by three and two, or three and one, or two and three, or two and two, or two and one, or one and three, or one and two, or cne and one ? . uttara 203-goyamA ! tivihaM tiviheNaM paDikammai tivihaM duviheNaM vA paDikammai evaM ceva jAva...egaviheNaM paDikkamai / tivihaM tiviheNaM paDikkamamANe Na karei Na kAravei kareMtaM NANujANai maNasA vayasA kaaysaa| tivihaM duviheNaM paDikkamamANe Na karei Na kAravei karataM NANujANai maNasA vayasA ahavA Na karei Na kAravei kareMtaM NANujANai maNasA kAyasA ahavA Na karei Na kAravei kareMtaM NANujANai vayasA kaaysaa| tivihaM egaviheNaM paDikkamamANe Na karei Na kAravei karataM NANujANai maNasA ahavA Na karei Na kAravei kareMtaM NANujANai vayasA ahavA Na karei Na kAravei kareMtaM NANujANai kaaysaa|

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Biagavali Sutra Bk. 8 Ch. 5 189 duvihaM tiviheNaM paDikkamamANe Na karei Na kAravei maNasA vayasA kAyasA ahavA Na karei karata NANujANai maNasA vayasA kAyasA ahavA Na kAravei kareMtaM NANujANai maNasA vayasA kAyasA / duvihaM duviheNaM paDikkamamANe Na karei Na kAravei maNasA vayasA ahavA Na karei Na kAravei maNasA kAyasA ahavA Na karei Na kAravei vayasA kAyasA ahavA Na karei kareMtaM gANujANai maNasA vayasA ahavA Na karei kareMta NANujANai maNasA vayasA ahavA Na karei kareMtaM gANujANai vayasA kAyasA ahavA Na kAravei kareMtaM NANujANai maNasA vayasA ahavA Na kAravei kareMtaM NANujANai maNasA kAyasA ahavA Na kAravei kareMtaM NANujANai vayasA kaaysaa| duvihaM egaviheNaM paDikkamamANe Na karei Na kAravei maNasA ahavA Na karei Na kAravei vayasA ahavA Na karei Na kAravei kAyasA ahavA Na karei kareMta NANujANai maNasA ahavA Na karei kareMtaM NANujANai vayasA ahavA Na karei kareMta NANujANai kAyasA ahavA Na kAravei kareMtaM NANujANai maNasA ahavA Na kAravei kareMtaM NANujANai vayasA ahavA Na kAravei kareMtaM NANujANai kAyasA / ega vahaM tiviheNaM paDikkamamANe Na karei maNasA bayasA kAyasA ahavA Na kAravei maNasA vayasA kAyasA ahavA kareMta NANujANai maNasA vayasA kaaysaa| egavihaM duviheNaM paDikkamamANe Na karei maNasA vayasA ahavA Na karei maNasA kAyasA ahavA Na karei vayasA kAyasA ahavA Na kAravei maNasA vayasA ahavA Na kAravei maNa sA kAyasA ahavA Na kAravei vayasA kAyasA ahavA kareMta pANujANai maNasA bayasA ahavA kArataM NANujANai maNasA kAyasA ahavA kareMtaM gANujANai vayasA kaaysaa| egavihaM egaviheNaM paDikkamamANe Na karei maNasA ahavA Na karei vayasA ahavA Na karei kAyasA ahavA Na kAra vei maNasA ahavA Na kAraveha vayasA ahabA Na kAravei kAyasA ahavA kareMtaM NANujANai maNasA ahavA kareMtaM NANujANai vayasA ahavA kareMtaM NANujANai kaaysaa| A. 203. Gautama ! It may be by three modes and three means, or three and two, till one and one. When ..

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190 bhagavatI sUtram saH 8 u: 5 Three and Three, he does not do himself, nor orders: nor approves, by mind, speech and body. When Three and Two, he does not do himself, nor orders, nor approves, by mind and speech, or by mind and body, or by speech and body. When Three and One, he does not do himself, nor orders, nor approves, by mind, or speech, or body. When Two and Three, he does not do himself, por orders, by mind, speech and body ; cr, he does not do himself, nor approves, by mind, speech and body ; or he neither orders, nor approves, by wind, speech and becy. When Two and Two, he neither does, nor orders, by mind and speech, or by mind and body, or by speech and body ; (I, he neither does, nor approves, by mind and speech, or by mind. and body, or by speech and body ; or, he neither orders, nor approves, by mind and speech, or by mind and body, or by speech and body. When Two and One, he neither dces. nor orders, by mind, or by speech, or by body ; or, he neither does, nor approves, by mind, or by speech or by body : or, he neither orders, nor approves, by mind, or by speech or by body. When One and Three, he does not de, by mind, by speech ard by body ; or, he does not order, by mind, by speech and by body ; or, he does not approve, by mind, by speech and by body. hen One und Two, he does not do, by mind and speech, or by mind and body, or by speech and body ; or, he does not mind and speech, or by mind and body, or by speech and body; or, he does not approve. by mind and speech, or by mind and body, or by speech and body. When One and One, he does not do, by mind, or by speech, or by body; or, he does not order, by mind, or by speech, or by body ; or, he does not approve, by mind, or by speech, or by body. (In all, 49 forms.) prazna 204--paDuppaNNaM saMvaremANe kiM nivihaM tiviheNaM saMvarei ? Q. 204. Bhante! While desisting in the preseni, dces he desist by three modes and means three?

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Bhagavati Sutra Bk. 8 Ch. 5 191 * uttara 204-goyamA! evaM jahA paDikkAmamANeNaM egaNapaNNaM bhaMgA bhaNiyA.evaM saMvaramANeNa vi egaNapaNNaM bhaMgA bhaanniynvaa|| A. 204 Repeat for desistirg in the present the same 49 forms as stated above for atonement for anything done in the past. prazna 205-aNAgayaM paccakkhamANe kiM tivihaM tiviheNaM paccakkhAi ! Q. 205 Bhante ! In renouncing for the future, does he renounce by three modes and means three ? uttara 205~goyamA! evaM taM ceva bhaMgA egUNapaNNaM bhANiyavvA jAva.... ahavA kareMtaM NANujANai kAyasA / A. 205. Gautama ! Repeat the same 49 forms.. prazna 206-samaNovAsagassa NaM bhaMte ! puvAmeva thulae musAvAe apacca-. kkhAe bhavai se guNaM bhaMte ! pacchA paccAikkhamANe... ? Q. 206. Bliante ! If a follower of the sramana path has not renounced falsehood in general in the beginning, but later when he renounces it, what does he do ? uttara 206-evaM jahA pANAivAyassa sIyAlaM bhaMgasayaM bhaNiyaM tahA musAvAyassa vi bhaanniyvvN| ebaM adiNNAdANassa vi evaM thUlayassa mehuNassa vi thUlagassa pariggahassa vi jAva...ahavA kareMtaM NANujANai kaaysaa| evaM khalu erisagA samaNovAsagA bhavaMti No khalu parisagA AjIviovAsagA bhvNti| . A. 206. Repeat for falsehood the same 147 forms (i.e.. 49x3 for the past, the present and the future) as stated above for slaughter. So also for usurpation, sex behaviour and possession. The followers of the sramana path are all like this ; the followers of the ajivikas are not like this.

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192 bhagavatI sUtram saH 8 uH 5 AjIviyasamaNassa NaM ayamaThe akkhINapaDibhoiNau savve sttaa| se haMtA chetA bhettA lupittA vilaMpittA uddavaittA AhAraM aahaareti| tattha khalu ime duvAlasa AjIviyovAsagA bhavaMti taM jahA-tAle tAlapalaMbe uvihe saMvihe avavihe udae NAmudae Nammudae aNuvAlae saMkhavAlae ayaMbale kAyaraeiccee duvAlasaM AjIviovAsagA arihaMtadevatAgA ammApiusussUsagA paMcaphala paDikkaMtA taM jahA-uberahiM vaDehiM borehiM satarehiM pilakakhUhiM palaMDulhasuNakaMdamUlavivajjagA apillaMchiehiM aNakkabhiNNehiM goNehiM tasapANavivajjiehiM vitehiM vittiM kappemANA viharaMti / ee vi tAva evaM icchaMti kimaMga ! puNa je ime samaNovAsagA bhavaMti jesiM No kappaMti imAiM paNNarasa kammAdANAI sayaM karettae vA kAravettae vA karata vA aNNaM Na smnnujaannette| taM jahAiMgAlakamme vaNakamme sADIkamme bhADIkamme phIDIkamme daMtavANijje lakkhavANijje kesavANijje rasavANijje visavANijje jaMtapIlaNakamme NilchaNakamme davaggidAvaNayA saradahatalAgaparisosaNayA asiiposnnyaa| iccee samaNovAsagA sukkA sukkAbhijAiyA bhavittA kAlamAse kAlaM kiccA aNNayaresu devaloesu devattAe uvavattAro bhavati / The ajivika way of reasoning is as follows: Every living organism lives on by eating some form of life. So they beat, cut, pierce, scissor, peel, even kill others to acquire food. The following twelve sects have been identified as the followers of the ajivika way : Tala, Talapralamba, Udvidha. Samvidha, Avavidha, Udaya, Namodaya Narmodaya, Anupalaka, Sankhapalaka, Ayambula and Katara. Gosalaka is their prophet and lawgiver. They are obedient to their parents. They eat not five types of fruit, viz., umbara fruit, banyan fruit, berry, sattara fruit and pipal fruit. They take not onion, garlic and other roots. They earn their livelihood with the help of oxen who have not been turned into bulls by castiation and by piercing of the nose, and injure not any mobile form of life. When even the followers of Gosalaka desist from causing injury to other living beings in earning their livelihood, then, what to speak of the followers of the sramana path who neither perform, nor order, nor approve the following fifteen professions : professions using fire, forest, management of vehicles, transport, plough and spade, teeth, bone and skin

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Bhagavati Sutra Bk. 8 Ch. 5 193 lac, hair, liquor and other drinks, opium and other intoxicants, oil press and other pressing machines, castration, lighting wild fire for deforestation, removal of water from lake, tank and pool and running immoral traffic in women. The followers of the sramana path become pure and sanctified by practising VOWS, restraining from these activities and then, having worthily lived their life on this earth, they find a worthy place in one of the heavens. prazna 207-kaivihA NaM bhate ! devalogA paNNattA ? Q. 207. Bhante ! How many are the abodes of the gods ? uttara 207-goyamA ! cauvvihA devalogA paNNattA ta jahA-bhavaNavAsI vANamaMtarA joisiyA vemaanniyaa| A. 207. Gautama ! They are four, viz., those for the Bhavanapatis, Vanavyantaras, Jyotiskas and Vaimanikas. - Ha! Ha ! fall -Bhante ! So they are. You are right. paMcamo uddeso samatto Chapter Five ends, 13

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chaTThI uso Chapter Six [merit in offering pure and right food ] . prazna 208-samaNovAsagassa NaM bhaMte ! tahArUvaM samaNaM vA mAhaNaM vA phAsuesaNijjeNaM asaNapANakhAimasAimeNaM paDilAbhemANassa kiM kajjai ? Q. 208. Bhante ! What merit does a follower derive in offering pure and right food, drink, dainties and delicacies to a sramana or a mahana who has been duly initiated ? uttara 208-goyamA ! egaMtaso NijjarA kajjai patthi ya se pAve kamme kajjai / A. 208. Gautama ! He exbausts bis karma wholly and indulges not in sinful deeds. prazna 209-samaNovAsagassa NaM bhaMte ! tahArUvaM samaNaM vA mAhaNaM vA aphAsueNaM aNesaNijjeNaM asaNapANa jAva...paDilAbhamANassa kiM kajjai ? Q. 209. Bhante ! What merit does a follower derive in offering impure and improper food, drink, etc., to a sramana or a mahana who has been duly initiated ? uttara 209-goyamA! bahutariyA se NijjarA kAjjai appatarAe se pAve kamme kjji| ____ A. 209. Gautama ! haustion and little sin. He has a good deal of karma ex prazna 210-samaNovAsagassa NaM bhaMte ! tahArUvaM asaMjayaM avirayapaDihayapaccakkhAyapAvakammaM phAsueNa vA aphAsueNa vA esaNijjeNa vA aNesaNijjeNa vA asaNapANa jAva...ki kAjjai ?

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Bhagavati Sutra Bk. 8 Ch. 6 195 Q. 210. Bhante! What merit does a follower derive in offering pure or impure, proper or improper, food, drink, etc., to one who is not restrained, not desisted, who has not stopped sinful deeds, nor has renounced them, though duly initated ? uttara 210-goyamA ! egaMtaso se pAve kamme kajjai Natthi se kAvi NijjarA kajjA / ___A. 210. Gautama ! This leads to all sin and there is no exhaustion of karma whatsoever. NiggaMthaM ca NaM gAhAvaikulaM piMDavAyapaDiyAe aNuppavirse kei dohiM piMDehiM uvaNimaMtejjA-egaM Auso ! appaNA bhuMjAhi ega therANaM dlyaahi| se ya taM paDiggahejjA therA ya se aNugavesiyavvA siyA jattheva aNugavesamANe there pAsijjA tattheva aNuppadAyavve siyA No ceva NaM aNugavesamANe there pAsijjA taM No appaNA bhajejjA No aNNe siM daave| egate aNAvAe acitte bahuphAsue thaMDille paDilehettA pamajjittA pariTThAveyavve siyaa| Suppose a monk comes to a householder to beg food, and the said householder offers him two cakes and makes a request as follows : "Oh long-lived monk ! You take one cake for your use and give the other to some fellow monk." The monk accepts the cakes, comes back to his lodge and looks for some fellow monk. If he finds one, he gives the cake to him ; but, if he does not, then, he neither takes the cake himself, nor gives it to another, but finds some safe, secluded, clean, life-free and appropriate spot, wipes it clean and deposits the cake. there, NiggaMthaM ca NaM gAhAvaikulaM piMDavAyapaDiyAe aNuppaviThaM kei tIhiM piMDehiM uvaNimaMtejjA-egaM AusA ! appaNA bhuMjAhi do therANaM dalayAhi / se ya te paDiggahejjA therA ya se aNugaveseyavA sesaM taM ceva jAva...pariTThAveyavve siyaa| evaM jAva...dasahiM piMDehiM uvnnimNtejjaa| NavaraM egaM Auso!. appaNA bhuMjAhi Nava therANaM dalayAhi / sesaM taM ceva jAva...pariTThAveyavve siyaa|

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bhagavatI sUtram saH 8 uH 6 Suppose a monk comes to a householder to beg food, and the said householder offers him three cakes and makes a request as follows : "Oh long-lived monk ! You take one cake yourself and offer the other two to some fellow monks." The monk accepts the cakes, returns to his lodge and looks for two fellow monks. If he finds them, he gives them the two cakes; but if he does not, then, he neither takes the two cakes himself, nor gives them to others, but finds a safe, secluded, clean, life-free and appropriate spot, wipes it clean and deposits the cakes there. The above has to be repeated for four, five, till ten cakes. Mind that in all the cases, only one cake is to be taken by him, and the remaining ones till nine are to be given to fellow monks. The rest as aforesaid. NiggaMthaM ca NaM gAhAvaikulaM jAva... kei dohiM paDiggahehiM uvaNimaMtejjA - egaM Auso ! appaNA paDibhuMjAhi evaM therANaM dalayAhi / se ya taM paDiggahejjA taheva jAva...taM No appaNA paribhuMjejjA No aNNesiM dAvae / sesaM taM caiva jAva... pariTThAveyavve siyA / evaM jAva... dasahiM paDiggahehiM evaM jahA paDiggahehiM evaM jahA paDiggahavattavvayA bhaNiyA evaM gocchayarayaharaNacolapaTTaga kaMvalalaTThisaMthA ragabattavvayA ya bhANiyavvA jAva... dasahiM saMthAraehiM uvaNimaMttejjA jAva... pariTThAveyavve siyA / 196 Suppose a monk comes to a householder to beg, and the said house-holder offers him two begging bowls, instructing him to have one for his own use, and to give the other one to a fellow monk. He accepts the bowls and returns to his lodge. The rest as aforesaid. (When he does not find a fellow monk), he neither uses the bowl himself, nor gives it to another, till deposits the bowl as stated before. The same has to be repeated, till ten bowls. And what has been said of bowls will equally apply to cloth for drying bowls, duster, colapatta, blanket, staff, bed and everything else. prazna 211 - NiggaMtheNa ya gAhAvaikulaM piMDavAyapaDiyAe paviTTheNaM aNNaya re akincaTThANe paDisevie tassa NaM evaM bhavai - iheva ahaM essa ThANassa Aloemi paDikkamAmi NiMdAMmi garihAmi viuTTAmi visohemi akaraNayAe abbhuTThema ahArihaM pAyacchittaM tavokammaM paDivajjAmi tao pacchA therANaM aMtiaM AloessAmi jAva... tavokammaM paDivajjissAmi / se ya

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Bhagavati Sutra Bk. 8 Ch. 6 197 saMpaThie asaMpatte therA ya puvvAmeva amuhA siyA se gaM bhaMte! kiM ArAhae virAhae ? Q. 211. Bhante ! Suppose a monk goes to a householder to beg and falls victim to a lapse ; and further suppose that right then, he has a reaction as follows : 'At this very spot, let me discuss my lapse, seek atonement, decry and condemn it, tear off the bondage due to it, get purified, take a vow not to repeat it in future, and court suitable penance to wipe it clean. And then I go to a senior monk, discuss it with him, till court suitable penance to wipe it clean. Having thought like this, he sets out to meet a senior monk, but, on the way, due to some unforeseen malady overtaking, he loses expression and fails to seek atonement. Is such a monk to be deemed as steadfast, or non-steadfast ? uttara 211-goyamA ! ArAhae No viraahe| A. 211. Gautama ! He is steadfast, not its reverse. prazna 212-se ya saMpar3hie asaMpatte aNpaNA ya puvAmeva amuhe siyA se gaM bhaMte ! kiM ArAhae virAhae? Q.212. Bhante ! Suppose the said monk has sought atonement, etc., with self, but not with a senior monk (for reason just stated). Is he to be deemed as steadfast, or non-steadfast ? uttara 212--goyamA! ArAhae No virAhae / A. 212. Gautama ! He is steadfast, not its reverse. prazna 213-se ya saMpaThie asaMpatte therA ya kAlaM karejjA se NaM bhaMte ! ki ArAhae virAhae ? Q. 213. Bhante ! Suppose he has sought atonement, etc., with self, but before he could do the same with a senior monk, the latter passed away. Is he to be deemed as steadfast, or non-steadfast ?

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198 bhagavatI sUtram saH 8 uH 6 uttara 213-goyamA ! ArAhae jo viraahe| A. 213. Gautama i He is steadfast, not its reverse. prazna 214-se ya saMpaThie asaMpatte appaNA ya puvAmeva kAlaM karejjA se NaM bhaMte ! kiM ArAhae virAhae ? Q. 214. Bhante! Suppose he has sought atonement, etc., with self, but passes away before he could do the same with a senior monk. Is he to be deemed as steadfast or nonsteadfast ? uttara 214-goyamA ! ArAhae No viraahe| A. 214. Gautama ! He is steadfast, not non-stcadfast. prazna 215-se ya saMpaThie saMpatte therA ya amuhA siyA se NaM bhaMte ! kiM ArAhae virAhae ? Q. 215. Bhante ! Suppose the said monk has sought atonement, etc., with self, and thereafter he sets out and comes to a senior monk, but in the mean time, due to some unforeseen malady, the senior monk has lost his expression. Then is he to be deemed as steadfast, or non-steadfast ? uttara 215-goyamA ! ArAhae No viraahe| se ya saMpaThie saMpatte appaNA ya...evaM saMpatteNa vi cattAri AlAvagA bhANiyavvA jahava asaMpatteNaM / A. 215. Gautama ! He is steadfast, not non-steadfast. The four statements made above about the monk who has not reached a senior monk have to be repeated in cases where the monk has reached a senior monk. (Total eight statements.) NiggayeNa ya bahiyA viyArabhUmi vA vihArabhUmi vA NikkhaMteNaM aNNayare akiccaTThANe paDisevie tassa NaM evaM bhavai-iheva tAva ahaM...evaM ettha . vi te ceva aTTha AlAvagA bhANiyavvA jAva...No viraahe| NiggaMtheNa ya gAmANugAmaM duijjamANeNaM aNNayare akiccaTThANe paDisevie tassa NaM evaM bhavai

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Bhagavati Sutra Bk. 8 Ch. 6 . 199 -iheva tAva ahaM...ettha vi te ceva aTTha AlAvagA bhANiyavvA jAva...No viraahe| The same eight statements will apply if some lapse has been committed by a monk on his way to depositing his excreta, or on his exodus from one place to another, and he has a reaction, and all that as aforesaid. Then, he is steadfast, not non-steadfast. Likewise the same eight, when he is wandering from village to village, till he is steadfast, not non-steadfast. prazna 216-NiggaMthie ya gAhAvaikulaM piMDavAyapaDiyAe aNupaviTThAe aNNayare akiccaTThANe pddisevie| tIse NaM evaM bhavai-iheva tAva ahaM eyassa ThANassa Aloemi jAva...tavo kamma paDivajjAmi tao pacchA pavattiNIe aMtiyaM AloessAmi jaav...pddivjjissaami| sA ya saMpaThiyA asaMpattA pavattiNI ya amuhA siyaa| sA NaM bhaMte ! kiM ArAhiyA virAhiyA ? Q. 216. Bhante! Suppose a nun has gone to a householder to beg, and falls victim to a lapse, and has a reaction, and all that as aforesaid, is she steadfast, or non-steadfast ? uttara 216-goyamA! ArAhiyA No viraahiyaa| sA ya saMpaThiyA jahA NiggaMthassa tiNNi gamA bhaNiyA evaM NiggaMthIe vi tiNNi AlAvagA bhaNiyavvA jAva...ArAhiyA No viraahiyaa| A. 216. Gautama ! The nun is steadfast, not non-steadfast, except that in place of the word 'senior monk', use the Word 'head nun' (pravartini). prazna 217-se keNaTheNaM bhaMte ! evaM vuccai-ArAhae No virAhae ? Q. 217. Bhante ! Why do you say, she is steadfast, not its reverse ? uttara 217-goyamA! se jahA NAmae kei purise egaM mahaM uNNAlomaM vA gayalomaM vA saNalomaM vA kappAsalomaM vA taNasUyaM vA duhA vA tihA vA -saMkhejjahA bA chidittA agaNikAyaMsi paklivejjA se NuNaM goyamA! chijjamANe chiNNe pakkhippamANe pakkhitte DajjhamANe daDDhetti vattavvaM siyA ?

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bhagavatI sUtram saH 8 uH 200 - haMtA bhagavaM chijjamANe chiNNe jAva... * daDDhetti vattavaM siyA | se jahA vA kei purise vatthaM ahayaM vA dhoyaM vA taMtuggayaM vA majjiTThAdoNIe pakkhivejjA se NUNaM goyamA ! ukkhippamANe ukkhitte pakkhippamANe pakkhite rajjANe rattetti vattavvaM siyA ? - haMtA bhagavaM ! ukkhipyamANe ukkhitte jAva... . rattetti vattaNvaM siyA / - se teNaTTheNaM goyamA ! evaM vuccai - ArAhae No virAhae / A. 217. Gautama! Suppose a man takes some wool from a lamb, or hair from an elephant, or some fibre of hemp or cotton, or simply a few sticks of hay, cuts them into two, three or a countable number of pieces, and hurls them into the fire; then, will you agree that these have been cut while they were being cut, hurled when thrown out, and burnt when placed into the fire ? -Yes, sir, I do. -And suppose a man takes a piece of cloth, old or new, or just woven, and puts it into a dyeing pan; then, will you agree that the cloth has been picked up while being taken, put into the pan while being so put, and dyed while being: dyed ? -Yes, sir, I do. For the same reason do I maintain that a monk or a nun who has the necessary preparation for atonement, etc., is steadfast, and not its reverse. [ what is it that is burning in a lamp ] jhiyAyamANassa kiM paIve jhiyAi laTThI prazna 218 - paIvassa NaM bhaMte ! jhiyAi vattI bhiyAi telle bhiyAi paivacapae jhiyAi joi bhiyAi ? Q. 218. Bhante ! What is it that is burning in a lampthe lamp or the stand, the wick or the oil, the chimney or the flame ? uttara 218 - goyamA ! No paIve jhiyAi jAva... No paIvacaMpae bhiyAi joI jhiyAi /

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Bhagavati Satra Bk. 8 Ch. 6 2013 A. 218. Gautama! It is neither the lamp, till nor the chimney, but the flame which is burning. prazna 219 agArassa NaM bhaMte ! jhiyAyamANassa kiM agAre jhiyAi kuDDA jhiyAi kADaNA jhiyAi dhAraNA jhiyAi balaharaNe jhiyAi vaMsA jhiyAi mallA jhiyAi vaggA jhiyAi chittarA jhiyAi chANe jhiyAi joI jhiyAi ? Q. 219. Bhante ! In a house which is afire, what is it that is burning-the house, the walls, the partitions, the pillars,. the beams, the bamboos, the wall-frames, the knots, the mats. or the thatch ? ___ uttara 219-goyamA ! No agAre jhiyAi No kuDDA jhiyAi jAva... No chANe jhiyAi joI jhiyAi / A. 219. Gautama ! Neither the house, nor the walls, till nor the thatch, but it is fire which is burning. [ on relative activities ] prazna 220-jIve NaM bhaMte ! orAliyasarIrAo kaikirie ? Q. 220. Bhante! Relative to the gross body of another,. how many activities does a five-organ being perform ? uttara 220-goyamA ! siya tikirie siya caukirie siya paMcakirie siya akirie| A. 220. Gautama ! Sometimes, three, sometimes four and sometimes five, and sometimes even no activity. prazna 221-Neraie NaM bhaMte ! orAliyasarIrAo kaikirie ? Q. 221. Bhante ! Relative to the gross body of another, how many activities does an infernal being perform ? .

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"202 bhagavatI sUtram saH 8 uH 6 uttara 221-goyamA ! siya tikirie siya ciukirie siya pNc'kirie| A. 221. Gautama ! Sometimes three, sometimes four and sometimes five. prazna 222-asurakumAre NaM bhaMte ! orAliyasarIrAo kaikirie ? Q. 222. Bhante ! Relative to the gross body of another, how many activities does an Asurakumara perform ? uttara 222-goyamA! evaM ceva jaav...vemaannie| NavaraM maNusse jahA jiive| A. 222. As aforesaid, till the Vaimanikas. Human beings are like five-organ beings. prazna 223-jIve NaM bhaMte ! orAliyasarIrehito kaikirie ? 0. 223. Bhante ! Retative to the gross bodies of others, how many activities does a five-organ being perform ? | uttara 223-goyamA! siya tikirie jAba...siya akirie| A. 223. Gautama ! Sometimes three, till *even no activity. sometimes prazna 224-Neraie NaM bhaMte ! orAliyasarIrehiMto kaikirie ? Q. 224. Bhante ! Relative to the gross bodies of others, how many activities does an infernal being perform ? uttara 224-evaM eso jahA paDhamo daMkhmo tahA imo vi apariseso bhANiyabo jAva...vemANie / NavaraM maNusse jahA jiive| A. 224. The same as in the first case above, (QIA

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Bhagavati Sutra Bk. 8 Ch. 6 203 221 ), till the Vaimanikas, except human beings who are like five-organ beings. prazna 225-jIvA NaM bhaMte ! orAliyasarIrAyo kaikiriyA ? Q. 225. Bhante ! Relative to the gross body of one, how many activities do many a five-organ being perform ? uttara 225 -goyamA! siya tikiriyA jAva siya...akiriyA / A. 225. Gautama ! Sometimes three, sometimes four and sometimes five, and sometimes even no activity. prazna 226-NeraiyA NaM bhaMte ! orAliyasarIrAo kaikiriyA ? Q. 226. Bhante ! Relative to the gross body of one, how many activities do many an infernal being perform ? uttara 226-evaM eso vi jahA paDhamo daMDao tahA bhANiyanvo jAva... vemaanniyaa| NavaraM maNussA jahA jIvA / A. 226. Gautama ! Asaforesaid, (Q/A 221 ), till the Vaimanikas, except human beings who are like five-organ beings. prazna 227-jIvA NaM bhaMte ! morAliyasarIrehiMto kaikiriyA ? Q. 227. Bhante ! Relative to the gross body of other living beings, how many activities do many a five-organ being perform ? uttara 227-moyamA ! tikiriyA vi caukiriyA vi paMcakiriyA vi akiriyA vi| A. 227. Gautama ! Sometimes three, sometimes four and sometimes five, and sometimes no activity. prazna 228-NeraiyA NaM bhaMte ! orAliyasarorehito kaikiriyA ?

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204 bhagavatI sUtram saH 8 uH 6 Q. 228. Bhante ! Relative to the gross bodies of other living beings, how many activities do many an infernal being perform ? uttara 228-goyamA ! tikiriyA vi caukiriyA vi paMcakiriyA vi / evaM jAva...vemANiyA / NavaraM maNussA jahA jIvA / A. 228. Gautama ! Sometimes three, sometimes four and sometimes five. And like this, till the Vaimanikas. Human beings are like five-organ beings. prazna 229-jIve NaM bhaMte ! veuvviyasarIrAo kaikirie ? Q. 229. Bhante ! Relative to the fluid body of a llving being, how many activities does a five-organ being perform ? uttara 229-goyamA! siya tikirie siya caukirie siya akirie| A. 229. Gautama ! Sometimes three and sometimes four, and sometimes no activity. prazna 230-Neraie NaM bhaMte ! veuvviyasarIrAo,kaikirie ? Q. 230. Bhante ! Relative to the fluid body of a living being, how many activities does an infernal being perform ? uttara 230-goyamA ! siya tikirie siya caukirie evaM jAva... vemANie / NavaraM maNusse jahA jiive| evaM jahA orAliyasarIreNaM cattAri daMDagA bhaNiyA tahA veubiyasarIreNa vi cattAri daMDagA bhANiyavvA / NavaraM paMcamakiriyA Na bhaNNai / sesaM taM cev| evaM jahA veuvviyaM tahA AhAragaM pi teyagaM pi kammagaM pi bhaanniyvvN| ekakeke cattAri daMDagA bhANiyavvA / A. 230. Gautama ! Sometimes three and sometimes four. And like this, tiil the Vaimapikas. Human beings are like five-organ beings. The same four statements as stated above for the gross body will also apply to the fluid body, except the fifth activity (which is not to be stated). The rest as aforesaid.

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205 Bhagavati Sutra Bk. 8 Ch. 6 What has been said of the fluid body does hold of the caloric, fiery and karman bodies, four statements for each. prazna 231 - jAva... vemANiyA NaM bhaMte! kammagasarI rehiMto kai kiriyA ? Q. 231. Bhante ! Relative to the karman body of many, how many activities do the Vaimanikas perform? uttara 231 - goyamA ! tikiriyA vi caukiriyA vi / three and A. 231.. Gautama ! Sometimes four. (To be stated upto this. ) - sevaM bhaMte ! sevaM bhaMte ! tti / Bhante ! So they are. You are right. chaTTho uddeso samatto / Chapter Six ends. sometimes

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sattamo uddeso Chapter Seven (a dialogue between senior monks and heretics. ] teNaM kAleNaM teNaM samaeNaM rAyagihe Nayare (vaNNao) guNasilae ceie (vaNNao ) jaav...puddhvisilaavtttto| tassa NaM guNasilassa ceiyassa adUrasAmaMte bahave aNNautthiyA parivasaMti / teNaM kAleNaM teNaM samaeNaM samaNe bhagavaM mahAvIre Aigare jaav...smosddhe| jAva...parisA pddigyaa| teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa bahave aMtevAsI therA bhagavaMto jAisaMpaNNA kulasaMpaNNA jahA biiyasae jAva...jIviyAsamaraNabhayavippamukkA samaNassa bhagavao mahAvIrassa adUrasAmaMte uDDhaMjANU ahosirA jhANakoTThovagayA saMjameNaM tavasA appANaM bhAvemANe jAva...viharati / In that period, at that time, there was a city named Rajagsha. Description, Outside the city, there was a park named Gunasilaka. Description. In that park, there was a slab of (black) stone. Near the said park, neither very near nor far from it, there lived many monks belonging to the order of heretics. In that period at that time, Sramana Bhagavan Mahavira who had reorganised the spiritual order (tirtha ) arrived there. People flocked to hear his sermons, and having done so, they went back. In that period, at that time, Sramana Bhagavan Mahavira had many disciples who were born in high, maternal and paternal lines, who had no attachment for life and who had overcome the fear of death. They were seated neither very near nor very far from Bhagavan Mahavira, with their knees up and heads bent low, meditating and firmly rooted in restraint and penance. taeNaM te aNNautthiyA jeNeva therA bhagavaMto teNeva uvAgacchati / uvAgacchittA te there bhagavaMtaM evaM vayAsI-tubbhe NaM ajjo ! tivihaM tiviheNaM asaMjayavirayappaDihaya...jahA sattamasae biie uddesae jAva...egaMtabAlA yA vi bhvh|

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207 Bhaaavati Stra Bk. 8 Ch. 7 The said heretical monks came to Bhagavan Mahavira and his monks and said unto them in part as follows : " Aryas ! By three modes and three means, we think, you are unrestrained, unresisted. unrestricted and unrenounced. (state everything as stated in S. 7. U. 2.), till you are out and out fools." taNaM te therA bhagavaMto te aNNautthie evaM vayAsI--keNaM kAraNeNaM ajjo ! amhe tivihaM tiviheNaM assaMjayaviraya jAva... egaMtabAlA yA vi bhavAmo ? On hearing these words, the senior monks in the order of Bhagavan Mahavira said unto the heretics as follows: "Aryas! For what reason do you say that by threemodes, till we are fools ?" taNaM te aNNautthiyA te there bhagavaMte evaM vayAsI - tubbhe NaM ajjo ! adiNNaM gehaha adiSNaM bhuMjaha adiNNaM sAijjaha 1 taNaM te tubbhe adiNNaM gevhamANA adiNNaM bhujamANA adiNNaM sAijjamANA tivihaM tiviheNaM asaMjayaviraya jAva... etabAlA yA vibhavaha / Heretics-"Aryas ! You accept things which have not been bestowed, you eat things which have not been bestowed, you permit the acceptance of things which have not been bestowed. In thus accepting, eating and permitting the acceptance of things not duly bestowed, you become, by three modes, etc.,. till out and out fools." taeNaM te therA bhagavaMto te aNNautthie evaM vayAsI - keNaM kAraNeNaM ajjo ! amhe adiNNaM geNhAmo adiNNaM bhuMjAmo adiNNaM sAijjAmo ? jae NaM amhe adiSNaM gehamANA jAva... adiNNaM sAijjamANA tivihaM tiviheNaM asaMjayaviraya jAva... egaMtabAlA yA vi bhavAmo ? Senior monks-"Aryas! How do you think that we accept things not duly bestowed, etc., till we are out and out fools ?" taNaM te aNNautthiyA te there bhagavaMte evaM vayAsI - tumhANaM ajjo ! dijjamANe adiNe paDiggahejjamANe apaDiggahie NissarijjamANe aNisiTThe / tubbhaM

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208 bhagavatI sUtram saH 8 uH 7 NaM ajjo! dijjamANaM paDiggahagaM asaMpattaM ettha NaM aMtarA kei avaharijjA gAhAvaissa NaM taM No khalu taM tubbh| taeNaM tubbhe adiNNaM geNhaha jAva...adiNNaM sAijjaha / taeNaM tubbhe adiNNaM gaNhamANA jAva...egaMtabAlA yA vi bhavaha / Heretics--"Aryas ! According to you, things in the process of being given have not been given', things in the process of being taken 'have not been taken', things in the process of being offered in the bowl 'have not been so offered'. In consequence, according to you, till a thing offered to you, if it has not reached your bowl, but has been stolen away in the process of being offered, then, this is a loss to the householder, and not a loss to you. This supports our above contention, till you are out and out fools." taeNaM te therA bhagabaMto te aNNautthie evaM vayAsI-No khalu ajjo ! amhe adiNNaM geNhAmo adiNNaM bhujAmo adiNNaM saaijjaamo| amhe NaM ajjo ! diNNaM geNhAmo diNNa bhuMjAmo diNNaM saaijjaamo| taeNaM amhe diNNaM gevhamANA diNNaM bhuMjamANA diNNaM sAijjamANA tivihaM tiviheNaM saMjayavirayapaDiya jahA sattamasae jAva...egaMtapaMDiyA yA vi bhbaamo| Senior monks--"Aryas ! We accept not things not bestowed, take not things not bestowed, nor permit the acceptance of things not bestowed. We accept things only when duly bestowed, take things only when duly bestowed, permit the aeceptance of things only when duly bestowed. Hence in accepting things duly bestowed, in taking things duly bestowed and in permitting the acceptance of things duly bestowed, we are, by three modes and three means, duly restrained, till we are wholly prudent." taeNaM te aNNautthiyA te there bhagavaMte evaM vayAsI-keNaM kAraNeNaM ajjo ! tumhe diNNaM geNhaha jAva...diNNaM sAijjaha jae NaM tubbhe diNNaM geNhamANA jAva... egaMtapaMDiyA yA vi bhavaha ? Heretics-"Aryas! How do you accept things duly bestowed, till permit the acceptance of things duly bestowed, till call yourselves wholly prudent ?"

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Bhagavati Sutra Bk. 8 Ch. 7 taNaM te therA bhagavaMto te aNNautthie evaM kyAsI - amhe ( mhaM ) NaM ajjo ! dijjamANe dipaNe paDiggAhijjamANe paDiggahie NissarijjamANe NisiThe / amhaM NaM ajjo ! dijjamANaM paDiggahagaM asaMpattaM ettha NaM aMtarA kei avaharejjA amhaM NaM taM No khalu taM gAhAvaissa / tae NaM amhe diNNaM geNhAmo diSNaM bhuMjAmo diNNaM sAijjAmo / tae NaM amhe diNNaM geNhamANA jAva... .diNNaM sAijjamANA tivihaM tiviheNaM saMjaya jAva... egaMtapaMDiyA vi bhavAmo | tubbheNaM ajjo ! appaNA ceva tivihaM tiviheNaM assaMjaya jAva... . egaMtabAlA yA vibhavaha / 209 Senior monks-"Aryas! In our view, a thing in the process of being given 'has been given', in the process of being accepted 'has been accepted' and in the process of being put into the begging bowl 'has been so put'. Hence if a thing which is in the process of being put into the bowl, but which has not yet reached the bowl, be stolen, then we consider that our thing has been stolen, and not the thing belonging to the householder. Hence, you see, we take a thing which has been duly offered, till by three modes and three means, till we are restrained, till wholly prudent. But we think, what you have said about us as being unrestrained by three modes and three means applies very much to you." taNaM te aNNautthiyA te there bhagavaMte evaM vayAsI - keNaM kAraNeNaM ajjo ! amhe . tivihaM jAva... egaMtabAlA yA vibhavAmo ? . Heretics - " Aryas ! How do you say that by three modes and three means, we are unrestrained, till fools ?" taNaM te therA bhagavaMto te aNNautthie evaM vayAsI - tubbhe NaM ajjo ! adinna haha adiNaM bhuMjaha adiSNaM sAhijjaha / taeNaM tubbhe adiNNaM gevhamANA jAva... egaMtabAlA yA vibhavaha / Senior monks" Aryas ! You accept things not duly bestowed, you take things not duly bestowed, you permit the acceptance of things not duly bestowed. Hence in accepting things not duly bestowed, till you are fools." 14

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bhagavatI sUtram saH 8 uH 7 taNaM te aNNautthiyA te there bhagavaMte evaM vayAsI--keNaM kAraNeNaM ajjo ! amhe adiSNaM geNhAmo jAva... ... egaMtabAlA yA vi bhavAmo ? 210 Heretics "Aryas! How do you say that we accept things not duly bestowed, till we are fools ?" taeNaM te therA bhagavaMto te aNNautthie evaM vayAsI - tubbhe ( bbhaM ) NaM ajjo ! dijjamANe adiNNe taM caiva jAva... gAhAvaissa NaM taM No khalu taM tubbhaM / taevaM tujhe adiNNaM gehaha taM ceva jAva... egaMtabAlA yA vibhavaha / Senior monks- " Aryas ! In your view, a thing which is in the process of being given has not been given', till when stolen, it is not your thing, but the householder's thing which has been stolen. Hence you accept things not duly bestowed, till you are fools." taNaM te aNNautthiyA te there bhagavaMte evaM vayAsI - tubbhe NaM ajjo ! tivihaM tiviheNaM assaMjaya jAva... egaMtabAlA yA vi bhavaha / Hergtics - " Aryas ! By three modes and three means, you are unrestrained, till you are fools." taNaM te therA bhagavaMto te aNNautthie evaM vayAsI- keNaM kAraNeNaM ajjo ! amhe tivihaM tiviheNaM jAva... egaMtabAlA yA vi bhavAmo ? Senior monks-"Aryas! How do you say that by three modes and three means, we are unrestrained, till we are. fools ?" taeNa te aNNautthiyA te there bhagavaMte evaM vayAsI - tubbhe NaM ajjo ! yaM rIyamANA puDhaviM pecceha abhihaNaha vatteha leseha saMghAeha saMghaTTeha parittAveha kilAmeha uddaveha / taeNaM tubbhe puDhaviM peccamANA abhihaNamANA jAva... uddavemANA tivihaM tividdeNaM asaMjayaviraya jAva... egaMtabAlA yAvi bhavaha / Heretics--" Aryas ! While walking, you put weight on the earth-bodies, hurt them, kick at them, rub them against the ground, gather them, disturb them, cause them pain, even

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Bhagavati Sutra Bk. 8 Ch. 7 death. Hence we say that you are unrestrained, till you are fools." 211 taeNaM te therA bhagavaMto te aNNautthie evaM vayAsI - No khalu ajjo ! amhe rIyaM rIyamANA puDhaviM peccAmo abhihaNAmo jAva.... . uddave / amhe NaM ajjo ! yaM rIyamANA kArya vA joyaM vA riyaM vA paDucca desaM deseNaM vayAmo paesaM paeseNaM vayAmo / teNaM amhe desa deseNaM vayamANA paesa paraseNaM vayamANA No puDhaviM peccAmo abhihaNAmo jAva... uvaddavemo / taeNaM amhe puDhaviM apeccamANA aNabhihaNemANA jAva... aNuvadavemANA tivihaM tivihe saMjaya jAva... egaMtapaMDiyA yAvi bhavAmo / tubbhe NaM ajjo ! apaNA ceva tivihaM tiviheNaM assaMjaya jAva... bAlA yA vi bhvh| Senior monks-- " Aryas ! While walking, we do not put weight on the ear h bodies, till kill them not. In discharging our routine, including the depositing of our excreta, for helping the diseased and for the protection of life in earth, water, etc., we move from place to place, from region to region, but, in doing so, we press not, crush not, till kill not the earth bodies, and in this manner, we practise restraint. But, Aryas, in our view, you, who are, by three modes and three means, unrestrained, are out and out fools." taNaM te aNNautthiyA there bhagavaMte evaM vayAsI - keNaM kAraNaM ajjo ! amhe tivihaM tiviNaM jAva... egaMtabAlA yA vibhavAmo ? Heretics - "Aryas ! What for do you say that we are unrestrained, till out and out fools ?" taNaM tetherA bhagavaMto te aNNautthie evaM vayAsI - tubbhe NaM ajjo ! rIyaM rIyamANA puDhaviM pecceha jAva... uvaddaveha | taNaM tubbhe puDhaviM peccamANA jAva... uvaddavemANA tivihaM tiviheNaM jAva... egaMtabAlA yA vibhavaha / Senior monks- " Aryas ! While walking, you press beneath your feet the earth bodies, till kill them. Hence you are unrestrained, till out and out fools."

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1212 bhagavatI sUtram saH 8 u: 7 taeNaM te aNNautthiyA ghere bhagavaMte evaM vayAsI-tubbhe ( bhaM) NaM ajjo ! gammamANe agae vIikkamijjamANe avIikkate rAyagihaM NayaraM saMpAviukkAme ysNptte| Heretics-"Aryas! According to you, while going, one has not gone ; while covering a space, one has not covered it ; while desiring to reach Rajaglha, one has not reached Rajagsha." taeNaM te therA bhagavaMto te aNNautthie evaM vayAsI-No khalu ajjo! amhaM gammamANe agae. vIikamijjamANe avIikate rAyagihaM NayaraM jaav...asptte| amhaM paM ajjo ! gammamANe gae vIikkamijjamANe vIikkate rAyagihaM NayaraM saMpAviukAme sNpte| tubbhaM NaM appaNA ceva gammamANe agae vIikkamijjamANe avIikkate rAyagihaM NayaraM jAva...asaMpatte / Senior monks--"Aryas ! It is not correct that in our view, while going, one has not gone; while covering a space, one has not covered it ; while desiring to reach Rajagrha, one has not reached there. Rather, our view is, while going, one has gone ; while covering, one has covered ; while desiring to reach Rajagsha, one has arrived there. Hence we would say, if it be the reverse, then, that is your stand." taeNaM te therA bhagavaMto aNNautthie evaM paDihaNaMti paDihaNittA gaippavAyaM NAma ajjhayaNaM pnnnnviNsu| In this manner, the senior monks of the order (of Mahavira) silenced the heretics and gave them a complete discourse on the flow of movement. ___ [flow of movement ] prazna 232-kAivihe gaM bhaMte! gaippavAe paNNate? Q. 232. Bhante ! movement ? How many types has the flow of

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Bhagavati Sutra Bk. 8 Ch. 7 213 uttara 232-goyamA ! paMcavihe gaippavAe paNNatte taM jahA--payogagaI tatagaI vaMdhaNacheyaNagaI uvavAyagaI vihaaygii| etto Arabbha paogapayaM NiravasesaM bhANiyavvaM jAva...se taM vihaaygii| A. 232. Gautama ! The flow of movement is stated to be of five types, viz., (1) movement from region to region and category to category called prayoga-gati, (2) movement extended from one step to another called tata-gati, (3) movement from one life to another, both fettered, or from life to liberation called bandhana-chedana-gati, (4) movement leading to birth called upapata-gati and (5) movement through the sky called vihayo-gati. Starting from here, Prayoga-pada or Chapter on Prayoga (in the Prajnapana Sutla) has to be stated exhaustively. -sevaM bhaMte ! sevaM bhaMte ! tti -Bhante ! So they are, You are right. sattamo uddeso smtto| Chapter Seven ends.

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aTThamo udeso Chapter Eight rAyagihe jAva... evaM vayAsI In that period, at that time, Indrabhuti Gautama made the following submission : [ on adversaries ] prazna 233 - guruM NaM bhaMte ! paDucca kai paDiNIyA paNNattA ? Q. 233. Bhante ! Relative to the spiritual master (guru), how many are the adversaries ? uttara 233 - goyamA ! tao paDiNIyA paNNattA taM jahA - AyariyapaDiNIe uvajjhAyapaDiNIe therapaDiNIe / A. 233. Gautama ! (who is the head of the senior monks. prazna 234 - gaiM NaM bhaMte ! paDucca kai paDiNIyA paNNattA ? Q. 234. Bhante ! Relative to tion), how many are the adversaries ? Three, viz., adversary to the acarya order), to the teachers and to the movement (transmigra uttara 234 - goyamA ! tao paDiNIyA paNNattA taM jahA - ihalogapaDiNIe paralogapaDiNIe duhaologapaDiNIe / A. 234. Gautama ! Three, viz., adversary to this life, to the next life and to both. prazna 235 - samuhaM NaM bhaMte ! paDucca kai paDiNIyA paNNattA ? Relative Q. 235. Bhante ! to the community (group), how many are the adversaries ?

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Bhagavati Sutra Bk. 8 Ch. 8 215 uttara 235--goyamA ! tao paDigoyA paNNattA taM jahA-kulapaDiNIe gaNapaDiNIe saMdhapaDiNIe / A. 235. Gautama ! Three, viz., adversary to kula, to gana and to sangha. prazna 236-aNukaMpaM paDucca pucchA ? Q. 236. Bhante ! Relative to compassion, how many are the adversaries ? uttara 236-goyamA! tao paDiNIyA paNNattA taM jahA-tavassipaDiNIe gilANapaDiNIe sehpddinniie| A. 236. Gautama ! Three, viz., adversary to a monk who practises penance, to a patient (monk) and to a fresher. prazna 237-suyaM NaM bhaMte ! paDucca pucchA ? Q. 237. Bhante ! Relative to the scriptures, how many are the adversaries ? uttara 237-goyamA ! to paDiNIyA paNNattA taM jahA-suttapaDiNIe atyapaDiNIe tdubhypddinniie| A. 237. Gautama ! Three, viz., adversary to the scriptures, to their meaning, to both. prazna 238 -bhAvaM NaM bhaMte ! paDucca pucchA ? Q. 238. Bhante ! Relative to cognition (bhava), how many are the adversaries ? uttara 238-goyamA! to paDiNIyA paNNattA taM jahA-NANapaDiNIe dasaNapaDiNIe crittpddinniie| A. 238. Gautama ! Three, viz., adversary to knowledge, to faith and to conduct.

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216 bhagavatI sUtram saH 8 uH 8 [On behaviour ] prazna 239-kaivihe NaM bhaMte ! vavahAre paNNatte? Q. 239. Bhante! How many types of behaviour (vyava-- ara) have been identified ? uttara 239-goyamA ! paMcavihe vavahAre paNNatte taM jahA-Agame suyaM ANA dhAraNA jiie| jahA se tattha Agame siyA AgameNaM vavahAraM ptttthvejjaa| No ya se tattha Agame siyA jahA se tastha sue siyA sueNaM vavahAraM ptttthvejjaa| No ya se tattha sue siyA jahA se tattha ANA siyA ANAe vavahAraM ptttthvejjaa| No ya se tattha ANA siyA jahA se tattha dhAraNA siyA dhAraNAe vavahAraM ptttthvejjaa| No ya se tattha dhAraNA siyA jahA se tattha jIe siyA jIeNaM vavahAraM ptttthvejjaa| icceehiM paMcahiM vavahAraM . paTThavejjA taM jahA-AgameNaM sueNaM ANAe dhAraNAe jIeNaM / jahA jahA se Agame sue ANA dhAraNA joe tahA tahA vavahAraM paTThavejjA / A. 239. Gau ama! Five types, viz., agama, sruta, ajna, dharana and jita. Of these five, one who has the knowledge of the agamic texts should behave as per the agamas. One who does not have the knowledge of the agamas but has the knowledge of suia (lesser texts), should behave as per sruta. One who does not have the sruta knowledge, but knows the orders of the previous preceptors) or their rulings, should behave as per these orders. One who does not have the knowledge of these orders, but receives the guidance (from some monk), he should behave as per guidance (beld out by the monk). When even guidance is not available, one should mould his behaviour as per his own discretion. Thus one should follow one or the other of these five in moulding bis behaviour depending on one's access to anyone of these five items as per priority indicated. prazna 240-se kimAhu bhaMte ! AgamabaliyA samaNA NiggaMthA ? Q. 240. Bhante ! What is said about a Framana monk who has the equipment of the agamas ?

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Bhagavati Sutra Bk. 8 Ch. 8 217 uttara 240-icceyaM paMcavihaM vavahAraM jayA jayA jahiM jahiM tahA tahA tahiM tahiM ANissiovasiyaM sammaM vavaharamANe samaNe NiggaMthe ANAe ArAhae bhavai / A. 240. Gautama! A sramana monk, who, being wholly free from attachment and malice, applies one or the other of the five types of behaviour depending on his access, is said to be the true follower of the order. [On bondage ] prazna 241-kaivihe NaM bhaMte ! baMdhe paNNate ? Q. 241. Bhante ! How many are the bondages ? uttara 241-goyamA ! duvihe baMdhe ! paNNatte taM jahA-iriyAvahiyAvaMdhe ya saMparAiyabaMdhe ya / A. 241. Gautama ! Two, viz., due to iriyapathiki activity and due to samparaiki activity, (the former for one who is free from attachment and the latter the outcome of passions). prazna 242-iriyAvahiyaM NaM bhaMte ! kammaM kiM Neraio baMdhai maNussI baMdhai debo baMdhai devI baMdhai ? Q. 242. Bhante ! Is the bondage due to the iriyapathiki or attachment-free activity acquired by an infernal, by an animal, male as well as female, by a man, male as well as female, by a god, male as well as female ? uttara 242-goyamA ! No Neraio baMdhai No tirikkhajoNio baMdhai No devo baMdhai No devI bNdhi| puvapaDivaNae paDucca maNussA ya maNussIo ya vNdhti| paDivajjamANae paDucca maNusso vA baMdhai maNussI vA baMdhA maNussA vA baMdhati maNussIo vA baMdhaMti ahavA maNusso ya maNussI ya baMdhai ahavA maNusso ya maNussIo ya baMdhaMti ahavA maNussA ya maNussI ya baMdhaMti ahavA maNassA ya maNusa.o ya baMdhaMti /

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218 bhagavatI sUtram saH 8 uH 8 A. 242. Gautama ! It is acquired neither by an infernal, nor by an animals, male or female, nor by a god, male or female. Relative to the past, it is acquired by men, male as well as female ; and relative to the present, it is acquired by a man, or a woman, or men, or women, or a man as well as a woman, or a man as well as women, or men as well as a woman, or men as well as women. prazna 243-taM bhaMte ! kiM itthI baMdhai puriso baMdhai NapuMsago baMdhai ithio baMdhati purisA baMdhaMti NasagA baMdhaMti NoitthI Nopuriso goNapuMsago baMdhai ? __Q. 243. Bhante ! Is the bondage due to the iriyapathiki activity acquired by a woman, or by a man, or by an eunuch, or by women, or by men, or by eunuchs, or by no-woman no-man no-eunuch ? uttara 243-goyamA ! NoitthI baMdhai Nopuriso baMdhai jAva...NoNapuMsago vNdhi| puvvapaDivaNNae paDucca avagayavedA vA baMdhaMti paDivajjamANae paDucca avagayavedo vA baMdhai avagayavedA vA baMdhati / A. 243. Gautama ! Not by a woman, nor by a man, till not by an Eunuch. Relative to the past, it is acquired by living beings who have outlived the use of their sex ; relative to the present, it is acquired by a living being/beings who have outlived the use of their sex. prazna 244-jai bhaMte ! avagayavedo vA baMdhai avagayavedA vA baMdhaMti taM bhaMte ! ki itthIpacchAkaDo baMdhai purisapacchAkaDo baMdhai NaeNsagapacchAkaDo baMdhai itthipacchAkaDA baMdhaMti purisapacchAkaDA baMdhaMti NapuMsagapacchAkaDA baMdhati udAhu itthIpacchAkaDo ya purisapacchAkaDo ya baMdhai itthIpacchAkaDo ya purisapacchAkaDA ya baMdhaMti udAhu itthIpacchAkaDo ya NapuMsagapacchAkaDo ya baMdhai udAhu purisapacchAkaDo ya NapuMsagapacchAkaDo ya baMdhaudAha itthIpacchAkaDo ya purisapacchAkaDo ya NapuMsagapacchAkaDo ya bNdhi| evaM ee chavvIsaM bhaMgA jAva... udAhu ityIpacchAkaDA ya purisapacchAkaDA ya gapuMsagapacchAkaDA ya baMdhaMti ? Q. 244. Bhante ! If a living being/beings who have

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Bhagavati Sutra Bk. 8 Ch. 8 219 outlived their sex acquire the bondage due to the iriyapathiki activity, is it acquired by one who had previously been a woman, or a man, or a eunuch, or women, or men or cnunchs, or one woman and one man, or one woman and many men, or many women and one man, or many women and many men, or one woman and one eunuch, or one woman and many eunuchs, or many women and one eunuch, or many women and many eunuchs, or one man and one eunuch, or one man and many eunuchs, or many men and one eunuch, or many men and many eunuchs, or one woman, one man and one eunuch, or one woman, one man and many eunuchs, or one woman, many men and one eunuch, or one woman, many men and many eunuchs, or many women, one man and one eunuch, or many women, one man and many eunuchs, or many women, many men and one eunuch, these twenty-six groups, till many women, many men and many eunuchs ? uttara 244-goyamA! itthIpacchAkaDo vi baMdhai purisapacchAkaDo vi baMdhai NapuMsagapacchAkaDo vi baMdhai itthipacchAkaDA vi baMdhaMti purisapacchAkaDA vi baMdhaMti NapuMsagapacchAkaDA vi baMdhaMti ahavA itthipacchAkaDo ya purisapacchAkaDo ya bNdhi| ebaM ee ceva chavvIsaM bhaMgA bhANiyavvA jAva... ahavA itthipacchAkaDA ya purisapacchAkaDA ya NapuMsagapacchAkaDA ya baMdhati / A. 244. Gautama ! It is acquired by all the twenty-six forms, by a woman, till by many women, many men and many eunuchs who had previously had the use of sex. prazna 245 -ta mate ! kiM baMdhI baMdhai baMdhissai baMdhI baMdhai Na baMdhissai baMdhI Na baMdhai baMdhIssai baMdhI Na baMdhai Na baMdhissai Na baMdhI baMdhai baMdhissai Na baMdhI baMdhai Na baMdhissai Na baMdhI Na baMdhai baMdhissai Na baMdhI Na baMdhai Na baMdhIssai ? Q. 245. Bhante ! Is this bondage acquired in the past, the present and the future, or in the past and the present but not in the future, or in the past, not in the present, but again in the future, or in the past, not in the present, nor in the future, or not in the past, but in the present and in the future, or not in the past, but in the present, and not

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220 bhagavatI sUtram saH 8 uH 8 in the future, or not in the past, nor in the present, but in the future, or not in the past, not in the present, not in the future ? uttara 245-goyamA! bhavAgarisaM paDucca atthegaie baMdhI baMdhai vaMghissai atthegaie baMdhI baMdhai Na baMdhissai ebaM taM ceva savvaM jAva...atthegaie Na baMdhI Na baMdhai Na bNdhissi| gaNAgarisaM paDucca atthegaie baMdhI baMdhai baMdhissai evaM jAva...atthegaie Na baMdhI baMdhai baMdhissai No ceva NaM Na baMdhI baMdhai Na baMdhissai atthegaie Na baMdhI Na baMghai baMdhissai atthegaie Na baMdhI Na baMdhai Na bNdhissi| A. 245. Gautama ! Re. attracting iriyapathiki karma over several lives, for some living beings all the eight forms, from acquired in the past, the present and the future, till did not acquire in the past, do not acquire in the present and will not acquire in the future, will hold. Re. attracting iriyapathiki karma over a single life, however, what holds is that a particular living being acquir@d, acquires and will acquire, till did not acquire, but acquires and will acquire; but in this case, (the sixth form, viz.,) did not acquire in the past, but acquires in the present, and will not acquire in the future is not to be stated. Again, a particular living being did not acquire, does not acquire, but will acquire. Again, some other being did not acquire, does not acquire and will not acquire. prazna 246-taM bhaMte! kiM sAiyaM sapajjavasiyaM baMdhai sAiyaM apajjavasiyaM baMdhai aNAiyaM sapajjavasiyaM baMdhai aNAiyaM apajjavasiyaM baMdhai ? Q. 246. Bhante ! Is this bondage due to the iriyapathiki activity with a beginning and with an end, or with a beginning but without an end, or without a beginning but with an end, or without a beginning and without an end ? uttara 246-goyamA! sAiyaM sapajjavasiyaM baMdhai No sAiyaM apajjavasiyaM baMdhai No aNAiyaM sapajjavasiyaM baMdhai No aNAiyaM apajjavasiyaM bNdhi| ___A. 246. Gautama ! It is with a beginning and with an end, not the other three.

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Bhagavati Satra Bk. 8 Ch. 8 221 prazna 247-taM bhaMte ! kiM deseNaM desaM baMdhai deseNaM savvaM baMdhai savveNaM desaM baMdhai savveNaM sabbaM baMdhai ? Q. 247. Bhante ! Does this bondage of the iriyapathiki activity bind by a part a part or the whole of the soul, or by the whole a part or the whole of the soul ? uttara 247-goyamA! No deseNaM desaM baMdhai No deseNaM savvaM baMdhai No savveNaM desaM vaMdhai savveNaM sabvaM bNdhi| A. 247. Gautama ! Not by a part a part of the soul nor by a part the whole of the soul, nor by the whole a part of the soul, but by the whole the whole of the soul. prazna 248-saMparAiyaM NaM bhaMte ! kammaM kiM raio baMdhai tirikkhajoNio baMdhai jAva...devI baMdhaiM ? 248. Bhante ! Is karma due to samparaiki activity (which are the outcome of passions) acquired by the infernal beings, or by subhuman beings (animals), till by goddesses ? uttara 248-goyamA ! raio vi baMdhai tirikkhajoNio vi baMdhai maNusso vi baMdhai maNussI vi baMdhai devo vi baMdhai devI vivibaMdhai / ___A. 248. Gautama ! It is acquired by infernal beings, by subhuman beings, both male and female, by human beings, both male and female, also by heavenly beings, both male and female. prazna 149-taM bhaMte ! ki itthI vaMdhai puriso baMdhai taheva jAva... NoitthI Nopuriso NoNasago baMdhai ? Q. 249. Bhante ! Is it acquired by a woman, by a man, till by no-woman, no-man, no-eunuch ? uttara 249-goyamA ! itthI vi baMdhai puriso vi baMdhai jAva...NapuMsago vi baMdhai ahavee ya avagayaveo ya baMdhai ahavee ya avagayaveyA ya bNdhti|

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bhagavatI sUtram saH 8 u: 8 A. 249. Gautama! It is acquired by a woman, by a man, till by an eunuch, by one of these with sex and by one who has outlived the use of sex, or by one of these with sex and by many who have out lived the use of sex. 222 prazna 250 - jai bhaMte! avagayaveo ya baMdhai avagayaveyA ya baMdhaMti taM bhaMte ! kiM itthIpacchAkaDo vaMdhai purisapacchAkaDo baMdhai... ? Q.250. Bhante! If it is acquired by one or many who have outlived the use of sex, then does it apply to one who had been a woman, or a man, et. seq. ? uttara 250 - evaM jaheva iriyAvahiyAbaMdhagassa taheva NiravasesaM jAva... ahavA itthIpacchAkaDA ya purisapacchAkaDA ya NapuMsagapacchAkaDA ya baMdhati / A. 250. What has been said about the iriyapathiki activity will hold true here too without any omission, till acquired by many who had been women, who had been men and who had been eunuchs. prazna 251 - taM bhaMte! kiM baMdhI baMghai baMdhissai baMdhI baMdhai Na baMdhissai baMdhI Na baMdhai baMdhissai baMdhI Na baMdha Na baMdhistai ? Q. 251. Bhante ! Was it acquired in the past, is it acquired in the present or will it be acquired in the future; or past, present, not future ; or past, not present, but future ; or past, not present, not future ? uttara 251 - goyamA ! atyegaie baMghI baMdhai baMdhissai atthe gae baMdhI baMdhai Na baMdhissai atyegaie baMdhI Na baMdhai baMdhissai atthegaie baMdhI ga baMdha Na vaMdhissai A. 251. Gautam! Some acquired in the past, acquire in the present and will acquire in the future; some acquired in the past, acquire in the present but will not acquire in the future; some acquired in the past, do not acquire in the present, but will again acquire in the future; and some acquired in the past, but do not acquire either in the present or in the future.

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Bhagavati Sutra Bk. 8 Ch. 8 prazna 252 - taM bhaMte! kiM sAiyaM sapajjabasiyaM baMghai... pucchA taheva ? Q.252. Bhante ! Is this bondage (due to samparaiki activity) with a beginning and with an end, et. seq ?. 223 uttara 252 - goyamA ! sAiyaM vA sapajjavasiyaM vaMdhai aNAiyaM vA sapajjavasiyaM baMdhai aNAiyaM vA apajjavasiyaM baMdhai No ceva NaM sAiyaM apajjavasiyaM baMdhai | A. 252. Gautama! It may have a beginning and an end, or it may be without a beginning and with an end, or without a beginning and without an end, but never with a beginning and without an end. prazna 253 - taM bhaMte ! kiM deseNaM desaM baMdhai ? Q. 253. Bhante! Does it bind a part by a part ? uttara 253 - evaM jaheva iriyAvahiyAbaMdhagassa jAva... savveNaM savvaM baMdhai / A. 253. Gautama! As stated in the case of iriyapathiki activity, so here too, binds the whole by the whole. [ on karma and hardship ] prazna 254 - kai NaM bhaMte ! kammappagaDIo paNNattAo ? Q. 254. Bhante ! How many types of karma are there ? uttara 254 - goyamA ! aTTha kammappagaDoo paNNattAo taM jahA - NANAvaraNijjaM jAva... aMtarAiyaM / A. 254. Gautama! Eight types, from karma enshrouding knowledge, till karma causing obstruction. prazna 255 - kai NaM bhaMte ! parisahA paNNattA ?

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224 bhagavatI sUtram saH 8 u: 8 Q. 255. Bhante ! How many types of hardship are there ? uttara 255 -goyamA! bAvIsaM prish| paNNattA taM jahA-digiMchAparisahe pivAsAparisahe jaav...dsnnprishe| A. 255. Gautama ! Twenty-two, from hardship caused by hunger, by thirst, till by wrong faith. prazna 256-ee NaM bhaMte ! bAvIsaM parisahA kaisu kamgapagaDIsu samoyaraMti ? Q. 256. Bhante ! In what karma do these twenty-two hardships enter ? uttara 256-goyamA ! causu kammapayaDIsu samoyaraMti taM jahANANAvaraNijje veyaNijje mohaNijje aNtraaie| A. 256. Gautama ! They enter into four types of karma, viz., karma enshrouding knowledge, karma giving experience, karma generating delusion and karma causing obstruction. prazna 257-NANAvaraNijje NaM bhaMte ! kamme kai parisahA samoyaraMti ? Q. 257. Bhante ! How many hardships enter into karma enshrouding knowledge ? uttara 257-goyamA! do parisahA samoyaraMti taM jahA-paNNAparisahe NANaparisahe y| * A. 257. Gautama ! Two, viz., hardship to enlightenment and hardship to knowledge. prazna 258-veyaNijje NaM bhaMte ! kamme kaha parIsahA' samoyaraMti? Q. 258. Bhante ! How many hardships enter into karma giving experience ?

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Bhagavati Sutra Bk 8 Ch. 8 225 uttara 258-goyamA ! ekkArasa parIsahA samoyaraMti taM jahA paMceva ANupubbI cariyA sejjA vaheya roge y| taNaphAsa jallameva ya ekkArasa veyaNijjammi / A. 258. Gautama ! Eleven as follows : First five as usual plus wandering, couch, punishment, disease, prick of thorn, bodily dirt, enter into karma enshrouding knowledge these eleven. kai parisahA prazna 259-dasaNamohaNijje NaM bhaMte ! kamme samoyaraMti ? Q. 259. Bhante ! How many hardships enter into karma *enshrouding faith ? uttara 259-goyamA ! ege daMsaNaparIsahe samoyarai / A. 259. Gautama ! Only one into karma enshrouding faith. prazna 260-carittamohaNijje NaM bhaMte ! kamme kAi parIsahA samoyaraMti ? Q. 260. Bhante ! How many hardships enter into karma *enshrouding conduct ? utara 260-goyamA ! satta parIsahA samoyaraMti taM jahA araI acela-itthI NisIhiyA jAyaNA ya akkose / sakkAra-purakAre carittamohammi sattete // A. 260. Gautama ! Seven as follows : Restlessness, nudity, women, erratic life, begging, abuse, personal honour and entertainment,- these seven enter into karma enshrouding conduct. prazna 261-aMtarAie NaM bhaMte ! kamme kai parIsahA samoyaraMti ? 15

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226 bhagavatI sUtram saH 8 uH 8 Q. 261. Bhante ! How many hardships enter into karma causing obstruction ? uttara 261-goyamA ! ege alAbhaparIsahe smoyr| .. A. 261. Gautama ! Only one, due to non-attainment. prazna 262-sattavihabaMdhagassa NaM bhaMte ! kai parIsahA paNNattA ? __Q. 262. Bhante ! How many hardships orerate in a living being who has the bondage of seven types of karma ? uttara 262-goyamA ! bAvIsaM parisahA paNNatA bIsaM puNa veei| jaM samayaM sIyaparIsahaM veei No taM samayaM usiNaparisahaM veei jaM samayaM usiNaparisahaM veei No taM samayaM sIyaparisahaM veei| jaM samayaM cariyAparisahaM veei No taM samayaM NisohiyAparIsahaM veei jaM samaya NisIhiyAparisahaM veei No taM samayaM cariyAparisahaM veei| . A. 262. Gautama ! He has all the twenty-two of which twenty operate at a time. For, while experiencing heat, he does not experience cold and vice versa ; and while wandering, he does not experience rest and vice versa. prazna 263-aTThavihabaMdhagassa NaM bhaMte ! kai parIsahA paNNattA ? Q.263. Bhante ! How many hardships operate in a living being who has the bondage of all the eight types of karma ? uttara 263-goyamA ! bAvIsaM parisahA paNNattA taM jahA-chuhAparisahe pivAsAparisahe sIyaparisahe daMsamasagaparisahe alaabhpriishe| evaM aTThavihavaMdhagassa vi / A. 263. Gautama ! All the twenty-two, viz., hardship due to hunger, thirst, cold, insects, til! non-attainment. (Needless to add that even here operative at any time are only twenty, as above.) Such hardships enter into the bondage of eight types of karma.

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Bhagavati Sutra Bk. 8 Ch. 8 227 prazna 264-chavvivaMdhagassa NaM bhaMte ! sarAgacha umatthassa kai parIsahA paNNattA? Q. 264. Bhante ! How many hardships operate in a chadmasta ( a fresher monk ) with attachment who has the bondage of six types of karma ? uttara 264-gauyamA ! coddasa parIsahA paNNattA bArasa puNa veei / jaM samayaM sIyaparisahaM veei No taM samayaM usiNaparisahaM veei jaM samayaM usiNaparIsahaM veei No taM samayaM sIyaparIsahaM veei| yaM samayaM cariyA parisahaM veei No taM samayaM sejjAparIsahaM veei jaM samayaM sejjAparisahaM veei No taM samayaM cariyAparisahaM veei| A. 264. Gautama ! Fourteen, but at a time only twelve are operative. While hardship due to heat is in opera ion, that due to cold is in abeyance, and vice versa ; and while hardship due to wandering is in operation, that due to rest is in abeyance, and vice versa. prazna 265-ekkavihabaMdhagassa NaM bhaMte ! vIyarAgacha umatthassa kai parosahA paNNattA? Q, 265. Bhante ! How many hardships operate in a chadmasta without attachment who has the bondage of a single karma ? uttara 265--goyamA! evaM ceva jaheva chavvihabaMdhagassa / A. : 65. Gautama ! Similar to one who has the bondage of six types of karma. sajogibhavatthakevalissa kai prazna 266-egavihabaMdhagassa NaM bhaMte ! parIsahA paNNattA? Q. 266. Bhante! How many hardships operate in a kevalin with activity who is still roaming on this earth and has a single karma bondage ?

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228 bhagavatI sUtram saH 8 uH 8 uttara 266-goyamA ! ekkArasaparIsahA paNNattA Nava puNa veei / sesaM jahA chvihbNdhgss| A. 266. Gautama ! Eleven, of which nine operate at a time ; the rest as in the case of one who has the bondage of six types of karma. prazna 267-avaMdhagassa NaM bhaMte ! ajogibhavatthakevalissa kai parIsahA 'paNNatA? Q. 267 Bhante ! How many hardships operate in the case of a kevalin who is without activity and without bondage, and who is still roaming on this earth ? uttara 267-goyamA ! ekkArasa parIsahA paNNattA Nava puNa veei / jaM samayaM sIyaparisahaM veei No ta samayaM usiNaparIsahaM veei jaM samayaM usiNaparIsahaM veei No taM samayaM sIyaparIsahaM veei| jaM samayaM cariyAparIsahaM veei No taM samayaM sejjAparIsahaM veei jaM samayaM sejjAparIsaha veei No taM samayaM cariyAparIsahaM veei| A. 267. Gautama ! Eleven, of which nine operate at a time. For, while hardship due to heat is in operetion, that due to cold is in abeyanee, and vice versa ; and while wandering, he does not experience rest, and vice versa. [ the sun and sun-shine ] prazna 268-jaMbuddIve NaM bhaMte ! dIve sUriyA uggamaNamuhuttaMsi dUre ya male ya dIsaMti majjhatiyamuhuttaMsi mUle ya dUre ya dIsaMti atthamaNamuhutaMsi dUre ya mUle ya dIsaMti ? Q. 268. Bhante ! In the Isle ( Continent ) of Jambu, is it a fact that at the time of rising, the two suns look near to each other though afar, at midday they look afar though near, and at the time of setting, they again look near though afar ?

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229 Bhagavati Sutra Bk. 8 Ch. 8 uttara 268- haMtA ! goyamA ! jaMbuddIve NaM dIve sUriyA uggamaNamuhuttaMsi dUre yataM ceva jAva... * atthamaNamuhuttaMsi dUre ya mUle ya dIsaMti / A. 268. Gautama ! It is exactly like that, till at the time of setting, they again look near though afar. prazna 269-jaMbuddIve NaM bhaMte ! dIve sUriyA uggamaNamuhuttaMsi majjhatiyamuhuttaMsi ya atthamaNa muhuttaMsi ya savvattha samA uccateNaM ? Q.269. Bhante! In the Isle of Jambu, is it a fact that at the time of rising, at midday and at the time of setting, the two suns are at the same altitude from all conceivable points ? uttara 269 - haMtA goyamA ! jaMbuddIve NaM dIve sUriyA uggamaNa jAva... uccatteNaM / A. 269. Gautama! They are so, till from all conceivable points ? prazna 270--jai NaM bhaMte ! jaMbuddIve dIve sUriyA uggamaNamuhuttaM si majbhaMtiyamuhuttaMsi atthamaNamuhutaMsi ya mUle jAva... .. uccatte se keNaM khAi aTTheNaM bhaMte ! eva vuccai - jaMbuddIve NaM dIve sUriyA uggamaNamuhuttaMsi dUre ya mUle yadIsaMti jAva ""atthamaNamuhattaMsi dUre ya mUle ya dIsaMti ? Q.270. Bhante ! In the Isle of Jambu, if both the suns are at the same altitude from all conceivable points, then, why is it said that at the time of rising, the two suns look near though afar, till at the time of setting, they again look near though afar ? uttara 270 - goyamA ! lessApaDighAeNaM uggamaNamuhutaMsi dUre ya mUle ya dIti lessAbhitAveNaM majjhatiyamuhuttaMsi mUle ya dUre ya dIsaMti lessApaDighAeNaM atthamaNamuhuttaMsi dUreya mUle ya dIsaMti / se teNaTTheNaM goyamA ! evaM vuccai - jaMbuddIve NaM dIve sUriyA uggamaNamuhuttaMsi dUre ya mUle ya dIsaMti jAva... atthamaNa jAva -dIsaMti /

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230 bhagavatI sUtram saH 8 u: 8 A. 270. Gautama ! At the time of rising, they look near though afar because of the radiation of the rays of the two suns; at midday, they look afar though near because of the heat of their rays ; at the time of setting, again, they look near though afar because of the radiation of their rays. Hence it is so. prazna 271-jaMbuddIve NaM bhaMte ! dIve sUriyA kiM tIyaM khettaM gacchaMti paDuppaNNaM khettaM gacchaMti aNAgayaM khettaM gacchaMti ? Q. 271. Bhante ! Do the two suns in the Isle of Jambu tend to move towards the region which is past, or which is present, or which is to be the future ? uttara 271-goyamA ! No toya khettaM gacchaMti par3appaNNaM khettaM gacchaMti No aNAgayaM khettaM gacchaMti / A. 271. Gautama ! Not the region which is pa t, not that which is going to be the future, but only that whieh is present. prazna 272-jaMduddIve NaM dIve sUriyA kiM tIyaM khettaM obhAsaMti paDuppaNNaM khettaM obhAsaMti aNAgayaM khettaM obhAsaMti ? Q, 272. Bhante ! Do the two suns in the Isle of Jambu tend to shine the region which is past, or which is present, or which is going to be the future ? obhAsaMti paDuppaNNaM khettaM uttara 272-goyamA ! No tIyaM khettaM obhAsaMti No aNAgayaM khettaM obhAsaMti / A. 272. Gautama ! Not the region which is past, nor that which is going to be the future, but only that which is present over which they shine. prazna 273-taM bhaMte ! kiM puDhaM obhAsaMti apuDhaM obhAsaMti ? Q. 273. Bhante ! Do they shine what is touched, or what is not touched ?

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Bhagavati Sutra Bk. 8 Ch. 8 231 uttara 273-goyamA ! puTTha obhAsaMti No apuTaThaM obhAsaMti jAva... NiyamA chdisiN| A. 273. Gautama ! They shine what is touched, not what is not touched, and this, as a rule, in six directions. prazna 274-jaMbuddIve NaM bhaMte ! dIve sUriyA kiM tIyaM khettaM . ujjoveti ? Q. 274. Bhante ! Do the two suns in the Isle of Jambu brighten the region which is past ? uttara 274-evaM ceva jAva"NiyamA chadisiM / evaM taveMti evaM obhAsaMti jAvaNiyamA chadisiM / A. 274. As aforesaid, till, as a rule, brighten all the six directions. Likewise about warming up and making the region visible. prazna 275 -jaMbuddIve NaM bhaMte ! dIve sUriyA NaM kiM tie khette kiriyA kajjai paDuppaNNe khette kiriyA kajjai aNAgae khette kiriyA kajjai ? Q. 275. Bhante ! Were the activities of the two suns in the Isle of Jambu effective in the region which is past, are they effective in the region which is present, or will they be effective in the region of the future ? uttara 275-goyamA! No tIe khette kiriyA kajjai paDuppaNNe khette kiriyA kajjai No aNAgae khette kiriyA kajjai / A. 275. Not in the region of the past, nor of the future, but of the present only. prazna 276-sA bhaMte ! kiM puTThA kajjai apuTThA kAjjai ? Q. 276. Bhante ! Are these activities touched, or when untouched ? effective when

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232 bhagavatI sUtram saH 8 uH 8 uttara 276.-goyamA ! puTThA kajjai No apuTaThA kajjai jAva...NiyamA chddisiN| A. 276. Gautama ! They are effective when touched, not when untouched, and this, as a rule, in all the six. directions. prazna 271-jaMbuddIve NaM bhaMte ! dIve sUriyA kevaiyaM khettaM uDDhaM tavaMti kevaiyaM khettaM aho tavaMti kevaiyaM khettaM tiriyaM tavaMti ? Q. 277. Bhante ! In the Isle of Jambu, how many high regions are warmed up by the two suns, and how many low regions, and how many oblique (middle) regions ? uttara 277-goyamA ! ega joyaNasayaM uDaDhaM tavaMti aTThArasa joyaNasayAI ahe tavaMti sIyAlIsaM joyaNasahassAiM doNi tevaDhe joyaNasae ekkavIsaM ca sadvibhAe joyaNassa tiriyaM tvNti| A. 277. Gautama ! They warm up regions 100 yojanas: high, 1800 yojanas low and 47263 21/60 yojanas in the middle. prazna 278-aMto NaM bhaMte ! mANusuttarapavvayassa je caMdimasUriyagahagaNaNakkhattatArArUvA te NaM bhaMte ! devA kiM uDDhovavaNNagA? Q. 278. Bhante ! Did the moons, the suns, planets, stars and other luminaries which are within the range of the Manusyottara mountains have their genesis in the upper regions? uttara 278-jahA jivAbhigame taheva Niravasesa jAva...ukkoseNaM chmmaasaa| A. 278. As stated in the Jivabhigama Sutra ( Pratipatti 3), without ommission, till the period of vacancy may be for six months in the maximum. prazna 279-bAhiyA NaM bhaMte ! mANusuttarassa ?

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Bhagavati Sutra Bk. 8 Ch. 8 233: Q. 279. Bhante 1 What about those who are beyond the Manusottara mou itains ? uttara 279-jahA jIvAbhigame / A. 279. As stated in the Jivabhigama Sutra. prazna 280-jAva...iMdaTThANe Ne bhaMte ! kevaiyaM kAlaM uvavAeNaM virahie paNNatte ? Q. 280. Bhante ! What is the duration of the vacancy to the seat of Indra ? uttara 280-goyamA! jahaNNaNaM ekkaM samayaM ukkoseNaM chammAsA / A. 280. Gautama! A unit of recountable time in the minimum, and six monihs in the maximum, -sevaM bhaMte ! sevaM bhaMte ! tti| ---Bhante ! So they are. You are right. aTThamo uddeso smtto| Chapter Eight ends.

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Navamo uddeso Chapter Nine [ on bondage ] prazna 281 - ibihe NaM bhaMte! baMdhe paNNatte ? Q. 281. there ? Bhante ! How many types of bondage are uttara 281 - goyamA ! duvihe baMdhe paNNatte taM jahA -- paogabaMdhe ya vIsasA baMdhe ya / A. 281. Gautama ! Two types, viz., prayoga-bandh acquired bondage and visrasa-bandh or spontaneous bondage. prazna 282 - vIsasAbaMdhe NaM bhaMte ! kaivihe paNNatte ? Q. 282. Bhante! How many types of bondage are there? or spontaneous uttara 282 - goyamA ! duvihe paNNatte taM jahA - sAIyavIsasAbaMdhe vIsAbaMdhe ya / A. 282. Gautama ! Two types, viz., spontaneous bondage with a beginning, and without a beginning. prazna 283 - aNAIyavIsasAbaMghe NaM bhaMte! kaivihe paNNatte ? Q. 283. Bhante ! How many types of bondage without a beginning are there? spontaneous uttara 283 - goyamA ! tivihe paNNatte taM jahA - dhammatthikAyaaNNaaNavIsa sAbaMdhe adhammatthikAya aNNamaNNaaNAIyavosasAbaMdhe AgAsatthikAya aNNamaNNaaNAIyavIsasAbaMdhe / .

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235 Bhagavati Sutra Bk. 8 Ch. 9 A. 283. Gautama! Three types, viz., spontaneous bondage without a beginning from space-point to space-point in the case of motion that te ( dharmastikaya), the same in the case of res -that-be (adharmastikaya), and the same in the case of space-that-be ( akasastikaya). prazna 284 - dhammatthi kAya aNNamaNNaaNAIyavIsasA baMdhe NaM bhaMte ! kiM sabaMdhe savvabaMdhe ? Bhante! Is this spontaneous bondage in the case of motion a bondage of a part, or of the whole ? Q.24. uttara 284 goyamA ! desabaMdhe No savvabaMdhe / evaM adhammatthi kAya aNNaaNAyavIsasAbaMdhe vi evaM AgAsatthikAyaaNNamaNNaaNAIyavIsasAbaMdhe vi / A. 284. Gautama ! Bondage of a part, not of the whole. The same holds in case of rest, and also in case of space. prazna 285 - ghammatthi kAyaaNNamaNNaaNAIyavosasAbaMdhe NaM bhaMte ! bacciraM hoi ? kAlao Q. 285. Ehante! How long does this spontaneous bondage in the case of motion last ? uttara 285 - goyamA ! savvaddhaM / evaM adhammatthikAe evaM AgAsatthi - kAe vi / A. 285. Gautama! For ever, and this holds true of rest as well as of space. prazna 286 - sAIyavIsasAbaMdhe NaM bhaMte ! kaivihe paNNatte ? Q. 286. Bhante! How many types of spontaneous bondage with a beginning are there? uttara 286-goyamA ! tivihe paNNatte taM jahA -- baMdhaNapaccaie bhAyaNapaccaie pariNAmapaccaie /

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236 bhagavatI sUtram saH 8 u: 9 A. 286. Gautama ! Three types, viz., due to grease, due to container, and due to outcome. prazna 287-se kiM taM baMdhaNapaccaie ? Q. 287. Bhante ! What is it due to grease ? ' uttara 287-baMdhaNapaccaie jaM NaM paramANupuggalA duppaesiyA tippaesiyA jAva...dasapaesiyA saMkhejjapaesiyA asaMkhejjapaesiyA aNaMtapaesiyANaM khaMdhANaM vemANiddhayAe vemAyalukkhayAe vemAyaNiddhalukkhayAe baMdhaNapaccaie NaM baMdhe samuppajjai jahaNNeNaM eka samayaM ukkoseNaM asaMkhenaM kaalN| se taM bNdhnnpccie| A. 287. Gautama ! This binds atoms/matter with two, three, till ten space-points, with a countable number of spacepoints, with innumerable space-points, with infinite number of space-points, clusters of atoms, because of excessive tenderness, or of excessive harshness, or because of excessive tendernessharshness, and this may last for a unit of countable time in the minimum, and for an uncountable period: Such is bondage due to grease. in the maximum prazna 288-se kiM taM bhAyaNapaccaie ? Q. 288. And what is it due to container ? uttara 288 -bhAyaNapaccaie jaM NaM juNNasurA juNNagula juNNataMdulANaM bhAyaNapaccaie NaM baMdhe samuppajjai jahaNNeNaM aMtomuhuttaM ukkoseNaM saMkhejja kaalN| se taM bhAyaNapaccaie / A. 288. Gautama ! This type of bondage you w.ll find in the case of old wine, old jaggery and old rice which lasts for less than a muhurta in the minimum, and for a countable period of time in the maximum. Such is bondage due to container. prazna 289-se kiM taM pariNAmapaccaie ?

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Bhagavati Sutra Bk. 8 Ch. 9 237 Q. 289. And what is the type of bondage due to outcome ? utara 289-pariNAmapaccaie jaM NaM abbhANaM abbharukkhANaM jahA taiyasae jAva...amohANaM pariNAmapaccaie NaM baMdhe samuppajjai jahaNNaNaM ekkaM samayaM ukkoseNa chammAsA / se taM prinnaampccie| se taM sAIyavIsasAbaMdhe / se ttaM viissaabNdhe| A. 289. Gautama ! This you will find in the case of clouds, abhrabrksa, till amogha (which appears at sun-rise and sun-set) as stated in S.3.U.7., and all these have bondage due to transformation which lasts for less than a muhurta in the minimum, and six months in the maximum. Such is bondage due to outcome. This much on spontaneous bondage. prazna 290-se kiM taM paogabaMdhe ? Q. 290. bondage ? Pray, what is it that is called an acquired uttara 290-paogabaMdhe nivihe paNNatte taM jahA-aNAiya, vA apajjavasie sAie vA apajjavasie sAIe vA sapajjavasie / tattha NaM je se aNAie apajjavasie se NaM aTThaNhaM jIvamajjhapaesANaM tattha vi NaM tiNhaM tiNhaM aNAie apajjavasie sesANaM sAIe / tattha NaM je se sAIe apajjavasie se NaM siddhANaM / tattha NaM je se sAIe sapajjavasie se NaM cauvihe paNNatte taM jahA-AlAvaNabaMdhe alliyAvaNabaMdhe sarIrabaMdhe sarIrappaogabaMdhe / ___A. 290. Gautama ! Acquired bondage has been stated to be of three types, viz., without a beginning and without an end, wth a beginning and without an end and with a beginning and with an end. Of these, acquired bondage without a beginning and without an end takes place in the case of eight space-points in the middle part of a living body, Of these eight spa e-points, the bondage between groups of

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238 bhagavatI sUtram saH 8 uH 9 three is also without a beginning and without an end. The bondage of the remaining space-points is with a beginning. The space-points of a liberated being have a bondage with a beginning but without an end. Bondage with a biginning and with an end has four types, viz., rope type (alapana), lac type (alina), body type (Sarira) and body-formation type ( Sariraprayoga). prazna 291-se kiM taM AlAvaNabaMdhe ? Q. 291 Bhante! What is this alapana bondage, pray ? uttara 291-AlAvaNabaMdhe jaM NaM taNabhArANa vA kabhArANa bA pattabhArANa vA palAlabhArANa vA vellabhArANa vA vettalayAvAgavarattarajjavallikusadabhamAIehiM AlAvaNabaMdhe smuppjji| jahaNaNaM aMtomuhutaM ukkoseNaM saMkhejja kaalN| se taM aalaavnnbNdhe| A. 291. Gautama ! Bondage of the rope type is bondage of hay, grass, logs leaves, etc., with the help of a creeper, rope, thread, kusa, darva, etc., which lasts for less than a muhurta in the minimum and for a countable period of time in the maximum. Such is the rope type bondage. prazna 292-se ki ttaM alliyAvaNabaMdhe ? Q. 292. Bhante ! What is this alina type of bondage ? uttara 292-alliyAvaNabaMdhe cauvihe paNNatte taM jahA-lesaNAbaMdhe uccayabaMdhe samuccayabaMdhe sAhaNANabaMdhe / ___A. 292. Gautama ! It has been stated to be of four types, viz., slesana, uccaya, samuccaya and samhanana. prazna 293-se ki taM lesaNAbaMdhe ? Q. 293. Bhante ! What is this slesana bondage ?

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239 Bhagavati Sutra Bk. 8 Ch. 9 uttara 293 - lesaNAbaMdhe jaM NaM kuTTANaM koTTimANaM khaMbhANaM pAsAyANaM kaTThANaM cammANaM ghaDANaM paDANaM kaDANaM churAcikkhallasilesa lakkha mahusitthamAIehiM lesaNaehiM baMdhe samutpajai / jahaNeNaM aMtomuhuttaM ukkoseNaM sakhejjaM kAlaM / se ttaM lesaNAbaMdhe / A. 293. Gautama ! It is the bondage of ceiling, floor, pillar, building, wood, leather, jar, cloth, mat, etc., with lime, soil, clay, plaster, lac, wax, etc., which lasts for less than a muhurta in the minimum and for a countable period of time in the maximum Such is slesana bondage. prazna 294 - se kiM taM uccayabaMdhe ? Q. 294. Bhante ! What is this uccaya bondage ? uttara 294 - uccayabaMdhe jaM NaM taNarAsINa vA kaTTharAsINa vA pattarAsINa vA tusarAsINa vA bhusarAsINa vA gomayarAsoNa vA avagararAsINa vA uccatteNaM baMdhe samuppajjai jahaNeNaM aMtomuhuttaM ukkoseNaM sakhejjaM kAlaM / se taM uccayabaMdhe / A. 294. Gautama ! Uccaya bondage is due to the piling. up of hay, wood, leaves, bran, husk, rubbish, cow-dung, etc., and it lasts for less than a muhurta in the minimum, and for a countable period of time in the maximum. Such is uccaya. bondage. prazna 295 - se kiM taM samuccayabaMdhe ? Q. 295. Bhante ! Whet is this samuccaya bondage ? uttara 295 - samuccayabaMdhe jaM NaM agaDataDAgaNaIdahavAvI pukkhariNIdIhiyANaM guMjAliyANaM sarANaM sarapaMtiyANaM sarasarapaMtiyANaM bilapaMtiyANaM devakulasabhappavathubhakhAiyANaM parihANaM pAgAraTTAlagacariyadAragopuratoraNANaM pAsAyagharasaraNaleNaAvaNANaM siMdhADagatiyaca ukkacaccaraca umuhamahApahamAINaM chuhAcikkhallasilesasamuccaeNaM baMdhe samutpajjai / jahaNaNeNaM aMtomuhuttaM ukkoseNaM saMkhejjaM kAlaM / se ttaM samuccayabaMdhe /

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240 bhagavatI sUtram saH 8 uH 9 A. 295. Gautama ! It is a bondage of layer upon layer inside a well, tank, river, lake, pond, heap, ditch, fort, cornice. door, entrance, palace, chamber, shop, street, square, highway, etc. It lasts for less than a muhurta in the minimum and for a countable period of time in the maximum. prazna 296-se kiM taM sAhaNaNAbaMdhe ? Q. 296. And what about samhanana bondage ? uttara 296-sAhaNaNAbaMdhe duvihe paNNatte taM jahA-desasAhaNaNAbaMdhe ya savvasAhaNaNAbaMdhe ya / A. 296. Gautama! It is of two types, viz., of a part and of the whole. prazna 297-se kiM taM desasAhaNaNAbaMdhe ? __Q, 297. Bhante ! What is samhanana bondage of a part ? . uttara 297-desasAhaNaNAbaMdhe jaM NaM sagaDarahajANajuggagillithilli soyasaMdamANIlohIlohakaDAhakaDucchayAsaNasayaNakhaMbhabhaMDamattovagaraNamAINaM desasAhaNaNAbaMdhe smuppjji| jahaNNeNaM aMtomuhutaM ukkosegaM saMkhejjaM kAlaM / se taM desasAhaNaNAbaMdhe / A. 297. Gautama ! It is the bondage of a cart, chariot. vehicle, saddle, palanquin, spoon, laddle, seet, earthen pot and other utensils, etc., and it lasts for less than a muhurta in the minimum and for a countable period of time in the maximum. Such is samhanana bondage of a part. prazna 298-se kiM taM savvasAhaNaNAbaMdhe ? Q. 298. And what is samhanana bondage of the whole ? uttara 298-savvasAhaNaNAbaMdhe se NaM khorodgmaaiinnN| se taM savvasAhaNaNAvaMdhe se taM sAhaNaNAvaMdhe se ttaM alliyAvaNabaMdhe /

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Bhagavati Sutra Bk. 8 Ch. 9 241 A. 298. Gautama! It is a bondage which leads to a total mix-up, as of milk with water. Such is samhanana bondage of the whole. Such is samhanana bondage. Such is dac-type bondage. ( body-type bondage ] prazna 299-se kiM taM sarIrabaMdhe ? Q. 299. Bhante ! What is this body type bondage ? uttara 299-sarIrabaMdhe duvihe paNNatte taM jahA--puvvappamogapaccaie ya paDuppaNNappaogapaccaie ya / A. 299. Gautama ! This has two types, viz., relative to past application and relative to present application. prazna 300-se kiM taM puvappaogapaccaie ? Q. 300. Bhante ! What is a body type bondage due to past application. uttara 300-puvvappaogapaccaie jaM NaM gairaiyANaM saMsAravatthANaM savvajIvANaM tattha tattha tesu tesu kAraNesu samohaNamANANaM jIvappaesANaM baMdhe smuppjji| se ttaM punvppogpccie| A. 300. Gautama ! The bondage of space-points of the infernal and all the worldly beings which is the outcome of -samudghata is body type bondage due to past application. prazna 301-se kiM taM paDuppaNNapaogapaccaie ? . Q. 301. And what is a body type bondage due to present application ? uttara 301-paDuppaNNapaogapaccaie jaM NaM kevalaNANissa aNagArassa kevalisamugghAeNaM samohayassa tAo samugdhAyAo paDiNiyattamANassa aMtarA maMthe vaTTamANassa teyAkammANaM baMdhe smuppjji| 16 .

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242 bhagavatI sUtram saH 8 uH 9. ' A. 301. Gautama! While indulging in kevali samudghata and withdrawing from it, a monk with supreme knowledge passes through a state of churning when he has the bondage of his fiery and karman bodies. This is the body type bondage. due to present application. prazna 302-kiM kAraNaM ? Q. 302. Bhante ! What is the reason for this ? uttara 302-tAhe se paesA egattIgayA ya bhavaMti / se taM pdd'ppnnnnpogpccie| se ttaM sarIrabaMdhe / A. 302. Gautama ! At that time, the space-points of the soul get accumulated. This is due to the present application. Such is the body type bondage. prazna 303-se kiM taM sarIrappaogabaMdhe ? Q. 303. Bhante ! What is bondage due to the formation (sarira prayoga) of the body ? / uttara 303--sarIrappaogabaMdhe paMcavihe paNNatte taM jahA-orAliyasarIra. ppaogabaMdhe veubviyasarIrappaogabaMdhe AhAragasarIrappaoga baMdhe teyAsarIrappaogabaMdhe kmmaasriirppogbNdhe| A. 303. Gautama ! This is said to be of five types, depending on the formation of gross body, fluid tedy, calcric body, fery body and karman body. prazna 304-orAliyasarIrappaogabaMdhe NaM bhaMte ! kaivihe paNNatte ? Q. 304. Bhante ! How many are the types of bondage due to the formation of a gross body ? uttara 304-goyamA! paMcavihe paNNatte taM jahA-egiMdiyaorAliyasarIrappaogabaMdhe veiMdiyaorAliyasarIrappaogabaMdhe jAva...paMceMdiyaorAliyasarIra-- ppaogabaMdhe

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243 Bhagavati Sutra Bk. 8 Ch. 9 A. 304. Gautama! They are five, depending on one organ of sense. two organs, till five organs. prazna 305 - egiMdiyaorAliya sarIrappaogabaMdhe NaM bhaMte ! kaivihe paNNatte ? Q.305. Bhante ! How many are the types of bondage due to the formation of the gross body of an one-organ being? uttara 305 - goyamA ! paMcavihe paNNatte taM jahA - puDhavikkAiya egiMdiyaorAliyasarIrappaogabaMdhe / evaM eeNaM abhilAveNaM bheo jahA ogAhaNasaMThANe orAliyasa rassa tahA bhANiyavvo jAva... . pajjattAgabbhavakkaMtiyamaNussapaM ciMdiyaorAliyasarIrappaogabaMdhe ya appajjattAgabbhavakkaMtiyamaNussa jAva... baMdhe ya / A. 305. Gautama ! Five types, viz., of the earth bodies, et seq. as stated in the Prajnapana Sutra ( Pada 21 ) on the structure of the gross body, till the bondage due to the application of the gross body of a five-organ human being, born from the womb, and with or without full attainments. prazna 306 - orAliyasarIrappaogabaMdhe NaM bhaMte ! kassa kammassa udaeNaM ? Q. 306. Bhante! What karma gives rise to the bondage due to the formation of a gross body ? uttara 306 - goyamA ! vIriyasajogasaddavvayAe pamAyapaccayA kammaM ca jogaM ca bhavaM ca AuyaM ca paDucca orAliya sarIrappao gaNAmakammassa udaNa borAoiyasarI rappaogabaMdhe / A. 306. Gautama ! They are energy (generated by the annihilation or reduction of karma), activity of the mind. objects like atoms, delusion, karma, activity of the body, cognition, and life-span, consequent upon the rise of karma giving a name that there is bondage due to the formation of the gross body.

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244 bhagavatI sUtram saH 8 uH 9 prazna 307-egiMdiyaorAliyasarIrappaogabaMdhe NaM bhaMte ! kassa kammassa udaeNaM ? Q.307. Bhante ! What karma gives rise to the bondage due to the formation of the gross body of an earth body ? uttara 307-evaM ceva / puDhavikkAiyaegidiyaorAliyasarIrappaogabaMdhe evaM ceva / evaM jAva...vaNassaikAiyA beiMdiyA evaM teiMdiyA evaM curiNdiyaa| ___A. 307. The same as stated, from the earth bodies, till plant life, also irclusive are two-organ beings, Ihree-organ beings and four-organ beings. prazna 308-tirikkhajoNiyapaMciMdiyaorAliyasarIrappaogabaMdhe NaM bhaMte ! kassa kammassa udaeNaM ? Q. 308. Bhante ! What karma gives rise to the bondage due to the formation of the gross body of a five-organ sub-human being (animal) ? uttara 308-evaM ceva / A. 308. The same as stated. prazna 309-maNussapaMciMdiyaorAliyasarIrappaogabaMdhe NaM bhaMte ! kassa kammassa udaeNaM / Q. 309. Bhante ! What karma gives rise to the bondage due to the formation of the gross body of a five-organ human being ? uttara 309-goyamA! vIriyasajogasaddavvayAe pamAyapaccayA jAva... AuyaM ca paDucca maNussapaMciMdiyaorAliyasarIrappaogaNAmakammassa udaerNa / A. 309. Gautama ! They are the mind, objects like atoms, energy, activity of delusion, till life-span,

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Bhagavati Sutra Bk. 8 Ch.9 245, consequent upon the rise of karma that there is bondage dueto the formation of a gross body of a five-organ human. being. prazna 310-orAliyasarIrappaogabaMdhe NaM bhaMte ! ki desa baMdhe savvabaMdhe ? Q. 310. Bhante ! Is the bondage due to the formation of the gross body a bondage of a part or of the whole ? uttara 310-goyamA! desabaMdhe vi savvabaMdhe vi| A. 310. Gautama ! It is a bondage of a part, and also of the whole. kiM desabaMdhe prazna 311-egiMdiyaorAliyasarIrappaogabaMdhe NaM bhaMte ! savvabaMdhe ? Q. 311. Bhante ! Is the bondage due to the formation of the gross body of an one-organ being a bondage of a part or of the whole ? uttara 311--evaM cev| evaM puDhavikkAiyA evaM jAva... A. 311. The same as stated. The same holds good of the earih bodies, es seq. prazna 312-maNussapaMciMdiyaorAliyasarIrappaogabaMdhe NaM bhaMte ! ki desabaMdhe sabvabaMdhe ? Q. 312. Bhante! Is the bondage due to thc formation of the gross body of a five-organ human being a bondage of a part or of the whole ? uttara 312-goyamA ! desabaMdhe vi savvabaMdhe vi / A. 312. Gautama ! Of a part as well as of the whole,

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246 bhagavatI sUtram saH 8 uH 9 prazna 313 - orAliyazarIrappaogabaMdhe NaM bhaMte ! kAlao kevacciraM hoi ? Q. 313. Bhante ! How long does the bondage due to the formation of the gross body last ? uttara 393 - goyamA ! savvabaMdhe ekkaM samayaM desabaMdhe jahaNeNaM ekkaM samayaM ukkoseNaM tiNNi palio mAI samayaUNAI | A. 313. Gautama ! The bondage of the whole lasts for a unit of countable time, while that of a part lasts for a unit of countable time in the minimum and for three palyopamas less a unit of countable time in the maximum. bhaMte ! prazna 314 - egiMdiyaorAliya sarIrappaogabaMdhe NaM kevacciraM hoi ? kAlao Q. 314. Bhante ! How long does the bondage due to the formation of the gross body of an one-organ being last? uttara 314 - goyamA ! savvabaMdhe ekkaM samayaM desabaMdhe jahaNeNaM ekkaM samayaM ukkoseNaM bAvIsaM vAsasahassAiM samayaUNAI / A. 314. Gautama ! The bondage of the whole lasts for a unit of countable time, while that of a part lasts for one unit of countable time in the minimum and for 22,000 years less one unit of countable time in the maximum. prazna 315 - puDhavikkAiyaegiMdiya pucchA ? Q. 315. And how about the earth bodies with one sense organ ? uttara 315 - goyamA ! savvabaMdhe ekkaM samayaM desabaMdhe jahaNNeNaM khuDDAgabhavaggahaNaM tisamayakaNaM ukkoseNaM bAvIsaM vAsasahassAI samayaUNAI / evaM savvesiM savvabaMdha ekkaM samayaM desabaMdho jesiM Natthi veuvviyasarIraM tesiM

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Bhagavati Sutra Bk. 8 Ch. 9 247 jahaNNaNaM khuDDAgabhavaggahaNaM tisamayaUNaM ukkoseNaM jA jassa ThiI sA samayaLaNA kAyavvA / jesiM puNa atthi veuvviyasarIraM tesiM desabaMdho jahaNNeNaM ekkaM samayaM ukkoseNaM jA jassa ThiI sA samayaUNA kAyavvA jAva"maNussANaM desabaMdhe jahaNNaNaM ekkaM samayaM ukkoseNaM tiNNi paliovamAI smyuunnaaii| A. 315. Gautama ! The bondage of the whole lasts for a unit of countable time, while that of a part lasts for the smallest span in that species called ksullaka bhava less three units of countable time in the minimum and for 22,000 years less one unit of countable time in the maximum. Likewise, for all living beings, the bondage of the whole lasts for one unit of countable time, while that of a part, fluid body apart, lasts for the smallest span in that species less three units of countable time in the minimum and for the normal span in that species less one unit of countable time in the maximum. For those who have the fluid body, the bondage of a part lasts for a unit of countable time in the minimum and for the normal span in that species less one unit of countable time in the maximum, till for human beings, the bondage of a part lasts for one unit of countable time in the minimum and for three palyopamas less one unit of countable time in the maximum. ( For earth bodies, in one muhurta, there are 12824 khullaka bhavas, to give an idea of what it is. ) prazna 316-orAliyasarIrabaMdhaMtaraM NaM bhaMte ! kAlao . kevacciraM hoi ? __Q. 316. Bhante ! What is the time gap between one -bondage and another of the gross body ? uttara 316-goyamA ! savvabaMdhaMtaraM jahaNaNaM khuDDAgabhavagmahaNaM tisamayaUNaM ukkoseNaM tettIsaM sAgarovamAiM puvvkoddismyaahiyaaii| desabaMdhaMtaraM jahaNNeNaM ekkaM samayaM ukkoseNaM tettIsaM sAgarovamAI tismyaahiyaaii| A. 316. Gautama ! The time gap for the bondage of the

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248 bhagavatI sUtram saH 8 uH 9 whole is the smallest life-span in each species minus three units: of countable time in the minimum and one purvakoti: plus a unit of countable time and 33 sagaropamas in the maximum. The time gap for the bondage of a part is one unit of countable time in the minimum and 33 sagaropamas plus three units of countable time in the maximum. prazna 317-egiMdiyaorAliya pucchA ? Q. 317. Bhante ! What is the position in the case of oneorgan beings ? uttara 317-goyamA! samvabaMdhataraM jahaNeNaM khuDDAgabhavaggahaNaM tisamayaUNaM ukkoseNaM bAvIsaM vAsasahassAI smyaahiyaahiN| desabaMdhaMtara jahaNaNaM ekkaM samayaM ukkoseNaM aNtomuhttN| ' ___A. 317. Gautama ! The time gap for the bondage of the whole is the smallest span in that species less three units of countable time in the minimum and 22,000 years plus a unit of countable time in the maximum. The time gap for the bondage of a part is a unit of countable time in the minimum and less than a muhurta in the maximum. prazna 318-puDhavikkAiyaegidiya pucchA ? Q. 318. Bhante ! What is the position in the case of the earth bodies with one sense organ ? uttara 318-savvabaMdhaMtaraM jaheva egiMdiyassa taheva bhaanniynvN| desabaMdhaMtaraM jahaNaNaM ekkaM samayaM ukkoseNaM tiNNi smyaa| jahA puDhavikkAiyANaM evaM jAva..'cauriMdiyANaM vAukkAiyavajjANaM NavaraM savvabaMdhataraM ukkoseNaM jA jassa ThiI sA samayAhiyA kAyavyA / vAukkAiyANaM savvabaMdhataraM jahaNNeNaM khuDDAgabhavaggahaNaM tisamayaUNaM ukkoseNaM tiNi vAsasahassAI samayAhiyAhiM / / desabaMdhaMtaraM jahaNNeNaM ekkaM samayaM ukkoseNaM aNtomuhuttN| A. 318. Gautama ! In their case, the time gap for the:

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Bhagavati Sutra Bk. 8 Ch. 9 249 bondage of the whole is similar to that of one-organ beings, and for the bondage of a part, it is one unit of countable time in the minimum and three units of countable time in the maximum. Leaving aside air bodies, what has been stated about earth bodies will hold good of all beings, till the fourorgan beings, except that in the case of the bondage of the whole, the time gap is as long as the normal life-span in each species plus a unit of countable time. In the case of the air bodies, the time gap for the bondage of the whole is the smallest life-span as air bodies less three units of countable time in the minimum and 3,000 years plus a unit of countable time in the maximum ; the time gap for the bondage of a part is a unit of countable time in the minimum. and less than a muhurta in the maximum. prazna 319-paMciMdiyatirikkhajoNiyaorAliya pucchA ? Q. 319. Bhante ! How long is the time gap between one bondage and another of the gross body in the case of sub-human beings ? uttara 319-savvabaMdhaMtaraM jahaNNaNaM khuDAgabhavaggahaNaM tisamayaUNaM ukkoseNaM puvvakoDI smyaahiyaa| desa baMdhaMtaraM jahA egiMdiyANaM tahA paMciMdiyatirikkhajoNiyANaM / evaM maNussANaM vi Niravasesa bhANiyavvaM jAva... ukkoseNaM aMtomahattaM / A. 319. Gautama ! In their case, the time gap for the bondage of the whole is as long as the smallest life-span for each species minus three units less of countable time in the minimum and one purvakoti plus a unit of countable time in the maximum. The time gap for the bondage of a part for the five-organ sub-human beings is similar to that of oneorgan beings. The same also holds good of human beings, till less than a muhurta in the maximum, prazna 320-jIvassa NaM bhaMte ! egidiyatte Noegidiyatte puNaravi. egidiyatte egidiyaorAliyasarIrappaogabaMdhataraM kAlao kevacciraM hoi.?.

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bhagavatI sUtram saH 8 u: 9 Q.320. Bhante! From one-organ being to some other species not with one organ of sense, and back to one-organ being, what will be the time gap of the bondage due to the formation of the gross body of an one-organ being? 250 uttara 320 - goyamA ! savvabaMdhaMtaraM jahaNaNeNaM do khuDDAI bhavaggahaNAI tisamayaUNAI ukkoseNaM do sAgarovamasahassAiM saMkhejjavAsamabbhahiyAI / desabaMdhaMtaraM jahaNeNaM khaDDAgaM bhavaggahaNaM samagrAhiyaM ukkoseNaM do sAgarovama* sahassAiM saMkhejjavAsamabbhahiyAI / A. 320. Gautama ! For the bondage of the whole, the minimum is two smallest life-spans for the respective species less three units of countable time, and the maximum is 2,000 sagaropamas plus a countable number of years. For the bondage of a part, the minimum is the smallest life-span for the respective species plus a unit of countable time, and the maximum is 2,000 sagaropamas plus a countable number of years. prazna 321 - jIvassa NaM bhaMte ! puDhavikkAiyate NopuDhavik kA iyatte puNaravi puDhavikkAiyatte puDhavikkAzyaegiMdiyaorAliya sarIrappaogabaMdhaMtaraM. kAlao kevacicaraM hoi ? Q. 321. Bhante ! From an earth body to some other species, and back to earth body,-what will be the time gap of the bondage due to the formation of the gross earth body ? uttara 321 -- goyamA ! savvabaMdhaMtara jahaNeNaM do khuDDAI bhavaggahaNAI 'tisamayaUNAI ukkoseNaM anaMtaM kAlaM - anaMtA ussappiNIosappiNIo kAlao khettao anaMtA logA - asaMkhejjA poggalapariyaTTA te NaM poggalapariyaTTA AvaliyAe asaMkhejjaibhAgo / desabaMdhaMtaraM khuDDAgaM bhavaggahaNaM sAhiyaM ukko seNaM anaMtaM kAlaM jAva... AvaliyAe asaMkhejjaibhAgo / jahA puDhavikAiyANaM evaM vaNassa ikAiyavajjANaM jAva... . maNussA NaM / vaNassaikAiyANaM doNi khuDDAI evaM cetra ukkoseNaM asaMkhejjaM kAlaM - asaMkhejjAo

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Bhagavati Satra Bk. 8 Ch. 9 25 i usappiNIosappiNIo kAlao khaittao asaMkhejjA logaa| evaM desabaMdhaMtaraM pi ukkoseNaM puDhavikAlo / A. 321. Gutama ! For the bondage of the whole, the minimum is two smallest life-spans for the respective species minus three units of countable time and the maximum is an infinite time, consisting of an infinite number of upswings and down-swings of the time-cycle. Stated in terms of space it is as large as an infinite space, an innumerable turn of matter, or what is called pudgalaparavartana contained in an uncountable part of an avalika. For the bondage of a part, the minimum is the smallest life-span of the respective species plus a unit of countable time and the maximum is an infinite time, till an uncountable part of an avalika. What has been said of the earth bodies holds good of all beings, till human beings, minus plant life. For plant life, for the bondage of the whole, the minimum is two smallest lifespans less three units of countable time, and the maximum is an infinite time, an innumerable up-swings and downswings of the time-cycle, an infinite space in terms region. For the bondage of a part, (in case of plant life ), the minimum is a unit added to the smallest span, and the maximum is the same as that for the earth bodies, called pudhavi-kala. (An infinite number of up-swings and down-swings of the time-cycle make one pudgala-paravartana. Innumerable units of countable time make one avalika). prazna 322-eesi NaM bhaMte ! jIvANaM orAliyasarIrassa desabaMdhagANaM savvabaMdha gANaM abaMdhagANaM ya kayare kayare jAva...visesAhiyA vA ? Q. 322. Bhante ! Of the gross body of living beings, considering bondage of a part, bondage of the whole and nobondage, which one is more, till especially more ? orAliyasarIrassa uttara 322-goyamA ! savvatthovA jIvA samvabaMdha gA abaMdhagA visesAhiyA desabaMdhagA asaMkhejjaguNA /

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252 bhagavatI sUtram saH 8 uH 9 A. 322. Of living beings with a gross body, smallest in number are those who have the bondage of the whole ; those with no bondage are especially more ; those with the bondage of a part are innumerable times more. [ Bondage due to the formation of fluid body prazna 323-veuvviyasarIrappaogabaMdhe NaM bhaMte ! kaivihe paNNate ? Q. 323. Bhante ! How many types are the bondage due to the formation of a fluid body ? uttara 323-goyamA! duvihe paNNatte taM jahA-egiMdiyaveubviyasarIra ppaogabaMdhe ya parcediyaveuvviyasarIrappaogabaMdhe y| A. 323. Gautama ! Two types, viz., bondage due to the formation of a fluid body wi h a single orgass of sense and another with five organs of sense. prazna 324-jai egiMdiyaveuvviyasarIrappaogabaMdhe kiM vAukAiyaegiMdiyasarIrappaogabaMdhe ya avAukkAiyaegiMdiyasarIrappaogabaMdhe ya ? Q. 324. Bhante ! As to the bondage due to the formation of a fluid body with a single organ of sense, is it relevant of the air bodies, or of species other than the air bodies ? uttara 324 -evaM eeNaM abhilAveNaM jahA ogAhaNasaMThANe veubviyasarIrabheo tahA bhANiyavvo jAva...pajjattAsakTThasiddhaaNuttarovavAiyakappAiyavemANiyadevapaMciMdiyaveubviyasarIrappaogabaMdhe ya apajjattasavvaTThasiddha jAva... paogabaMdhe y| A.324. Gautama ! On this, refer to Prajnapana Sutra (Pada 21) on fluid body, till the bondage of the fluid body of thc Sarvartha-siddha Anuttaraupapatika gods living beyond the kalpas, having five organs of sense and endowed with full attainments, and also similar gods who are not endowed with full attainments..

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Bhagavati Sutra Bk. 8 Ch. 9 253 kammassa prazna 325-veuvviyasarIrappaogabaMdhe NaM bhaMte ! kassa udaeNaM? Q. 325. Bhante ! Wbat karma gives rise to the bondage due to the formation of a fluid body ? uttara 325-goyamA ! vIriyasajogasadavvayAe jAva...Auya vA laddhi vA paDucca veubviyasarIrappaogaNAmAe kammassa udaeNaM veunviysriirppogbNdhe| A. 325. Gautama ! Karma giving rise to it are energy, activity of the mind, objects like atoms, till life-span and ocult power, and due to the rise of karma giving a name to a fluid body. prazna 326-vAukkAiyaegiMdiyaveuvviyasarIrappaoga-pucchA ? Q. 326. Bhante ! What karma gives rise to the bondage due to the formation of a fluid air body with one organ of sense ? uttara 326-goyamA ! vIriyasajogasaddavvayAe evaM ceva jAva... laddhiM paDucca vAukkAiyaegiMdiyaveuvviya jaav...bNdhe| A. 326. Gautama ! Karma giving rise to it are energy, activity of the mind, objects like atoms, till life-span and ocult power, and the rise of karma giving a name to a fluid air body with one organ of sense. prazna 327-rayaNappabhApuDhaviNeraiyapaMciMdiyaveuvviyasarIrappaogabaMdhe NaM mate ! kassa kammassa udaeNaM? Q. 327. Bhante ! What karma gives rise to the bondage due to the formation of a fluid body in the case of the inhabitants of the Ratnaprabha hell with five organs of sense ?

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bhagavatI sUtram saH 8 uH 9 uttara 327 - goyamA ! vIriyasajogasaddavvayAe jAva... AuyaM vA paDucca rayaNappabhApuDhavi jAva... baMdhe evaM jAva ahe sattamAe / 254 A. 327. Gautama ! Karma giving rise to it are energy, activity of the mind, objects like atoms, till life-span in the case of the Ratnaprabha hell, till bondage, tilk the seventh hell underneath. prazna 328 - tirikkhajoNiyapaMciMdiyave ubviyasarIra pucchA ? Q. 328. And what about the five-organ sub-human beings who acquire the bondage due to the formation of a fluid body? uttara 328 - goyamA ! vIriya... jahA vAukkAiyANaM maNussapaMciMdiya veuvviya... evaM ceva / asurakumArabha vaNavAsidevapaM ciMdiya ve uvviya... / jahA raNabhApuDhaviNeraiyANaM evaM jAva... thaNiyakumArA evaM vANamaMtarA evaM joisiyA evaM sohammakappovayA vaimANiyA evaM jAva...accuyage bejja karapAIyA vemANiyA jaNuttaravavAiyakappAIyA vemANiyA evaM ceva / A. 328. Gautama ! They are energy, etc., as in the case of the air bodies, and this also holds of the formation of the fluid body of five-organ human beings. The Asurakumaras who live in the bhavanas are similar to the inhabitants of the Ratnaprabha hell, till the Stanikumaras : so also the Vanavyantaras, Jyotiskas, Vaimanikas residing in the Saudharmakalpa, till Acyutakalpa, gods living beyond the kalpas in the Graiveyaka vimanas, and also the Anuttaraupapatika Vaimanikas living beyond the kalpas. 329 - veuvviyasarIrappaogabaMdhe NaM prazna savvabaMdhe ? bhaMte ! kiM sabaMdha Q. 329. Bhante! Is the bondage due to the formation of a fluid body a bondage of a part or of the whole ?

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Bhagavati Sutra Bk. 8 Ch.9 255 uttara 329-goyagA! desabaMdhe vi savva baMdhe vi| vAukA iyaegiMdiya..... evaM ceva rayaNappabhApuDhaviNeraiyA evaM ceva evaM jaav...annuttrovvaaiyaa| A.329. Gautama ! It may bea bondage of a part, and a bondage of the whole. This holds good of the air bodies, till the Anutiaraupapatika gcds. prazna 330-beubviyasarIrappaogabaMdhe NaM bhaMte ! kAlao kevacciraM hoi ? Q. 330. Bhante ! How long does this bondage due to the formation of a fluid body last ? uttara 330-goyamA ! savvabaMdhe jahaNNeNaM ekkaM samayaM ukkoseNaM do samayA ! desabaMdhe jahaNNeNaM ekkaM samayaM ukkoseNaM tettIsaM sAgarovamAI smyuunnaaii| A. 330. Gautama ! For the bondage of the whole, the minimum is a unit of countable time and the maximum is two units of such time. For the bondage of a part, the minimum is one unit of countable time and the maximum is 33. sagaro pamas less a unit such of time. prazna 331-vAukkAiya egiMdiyaveubviya-pucchA ? Q. 331. Bhante ! How long does the bondage due to the formation of a fluid body last in the case of air bodies with a single sense organ ? uttara 331-goyamA! savvabaMdhe ekkaM samayaM desabaMdhe jahaNNeNaM ekkaM samayaM ukkoseNaM aMtomuhuttaM / A. 331. Gautama ! The bondage of the whole lasts for a unit of countable time. And so far as the bondage of a part is concerned, the minimum is a unit of countable time and the maximum is less than a muhurta.

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:256 bhagavatI sUtram saH 8 uH 9 prazna 332-rayaNappabhApuDhaviNeraiya pucchA ? Q.332. Bhante ! How long does the bondage due to the formation of a fluid body in the case of a resident of the Ratnaprabha hell last ? uttara 332-goyamA! savvabaMdhe ekkaM samayaM desabaMdhe jahaNNeNaM dasa vAsasahassAI tisamayaUNAI ukkoseNaM sAgarovamaM samayaUNaM evaM jAva... ahe sattamA NavaraM desabaMdhe jassa jA jahaNiyA ThiI sA tisamayaUNA kAyavvA jAva.."ukkosiyA sA smyuunnaa| paMciMdiyatirikkhajoNiyANaM maNussANaM ya jahA vAukkAiyANaM asurakumAraNAgakumAra jAva....aNuttarovavAiyANaM jahA raiyANaM / varaM jassa jA ThiI sA bhANiyavvA jAva...aNuttarovavAiyANaM savvabaMdhe ekkaM samayaM desabaMdhe jahaNNaNaM ekkatIsaM sAgarovamAI tisamayaUNAI ukkoseNaM tettIsaM sAgarovamAiM smyuunnaaii| ___A. 332. Gautama ! The bondage of the whole lasts for a unit of countable time. For the bondage of a part, the minimum is 10,000 years less three units of time and the imaximum is one sagaropama less a unit of time. This is to be repeated for all the helis underneath except that the minimum for the bondage of a part is the minimum for that hell less three units of time, and so also the maximum for that hell less a unit of time. Five-organ animals and human beings are like air bodies. The Asurakumaras, Nagakumaras, till the Anuttaraupapatika gods are similar to the residents of the hells, except that account is to be taken of the respective stay in each case, till in the case of the Anuttaraupapatika gods, the bondage of the whole lasts for a unit of time and for the bondage of a part, the minimum is 31 sagaropamas less three units of time and the maximum is 33 sagaropamas less a unit of time. prazna 333-veuvviyasarIrappaogabaMdhaMtaraM NaM bhaMte ! kAlao kevacciraM hoi? Q. 333. Bhante ! How long is the time gap of one bondage and another due to the formation of a fluid body ?

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Bhagavati Sutra Bk. 8 Ch. 9 uttara 333 - goyamA ! savvabaMdhaMtaraM jahaNaNeNaM ekkaM samayaM ukkIseNaM anaMta kAlaM - anaMtAo - jAva... AvaliyAe asaMkhejjaibhAgo / evaM sabaMdhaMtaraM pi / 257 A. 333. Gautama ! For the whole, the minimum gap is a unit of time and the maximum is infinite time, infinite in terms of space, till innumerable portions of an avalika. Likewise the bondage of a part. prazna 334 - vAukkA iya veuvviyasarIra pucchA ? Q. 334. And what is the position (i. e., time gap) in the case of the air bodies due to the formation of a fluid body? uttara 334- goyamA ! savtrabaMdhaMtaraM jahaNaNeNaM aMtomuhuttaM ukkoseNaM palio masta asaMkhejjaibhAgaM / evaM desabaMdhaMtaraM pi / A. 334. Gautama! For the time gap of the bondage of the whole, the minimum is less than a muhurta and the maximum is innumerable portions of a palyopama. Likewise the bondage of a part. prazna 335 - tirikkhajoNiyapaMciMdiya ve uvviyasarIrappaogabaMdhaMtaraM pucchA ? Q. 335. And what is the position in the case of the fiveorgan animals due to the formation of a fluid body? - uttara 335 - goyamA ! savvabaMdhaMtaraM jahaNeNaM aMtomuhuttaM ukkose jaM puvvakoDipuhuttaM / evaM desabaMdhaMtaraM pi / evaM maNusassa vi / A. 335. Gautama! For the time gap of the bondage of the whole, the minimum is less than a muhurta and the maximum is two to nine purvakoti years. Likewise the bondage of a part. The same holds good of human beings also. prazna 336 -- jIvassa NaM bhaMte ! vAukkA iyatte govAukAiyatte puNaravi vAukkAiyatte vAukkAiyaegiMdiyaveubviya pucchA ? 17

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bhagavatI sUtram saH 8 uH 9 Q.336. Bhante ! From being an air body, one goes to some other species, and then reverts to life as an air body. Then how long will be the gap between one bondage and another due to the formation of a fluid body? 258 uttara 336 - goyamA ! anaMtaM kAlaM - vaNassaikAlo / A. 336. Gautama ! For the time gap of the bondage of the whole, the minimum is less than a muhurta and the maximum is an infinite time, vanaspati-kala so to say, Likewise the time gap of the bondage of a part. raNabhApuDhaviNeraiyatte gorayaNa savvabaMdhaMtaraM jahaNNeNaM aMtomuhuttaM ukko seNaM evaM sabaMdhaMtaraM pi / prazna 337 - jIvassa NaM bhaMte ! ppabhApuDhavi... pucchA ? Q. 337. And for a similar situation in the Ratnaprabha hell, from this hell out and back again, pray ? uttara 337 - goyamA ! savvabaMdhaMtaraM jaNeNaM dasavA sasahassAiM aMtomuhutta - mabbhahiyAI ukkoseNaM vaNassaikAlo / desabaMdhaMtaraM jahaNeNaM aMtImahutaM ukkoseNaM anaMtaM kAlaM - vaNassaikAlo / evaM jAva asattamAe NavaraM jA jassa ThiI jahaNiyA sA savvabaMdhaMtare jahaNgeNaM aMtomuhuttamabbhahiyA kAyavvA / sesaM taM caiva / paMciMdiyatirikkhajoNiyama NussANaM ya jahA vAukkAiyANaM / asurakumAraNAgakumAra jAva sahassAradevANaM eesiM jahA rayaNappabhApuDhaviNeraiyANaM NavaraM savvabaMdhaMtaraM jassa jA ThiI jahaNiyA sA aMtImahattamabbhahiyA kAyavvA / sesaM taM ceva / ... A. 337. Gautama ! For the time gap of the bondage of the whole, the minimum is 10,000 years minus one muhurta and the maximum is vanaspati-kala (infinite time). For the time gap of the bordage of a part, the minimum is less than a muhurta ard the maximum is an infinite time, vanas pati-kala. The same holds of all the hells underneath, except that in the case of the time gap of the bondage of the whole, state the minimum stay in each case minus one

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Bhagavati Sutra Bk. 8 Ch. 9 259 muhurta. The rest as aforesaid. Five-organ animals and human beings are similar to the air bodies. The Asurakumaras, Nagakumaras, till the residents of the heaven called Sahasrara are similar to the residents of the Ratnaprabha hell, except that state the minimum stay in each case minus one muhurta. prazna 338-jIvassa NaM bhaMte ! ANayadevatte NoANayatte pucchA? Q. 338. For one lodged in the heaven named Anata, going to another species and reverting to Anata how long is the time gap, pray ? uttara 338-goyamA ! savvabaMdhaMtaraM jahaNNeNaM aTThArasa sAgarovamAI vAsapuhuttamabbhahiyAI ukakoseNaM aNaMtaM kaalN-vnnssikaalo| desabaMdhataraM jahaNaNaM vAsapuhuttaM ukkosaNaM aNaMtaM kaalN-vnnssikaalo| evaM jAva... accue NavaraM jassa jA ThiI sA savvabaMdhaMtaraM jahaNNeNaM vAsapuhuttamabbhahiyA kaayvaa| sesaM taM ceva / A. 338. Gautama ! For the time gap of the bondage of the whole, the minimum is 18 sagaropamas plus 2 to 9 years and the maximum is an infinite time, vanaspati-kala. For the bondage of a part, tbe minimuin time gap is 2 to 9 years and the maximum is an infinite time, vanaspati-kala. Likewise till the Acyuta, except that state the minimum stay in each case as it may be plus 2 to 9 years. The rest as aforesaid. prazna 339-gevejjakappAIya pucchA ? the Q. 339. Bhante ! What about those living in Graiveyaka vimanas beyond the kalpas ? uttara 339-goyamA! sabvabaMdhataraM jahaNNeNaM bAvIsaM sAgarovamAI vAsapuhuttamabbhahiyAI ukkoseNaM aNaMtaM kaalN-vnnssikaalo| desabaMdhaMtaraM jahaNNeNaM vAsapuhuttaM ukkoseNaM vnnssikaalo| A. 339 Gautama ! In this case, for the bondage of the

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260 bhagavatI sUtram saH 8. 9 whole, the minimum is 22 sagaropamas plus 2to 9 years and the maximum is an infinite time, vanaspati-kala so to say. For the bondage of a part, the minimum is 2 to 9 years and the maximum is vanas pati-kala. prazna 340-jIvassa NaM bhaMte ! aNuttarovavAiya pucchA ? Q. 340. And what about the Anuttaraupapatika gods, pray ? uttara 340-goyamA ! savvabaMdhataraM jahaNNaNaM ekkatIsaM sAgarovamAiM vAsapuhuttamabbhahiyAI ukAseNaM saMkhejjAiM saagrovmaaii| desabaMdhaMtaraM jahaNaNaM vAsapuhuttaM ukkoseNaM saMkhejjAiM saagrovmaaii| A. 340. Gautama ! For the whole, the minimum time gap is 31 sagaropamas plus 2 to 9 years and the maximum is a countable number of sagaropamas. For a part, the minimum is 2 to 9 years and the maximum is a countable number of sagaropamas. prazna 341-eesi NaM bhaMte ! jIvANaM veuvviyasarIrassa desabaMdhagANaM sabvabaMdhagANaM abaMdhagANaM ya kayare kayarehiMto jAva...visesAhiyA vA ? Q. 341. Bhante ! Of the living beings with a fluid body, between the bondage of the whole, of a part and no bondage, which ones are less, till especially more ? uttara 341-goyamA! savvatthovA jIvA veubviyasarIrassa sanvabaMdhagA desabaMdhagA asaMkhejjaguNA abaMdhagA aNaMtaguNA / A. 341. Gautama ! Smallest in number are those with the bondage of the whole, innumerable times more are those with the bondage of a part, and infinite times more are those with no bondage. [ bondage due to the formation of a caloric body ] prazna 342-AhAragasarIrappaogabaMdhe NaM bhaMte ! kaivihe paNNate?

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Bhagavati Satra Bk. 8 Ch.9 2011 . Q. 342. Bhante ! How many are the types of bendage due to a caloric body ? uttara 342-goyamA! egAgAre paNNatte / A. 342. Gautama ! Only one. prazna 343-jaI egAgAre paNNatte ki maNussAhAragasarIrappamogabaMdhe amaNussAhAragasarIrappaogabaMdhe? Q. 343. Bhante ! If it be one, then is it due to the formation of a caloric body of a human being, or of a nonhuman being ? uttara 343-goyamA ! maNussAhAragasarIrappaogabaMdhe No amnnussaahaargsriirppogbNdhe| evaM eeNaM abhilAveNaM jahA ogAhaNasaMThANe jAva... iDDhipattapamattasaMjayasammadipijjattasaMkhejjavAsAuyakammabhUmiyagabbhavakkaMtiyamaNussAhAragasarIrappaogavaMdhe NoaNiDhipattapamatta jaav...aahaargsriirppogbNdhe| A. 343. Gautama ! Only due to the formation of the caloric body of a human being, not that of a non-human being. For the rest, refer to the Chapter on Body Structure (in the Prajnapana Sutra, Pada 21), till the bondage due to the formation of a caloric body takes place in the human type, with affluence attained, with infatuated-restraint, with right outlook, full attainments, with a countable number of years of life-span, born in the land of spiritual activity (karmabhumi), from the mother's womb, but not in a non-human type, etc., etc., and without affluence. prazna 344-AhAragasarIrappamogabaMdhe NaM bhaMte! udaeNaM? kassa kammassa Q. 344. Bhante ! What karma leads to the bondage due to the formation of a caloric body ?

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262 ... bhagavatI sUtram saH 8 uH 9 uttara 344-goyamA ! vIriyasajogasaddavvayAe jAva'laddhiM ca paDucca AhAragasarIrappaogaNAmAe kammassa udaeNaM aahaargsriirppogbNdhe| ___A. 344. Gautama! Due to energy, activity of the mind, association of matter, till power and the coming up of karma giving a name relevant to a caloric body that the bondage due to the formation of a caloric body is acquired. kiM desabaMdhe prazna 345-AhAragasarIrappaogabaMdhe NaM bhaMte ! savvabaMdhe ? Q. 345. Bhante ! Is the bondage due to the formation of a caloric body a bondage of a part or of the whole ? uttara 345---goyamA ! desabaMdhe vi savvabaMdhe vi / A. 345. Gautama ! Both a bondage of a part and of the whole. prazna 346-AhAragasarIrappaogabaMdhe NaM bhaMte ! kAlao kevacciraM hoi ? Q. 346. Bhante ! How long does the bondage due to the formation of a caloric body last ? uttara 346-goyamA! savvabaMdhe ekkaM samayaM desabaMdhe jahaNeNaM aMtomuhuttaM ukkoseNaM vi aMtomuttaM / A. 346. Gautama ! The bondage of the whole lasts for a unit of countable time. For the bondage of a part, the minimum is less than a muhurta, and so also the maximum, less than a muhurta. prazna 347-AhAragasarIrappaogabaMdhaMtaraM NaM bhaMte ! kAlao kevacciraM hoi ?

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Bhagavati Stotra Bk. 8 Ch. 9 263 Q. 347. Bhante! How long is the time gap between the formation of one and another of the caloric bodies ? uttara 347-goyamA! savvabaMdhataraM jahaNeNaM aMtomuhuttaM ukkoseNaM aNaMtaM kAlaM-aNaMtAo ussappiNIosappiNIo kAlao khettao aNaMtA loyA--avaDDhapoggalapariyaTa desUNaM / evaM desabaMdhataraM pi / A. 347. Gautama ! For the bondage of the whole, the minimum time gap is less than a muhurta, and the maximum is an infinite time, an infinite number of downswings and upswings of the time-cycle ; in terms of space, an infinite space, slightly less than a pudgala-paravartana. So also the time gap for the bondage of a part. prazna 348-eesi NaM bhaMte ! jIvANaM AhAragasarIrassa desabaMdhagANaM savvabaMdhagANaM abaMdhagANaM ya kayare kayarehiMto jAva...visesAhiyA vA ? Q. 348. Bhante ! As between the bondage of the whole, of a part and no bondage, which one is less, till especially more ? uttara 348-goyamA ! savvatyovA jIvA AhAragasarIrassa savvabaMdhagA desabaMdhagA saMkhejjaguNA abaMdhagA aNaMtaguNA / A. 348. Gautama ! Smallest in number are those with the bondage of the whole, a countable number of times more are those with the bondage of a part and an infinite times more are those with no bondage. [ bondage due to the formation of a fiery body ] prazna 349-yAsarIrappaogabaMdhe NaM bhaMte ! kaivihe paNNatte / Q. 349. Bhante ! How many are the types of bondage due to the formation of a fiery body ?

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264 bhagavatI sUtram saH 8 uH uttara 349 --goyamA! paMcavihe paNNate taM jahA-egiMdiyateyAsarIrappaogabaMne beiMdiyateyAsarIrappaogabaMdhe jAva...paMciMdiyateyAsarIrappayoga bNdhe|| A. 349. Gautama ! Five types, from the formaticn of the fiery body of an one-organ being, of a two-organ being, till of a five-organ being. ana prazna 350-egidiyateyAsarIrappaogabaMdhe NaM bhaMte ! kaivihe paNNate ? Q. 350. Bhante ! How many are the types of bondage due to the formation of a fiery body of an one-organ being ? uttara 350-evaM eeNaM abhilAveNaM bheo jahA ogAhaNasaMThANe jAva... pajjattAsavvaTThasiddhaaNuttarovavAiyakappAIyavemANiyadevapaMciMdiyateyAsarIrappaogabaMdhe apajjattAsavvaTThasiddhaaNuttarovavAiya jAva...baMdhe ya / ____A. 350. Gautama ! Refer to (Chapter 21 of the Prajnapana Sutra on Body Structure,) till the Saivanthasiddha Aruttaraupapatika gods living teyond the kalpas, with five sense organs, with a bondage due to the formation of a fiery body, with full attainments, as well as without full attainments. prazna 351-teyAsarIrappaogabaMdhe NaM bhaMte ! kassa kammassa udaeNaM ? Q. 351. Bhante ! What karma leads to the bondage due to the formation of a fiery body ? uttara 351-goyamA ! vIriyasajogasaddavvayAe jAva...AuyaM ca paDucca teyAsarIrappaogaNAmAe kammassa udaeNaM teyaasriirppogbNdhe| A. 351. Gautama ! Due to energy, activity of the mind, association of matter, till karma giving life-span, till the rise of karma giving a name relevant to a fierybody is the bondage due to the formation of a fiery body acquired. prazna 352-teyAsarIrappaogabaMdhe NaM bhaMte ! kiM desabaMdhe savvabaMdhe ?

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Bhagavati Sotra Bk. 8 Ch. 9 265 Q. 352. Bhante ! Is the bondage due to the formation of a fiery body a bondage of a part or a bondage of the whole ? uttara 352-goyamA desabaMdhe No sanvabaMdhe / A. 352. Gautame ! Bondage of a part, not of the whole ? prazna 353-teyAsarIrappaogabaMdhe NaM bhaMte ! kAlao kevacciraM hoi ? Q. 353. Bhante ! How long does the bondage due to the formation of a fiery body last ? uttara 353-goyamA ! duvihe paNNatte taM jahA-aNAie vA apajjavasie aNAie vA sapajjavasie / A. 353. Gautama ! Here there are two types, viz., one without a beginning and without an end, and the other without a beginning but with an end. prazna 354-teyAsarIrappaogabaMdhataraM NaM bhaMte ! kAlao kevacciraM hoi ? Q. 354. Bhante! How long is the time gap between the formation of one fiery body and another ? uttara 354-goyamA ! aNAiyassa apajjavasiyassa Natthi aMtaraM aNAiyassa sapajjavasiyassa Natthi aMtaraM / A. 354. Gautama ! No gap for the one and no gap for the other. prazna 355 --eesi NaM bhaMte ! jIvANaM teyAsarIrassa desavaMdhagANaM abaMdha.. gANaM ya kayare kayarehiMto jAva...visesAhiyA vA? Q. 355. Bhante ! As between the bondage of a part and no bondage, which one is less, till especially more ?.

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266 bhagavatI sUtram saH 8 uH 9 ... uttara 355-goyamA ! sanvatthovA jIvA teyAsarIrassa. abaMdhagA desabaMdhagA aNaMtaguNA / A. 355. Gautama ! Smaller in number are those with no bondage, but an infinite times more are those with the bondage of a part. [ bondage due to the formation of a karman body] prazna 356-kammAsarIrappaogabaMdhe NaM bhaMte ! kaivihe paNNatte ? Q. 356. Bhante ! How many are the types of bondage due to the formation of a karman body ? uttara 356-goyamA ! aTThavihe paNNatte taM jahA-NANAvaraNijjakammAsarIrappaogabaMdhe jAva...aMtarAiyakammAsarIrappaogabaMdhe / A. 356. Gautama ! Eight types, from karman body enshrouding knowledge, till karman body with karma causing obstruction. prazna 357-NANAvaraNijjakammAsarIrappaogabaMdhe NaM bhaMte ! kassa kammassa udaeNaM ? Q.357. Bhante ! What karma leads to a bondage due ito the formation of a karman body enshrouding knowledge ? uttara 357-goyamA ! NANapaDiNIyayAe NANaNiNhavaNayAe NANaMtarAeNaM NANappaoseNaM NANaccAsAyaNayAe NANavisaMvAyaNAjogeNaM NANAvaraNijjakammAsarIrappaogaNAmAe kammassa udaeNaM nnaannaavrnnijjkmmaasriirppogbNdhe| ___A. 357. Gautama ! This type of bondage is acquired for abusing knowledge, misusing knowledge, obstructing knowledge, showing contempt for knowledge, distorting knowledge, imparting wrong knowledge, and for acquiring a pame relevant to a karman body enshrouding knowledge.

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Bhagavati Sutra Bk. 8 Ch. 9 267 prazna 358-darisaNAvaraNijjakammAsarIrappaogabaMdhe NaM bhaMte ! kassa kammassa udaeNaM? Q. 358. Bhante ! What karma leads to a bondage due to the formation of a karman body enshrcuding faith ? uttara 358-goyamA ! daMsaNapaDiNIyayAe evaM jahA NANAvaraNijja NavaraM dasaNaNAmaM ghetavvaM jAva...dasaNavisaMvAyaNAjogeNaM dasaNAvaraNijjakammAsarIrappaogaNAmAe kammassa udaeNaM jAva...paogabaMdhe / A. 358. Gautama ! This type of bondage is acquired for contradicting faith, state all as in the case of knowledge, except that replace the word 'knowledge' by 'faith', till for acquiring a name relevant to a karman body enshrouding faith. prazna 359-sAyAveyaNijjakammAsarIrappaogabaMdhe NaM bhaMte ! kassa kammassa udaeNaM ? Q. 359. Bhante ! What karma leads to a bondage due to the formation of a karman body giving pleasant experiences ? uttara 359-goyamA! pANANukaMpayAe bhUyANukaMpayAe evaM jahA sattamasae dussamAuddesae jAva...apariyAvaNayAe sAyAveyaNijjakammAsarIrappaogaNAmAe kammassa udaeNaM sAyAveyaNijjakammA jaav...bNdhe| ___ A. 359. Gautama! It is acquired for showing compassion to one-organ beings, to two-organ beings, repeat what is stated in S.7 U6. on duhsama period, till for not causing hardship to living beings, and for acquiring a name relevant to a karman body giving pleasant experiences. prazna 360-asAyAveyaNijja pucchA ?

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268 bhagavatI sUtram sa. 8 : 1 a karman body Q. 360. And what about unpleasant experiences, pray ? giving. uttara 360-goyamA ! paradukhaNayAe parasoyaNayAe jahA satsamasae dussamAuddesae jAva...pariyAvaNayAe asAyAveyaNijnakammA jaav...phyogbNdhe| A. 360. Gautama ! For causing pain to living beings, for causing them grief, repeat what is stated in S.7. U.6 on duhsama period, till for causing hardship to living beings, and for acquiring a name relevant to a karman body giving unpleasant experiences. prazna 361-mohaNijjakAmmAsarIra pucchA ? Q. 361. Bhante ! What karma leads to a bondage due to the formation of a karman body causing delusion ? uttara 361-goyamA ! tivvakohayAe tivvamANayAe tivvamAyayAe tivvalobhayAe tivvadaMsaNamohaNijjayAe tivvacarittamohaNijjayAe mohaNijjakammAsarIrappaoga jaav...pogbNdhe| A. 361. Gautama ! This type of bondage is acquired from violent anger, violent pride, violent attachment, violent greed, violent karma obstructing faith, violent karma obstructing conduct, and for acquiring a name relevant to a karman body causing delusion. prazna' 362-NeraiyAuyakammAsarIra pucchA ? Q.362. Bhante ! What about the bondage of infernal beings due to the formation of a karman body. uttara 362-goyamA ! mahAraMbhayAe mahApariggayAe kuNimAhAreNaM paMciMdiyavaheNaM NeraiyAuyakammAsarIrappaogaNAmAe kammassa. udaeNaM paraiyAuyakammAsarIra jAva...paogabaMdhe /

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(Bhagavati Satra Bk. 8 Ch. 9 A 362. Gautama! This bondage is acquired due to great slaughter, till great property, due to the intake of meat, slaughter of five-organ animals, and for acquiring a name relevant to a karman body of an infernal being. prazna 363 - tirikkhajoNiyA uyakammAsarIra pucchA ? Q, 363. Bhante ! What about the bondage of sub-human beings due to the formation of a karman body? 269 uttara 363 - goyamA ! mAillayAe Niya DillayAe aliyavayaNeNaM kUDa tulakUDamANeNaM tirikkhajoNiyAuyakammA jAva... paogabaMdhe / A. 363. Gautama ! This bondage is acquired due to attachment, deep attachment, false utterances, use of wrong weights and measures, and for acquiring a name relevant to a karman body of an animal. prazna 364 - maNussA uya kammAsarIra pucchA ? Q-364. Bhante! What about the bondage of human beings due to the formation of a karman body? uttara 364 - goyamA ! pagaibhaddyAe pagaiviNIyayAe sANukkosaNayAe amacchariyAe maNussAuyakammA jAva... payogabaMdhe / A. 364. Gautama ! This bondage is acquired due to natural mildness, natural humility, kindness, absence of jealousy, and for acquiring a name relevant to a karman body of a human being. prazna 365 -- devAuyakammAsarIra pucchA ? Q, 365. Bhante ! What about the bondage of divine beings due to the formation of a karman body?

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bhagavatI sUtram saH 8 uH 9 uttara 365 - goyamA ! sarAgasaMjameNaM saMjamAsaMjameNaM bAlatavokammeNaM akAmaNijjarAe devAuyakammAsarIra jAva... . pa ogabaMdhe / 270 A. 365. Gautama! This bondage is acquired due to restraint with attachment, partial restraint, misguided perance, part exhaustion of karma and for acquiring a name relevant to a karman body of a divine being. prazna 366 -- subhaNAmakammAsarIra puchA ? Q.366. Bhante ! What karma leads to a bondage due to the formation of a karmon body giving an auspicious name? uttara 366 - goyamA ! kAujjuyayAe bhAvujjuyayAe bhAsujjuyayAe avisaMvAyaNa jogeNaM subhaNAmakammAsarIra jAva... paogabaMdhe / A. 366. This type of bondage is acquired from the simplicity of body, simplicity of thought, simplicity of expression, simplicity of behaviour and for acquiring a name, relevant to a karman body giving an auspicious name. prazna 367 - asubhaNAmakammAsarIra pucchA ? Q. 367. And what about one giving an inauspicious name, pray ? uttara 367 - goyamA ! kAya aNujjayayAe asubhanAmakammAsarIra jAva... paogavaMdhe / jAva... . visaMvAyaNajogeNaM A. 367. Gautama ! This is acquired from the duplicity of body, duplicity of thought, duplicity of expression, duplicity of behaviour and for acquiring a name relevant to a karman body giving an inauspicious name. prazna 368 - uccAgoyakammAsarIra pucchA ? Q, 368. Bhante ! What karma leads to a bondage due to the formation of a karman body giving a high caste ?

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Bhagavati Satra Bk. 8 Ch. 9 271 uttara 368-goyagA! jAiamaeNaM kulaamaeNaM balaamaeNaM rUvaamaeNaM tavaamaeNaM suyaamaeNaM lAbhaamaeNaM issariyaamaeNaM uccAgoyakammAsarIra jaav...pogbNdhe| A. 368. Gautama ! This is acquired when one discards the pride of caste, of lineage, of strength, of grace, of penance, of learning, of gain, of wealth, and when one acquires the name relevant to a karman body giving a high caste. prazna 369-NIyAgoyakammAsarIra pucchA ? Q. 369. And what about one giving a low caste, pray ? uttara 369-goyamA! jAimaeNaM kulamaeNaM balamaeNaM jAva...issariyamaeNaM NIyAgoyakammAsarIra jAva...paogabaMdhe / A. 369. Gautama ! This is acquired due to the pride of caste, till of wealth, and when one acquires the name relevant to a karman body giving a low caste. prazna 370-aMtarAiyakammAsarIra pucchA ? Q. 370. And what about a tondage due to the formation of a karman body causing obstruction, pray ? uttara 370-goyamA ! dANaMtarAeNaM lAbhaMtarAeNaM bhogaMtarAeNaM uvabhogatarAeNaM vIriyaMtarAeNaM aMtarAiyakammAsarIrappaogaNAmAe kammassa udaeNaM aMtarAiyakammAsarIrappaogabaMdhe / A. 370. Gautama ! This is acquired for creating obstruction to gift, gain, use, continuous use and valour, and for acquiring a name relevant to that type of karman body. prazna 371-NANAvaraNijjakammAsarIrappaogabaMdhe NaM bhaMte ! kiM desabaMdhe savvabaMdhe ?

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272 bhagavatI sUtram saH 8 uH 9 Q. 371. Bhante ! Is the bondage due to the formation of a karman body enshrouding knowledge a bondage of a part, or of the whole ? uttara 371-goyamA ! desabaMdhe No savvabaMdhe / evaM jAva...aMtarAiya / A. 371. Gautama ! Bondage of a part, not of the whole, and like this, till karma causing obstruction. prazna 372-NANAvaraNijjakammAsarIrappaogabaMdhe NaM bhaMte ! kAlokevacciraM hoi ? .. Q.372. Bhante ! How long does the bondage due to the formation of a karman body obstructing knowledge last ? uttara 372-goyamA ! duvihe paNNatte taM jahA-aNAIe evaM jahA teya. gassa saMciThThaNA taheva evaM jAva...aMtarAiyassa / A. 372. Gautama ! It has two varieties, viz., one without a beginning (and without an end, and the other with a beginning and with an end), repeat what has been stated about a fiery body, and this holds, till bondage due to the formation of a karman body causing obstruction. prazna 373-NANAvaraNijjakammAsarIrappaogabaMdhataraM NaM bhaMte ! kAlao kevacciraM hoi ? Q. 373. Bhante ! How long is the time gap between one bondage and another due to the formation of a korman body enshrouding knowledge ? taheva eva jAva..atIyAsa jaNAyasa uttara 373-goyamA ! aNAIyassa evaM jahA teyagasarIrassa aMtaraM taheva evaM jAva...aMtarAiyassa ! A. 373. Gautama ! Without a beginning (et setra), as

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Bhagavati Satra Bk. 8 Ch. 9 273 in the case of a fiery body, such is time gap (i.c., there is no gap), and this holds, till the karman body causing obstruction. prazna 374-eesi NaM bhaMte ! . jIvANaM NANAvaraNijjassa kammassa desabaMdhagANaM abaMdha gANaM ya kayare kayare jAva...? Q. 374. Bhante ! Of the bondage of a part ard no bondage in the case of a karman body enshrouding knowledge, which ones are (less, till especially more) ? uttara 374- appAbahugaM jahA teyagasta evaM Auyavajja jAva...aMtarAiyassa / A. 374. More or less similar to a fiery body, except for karma giving life-span, and this holds good, till a karman body causing obstruction. prazna 375-Auyassa pucchA ? Q. 375. And what about karma giving life-span ? uttara 375-goyamA ! savvatthovA jIvA Auyassa kammassa desabaMdhagA abaMdhagA sNkhejjgunnaa| A. 375. Gautama ! In the case of karma giving life-span, smallest in number are those with the bondage of a part, and a courtable number of times more are those with no bondage. [ correlation between the bondage of bodies ] prazna 376-jassa NaM bhaMte ! orAliyasarIrassa savvabaMdhe se NaM bhaMte ! veubviyasarIrassa kiM baMdhae abaMdhae ? Q. 376. Bhante ! One who has the bondage of the whole 18

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274 bhagavatI sUtram saH 8 uH 9 of a gross body, does he, or does he not, bondage of a fluid body ? acquire the uttara 376-goyamA ! No baMdhae abaMdhae / A. 376. Gautama ! He does not. He remains without it. prazna 377-AhAragasarIrassa kiM baMdhae abaMdhae ? Q. 377. ...does he, or does he not, acquire the bondage of a caloric body ? uttara 377-goyamA ! No baMdhae abaMdhae / ____ A. 377. Gautama ! He does not. He remains without it prazna 378-teyAsarIrassa ki baMdhae abaMdhae ? Q. 378. ...does he, or does he not, acquire the bondage of a fiery body ? uttara 378-goyamA! baMdhae No abaMdhae / A. 378. Gautama ! He does. He does not remain without it. I - prazna 379-jai baMdhae ki desabaMdhae savvabaMdhae ? Q. 379. Bhante ! If he does, then, is it a bondage of a part, or of the whole ? uttara 379-goyamA! desabaMdhae No savvabaMdhae / A. 379. Gautama ! Bondage of a part, not of the whole.

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275 Bhagavati Sutra Bk. 8 Ch. 9 prazna 380 - kammAsarIrassa kiM baMdhae abaMdhae ? Q. 380. does he, or does he not, acquire the bondage of a karman body ? uttara 380 - jaheva teyagassa jAva... desabaMdhae jo savvabaMdhae / A. 380. This is similar to a fiery body, till bondage of a part, not of the whole. prazna 381 - jassa NaM bhaMte ! orAliyasarIrassa desabaMdhe se NaM bhaMte ! ve uvviyasarIrassa kiM baMdhae abaMdhae ? Q. 381. Bhante! One who has the bondage of a part of a gross body, does he, or does he not, acquire the bondage of a fluid body? uttara 381 - goyamA ! No baMdhae abaMdhae / evaM jaheva savvabaMdheNaM bhaNiyaM tadeva desa gheNaM vibhANiyavvaM jAva... kammagassa / A. 381. Gautama! He does not. He remains without it. What has been said about the bondage of the whole holds also of the bondage of a part, till the karman body. prazna 382 - jassa NaM bhaMte! veuvviyasarIrassa savvabaMdhe se NaM bhaMte ! orAliya sarIrassa kiM baMdhae abaMdhae ? Q. 382. Bhante! One who has the bondage of the whole of a fluid body, does he, or does he not, acquire the bondage of a gross body? uttara 382 - goyamA ! No vaMdhae abaMdhae / AhAragasarIrassa evaM ceva / teyagassa kammagassa ya jaheva orAlieNaM samaM bhaNiyaM taheva bhANiyavvaM ... desabaMdhae No savvabaMdhae / jAva. A. 382. Gautama ! He does not. He remains without

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276 bhagavatI sUtram saH 8 uH 9 it. This holds good of a caloric body. A fiery body and a karman body are similar to a gross body, till bondage of a part, not of the whole. prazna 383-jassa NaM bhaMte ! veubviyasarIrassa desabaMdhe se NaM bhaMte ! morAliyasarIrassa kiM baMdhae abaMdhae ? Q. 383. Bhante ! One who has the bondage of a part of a fluid body, does he, or does he not, acquire the bondage of a gross body ? uttara 383--goyamA ! No baMdhae abNdhe| evaM jaheva savvabaMdheNaM bhaNiyaM taheva desabadheNaM vi bhANiyavvaM jaav...kmmgss| A. 383. Gautama ! He does not. He remains without it. And what has been said of the bondage of the whole will hold in the case of the bondage of a part, till a karman body. prazna 384-jassa NaM bhaMte ! AhAragasarIrassa savvabaMdhe se NaM bhaMte ! orAliyasarIrassa kiM baMdhae abaMdhae ? Q. 284. Bhante ! One who has the bondage of the whole of a caloric body, does he, or does he not, acquire the bondage of a gross body ? uttara 384-goyamA ! No baMdhae abNdhe| evaM veuvviyassa vi| teyAkammANaM jaheva orAlieNaM samaM bhaNiyaM taheva bhANiyavvaM / A. 384. Gautama ! He does not. He remains without it. And this holds good of a fluid body. A fiery body and a karman body are similar to a gross body. prazna 385 -jassa NaM bhaMte ! AhAragasarIrassa desabaMdhe se NaM bhaMte ! orAliyasarIrassa...? Q. 385. Bhante ! One who has the bondage of a part of

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Bhagavati Sutra Bk. 8 Ch. 9 a caloric body, (does he, or does he not, acquire the bon-dage of) a gross body? 277 uttara 385 - evaM jahA AhAragassa savvabaMgheNaM bhaNiyaM tahA desabaMdheNaM vi bhANiyavvaM jAva... kammagassa / A. 385. Gautama! What has been said of the bondage of the whole of a caloric body will hold good for the bondage of a part, till a kurman body. yAsarIrassa desabaMdhe se NaM bhaMte ! prazna 386 - jassa rNaM bhaMte ! bhorA liyasa rIrassa kiM baMdhae avaMghae ? Q.386. Bhante! One who has the bondage of a part of a fiery body, does he, or does he not, acquire the bondage of a gross body ? uttara 386 - goyamA ! baMdhae vA abaMdha e vA / A. 386. Gautama! He may, or, he may not. prazna 387 - jai baMdhae kiM desabaMdhae savvabaMdhae ? Q. 387. Bhante! When he does, is it a bondage of a part, or of the whole ? uttara 387 - goyamA ! desabaMdhae vA savvabaMdhae vA / A. 387. Gautama! It may be a bondage of a part, or of the whole, prazna 388 - ve uvviyasarIrassa kiM baMdhae abaMdhae ? Q. 388. ...does he, or does he not, acquire the bondage of a fluid body? uttara 388 - evaM ceva / evaM AhAragasarIrassa vi /

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278 bhagavatI sUtram saH 8 u: 9 A. 388. Just similar, and so also of the caloric body. prazna 389-kammagasarIrassa kiM baMdhae bhabaMdhae? Q. 389. ...does he, or does he not, acquire the bondage of a karman body ? uttara 389-goyamA ! baMdhae No abaMdhae / A. 389.. Gautama ! He does. He does not remain without it. prazna 390-jai baMdhae kiM desabaMdhae savvabaMdhae ? Q. 390. Bhante ! If he does, is it a bondage of a part, or of the whole ? uttara 390-goyamA! desavaMdhae No savvabaMdhae / A. 390. Gautama ! the whole. It is a bondage of a part, not of prazna 391-jassa NaM bhaMte ! kammagasarIrassa desabaMdhe se NaM bhaMte ! orAliyassa...? Q. 391. Bhante ! One who has the bondage of a part of a karman body, (does he, or does he not, acquire the bondage of) a gross body ? uttara 391-jahA teyagassa vattavvayA bhaNiyA tahA kammagassa vi bhANiyavvA jAva...teyAsarIrassa jAva....desabaMdhae No samvabaMdhae / A. 391. Gautama ! What has been said of a fiery body also holds good of a karman body, till a bondage of a part of the fiery body, not of the whole. prazna 392-eesi NaM bhNte| savajIvANaM orAliyave uvviyapAhAraga

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Bhagavati Sutra Bk. 8 Ch. 9 279 teyAkammAsarIragANaM desabaMdhagANaM savvabaMdhagANaM abaMdhagANaM ya kayare kAyarohito mAva...visesAhiyA vA ? Q. 392. Bhante ! Of all the living beings, with gross, fluid, caloric, fiery and karman bodies, with a bondage of a part, a bondage of the whole and no bondage, which ones are less in number, till especially more? uttara 392-goyamA ! savvatthovA jIvA AhAragasarIrassa savvabaMdhagA tassa ceva desabaMdhagA sNkhejjgunnaa| veubviyasarIrassa savvabaMdhagA asaMjjaguNA tassa ceva desabaMdhagA asNkhejjgunnaa| teya kammagANaM avaMdhagA aNaMtaguNA doNha vi tullaa| orAliyasarIrassa savvabaMdhagA aNaMtaguNA tassa ceva abaMdhagA vise sAhiyA tassa ceva desabaMdhagA asNkhejjgunnaa| teyAkammagANaM desabaMdhagA visesaahiyaa| veuvviyasarIrassa abaMdhagA visesaahiyaa| AhAragasarIrassa abaMdhagA visesaahiyaa| ___A. 392. Gautama! Smallest in number are those with a caloric body with a bondage of the whole ; a countable times more are those with a bondage of a part. Innumerable times more than the second are those with a fluid body with a bondage of the whole ; innumerable times more than the third are those with a bondage of a part. An infinite times more than the fourth are those with a fiery body and with a karman body with no bondage, and their numbers are similar. An infinite times more are those with a gross body with a bondage of a whole ; those with no bondage are especially more ; those with a bondage of a part are innumerable times more. Especially more are those with a karman body with a bondage of a part ; especially more are those with a fluid body with no bondage ; also especially more are those with a caloric body with no bondage. -sevaM bhaMte ! sevaM bhaMte ! ti Bhante ! So they are. So they are. Navamo uddeso smtto| Chapter Nine ends.

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dazamo uddeso Chapter Ten rAyagihe Nayare jAva...evaM vayAsI: [on devotion to conduct and canons ] In the city of Rajaglha, till made the followirg submission : prazna 393-aNNautthiyA NaM bhaMte! evaM AikkhaMti jAva...evaM parUveMti evaM khalu sIla seyaM suyaM seyaM suyaM seyaM sIla seyN| se kahameyaM maMte ! . evaM? Q. 393. Bhante ! The heretics hold, till firmly assert that conduct is good, canons (sruta) are good, canons (independent of conduct) are gocd or conduct (independent of canons) is good. Bhante ! How far is the assertion correct ? uttara 393--goyamA ! jaMNaM te aNNa utthiyA evaM AikkhaMti jAva... je te evaM Asu micchA te evaM aahNsu| aI puNa goyamA ! evaM AikkhAmi jAva....parUvemi-evaM khalu mae cattAri purisaz2AyA pnnnnttaa| taM jahA-sIlasaMpaNNe NAmaM ege No suyasaMpaNNe suyasaMpaNNe NAmaM ege No sIlasaMpaNNe ege sIlasaMpaNNe vi suyasaMpaNNe vi ege No sIlasaMpaNNe No suysNpnnnne| tattha NaM je se paDhame purisajAe se NaM purise sIlavaM asuvayaM / uvarae aviNNAyadhamme / esa NaM goyamA ! mae purise desArAhae paNNatte / tattha NaM je se docce purisajAe se NaM purise asIlavaM suyvN| aNuvarae viNNAyadhamme / esaM NaM goyamA ! mae purise desavirAhae pnnnntte| tattha NaM je se tacce purisajAe se NaM purise sIlavaM suyvN| uvarae viNNAyadhamma / esaM NaM goyamA! mae purise savvArAhae pnnnntte| tattha NaM je se cautthe purisajAe se NaM purise asIlavaM asuyvN| aNuvarae aviNNAyadhamme / esa NaM goyamA ! mae purise samvavirAhae paNNatte /

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Bhagavati Sutra Bk. 8 Ch. 10 A. 393. Gautama! What the heretics hold, till assert, is far from the truth. My view in this matter is, and I firmly hold this view, that there are four types of people as follows: some have conduct but not canons; some have canons but not conduct; some have both; and some have neither. Gautama! Of these, the first type has conduct but not canons. He is desisted from sin but is ignorant of the Law. I call him a part-follower. The second type has canons but not conduct. He knows the Law but does not desist from sin. I call him a part-heretic. The third type has both so that he desists from sin as well as knows the Law. He is a full follower. The fourth type has neither so that he neither desists from sin nor knows the Law. Such a person is a full heretic. [devotion and devotee ] prazna 394 - kai vihA NaM bhaMte ! ArAhaNA paNNattA ? Q. 394. Bhante ! How (arahana) ? many types is devotion>> uttara 394 - goyamA ! tivihA jANArAhaNA daMsaNArAhaNA caritArAhaNA / ArAhaNA paNNattA taM 281 A. 394. Gautama! Devotion is of three types, devotion to knowledge, to faith, to conduct. prazna 395 - NANArAhaNA NaM bhaMte! kai vihA paNNattA ? Q. 395. Bhante ! How many types knowledge ? jahA is devotion viz., to - uttara 395 - goyamA ! tivihA paNNattA taM jahA - ukkosiyA majjhimA jahaNNA / A. 395. Gautama! Three types, viz., high, medium and low.

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282 bhagavatI sUtram saH 8 uH 10 prazna 396 - daMsaNArAhaNA NaM bhaMte ! kaivihA ? Q. 396. Bhante ! How many types is devotion to faith ? uttara 396-evaM ceva tivihAvi: evaM caritArAhaNA vi / A. 396. Gautama ! The same three, and SO also conduct. prazna 397 - jassa NaM bhaMte ! ukkosiyA NANArAhaNA tassa ukkosiyA daMsaNArAhaNA jassa ukkosiyA daMsaNArAhaNA tassa ukkosiyA gANArAhaNA ? Q. 397. Bhante ! Is it correct to say that one who has a high devotion to knowledge has also a high devotion to faith, and vice versa ? tassa uttara 397 -- goyamA ! jassa ukkosiyA gANArAhaNA dasaNArAhaNA ukkosA vA ajahaNNukkosA vA / jassa puNa ukkosiyA daMsaNArAhaNA tassa gANArAhaNA ukkosA vA jahaNNA vA ajahaNamaNuk - kosA vA / A. 397. Gautama ! One who has a high devotion to knowledge may have a high or medium devotion to faith; one who has a high devotion to faith may have a high, low or medium devotion to knowledge. prazna 398 - jassa NaM bhaMte ! ukkosiyA NANArAhaNA tassa ukkosiyA caritArAhaNA jassukkosiyA caritArAhaNA tassukkosiyA NANArAhaNA ? Q 398. Bhante! Is it correct to say that one who has a high devotion to knowledge has also a high devotion to conduct, and vice versa ? uttara 398 - jahA ukkosiyA NANArAhaNA ya daMsaNArAhaNA bhaNiyA tahA ukkosiyA NANArAhaNA ya caritArAhaNA ya bhANiyavvA /

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Bhagavati Sutra Bk. 8 Ch. 10 A. 398. Gautama! What has been said of knowledge and faith holds good of knowledge and conduct as well. 283 prazna 399 -- jassa NaM bhaMte ! ukkosiyA daMsaNArAhaNA tassa ukkosiyA caritArAhaNA jassukkosiyA caritArANA tassukkosiyA daMsaNArAhaNA ? Q.399. Bhante! Is it correct to say that one who has a high devotion to faith has also a high devotion to conduct and vice versa ? uttara 399 - goyamA ! jassa kosiyA dasaNArAhaNA tassa caritArAhaNA ukkosA vA jahaNNA vA ajahaNNamaNukkosA vA / jassa puNa ukkosiyA carittAsahaNA tassa daMsaNArAhaNA NiyamA ukkosA | A. 399. Gautama! One who has a high devotion to faith may have a high, low or medium devotion to conduct, but one who has a high devotion to conduct has, as a rule, a high devotion to faith. [ last life of a devotee ] prazna 400 -ukkosiyaM NaM bhaMte ! NANArAhaNaM AhettA kaihiM bhavaggaNehiM sijjhai jAva... aMtaM karei ? Q.400. Bhante ! Through high devotion to knowledge, in how many lives does one attain perfection, till end all misery ? uttara 400 - goyamA ! atthegaie teNeva bhavaggahaNeNaM sijjhai jAva... aMta karei ! atyegaie doccaNaM bhavaggahaNeNaM sijjhai jAva... aMtaM karei | atyegaie kampotrae su vA kappAIesu vA uvavajjai / A. 400. Gautama ! Some are perfected, till end all misery in that very life; some others in two lives; some are born in heavens called kalpas, and some in those beyond the kalpas.

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bhagavatI sUtram saH 8 uH prazna 401 - ukko siyaM NaM bhaMte ! daMsaNArAhaNaM ArAhelA kahahiM bhavaggahaNehiM... ? 284 Q. 401. Bhante ! Through high devotion to faith, in how many births does one attain perfection, till end all _misery ? uttara 401 - evaM ceva / A. 401. Gautama! As in the case of high knowledge. prazna 402--ukkosiyaM NaM bhaMte ! caritA rAhaNaM ArAhatA...? Q. 402. Bhante ! Through high devotion to conduct, till end all misery ? uttara 402 - evaM ceva NavaraM atyegaie kappAIesu uvavajjai / A. 402. Gautama! The same, except that some are born in heavens beyond the kalpas. prazna 403 - majjhimiyaM NaM bhaMte ! NANArAhaNaM ArAhettA kaihiM bhavaggaNehiM siJi jAva... aMtaM kare ? Q.403. Bhante ! Through medium devotion to knowledge, in how many births does one attain perfection, till end all misery ? uttara 403 - goyamA ! atthegaie docceNaM bhavaggahaNeNaM sijjhai jAva.... aMtaM karei / taccaM puNa bhavaggahaNaM NAikkamai / A. 403. Gautama! Some are perfected, till end all misery, in two lives ; in any case, they are not born beyond their third life. prazna 404 - majbhimiyaM NaM bhaMte ! daMsaNArAhaNaM AhettA... ? Q. 404. Bhante ! What about those with a medium devotion to faith ?

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Bhagavati Sutra Bk. 8 Ch. 10 uttara 404 - evaM ceva / evaM majjhimiyaM caritArAhaNaM pi / A. 404. Gautama ! The same, and so also in the case of medium devotion to conduct. prazna 405 - jahaNNiyaM NaM bhaMte! NANArAhaNaM AhettA kai hiM hahiM sijjhai jAva... aMtaM karei ? Q. 405. Bhante ! Through low devotion to knowledge, in how many births does one attain perfection, till end all misery ? 285 uttara 405 - goyagA ! atthegaie tacceNaM bhavaggahaNeNaM sijjhai jAva... aMta karei / sattaTTha bhavaggahaNAI puNa NAikkamai / evaM daMsaNArAhaNaM pi evaM caritArAhaNaM pi / A. 405. Gautama ! Some are perfected, till end all misery in three lives; in any case, they are not born beyond their seventh or eighth life. The same holds good of low devotion to faith and low devotion to conduct. [ on transformation of matter ] prazna 406 - kai vihe NaM bhaMte ! poggalapariNAme paNNatte ? Q. 406. Bhante ! How many types is transformation of matter (pudgala parinama ) ? uttara 406 - goyamA ! paMcavihe poggalapariNAme paNNatte taM jahApariNAme gaMdhapariNAme rasapariNAme phAsapariNAme saMThANapariNAme / Q. 407. tion of colour ? Bhante ! How A. 406 Gautama ! Five types, as colour, as smell, as taste, as touch and as shape. prazna 407 - vaNNapariNAme NaM bhaMte ! kaivihe paNNate ? - many types is transforma

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286 bhagavatI sUtram saH 8 uH 13 - uttara 407-goyamA! paMcavihe paNNatte taM jahA--kAlavaNNapariNAme jaav...sukkillvnnnnprinnaame| evaM eeNaM abhilAveNaM gaMdhapariNAme. duvihe rasapariNAme paMcavihe phAsapariNAme aTThavihe / A. 407. Five, black, till white ; two types of smell, five types of taste and eight types of touch. prazna 408-saMThANapariNAmeNaM bhaMte ! kaivihe paNNatte ? Q. 408. Bhante ! How many types is transformation of shape ? uttara 408-goyamA ! paMcavihe paNNatte taM jahA-parimaMDalasaMThANapariNAme jAva...AyayasaMThANapariNAme / A. 408. Gautama ! Five, circular, till rectangular. (space-points of matter ] prazna 409-ege bhaMte ! poggalatthikAyapaese ki davvaM davvadese davAI dvvdesaa| udAhu davvaM ca davvadese ya udAhu davvaM ca davvadesA ya udAhu dadhvAiM ca dabadese ya udAhu davAiM ca davvadesA ya / Q. 409. Bhante! Is one space-point of matter (pudgalastikaya) equivalent to one object (dravya), or cne part-object (dravya-desa), or many objects, or many pariobjects, or one object, and one part-object, or one cbject and many part-objects, or many objects and one part-object ? uttara 409-goyamA ! siya davvaM siya davvadese / No davAI lo davvadesA No davvaM ca davvadese ya jAva...No dabbAiM ca davvadesA ya / A. 409. Gautama ! To a certain extent, it is one object and to a certain extent, it is one part-object, but never many objects or many part-objects nor, till many objects and many part-objects. prazna 410-do bhaMte ! poggalatthikAyapaesA kiM davvaM davvadese pucchA ?

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Bhagavati Sutra Bk. 8 Ch. 10 287 Q. 410. Bhante ! Are two space-points of matter equivalent to one object, or one part-object, etc., as before ? uttara 410-goyamA ! siyaM davvaM siya davvadese siya davAiM siya davvadesA siya davvaM ca davvadese ya No davvaM ca davvadesA y| sesA paDiseheyavvA / A. 410. Gautama ! To a certain extent, they are one object, or one part-object, or many objects, or many partobjects, or one object and one part-object, but never one object and many part-objects. The rest as before. prazna 411-tiNNi bhaMte ! poggalatthikAyapaesA ki davvaM davvadese pucchA ? What is the position in the case of Q. 411. Bhante! three space-points ? uttara 411-goyamA! siya davvaM siya davvadese evaM sata bhaMgA bhANiyavA jAva...siya davvAiM ca davvadese ya No davAiM ca davvadesA ya / / A. 411. Gautama ! To a certain extent, they are one object, or one part-object, (Seven forms), till many objects and one part-object, but never many objects and many partobjects. prazna 412-cattAri bhaMte ! poggalatthikAyapaesA kiM davvaM pucchA ? Q, 412. Bhante ! space-points ? What is the position in the case of four uttara 412-goyamA ! siya davvaM siya davvadese aTThabhaMgA bhANiyavvA jAva...siya davAiM ca davyadesA ya / jahA cattAri bhaNiyA evaM paMca cha satta jaav...asNkhejjaa| A. 412. Gautama ! To a certain extent, one object,

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288 bhagavatI sUtram saH 8 uH 10 till many objects and many part-objects, all the eight forms ; the same holds gcod in case of five, six, seven, even innumerable space-points. prazna 413-aNaMtA bhaMte ! poggalatthikAyapaesA ki bavvaM ? Q- 413. Bhante ! be infinite in number ? What is the position if the space: points uttara 413-evaM ceva jAva...siya davvAiM ca davvadesA ya / A. 413. Gautama ! The same eight forms, as stated, till many objects and many part-objects. [ sky over the universe and space-points of the soul ] prazna 414-ke vaiyA NaM bhaMte! logAgAsapaesA paNNattA ? Q, 414. Bhante ! How many are the space-points on the sky covering the universe (loka). uttara 414-goyamA! asaMkhejjA logAgAsapaesA paNNattA / A. 414. Gautama ! They are innumerable. prazna 415-e gamegassa NaM bhaMte ! jIvassa kevaiyA jIvapaesA paNNattA ? Q, 415. Bhante ! How many are the space-points on each and every soul ? uttara 415-goyamA ! jAvaiyA logAgAsapaesA egamegassa NaM jIvassa evaiyA jIvapaesA pnnnnttaa| A. 415. Gautama ! Each and every soul has as many space-points as the sky covering the universe. [ karma bondage of the soul ] prazna 416-kAi NaM bhaMte ! kammapagaDIo paNNattAo?

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Bhagavati Satra Bk. 8 Ch. 10 289 Q. 416. Bhante ! How many are the types of karma ? uttara 416-goyamA! aTTha kammapagaDIo paNNattAo taM jahANANAvaraNijjaM jAva...aMtarAiyaM / . A. 416. Gautama! Eight, viz., karma enshrouding knowledge, till karma causing obstruction. prazna 417-NeraiyANaM bhaMte ! kai kammapagaDIo paNNattAo? Q. 417. Bhante ! How many are the types of karma for the infernal beings ? uttara 417-goyamA ! atttth| evaM savvajIvANaM aTTha kammapagaDIo ThAveyavvAo jAva...vemANiyANaM / A. 417. Gautama ! Eight, and this holds good of all the living beings, till the Vaimanikas. prazna 418-NANAvaraNijjassa NaM bhaMte ! kammassa kevaiyA avibhAgapalicchedA paNNattA? Q. 418. Bhante! How many are the inseparable chapters (layers) of karma enshrouding knowledge ? uttara 418-goyamA! aNaMtA avibhAgapalicchedA pnnnnttaa| A. 418. Gautama ! They are infinite in number. prazna 419--NeraiyANaM bhaMte ! NANAvaraNijjassa kammassa kevaiyA avibhAgapalicchedA paNNatA? Q.419. Bhante ! How many are the inseparable chapters of karma enshrouding knowledge in the case of the infernal beings ?. uttara 419-goyamA ! aNaMtA avibhAgapalicchedA paNNattA / evaM sanyajIvANaM jaav...| 19.

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bhagavatI sUtram saH 8 uH 10 A. 419. Gautama! They are also infinite in number; and this holds good of all the living beings. prazna 420 - vemANiyANaM pucchA ? Q. 420. And what about the Vaimanikas, pray ? uttara 420 - goyamA ! anaMtA avibhAgapalicchedA paNNattA / evaM jahA NANAvara Nijjassa avibhAgapalicchedA bhaNiyA tahA aTThaNha vi kammapagaDINaM bhANiyavvA jAva... vemANiyANaM jAva... aMtarAiyassa / A. 420. The same infinite. And what has been said of karma enshrouding knowledge holds good of all the eight types of karma, till cne causing obstruction, and applies to all living beings, till the Vaimanikas. prazna 421 - egame gassa NaM bhaMte ! NANAvara Nijjassa kammassa kevaiehiM pariveDhie ? jIvassa egamege jIvapae se avibhAgapalicchedehiM Avediya - Q. 421. Bhante ! How many inseparable chapters of karma enshrouding knowledge encircle and envelope each and every space-point of a single living being ? uttara 421 - goyamA ! siya AveDhiyapariveDhie siya No AveDhiyapariveDhie / jai AveDhiyapariveDhie NiyamA anaMtehiM / A. 421. Gautama! Sometimes it is so encircled and enveloped, and sometimes it is not. When it is encircled and enveloped, it is so, as a rule, by an infinite number of inseparable chapters. prazna 422 - egamegassa NaM bhaMte ! NANAvara Nijjassa kammassa kevaiehiM pariveDhie ? iyassa egamege jIva ese. avibhAgapalicchedehiM AveDhiya Q.422. Bhante ! How many inseparable chapters of karma enshrouding knowledge encircle and envelope each and every space-point of an infernal being?

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Bhagavati Sutra Bk. 8 Ch. 10 291 uttara 422-goyamA ! NiyamaM aNaMtehiM jahA paraiyassa evaM jAva... vemANiyassa NavaraM maNussa jahA jiivss| A. 422. Gautama! As a rule, they are infinite in number ; and this holds good of all the living beings, till the Vaimanikas. Human beings are like five organ beings. prazna 423-egamegassa NaM bhNte| jIvassa egamege jIvapaese darisaNavaraNijjassa kammassa kevaiehiM ? Q. 423. Bhante ! How many inseparable chapters of karma enshrouding faith encircle and envelope each and every space-point of a living being ? uttara 423-evaM jaheva NANAvaraNijjasta taheva daMDago bhANiya vvo jAva... vemaanniyss| evaM jAva...aMtarAiyassa bhANiyavvaM NavaraM veyaNijjassa Auyassa NAmassa goyassa-eesiM cauNha vi kammANaM maNusassa jahA Neraiyassa tahA bhANiyabbaM / sesaM ta ceva / A. 423. Similar to karma enshrouding knowledge, and this holds good of all the living beings, till the Vaimanikas, till karma causing obstruction, exception being karma giving experience, life-span, name and lineage. In these four cases, what has been said of the infernal beings will apply to human beings. The rest as stated before. ( correlation between different types of karma ) prazna 424-~-jassa NaM bhaMte ! NANAvaraNijja tassa darisaNAvaraNijja jassa darisaNAvaraNijjaM tassa NANAvaraNijjaM ? Q.424. Bhante ! Is it correct to say that one who acquires karma enshrouding knowledge also acquires karma enshrouding faith, and vice versa ? ... uttara 424-goyamA ! jassa NaM pANAvaraNijjaM tassa darisaNAvaraNijja

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292 bhagavatI sUtram saH 8 uH 1. NiyamaM atthi| jassa NaM darisaNAvaraNijjaM tassa vi gANAvaraNijjaM NiyamaM atthi / A.424. Gautama ! One who acquires karma enshrouding knowledge, as a rule, acquires karma enshrouding faith, and one who acquires karma enshrouding faith also acquires karma enshrouding knowledge. prazna 425-jassa NaM bhaMte ! NANAvaraNijja tassa veyaNijjaM jassa veyaNijjaM tassa NANAvaraNijja ? Q.425. Bhante ! Is it correct to say that one who acquires karma enshrouding knowledge also acquires karma giving experience, and vice versa ? uttara 425-goyamA ! jassa gANAvaraNijjaM tassa veyaNijjaM Niyama atthi jassa puNa veyaNijjaM tassa NANAvaraNijjaM siya atthi siya ptthi| A. 425. Gautama ! One who acquires karma enshrouding knowledge, as a rule, acquires karma giving experience ; but one who acquires karma giving experience sometimes may and sometimes may not acquire karma enshrouding knowledge. prazna 426-jassa NaM bhaMte ! NANAvaraNijjaM tassa mohaNijjaM jassa mohaNijjaM tassa NANAvaraNijjaM ? 0.426. Bhante ! Is it correct to say that one who acquires karma enshrouding knowledge also acquires karma causing delusion, and vice versa ? _uttara 426-goyamA ! jassa NANAvaraNijjaM tassa mohaNijjaM siya asthi siya nntthi| jassa puNa mohaNijjaM tassa NANAvaraNijjaM Niyama atyi / A. 426. Gautama ! One who acquires karma enshrouding knowledge somtimes may and sometimes may not acquire

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Bhagavati Satra Bk. 8 Ch. 10 293 karma generating delusion ; but one who acquires karma causing delusion, as a rule, acquires karma enshrouding knowledge. prazna 427-jassa NaM bhaMte ! gANAvaraNijjaM tassa AuyaM ? Q. 427. Bhante ! What about karma knowledge and karma giving a life-span ? enshrouding uttara 427--evaM jahA veyaNijjeNa samaM bhaNiyaM tahA AueNa vi samaM bhANiyavvaM / evaM NAmeNa vi evaM goeNa vi smN| aMtarAeNa sama jahA darisaNAvaraNijjeNa samaM taheva NiyamA paropparaM bhANiyavvANi / A. 427. Gautama ! What has been said about karma giving experierce will hold good of karma giving a lifespan, also of karma giving a name and a lineage. What has been said of karma ensbrouding faith is to be repeated in case of karma causing obstruction. prazna 428.-jassa NaM bhaMte ! darisaNAgharaNijjaM tassa veyaNijjaM jassa veyaNijjaM tassa darisaNAvaraNijjaM? Q.428. Bhante ! Is it correet to say that one who acquires karma enshrouding faith also acquires karma giving experience, and vice versa ? uttara 428-jahA NANAvaraNijaM uvarimehiM sattahiM kammehiM samaM bhaNiyaM tahA darisaNAvaraNijja pi uvarimehiM chahiM kammehiM samaM bhANiyavvaM jaav...aNtraaiennN| A. 428. Gautama ! What has been said above about karma enshrouding knowledge vis-a-vis other seven karma has to be repeated regarding karma enshrouding faith vis-a-vis other six types, till karma causing obstruction. .. prazna 429-jassa NaM bhaMte ! veyaNijjaM tassa mohaNijjaM jassa mohaNijjaM tassa veyaNijjaM?

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bhagavatI sUtram saH 8 uH 10 429. Bhante! Is it correct to say that one who acquires karma glving experience also acquires karma causing delusion, and vice versa ? 294 uttara 429 - goyamA ! jassa veyaNijjaM tassa mohaNijjaM siya asthi siya Natthi jassa puNa mohaNijjaM tassa veyaNijjaM niyamaM atthi / A. 429. Gautama ! One who acquires karma giving experience sometimes may and sometimes may not acquire karma causing delusion, but one who acquires karma causing ' delusion acquires, as a rule, karma giving experience. prazna 430 - jassa NaM bhaMte ! veyaNijjaM tassa AuyaM ? Q. 430. Bhante ! Is it correct to say that one who acquires karma giving experience also acquires karma giving a life-span ? uttara 430 evaM eyANi paropparaM niyamaM / NAmeNa vi goeNavi samaM bhANiyavvaM / jahA AueNa samaM evaM A 430. Verily the two go together, and as with lifespan, so with name and lineage. prazna 431 - jassa NaM bhaMte ! veya NijjaM tassa aMtarAiyaM pucchA ? Q. 431. Bhante! Is it correct to say that one who acquires karma giving experience also acquires karma causing obstruction ? uttara 431 - goyamA ! jassa veyaNijjaM tassa aMtarAiyaM siya atthi siya Natthi / jassa puNa aMtarAiyaM tassa veyaNijjaM niyamaM asthi / A. 431. Gautama ! One who acquires karma giving experience sometimes may and sometimes may not acquire karma causing obstruction, but one who acquires karma causing obstruction acquires, as a rule, karma giving experience.

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Bhagavati Sutra Bk. 8 Ch. 10 prazna 432-jassa NaM bhaMte ! mohaNijjaM tassa AuyaM jassa - NaM bhaMte ! mAu tassa mohaNijja? Q.432. Bhante ! Is it correct to say that one who acquires karma causing delusion also acquires karma giving a life-span ? uttara 432-goyamA ! jassa mohaNijja tassa AuyaM NiyamaM atyi jassa puNa AuyaM tassa puNa mohaNijjaM siya atthi siya Natthi / evaM NAmaM goyaM aMtarAiyaM ca bhANiyavvaM / A. 432. Gautama ! One who acquires karma causing delusion acquires, as a rule, karma giving a life-span but one who acquires karma giving a life-span sometimes may and sometimes may not acquire karma causing delusion. The same holds good of karma giving a name and a lineage and karma causing obstruction. prazna 433-jassa NaM bhaMte ! AuyaM tassa NAmaM pucchA ? Q. 433. Bhante ! Is it correct to say that one who acquires karma giving a life-span also acquires karma giving a name ? uttara 433-goyamA ! vo vi paropparaM nniymN| evaM goteNa vi samaM bhANiyavvaM / A. 433. Gautama ! As a rule, the two go together. So also karma giving a lineage. prazna 434-jassa NaM bhaMte ! AuyaM tassa aMtarAiyaM pucchA ? Q. 434. Bhante ! Is it correct to say that one who acquires karma giving a life-span also acquires karma causing obstruction ? uttara 434-goyamA ! jassa AuyaM tassa aMtarAiyaM siya atthi siya nntthi| jassa puNa aMtarAiyaM tassa bhAuyaM NiyamaM atthi|

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bhagavatI sUtram saH 8 u: 10 A. 434. Gautama! One who acquires karma giving a life-span sometimes may and sometimes may not acquire karma causing obstruction, but one who acquires karma causing obstruction acquires, as a rule, karma giving a life- span. 296 S prazna 435 - jassa NaM bhaMte ! NAmaM tassa goyaM jassa NaM goyaM tassa NaM NAmaM pucchA ? Q. 435. Bhante ! Is it correct to say that one who acquires karma giving a rame also acquires karma giving a lineage, and vice versa ? jassa NaM NAmaM tassa NiyamA goyaM jassa NaM goyaM. * uttara 435 - goyamA tassa niyamA NAmaM / do vi ee paropparaM niyamA atthi / A. 435. Gautama ! Ore who acquires karma giving a name invariably acquires karma giving a lineage and ore who acquires karma giving a lineage invariably acquires karma giving a name. As a rule, the two go together. prazna 436 -- jassa NaM bhaMte ! NAmaM tassa aMtarAiyaM pucchA ? Q. 436. Bhante ! Is it acquires karma giving a name obstruction, and vice versa ? correct to say that ore who also acquires karma causing uttara 436-goyagA ! jassa NAmaM tassa aMtarAiyaM siya atthi siya Natthi / jassa puNa aMtarAiyaM tassa NAmaM NiyamA atthi / A, 436. Gautama! One who acquires karna giving a name sometimes may and sometimes may not acquire karma causing obstruction, but one who cquires karma causing obstruction acquires, as a rule, karma giving a name. prazna 437 -- jassa NaM bhaMte ! goyaM tassa aMtarAiyaM pucchA ? Q. 437. Bhante! Is it correct to say that one who

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257 Bhagavati Sutra Bk. 8 Ch. 10 acquires karma giving a lineage also acquires karma causing obstruction, and vice versa ? uttara 437 - goyamA ! jassa NaM goyaM tassa aMtarAiyaM siya atthi siya Natthi / jassa puNa aMtarAiyaM tassa goyaM niyamaM atthi / A. 437. Gautama! One who acquires karma giving a lineage sometimes may and sometimes may not acquire karma causing obstruc ion, but one who acquires karma causing obstruction acquires, as a rule, karma giving a lineage. ( nature of a living being ) prazna 438 - jIve NaM bhaMte ! kiM poggalI poggale ? Q. 438. Fhante ! Is a living being an owner of matter ( pudgali) or matter ( pudgala) itself ? uttara 438 - jIve poggalI vi poggale vi / A. 438. Gautama ! He is a pudgali as well as a pudgala, an owner of matter as well as matter itself. prazna 439 - me keNaTThaNaM bhaMte ! evaM vuccai - jIve poggali vi pogale Fan. Q. 439. Bhante! Why do you say that he is a pudgali as well as a pudgala ? uttara 439 - goyamA ! se jahA NAmae chatteNaM chattI daMDeNaM daMDI ghaDeNaM ghaDI paDeNaM paDI kareNaM karI evAmeva goyamA ! jIve vi soiMdiyacakhiM diya-se ghANidiyajivbhiMdiya phAsiMdiyAiM paDucca poggalI jIvaM paDucca pogale | teNaTTheNaM goyamA ! evaM vuccai - jIve poggali vi poggale vi / a. A. 439. Gautama! As one with an umbrella ( chatra ) is called a chatri, with a stick (danda) a dandi, with a jar ( ghata) a ghati, with a piece of silk (pata) a pati, with hand (kara) a kari, so a living being with the organs of *" hearing, vision, smell, taste and touch is called a pudgali : but relative to another living being, he is a rudgala. Hence so.

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298 bhagavatI sUtram saH 8 uH 10 prazna 440-NeraieNaM bhaMte! kiM poggalI...? Q. 440. Bhante ! Are the infernal beings pudgali pudgala ? or . ___ uttara 440 -evaM ceva evaM ceva vemANie NavaraM jassa jai iMdiyAiM tassa tai vi bhaanniybvaaii| . A. 440. As aforesaid, till the Valmanikas ; but in each case, the number of sense organs must be specifically stated. prazna 441-siddha NaM bhaMte ! kiM poggalI poggale ? Q. 441. Bhante ! Are the perfected beings pudgall or pudgala ? uttara 441--goyamA ! No poggalI poggale / A. 441. Not pudgali but pudgala. prazna 442-se keNaTheNaM bhaMte ! evaM vuccai jAva...poggale ? Q. 442. Bhante ! Why do you say so, till pudgala ? uttara 442-goyamA ! jIvaM paDucca se teNadveNaM goyamA ! evaM / cuccai-sidhai No poggalI poggale / A 442. Gautama ! Relative to another living being, a perfected being is a pudgala. Hence so. -sevaM bhaMte ! sevaM bhaMte ! ti / --Bhante ! You are right. It is so. dasamo uddeso samatto Chapter Ten eods. aTThama sayaM samattaM / Book Eight ends.

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Book Eight Notes Q. 1. Matter consciously transformed into body, etc., through the activity of a living being is called prayoga-parinata pudgala. Matter spontaneously transformed, is called visrasaparinata pudgala. A third transformation is a mixture of the two, misrasa-parinata pudgala. The third form is attained when the first is in suspense and the second operates as in the case of (the disintegration of) a dead body, or when the natural process of gross body formation is supplemented by food intake which is a conscious process. Q. 2-23 Nine sections are given to matter consciously transformed. Section one deals with matter consciously transformed in the case of one to five-organ beings. Section two deals with their attainments. Section three deals with body form. Section four deals with their organs of senses. Section five deals with body form and sense organs together. Section six deals with colour, smell, taste, touch and shape. Section seven brings together body form and colour, smell, taste, touch and shape. Section eight brings together the organs of senses and colour, smell, taste, touch and shape. Q. 27-32. The word yoga means the activity of the body mind and speech. The tranquilisation or exhaustion of obstruction to energy (virya) causing a throb of matter constituting the mind, speech and body is also called yoga or prayoga. For the operation of matter, mind, speech and body provide the necessary media, of which mind takes four forms, speech four forms and body seven forms in all fifteen forms. Four forms of activity of the mind are those based on truth (satya-manah-yrga), untruth (asatyamanah-yoga), truth-un

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300 Notes truth (satyamrsa-manah-yoga) and dontruth non-untruin (asatya-amrsa-manah-yoga). The same four for speech. When existing in the mind as an idea, it is a mental phenomenon ; but when expressed, it becomes a phenomenon of speech. When the body, gross and others, takes objects, from the mind and transforms the same through the activity of the mind, it is called manah-prayoga-parinuta. Asimilar process through speech is called vacana-prayoga-parinata, and through body is called kaya-prayoga-parinata. Violence in any form is called arambha. Matter transformed through a violent process of a truthful mind is called arambhasatya-manah-prayoga-parinata. And likewise matter transformed by speech and by body. Absence of violence is called anarambha. A mental resolve to kill is sarambha, and when the resolve is put into effect, it is samarambha. Q. 33-42 Physical inclinations leading to activity are called kaya-yoga. Kaya means a collection or an aggregate. As the gross physical body consists of a collection of matteratoms, pudgala-skandhas, it is called kaya. Kaya-yoga takes seven forms as follows: (1) Audarika kayayoga or activity of the gross body made of pudgala-sk andhas. The activity is relevant of men and animals. (2) Audarika-misra kayayoga or activity of the gross-cum-mixed body, the latter being fluid, caloric or karman. Q. 43-45 (3) Vaikriya kayayoga or activity of the fluid body. (4) Vaikriya-misra kayayaga or activity of grosscum-mixed body. Q. 46-47 (5) Aharaka kayayoga or activity of the caloric body. (6) Aharaka-misra kayayoga or activity of the caloriccum-mixed body. . Q. 48 (7) Karman kayayoga or activity of the karman body. A probable question may be, why the fiery (taijas) body has been left out. The answer is that the fiery bcdy is never

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Notes 301 separate nor separable from the karman body. In each case, it is the outlet of energy which is relevant. A. 46. For the last portion, perhaps a more appropriate rendering will be: "...and not when these conditions are reversed". So to be replaced is the portion as follows: "and not when there is no affluence but other conditions are fulfilled." Q. 57-67 When two objects are involved, the total number of forms are 1204. Similarly are stated the number of forms for three, four, till an infinite number of objects, the meaning of which is difficult to catch by people who are not connected with the Jaina tradition. Q. 69. The word asivisa stands for reptiles who have poison in their teeth. Some are poisonous reptiles by birth and others are by karma. The latter is a power derived by developed animals and human beings to do harm to others. Such souls cannot move up beyond the eighth heaven, and they are never developed. According to A. 73, such reptiles by karma may exist among the divine beings but not among the infernal beings, nor among one, two, three or four-organ animals. (A. 74) A. 85. Abhasa is a bare indication from a distance. Iha refers to an enquiry to check the correctness or otherwise of the indication. Avaya stands for a determination that it is this and not anything else. With dharana the thing is fixed in mind so that the memory is not erased even at a gap of time. Nandi Sutra has the following synonyms for these four which are as follows: abhasa or avagraha-avagrahana, upadharana, sravana avalambana, medha, iha--abhogana, margana, gabesana, cinta, vimarsa. avaya-abartana, pratyavartana, avaya, buddhi, vijnana,

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302 Notes dharana-dharana, dharana, sthapana, pratistha, kostha. Their duration has been indicated in the following couplet : uggahe ikkasamaie aMtomuhuttiyA IhA / aMttomuhuttie avAe dhAraNA saMkhejjaM vA kAlaM asaMkhejjaM vA kAlaM / Avagraha or abhasa lasts for a unit of time called samaya. Iha lasts for less than a muhurta. (48 minutes). So also araya, less than a muhurta. Dharana lasts for a limited or unlimited time depending on the life-span of the person concerned. Sruta knowledge has fourteen types, viz., aksara sruta, anaksara sruta, etc. Avadhi or extra-sensory knowledge has two types, viz., bhavapratyaya and gunapratyaya. Manahparyaya has two types, viz., rjumati and vipulamari. Kevala is a single type. Vibhanga knowledge which is virtually a non-knowledge is the reverse of extra-sensory knowledge. Q. 99-125. The twenty gate-ways of knowledge considered here are indicated in the following couplets: gaidie ya kAe hume pajjattae bhavatthe ya / wafufzy a gout mafa cauiu gia 4 11? lessA kasAya vee AhAre NANagoyare kAle / aMtara appAbahuyaM ca pajjavA ceha dArAI // 2 Q. 126. Labdhi is a special power or capacity derived through the spiritual process when karma of sundry types is either exhausted or tranquilised. Noticed in the discussion are ten types of labdhi which are knowledge, faith, conduct, part-conduct, gift, gain, enjoyment, continuous enjoyment, energy and sense organs. Knowledge as labdhi has its coun

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Notes 303 terpart in non-knowledge as labdhi. There are five types of knowledge and three of non-knowledge. Faith as labdhi maybe right,' wrong and mixed. Conduct as lat dhi bas five items, viz., state of equanimity, termination of previcus karma and its replacement by great vows, special penances for the termination of karma, conduct cutting out greed and conduct free from passions and excesses and shining in purity. Energy as labdhi has three types, viz., energy of the fool, that of the prudent and mixed. Sen'e organs are five. Other items of labdhi take only one variety, and no distinction has been introduced here between their mulaguna and uttaraguna. Q. 177-78. For the respective duration of knowledge and non-knowledge, reference has been made to Pada 18 of the Prajnapana Sutra. The duration of perception and sruta knowledge bas been stated to be less than a muhurta in the minimum and slightly more than sixty-six sagaras in the maximum. So is extra-sensory knowledge, except that it's minimum duration is one unit of indivisible time called samaya. For psychological knowledge, the minimum duration is one samaya and the maximum slightly less than ten millicn purvas. The supreme knowledge has a beginning, but once acquired, it never goes. Perceptual non-knowledge ard sruta non-knowledge have tbree types of duration, viz., without a beginning and without an end, without a beginning but with an end and with a beginning und with an end. For the last one, the minimum is less than a muhurta, though the maximum is an infinite time. For vibhanga kacwledge, the minimum is one samaya and maximum is slightly less than ten million purvas added to thirty-three sagaras. For the time-gap of cach type, reference has been made to the Jivabhigcma Sutra where it is stated as follows : For the first four types of knowledge, minimum time-gap is less than a muhurta and maximum slightly less than half of a pudgala-paravantar a. The supreme knowledge takes no time-gap. For perceptual and sruta pon-knowledge, the

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304 Notes time-gap is stated to be less than a muhurta and slightly more than sixty-six sagaras respectively. For the vibhanga knowledge, they are less than a muhurta and an infinite time. Q. 180. Difference between one state and another has been called category or paryaya. It may be within the same class called svaparyaya, or as between one class and another called paraparyaya. Thus different states of perceptual knowledge belong to the svaparyaya group while one state under perceptual knowledge and another under scriptural knowledge belongs to the paraparyaya group. The state of things in paraparyaya helps one to clearly identify the state of things in svaparyaya. The categories are infinite for all the five types of knowledge. The discussion on the respective size, being more, less or especially more, is, however, relevant of svaparyaya only. Q. 185. The details about these trees and fruits and their names are contained in the Prajnapana Sutra, Pada one. Q. 191. The idea seems to be that the space-points of the living organism or jiva are untouchable and remain untouched by a weapon, or finger or anything else. These space-points do not separate immediately after a limb has been separated. Q. 194. The words carima and acarima describe the relative location. Something may be in an extreme location in one re pect and not in an extreme location in another respect. In the present case of Ratnaprabha hell, however, no relativity is involved so that it has been said to be both carima and acarima. Q. 195. An endeavour incited by karma or a wicked thing has been called kiriya (kriya), which is to be distinguished from another word yoga which refers to the activities of the body, speech and mind. Or to reverse the position, any activity is kiriya which gives karma bondage.

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Notes 305 Such activities are of five types, physical, instrumental, etc., whose further division gives twenty-five types. The Prajnapana Sutra, Pada one, has an exbaustive treatment on the subject. Q. 203. There are three modes, to do, to order, to approve, and three instruments, mind, body and speech. They give nine alternatives as follows : 3 modes and 3 instruments, 3 modes and 2 instruments, 3 modes and 1 instrument, 2 modes and 3 instruments, 2 modes and 2 instruments, 2 modes and 1 jpstrument, 1 mode and 3 instruments, 1 mode and 2 instruments, 1 mode and 1 instrument, total 9. Through permutation and combination, they take 49. forms. Multiply them by 3, past, present and future, and this gives 147 forms. This much for each kiriya, so that for five, the total will be 735 forms. Q. 206. The word karmadana implies deeds which give karma bondage. The list containing 15 items shows the line of business prohibited for the Jainas. The list includes virtually everything, even the use of machinery, the only important exceptions being money-lending and acting as a broker or middleman, Q. 208. In the Jaina context, the four words, asanapana-khayima-sayima go toge ber. Asana stands for anything that satisfies hunger ; pana stands for anything which quenches thirst; khayima stands for anything which, like milk, meets both hunger and thirst ; sayima neither satisfies hunger nor quenches tbirst, though like betel it may impart taste to the mouth. Q. 208. In the three questions, the word taharubam occurs thrice. The first two refer to a Jaipa monk, wbile the last one to a monk of some heretical order. In both the cases, the donor is a follower of the one or the other, Hence the 20

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306 use of the word padilabhemanassa. Any offer to an ordinary beggar has a different word which is dalayayt or dalejja. Notes Q. 209. The words afasuyena and anesanijjen are worthy of note. Ordinarily they may mean 'with the association of living things' and 'with fault'. But such meaning becomes irrelevant here in the context of 'much exhaustion of karma and little. sin' following an offer. Besides, such food is unacceptable to a monk. Hence the commentators interpret the two words with reference to what is contained in the Acaranga Sutra. According to this source, food becomes anesaniya when the food collected by a monk is excessive or has little edible portion or it has been received without the knowledge and permission of the owner or where the thing does not remain wholesome till use. A food may be afasuya when the vessel containing it touches some prohibited thing. But the exception is food which though impure is given under exceptional circumstances to save the life of a monk, which earns merit. Q.210. The word thandilla refers to the type of land on which the unused portion of the food or food not meant for the receiving monk is to be deposited. This act needs exceptional care. Ten adjectives of the type of land referred to by the word are : I aNAvatyamasaMloe aNAvAe ceva hoi saMloe / AvAyamasaMloe AvAe ceva hoi saMloe // 1 // aNAvAyamasaMloe parassa aNuvaghAie / ad afat uifa afazaiogufta a ||||| fafeqvod grains uiam famafong! tapANabIya rahie uccArAINi vosire // 3 // They are: a piece of land where no one comes nor observes, where not a single life is killed, which is flat, which is not covered with grass, leaves or hay, which has just been ma de free from life by the burning of fire, whose dimension is one cubit by one cubit, where the soil underneath upto two inches is free from life, which is not near a village **ges

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Notes 307 or an orchard, where there are no holes sheltering rats, and which is free from moving animals and germinable seeds. The first condition, viz., where no one comes nor obseryes, takes four forms which are : : : where no one comes nor observes, where no one comes but the place is visible from a distance, where someone may come but does not observe, and where someone comes as well as observes. Of these four, the first one is wholesome but the other three are not. Q. 220. The three activities referred to are physical, instrumental and malicious which usually go together. The other two, torture and slaughter, may or may not be there. Hence rarely a living being bas one or two activities, but invariably three. Cf. Prajnapana Sutra : jassa NaM jIvassa kAiyA kiriyA kajjai tassa ahigaraNIyA kiriyA NiyamA kajjai jassa ahigaraNIyA kiriyA kajjai tassa vi kAiyA kiriyA forzaT #IGE 1 Q. 232. The five types of gatiprapata are as follows : 1 Prayoga-gati or movement from one place or category to another. 2. Tata-gati or movement till the destination has been reached. This type of movement has connection with each foot-step. 3. Bandhana-chedana-gati or movement as a result of which a bondage is cut. 4. Upapata-gati or movement from, say, animal life to human life. 5. Vihayogati or movement through the sky. Q. 233. The word padinyiya (pratyanika) refers to one who is hostile. Hostility may be towards human beings, animals, plants called gati-pratyanika, towards organisation called samuha-pratyanika, towards those who are fit for compassion called anukampa-pratyanika, towards the religious texis cal'ed sruta-pratyanika, or towards cognition or bhavas

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308 Notes like knowledge, faith and conduct called bhava-pratyanika. This is discussed at length in the six questions and answers. Q. 239. Inclination, detachment and knowledge thereof in a soul keen for liberation is called vavahara or behaviour. Its five types have been indicated. "Agama vyavahara include supreme knowledge, psychological knowledge, extra-sensory knowledge and the knowledge of 14, 10 and 9 purvas. Srutavyavahara includes the knowledge of the code of conduct, etc., prescribed in the sacred texts. Ajna-vyavahara stands for behaviour as per the order of some senior monk. This may be communicated from one person to another who is living at a distance. Behaviour on the basis of special instruction from the acarya is called dharana-vyavahara. Behaviour to atone for some lapse is called jita-vyavahara. For the last item, the behaviour of some advanced monks which may be more rigorous may serve as an example. The five are indicated in order of importance, the highest being agama-vyavahara, to that one who has it, makes use of it. In its absence, one is to depend on sruta-vyavahara and so on down tbe line. Even within agama-vyavahara, one who has the supreme knowledge should base his behaviour on it ; but in case one does not have it, he has to use psychological knowledge and so on down the line. In doing so with meticulous care, one becomes the true follower of Bhagavan Mahavira. Q. 241 Bandha or bondage in the Jaina context does not mean a bondage with an object like a rope or a chain, (dr avyabandha) but the bondage of the soul by karma (bhava-bandha). The iriyapathiki type of bondage is due to the activities of the body, mind and speech and the samparayiki type of bondage is due to passions. The iriyapathiki bondage may have been acquired in one birth when it is called grahanakarsa or in several births when it is called bhavakarsa. Q. 241 Another two bondages with which Chapter Nine starts are prayoga-bandha which is acquired and visrasa-bandha which is natural. Natural bondage exists in case of the spacepoints in Motion, Rest and Space, due to inherent grease

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Notes 309 binding one atom with another called bandhana-pratyay ikabandha, due to being kept in a pot called bhajana-pratyayikabandha, due to transformation called parinama-pratyayika-bandha. As to bandhana-pratyayika-bandha we have the following coup'ets which may be deserving of scientific test : samaNiddhayAe baMdho Na hoi samalukkhayAe vi Na hoi| .. vemAyaNiddhalukkhattaNeNa baMdho u khaMdhANaM // 1 // . Niddhassa NirtaNa duyAhiyeNaM lukkhassa lukkheNa duvAhieNaM / Niddhassa lukkheNa uvei baMdho jahaNNa vajjo visamo samo vA // 2 // Roughly, the point is that two atoms with the same sap or same roughness do not bind. They bind with each other only when these are similar, and so on. Q. 289. The word amohana refers to a type of formation caused by the rays of the rising and setting sun. Q. 315. The word khuddagabhava means the shortest stay in one's own body/ species. The finest nigoda has 65536 stays in less than a nuhurta and as many as 17 in a single respiration. Q. 321. The terms anantam kalam, ananta loga, asamkhejja poggala-pariyatta avalik aye asamkhejjaibhago, etc., are more or less indicative of a secular period, expressed in terms of timeunits, space or matter, even vanaspati. The Jaina calculation is as follows: : Ten kota-koti addha palyopan a makes one sagaropoma. Ten kota-koti sagaropamas make one up-phase of timecycle. Another ten kota-koti sagaropamas make one dow'n.pbase. An infinite number of up and down phases make one pudgala-paravartana. An avalika consists of an inpumerable number of time. units called samaya.

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310 . Notes . Q. 356. The acquisition of karman sarira is due to eight types of karma indentified by the Jainas. Six factors like hostility to knowledge and to wise men etc., are the cause of karma enshrouding knowledge. Similarly there are six enshrouding faith. Ten factors bind karma giving pleasant experiences and twelve factors bind karma giving unpleasant experiences. Six factors like violent rage, etc, give rise to karma causing delusion. Four factors impart life-span. Great endeavour, great acquisiticn, slaughter and taking meat give life in hell. Attachment, falsehood, etc., give animal life. Humility, politeness, compassion, etc., give the life of man. Restraint with attachment, part restraint, penances of a fool, etc., give life in heaven. Four factors, good as well as bad, generate karma giving a name. Pride, good or bad, determines the line of descent. Karma creating obstruction is generated from obstruction to gift, gain, enjoyment, etc. Q. 394. Aradhana means the most rigorous fulfilment of the rules and prescriptions without any lapse. This applies to knowledge, faith and conduct. Q. 406. The transformation of matter from one state to another is called poggala-parinama. Q. 418. That which remains indivisible even by the knowledge of the omniscient is called abibhaga-palicheda. Q. 424. et. seq. The two words 'bhajana' and 'niyama' occur at many places in the Jaina texts. The former refers to a possibility while the latter to an inevitability. For instance, in some human beings, karma enshrouding knowledge and faith and karma causing delusion and obstruction may or may not exist, but the other four, viz., karma giving experience, life-span, name and linca ge exist as a rule. In the remaining twenty-three species (dandakas), all the eight types of karna exist as a rule. The perfected souls are free from the clutches of karma. The bhajana and niyama of eight types of karma take 28 forms whose distribution is as follows : Karma enshrouding knowledge takes seven, karma enshrouding faith six, karma giving experience five, karma causing delusion four, karma giving life-span three, karma giving name two and karma giving lineage one, total 28. The details are contained in the text.

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Word Index [Figures indicate the page number where the word first occurs. ] akakkasaveyaNijjA-43 uttaraguNapaccakkhANI-21 akAmaNikaraNaM-59 esiya-15 aNaMtajIviyA-180 omoyariyA-14 aNNatthagae-65 kakkasaveyaNijjA-42 aNAIyavIsasAbaMdha-234 kAlAikkaMta-13 aNAgArova uttA-169 khettAikkaMta-13 aNAbhogaNinvattiyA-42 gaipariNAma-7 atthikAya-48 gaippavAe-122 apaccakkhANI-21 gabbhava.iya-107 apajjatta-111 carittAcarittaladdhI-158 appakammatarAe-30 cheovaTThAbaNiyaladghI-158 abhavasiddhie-156 jovaphuDA--29. alliyAvaNabaMdha-238 joNIsaMgaha-39 avaDDhomoyariyA-14 NANa ( aNNANa ) pajjavA-176 . asaMkhejjajIviyA-180 NANa ( aNNANa ) parigaya-174 asaMjayavirayapaDihaya...pAvakamme--17 NijjarAsamae-35 asAyAveyaNijjA-45 NissaMga, NiraMgaNa, NiriMdhaNa-7 ahakkhAyacarittaladdhI-158 tatthagae-65 ahigaraNI-5 thaMDilla-195 AbhiNibohiyaNANaladdhI--157 dubhAgapatte--14 AbhogaNivvattiyA-42 desamulaguNa-19 AyArabhAvapaDoyAra-46 desuttaraguNa-20 ArAhaNA-281 paMDiyavIriyaladdhI-166 AlAvaNabaMdha-238 paogapariNayA-103 AsIvisA-137 paogabaMdha-234 AhAkamma-64 pakAmaNikaraNaM-60 iriyAvahiyA (kiriyA )-4 pajjatta-111 ihagaai-65 paDiNIya-214 uccayabaMdha-239 paDuccappaogapaccaie-241

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312 Word Index pamANapatte-14 pamANAikkaMta-13 parajuraNayAe-45 paratippaNayAe-45 paradukkhaNayAe-45 parapariyAvaNayAe-45 parapiTThaNayAe-45 parasoyaNayAe-45 pariNAmapaccaie(baMdha)-235 parihAravisuddhiladdhI-158 puvappaoga-77 puvvappaogapaccaie-241 poggalasthikAyapaesA-286 poggalapariNAma-285 baMdhaNacheyaNa-7 baMdhaNapaccaie ( baMdha )-235 bAlavIriyalabI-166 bhAyaNapaccaie (baMdha)-235 maggAikkaMta-13 mahAkammatarAe-30 micchAdasaNaladdhI-158 mIsasApariNayA-103 mUlaguNapaccakkhANI-21 lesaNAbaMdha-238 logAgAsapaesA-288 vaNassaisamAraMbha-5 vabahAra-~216 vItiMgAla-12 vIya dhUma--12 vIsasApariNayA-103 vIsasAbaMdha-234 veyaNAsamae-35 vesiya-15 saMkhejjajIviyA-180 saMjayavirayapaDihaya...pAvakamma-17 saMjoyaNAdosa--11 saMparAiyA (kiriyA)-4 saMmucchima-107 saMsArasamAvaNNa-38 saiMgAladosa--11 sakasAI, akasAi--171 sajogI, ajogI-170 satthapariNAmiya-15 satthAtIya-15 sadhumadosa--11 sammadasaNaladdhI-158 sammAmicchAdasaNaladdhI-158 samuccayabaMdha-239 sarIrappaogabaMdha-237 sarIrabaMdha-237 saveyagA aveyagA-171 samvappAhAra-3 savvamahAhAra-28 savvamUlaguNa-19 savvuttaraguNa-23 sAgArovauttA-168 sAmAiyacarittaladdhI-158 sAmudANiya-15 sAyAveyaNijjA-45 sAhaNaNAbaMdha( desa, savva)-240 sIlavvaya...posahovavAsa-185 suhumasaMpArayaladdhI-158

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BY THE SAME AUTHOR BOOKS ON JAINOLOGY Bhagavati Sutra Vol. I ( Satakas 1-3) Bhagavati Sutra Vol. 2 (Satakas 4-6) Bhagavati Sutra Vol. 3 (Satakas 7-8) Bhagavati Sutra Vol. 4 (going to the rress) Dasavaika ika Sutra Kalpa Sutra Uttaradhyayana Sutra Aupapatika Sutra ( under preparation ) Sramana Bhagavan Mahavira - life and doctrines Jaina Stories Vol. 1 Jaina Stories Vol. 2 Jaina Stories Vol. 3 BOOKS ON HISTORIOGRAPHY The Philosophy of Indian History Vol. 1 The Burden of the Past Vol. 2 The Medieval Muddle Vol. 3 Sunset in India (under preparation ) Jacket engraved & printed by Bharat Phototype Studio. Calcutta-700073

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About The Author Professor K. C. Lalwani who is a Social Scientist with specialisation in Economics was born in 1921 aid to his Master's Degree with a First Class from the University of Calcutta in 1943. He has taught Econ mic and Commerce at Calcutta, Poona and Delhi bet jo ing the I dian Institute of Technoingya' Khr gur in W-:t Be gal (1. dia) in 1954 were he is note Head of the Deatment of Humanities and Social Sc ences. He has published many books and innumerable pave's in Economics, Con merce, Political Science, Religion, Historiography, Educational Sociology and Contemporary United States. In 1960-61, he went to the United States on a one-year assignment when he addressed seminars at several universities and attended and participated in professional gatherings. He travelled widely in the United States and six countries of Western Europe. Around 1967, he entered into the field of Jainology, wherein he has already published several volumes of the canonical texts. His work on the Bhagavati Sutra which will take many more years to complete has been hailed by Prof. Suniti Kumar Chatterjee as his magnum opus. His treatise on the life and doctrines of Mahavira has been reviewed in the United States as the best work on the subject. His lucid exposition of Jaina Stories has proved popular with the English-reading public. His translation of the Uttaradhyayana Sutra in verse-form has been acclaimed widely.