Agam 05 Ang 05 Bhagvati Vyakhya Prajnapti Sutra Part 04

Author(s): K C Lalwani
Publisher: Jain Bhawan Publication
Catalog link: https://jainqq.org/explore/002133/1

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SUTR
BHAGAVATI भगवती सूत्र भगवती सू BHAGAVATI SUTR
भ
Bhagavate भगवत Sutra
BHAC
सू BHAGAVATI SUTR अग, Lalwani
BHAGAVATI SUTR भगवती सूत्र भगवती स
BHAGAVATI SUTR

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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 Sutra is the most outstanding contribution of the Jainas to the intellectual world for all times.

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BHAGAVATİ SUTRA

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Sudharma Svāmi's
BHAGAVATI SUTRA
Vol-IV ( Satakas 9-11)
Prakrit Text with English Translation
by
K. C. Lalwani
JAIN BHAWAN - CALCUTTA

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September 1985
©
K. C. Lalwani, 1985
Rs. 70.00
Published by 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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PUBLISHER'S NOTE
Professor K. C. Lalwani who died in Calcutta on Decem-ber 10, 1983 was born in 1921 at Rajshahi (now in Bangladesh)
and took his Master's Degree with a First Class from the University of Calcutta in 1943. He taught Economics and Commerce at Calcutta, Poona and Delhi, before joining the Indian Institute of Technology at Kharagpur in West Bengal from where he retired in June 1982. He had published many books and innumerable papers in Economics, Commerce, 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 another new field of Jainology, wherein he had published several volumes. His work on the Bhagavati Sütra, which he could not complete, had been hailed by Prof. Suniti Knmar Chatterjee as his magnum opus. His treatise on the life and doctrines of Mahāvira had been reviewed in the United States as best work on the subject. His lucid exposition of Jaina Stories had proved popular with the English-reading public. His translation of Uttarādhyayana Sutra in verse form has been acolaimed widely.
With heavy heart, we are publishing Bhagavati Sutra Vol IV (Sataks 9-11) as far as he could translate of this great work before his death. His untimely death was an irreparable loss to the academic world at large, specially 80 to the Jinistic Studies.

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CONTENTS
PAGE
Publisher's Note
Book Nine
Couplet Chapter One
Isles in the Salt Ocean Chapter Two
Moons in Jambodvipa Chapter Three to Thirty
Men in the Isles in the Salt Ocean Chapter Thirtyone
The Knowledge of the Law without Hearing 8,
The Knowledge of the Law on Hearing 25 Chapter Thirty two
An Interview with Gāngeya Chapter Thirtythree
Rşabhadatta and Devānandā 66, Jamāli the
Rebel 74 Chapter Thirtyfour
Killer of a Man or no-Man 111, Killer of a Monk or no-Monk 113, One-organs and their Respiration 114
111
Book Ton
118
Couplet Chapter One
Directions 119, Body 123
119

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Chapter Two
Activities 124, Uterus and Pain 125, Resolve and Devotion 126
Chapter Three
Power of Gods 128, Sound of a Horse 133, Language 133
Chapter Four
Interview with
Syamahasti on Thirty-three Gods of Camarendra 135, Thirty-three Gods of Valindra and Dharanendra 138, Thirty-three Gods of Sakrendra 140
Chapter Five
Family of Camarendra 142, Family of Valindra 145, Family of the Indras of the Vyantaras and others 149, Family of Jyotisendra and others 152, Family of Sakrendra and others 153
Chapter Six
Council of Sakrendra
Chapter Seven to Thirtyfour
Ekoruka and other Isles in Salt Ocean
Couplet
Chapter One
(vii)
Life in Utpala
Chapter Two
Life in Saluka
Chapter Three
Life in Palāša
Chapter Four
Book Eleven
Life in Kumbhika
124
128
135
142
156
158
159
160
175
176
177

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(
viii
)
Chapter Five
Life in Nālika Chapter Six
Life in Padma Chapter Seven
Life in Karņik. Chapter Eight
Life in Nalina Chapter Nine
Rājarşi Siva Chapter Ten
Types of the Universe 197, Vastness of the Universe 204, Vastness of Non-world, i, e. Vacant Space 206, Space-points of the Soul placed on a Space-point of the sky : Example
of a Dancer 207 Chapter Eleven
Questions of Merchant Sudarśana on Time 211,
Life of Mahāvala 217 Chapter Twelve
Rșibhadraputra, the worshipper of Bramaņas 243, Ascetic Pudgala 247

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Late Professor K. C. Lalwani
born Jan 21, 1921 died Dec 10, 1983

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नमोत्थुणं समणस्स भगवओ महावीरस्स
गणधर - श्रीसुधर्मस्वामो-प्रणीतम्
श्रीभगवती सूत्रम्
मसतको
Book Nine
गाहा
जंबुद्दीवे - जोइस अंतरदीवा असोच्च-गंगेय । कुंडग्गा मे पुरिसे णवमम्मि सतंमि चोत्तीसा ||
Couplet
Jambudvīpa, Jyotiskas, Isles in the Salt Ocean, Knowledge of Law without hearing, Gangeya, Kundagrāma, Killer of men,
Thirty-four Chapters in Book Nine.

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पढमो उद्देसो
Chapter One तेणं कालेणं तेणं समएणं मिहिला णामं णयरी होत्था । वष्णो । माणिभद्दे चेइए। वण्णओ। सामी समोसढे परिसा णिग्गया जाव...भगवं गोयमे पज्जुवासमाणे एवं वयासी
In that period, at that time, there was a city named Mithila. Description. A caitya named Manlbhadra. Description. Bhagavān Mahāvira arrived there. People went out, till Bhagavān Gautama made the following submission :
( Isles in the Salt Ocean ] प्रश्न १-कहि णं भंते ! जंबुद्दीवे दीवे किं संठिए णं भंते! जंबुददीवे दीवे ?
Q. 1. Bhante ! What is the location of Jambūdvipa ? What is its shape ?
उत्तर १-एवं जंबुद्दी वपण्णत्ती भाणियव्वा जाव...एवामेव सपुत्वावरेण जंबुद्दीवे दीवे चोद्दस सलिला सयसहस्सा छप्पण्णं च सहस्सा भवंतीति मक्खाया।
A. 1. Gauta ma ! On this, refer to the Jambudvipa Prajñapti, till in Jambūdvipa, in the eastern side and in the western side, there are 14,56.000 sivers.
-सेवं भंते ! सेवं भंते ! त्ति। -Bhante ! So they are. Bhante ! So they are. ...So.
पढमो उद्देसो समत्तो। Chapter One ends.

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बीओ उद्देसो Chapter Two
रायगिहे जाव...एवं वयासी
In the city of Rājagsha, till ( Indrabhūti Gautama) made the following submission :
[ Moons in Jambudvipa ] • प्रश्न २-जंबुद्दीवे णं भंते ! दीवे केवश्या चंदा पभासिंसु वा पभासेंति वा पभासिस्संति वा ?
Q. 2. Bhante ! How many moons did shine, do shine and will shine on Jambūdvīpa?
उत्तर २- एवं जहा जीवाभिगमे जाव...एगं च सयसहस्सं तेत्तीसं खलु भवे सहस्साई णव य सया पण्णासा तारागणफोडाकोडीणं सोभं सोभिंसु सोभिंति सोभिस्संति ।
A. 2. Gautama ! On this, refer to the Jivabhigama Sutra, till 1,33,950 kotakoti (millions) stars did shine, do shine and will shine (on Jambūdvīpa).
प्रश्न ३-लवणे णं भंते ! समुद्दे केवइया चंदा पभासिंसु वा पभासिंति वा पभासिस्संति वा?
Q.3. Bhante ! How many moons did shine, do shine and will shine on the Salt Ocean ?
उत्तर ३-एवं जहा जीवाभिगमे जाव...ताराओ। धायइसंडे कालोदे पुक्खरवरे अभिंतरपुक्खरद्धे मणुस्सखेत्ते-एएसु सव्वेसु जहा जीवाभिगमे जाव...एगससीपरिवारो तारागणकोडाफोडीणं ।

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Bhagavati Sutra Bk. 9 Ch. 2
___A. 3. Gautama ! On this, refer to tho Jivabhigama Sutra, till the description of the stars. On Dhātakikhanda, Kālodadhi, Puşkarāvara, inner half of Puşkara, and the region inhabited by men, reference is to be made to the same source, till the family of one moon, till kofākoți number of stars.
प्रश्न ४-पुक्खरद्ध णं भंते ! समुद्दे केवड्या चंदा पभासिंसु वा...?
Q. 4. Bhante ! How many moons did shine, do shine and will shine on the Puşkarārdha Ocean ?
उत्तर ४-एवं सव्वेसु दीवसमुद्देसु जोइसियाण भाणियव्वं जाव...सयंभूरमणे जाव...सोभं सोभिंसु वा सोभति वा सोभिस्संति वा।
A. 4. Gautama! As aforesald for the planetory bodies on all the Islands and Oceans, till Sayambhūramana, till did shine, do shine and will shine.
-सेवं भंते ! सेवं भंते ! त्ति।
-Bhante ! So they are. Bhante ! So they are. ...so.
बीओ उद्देसो समत्तो। Chapter Two ends

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तइओ - तीसइमो उद्देसो
Chapters Three, till Thirty
रायगिहे जाव... एवं वयासी
In the city of Rajagṛha, till made the following submission :
[ on men in the isles in the Salt Ocean ]
प्रश्न ५ - कहि णं भंते ! दाहिणिल्लाणं एगोयमणुस्साणं एगोरुयदी वे णामं दीवे पण्णत्ते ?
Q. 5. Bhante! Where in the south is the location of the Ekoruka island Inhabited by men of the Ekoruka species ?
उत्तर ५ - गोयमा ! जंबुद्दीवे दीवे मंदरस्स पव्वयस्स दाहिणेणं चुल्लहिमवंतस्स वासहरपव्वयस्स पुरत्थिमिल्लाओ चरिमंताओ लवणसमुदं उत्तरपुरत्थिमेणं तिणि जोयणसयाई भोगाहित्ता एत्थ णं दाहिणिल्लाणं एगोरुयमस्सार्ण एगोदीवे णामं दीवे पण्णत्ते । गोयमा ! तिग्गी जोयणसयाई आयाम विक्खंभेणं णवएगूणवण्णे जोयणसर किंचिविपेसूणे परिक्खे वेगं पण्णत्ते । से णं एगाए पउमवरवेश्याए एगेण य वणसंडेणं सव्वओ समता संपरिक्खित्ते दोण्ह वि पमाणं वण्णओ य एवं एएणं कनेणं एवं जहा जीवाभिगमे जाव... • सुद्धदंतदीवे जाव... देवलोगपरिग्गहा णं ते मणुया पण्णत्ता समणाउसो ! एवं अट्ठावीसंपि अंतरदीवा सरणं सरणं आयाम विक्खंभेणं भाणिव्वा णवरं दीवे दीवे उद्देसओ एवं सब्वे वि अट्ठावीसं उद्देसगा ।
Hal
A. 5. Gautama ! To the south of Mount Meru, in Jambudvipa, there is a varşadhara mountain named Cullahimavanta. From the eastern extremity of this mountain, as you proceed 300 yojanas in the north-east in

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Bhagavati Sātra Bk. 9 Ch. 3-30
the Salt Ocean, there, on the southern side, you have the Ekoruka island inhabited by men of the Ekoruka species. Gautama ! This island is 300 yojanas square and its boundary line is slightly less than 949 yojanas. This island is girdled by a padmavara-vedika and a forest strip. They have been described at length in the Jivābhigama Sutra. The description of all the isles, 28 in numb:r, till Suddhadanta, is similar, which is to be noted, till men living in these isles acquire, after death, the life of divine beings. The dimensions of all the 28 isles are to be noted from the same source, but it is necessary to devote one chapter for each, so that there will, in all, be 28 chapters.
a à l
Ta! fai
Bhante ! So they are. Bhante ! So they aro. ...So.
तइओ-तीसइमो उद्देसो समत्तो।
Chapters Three, till Thirty endo

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एगतीसइमो उद्देसो
Chapter Thirty One रायगिहे जाव...एवं वयासी
In the city of Rājagsha, till made the following submission :
[cn the knowledge of the Law without hearing ]
प्रश्न ६–असोच्चा णं भंते ! केवलिस्स वा केवलिसावगस्स वा केवलिसावियाए वा केवलिउवासगस्स वा केवलिउवासियाए वा तप्पक्खियस्स वा तप्पक्खियसावगस्स वा तप्पलियसावियाए वा तप्पक्खिय उवासगस्स वा तप्पक्खियउवासियाए वा केवलिपण्णत्तं धम्म लभेज्जा सवणयाए ?
Q. 6. Bhante ! Does one (apparently a human being) derive the knowledge of the Law (dharn a) enunciated by the omniscient without hearing it from an cmniscient personality (keralin), from his male or female follower (śräraka, śrāvika), from his male or female devotee (upāsaka, urāsikā), from one self-enlightened, from his male or female follcwer, from his male or female devotee ?
उत्तर ६-गोयमा ! असोच्चा णं केवलिस्स वा जाव...तप्पक्खियउवासियाए वा अत्थेगइए केवलिपण्णत्तं धम्म लभेज्जा सवणयाए अत्थेगइए केवलिपण्णत्तं धम्मं णो लभेज्जा सवणयाए ।
A. 6. Gautama ! Some derive this benefit while some others do not.
प्रश्न ७-से केणठेणं भंते ! एवं बुच्चइ-असोच्चा णं जाव...णो लभेज्जा सवणयाए ?
Q.7. Bharte ! What is the reascn, till some others do
not ?

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Bhagavati Sūtra Bk. 9 Ch. 31
उत्तर ७-गोयमा! जस्स णं णाणावरणिज्जाणं कम्माणं खओवसमे कडे भवइ से णं असोच्चा केवलिस्स वा जाव...तप्पक्खियउवासियाए वा केवलिपण्णत्तं धम्म लभेज्जा सवणयाए। जस्स णं णाणावरणिज्जाणं करमाणं खओवसमे णो कडे भवइ से णं असोच्चा णं केवलिस्स वा जाव'...तप्पक खिय उवासियाए वा केवलि पण्णत्तं धम्म णो लभेज्जा सवणयाए। से तेणठेणं गोयमा ! एवं वुच्चइ-तं चेव जाव...णो लभेज्जा सवणयाए ।
A. 7. Gautama ! One who has exhausted or tranquilised karma enshrouding knowledge derives the benefit of the Law enunciated by the omniscient withcut hearing from anyone of the persons stated ; one who has not exhausted or tranquilised karma enshrouding knowledge does not derive the benefit of the Law without hearing from anyone of the persons stated. Such is the reason.
प्रश्न ८-असोच्चा णं भंते ! केवलिस्स वा जाव...तप्पक्खियउवासियाए वा केवलं बोहिं वुज्झज्जा ?
Q. १. Bhante : Does one derive pure enlightenment (implying faith) wi hout hearing from an omniscient person, till the female devotee of one who is self-enlightened ?
उत्तर ८-गोयमा ! असोच्चा णं केवलिस्स वा जाव...अत्थेगइए केवलं बोहिं बुज्झज्जा अत्थेगइए केवलं बोहिं णो बुज्झज्जा।
A. 8. Gau'ama! Some do while some others do not.
प्रश्न ९-से केणढेणं भंते ! जाव...णो बुज्झेज्जा ? Q9. Bhante ! What is the reason, till some others do.
not ?
उत्तर ९-गोयमा ! जस्स णं दरिसणावरणिज्जाणं कम्माणं खओक्समे कडे भवइ से णं असोच्चा केवलिस्स वा जाव... केवलं बोहिं बुज्झेज्जा। जस्स णं दरिसणावरणिज्जाणं कम्माणं खओवसमे णो कडे भवइ से णं असोच्चा केवलिस्स वा जाव...केवलं बोहिं णो बुज्झज्जा। से तेणठेणं जाव...णो बुज्झेजा।

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भगवती सूत्रम्, शः ७ उः ३१
A. 9. Gautama ! One who bas exhausted or tranquilised karma enshrouding faith (darsana) derives, without hearing, pure enlightenment ; one who has not exhausted or tranqui. lised karma enshrouding fai h does not. Such is the reason.
__ प्रश्न १०-असोच्चा णं भंते ! केवलिस्स वा जाव...तप्पक्खियउवासियाए वा केवलं मुंडे भवित्ता अगाराओ अणगारियं पव्वएज्जा ?
Q. 10. Bhante ! Does one without hearing from an omniscient personality, till the female devotee of one who is self-enlightened, be initiated into the life of a homeless monk by simply renouncing his home and tonsuring his head ?
__ उत्तर १०-गोयमा ! असोच्चा णं केवलिस्स वा जाव...उवासियाए वा अत्यगइए केवलं मुंडे भवित्ता अगाराओ अणगारियं पव्वएज्जा अत्थेगइए केवलं मुंडे भवित्ता अगाराओ अणगारियं णो पव्वएज्जा ।
A. 10. Gautama! Some may be so initiated while some •others may not.
प्रश्न ११-से केणठेणं जाव...णो पव्वएज्जा ?
Q. 11. not ?
Bhante !
What is the reason, till some others may
उतर ११ --गोयमा ! जस्स णं धम्मंतराइयाणं कम्माणं खओवसमे कडे भवइ से णं असोच्चा केवलिस्स वा जाव...केवलं मुंडे भवित्ता अगाराओ अणगारियं पव्वएज्जा। जस्स णं धम्मंतराइयाणं कम्माणं खओवसमे णो कडे भवइ से णं असोच्चा केवलिस्स वा जाव...मुंडे भवित्ता जाव...णो पव्वएज्जा। से तेणठेणं गोयमा ! जाव...णो पव्वएज्जा।
A. 11. Gautama ! One who has exhausted or tranquilised karma obstructing the fulfilment of the Law (in short, obstructing conduct) may, without hearing, be initiated into monkhood if he renounces his home and undergoes a tonsure ; but this does not hold in the case of one who has not exhausted or tranquilised th: aforesaid karma. Such is the reason.

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Bhagavati Sutra Bk.9 Ch. 31
प्रश्न १२–असोच्चा णे भते ! केवलिस्स वा जाव...उवासियाए वा केवलं वंभचेरवासं आवसेज्जा?
Q. 12. Bhante ! Is it possible for one to assume, without hearing from an omniscient personality, till the female devotee of one who is self-enlightened, the pure robe of the celibate ?
उत्तर १२–गोयमा! असोच्चा णं केवलिस्स वा जाव...उवासियाए बा अत्थेगइए केवलं बंभचेरवासं आवसेज्जा अत्थेगइए केवलं बंभचेरवासं णो आवसेज्जा।
It may be possible for some but not
____A. 12. Gautama ! for some others.
प्रश्न १३-से केणठेणं भंते ! एवं वुच्चइ-जाव...णो आवसेज्जा?
Q. 13. Bhante! What is the reason, till not for some others ?
उत्तर १३-गोयमा ! जस्स ण चरित्तावरणिज्जाणं कम्माणं खओवसमे कडे भवइ से णं असोच्चा केवलिस्स वा जाव ..केवलं बंभचेरवासं आवसेज्जा। जस्स णं चरित्तावरणिज्जाणं कम्माणं खओवसमे णो कडे भवइ से णं असोच्चा , केवलिस्स वा जाव...णो आवसेज्जा। से तेणठेणं जाव...णो आवसेज्जा।
___A. 13. Gautama ! One who has exhausted or tranquiVised karma enshrouding conduct may, without hearing as aforesaid, assume the robe of the celibate ; but for one who has not exhausted or tranquilised karma obstructing conduct, this is not possible. Such is the reason.
प्रश्न १४-असोच्चा णं भंते ! केवलिस्स वा जाव...केवलेणं संजमेणं संजमेज्जा?
Q. 14. Is it possible for one to be restrained, without

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भगवती सूत्रम, शः ९ उः ३१
hearing from an omniscient personality, till the female devotee of one who is self-enlightened, by practising pure restraint ?
उत्तर १४-गोयमा ! असोच्चा णं केवलिस्स वा जाव...उवासियाए वा अत्थेगइए केवलेणं संजमेणं संजमेज्जा अत्थेगइए केवलेणं संजमेणं णो संजमेज्जा।
A. 14. Gautama ! It may be possible for some but not for some others.
प्रश्न १५-से केणद्वेणं जाव...णो संजमेज्जा ?
Q. 15. Bhante ! What is the reason, till not for some others ?
उत्तर १५-गोयमा ! जस्स णं जयणावरणिज्जाणं कम्माणं खओवसमे कडे भवइ से णं असोच्चा णं केवलिस्स वा जाव...केवलेणं संजमेणं संजमेज्जा । जस्स णं जयणावरणिज्जाणं कम्माणं खओवसमे णो कडे भवइ से णं असोच्चा केवलिस्स वा जाव...णो संजमेज्जा। से तेणठेणं गोयमा ! जाव...अत्थेगहए णो संजमेज्जा ।
A. 15. Gautama ! One who has exhausted or tranquilised karma enshrouding effort (i.e., cbstructing energy) may, without hearing as aforesaid, be restrained by practising fure restraint ; but this does not hold in the case of one who has not exhausted or tranquilised the aforesaid karma. Such is. the reason.
प्रश्न १६-असोच्चा णं भंते ! केवलिस्स वा जाव...उवासियाए वा केवलेणं संवरेणं संवरेज्जा ?
Q. 16. Bhante ! Is it possible for one to check, without hearing from an omniscient personality, till the female devotee of one who is self-enlightened, the inflow of fresh karma by sincere withdrawal ?

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Bhagavati Sūtra Bk. 9 Ch. 31
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13
उत्तर १६-गोयमा ! असोच्चा णं केवलिस्स वा जाव...अत्थेगइए केवलेणं संवरेणं संवरेज्जा अत्थेगइए केवलेणं जाव...णो संवरेज्जा।
A. 16. Gautama ! It may be possible for some but not for some others. .
प्रश्न १७-से केणठेणं जाव...णो संवरेज्जा ?
Q. 17. Bhante ! others ?
What is the re son, till not for some
उत्तर १७-गोयमा ! जस्स णं अज्झवसाणावरणिज्जाणं कम्माणं खओवसमे कडे भवइ से णं असोच्चा केवलिस्स वा जाव...केवलेणं संवरेणं संवरेज्जा । जस्स णं अज्झवसाणावरणिज्जाणं कम्माणं खओवसमे णो कडे भवइ से णं असोच्चा केवलिस्स वा जाव... णो संवरेज्जा। से तेणठेणं जाव...णो संवरेज्जा।
A. 17. Gautama ! One who has exhausted or tranquilised karma enshrouding cognitive conduct (adhyava: ana = bhāva caritra) may, without hearing as aforesaid, check the inflow of fresh karma by sincere withdrawal, but not ore who has not so exhausted or tranquilised karma enshrouding cognitive conduct. Such is the reason.
प्रश्न १८ असोच्चा भंते ! केवलिस्स वा जाव...केवलं आभिणिबोहियणाणं उप्पाडेज्जा ?
Q. 18. Is it possible for one to acquire knowledge based on pure perception without hearing as aforesaid ?
उत्तर १८ गोयमा ! असोच्चा णं केवलिस्स वा जाव...उवासियाए वा अत्थेगइए केवलं आभिणिबोहियणाणं उप्पाडेज्जा अत्थेगइए केवलं आभिणिबोहियणाणं णो उपाडेज्जा । ___A. 18. Gautama ! It may be possible for some but not for some others.
प्रश्न १९-से केणठेणं जाव...णो उप्पाडेज्जा ?

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भगवती सूत्रम् शः ९ उः ३१
Q. 19. Bhante ! What is the reason, till not for some others ?
उत्तर १९-गोयमा! जस्स णं आभिणिवोहियणाणावरणिज्जाणं कम्माणं खओवसमे कडे भवइ से णं असोच्चा केवलिस्स वा जाव...केवलं आभिणिबोहियणाणं उप्पाडेज्जा। जस्स णं आभिणिबोहियणाणावरणिज्जाणं कम्माणं खओवसमे णो कडे भवइ से णं असोच्चा केवलिस्स वा जाव...केवलं आभिणिबोहियणाणं णो उप्पाडेज्जा। से तेणठेणं जाव...णो उप्पाडेज्जा।
A. 19. Gautama ! One who has ext.austed or tranquilised karma enshrouding pure perception may, without hearingas aforesaid, acquire it, but not one who has not so exhausted or tranquilised karna enshrouding rerception. Such is the reason.
प्रश्न २० असोच्चा णं भंते ! केवलि जाव...केवलं सुयणाणं उप्पाडेज्जा ?
Q. 20. Bhante! Is it possible for one to acquire pure śruta knowledge without beariog as aforesaid ?
उत्तर २०-एवं जहा आभिणिबोहियणाणस्स वत्तव्वया भणिया तहा सुयणाणस्स वि भाणियव्वा णवरं सुयणाणावरणिज्जाणं कम्माणं खओवसमे भाणियन्वे। एवं चेव केवलं ओहिणाणं भाणियव्वं णवरं ओहिणाणावरणिज्जाणं कम्माणं खओवसमे भाणियब्वे । एवं केवलं मणपज्जवणाणं उप्पाडेज्जा णवरं मणपज्जवणाणावरणिज्जाणं कम्माणं खओवसमे भाणियव्वे ।
A. 20. Gautama ! What has been stated about pure perception also holds about pure śruta knowledge, pure extra-sensory knowledge and pure psychological knowledge, exhaustion or tranquilisation being relevant of karma affecting that particular perceptual, śruta, extra-sensory or psychological knowledge, as the case may be.
__ प्रत २१-असोच्चा णं भंते ! केवलिस्स वा जाव...तप्पक्खियउवासियाए वा केवलणाणं उप्पाडेज्जा ?

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Bhagavati Sūtra Bk. 9 Ch. 31
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Q. 21. Bhante! Is it possible for one to acquire supremeknowledge without bearing as aforesaid ?
उत्तर २१-एवं चेव णवरं केवलणाणावरणिज्जाणं कम्माणं खए भाणियब्वे सेसं तं चेव । से तेणट्टेणं गोयमा! एवं वुच्चइ जाव...केवलणाणं उप्पाडेज्जा ।
A. 21. Gautama ! Repeat all that is already stated, except that exhaustion or tranquilisation here is relevant of karma obstructing supreme knowledge.
प्रश्न २२-असोच्चा णं भंते ! केवलिस्स वा जाव...तप्पक्खियउवासियाए वा केवलिपण्णत्तं धम्म लभेज्जा सवणयाए केवलं बोहिं बुज्झज्जा केवलं मुंडे भवित्ता अगाराओ अणगारियं पव्वएज्जा केवलं वंभचेरवासं आवसेज्जा केवलेणं संजमेणं संजमेज्जा केवलेणं संवरेणं संवरेज्जा केवलं आभिणिबोहियणाण उत्पाडेजा जाव...केवलं मणपज्जवणाणं उप्पाडेज्जा केवलणाणं उप्पाडेज्जा ?
Q. 22. Bhante! Is it possible for cne to derive without hearing from an cmniscient personality, till the female devoiee of one self-enlightened, the benefit of having heard the Law fropounded by the omniscient, to acquire pure enlightenment, to court the life of a hcmeless monk by simply giving up his home and undergoing a tonsure, to assume the pure robe of the celibate, to be restrained by practising pure restraint, to check the inflow of fresh karma by sincere with- . drawal, to have knowledge based on pure perception, till pure psychological knowledge, till supreme knowledge ?
उत्तर २२... गोयमा ! असोच्चा केवलिस्स वा जव...उवासियाए वा अत्थेगइए के वलिण्णत्तं धम्मं लभेज्जा सवणयाए अत्थे गइए केवलिपण्णत्तं धम्म णो लभेज्जा सवणयाए अत्थेगइए केवलं बोहिं बुज्झज्जा अत्थे गइए केवलं बोहिं णो बुज्झज्जा अत्थेगइए केवलं मुंडे भवित्ता अगाराओ अणगारियं पव्वएज्जा अत्येगइए जाव...णो पव्वएज्जा अत्थेगइए केवलं बंभचेरवासं आवसेज्जा अत्थेगइए केवलं बंभचे रवासं णो आवरेज्जा अत्थेगइए केवलेणं

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भगवती सूत्रम् सः ९ उः ३१
संजमेणं संजज्जा अत्थेगइए केवलेणं सुजमेणं णो संजमेज्जा । एवं संवरेणं वि । अत्थेrइए केवलं आभिणिबोहियणाणं उप्पाडेज्जा अत्थेगइए जाव... जो उपाडेज्जा | एवं जाव...मणपज्जवणाणं अत्थेगइए केवलणाणं उप्पाडेज्जा अत्थेrइए केवलणाणं णो उप्पाडेज्जा ।
16
A. 22. Gautama ! Without hearing from an omniscient personality, till the female devotee of one self-enlightened, some may derive the benefit of having heard the Law propounded by the omniscient, while some others may not: some may acquire pure enlightenment, while some others may not some may court the life of a homeless monk by simply giving up his home and undergoing a tonsure, while some others may not some may assume the pure robe of the celibate, while some others may not; some may be restrained by practising pure restraint, while some others may not ; some may check the inflow of fresh karma, while some others may not; some may have knowledge based on pure perception while some others may not, till likewise with psychological knowledge; some may have supreme knowledge, while some others may not.
प्रश्न २३ - से केणट्ठेणं भंते ! एवं बुच्चइ असोच्चा णं तं चैव जाव... अत्थेrइए केवलणाणं णो उप्पाडेज्जा ?
Q. 23. Bhante ! What is the reason, till some others may not ?
उत्तर २३- गोयमा ! जस्स णं णाणावर णिज्जाणं कम्माणं खओवसमे णो कडे भवइ जस्स णं दरिसणावरणिज्जाणं कम्माणं खओवसमे णो कडे भवइ जस्स णं धम्मंतराइयाणं कम्माणं खओवसमे णो कडे भवइ एवं चरित्तावरणिजजाणं जयणावरणिज्जाणं अज्झवसाणावर णिज्जाणं आभिणिबोहियणाणावरणिजजाणं जाव...मणपज्जवणाणावर णिज्जाणं कम्माणं खओवसमे णो कडे भवइ जस्स णं केवलणाणावर णिज्जाणं जाव...खए णो कडे भवइ से णं असोच्चा केवलस्स वा जाव.. केवलिपण्णत्तं धम्मं णो लभेज्जा सवणयाए केवलं बोहिं णो बुज्भेज्जा जाव... केवलणाणं णो उप्पाडेज्जा । जस्स णं णाणावरणि

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Bhagayati Sätra Bk. 9 Ch. 31
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ज्जाणं कम्माणं खओवसमे कडे भवइ जस्स णं दरिसणावरणिज्जाणं कम्माणं खओवसमे कडे भवइ जस्स णं धम्मतराइयाणं एवं जाव 'जस्स णं केवल णाणावरणिज्जाणं कम्माणं खए कडे भवइ से णं असोच्चा केवलिस्स वा जाव के वलिपण्णत्तं धम्म लभेज्जा सवणयाए केवलं बोहिं बुज्झज्जा जाव... केवलणाणं उप्पाडेज्जा।
तस्स णं भंते ! छट्ठछट्टेणं अणिक्खित्तेणं तवोकम्मेणं उड्ढे बाहाओ पगिज्झिय पगिज्झिय सूराभिमुहस्स आयावणभूमीए आयावेमाणस्स पगइभद्दयाए पगइउवसंतयाए पगइपयणुकोहमाणमायालोभयाए मिउमद्दवसंपण्णयाए अल्लीणयाए भद्दयाए विणीययाए अण्णया कयावि सुभेणं अज्झवसाणेणं सुभेणं परिणामेणं लेस्साहिं विसुज्झमाणीहिं विसुज्झमाणीहिं तयावरणिज्जाणं कम्माणं खओवसमेणं ईहापोहमग्गणगवेसणं करेमाणस्स विभंगे णाम अण्णाणे समुप्पज्जइ से णं तेणं विभंगणाणेणं समुप्पण्णणं जहण्णणं अंगुलस्स असंखेज्जइभागं उक्कोसेगं असंखेज्जाइं जोयणसहस्साई जाणइ पासइ से णं तेणं विभंगणाणणं समुप्पण्णणं जीवे वि जाणइ अजीवे वि जाणइ पासंडत्थे सारंभे सपरिग्गहे संकिलिस्समाणे वि जाणइ विसुज्झमाणे वि जाणइ से णं पुत्वामेव सम्मत्तं पडिवज्झइ सम्मत्तं पडिवज्जित्ता समणधम्म रोएइ समणधम्म रोएत्ता चरित्तं पडिवज्जइ चरित्तं पडिवज्जित्ता लिंग पडिवज्जइ तस्स णं तेहि मिच्छत्तपज्जवेहि परिहायमाणेहिं परिहायमाणेहि सम्मदसणपज्जवेहिं परिवड्ढमाणेहिं परिवड्ढमाणेहिं से विभंगे अण्णाणे समत्तपरिग्गहिए खिप्पामेव ओही परावत्तइ ।
A. 23. Gautama ! One who has not exhausted or tranquilised karma enshrouding knowledge, karma enshrouding faith, karma obstructing Law, karma enshrouding conduct, karma enshrouding effort, karma obstructing subjective conduct, karma enshrouding pure perception, till pure knowledge about psychology, karma enshrouding supreme knowledge, such one does not, without hearing from an omniscient personality, till the female devotee of one selfenlightened, derive the knowledge of the Law, does not acquire pure enlightenment, till does not supreme knowledge. One who has exhausted or tranquilised karma enshrouding knowledge, karma enshrouding faith, karma obstructing Law,

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भगवती सून्नम् सः ९ उ: ३१
till karma preventing the acquisition of supreme knowledge, such one does, even without hearing as aforesaid, derive the benefit of having heard the Law, does acquire pure enlightenment, till supreme knowledge.
One who incessantly undergoes fast missing six meals at a time, who exposes himself with his arms raised to the blaze of the burning sun, from an elevated ground, who is polite and gentle by nature, whose passions, viz., anger, pride, attachment and greed, are very much subdued, who is humble and delicate in his disposition, who has no desire or attachment for pleasure, comes to acquire some day, due to his inherent delicacy and humility, auspicious effort, good luck, pure tinge, and on account of the exhaustion or tranquilisation of karma imparting such tinges as may be unwholesome, in the process of passing through diverse efforts to acquire knowledge, ihā, apoha, märgana, galeşaņa, the non-knowledge called vibhanga. By dint of this nonknowledge, he is able to know and see from the smallest fraction of a finger in the minimum, till upto a distance of innumerable thousand miles in the maximum. With this non-knowledge derived, he knows the encased soul, as he also knows matter ; he knows the sinner, the worldly-wise, the grabber, the sufferer, as he also knows the pure encased souls. Then this man with vibhanga knowledge first acquires equanimity, and thereafter derives taste for the religion of the Sramaņas, which induces him to court the latter's conduct. Thereafter he assumes the robe of a monk. Then false outlook gradually loses hold of hin, and its place is gradually filled up by right faith, till at last his vibhanga knowledge comes in touch with equanimity and changes soon into true extrasensory (avadhi) knowledge.
प्रश्न २४-से णं भंते ! कइसु लेस्सास होज्जा ?
Q. 24. Bhante ! (Coming to such a man who has acquired avadhi knowledge), in how many tinges may he exist ?

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Bhagavati Sátra Bk. 9 Ch. 31
उत्तर २४ -- गोयमा ! तिसु विसुद्धलेस्सासु होज्जा तं जहा-तेउलेस्साए पम्हलेस्साए सुक्कलेस्साए।
A. 24. Gautama ! In three pure tinges may he exist, viz., red, pink and white.
प्रश्न २५-से णं भंते ! कइसु णाणेसु होज्जा?
Q. 25. Bhante ! In how many types of knowledge may he exist ?
उत्तर २५-गोयमा ! तिसु आभिणिबोहियणाणसुयणाणओहिणाणेसु होज्जा।
A. 25. Gautama ! He may exist in three types, viz., perceptual, śruta and extra-sensory.
प्रश्न २६-से णं भंते ! कि सजोगी होज्जा अजोगी होज्जा ?
Q. 26. Bhante ! Is he with or without activity ?
उत्तर २६-गोयमा ! सजोगी होज्जा णो अजोगी होज्जा।
A. 26. Gautama !
He is with, not without, activity.
प्रश्न २७-जइ सजोगी होज्जा कि मणजोगी होज्जा वइजोगी होज्जा कायजोगी होज्जा ?
Q. 27. Bhante! If he be with activity, then is it the activity of the mind, speech or body ?
उत्तर २७-गोयमा! मणजोगी वा होज्जा वइजोगी वा होज्जा कायजोगी वा होज्जा।
A. 27. Gautama ! He is with the activity of the mind as well as speech as well as body.

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भगवती सूत्रग् शः ९ उः ३१ .. प्रश्न २८-से णं भंते! किं सागारोवउत्ते होज्जा अणागारोवउत्ते वा होज्जा ?
- Q. 28. Bhante ! of faith.
Has he the equipment of knowledge or
उत्तर २८-गोयमा ! सागारोवउत्ते वा होज्जा अणागारोवउत्ते वा होज्जा।
A. 28. Gautama ! as well as of faith.
He has the equipment of knowledge
प्रश्न २९-से णं भंते ! कयरम्मि संघयणे होज्जा ?
Q. 29. Bhante ! have ?
What sort of body structure does he
उत्तर २९-गोयमा ! वइरीसहणारायसंघयणे होज्जा।
A. 29. Gautama ! He is said to have what is called vajra-rşabha-nårāca (which is considered to be the best among body structures).
प्रश्न ३०-से णं भंते ! कयरम्मि संठाणे होज्जा ?
Q. 30. Bhante !
How about his shape ?
उत्तर ३० ---गोयमा! छग्ह संठाणाणं अण्णयरे संठाणे होज्जा ।
A. 30.
Gautama ! Anyone of the six shapes.
प्रश्न ३१-से णं भंते ! कयरम्मि उच्चत्ते होज्जा ?
Q. 31. Bhante ! How tall is he?

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Bhagavati Sūtra Bk. 9 Ch. 31
___21
उत्तर ३१-गोयमा ! जहण्णेणं सत्तरयणीए उक्कोसेणं पंचधणुसइए होज्जा।
A. 31. Gautama ! Minimum seven cubits and maximum 500 dhanus.
प्रश्न ३२-से णं भंते ! कयरम्मि आउए होज्जा ?
Q. 32. Bhante !
How long is his life-span ?
उत्तर ३२-गोयमा ! जहण्णेणं साइरेगट्ठबासाउए उक्कोसेणं पुव्वकोडीआउए होज्जा।
A. 32. Gautama! Slightly more than eight years and maximum a pūrva-koti.
प्रश्न ३३-से णं भंते ! किं सवेदए होज्जा अवेदए होज्जा ?
Q. 33. Bhante ! Is he with or without sex ?
उत्तर ३३-गोयमा ! सवेदए होज्जा णो अवेदए होज्जा।
A. 33.
Gautama !
He is with, not without, sex.
प्रश्न ३४-जइ सवेदए होज्जा किं इत्थिवेदए होज्जा पुरिसवेदए हौज्जा पुरिसणपुसगवेदए होज्जा णपुसगवेदए होज्जा ?
Q. 34. Bhante ! If he be with sex, is he a woman, a man, a man-eunuch (not a full eunuch), or an eunuch ?
उत्तर ३४-गोयमा ! णो इत्थिवेदए होज्जा पुरिसवेदए वा होज्जा णो णपुसगवेदए होज्जा पुरिसणपु सगवेदए वा होज्जा ।
A. 34. Gautama ! Not a woman, but a man ; not an eunuch, but a man-eunuch,

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भगवती सूत्रम् शः ९ उ: ३१
प्रश्न ३५ से णं भंते ! कि सकसाई होज्जा अकसाई होज्जा ?
Q. 35.
Bhante ! Is he with, or without, passions ?
उत्तर ३५ - गोयमा ! सकसाई होज्जा णो अकसाई होज्जा ।
A. 35. Gautama ! He is with, not without, passions.
प्रश्न ३६ -- जइ सकसाइ होज्जा से णं भंते !
Q. 36. Bhante ! If with passions, passions, pray ?
उत्तर ३६—गोयमा ! चउसु संजलणको हमाणमायालोभेसु होज्जा ।
A. 36. Gautama! He has all the four, burning (shortlived) anger, pride, attachment and greed.
प्रश्न ३७ - तस्स णं भंते ! केवइया अज्भवसाणा पण्णत्ता ?
कसु कसा सु होज्जा
प्रश्न ३८ – ते णं भंते !
Q. 37. Bhante ! How many types of subjective conduct has he ?
उत्तर ३७ – गोयमा ! असंखेज्जा अज्भवसाणा पण्णत्ता ।
A. 37. Gautama !
He has innumerable types.
Q. 38. Bhante !
with how many
किं पसत्था अपसत्था ?
Are they wholesome, or unwholesome?
पसत्था णो अप्पसत्था ।
उत्तर ३८ — गोयमा ! से णं भंते ! तेहि
पसत्थे हि अज्झवसाणेहिं वड्डुमाणेहि अणतेहि भवग्गणेहितो अप्पाणं विसंजोएइ अनंतेहि तिरिक्खजोणिय जाव...

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विसंजोएइ अणंतेहिं मणुस्सभवग्गहहितो अप्पाणं विसंजोएइ अणतेहि देवभवग्गहणोहितो अप्पाणं विसंजोएइ। जाओ वि य से इमाओ रइयतिरिक्खजोणियमण स्सदेवगइणामाओ चत्तारि उत्तरपयडीओ तासिं च णं उबग्गहिए अगताणबंधी कोहमाणमायालोभे खवेइ अणं-खवेइत्ता अपच्चक्खाणकसाए कोहमाणमायालोभे खवेइ अपच्चखवेइत्ता पच्चक्खाणावरण कोहमाणमायालोभे खवेइ पच्चखवेइत्ता संजलणकोहमाणमायालोभे खवेइ संजखवेइत्ता पंचविहं णाणावरणिज्ज णवविहं दरिसणावरणिज्ज पंचविहं अंतराइयं तालमत्थाकडं च णं मोहणिज्ज कटु कम्मरयविकिरणकरं अपुव्वकरणं अणुपविट्ठस्स अणंते अणुत्तरे णिव्वाधाए णिरावरणे कसिणे पडिपुण्णे केवलवरणाणदंसणे समुप्पण्णे।
A. 38. Gautama ! They are wholesome, not unwholesome.
With the widening of his wholesome conduct, this man (with avadhi knowledge) liberates himself with the help of his ever widening wholesome conduct, from an infinite number of births in the hells, in the world of animals, in the world of men and in the heavens, exhausts. his infinitely binding anger, pride, attachment and greed inherent in the nature of these four existences and even other natures, exhausts unrenounced anger, pride, attachment and greed, then exhausts anger, pride, attachment and greed obstructing renunciation, and thereafter exhausts the burning (shortlived) anger, pride, attachment and greed. Then he exhausts five types of karma enshrouding knowledge, nine enshrouding faith, five causing obstruction and turning karma causing delusion into what looks like a headless palm, whereon shines his supreme knowledge and faith which is infinite, unprecedented, unobstructed, uncovered, full and complete, which was so long lost in the welter of karma dust,
प्रश्न ३९–से णं भंते ! केवलिपण्णत्तं धम्म आघवेज्ज वा पण्णवेज्ज वा परूवेज्ज वा ?
Q. 39. Bhante! Does he enunciate, assert and establish the Law, which is usually due from the omniscient ?

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भगवती सूत्रम् शः ९ उ: ३१
उत्तर ३९ – णो इणट्ठे समट्ठे णण्णत्थ एगण्णाएण वा एगबागरणेण वा ।
A. 29. Gautama! He cannot. Beyond citing one illustration and giving reply to one question, he does not enunciate the
Law.
24
प्रश्न ४० - से णं भंते ! पव्वावेज्ज वा मुंडावेज्ज वा ?
Q. 40. Bhante ! Does he initiate another, tonsure another into monkhood ?
उत्तर ४०—णो इणट्ठे समट्ठ उवएसं पुण करेज्जा ।
A. 40. Gautama ! He cannot. He simply directs him (to some more competent person who may initiate him into monkhod).
प्रश्न ४१ - से णं भंते ! सिज्झइ जाव... अंत करेइ ?
--
Q. 41. Bhante ! Is he perfected, till does he end misery ?
all
उत्तर ४१ – हंता सिज्झइ जाव... अंतं करेइ ।
A. 41. Gautama ! Yes, he is perfected, till he ends all misery.
प्रश्न ४२ – से णं भंते ! कि उड्ड होज्जा अहे होज्जा तिरियं होज्जा ?
Q. 42. Bhante ! Do people like this live in the upper regions, or in the lower regions or in the regions inhabited by animals ?
उत्तर ४२ -- गोयमा ! उड्ड वा होज्जा अहे वा होज्जा तिरियं वा होज्जा । उड्ड होज्जमाणे सद्दावइवियडावइगंधावइमालवंतपरियारसु वट्टवेयड्डपव्वसु होज्जा । साहरणं पडुच्च सोमणसवणे वा होज्जा पंडगवणे वा होज्जा । अहे होज्जमाणे गड्ढाए वा दरीए वा होज्जा | साहरणं पडुच्च पायाले वा भवणे वा होज्जा । तिरियं होज्जमाणे पण्णरससु कम्मभूमीसु होज्जा | साहरणं पडुच्च अड्डाइज्जदीवसमुद्दतदेक्कदेसभाए होज्जा ।
A. 42. Gautama ! They live in the upper regions, also in

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Bhagavati Sūtra Bk. 9 Ch. 31
the lower regions, also in the regions inhabited by auimals. When in the upper regions, they live on the Vaitādhya type of mountains, viz., Sabdāpāti, Vikațāpāti, Gandhāpāti and Mālyavanta, or even in Saumanasa or Pāņduka forest. When in the lower regions, they live in cravices and caves, or even in the shelfs (pājäla) and cells (bhavana) of the lower regions. While in the animal world, they live in fifteen lands of spiritual activity, or even in two islands and a half and in a portion of the oceans.
प्रश्न ४३–ते णं एगसमए णं केवइया होज्जा ?
Q. 43. Bhante! How many of them may live in a unit of time (samaya) ?
__ उत्तर ४३–गोयमा ! जहण्णणं एक्को वा दो वा तिण्णि वा उक्कोसेणं दस। से तेण?णं गोयमा ! एवं वुच्चइ-असोच्चा णं केवलिस्स वा जाव...अत्थेगइए केवलिपण्णत्तं धम्म लभेज्जा सवणयाए अत्थेगइए असोच्चा णं केवलिपण्णत्तं जाव...णो लभेज्जा सवणयाए जाव...अत्थगइए केवलणाणं उप्पाडेज्जा अत्थेगइए केवलणाणं णो उप्पाडेज्जा।
A. 43. Gautama ! Minimum one, two or three, and maximum ten. Hence I say, without hearing from an omniscient personality, till the female devotee of one selfenlightened, someone may have the benefit of having heard the Law, and someone may not have it, till someone may have supreme knowledge, and someone may not have it.
[ on the knowledge of Law on hearing ]
प्रश्न ४४-सोच्चा णं भंते ! केवलिस्स वा जाव...तप्पक्खियउवासियाए वा केवलिपण्णत्तं धम्म लभेज्जा सवणयाए ?
Q. 44. Bhanto! Does one derive the knowledge of Law on hearing from an omniscient personality, till the female devotee of one who is self-enlightened ?

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26
भगवती सूत्रम् शः ९ उः ३१ उत्तर ४४ ---गोयमा ! सोच्चा णं केवलिस्स वा जाव...अत्थेगइए केवलिपण्णत्तं धम्म एवं जा चेव असोच्चाए वत्तव्वया सा चेव सोच्चाए वि भाणियव्वा णवरं अभिलावो सोच्चे ति। सेसं तं चेव णिरवसेसं जाव...जस्स णं मणपज्जवणाणावरणिज्जाणं कम्माणं खओवसमे कडे भवइ जस्स णं केवलणाणावरणिज्जाणं कम्माणं खए कडे भवइ से णं सोच्चा केवलिस्स वा जाव... उवासियाए वा केवलिपण्णत्तं धम्मं लभेज्जा सवणयाए केवलं बोहिं वुज्झेज्जा जाव...केवलणाणं उप्पाडेज्जा।
तस्स णं अट्ठमंअट्टमेणं अणि खित्तेणं तवोकम्मेणं अप्पाणं भावमाणस्स पगइभद्दयाए तहेव जाव...गवेसणं करेमाणस्स ओहिणाणे समप्पज्जइ से णं तेणं ओहिणाणेणं समुप्पण्णणं जहण्णेणं अंगुलस्स असंखेज्जइभागं उक्कोसेणं असंखेज्जाइं अलोए लोयप्पमाणमेत्ताई खंडाइं जाणइ पासइ ।
A. 44. Gautama ! It is possible for some, but not so for some others. Repeat in this case all that has been said about knowledge without, except that in the present case, use the expression on hearing'. The rest verbatim as before, till one who has exhausted karma enshrouding the knowledge of the psychology of others, one who has exhausted karma obstructing supreme knowledge, acquires enlightenment regarding the Law, derives pure enlightenment, till has supreme knowledge.
Such a person practising incessant fasts missing eight meals at a time, on account of his inherent humility, and because of his submission to diverse efforts, ihā-apoha-mārgana-gavesana, comes to acquire extra-sensory knowledge, by dint of which he can know and see from the smallest fraction of a finger in the minimum, till upto innumerable portions of space each as vast as the universe (loka) in the maximum.
प्रश्न ४५-से णं भंते ! कइसु लेस्सासु होज्जा ? Q. 45. Bhante! In how many tinges may he exist ?
उत्तर ४५–गोयमा! छसु लेसासु होज्जा तं जहा कण्हलेस्साए जाव... सुक्कलेस्साए।
A.45. Gautama ! In six, from black, till whitc.

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Bhagavati Sūtra Bk. 9 Ch. 31
प्रश्न ४६ -- से णं भंते ! कइसु णाणेसु होज्जा ?
Q. 46. Bhante ! exist ?
27
In how many types of knowledge docs he
उत्तर ४६ – गोयमा ! तिसु वा चउसु वा होज्जा । तिसु होज्जमाणे तिसु आभिणिबोहियणाणसुयणाणओहिणाणेसु होज्जा । चउसु होज्जमाणे आभिणिबोहियणाणसुयणाणओहिणाणमणपज्जवणाणेसु होज्जा ।
When
A. 46. Gautama! He exists in three types or four. three, he exits in perceptual, śruta and extra-sensory knowledge ; when four, he exists in perceptual, śruta, extrasensory and psychological.
प्रश्न ४७ से णं भंते! किं सजोगी होज्जा अजोगी होज्जा ?
Q. 47. Bhante ! Is he with, or without, activity
उत्तर ४७ – एवं जोगो उवओगो संघयणं संठाणं उच्चत्तं आउयं च एयाणि सव्वाणि जहा असोच्चाए तहेव भाणियव्वाणि ।
A. 47.
Gautama ! Regarding activity, experience, structure, shape, height and life-span, he is similar to one without hearing.
प्रश्न ४८ - से णं भंते! किं सवेद पुच्छा ?
Q.48.
Bhante ! What about his sex ?
उत्तर ४८ - गोयमा ! सवेदए वा होज्जा अवेदए वा होज्जा ।
A. 48. Gautama ! He may be with, or without, sex.
प्रश्न ४९ – जइ अवेदए होज्जा किं उवसंतवेदए होज्जा खीणवेदए होज्जा ?
Q.49. Bhante! If without sex, is it because of tranquilisation or because of enfeeblement ?

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भगवती सूत्रम् शः ९ उ: ३१
उत्तर ४९—गोयमा ! णो उवसंतवेदए होज्जा खीणवेदए होज्जा ।
A. 49. ment.
Gautama !
Not
tranquilisation,
but enfeeble
प्रश्न ५०–जइ सवेदए होज्जा किं इत्थीवेदए होज्जा पुरिसवेदए होज्जा णपुंसगवेदए होज्जा पुरिसणपुसगवेदए होज्जा पुच्छा ?
Q. 50. Bhante! If he be with sex, is he a woman, a man, an eunuch, or a man-eunuch ?
उत्तर ५०-गोयमा ! इत्थीवेदए वा होज्जा पुरिसवेदए वा होज्जा पुरिसणपुसगवेदए वा होज्जा।
A. 50. Gautama! He may be a woman, or a man or a man-eunuch.
प्रश्न ५१—से णं भंते ! कि सकसाई होज्जा अकसाई होज्जा ?
Q. 51. Bhante ! Is he with, or without passions ?
उत्तर ५१–गोयमा ! सकसाई वा होज्जा अकसाई वा होज्जा ?
Gautama !
He
may
with as
well
as
without
___A. 51. passions.
प्रश्न ५२–जइ अकसाई होज्जा कि उवसंत कसाई होज्जा खीणकसाई होज्जा ?
Q. 52. Bhante ! If he be without passions, is it because his passions are tranquilised or enfeebled ?
उत्तर ५२-गोयमा ! णो उक्संत कसाई होज्जा खीणकसाई होज्जा।
A. 52. Gautama ! They are not tranquilised, but enfeebled.

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Bhagavati Sätra Bk. 9 Ch. 31
29
प्रश्न ५३–जइ सकसाई होज्जा से णं भंते ! कइसु कसाएसु होज्जा?
many
Q. 53. Bhante! If he be with passions, how passions does he have ?
उत्तर ५३—गोयमा ! चउसु वा तिसु वा दोसु वा एक्कम्मि वा होज्जा । चउसु होज्जमाणे चउसु संजलणकोहमाणमायालोभेसु होज्जा। तिसु होज्जमाणे तिसु संजलणमाणमायालोभेसु होज्जा। दोसु होज्जमाणे दोसु संजलणमायालोभेसु होज्जा। एगम्मि होज्जमाणे एगम्मि संजलणलोभे होज्जा ।
A. 53. Gautama ! He may have four, three, two or even one. When four, they are short-lived anger, pride, attachment and greed ; when three, short-lived pride, attachment and greed ; when two, short-lived attachment and greed ; when one shortlived greed.
प्रश्न ५४-तस्स णं भंते ! केवइया अज्झवसाणा पण्णत्ता ?
Q. 54. have ?
Bhante ! How many subjective conduct does he
उत्तर ५४-गौयमा ! असंखेज्जा। एवं जहा असौच्चाए तहेव जाव... केवलवरणाणदंसणे समुप्पज्जइ ।
A. 54. Gautama ! Innumerable, as in the case of one without hearing.
प्रश्न ५५–से णं भंते ! केवलिपण्णत्तं धम्म आघवेज्ज वा पण्णवेज्ज वा परूवेज्ज वा?
Q. 55. Bhante ! Does he enunciate. propound establish the Law given by the omniscient ?
and
उत्तर ५५ -हंता ! आघवेज्ज वा पण्णवेज्ज वा परूवेज्ज वा।
A. 55. Yes, he does enunciate, propound and establish it.

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भगवती सूत्रम् शः ९ उः ३१
प्रश्न ५६-से णं भंते ! पवावेज्ज वा मुडावेज वा ? Q. 56. Bhante! Does he initiate and tonsure another ? उत्तर ५६-हता गोयमा ! पवावेज्ज वा मुडावेज्ज वा ।
A. 56. Yes, Gautama, he does initiate and tonsure another.
प्रश्न ५७.--तस्स णं भंते ! सिस्सा वि पव्वावेज्ज वा मुडावेज्ज वा ?
Q. 57. Bhante ! Does his disciple initiate and tonsure another ?
उत्तर ५७–हता पव्वावेज्ज वा मुडावेज्ज वा। A. 57. Yes, he does initiate and tonsure another.. प्रश्न ५८–तस्स णं भंते ! पसिस्सा वि पव्वावेज्ज वा मुडावेज्ज वा ?
Q. 58. Bhante ! Does his disciple in the second generation initiate and tonsure another ?
उत्तर ५८-हंता पव्वावेज्ज वा मुडावेज्ज वा। A. 58. Yes, he does initiate and tonsure another.
प्रश्न ५९–से णं भंते ! सिज्झइ बुज्झइ जाव...अंतं करेइ ?
Q. 59. Bhante ! Is he perfected, enlightened, till end all misery ?
उत्तर ५९-हंता सिज्झइ जाव...अंतं करेइ । A. 59. Yes, he does. प्रश्न ६० --तस्स णं भंते ! सिस्सा वि सिझंति जाव...अंतं करेंति ?
Q. 60. Bhante! Is his disciple perfected, till ends all misery ?
उत्तर ६०-हंता सिझंति जाव...अंतं करेंति । A. 60. Yes, he is, till ends all misery.

Page #43

Bhagavati Sutra Bk. 9 Ch. 31
31
प्रश्न ६१-तस्स णं भंते ! पसिस्सा वि सिझंति जाव... अंतं करेंति ?
Q. 61. Bhante ! Is his disciple in the second generation perfected, till ends all misery?
उत्तर ६१ ---एवं चेब जाव...अंतं करेंति। A. 61. As aforesaid, till ends all misery. प्रश्न ६२–से णं भंते ! कि उड्ड होज्जा ?
Q. 62. Bhante ! Do people like this live in the upper regions ?
उत्तर ६२ -जहेव असोच्चाए जाव...तदेवक देसभाए होज्जा ।
A. 62. As aforesaid in the case of those without hearing, till a portion of the oceans.
प्रश्न ६३-से णं भंते ! एगसमए णं केवइया होज्जा?
Q. 63. Bhante ! How many of them may live in a unit of time (samaya)?
उत्तर ६३-- गोयमा ! जहण्णणं एक्को वा दो वा तिणि वा उक्कोसेणं अट्ठसयं। से तेण?णं गोयमा! एवं वुच्चइ-सोच्चा णं केवलिस्स वा जाव... केवलिउवासियाए वा जाव...अत्थेगइए केवलणाणं उप्पाडेज्जा अत्थेगइए केवलणाणं णो उप्पाडेज्जा ।
A. 63. Gautama ! Minimum one, two or three and maximum one hundred and eight. Hence I say, on hearing, till some may have and some others may not have the supreme knowledge.
-सेवं भंते ! सेवं भंते ! त्ति। --Bhante! So it is. You are right.
एगतीसइमो उद्देसो समत्तो। Chapter Thirty one ends.

Page #44

वत्तीसइमो उद्द सो
Chapter Thirtytwo
[ an interview with Gāngeya ]
तेणं कालेणं तेणं समएणं वाणियग्गामे णामं णयरे होत्था । वण्णओ । दुइपलासिए चेइए । सामी समोसढे । परिसा णिग्गया । धम्मो कहिओ । परिसा पडिगया ।
In that period, at that time, there was a city named Vanijyagrāma. Description. There was a caitya named Dyutipalaga. Bhagavan Mahāvīra arrived there. People went out. Spoke on the Law (dharma). People went back home.
तेणं कालेणं तेणं समएणं पासावच्चिज्जे गंगेए णामं अणगारे जेणेव समणे भगवं महावीरे तेणेव उवागच्छइ । तेणेव उवागच्छित्ता समणस्स भगवओ महावीरस्स अदूरसामंते ठिच्चा समणं भगवं महावीरं एवं वयासी ।
In that, period, at that time, there was a monk named Gangeya, a follower of Pārsva, who arrived where Bhagavan Mahāvira was camped. Having arrived, he took a seat, neither very near, nor very far and made the following submission :
गांगेय - संतरं भंते ! णेरइया उववज्जंति णिरंतरं णेरइया उववज्जंति ?
Gängeya-Bhante ! Are the infernal beings born with, or without, a time-gap ?
संतरं पिणेरइया उववज्जंति णिरंतरं पि शेरइया
महावीर - गंगेया !
उववज्जति ।
Mahāvīra-Gängeya! They are born with a time-gap, as well as without.

Page #45

Bhagavati Satra Bk. 9 Ch. 32
गांगेय-संतरं भंते ! असुरकुमारा उववज्जति णिरंतरं असुरकुमारा उववज्जंति ?
Gängeya ---Bhante ! Are the Asurakumāras born with, or without, a time-gap?
महावीर-गंगेया ! संतरं पि असुरकुमारा उववज्जति णिरंतरं पि असुरकुमारा उववज्जंति । एवं जाव...थणियकुमारा।
Mahavira-Gangeya ! They are born with a time-gap, as well as without, and like this, till the Stanitkumāras.
गांगेय-संतरं भंते ! पुढविक्काइया उववज्जति णिरंतरं पुढविक्काइया उववज्जति ?
Gangeya-Bhante ! Are the earth bodies born with, or without, a time-gap ?
महावीर-गंगेया ! णो संतरं पुढविक्काइया उववज्जति णिरंतरं पुढविक्काइया उववज्जति। एवं जाव...वणस्सइकाइया। बेइंदिया जाव... वेमाणिया एए जहा णेरइया।
Mahāvira-Gangeya | They are born, not with a time-gap, but without, and like this, till plants. Two-organ beings, till the Vaimānikas, are like the infernal beings.
गांगेय-संतरं भंते !
रइया उब्वट्टति णिरंतरं णेरइया उव्वट्टति ?
Gangeya--Bhante ! Do the infernal beings die with, or with out, a time-gap?
महावीर-गंगेया ! संतरं पि रइया उव्वट्ट ति णिरंतरं पि णेरइया उव्वदति। एवं जाव...थणियकुमारा।
___Mahāvira-Gangeya ! They die with a time-gap, as well as without, and like this, till the Stanitkumāras.

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भगवती सूत्रम् शः ९ उः ३२ .
गांगेय-संतरं भंते ! पुढविक्काइया उव्वट्टति पुच्छा ?
Gangeya-Bhante ! Do the earth bodies die with a time-gap, pray ?
महावीर-गंगेया! णो संतरं पुढविक्काइया उब्वति णिरंतरं पुढविक्काइया उब्वट्टति। एवं जाव...वणस्सइकाइया णो संतरं णिरंतरं उव्वट्ट ति।
_Mahāvita-Gangeya ! They die not with a time-gap, but incessantly, all the while, and like this, till plants.
गांगेय-संतरं भंते ! बेइंदिया उव्वदृति णिरंतरं बेइंदिया उव्वट्टति ?
Gängeya-Bhante ! Do the two-organ beings die with, or without, a time-gap ?
महावीर-गंगेया ! संतरं पि बेइंदिया उव्वति णिरंतरं पि बेइंदिया उन्वति । एवं जाव...वाणमंतरा।
Mahāvira-Gängeya ! They die with a time-gap, as well as without, and like this, till the Vāņavyantaras.
गांगेय-संतरं भंते ! जोइसिया चयंति पुच्छा?
Gangeya-Bhante ! Do the Jyotiskas go out with a timegap, pray ?
महावीर-गंगेया ! संतरं पि जोइसिया चयंति णिरंतर पि जोइसिया चयति । एवं जाव...वेमाणिया वि ।
Mahavira-Gangeya ! Sometimes they go out with a timegap and sometimes they do not, and like this, till the Vaimānikas.
गांगेय-कइविहे णं भंते ! पवेसणए पण्णत्ते ?
Gangeya-Bhante ! How many types of entrance are there ?

Page #47

Bhagavati Satra Bk. 9 Ch. 32
महावीर-गंगेया ! चउविहे पवेसणए पण्णत्ते तं जहा-णेरइयपवेसणए तिरिक्खजोणियपवेसणए मणुस्सपवेसणए देवपवेसणए।
Mahāvira--Gängeya I Four types, viz., entrance into the hells, the world of animals, into that of men and into the heavens.
गांगेय-णेरइयपवेसणए णं भंते ! कइविहे पण्णत्ते ?
Gängeya-Bhante ! How many types of entrances are there into the hells ? ___ महावीर-गंगेया ! सत्तविहे पण्णत्ते तं जहा-रयणप्पभापुढविणेरइयपवेसणए जाव...अहेसत्तमापुढविणेरइयपवेसणए। ___Mahāsira-Gangeya ! Seven types, into Ratnaprabha hell, till into the lowest seventh.
गांगेय--एगे णं भंते ! णेरइए णेरइयपवेसणएणं पविसमाणे किं रयणप्पभाए होज्जा सक्करप्पभाए होज्जा जाव...अहेसत्तमाए होज्जा ?
Gangeya-Bhante ! In entering into the hells, does one first go to Ratnaprabhā hell, Sarkarāprabhā hell, till the lowest seventh ?
महावीर-गंगेया! रयणप्पभाए वा होज्जा जाव...अहेसत्तमाए वा होज्जा।
Mahavira-Gangeya ! May be Ratnaprabha, or any other, till the lowest seventh. (7 alternative forms)
गांगेय-दो भंते ! णेरइया णेरइयपवेसणएणं पविसमाणा कि रयणप्पभाए होज्जा जाव...अहेसत्तमाए होज्जा ?
Gängeya --When two souls enter into the hells, do they enter into Ratnaprabhā bell, or any other, till the lowest seventh ?

Page #48

भगवती सूत्रम् शः ९ उः ३२
महावीर-गंगेया ! रयणप्पभाए वा होज्जा जाव...अहेसत्तमाए वा होज्जा। अहवा एगे रयणप्पभाए एगे सक्करप्पभाए होज्जा। अहवा एगे रयणप्पभाए एगे वालुयप्पभाए होज्जा जाव...एगे रयणप्पभाए एगे अहेसत्तमाए होज्जा। अहवा एगे सक्करप्पभाए एगे वालुयप्पभाए होज्जा जाव...अहवा एगे सक्करप्पभाए एगे अहेसत्तमाए होज्जा। अहवा एगे वालयप्पभाए एगे पंकप्पभाए होज्जा एवं जाव...अहवा एगे वालुयप्पभाए एगे अहेसत्तमाए होज्जा। एवं एक्केक्का पुढवी छ ड्डेयव्वा जाव...अहबा एगे तमाए एगे अहसत्तमाए होज्जा।
Mahāvīra-Gāngeya ! Together, they may be born in Ratnaprabhā hell, or any other, till the lowest seventh, (7 forms) or, one in Ratnaprabhā and another in one of the six hells, (6 forms ) or, one in Sarkarāprabhā and another in one of the five, (5 forms) or, one in Vālukāprabhā and another in one of the four, (4 forms) or, one in Parkaprabhā and another in one of the three, (3 forms) or, one in Dhūmaprabhā and another in either of the two, (2 forms) or, one in Tamahprabha and another in the lowest one, (1 form), total 28 forms.
(The rest is given in a tabular form by omitting the details which will not interest a reader.)
गांगेय-तिण्णि भंते ! णेरइया णेरइयपवेसणएणं पविसमाणा किं रयणप्पभाए होज्जा जाव...अहेसत्तमाए होज्जा ?
Gangeya-When three souls enter into the hells, pray ?
महावीर-गंगेया ! रयणप्पभाए वा होज्जा जाव...अहेसत्तमाए वा होज्जा। अहवा एगे रयणप्पभाए दो सक्करप्पभाए होज्जा जाव...अहवा एगे रयणप्पभाए दो अहेसत्तमाए होज्जा। अहवा दो रयणप्पभाए एगे सक्करप्पभाए होज्जा जाव...अहवा दो रयणप्पभाए एगे अहेसत्तमाए होज्जा। अहवा एगे सक्करप्पभाए दो वालुयप्पभाए होज्जा जाव.. अहवा एगे सक्करप्पभाए दो अहेसत्तमाए होज्जा । अहवा दो सक्करप्पभाए एगे वालयप्पभाए होज्जा जाव...अहवा दो सक्करप्पभाए एगे अहेसत्तमाए होज्जा। एवं जहा सक्करप्पभाए वत्तव्वया भणिया तहा सव्वपुढवीणं भाणियव्वं जाव...अहवा दो तमाए एगे अहेसत्तमाए होज्जा।

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Bhagavati Sütra Bk. 9 Ch. 32
37
अहवा एगे रयणप्पभाए एगे सक्करप्पभाए एगे वालुयप्पभाए होज्जा। अहवा एगे रयणप्पभाए एगे सक्करप्पभाए एगे पंकप्पभाए होज्जा जाव... अहवा एगे रयणप्पभाए एगे सक्करप्पभाए एगे अहेसत्तमाए होज्जा। अहवा एगे रयणप्पभाए एगे वालुयप्पभाए एगे पंकप्पभाए होज्जा। अहवा एगे रयणप्पभाए एगे वालुयप्पभाए एगे धूमप्पभाए होज्जा। एवं जाव... अहवा एगे रयणप्पभाए एगे वालुयप्पभाए एगे अहेसत्तमाए होज्जा। अहवा एगे रयणाप्पभाए एगे पंकप्पभाए एगे धूमप्पभाए होज्जा जाव...अहवा एगे रयणप्पभाए एगे पंकप्पभाए एगे अहेसत्तमाए होज्जा। अहवा एगे रयणप्पभाए एगे धूमप्पभाए एगे तमाए होज्जा। अहवा एगे रयणप्पभाए एगे धूमप्पभाए एगे अहेसत्तमाए होज्जा। अहवा एगे रयणप्पभाए एगे तमाए एगे अहेसत्तमाए होज्जा। अहवा एगे सक्करप्पभाए एगे वालुयप्पभाए एगे पंकप्पभाए होज्जा। अहवा एगे सक्करप्पभाए एगे वालुयप्पभाए एगे धूमप्पभाए होज्जा जाव...अहवा एगे सक्करप्पभाए एगे वालुयप्पभाए एगे अहेसत्तमाए होज्जा। अहवा एगे सक्करप्पभाए एगे पंकप्पभाए एगे धूमप्पभाए होज्जा जाव...अहवा एगे सक्करप्पभाए एगे पंकप्पभाए एगे अहेसत्तमाए होज्जा। अहबा एगे सक्करप्पभाए एगे धूमप्पभाए एगे तमाए होज्जा । अहवा एगे सक्करप्पभाए एगे धूमप्पभाए एगे अहेसत्तमाए होज्जा। अहवा एगे सक्करप्पभाए एगे तमाए एगे अहेसत्तमाए होज्जा। अहवा एगे वालुयप्पभाए एगे पंकप्पभाए एगे धूमप्पभाए होज्जा। अहवा एगे वालुयप्पभाए एगे पंकप्पभाए एगे तमाए होज्जा। अहवा एगे वालुयप्पभाए एगे पंकप्पभाए एगे अहेसत्तमाए होज्जा। अहवा एगे वालयप्पभाए एगे धूमप्पभाए एगे तमाए होज्जा । अहवा एगे वालयप्पभाए एगे धूमप्पभाए एगे अहेसत्तमाए होज्जा। अहवा एगे वालयप्पभाए एगे तमाए एगे अहेसत्तमाए होज्जा। अहवा एगे पंकप्पभाए एगे धूसप्पभाए एगे तमाए होज्जा। अहवा एगे पंकप्पभाए एगे धूमप्पभाए एगे अहेसत्तमाए होज्जा। अहवा एगे पंकप्पभाए एगे तमाए एगे अहेसत्तमाए होज्जा। अहवा एगे धूमप्पभाए एगे तमाए एगे अहेसत्तमाए होज्जा।
..
Mahävira-Gängeya! When three souls enter into the hells, the distribution is as follows ;
When lodged in one hell - 7 forms When distributed in two - 42 forms When in three
- 35 forms, total 84 forms.

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भगवती सूत्रम् सः ९ उ: ३२ गांगेय-चत्तारि भंते ! पोरइया रइयपवेसणएणं पविसमाणा कि रयणप्पभाए होज्जा पुच्छा ?
Gängeya—When four souls enter into the hells, pray ?
महावीर - गंगेया ! रयणप्पभाए वा होज्जा जाव...अहेसत्तमाए वा होज्जा। अहवा एगे रयणप्पभाए तिण्णि सक्करप्पभाए होज्जा अहवा एगे रयणप्पभाए तिण्णि वाल्यप्पभाए होज्जा एवं जाव...अहवा एगे रयणप्पभाए तिण्णि अहेसत्तमाए होज्जा। अहवा दो रयणप्पभाए दो सक्करप्पभाए होज्जा एवं जाव...अहवा दो रयणप्पभाए दो अहेसत्तमाए होज्जा। अहवा तिप्णि रयणप्पभाए एगे सक्करप्पभाए होज्जा एवं जाव...अहवा तिण्णि रयणप्पभाए एगे अहेसत्तमाए होज्जा...अहवा एगे सक्करप्पभाए तिण्णि वालुयप्पभाए होज्जा। एवं जहेव रयणप्पभाए उवरिमाहिं समं चारियं तहा सक्करप्पभाए वि उवरिमाहिं समं चारेयव्वं । एवं एक्केक्काए समं चारेयव्वं जाव...अहवा तिण्णि तमाए एगे अहेसत्तमाए होज्जा।
अहवा एगे रयणप्पभाए एगे सक्करप्पभाए दो वालुयप्पभाए होज्जा अहवा एगे रयणप्पभाए एगे सक्करप्पभाए दो पंकप्पभाए होज्जा एवं जाव...एगे रयणप्पभाए एगे सक्करप्पभाए दो अहेसत्तमाए होज्जा। अहवा एगे रयणप्पभाए दो सक्करप्पभाए एगे वालुयप्पभाए होज्जा एवं जाव...अहवा एगे रयणप्पभाए दो सक्करप्पभाए एगे अहेसत्तमाए होज्जा। अहवा दो रयणप्पभाए एगे सक्करप्पभाए एगे वालयप्पभाए होज्जा एवं जाव...अहवा दो रयणप्पभाए एगे सक्करप्पभाए एगे अहेसत्तमाए होज्जा । अहवा एगे रयणप्पभाए एगे वालुयप्पभाए दो पंकप्पभाए होज्जा एवं जाव...अहवा एगे रयणप्पभाए एगे वालुयप्पभाए दो अहेसत्तमाए होज्जा। एवं एएणं गमएणं जहा तिण्हं तियसंजोगो तहा भाणियन्वो जाव...अहवा दो धमप्पभाए एगे तमाए एगे अहेसत्तमाए होज्जा ।
अहवा एगे रयणप्पभाए एगे सक्करप्पभाए एगे वालुयप्पभाए एगे पंकप्पभाए होज्जा । अहवा एगे रयणप्पभाए एगे सक्करप्पभाए एगे वालुयप्पभाए एगे धूमप्पभाए होज्जा । अहवा एगे रयणप्पभाए एगे सक्करप्पभाए एगे वालुयप्पभाए एगे तमाए होज्जा। अहवा एगे रयणप्पभाए एगे सक्करप्पभाए एगे वालुयप्पाभाए एगे अहेसत्तसाए होज्जा । अहवा एगे रयणप्पभाए ऐगे सक्करप्पभाऐ एगे पंकप्पभाए एगे धूमप्पभाए होज्जा । अहवा

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hagavati Sütra Bk. 9 Ch. 32
39
रयणप्पभाए
अहवा एगे धूमप्पभाए
एगे रयणप्पभाए एगे सक्करप्पभाए एगे पंकप्पभाए एगे तमाए होज्जा | अहवा एंगे रयणप्पभाए एगे सक्करप्पभाए एगे पंकप्पभाए एगे असत्तमाए होज्जा । अहवा एगे रयणप्पभाए एगे सक्करप्पभाए एगे धूमप्प - भाए एगे तमाए होज्जा । अहवा एगे रयणप्पभाए एगे सक्करप्पभाए एगे अहवा गे धूमप्पभाए एगे अहेसत्तमाए होज्जा । एगे सक्करप्पभाए एगे तमाए एगे अहेसत्तमाए होज्जा । रयणप्पभाए एगे वालुयप्पभाए एगे पंकप्पभाए एगे होज्जा | अहवा एगे रयणप्पभाए एगे वालुयप्पभाए एगे पंकप्पभाए एगे तमाए होज्जा । अहवा एगे रयणप्पभाए एगे वालुयप्पभाए एगे पंकप्पाभाए एगे असत्तमाए होज्जा | अहवा एगे रयणप्पभाए एगे वालुयप्पभाए एगे धूमप्पभाए एगे तमाए होज्जा । अहवा एगे रयणप्पभाए एगे वालुयप्पभाए एगे घूमप्पभाए एगे असत्तमाए होज्जा | अहवा एगे रयणप्पभाए एगे वालुयप्पभाए एगे तमाए एगे असत्तमाए होज्जा | अहवा एगे रयणप्पभाए एगे पंकप्पभाए एगे धूमप्पभाए एगे तमाए होज्जा । अहवा एगे रयणप्पभाए एगे पंकप्पभाए एगे धूमप्पभाए एगे अहेसत्तमाए होज्जा । अहवा एगे रयणप्पभाए एगे पंकप्पभाए एगे तमाए एगे अहेसत्तमाए होज्जा | अहवा एगे रयणप्प - भाए एगे धूमप्पभाए एगे तमाए एगे अहेसत्तमाए होज्जा । अहवा एगे सक्करप्पभाए एगे वालुयप्पभाए एगे पंकप्पभाए एगे धूमप्पभाए होज्जा । एवं जहा रयणप्पभाए उवरिमाओ पूढवीओ चारियाओ तहा सक्करप्पभाए वि उवरिमाओ चारियव्वाओ जाव अहवा एगे सक्करप्पभाए एगे धूमप्पभाए एगे तमाए एगे अहेसत्तमाए होज्जा | अहवा एगे वालुयप्पभाए एगे serer धूमभाए एगे तमाए होज्जा । अहवा एगे वालुयप्पभाए एगे पंकप्पभाए एगे धूमप्पभाए एगे अहेसत्तमाए होज्जा | अहवा गे वालुभाए एगे पंकप्पभाए एगे तमाए एगे अहेसत्तमाए होज्जा । अहवा एगे वालुयप्पभाए एगे धूमप्पभाए एगे तमाए एगे अहेसत्तमाए होज्जा । अहवा एगे पंकप्पभाए एगे धूमप्पभाए एगे तमाए एगे अहेसत्तमाए होज्जा ।
Mahāvira-Gangeya ! In that case, the distribution is as
follows :
7 forms
63 forms
When lodged in one hell
When distributed in two -
( 1-3, 2-2, 3-1 X21 alternatives )

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भगवती सूत्रम् शः ९ उः ३२
.
When in three
- 105 forms ( 1-1-2, 1-2-1, 2-1-1x35 alternatives ) When in four
- 35 forms, total 210
forms.
गांगेय--पंच भंते ! णेरइया णेरइप्पवेसणएणं पविसमाणा किं रयणप्पभाए होज्जा पुच्छा।
Gangeya-When five souls enter into the hells, pray ?
___ महावीर-गंगेया ! रयणप्पभाए वा होज्जा जाव...अहेसत्तमाए वा होज्जा। अहवा एगे रयणप्पभाए चत्तारि सक्करप्पभाए होज्जा जाव... अहवा एगे रयणप्पभाए चत्तारि अहेसत्तमाए होज्जा। अहवा दो रयणप्पभाए तिण्णि सक्करप्पभाए होज्जा। एवं जाव...अहवा दो रयणप्पभाए तिण्णि अहेसत्तमाए होज्जा। अहवा तिण्णि रयणप्पभाए दो सक्करप्पभाए होज्जा। एवं जाव...अहेसत्तमाए होज्जा। अहवा चत्तारि रयणप्पभाए एगे सक्करप्पभाए होज्जा। एवं जाव...अहवा चत्तारि रयणप्पभाए एगे अहेसत्तमाए होज्जा। अहवा एगे सक्करप्पभाए चत्तारि वालुयप्पभाए होज्जा। एवं जहा रयणप्पभाए समं उवरिमपूढवीओ चारियाओ तहा सक्करप्पभाए वि समं चारेयव्वाओ जाव...अहवा चत्तारि सक्करप्पभाए एगे अहेसत्तमाए होज्जा। एवं एनकेक्काए समं चारेयब्वाओ जाव...अहवा चत्तारि तमाए एगे अहेसत्तमाए होज्जा।
अहवा एगे रयणप्पभाए एगे सक्करप्पभाए तिण्णि वालुयप्पभाए होज्जा । एवं जाव...अहवा एगे रयणप्पभाए एगे सक्करप्पभाए तिण्णि अहेसत्तमाए होज्जा। अहवा एगे रयणप्पभाए दो सक्करप्पभाए दो वालुयप्पभाए होज्जा। एवं जाव...अहवा एगे रयणप्पभाए दो सक्करप्पभाए दो अहेसत्तमाए होज्जा। अहवा दो रयणण्पभाए एगे सक्करप्पभाए दो वालुयप्पभाए होज्जा । एवं जाव...अहवा दो रयणप्पभाए एगे सक्करप्पभाए दो अहेसत्तमाए होज्जा। अहवा एगे रयणप्पभाए तिणि सक्करप्पभाए एगे बालुयप्पभाए होज्जा । एवं जाव...अहवा एगे रयणप्पभाए तिण्णि सक्करप्पभाए एगे अहेसत्तमाए होज्जा। अहवा दो रयणप्पभाए दो सक्करप्पभाए एगे वालुयप्पभाए होज्जा। एवं जाव...अहेसत्तमाए। अहवा तिण्णि रयणप्पभाए एगे सक्करप्पभाए एगे वालयप्पभाए होज्जा। एवं जाव...

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Bhagavati Sutra Bk. 9 Ch. 32
41
-
अहवा तिण्णि रयणप्पभाए एगे सक्करप्पभाए एगे अहेसत्तमाए होज्जा । अहवा एगे रयणप्पभाए एगे वालुयप्पभाए तिण्णि पंकप्पभाए होज्जा । एवं एएणं कमेणं जहा चउण्हं तियासंजोगो भणिओ तहा पंचण्हं वि तियासंजोगो भाणियन्वो णवरं तत्थ एगो संचारिज्जइ इह दोण्णि। सेसं तं चेव जाव... अहवा तिण्णि धूमप्पभाए एगे तमाए एगे अहेसत्तमाए होज्जा । __ अहवा एगे रयणप्पभाए एगे सक्करप्पभाए एगे वालुयप्पभाए दो पंकप्पभाए होज्जा । एवं जाव...अहवा एगे रयणप्पभाए एगे सक्करप्पभाए एगे वालुयप्पभाए दो अहेसत्तमाए होज्जा। अहवा एगे रयणप्पभाए एगे सक्करप्पभाए दो वालुयप्पभाए एगे पंकप्पभाए होज्जा। एवं जाव...अहेसत्तमाए। अहवा एगे रयणप्पभाए दो सक्करप्पभाए एगे वालुयप्पभाए एगे पंकप्पभाए होज्जा। एवं जाक...अहवा एगे रयणप्पभाए दो सक्करप्पभाए एगे वालुयप्पभाए एगे अहेसत्तमाए होज्जा। अहवा दो रयणप्पभाए एगे सक्करप्पभाए एगे वालुयप्पभाए एगे पंकप्पभाए होज्जा। एवं जाव...अहवा दो रयणप्पभाए एगे सक्क रप्पभाए एगे वालुयप्पभाए एगे अहेसत्तमाए होज्जा। अहवा एगे रयणप्पभाए एगे सक्करप्पभाए एगे पंकप्पभाए दो धूमप्पभाए होज्जा। एवं जहा चउण्हं चउक्कसंजोगो भणिओ तहा पंचण्ण वि चउक्कसंजोगो भाणियब्वो णवरं अभहियं एगो संचारेयव्वो। एवं जाव... अहवा दो पंकप्पभाए एगे धूमप्पभाए एगे तमाए एगे अहेसत्तमाए होज्जा। ____ अहवा एगे रयणप्पभाए एगे सक्करप्पमाए एगे पंकप्पभाए एगे धूमप्पभाए होज्जा। अहवा एगे रयणप्पभाए एगे सक्करप्पभाए एगे वालुयप्पभाए एगे पंकप्पभाए एगे तमाए होज्जा । अहवा एगे रयणप्पभाए जाव...एगे पंकप्पभाए एगे अहेसत्तमाए होज्जा। अहवा एगे रयणप्पभाए एगे सक्करप्पभाए एगे वालुयप्पभाए एगे धूमप्पभाए एगे तमाए होज्जा । अहवा एगे रयणप्पभाए एगे सक्करप्पभाए एगे वालुयप्पभाए एगे धूमप्पभाए एगे अहेसत्तमाए होज्जा। अहवा एगे रयणप्पभाए एगे सक्करप्पभाए एगे वालुप्पभाए एगे तमाए एगे अहेसत्तमाए होज्जा। अहवा एगे रयणप्पभाए एगे सक्करप्पभाए एगे पंकप्पभाए एगे धूमप्पभाए एगे तमाए होज्जा। अहवा एगे रयणप्पभाए एगे सक्करप्पभाए एगे पंकप्पभाए एगे धूमप्पभाए एगे अहेसत्तमाए होज्जा। अहवा एगे रयणप्पभाए एगे सक्करप्पभाए एगे पंकप्पभाए एगे तमाए एगे अहेसत्तमाए होज्जा। अहवा एगे रयणप्पभाए एगे सक्करप्पभाए एगे धूमप्पभाए एगे तमप्पभाए एगे अहेसत्तसाए होज्जा। अहवा एगे रयणप्पभाए ...एगे
rirn

Page #54

A
भगवती सूत्रम् शः ९ उः ३२ वालयप्पभाए एगे पंकप्पभाए एगे धूमप्पभाए एगे तमाए होज्जा। अहवा एग रयणप्पभाए एगे वालुयप्पभाए एगे पंकप्पभाए एगे धूमप्पभाए एगे अहेसत्तमाए होज्जा । अहवा एगे रयणप्पभाए एगे वालुयप्पभाए एगे पंकप्पभाए एगे तमप्पभाए एगे अहेसत्तमाए होज्जा। अहवा एगे रयणप्पभाए एगे वालुयप्पभाए एगे धूसप्पभाए एगे तमाए एगे अहेसत्तमाए होज्जा। अहवा एगे रयणप्पभाए एगे पंकप्पभाए जाव...एगे अहेसत्तमाए होज्जा। अहवा एगे सक्करप्पभाए एगे वालुयप्पभाए जाव...एगे तमाए होज्जा। अहवा एगे सक्करप्पभाए जाव...एगे पंकप्पभाए एगे धूमप्पभाए एगे अहेसत्तमाए होज्जा। अहवा एगे सक्करप्पभाए जाव...एगे पंकप्पभाए एगे तमाए एगे अहेसत्तमाए होज्जा। अहवा एगे सक्करप्पभाए एगे वालयप्पभाए एगे घूमप्पभाए एगे तमाए एगे अहेसत्तमाए होज्जा। अहवा एगे सक्करप्पभाए एगे पंकप्पभाए जाव...एगे अहेसत्तमाए होज्जा। अहवा एगे वालुयप्पभाए जाव...एगे अहेसत्तमाए होज्जा।
Mahävira-Gängeya ! In that case, the distribution is as follows :
When lodged in one hell - . 7 forms When distributed in two - 84 forms ( 1-4, 2-3, 3-2, 4-1x21 alternatives ) When in three
- 210 forms (1-1-3, 1-2-2, 2-1-2, 1-3-1, 2-2-1, 3-1-1X35 alternatives) When in four
- 140 forms (1-1-1-2, 1-1-2-1, 1-2-1-1, 2-1-1-1-35 alternatives) When in five
- 21 forms, total 162
forms.
गांगेय छन्भंते ! णेरइया णेरइयपवेसणएणं पविसमाणा किं रयणप्पभाए होज्जा पुच्छा ?
Gängeya—When six of them enter into the hells, pray ?
महावीर-गंगेया! रयणप्पभाए वा होज्जा जाव...अहेसत्तमाए वा होज्जा। अहवा एगे रयणप्पभाए पंच सक्करप्पभाए होज्जा अहवा एगे ‘रय गप्पभाए पंच वालुयप्पभाए होज्जा जाव...अहवा एगे रयणप्पभाए पंच

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Bhagavati Satra Bk. 9 Ch. 32
43
अहेसत्तमाए होज्जा। अहवा दो रयणप्पभाए चत्तारि सक्करप्पभाए होज्जा जाव...अहवा दो रयणप्पभाए चत्तारि अहेसत्तमाए होज्जा। अहवा तिण्णि रयणप्पभाए तिणि सक्करप्पभाए एवं एएणं कमेणं जहा पंचण्हं दुयासंजोगो तहा छह वि भाणियन्वो णवरं एक्को अब्भहिओ संचारेयव्यो जाव...अहवा पंच तमाए एगे अहेसत्तमाए होज्जा।
अहवा एगे रयणप्पभाए एगे सक्करप्पभाए चत्तारि वालुयप्पभाए होज्जा अहवा एगे रयण्णप्पभाए एगे सक्करप्पभाए चत्तारि पंकप्पभाए होज्जा एवं जाव...अहवा एगे रयणप्पभाए एगे सक्करप्पभाए चत्तारि अहेसत्तमाए होज्जा। अहवा एगे रयणप्पभाए दो सक्करप्पभाए तिण्णि वालुयप्पभाए होज्जा। एवं एएणं कमेणं जहा पंचण्हं तियासंजोगो भणिओ तहा छह वि भाणियव्वो णवरं एक्को अहिओ उच्चारेयव्वो सेसं तं चेव। चउक्कसंजोगो वि तहेव पंचगसंजोगो वि तहेव णवरं एक्को अब्भहिओ संचारेयव्वो जाव पच्छिमो भंगो अहवा दो वालुयप्पभाए एगे पंकप्पभाए एगे धूमप्पभाए एंगे तमाए एगे अहेसत्तमाए होज्जा। __ अहवा एगे रयणप्पभाए एगे सक्करप्पभाए जाव...एगे तमाए होज्जा। अहवा एगे रयणप्पभाए जाव...एगे धूमप्पभाए एगे अहेसत्तमाए होज्जा। अहवा एगे रयणप्पभाए जाव...एगे पंकप्पभाए एगे तमाए एगे अहेसत्तमाए होज्जा। अहवा एगे रयणप्पभाए जाव...एगे वालुयप्पभाए एगे धूमप्पभाए जाव...एगे अहेसत्तमाए होज्जा। अहवा एगे रयणप्पभाए एगे सक्करप्पभाए एगे पंकप्पभाए जाव...एगे अहेसत्तमाए होज्जा। अहवा एगे रयणप्पभाए एगे वालुयप्पभाए जाव...एगे अहेसत्तमाए होज्जा। अहवा एगे सक्करप्पभाए एगे बालुयप्पभाए जाव...एगे अहेसत्तमाए होज्जा।
Mahavira-Gangeya ! In that case, the distribution is as follows:
When lodged in one hell - 7 forms When distributed in two - 105 forms (1-5, 2-4, 3-3, 4-2, 5-1x21 alternatives) When in three
___- 350 forms (1-1-4, 1-2-3, 2-1-3, 1-3-2, 2-2-2, 3-1-2, 1-4-1, 2-3-1, 3-2-1, 4-1-1x35 alternatives)

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भगवती सूत्रम् शः ९ उः ३२
When in four
- 350 forms (1-1-1-3, 1-1-2-2, 1-2-1-2, 2-1-1-2, 1-1-3-1,
1-2-2-1, 2-1-2-1, 1-3-1-1, 2-2-1-1, 3-1-1-1x35 alternatives) When in five
__ - 105 forms (1-1-1-1-2, 1-1-1-2-1, 1-1-2-1-1, 1-2-1-1-1,
2-1-1-1-1-21 alternatives) When in six
- 7 forms, total 924
forms.
.
गांगेय-सत्त भंते ! णेरइया णेरइयपवेसणएणं पविसमाणा पुच्छा ?
Gängeya—When seven pray ?
of them
enter into the
hells,
___ महावीर-गंगेया ! रयणप्पभाए वा होज्जा जाव...अहेसत्तमाए वा होज्जा। अहवा एगे रयणप्पभाए छ सक्करप्पभाए होज्जा । एवं एएणं कमेणं जहा छण्हं दुयासंजोगो तहा सत्तण्ह वि भाणियव्वं णवरं एगो अब्भहिओ संचारिज्जइ सेसं तं चेव । तियासंजोगो चउक्कसंजोगो पंचसंजोगो छक्कसंजोगो य छण्हं जहा तहा सत्तण्ह वि भाणियव्वं णवरं एक्केक्को अब्भ हिओ संचारेयव्वो जाव...छक्कगसंजोगो। अहवा दो सक्करप्पभाए एगे वालयप्पभाए जाव...एगे अहेसत्तमाए होज्जा। अहवा एगे रयणप्पभाए एगे सक्करप्पभाए जाव...एगे अहेसत्तमाए होज्जा ।
Mahāvira-Gangeya ! In that case, the distribution is as follows :
When lodged in one hell - 7 forms When distributed in two - 126 forms (1-6, 2-5, 3-4, 4-3, 5-2, 6-1) When in three
- 525 forms (1-1-5, 1-2-4, 2-1-4, 1-3-3, 2-2-3, 3-1-3, 1-4-2, 2-3-2, 3-2-2, 4-1-2, 1-5-1, 2-4-1, 3-3-1, 4-2-1, 5-1-1) When in four
- 700 forms (1-1-1-4, etc., 20 forms x 35 alternatives) When in five
- 315 forms (1-1-1-1-3, etc., 15 forms x 21 alternatives)

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Bhagavati Sutra Bk. 9 Ch. 32
When in six
- 42 forms (1-1-1-1-1-2, etc., 6 forms x 7 alternatives) When in seven
- 1 form, total 1716
forms.
गांगेय-अट्ठ भंते ! णेरइया णेरइयपवेसणएणं पविसमाणा पुच्छा ?
Gangeya-When eight of them enter into the hells, pray ? ।
महावीर-गंगेया ! रयणप्पभाए वा होज्जा जाव...अहेसत्तमाए वा होज्जा। अहवा एगे रयणप्पभाए सत्त सक्करप्पभाए होज्जा। एवं दुयासंजोगो जाव...छक्कसंजोगो य जहा सत्तण्हं भणिओ तहा अट्टण्हं वि भाणियन्वो णवरं एक्केक्को अब्भहिओ संचारेयव्वो सेसं तं चेव जाव... छवकसंजोगस्स। अहवा तिण्णि सक्करप्पभाए एगे वालुयप्पभाए जाव...एगे अहेसत्तमाए होज्जा । अहवा एगे रयणप्पभाए जाव...एगे तमाए दो अहेसत्तमाए होज्जा। अहवा एगे रयणप्पभाए जाव...दो तमाए एगे अहेसत्तमाए होज्जा। एवं संचारेयव्वं जाव...अहवा दो रयणप्पभाए एगे सक्करप्पभाए जाव...एगे अहेसत्तमाए होज्जा ।
Mahavira-In that case, Gangeya, the distribution is as follows:
When lodged in one hell - 7 forms When distributed in two - 147 forms (1-7, 2-6, etc., 7 forms x 21 alternatives) When in three
- 735 forms (1-1-6, etc., 21 forms x 35 alternatives) : . When in four
-1225 forms (1-1-1-5, etc., 35 forms x 35 alternatives) When in five
- 735 forms (1-1-1-1.4, etc., 35 forms x 21 alternatives) When in six
- 147 forms (1-1-1-1-1-3, etc., 21 forms'x7 alternatives) When in seven
• 7 forms, total 3003
forms. (1-1-1-1-1-1-2, etc., 7 forms x 1 alternative)

Page #58

भगवती सूत्रम् शः ९ उ.. गांगेय-णव भंते ! णेरइया गेरइयपवेसणएणं पविसमाणा किं पुच्छा ?
Gângeya—When nine of them enter into the hells, pray ?
महावीर-गंगेया ! रयणप्पभाए वा होज्जा जाव...अहेसत्तमाए वा होज्जा। अहवा एगे रयणप्पभाए अट्ठ सक्करप्पभाए होज्जा। एवं दुयासंजोगो जाव...सत्तगसंजोगो य जहा अट्टण्हं भणियं तहा णवण्हं पि भाणियव्वं णवरं एक्केक्को अब्भहिओ संचारेयन्वो सेसं तं चेव। पच्छिमो आलावगोअहवा तिण्णि रयणप्पभाए एगे सक्करप्पभाए एगे वालुयप्पभाए जाव...एगे अहेसत्तमाए होज्जा।
Mahdvira-Gängeya. In that case, the distribution is as follows :
When lodged in one hell - 7 froms When distributed in two - 168 forms (1-8, 2-7, etc., 8 froms x 21 alternatives) When in three
- 980 froms (1-1-7, etc., 21 froms x 35 alternatives) When in four
- 1960 forms (1-1-1-6, etc., 56 forms x 35 alternatives) When in five
- 1470 forms (1-1-1-1-5, etc. 70 forms x 21 alternatives) When in six
- 392 froms (1-1-1-1-1-4, etc., 56 forms x 7 alternatives) When in seven
- 28 forms, total
5005 forms. (1-1-1-1-1-1-3, etc., 2 forms x 1 alternative)
गांगेय-दस भंते ! णेरइया रइयपवेसणएणं पविसमाणा पुच्छा ? Gangeya-When ten of them enter into the hells, pray ?
महावीरांगेया! रयणप्पभाए वा होज्जा जाव...अहेसत्तमाए वा होज्जा। अहवा एगे रयणप्पभाए णव सक्करप्पभाए होज्जा। एवं . दुयासंजोगो जाव...सत्तसंजोगो य जहा णवण्हं णवरं एक्केक्को अब्भहिओ संचारेयन्वो सेसं तं चेव। अपच्छिमआलावगो-अहवा चत्तारि रयणप्पभाए एगे सक्करप्पभाए जाव...एगे अहेसत्तमाए होज्जा।

Page #59

Bhagavati Sitra Bk. 9 Ch. 32
Mahavira-Gängeya ! In that case, the distribution is as follows:
When lodged in one hell - 7 forms . When distributed in two - 189 forms (1-9, 2-8, etc., 9 forms x 21 alternatives) When distributed in three - 1260 forms (1-1-8, etc., 36 forms x 35 alternatives) When distributed in four - 2940 forms (1-1-1-7, etc., 84 forms x 35 alternatives) When distributed in five - 2646 forms (1-1-1-1-6, etc., 126 forms x 21 alternatives) When distributed in six - 882 forms (1-1-1-1-1-5, etc., 126 forms x 7 alternatives) When distributed in seven - 84 forms, total
8008 forms. (1-1-1-1-1-1-5, etc., 84 forms x 1 alternative)
गांगेय--संखेज्जा भंते ! णेरइया णेरइयपवेसणएणं पविसमाणा पुच्छा ?
Gangeya-When a countable number of them (from 11 cnwards till the limit of countable number called Sirşaprahelikā) enter the hells, pray ?
महावीर-गंगेया ! रयणप्पभाए वा होज्जा जाव...अहेसत्तमाए वा होज्जा । अहवा एगे रयणप्पभाए संखेज्जा' सक्करप्पभाए होज्जा एवं जाव... अहवा एगे रयणप्पभाए संखेज्जा अहेसत्तमाए होज्जा। अहवा दो रयणप्पभाए संखेज्जा सक्करप्पभाए होज्जा एवं जाव...अहवा दो रयणप्पभाए संखेज्जा अहेसत्तमाए होज्जा। अहवा तिण्णि रयणप्पभाए संखेज्जा सक्करप्पभाए होज्जा। एवं एएणं कमेणं एक्केको संचारेयव्वो जाव...अहवा दस

Page #60

भगवती सूत्रम् शः ९ उः ३२ रयणप्पभाए संखेज्जा सक्करप्पभाए होज्जा। एवं जाव...अहवा दस रयणप्पभाए संखज्जा अहेसत्तमाए होज्जा। अहवा संखेज्जा रयणप्पभाए संखेज्जा सक्करप्पभाए होज्जा जाव...अहवा संखेज्जा रयणप्पभाए संखेज्जा अहेसत्तमाए होज्जा। अहवा एगे सक्करप्पभाए संखेज्जा वालुयप्पभाए होज्जा एवं जहा रयणप्पभा उवरिमपुढवीहिं समं चारिया एवं सक्करप्पभा वि उवरिमपुढवीहिं समं चारेयव्वा । एवं एक्केक्का पुढवी उवरिम पुढवीहिं समं चारेयन्वा जाव...अहवा संखेज्जा तमाए संखेज्जा अहेसत्तमाए होज्जा । अहवा एगे रयणप्पभाए एगे सक्करप्पभाए संखज्जा वालुयप्पभाए होज्जा। अहवा एगे रयणप्पभाए एगे सक्करप्पभाए संखेज्जा पंकप्पभाए होज्जा जाव... अहवा एगे रयणप्पभाए एगे सक्करप्पभाए संखज्जा अहेसत्तमाए होज्जा। अहवा एगे रयणप्पभाए दो सक्करप्पभाए संखेज्जा वालुयप्पभाए होज्जा जाव...अहवा एगे रयणप्पभाए दो सक्करप्पभाए संखेज्जा अहेसत्तमाए होज्जा। अहवा एगे रयणप्पभाए तिण्णि सक्करप्पभाए संखेज्जा वालुयप्पभाए होज्जा। एवं एएणं कमेणं एक्केक्को संचारेयव्वो। अहवा एगे रयणप्पभाए संखेज्जा सक्करप्पभाए संखज्जा वालुयप्पभाए होज्जा जाव...अहवा एगे रयणप्पभाए संखेज्जा वालुयप्पभाए संखेज्जा अहेसत्तमाए होज्जा। अहवा दो रणप्पभाए संखेज्जा सक्करप्पभाए संखेज्जा वालुयप्पभाए होज्जा जाव...अहवा दो रयणप्पभाए संखेज्जा सक्करप्पभाए संखेज्जा अहेसत्तमाए होज्जा। अहवा तिण्णि रयणणप्पभाए संखेज्जा सक्करप्पभाए संखेज्जा वालुयप्पभाए होज्जा । एवं एएणं कमेणं एक्केक्को रयणप्पभाए संचारेयवो जात्र...अहवा संखेज्जा रयणप्पभाए संखेज्जा सक्करप्पभाए संखज्जा वालयप्पभाए होज्जा जाव" अहवा संखज्जा रयणप्पभाए संखज्जा सक्करप्पभाए संखेज्जा अहेसत्तमाए होज्जा। अहवा एगे रयणप्पभाए एगे वालुयप्पभाए संखज्जा पंकप्पमाए होज्जा जाव'' अहवा एगे रयणप्पभाए एगे वालुयप्पभाए संखेज्जा अहेसत्तमाए होज्जा। अहवा एगे रयणप्पभाए दो वालुयप्पभाए संखज्जा पंकप्पभाए होज्जा । एवं एएणं कमेणं तियासंजोगो चउक्कसंजोगो जाव: सत्तगसंजोगो य जहा दसहं तहेव भाणियव्वो। पच्छिमो आलावगो सत्तसंजोगस्स अहवा संखेज्जा रयणप्पभाए संखेज्जा सक्करप्पभाए जाव... संखेज्जा अहेसत्तमाए होज्जा ।
is as
Mahävira-Gāngeya ! In that case, the distribution follows :

Page #61

Bhagavati Sätra Bk. 9 Ch. 32
When lodged in one hell - 7 forms When distributed in two . 231 forms When distributed in three - 735 forms When distributed in four - 1085 forms When distributed in five - 861 forms When distributed in six - 357 froms When distributed in seven - 61 froms, total
3337 forms गांगेय-असंखेज्जा भंते ! णेरइया णेरइयप्पवेसणएणं पुच्छा ?
Gångeya-When an unlimited number of them enter into the hell, pray ?
महावीर-गंगेया! रयणप्पभाए वा होज्जा जाव...अहेसत्तमाए वा होज्जा। अहवा एगे रयणप्पभाए असंखेज्जा सक्करप्पभाए होज्जा । एवं दुयासंजोगो जाव...सत्तगसंजोगो य जहा संखेज्जाणं भणिओ तहा असंखेज्जाणं वि भाणियन्वो णवरं असंखेज्जाओ अब्भहिओ भाणियव्वो। सेसं तं चेव जाव...सत्तगसंजोगस्स पच्छिभो आलावगो-अहवा असंखेज्जा रयणप्पभाए असंखेज्जा सक्करप्पभाए जाव...असंखेज्जा अहेसत्तमाए होज्जा।
Mahavira-Gangeya ! In that case, the distribution is as follows :
When lodged in one hell - 7 forms
When distributed in two - 252 forms When distributed in three - 805 forms When distributed in four - 1190 forms
When distributed in five - 945 forms When distributed in six - 392 forms When distributrd in seven - 67 forms, total
___3658 forms. गांगेय-उक्कोसेणं भंते ! णेरइया णेरइयप्पवेसणएणं पुच्छा ?
Gångeya-Bhante ! What is their optimum distribution when they enter into the hells ?

Page #62

$0
भगबती सूत्रम् शेः ९ उ. ३२
महावीर गंगेया ! सब्बे वि ताव रयणप्पभाए होज्जा अहवा रयणप्पभाए य सक्करप्पभाए य होज्जा अहवा रयणप्पभाए य वालुयप्पभाए य होज्जा जाव... अहवा रयणप्पभाए य आहेसत्तमाए य होज्जा । अहवा रयणप्पभाए य सक्करप्पभाए य वालुयप्पभाए य होज्जा एवं जाव... अहवा रयणप्पभाए य सक्कर पभाए य अहेसत्तमाए य होज्जा । अहवा रयणप्पभाए बालुयप्पभाए पंकप्पभाए य होज्जा जाव... अहवा रयणप्पभाए वालुयप्पभाए असत्तमाए होज्जा | अहवा रयणप्पभाए पंकप्पभाए धूमाए होज्जा । एवं रयणप्पभं अमुयंतेसु जहा तिरहं तियासंजोगो भणिओ तहा भाणियव्वं जाव...3 .. अहवा रणभाए तमाए य आहेसत्तमाए य होज्जा । अहवा रयणप्पभाए य सक्करपभाए वालुयप्पभाए पंकप्पभाए य होज्जा | अहवा रयणप्पभाए सक्करप्पभाए वालुयप्पभाए धूमप्पभाए य होज्जा जाव... अहवा रयणप्पभाए सक्करप्पभाए वालुयप्पभाए अहेसत्तमाए य होज्जा | अहवा रयणप्पभाएं सक्करप्पभाए पंकप्पभाए धूमप्पभाए य होज्जा । एवं रयणप्पभं अमुयंतेसु जहा चउन्हं चउक्कगसंजोगो भणिओ तहा भाणियव्वं जाव... अहवा रयणप्पभाए धूमप्पभाए तमाए अहेसत्तमाए य होज्जा । अहवा रयणप्पभाए सक्करप्पभाए वालुयप्पभाए पंकप्पभाए धूमप्पभाए य होज्जा । अहवा रयणप्पभाए जाव. पंकप्पभाए तमाए य होज्जा । अहवा रयणप्पभाए जाव... पंकप्पभाए अहेसत्तमाए य होज्जा । अहवा रयणप्पभाए सक्करप्पभाए वालुयप्पभाए धूमप्पभाए तमाए य होज्जा । एवं रयणप्पभं अमुयंतेसु जहा पंचन्हं पंचगसंजोगो तहा भाणियवं जाव... अहवा रयणप्पभाए पंकप्पभाए . अहे सत्तमा एय होज्जा | अहवा रयणप्पभाए सक्करप्पभाए जाव... धूमप्पभाए तमाए य होज्जा । अहवा रयणप्पभाए जाव... . धूमप्पभाए असत्तमा य होज्जा । अहवा रयणप्पभाए सक्करप्पभाए" जाव... पंकप्पभाए तमाए य असत्तमाए य होज्जा । अंहंवा रयणप्पभीए सक्करप्पभाए वालुयप्पभाए धूमप्पभाए तमाए अहेसत्तमाए य होज्जा । अहवा रयणप्पभाए सक्करप्पभाए पंकप्पभाए जाव... आहेसत्तमाए य होज्जा । अहवा रयणप्पभाए वालुयप्पभाए जाव... अहेसत्तमाए होज्जा | अहवा रयणप्पभाए य सक्करप्पभाए .. अहेसत्तमाएं य होज्जा |
जाव...
+
य जाव...
*
Mahāvīra - Gāngeya ! There is not a single optimum, but seven optima all of which may hold. One may be that all of them are in Ratnaprabha hell, or in Ratnaprabha and

Page #63

Bhagavati Sütra Bk. 9 Ch. 32
Sarkarāprabhā, till Ratnaprabhā and the lowest seventh. The distribution is shown below : When in Ratnaprabhä alone
- 1 form When in two, one being Ratnaprabhā - 6 forms When in three, one being Ratnaprabhā - 15 forms When in four, one being Ratnaprabhā - 20 forms When in five, one being Ratnaprabhā - 15 forms When in six, one being Ratnaprabhā - 6 forms When in all the seven
- 1 form,. total 64 forms.
___ गांगेय-एयस्स णं भंते ! रयणप्पभापुढविणेरइयप्पवेसणगस्स सक्करप्पभापुढवि जाव...अहेसत्तमापुढविणेरइयप्पवेसणगस्स कयरे कयरे जाव... विसेसाहिया वा ? ..: Gangeya-Bhante ! Between the seven hells, where the entry is more, where less, where similar and where especially
more ? . ' महावीर-गंगेया ! सव्वत्थोवे अहेसत्तमापुढविणेरइयपवेसणए तमापुढविणेरइयपवेसणए असंखेज्जगुणे। एवं पडिलोमगं जाव...रयणप्पभापुढविणेरइयपवेसणए असंखेज्जगुणे । .
Mahavira-Gangeya ! Smallest is the entry into the lowest Seventh. Innumerable times more is the entry into the sixth, and proceed in this reverse order, till innumerable times more is the entry in Ratnaprabhā.
गांगेय-तिरिक्खजोणियपवेसणए णं भंते ! कइविहे पण्णत्ते ?
Gângeya-Bhante ! How many are the types of entrance into the animal world ?
महावीर -गंगेया ! पंचविहे पण्णत्ते तं जहा.-एगिदियतिरिक्खजोणियपवेसणए जाव...पंचिंदियतिरिक्खजोणियपवेसणए ।
- Mahavira-Gangeya ! Five, as an one-organ being, till a five-organ being.

Page #64

भगवती सूत्रम् शः ९ उ. ३२ गांगेय-एगे भंते ! तिरिक्खजोणिए तिरिक्खजोणियप्पवेसणएणं पविसमाणे किं एगिदिएसु होज्जा जाव.. पंचिदिएसु होज्जा ?
Gangeya-Bhante ! When a soul enters into the animal world, is he lodged among the one-organ beings, till fiveorgan beings ?
महावीर-गंगेया ! एगिदिएसु वा होज्जा जाव...पंचिदिएसु वा होज्जा ।
Mahāvira-Gängeya ! He may be lodged in any one of these, as a one-organ being, till a five-organ being.
गांगेय-दो भंते ! तिरिक्खजोणिया पुच्छा ?
Gångeya-Bhante ! When two souls enter into the animal world, are they lodged among one-organ beings, etc. ?
महावीर-गंगेया ! एगिदिएसु वा होज्जा जाव...पंचिदिएसु वा होज्जा। अहवा एगे एगिदिएसु होज्जा एगे बेइंदिएसु होज्जा एवं जहा जेर इयप्पवेसणए तहा तिरिक्खजोणियप्पवेसणए वि भाणियन्वे जाव.. असंखेज्जा।
Mahāvira-Gangeya ! They may be lodged among oneorgan beings, till five-organ beings, or one among one-organ beings and another among two-organ beings, and so on as in the case of entrance into the hells, till a non-countable number of souls enter into the animal world.
गांगेय-उक्कोसा भंते ! तिरिक्खजोणिया पुच्छा ? Gangeya-Bhante ! What is their optimum distribution ?
महावीर-गंगेया ! सब्वे वि ताव एगिदिएसु होज्जा अहवा एगिदिएसु वा बेइंदिएसु वा होज्जा। एवं जहा णेरइया चारिया तहा तिरिक्खजोणिया वि चारेयव्वा। एगिदिया अमुयंतेसु दुयासंजोगो तियासंजोगो चउक्कसंजोगो पंचसंजोगो उवउंजिऊण भाणियत्रो जाव.. अहवा एगिदिएसु वा बेइंदिय जःव...पंचिदिएसु वा होज्जा।

Page #65

Bhagavati Sutra Bk. 9 Ch. 32
53
Mahävira--Gängeya ! All of them may be lodged among one-organ beings, or among one-organ and two-organ beings, and so on, as the optimum distribution in the hells. Also state, without excluding one-organ beings, forms of their distribution among two, three, four and five-organ beings, till all among one-organ beings, or among two-organ beings, till among five-organ beings.
गांगेय-एयस्स णं भत! एगिदियतिरिक्खजोणियपवेसणगस्स जाव... पंचिंदिय तिरिक्खजोणियपवेसगगस्स य कयरे कयरे जाव.. विसेसाहिया वा ?
Gangeya-Bhante ! Between the five types, in which is the entry more, in which less, in which similar and in which especially more ?
महावीर-गंगेया ! सव्वत्थोवे पंचिंदियतिरिक्खजोणियप्पवेसणए चउरिदियतिरिक्खजोणियपवेसणए विसेसाहिए तेइंदिय विसेसाहिए बेइंदिय विसेसाहिए एगिदियतिरिक्ख विसेसाहिए।
Mahävira-Gāngeya ! Smallest in number are those entering among the five-organ beings. Especially more are those entering among the four-organ beings. Especially more are those entering among the three-organ beings. Especially more are those entering among the two-organ beings. And especially more are those entering among the one-organ beings.
गांगेय-मणुस्सपवेसणए णं भंते ! कइविहे पण्णत्ते ?
Găngeya-Bhante ! How many are the types of entrance into the world of men ?
महावीर-गंगेया ! दुविहे पण्णत्ते तं जहा-समुच्छिममणुस्सप्पवेसणए गब्भवक्कंतियमणुस्सप्पवेसणए य ।
Mahävira-Gāngeya ! One without mating by parents and another from the mother's womb.

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54.
भगवती सूत्रम् शः ९ उः ३२ . गांगेय-एगे भंते ! मणुस्से मणुस्सप्पवेसणएणं पविसमाणे किं समुच्छिममणुस्सेसु होज्जा गब्भवक्कंतियमणुस्सेसु होज्जा ?
Gangeya-Bhante ! While entering into the world of men, does a soul use the first channel, or the second one ? . .
महावीर-गंगेया ! संमुच्छिममणुस्सेसु वा होज्जा गब्भवक्कंतियमणुस्सेसु वा होज्जा।
Mahāvira-Gangeya ! or the mother's womb.
He may use either, without mating
गांगेय-दो भंते ! मणुस्स पुच्छा ?
Gängeya-Bhante ! What is the postiton when two souls enter into this world ?
महावीर-गंगेया ! संमुच्छिममणुस्सेसु वा होज्जा गब्भवक्कंतियमणुस्सेसु वा होज्जा। अहवा एगे संमुच्छिममणुस्सेसु वा होज्जा एगे गब्भवक्कंतियमणुस्सेसु वा होज्जा। एवं एएणं कमेणं जहा रइयप्पवेसणए तहा मणुस्सप्पवेसणए वि भाणियव्वे जाव...दस ।
Mahāvira-Gangeya ! They may enter without mating or through the mother's womb, or one without mating, and another through the mother's womb, and so on, as in the case of the hells, till ten souls entering into this world.
गांगेय-संखेज्जा भंते ! मणुस्सा पुच्छा ?
Gangeya-Bhante ! What is the position when a countable number enter into this world ?
महावीर-गंगेया ! समुच्छिममणुस्सेसु वा होज्जा गव्भवक्कंतियमणुस्सेसु वा होज्जा। अहवा एगे संमुच्छिममणुस्सेसु होज्जा संखेज्जा गब्भवक्कंतियमणुस्सेसु वा होज्जा। अहवा दो समुच्छिममणुस्सेसु होज्जा संखेज्जा गब्भवतिय मणुस्सेसु होज्जा। एवं एक्केक्कं उस्सारितेसु जाव...अहवा संखेज्जा संमुच्छिममणुस्सेसु होज्जा संखेज्जा गब्भवक्कंतियमणुस्सेसु होज्जा।

Page #67

Bhagavati Sutra Bk. 9 Ch. 32
55
: Mahāvira-Gangeya ! They may enter without mating, or through the mother's womb, or one without mating and the rest through the mother's womb, or two through mating and the rest through the mother's womb, till a countable number enter without mating and a countable number through the mother's womb.
गांगेय-असंखेज्जा भंते ! मणुस्सा पुच्छा ?
Gangeya-Bhante ! What is the position when the number is beyond count ?
महावीर-गंगेया ! सव्वे वि ताव संमुच्छिममणुस्सेसु होज्जा । अहवा असंखेज्जा संमुच्छिममणुस्सेसु एगे गब्भवक्कंतियमणुस्सेसु होज्जा। अहवा असंखेज्जा संमुच्छिममणुस्सेसु दो गब्भवक्कंतिय मणुस्सेसु होज्जा। एवं जाव...असंखेज्जा संमुच्छिममणुस्सेसु होज्जा संखेज्जा गब्भवक्कंतियमणुस्सेसु होज्जा।
• Mahāvira-Gängeya ! All may enter without mating, or an uncountable number may enter without mating and one through the mother's womb, or an uncountable number may enter without mating and two through the mother's womb, till an uncountable number may enter without mating and a countable number through the mother's womb.
गांगेय-उक्कोसा भंते ! मणुस्सा पुच्छा ? Gangeya-Bhante ! What is their optimum distribution ?
महावीर-गंगेया ! सव्वे वि ताव संमच्छिममणुस्सेसु होज्जा। अहवा संमुच्छिममणुस्सेसु य गब्भवक्कंतियमणुस्सेसु वा होज्जा।
Mahāvīra-Gāngeya ! All of them may enter without mating, or some may enter without mating and some through the mother's womb.
गांगेय-एयस्स णं भंते ! संमुच्छिममणुस्सपवेसणगस्स गभवक्कंतियमणुस्सपवेसणगस्स य कयरे कयरे जाव...विसेसाहिया ?

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भगवती सूत्रम् शः ९ १ ३२
Gāngeya - Bhante ! Between the two, which one is more, which one less, similar or especially more?
56
महावीर - गंगेया ! सव्वत्थोवे गब्भवक्कंतियमणुस्सपवेसणए संमुच्छिममणुस्सप्पवेसणए असंखेज्जगुणे ।
Mahāvīra-Gāngeya ! Smaller in nnmber are those who enter through the mother's womb; innumerable times more are those who enter without mating.
गांगेय — देवपवेसण णं भंते ! कइविहे पण्णत्ते ?
Gängeya Bhante ! How many are the types of entrance into the heavens ?
महावीर - गंगेया ! चउव्विहे पण्णत्ते तं जहा - भवणवासी देवपवेसणए . वेमाणियदेवपवेसणए ।
जाव...
Mahāvīra-Gāngeya ! Four, from the bhavanas, till the
vimānas.
गांगेय - एगे भंते! देवे देवपवेसणएणं पविसमाणे किं भवणवासीसु होज्जा वाणमंतरजोइसियवेमागिएसु होज्जा ?
Güngeya - Bhante ! When a soul enters into a heaven, is he lodged in a bhavana, or among the Vyantaras, Jyotiskas or Valmānikas ?
महावीर - गंगेया ! भवणवासीसु वा होज्जा वाणमंतरजोइसियवेमागिएसु वा होज्जा ।
Mahavira-Gangeya! He may be into any one of these
four.
गांगेय-दो भंते देवा देवपवेसणएणं पुच्छा ?
Gängeya - Bhante ! What is the position when two souls enter into the heavens ?

Page #69

Bhagavati Sutra Bk. 9 Ch. 32
57 महावीर-गंगेया! भवणवासीसु वा होज्जा वाणमंतरजोइसियवेमाणिएसु वा होज्जा। अहवा एगे भवणवासीसु एगे वाणमंतरेसु होज्जा एवं जहा तिरिक्खजोणियपवेसणए तहा देवपवेसणए वि भाणियब्वे जाव... असंखेज्ज वि।
Mahävira--Gāngeya ! They may enter into the bhavanas, or among the Vyantaras, Jyotişkas or Vaimānikas ; or one in a bhavana and another among the Vyantaras, and so on, as in the world of animals, till the entry of an uncountable number of souls into the heavens.
गांगेय-उक्कोसा भंते ! पुच्छा ?
Gangeya-Bhante !
What is their optimum distribution ?
महावीर-गंगेया ! सव्वे वि ताव जोइसिएसु होज्जा अहवा जोइसियभवणवासीसु य होज्जा अहवा जोइसियवाणमंतरेसु य होज्जा अहवा जोइसियवेमाणिएसु य होज्जा अहवा जोइसिएसु य भवणवासीसु य वाणमंतरेसु य होज्जा अहवा जोइसिएसु य भवणवासीसु य वेमाणिएसु य होज्जा अहवा जोइसिएसु य वाणमंतरेसु य वेमाणिएसु होज्जा अहवा जोइसिएसु य भवणवासीसु य वाणमंतरेसु य वेमाणिएसु य होज्जा।
Mahavira-Gängeya ! All of them may be lodged among the Jyotiskas, or among the Jyotişkas and Vyantaras, or among the Jyotişkas and Vyantaras, or among the Jyotiskas and Vaimānikas, or among the Jyotişkas, Vyantaras and Bhavanavāsis or among the Jyotişkas, Bhavanavāsis and Vaimanikas, or among the Jyotiskas, Vyantaras and Vaimainkas, or among the Jyotiskas Bhavanavāsis, Vyantaras and Vaimānikas,
गांगेय-एयस्स णं भंते ! भवणवासीदेवपवेसणगस्स वाणमंतरदेवपवेसणगस्स जोइसियदेवपवेसणगस्स वेमाणियदेवपवेसणगस्स य कयरे कयरे जाव...विसेसाहिया वा?
Gangeya-Bhante ! Between the four, which one is more which one less, similar or especially more ?

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58
भगवती सूत्रम् शः ९ उः ३२ . महावीर-गंगेया ! सव्वत्थोवे वेमाणियदेवपवेसणए भवणवासी देवपवेसणए असंखेज्जगुणे वाणमंतरदेवपवेसणए असंखेज्जगुणे · जोइसियदेवपवेसणए संखेज्जगुणे।
Mahävira-Gängeya ! Smallest in number are those who are lodged in the vimānas ; innumerable times more are those who are lodged in the bhavanas ; innumerable times more are those who are lodged among the Vyantaras. But a countable number of times more are the entries among the Jyotiskas.
गांगेय-एयस्स णं भंते ! रइयपवेसणगस्स तिरिक्खजोणिय मणुस्स देवपवेसणगस्स य कयरे कयरे जाव...विसेसाहिए वा ?
Gängeya-Bhante ! Between entry into the hells, in the animal world, into the world of men and in the heavens, which one is more, which one less, similar or especially more ?
__ महावीर-गंगेया! सव्वत्थोवे मणुस्सपवेसणए णेरइयपवेसणए असंखेज्जगुणे देवपवेसणए असंखेज्जगुणे तिरिक्खजोणियप्पवेसणए असंखेज्जगुणे ।
Mahāvira--Gāngeya ! Smallest in number are the entries into the world of men. Innumerable times more are the entries into the hells. Innumerable times more are the entries into the heavens. Innumerable times more are the entries into the animal world.
गांगेय—संतरं भंते ! णेरइया उववज्जति णिरंतरं रइया उववज्जति संतरं असुरकुमारा उववज्जति णिरंतरं असुरकुमारा उववज्जति जाव...संतरं वेमाणिया उववज्जति णिरतरं वेमाणिया उववज्जति संतरं णेरइया उव्वति णिरंतरं णेरइया उव्वति जाव...संतरं वाणमंतरा उव्वट्टति णिरंसरं वाणमंतरा उव्वट्टति संतरं जोइसिया चयंति णिरंतरं जोइसिया चयंति संतरं वेमाणिया चयंति णिरंतरं वेमाणिया चयंति ?

Page #71

Bhagavati Sutra Bk.9 Ch. 32
59.
Gångeya-Bhante! Are the infernal beings born with a gap or without a gap? Are Asurakumāras born with a gap or without a gap, till are the Vaimānikas born with a gap or without a gap? Do the infernal beings die with a gap or without a gap, till do the Vyantaras die with a gap or without a gap ? Do the Jyotiskas descend with a gap or without a gap, till do the Vaimānikas descend with a gap or without a gap ?
.. महवीर-गंगेया ! संतरं पि णेरइया उववज्जति णिरंतरं पि णरइया उववज्जति जाव...संतरं पि थपियकुमारा उववज्जति णिरंतरं पि थणियकुमारा उववज्जति । णो संतरं पुढविक्काइया उववज्जति णिरंतरं पुढविक्काइया उववज्जति एवं जाव...वणस्सइकाइया। सेसा जहा णेरइया जाव...संतरं पि वेमाणिया उववज्जति णिरंतरं पि वेमाणिया उववज्जति । संतरं पि रइया उव्वट्ट ति णिरंतरं पि णेरइया उव्वट्टति एवं जाव... थणियकुमारा। णो संतरं पुढविक्काइया उव्वट्टति णिरंतरं पुढविक्काइया उव्वट्ट ति एवं जाव...वणस्सइकाइया। सेसा जहा णेरइया णवरं जोइसियवेमाणिया चयंति अभिलावो जाव...संतरं पि वेमाणिया चयंति णिरंतरं पि वेमाणिया चयंति ।
Mahävira-Gängeya ! The infernal beings may be born with a gap or without a gap till Stanitkumāras may be born with a gap or without a gap. Earth bodies are born, not with a gap, but without a gap, till plants. The rest, till the Vaimānikas, are like the infernal beings who may be born with a gap or without a gap. The infernal beings may die with a gap or without a gap, and repeat this till Stanitkumāras. Earth bodies die, not with a gap, but without, and repeat this till plants. The rest are like the infernal beings, except the Jyotişkas and Vaimānikas who descend (not die), with a gap as well as without.
रइया
गांगेय-सओ भंते ! णेरइया उववज्जति असओ भंते ! उववज्जति ?
Gängeya-Bhante ! Are the existing infernal beings born ? Are the non-existing infernal beings born ?

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भगवती सूत्रम् शः ९ उ: ३२
महावीर - गंगेया ! सओ णेरइया उक्वज्जंति णो असओ णेरइया उववज्जति । एवं जाव... . वेमाणिया ।
60
Mahāvīra-Gāngeya ! The existing ones, not the nonexisting, and like this, till the Vaimanikas.
गांगेय -सओ भंते ! णेरइया उव्वट्ट ति असओ णेरइया उब्वट्ट ति ?
Gängeya — Bhante! Do the existing infernal beings die ? Do non-existing infernal beings die ?
महावीर - गंगेया ! सओ रइया उव्वट्टति णो असओ णेरइया उति । एवं जाव... वेमाणिया णवरं जोइसियवेमाणिएसु चयंति
भाणियव्वं ।
Mahāvīra-Gängeya! The existing infernal beings, not the non-existing ones, die, and like this till the Vaimānikas, except that Joytiskas and the Vaimānikas descend.
गांगेय - सओ भंते ! णेरइया उववज्जंति असओ भंते ! णेरइया उववज्जंति सओ असुरकुमारा उववज्जंति जाव... सओ वेमाणिया उववज्जंति असओ वैमाणिया उववज्जंति । सओ णेरइया उव्वट्टं ति असओ रइया उव्वति सओ असुरकुमारा उब्वट्टति जाव... सओ वेमाणिया चयति असओ वेमाणिया चयंति ?
Gängeya-Bhante ! Are the infernal beings born among the existing, or among the non-existing, ones ? Are Asurakumāras born among existing Asurakumāras, or among the non-existing ones ? Till, are the Vaimānikas born among the existing Vaimānikas, or among the non-existing ones? Do the infernal beings die from among the existing, or from among the non-existing, ones? Do Asurakumāras die from among the existing, or from among the non-exiting, ones ? Till, do the Vaimānikas die from among the existing, ones ?

Page #73

Bhagavati Sútra Bk. 9 Ch. 32
61
महावीर - गंगेया ! सओ णेरइया उववज्जंति णो असओ णेरइया उववज्जति सओ असुरकुमारा उववज्जंति णो असओ असुरकुमारा उव्वज्जंति जाव... सओ वेमाणिया उववज्जंति णो असओ वेमाणिया उववज्जंति सओ रइया उवट्टति णो असओ णेरइया उव्वट्टति जाव... सओ वेमाणिया चयंति णो असओ वेमाणिया चयंति ।
Mahāvīra-Gāngeya! The infernal beings are born among the existing, not among the non-existing, infernal beings. Asurakumāras are born among existing Asurakumāras, not among the non-existing ones, till the Vaimānikas are born among the existing, not among the non-existing, ones. The infernal beings die from among the existing, not from among the non-existing, ones. Till the existing Vaimānikas descend, not the non-existing ones.
गांगेय - से केणट्ठे णं भंते ! एवं वुच्चइ – सओ णेरइया उववज्जंति णो असओ रइया उववज्जंति जाव... सओ वेमाणिया चयंति णो असयो वेमाणिया चयंति ?
Gängeya-Bhante! What is the reason, till the existing Vaimānikas descend not the non-existing ones?
महावीर - से गुणं गंगेया ! पासेणं अरहया पुरिसदाणीएणं सासए लोए बुइए अणाईए अणवयग्गे जहा पंचमसए जाव... जे लोक्कइ से लोए । से तेणटुणं गंगेया ! एवं बुच्चइ जाव... सओ वेमाणिया चयंति णो असओ वैमाणिया चयति ।
Mahāvira—Gāngeya ! Arhat Pārsva, the best among men, has called the universe eternal, without a beginning and without an end (repeat what is stated in S. 5. U. 9.), till what is visible (lokkat) is the universe ( loka ). Hence Gāngeya, it has been said, till the existing Vaimanikas descend, not the non-existing ones.
गांगेय - सयं भंते ! एवं जाणह उदाहु असयं असोच्चा एए एवं जाणह उदाहु सोच्चा सओ णेरइया उववज्जंति णो असओ रइया उववज्जति जाव... सओ वेमाणिया चयंति णो असओ वेमाणिया चयंति ?

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भगवती सूत्रम् शः ९ उः ३२ (Gängeya-Bhante ! Do you know yourself, or not yourself, by hearing or not by hearing infernal beings are born, not the non-existing ones, and so on ?
महावीरगंगेया ! सयं एए एवं जाणामि णो असयं असोच्चा एए एवं जाणामि णो सोच्चा सओ णेरइया उववज्जति णो असओ रइया उववज्जति जाव...सओ वेमाणिया चयंति णो असओ वेमाणिया चयंति ।
Mahāvira-Gangeya ! I know myself, not otherwise, not by hearing, without hearing, that the existing, not the nonexisting, infernal beings are born, etc. ..: गांगेय -से केण?णं भंते ! एवं वुच्चइ-तं चेव जाव...णो असओ वेमाणिया चयंति ?
Gangeya-Bhante ! How do you justify ?
महावीर-गंगेया! केवली णं पुरत्थिमेणं मियं पि जाणइ अमियं पि जाणइ। दाहिणणं एवं जहा सद्द देसए जाव...णिव्वुडे णाणे केवलिस्स । से तेण?णं गंगेया ! एवं वुच्चइ-तं चेव जाव...णो असओ वेमाणिया चयति । .
.. . । . .... .
Mahāvīra Gängeya ! The omniscient know things in the east within a limit' and beyond limit ; and like this in the south ; and like this (as said in S. 6. U. 4) till the knowledge of the omniscient takes no limit. Gāngeya ! Thus do I justify.
गांगेय—सयं भंते ! णेरइया णेरइएसु उववज्जति असयं णेरइया गेरइएसु उर्ववज्जति ?
Gängeya-Bhante ! : Are the infernal beings. themselves, or not themselves, born among the infernal beings?
महावीर-गंगेया ! सयं णेरइया णेरइएसु उववज्जति णो असयं णेरइया णेरइएसु उववज्जति ।
themselves,
not
Mahāvīra----Gängeya ! They are born other wise.

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Bhagavati Sútra Bk. 9 Ch. 32
.. गांगेय-से केण?णं भंते ! एवं वुच्चइ-जाव...उववज्जति ?..
Gangeya-Bhante !
How does it happen ?
महावीर- गंगेया! कम्मोदएणं कम्मगुरुयत्ताए कम्मभारियत्ताए कम्मगुरुसंभारियत्ताए असुभाणं कम्माणं उदएणं असुभाणं कम्माणं विवागेणं असुभाणं कम्मा णं फलविवागणं सयं णेरइया रइएसु उववज्जति णो असयं णरइया रइएसु उववज्जंति । से तेण?णं गंगेया ! जाव...उववज्जंति ।
Mahāvīra-Gāngeya ! The infernal beings are born themselves, not otherwise, because of karma coming up, because of the importance of karma, because of its weight, becuse of its importance and weight, because of impious karmä coming up, because of the outcome of impious karma, because of the result and outcome of impious karma. Hence so.
गांगेय-सयं भंते ! असुरकुमारा पुच्छा ?
Gangeya-Bhante ! Are Asurakumāras themselves, or not themselves, born among Asurakumāras ? ।
महावीर-गंगेया! सयं असुरकुमारा जाव...उववज्जति णो - असयं असुर कुमारा जाव...उववज्जति ।
Mahavira-Gangeya ! They are otherwise.
born . themselves, not
': गांगेय-से केण?णं तं चेव जाव...उववज्जति ?
-
Gängeya-Bhänte! Why so ?
"
महावीर-गंगेया ! कम्मोदएणं कम्मोवसमेणं कम्म विगईए कम्मविसोहीए कम्मविशुद्धीए सुभाणं. कम्माणं उदएणं सुभाणं कम्माणं विवागेणं सुभाणं कम्माणं फलविवागेणं सयं असुरकुमारा असुरकुमारत्ताए उववज्जति णो असयं असुरकुमार जाव...उववज्जति। से तेण?णं जाव...उववज्जति एवं जाव... थणियकुमारा।

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भगवती
सूत्रम् शः ९ उ: ३२
Mahavira-Gangeya! They are born themselves because of karma coming up, till the result and outcome of impious karma.
गांगेय - सयं भंते ! पुढविक्काइया पुच्छा ?
Gängeya-Bhante ! Are the earth bodies themselves, or not themselves born among the earth bodies?
महावीर - गंगेया ! सयं पुढविक्काइया जाव... उववज्जंति णो असयं पुढविक्काइया जाव... उववज्जंति ।
Mahāvira - Gāngeya ! They are themselves otherwise.
गांगेय -- से केण ेणं जाव... उववज्जंति ?
born,
not
Gängeya — Bhante ! Why so ?
महावीर - गंगेया ! कम्मोदएणं कम्मगुरुयत्ताए कम्मभारियत्ताए कम्मगुरुसंभारियत्ताए सुभासुभाणं कम्माणं उदएणं सुभासुभाणं कम्माणं विवागणं सुभासुभाणं कम्माणं फलविवागेणं सयं पुढविक्काइया जाव... उववज्जंति णो असयं पुढविक्काइया जाव... उववज्जंति से तेणट्टेणं जाव... उववज्जंति । से एवं जाव... मणुस्सा । वाणमंतरजोइसियवेमाणिया जहा असुरकुमारा । ण णं गंगेया ! एवं वच्चइ – सयं वैमाणिया जाव... उववज्जंति णो असयं जाव... उववज्जंति ।
Mahāvira-Gāngeya ! Again because of karma coming up, till impious karma. Repeat this till men. The Vyantaras, Jyotiskas and the Vaimānikas are like Asurakumāras. Hence so, till the Vaimānikas are themselves, not otherwise, born among the Vaimānikas.
तप्पभिरं च णं से गंगेये अणगारे समणं मगवं महावीरं पञ्चभिजाणइ सव्वण्णु सव्वदरिसिं । भगवं तएणं से गंगेये अणगारे समणं महावीरं तिक्खुतो आयाहिणपयाहीणं करेइ करेत्ता वंदइ णमंसइ वंदित्ता मंसित्ता एवं वयासी - इच्छामि णं भंते! तुब्भं अंतियं चाउज्जामाओ

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.Bhagavati Sätra Bk. 9 Ch. 32
.65
धम्माओ पंचमहव्वइयं एवं जहा कालासवेसियपुत्तो तहेव भाणियव्वं जाव... Heagerque tot i
Whereon Monk Gāngeya realised that Bhagavān Mahāvira was all-knowing and all-seeing. Thrice he walked round him in reverence, paid his homage and obeisance and said, Bhante ! I would like to receive from you the religion of the Five Vows in lieu of my present religion based on the Four Vows (repeat the whole description of Kālāsyaveșikaputra in S. 1 U. 9), till Monk Gāngeya was perfected, enlightened, liberated, till ended all misery.
बत्तीसइमो उद्देसो समत्तो। Chapter Thirtytwo ends.

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तेत्तीसइमो उद्देसो
Chapter Thirtythree
[Rşabhadatia and Devānanda]
तेणं कालेणं तेणं समएणं माहणकुंडग्गामे णयरे होत्था। वण्णओ। बहुसालए चेइए। वग्णओ। तत्थ णं माहणकुंडग्गामे णयरे उसभदत्ते णामं माहणे परिवसइ। अड्डे दित्ते वित्त जाव...अपरिभूए। रिउव्वेदजजुव्वेदसामवेदअथव्वणवेद जहा खंदओ जाव...अण्णेसु य बहुसु बंभण्णएसु सुपरिणिट्ठिए समणोवासए अभिगयजीवाऽजीवे उवलद्धपुण्णपावे जाव...अप्पाणं भावेमाणे विहरइ। तस्स णं उसमदत्तस्स माहणस्स देवाणंदा णामं माहणी होत्था। सुकुमालपाणिपाया जाव...पियदंसणा सुरूवा समणोवासिया अभिगयजीवाजीवा उवलद्धपुण्णपावा जाव...विहरइ ।
In that period, at that time, there was a city named Brahmanakunda. Description. There was a caitya. Description. In that city, there lived a Brahmin named Rsabhadatta. He was rich and powerful, fearless and famous, besides, like Skandaka, he was well-versed in the Vedas, Rk, Yajur, Sama and Atharva, and many other Brahminical texts. (Later, during the spiritual regime of Arhat Pārśva), he became a devotee of the Sramaņa path, knew thoroughly the funda
mentals, such as, soul, matter, etc., was acquainted with the distinction between virtue and vice, etc., till his was the life of an enlightened personality. He had a wife named Devānanda. She had very tender limbs, till she possessed a . very pleasant appearance. She was also a devotee of the Śramaņa path, knew well the fundamentals, was acquainted with the distinction between virtue and vice, etc., till hers was the life of an enlightened personality.
तेणं कालेणं तेणं समएणं सामी समोसढे। परिसा जाव...पज्जुवासइ ।

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Bhagavati Sūtra Bk. 9 Ch. 33
. In that period, at that time, Sramna Bhagavān Mahavira arrived there. People went out, till worshipped him.
तएणं से उसभदत्ते माहणे इमीसे कहाए उवलट्ठ समाणे हट्ट जाव... हियए जेणेव देवाणंदा माहणी तेणेव उवागच्छइ। उवागच्छित्ता देवाणंद माहणि एवं वयासी-एवं खलु देवाणुप्पिए ! समणे भगवं महावीरे आइगरे जाव...सव्वण्णू सव्वदरिसी आगासगएणं चक्केणं जाव...सुहंसुहेणं विहरमाणे बहुसालए चेइए अहापडिरूवं जाव...विहरइ। तं महाफलं खलु देवाणुप्पिए ! तहारूवाणं अरहंताणं भगवंताणं णामगोयस्स वि सवणयाए किमंग पुण -अभिगमणवंदणणमंसणपडिपुच्छणपज्जुवासणयाए एगस्स वि आयरियस्स धम्मियस्स सुवयणस्स सवणयाए किमंग पुण विउलस्स अट्ठस्स गहणयाए। तं गच्छामो णं देवाणुप्पिए ! समणं भगवं महावीरं वंदामो णमंसामो जाव...पज्जुवासामो। एयं णं इहभवे य परभवे य हियाए सुहाए खमाए णिस्सेसाए आणुगामियत्ताए भविस्सइ ।
On hearing about the arrival of Bhagavān Mahāvira, Rşabhadatta was immensely delighted, till his heart was filled with joy. He came to his wife Devānandā and said unto her, "Oh beloved of the gods ! The organiser of the Order, till all-knowing and all-seeing Bhagavān Mahāvīra who is linked with the divine disc in heaven, while wandering happily, has arrived here and is duly camped at the caitya named Vahuśālaka. The mere mention of the name and line of this divine personality is capable of giving great results, what to speak of the outcome of such a rare chance of being able to go into his presence, pay homage and obeisance to him, have our doubts resolved, and worship him. When the listening of a single, noble, pious word from such a worthy personality is capable of giving great results, where is the doubt about great results emanating when one listens a whole sermon ? So, oh beloved of the gods, let us go, pay our homage and obeisance, till worship him. This will do us good, confer bliss, preserve our joy and give the highest benefit and meritorious acquisitions in this life as well as in the life ahead.”

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भगवती सूत्रम् शः ९ उः ३३
तणं सा देवानंदा माहणी उसभदत्तेणं माहणेणं एवं वृत्ता समाणी हट्ट जाव... हिया करयल जाव...कट्ट, उसभदत्तस्स माहणस्स एयमट्ठ विणणं पडणे |
68
Being thus addressed by her husband, Devānanda was highly delighted at heart, till she welcomed the suggestion by touching her forehead with fingers on her folded palms.
तणं से उसभदत्ते माहणे कोडु बियपुरिसे सद्दावेइ | कोडु बियपुरिसे सद्दावेत्ता एवं वयासी - खिप्पामेव भो देवाणुप्पिया ! लहुकरणजुत्तजोइयसमखुरवालिहाणसमलिहियसिंगेहि जंबुणयामयकलावजुत्तपरिविसिद्ध हि रययामयघंटासुत्तरज्जुयपवरकंचण णत्थपग्गहोग्गाहियएहिं णीलुप्पलकयामेलएहि पवरगोजुवाणएहि णाणामणिरयणघंटियाजालपरिगयं सुजायजुगजोत्तरज्जुयजुगसत्थसुविरचिय णिमियं पवरलक्खणोववेयं धम्मियं जाणप्पवरं जुत्तामेव उवट्टवेह । उवट्ठवेत्ता मम एयमाणत्तियं पच्चप्पिणह । तएणं ते कोडु - बियपुरिसा उसभदत्तेणं माहणेणं एवं वृत्ता समाणा हट्ट जाव.... . हिय्या करयल एवं सामी तहत्ताणाए विणणं वयणं जाव...' .. पडिसुणेत्ता खिप्पामेव लहुकरणजुत्त जाणप्पवरं जुत्तामेव उवट्ठवेत्ता जाव... तमाणत्तियं
जाव... ... धम्मियं
पच्चपिणंति ।
Thereon Rṣabhadatta called his men and said unto them, best and most "Oh beloved of the gods! Bring here the decorated auspicious of chariots, with bells dangling and with precious stones, with good seats and bridle, drawn by two fine and young bulls who have a quick pace, who are beautiful and alike in grace, with similar hoofs and tails, with golden ornaments tied round their neck, with fine movement, with silver bells tinkling, with a golden rope passing through the nostrils of the animals, with blue lotus covering their heads, yoked to it, and report to me the fulfilment of the order.” On receiving this order from the brahmin, his men were highly pleased, till they touched their foreheads with fingers on their folded palms and said, "Oh master ! We shall act as desired by you. " So saying, they accepted the order and proceeded for its execution, till they made ready a fine and auspicious chariot and reported about the same.

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Bhagavati Sūtra Bk. 9 Ch. 33
69
तएणं से उसभदत्ते माहणे ण्हाए जाव...अप्पमहग्घाभरणालंकियसरीरे साओ गिहाओ पडिणिक्खमइ। पडिणिक्खमित्ता जेणेव बाहिरिया उवट्ठाणसाला जेणेव धम्मिए जाणप्पवरे तेणेव उवागच्छइ। उबागच्छित्ता धम्मियं जाणप्पवरं दुरूढे। तएणं सा देवाणंदा माहणी अंतो अंतेउरंसि हाया। कयवलिकम्मा कयकोउयमंगलपायच्छित्ता किंच वरपायपत्तणेउरमणिमेहलाहाररचियउचियकडगखुड्डागएगावलीकंठसुत्तउरत्थगेवेज्जसोणिसुत्तगणाणामणिरयणभूसणविराइयंगी चीणंसुयवत्थपवरपरिहिया दुगुल्लसुकुमालउत्तरिज्जा सव्वोउयसुरभिकुसुमवरियसिरया वरचंदणवंदिया वराभरणभूसियंगी कालागरुधूवधूविया सिरिसमाणवेसा जाव...अप्पमहग्घाभरणालंकियसरीरा बहुहिं खुज्जाहिं चिलाइयाहिं णाणादेसविदेसपरिपिंडयाहिं सदेसणेवत्थगहियवेसाहिं इंगियचितियपत्थियवियाणियाहिं कुसलाहिं विणीयाहिं चेडियाचक्कवालवरिसधरथेरकंचुइज्जमहत्तरगवंदपरिक्खित्ता अंतेउराओ णिग्गच्छइ णिग्गच्छित्ता जेणेव बाहिरिया उवट्ठाणसाला जेणेव धम्मिए जाणप्पवरे तेणेव उवागच्छइ उवागच्छित्ता जाव... धम्मियं जाणप्पवरं दुरूढा।
Thereon Brahmin Rşabhadatta took his bath, till decorated his body with ornaments, light in weight but high in value, came out of his house and proceeded towards the place where stood the chariot duly yoked and took his seat. Brahmani Devānandā too took her bath in her apartment, performed the necessary rites at the time of bath and fulfilled the propitiatory and expiatory duties ; then she decorated her legs with ornaments, her head with ornaments studded with gems, put bracelets on her arms and rings on her fingers, a single-line neclace studded with precious stones round her neck, a costly thread and a long garland-like necklace on her breast, and a precious thread round her waist ; then she put on a silken robe and covered her body with a silken wrapper, decorated the hairs on her head with scented flowers of all seasons, put sandal paste on her forehead, looking in her jewellery and aroma like goddess Sri, the goddess of wealth. She came out attended by maids with a hunch on their back, maids from Cilātadeśa, till maids from many other lands in their national costumes, who could read gestures, who were expert and gentle, in the company of other members of

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भगवती सूत्रम् शः ९ उ: ३३
their family, attended by local maids, eunuchs, personal attendants of long-standing and elderly women, and proceeded towards the car-shed, till took her seat.
• तएणं से उसभदत्ते माहणे देवाणंदाए माहणीए सद्धि धम्मियं जाणप्पवरं दुरूढे समाणे णियगपरियालसंपरिवुडे माहणकुंडग्गामं णयरं मझमझेणं णिग्गच्छइ। णिग्गच्छित्ता जेणेव बहुसालए चेइए तेणेव उवागच्छइ। तेणेव उवागच्छित्ता छत्ताईए तित्थगराइसए पासइ पासित्ता धम्मियं जाणप्पवरं ठवेइ ठवित्ता धम्मियाओ जाणप्पवराओ पच्चोरुहइ पच्चोरुहित्ता समणं भगवं महावीरं पंचविहेणं अभिगमेणं अभिगच्छइ तं जहा–सच्चित्ताणं दव्वाणं विउसरणयाए एवं जहा विइयसए जाव...तिविहाए पज्जुवासणयाए पज्जुवासइ। तएणं सा देवणंदा माहणी धम्मियाओ जाणप्पवराओ पच्चोरुहइ पच्चोरुहित्ता बहुहिं खुज्जाहिं जाव...महत्तरगवंदपरिक्खित्ता समणं भगवं महावीरं पंचविहेणं अभिगमेणं अभिगच्छइ तं जहा-सचित्ताणं दव्वाणं विसरणयाए अच्चित्ताणं दव्वाणं अविमोयणयाए विणोयणयाए गायलट्ठीए चक्खुप्फासे अंजलिपग्गहेणं मणस्स एगत्तीभावकरणेणं जेणेव समणे भगवं महावीरे तेणेव उवागच्छइ। उवागच्छित्ता समणं भगवं महावीरं तिक्खुत्तो आयाहिणपया हणं करेइ करिता वंदइ णमंसइ। वंदित्ता णमंसित्ता उसभदत्तं माहणं पुरओ कट्ट, ट्ठिया चेव सपरिवारा सुस्सूसमाणी णमंसमाणी अभिमुहा विणएणं पंजलिउडा जाव...पज्जुवासइ।
Then Brahmin Rşabhadatta and his wife, Devānanda, seated on the chariot and attended by members of their retinue, passed through the city and arrived at the Vahuśālaka park. When the supernaturals like canopy, etc,, round Bhagavān Mahābīra became visible, they stopped the chariot and alighted from it. Then Rşabhadatta proceeded towards Bhagavān Mahāvīra after taking five necessary precautions (for details, S. 2 U.5), till worshipped him in three modes. Devānandā also did the same, bowing low in humility, and folded her hands when Bhagavän Mahāvīra's attention was drawn. With full concentration of her mind, she encircled him thrice and paid her homage and obeisance, and thereafter she stood behind her husband, with her attendants,

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carefully listening, humbly bending low and standing in the presence of Bhagavan Mahavira with her hands folded in humility and worshipping.
तणं सा देवणंदा माहणी आगयपण्हाया पप्फुयलोयणा संवरियवलयबाहा कंचुयपरिक्खित्तिया धाराहयकलंबगं पिव समूसवियरोमकूवा समणं भगवं महावीरं अणिमिसाए दिट्ठीए पेहमाणी पेहमाणी चिट्ठइ |
As the pious lady stood like this, she had a natural flow of milk in her breast. Her eyes were filled with tears of joy. Her bangles became tight on her thrilled arms. She felt a profound delight all over her body. Her brassiers got expanded. Like the pollens of kadamba flower beaten by all the pore-hairs rain-drops, thrilled on her body were with joy. She fixed her steady gaze on Bhagavan Mahāvīra and looked at him without even a wink.
- भंते !
भगवं गोयमे समणं भगवं महावीरं वंदइ णमंसइ वंदित्ता णमंसित्ता एवं वयासी
प्रश्न ६४ - किं णं भंते ! एसा देवाणंदा माहणी आगयपण्या तं चेव जाव... रोमकूवा देवाणुप्पियं अणिमिसाए दिट्ठीए पेहमाणी पेहमाणी चिट्ठइ ?
Bhante !
Bhagavan Gautama paid his homage and obeisance, till made the following submission :
Q. 64 Bhante! Why is there a natural flow of milk in the breast of Brahmani Devanandā, till her pore-hairs are thrilled with joy, and why does she fix her steady gaze on you ?
- गोयमाइ !
समणे भगवं महावीरे भगवं गोयमं एवं वयासी
उत्तर ६४– एवं खलु गोयमा देवानंदा माहणी ममं अम्मा अहं णं • देवानंदाए माहणीए अत्तए । तरणं सा देवणंदा माहणी तेणं पुव्वपुत्तसिणेह

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भगबती सूत्रम् शः ९ उ. ३३ रागेणं आगयपण्हया जाव...समूसवियरोमकूवा ममं अणिमिसाए दिट्ठीए पेहमाणी पेहमाणी चिट्ठइ।
Gautama !
Samana Bhagavān Mahāvīra replied to Gautama thus :
A. 64 Gautama! You do not know this Brahmani. Devānanda happens to be my mother, and I am her child. Because of this natural affection of a mother for her child, there is the flow of milk in her breast, till her pore-hairs are thrilled with joy, and she stands with her gaze fixed on me.
तएणं समणे भगवं महावीरे उसभदत्तस्स माहणस्स देवाणंदाए माहणीए तीसे य महति महालियाए इसिपरिसाए जाव...परिसा पडिगया।
After this, Bhagavān Mahāvīra spoke at length to his guests as well as to the vast assembly of people, after which people went back home.
तएणं से उसभदत्ते माहणे समणस्स भगवओ महावीरस्स अंतियं धम्म सोच्चा णिसम्म हट्ठतु? उट्टाए उट्ठइ उट्टाए उट्ठत्ता समणं भगवं महावीर तिक्खुत्तो जाव...णमंसित्ता एवं वयासी-एवमेयं भंते ! तहमेयं भंते ! जहा खंदओ जाव...से जहेयं तुन्भे वदह त्ति कट्ट, उत्तरपुरत्थिमं दिसिभागं... अवक्कमइ अवक्कमित्ता सयमेव आभरणमल्लाऽलंकारं ओमुयइ सयमेव ओमुइत्ता सयमेव पंचमुट्ठियं लोयं करेइ करित्ता जेणेव समणे भगवं महावीरे तेणेव उवागच्छइ उवागच्छित्ता समणं भगवं महावीरं तिक्खुत्तो आयाहिणं पयाहिणं जाब...णमंसित्ता एवं वयासी-आलित्ते णं भंते ! लोए पलित्ते णं भंते ! लोए आलित्तपलिते णं भंते ! लोए जराए मरणेण य एवं एएणं कमेणं जहा खंदओ तहेव पव्वइओ जाव...सामाइयमाइयाई एक्का रस अंगाई अहिज्झइ जाव...बहुहिं चउत्थछट्ठट्ठमदसम जाव...विचित्तेहिं तवोकम्मे हिं अप्पाणं भावेमाणे बहूई वासाइं सामण्णपरियागं पाउणइ पाउणित्ता मासियाए संलेहणाए अत्ताणं झूसेइ झूसित्ता सर्टि भत्ताइ अणसणाए छेदेइ छेदित्ता जस्सट्ठाए कीरइ णग्गभावो जाव...तमट्ठ आराहेइ आराहेत्ता जाव...सव्वदुक्खप्पहीणे।

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Bhagavati Sutra Bk. 9 Ch. 33
On hearing and accepting the words of Bhagavan Mahāvīra, Rşabhadatta was highly delighted and pleased. He stood. up, moved thrice round Bhagavān Mahāvīra, paid his homage and obeisance and submitted, "Bhante ! What you have said is right", etc., exactly as Skandaka did. (S. 2 U. 1). Then he walked in the north-eastern direction, took out his garlands, ornaments and decorations, pulled out five handful of hairs and came back to Bhagavan Mahāvīra, to whom he paid his homage and obeisance and submitted as follows : " Bhante ! This world is ablaze . This world is in flames. Ablaze and in flames, because of old age and death", etc., he spoke, like Skandaka, and courted monknood, till studied the eleven Angas, till performed fasts of diverse duration, missing four, six, eight or ten meals at a time, thereby enriching his soul. Having lived thus for many years, fulfilling the code of a śramaṇa, he entered into a long fast, missing altogether sixty meals, and attained the goal for which he had courted the life of a monk, till ended all misery.
तणं सा देवानंदा माहणी समणस्स भगवओ महावीरस्स अंतियं धम्मं सोच्चा णिसम्म हट्ठा तुट्ठा समणं भगवं महावीरं तिक्खुत्तो आयाहिणं पयाहिणं जाव... णमंसित्ता एवं वयासी - एवमेयं भंते ! तहमेयं भंते ! एवं जहा उसभदत्तो तहेव जाव... धम्मं आइक्खियं । तएणं समणे भगवं महावीरे देवानंद महणि सयमेव पव्वावेइ सयमेव पव्वावित्ता सयमेव अज्जचंदणाए अज्जाए सीसिणित्ताए दलयइ । तएणं सा अज्जाचंदणा अज्जादेवाणंदा माहणि सयमेव पव्वावेइ सयमेव मुंडावेइ सयमेव सेहावेइ एवं जहेव उसभदत्तो व अज्जचंदणाए अज्जाए इमं एयारूवं धम्मियं च उवएसं समं संपडिवज्जइ तमाणाए तहा गच्छइ जाव... ... संजमेणं संजमइ । तणं सा देवानंदा अज्जा अज्जचंदणाए अज्जा अंतियं सामाइयमाइयाई एक्कारस अंगाई अहिज्झइ सेसं तं चेव जाव... सव्वदुक्खप्पहीणा |
On hearing and accepting in her heart the words of Bhagavan Mahāvīra, the worthy lady Devānandā too was.. highly delighted and pleased. She moved round him thrice, till paid her homage and obeisance, and said, “Bhante !

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भगवती सूत्रम् शः ९ उ: ३३
What you have said is right", as her husband had done, till, “I want a place in your spiritual order.” Thereon Bhagavan Mahavira initiated her himself and placed her under the guidance of Arya Candanā. Like her husband, she too was an worthy acquisition into the order wherein she planted herself into restraint. She studied the eleven Angas under her preceptress, till ended all misery..
74
[Jamāli the rebel]
तस्स णं माहणकुंडगामस्स णयरस्सपच्चत्थिमेणं एत्थ णं खत्तियकुंडग्गा मे णामं यरे होत्या । वणओ । तत्थ णं खत्तियकुंङग्गामे णयरे जमाली णामं खत्तियकुमारे परिवसइ । अड्ड े दित्ते जाव ... अपरिभूए उप्पि पासायवरगए फुट्ट - माणेहिं मुइंगमत्थएहिं बत्तीसइबद्धेहिं णाडएहिं णाणाविहवरतरुणीसं उत्तेहि उवणच्चिज्जमाणे उवणचिज्जमाणे उवगिज्जमाणे उवगिज्जमाणे उवलालिज्जमाणे उवलालिज्जमाणे पाउसवासा रत्त सरयहेमंत वसंतगिम्ह पज्जंते छप्पि उऊ जहाविभवेणं माणमाणे कालं गालेमाणे इट्ठे सद्दफरिसरसरूवगंधे पंचविहे माणुस्सए कामभोगे पच्चणुब्भवमाणे विहरइ ।
To the west of Brāhmaṇakunda, there was a city named Kşatriyakunda. Description. In that city, there lived a kṣatriya youth named Jamāli. He was rich, powerful, till fearless. He lived in a fine mansion where mṛdangas were played all the time, where there were many beautiful girls with gracious limbs who danced all the while to impart joy, where eulogies were shouted in his praise all the while, where there was joy everywhere, enjoying comforts provided by the six seasons, pre-rain, rain, autumn, winter, spring and summer, happily passing his time, and enjoying the most coveted of human joys in the form of sound, touch, taste, shape and smell.
तणं खत्तियकुंडग्गामे णयरे सिंघाडगतिकचउक्कचच्चर जाव... .. बहुजण सद्देइ वा जहा उववाइए जाव... एवं पण्णवेइ एवं परूवेइ एवं खलु देवाणुप्पिया ! समणे भगवं महावीरे आइगरे जाव... सव्वण्णु सव्वदरिसी माहणकुंडग्गामस्स यस बहिया बहुसालए चेइए अहापडिरूवं जाव... विहरइ । तं महफ्फलं खलु देवाप्पिया ! तहारूवाणं अरहंताणं भगवंताणं जहा उववाइए जाब ...

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Bhagavati Sūtra Bk. 9 Ch. 33
75
एगाभिमहे खत्तियकुंडग्गामं णयरं मज्झमज्झेणं णिग्गच्छइ णिग्गच्छित्ता जणव माहणकुंडग्गामे णयरे जेणेव बहुसालए चेइए एवं जहा उववाइए जाव...तिविहाए पज्जुवासणयाए पज्जुवासइ ।
One day, in all the parks, triangles, squares, highways, everywhere, there was the same uproar from crowds in the city of Kșatriyakuņņa, description as in the Aupopātika Sutra, till many a citizen spoke among themselves, "Oh beloved of the gods ! Bhagavān Mahāvira, the organiser of the Order, all knowing and all seeing, has arrived and is camped in the Vahuśälaka park outside Brāhmaṇakuņda. When the mention of such a worthy name and his line is capable of giving great merit,” etc., as in the Aupapātika, till the flow of the entire populace was in the same direction which was, moving through the city of Kșatriyakunda, to the Vahusalaka park, etc., as in the Aupapātika, till worshipped him in three modes.
तएणं तस्स जमालिस्स खत्तियकुमारस्स तं महयाजणसई वा जाव... जणसण्णिवायं वा सुणमाणस्स वा पासमाणस्स वा अयं एयारूवे अज्झथिए जाव...समप्पज्जित्था- किं णं अज्ज खत्तियकुंडग्गामे णयरे इंदमहे इ वा खंदमहे इ वा मुगुदमहे इ वा णागमहे इ वा जवखमहे इ वा भयमहे इ वा कूवमहे इ वा तडागमहे इ वा णईमहे इ वा दहमहे इ वा पव्वयमहे इ वा रुक्खमहे इ वा चेइयमहे इ वा थूभमहे इ वा जंणं एए बहवे उग्गा भोगा राइण्णा इक्खागा णाया कोरव्वा खत्तिया खत्तियपुत्ता भडा भडपुत्ता जहा उववाइए जाव...सत्थवाहप्पभिइओ पहाया कयबलिकम्मा जहा उववाइए जाव...णिग्गच्छइ एवं संपेहेइ एवं संपेहित्ता कंचुइज्ज पुरिसं सद्दावेइ सद्दावित्ता एवं वयासी-किं णं देवाणुप्पिया ! अज्ज खत्तियकुंडग्गामे णयरे इंदमहे इ वा जाव...णिग्गच्छइ। तएणं से कंचुइज्जपुरिसे जमालिणा खत्तियकुमारेणं एवं वुत्ते समाणे हद्वतुढे समणस्स भगवओ महावीरस्स आगमणगहियविणिच्छए करयल जमालि खत्तियकुमारं जएणं विजएणं वद्धावेइ वद्धावित्ता एवं वयासी–णो खलु देवाणुप्पिया ! अज्ज खत्तियकुंडग्गामे णयरे इंदमहे इ वा जाव...णिग्गच्छति । एवं खलु देवाणुप्पिया! अज्ज समणे भगवं महावीरे जाव...सवण्णु सव्वदरिसी माहणकुंडग्गामस्स णयरस्स बहिया बहुसालए चेइए अहापडिरूवं उग्गहं जाव...विहरइ। तएणं एए

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भगवती सूत्रम् शः ९ उः ३३ बहवे उग्गा भोगा जाव...अप्पेगइया वंदणवत्तियं जाव...णिग्गच्छंति। तएणं से जमाली खत्तियकुमारे कंचुइपुरिसस्स अंतियं एवं अट्ट सोच्चा णिसम्म हट्टतुट्ठ जाव...कोडुवियपुरिसे सद्दावेइ। सद्दावेत्ता एवं वयासी-खिप्पामेव भो देवाणुप्पिया ! चाउग्घंटं आसरहं जुत्तामेव उवट्ठवेह उवट्ठवेत्ता मम एयमाणत्तियं पच्चप्पिणह । तएणं ते कोडुवियपुरिसा जमालिणा खत्तियकुमारेण एवं वुत्ता समाणा जाव...पच्चप्पिणंति ।
When he heard from his mansion the noise and movement of a multitude of men, Jamāli said unto himself, "What's the matter today? Are they celebrating the Indra festival, or Skanda festival, Vasudeva festival, nāga festival, yaksa festival, spirit festival, well festival, tank festival, river festival, canal festival, mountain festival, tree festival, caitya festival, mound festival or any other, so that people from the lines of Ugra, Bhoga, Rājanya, Ikşvāku, Jnāts, Kuru and all others, have, after taking their bath, come out en masse ?” Then he made enquiries from his attendant who ascertained the reason, till made sure of the arrival of Bhagavān Mahāvira, came back, and gave the following report to his master : "Oh beloved of the gods ! Today there is no Indra festival, or any other, but Bhagavān Mahāvīra has arrived at the Vahuśālaka park and is duly encamped there. So the kşatriyas from the lines of Ugra, etc., are all on their way thither to pay their homage and obeisance to the worthy soul.” Having heard these words, Jamāli was highly delighted and pleased. He called forth his men and said unto them, "Oh beloved of the gods ! Please arrange at once my horse-drawn. chariot with four bells and bring it hither and report to me,” The men carried out the order and reported.
तएणं से जमालिखत्तियकूमारे जेणेव मज्जणघरे तेणेव उवागच्छइ तेणेव उवागच्छित्ता पहाए कयबलिकम्मे जाव...उववाइए परिसावण्णओ तहा भाणियव्वं जाव...चंदणोकिण्णगायसरीरे सव्वालंकार विभूसिए मज्जणघराओ पडिणिक्खमइ मज्जणघराओ पडिणिक्खमित्ता जेणेव बाहिरिया उवट्ठाणसाला जेणेव चाउगघंटे आसरहे तेणेव उवागच्छइ तेणेव उवागच्छित्ता चाउग्घंट आसरहं दुरूहइ चाउग्घंटं आसरहं दुरूहित्ता सकोरंटमल्लदामेणं छत्तेणं धरिज्जमाणेणं महयाभडचडकरपहकरवंदपरिखित्ते खत्तियकुंडग्गामे णयरे

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मज्झमज्झेणं णिग्गच्छइ णिग्गच्छित्ता जेणेव माहणकुंडग्गामे णयरे जेणेव बहुसालए चेइए तेणेव उवागच्छइ उवागच्छित्ता तुरए णिगिण्हेइ तुरए णिगिण्हित्ता रहं ठवेइ रहं ठवेत्ता रहाओ पच्चोरूहइ पच्चोरूहित्ता पुप्फतंबोलाऽऽउहमाइयं वाहणाओ य विसज्जेइ वाहणाओ विसज्जेत्ता एगसाडियं उत्तरासंगं करेइ करेत्ता आयंते चोक्खे परमसुइब्भूए अंजलिमउलियहत्थे जेणेव समणे भगवं महावीरे तेणेव उवागच्छइ उवागच्छित्ता समणं भगवं महावीरं तिक्खुत्तो आयाहिणपयाहिणं करेइ करेत्ता जाव...तिविहाए पज्जुवासणाए पज्जुवासइ। तएणं समणे भगवं महावीरे जमालिस्स खत्तियकुमारस्स तीसे य महतिमहालियाए इसि जाव...धम्मकहा जाव...परिसा पडिगया।
Jamāli went to his bath room and performed the necessary rites connected with bath, as described in the Aupayātika, till wore sandal paste on his body, which was diversely decorated. He came out of his house and took his seat on the chariota With an umbrella bedecked with korantaka flowers, and surrounded by many worthy warriors, Jamāli passed through Kșatriyakuņda and arrived at Vahuśālaka park. Having stopped his horses, he alighted from the chariot, removed the superfluous decorations and shoes and placed on his shoulder a wrapper with a single fold. Having thus sanctified himself, he came into the presence of Bhagavān Mahāvira with folded hands. He moved round him thrice and duly worshipped him. After Bhagavān Mahāvīra had addressed his noble and inspiring words to Jamali and the vast assembly of men, people went back.
तएणं से जमालिखत्तियकुमारे समणस्स भगवओ महावीरस्स अंतिए धम्म सोच्चा णिसम्म हट्टतुट्ठ जाव...हियए उठाए उट्ठइ उट्ठाए उट्ठत्ता समणं भगवं महावीरं तिक्खुत्तो जाव...णमंसित्ता एवं वयासी-सद्दहामि णं भंते ! णिग्गंथं पावयणं पत्तियामि णं भंते ! णिग्गंथं पावयणं रोएमि णं भंते ! णिग्गंथं पावयणं अब्भुट्ठमि णं भंते ! णिग्गंथं पावयणं एवमेयं भंते ! तहमेयं भंते ! अवितहमेयं भंते ! असंदिद्धमेयं भंते ! जाव...से जहेयं तुम्भे वयह जं णवरं देवाणुप्पिया ! अम्मापियरो आपुच्छामि तएणं अहं देवाणुप्पियाणं अंतियं मुडे भवित्ता अगाराओ अणगारियं पब्वयामि अहासुहं देवाणुप्पिया ! मा पडिबंध ।

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भगवती सूत्रम् शः ९ उ: ३३
Having heard the sermon, Jamāli was highly delighted and pleased, till he stood up and moved round him thrice, till submitted as follows : “Bhante ! I have respect for the tenets of the Nirgranthas. I have faith in these tenets, I have taste for them. I am ready to follow them. They are true, authoritative, true for all times. Oh beloved of the gods ! Having taken the permission of my parents, I intend to give up my life as a householder and get tonsured and initiated at your hands in your order of monks." On hearing these words, Bhagavān MahāvIra said, “Oh beloved of the gods ! Do as it may please you, but dealy not.”
तएणं से जमाली खत्तियकुमारे समणेणं भगवया महावीरेणं एवं वुत्ते समाणे हट्टतुट्टे समणं भगवं महावीरं तिक्खुत्तो जाव...णमंसित्ता तामेव चाउग्घंट आसरहं दुरूहेइ दुरूहित्ता समणस्स भगवओ महावीरस्स अंतियाओ बहुसालाओ चेइयाओ पडिणिक्खमइ पडिणिक्खमित्ता सकोरंट जाव...धरिज्जमाणे णं महयाभडचडगर जाव...परिक्खित्ते जेणेव खत्तियकुंडग्गामे णयरे तेणेव उवागच्छइ उवागच्छित्ता खत्तियकुंडग्गामं णयर मझमज्झेणं जेणेव सए गेहे जेणेव बाहिरिया उवट्ठाणसाला तेणेव उवागच्छइ उवागच्छित्ता तुरए णिगिण्हइ णिगिण्हित्ता रहं ठवेइ ठवित्ता रहाओ पच्चोरुहइ रहाओ पच्चोरुहित्ता जेणेव अभिंतरिया उवट्ठाणसाला जेणेव अम्मापियरो तेणेव उवागच्छइ उवागच्छित्ता अम्मापियरो जएणं विजएणं वद्धावेइ जएणं विजएणं वद्धावित्ता एवं वयासीएवं खलु अम्मयाओ ! मए समणस्स भगवओ महावीरस्स अंतियं धम्मे णिसंते से वि य मे धम्मे इच्छिए पडिच्छिए अभिरुइए। तएणं तं जमालि खत्तियकुमारं अम्मापियरो एवं वयासी-धण्णे सि णं तुम जाया ! कयत्थे सि णं तुमं जाया ! कयपुण्णे सि णं तुम जाया ! कयलक्खणे सि णं तुम जाया ! जं णं तुमे समणस्स भगवओ महावीरस्स अंतियं धम्मे णिसंते से वि य धम्म इच्छिए पडिच्छिए अभिरुइए।
Having obtained the permission, Jamāli was immensely delighted and pleased at heart. He moved thrice round Bhagavān Mahāvīra, paid him his homage and obeisance, till took his seat again on his horse-drawn vehicle fitted with four bells. He came out from the august presence of

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Bhagavan Mahavira at the Vahusalaka park, till with the umbrella decorated with korantaka flowers spread over his head and surrounded by many warriors, and passing through the city of Ksatriyakunda, he reached the chariot shed outside his house, stopped the horse and alighted from his vehicle. Then he came to his parents, and having expessed due respect for them, he said, "My dear parents! To-day I have heard the law (dharma) from no less a person than Bhagavān Mahāvīra. His words have impressed me profoundly, and they appear to me to be very wholesome." Parents replied, "Dear son! You are lucky. You are fortunate. You are pious.. You bear auspicious marks, so that you have heard the Law from no less a person than Bhagavān Mahāvīra, and that his words have impressed you and appeared to you to be wholesome."
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तएण से जमालिखत्तियकुमारे अम्मापियरो दोच्चं पि एवं वयासी — एवं खलु मए अम्मयाओ ! समणस्स भगवओ महावीरस्स अंतिए धम्म णिसंते जाव... अभिरुइए । तएणं अहं अम्मयाओ ! संसारभउव्विग्गे भीए जम्मजरामरणेणं तं इच्छामि णं अम्मयाओ तुब्भेहिं अव्भणुष्णाए समाणे समणस्स भगवओ महावीरस्स अंतियं मुंडे भवित्ता अगाराओ अणगारिय पव्वइत्तए ।
Jamāli said to his parents thus: "My dear parents, I am always haunted by the fear the world is, the fear of birth, old age and death. So, my dear parents, if you be so kind as to permit me, I wish to give up the life of a householder, get my head tonsured and be initiated at the hands of Bhagavan Mahāvīra to join his holy order of monks."
तणं सा जमालिस्स खत्तियकुमारस्स माया तं अणिट्ठ अकंतं अप्पियं अमणुण्णं अमणामं असुयपुव्वं गिरं सोच्चा णिसम्म सेयागयरोमकूपगलंतविलीणगत्ता सोगभरपवेवियंगमंगी णित्तेया दीणविमणवयणा करयलमलियव्वतक्खणओलुग्गदुब्वलसरीरलावण्णसुण्णणिच्छाया गयसिरीया मुच्छावसणट्ठ
कमलमाला
पसिढिलभूसण पडतखुण्णिय संचुण्णियधवलवलयपव्भट्ठउत्तरिज्जा
चेयगरुई सुकुमालविकिण्णकेसहत्था परसुणिकत्त व्व चंपगलया णिव्वत्तमहे व

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भगवती सूत्रम् शः ९ उ ३३
इंदट्ठी विमुक्कसंधिबंधणा कोट्टिमतलंस घसत्ति सम्बंगेहि संणिवड़िया । तणं सा जमालिस खत्तियकुमारस्स माया ससंभमोवत्तियाए तुरियं कंचणभिंगारमुहविणिग्गयसीय लविमलजलधारपरिसिच्चमाणणिव्वावियगायलट्ठी उक्खेवयता लियंटवीयणगजणियवाएणं संफुसिएणं अंतेउरपरिजणेणं आसासिया - समाणी रोयमाणी कंदमाणी सोयमाणी विलवमाणी जमालि खत्तियकुमारं एवं वयासी तुमं सि णं जाया ! अम्मं एगे पुत्ते इट्ठे कंते पिए मणुष्णे मणामे थेज्जे वेसासिए सम्मए बहुमए अणुमए भंडकरंडगसमाणे रयणे रयणम्भूए जीविऊसविये हिययणंदिजणणे उंबरपुप्फमिव दुल्लहे सवणयाए किमंग ! पुण पासणयाए । तं णो खलु जाया ! अम्हे इच्छामो तुब्भं खणमवि विप्पओगं तं अच्छा हि ताव जाया ! जाव... ताव अम्हे जीवामो तओ पच्छा अम्हेहिं कालगएहिं समाणेहिं परिणयवये वड्ढियकुलवंसतंतुकज्जम्मि णिरवयक्ख समणस्स भगवओ महावीरस्स अंतियं मुंडे भवित्ता अगाराओ अणगारियं हिसि ।
On hearing these words which were harmful, unpalatable, unbearable, non-appealing, causing distress to the mind, and never heard before, and realising their implication, the mother sweated all over her body. She was completely shaken with grief, and the glow on her face suddenly disappeared. She looked pale and was beaten by a deep sorrow. Her body became sick and weak like a lotus garland molested between two palms. She lost her grace, lusture and beauty. The tight ornaments on her body became loose, her bangles slipped out of her arms and crushed on the ground. Her wrapper was in complete disorder. Her body became heavy as she fell down in a swoon. Her tender locks were dishevelled. Like a campak creeper cut with an axe, or like the uprooted pole of Indradvaja (a banner) after the celebration is at an end, she lost her balance, and with her limbs loosened she fell on the ground. The maid servants soon rushed in to sprinkle cool and pure water on her from golden jars which restored her senses, and fanned her with bamboo and palm-leaf fans, with water drops gently pouring on her which gave her rest and confidence. With her senses restored, the mother lamented, wailed, cried and shouted as follows : “My dear boy ! You are dear to me, you are beloved,

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an object of affection, a pleasure for the mind, my sole Support, my confidant, whom I value most, like a box of jewellery, like a costly stone, like festivity to the living, my joy, only son. Like the udumvara flower (which is not visible), I deem it to be a rare fortune to hear your name, what to Speak of being able to fix my eyes on you. I connot bear even for a moment the separation from you. Hence I Suggest that so long as I am alive, you stay at home and Serve the line, when I am dead and gone and you too are advanced in age, when the line is securely established, you may renounce the life of a householder and be a monk.”
तएणं जमाली खत्तियकुमारे अम्मापियरो एवं वयासी-तहा वि णं तं अम्मयाओ! जं णं तुब्भे मम एवं वयह तुमं सि णं जया ! अम्हं एगे पुत्ते इट्ठ कंते चेव जाव...पव्वइहिसि । एवं खलु अम्मयाओ! माणुस्सए भवे अणेगजाइजरामरणरोगसारीरमाणसपकामदुक्खवेयणवसणसओवद्दवाविभूए अधुवे अणिइए असासए संज्झब्भरागसरिसे जलबुब्बुयसमाणे कुसग्गजलबिंदुसण्णिभे सुविणगदंसणोवमे विज्जुलयाचंचले अणिच्चे सडणपडणविद्धंसणधम्मे पुवि वा पुच्छा वा अवस्स विप्पजहियव्वे भविस्सइ। से केस णं जाणइ अम्मयाओ! के पुब्बि गमणयाए के पच्छा गमणयाए। तं इच्छामि णं अम्मयाओ! तुन्भेहिं अब्भणुण्णाए समाणे समणस्स जाव...पव्वइत्तए ।
Jamāli said, “My dear parents ! I appreciate the sentiment expressed by my mother ; but think for a moment that this human life is tortured by birth, old age, death, physical ailment, mental pain and a thousand other troubles. This life is transcient, short and brief. Like the colours on the evening sky, like bubbles on water, like dew drops on the kusa tip ; like a dream or the flash of lightning, human life is restless and fleeting. Its nature is to rot, to fall, to decay, to die. Sooner rather than later, it has, to go. Who can say, my dear parents, who from amongt us is go earlier and who later ? .So please be good enough to give me permission to join the order of Bhagavan Mahavira as a monk." ...,
तएणं तं जमालि खत्तियकुमारं अम्मापियरो एवं वयासी-इमं च ते जाया ! सरीरगं पविसिट्ठरूवलक्खणवंजणगुणोववेयं उत्तमबलवीरीयसत्तजुत्तं विण्णाण

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भगवती सूत्रम् श: ९ उः ३३ वियक्खणं ससोहग्गगुणसमुस्सिय अभिजायमहक्खमं विविहवाहिरोगरहियं णिरूवहयउदत्तलट्ठ पंचिदियपडुपढमजोव्वणत्थं अणेगउत्तमगुणेहिं संजुत्तं तं अणुहोहि ताव जाया । णियगसरीररूवसोहग्गजोव्वणगुणे तओ पच्छा अणुभूय णियगसरीररूवसोहग्गजोव्वणगुणे अम्हेहि कालगएहिं समाणेहि परिणयवये वड्डियकुलवंसतंतुकज्जम्मि णिरवयक्खे समणस्स भगवओ महावीरस्स अंतियं मुडे भवित्ता अगाराओ अणगारियं पव्वइहिसि ।
Parents replied, "Dear son ! This your body is endowed with grace, with good signs and marks and is full of possibilities. It has the necessary power, strength and merit. It is rich in knowledge and in good luck. It is noble, healthy and able. It is far from debility, it is dignified and fall of grace. It has vigorous organs of senses and is at the prime of youth. So long you have grace, luck, youth and possibility, it behoves thee to make use of these. When, later, we are no more, and you have also lived through your age, and enriched the family and the line with progeny, you are free to be initiated by Bhagavan Mahavira."
तएणं से जमाली खत्तियकुमारे अम्मापियरो एवं वयासी-तहा वि णं तं अम्मयाओ! जं णं तुब्भे ममं एवं वयह-इमं च णं ते जाया ! सरीरगं तं चेव जाव...पव्वइहिसि । एवं खलु अम्मयाओ! माणुस्सगं सरीरं दुक्खाययणं विविहवाहिसयसंणिकेयं अट्ठियकट्ठ ट्ठियं छिराण्हारुजालोणद्धसंपिणद्धं मट्टियभंडं व दुब्बलं असुइसंकिलिट्ठ अणिट्ठवियसव्वकालसंठप्पयं जराकुणिमजज्जरघरं व सडणपडणविद्धंसणधम्म पुग्वि वा पच्छा वा अवस्सं विप्पजहियव्वं भविस्सइ। से के सणं जाणइ अम्मयाओ! के पुवि तं चेव जाव...पव्वइत्तए।
Jamāli said, “My dear parents! I appreciate all that you have spoken, but you know well that this human body is the abode of misery, the shelter of many a disease, made of bones which are like hard wood, covered with arteries and veins, like a pot made from clay, a storehouse of impurity. One is required to take care of such a thing all the while. But this body is destined to disentigrate someday, and who knows who is to go ezrlier and who is to be left behind ? So please permit me."

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Bhagavati Sutra Bk. 9 Ch. 33
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तएणं तं जमालि खत्ति यकुमारं अम्मापियरो एवं वयासी-इमाओ य ते जाया! विपुलकुलबालियाओ सरिसियाओ सरित्तयाओ सरिव्वयाओ सरिसलावण्णरूवजोव्वणगुणोववेयाओ सरिसएहितो कुलेहितो आणिएल्लियाओ कलाकुसलसव्वकाललालियसुहोचियाओ मद्दवगुणजुत्तणि उणविणओवयारपंडियवियक्खणाओ मंजुलमियमहुरभणियविहसियविप्पेक्खियगइविलासचिट्टियविसारयाओ अविकलकुलसीलसालिणीओ विसुद्धकुलवंससंताणतंतुवद्धणप्पगब्भवयभाविणीओ मणाणुकूलहियइच्छियाओ अट्ठ तुज्झ गुणवल्लहाओ उत्तमाओ णिच्चं भावाणुरत्तसव्वंगसुदरीओ भारियाओ। तं भुजाहि ताव जाया ! एयाहिं सद्धि विउले माणुस्सए कामभोंगे। तओ पच्छा भुत्तभोगी विसयविगयवोच्छिण्णकोउहल्ले अम्हेहिं कालगएहिं जाव...पव्वइहिसि ।
Parents replied, “Dear boy ! Here you have your eight wives, all born in noble families, who have attained their youth. They are alike in grace, alike in age, alike in beauty and grace, full of merit, very worthy of you. They have been brought here from similar families. They are proficient in arts and fit to be taken care of and kept in comfort all the while. They are tender, skilled and polite, sweet and delightful, measured in speech, graceful in laugh, sight, movement and in their daily life. They are endowed with good conduct and good connections, capable with their youth and vitality to enrich the family they have joined. They have love in theirtmind, affection in their heart, dear and bracing all the while devoted to you. With such loving wives, you should enjoy human life in all respects. So long as your body has grace, luck, youth and possibility, you make full use of it."
तएणं से जमाली खत्तियकुमारे अम्मापियरो एवं वयासी-तहा वि णं तं अम्मयाओ! जं णं तुम्भे मम एयं वयह-इमाओ ते जाया ! विपुलकुल जाव...पव्वइहिसि । एवं खलु अम्मयाओ ! माणुस्सगा कामभोगा असुई असासया वंतासवा पित्तासवा खेलासवा सुक्कासवा सोणियासवा उच्चारपासवणखेलसिंघाणगवंतपित्तपूयसुक्कसोणियसमुभवा. अमणु ण्णदुरूवमुत्तपूइयपुरिसपुण्णा मयगंधुस्सासअसुभणिस्सासउब्वेयणगा बीभत्था अप्पकालिया लहुसगा कलमलाहियासदुक्खबहुजणसाहारणा परिकिलेसकिच्छदुक्खसज्झा अबुह

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- भगवती सूत्रम् शः ९ उ: ३३
जणणिसेविया सया साहुगरहणिज्जा अणंतसंसारवद्धणा 'कडुगफलविवागा चुडल्लिव्व अमुच्चमाणदुक्खाणुबंधिणो सिद्धिगमणविग्घा। से के स णं जाणइ अभ्मयाओ! के पुट्विं गमणयाए के पच्छा। तं इच्छामि णं अम्मयाओ जाव...पव्वइत्तए।
Jamāli said, “My dear parents! I appreciate all that you have said about my wives. They are really very worthy things. But you know well that these human desires and experiences so much extolled by you are always impure, apart from being transcient. Their base is impure, blood. saliva, semen. They are unpleasent, loathsome, full of foul odour. Through energy and respiration, they generate restlessness, but in themselves, they are unwholesome, transcient, light, impure like kalmala (an impure substance in human body), causing misery, and they are common to all human beings. The enjoyment of desires, as you know, ca'uses severe mental and physical exhaustion. Such a thing may be coveted only by the fools, but , wise men always avoid them. The enjoyment of desires only enlongens the process of the infinite world. It is pungent in its outcome, painful like the touch of a bundle of hay, extremely distressing and difficult to get rid of. The enjoyment of desires is a major hurdle on the road to salvation. Considering all these, my dear parents, please permit me." . .
• तएणं तं जमालि' खत्तियकुमारं अम्मापियरो एवं वयासी-इमे य ते जाया ! अज्जयपज्जयपिउपज्जयागए सुबहुहिरण्णे य सुवण्णे य कसे य दूसे य विउलधणकणग जाव...संतसारसावएज्जे अलाहि जाव...आसत्तमाओ कुलवंसाओ पकामं दाउं पकामं भोत्तु परिभाएउ तं अणुहोहि ताव जाया ! विउले माणुस्सए इडिसक्कारसमुदए तओ पच्छा अणुहूयकल्लाणे वड्डियकुलवंस: जाव... पब्वइहिसि ।
Parents rcplied, “Dear son ! Here in your home, you have a vast store of silver, gold, bell-metal, cloth, till things of value collected by your grand-father, great-grand-father and great great-grand-father. The treasure is so vast that even if it isa distributed for seven generations with open palms, enjoyed or

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Bhagavati Sūtra Bk. 9 Ch. 33
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shared, it is not likely to come to an end. We request you to make the best use of this treasure and earn honour coveted by men. When you have done this, then you will have time to think of joining the holy order.”
तएणं से जमाली खत्तियकुमारे अम्मापियरो एवं वयासी-तहा वि णं तं अम्मयाओ! जं णं तुब्भे ममं एवं वयह इमं च ते जाया ! अज्जयपज्जय जाव...पव्वइहिसि। एवं खलु अम्मयाओ ! हिरण्णे य सुवण्णे य जाव... सावएज्जे अग्गिसाहिए चोरसाहिए रायसाहिए मच्चुसाहिए दाइयसाहिए अग्गिसामण्णे जाव...दाइयसामण्णे अधुवे अणिइए असासए पुवि वा पच्छा वा अवस्स विप्पजाहियब्वे भविस्सइ से केस णं जाणइ तं चैव · जाव... पव्वइत्तए।
Jamāli said, "My dear parents! You have just now stated about silver, gold and other treasures, but you know, fire, thief, king and death are everywhere to deprive you of these. Even relatives may claim a portion and co-sharers demand a share. The treasure objects are transcient, shorl-lived and fleeting. Sooner rather than later, they are destined to go. So please be good to permit me.”
तएणं तं जमालि खत्तियकुमारं अम्मयाओ जाहे णो संचाएंति विसयाणुलोमाहिं बहूहिं आघवणाहि य. पण्णवणाहि य सण्णवणाहि य विण्णवणाहि य आघवेत्तए वा पण्णवेत्तए वा सण्णवेत्तए वा विण्णवेत्तए वा ताहे विसयपडिकुलाहिं संजमभयुव्वेयणकराहिं पण्णवणाहिं पण्णवेमाणा एवं वयासी-एवं खलु जाया ! णिग्गथे पावयणे सच्चे अणुत्तरे केवले जहा आवस्सए जाव... सव्वदुक्खाणं अंतं करेइ। अहीव एगंतदिट्ठीए खुरो इव एगंतधाराए लोहमया जवा चावेयव्वा वालुयाकवले इव णिस्साए गंगा वा महाणई पडिसोयगमणयाए महासमुद्दो वा भुयाहिं दुत्तरो। तिक्खं कमियव्वं गरुयं लंबेयव्वं असिधारगं वयं चरियब्वं । णो खलु कप्पइ जाया! समणाणं णिग्गंथाणं आहा कम्मिए इ वा उद्देसिए इ वा... मिस्सज'ए इ वा अज्झोयरए इ वा पूइए इ वा कीए इ वा पामिच्चे इ वा अछेज्जे इ वा अणिस? इ वा अभिहडे इ वा कंतारभत्ते इ वा दुन्भिक्खभत्ते इ वा गिलाणभत्ते इ वा वद्दलियाभत्ते इ वा पाहुणगभत्ते इ वा सेज्जायरपिंडे इ वा रायपिडे इ वा मूलभोयणे इ वा कंदभोयणे इ वा

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भगवती सूत्रम् शः ९ उ: ३३ फलभोयणे इ वा बीयभोयणे इ वा हरियभोयणे इ वा भुत्तए वा पायए वा । तुमं सि च णं जाया ! सुहसमुचिए णो चेव णं दुहसमुचिए । णालं सियं णालं उन्हं णालं खुहा णालं पिवासा णालं चोरा णालं वाला णालं दंसा णालं मसगा णालं वाइय पत्तियसेंभियसण्णिवाइए विविहरोगायके परिस्सहोवसग्गे उदिणे अहिया वित्तए । तं णो खलु जाया ! अम्हे उ इच्छामो तुब्भं खणमवि विप्पओगं तं अच्छाहि ताव जाया ! जाव... ताव अम्हे जीवामो । तओ पच्छा अम्हेहि जाव... . पव्वइहिसि ।
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Having failed to change the mind of their son through persuasion, despite all their attractive speeches, arguments, inducements and allurements, Jamāli's parents changed their method. They now talked of hardship and trouble generated by restraint. Said they, "Dear son! The words of the nirgranthas are indeed true. They are unrivalled and have none equal to them. They are just, complete, correct, cutters of the worldly knot. They know the road to perfection and liberation. They are free from falsehood, and capable to end all misery. But, dear son, like the fixed gaze of the snake, the sharp edge of a weapon, grains of corn made from iron, this religion of the nirgranthas is difficult to fulfil. It is as tasteless as a mouthful of sand. It is as difficult to practise as difficult it is to face the tremendous current of the mighty river Gangā or to swim through an ocean with bare hands. It is as difficult to practise as difficult it is to walk on the edge of a naked sword. It is difficult like a rock, and its vows have the sharpness of a sword. Besides, dear son, the following things are prohibited to a nirgrantha monk: (1) food prepared or cooked with a monk in view, (2) food prepared or cooked with a purpose, (3) food prepared or cooked for self as well as the monk, (4) increasing the quantity of food on receiving the information that a monk is out on a begging mission, (5) food mixed with impure staff, (6) anything bought for a monk, (7) anything borrowed for a monk, (8) anything snatched from a child a servant and offered to a monk, (9) anything offered without the knowledge of the owner, (10) anything brought from another place, (11) food prepared for beggars, (12) food prepared to feed famine-stricken people, (13) food prepared
or

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Bhagavati Sūtra Bk. 9 Ch. 33
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for a patient, (14) food prepared for beggars on a rainy day, (15) food prepared for guests, (16) food from the house where the monk is lodged, (17) food prepared for a monarch, etc. Besides, a nirgrantha monk is forbidden to take roots, trunk of a tree, fruits, seeds or green vegetables. Dear son ! You are fit to enjoy the pleasures of life, and not to tread on the path of sorrow. You are not meant to bear hardships like heat, cold, hunger. thirst, thieves, animals, drones, mosquitoes, and sundry diseases, and pains generated by them. Besides, our dear child, we cannot bear separation from you even for a moment. So we request you to stay at home so long as we are alive, and when we are no more, you are free to join the holy order."
तएणं से जमाली खत्तियकुमारे अम्मापियरो एवं वयासी-तहा वि णं तं अम्मयाओ! जं णं तुब्भे ममं एवं वयह एवं खलु जाया ! णिग्गंथे पावयणे सच्चे अणुत्तरे केवले तं चेव जाव...पव्वइहिसि। एवं खलु अम्मयाओ! णिग्गंथे पावयणे कीवाणं कायराणं कापुरिसाणं इहलोगपडिवद्धाणं परलोगपरंमुहाणं विसयतिसियाणं दुरणुचरे पागयजणस्स। धीरस्स णिच्छियस्स ववसियस्स णो खलु एत्थं किंचि वि दुक्करं करणयाए। तं इच्छामि णं अम्मयाओ! तुभेहिं अब्भणुग्णाए समाणे समणस्स भगवओ महावीरस्स जाव...पव्वइत्तए। ___Jamali said, "My dear parents! I fully agree with you about what you have said about the nirgrantha monks and the hardships borne. The practice of restraint is indeed difficult for the wretched, the miserable and the weak, for addicts to mundane life who know not the life ahead, and who are, therefore, immersed in the enjoyment of the socalled pleasures. But I am sure, it is not difficult for those who are steady, powerful, determined and daring. So please permit me."
तएणं तं जमालि खत्तियकुमारं अम्मापियरो जाहे णो संचाएंति विसयाणुलोमाहिं य विसयपडिकूलाहि य बहूहिं आघवणाहि य पण्णवणाहि य आधवित्तए वा जाव...विण्णवित्तए वा ताहे अकामाई चेव जमालिस्स खत्तियकुमारस्स णिक्खमणं अणुमण्णित्था ।

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भगवती सूत्रम् शः ९ उ ३३
1.
When the parents of Jamali found that all their speeches, arguments, allurements and threat's were of no use, they had no other alternative but to agree. They gave him permission to join the holy order of monks of Bhagavan Mahavira.
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कोडु बियपुरिसे सहावेइ
तणं तस्स जमालिस्स खत्तियकुमारस्स पिया सोवित्ता एवं वयासी - खिप्पामेव भो देवाणुप्पिया ! खत्तियकुंडग्गामं णयरं सब्भिंतर बाहिरियं आसियसंमज्जिवलित्तं जहा उववाइए जाव... पच्चपिणंति । तएणं से जमालिस्स खत्तियकुमारस्स पिया दोच्चं पि विपुरिसे साइ सद्दावित्ता एवं वयासी - खिप्पामेव भो देवाणुप्पिया ! जमालिस खत्तियकुमारस्स महत्थं महग्घं महरिहं विपुलं णिक्खमणाभिसेयं agar | तणं ते कोडु बियपुरिसा तहेव जाव... . पच्चपिणंति । तएणं तं जमालि खत्तियकुमारं अम्मापियरो सीहासणवरंसि पुरत्थाभिमुहं णिसीयावेंति सियावेत्ता असणं सोवणियाणं कलसाणं एवं जहा रायप्पसेणइज्जे जाव... अट्ठसएणं भोमेज्जाणं कलसाणं सव्विड्ढिए जाव... महया रवेणं महया महा णिक्खमणाभिसे एणं अभिसिचंति ।
Thereafter, Jamali's father called his men and spoke unto them as follows : "Oh beloved of the gods! Quickly sprinkle water inside and outside the city of Ksatriyakunda, clean the ground with broomsticks, etc.," description as per the Aupapätika, till they came back and reported the due fulfilment of the order. Then Jamali's father spoke again unto them the following words, "Oh beloved of the gods ! Quickly do arrange for the farewell of our dear son prior to his exit to join the holy order in a very elaborate, grand, worthy and befitting manner.” When this was done, Jamāli's parents placed their son on a chair facing towards the east and completed the exit ritual with rich outpourings from 108 golden jars, till 108 earthen jars, with suitable utterances, as contained in the Rajapraśniya Sütra.
?"
महया महया णिक्खमणाभिसेएणं अभिसिंचित्ता करयल जाव... .जएणं विजएणं वद्धावेति जएणं विजएणं वद्धावित्ता एवं वयासी—भण जाया ! किं देमो किं पयच्छामो किणा वा ते अट्ठो ? तएण से जमाली खत्तियकुमारे अम्मापय एवं वयासी - इच्छामि णं अम्मयाओ कुत्तियावणाओ रयहरणं

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Bhagavati Sūtra Bk. 9 Ch. 33
च पडिग्गन् च आणिउं कासवगं च सद्दाविउं । तएण से जमालिस्स खत्तियकुमारस्स पिया कोडु' बियपुरिसे सहावेइ कोडु बियपुरिसे सद्दावित्ता एवं वयासी - खिप्पामेव भो देवाणुप्पिया ! सिरिघराओ तिष्णि सयसहस्साइं सहाय दोहिं सयस हस्सेणं कुत्तियावणाओ रयहरणं च पंडिग्गहं च आणेह सय सहस्सेणं कासवगं सद्दावेह |
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Having completed the rituals, they hailed him with shouts of vistory and success and spoke unto him the following words: "Dear son ! What may we give to you? What may we do for you ? What do you need from us ?" Thereon Jamāli said, "Dear parents! Please get me my duster and the begging bowl from the kutrikā shop; also call in a barber from the same place."
तणं ते कोडु बियपुरिसा जमालिस्स खत्तियकुमारस्स पिउणा एवं वृत्ता
समाणा हट्ठ तुट्ठ करयल जाव... पडिसुणेत्ता खिप्पामेव सिरिघराओ
तिष्णिसहस्साइं तहेव जाव... कासवगं सद्दावेंति ।
Jamali's father called his men and said, "Quickly beget three lakh gold pieces from the safe, out of which pay two lakhs for the duster and the begging bowl, and one lakh is to be given to the barber who is to come here at once."
तणं से कासव जमालिस्स खत्तियकुमारस्स पिउणा कोडु बियपुरिसेहि सद्दाविए समाणे हट्ट तुट्ठे पहाए कयबलिंकम्मे जाव... सरीरे जेणेव जमालिस्स खत्तियकुमारस्स पिया तेणेव उवागच्छइ ।
The orders were duly carried out. When the barber received the invitation, he was immensely pleased. He finished his bath, put on his clothes and came to Jamāli's father.
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उवागच्छित्ता करयल जमालिस्स खत्तियकुमारस्स पियरं जएणं विजएणं वद्धावेइ जएणं विजएणं वृद्धावित्ता एवं वयासी - संदिसंतु णं देवाप्पिया ! जं मए करणिज्जं । तणं से जमालिस्स खत्तियकुमारस्स पिया तं कासवर्ग एवं वयासी - तुमं देवाणुप्पिया ! जमालिस्स खत्तियकुमारस्स परेणं जत्तेणं चउरंगुलवज्जे णिक्खमणपाओगे

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भगवती मूत्रम् शः ९ उ: ३३ अग्गकेंसे कप्पेहि। तएणं से कासवे जमालिस्स खत्तियकुमारस्स पिउणा एवं वुत्ते समाणे हट्टतुट्ठकरयल जाव...एवं सामी ! तहत्ताणाए विणएणं वयणं पडिसुणेइ।
Having arrived, the barber shouted victory and success for Jamāli's father and enquired what for he had been called, whereon said Jamāli's father as follows: “Oh beloved of the gods ! Please cut the hairs of Jamālikumār leaving about four fingers' length at the crest suitable for entry into the order of monks. Having been commissioned thus, the barber was highly delighted. With folded hands expressing respect, he said, “My master! I shall do as per your order.”
पडिसुणित्ता सुरभिणा गंधोदएणं हत्थपाए पक्खालेइ पक्खालित्ता सुद्धाए अट्ठपडलाए पोत्तीए मुहं बंधइ मुहं बंधित्ता जमालिस्स खत्तियकुमारस्स परेणं जत्तेणं चउरंगुलवज्जे णिक्खमणपाओग्गे अग्गकेसे कप्पेइ। तएणं सा जमालिस्स खत्तियकुमारस्स माया हंसलक्खणेणं पडसाडएणं अग्गकेसे पडिच्छइ अग्गकेसे पडिच्छित्ता सुरभिणा गंधोदएणं पक्खालेइ सुरभिणा गंधोदएणं पक्खालित्ता अग्गेहि वरेहिं गंधेहि मल्लेहि अच्चेइ अग्गेहिं वरेहिं गंधेहिं मल्लेहि अच्चित्ता सुद्धे वत्थे बंधइ सुद्धे वत्थे बंधित्ता रयणकरंडगंसि पक्खिवइ पक्खिवित्ता हारवारिधारसिंदुवारछिण्णमुत्तावलिप्पगासाइं सुयवियोगदूसहाई अंसूई विणिम्मुयमाणी विणिम्मुयमाणी एवं वयासी-एस णं अम्हं जमालिस्स खत्तियकुमारस्स बहूसु तिहीसु य पव्वणीसु य उस्सवेसु य जण्णेसु य छण्णेसु य अपच्छिमे दरिसणे भविस्सईति कट्ट, ऊसीसगमूले ठवेइ ।
Having accep:ed the assignment, he washed his hands and feet with scented water, covered his mouth with a clean eightfold cloth and performed the hair-cut, leaving them about four fingers' length at the crest. The hairs were received by Jamāli's mother on a piece of cloth, white like a swan, washed them clean in scented water, worshipped them with the best of perfumes and garlands, wrapped them in the cloth and placed them in a casket inlaid with gems and precious stones, after which, lamenting the separation of her son, like a garland which had lost its loop, or water bursting into a downpour, or like a bunch of sinduvár flowers scattered or

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Bhagavati Satra Bk. 9 Ch. 33
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pearls from a broken necklace, profusely shedding deais, said she, “These hairs of my dear son will be like a last meeting or incessant meeting with him on particular days, on festive occasions, during ceremonials, worships and sacrifices meant for the benefit of the nāgas, and so on and so forth.” Having said like that, she deposited the casket beneath her pillow.
तएणं तस्स जमालिस्स खत्तियकुमारस्स अम्मापियरो दोच्चं पि उत्तरावक्कमणं सीहासणं रयाति दोच्चं पि उत्तरावक्कमणं सीहासणं रया वित्ता जमालिस्स खत्तियकुमारस्स सेयापीयएहिं कलसेहिं पहावेंति सेयापियएहिं कलसेहिं पहावित्ता पम्हलसुकुमालाए सुरभीए गंधकासाईए गायाइ लूहति लूहित्ता सरसेणं गोसीसचंदणेणं गायाइं अणुलिपंति अणुलिपित्ता णासाणिस्सासवायवोझं चक्खुहरं वण्णफरिसजुत्तं हयलालापेलवाऽइरेगं धवलं कणगखचितंतकम्मं महरिहं हंसलक्खणपडसाडगं परिहिंति परिहित्ता हारं पिणद्धेति पिणद्धित्ता अद्धहारं पिणद्धति पिद्धित्ता एवं जहा सूरियाभस्स अलंकारो तहेव जाव...चित्तं रयणसंकडुक्कडं मउड पिणिद्धति । कि बहुणा। गंथिमवेढिमपूरिमसंधाइमेणं चउव्विहेणं मल्लेणं कप्परुक्खगं पिव अलंकियविभूसियं करेंति । तएणं से जमालिस्स खत्तियकुमारस्स पिया कोडुबियपुरिसे सद्दावेइ सद्दावित्ता एवं वयासी-खिप्पामेव भो देवाणुप्पिया ! अणेगखंभसयसण्णिविट्ठ लीलट्ठियसालभंजियागं जहा रायप्पसेणइज्जे विमाणवण्णओ जाव...मणिरयणघंटियाजालपरिक्खित्तं पुरिससहस्सवाहिणि सीयं उवट्टवेह उवट्ठवेत्ता मम एयमाणत्तियं पच्चप्पिणह।
When this was done, Jamāli's parents placed another chair in the north and offered him an anointment from pitchers made of gold and silver, and soaked him dry with a piece of red and fragrant towel. Then they rubbed on his body gośīrşa sandal paste. Then they gave him a piece of fine silk cloth to wear which shivered even at the touch of respiration, pleasant to the eyes, bright in colour and soft in touch. The cloth was softer than the saliva from the borse's mouth, embroidered with golden thread, and printed with the emblem of the swan. Then they placed on his neck a full necklace (with 18 strings), and a half necklace (with 9 strings), and decorated his body with various other ornaments, as described in the Rajapraśnīja Sätra, till placed a turban

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भगवती सूत्रम् शः ९ उ: ३३
studded with precious stones on his head. Needless to add more to the description beyond saying that fully decorated in all respects, he looked like a kalpa tree. Now, Jamāli's father called his men and said unto them as follows : "Oh beloved of the gods! Arrange, at once a palanquin with hundreds of posts with dancing figures carved on them, etc., as per the Rajapraśniya Sutra, till to be carried by a thousand bearers, and report to me the execution of my order.”
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कोडु' बियपुरिसा जाव... पच्चप्पिणंति । तएणं सेजमाली खत्तियकुमारे केसालंकारेगं वत्थालंकारेणं मल्लालंकारेणं आभरणालंकारेणं चउव्विणं अलंकारेणं अलंकारिए. समाणे पडिपुण्णालंकारे सीहासणाओ अब्भुट्ठे इ सीहासणाओ अब्भुट्ठित्ता सीयं अणुप्पदाहिणीकरेमाणे सीयं दुरूहइ दुरूहित्ता सीहासणवरं सि पुरत्थाऽभिमुहे सणसण्णा ।
The valets did accordingly and reported. Then Jamali, with his fourfold decorations, viz, decoration of the hairs, decoration with cloth, decoration with wreaths and decoration He seat. boarded the with ornaments, rose from his palanquin from the sourh and sat on the finest cushion meant for him with his face turned towards the east.
तणं तस्स जमालिस्स खत्तियकुमारस्स माया व्हाया कयबलिकम्मा जाव... सरीरा हंस लक्खणं पडसाडगं गहाय सीयं अणुप्पदाहिणीकरेमाणी सीयं दुरूहइ सीयं दुरूहित्ता जमालिस्स खत्तियकुमारस्स दाहिणे पासे भद्दासणवरंसि सणसण्णा । तणं तस्स जमालिस्स खत्तियकुमारस्स अम्मधाई व्हाया जाव... सरीरा रयहरणं पडिग्गहं च गहाय सीहं अणुप्पदाहिणीकरेमाणी सी दुरूहइ सीयं दुरूहित्ता जमालिस्स खत्तियकुमारस्स वामे पासे मद्दासणवरंसि सणसण्णा । तणं तस्स जमालिस खत्तियकुमारस्स पिट्ठओ एगा वरतरुणी सिंगारागारचारुवेसा संगयगय जाव... रूवोव्वणविलासकलिया सुंदरथणहिमरयय कुमुद कुंदे दुप्पगासं सकोरंटमल्लदामं धवलं आयवत्तं गहाय सलीलं उवरिं धारेमाणी धारेमाणी चिट्ठइ । तएणं तस्स जमालिस्स उभओ पासिं दुवे वरतरुणीओ सिंगारागारचारु जाव... कलियाओ णाणामणिकणग

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Bhagavati Sutra Bk. 9.Ch. 33
रयणविमलमहरिहतवणिज्जुज्जलविचित्तदंडाओ चिल्लियाओ संखंककुंददुदगरयअमयमहियफेणपुजसण्णिकासाओ धवलाओ" चामराओ गहाय सलीलं बीयमाणीओ चिट्ठति। तएणं तस्स जमालिस्स खत्तियकुमारस्स उत्तरपुरस्थिमेणं एगा वरतरुणी सिंगारागार जाव...कलिया सेयं रययामयं विमलसलिलपुण्णं मत्तगयमहामु हाकि इसमाणं भिंगारं गहाय चिट्ठइ। तएणं तस्स जमालिस्स खत्तियकुमारस्स दाहिणपुरत्थिमेणं एगा वरतरुणी सिंगारागार जाव...कलिया चित्तकणगदंडं तालवेंट गहाय चिट्ठइ।
Then the mother of Jamāli, having finished her bath, till decorated herself with ornaments and silk with the emblem of a swan and boarded the palanquin from the right and took her seat to the right of Jamāli. Then Jamāli's caretaker maid, having taken her bath, till decorated herself with ornaments, with the duster and the begging bowl in her hand, boarded the palanquin from the right, and took her seat to the left of Jamāli. Then a lady with a delightful frame, beautiful dress, graceful movement, with her body full of beauty and youth, boarded the palanquin with a white umbrella in her hand which was decorated with gold and silver and with garlands made from sundry flowers like lotus, mogara and korantaka, and spread it on his head in a delightful posture. Then stood to the left and to the right of Jamāli two beautiful dames with exquisite grace and beautiful robes fanning him with cámaras The handles of these camaras were made from red (pure) gold of immense' value studded with diamonds and stones and the hairs were spotlessly: white like the conch, anka, moon, mogara (a flower) streaks of water or bubbles over churned nectar. To the northeast of Jamāli stood a woman in delightful,robes, as if freshly:coming out of her dressing room with, a jat which looked like the head" of an infatuated elephant and which was white, made of silver, full of water. To the south-east, stood another woman in delightful robes, as if emerging afresh from the dressing room, with a fan in her hand which had its handle made from preciously decorated gold.
तएणं तस्स जमालिस्स खत्तियकुमारस्स "पिया कोडुबियपुरिसे सदावें सद्दावित्ता एवं वयासी-खिप्पामेव भो देवाणुप्पिया ! सरिसयं सरितयं

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भगवती सूत्रम् शः ९ उ. ३३ सरिव्वयं सरिसलावण्णरूवजोब्वणगुणोववेयं एगाभरण वसणगहियणिज्जोयं कोडुबियवरतरुणसहस्सं सद्दावेह। तएणं ते कोडुबियपुरिसा जाव... पडिसुणित्ता खिप्पामेव सरिसयं सरित्तयं जाव...सद्दावेंति ।
Then Jamāli's father called his men and gave the following order : “Assemble here a thousand youth of similar complexion, similar age, similar grace, budding with youth, with similar dress and decorations." The valets went out to execute the order.
- तएणं ते कोडुबियपुरिसा जमालिस्स खत्तियकुमारस्स पिउणा कोडुबियपुरिसेहिं सदाविया समाणा हट्टतुट्ट हाया कयबलिकम्मा कयकोउयमंगलपायच्छित्ता एगाभरणवसणगहियणिज्जोया जेणेव जमालिस्स खत्तियकुमारस्स पिया तेणेव उवागच्छंति तेणेव उवागच्छित्ता करयल जाव...वद्धावेत्ता एवं वयासी-संदिसंतु णं देवाणुप्पिया! जं अम्मेहि करणिज्ज ।
Being thus commissioned, one thousand young men were delighted and happy. They took their bath, dressed and decorated themselves alike and reported to Jamāli's father. With folded hands, they paid their respect to him and said, "Oh beloved of the gods ! We are here to act according to your pleasure.'
तएणं से जमालिस्स खत्तियकुमा रस्स पिया तं कोडुबियवररुणसहस्सं पि एवं वयासी-तुब्भे णं देवाणुप्पिया ! हाया कयबलिकम्मा जाव...गहियणिज्जोआ जमालिस्स खत्तियकुमारस्स सीयं परिवहह ।
Thereon spake thus Jamăli's father," Oh beloved of the gods ! You have to carry Jamālikumār in his palanquin."
तएणं ते कोडुबियपुरिसा जमालिस्स खत्तियकुमारस्स जाव... पडिसुणित्ता पहाया जाव...गहियणिज्जोआ जमालिस्स खत्तियकुमाररस सीयं परिवहंति। तएणं तस्स जमालिस्स खत्तियकुमारस्स पुरिससहस्सवाहिणि सीयं दुरूढस्स समाणस्स तप्पढमयाए इमे अट्ठ मंगलगा पुरओ अहाणुपुटवीए संपट्टिया तं जहा-सोत्थियसिरिवच्छ जाव...दप्पणा। तयाणंतरं च णं पुण्णकलसभिंगारं जहा उववाइए जाव...गगणतलमणुलिहंती पुरओ

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Bhagavali Sätra Bk. 9 Ch. 33
अहाणुपुवीए संपट्टिया एवं जहा उववाइए तहेव भाणियव्वं जाव... आलोयं च करेमाणा जयजयसदं च पउंजमाणा पुरओ अहाणुपुवीए संपट्टिया। तयाणंतरं च णं बहवे उग्गा भोगा जहा उववाइए जाव... महापुरिसवग्गुरापरिक्खित्ता जमा लिस्स खत्तियकुमारस्स पुरओ य मग्गओ य पासओ य अहाणुपुवीए संपट्ठिया।
The youngmen did accordingly. Ahead of the palanquin started the following eight auspicious objects: svastika, śrīvatsa, nandyāvarta, vardhamanaka, bhadrâsana, a jar, a fish and a mirror, followed by a jar which was full, and sundry objects as described in the Aupapatika, till followed by a gigantic banner which touched the sky. People followed shouting victory unto the hero. Tne palanquin was flanked, preceded and followed by men born in the line of Ugra, Bhoja, etc., and by many a prominent personality.
तएणं से जमालिस्स खत्तियकुमारस्स पिया व्हाया कयबलिकम्मा जाव... विभूसिए हत्थिक्खंधवरगए सकोरंटमल्लदामेणं छत्तेणं धरिज्जमाणेणं सेयवर चामराहिं उद्धव्वमाणीहिं हयगयरहपवरजोहकलियाए चाउरंगिणीए सेणाए सद्धिं संपरिवुडे महयाभडचडगर जाव...परिक्खित्ते जमालिस्स खत्तियकुमारस्स पिट्टओ अणुगच्छइ। तएणं तस्स जमालिस्स खत्तियकुमारस्स पुरओ महं आसा आसवरा उभओ पासिं णागा णागवरा पिट्ठओ रहा रहसंगेल्ली। तएणं से जमाली खत्तियकुमारे अब्भुगायभिंगारे परिगहियतालियंटे ऊसवियसेयछत्ते पवीइयसेयचामरबालवीयणाए सव्विड्डीए जाव...णाइयरवेणं तयाणंतरं च बहवे लट्ठिग्गाहा कुंतग्गाहा जाव...पुत्थयगाहा जाव...वीणग्गाहा। तयाणंतरं च णं अट्ठसयं गयाणं अट्ठसयं तुरयाणं अट्ठसय रहाणं । तयाणंतरं च णं लउडअसिकोतहत्थाणं बहूणं पायत्ताणीणं पुरओ संपट्ठियं । तयाणंतरं च णं नहवे राईसरतलवर जाव...सत्थवाहप्पभिइओ पुरओ संपट्ठिया खत्तियकुंडग्गामं णयरं मज्झमज्झेणं जेणेव माहणकुंडग्गामे णयरे जेणेव बहुसालए चेइए जेणेव समणे भगवं महावीरे तेणेव पहारेत्थ गमणाए।
Jamāli's father too completed his bath and fulfilled other rites, put on worthy clothes and ornaments befitting the occasion and took his seat on the back of an elephant. With an umbrella decorated with garlands of korantaka

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flowers spread over his lead, fanned by a pair of white camaras, surrounded by horses, elephants, chariots and bards and a four-fold army, he was at the rear of the procession. There were noble horses of good breed preceding Jamālikumār, noble elephants on both his sides and rows of chariots in the rear. Thus the procession started with the display of grandeur, till resounding with the sound of musical instruments. There were many men in his front carrying jars and plam leaves. There followed in the rear many men with pole's, javelines, texts, till vīņā. Next to them moved 108 elephants, 108 horses and 108 chariots. Next to them were
many men on foot with poles, javelines and swords. Next to them walked princes, wealthy men, talavars, till rich merchants. Moving through the city of Ksatriyakuņda, the procession proceed towards Vahuśālaka park outside the city where was camped Bhagavān Mahāvira with his monks.
तएणं तस्स जमालिस्स खत्तियकुमारस्स खत्तियकुंडग्गामं णयरं मज्झमझेणं णिग्गच्छमाणस्स सिंघाडगतियचउक्क जाव...पहेसु बहवे अत्थत्थिया जहा उववाइए जाव...अभिणंदिया य अभित्थुणंता य एवं वयासी-जय जय णंदा ! धम्मेणं जय जय गंदा ! तवेणं जय जय गंदा ! भदं ते अभग्गेहिं णाणदसणचरित्तमुत्तमेहिं अजियाइं जिणाहिः इंदियाई जीयं च पालेहि समणधम्म । जियविग्घो विय वसाहि तं देव ! सिद्धिमझे णिहणाहि य रागदोसमल्ले तवेणं धिइधणियवद्धकच्छे मद्दाहि य अट्ठ कम्मसत्तू झाणेणं उत्तमेणं सुक्केणं अप्पमत्तो हराहि आराहणपडागं च धीर! तेलोक्करंगम में पावय वितिमिरमणुत्तरं केवलं च णाणं गच्छ य मोक्खं परं पदं जिणवरोवदिट्ठणं सिद्धिमग्गेणं अकुडिलेणं हंता परीसहचम अभिभविय गामकंटकोवसग्गाणं धम्मे ते अदिग्धमत्थ-त्ति कट्ट अभिणंदंति य अभिOणंति य ।
o As the procession passed through the streets, triangles, squares, highways, in the city, many an indigent person .. flocked in the expectation of receiving treasures and desired objects. They hailed him and praised him and said, "Oh giver of joy! Attain ye victory through the spiritual path. Attain ye victory through penance. ...We. wish you well. Thou conquereth the uncontrollable sense organs with the purest knowledge, faith and conduct and proceedeth unhindered on the

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path of the śramanas. Equipped with unshakable patience, thou conqureth all hindrances. Attaineth thou victory against the army of hardships by subduing thy sense organs. Attaineth thou victory through penances against the dirt of attachment and malice and wholly uprooteth thy enemy consisting of eightfold karma bondage through noble and white meditation. Oh embodiment of patience ! Roameth thou over the world uninfatuated, with the banner of devotion unfurled. Attaineth thou the purest and the highest, the supreme knowledge, and entereth thou into liberation through the straight path of perfection, as suggested by the best of Jinas. May there be no obstruction on thy spiritual path !”
तएणं से जमाली खत्तियकुमारे णयणमालासहस्सेहि पिच्छिज्जमाणे पिच्छिज्जमाणे एवं जहा उववाइए कुणिओ जाव...णिग्गच्छइ णिग्गच्छित्ता जेणेव माहणकुंडग्गामे णयरे जेणेव बहुसालए चेइए तेणेव उवागच्छइ उवागच्छित्ता छत्ताईए तित्थगराइसए पासइ पासित्ता पुरिससहस्सवाहिणि सीयं ठवेइ पुरिससहस्सवाहिणिओ सियाओ पच्चोरुहइ। तएणं तं जमालि खत्तियकुमारं अम्मापियरो पुरओ काउं जेणेव समणे भगवं सहावीरे तेणेव उवागच्छंति उवागच्छित्ता समणं भगवं महावीरं तिक्खुत्तो जाव...णमंसित्ता एवं वयासी--एवं खलु भंते ! जमाली खत्तियकुमारे अम्हं एगे पुत्ते इ8 कंते जाव...किमंग! पुणपासणयाए से जहा णामए उप्पले इ वा पउमे इ वा जाव...सहस्सपत्ते इ वा पंके जाए जले संवुड्ढ णोऽवलिप्पइ पंकरएणं णोऽवलिप्पइ जलरएणं एवामेव जमाली वि खत्ति यकुमारे कामेहिं जाए भोगेहिं संवृड्डे णो विलिप्पइ कामरएणं णो विलिप्पइ भोगरएणं णो विलिप्पइ मित्तणाइणियगसयणसंबंधिपरिजणेणं । एस णं देवाणुप्पिया ! संसारभयुम्विग्गे भीए जम्मण मरणेणं। देवाणुप्पियाणं अंतिए मुडे भवित्ता अगाराओ अणगारियं पव्वतेइ। तं एवं णं देवाणुप्पियाणं अम्हे सीसभिक्खं दलयामो पडिच्छंतु णं देवाणुप्पिया ! सीस भिक्खं ।
__Like Konika (vide Aupapātika Sutra), Jamalikumar, witnessed by thousands who had thronged the thoroughfares, came out of city and approached the park. No sooner were the supernaturals around the Tirthankara were visible, than he alighted from the palanquin borne by a thousand youth.

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भगवती सूत्रम् शः ९ उ ३३
Then with Jamali to their fore, his parents came near Bhagavan Mahavira, thrice moved round him and prayed as follows: "Bhante ! We beg to present to you our only, dear and affectionate son, Jamälikumār. We deem it a rare fortune to hear his name, rarer still to be able to set our eyes on him. Like a lotus born in mud and brought up in water, still free from the touch of both, Jamālikumar born in desires and brought up in pleasures is also free from both. He is equally detached towards his relatives, kins, friends and attendants. Bhante! This our son, Jamāli, has a sense of fear of this worldly life. He is alarmed of life and death. He desires to be tonsured and initiated by you into the order as a monk. For this reason, we make an offer of him unto you as a disciple. Be kind to accept him."
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तणं समणे भगवं महावीरे जमालि खत्तियकुमारं एवं वयासी —अहासुहं देवाप्पिया ! मा पड़िबंधं । तएणं से जमाली खत्तियकुमारे समणेणं भगवया महावीरेण एवं वृत्ते समाणे हट्ट समणं भगवं महावीरं तिक्खुत्तो जाव... णमंसित्ता उत्तरपुरत्थिमं दिसिभागं अवक्कमइ अवक्कमित्ता सयमेव आभरणमल्लालंकारं ओमुयइ । तएणं सा जमालिस्स खत्तियकुमारस्स माया हंस लक्खणं पडसाडएणं आभरणमल्लालंकारं पडिच्छइ पsिच्छित्ता हारवारि जाव... विणिम्मुयमाणी विणिम्मुयमाणी अमालि खत्तियकुमारं एवं वयासीघडियव्वं जाया ! जइयव्वं जाया ! परिक्कमियव्वं जाया ! अस्सिं च णं अट्ठे णो पमाएयव्वं ति कट्ट, जमालिस्स खत्तियकुमारस्स अम्मापियरो समणं भगवं महावीरं वंदति णमंसंति वंदित्ता णमंसित्ता जामेव दिसि पाउब्भूमा तामेव दिसि पडिगया ।
Thereon Sramana Bhagavan Mahāvīra spake unto the ksatriya youth Jamālikumār : "Oh beloved of the gods ! Do as it may suit thee, but delay not." Being thus spoken to by Bhagavan Mahävira, Jamāli was highly delighted and pleased. He moved thrice round Bhagavan Mahavira, till paid his homage and obeisance. Then he proceded to the north-east where he took out his ornaments, garlands and jewellery. The mother received them on a piece of silk with the emblem of swan printed thereon. Then sheding tears. like the pearls of a necklace scattered or

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drops of water, she addressed the following words to her dear son, "Dear son ! Exert ye in restraint, strive for restraint, be steadfast in restraint. Waver not in restraint.” Then. the parents paid their homage and obeisance to Bhagavān Mahavira and went back to the direction from which they came.
तणं से जमाली खत्तियकुमारे सयमेव पंचमुट्ठियं लोयं करेइ करिता जेणेव समणे भगवं महावीरे तेणेव उवागच्छइ एवं जहा उसभदत्तो तहेव पव्वइओ वरं पंचहि पुरिससहि सद्धि तहेव जाव... सामाइयमाइयाई एक्कारस अंगाई अहिज्झइ अहिज्झित्ता बहूहिं चउत्थछट्ठट्ठम जाव... मासद्धमा सखमणेहि विचितेहि तवोकम्मेहिं अप्पाणं भावेमाणे विहरइ ।
Thus Jamali entered into the holy order of Bhagavan Mahavira, like brahmin Rṣabhadatta, by uprooting himself of hairs. He was accompanied by five hundred men who too courted monkhood. Monk Jamāli studied the Anga texts and practised many fasts, for a day, for two, three days, till a fortnight and a month. Thus he lived on enriching his
soul.
तएण से जमाली अणगारे अण्णया कयाइ जेणेव समणे भगवं महावीरे तेणेव उवागच्छइ उवागच्छित्ता समणं भगवं महावीरं वंदइ णमंसइ वंदित्ता णमंसित्ता एवं वयासी - इच्छामि णं भंते तुम्भेहिं अब्भणुण्णाए समाणे पंचहि अणगारसहिं सद्धि बहिया जणवयविहारं विहरित्तए । तरणं समणे भगवं महावीरे जमालिस्स अणगारस्स एयमट्ठ णो आढाइ णो परिजाणइ तुसिणींए संचिट्ठइ । तएण से जमाली अणगारे समणं भगवं महावीरं दोच्चं पि तच्चं पि एवं वयासी— इच्छामि णं भंते ! तुब्भेहिं अब्भणुष्णाए समाणे पंचह अणगारसहिं सद्धि जाव... विहरित्तए । तएणं समणे भगवं महावीरे जमालिस अणगारस्स दोच्चं पि तच्चं पि एयमट्ठ गो आढाइ जाव.... ..तुसिणीए संचिट्ठर । तएण से जमाली अणगारे समणं भगवं महावीरं वंदइ णमंसइ वंदित्ता णमंसित्ता समणस्स भगवओ [ महावीरस्स अंतियाओ बहुसालाओ चेयाओ पडिणिक्खमइ पडिणिक्खमित्ता पंचहि अणगारसएहिं सद्धि बहिया जणवयविहारं विहरइ ।

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One day, Monk Jamali paid his homage and obeisance to Bnagavān Mahāvira and submitted: "Bhante ! If you are pleased to permit me, I intend to roam independently in separate regions in _the_company of (my) five hundred monks.” Bhagavan Mahavira did neither accept, nor respond to his request but kept a mum. The request was repeated a second time, and then a third time, but Bhagavan Mahāvira I was still silent as before. Thereon Monk Jamāli paid his homage and obeisance to him and himself separated from him. He moved out of the park in the company of five hundred monks to roam independently in some other regions.
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तेणं कालेणं तेणं समएणं सावत्थी णामं णयरी होत्या । वण्णओ । कोट्टए चेइए । वण्णओ जाव... वणसंडस्स । तेणं कालेणं तेणं समएणं चंपा णामं यरी होत्या । वण्णओ । पुण्णभद्दे चेइए। वण्णओ जाव... .पुढविसिलापट्टओ तएण से जमाली अणगारे अण्णया कयाई पंचहि अणगारसएहिं सद्धि संपरिवुडे पुब्वाणुपुव्विं चरमाणे गामाणुग्गामं दृइज्जमाणे जेणेव सावत्थी णयरी जेणेव कोट्ठए चेइए तेणेव उवागच्छइ तेणेव उवागच्छित्ता अहापडिरूवं उग्गहं ओfives ओगिहित्ता संजमेण तवसा अप्पाणं भावेमाणे विहरइ । तएणं समणे भगवं महावीरे अण्णया कयाइं पुव्वाणुपुव्विं चरमाणे जाव... . सुहंसुहेणं विहरमाणे जेणेव चंपा णयरी जेणेव पुण्णभद्दे चेइए तेणेव उवागच्छइ उवागच्छित्ता अहापडिरूवं उग्गहं ओगिण्हइ ओगिव्हित्ता संजमेणं तवसा अप्पाणं भावेमाणे विहरइ ।
In that period, at that time, there was a city named Sravasti. Description. It had a park outside named Kosthaka. Description, till forest-strip. In that period, at that time, there was another city named Campa. Description. It had a park outside named Pūrṇabhadra. Description, till there lay a slab of stone. Now it so chanced that Monk Jamāli, along with his band of five hundred monks, in the course of his wandering from village to village, arrived at the park named Kosthaka outside Śrāvastī, and forming a mental vow about the fulfilment of certain condition worthy of a monk (as a 1 precondition for his taking food), he camped in the said park. At the same time, Śramana Bhagavan Mahavira too arrived at Campā and camped at the park named Pūrṇabhadra.

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तणं तस्स जमालिस्स अणगारस्स तेहि अरसेहि य विरसेहि य अंतेहि य पंतेहिय लूयि य तुच्छेहि थ कालाइ क्कंतेहि य पमाणाइक्कतेहि य सीएहि य पाणभोयणेहि अण्णया कयाइं सरीरंगंसि विउले रोगायके पाउब्भूए उज्जले विउले पगाढे कक्क से कडुए चंडे दुःखे दुग्गे तिव्वे दुरहिया से । पित्तज्जरपरिगयसरी रे दाहवुक्कंतिए या वि विहरइ । तएण से जमाली अणगारे वेयणाए अभिभू समाणे समणे णिग्गंथे सहावेइ सद्दावित्ता एवं वयासी – तुब्भे गं देवाप्पिया ! मम सेज्जासंथारगं संथरह |
Now, because of his intake of food which was sometimes without taste or with bad taste, or which remained after the donor's use, or which was not substantial or without butter, hence coarse, or because of untimely intake of food or because it was excessive or inadequate, and sometimes due to the intake of decomposed food, Jamāli fell severely ill. This caused him a severe burning which was intense, deep, intolerable, severe, painful, troublesome, unbearable and immensely painful. He ran a very high temperature and his body emitted heat like fire. Being unable to bear the pain, he said to his monks, “Oh beloved of the gods ! Please spread. my bed on which I intend to lie."
तणं ते समणा णिग्गंथा जमालिस्स अणगारस्स एयमट्ठ विणएण पडिसुर्णेति पडिणित्ता जमालिस्स अणगारस्स सेज्जासंथारगं संथरंति । तएणं से जमाली अणगारे बलियतरं वेयणाए अभिभूए समाणे दोच्चं पि समणे णिग्गंथे सहावेइ सद्दावित्ता दोच्च पि एवं वयासी-ममं णं देवाणुप्पिया ! सेज्जासंथारए णं किं कडे कज्जइ । तएणं ते समणा णिग्गंथा जमालि अणगारं एवं वयासी - णो खलु देवाप्पिया णं सेज्जासंथारए कडे कज्जइ ।
The monks politely accepted the request and applied themselves to the task. But the pain was so severe that he was. unable to sit even for a moment. So he enquired if the bed was ready, to which he got the following reply, "Oh beloved of the gods! It's not yet ready, but it will be ready very soon."

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तएणं तस्स जमालिस्स अणगारस्स अयमेयारूवे अज्झथिए जाव... समप्पज्जित्था-जं णं समणे भगवं महावीरे एवं आइक्खइ जाव...एवं परूवेइ-एवं खलु चलमाणे चलिए उदीरिज्जमाणे उदीरिए जाव... णिज्जरिज्जमाणे णिज्जिण्णे । तं णं मिच्छा। इमं च णं पच्चक्खमेव दीसइ सेज्जासंथारए कज्जमाणे अकडे संथरिज्जमाणे असंथरिए। जम्हा णं सेज्जासंथारए कज्जमाणे अकडे संथरिज्जमाणे असंथरिए तम्हा चलमाणे वि अचलिए जाव...णिज्जरिज्जमाणे वि अणिज्जिण्णे-एवं संपेहेइ संपेहित्ता समणे णिग्गंथे सद्दावेइ सद्दावित्ता एवं वयासी-जं णं देवाणु प्पिया ! समणे भगवं महावीरे एवं आइक्खइ जाव...परूवेइ एवं खलु चलमाणे चलिए तं चेव सव्वं जाव...णिज्जरिज्जमाणे अणिज्जिण्णे । तएणं तस्स जमालिस्स अणगारस्स एवं आइक्खमाणस्स जाव...परूवेमाणस्स अत्थेगइया समणा णिग्गंथा एयमट्ठ सद्दहंति पत्तियंति रोयंति अत्थेगइया समणा णिग्गंथा एयमट्ठ णो सद्दहति णो पत्तियंति णो रोयंतिं । तत्थ णं जे ते समणा णिग्गंथा जमालिस्स अणगारस्स एयमट्ठ सद्दहति पत्तियंति रोयंति ते णं जमालिं चेव अणगारं उवसंपज्जित्ता णं विहरति । तत्थ णं जे ते समणा णिग्गंथा जमालिस्स अणगारस्स एवं अट्ठ णो सद्दहति णो पत्तियंति णो रोयति ते णं जमालिस्स अणगारस्स अंतियाओ कोट्टयाओ चेइयाओ पडिणिक्खमंति पडिणिक्खमित्ता पुव्वाणुपुवि चरमाणा गामाणुगाम दुइज्जमाणा जेणेव चंपा गयरी जेणेव पुण्णभद्दे चेइए जेणेव समणे भगवं महावीरे तेणेव उवागच्छति उवागच्छित्ता समणं भगवं महावीरं तिक्खुत्तो आयाहिणपयाहिणं करेंति करित्ता वंदंति णमंसंति वंदित्ता णमंसित्ता समणं भगवं महावीरं उवसंपज्जित्ता णं विहरति ।
On hearing these words of his fellow monks, a thought flashed in Jamāli's mind, "Bhagavān Mahāvīra asserts, till establishes that 'moving is moved, till exhausting is exhausted'. But this appears to be wrong. For, I find that when a bed is in the process of being spread out, it is not already spread. By the same logic, what is said to be moving has not yet completed the movement, but is still in the process, till what is exhausting is not yet fully exhausted, but is still extant." Having thought like that, he called his monks and repeated his thought. On hearing his words, some monks expressed regard, conviction and acceptance, while others rejected his line of reasoning and withdrew from his company. They came

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to the park named Pūrṇabhadra outside the city of Campa and re-entered Bhagavāna Mahāvira's group with his permission.
तएण से जमाली अणगारे अण्णया कयावि ताओ रोगायंकाओ विप्पमुक्के हट्ठ जाए अरोए बलियसरीरे सावत्थीए णयरीए कोट्टयाओ चेइयाओ पडिणिक्खमइ पडिणिक्वमित्ता पुव्वाणुपुव्वि चरमाणे गामाणुग्गामं दृइज्जमाणे जेणेव चंपा णयरी जेणेव पुण्णभद्दे चेइए जेणेव समणे भगवं महावीरे तेणेव उवागच्छइ तेणेव उवागच्छित्ता समणस्स भगवओ महावीरस्स अदरसामंते ठिच्चा समणं भगवं महावीरं एवं वयासी - जहा णं देवाणुप्पियाणं बहवे अंतेवासी समणा णिग्गंथा छउमत्था भवित्ता छउमत्थावक्कमणेणं अवक्कंता । णो खलु अहं तहा छउमत्थे भवित्ता छउमत्यावक्कमणेणं अवक्कते । अहं णं उप्पण्णणाणदंसणधरे अरहा जिणे केवली भवित्ता केवलिअवक्कमणेणं अवक्कते ।
After some time, Monk Jamali was cured of his ailment and moved out from the park named Koṣṭhaka, and wandering from village to village, he reached the park Pūrṇabhadra outside the city of Campā. About the same time, Bhagavān Mahāvira too arrived at the same park and camped in another part of it. (Having known about the arrival of Bhagavān Mahāvīra thither), one day Jamali came to him and standing within his presence, neither near nor far, he spoke out the following words, "Oh beloved of the gods! It happens with many a monk not to be sufficiently englightened, but to remain a chadmastha (novice) throughout their life. But take in for certain that I am not like anyone of them. I am already a victor, a Jina, an omniscient personality, with the acquisition of supreme (kevala) knowledge and faith, and you see, I wander on the surface of this earth as an omniscient personality."
तणं भगवं गोयमे जमालि अणगारं एवं वयासी - णो खलु जमाली ! केवलस्स गाणे वा दंसणे वा सेलंसि वा थंभंसि वा शुभंसि वा आवरिज्जइ वा णिवारिज्जइ वा । जइ णं तुमं जमाली ! उप्पण्णणाणदंसणघरे अरहा जिणे केवली भवित्ता केवलिअवक्कमणेणं अवक्कते तो णं इमाई दो वागरणाई

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वागरेहि-सासए लोए जमाली! असासए लोए जमाली! सासए जीवे जमाली ! असासए जीवे जमाली ! तएणं से जमाली अणगारे भगवया गोयमेणं एवं वुत्ते समाणे संकिए कंखिए जाव...कलुससमावण्णे जाए या वि होत्था णो संचायइ भगवओ गोयमस्स किंचि वि पमोक्खं आइक्खित्तए तुसिणीए संचिट्ठइ।
On hearing these words of Jamāli, Indrabhūti Gautama spoke unto him as follows : "Monk Jamāli ! The knowledge and faith of omniscient personality is neither overshadowed nor obstructed by a mountain, a pillar or a mound. If you have really become a victor, a jina, a kevali, and live like that, will you care to meet a couple of questions I intend to put to you. They are : Is the universe (loka) eternal or transcient ? Is the encased soul (jiva) eternal or transcient ?" On hearing these questions put to him by Indrabhūti Gautama, Jamali was afraid, terror-stricken, till confused. He was unable to meet the questions and stood dumb.
जमाली !त्ति समणे भगवं महावीरे जमालिं' अणगारं एवं वयासी-अत्थि णं जमाली ! ममं बहवे अंतेवासी समणा णिग्गथा छउमत्था जे णं पभू एयं वागरणं वागरित्तए जहा णं अहं णो चेव णं एयप्पगारं भासं भासित्तए जहा णं तुमं । सासए लोए जमाली! जं णं कयाइ णासी ण कयाइ ण भवइ ण कयाइ ण भविस्सइ । भुवि च भवइ य भविस्सइ य । धुवे णिइए सासए अक्खए अव्वए अवट्ठिए णिच्चे। असासए लोए जमाली! जं ओसप्पिणी भवित्ता उस्सप्पिणी भवइ उस्सप्पिणी भवित्ता ओसप्पिणी भवइ। सासए जीवे जमाली ! जं ण कयाइ णासी जाव...णिच्चे। असासए जीवे जमाली ! जं णं णेरइए भवित्ता तिरिक्खजोणिए भवइ तिरिक्खजोणिए भवित्ता मणुस्से भवइ मणुस्से भवित्ता देवे भवइ ।
Thereon Bhagavān Mahävīra addressed him as follows ; “Jamāli ! Many of my monks are, as you say, very ordinary
ersons, but they are able to meet these questions as much as I: but, unlike vou. they never acclaim themselves to be victors, jinas or kevalis.” Continued Bhagavān Mahāvīra, "Jamāli ! This universe is in one sense, eternal, and it is not that it never was, it has always been, it is and it will ever be. The

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universe is fixed, eternal, permanent, non-eroding, non-diminishing, everexistent. In another sense, however, it is transcient, for, there is the down - phase of the time-cycle, followed by the up phase, and down-phase again, and so it goes on. Like-wise, the embodied soul is, in one sense, eternal, and it is not that it never was, it never is or it will never be, rather, it has always been, it is and it will ever be, till it is ever-existent. But in another sense, it is transcient, since it often passes through the hells, the world of animals, the world of men and the heavens.”
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तएण से जमाली अणगारे समणस्स भगवओ महावीरस्स एवं आइक्खमाणस्स जाव... एवं परूवेमाणस्स एवं अट्ठ णो सद्दहइ णो पत्तियइ णो रोएइ ।
मट्ठ असद्दहमाणे अपत्तियमाणे अरोएमाणे दोच्चं पि समणस्स भगवओ महावीरस्स अंतियाओ आयाए अवक्कमइ दोच्चं पि आयाए अवक्कमित्ता बहूहिं असम्भावुभावणाहि मिच्छत्ताभिणिवेसेहि य अप्पाणं च परं च तदुभयं च बुग्गामाणे वुप्पामाणे बहूई वासाई सामण्णपरियागं पाउणइ पाउणित्ता अद्धमासियाए संलेहणाए अत्ताणं झूसेइ सित्ता तीसं भत्ताई अणसणाए छेदेइ छेदित्ता तस्स ठाणस्स अणालोइयअपडिक्कते कालमासे कालं किच्चा लंतए कप्पे तेरससागरोवमठिइएस देवकिव्विसिएसु देवेसु देवकिव्विसियत्ताए उववणे ।
(But it had hardly any impact on Jamali who continued to) make claims as aforesaid and declared himself to be an omniscient personality. He moved out from the presence of Bhagavan Mahāvīra and went on spreading false ideas, there-by planting himself, planting others, and planting both himself and others into falsehood and lived like that for many years as a monk. Then he reduced the weight of his body by fasts lasting for a fortnight missing thirty meals at a stretch and passed away without confession and atonement to be born as a inferior god (kilvişika) in the heaven named Lantaka with a life-span of thirteen sägaras.
―
तणं भगवं गोयमे जमालि अणगारं कालगयं जाणित्ता जेणेव समणे भगवं महावीरे तेणेव उवागच्छइ उवागच्छित्ता समणं भगवं महावीरं वंदइ णमंसइ वंदित्ता णमंसित्ता एवं वयासी
2

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Having learnt that Jamäli had passed away Indrabhūti Gautama paid homage and obeisance to Bhagavān Mahavira and submitted as follows :
प्रश्न ६५–एवं खलु देवाणुप्पियाणं अंतेवासी कुसिस्से जमाली णामं अणगारे से णं भंते ! जमाली अणगारे कालमासे कालं किच्चा कहिं गए कहिं उववण्णे ?
Q. 65. Bhante ! I am inquisitive to learn where after death, your rebel disciple, has gone and where has he been born again ?
समणे भगवं महावीरे भगवं गोयम एवं वयासी
Śramaņa Bhagavān Mabăvira replied to Bhagavān Gautama thus:
उत्तर ६५-एवं खलु गोयमा ! ममं अंतेवासी कुसिस्से जमाली णामं अणगारे से णं तया मम एवं आइक्खमाणस्स एयं अटुंणो सद्दहह एयं अट्ठ असद्दहमाणे दोच्वं पि ममं अंतियाओ आयाए अवक्कमइ दोच्चं... अवक्कमित्ता बहूहिं असब्भावुब्भाणाहिं तं चेव जाव...देवकिव्विसियत्ताए उववण्णे।
A. 65. Gautama ! My rebel disciple, Jamāli, who had neither respect nor confidence in what I taught has, after death, been born among the kilvişika gods. प्रश्न ६६-कइविहा णं भंते ! देवकिग्विसिया पण्णत्ता ?
Q. 66. Bhante ! How many types of kilvişika gods are there ?
उत्तर ६६-गोयमा ! तिविहा देवकिग्विसिया पण्णत्ता तं जहातिपलिओवमट्टिइया तिसागरोवमट्टिइया तेरससागरोवमट्टिइया। ____A. 66. Gautama ! There are three types, viz., with a span of three palyas, with a span of three sågaras and with a span of thirteen sāgaras.
प्रश्न ६७–कहिं णं भंते ! तिपलिओवमट्टिइया देवकिदिवसिया परिवसंति ?

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a span of three
Q. 67. Bhante ! Where do those with .palyas reside ?
उत्तर ६७-गोयमा! उप्पि जोइसियाणं हिट्टि सोहम्मीसाणेसु । कप्पेसु एत्थ णं तिपलिओवमट्टिइया देवकिग्विसिया परिवसंति ।
A. 67. Gautama ! They reside above the Jyotiskas, but underneath Saudharma and Iśāna.
देवकिदिवसिया
प्रश्न ६८-कहिं णं भंते ! तिसागरोवमट्टिइया 'परिवसंति?
__Q. 68. Bhante ! sågaras reside ?
Where do those with a span of three
उत्तर ६८-गोयमा ! उप्पि सोहम्मीसाणाणं कप्पाणं हिट्टि सणंकुमारमाहिंदेसु कप्पेसु एत्थ णं तिसागरोवमट्टिइया देवकिन्विसिया परिवसंति ।
A. 68. Gautama ! They reside above Saudharma and Išāna, but underneath Sanatkumāra and Māhendra.
प्रश्न ६९-कहिं णं भंते ! तेरससागरोवमट्टिइया देवकिग्विसिया देवा परिवसंति?
Q. 69. Bhante ! .sāgaras reside ?
Where do those with a span of thirteen
उत्तर ६९-गोयमा ! उप्पि बंभलोगस्स कप्पस्स हिट्रिं लंतए कप्पे एत्थ णं तेरससागरोवमट्टिइया देवकिव्विसिया देवा परिवसंति ।
___A. 69. Gautama ! They reside above the heaven Brahma, but underneath Lāntaka.
प्रश्न ७०–देवकिब्विसिया णं भंते ! केसु कम्मादाणेसु देवकिदिवसियत्ताए उववत्तारो भवंति ?
Q. 70. Bhante ! What type of karma bondage takes one into this particular species ?

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भगवती सूत्रम् शः ९ उ ३३ उत्तर ७०- गोयमा ! जे इमे जीवा आयरियपडिणीया उवज्झायपडिणीया कुलपडिणीया गणपडिणीया संघपडिणीया आयरियउवज्झायाणं अयसकरा अवण्णकरा अकित्तिकरा बाहिं असब्भावुब्भावणाहिं मिच्छत्ताभिणिवेसेहि य अप्पाणं परं च तदुभयं च वुग्गाहेमाणा वुप्पाएमाणा बहूई वासाई सामण्णपरियागं पाउणंति पाउणित्ता तस्स ठाणस्स अणालोइयपडिक्कता कालमासे कालं किच्चा अण्णयरेसु देवकिग्विसिएसु देवकिग्विसियत्ताए उववत्तारो भवंति तं जहा-तिपलिओवमट्ठिइएसु वा तिसागरोवमट्ठिइएसु वा तेरससागरोवमट्ठिइएसु वा।
____ A. 70. Gautama ! Those who are hostile to the ācārya, the teacher, kula, gana and the order, who speak ill of the åcårya and the teacher, cast aspersion on them, spread calumny about them, who teach false doctrines, who plant themselves, others, themselves and others, into wrong faith and misguide, though such ones live as monks, but die without confession and atonement, are born as kilvişika gods, of which three types according to their lifespan has been stated before.
प्रश्न ७१–देवकिब्विसिया णं भंते ! ताओ देवलोगाओ आउक्खएणं भवक्खएणं ठिइक्खएणं अणंतरं चयं चइत्ता कहिं गच्छंति कहिं उववज्जति ?
__Q. 71. Bhante ! When these kilvisika gods exhaust their life-span, existence and stay in that particular species, where do they go, where are they reborn ?
उत्तर ७१-- गोयमा ! जाव...चत्तारि पंच णेरइयतिरिवखजोणियमणुस्सदेवभवग्गहणाइं संसारं अणुपरियट्टित्ता तओ पच्छा सिझंति बुझंति जाव... अंतं करेंति। अत्थेगइया अणाईयं अणवदग्गं दीहमद्धं चाउरंतसंसारकतारं अणुपरियट्टति ।
A. 71. Gautama ! Some of them pass through four or five more lives in the hells, in the worlds of animals or of men, or in the heavens, after which they are perfected, enlightened and enter into liberation, while others continue to glide back and forth into one or the other of the four forms of existence in this vast wilderness that worldy life is, eternal, infinite and vast.

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Bhagavati Sutra Bk. 9 Ch. 33
109 प्रश्न ७२-जमाली णं भंते ! अणगारे अरसाहारे विरसाहारे अंताहारे पंताहारे लहाहारे तुच्छाहारे अरसजीवी विरसजीवी जाव...तुच्छजीवी उवसंतजीवी पसंतजीवी विवित्तजीवी ?
Q. 72. Bhante ! Did Jamäli live on food without taste food with a bad taste, till insignificant food, with a tranquil life, a peaceful life and a pure and solitary life?
__ उत्तर ७२–हता! गोयमा ! जमाली णं अणगारे अरसाहारे विरसाहारे जाव...विवित्तजीवी।
A. 72. Yes, Gautama, he lived on food without taste, till he lived a pure and solitary life.
प्रश्न ७३-जइ णं भंते ! जमाली अणगारे अरसाहारे विरसाहारे जाव... विवित्तजीवी कम्हा णं भंते ! जमाली अणगारे कालमासे कालं किच्चा लंतए कप्पे तेरससागरोवमट्टिइएसु देवकिव्विसिएसु देवेसु देवकिदिवसियत्ताए उववण्णे ?
Q. 73. Bhante ! If he really lived an austere life taking food without taste, till lived a pure and solitary life, why has he been born as a kilvişika god ?
उत्तर ७३–गोयमा ! जमाली णं अणगारे आयरियपडिणीए उवज्झायपडिणीए आयरियउवज्झायाणं अयसकारए अवण्णकारए जाव...वुप्पाएमाणे जाव...बहूई वासाइं सामण्णपरियागं पाउणइ पाउणित्ता अद्धमासियाए संलेहणाए तीसं भत्ताइं अणसणाए छेदेइ छेदित्ता तस्स ठाणस्स अणालोइयपडिक्कते कालमासे कालं किच्चा लंतए कप्पे जाव...उववण्णे।
A.73. Gautama! It is because he was hostile to his ācārya and to his teacher. He spoke ill of them, spread infamy about them, till he planted himself, others, and himself and others into wrong faith, and became misguided and confused and did the same to others. True, he led the life of a monk and emaciated his body through fasts as long as a fortnight missing thirty meals at a stretch, but

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भगवती सूत्रम् शः ९ उः ३३
while dying, he did neither confess nor make amends for misdeeds and wrong beliefs. So he has been born in Lāntaka as an inferior god with a span of thirteen sägaras.
110
प्रश्न ७४ - जमाली णं भंते! देवत्ताओ देवलगाओ आउक्खएणं जाव... कहि उववज्जिहिइ ?
Q. 74. Bhante ! When he exhausts his life there and moves out, till where will he be reborn ?
उत्तर ७४ – गोयमा ! चत्तारि पंच तिरिक्खजोणियमणुस्सदेवभवग्गहणाई संसारं अणुपरियट्टित्ता तओ पच्छा सिज्झिहिइ जाव... अंतं काहिइ ।
A. 74. Gautama ! For four or five lives, he live in the worlds of animals, of men and of gods, after which he will be perfected, enlightened and liberated.
- सेवं भंते ! सेवं भंते ! त्ति ।
Bhante !
It is so. What you say is right.
तेत्तीसइमो उद्देस समत्तो ।
Chapter Thirtythree ends.

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चोत्तीसइमो उद्द सा
Chapter Thirtyfour
[ Killer of a man or no-man ]
ते काणं तेणं समएणं रायगिहे जाव... एवं वयासी
In that period, at that time, till made the following submission :
प्रश्न ७५ – पुरिसे णं भंते! पुरिसं हणमाणे किं पुरिसं हणइ गोपुरिसं हणइ ?
Q.75. Bhante! In killing a man, does one kill a man or no-man (i.e., forms of life other than man) ?
उत्तर ७५--- गोयमा ! पुरिसं पि हणइ गोपुरिसे वि हणइ ।
A. 75. Gautama! He kills the man as well as no-man.
प्रश्न ७६ - से केणट्टे णं भंते ! एवं वुन्चइ - पुरिसं पि हणइ जाव... णोपुरिसे वि हणइ ?
Q. 76. Bhante !
Why do you say so ?
उत्तर ७६ – गोयमा ! तस्स णं एवं भवइ — एवं खलु अहं एवं पुरिसं हणामि से णं एवं पुरिसं हणमाणे अणेगे जीवे हणइ से तेणट्ठेनं गोयमा ! एवं वुच्चइ - पुरिसं पि हणइ जाव... णोपुरिसे वि हणइ ।
A. 76. Gautama ! While killing a man, he thinks that he is killing that man, but, in fact, he is killing many other living beings. Hence so.
प्रश्न ७७ – पुरिसे णं भंते ! आसं हणमाणे किं आसं हणइ गोआसे वि
हणइ ?

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भगवती सूत्रम् शः ९ उः ३४
Q.77. Bhante ! In killing a horse, does one kill the horse or no-horse ?
उत्तर ७७-गोयमा ! आसं पि हणइ णोआसे वि हणइ।
A. 77. Gautama ! He kills the horse as well as no-horse.
प्रश्न ७८-से केण?णं ? Q.78. Bhante ! Why so ?
उत्तर ७८–अट्ठो तहेव । एवं हत्थिं सीहं वग्धं जाव...चित्तलगं। एए सव्वे इक्कगमा।
A. 78. As aforesaid, and the same about killing an elephant, a lion, a tiger till a cittalaga (a wild animal), the . same reading for all.
प्रश्न ७९–पुरिसे णं भंते ! अण्णयरं तसं पाणं हणमाणे किं अण्णयरं तसं पाणं हणइ णोअण्णयरे तसे पाणे हणइ ? .
Q. 79. Bhante ! In killing a mobile animal, does one kill that animal, or others too ?
उत्तर ७९-गोयमा ! अण्णयरं पि तसं पाणं हणइ णोअण्णयरे वि तसे पाणे हणइ।
A. 79. Gautama ! He kills that as well as others.
प्रश्न ८०-से केण?णं भंते ! एवं वुच्चइ-अण्णयरं पि तसं पाणं णोअण्णयरे वि तसे पाणे हणइ ?
Q. 80. Bhante !
Why so ?
उत्तर ८०-गोयमा ! तस्स णं एवं भवइ एवं खलु अहं एगं अण्णयरं तसं पाणं हणामि से णं एगं अण्णयरं तसं पाणं हणमाणे अणेगे जीवे हणइ से तेण?णं गोयमा ! तं चेव एए सव्वे वि एक्कगमा ।

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Bhagavati Satra Bk. 9 Ch. 34
113
A. 80. Gautama ! In killing mobile animal, he thinks that he is killing that animal alone, but actually he kills many others. Hence so. The same reading for all similar cases.
[Killer of a monk or no-monk]
प्रश्न ८१ --पुरिसे णं भंते ! इसि हणमाणे किं इसिं हणइ णोइसि
हणइ?
Q. 81.. Bhante ! In killing a monk (rsi), does one kill a monk or no-monk ?
उत्तर ८१-गोयमा ! इसि पि हणइ णोइसि पि हणइ ।
A. 81. Gautama !
He kills both.
प्रश्न ८२-से केण?णं भंते ! एवं वुच्चइ जाव...णोइसि पि हणइ ?
Q. 82. Bhante !
Why so ?
उत्तर ८२-गोयमा! तस्स णं एवं भवइ--एवं खलु अहं एग इसिं हणामि से णं एगं इसि हणमाणे अणंते जीवे हणइ से तेण?णं णिक्खेवो।
A. 82.. Gautama ! The.killer has the feeling that he is killing only the monk, but in fact, he is killing life in other forms too.
प्रश्न ८३--पुरिसे णं भंते ! पुरिसं हणमाणे किं पुरिसवेरेणं पुढे णोपुरिसवेरेणं पुढे ?
Q. 83. Bhante ! In killing a man, is one touched by malice against the man or against no-man ?
उत्तर ८३-गोयमा ! णियमं ताव पुरिसवेरेणं पुढे अहवा पुरिसवेरेण य णोपुरिसवेरेण यः पुढे अहवा पुरिसवेरेण य णोपुरिसवेरेहि य पुट्ठ। एवं आसं एवं जाव...चित्तलगं जाव...अहवा चित्तलावेरेण य णोचित्तलावेरेहि य पुढे ।

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भगवती सूत्रम् शः ९ उ ३४
A. 83. Gautama! As a rule, he is touched by malice against the man; but he may also be touched by malice against the man as well as a no-man or many a no-man. Likewise about a horse, till a cittalaga.
इस हणमाणे किं इसिवेरेणं पुट्ठ े णोइसिवेरेणं
114
प्रश्न ८४ - पुरिसे णं भंते !
पुट्ठे ?
Q. 84. Bhante ! In killing a monk, is one touched by malice against the monk or against no-monk ?
उत्तर ८४ – गोयमा ! नियमं ताव इसिवेरेण य णोइसिवेरेहि य पुट्ठे
A. 84. Gautama! As a rule, he is touched by malice against the monk; but he may also be touched by malice, till many a no-monk.
[One-organs and their respiration]
प्रश्न ८५ – पुढविक्काइए णं भंते! पुढविक्काइयं चेव आणमइ वा पाणमझ वा ऊससइ वा णीससइ वा ?
Q. 85. Bhante! Do earth bodies inhale and exhale other earth bodies? Do they take them in and out as their respiration?
a part of
उत्तर ८५ - हंता गोयमा ! पुढविक्काइए पुढविक्काइयं चेव आणमह वा जाव णीससइ वा ।
A. 85. Yes, Gautama, they do.
प्रश्न ८६ – पुढविक्काइए णं भंते ! आउक्का इयं आणमइ जाव... णीससइ वा
Q. 86. Bhante ! Do earth bodies inhale and exhale water bodies, etc. ?

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Bhagavati Sotra Bk. 9 Ch. 34
115
उत्तर ८६-हंता गोयमा ! . पुढविक्काइए चेव आउक्काइयं आणमइ जाव...णीससइ वा। एवं तेउक्काइयं वाउक्काइयं एवं वणस्सइकाइयं।
___A.86. Yes, they do, and this holds good also of fire bodies, ajr bodies and plants.
प्रश्न ८७-आउक्काइए णं भंते ! पुढविक्काइयं आणमइ वा पाणमइ वा?
Do
water
bodiesinhale and
exhale
__Q.87. Bhante ! earth bodies, etc. ?
उत्तर ८७-एवं चेव।
A. 87.
As aforesaid.
प्रश्न ८८-आउक्काइए णं भंते !
आउक्काइयं चेव आणमइ वा ?
Q. 88. Bhante ! water bodies, etc. ?
Do water bodies inhale and exhale other
उत्तर ८८-एवं चेव। एवं तेउवाउवणस्सइकायं ।
A. 88. As aforesaid. The same holds of fire bodies, air bodies and plants.
प्रश्न ८९-तेउक्काइए णं भंते ! पुढविक्काइयं आणमइ वा ?
Q.89. Bhante! Do fire bodies inhale and exhale earth bodies, etc. ?
उत्तर ८९-एवं।
A. 89. As aforesaid.
प्रश्न ९०-जाव...वणस्सइकाइए आणम वा?
णं भंते ! वणस्सइकाइयं
चेव

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116
भगवती सूत्रम् शः ९ उ: ३४
and exhale plants,
Q.90. Bhante ! Do plants inhale
etc.?
उत्तर ९० - तहेव ।
A. 90. As aforesaid.
प्रश्न ९१ – पुढविक्काइए णं भंते! पुढविक्काइयं चेव आणममाणे वा पाणममाणे वा ऊससमाणे वा णीससमाणे वा कइकिरिए ?
Q. 91. Bhante! While inhaling and exhaling other earth bodies, how many activities do earth bodies perform ?
उत्तर ९१ - गोयमा ! सिय तिकिरिए सिय चउकिरिए सिय पंचकिरिए । A. 91. Sometimes three, sometimes four, sometimes five. प्रश्न ९२ - पुढविक्काइए णं भंते ! आउक्काइयं आणममाणे वा ?
Q. 92. Bhante ! While inhaling and exhaling water bodies, how many activities do earth bodies perform ?
उत्तर ९२ - एवं चेव । एवं जाव... वणस्सइकाइयं एवं आउक्काइएण वि सव्वे विभाणियव्वा एवं तेउक्काइएण वि एवं वाउक्काइएण वि ।
A. 92. As aforesaid. Likewise with fire bodies, air bodies and plants. Likewise also about water bodies vis-a-vis earth bodies, as well as fire bodies and air bodies vis-a-vis earth bodies.
प्रश्न ९३ - जाव... वणस्स इकाइए णं भंते ! आणममाणे वा - पुच्छा ?
Q. 93. And what about plant life ?
उत्तर ९३ -- गोयमा ! सिय तिकिरिए सिय चउकिरिए सिय पंचकिरिए ।
वणस्स इकाइयं चेव

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Bhagavati Sotra Bk. 9 Ch. 34
117
___A. 93. Gautama ! They too perform sometimes three and sometimes four or five activities.
प्रश्न ९४-वाउक्काइए णं भंते ! रुक्खस्स मुलं पचालेमाणे वा पवाडेमाणे वा कइकिरिए ?
Q.94. Bhante ! In moving and uprooting a tree, how many activities do air bodies perform ?
उत्तर ९४-गोयमा ! सिय तिकिरिए सिय चउकिरिए सिय पंचकिरिए। एवं कंदं एवं।
A. 94. Gautama ! Sometimes three, and sometimes four or five activities, till moving and felling the trunk of a tree.
प्रश्न ९५-जाव...बीयं पचालेमाणे वा पुच्छा ?
Q. 95. And in moving a seed, pray ? उत्तर ९५-गोयमा ! सिय तिकिरिए सिय चउकिरिए सिय पंचकिरिए।
___A. 95. Gautama ! Sometimes three, sometimes four and sometimes five.
--सेवं भंते ! सेवं भंते ! त्ति ।
--Bhante !
It is so. What you say is right.
चोत्तीसइमो उद्देसो समत्तो ।
Chapter Thirtyfour ends.
णवमं सयं समत्तं ।
.....
.
...... Book Nine ends.... ..

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नमोत्थुणं समणस्स भगवओ महावीरस्स
गणधर-श्रीसुधर्मस्वामी प्रणीतम्
श्रीभगवती सूत्रम्
दशमों सतको
Book Ten
गाहा
दिसि संवुडअणगारे आयट्ठी सामहत्थि देवि । सभा उत्तरअंतरदीवा दसमम्मि सयम्मि चउत्तीसा॥
Couplei Direction, A Restrained Monk, Self-power of the Gods,
Syāmahasti, Consorts of Gods, Sudharma Council, Twenty-eight Islands in the Salt Ocean-Contents of
Thirty-four Chapters of this Book.

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पढमो उद्देसो
Chapter One
रायगिहे जाव...एवं वयासी
in the city of Rājagsha, till made the following submission :
[ Directions ] प्रश्न १-किमियं भंते ! पाईणा ति पवुच्चइ ?
Q. 1. Bhante! What direction ?
is the nature of the eastern
उत्तर १-गोयमा ! जीवा चेव अजीवा चेव।
A. 1. Gautama ! It has the form of a jiva as well as of a non-jiva.
प्रश्न २-किमियं भंते ! पडीणा ति पवुच्चइ ?
Q.2. Bhante ! What is the nature of the direction ?
western
उत्तर २-गोयमा ! एवं चेव । एवं दाहिणा एवं उदीणा एवं उड्डा . एवं अहो वि।
A. 2. Gautama ! It is similar to the eastern direction. So also the north and the south ; so also the upper region and the region underneath.
प्रश्न ३-कइ णं भंते ! दिस ओ पण्णत्ताओ?
Q. 3. Bhante ! How many are the directions ?

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भगवती सूत्रम् शः १० उ: १ उत्तर ३-गोयमा ! दस दिसाओ पण्णताओ तं जहा-पुरथिमा पुरथिमदाहिणा दाहिणा दाहिणपच्चत्थिमा पच्चत्थिमा पच्चत्थिमुत्तरा उत्तरा उत्तरपुरथिमा उड्डा अहो ।
A. 3. Gautama ! They are ten, viz., east, east-south (agni), south, south-west (nairta), west, west-north (vāyu), north, north-east (isāna), above and beneath.
प्रश्न ४-एयासि णं भंते ! दसण्हं दिसाणं कइ णामधेज्जा पण्णत्ता ?
Q. 4. Bhante !
What are the names for these ten ?
उत्तर ४-गोयमा ! दस णामधेज्जा पण्णत्ता तं जहा-इंदा अग्गेयी जमा य रई वारुणी य वायव्वा सोमा ईसाणी य विमला य तमा य बोद्धव्वा ।
.. A. 4. Gautama ! They have ten names, viz., Aindri (east), agneyi (east-south), Yāmya (south), Nairti (south-west), Varuni (west), Våyabya (west-north), Saumya (north), Aiśāni (north-east). Vimala (above) and Tamā (below).
प्रश्न ५-इंदा णं भंते ! दिसा कि जीवा जीवदेसा जीवपएसा अजीवा अजीवदेसा अजीवपएसा ?
Q. 5. Bhante ! Is the east in the form of a jiva, a portion (desa) of a jiva, a space-point (pradesa) of ajiva, a non-jiva. a portion of a non-jiva or a space-point of a non-jiva ?
उत्तर ५-गोयमा ! जीवा वि तं चेव जाव...अजीवपएसा वि। जे जीवा ते णियमा एगिदिया बेइंदिया जाव...पंचिदिया अणिदिया। जे जीवदेसा ते णियमा एगिदियदेसा जाव...अणिदियदेसा। जे जीवपएसा. ते एगिदियपएसा बेइंदियपएसा जाव...अणिदियपएसा। जे अजीवा ते दुविहा पण्णता तं जहा-रूविअजीवा य अरूविअजीवा य। जे रूविअजीवा ते चउव्विहा पण्णत्ता तं जहा-खंधा खंधदेसा खंधपएसा परमाणुपोग्गला। जे अरूविअजीवा ते सत्तविहा पण्णत्ता तं जहा–णोधम्मत्थिकाए धम्मत्थिकायस्स देसे धम्मत्थिकायस्स पएसा। णोअधम्मत्थिकाए .अधम्मत्थिकायस्स देसे। अधम्मत्थिकायस्स पएसा । णोआगासत्थिकाए आगासत्थिकायस्स देसे। आगासत्थिकायस्स पएसा। अद्धासमए ।

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Bhagavati Sūtra Bk. 10 Ch. 1
A. 5. Gautama ! It is all these, till a space-point of a nonjīva. Those who are jivas (embodied souls) have one organ of sense, two organs of sense, till five organs, and some are non-organ beings (meaning omniscient persons). Those who are portions of a jiva may be portions of an one organ being, till of a non-organ ( omniscient ) being. Those who are spacepoints of a jiva are, as a rule, the space-points of an one-organ being, or a two-organ being, till of non-organ being. Those which are non-jīvas may be with a form or without a form. Those with a form are of one or other of the four types, viz., a skandha (a conglomeration of atoms), a ( desa ) portion of a skandha, space-points (pradesa) of a skandha and paramānu pudgala (molecules). Non-jivas without a form are of seven types, viz., not motion-that-be (dharmästikäya) but a portion of it, space-points of the same, not rest-that-be (adharmāstikāya) but a portion of it, space-points of the same, not spacethat-be (ākāsāstikāya but a portion of it, space-points of the same, and limitless time (addhā-samaya).
प्रश्न ६ - अयी णं भंते! दिसा किं जीवा जीवदेसा जीवपरसापुच्छा ?
Q.6. Bhante ! Is east-south in the form of a jiva, a portion of a jiva or space-points of a jiva, etc. ?
उत्तर ६ - गोयमा ! णोजीवा जीवदेसा वि जीवपएसा वि । अजीवा वि अजीवदेसा वि अजीव एसा वि । जे जीवदेसा ते णियमा एगिंदियदेसा । अहवा एगिदियदेसाय बेइंदियस्स देसे | अहवा एगिंदियदेसा य बे इंदिय देसाय | अहवा एगिदियदेसा य बेइंदियाण य देसा । अहवा एगिंदियदेसा य तेइंदियस्स देसे य । एवं चेव तियभंगो भाणियव्वो । एवं जाव... अणिदियाणं तियभंगो। जे जीवपएसा ते णियमा एगिदियपएसा | अहवा गिदिएसा बेइंदियस्स पएसा अहवा एगिदियपएसा य बेइंदियाण य पएसा । एवं आइल्लविरहिओ जाव... अणिदियाणं । जे अजीवा ते दुविहा पण्णत्ता तं जहा - रुविअजीवा य अरूविअजीवा य । जे रूविअजीवा ते चविवहा पण्णत्ता तं जहा -खंधा जाव... ... परमाणुपोग्गला । जे अरूविअजीवा ते सत्तविहा पण्णत्ता तं जहा - णोधम्मत्थिकाए धम्मत्थि कायस्स देसे ।

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भगवती सूत्रम् शः १० उ: १
धम्मत्थि कायस्स एसा । एवं अहम्मत्थिकायस्स वि जाव... आगासत्थिकायस्स एसा अद्धासमए । विदिसासु गत्थि जीवा । देसे भंगो य होइ सव्वत्थ ।
122
A. 6. Gautama ! Not a jiva, but a portion of a fiva, space-points of a ji a, a non-jīva, a portion of a non-jiva as well as space-points of a non-jiva. Those who have portions of a jiva have, as a rule, a portion of one-organ beings or many portions of one-organ beings or one portion of a twoorgan being, or many portions of one-organ beings and many portions of a two-organ being, or many portions of oneorgan beings and many portions of many two-organ beings, or many portions of one-organ beings and one portion of a three-organ being. These three forms hold good of threeorgans beings, and the same three hold good in each subsequent case, till non-organ (omniscient) beings. Coming to the space points of a jīva, they are, as a rule, the spacepoint of an one-organ being, or many space-points of oneorgan beings or many space-points of a two-organ being, or many space-points of one-organ beings of many space-points of many two organ beings. For all subsequent cases, till non-organ (omniscient) beings, take out the first form and state the next two. Non-jivas may be with a form or without a form. Those with a form may be skandha, till paramāņu pudgala. Those without a form are seven viz., not motion-that-be, but a portion there of, space-points there of and likewise with rest-that-be, till space-points of spacethat-be and limitless time. In the angular direction, there is no jiva. Hence relevant are the forms of a portion of a jiva and its space-points.
प्रश्न ७ -- जमा णं भंते ! दिसा कि जीवा ?
Q. 7. Bhante Is south in the form of a jīva, etc. ?
उत्तर ७- -जहा इंदा तहेव णिरवसेसा । णेरई य जहा अग्गेयी । वारुणी जहा इंदा । वायव्वा जहा अग्गेयी । सोमा जहा इंदा । ईसाणी जहा अग्गेयी । विमलाए जीवा जहा अग्गेयीए । अजीवा जहा इंदा । एवं तमा ए वि णवरं अरुवि छव्विहा अद्धासमयो ण भण्णइ ।

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Bhagavati Sotra Bk. 10 Ch. 1
123
A. 7. Gautama ! South is like the east, south-west is like east-south. West is like the east, west-north is like eastsouth. North is like the east, north-east is like east-south. Region above is like east-south so far as jivas are concerned and like the east regarding non-jīvas. So also is the region below, exception being that here non-jivas without a form are of six types only, there being no time factor.
[ Body]
प्रश्न ८-कइ णं भंते ! सरीरा पण्णत्ता ?
Q. 8. Bhante ! How many types of body are there ?
उत्तर ८-गोयमा! पंच सरीरा पण्णत्ता तं जहा-ओरालिए जाव... कम्मए।
A. 8. Gautama ! Five, gross, till kārman. प्रश्न ९-ओरालियसरीरे णं भंते ! कइविहे पण्णत्ते ?
Q. 9. Bhante !
How many types are the gross bodies ?
उत्तर ९–एवं ओगाहणासंठाणं णिरवसेसं भाणियब्वं जाव...अप्पाबहुगं ति।
A. 9. Gautama ! On this refer to the Chapter on body forms in the Prajñåpand Sūtra, till more or less.
-सेवं भंते ! सेवं भंते ! ति ।
-Bhante ! So it is. You are right.
पढमो उद्देसो समत्तो। Chapter One ends.

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रायगिहे जाव...
बीओ उद्देसो
Chapter Two
. एवं वयासी
In the city of Rajagṛha, till made the following submission: [ Activities ]
प्रश्न १० – संवुडस्स णं भंते ! अणगारस्स वीयपंथे ठिच्चा पुरओ रूवाइं णिज्झायमाणस्स मग्गओ रुवाई अवयक्खमाणस्स पासओ रुवाई अवलोएमाणस्स उड्ड रूवाई आलोएमाणस्स अहे रूवाणि आलोऍमाणस तस्स णं भंते! किं इरियावहिया किरिया कज्जइ संपराइया किरिया कज्जइ ?
Q. 10. Bhante ! Does a restrained monk till rooted in passions, while observing things in his front, things in the rear, things on both the sides, things above and things beneath, indulge in the iriyapathiki, or in sāmparāiki, activity?
उत्तर १० – गोयमा ! संवुडस्स णं अणगारस्स वीयपंथे ठिच्चा जाव... तस्स णं णो इरियावहिया किरिया कज्जइ संपराइया किरिया कज्जइ ।
A. 10. Gautama! Such a monk rooted in passions indulges in, not in iriyāpathiki, but in sāmparäiki, activity.
प्रश्न ११ – से केणटुणं भंते ! एवं वुच्चइ जाव... .. संपराइया किरिया कज्जइ ?
Q. 11. Bhante ! What is the reason for this?
जहा
उत्तर ११ -- गोयमा ! जस्स णं कोहमाणमाया लोभा... एवं सत्तमसए पढमोद्देस जाव... से णं उस्सुत्तमेव रियइ से तेण णं जाव... संपराइया किरिया कज्जइ ।
. से

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Bhagavati Sutra Bk. 10 Ch. 2
125
- A. 11. Gautama ! Iriyāpathiki activity acquires relevance only when his anger, attachment and greed are wholly uprooted, till the said restrained monk acts contrary to the code, as stated in Chapter One of Book Seven.
प्रश्न १२-संवुडस्स णं भंते ! अणगारस्स अवीयीपंथे ठिच्चा पुरओ रूवाइं णिज्झायमाणस्स जाव...तस्स णं भंते ! कि इरियावहिया किरिया कज्जइ-पुच्छा ?
Q. 12. Bhante ! Does a restrained monk not rooted in passions, while observing as aforesaid, indulge in iriyapathiki, or in sämparaiki, activity.
उत्तर १२-गोयमा! संवुड...जाव तस्स णं इरिया वहिया किरिया कज्जइ णो संपराइया किरिया कज्जइ ।
A. 12. Gautama ! sämparāiki, activity.
He indulges
in iriyāpathiki,
not
प्रश्न १३-से केण?णं भंते ! एवं वुच्चइ ?
Q. 13. Bhante !
What is the reason for this ?
उत्तर १३-जहा सत्तमे सए पढमोद्देसए जाव...से णं अहासुत्तमेव रीय से तेण?णं जाव...णो संपराइया किरिया कज्जइ।
___A. 13. Gautama ! It is because his passions have ceased and so he indulges in irtyāpathiki, not sāmparaiki, activity, as stated in Book Seven, Chapter One.
[ Uterus and Pain ]
प्रश्न १४-कइविहा णं भंते ! जोणी पण्णत्ता ? Q. 14. Bhante ! How many types of uterus are there ?
उत्तर १४-गोयमा ! तिविहा जोणी पण्णत्ता तं जहा-सीया उसिणा सीओसिणा। एवं जोणीपयं गिरवसेसं भाणियब्बं ।
णयटन.
..
.
...
..

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भगवती सूत्रम् शः. १० उ: २
A. 14. Gautama ! Three types, viz., warm, cool and temparate. On this refer to the chap er entitled Yonipada in the Prajñāpana Sutra.
प्रश्न १५-कइविहा णं भंते ! वेयणा पण्णत्ता ?
Q. 15. Bhante !
How many types are the pains ?
, उत्तर १५ -- गोयमा ! तिविहा वेयणा पण्णत्ता तं जहा-सीया उसिणा सीओसिणा। एवं वेयणापयं णिरवसेसं भाणियव्वं ।
A. 15. Gautama ! Three, viz., warm, cool and moderate. For details Chapter 35 on Pains in the Prajñāpanā Sūtra.
प्रश्न १६-जाव...णेरइया णं भंते ! किं दुक्खं वेयणं वेदेति सुहं वेयणं वेदेति अदुक्खमसुहं वेयणं वेदेति ?
Q. 16. Bhante ! Do the infernal beings suffer pains which is in the form of misery or in the form of happiness or in the form of non-misery non-happiness.
उत्तर १६-गोयमा ! दुक्खं पि वेयणं वेदेति सुहं पि वेयणं वेति अदुक्खमसुहं पि वेयणं वेदेति ।
A. 16. Gautama ! They suffer pain which may take either of the three forms..
[ Resolve and Devotion ] मासियं णं भंते ! भिक्खुपडिम पडिवण्णस्स अणगारस्स णिच्चं वोस? काए चियत्ते देहे—एवं मासिया भिक्खुपडिमा गिरवसेसा भाणियव्वा जहा दसाहिं जाव...आराहिया भवइ।
मिक्खू य अण्णयरं अकिच्चट्ठाणं पडिसेवित्ता से णं तस्स ठाणस्स अणालोइया अपडिक्कते काल करेइ पत्थि तस्स आराहणा। से णं तस्स ठाणस्स आलोइयपडिक्कते कालं करेइ अस्थि तस्स आराहणा। भिक्खू य अण्णयरं

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Bhagavatī Sūtra Bk. 10 Ch. 2
अकिच्चद्वाणं पडिसेवित्ता तस्स णं एवं भवइ - पच्छा विणं अहं चरिमकालसमयंसि एयस्स ठाणस्स आलोएस्सामि जाव... पडिक्कमिस्सामि से णं तस्स ठाण अणालोइय अपडिक्कंते जाव... णत्थि तस्स आराहणा । से णं तस्स ठाणस्स आलोइय पडिक्कते कालं करेइ अत्थि तस्स भराहणा । भिक्खू य अण्णयरं अकिच्चठाणं पडिसेवित्ता तस्स णं एवं भवइ - जइ ताव समणोवासगा वि कालमासे कालं किच्चा अण्णयरेसु देवलोएसु देवत्ताए उववत्तारो भवंति किमंग पुण अहं अणपणियदेवत्तगंपि णो लभिस्सामि त्ति कट्ट, से णं तस्स ठाणस्स अणालोइय अपडिक्कते कालं करेइ णत्थि तस्स आराहणा । से णं तस ठाणस्स आलोइय पडिक्कंते कालं करेइ अत्थि तस्स आराहणा ।
Regarding a monk who is resolved to undergo a monthlong fast, who has given up attachment to the body and who does not take care of body, refer to the relevant portion in Dasäśruta Skandha, till he is a true devotee.
If by chance a monk indulges in a lapse and if he dies without confession and atonment for it, he is not a true devotee. But if he dies after confession and atonment, he is a true devotee. If a monk has indulged in a lapse and if he thinks that he would make a confession and atonment for the same before his final movements, but dies before he has done so, he is not a true devotee. If, however, he dies after confession and atonment, he is a true devotee. If a monk has indulged in a lapse and if after this he thinks that whenever a follower may be born in heaven, why should he himself not be born as an aṇapanniya god, but dies before confession and atonment, he is not a true devotee. If, however, he dies after confession and atonment, he is a true devotee.
- सेवं भंते! सेवं भंते ! त्ति ।
- Bhante ! So it is. You are right.
बीओ उद्देस समत्तो ।
Chapter Two ends.

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तईओ उद्देसो
Chapter Ihree
रायगिहे जाव...एवं वयासीIn the city of Rājagļha, till made the following submission :
[ Power of Gods]
देवे जाव...चत्तारि पंच देवावासंतराई
प्रश्न १७-आईड्डीए णं भंते ! वीइक्कते तेण परं परिड्डीए ?
Q. 17. Bhante ! Is it correct that a god crosses through four or five heavenly abodes by dint of his own power, and beyond that he does by dint of assumed power (i.e., power to transform) ?
. उत्तर १७ --हंता गोयमा! आयड्डीए णं तं चेव । एवं असुरकुमारे वि णवरं असुरकुमारावासंतराई सेसं तं चेव। एवं एएणं कमेणं जाव... थणियकुमारे एवं वाणमंतरे जोइसवेमाणिए जाव...तेण परं परिड्डीए ।
A. 17. Gautama ! He does go upto four or five heavenly abodes by dint of his own power and beyond that by dint of assumed power. The same holds of Asurakumāras, exception being that they cross through the abodes of Asurakumāras by dint of their own power. The rest as aforesaid, i.e. till Stanitkumāras, Vanavyantaras, Jyotiskas and Vaimānikas cross through four or five heavenly abodes by dint of their own power, and beyond that by dint of assumed power.
प्रश्न १८-अप्पड्डीए णं भंते ! देवे से महड्डियस्स देवस्स मज्झमज्झेणं वीइवएज्जा?
Q. 18. Bhante ! Can-an- inferior god pass through a superior God ?

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Bhagavati Sūtra Bk. 10 Ch. 3
उत्तर १८ - णो इण सम |
129
A. 18. Gautama! No, he cannot.
प्रश्न १९ – समिड्डीए णं भंते ! देवे समड्डीयस्स देवस्स मज्झमज्झेणं वीइवएज्जा ?
Q. 19. Bhante ! has a similar power?
उत्तर १९-- -णो इट्ठे समट्ठे । पमत्तं पुण वीइवएज्जा ।
Can a god pass through another who
A. 19. Gautama ! No, he cannot, unless he is infatuated.
प्रश्न २० --- से णं भंते! किं विमोहित्ता पभू अविमोहित्तापभू ?
Q. 20. Bhante ! Does he go by hypnotising the god, or without hypnotising him?
उत्तर २० - गोयमा ! विमोहित्ता पभू णो अविमोहित्ता पभू ।
A. 20. Gautama ! He can go by hypnotising him, not without.
प्रश्न २१ – से भंते ! किं पुवि विमोहित्ता पच्छा वीइवएज्जा पुव्वि -वीइवइत्ता पच्छा विमोहेज्जा ?
Q. 21. Bhante ! Does he hypnotise him before he goes or hypnotise him after he has gone?
उत्तर २१ - गोयमा ! पुव्वि विमोहित्ता पच्छा वीइवएज्जा णो पुव्वि वीइवइत्ता पच्छा विमोहेज्जा |
A. 21. Gautama ! He hypnotises him before he goes, and not the other way.
प्रश्न २२ - महिड्डीए णं भंते! देवे अप्पड्डियस्स देवस्स मज्झंमज्झेणं -वीइवएज्जा ?
9

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भगवती सूत्रम् शः १० उ: ३
Q. 22. Bhante! Can a superior god pass exactly through the middle of an inferior god?
उत्तर २२ - हंता वीइवएज्जा ।
130
A. 22. Gautama! Yes, he can.
प्रश्न २३ - से भंते !
किं विमोहित्ता पभू अविमोहित्तापभू ?
Q. 23. Bhante ! Does he do so by hypnotising the inferior god or without hypnotising him.
उत्तर २३- गोयमा ! विमोहित्ता विपभू अविमोहित्ता कि पभू ।
A. 23. Gautama ! He does so by hypnotising him as well as by not hypnotising him.
प्रश्न २४ - से भंते ! किं पुवि विमोहित्ता पच्छा वीइवएज्जा पुव्वि बीइवइत्ता पच्छा विमोहेज्जा ?
Q. 24. Bhante ! Does the superior god hypnotise him. before going or afterwards?
उत्तर २४ - गोयमा ! पुव्वि वा विमोहेत्ता पच्छा वीइवएज्जा पुवि वा बीइवइत्ता पच्छा विमोहेज्जा |
A. 24. Gautama ! He may do so before as well as afterwards.
प्रश्न २५ – अप्पड्डिय णं भंते! असुरकुमारे महड्डियस्स असुरकुमारस्स मज्भंमज्भेणं वीइवएज्जा ?
Q. 25. Bhante ! Does an inferior Asurakumāra through a superior Asurakumāra ?
pass
उत्तर २५ - णो इट्ठे समट्ठे । एवं असुरकुमारेण वि तिणि आलावगा भाणियव्वा जहा ओहिएणं देवेणं भणिया । एवं वाणमंतर जोइसियवे माणिएणं एवं चेव ।
जाव... थणियकुमारेणं

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131
A. 25. Gautama ! No, he cannot. The three considerations which, apply to ordinary gods also hold good of Asurakumāras, till Stanitkumāras, Vāņavyantaras, Jyotişkas and Vaimānikas.
प्रश्न २६--अप्पड्डिए णं भंते! देवे महिड्डियाए देवीए मज्झमझेणं वीइवएज्जा? ___Q. 26. Bhante ! Can an inferior god pass exactly through the middle of a superior goddess ?
उत्तर २६--णो इण? समठ्ठ ।
A. 26. Gautama !
No, he cannot.
प्रश्न २७-समड्डिए णं भंते देवे समड्डियाए देवीए मज्झमज्झेणं ?
Q. 27. Bhante ! Can a god pass exactly through the middle of a goddess with similar power ?
उत्तर २७-एवं तहेव देवेण य देवीए य दंडओ भाणियव्वो जाव.... वेमाणियाए।
A. 27. Gautama ! As in the case of two gods with similar powers and like this, till the Vaimānikas.
देवि महड्डियस्स
देवस्स मज्झं
प्रश्न २८-अप्पड्डिया णं भंते ! मज्झेणं?
Q. 28. Bhante ! Can an inferior goddess pass exactly through the middle of a superior god ?
उत्तर २८-एवं एसो वि तईओ दंडओ भाणियब्वो।
A. 28. Gautama ! No, she cannot, and repeat the same ja all cases, till a superior Vaimānika goddess can pass axactly through the middle of an inferior Vaimānika god.

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132.
भगवती सूत्रम् शः १० उ: ३
प्रश्न २९-जाव...महिड्डिया वेमाणिणी अप्पड्डियस्स वेमाणियस्स मज्झमझेणं वीइवएज्जा ?
Q. 29. Bhante ! Can a superior Vaimaanika goddess pass exactly through the middle of an inferior Vaimānika god ?
उत्तर २९-हंता वीइवएज्जा ।
A. 29. Yes, Gautama ! She can.
प्रश्न ३०–अप्पड्डिया णं भंते ! देवी महड्डियाए देवीए मज्झमज्झेणं वीइवएज्जा ?
Q. 30. Bhante! Can an inferior goddess pass exactly through the middle of a superior goddess ?
उत्तर ३०-णो इण? सम? । एवं समड्डिया देवी समड्डियाए देवीए तहेव महिड्डिया वि देवी अप्पड्डियाए देवीए तहेव । एवं एक्केक्के तिणि तिण्णि आलावगा भाणियव्वा ।
A. 30. Gautama ! No, she cannot. Repeat what is stated above in case of two goddesses with similar power, also in case of a superior goddess with an inferior goddess. Thus three forms have to be repeated in each case.
प्रश्न ३१-जाव...महड्डिया णं भंते ! वेमाणिणी अप्पड्डियाए वेमाणिणीए मज्झमज्झेणं वीइवएज्जा ?
Q. 31. Can a superior Vaimanika goddess pass exactly through the middle of an inferior Vaimānika goddess ?
उत्तर ३१-हंता वीइवएज्जा। A. 31. Yes, Gautama ! She Can. प्रश्न ३२-सा भंते ! कि विमोहित्ता पभू ?
Q. 32. Bhante ! Does she go by hypnotising her before or does she hypnotise her afterwards ?

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Bhagavati Sūtra Bk. 10 Ch. 3
133 उत्तर ३२-तहेव जाव...पुचि वा वीइवइत्ता पच्छा विमोहेज्जा। एए चत्तारि दंडगा।
A. 32. Gautama! As aforesaid, till, she my hypnotise her even afterwards. State four forms as above.
[ Sound of a horse ] प्रश्न ३३–आसस्स णं भंते ! धावमाणस्स किं खु-खु त्ति करेइ ?
Q. 33. Bhante! While runuing, why does a horse make sound like khu-khu ?
उत्तर ३३-गोयमा ! आसस्स णं धावमाणस्स हिययस्स य जगयस्स य अंतरा एत्थ णं कक्कडए णामं वाए संमुच्छइ जेणं आसस्स धावमाणस्स खु-खु त्ति करेइ।
A. 33. Gautama ! While he is runniug, a type of wind called Karkața is generated between his heart and the lever because of which he makes sound like khu.-khu.
[On Language )
प्रश्न ३४-अह भंते ! आसइस्सामो सइस्सामो चिट्ठिस्सामो णिसिइस्सामो तुयट्ठिस्सामो
आमंतणी आणवणी जायणी तह पुच्छणी य पण्णवणी। पच्चक्खाणी भासा भासा इच्छाणुलोमा य ।। अणभिग्गहिया भासा भासा य अभिग्गहम्मि बोद्धव्वा । संसयकरणी भासा वोयडमव्वोयडा चेव ॥ पण्णवणी णं एसा भासा ण एसा भासा मोसा ?
Q. 34. Bhante ! There are twelve forms of languageaddress, order, prayer, question, advice, refusal, consent, enquiry, conviction, confusion, distinct and indistinct. Now, when one says, I shall take lodge, I shall lie, I shall stand, I shall sit, I shall stretch, do these forms conform to the fifth type viz, advice, and is it correct to say that they are never false ?

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भगवती सूत्रम् शः १० उ: ३
उत्तर ३४ -- हंता गोयमा ! आसइस्सामो तं चैव जाव...ण एसा भासा
मोसा |
134
A. 34. Yes, Gautama ! They conform to the fifth type and they are never false.
-सेवं भंते ! सेवं भंते त्ति ।
- Bhante! So they are.
You are right.
ईओ उद्देस समत्तो ।
Chapter Three ends.

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चउत्थो उद्देसो Chapter Four
| Interview with Syämahasti on Thirty-Three
Gods of Camarendra ]
तेणं कालेणं तेणं समएणं वाणिज्जग्गामे णयरे होत्था। वण्णओ। दूइपलासए चेइए। सामी समोसढे। जाव...परिसा पडिगया। तेणं कालेणं तेणं समएणं समणस्स भगवओ महावीरस्स जे? अंतेवासी इंदभूई णामं अणगारे जाव...उड्वजाण जाव...विहरइ। तेणं कालेणं तेणं समएणं समणस्स भगवओ महावीरस्स अंतेवासी सामहत्थी णामं अणगारे पगइभद्दए जहा रोहे जाव...उड्डेजाणू जाव...विहरइ। तएणं से सामहत्थी अणगारे जायसड्डे जाव...उठाए उर्दुइ उद्वित्ता जेणेव भगवं गोयमे तेणेव उवागच्छइ उवागच्छित्ता भगवं गोयमं तिक्खुत्तो जाव...पज्जवासमाणे एवं वयासी
In that period, at that time, there was a city named Vānijyagrāma. Description. There was a Caitya named Dyütipalāśa outside the city. Bhagavān Mahāvīra arrived there, till people went back after hearing the sermon. In that period, at that time, Indrabhūti Gautama, the seniormost disciple of Bhagavån Mahāvīra was seated with his knee erect. In that period, at that time, Bhagavān Mahāvīra had another disciple, Syāmahasti by name, who, like Roba, was gentle by nature and who was also seated with his knee erect. The sajd monk Syāmahasti had a question in his mind so that he got up and came to Indrabhūti Gautama, Thrice he moved round him, till paid his homage and obeisance and submitted as follows:
__ सामहत्थी-अत्थि णं भंते! तायत्तीसगा देवा ?
चमरस्स असुरिंदस्स असुरकुमाररण्णो
Syamahasti-Bhante ! Is it a fact that Camarendra, the Indra of Asurakumāras, their king, has thirty-three gods with him ?

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136
भगवती सूत्रम् शः १० उ: ४
इंदभूइ गोयमा-हंता अस्थि ।
Indrabhāti-Yes, it is.
सामहत्थी से केण?णं भंते ! एवं वुच्चइ-चमरस्स असुरिंदस्स असुरकुमाररण्णो तायत्तीसगा देवा?
Syāmahasti--Bhante !
What is the reason for this ?
: इंदभूइ गोयमा-एवं खलु सामहत्थी ! तेणं कालेणं तेणं समएणं इहेव जंबुद्दीवे दीवे भारहे वासे कायंदी णाम णयरी होत्था। वण्णओ। तत्थ णं कायंदीए गयरीए तायत्तीसं सहाया गाहावई समणोवासया परिवसंति अड्डा जाव...अपरिभूया अभिगयजीवाजीवा उवलद्धपुण्णपावा वण्णओ जाव... विहरंति । तएणं ते तायत्तीसं सहाया गाहावई समणोवासया पुदिव उग्गा उग्गविहारी संविग्गा संविग्गविहारी भवित्ता तओ पच्छा पासत्था पासत्थविहारी ओसण्णा ओसण्णविहारी कुसीला कुसीलविहारी अहाच्छंदा अहाच्छंदविहारी बहूई वासाइं समणोवासगपरियागं पाउणंति पाउणित्ता अद्धमासियाए संलेहणाए अत्ताणं झूसेंति अत्ताणं झूसित्ता तीसं भत्ताई अणसणाए छेदेति छेदित्ता तस्स ठाणस्स अणालोइयअपडिक्कता कालमासे कालं किच्चा चमरस्स असुरिंदस्स असुरकुमाररण्णो तायत्तीसगदेवत्ताए उववण्णा ।
— Indrbhāti-Syāmahasti ! The description of these thirtythree gods is as follows. In that period, at that time, in Bharatakşetra, there was a city named Kākandī. In that city, there lived thirty-three followers of the śramaņa path, who were mutually helpful. They were rich, till free from fear. They knew about embodied soul and
matter and they knew virtue and vice. These thirtythree followers were house-holders with noble thoughts and noble conduct, careful and well-behaved, but later they became lax, degenerated from their austerity, developed bad conduct and became unscruplous in their behaviour. They lived for many years within the śramaņa fold after which they reduced their body through fortnightly fasts missing thirty meals at a time and passed away, but they did not undergo

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Bhagavati Sutra Bk. 10 Ch. 4
137
confession and atonment for their lapses, they have been born ae thirty-three gods under Camarendra, the Indra of the Asuras, their king.
सामहत्थी-जप्पभिई च णं भंते ! ते काकंदगा तायत्तीसं सहाया गाहावई समणोवासगा चमरस्स असुरिंदस्स असुरकुमाररण्णो तायत्तीसगदेवत्ताए उववण्णा तप्पभिई च णं भंते ! एवं वुच्चइ--चमरस्स असुरिंदस्स असुरकुमाररण्णो तायत्तीसगा देवा ?
Syāmahasti-Bhante ! Does it mean then that Camarendra acquired these thirty-three gods only after the thirty-three followers at Kākandi had passed away ?
तएणं भगवं गोयमे सामहत्थिणा अणगारेणं एवं वुत्ते समाणे संकिए कंखिए वितिगिच्छिए उठाए उ? इ उठाए उद्वित्ता सामहत्थिणा अणगारेणं सद्धि जेणेव समणे भगवं महावीरे तेणेव उवागच्छइ। तेणेव उवागच्छित्ता समणं भगवं महावीरं वंदइ णमंसइ वंदित्ता णमंसित्ता एवं वयासी
On hearing this question Bhagavān Gautama became somewhat confused and he had no ready answer to meet it. So he got up, and with monk Syāmahasti following, he came to Bhagavān Mahāvīra, till made the following submission,
प्रश्न ३५----अत्थि णं भंते ! चमरस्स असुरिंदस्स असुरकुमाररण्णो तायत्तीसगा देवा तायत्तीसगा देवा ?
Q. 35. Bhante ! Is it a fact that Camarendra, the Indra of the Asuras, their king, has thirty-three gods under him ?
उत्तर ३५-हंता अत्थि।
A. 35. Yes, Gautama ! It is.
. प्रश्न ३६-से केण?णं भंते ! एवं वुच्चइ-एवं तं चेव सव्वं भाणियन्वं जाव...तप्पभिई च णं एवं वुच्चइ-चमरस्स असुरिंदस्स असुरकुमाररण्णो तायत्तीसगा देवा तायत्तीसगा देवा ?

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भगवती सूत्रम् शः १० उ: ४
Q. 36. Bhante ! What is the reason for this, repeat what is said above, till since then Camaredra has thirty-three gods?
138
गोयमा ! चमरस्स णं असुरिंदस्स सासए णामधेज्जे पण्णत्ते जं णं कयाइ भविस्सइ जाव... . णिच्चे अव्वोच्छित्ति
उत्तर ३६ – णो इट्टे समट्ठे असुरकुमाररण्णो तायत्तीसगाणं देवाणं णासी ण कयाइ ण भवइ ण कयाइ ण यया अण्णे चयंति अण्णे उववज्जंति ।
A. 36. Gautama ! Camarendra has always had these thirty-three so that it is not correct to say that they were not there nor is it correct to say that at any time they will not be there. They are eternal, except that when one group checks out, another checks in. So there is no vacancy at any time.
[Thirty-three Gods of Valindra and Dharaṇendra ]
प्रश्न ३७ - अत्थि णं भंते ! बलिस वइरोयणिदस्स वइरोयणरणो तायत्तीसगा देवा तायत्तीसगा देवा ?
Q. 37. Bhante ! Does Valindra, the Indra of the Vairo-canas, their king, have thirty-three gods under him ?
उत्तर ३७ - हंता अस्थि ।
A. 37. Yes, Gautama ! He has.
प्रश्न ३८ - से केणटुणं भंते एवं वच्चइ - बलिस्स वइरोयणिदस्स 'जाव... तायत्तीसगा देवा तायत्तीसगा देवा ?
Q. 38. Bnante! How do you say so ?
उत्तर ३८ — एवं खलु गोयमा ! तेणं कालेणं तेणं समएणं इहेव जंबुद्दीवे दीवे भार वासे बिभेले णामं सण्णिवेसे होत्था । वणओ । तत्थ णं बिभेले सण्णिवेसे जहा चमरस्स जाव... उववणा । जप्पभिदं च णं भंते ! बिभेलगा
यत्ती सहाया गाहावई समणोवासगा बलिस्स बइरोयणिदस्स सेसं तं चैव जाव... णिच्चे अव्वोच्छित्तिणयट्टयाए अण्णे चयंति अण्णे उववज्जंति ।

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Bhagavati Sūtra Bk. 10 Ch. 4
A. 38. Gautama ! In that period, at that time, there was a small town named Vibhela in Bharatkşetra in Jambudvipa. In that town, there lived thirty-three followers, etc., all as stated before, till were born gods till Bhante! Does it mean that Valindra acquired these thirty-three only after the thirty three followers at Vibhela had passed away ? till No, that is not correct. They are eternal, till while one group checks out, another group checks in, there being no vacancy at any time.
139
प्रश्न ३९ - अत्थि णं भंते ! धरणस्स नागकुमारिदस्स नागकुमाररण्णो तायत्तीसगा देवा ?
Q. 39. Bhante ! Does Dharana, the Nagakumārenda, the Indra of the Nagas, their king, has thirty three gods under him ?
उत्तर ३९ - हंता अत्थि ।
A. 39. Yes, Gautama! He has.
प्रश्न ४० - से केणट्टेणं जाव... तायत्तीसगा देवा तायत्तीसगा देवा ?
Q. 40. Bhante !
How do you say so ?
जाव...
उत्तर ४० – गोयमा ! धरणस्स नागकुमारिदस्स नागकुमाररण्णो तायत्तीसगाणं देवाणं सासए णामधेज्जे पण्णत्ते जं ण कयाई णासी जाव.. अणे चयंति अण्णे उववज्जंति । एवं भूयानंदस्स वि एवं महाघोसस्स ।
A. 40. Gautama! The thirty-three gods of Dharana, the Indra of the Nagakumāras, their king, are also eternal so that it is not that they were not there or that they will not be there, while one group checks out, another group checks in, there being no vacancy at any time. The same holds good of the thirty-three gods of Bhūtānanda, Indra.
till of Mahaghoṣa

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140
भगवती सूत्रम् शः १० उ: ४ [Thirty-three Gods of Sakrendra ] प्रश्न ४१–अत्थि णं भंते ! सक्कस्स देविंदस्स देवरण्णो पुच्छा ?
Q. 41. Bhante ! What is the position about Sakrendra, the Indra of the Devas, their king ?
उत्तर ४१-हंता अत्थि। A. 41. Gautama ! He has also thirty-three gods. प्रश्न ४२-से केण?णं जाव...तायत्तीसगा देवा तायत्तीसगा देवा ?
Q. 42. Bhante ! What is the reason for this ?
उत्तर ४२-एवं खलु गोयमा ! तेणं कालेणं तेणं समएणं इहेव जंबुद्दीवे दीवे भारहे वासे पलासए णामं सण्णिवेसे होत्था। वण्णओ। तत्थ गं पलासए सण्णिवेसे तायत्तीसं सहाया गाहावई समणोवासया जहा चमरस्स जाव...विहरंति । तएणं ते तायत्तीसं सहाया गाहावई समणोवासया पुब्बि पि पच्छा वि उग्गा उग्गविहारी संविग्गा संविग्गविहारी बहूई वासाई समणोवासगपरियागं पाउणंति पाउणित्ता मासियाए संलेहणाए अत्ताणं झूसेंति झूसित्ता सर्टि भत्ताइं अणसणाए छेदेति छेदित्ता आलोइयपडिक्कता समाहिपत्ता कालमासे कालं किच्चा जाव...उववण्णा। जप्पभिई च णं भंते ! पालासिगा तायत्तीसं सहाया गाहावई समणोवासगा सेसं जहा चमरस्स जाव...अण्णे उववज्जति ।
A. 42. Gautama ! In that period, at that time, in Bharatakşetra in Jambūdvipa, there was a town named Palāśaka. There lived thirty-three followers who were mutually helpful. These thirty-three were and had always been men of noble outlook and noble conduct, ever cautious and ever alert, who lived on for many years, after which they reduced their bodies by month-long fast missing as many as sixty meals at a time, and in the end, after due confession and atonment, passed away while in a trance ; these have been born as the thirty-three gods under Sakrendra, rest as before, till while one group checks out, another checks in, there being no vacancy at any time.

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Bhagavati Sutra Bk. 10 Ch. 4
141
प्रश्न ४३-अत्थि णं भंते ! ईसाणस्स ? Q. 43. Bhante! What about lśānendra ?
उत्तर ४३–एवं जहा सक्कस्स णवरं चंपाए णयरीए जाव...उववण्णा । जप्पभियं च णं भंते ! चंपिज्जा तायत्तीसं सहाया सेसं तं चेव जाव...अण्णे उववज्जति ।
A. 43. Gautama ! The position is similar to that of Sakrendra, except that in the present case, the thirty-three followers lived in the city of Campā. प्रश्न ४४-अत्थि णं भंते ! सणंकुमारस्स देविंदस्स देवरण्णो पुच्छा ? Q. 44. And what about Devendra Sanatkumāra ? उत्तर ४४-हंता अत्थि ।
A. 44. Gautama ! He too has thirty-three gods under him.
प्रश्न ४५-से केण?णं ? Q. 45. Bhante ! How is it so ?
उत्तर ४५-जहा धरणस्स तहेव एवं जाव...पाणयस्स एवं अच्चुयस्स जाव...अण्णे उववज्जति ।
A. 45. Gautama ! What has been said of Dharanendra also holds good here, till the Indra in Prāṇata, till the Indra in Acyūta, till there is no vacancy at any time.
-सेवं भंते ! सेवं भंते ! ति। - Bhante ! So they are. You are right.
चउत्थो उद्देसो समत्तो। Chapter Four ends.

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पंचमो उद्देसो
Chapter Five
तेणं कालेणं तेणं समएणं रायगिहे णामं णयरे । गुणसिलए चेइए जाव... परिसा पडिगया । तेणं कालेणं तेणं समएणं समणस्स भगवओ महावीरस्स बहवे अंतेवासी थेरा भगवंतो जाइसंपण्णा कुलसंपण्णा जहा अट्टमे सए सत्तमुद्देस जाव.. .. विहरति । तएणं ते थेरा भगवंतो जायसड्ढा जायसंसया जहा गोयमसामी जाव... पज्जुवासमाणा एवं वयासी
In that period, at that time, there was a city named Rajagṛha. Outside the city, there was a Caitya named Gunasilaka, till people went back. In that period, at that time, Bhagavan Mahāvīra had in his group many senior monks born in high clans and high lines as described in Chapter Seven in Book Eight. These monks had some questions to ask, and being inquisitive, they paid their homage and obeisance, in the manner Indrabhūti Gautama did, till submitted as follows :
थेरा भगवंतो - चमरस्स णं भंते ! असुरिंदस्स असुरकुमाररण्णो कइ अगमहिसीओ पण्णत्ताओ ?
Monks-Bhante! How many are th principal consorts of Camarendra, the Indra of the Asuras, their king ?
भगवान महावीर — अज्जो ! काली राय रयणी विज्जु मेहा 1 परिवारो पण्णत्तो ।
पंच अग्गमहिसीओ पण्णत्ताओ तं जहातत्थ णं एगमेगाए देवीए अट्ठट्ठ देवी सहस्स
Mahavira-Aryas! He has five named as Kāli, Rājī, Rajani, Vidyut and Meghã, each one in turn has a family as large as eight thousand.
थे. भ.―पभू णं भंते ! परिवारं विव्वित्तए ?
ताओ एगमेगा देवी अण्णा इं अट्ठट्ठ देवीसहस्सा इं

Page #155

Bhagavati Sutra Bk. 10 Ch. 5
143.
Monks Bhante! Is it possible for a single goddess to raise family of eight thousand ?
भ. म. - एवामेव सपुव्वावरेणं चत्तालीसं देवीसहस्सा |
सेत्तं तुडिए ।
Mahāvira-Yes, it is. Thus all told the total strength is. forty thousand goddesses. This is called a Group (Trutika or Varga).
थे. भ. - पभू णं भंते! चमरे असुरिंदे असुरकुमारराया चमरचंचाए यहाणीए सभाए सुहम्माए चमरंसि सीहासणंसि तुडिएणं सद्धि दिव्वाइं भोगभोगाई भुजमाणे विहरितए ?
Monks-Bhante ! Is it possible for Camarendra to be seated on his throne named Camara in his Council Hall named Sudharma in his capital city Camaracañca and enjoy divine pleasures in the company on his vast family of forty thousand goddesses ?
भ. म. - णो इण सम |
Mahāvīra - No, this does not hold.
--
थे. भ. - से केणट्टे णं भंते ! एवं वच्चइ - णो पभू चमरे असुरिंदे चमरचंचाए रायहाणीए जाव... .. विहरित्तए ?
Monks - Bhante ! What is the reason for this?
भ. म. - अज्जा ! चमरस्स णं असुरिदस्स असुरकुमाररण्णो चमरचंचाए राहाणी सभाए सुहम्माए माणवए चेइयखंभे वइरामएस गोलवट्टसमुग्गएसु बहुओ जिसकहाओ सष्णिक्खित्ताओ चिट्ठति जाओ णं चमरस्स असुरिदस्स असुरकुमाररण्णो अण्णेसि च बहूणं असुरकुमाराणं देवाणं य देवीणं य अच्वणिज्जाओ वंदणिज्जाओ णमंसणिज्जाओ पर्याणिज्जाओ सक्कारणिज्जाओ सम्माणणिज्जाओ कल्लाणं मंगलं देवयं चेइयं पज्जुवासणिज्जाओ भवंति तेसिं पणिहाए णो पभू से तेणट्टणं अज्जो ! एवं वुच्चइ - णो पभू चमरे असुरिंदे जाव... चमरचंचाए जाव... विहरित्तए । पभू णं अज्जो ! चमरे असुरिंदे

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144
भगवती सूत्रम् शः १० उ: ५
असुरकुमारराया चमरचंचाए रायहाणीए सभाए सुहम्माए चमरंसि सीहासणंसि चउसट्ठीए सामाणीय साहस्सीहिं तायत्तीसाए जाव..अण्णेसि च बहूणं असुरकुमारेहिं देवेहि य देविहिं स सद्धि संपरिवुडे महयाहय जाव... भुजमाणे विहरित्तए ? केवलं परियारिड्डीए णो चेव णं मेहुणवत्तियं ।
Mahāvīrá-Aryas ! The reason is that in the said Council Hall named Sudharma, there is a pillar named Mānavaka which contains within it in a round casket made from thunder many bones of the Jinas which were for Camarendra and his goddesses objects of veneration and reverence, worthy of obeisance and worship. They are helpful, beneficial and good. So Camarendra cannot enjoy the company of his goddesses in the proximity of this holy object. But all the same, being seated on the throne in his Council Hall in the capital city, he is capable of listening to incessant music and watching continuous play on the stage in the company of his goddesses, thirty-three principal gods under him, 64000 Samanika gods and many others and thus enjoy the divine munificience but he cannot indulge in sex behaviour there.
थे. भ.-चमरस्स णं भंते ! असुरिंदस्स असुरकुमाररणो सोमस्स महारणो कइ अग्गमहिसीओ पण्णत्ताओ?
Monks-Bhante ! How many are the principal consorts of Soma, the Lokapāla or the lord of a direction under Camarendra ?
भ. म.-अज्जो! चत्तारि अग्गमहिसीओ पण्णत्ताओ तं जहा-कणगा कणगलया चित्तगुत्ता वसुधरा। तत्थ णं एगमेगाए देवीए एगमेगं देवीसहस्स परिवारे पण्णते। पभू णं ताओ एगमेगाए देवीए अण्णं एगमेगं देवीसहस्सं परिवारं विउवित्तए ? एवामेव सपुत्वावरेणं चत्तारि देवीसहस्सा। सेत्तं तुडिए।
Mahāvira--Aryas ! He has four principal consorts named as Kanaka, Kanakalata, Citragupta and Vasundhara, each having a family of one thousand goddesses. Thus there are four thousand goddesses in all constituting the group.

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Bhagavati Sütra Bk. 10 Ch. 5
145
थे. भ. – पभू णं भंते ! चमरस्स असुरिंदस्स असुरकुमाररण्णो सोमे राया सोमाए रायहाणीए सभाए सुहम्माए सोमंसि सीहासणंसि तुडिएणं ?
Monks-Bhante! Is it possible for Lokapāla Soma, being seated on his throne named Soma in his Council Hall named Sudharma in his capital city named Soma to enjoy the company of his consort goddesses ?
भ. म. — अवसेसं जहा चमरस्स णवरं परिवारो जहा सूरियाभस्स । सेसं तं चैव जाव...णो चेव णं मेहुणवत्तियं ।
Mahavira-Aryas! The answer is similar to that given in the case of Camarendra, though the specific description of his family is similar to that of Suryabha described in Rajapraśniya Sūtra. The rest as before, till he cannot indulge in sex behaviour there.
थे. भ. - चमरस्स णं भंते !
अगम हिसीओ पण्णत्ताओ ?
जाव... . रणो जमस्सं महारण्णो कइ
Monks - Bhante ! How many consorts have Lokapāla Yama, the lord of a direction under Camarendra ?
भ. म. - एवं चैव वरं जमाए रायहाणीए । सेसं जहा सोमस्स । एवं वरुणस्स वि वरं वरुणाए रायहाणीए । एवं वेसमणस्स वि णवरं वेसमणाए यहाणी | सेसं तं चेव जाव... .. मेहुणवत्तियं ।
Mahāvira—Aryas ! He has as many as Lokapāla Soma has, exception being that his capital city is named Yamā, similar again are Lokapāla Varuņa and Lokapāla Vaisramaṇa, exception being that the formers capital city is called Varuņā and that of the latter is called Vaisramaņa. The rest as before, till they cannot indulge in sex bheaviour there.
[ Family of Valindra ]
थे. भ. बस्स णं भंते ! वइरोयणिदस्स पुच्छा ?
10

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भगवती सूत्रम् शः १० उ: ५
Monks-Bhante! How many are the principal consorts of Vali, the Indra of the Vairocanas ?
146
भ. म. अज्जो ! पंच अग्गमहिसीओ पण्णत्ताओ तं जहा — सुभा णिसुभारंभा णिरंभा मयणा । तत्थ णं एगमेगाए देवीए अट्ठट्ठ सेसं जहा चमरस्स णवरं बलिचंचाए रायहाणीए परिवारो जहा मोउद्देसए सेसं तं चेव जाव... मेहुणवत्तियं ।
Mahāvīra - Aryas! He has five named as Subhā, Nisumbhā, Rambha, Nirambhā and Madanā each having raised a family of eight thousand. The rest is similar to that of Camaendra, except that in this case the capital city is named Valicañcā. His family is similar to the description contained in Chapter One, Book Three, till he cannot indulge in sex behaviour.
there.
थे. भ. बलिस्स णं भंते ! वइरोयणिदस्स वइरोयणरण्णो सोमस्स महारण्णी कइ अग्गमहिसीओ पण्णत्ताओ ?
Monks-Bhante! How many principal consorts have Lokapāla soma, the Lord of a direction under Valindra ?
भ.
म. -
- अज्जो ! चत्तारि अग्गमहिसीओ पण्णत्ताओ तं जहा - मीणगा सुभद्दा विजया असणी । तत्थ णं एगमेगाए देवीए सेसं जहा चमरसोमस्स एवं जाव... वेसमणस्स ।
Mahāvira-Four, named as Menakā, Subhadrā, Vijayā and Asani. The rest is similar to that of Lokapāla soma under Camarendra. Like this, till Lokapāla Vaisrmaņa of Valindra.
थे. भ. - धरणस्स णं भंते ! नागकुमारिदस्स णागकुमाररणो कइ arrafoसीओ पण्णत्ताओ ?
Monks-Bhante! How many are the principal consorts of Dharana, the Indra of the Nāgas, their king ?

Page #159

Bhagavati Sūtra Bk. 10 Ch. 5
147
भ. म.-अज्जो ! छ अग्गमहिसीओ पण्णताओ तं जहा-इला सुक्का सतारा सोदामिणी इंदा घणविज्जुया। तत्थ णं एगमेगाए देवीए छ छ देवीसहस्सा परिवारो पण्णत्तो।
Mahāvira-Aryas ! He has six principal consorts named Ilā, Sukrā, Satārā, Saudāmini, Indrā and Ghana-vidyut, cach having raised a family of six thousands.
थे. भ.-पभू णं भते ! ताओ एगमेगा देवी अण्णाई छ छ देविसहस्साई परिवारं विउवित्तए ?
Monks—Which means that they can bring into six thousand goddesses each ?
भ. म.-एवामेव सपुवावरेणं छत्तीसाइं देविसहस्साई से तं तुडिए।
Mahāvira--Yes, Aryas ! They can do so. In all, they can bring into being 36000 goddesses which constitute one group.
थे. भ.-पभू णं भंते !
धरणे ?
Dharanendra, ill
Monks-Bhante ! Is it possible for enjoy the company of his goddesses ?
भ. म-सेसं तं चेव णवरं धरणाए रायहाणीए धरणंसि सीहासणंसि सओ परिवारो सेसं तं चेव।
Mahavira-No, Aryas ! It is not, so far as sex indulgence is concerned, as before, except that his capital city is named Dharana and his throne is named Dharana.
थे भ.-धरणस्स णं भंते ! णागकुमारिंदस्स लोगपालस्स कालवालस्स महारण्णो कइ अग्गमहिसीओ पण्णत्ताओ?
Monks- Bhante ! How many are the principal consorts of Lokapāla Kālabāla of the Indra of the Nāgas ?
. भ. म.-अज्जो! चत्तारि अग्गमहिसीओ पण्णत्ताओ तं जहा-असोगा

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विमला सुप्पभा सुदंसगा। तत्थ णं एगमेगाए...अवसेसं जहा चमरलोगपालाणं। एवं सेसाणं तिण्ह वि ।
Mahāvia-Aryas ! He has four named as Asokā, Vimala, Suprabhā and Sudarśanā. Their family and those of the remaining three Lokapālas are similar to those of the Lokapālas of Camarendra..
थे. भ.- भूयाणिदस्स भंते ! पुच्छा ! ___Monks-Bhante ! How many are the principal consorts of the Bhūtānanda ?
भ. म.-अज्जो ! छ अग्गम हिसीओ पण्णत्ताओ तं जहा-रूया रूयंसा सुख्या रूयगावई रूयकता रूयप्पभा। तत्थ णं एगमेगाए देवीए अवसेसं जहा धरणस्स।
Mahāvīra - Aryas ! He has six named as Rūpā, Rūpāmśā, Surūpā, Rūpakāvatī, Rūpakāntā, Rūpaprabhā, with the family strength similar to that of Dharaṇendra.
थे. भ.-भूयाणंदस्स णं भंते ! णागवित्तस्स पुच्छा?
Monks-Bhante ! How many are the principal consorts of Lokapāla Nāgavitta of Bhūtānanda ?
भ. म.-अज्जो! चत्तारि अग्गमहिसीओ पण्णत्ताओ तं जहा- सुणंदा सुभद्दा सुजाया सुमणा । तत्थ णं एगमेगाए अवसेसं जहा चमरलोगपालाणं । एवं सेसाणं तिण्ह वि लोगपालाणं। जे दाहिणिल्ला इंदा तेसिं जहा धरणिंदस्स लोगपालाण वि तेसिं जहा धरणस्स लोगपालाणं। उत्तरिल्लाणं इंदाणं जहा भूयाणंदस्स लोगपालाण वि तेसि जहा भूयाणंदस्स लोगपालाणं णवरं इंदाणं सव्वेसिं रायहाणीओ सीहासणाणि य सरिसणामगाणि परिवारो जहा तइए सए पढमे उद्देसए। लोगपालाणं सव्वेसि रायहाणीओ सीहासणाणि य सरिसणामगाणि परिवारो जहा चमरस्स लोगपालाणं ।
Mahāvīra- Aryas ! He has four named as Sunandā, Subhadrå, Sujātā and Sumanā, their family strength being similar to

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those of the Lokapāla Camarendra. The remaining three Lokapālas are similar to the Lokapalas of Camarendra. The Indras in the south and their Lokapālas are akin to Bhu:ānanda and his Lokapālas. It should, however, be noted that the names of the throne and capital city of each Indra resembles the name of the particular Indra. Their family is similar to the description given in Chapter One, Book Three. The names of the throne and capital city of each Lokapāla is similar to the names of the particular Lokapāla, and the description is similar to that of their families of the Lokapālas of Camarendra.
[Family of the Indra of the Vyantaras and others]
थे. भ. - - कालस्स णं भंते! पिसायिदस्स पिसायरण्णो कइ अग्गमहिसीओ पण्णत्ताओ ?
149
Monks-Bhante ! How many are the principal consorts of Kāla, the Indra of the Pisacas, their king?
भ. म. - अज्जो ! चत्तारि अग्गमहिसीओ पण्णत्ताओ तं जहा -- कमला कमलप्पभा उप्पला सुदंसणा । तत्थ णं एगमेगाए देवीए एगमेगं देविसह स्सं सेसं जहा चमरलोगपालाणं । परिवारो तहेव णवरं कालाए रायहाणीए कालंसि सीहाससि सेसं तं चेव एवं महाकालस्स वि ।
Mahāvira-Aryas-They are four named as Kamalā, Kamalaprabhā, Utpalā, and Sudarśanā, each having a family of a thousand goddesses. The rest, including the Lokapalas, is similar to that of Camarendra, except that his capital city is named as Kāla and throne named as Kāla, so also about Mahākāla.
थे. भ. — सुरूवस्स णं भंते ! भूर्तिदस्स भूतरण्णो पुच्छा ?
Monks-Bhante ! How many are the principal consorts of Surupa, the Indra of the Bhūtas (Spirits), their king?
भ. म. - अज्जो ! चत्तारि अग्गमहिसीओ पण्णत्ताओ तं जहा - रूववई

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भगवती सूत्रम् शः १० उ: ५
बहुरूवा सुरूवा सुभगा। तत्थ णं एगमेगाए सेसं जहा कालस्स। एवं पडिरूवस्स वि।
Mahavira-Aryas ! He has four named as Rupavati, Bahurūpā, Surūpā and Subhagā. Their families being similar to those of the consorts of Kāla. Likewise with Pratirūpendra.
थे. भ.-पुण्णभद्दस्स णं भंते! जक्खिंदस्स पुच्छा ?
Monks - Bhante ! What about Purnabhadra, the Indra of . the Yakşas, their king ?
भ. म.--अज्जो ! चत्तारि अग्गमहिसीओ पण्णत्ताओ त जहा--पुण्णा बहुपुत्तिया उत्तमा तारया । तत्थ णं एगमेगाए सेसं जहा कालस्स । एवं माणिभद्दस्स वि।
Mahavira-Aryas! He has four named as Purna, Bahuputrikā, Uttamā and Tārakā, their families being similar to those of the consorts of Kalendra. Likewise with Manibhadra.
थे. भ.-- भीमस्स णं भंते ! रसिदस्स पुच्छा ?
Monks-Bhante ! How many are the principal consorts of Bhima, the Indra of the Raksasas, their king ?
भ. म.-अज्जो ! चत्तारि अग्गमहिसीओ पण्णत्ताओ तं जहा-पउमा पउमावती कणगा रयणप्पभा। तत्थ णं एगमेगाए सेसं जहा कालस्स। एवं महाभीमस्स वि।
Mahāvīra-Aryas ! He has four named as Padmā, Padmāvati, Kaņakā and Ratnaprabhā, their families being similar to those of the consorts of Kalendra. Likewise with Mahabhima.
थ. भ.-किण्णरस्स णं भंते ! पुच्छा ?
Monks-Bhante !
What about the Indra of the Kinnaras ?

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151
भ. म. - अज्जो ! चत्तारि अग्गमहिसीओ पण्णत्ताओ तं जहा - वडेंसा केतमती रतिसेणा रइप्पिया । तत्थ णं सेसं तं चेव । एवं किंपुरिसस्स वि ।
as Avatamsã,
Mahävira—āryas ! He has four named Ketumati, Ratisena and Ratipriya. The rest as before. also with Kimpuruşendra.
थे. भ. -- सप्पुरिसस्स णं पुच्छा ?
Monk-Bhante ! What about Satpuruşendra ?
So
भ. म. - अज्जो ! चत्तारि अग्गमहिसीओ पण्णत्ताओ तं जहा - रोहिणी णवमिया हिरी पुप्फवती । तत्थ णं एगमेगाए सेसं तं चेव । एवं महापुरिसस्स वि ।
Mahāvīra – Aryas ! He has four consorts named as Rohini, Navamikā, Hri and Puspavati. The rest as before. So also with Mahāpuruşendra.
थे. भ. -- अतिकायस्स णं पुच्छा ?
Monks - Bhante ! What about Atikāyendra ?
भ. म. - अज्जो ! चत्तारि अग्गमहिसीओ पण्णत्ताओ तं जहा - भुयंगा भुयगवई महाकच्छा फुडा । तत्थ णं सेसं तं चैव । एवं महाकायस्स वि ।
Mahāvīra-Aryas! He has four consorts named Bhujangā, Bhujangavati, Mahākacchā and Sphuță. The rest as before. So also with Mahākāyendra.
थे. भ. - गीयरइस्स णं पुच्छा ?
Monks Vhat about Gitaratindra ?
भ. म. - अज्जो ! चत्तारि अग्गमहिसीओ पण्णत्ताओ तं जहा — सुघोसा विमला सुस्सरा मरस्सई । तत्थ णं सेसं तं चेव । एवं गीयजसस्स वि । ससि सि जहा कालस्स णवरं सरिसणामियाओ रायहाणिओ सीहासणाणि य सेसं तं चेव ।

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भगवती सूत्रम् शः १० उ. ५
___Mahavira-He has four named as Sughosa, Vimala, Susvara and Sarasvati. The rest as before. So also with Gitayasa Indra. Their Lokapālas are similar to the Lokapālas of Kālendra. The names of their throne and capital cities resemble the names of the respective Indras.
[Family of Jyotisendra and others]
थे. भ.-चंदस्स णं भंते ! जोइसिंदस्स जोइसरण्णो पुच्छा ?
Monks-Bhante ! How many are the principal consorts of Candra (the moon) the Indra of the Jyotiskas, their king ?
भ. म.-अज्जो! चत्तारि अग्गमहिसीओ पण्णत्ताओ तं जहा - चंदप्पभा दोसिणाभा अच्चिमाली पभंकरा। एवं जहा जीवाभिगमे जोइसियउद्देसए तहेव सूरस्स वि-सूरप्पभा आयवामा अच्चिमाली पभंकरा। सेसं तं वेव जाव...णो चेव णं मेहुणवत्तियं ।
Mabāvīra - Aryas ! He has four named as Candraprabhā, Jyotsnābhā, Arcimāli and Prabhankarā. The rest as given in Pratipatti 3 on the planets in the Jīvábhigama Sūtra. So also about the Sun whose four principal consorts are named as Suryaprabhā, Ātapābhā, Arcimāli and Prabhankara. The rest' as before, till cannot indulge in sex behaviour there.
थे. भ.- इंगालस्स णं भंते ! महग्गहस्स कइ अग्गमहिसीओ पुच्छा ?
Monk-Bhante ! How many are the principal consorts of the Majāgraha (great planet) named Angāra ?
भ. म.-अज्जो ! चत्तारि अग्गमहिसोओ पण्णत्ताओ तं जहा-विजया वेजयंति जयंती अपराजिया। तत्थ णं एगमेगाए देवीए सेसं तं चेव चंदस्स णवरं इंगालवडेंसए विमाणे इंगालगंसि सीहासणं सि सेसं तं चेव। एवं वियालगस्स वि। एवं अट्ठासीतीए वि महागहाणं भाणियव्वं जाव... भावके उस्स गवरं वडेंसगा सीहासणाणि य सरिसणामगाणि सेसं तं चेव ।

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Mahāvira-Aryas ! He has four named as Vijayā, Vaijayanti, Jayanti and Aparăjitā. Their families are similar to those of the consorts of the moon, but his abode is named as Angāravatansaka and his throne is named as Angāraka. Likewise with the great planet named Vyāla and likewise with 88 great planets, till Bhāvaketu, but their abodes and thrones are named after the occupants.
[Family Sakrendra and others]
थे. भ.-सक्कस्स णं भंते ! देविंदस्स देवरण्णो पुच्छा ?
Monke-Bhante ! What about the principal consorts of Sakrendra ?
भ. म.-अज्जो ! अट्ट अग्गमहिसीओ पण्णत्ताओतं जहा-पउमा सिवा सेया अंजु अमला अच्छरा णवमिया रोहिणी। तत्थ णं एगमेगाए देवीए सोलस सोलस देवीसहस्सा परिवारो पण्णत्तो। पभू णं ताओ एगमेगा देवी अण्णाई सोलस सोलस देवीसहस्साइं परिवारं विउवित्तए ? एवामेव सपुव्वावरेणं अट्ठावीसुत्तरं देविसयसहस्सं परिवारं विउवित्तए सेत्तं तुडिए।
Mahävira--Aryas ! He has eight principle consorts named as Padma, Siva, Sreya, Anju, Amala, Apsara, Navamika and Rohinī, each having a family of sixteen thousand goddesses, which means that each one can produce upto sixteen thousand, total 1,28,000, constituting a single group.
थे. भ.-पभू णं भंते ! सक्के देविंदे देवराया सोहम्मे कप्पे सोहम्मेवडेंसए विमाणे सभाए सुहम्माए सक्कंसि सीहासणंसिं तुडिएणं सद्धि ?
Monks-Bhante ! Is Sakrendra, seated on his throne named Sakra, in his Council Hall named Sudharmā in his heavenly abode named Saudharmăvatamsa, capable of enjoying the company of his group ?

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भगवती सूत्रम् शः १० उ: ५ भ. म. सेसं जहा चमरस्स णवरं परिवारो जहा मोउद्देसए।
Mahavira -- Āryas ! In this matter, his position is similar to that of Camarendra,. His family has already been described in Book Three, Chapter Qne.
थे. भ--सक्कस्स णं देविंदस्स देवरण्णो सोमस्स महारण्णो कइ अग्गमहिसीओ पुच्छा ?
Monks—Bhanie! How many are the principal consorts of his Lokapāla Soma, the lord of the direction ?
भ. म --अज्जो! चत्तारि अग्गमहिसीओ पण्णत्ताओ तं जहा-रोहिणी मदणा चित्ता सोमा। तत्थ णं एगमेगा सेसं जहा चमरलोगपालाणं णवरं सयंपभे विमाणे सभाए सुहम्माए सोमंसि सीहासणंसि सेसं तं चेव। एवं जाव...वेसमणस्स णवरं विमाणाई जहा तइयसए। ... Mahavira-Aryas ! He has four named as Rohini, Madanā, Citrā and Somā. The rest like that of Camarendra, in Svayamprabhavimāna, seated on his throne Soma in his hall named Sudharma, till he cannot indulge in sex behaviour there. And like this till Vaisramana, but the description of their Vimāna etc., is similar to that given in Book Three Chapter Seven.
थे. भ.-ईसाणस्स णं भंते! पुच्छा ?
Monks-Bhante ! Išānendra ?
How many are the principal consorts of
- भ. म.--अज्जो ! अट्ठ अग्गमहिसीओ पण्णत्ताओ तं जहा-कण्हा कण्हराई रामा रामरक्खिया वसू वसुगुत्ता वसुमित्ता वसुधरा । तत्थ णं एगमेगाए सेसं जहा सक्कस्स ।
.. - Mahavira-Aryas! He has eight named as Krsna, Kșşņarāji, Rāmā, Rāmarakṣitā, Vasu, Vasuguptā, Vasumitrā, and Vasundharā. The rest is similar to that of Sakrendra.

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थे. भ.-ईसाणस्स णं भंते ! देविदस्स सोमस्स महारण्णो कइ अग्गमहिसीओ पुच्छा ?
Monks-Bhante ! How many are the principal consorts of his Lokapāla Soma, the lord of the direction ?
भ. म.-अज्जो ! चत्तारि अग्गमहिसीओ पण्णत्ताओ तं जहा-पुढवी राई रयणी विज्जू । तत्थ णं सेसं जहा सकस्स लोगपालाणं एवं जाव...वरुणस्स णवरं विमाणा जहा चउत्थसए सेसं तं चेव जाव...णो चेव णं मेहुणवत्तियं।
Mahāvira-- Aryas ! He has four, similar to those of Sakrendra's Lokapāla, except that their heavenly seats are similar to those as described in Chapters One, Two, Three and Four. The rest as before, till they cannot indulge in sex behaviour there.
-सेवं भंते ! सेवं भंते ! त्ति।
-- Bhante ! So they are. You are right.
पंचमो उद्देसो समत्तो।
Chapter Five ends.

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छट्टओ उद्देसो
Chapter Six
[ Council of Sakrendra ]
प्रश्न ४६ – कहि णं भंते ! सक्कस्स देविंदस्स देवरण्णो सभा सुहम्मा पण्णत्ता ?
Q. 46. Bhante ! Where is the Sudharma council of Sakrendra ?
उत्तर ४६ - गोयमा ! जंबुद्दी वे दीवे मंदरस्स पव्वयस्स दाहिणेणं इमीसे रयणप्पभाए एवं जहा रायप्पसेणइज्जे जाव... . पंच वडेंसगा पण्णत्ता तं जहाअसोगवडेंसए जाव... मज्झे सोहम्मवडेंसए । से णं सोहम्मवडेंसए महाविमाणे अद्धतेरसजोयणसय सहस्साइं आयामविक्खंभेणं
एवं जह सूरिया तव माणं तहेव उववाओ । सक्कस् य अभिसेओ तहेव जह सुरियाभस्स ॥ १ ॥
अलंकार अच्चणिया तहेव जाव... आयरक्खति । दो सागरोवमाइं ठीई ।
-
in:
A. 46. Gautama ! To the south of Mt. Meru Jambudvipa, at a distance of crores of yojanas of beautiful landscape similar to Ratnaprabhā, at a high altitude, it is located in a heaven named Saudharma, as given in Rājapraśnīya Sūtra, till Saudharma which has two avataṁśakavimānas on one side and another two on the other side, total five vimānas. Its dimension is twelve and a half lakh yojanas in length and similar yojanas in breadth. His genesis, coronation, decorations, etc., till his body-guards are similar to that of a god named Suryabha. Śakrendra has a life-span of two sāgaras.

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157
प्रश्न ४७-सक्केणं भंते ! देविदे देवराया केमहिड्डिए जाव...केमहासोक्खे।
Q. 47. Bhante ! What is the size of Sakrendra's fortune and what is the extent of his happiness ?
उत्तर ४७-गोयमा ! महिड्डिए जाव...महासोक्खे। से गं तत्थ बत्तीसाए विमाणावाससयसहस्साणं जाव...विहरइ एवं महिड्डिए जाव... महासोक्खे सक्के देविदे देवराया ।
A. 47. Gautama ! He commands a huge fortune and is immensely happy. He is the master of 32 lakh heavenly seats. He has a great fortune and a great happiness in which he lives.
-सेवं भंते ! सेवं भंते ! त्ति ।
-Bhante ! So they are. You are right.
छट्ठो उद्देसो समत्तो। Chapter Six ends.

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सत्तमादि चोत्तीसइमपज्जंता
Chapters Seven to Thirty four
[Ekoruka and other isles in Salt Ocean]
प्रश्न ४८ -- कहि णं भंते ! उत्तरिल्लाणं एगोरुयमणुस्साणं एगोरुयदीवे णामं दीवे पण्णत्ते ?
Q. 48. Bhante ! Where is the Isle named Ekoruka in the north wherein reside men of Ekoruka species ?
उत्तर ४८ – एवं जहा जीवाभिगमे तहेव णिरवसेसं जाव... सुद्धदंतदीवो त्ति । एए अट्ठावीस उद्देगा भाणियव्वा ।
A. 48. Gautama! For Ekoruka isle, till Suddhadanta isle, for all, refer to Jivabhigama Sutra, devoting one chapter to each one of 28 isles, in all, 28 chapters.
- सेवं भंते! सेवं भंते ! त्ति ।
- Bhante ! So they are ! You are right.
सत्तमादि चोत्तीसइमपज्जता उद्देसा समत्ता ।
Chapters Seven to Thirty-four ends.
समत्तं दमं सयं ।
Book Ten ends.

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नमोत्थुणं समणस्स भगवओ महावीरस्स
गणधर-श्रीसुधर्मस्वामी प्रणोतम्
श्रीभगवती सूत्रम्
एगारसभो सतको
Book Eleven
गाहा उप्पल सालु पलासे कुंभी नाली य पउम' कण्णिय । णलिण सिव लोग काला-लभिय दस दो य एक्कारे।।
Couplet Utpala, Saluka, Palasa, Kumbhi, Nadika,
Padma, Karn kā, Nalina, Rajarsi Siva, Cosmos, Time, City of Alavika..
Contents of Book Eleven.

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पढमो उद्देसो Chapter One
[Life in Utpala] तेणं कालेणं तेणं समएणं रायगिहे जाव...पज्जुवासमाणे एवं वयासी
In that period, at that time, in the city of Rājagsha, till made the following submission :
प्रश्न १–उप्पले णं भंते ! एगपत्तए कि एगजीवे अणेगजीवे ?
Q. 1. Bhante ! Has an Utpala, a lotus with a single petal, one soul or many souls ?
उत्तर १-गोयमा ! एगजीवे णो अणेगजीवे । तेण परं जे अण्णे जीवा उववज्जति तेणं णो एगजीवे अणेगजीवे ।
A. 1. Gautama ! When with a single petal an Utpala has a single soul, not many ; when later it acquires more souls (with the blossoming of more petals), it has not one soul, but many.
प्रश्न २–ते णं भंते ! जीवा कोहितो उववज्जति ? किं णेरइएहितो उववजंति, तिरि० मणु० देवेहितो उववज्जति ?
Q. 2. Bhante ! Wherefrom does this soul come to be born in an Utpala,-from an infernal, a subhuman, a human or from a divine being ?
उत्तर २-गोयमा ! णो णेरइएहितो उववज्जति, तिरिक्खजोणिएहितो वि उववज्जति मणुस्सेहितो० देवेहितो वि उववज्जति । एवं उववाओ भाणियव्वो जहा वक्कंतीए वणस्सइकाइयाणं जाव...ईसाणेति ।

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A. 2. Gautama ! It does not come from the infernal region, but it comes from the sub-human, human or divine state. Refer on this the relevant chapter in the Prajñapanā Sutra, till divine beings from upto the heaven named Isāna may come down in Utpala.
प्रश्न ३–ते णं भंते ! जीवा एगसमए णं केवइआ उववज्जति ?
Q. 3. Bhante ! How many souls may be born in an Utpala during a single time unit ?
उत्तर ३-गोयमा ! जहण्णेणं एक्को वा दो वा तिण्णि वा उक्कोसेणं संखेज्जा वा असंखेज्जा वा उववज्जति।
A. 3. Gautama ! Their number may be one, two or three in the minimum and many or innumerable in the maximum.
प्रश्न ४ ते णं भंते ! जीवा समए समए अवहेीरमाणा अवहीरमाणा केवइकालेणं अवहीरंति ?
Q. 4. Bhante ! If innumerable, suppose one soul is taken out during a time unit, then how much time it will take to Temove all the souls from it ?
उत्तर ४-गोयमा ! ते णं असंखेज्जा समए समए अवहीरमागा अवहीरमाणा असंखे जाहिं उस्सप्पिणिओस्सप्पिणिहिं अवहीरंति णो चेव णं अवहिया सिया ।
A. 4. Gautama ! In doing so, innumerable up and down phases of the time cycle may elapse, and yet the process may not be complete. But no one has ever done it and no one can ever do it.
जीवाणं केमहालिआ सरीरोगहिणा
प्रश्न ५-तेसि णं भंते ! "पण्णत्ता?
11

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भगवती सूत्रम् शः ११ उः १ What is the length of the souls in an
_ Q. 5. Bhante ! Utpala ?
उत्तर ५-गोयमा! जहण्णेणं अंगुलस्स असंखेज्जइभागं उक्कोसेणं साइरेगं जोयणसहस्स।
____A.5. Gautama ! The smaller length may be as big as the smallest fraction of a finger and the biggest length may be slightly more than a thousand yojanas.
प्रश्न ६ ते णं भंते ! जीवा णाणावरणिज्जस्स कम्मस्स किं बंधगा अबंधगा ?
Q. 6. Bhante ! Do these souls acquire karma enshrouding knowledge, or do they not acquire it ?
णो अबंधगा बंधए वा बंधगा वा। एवं जाव...
उत्तर ६-गोयमा ! अंतराइयस्स।
A. 6. Gautama! They do acquire karma enshrouding knowledge : they are not free from it.. When there is one soul, it has a single bondage ; but when there are many, there are many bondages. Likewise with all types of karma, till one causing obstruction and karma giving life-span being excepted.
प्रश्न ७-णवरं आउयस्स पुच्छा ?
Q. 7. Bhante ! Do these souls in an Utpala acquire karma giving a life-span, or do they not acquire it ?
उत्तर ७-गोयमा ! बंधए वा अबंधए वा बंधगा वा अबंधगा वा; अहवा बंधए य अबंधए य अहवा बंधए य अबंधगा य अहवा बंधगा य अबंधए य अहवा बंधगा य अबंधगा य एते अट्ठ भंगा।
A. 7. Gautama ! One soul may acquire this bondage, another soul may not acquire this ; many souls may acquire

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this bondage, many souls may not acquire this ; or, one soul may acquire this bondage and another may not acquire this ; or one soul may acquire this bondage and many may not acquire this ; or many souls may acquire this bondage and one soul may not acquire this ; or many souls may acquire this bondage and many souls may not acquire this eight forms in all.
प्रश्न ८- णं भंते! जीवा णाणावरणिज्जस्स कम्मस्स किं वेयगा अवेयगा?
Q. 8. Bhante! Do these souls in an Utpala experience karma obstructing knowledge, or do they not experience it ?
उत्तर ८-गोयमा! णो अवेयगा वेयए वा वेयगा वा। एवं जाव... अंतराइयस्स।
A. 8. Gautama ! They do experience it and do not go without experience. When there is a single soul, the experience comes to one ; when there are many souls, it comes to many. Like this, tilt karma causing obstruction.
प्रश्न ९ ते णं भंते ! जीवा किं सायावेयगा असायावेयगा ? .
Q. 9. Bhante ! Is this experience wholesome in nature or unwholesome ?
उत्तर ९-गोयमा ! सायावेयए वा असायावेयए वा अट्ठ भंगा।
A. 9. Gautama ! For one soul, it may be wholesome ; for another soul, it may be unwholesome, the same eight forms as stated before.
प्रश्न १०-ते णं भंते ! णाणावरणिज्जस्स कम्मस्स किं उदई अणुदई ?
Q. 10. Bhante ! Does karma enshrouding knowledge in the case of the souls in an Utpala come up, or does it not come up ?

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भगवती सूत्रम् शः ११ उः १ उत्तर १०-गोयमा ! णो अणुदई उदई वा उदइणो वा। एवं जाव... अंतरी इयस्स।
A. 10.. Gautama ! Verily it comes up and does not remain dormant,--for one soul when there is one, and for many souls when there are many. And like this till karma •causing obstruction.
प्रश्न ११ ते णं भंते ? जीवा णाणावरणिज्जस्स कम्मस्स किं उदीरगा अणुदीरगा ?
a
Q. 11. Bhante ! Does karma enshrouding knowledge in the case of the souls in an Utpala fructify, or does it go without fructification ?
उत्तर ११-गोयमा ! णो अणुदीरगा उदीरए वा उदीरगा वा। एवं जाव...अंतराइयस्स। णवरं वेयणिज्जा-उएसु अट्ट भंगा।
A. 11. Gautama ! It does fructify and does not go without fructification,-for one soul when there is one, and for many souls when there are many. And like this, again, till karma causing obstruction. For karma giving experience and for karma giving a life-span, always state the eight forms given above.
प्रश्न १२ ते णं भंते ! जीवा किं कण्हलेसा णीललेसा काउलेसा तेउलेसा ?
_Q. 12. Bhante ! Are these souls in an Utpala black tinge, blue tinge, grey tinge or red tinge ?
with a
उत्तर १२–गोयमा ! कण्हलेसे वा जाव...तेउलेसे वा कण्हलेस्सा वा . णीललेस्सा वा काउलेस्सा वा तेउलेस्सा वा। अहवा कण्हलेसे य गीललेस्से य एवं एए दुयासंजोग-तियासंजोग-चउक्कसंजोगेणं असीती भंगा भवंति ।
A. 12. Gautama ! One soul may have black tinge, till one soul may have red tinge. Or, many souls may have black tinge, or many may have blue tinge, or many may have grey

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tinge, or many may have red tinge, or one may have black tinge and another may have blue tinge. State these by two's, three's, four's giving in all eighty forms.
प्रश्न १३–ते णं भंते ! जीवा किं सम्मद्दिट्ठी मिच्छादिट्ठी सम्मामिच्छादिट्ठी ?
___Q. 13. Bhante ! Are these souls in an Utpala endowed with a right outlook, or with a wrong outlook, or with an outlook which is neither right nor wrong ?
उत्तर १३–गोयमा ! णो सम्मद्दिट्ठी णो सम्मामिच्छादिट्ठी, मिच्छादिट्ठी वा मिच्छादिट्ठीणो वा।
A. 13. Gautama ! They are not endowed with a right outlook not with an outlook which is neither right nor wrong, and no matter whether one sould or many, all are endowed with a wrong outlook.
प्रश्न १४ ते णं भंते ! जीवा किं णाणी अण्णाणी?
Q. 14. Bhante ! Are these souls in an Utpala endowed with knowledge or with non-knowledge ?
उत्तर १४ । गोयमा ! णो णाणी अण्णाणी वा अण्णाणिणो वा।
A. 14. Gautama ! They are not endowed with knowledge and no matter whether one soul or many, all are endowed with non-knowledge.
प्रश्न १५ ते णं भंते ! जीवा किं मणजोगी वयजोगी काययोगी ?
Q. 15. Bhante ! Are these souls in an Utpala endowed with the activity of the mind, the activity of the speech and the activity of the body ?
उत्तर १५-गोयमा! णो मणजोगी णो वयजोगी काययोगी वा. कायजोगिणो वा ।

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भगवती सूत्रम् शः ११ उ: १
A. 15. Gautama ! They are not endowed with the activity of the mind nor with the activity of the speech, and no matter whether one or many, all are endowed with the activity of the body.
166
प्रश्न १६ – ते णं भंते! जीवा किं सागारोवउत्ता अणागारोवउत्ता ? Q. 16. Bhante ! Are the souls in an Utpala endowed with faculty of knowledge or of faith?
उत्तर १६ - गोयमा ! सागारोवउत्ते वा अणागारोवउत्ते वा अट्ठ भंगा ।
A. 16. Gautama ! One of them may be endowed with the faculty of knowledge, or one of them may be endowed with the faculty of faith, et seq., eight forms as before.
प्रश्स १७ - तेसि णं भंते ! जीवाणं सरीरगा कइवण्णा कइगंधा कइरसा कइफासा पण्णत्ता ?
Q. 17. Bhante ! of these souls in tastes and how many
How many are the colours of the bodies an Utpala, how many smells, how many touches ?
उत्तर १७ – गोयमा ! पुण अप्पणा अवण्णा अगंधा अरसा अफासा पण्णत्ता ।
पंचवण्णा पंचरसा दुगंधा अट्ठफासा पण्णत्ता । ते
A. 17. Gautama | Five colours, five tastes, two smells, and eight touches, but the souls themselves do not have any colour, smell, taste or touch.
प्रश्न १८ - ते णं भंते ! जीवा कि उस्सासमा निस्सासगा णोउस्सासणिस्सासगा ?
Q. 18. Bhante ! Are these souls in an Utpala endowed with the faculty of usvasa ( a form of respiration), are they endowed with the faculty of niśvāsa (normal respiration) or are they endowed with the faculty of no-uśvāsa-niśvāsa (when the souls are not endowed with full attainments) ?

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उत्तर १८-गोयमा ! उस्सासए वा णिस्सासए वा णोउस्सासणिस्सासए वा। उस्सासगा वा णिस्सासगा वा णोउस्सासणिस्सासगा वा। अहवा उस्सासए य णिस्सासए य अहवा उस्सासए य णोउस्सासणिस्सासए य अहवा णिस्सासए य णोउस्सासणिस्सासए य। अहवा उस्सासए य णिस्सासए य णोउस्सासणिस्सासए य। अट्ठ भंगा। एए छव्वीसं भंगा भवति ।
A. 18. Gautama | One may be endowed with the faculty of uśvāsa, or one may be endowed with the faculty niśvāsa, or one may be endowed with the faculty of no-uśyāsa-niśväsa ; or many may be endowed with the faculty of uśvāsa, or many may be endowed with the faculty of nisvåsa, or many may be endowed with the faculty of no-uśvāsa-niśvāsa ; or one with usvāsa and one with nisvāsa, and so on (four forms), or one with ussasa and one with no-usvāsa-nisvāsa, so on (four forms), or one with usväsa and one with no-uśväsa-niśyāsa, and so on (four forms) or one with us asa, one with nisyåsa and one with no-uśvāsa-nisvasa, and so on (eight forms) in all 26 forms.
प्रश्न १९ ते णं भंते । जीवा किं आहारगा अणाहारगा?
Q. 19. Bhante ! Do those souls in an Utpala have an intake of food, or do they have no intake of food ?
उत्तर १९-गोयमा ! णो अणाहारगा आहारए वा अणाहारए वा एवं अट्ठ भंगा।
A. 19. Gautama! All the souls are not without an intake of food. Some of those have intake and some of those do not have it, and so on, eight forms.
प्रश्न २० ते णं भंते ! जीवा किं विरया अविरया विरयाविरया ?
Q. 20. Bhante ! Are those souls in an Utpala all desisted, non-desisted or part desisted ?
उत्तर २०-गोयमा ! णो विरया णो विरयाविरया अविरिए वा अविरया वा।

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भगवती सूत्रम् शः ११ उ: १
A. 20. Gautama ! They are not all desisted, nor part desisted, but one or many are non-desisted.
प्रश्न २१–ते णं भंते ! जीवा किं सकिरिया अकिरिया ?
Q. 21. Bhante ! Are these souls in an Utpala active or passive ?
उत्तर २१–गोयमा ! णो अकिरिया सकिरिए वा सकिरिया वा।
A. 21. Gautama ! No matter whether one or many, they are not passive, but active.
प्रश्न २२ -ते णं भंते ! जीवा किं सत्तविहबंधगा अट्टविहबंधगा ?
Q. 22. Bhante ! Do these souls in an Utpala take seven . types of bondage or eight types ?
उत्तर २२-गोयमा ! · सत्तविहबंधए वा अट्ठविहबंधए वा। अट्ठ भंगा।
A. 22. Gautama ! They may be either one or the other, eight forms, as aforesaid.
प्रश्न २३ ते णं भंते ! जीवा किं आहारसण्णोवउत्ता भयसण्णोवउत्ता मेहुणसण्णोवउत्ता परिग्गहसण्णोवउत्ता ?
Q. 23. Bhante ! Do they take food, have fear, sex and acquisition ?
उत्तर २३-गोयमा ! आहारसण्णोवउत्ता वा असीती भंगा।
A. 23. Gautama ! They take food, etc., eighty forms as in the case of gateway of tinges (lesya dvara).
प्रश्न २४–ते णं भंते ! जीवा कि कोहकसायी माणकसायी मायाकसायी लोभकसायी ?
Q. 24. Bhante ! Do they have passions, anger, pride, attachment and greed ?

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उत्तर २४–गोयमा ! असीती भंगा।
A. 24. Gautama ! The same eighty forms as before.
प्रश्न २५-ते णं भंते ! जीवा किं इत्थिवेयगा पुरिसवेयगा णपुसगवेयगा?
Q. 25. Bhante ! Are they women, are they men, are they ennuchs ?
उत्तर २५ --गोयमा ! णो इत्थिवेयगा णो पुरिसवेयगा णपुंसगवेयए वा णपुंसगवेयगा वा।
A. 25. Gautama ! They are neither women, nor men, but one or many, all are eunuchs.
प्रश्न २६-ते णं भंते ! जीवा किं इथिवेयबंधगा पुरिसवेयबंधगा णपुसगवेयबंधगा ?
Q. 26. Bhante ! Do they acquire the experiences of a woman, of a man or of an eunuch ?
उत्तर २६-गोयमा ! इथिवेयबंधए वा पुरिसवेयबंधए वा णपुंसगवेयबंधए वा छव्विसं भंगा।
A. 26. Gautama !. They acquire the experiences of a woman, of a man as well as of an eunuch, 26 forms as in the case of usväsa dvåra.
प्रश्न २७ ते णं भंते ! जीवा कि सण्णी असण्णी ?
Q.27. Bhante ! mind ?
Are they endowed with a mind or with no.
उत्तर २७-गोयमा ! णो सण्णी असण्णी वा असण्णीणो वा ।
।
A. 27. Gautama ! They are not endowed with a mind, and no matter whether one or many, they are without mind.

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प्रश्न २८ - ते णं भंते ! जीवा किं सइंदिया अणिदिया ?
Q. 28. Bhante ! Are these souls in an Utpala endowed with sense organs or not so endowed with ?
उत्तर २८ - गोयमा !
अणिदिया सइदिए वा सइंदिया वा ।
A. 28. Gautama ! They are not without sense organs. When one it is endowed with sense organs; when many, they are endowed with sense organs.
प्रश्न २९ --से णं भंते !
उप्पलजीवेति कालतो केवचिरं होइ ?
Q. 29. Bhante ! How long does a soul in an Utpala remain in that state ?
२९ – गोयमा !
उत्तर
-कालं ।
भगवती सूत्रम् शः ११ उ: १
जहणेणं अंतोमुहुत्तं उक्कोसेणं अअंखेज्ज
A. 29. Gautama ! maximum, for a very long time.
Minimum for less than a muhūrta and
प्रश्न ३० - से णं भंते ! उप्पलजीवे पुढविजीवे पुणरवि उप्पलजीवेति केवइयं कालं सेवेज्जा ? केवइयं कालं गइरागई करेज्जा ?
Q.30. Bhante ! Suppose a soul in an Utpala is reborn as an earth body and then reverts to Utpala. How long can it move back and forth like this?
उत्तर ३० - गोयमा ! भवादेसेणं जहणणेणं दो भवग्गहणाई उक्कोसेणं असंखेज्जाई भवग्गणाई । कालादेसेणं जहणणेणं दो अंतोमुहुत्ता उक्कोसेणं असंखेज्जं कालं एवइयं कालं सेवेज्जा एवइयं कालं गइरागई करेज्जा ।
A. 30. Gautama ! As per transmigration, minimum, two times, and maximum innumerable times. As per time, minimum, less than two muhūrtas, and maximum, a very long time.
प्रश्न ३१ - से णं भंते ! उप्पलजीवे आउजीवे ?

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Bagavati Satra Bk. 11 Ch. 1
171 .
Q.31. Bhante ! If the soul of an Utpala is reborn as water body and then reverts to Utpala, how long can it move back and forth like this?
उत्तर ३१-एवं चेव एवं जहा पुढविजीवे भणिए तहा जाव...वाउजीवे भाणियब्वे ।
___ A. 31. Gautama ! This is similar to earth body, till air body.
migration to the
प्रश्न ३२-से णं भंते ! उप्पलजीवे से वणस्सइजीवे से पुणरवि उप्पलजीवेत्ति केवइयं कालं सेवेज्जा-केवइयं कालं गइरागइं करेज्जा ?
Q. 32. Bhante ! When the soul of an Utpala is reborn in some other plant life, then reverts to Utpala, how long can it move back and forth like this ?
उत्तर ३२- गोयमा ! भवादेसेणं जहण्णणं दो भवग्गहणाई उक्कोसेणं अणंताई भवग्गहणाई कालादेसेणं जहण्णेणं दो अंतोमुहुत्ता उक्कोसेणं अणंतं कालं तरूकालं एवइयं कालं सेवेज्जा एवइयं कालं गइरागई करेज्जा।
A. 32. Gautama ! As per transmigration, minimum, two times and maximum, innumerable times. As per time, minimum, less than two muhurtas and maximum, an infinite time.
प्रश्न ३३-से णं भंते ! उप्पलजीवे बेइंदियजीवे पुणरवि उप्पलजीवे त्ति केवइयं काल सेवेज्जा-केवइयं कालं गइरागई करेज्जा ?
Q. 33. Bhante ! When the soul of an Utpala is reborn as a two organ being and then reverts to Utpala, how long can it move back and forth like this?
उत्तर ३३-गोयमा! भवादेसेणं जहण्णेणं दो भवग्गहणाई उक्कोसेणं संखेज्जाइं भवग्गहणाई का लादेसेणं जहण्णेणं दो अंतोमुहुत्ता उक्कोसेणं
.

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172
भगवती सूत्रम् शः ११ उः १ संखेज्ज, कालं एवइयं कालं सेवेज्जा-एवइयं कालं गइरागई करेज्जा। एवं तेइंदियजीवे एवं चरिंदियजीवे वि।
A. 33. Gautama ! As per transmigration minimum, twice and maximum, a countable number of times. As per time, minimum, less than two muhurtas and maximum, for'a limited period of time. Likewise with three and four organ beings.
प्रश्न ३४-से णं भंते ! उप्पलजीवे पंचेंदियतिरिक्खजोणियजीवे पुणरवि उप्पलजीवेत्ति पुच्छा ?
Q.34. Bhante ! When the soul of an Utpala is reborn in the subhuman world of animals and then reverts to Utpala, how long can it move back and forth like this?
उत्तर ३४-गोयमा ! भवादेसेणं जहण्णेणं दो भवग्गहणाई उक्कोसेणं अट्ठ भवग्गहणाई कालादेसेणं जहण्णेणं दो अंतोमुहुत्ताई उक्कोसेणं पुवकोडिपुहुत्तं एवइयं कालं सेवेज्जा-एवइयं कालं गइरागई करेज्जा। एवं मणुस्सेण वि समं जाव एवइयं कालं गइरागई करेज्जा।
___A. 34. Gautama ! As per transmigration, minimuma twice and maximum, eight times. As per time, minimum, less than two muhurtas, and maximum, for an infinite time. Likewise with transmigration to the world of men and reverting back and forth.
प्रश्न ३५-ते णं भंते ! जीवा किमाहारमाहारेंति ?
Q. 35. Bhante ! What food is taken by the soul in an Utpala ?
उत्तर ३५–गोयमा ! दव्वओ अगंतपएसियाई दवाई एवं जहा आहारुद्देसए वणस्सइकाइयाणं आहारो तहेव जाव...सव्वप्पणयाए आहारमाहारेति । णवरं णियमा छद्दिसि सेसं तं चेव ।
A. 35. Gautama ! It collects food from an infinite number of regions, as stated in the Prajñāpaņā Sūtra chapter

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Bhagavati Sūtra Bk. 11 Ch. 1
173
all regions but
on Food for Plants, till collects food from as a rule, it collects food from six directions.
प्रश्न ३६-तेसि णं भंते ! जीवाणं केवइयं कालं ठिई पण्णत्ता?
Q. 26. Bhante ! How long is the span of existance of the soul in an Utpala ? .
उत्तर ३६- गोयमा। जहणेणं अंतोमुहुत्तं उक्कोसेणं दस वाससहस्साई।
A. 26. Gautama ! Minimum, less than a muhutra, and maximum, ten thousand years.
प्रश्न ३७–तेसि णं भंते ! जीवाणं कइ समुग्घाया पण्णत्ता ?
Q. 37. Bhante ! experience ?
How
many
samudghatas
do
it
उत्तर ३७–गोयमा! तओ समुग्घाया पण्णता। तं जहा-वेयणासमुग्धाए कसायसमुग्घाए मारणंतियसमुग्धाए।
A. 37. Gautamal Three, viz., pains, passions and death.
प्रश्न ३८ ते णं भंते ! जीवा मारणंतियसमुग्घाएणं किं समोहया मरंति .. असमोहया मरंति ?
0. 38. Bhante ! Does it die a samohaya death or an asamohaya death ?
उत्तर ३८-गोयमा! समोहया वि मरंति असमोहया वि मरंति।
A. 38.
Gautama ! It may be either one or the other.
प्रश्न ३९ ते णं भंते! जीवा अणंतरं उव्वट्टित्ता कहिं गच्छंति कहिं उववज्जति ? किं णेरइएसु उववज्जति तिरिक्खजोणिएसु उववज्जति ?

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भगवती सूत्रम् शः ११ उः १
Q. 39. Bhante! Immediately after death, where does the soul in an Utpala go, where is it reborn ? Is it reborn in the hells, or in the sub-human world of animals, or in the world of men, or in the heavens ?
174
उत्तर ३९ - एवं जहा वक्कंतीए भाणियव्वं ।
A. 39. Gautama ! On this, refer to Prajñāpond Sutra Chapter Six.
उव्वट्टणाए वणस्सइकाइयाणं तहा
प्रश्न ४०- अह भंते ! सव्वे पाणा सव्वे भूया सव्वे जीवा सव्वे सत्ता उप्पलमूलत्ताए उप्पलकंदत्ताए उप्पलणालत्ताए उप्पलपत्तत्ताए उप्पलकेसरत्ताए उप्पलकण्णियत्ताए उप्पलथिभुगत्ताए उववण्णपुव्वा ?
Q. 40. Bhante ! For the root, trunk, stalk, leaf, pollen, karṇikā and thibhuga (the point where the leaf sprouts) of an Utpala, are all the prānas, bhūtas, jivas, sattvas ( for their meaning, refer to vol. 1) born for the first time ?
उत्तर ४०
- हंता गोयमा ! असई अदुवा अनंतखुत्तो !
A. 40. Gautama ! They have been born many times, may be an infinite number of times in these very forms (i.e., as root, trunk, etc.)
- सेवं भंते ! सेवं भंते ! त्ति
-Bhante!
So they are. You are right.
पढमो उद्देस समत्तो ।
Chapter One ends.
[Here conclude the thirty-three gateways for an Utpala]

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विईओ उद्देसो
Chapter Two
[ Life in a Saluka ] प्रश्न ४१ –सालुए णं भंते ! एगपत्तए कि एगजीवे अणेगजीवे ?
Q. 41. Bhante ! Does a Saluka with a single petal have one soul or many souls ?
उत्तर ४१-गोयमा ! एगजीवे । एवं उप्पलुद्दे सगवत्तव्वया अपरिसेसा भाणियव्वा जाव...अणंतखुत्तो। णवरं सरीरोगाहणा जहण्णेणं अंगुलस्स असंखेज्जइभागं उक्कोसेणं धणुपुहत्तं । सेसं तं चेव ।
___A. 41. Gautama ! One soul. In all respects it is similar to an Utpala, except in size where the minimum is a smallest fraction of a finger and maximum two to nine dhanusa.
-सेवं भंते ! सेवं भंते ! त्ति ।
-Bhante! So it is.
You are right.
बीईओ उद्देसो समत्तो।
Chapter Two ends.

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तईओ उद्देसो
Chapter Three
[Life in a Palasa ] प्रश्न ४२-पलासे णं भंते ! एगपत्तए कि एगजीवे अणेगजीवे ?
Q. 42. Bhante ! Does a Palasa with a single petal have one soul or many souls ?
उत्तर ४२-एवं उप्पलुद्देसगवत्तव्वया अपरिसेसा भाणियव्वा। णवरं सरीरोगाहणा जहण्णणं अंगुलस्स असंखेज्जइभागं उक्कोसेणं गाउयपुहुत्ता देवा एएसु चेव ण उववज्जति ।
A. 42. Gautama ! Repeat the whole account of the chapter on Utpala, except in size where the minimum is a smallest fraction of a finger and the maximum two to nine gaus, and a god is never reborn as a Palasa.
प्रश्न ४३-लेस्सासु ते णं भंते ! जीवा किं. कण्हलेस्से णीललेस्से काउलेस्से?
Q. 43. Bhante ! Does the soul in a Palaśa have a black, blue or grey tinge ?
उत्तर ४३-गोयमा ! कण्हलेस्से वा णीललेस्से वा काउलेस्से वा छव्वीसं भंगा। सेसं तं चेव।
A. 43. Gautama! It may have a black, blue or an ash tinge. State twenty-six forms as given above.
-सेवं भंते ! सेवं भंते ! त्ति -Bhante! So it is. You are right.
तइओ उद्देसो समत्तो। Chapter Three ends.

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उत्थो उद्दसो
Chapter Four
[ Life in a Kumbhika ]
प्रश्न ४४ - कुंभिए णं भंते! एगपत्तए कि एगजीवे अणेगजीवे ?
Q. 44. Bhante ! Does a Kumbhika with a single petal have one soul or many souls ?
उत्तर ४४ – एवं जहा पलासुद्देसए तहा भाणियव्वे । जहणणं अंतमुत्तं उक्कोसेणं वासपुहुत्तं । सेसं तं चेव चेव ।
A. 44. Gautama! It is similar to a Palāsa, except that its minimum span of life is less than a muhurta and the maximum span two to nine years.
- सेवं भंते ! सेवं भंते ! त्ति
-Bhante! So it is. You are right.
12
णवरं ठिझ
चउत्थो उद्देसो समत्तो ।
Chapter Four ends.

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पंचमो उद्देसो
Chapter Five
(Life in a Nälika]
प्रश्न ४५–णालिए णं भंते! एगपत्तए कि एगजीवे अणेगजीवे ?
___Q.45. Bhante ! Does a Nalika with a single petal have one soul or many souls ?
उत्तर ४५-एवं कुंभिउद्देसगवत्तव्वया णिरवसेसं भाणियव्वा ।
A.45. Gautama ! It is exactly similar to a Kumbhika in all respects.
-सेवं भंते ! सेवं भंते ! त्ति ।
-Bhante ! So it is. You are right.
पंचमो उद्देसो समत्तो।
Chapter Five ends.

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छट्ठो उद्देसो Chapter Six
[ Life in a Padma ]
प्रश्न ४६-पउमे णं भंते एगपत्तए कि एगजीवे अणेगजीवे ?
Q. 46. Bhante ! Does a Padma with a single petal have one soul or many souls ? .
उत्तर ४६–एवं उप्पलुद्देसगवत्तव्वया णिरवसेसा भाणियन्वा ।
A. 46. Gautama ! It is similar to an Utpala in all respects.
-सेवं भंते ! सेवं भंते ! ति ।
-Bhante ! So it is. You are right.
छट्टो उद्देसो समत्तो। Chapter Six ends.

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सत्तमो उद्देसो
Chapter Seven
[ Life in a Karnika ]
प्रश्न ४७ – कणिए णं भंते एगपत्तए कि एगजीवे अणेगजीवे ?
Q. 47. Bhante! Does a Karnikā with a single petal have one soul or many souls ?
उत्तर ४७ - एवं चेव णिरवसेसं भाणियव्वं ।
A. 47. respects.
Gautama! It is similar to an Utpala in all
- सेवं भंते ! सेवं भंते ! त्ति
- Bhante ! So it is.
You are right.
सत्तमो उद्देसो समत्तो ।
Chapter Seven ends.

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अट्ठमो उद्देसो Chapter Eight [Life in a Nalina]
प्रश्न ४८-णलिणे णं भंते ! एगपत्तए कि एगजीवे अणेगजीवे ?
Q. 48. Bhante ! Does a Nalina with a single petal have one soul or many souls ?
उत्तर ४८-एवं चेव गिरवसेसं जाव...अणंतखुत्तो।
A. 48. Gautama ! It is similar to an Utpala in respects.
-सेवं भंते ! सेवं भंते! ति।
all
--Bhante !
So it is. You are right.
अट्ठमो उद्देसो समत्तो। Chapter Eight ends.

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णवमो उद्देसो
Chapter Nine
[Rājarşi Śiva]
तेणं कालेणं तेणं समएणं हथिणापुरे णामं णयरे होत्था। वण्णओ। तस्स णं हत्थिणापुरस्स णयरस्स बहिया उत्तरपुरथिमे दिसिभागे एत्थ णं सहसंबवणे णामं उज्जाणे होत्था । सव्वोउयपुप्फफलसमिद्धे रम्मे णंदणवणसण्णिप्पगासे सुहसीतलच्छाए मणोरमे साउप्फले अकंटए पासाइए जाव... पडिरूवे। तत्थ णं हथिणापुरे णयरे सिवे णामं राया होत्था। महयाहिमवंत० । वण्णओ। तस्स णं सिवस्स रण्णो धारिणी णामं देवी होत्था । सुकुमाल० । वण्णओ। तस्स णं सिवस्स रण्णो पुत्ते धारिणीए अत्तए सिवभद्दे णामं कुमारे होत्था । सुकुमाल० जहा सूरियकंते जाव...पच्चुवेक्खमाणे पच्चुवेक्खमाणे विहरइ।
In that period, at that time, there was a city named Hastinapur. Description. To the north-east of the said city: there was a garden named Sahasrāmrayana which offered fruits and flowers of all seasons. It was as charming as the Nandana garden in heaven. The shade of its trees was cool and pleasant. It was pleasing to the mind, with many tasteful fruits, free from thorns, delight-giving, till beautiful. In the said city of Hastināpur, the ruling monarch was Siva. He was as great as the Himavān (Himalayas), etc., state all descriptions of the king. Dhāriņi was his principal consort. Her limbs were tender and graceful. Description. The king had a son from her who was named Sivabhadra. His limbs were also very tender and graceful, like that of prince Süryakānta in the Rajapraśniya Sūtra, till the said prince looked after the kingdom, provinces and the army.
तएणं तस्स सिवस्स रण्णो अण्णया कया वि पुव्वरत्तावरत्तकालसमयंसि रज्जधुरं चिंतेमाणस्स अयमेयारूवे अज्झत्थिए जाव...समुप्पज्जित्था-अत्थि ता मे पुरा पोराणाणं० जहा तामलिस्स जाव...पुत्तेहिं वड्ढामि पसूहिं वड्डामि

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रजेणं वड्डामि एवं र?णं बलेणं वाहणेणं कोसेणं कोट्ठागारेणं पुरेणं अंतेउरेणं वड्डामि ; विपुलधणकणगरयण० जाव...संतसारसावएज्जेणं अईव अईव अभिवड्डामि तं किं णं अहं पुरा पोराणाणं० जाव...एगंतसोक्खयं उन्वेहमाणे विहरामि? तं जाव...ताव अहं हिरण्णणं वड्डामि तं चेव जाव...अभिवड्डामि जाव...मे सामंतरायाणो वि वसे वट्टति तावता मे सेयं कल्लं पा उप्पभाए जाव... जलंते सुबहु लोहीलोहकडाहकडुच्छुयं तंबियं तावसभंडगं घडावेत्ता सिवभई कुमारं रज्जे ठवित्ता तं सुबहुं लोहीलोहकडाहक डुच्छुयं तंबियं तावसभंडगं गहाय जे इमे गंगाकूले वाणपत्था तावसा भवंति तं जहा-होत्तिया पोत्तिया कोत्तिया जण्णई सड्ढई थालई हुंबउट्ठा दंतुक्खलिया उम्मज्जगा संमज्जगा णिमज्जगा संपक्खाला उद्धकंडूयगा अहोकंडूयगा दाहिणकूलगा उत्तरकूलगा संखधमया कूलधमगा मियलुद्धया हत्थितावसा जलाभिसेयकिढिणगाया अंबुवासिणो वाउवासिणो वक्कलवासिणो जलवासिणो चेलवासिणो अंबुभक्खिणो वायभक्खिणो सेवालभक्खिणो मूलाहारा कंदाहारा पत्ताहारा तयाहारा पुप्फाहारा फलाहारा बीयाहारा परिसडियकंदमूलपंडुपत्तपुप्फफलाहारा उदंडा रुक्खमूलिया मंडलिया वणवासिणो बिलवासिणो दिसापोक्खिया आयावणाहिं पंचग्गितावेहिं इंगालसोल्लियंपिव कंडुसोल्लियंपिव कट्टसोल्लियंपिव अप्पाणं जाव...करेमाणा विहरंति (जहा उववाइए जाव...कट्ठसोल्लियं पिव अप्पाणं करेमाणा विहरंति ) तत्थ णं जे ते दिसापोक्खी तावसा तेसिं अंतियं मुडे भवित्ता दिसापोक्खीयतावसत्ताए पव्वइत्तए। पव्वइए वि य णं समाणे अयमेयारूवं अभिग्गहं अभिगिण्हिस्सामि-कप्पइ मे जावज्जीवाए छट्टछणं अणिक्खित्तेणं दिसाचक्कवालेणं तवोकम्मेणं उड्ढ बाहाओ पगिज्झिय पगिज्झिय जाव...विहरित्तए त्ति कट्ट, एवं संपेहेइ ।
In the last quarter of one night, while ruminating over the affairs of the state, he had a thought in his mind that by the influence of pious karma, acquired in the past, etc., similar to tāpasa Tāmali in S. 3.1.1., I have my progeny, cattle, kingdom, provinces, army, vehicles, treasure, palace, city and harems etc., ever growing. I have ample wealth, gold and diamonds, till objects of worth, which are incessantly growing and because of my pious deeds in the past, I am enjoying pleasures which are perfect. Now, I think, a time has come when, as my treasure is growing, till the vassal kings pay me

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homage and allegiance, to-morrow as the sun rises in all its brightness, I collect many vessels, pots, laddles, and other objects used by the tāpasa monks, and abdicate in favour of prince Śivabhadra. Then with the aforesaid equipments I go to those tāpa sa monks who are living in våņaprastha on the other bank of the Gangā, viz., those who worship fire (agnihotrī), those who use cloth, those who lie on the ground, those who offer sacrifice, those who are revered, those who carry khappara, those who carry kundikå those who live on fruits, those who dive once to finish their bath, those who dive several times, those who remain under water for some time, those who rub clay on their body before bath, ürdhakanduka, adhokanduka, daksinakülaka, uttarakülaka, śank hadhamaka, küladhamaka, mrgalubdhaka, hastītāpasa, those who take food after worshipping water, those living in caves, those who live in air, those wearing bark, those who live in water, those who use garments, those who live on water, those who live on air, those who live on moss, those who live on roots, those who live on trunks those who live on leaves, those who live on barks, those who live on flowers, those who live on fruits, those who live on seeds, those who live on fall-outs of trunk, root, bark, leaf, fruits or flower from a tree, those who carry a tall pole, those who live inside the trunk of the trees, those who live in a mandala, or in a forest, or in a cave or those who worship the directions with water, those who expose themselves to five types of heat and reduce their body into a log, as described in the Aupapätika Sútra, till those who turn their body into a log ; and from among these, I go to those who worship the directions with water before they take a fruit dish, and obtain my own initiation into monkhood. And then I take the vow to practise fasts, two days a time, till the end of my life, coupled with a penance named dikcakravāla in which I keep both my hands up. I think, this is worthwhile for me. Such was the trend of thought in king siva.
HEAT First 79...Ja Tag HET TO F1a... Estaat कोड बियपुरिसे सद्दावेइ सद्दावेत्ता एवं वयासी-खिप्पामेव भो देवाणुप्पिया ! हत्थिणापुरं णयरं सभिंतरबहिरियं आसिय० जाव...तमाणत्तियं पच्चप्पिणंति तए णं से सिवे राया दोच्चं पि कोडुबियपुरिसे सद्दावेइ सद्दावेत्ता एवं

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वयासी— खिप्पामेव भो देवाणुप्पिया ! सिवभद्दस्स कुमारस्स महत्थं महत्थं विउलं रायाभिसेयं उबट्टवेह । तएणं ते कोडु बियरिसा तहेव उवट्ठवेंति । तणं से सिवे राया अणेगगणणायगदंडणायग० जाव... संधिपालसद्धि संपरिवुडे सिक्भदं कुमारं सीहा सणवरंसि पुरत्याभिमुहं णिसियावेइ णिसियावेत्ता असणं. सोवण्णियाणं कलसाणं जाव... अट्ठसएणं भोमेज्जाणं कलसाणं सव्विड्डीए जाव.... रवेणं महया महया रायाभिसेगेणं अभिसिंचति म० म० पम्हलसुकुमालाए सुरभीए गंधकासाईए गायाइं लूहेइ पम्हल० पम्हल० सरसेणं गोसीसेणं एवं जव जमालिस अलंकारो तहेव जाव... कप्परुक्खगं विव अलंकियविभूसियं करेइ करिता करयल० जाव... कट्ट, सिवभद्दं कुमारं जएणं विजएणं वद्धावेंति जएणं विजएणं वद्धावित्ता ताहि इट्ठाहिं कंताहिं पियाहि जहा उववाइए कूणियस्स जाव... परमाउं पालपाहि इट्ठजणसंपरिवुडे हत्थिणाउरस्स गयरस्स अण्णेसि च बहूणं गामागरणयरं० जाव... विहराहि ति कट्ट, जयजयसद्दं पउंजंति । तएणं से भद्दे कुमारेराया जाए । महया हिमवंत ० । वण्णाओ जाव...' ... विहरइ ।
Having had this sort of thought in his mind, king Śiva called the blacksmiths next morning and got the vessels, bowl, and other objects of use by a tapasa monk manufactured. Then he called his men and said, "Oh beloved of the gods! Please sprinkle water inside and outside Hastināpur and clean the city at once", till they reported back the fulfilment of the commission. Then the king said again, "Oh beloved of the gods Arrange at once the coronation ceremony of prince Sivabhadra." When the arrangements were complete, king Siva, accompanied by the tributary kings of difierent ranks, placed the prince on a grand throne with his face turned towards the east. Then his anointment was performed with 108 golden jars, till 103 earthen jars in grand munificence and to the accompainment of musical instruments. Then he was wiped dry with a very soft and perfumed towel. Then gosirsa sandal paste was rubbed on his body, till like Jamali, he was decorated and adorned like the Kalpa tree. Then with folded hands he wished glory and success for the new monarch and blessed him, as in the case of king Konika in the Aupapatika Sutra with words which were good, pleasant and dear, till wished him a long life and a glorious reign at Hashtinapur and the adjoin

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ing territories supported by his dear men and a very happy life as the head of the family, kingdom and provinces, till shouted his victory again and again. Thus prince Sivabhadra was declared the new monarch. The new monarch soon became the leader of the kings like the great Himavān mountain among the hills. Description.
तएणं से सिवे राया अण्णया कयाइं सोभणंसि तिहिकरणदिवसमहत्तणक्खत्तंसि विउलं असणपाणखाइमसाइमं उवक्खडावेइ उवक्खडावेत्ता मित्त- . णाइणियग० जाव...परिजणं रायाणो य खत्तिया आमंतेइ आमंतेत्ता तओ पच्छा हाए जाव...सरीरे भोयणवेलाए भोयणमंडवंसि सुहासणवरगए तेणं मित्तणाइणियगसयण० जाव...परिजणेणं राएहि य खत्तिएहि य सद्धि विउलं असणपाणखाइमसाइमं एवं जहा तामली जाव...सक्कारेइ संमाणेइ सक्कारित्ता संमाणिता तं मित्तणाइ० जाव...परिजणं रायाणो य खत्तिए य सिवभई च रायाणं आपुच्छइ आपुच्छित्ता सुबहुं लोहीलोहकडाहकडुच्छुयं जाव...भंडगं गहाय जे इमे गंगाकूलगा वाणपत्था तावसा भवंति तं चेव जाव...तेसिं अंतियं मुडे भवित्ता दिसापोक्खियतावसत्ताए पव्वइए पव्वइए वि य णं समाणे अयमेयारूवं अभिग्गहं अभिगिण्हइ-कप्पइ मे जावज्जीवाए छट्ट० तं चेव जाव...अभिग्गहं अभिगिण्हइ अभिगिण्हित्ता पढम छट्ठक्खमणं उवसंपज्जित्ता णं विहरइ ।
After this, on another auspicious day with favourable stars up in the sky, he got prepared a large variety and quantity of food, drink, dainties and delicacies and invited to dinner friends, relations, neighbours, servants, kings and ksatriyas of all ranks. Then having taken his bath, as the dinner time approached, he took his seat in the dining hall and dined with his friends, relations, till the ksatriyas and honoured them. Then with the permission of all, including that of the new monarch, he picked up the equipments of a monk and got himself initiated at the hands of the monks who worship directions called diśāprokşak on the bank of the Gangã. Then as per his previous resolve, he decided to practise fasts for two days at a time, missing in all six meals, and these fasts were to be repeated.

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तएणं से सिवे रायरिसी पढमछट्ठक्खमणपारणगंसि आयावणभूमीए पच्चोरुहइ पच्चोरुहित्ता वागलवत्थणियत्थे जेणेव सए उडए तेणेव उवागच्छइ तेणेव उवागच्छित्ता किढिणसंकाइयगं गिण्हइ गिण्हित्ता पुरत्थिमं दिसं पोक्खेइ पुरथिमाए दिसाए सोमे महाराया पत्थाणे पत्थियं अभिरक्खउ सिवं रायरिसीं अभिरक्खित्ता जाणि य तत्थ कंदाणि य मूलाणि य तयाणि य पत्ताणि य पुप्फाणि य फलाणि य बीयाणि य हरियाणि य ताणि अणुजाणउ ति कट्ट, पुरत्थिमं दिसं पसरइ पुरत्थिमं दिसं पसरइत्ता जाणिय तत्थ कंदाणि य जाव... हरियाणि य ताइ गेण्हइ गिण्हित्ता किढिणसंकाइयं भरेइ किढि० दब्भे य कुसे य समिहाओ य पत्तामोडं च गिण्हइ गिण्हित्ता जेणेव सए उडए तेणेव उवागच्छइ उवागच्छिता किढिणसंकाइयगं ठवेइ किढि० वेदि वड्ढे इ वे० उवलेवणसंमज्जणं करेइ उ० दब्भकलसाहत्थगए जेणेव गंगा महाणदी तेणेव उवागच्छइ तेणेव० गंगामहाणई ओगाहेइ गंगा जलमज्जणं करेइ जल. जलकीडं करेइ जल० जलाभिसेयं करेइ जला० आयंते चोक्खे परमसुइभूए देवयपिइकयकज्जे दब्भकलसाहत्थगए गंगाओ महाणईओ पच्चुत्तरइ गंगाओ० जेणेव सए उडए तेणेव उवागच्छइ तेणेव० दन्भेहि य कुसेहि य वालुयाएहि य वेइं रएइ बेइं रएत्ता सरएणं अरणि महेइ सर० अग्गि पाडेइ अग्गिं पाडेता अग्गिं संधुक्केइ अग्गिं० समिहाकट्ठाई पक्खिवइ समिहा० अग्गिं उज्जालेइ अग्गिं० अग्गिस्स दाहिणे पासे सत्तंगाई समादहे। तं जहा-सकहं वक्कलं ठाणं सिज्जा भंडं कमंडलु। दंडदारुं तहअप्पाणं अहे ताई समादहे। महुणा य घएण य तंदुलेहि य अंग्गि हुणइ अग्गिं हुणित्ता चरं साहेइ चरुं साहेत्ता बलिं वइस्सदेवं करेइ बलि० अतिहिपूयं करेइ अतिहि० तओ पच्छा अप्पणा आहारमाहारेइ ।
On completion of his first two days of fast, the monarchsage Śiva came down from the exposure ground with a view to break his fast. He wrapped his bark-cloth and came to his thatch. Then with his bamboo bowl etc., he worshipped the East and prayed, “Oh Mahārajā Soma, the ruler of the East ! May you protect me, Siva, who is now engaged in spiritual deeds and may you permit him to collect roots, trunks, bark, fruits, flowers, leaves, etc., which may be available in the East for his upkeep.” Having prayed like this, he

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proceeded in that direction, filled up his bowl with roots trunks, etc., and returned to his own thatch. Having placed the bowl on the ground, he wiped clean and besmeared the altar. Thereafter with a cocoanut and small jar in his band, he came to the bank of the Gangā, and dived inside the water. Then having completed his bath and cleaned his mouth and body, he came back to his thatch and decorated the altar with sand, cocoanut and kuģa and lit a fire on it by rubbing two pieces of sacrificial wood. Then to the right hand side of the said fire, he placed seven objects as follows: sakathā (an object of worship), bark, lamp, bed, water pot, staff and his own body. Then he offered oblation to Vaiśyadeva into the fire with honey, ghee and rice. Then he fed a guest and broke his fast.
तएणं से सिवे रायरिसी दोच्चं छटुक्खमणं उवसंपज्जित्ता णं विहरइ । तएणं से सिवे रायरिसी दोच्चे छट्टक्खमणपारणगंसि आयावणभूमिओ पच्चोरुहइ, आयावण० एवं जहा पढमपारणगं णवरं दाहिणगं दिसं पोक्खेइ दाहिण० दाहिणाए दिसाए जमे महाराया पत्थाणे पत्थियं सेसं तं चेव आहारमाहारेइ। तएणं से सिवे रायरिसी तच्चं छट्टक्खमणं उवसंपज्जित्ता णं विहरइ। तएणं से सिवे रायरिसी सेसं तं चेव णवरं पच्चच्छिमाए दिसाए वरुणे महारायापत्थाणे पत्थियं सेसं तं चेव जाव आहारमाहारेइ। तएणं से सिवे रायरिसी चउत्थं छट्टक्खमणं उवसंपज्जित्ताणं विहरइ । तएणं से सिवे रायरिसी चउत्थछट्ठक्खमण एवं तं चेव णवरं उत्तर दिसं पोक्खेइ उत्तराए दिसाए वेसमणे महाराया पत्थाणे पत्थियं अभिरक्खउ सिवं सेसं तं चेव जाव...तओ पच्छा अप्पणो आहारमाहारेइ।
After this he performed his second fast for two days missing six meals and having completed it, he descended from the exposure ground, put on his bark-cloth, etc. all as aforesaid, except that this time he worshipped the South and prayed, “Oh Yama, the ruler of the South ! May you save me, Siva, who am engaged in spiritual practices to elevate my life hereafter," etc., all as before. Then he broke his fast. After his third fast, he worshipped Varuņa, the ruler of the West, and prayed as aforesaid. After his fourth fast, he worshipped Vaiśramaņa, the ruler of the North, and prayed as aforesaid, till broke his fast.

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तणं तस्स सिक्स रायरिसिस्स छट्ठ छट्टणं अणिक्खित्तेणं दिसाचक्कवालेणं जाव... आयावेमाणस्स पगइभद्दयाए जाव... विणीययाए अण्णया कया वि तयावर णिज्जाणं कम्माणं खओवसमेणं ईहापोहमग्गणगवेसणं करेमाणस्स विभंगे णामं अण्णाणे समुप्पण्णे । से णं तेणं विब्भंगणाणेणं समुप्पण्णेणं पासइ अस्सिं लोए सत्त दीवे सत्त समुद्दे तेण परं ण जाणइ ण पासइ ।
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Because of his worshipping the directions combined with two-day fasts, because of the exposure he took and because of his gentle habits, he had tranquilisation and exhaustion of a particular karma(enshrouding vibhanga) and while practising ihā, apoha, mārgaṇā and gaveṣaṇā, one day he was in possession of vibhanga knowledge. With this knowledge acquired, he could know and see seven isles (continents) and seven -oceans, but nothing beyond these.
तणं तस्स सिवस्स रायरिसिस्स अयमेयारूवे अब्भत्यिए जाव... • समुप्पज्जित्थअथ णं ममं अइसेसे णाणदंसणे समुप्पण्णे एवं खलु अस्सिं लोए सत्त दीवा सत्त समुद्दा तेण परं वोच्छिण्णा दीवा य समुद्दा य एवं संपेहेइ एवं ० naraणभूमीओ पच्चोरूहइ आ० वागलवत्थणियत्थे जेणेव सए उडए तेव उवागच्छइ तेणेव ० सुबहु लोहीलोहकडाहकडुच्छुयं जाव... भंडगं किढि - संकायं च गेues गण्हित्ता जेणेव हत्थिणापुरे णयरे जेणेव तावसावसहे तेणेव उवागच्छइ तेणेव० भंडणिक्खेवं करेइ भंड० हत्थिणापुरे णयरे सिंघाडगतिग० जाव... पहेसु बहु जणस्स एवमाइक्खइ जाव... एवं परूवेइ – अत्थि णं देवाप्पिया ! ममं अइसेसे णाणदंसणे समुप्पण्णे एवं खलु अस्सिं लोए जाव ...दीवा य समुद्दा य । तणं तस्स सिवस्स रायरिसिस्स अंतियं एयमट्ठ सोच्चा णिसम्म हत्थिणापुरे णयरे सिंघाडगतिग ० जाव... पहेसु बहु जणो अण्णमण्णस्स एवम इक्ख जाव... परूवेइ – एवं खलु देवाणुप्पिया ! सिवे रायरिसी एवं आइक्खइ जाव... परूत्रेइ – अत्थि णं देवाणुप्पिया ! ममं अइसेसे णाणदंसणे ...तेण परं वोच्छिण्णा दीवा य समुद्दा य । से कहमेयं मण्णे एवं ?
जाव.
Thereon the monarch-sage Śiva had an idea in his mind, "Well! I have come to acquire super-human knowledge and faith by dint of which I have realized that this universe consists of seven isles and seven oceans only." Having

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thougħt like that he descended from the exposure ground, put on his bark-cloth and returned to his thatch. Then he picked up his equipments and having done so he came to the hermitage of the tāpasa monks at Hastināpur, and then having deposited his equipments in the hermitage, he appeared in the city of Hastināpur and spoke to men on highways, in the parks and squares in part as follows : "Oh beloved of the gods! I have come to acquire super-human knowledge and faith so that I know for certain that this universe consists of seven isles and seven oceans only.” On hearing these words of the royal-sage, men talked among themselves as follows, “Oh beloved of the gods ! The royal-sage Siva says like this, etc., till how do we accept his contention ?"
तेणं कालेणं तेणं समएणं सामी समोसढे । परिसा जाव पडिगया। तेणं कालेणं तेणं समएणं समणस्स भगवओ महावीरस्स जे? अंतेवासी जहा बिइयसए णियठुद्दे सए जाव...अडमाणे बहुजणसदं णिसामेइ बहुजणो अण्णमण्णस्स एवं आइक्खइ एवं जाव...परूवेइ---एवं खलु देवाणुप्पिया ! सिवे रायरिसी एवं आइक्खइ जाव...परूवेइ अत्थि णं देवाणुप्पिया! तं चेव जाव वोच्छिण्णा दीवा य समुद्दा य । से कहमेयं मण्णे एवं ?
. In that period, at that time, Bhagavan Mahavira arrived there. People went out, till having heard him, they went back. In that period, at that time, Indrabhūti Gautama, the seniormost disciple of Bhagavān Mahāvīra, while going on a begging mission, as per the description in Book Two, heard people talking among themselves. They said to one another, “Oh beloved of the gods! The monarch-sage Siva claims that he is in possession of super-human (occult) powers till in the universe, there are only seven isles and seven oceans, and nothing more beyond these. How do we accept this thesis "
तएणं भगवं गोयमे बहुजणस्स अंतियं एयमट्ठसोच्चा णिसम्म जाव...सङ्घ जहा णियंठुद्देसए जाव...
Having heard these discussions, Gautama had some doubt, ..

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curiosity and inquisititiveness enkindled in him. Having come back to his lodge, he submitted to Bhagavān Mahavira in part as follows:
प्रश्न ४९ तेण परं वोच्छिण्णा दीवा य समुद्दा य। से कहमेयं भंते ! एवं ?
Q.49. Bhante! The monarch-sage Siva claims that in the universe there are seven isles and seven oceans, and nothing. more beyond these, etc. How is that ?
समणे भगवं महावीरे भगवं गोयम एवं वयासी
Bhagavān Mahāvira interrupted :
उत्तर ४९-जण्णं गोयमा ! से बहुजणे अण्णमण्णस्स एवमाइक्खइ तं चेव सव्वं भाणियव्वं जाव...भंडणिक्खेवं करेइ हत्थिणापुरे णय रे सिंघाडग० तं चेव जाव...वोच्छिण्णा दीवा य समुद्दा य । तएणं तस्स सिवस्स रायरिसिस्स अंतिए एयमट्ठसोच्चा णिसम्म तं चेव सव्वं भाणियव्वं जाव..तेण परं वोच्छिण्णा दीवा य समुद्दा य तण्णं मिच्छा। अहं पुण गोयमा! एवमाइक्खामि...जाव परूवेमि-एवं खलु जंबुद्दीवाइया दीवा लवणाईया समुद्दा संठाणमओ एगविहिविहाणा वित्थारओ अणेगविहिविहाणा एवं जहा जीवाभिगमे जाव..,सयंभूरमणपज्जवसाणा अस्सिं तिरियलोए असंखेज्जे दीवस मुद्दे पण्णत्ते समणाउसो !
____ A. 49. This is wholly incorrect. Oh Gautama ! " assert like this, till establish that Jambūdvīpa and other isles. and Salt ocean and other oceans being round in shape are similar, but in width, each is twice the isle preceding it and hence are different, etc., as described in the Jivabhigama Sutra, till, oh long lived monks, in this world of beings, till the ocean named Svayambhuramaņa, there are many isles. and oceans.
प्रश्न ५०-अत्थि णं भंते ! जंबुद्दीवे दीवे दन्वाइं सवण्णाई पि अवण्णाई पि सगंधाई पि अगंधाई पि सरसाइं पि अरसाई पि सफासाई पि अफासाइं पि अण्णमण्णबद्धाइं अण्णमण्णपुट्ठाई जाव...घडत्ताए चिट्ठति ।

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Q.50. Bhante ! Are the objects in Jambudvipa, with or without colour, with or without smell, with or without taste, with or without touch, bound, touched, and related to one another ?
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उत्तर ५०
- हंता अस्थि ।
A. 50. Yes, Gautama, they are.
प्रश्न ५१ – अत्थि णं भंते ! लवणसमुद्दे दव्वाई सवण्णाई पि अवण्णाई पिसगंधाई पि अगंधाई पि सरसाई पि अरसाई पि सफासाई पि अफासाई पि अण्णमण्णबद्धाई अण्णमण्णपुट्ठाई जाव... घडत्ताए चिट्ठति ।
Q. 51. Bhante ! Are the objects in Lavana Samudra with or without colour till related to one another ?
उत्तर ५१ - हंता अत्थि ।
A. 51. Yes Gautama ! They are.
प्रश्न ५२ - अत्थि णं भंते ! एवं जाव...
. संयभूरमण समुद्दे ?
धाय संडे दीवे दव्वाइं सवण्णाई पि एवं चेव
Q. 52. Bhante! Are the objects in Dhātakikhaṇḍa, till Svayambhuramaņa, with or without colour, till related to one another ?
उत्तर ५२ -- जाव हंता अत्थि ।
A. 52. Yes, Gautama, they area
तणं सा महतिमहालिया महच्चपरिसा समणस्स भगवओ महावीरस्स अंतियं एयमट्ठ सोच्चा णिसम्म हट्टतुट्ठा समणं भगवं महावीरं वंदइ णमंसइ वंदित्ता नमंसित्ता जामेव दिसं पाउब्भुया तामेव दिसं पडिगया ।
On hearing these words of Bhagavan Mahavira and having accepted them at heart, the whole assembly was highly

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delighted and pleased, the people paid their homage and obeisance to Bhagavan Mahāvīra and went away.
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तए णं हत्थिणापुरे णयरे सिंघाडग० जाव... पहेसु बहुजणो अण्णमण्णस्स एवमाइक्खइ जाव... परूवेइ - जण्णं देवाणुप्पिया ! सिवे रायरसी एवम इक्खड़ जाव... परूवेइ – अत्थि णं देवाणुप्पिया ! ममं अइसेसे णाणे जाव... समुद्दा य संणो इट्टे मट्ठे । समणे भगवं महावीरे एवमाइक्खइ जाव... परूवेइ — एवं खलु एयस्स सिवस्स रायरिसिस्स छट्ठ छट्ठ े णं तं चेव जाव... भंडणिक्खेवं करेइ भंडणिक्खेवं करेत्ता हत्थिणापुरे णयरे सिंघाडग० जाव... समुद्दा य । तएणं तस्स सिवस्स रायरिसिस्स अंतियं एयमट्ठ सोच्चा णिसम्म जाव... समुद्दा य तण्णं मिच्छा । समणे भगवं महावीरे एवमाइक्खइ - एवं खलु जंबुद्दीवाईया दीवा लवणाईया समुद्दा तं चैव जाव... असंखेज्जा दीपसमुद्दा पण्णत्ता समणाउसो !
In the city of Hastinapur, in the parks till on all the high ways, many people talked among themselves in part as follows : "Oh beloved of the gods! The claim of the monarch-sage Siva that he has come to acquire super-human power by dint of which he establishes that there are seven oceans and seven isles, and nothing more beyond that, is wholly wrong. Śramaņa Bhagavan Mahavira asserts like this, till establishes that (because of incessant fasts lasting for two days each, he has come to acquire distorted extra-sensory knowledge which extend upto seven isles and seven seas only, but not beyond them, which is not a correct account. In reality, ) besides Jambudvipa and others, in all, seven isles and salt oceans, there are innumerable isles and oceans.
तए णं से सिवे रायरिसी बहुजणस्स अंतियं एयमट्ठ सोच्चा णिसम्म संकिए कखिए वितिगिच्छिए भेदसमावण्णे कलुससमावण्णे जाए यावि होत्या । तए णं तस्स सिवस्स रायरिसिस्स संकियस्स कंखियस्स जाव... कलुससमावण्णस्स से विभंगे अण्णाणे खिप्पामेव परिवडिए ।
On hearing the above discussion among many people, the monarch-sage Siva was afraid, alarmed, doubtful, uncertain, confused, and his vibhanga knowledge disappeared at once.
13

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तएणं तस्स सिवस्स रायरिसिस्स अयमेयारूवे अब्भत्थिए जाव... समुप्पज्जित्था — एवं खलु समगे भगवं महावीरे आइगरे तित्थगरे जाव... सव्वण्णु सव्वदरिसी आगासगएणं चक्केणं जाव... • सहसंबवणे उज्जाणे अहापडिरूवं जाव... विहरइ तं महाफलं खलु तहारूवाणं अरहंताणं भगवंताणं णामगोयस्स जहा उववाइए जाव... गहणयाए तं गच्छामि णं समणं भगवं महावीरं वंदामि जाव... पज्जुवासामि एयं णे इहभवे य परभवे य जाव... . भविस्सइति कट्ट एवं
संपेes |
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That he had a thought like this in his mind, "Śramaņa Bhagavan Mahāvīra who is the re-giver of the spiritual tenets, reformer of the church order till all-knowing, all-seeing, whose movement is followed by the spiritual wheel in the sky, is at this moment camped, with a suitable mental resolve, in the park named Sahasrāmra. When the hearing of the name and the line of such a great person is the giver of a great merit, the merit acquired in going before him, in paying him homage and obeisance, all as stated in the Aupapātika Sūtra, must be immensely more, till when a single spiritual word heard from him is a giver of great merit, then what to speak of the outcome of hearing his whole sermon. Hence it is necessary that I go to Śramana Bhagavan Mahāvīra, pay homage and obeisance to him, till worship him. This will surely do me good not only in this life but in the life ahead."
एवं संपेहित्ता जेणेव तावसावसहे तेणेव उवागच्छइ तेणेव उवागच्छित्ता तावसावसह अणुप्पविसइ तावसावसहं अणुप्पविसित्ता सुबहु लोही लोहकडाह० जाव... किढिणसंकाइगं च गेण्हइ गण्हित्तां तावसावसहाओ पडिणिक्खमइ ताव० परिवडियविभंगे हत्थिणाउरं णयरं मज्झमज्झेणं णिग्गच्छइ णिग्गच्छित्ता जेणेव सहसंबवणे उज्जाणे जेणेव समणे भगवं महावीरे तेणेव उवागच्छइ तेणेव उवागच्छित्ता समणं भगवं महावीरं तिक्खुत्तो आयाहिणपयाहिणं करेइ वंदइ णमंसइ वंदित्ता णमंसित्ता णच्चासण्णे णाइवरे जाव... . पंजलिउडे पज्जुवासइ । तरणं समणे भगवं महावीरे सिवस्स रायरिसिस्स तीसे य महतिमहालिया ए० जाव... आणाए आराहए भवइ ।

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Having thought like this, he came to the lodge of the monks. Therefrom he picked up his belongings and stepped out. Deprived of his vibhanga knowledge, monarch-sage Siva paced through the city of Hastināpur, and arrived at the Sahasrāmra park, in the august presence of Bhagavān Mahāvīra. He moved round him thrice and paid his homage and obeisance to him, and then, standing not very near not very far, till with folded palms worshipped him. Bhagavān Mahāvīra spoke before the great assembly and the monarchsage Siva, concluding, "In moulding one's conduct like this, one becomes truly a devotee."
तएणं से सिवे रायरिसी समणस्स भगवओ महावीरस्स अंतियं धम्म सोच्चा णिसम्म जहा खंदओ जाव...उत्तरपुरच्छिमं दिसीभागं अवक्कमइ अवक्कमइत्ता सुबहुं लोहीलोहकडाह० जाव...किढिणसंकाइगं एगते एडेइ ए० सयमेव पंचमुट्टियं लोयं करेइ सयमे० समणं भगवं महावीरं एवं जहेव उसभदत्ते तहेव पव्वइओ तहेव इक्कारस अंगाई अहिज्जइ तहेव सव्वं जाव... सम्बदुक्खप्पहीणे।
Having heard the words of Bhagavān Mahāvīra, till having accepted them, the monarch-sage Siva like Skandaka earlier, moved to some distance in the north-east, till deposited all the belongings of a Tāpasa monk at one place. Then he himself plucked his hairs five times, and came back near Bhagavān Mahāvīra and like Rşabhadatta (Bk. 9 Ch. 33) took shelter in his spiritual order. He studied all the eleven Angas, till was liberated of all the miseries.
भगवं गोयमे समणं भगवं महावीरं वंदइ णमंसइ वंदित्ता णमंसित्ता एवं वयासी
Having paid his homage and obeisancc to Bhagavān Mahāvira, Indrabhūti Gautama submitted as follows:
प्रश्न ५३ -जीवा णं भंते ! सिज्झमाणा कयरंमि संघयणे सिझंति ?
Q. 53. Bhante ! In what sort of structure is a soul fit enough to attain perfection, and be perfeced ? -

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भगवती सूत्रम् शः ११ उ: ९
उत्तर ५३ - गोयमा ! वयरोसभणारायसंघयणे सिज्झति । एवं जहेव उववाइए तहेव संघयणं संठाणं उच्चत्तं भाउयं च परिवसणा । एवं सिद्धिगंडिया रिवसेसा भाणियव्वा जाव... अव्वाबाहं सोक्खं अणुहोंति सासयं सिद्धा ।
196
A. 53. Gautama ! It is perfected in the structure called vajrarṣabhanārāca, etc., all as stated in the Aupapātika Sutra, state structure, shape height, life-span and stay, till the boundary of perfection ( siddhigandikā )...a soul fit enough to attain perfection enjoys eternal bliss, state up to this.
- सेवं भंते ! सेवं भंते ! त्ति
-
— Bhante 1 So it is, you are correct.
णमो उद्देस समत्तो ।
Chapter Nine ends.

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दशमो उद्देसो Chapter Ten
रायगिहे जाव...एवं वयासी
In the city of Rājagyha, till made the following submission :
[ Types of the Universe ] प्रश्न ५४-क इविहे गं भंते ! लोए पण्णत्ते ? Q. 54. Bhante ! How many types of loka (world) are
there?
उत्तर ५४-गोयमा! चउविहे लोए पण्णत्ते तंजहा-दव्वलोए खेत्तलोए काललोए भावलोए।
A.54. Gautamal They have been stated to be four, viz., world as object, world as space, world as time and world as cognition.
प्रश्न ५५-खेत्तलोए णं भंते ! कइविहे पण्णत्ते ?
Q. 55. Bhante ! How many types is the world as space ?
उत्तर ५५-गोयमा ! तिविहे पण्णत्ते तंजहा-अहोलोयखेत्तलोए तिरियलोयखेत्तलोए उड्डलोयखेत्तलोए।
A. 55. Gautama ! It has three types, viz., world beneath, world in the middle and world high up: प्रश्न ५६-अहोलोयखेत्तलोए णं भंते ! कइविहे पण्णत्ते ? ।
Q.56. Bhante | How many types is the world as space beneath ?

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भगवती सत्रम् शः ११ उः १०
उत्तर ५६ – गोयमा ! सत्तविहे पण्णत्ते तंजहा - रयणप्पभापुढविअहेलोयखेत्तलोए जाव...अहेसत्तमापुढविअहोलोयखेत्तलोए ।
198
A. 56. Gautama ! Seven types, Ratnaprabhā hell till the lowest seventh.
प्रश्न ५७ - तिरियलोयखेत्तलोए णं भंते ! कइविहे पण्णत्ते ?
Q.57. How many types is the world as space in the middle ?
उत्तर ५७ - गोयमा ! असंखेज्जविहे पण्णत्ते तंजहा - जंबुद्दीवे दीवे तिरियलोयखेत्तलोए जाव...सयंभूरमणसमुद्दे तिरियलोयखेत्तलोए ।
A. 57. Gautama ! Many types, Jambudvipa, till Svayambhuramaņa ocean.
प्रश्न ५८ - उड्डलोयखेत्तलोए णं भंते ! कइविहे पण्णत्ते ?
Q.58. Bhante ! How many types is the world as space high up?
उत्तर ५८ — गोयमा ! पण्णरसविहे पण्णत्ते तंजहा- सोहम्मकप्पउड्डलोयखेत्तलोए जाव...अच्चुयउड्डुलोए गेवेज्जविमाणउडलोए अणुत्तरविमाण ० ईसि पब्भारपुढविउड्डलोयखेत्तलौए ।
A. 58. Fifteen types, viz., Saudharmakalpa, 'till Acyutakalpa (twelve ), Graiveyaka Vimānas, Anuttara Vimānas and Işatprāgbhāra (Siddhasila ).
प्रश्न ५९ - अहोलोयखेत्तलोए णं भंते! किंसंठिए पण्णत्ते ?
Q. 59. Bhante! What is the shape of the world as space beneath ?
उत्तर ५९ - गोयमा ! तप्पागारसंठिए पण्णत्ते ।

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199
Bhagavati Satra Bk. 11 Ch. 10
199 A. 59. Gautama ! It is tripod in shape. प्रश्न ६०-तिरियलोयखेत्तलोए णं भंते ! किंसंठिए पण्णत्ते ? . .
Q. 60. Bhante ! What is the shape of the world as space in the middle ?
उत्तर ६०-गोयमा ! झल्लरिसंठिए पण्णत्ते।
A. 60. Gautama ! It is round like the (jhilar).
metallic drum
प्रश्न ६१-उड्डलोयखेत्तलोए पुच्छा ?
Q. 61. Bhante ! What is the shape of the world as space high up ?
उत्तर ६१-उड्डमुइंगाकारसंठिए पण्णत्ते ।
A. 61. Gautama | It is like a drum called mrdanga.
प्रश्न ६२-लोए णं भंते ! किंसंठिए पण्णत्ते ?
Q. 62. Bhante ! What is the shape of the universe as a whole ?
उत्तर ६२-गोयमा ! सुपइट्ठगसंठिए लोए पण्णत्ते तंजहा-हेट्ठा विच्छिण्णे मज्भे संखित्ते जहा सत्तमसए पढमुद्देसए जाव...अंतं करेइ ।
___A. 62. Gautama ! The universe as a whole has the shape of a wine cup turned upside down and another placed on it, wide at the bottom, slender in the middle, etc., as described in the Book Seven Chapter One. This universe is wellknown to the masters of knowledge and faith, who are later perfected, till end all misery.
प्रश्न ६३-अलोए णं भंते ! सिंठिए पण्णत्ते ? .

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भगवती सूत्रम् श: ११ उ: १० Q. 63. Bhante ! What is the shape of non-space ? उत्तर ६३–गोयमा ! झुसिरगोलसंठिए पण्णत्ते।
A. 63. Gautama! It has the shape of a soft ball (jhusiragola).
प्रश्न ६४-अहोलोयखेत्तलोए णं भंते! किं जीवा जीवदेसा जीवपएसा?
Q. 64. Bhante! In the world as space underneath, is there the soul (jiva), parts of the soul, space-points of the soul ?
उत्तर ६४-एवं जहा इंदा दिसा तहेव णिरवसेसं भाणियव्वं जाक ...अद्धासमए।
A, 64. Gautama ! Similar to what has been stated in Book Ten Chapter One about the eastern direction, till addha-samaya.
प्रश्न ६५-तिरियलोयखेतलोए णं भंते ! कि जीवा० ?
Q. 65. Bhante ! In the world as space in the middle, is there the soul, (repeat as before) ?
उत्तर ६५-एवं चेव एवं उड्डलोयखेत्तलोए वि णवरं अरूवी छव्विहा अद्धासमओ णत्थि ।
A. 65. Gautama! As before ; and so also about the world as space high up except that in this case, there are only six non-shaped non-souls, there being no time. (They are ; motion-that-be, parts there of, rest-that-be, parts there of, vacuum-that-be and parts there of.)
प्रश्न ६६-लोए णं भंते ! किं जीवा ? Q.66. Bhante ! Is there the soul in the universe, etc ?

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Bhagavati Satra Bk. 11 Ch. 10
201
उत्तर ६६-जहा बिईयसए उत्थिउद्देसए लोयागासे णवरं अरूवी सत्तविहा जाव...अहम्मत्थिकायस्स पएसा णोआगासत्थिकाए आगासत्थिकायस्स देसे आगासत्थिकायपएसा अद्धासमए सेसं तं चेव ।
A. 66. Gautama ! Similar to Book Two Chapter Ten on things-that be, like the description of the sky on the world (lokākāśa), exception being that the non-shaped non-souls are: seven in number, till the space-points of the rest-that-be, not the sky-that-be, but a part of the sky-that-be, space-points. of the sky-that-be, and time. The rest as before.
प्रश्न ६७-अलोए णं भंते ! कि जीवा ?
Q. 67. Bhante ! Is there the soul in the non-space ?
उत्तर ६७-एवं जहा अत्थिकायउद्देसए अलोयागासे तहेव गिरवसेसं जाव... अणंताभागूणे।
A. 67. Gautama ! Similar to Book Two Chapter Ten on things-that-be like the description of the sky on non-space, till it is less than the whole sky by an infinite fraction.
प्रश्न ६८-अहेलोयखेत्तलोयस्स णं भंते ! एगंमि आगासपएसे किं जीवा जीवदेसा जीवप्पएसा अजीवा अजीवदेसा अजीवपएसा ?
Q.68. Bhante ! On a space-point of the sky on the world as space beneath, is there the soul, parts of the soul, space-points of the soul, the non-soul, parts of the non-soul, space-points of the non-soul ?
उत्तर ६८-गोयमा ! णो जीवा जीवदेसा वि जीवपएसा वि अजीवा वि अजीवदेसा वि अजीवपएसा वि। जे जीवदेसा ते णियमा एगिदिय देसा अहवा एगिंदियदेसा य बेइंदियस्स देसे अहवा एगिंदियदेसा य बेइंदियाण य देसा। एवं मज्झिल्लविरहिओ जाव...अणिंदिएसु जाव...अहवा एगिंदियदेसा य अणिंदियदेसा य। जे जीवपएसा ते णियमा एगिदियपएसा अहवा एगिंदियपएसा य बइंदियस्स पएसा अहवा एगिदियपएसा य बेइंदियाण य

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भगवती सूत्रम् शः ११ उः १० पएसा :एवं आइल्लविरहिओ जाव...पंचिंदिएसु अणिंदिएसु तियभंगो। जे अजीवा ते दुविहा पण्णत्ता तंजहा-रूवी अजीवा य अरूवी अजीवा य । रूवी तहेव जे अरूवी अजीवा ते पंचविहा पण्णत्ता तंजहा–णोधम्मत्थिकाए धम्मत्थिकायस्स देसे धम्मत्थिकायस्स पएसे एवं अहम्मत्थिकायस्स वि अद्धासमए।
___A. 68. Gautama ! Not the soul, but parts of the soul, Space-points of the soul, the non-soul, parts of the non-soul, space-points of the non-soul. Of these, the parts of the soul are invariably the parts of one-organ beings, or the parts of the one-organ being and a single part of a two-organ being, or the parts of the one-organ being and the parts of two organ beings. To be known like this, except the middle form (viz., the parts of the one-organ beings and a single part of a twoorgan being), till the end, till without the organs of sense, till the parts of the one-organ beings and the parts of the beings without the organs of sense. Coming to the space-points of the soul, they are, as a rule, the space-points of the one-organ beings, or the space-points of the one-organ beings and the space-points of one two-organ being or the space-points of the one-organ beings and the space-points of the two-organ beings. Repeat like this till the five-organ beings, two forms only, discarding the first form. State all the three forms in the case of those without the organs of sense. The non-souls have been stated to be of two types, viz, those with a shape and those without a shape. The non-souls with a shape have been already described. The non-souls without a shape are five, viz., parts of motion-that-be, spacepoints of motion-that-be, parts of rest-that-be, space-points of the rest-that-be and time.
प्रश्न ६९-तिरियलोयखत्तलोयस्स णं भंते ! एगंमि आगासपएसे किं जीवा ?
Q. 69. Bhante ! Is there the soul on a space-point of the world as space in the middle ?
उत्तर ६९-एवं जहा अहोलोयखेत्तलोयस्स तहेव एवं उड्डलोयखेत्तलोयस्स

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Bhagavati Sätra Bk. 11 Ch. 10
203
वि णवरं अद्धासमओ णत्थि अरूवी चउविहा। लोयस्स जहा अहेलोयखेत्तलोयस्स एगमि आगासपएसे ।
- A. 69. Gautama ! What has been said of the world as space beneath has to be repeated in this case, and also about a space-point of the world as space high up ; but since in the last case, there is no time, so there non-souls without a shape are only four. The space-point of the sky over the universe is similar to the space-point of the sky over the world as space underneath.
प्रश्न ७०-अलोयस्स णं भंते ! एगमि आगासपएसे पुच्छा ?
Q.70. Bhante ! What about the space-point of the sky of the vacant space ?
उत्तर ७०-गोयमा ! णो जीवा णो जीवदेसा तं घेव जाव...अणंतेहिं अगुरूयलहुयगुणेहिं संजुत्ते सव्वागासस्स अणंतभागूणे ! दव्उओ णं अहेलोयखेत्तलोए अणंताई जीवदव्वाइं अणंताई अजीवदव्वाइं अणंता जीवाजीवदव्वा । एवं तिरियलोयखेत्तलोए वि एवं उड्डलोयखेत्तलोए वि । दव्वओ णं अलोए णेवत्थि जीवदव्वा वत्थि अजीवदव्वा वत्थि जीवाजीवदव्वा एगे अजीवदव्वदेसे जाव...सव्वागासअणंतभागुणे। कालो णं अहेलोयखेत्तलोए ण कयाइ णासि जाव...णिच्चे एवं जाव...अलोए। भावओ णं अहेलोयखेत्तलोए अगंता वण्णपज्जवा जहा खंदए जाव...अणंताअगुख्यलहुयपज्जवा एवं जाव...लोए। भावओ णं अलोए णेवत्थि वण्णपज्जवा जाव...णेवत्थि अगुरुयलहुयपज्जवा एगे अज्जीवदव्वदेसे जाव...अणंताभागूणे ।
A. 70. Gautama! There is no soul, nor the parts of the soul, etc., as before, till space is characterised by infinite nonheavy-light qualities and is slightly less by an infinite fraction than the whole sky. From the stand point of object, the world as Space beneath has an infinite number of soul-objects, an infinite number of non-soul objects, an infinite number of soul-non-soul objects. Like this the world in the middle and the world high up.From the standpoint of object, the vacant space is without a soul object, without a non-soul object, without a soul-nonsoul object, but a part of the non-soul, till slightly less by an

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भगवती सूत्रम् शः ११ उः १०
infinite fraction than the whole sky. From the standpoint of time, the world as space beneath, it has never been that there is no time, till it is eternal. Like this, till the vacant space, from the standpoint of cognition, the world as space beneath has an infinite categories of colour, as stated in Book Two Chapter One, the Skandaka story, till an infinite number of non-heavy-light categories, and like this of all the worlds. From the standpoint of cognition, the vacant space has no categories of colour, till no non-heavy-light categories, but it is a world of a single non-soul, and it is less by an infinite fraction than the whole sky.
I Vastness of the Universe ]
प्रश्न ७१–लोए णं भंते ! के महालए पण्णत्ते ?
Q. 71. Bhante! What is stated to be thc size of the universe ?
उत्तर ७१–गोयमा ! अयण्णं जंबुद्दीवे दीवे स०.दीव० जाव... परिक्खेवेणं । तेणं कालेणं तेणं समएणं छ देवा महिड्डीया जाव...महेसक्खा जंबुद्दीवे दीवे मंदरे पव्वए मंदरचलियं सव्वओ समंता संपरिक्खित्ता णं चिट्ठज्जा अहेणं चत्तारि दिसाकुमारीओ महत्तरियाओ चत्तारि बलिपिडे गहाय जंबुद्दीवस्स दीवस्स चउसु वि दिसासु बहिया अभिमुहिओ ठिच्चा ते चत्तारि बलिपिंडे जमगसमगं बहियाभिमुहे पक्खिवेज्जा पभू णं गोयमा ! ताओ एगमेगे देवे ते चत्तारि बलिपिंडे धरणितलमसंपत्ते खिप्पामेव पडिसाहरित्तए ते णं गोयमा ! देवा ताए उक्किट्ठाए जाव...देवगईए एगे देवे पुरच्छाभिमुहे पयाए एवं दाहिणाभिमुहे एवं पच्चत्थाभिमुहे एवं उत्तराभिमुहे एवं उड्डाभि० एगे देवे अहोभिमुहे पयाए तेणं कालेणं तेणं समएणं वाससहस्साउए दारए पयाए तएणं तस्स दारगस्स अम्मापियरो पहीणा भवंति णो चेव णं ते देवा लोगंतं संपाउणंति। तएणं तस्स दारगस्स आउए पहीणे भवइ णो चेव जाव...संपाउणंति तएणं तस्स दारगस्स अट्ठिमिजा पहीणा भवंति णो चेव णं ते देवा लोगंतं संपाउणंति। तएणं तस्स दारगस्स आसत्तमे वि कुलवंसे पहीणे भवइ णो चेव णं ते देवा लोगंतं संपाउणंति।

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तणं तस्स दारगस्स णामगोए वि पहीणे भवइ णो चेव णं ते देवा लोगंतं संपाउणति ।
205
(continent)
A. 71. Gautama ! The island called Jambudvipa is at the centre of all the isles and oceans. Its circumference is slightly more than 3,16,227 yojanas, 3 krośas, 128 dhanus and 13 angulas. If six gods with great fortune, till great happiness stand at different points all over the cülika of Mount Mandāra and underneath four Dikkumāris (goddesses of the directions) stand in four directions on the soil of Jambudvipa with sacrificial offerings in their hands with their faces turned outwards, and if the goddesses throw out the sacrificial offerings simultaneously, and if each god is capable of dashing forward with a tremendous speed to catch the offering before it touches the ground, and if with such a superhuman speed, one god dashes in the east, one in the west, one in the north, one in the south, one up and one down, and just then a gathāpati has a son born to him with a life-span of one thousand years, and after this, the parents of the boy pass away even in that much time the gods cannot reach the end of the universe. And after that the boy completes his life-span and passes away, and still the gods cannot reach the end of the universe. Add then a very long time passes during which the bones and marrows of the boy are wholly dilapidated, and still they cannot reach the end. And then since the boy's death, seven generations pass, but still they are no where near the end. And after that, the name and lineage of the boy is wholly wiped out, even walking fast till that time the gods cannot reach the end of the universe.
प्रश्न ७२ - तेसि णं भंते! देवाणं किं गए बहुए अगएवी बहुए ?
Q. 72. Bhante ! Is the part of the universe already traversed bigger, or, is the untraversed part bigger ?
उत्तर ७२ - गोयमा ! गए बहुए णो अगए बहुए गयाउ से ' अगए असंखेज्जइभागे अगयाउ से गए असंखेज्जगुणे लोए णं गोयमा ! ए महालए
पण ।

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A. 72. Gautama ! The traversed part is indeed bigger. The untraversed part is less, infinitely less. In other words, the traversed part is infinitely bigger than the untraversed part. Gautama ! Such is the vastness of the universe.
206
[Vastness of Non-world i. e. Vacant Space]
प्रश्न ७३ – अलोए णं भंते ! के महालए पण्णत्ते ?
Q. 73. Bhante !
What is the size of the non-world?
उत्तर ७३ - गोयमा ! अयंणं समयखेत्ते पणयालीसं जोयणसय सहस्सा इं आयामविक्खंभेणं जहा खंदए जाव... परिक्खे वेणं । तेणं कालेणं तेणं समएणं दस देवा महिड्डिया तहेव जाव... संपरिक्खित्ता णं संचिट्ठेज्जा अहे णं अट्ठ दिसाकुमारीओ महत्तरियाओं अट्ठ बलिपिंडे गहाय माणुसुत्तरस्स पव्वयस्स चउसु वि दिसासु चउसु वि विदिसासु बहियाभिमुहीओ ठिच्चा ते अट्ठ बलिपिंडे जमगसमगं बहियाभिमुहीओ पक्खिवेज्जा पभू णं गोयमा ! ओ एगमे देवे ते अट्ठ बलिपिडे धरणितलमसंपत्ते खिप्पामेव पडिसाहरित्तए ते गं गोयमा ! देवा ताए उक्किट्ठाए जाव देवगईए लोगंते ठिच्चा असम्भावपट्टवणाए एगे देवे पुरच्छाभिमुहे पयाए एगे देवे दाहिणपुरच्छाभिमुहे पयाए एवं जाव... उत्तरपुरच्छाभिमुहे एगे देवे उड्डाभिमुहे एगे देवे अहोभिमुहे पयाए । तेणं कालेणं तेणं समएणं वाससयसहस्साउए दारए पयाए । तएणं तस्स दारगस्स अम्मापियरो पहीणा भवंति णो चेव णं ते देवा अलोयंतं संपाउणति ।
A. 73. Gautama ! The time region or human world (where time sense exists) has a length and breadth of 45,00.000 yojanas, etc., all as stated in the Skandaka story, till its circumferenee. If ten gods with a great fortune stand all around this time region, and beneath them stand eight Dikkumāris (goddesses of the directions) with sacrificial offerings in their hands in four directions and four subdirections of the Manuşottara Mountain, with their faces turned outwards, and they simultaneously throw out the sacrificial offerings, and if each one of the gods is capable of oatching the offering before it touches the ground, if gods

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Bhagavati Satra Bk. 11 Ch. 10
207
with such a superhuman speed, one dashes from one end of the universe, in the four directions, east, west, north and south, and in the four sub-directions, north-east, south-east, north-west and south west, one up and on: down, and just then a gåthåpati has a son born to him with a life span of one thousand years, and after this the parents of the boy pass away, the boy himself completes his life-span and passes away, his bones and marrows are dilapidated, even seven generations pass after him and his name and lineage have totally faded out, even after walking for such a long time and that too at a superhuman speed, they cannot reach the end of the space.
प्रश्न ७४-तं चेव जाव...तेसि णं देवाणं किं गए बहुए अगए बहुए ?
Q.74. Bhantel Is the part of the space already traversed bigger, or is the untraversed part bigger ?
उत्तर ७४–गोयमा ! णो गए बहुए आगए बहुए गयाउ से अगए अणंतगुणे अगयाउ से गए अणंतभागे अलोए णं गोयमा ! एमहालए पण्णत्ते।
A. 74. Gautama ! The traversed part is lesser and the untraversed part is bigger, the latter being infinitely larger than the former, or the former infinitely smaller than the latter. Gautama | The space has been stated to be so vast.
[ Space-points of the Soul placed on a Space-point
of the Sky : Example of a Dancer ]
प्रश्न ७५–लोगस्स णं भंते ! एगंमि आगासपएसे जे एगिदियपएसा जाव... पंचिंदियपएसा अणिदियपएसा अण्णमण्णवद्धा अण्णमण्णपुट्ठा जाव...अण्णमण्णसमभरघडत्ताए चिट्ठति ? अत्थि णं भंते ! अण्णमण्णस्स किंचि आबाहं वा वाबाहं वा उप्पायंति छविच्छेदं वा करेंति ?

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भगवती सूत्रम् शः ११ उः १०
Q.75. Bhante ! Tne space-points of one-organ beings, till of five-organ beings, till of beings having no organ of sense, place-point of the sky,--are they linked with one another ? Do they touch one another ? Are they interlocked with one another ? Do they cause pain to one another, cause special pain, or do they pierce one another ?
उत्तर ७५ –णो इण8 सम?।
A. 75.
Gautama !
This is not correct,
They do not.
प्रश्न ७६-से केण?णं भंते ! एवं वुच्चइ-लोयस्स णं एगंमि आगासपएसे जे एगिदियपएसा जाव...चिट्ठति पत्थि णं भंते ! अण्णमण्णस्स किंचि आबाहं वा जाव...करेंति ?
Q. 76. Bhante! What is the reason for this, till pierce one another ?
उत्तर ७६-गोयमा ! से जहाणामए पट्टिया सिया सिंगारागारचारूवेसा जाव...कलिया रंगट्टाणंसि जणसयाउलंसि जणसयसहस्सा उलंसि बत्तीसइविहस्स णट्टस्स अण्णयरं णट्टविहिं उवदंसेज्जा से गूणं गोयमा ! ते पेच्छगा तं णट्टियं अणिमिसाए दिट्ठीए सव्वओ समंता समभिलोएंति ?
A. 76. Gautama ! Taking the case of a dancing girl well-decorated and well-dressed, till with a sweet voice displays one of the thirty two dances in a theatre which has a gathering of hundreds and thousands. Now, Gautama, do these spectators see her with motionless eyes ?
-हंता समभिलोएंति ।
-Yes, Bhante !
They see her with motionless eyes.
-जाओ णं गोयमा ! दिट्ठिओ तंसि पट्टियंसि सव्वओ समंता संणिपडियाओ?
-And their eyes move all around her ?

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209
Bhagavati Satra Bk. 11 Ch. 10
-हंता सण्णिपडियाओ। -Yes, their eyes move all around her.
-अस्थि णं गोयमा ! ताओ दिट्ठीओ तीसे णट्टियाए किंचि वि आबाहं वा , वाबाहं वा उप्पाएंति छविच्छेदं वा करेंति ?
-Now, Gautama ! Do these motionless glances of the -spectators cause her pain or pierce her body ?
-णो इण? सम?।
-No, Bhante ! They do not.
-अहवा सा णट्टिया तासिं दिट्ठीणं किंचि आबाहं वा वाबाहं वा उप्पाएइ छविच्छेदं वा करेइ ?
-Or the glances of the dancing girl cause pain or pierce the bodios of the spectators ?
-णो इण8 सम8। -No, Bhante! That is not possible.
-ताओ वा दिट्ठीओ अण्णमण्णाए दिट्ठीए किंचि आबाहं वा वाबाहं वा उप्पाएंति छविच्छेदं वा करेंति ?
: Do these glances cause pain to one another, or pierce
one another ? . -णो इणढे सम8।
-No, they do not.
-से तेण?णं गोयमा ! एवं वुच्चइ-तं चेव जाव...छविच्छेदं वा करेंति।
-Likewise, Gautama | It may be said, till nor pierce the body of one another.
14

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भगवती सूत्रम् शः ११ उः १०.
प्रश्न' ७७-लोयस्स णं भंते ! एगंमि आगासपएसे जहण्णपए जीवपएसाणं उक्कोसपए जीवपएसाणं सव्वजीवाणं य कयरे कयरे० जाव... विसेसाहिया वा ?
Q. 77. Bhante ! The minimum number of space-points of the soul on a space-point of the sky, the maximum number of space-points of the soul on a space-point of the sky, and all the souls,-which ones are the smallest in number, which ones are more, at par or especially more, innumerable times more than this are all the souls, especially more are the maximum number of space-points of the soul on a space-point of the sky ?
उत्तर ७७-गोयमा ! सवत्थोवा लोयस्स एगंमि आगासपएसे जहण्णपए जीवपएसा सव्वजीवा असंखेज्जगुणा उक्कोसपए जीवपएसा विसेसाहिया।
A. 77. Gautama ! Smallest are the space-points of the soul placed on a space-point of the sky.
-सेवं भंते ! सेवं भंते ! त्ति
-Bhante ! So they are. Bhante ! So they are.
दसमो उद्देसो समत्तो।
Chapter Ten ends.

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गारसमो उद्द सो
Chapter Eleven
[Questions of Merchant Sudarsana on Time ]
तेणं कालेणं तेणं समएणं वाणियग्गामे णामं णयरे होत्या । वण्णओ । दुइपलासए चेइए । वण्णओ | जाव... पुढविसिलापट्टओ । तत्थ णं वाणियगामे णयरे सुदंसणे णामं सेट्ठी परिवसइ | अड्डे जाव... •• अपरिभूए समणोवासए अभिगयजीवाजीवे जाव... विहरइ । सामी समोसढे जाव... परिसा पज्जुवासइ । तण से सुदंसणे सेट्ठी इमीसे कहाए लट्ठे समाणे हट्टतुट्ठे पहाए कय० जाव... पायच्छिते सव्वालंकारविभूसिए साओ गिहाओ पडिणिक्खमइ साओ० सकोरेंटमल्लदामेणं छत्तेणं धरिज्जमाणेणं पायविहारचारेणं महयापुरिसवग्गुपरिक्खिते वाणियगामं णयरे मज्झमज्झेणं णिग्गच्छइ णिग्गच्छित्ता जेणेव पलासे चेइए जेणेव समणे भगवं महावीरे तेणेव उवागच्छइ तेणेव समणं भगवं महावीरं पंचविहेणं अभिगमेणं अभिगच्छइ तंजहा - सच्चित्ताणं दव्वाणं ० जहा उसभदत्तो जाव... तिविहाए पज्जुवासणाए पज्जुवासइ । तणं समणे भगवं महावीरे सुदंसणस्स सेट्ठिस्स तीसे य महतिमहालयाए जाव... आराहए भवइ । तएण से सुदंसणे सेट्ठी समणस्स भगवओ महावीरस्स अंतियं धम्मं सोचा णिसम्म हट्टतुट्ट० उट्ठाए उट्ठेइ उट्ठाए० समणं भगवं महावीरं तिक्खुत्तो जाव... णमंसित्ता एवं वयासी
O
In that period at that time there was a city named Vānijyagrāma. Description. There was a garden named Dyutipalaša. Description. In that garden there was an earth stone-slab. In that city there lived a merchant named Sudarsana. He was rich, powerful till fearless. He was the knower of the tenets of jīva and ajiva and a worshipper of Śramaņas. Sramaņa Bhagavan Mahāvīra arrived there, till the assembly worshipped him. Hearing the Bhagavan Mahavira the merchant Sudarsana was highly delighted and pleased. He then took his bath, decorated his body with ornaments. With an umbrella bedecked with
arrival of

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भगवती सूत्रम् शः ११ उः ११
koranta flowers and surrounded by many followers he proceeded on foot to the place where the Lord was staying Then as stated in Book Nine Chapter Thirtythree on Rṣabhadatta, after taking five necessary precautions till he worshipped him in three modes. Thereafter Bhagavan Mahävira spoke at length to the Merchant Sudarśana and the vast assembly of the people. On hearing his sermon the merchant Sudarsana was highly delighted and pleased. He stood up, moved thrice round the Lord, paid his homage and obeisance and said :
सुदर्शन - इविहे णं भंते ! काले पण्णत्ते ?
Sudarsana-Bhante! How many are the types of time?
तंजहा - पमाणकाले
महावीर - सुदंसणा ! चउब्विहे काले पण्णत्ते अहा उणिव्वत्तिकाले मरणकाले अद्धाकाले ।
212
Mahāvira—Sudarsana ! Four, eg, pramāna kāla (standard time), yathāyunivrtti kāla (time equal to life-span), marana kāla (death time) and addhā kāla.
सुदर्शन - से किं तं पमाणकाले ?
Sudarsana-Bhante! How many are the types of pramāņṇa
kala ?
दुविहे
महावीर - पमाणकाले पण्णत्ते तं जहा - दिवसप्पमाणकाले राइप्पमाणकाले य । चउपोरिसिए दिवसे चउपोरिसिया राई भवइ । उक्कोसिआ अद्धपंचममुहुत्ता दिवसस्स वा राईए वा पोरिसी भवइ जहणिया तिमुहुत्ता दिवसस्स वा राईए वा पोरिसी भवइ ।
Mahavira -Two, e.g., day time and night time. Day time consists of four pauruşi and so also night time. Pauruşi of day and night time consists of four and half muhurtas in the maximum and 3 muhurtas in the minimum.

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Bhagavati Sütra Bk. 11 Ch. 11
सुदर्शन- - जया णं भंते ! उक्कोसिया अद्धपंचममुहुत्ता दिवसस्स वा राईए वा पोरिसी भवइ तया णं कइभागमुहुत्तभागेणं परिहायमाणी परिहायमाणी जहण्णिया तिमुहुत्ता दिवसस्स वा राईए वा पोरिसी भवइ ? जया णं जहण्णिया तिमुहुत्ता दिवसस्स वा राईए वा पोरिसी भवइ तया णं कइभागमुहुत्तभागेणं परिवमाणी परिवमाणी उक्कोसिया अद्धपंचममुहुत्ता दिवसस वा राईए वा पोरिसी भवइ ?
Sudarsana-Bhante! When the pauruşi of day and night time becomes maximum of four and half muhurtas how much portion of that pauruşi diminishes to become the pauruşi of three muhurtas of day or night time? Similarly when the pauruşi of day and night time becomes minimum of three muhurtas how much portion of that pauruşi increases to become the pauruşî of maximum of four and half muhurtas of day or night time?
महावीर - सुदंसणा ! जया णं उक्कोसिया अद्धपंचममुहुत्ता दिवसस्स वा राईए वा पोरिसी भवइ तया णं बावीससयभागमुहुत्तभागेणं परिहायमाणी परिहायमाणी जहण्णिया तिमुहुत्ता दिवसस्स वा राईए वा पोरिसी भवइ । जया णं जहणिया तिमुहुत्ता दिवसस्स वा राईए वा पोरिसी भवइ तया णं बावीससयभागमुहुत्तभागेणं परिवमाणी परिवढमाणी उक्कोसिया अद्धपंचममुहुत्ता दिवसस्स वा राईए वा पोरिसी भवइ ।
Mahavira-Sudarsana! When the pauruşi of day or night time becomes of four and half muhurtas it begins to decrease by 1 / 122 part of that paurust. Similarly when the paurusi of day or night time becomes minimum of three muhurtas it increases by 1/122 part of the paurust.
सुदर्शन -कया णं भंते ! उक्कोसिया अद्धपंचममुहुत्ता दिवसस्स राईए वा पोरिसी भवइ कया वा जहण्णिया तिमुहुत्ता दिवसस्स वा राईए वा पोरिसी भवइ ?
Sudarsana - Bhante ! When the pauruşi of day and night time becomes maximum of four and half muhurtas and minimum of three muhurtas ?

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भगवती सूत्रम् शः ११ उः ११
महावीर - सुदंसणा ! जया णं उक्कोसए अट्ठारसमुहुत्ते दिवसे भवइ जहणिया दुवालसमुहुत्ता राई भवइ तथा णं उक्कोसिया अद्धपंचममुत्ता दिवसस्स पोरिसी भवइ जहण्णिया तिमुहुत्ता राईए पोरिसी भवइ । जया णं उक्कोसिया अट्ठारसमुहुत्तिया राई भवद्द जहण्णिए दुवालसमुहुत्ते दिवसे भवइ तया णं उक्कोसिया अद्धपंचममुहुत्ता राईए पोरिसी भवइ जहण्णिया तिमुहुत्ता दिवसस्स पोरिसी भवइ ।
214
Mahavira-When the day becomes of eighteen muhurtas and night of twelve muhurtas, the pauruşi of the day time becomes maximum of four and half muhurtas and of the night time minimum of three muhurtas. Similarly when the night becomes of eighteen muhurtas, the pauruşi of the night time becomes maximum of four and half muhurtas and of the day time minimum of three muhurtas.
सुदर्शन – कया णं भंते ! उस अट्ठारसमूहुत्ते दिवसे भवइ जहण्णिया दुवालसमुहुत्ता राई भवइ कया वा उक्कोसिया अट्ठारसमुहुत्ता राई भवद जहण दुवालसमुहुत्ते दिवसे भवइ ?
Sudarśana — Bhante ! When does the day of maximum eighteen muhurtas and night of twelve muhurtas occur? When does the night of maximum eighteen muhurtas and day of twelve muhurtas occur?
महावीर - सुदंसणा ! आसाढ पुण्णिमाए उक्कोसए अट्ठारसमुहुत्ते दिवसे भवइ जहणिया दुवालसमुहुत्ता राई भवई । पोसस्स पुण्णिमाए गं उक्कोसिया अट्ठारसमुहुत्ता राई भवइ जहण्णाए दुवालसमुहुत्ते दिवसे
भवइ ।
Mahavira-On the full moon day of Aṣāḍha, the day of maximum eighteen muhurtas and night of minimum twelve muhurtas and on the full moon night of Pauşa the night of maximum eighteen muhurtas and day of minimum twelve muhūrtas occur.
सुदर्शन - अत्थि णं भंते ! दिवसा य राइओ य समा चेव भवंति ?

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Bhagavati Satra Bk. 11 Ch. 11
215
Sudarśana-Bhante ! Does day and night of equal pauruşi also occur ?
महावीर-हंता, अत्थि।
Mahavira-Yes, Sudarsana ! Does occur; सुदर्शन-कया णं भंते ! दिवसा य राईओ य समा चेव भवंति ?
Sudarśana-Bhante ! When does day and night of equal paurusi occur ?
महावीर-सुदंसणा! चित्तासोयपुण्णिमासु णं एत्थ णं दिवसा य राईओ य समा चेव भवंति पण्णरसमुहुत्ते दिवसे पण्णरसमुहुत्ता राई.. भवइ । चउभागमुहुत्तभागूणा. चउमुहुत्ता दिवसस्स वा राईए वा पोरिसी भवइ। सेत्तं पमाणकाले।
Mahāvīra-On the full moon night of Caitra and Āśvina the day and night of equal pauruşi occur. On that day, day and night becomes of fifteen paurusi, pauruşi being of a quarter less to four muhurtas. This much is said about pramana kāla.
सुदर्शन-से किं तं अहाउणिव्वत्तिकाले ?
Sudarśana—How many are the types of yathāyunivriti kala ?
महावीर-अहाउणिव्वत्तिकाले जणं णेरइएण वा तिरिक्खजोणिएण वा मणुस्सेण वा देवेण वा अहाउयं णिव्वत्तियं सेत्तं पालेमाणे अहाउणिव्वत्तिकाले ।
Mahāvīra-Sudarsana! To live according to the life-span as determined by the infernals, animals, human beings and gods themselves, is called yathayunivsiti kåla.
.., सुदर्शन-से किं तं मरणकाले ?
Sudarśana-Bhante ! What do you mean kala ?
by marana

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भगवती सूत्रम् शः ११ उः ११
महावीर - मरणकाले जीवो वा सरीराओ सरीरं वा जीवाओ सेतं मरणकाले ।
Mahavira-Sudarsana! When the jiva is separated from the body or the body is separated from the jiva it is maraṇa kāla.
सुदर्शन - से किं तं अद्धाकाले ?
Sudarsana-How many are the types of addhā kāla ?
महावीर - अद्धाकाले अणेगविहे पण्णत्ते । से णं समयट्टयाए आवलियट्ठा याए जाव... उस्सप्पिणीयाए । एस णं सुदंसणा ! अद्धादोहा रच्छेएणं छिज्जमाणी जाहे विभागं णो हव्वमागच्छइ सेत्तं समए । समयट्ठायाए असंखेज्जाणं समयाणं समुदयसमिइसमागमेणं सा एगा 'आवलिय' त्ति पवुच्चइ । संखेज्जाओ आवलियाओ जहा सालिउद्देसए जाव... सागरोवमस्स उ एगस्स भवे परिमाणं ।
Mahāvira-Sudarśana ! Addhā kāla is of many types. From samaya, avalika till utsarpiņi. The smallest portion of time is called samaya, which is undivisible. Innumerable Samayas make one avalikä, countable āvalīkās make ucchväsa as stated in Book Six Chapter Seven on Säll till sāgaropama.
one
सुदर्शन - एएहि णं भंते ! पलिओदेवमसागरोवमेहिं किं पओयणं ?
Sudarśana-Bhante ! What is the need of palyopama and
sägaropama?
महावीर - सुदंसणा ! एएहि पलिओदेवमसागरोवमेहि णेरइयतिरिक्खजोयिमस्सदेवागं आउयाइं मविज्जंति ।
Mahavira-By palyopama and sägaropama the life span of infernals, animals, human beings and gods are counted.
सुदर्शन - णेरइयाणं भंते ! केवइयं कालं ठिई पण्णत्ता ?

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Bhagavati Søtra Bk. 11 Ch. 11
Sudarśana - Bhante ! What is the duration of the life-span of an infernal ?
महावीर एवं ठिइपयं णिरवसेसं भाणियव्वं जाव... तेत्तीस सागरोवमाइं ठिई पण्णत्ता ।
सुदर्शन - अत्थि णं भंते । एएसि
Mahavira — Sudarśana ! Know it as stated in the Prajñāpaṇa Sutra, Chapter Four on Life-span till the not minimum life-span of thirty three sägaropamas.
अवचएइ वा ?
• अज हणमणुक्
217
पलिओदेवमसागरशेवमाणं खएइ वा
Sudarsana — Bhante ! Does palyopama or sågaropama decrease and erode ?
महावीर - हंता अत्थि ।
Mahāvira - Yes, Sudarśana !
Decreases and erodes.
सुदर्शन - सेकेण णं भंते ! एवं वुच्चइ 'अत्थि णं एएसि णं पलिओवमसागरोवमाणं जाव... अवचएइ वा' ?
Sudarsana — Bhante ! Why are you saying so ?
महावीर — एवं खलु सुदंसणा !
story.
Mahavira-Sudarśana! This is being illustrated by
a
[ Life of Mahdbala ]
काणं तेणं समरणं हत्थिणागपुरे णामं णयरे होत्था । वण्णओ । सहसंबवणे उज्जाणे । वण्णओ । तत्थ णं हत्थिणागपुरे णयरे बले णामं राया होत्या । Sara | तस्स णं बलस्स रण्णो पभावई णामं देवी होत्था जाव... विहरइ । तणं सा पभावई देवी अण्णया कयाइ तंसि
।
O
सुकुमाल • वण्णओ तारिसगंसि वास

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218
भगवती सूत्रम् शः ११ उः ११
घरंस अब्भंतर सचित्तकम्मे बाहिरओ दूमियघट्टमट्ठे विचित्त उल्लोयचिल्लि - यतले मणिरयणपणासियंधयारे बहुसमसुविभत्तदेसभाए पंचवण्णसरससुरभिमुक्क पुप्फपुर जोवयारकलिए कालागुरुपवरकुंदुरुक्कतुरुक्क धूवमघमघंतगंषुद्धयाभिरामे सुगंधिव गंध गंधवट्टिभूए तंसि तारिसगंसि सर्याणिज्जंसि सालिगणवट्टिए भविब्बो दुह उष्णए मज्झे णयगंभीरे गंगापुलिनवालुय उद्दालसालिसए उवचियखोमियदुगुल्ल पट्टपडिच्छायणे सुविरइयरयत्ताणे रत्तंसुयसंवुए सुरम्मे आइणगरुयबूरणवणीयतुलफासे सुगंध वरकुसुमचुण्णसयणोवयारकलिए अद्धरत्तकालसमयंसि सुत्तजागरा ओहीरमाणी ओहीरमाणी अयमेयारूवं ओरालं कल्लाणं सिवं धण्णं मंगल्लं सस्सिरियं महासुविणं पासित्ताणं पडिबुद्धा |
In that period at that time there was a city named Hastināpura. Description. There was a garden named Sahasrāmravana. Description. In that city there was a king named Bala. Description. He had a queen named Prabhāvati. Her hands and feet were soft etc. Description. The chamber of the queen, in its interior was decorated with frescoes, in the exterior was whitewashsd, clean and shining. The ceiling of the chamber was depicted with the paintings, the floor perfectly level and well-marked, the darkness of the chamber was dispelled by jewels and precious stones decorated with heaps of pleasant, fragrant and fresh flowers of multifarious colours and delighted by the curling, scented fumes burning of fine kundurukka and turuşka, as if the chamber had been turned into a pot of scented incense. In that chamber was a couch having a mattress of a full length, with pillows at head and foot, elevated at the two ends, with hollow in the middle, soft like sand on the bank of the Gangā, covered with a sheet of ornamental linen, with a well-worked towel to wrap, covered with red mosquito curtains, delightful to the touch like fur, cotton or butter besprinkled with fine and scented flowers and powder. On such a couch lay queen Prabhavati, half asleep and half awake and at the confluence of the prior and posterior halves of the night she dreamt the following noble, beautiful, blissful, blessed, auspicious and fortunate great dream and woke up.

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219
Bhagavati Sūtra Bk. 11 Ch. 11
हाररययखीरसागरससंक किरणदगरय रयय महा से लपंडुरत शेरूरमणिज्जपेच्छणिज्जं थिरलट्ठपउट्ठवट्टपीवरसुसिलिट्ठविसिद्धतिक्खदाढा विडंत्रियमुहं परिकम्मियजच्चकमल कोमलमाइअसोभंतलट्टउट्ठ रत्तुप्पलपत्तमउअसुकुमालतालुजीहं मूसागयपवरकणगतावियआवत्तायं तवदृत डिविमलसरिसणयणं विसालपीवरोरुं पडिपुण्णविपुलखंधं मिउविसयसुहुम लक्खणपसत्य विच्छिण्णके सरसडोवसोभियं ऊसियलीलायंतं जंभायंत सुणिम्मियसुजायअप्फोडियलंगूलं सोमं सोमाकारं हलाओं ओवयमाणं णिययवयणमइवयंतं सीहं सुविणे पासित्ता णं पडिबुद्धा |
In her dream she saw a good-looking delightful, moonlike and jovial lion jumping from the sky towards her face with his body complexion whiter than a heap of pearls, an ocean of milk, the beams of the moon, the foam of waves or the silvery mountain, with mouth adorned with sharp teeth, wellset thick and strong and fixed lusture, with fine lips, soft like a noble lotus, well-proportioned and brilliant with the tip of the tongue protruding with palate mild and tender, like the petals of red lotus with eyes round, thunder like and gentle revolving in the socket like red hot excellent gold just poured, with excellent thighs beautiful and large, with developed and shoulders, with a mane soft, white, fine, auspicious, broad and extended, with tail well-shaped and well-grown, erect and flapping, with claws deep and sharp and with a beautiful tongue adorning the mouth-pit like newly sprout.
तणं सा पभावईदेवी अयमेयारूवं ओरालं जाव... सस्सिरियं महासुविणं पासित्ता णं पडिबुद्धा समाणी हट्टतुट्ठ जाव... हियया धाराहयक लंबपुफ्फगं पिव समूसियरोमकूवा तं सुविणं ओगिण्हइ ओगिव्हित्ता सयणिज्जाओ अब्भुट्ठे इ सय ० अतुरियमचवलम संभंताए अविलंबियाए रायहंससरिसीए गईए जेणेव बलस्स रणो सयणिज्णे तेणेव उवागच्छइ तेणेव० बलं रायं ताहि इट्ठाहि
ताहि पियाहि मणुष्णाहि मणामाहिं ओराला हि कल्लाणाहिं सिवाहि घण्णाहि मंगल्लाहि सस्सिरीयाहि मियमहुरमजु लाहिं गिराहिं संलवमाणी संलवमाणी बिहे पडि० बलेणं रण्णा अब्भणुण्णाया समाणी णाणामणिरयणभत्तिचित्तंसि भद्दाससि णिसीयइ णिसियत्ता आसत्था विसत्या सुहासणवरगया बलं रायं ताहि इट्ठाहि कंताहि जाव.. संलवमाणी संलवमाणी एवं वयासी

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भगवती सूत्रम् शः ११ उः ११
The queen Prabhavati having seen this noble till great dream woke up, became happy, glad, pleased, joyful, very much delighted, with her heart expanded, with her pore holes thrilling like the kadamba flower struck by rain drops, and welcomed the dream. Then she came out of her bed and descended from the foot-stool. Then she moved at slow, steady, unoverwhelmed, even, swan-like pace in the direction of the couch where lay king Bala and awakened him by addressing him with kind, pleasing, amiable, tender, noble, blissful, auspicious, blessed, helpful, fortune-giving, heart-moving, heartdelighting, measured, sweet and soft words. Then queen Prabhavati with the permission of king Bala sat down on a noble seat, inlaid with various gems, and decorated with sundry miniatures; then being composed and calm in her comfortable seat, she addressed him with kind till soft words and said thus :
220
एवं खलु अहं देवाणुप्पिया ! अज्ज तंसि तारिसगंसि सयणिज्जंसि सालिंगण ० तं चैव जाव... णियगवयणमइवयंतं सीहं सुविणे पासित्ता णं पडिबुद्धा तण्णं देवाणुप्पिया ! एयस्स ओरालस्स जाव... महासुविणस्स के मण्णे कल्लाणे फलवित्तिविसेसे भविस्सइ ?
"Oh beloved of the gods! Today I, while lying on bed as described, saw a lion entering into my mouth. Oh beloved of the gods! Tell me what blissful outcome is portended by this noble and great dream ?"
तएण से बले राया पभावईए देवीए अंतियं एयमट्ठ सोन्चा णिसम्म
० जाव... यहिए धाराह्यणीवसुरभिकुसुमचंचुमा लइयत णुयऊसवियरोमकूवे तं सुविणं ओगिन्हइ ओगिण्हित्ता ईहं पविस्सइ ईहं पविसित्ता अप्पणी साभाविएणं मइपुव्वएणं बुद्धिविण्णाणेणं तस्स सुविणस्स अत्थोग्गहणं करेइ तस्स० पभावई देविं ताहिं इट्ठाहिं कंताहिं जाव... . मंगल्लाह मियमहुरसस्सिरि० संलवमाणे संलवमाणे एवं वयासी
On hearing these words from the queen Prabhāvati, and understanding them king Bala became happy and pleased, very much delighted, his heart expanded with glee and his poreholes became thrilled like the petals of the delightful

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kadamba blossoms when hurt by raindrops and welcomed and received the dream. Having received it, he was immersed in his thought. Then he determined the significance of the dream by his natural talent and analytical faculty, whereon addressing the queen with kind till measured sweet and soft words, said he thus :
ओराले णं तुमे देवी! सुविणे दिट्ठ कल्लाणे णं तुमे जाव... सस्सिरीए णं तुमे देवी! सुविणे दिट्टे आरोग्गदिदीहाउकल्लाणमंगल्लकारए णं तुमे देवी! सुविणे दिट्ठ अत्थलाभो देवाणुप्पिए ! भोगलाभो देवाणुप्पिए ! पुत्तलाभो देवाणुप्पिए ! रज्जलाभो देवाणुप्पिए ! एवं खलु तुमं देवाणुप्पिए ! णवण्हं मासाणं बहुपडिपुण्णाणं अट्ठमाणराइंदियाणं विइक्कंताणं अम्हं कुलकेउं कुलदीवं कुलपव्वयं कुलवडेंसयं कुलतिलगं कुलकित्तिकरं कुलणंदिकरं कुलजसकरं कुलाधारं कुलपायवं कुलविवद्धणकरं सुकुमालपाणिपायं अहीणपडिपुण्णपंचिदियसरीरं जाव...ससिसोमाकारं कंतं पियदसणं सुरूवं देवकुमारसमप्पभं दारगं पयाहिसि ।
"Oh beloved of the gods ! Surely very noble are these dreams seen by you. Oh beloved of the gods ! Surely blissful are these dreams seen by you till they are auspicious, blest, helpful, fortunate, givers of healing, happiness and long life and nonending weal and bliss. Oh beloved of the gods ! They portend the acquisition of wealth, of happiness, of progeny, of friends, and of kingdom in consequence of which, on completion of full nine months and seven and half days, you will give birth to a boy, who will be the ensign of our line, the lamp of our line, the crown of our line, the head-mark of our line, the giver of glory to our line, the sun of our line, the support of our line, the joy of our line, the giver of fame to our line, the tree of our line, the exalter of our line, with tender hands and feet, free from any deficiency or depression in the organs of senses and in the body, with gracious marks and auspicious traits, well-proportioned in length, height and weight, with frame beautiful all over, calm like the moon, pleasing, pleasant and beautiful.
से वि य णं दारए उम्मुक्कबालभावे विण्णयपरिणयमित्ते जोव्वणगमणुप्पत्ते सूरे वीरे विक्कते वित्थिण्णविउलबलवाहणे रज्जवई राया

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भविस्सइ । तं उराले णं तुमे जाव... .. सुमिणे दिट्ठे आरोग्गतुट्टि० जाव... मंगल्लकारए णं तुमे देवी ! सुविणे दिट्ठत्ति कट्ट पभावई देविं ताहिं इट्ठाहिं जाव... वग्गूहिं दोच्चं पि तच्चं पि अणुबूहइ ।
"Then passing through his childhood, the boy will attain the knowledge and development due to youth and step into his youth, then at youth, he will be brave, gallant and valorous, and become the master and king of a vast kingdom with a large army and extensive wagons. So oh beloved of the gods, surely very noble is the dream of yours." And he repeated these twice and thrice.
देवाणुप्पिया !
तणं सा पभावई देवी बलस्स रण्णो अंतियं एयमट्ठ सोच्चा णिसम्म हट्ठतुट्ठ० करयल० जाव... एवं वयासी - एवमेयं देवाणुप्पिया ! तहमेयं अवितहमेयं देवाणुप्पिया ! असंदिद्धमेयं देवाणुप्पिया ! इच्छियमेयं देवाणुप्पिया ! पडिच्छियमेयं देवाणुप्पिया ! इच्छियपडिच्छियमेयं देवाप्पिया ! से जहेयं तुज्झे वयह त्ति कट्ट, तं सुविणं समं पडिच्छइ पडिच्छित्ता बलेणं रण्णा अब्भणुण्णाया समाणी णाणामणिरयणभत्तिचित्ताओ भद्दासणाओ अभुइ अभुट्टेत्ता अतुरियमचवल० जाव... . गईए जेणेव सए सयणिज्जे तेणेव उवागच्छइ तेणेव उवागच्छित्ता सयणिज्जंसि णिसीयइ णिसीइत्ता एवं वयासीमासे उत्तमे पहाणे मंगल्ले सुविणे अण्णेहिं पावसुमिणेहि पsिहम्मिस्स त्ति कट्टु देवगुरूजणसंबद्धाहि पसत्थाहि मंगल्लाहिं धम्मियाहिं कहा ह सुविण जागरियं पडिजागरमाणी पडिजागरमाणी विहरइ ।
-
Queen Prabhāvati too on hearing these from king Bala and understanding them became highly pleased, delighted and happy with her mind full of joy, till touching her head with her ten fingers set on her folded palms, she said thus: "What you say is right, my lord! It is just, my lord ! It is true, my lord ! There's no doubt in it, my lord ! It is desired, my lord ! It is expected, my lord ! What you say is the correct significance of the dream, my lord So saying she again rightly welcomed the significance of the dream. Having welcomed it, she with the permission of king Bala rose from her seat. Then at paces slow, steady, noverwhelmed, till, she went to the place where stood her

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bed. She took her seat on the bed and said thus (unto herself) "Lest other evil dream counteracts this best, most excellent and blissful dream (if I sleep again).." with this. apprehension, she submitted herself to the practice of postdream awakening and spent her time awake by listening to discourses regarding gods and spiritual guides, bracing, blissful, pious and agreeable.
तणं से बले राया कोडु बियपुरिसे सहावेइ सहावेत्ता एवं वयासीखिप्पामेव भो देवाणुप्पिया ! अज्ज सविसेसं बाहिरियं उवद्वाणसाल गंधोदय सत्तसुइअसं मज्जिवलितं सुगंधंवरपंचवष्णपुप्फोवया रकलियं कालागुरूपवरकुंदुरुक्क • जाव... गंधवट्टिभूयं करेह य करावेह य करिता करावित्ता सीहासणं रएह सीहासणं रयावित्ता ममेयं जाव... पञ्चप्पिणह । तएणं ते कोडुं बिय० जाव... पडिणित्ता खिप्पामेव सविसेसं बाहिरियं उट्ठाणसाल जाव... पच्चपिणंति ।
*A
+
(Then at day break) king Bala sent for the keepers of the royal household and having called them said thus, "Oh beloved of the gods Urgently today and with special haste make ready and have made ready the exterior hall of audience duly cleaned with the brooms, duly besprinkled with fragrant water, and duly besmeared, decorate and have decorated the place with scented flowers of five colours, delight the hall with curling and scented fumes of burning black aloe, kundurukka etc. till the hall may turn into a vessel of fragrance. Having done these erect a throne. And on due completion of (my) order report it to me at once." The keepers of the royal household having finished these reported to him the execution of the order.
तएणं से बले राया पच्चूसकालसमयंसि सयणिज्जाओ अब्भुट्टे इ सय० पायपीढाओ पच्चोरूहइ पाय० जेणेव अट्टणसाला तेणेव उवागच्छइ अट्टणसालं अणुपविसद जहा उववाइए तहेव अट्टणसाला तहेव मज्जणघरे जाव
• ससिव्व पियदसणे णरवई मज्जणघराओ पडिणिक्खमइ पडिणिक्खमित्ता जेणेव बाहिरिया उवद्वाणसाला तेणेव उवागच्छइ तेणेव डवागच्छित्ता सोहासणवरंसि पुरत्याभिमुहे णिसीयइ णिसीइत्ता अप्पणो उत्तरपुरत्थि मे दिसिभाए अटू

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भद्दासणाई सेयवत्थपच्चुत्थुयाइं सिद्धत्थगकयमंगलोवयाराई रयावेइ रयावेत्ता अप्पंणो अदूरसामंते णाणामणिरयणमंडियं अहियपेच्छणिजं महग्घवरपट्टणुग्गयं सहपट्टबहुभत्तिसयचित्तताणं ईहामियउसभ० जाव...भत्तिचित्तं अभिंतरियं जवणियं अंछावेइ अंछावेत्ता णाणामणिरयणभत्तिचित्तं अत्थरयमउयमसूरगोत्थयं सेयवत्थपच्चुत्थुयं अंगसुहफासुयं सुमउयं पभावईए देवीए भद्दासणं रयावेइ रयावित्ता कोडुबियपुरिसे सद्दावेइ सद्दावेत्ता एवं वयासी
Then king Bala came out of his bed. Having got up, he descended from the foot-stool and went to the hall of gymnastic exercises. The description of the exercises and the courses of bath were as described in the Aupapatika Sūtra till he came out of the bath room as shining as the moon. Having come out, he moved in the direction of the external hall of audience and having gone there he sat down on the throne with his face turned towards the east. Having taken his seat he got erected in the north-eastern side of him eight chairs of state covered with white cloth and sanctified with mustard. Having got them erected, he got placed an interior screen for queen Prabhāyats with sundry jewels and precious stones extremely worthseeing, very costly due to the use of the finest silk. Then he got erected a special chair of state for her, bedecked with sundry gems and precious stones, covered with white cloth, very soft, comfortable to touch, and outfitted with a coverlet and a soft pillow. Having got it done, he sent for the keepers of the royal household, and these having arrived he said thus:
खिप्पामेव भो देवाणुप्पिया! अटुंगमहाणिमित्तसुत्तत्थधारए विविहसत्थकुसले सुविणलक्कणपाढए सद्दावेह ।
"Oh beloved of the gods ! Hurry up and bring forth (hither) the interpreters of the significance of dreams, who well knoweth the science of prognostics with its eight branches -and are well-versed in other sciences too."

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/ तएणं ते कोडुबियपुरिसा जाव... पडिसुणित्ता बलस्स रणो अंतियाओ पडिणिक्खमइ पडिणिक्खमित्ता सिग्घं तुरियं चवलं चंडं वेइयं हत्थिणारं णयरं मझमझेणं जेणेव तेसिं सुविणलक्खणपाढगाणं गिहाइं तेणेव उवागच्छंति तेणेव उवागच्छित्ता ते सुविणलक्खणपाढए सद्दावेति ।
Having received the order and assuring compliance thereof they moved out quickly, without delay through the city of Hastināpura towards the quarters wherein resided the interpreters of the significance of dreams. Having reached there they called them out and made known the order of the king.
तएणं ते सुविणलक्खणपाढगा बलस्स रण्णो कोवियपुरिसेहिं सद्दाविया समाणा हट्टतुट्ठ० पहाया कय० जाव...सरीरा सिद्धत्थगहरियालियाकयमंगलमुद्धाणा सएहिं सएहिं गेहेहितो णिग्गच्छंति सएहिं सएहिं० हत्थिणाउरं णयरं मज्झमज्झेणं जेणेव बलस्स रणो भवणवरवडेंसए तेणेव उवागख्छंति तेणेव उवागच्छित्ता भवणवरवडेंसगपडिदुवारंसि एगओ मिलंति एगओ मिलित्ता जेणेव बाहिरिया उवट्ठाणसाला तेणेव उवागच्छंति तेणेव उवागच्छित्ता करयल० बलरायं जएणं विजएणं वडावेंति।
Having heard the king's order they were highly pleased and delighted. They then having taken their bath decorated their body. Then for the sake of good omen putting mustard and durvá grass on their respective heads they started from their homes and reached the royal portal. Having reached there they all assembled together and moved inside the exterior hall of audience. Then they greeted the king with folded palms by wishing him glory and victory.
तएणं ते सुविणलक्खणपाढमा बलेणं रण्णा वंदियपूइअसक्कारिअसमाणिमा समाणा पत्तेयं पत्तेयं पुवण्णत्थेसु भद्दासणेसु णिसीयंति । तएणं से बले राया पभावई देवीं जवणियंतरियं ठावेह ठावेत्ता पुप्फफल पडिपुण्णहत्थे परेणं विणएणं ते सुविणलक्खणपाढए एवं घयासी-एवं खलु देवाणुप्पिया ! प्रभावई देवी अज्ज तंसि लारिसगंसि वासघरंसि जाव...सीहं सुविणे पासित्ता
15

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भगवती सूत्रम् शः ११ उः ११ णं पडिबुद्धा तणं देवाणुप्पिया ! एयस्स ओरालस्स जाव...के मण्णे कल्लाणे फलवित्तिविसेसे भविस्सइ ?
Then having been duly honoured and duly received by the king who paid them obeisance and homage and made them suitable offerings, one by one the interpreters of the significance of dreams took their seats which had been erected earlier. Then king Bala made Prabhāvati sit behind a screen. Thereafter taking fruits and flowers in his hands with great humility he said thus to the interpreters of the significance of dreams : "Oh beloved of the gods ! Last night queen Prabhāvati lying on a bed etc as aforesaid saw a lion. Oh beloved of the gods! Now it behoves thee to divulge to what best outcome do this dream portend.”
तएणं सुविणलक्खणपाढगा बलस्स रण्णो अंतियं एयम8 सोच्चा णिसम्म हट्ठतुटु० तं सुविणं ओगिण्हइ ओगिंण्हित्ता ईहं अणुप्पविसाइ अणुप्पविसित्ता तस्स सुविणस्स अत्थोग्गहणं करेइ तस्स० अण्णमण्णेणं सद्धिं संचालेंति संचालित्ता तस्स सुविणस्स लट्ठा गहियट्ठा पुच्छियट्ठा विणिच्छियट्ठा अभिगयट्ठा बलस्स रण्णो पुरओ सुविणसत्थाई उच्चारेमाणा उच्चारेमाणा एवं वयासी
On hearing these words of king Bala and understanding it those interpreters of the significance of dreams were delighted at heart, pleased and joyful, and so on and they fixed the dream in their mind. Having fixed it in their mind, they entered upon considering it and discussed it among themselves. Having discussed it they sought to determine correctly the apparent meaning of the dream, to consider divergent meanings as they cropped up from the discussion, to arrive at a consensus and therefrom to a final meaning and thereafter they said to king Bala thus :
‘एवं खलु देवाणुप्पिया! अम्हं सुविणसत्थंसि बायालीसं सुविणा तीसं महासुविणा बावत्तरि सव्वसुविणा दिट्ठा । तत्थणं देवाणुप्पिया ! तित्थयरमायरो वा चक्कवट्टिमायरो वा तित्थयरंसि वा चक्कट्टिसि वा गम्भं

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वक्कममाणंसि एएसिं तीसाए महासुविणाणं इमे चोद्दस महासुविणे पासित्ता णं पडिबुज्झंति । तं जहा
गयवसहसीहअभिसेयदामससिदिणयरं झयं कुंभं।
पउमसरसागरविमाणभवणरयणुच्चयसिहि च ॥ ___ वासुदेवमायरो वा वासुदेवंसि गभं वक्कममाणंसि एएसिं चोदसण्हं महासुविणाणं अण्णयरे सत्त महासुविणे पासित्ता णं पडिबुज्झति । बलदेवमायरो वा बलदेवंसि गम्भं वक्कममाणंसि एएसिं चोद्दसण्हं महासुविणाणं अण्णयरे चत्तारि महासुविणे पासित्ता णं पडिबुज्झति । मंडलियमायरो वा मंडलियंसि गब्भं वक्कममाणंसि एएसिं णं चउदसण्हं महासुविणाणं अण्णयरं एगं महासुविणं पासित्ता णं पडिबुज्झति । इमे य णं देवाणुप्पिया ! पभावईए देवीए एगे महासुविणे दि8 तं ओराले णं देवाणुप्पिया! पभावईए देवीए सुविणे दिट्ठ जाव...आरोग्गतुट्टि० जाव...मंगल्लकारए णं देवाणुप्पिया! पभावईए देवीए सुविणे दिढे अत्थलाभो देवाणुप्पिए ! भोगलाभो देवाणुप्पिए ! पुत्तलाभो देवाणुप्पिए! रज्जलाभो देवाणुप्पिए! एवं खलु देवाणुप्पिए ! पभावई देवी णवण्हं मासाणं बहुपडिपुण्णाणं जाव... वीइक्कंताणं तुम्हें कुलकेउं जाव...पयाहिइ । से वि य णं दारए उम्मुक्कबालभावे जाव...रज्जवई राया भविस्सइ अणगारे वा भावियप्पा। तं ओराले णं देवाणुप्पिया ! पभावईए देवीए सुविणे दिढे जाव...आरोग्गतुट्ठिदीहाउअकल्लाण० जाव...दि? ।
“Oh beloved of the gods ! Recorded in our dream books are fortytwo dreams and thirty great dreams, total of all dreams being seventytwo. Oh the beloved of the gods ! When the embryo of an Arhat or a Cakravarti enters into the womb, then the mothers of the Arhats and Cakravartis wake up on seeing fourteen out of these thirty great dreams. They are :
an elephant, an ox, a lion, anointment, garlands, the moon, the sun, an ensign, a jar, a lotus lake, a sea, a celestial abode,
a heap of jems and a burning flame. "When the embryo of a Vāsudeva enters into the womb they wake up on seeing any seven out of these

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fourteen great dreams. When the embryo of a Baladeva enters into the womb the mothers of the Baladevas wake up on seeing any four of these fourteen great dreams. When the embryo of a Māņdalika enters into the womb, the mothers of the Māndalikas wake up on seeing any one of these fourteen great dreams. Oh beloved of the gods ! Out of these, queen Prabhāvati has seen only one dream. This dream is surely noble, useful, blissful, auspicious, blest, fortunate, givers of health, happiness and long life, and it signifies non-ending bliss and excellence. It further indicates the acquisition of wealth, of comforts, of progeny, of friends, of kingdom. So do we say on the completion of full nine months and seven days, queen Prabhāvati will give birth to a son who will be the ensign of the line. Then on completion of his childhood he will be either king of a vast territory or a houseless monk. So do we say, oh beloved of the gods! The dream seen by the queen Prabhāvati is indeed noble till non-ending bliss and excellence."
तएणं से बले राया सुविणलक्खणपाढगाणं अंतिए एयम? सोच्चा णिसम्म हट्टतुट्ठ० करयल० जाब...कट्ट, ते सुविणलक्खणपाढगे एवं वयासी-एवमेयं देवाणुप्पिया ! जाव...से जहेयं तुम्भे वयहत्ति कट्ट, तं सुविणं सम्म पडिच्छा तं. सुविणलक्खणपाढए विउलेणं असणपाणखाइमसाइमपुप्फवत्थगंधमल्लालंकारेणं सक्कारेइ सम्माणेइ सक्कारिता सम्माणित्ता विउलं जीवियारिहं पीइदाणं दलयइ विउलं० जीवियारिहं पीइदाणं दलयित्ता पडिविसज्जेइ पडिविसज्जेत्ता सीहासणाओ अब्भुट्ठइ सी० जेणेव पभावई देवी तेणेव उवागच्छइ तेणेव उवागच्छित्ता पभावइं देवीं ताहिं इटाहिं कंताहिं जाव...संलवमाणे संलवमाणे एवं वयासी-एवं खलु देवाणुप्पिया ! सुविणसत्थंसि बायालीसं सुविणा तीसं महासुविणा बावत्तरि सव्वसुविणा दिद्रा। तत्थ णं देवाणुप्पिया ! तित्थयरमायरो वा चक्कवट्टिमायरो वा तं चेव जाव...अण्णयरं एगं महासुविणं पासित्ता णं पडिबुझंति। इमे य णं तुमे देवाणुप्पिए ! एगे महासुविणे दि8 तं ओराले णं तुमे देवी! सविणे दि? जाव...रज्जवई राया मविस्सइ अणगारे वा भावियप्पा तं ओराले णं तुमे देवी! सुविणे दि8 जाव...दि? ति कट्ट, पभावहं देविं ताहिं इट्ठाहिं कंताहिं जाय...दोच्चं पि तच्चं पि अणुबूहइ ।

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Bhagavati Satra Bk. 11 Ch. 11
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On hearing and receiving these words from the interpreters of the dreams, king Bala was happy, delightful and pleased till with folded palms he said thus unto the
interpreters of the significance of the dreams : "Oh beloved . of the gods! It is correct as you say." So saying he duly welcomed the dream. Having done so, he gave unto the interpreters of the significance of the dreams much food articles, flowers, clothes, perfumes, wreaths and ornaments and duly adored and honoured them and having bestowed on them enormous gifts out of joy which was enough to support them through life, he took leave of them. Then he got up from the throne and went behind the screen where was seated queen Prabhāvati and said thus unto her : "Oh beloved of the gods ! Noble indeed is the dream seen by you. You will give birth to a son who will be a king of a vast territory or a homeless monk. Oh beloved of the gods! You have seen noble dream till harbinger of non-ending bliss and excellence. Thus he praised it in sweet delightful till pleasant words twice or thrice.
तएणं सा पभावई देवी बलस्स रण्णो अंतियं एयम8 सोच्चा णिसम्म हट्टतुट्ठ० करयल० जाव...एवं वयासी-एयमेयं देवाणुप्पिया ! जाव...तं सुविणं सम्म पडिच्छइ तं० बलेणं रण्णा अब्भणुण्णाया समाणी णाणामणिरयणHafao IT...377HTE I TartuH9900 IT...TET FOTO HT Haut तेणेव उवागच्छइ ते० सयं भवणमण पविट्ठा ।
Qucen Prabhāyati on hearing and understanding these became joyous in mind, happy and pleased till she touched her head with ten fingers on her folded palms and said, "Oh beloved of the gods! what you say is right." Thus saying and welcoming the dream she with the permission of king Bala got up from her seat of state decorated with many gems and adorned with many miniatures, and at paces, neither hasty nor uncertain till swan like repaired to her own chamber.
. तएणं सा पभावई देवी हाया कयबलिकम्मा जाव...सव्वालंकारविभूसिया तं गभं णाइसीएहिं णाइउण्हेहिं णाइतित्तेहिं णाइकडुएहिं णाइकसाएहिं

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भगवती सूत्रम् शः ११ उः ११
णाइअंबिलेहिं णाइमहुरेहि उउभयमाणसुहेहिं भोयणच्छायणगंध मल्लेहिं जं तस्स गभस्त हियं मियं पत्थं गब्भपोसणं तं देसे य काले य आहारमाहा रेमाणी विवित्तमउएहिं सयणा सहि पइरिक्कसुहाए मणाणुकूलाए विहारभूमीए पसत्थदोहला संपुण्णदोहला सम्माणियदोहला अविमाणियदोहला वोच्छिष्णदोहला ववणीयदोहला ववगयरोगमोहभयपरित्तासा तं गब्भं सुहंसुहेणं परिवहइ । तएणं सा पभावई देवी णवण्हं मासाणं बहुपडिपुण्णाणं अद्धट्टमाणइंदियाणं वीकंताणं सुकुमालपाणिपायं अहीणपडिपुण्णपंचिदियसरी रं लक्खणवंजणगुणोववेयं जाव... ससिसोमाकारं कंतं पियदंसणं सुरूवं दारयं
पयाया ।
230
Queen Prabhavati took her bath and adorned her body with ornaments. She took neither very cold nor very hot nor very bitter, pungent, astringent, sour and sweet nor very rough, wet or dry but pleasant for different seasons food, wear, perfumes and flowers. She took only such food as was helpful for the progeny-in-womb, adequate, nurishing, able to support the embryo. Her all desires were honoured and fulfilled in details and with meticulous care. Without illness without attachment without fear she carried the weight of the embryo with joy. At the end of nine months and seven and half days she gave birth to a child with tender hands and feet free from any deficiency or depression in the organs of senses and in the body with gracious marks and auspicious traits well-proportioned in length, height and weight, with a frame beautiful all over, calm like the moon, pleasing pleasant and beautiful.
तणं तीसे पभावईए देवीए अंगपडियारियाओ पभावई देवीं पसूयं जाणेत्ता - जेणेव बले राया तेणेव उवागच्छंति तेणेव उवागच्छित्ता करयल ० जाव... बलं रायं जएणं विजएणं वद्धावेंति जएणं विजएणं वद्धावेत्ता एवं वयासी – एवं खलु देवाणुप्पिया ! पभावई पियट्टयाए पियं णिवेदेमो पियं भे भवउ । तएण से बले राया अंगपडियारियाणं अंतियं एयमट्ठ सोच्चा णिसम्म हट्ठतुट्ठ० जाव... धारायणीव जाव.... •. रोमकूवे तासि अंगपडियारियाणं मउडवज्जं जहा मा लियं ओमोयं दलयइ दलयित्ता सेयं रययामयं विमलसलिलपुण्णं

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Bhagavati Sutra Bk. 11 Ch. 11
भिंगारं च गिoes गिहित्ता मत्थए धोवइ मत्थए धोवित्ता विउलं जीवियारिहं पीइदाणं दलयइ पीइदाणं दलयित्ता सक्कारेइ सम्माणेइ ।
Knowing the birth of the son the maids who were serving the queen went to king Bala and with folded palms greeted the king by wishing him glory and victory. Then they submitted, "Oh beloved of the gods! For the pleasure of queen Prabhavati we are giving the pleasant news of the birth of a son. Let this news be pleasant to you also. Hearing this pleasant news from the maids king Bala was extremely happy till his poreholes expanded like the kadamba flower struck by rain drops. Then he gave the maids all the ornaments of his body except the crown, and washed their heads with clear and pure water poured from white silver jars. He then bestowed on them enormous gift which was enough to support them through life, he took leave of them.
तएण से बले राया कोडुं बियपुरिसे सद्दावेइ सद्दावित्ता एवं वयासीखिप्पामेव भो देवाणुप्पिया ! हत्थिणाउरे णयरे चारगसोहणं करेह चारग० मामाणवडणं करेह मा ० हत्थिणाउरं यरं सब्भिंत रबाहिरियं आसियसंमज्जिओवलित्तं जाव... करेह का रवेह करेत्ता य कारवेत्ता य जूयसहस्सं वा चक्कसहस्सं वा वा पूयामहामहिमसक्कारं वा उस्सवेह० ममेयमाणत्तियं पन्चप्पिह |
Then the king Bala called the keepers of the royal household and addressed them thus: "Oh beloved of the gods Quickly open the prison gates and increase the weights and measures. Having done these get besprinkled with water, broomed and smeared and also do these yourselves both inside and outside the city of Hastinapura. Then erect and have erected a thousand pillers and 8 thousand posts and start the festivities. Thus giving start to the festivities report to me the execution of my order."
जाव....
तएणं ते कोडुं बियपुरिसा बलेणं रण्णा एवं वृत्ता० पञ्चप्पिणंति । तएणं से वले राया जेणेव अट्टणसाला तेणेव उवागच्छइ

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- भगवती सूत्रम् शः ११ उः ११ तेणव उवागच्छित्ता तं चेव जाव...मजणघराओ पडिणिक्खमइ पडिणिक्खमित्ता उस्सुक्कं उक्करं उक्किट्ठ अदिज्ज अभिज्ज अभडप्पवेसं अदंडकोडंडिमं अधरिमं गणियावरणाडइज्जकलियं अगतालाचराणुचरियं अणुद्ध यमुइंगं अभिलायमल्लंदामं पमुइयपक्कीलियं सपुरजणजाणवयं दसदिवसे ठिइवडियं करेइ। तएणं से बले राया दसाहियाए ठिइवडियाए वट्टमाणीए सइए य साहस्सिए य सयसाहस्सिए य जाए य दाए य भाए य दलमाणे य दवावेमाणे य सए य साहस्सिए य सयसाहस्सिए य लंभे पडिच्छेमाणे पडिच्छावेमाणे एवं विहरइ।
Thus having been ordered by the king Bala the royal household keepers started the festivities and reported to king Bala the execution of his orders. Then king Bala went in the direction of the gymnasium, took his exercises and bath. He abolished for ten days all excises, customs and agricultural taxes with the cessation of purchase and sale, weighing and measuring at the shops. He also abolished all disproportionate punishments and bad punishments with the cancellation of debts, with prohibition imposed on collectors to enter the residences of the subjects. For ten days he ordered dance by the best dancing girls continuing, followed suitably at every step by the sounds of mrdanga with garlands of fresh flowers never allowed to dry. Thus the city dwellers and the dwellers of the entire realm remained deeply immersed in merrymaking festivities and play. Thus in the course of ten days, king Bala spent hundreds, thousands, hundred-thousands coins, gave in charity hundreds, thousands, and hundred-thousands and also received hundreds, thousands, and hundred-thousands of offering.
तएणं तस्स दारगस्स अम्मापियरो पढमे दिवसे ठिइवडियं करेइ तईए दिवसे , चंदसूरदंसणियं करेइ छ8 दिवसे जागरियं करेइ एक्कारसमे दिवसे विइक्कते णिव्वत्ते असुइयजायकम्मकरणे संपत्ते बारसाहदिवसे विउलं असणं पाणं खाइम साइमं उवक्खडाविति उवक्खडावेत्ता जहा सिवो जाव...खत्तिए य आमंति आ० तओ पच्छा ण्हाया कय० तं चेव जाव...सक्कारेति सम्माणेति सक्का तस्सेव मित्तणाइ जाव...राईण य खत्तियाण य पुरओ अज्जयपज्जयपिउपज्जयागयं बहुपुरिसपरंपरप्परूढं कुलाणुरूव कुलसरिसं कुलसंताणतंतुवद्धणकरं

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Bhagavati Sätra Bk. 11 Ch. 11
233
अयमेयारूवं गोणं गुणणिप्फण्णं णामधेज्जं करेंति-जम्हा णं अम्हं इमे दारए बलस्स 'रण्णो पुत्ते पभावईए देवीए अत्तए तं होउ णं अम्हं एयस्स दारगस्स णामधेज्ज महब्बले। तएणं तस्स दारगस्स अम्मापियरो णामधेज्जं करेंति महब्बले त्ति।
On the first day the parents performed the ritual ceremony as per family tradition, on the third day they showed the infant to the sun and the moon, on the sixth day they observed the superstitious vigil and on the eleventh day they performed operations and ceremonies for the removal of impurities caused by child birth and on the twelfth day prepared plenty of food, drinks, of four categories. Having prepared these they invited and fed all their kşatriya kinsmen as described in Book Eleven Chapter Nine on Rājarşi Śiva. When the dinner was over as per tradition of the family, before that gathering the king gave the name to the boy befitting his family-as he was the son of king Bala and queen Prabhāvati he was named Mahābala.
तएणं से महब्बले दारए पंचधाईपरिग्गहिए तंजहा-खीरधाईए एवं जहा दढपइण्णे जाव'...णिवायणिव्वाघायंसि सुहंसुहेणं परिवड्डइ। तएणं तस्स महब्बलस्स दारगस्स अम्मापियरो अणुपुत्वेणं ठिइवडियं वा चंदसूरदंसावणियं वा जागरियं वा णामकरणं वा परंगामणं वा पयचंकमणं वा जेमामणं वा पिंडवद्धणं वा पज्जपावणं वा कण्णवेहणं वा संवच्छरपडिलेहणं वा चोलोयणगं च उवणयणं च अण्णाणि य बहू णि गब्भाधाणजम्मणमाइयाई कोउयाइं करेंति।
Mahāvalakumar was taken care by five nurses one who gave milk (ksiradhātri), one who gave bath (rajjanadhātri), one who adorned (mandanadhātri), one who played (kridanadhātri) and one who hold (ankadhātri) as described of prince Dşdhapratijña in Rajapraśnīya Sutra. He grew happily day by day as a Campaka creeper planted "at a place without obstruction. As per family prestige, his parents observed all the ceremonies beginning with birth, showing of sun and moon, night vigil, naming the child,

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भगवती सूत्रम् शः ११ उः ११
teaching him to move on the strength of the knee, to walk on legs, to start eating cereals, to increase the morsel, to address others, to bore the ears, to invite people on his birthday, to keep tuft of hair on the crest, to invest with holy thread, etc.
234
तएणं तं महब्बलं कुमारं अम्मापियरो साईरेगट्ठवासगं जाणित्ता सोभणंसि तिहिकरणणक्खत्त मुहुत्तंसि० एवं जहा दढप्पइण्णो जाव... अलं भोगसमत्थे जाए यावि होत्या । तएणं तं महब्बलं कुमारं उम्मुक्क बालभाव जाव...अलं भोगसमत्थं वियाणित्ता अम्मापियरो अट्ठ पासायवडेंसए करेंति अब्भुग्गय मूसिय पहसिए इव वण्णओ जहा रायप्पसेणइज्जे जाव... .. पडिरूवे तेसि णं पासा बडेंसगाणं बहुमज्झदेसभागे एत्थ णं महेगं भवणं करेंति अगखंभसय संणिविट्ठ वण्णओ जहा रायप्पसेणइज्जे पेच्छाघरमंडवंसि जाव... sed |
When Mahabalakumār became eight years of age, his parents on an auspicious day at auspicious star at auspicious moment sent him to the master of all arts to learn as stated in the case of prince Drdhapratijña till he became fit for enjoying sensual pleasures. Knowing him fit for enjoying etc, his parents got constructed eight best palaces for him. These were tall and beautiful etc. as described in the Rajapraśniya Sutra. In the centre he got constructed another big palace with hundreds of pillers etc. as described of the auditorum hall in the Rajapraśnīya Sūtra till it was very beautiful.
तणं तं महब्बलं कुमारं अम्मापियरो अण्णया कया वि सोभणंसि तिहिकरणदिवसणक्खत्त मुहुत्तंसि हायं कयबलिकम्मं कयकोउयमंगलपायच्छित्तं सवालंकारविभूसियं पमक्खणगण्हाणगीयवाइयपसा हणट्ठ गतिलगकंकणअविहववहुउवणीयं मंगलसुजंपिएहि य वरकोउयमंगलÌवया रकय संतिकम्मं सरिसयाणं सरितयाणं सरिव्वयाणं सरिस लावण्णरूवजोव्वणगुणोववेयाणं विणीयाणं कयकोउयमंगलपायच्छित्ताणं सरिसएहि रायकुलेहितो आणिल्लियाणं अट्ठण्हं रायवरकण्णाणं एग दिवसेणं पाणि गिण्हाविसु ।

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Bhagayati Satra Bk. 11 Ch. 11
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Then on an auspicious day at auspicious star and auspicious moment Mahābalakumār was bathed and decorated. Then the married women performed the auspicious ceremonies of abhyangana, vilepana (putting paste to the body), mandana (decoration), git (singing songs), tilak (putting safron mark on the forehead), etc. Thereafter he was married to eight best princesses of the same skin, of the same age, of the same beauty, youth and virtue and brought from equal royal families.
तएणं तस्स महाबलस्स कुमारस्स अम्मापियरो अयमेयारूवं पीइदाणं दलयंति तंजहा अट्ठ हिरण्णकोडिओ अट्ठ सुवण्णकोडिओ अट्ठ मउडे मउडप्पवरे अट्ठ कुंडलजुए कुंडलजुयप्पवरे अट्ट हारे हारप्पवरे अट्ठ अद्धहारे अद्धहारप्पवरे अट्ठ एगावलीओ एगावलिप्पवराओ एवं मुत्तावलीओ एवं कणगावलीओ एवं रयणावलीओ अट्ठ कडगजोए कडगजोयप्पवरे एवं तुडियजोए अट्ठ खोमजुयलाई खोमजुयलप्पवराई एवं वडगजुयलाई एवं पट्टजुयलाइं, एवं दुगुल्लजुयलाई अट्ठ सिरीओ अट्ठ हिरीओ एवं धिईओ कित्तीओ वुद्धिओ लच्छीओ अट्ट णंदाइं अट्ट भद्दाइं अट्ठ तले तलप्पवरे सव्वरयणामए णियगवरभवणकेऊ अट्ट झए झयप्पवरे अट्ठ वये वयप्पवरे दसगोसाहस्सिएणं वएणं अट्ट णाडगाइं णाडगप्पवराई बत्तीसबद्धणं णाडएणं अट्ठ आसे आसप्पवरे सव्वरयणामए सिरिघरपडिरूवए अट्ठ हत्थी हत्थिप्पवरे सव्वरयणामए सिरिघरपडिरूवए अट्ठ जाणाइं जाणप्पवराइं अट्ठ जुगाई जुगप्पवराई एवं सिबियाओ एवं संदमाणीओ एवं गिल्लीओ थिल्लीओ अट्ट वियडजाणाइं वियडजाणप्पवराइं अट्ठ रहे पारिजाणिए अट्ठ रहे संगामिए अट्ठ आसे आसप्पवरे अठ्ठ हत्थी हत्थिप्पवरे अट्ठ गामे गामप्पवरे दसकुलसाहस्सिएणं गामेणं अट्ठ दासे दासप्पवरे एवं चेव दासीओ एवं किंकरे एवं कंचुइज्जे एवं वरिसधरे एवं महत्तरए अट्ठ सोवण्णिए
ओलंबणदीवे अट्ठ रूप्पामए ओलंबणदीवे अट्ठ सुवण्णरूप्पामए ओलंबणदीवे अट्ठ सोवण्णिए उक्कंचणदीवे अट्ठ पंचरदीवे।
After the marriage ceremony the parents of Mabābalakumar gave to their eight daughters-in-law gifts such as :- eight crores of silver coins, eight crores of gold coins, eight bestcrowns, eight pairs of best earrings, eight necklaces, eight half-necklaces, eight necklaces of one string, eight necklaces

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of pearls, eight necklaces of gold, eight necklaces of jewels, eight pairs of bangles, eight pairs of trufitas, eight pairs of silken cloth, eight pairs of cotton cloth, eight pairs of tasars, eight pairs of patfas, eight pairs of dukulas, eight Sri, eight Hri, eight Dhi, eight Kirti, eight Buddhi, eight images of Lakşmi, eight nandas, eight bhadras, eight palm trees. All these were made of jewels. For the ensign of the palace (they gave) eight best fiags, eight gokuls, each gokul consisting of ten thousand cows, eight dramatic performances, each performance being enacted by thirtytwo actors, eight best of horses. These were also made of jewels. Eight best elephants of jewel as big as godowns, eight wagons of jewel as big as a palace, eight yugmas (carrier ), eight: palanquins, eight sandyamänikās (a kind of palanquin), eight ambādis, eight thillis (of horse), eight open wagons, eight chariots for play, eight chariots for fight, eight horses, eight elephants, eight villages each village consisting of ten thousand families, eight servants, eight maid-servants, eight attendants, eight doorkeepers, eight eunuchs, eight mahattaraks (keepers), eight hanging lamps of silver, of gold, of silver and gold, eight lamps with stands of silver, of gold, of silver and gold, eight panjar lamps of silver, of gold, of silver and gold.
एवं चेव तिण्णि वि अट्ट सोवण्णिए थाले अट्ठ रूप्पमए थाले अट्ठ सुषण्णरूप्पमए थाले अट्ठ सोवणियाओ पत्तीओ३* अट्ठ सोवण्णियाई थासया इं३ अट्ठ सोवणियाई मल्लगाइं३ अटु सोवण्णियाओ तलियाओ३ अट्ठ सोवण्णियाओ कावइआओ३ अट्ठ सोवण्णिए अवएडए३ अट्ठ सोवणियाओ अवयक्काओ३ अट्ट सोवण्णिए पायपीढए३ अट्ठ सोवणियाओ भिसियाओ३ अट्ट सोवण्णियाओ करोडियाओ३ अट्ठ सोवण्णिए पल्लंके ३ अट्ठ सोवणियाओ पडिसेज्जाओ३ अट्ठ इंसासणाइं अट्ठ कोंचासणाई एवं गरुलासणाई उण्णयासणाई पणयासणाई दीहासणाई भद्दासणाई पक्खासणाई मगरासणाई अट्ठ पउमासणाई अट्ठ दिसासोवत्थियासणाई अट्ठ तेल्लसमुग्गे जहा
_* By ३ is meant uttar it in 3 forms as अट्ट सीवण्णोयाओ पत्तीओ अट्ठ रूप्पमइ य पत्तीओ अट्ठ सोवण्ण रूप्पमयाओ पत्तीओ।

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Bhagavati Sütra Bk. 11 Ch. 11
रायप्पसेणइज्जे जाव... अट्ठ सरिसवसमुग्गे अट्ठ खुज्जाओ जहा उववाइए जाव.. अट्ठ पारिसीओ अट्ठ छत्ते अट्ठ छत्तधारिओ चेडीओ अट्ठ चामराओ अट्ठ चामरधारीओ चेडीओ अट्ठ तालियंटे अट्ठ तालियंटधारीओ चेडीओ अट्ठ करोडियाधारीओ चेडीओ अट्ठ खीरधाईओ जाव... अट्ठ अंकधाईओ अट्ठ अंगमद्दियाओ अट्ठ उम्मद्दियाओ अट्ठ महावियाओ अट्ठ पसाहियाओ अट्ठ वण्णगपेसीओ अट्ठ चुण्णगपेसीओ अट्ठ कोट्ठागारीओ अट्ठ दवकारीओ अट्ट उवत्थाणियाओ अट्ठ णाडइज्जाओ अट्ठ कोडुं विणीओ अट्ठ महाणसिणीओ rg भंडागारिणीओ अट्ठ अज्झाधारिणीओ अट्ठ पुष्कधारणीओ अट्ठ पाणिधारणीओ rg fort अट्ठ सेज्जाकारीओ अट्ठ अभिंतरियाओ पडिहारीओ भट्ट बाहिरियाओ पडिहारीओ अट्ठ मालाकारीओ अट्ठ पेसणकारीओ अण्णं वा सुबहुं हिरण्णं वा सुवण्णं वा कंसं वा दूसं वा विउलघणकणग० जाव... संतसारसावज्जं, अलाहि जाव... आसत्तमाओ कुलवंसाओ पकामं दाउं पकामं भोत्तु पकामं परिभाएउं । तएणं से महब्बले कुमारे एगमेगाए भज्जाए एगमेगं हिरण्णकोडि दलयइ एगमेगं सुवण्णकोडि दलयइ एगमेगं मउड उपवरं दलयइ एवं तं चैव सव्वं जाव... एगमेगं पेसणकारि दलयइ | अणं वा सुबहुं हिरण्णं वा जाव...' ... परिभाएउं । तएण से महब्बले कुमारे उप्पि पासायवरगए जहा जमाली जाव... . विहरइ ।
(They gave) of silver, of gold, of gold and silver eight plates, eight smaller plates, eight still smaller plates, eight pots, eight dishes, eight spoons, eight pincers, eight saving pots, eight stools, eight cushions, eight tumblers, eight beds, eight smaller beds, eight haṇsāsans, eight krauncāsans, eight garuḍāsans, eight high stools, eight low stools, eight long stools, eight bhadrāsans, eight paksāsans, eight makarāsans, eight padm.äsans, eight diksvastikāsans, eight pots for oil, etc as described in Rājapraśnīya Sutra till eight pots for mustard, eight maids with haunch, etc. as described in Aupapātika Sūtra till eight maids from Persia, eight umbrellas, eight maids for holding umbrellas, eight cauries, eight cauribearers, eight fans, eight fan-bearers, eight betel-box, eight betel-box-bearers, eight nurses of milk till eight nurses to eight masseurs bathing, eight
hold, eight masseurs who massages lightly, who massages with force, eight maids for maids for decorating, eight maids for rubbing sandal wood,

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eight maids for making paste of betel, eight keepers of store, eight maids for fun, eight maids for accompanying in the assembly, eight maids for dramatic performances, eight maids to keep company, eight maids to cook, eight maids to keep watch on the store, eight young girls, eight maids for holding flowers, eight maids for storing water, eight maids to cook food for worship, eight maids to spread bed, eight doorkeepers inside, eight doorkeepers outside, eight maids for making garlands, and eight maids for pesting. Besides these they gave silver, gold, bronze, cloth and immense wealth till substantial wealth which was enough to give and enjoy for seven generations. Thus Mahābalakumār also gave to each of his wives one crore of silver coins, one crore of gold coins as described above till eight maids for pesting. Besides these he gave enough silver, gold, etc. Mahābalakumār lived in that best of the palace enjoying all possible human pleasure like Jamālikumāra as described in Book Nine Chapter Thirtythree.
तेणं कालेणं तेणं समएणं विमलस्स अरहओ पओप्पए धम्मघोसे णाम अणगारे जाइसंपण्णे वण्णओ जहा केसिसामिस्स जाव...पंचहि अणगारसएहि सद्धि संपरिवुडे पुवाणुपुदि चरमाणे गामाणुग्गामं दूइज्जमाणे जेणेव हत्थिणाउरे णयरे जेणेव संहसंबवणे उज्जाणे तेणेव उवागच्छइ उवागच्छित्ता अहापडिरूवं उग्गहं ओगिण्हइ ओगिण्हित्ता संजमेणं तवसा अप्पाणं भावेमाणे विहरइ। तएणं हथिणाउरे णयरे सिंघाडग तिय० जाव...परिसा पज्जुवासइ।
At that time in that period was living the homeless monk Dharmaghoşa, grand disciple of thirteenth Tirthankara Vimalapātha. He was like Keśīkumāra endowed with the knowledge of the previous lives till with his family of five hundred monks roaming from village to village arrived at Hastināpura and stayed in the garden called Sahasrāmravana enlighting his soul with restraint and austerities. People of Hastīnāpura knew of his arrival till they worshipped him.

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Bhagavati Sutra Bk. 11 Ch. 11
.. अभिसिंचइ ।
तणं तस्स महब्बलस्स कुमारस्स तं महयाजणसद्दं वा जणवूहं वा एवं जहा जमाली तहेव चिंता तहेव कंचुइज्जपुरिसं सद्दावेइ कंचुइज्जपुरिसो वि तहेव अक्खाइ णवरं घम्मघोसस्स अणगारस्स आगमणगहियविणिच्छए करयल० जाव... णिग्गच्छइ । एवं खलु देवाणुप्पिया ! विमलस्स अरहओ पउप्पर धम्मघोसे णामं अणगारे सेसं तं चैव जाव... सो वि तहेव रहवरेणं णिग्गच्छइ । धम्म कहा जहा केसिसामिस्स । सो वि तहेव अम्मापियरो आपुच्छइ णवरं धम्मघोसस्स अणगारस्स अंतियं मुंडे भवित्ता अगाराओ अणगारयं पव्वइत्तए तहेव वृत्तपडिवत्तया णवरं इमाओ य ते जाया ! विउलरायकुलबालियाओ कला० सेसं तं चैव जाव... ... ताहे अकामाई चेव महब्बलकुमारं एवं वयासी- तं इच्छामो जाया ! एग दिवसम वि रज्जसिरि पात्तिए । तएणं से महब्बले कुमारे अम्मापियराण वयणमणुयत्तमाणे तुसिणीए संचिट्ठइ । तएणं से बले राया कोडु' बियपुरिसे सहावे एवं जहा सिवभद्दस्स तहेव रायाभिसेओ भाणियव्वो जाव... करयलपरिग्गहियं महब्बलं कुमारं जएणं विजएणं वद्धावेंति जएणं विजएणं वद्धावित्ता जाव .. एवं वयासी- -भण जाया ! किं देम किं पयच्छामो सेसं जहा जमालिस तहेव जाव... तएणं से महब्बले अणगारे धम्मो स अणगारस्स अंतियं सामाइयमाइयाई चोद्दस पुव्वाइं अहिज्जइ अहिज्जित्ता वहूहि चउत्थ • जाव... विचित्ते हिं तवोकम्मेहिं अप्पाणं भावेमाणे बहुपडिपुण्णाई दुवालसवासाई सामण्णपरियागं पाउणइ बहु ० मासियाए संलेहणाए सट्ठि भत्ताइं अणसणाए० आलोइयपडिक्कंते समाहिपत्ते कालमासे कालं किच्चा उड्डु चंदिमसूरिय० जहा अम्मडो जाव... बंभलोए कप्पे देवत्ताए उaaणे | तत्थ णं अत्थेगइयाणं देवाणं दस सागरोवमाई ठिई पण्णत्ता तत्थ महम्बलस्स वि दस सागरोवमाई ठिई पण्णत्ता । से गं तुमं सुदंसणा ! वंभलोए कप्पे दस सागरोवमाई दिव्वाई भोगभोगाई भुजमाणे विहरित्ता ताओ चेव देवलोगाओ आउवखएणं ३ अनंतरं चयंति चइत्ता इहेव वाणियग्गामे जयरे सेट्ठिकुलंसि पुत्तत्ताए पच्चायाए ।
239
Hearing the noise and movement of a multitude of men Mahābalakumar like Jamāli enquired the reason of it from his attendants. The attendants submitted to him with folded hands, "Oh beloved of the gods! The homeless monk Dharmaghosa, grand disciple of the thirteenth Tirthankara has arrived here. Mahābalakumar went out to worship

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him and Dharmaghosa Sūri like Keśi addressed the assembly. Hearing his sermon Mahābalakumăr became indifferent to the world. He came home and said to his parents, "My dear parents I want to be initiated at the hands of Dharmaghoşa Sūri.” Like Jamālikumār he had a long discussion with his parents till they said, "Dear Son I How can you take initiation leaving behind this immense wealth and your eight wives born in high families and proficient in arts, etc. till they spoke to him thus unwillingly, “Dear son! We want to see you as king atleast for one day." Hearing this request Mahābalakumār could not give any reply. Thereafter the parents arranged the coronation ceremony of Mahābalakumār like the coronation ceremony of Sivabhadra as described in Book Eleven Chapter Nine and hailed him with victory and success. Then they spoke to him the following words : “Dear son! What may we give to you ? What may we do for you? What do you need from us?? etc. as stated in the Chapter on Jamāli. Taking initiation from Dharmaghoşa Sūri Mahābalakumăr studied (fourteen Purvas starting with sämāyika and practised many fasts, for a day, for two, three days till he lived the life of a monk for twelve years. He courted death after a month's allekhana missing sixty meals enriching his soul by discussing retracing and remaining in equanimity and was born in Brahma Devaloka like Ambada much above the abode of the sun and the moon. Life-span of some of the gods of Brahmadevaloka was stated to be of ten sägaropamas. Accordingly he lived there the life-span of ten sägaropamas. Oh Sudarśana ! In previous life you were Mahābalakumar, After living the life-span of ten sägaropamas in Brahmadeyaloka when your life-span, existence and stay was exhausted you descended and was born in the family of the merchant of Vāņijyagrāma as a son.
तएणं तुमे सुदंसणा! उम्मुक्कबालभावेणं विण्णायपरिणयमेत्तेणं जोवणगमणुप्पत्तेणं तहारूवाणं थेराणं अंतियं केवलिपण्णत्ते धम्मे णिसंते सेवि य धम्मे इच्छिए पडिच्छिए अभिरूइए तं सुटणं तुमं सुदंसणा ! surfür weiter i et aureo gaan! ga 4791_affrey of tyfar

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• Bhagavati Satra Bk. 11 Ch. 11
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पलिओवम सागरोवमाणं खयेइ वा अवचयेइ वा।
Oh Sudarsana | Being free from boyhood thou have now attained youth and have heard the teachings of the Jinas from the wise Sthaviras. Their teachings was pleasing to you. Oh Sudarsana ! What you are doing now is right. So I am saying that palyopama and sāgaropama exhausts and erode.
तएणं तस्स सुदंसणस्स सेट्ठिस्स समणस्स भगवओ महावीरस्स अंतियं एयमट्ठ सोच्चा णिसम्म सुभेणं अज्झवसाणेणं सुभेणं परिणामेणं लेस्साहिं विसुज्झमाणीहिं तयावरणिज्जाणं कम्माणं खओवसमेणं ईहापोहमग्गणगवसणं करेमाणस्स सण्णीपुव्वजाईसरणे समुप्पण्णे एयमट्ठ सम्मं अभिसमेइ । तएणं से सुदंसणे सेट्ठि समणेणं भगवया महावीरेणं संभारियपुव्वभवे दुगुणाणीयसड्ढसंवेगे भाणंदसुपुण्णणयणे समणं भगवं महावीरं तिक्खुत्तो आयाहिणं पयाहिणं करेइ आ० वंदइ णमंसइ वंदित्ता णमंसित्ता एवं वयासी
On hearing religion from Bhagavān Mabāvira and understanding it Merchant Sudarsana due to auspicious effort, auspicious result and pure leśyå destroying the karma obstructing these qualities and practising ihā, apoha, märgaņā and gavesaná obtained sangi knowledge of his previous life. Thus he saw distinctly his previous life as described by Mahavira. This doubly increased his faith. His eyes were filled with tears of joy. Thrice he walked round Bhagavān Mahāvira in reverence, paid his homage and obeisance and said :
एवमेयं भते ! जाव...से जहेयं तुज्झे वयह त्ति कट्ट, ।
"Bhante ! What you are saying is true. So it is. It is right."
___उत्तरपुच्छिमं दिसिभागं अवक्कमई सेसं जहा उसभदत्तस्स जाव...
सव्वदुक्खप्पहीणे णवरं चोद्दस पुव्वाई अहिज्झइ बहुपडिपुण्णाई दुवालसवासाई सामण्णपरियागं पाउणइ सेसं तं चेव ।
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भंगवती सूत्रम् शंः ११ ः ११
Saying
thus Merchant Sudarsana like Rṣabhadatta as stated in Book Nine Chapter Thirtythree courted monkhood, studied fourteen Purvas. Having lived as a monk for twelve years till ended all misery.
- सेवं भंते ! सेवं भंते
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त्ति !
-Bhante it is so. What you say is right.
एगारसमो उद्देस समत्तो ।
Chapter Eleven ends.

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दुवालसमो उद्देसो
Chapter Twelve
(Rşibhadraputra, the worshipper of Sramaņas]
तेणं कालेणं तेणं समएणं आलभिया णामं णयरी होत्था। वण्णओ। संखवणे चेइए। वण्णओ। तत्थ णं आलभियाए णयरीए बहवे इसिभद्दपुत्तपामोक्खा समणोवासया परिवसंति अड्डा जाव...अपरिभूया अभिगयजीवाजीवा जाव...विहरंति। तएणं तेसिं समणोवासयाणं अण्णया कयावि एगयमो सहियाणं समुवागयाणं सण्णिविट्ठाणं सण्णिसण्णाणं अयमेयारूवे मिहो कहासमुल्लावे समुप्पज्जित्थादेवलोएसु णं अज्जो ! देवाणं केवइयं कालं ठिई पण्णत्ता ? तएणं से इसिभद्दपुत्ते समणोवासए देवठिइगहिय? ते समणोवासए एवं वयासी-देवलोएसु णं अज्जो ! देवाणं जहण्णेणं दसवाससहस्साई ठिई पण्णत्ता तेण परं समयाहिया दुसमयाहिया जाव... दससमयाहिया संखेज्जसमयाहिया असंखेज्जसमयाहिया उक्कोसेणं तेत्तीसं सागरोवमाइं ठिई पण्णत्ता। तेण परं वोच्छिण्णा देवा य देवलोगा य। तएणं ते समणोवासया इसिभद्दपुत्तस्स समणोवासगस्स एवमाइक्खमाणस्स जाव...एवं परूवेमाणस्स एयम8 णो सद्दहंति णो पत्तियंति णो रोयंति एयमट्ठ असद्दहमाणा अपत्तियमाणा अरोएमाणा जामेव दिसं पाउन्भूया तामेव दिसं पडिगया।
In that period at that time there was a city named Alabhikā. Description. There was a garden named Sankhavana. Description. In that city of Alabhikā there lived many worshippers of the Sramaņas headed by Rşibhadraputra. They were rich, powerful till fearless. They were also the knower of the tenets of jiva and ajīva. Sometime they assembled at a place and discussed amongst themselves thus : "Aryas! What had been said about the existence

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भगवती सूत्रम् शः ११ उ: १२
ofgods in heavens ?!' Hearing this question Rşibhadraputra, the knower of the existence of gods, told the worshippers of the Sramanas thus : “Aryas ! the existence of gods in heaven is minimum of ten thousand years. Thereafter increasing from one time, two times till ten times, countable times, uncountable times becomes maximum of thirtythree sägaropamas. There is no god or heaven with an existe nce beyond this limit." The worshippers of the Gramanas had no faith, belief or inclination to accept what Rşibhadraputra had said and returned to their respective places.
तेणं कालेणं तेणं समएणं समणे भगवं महावीरे जाव...समोसढे जाव...परिसा पज्जुवासइ। तएणं ते समणोवासया इमीसे कहाए लट्ठा समाणा हट्टतुट्ठा एवं जहा तुगिउद्देसए जाव...पज्जुवासंति । तएणं समणे भगवं महावीरे. तेसिं समणोवासगाणं तीसे य महति० धम्मकहा जाव...आणाए आराहए भव।
In that period at that time Bhagavān Mahāvīra arrived there till the assembly worshipped him. Like the worshippers of Sramaņas of Tungikā they were highly delighted and pleased on hearing the arrival of Bhagavān Mahāvira till they worshipped him. Bhagavān Mahāvīra spoke at length to those worshippers of the Sramaņas and the vast assembly till ‘Be the worshippers of the Jinas'.
तएणं ते समणोवासया समणस्स भगवओ महावीरस्स अंतियं धम्म सोच्चा णिसम्म हट्ठतुट्ठा उठाए उट्ठइ उ० समणं भगवं महावीरं वंदंति , णमंसंति वंदित्ता णमंसित्ता एवं वयासी-(प्र०) एवं खलु भंते ! इसिभद्दपुत्ते समणोवासए अम्हं एवं आइक्खइ जाव...परूवेइ-देवलोएसु णं अज्जो ! देवाणं जहण्णेणं दस वाससहस्साई ठिई पण्णत्ता तेण परं समयाहिया जाव...तेण परं वोच्छिण्णा देवा य देवलोगा य से कहमेयं भंते ! एवं? (उ०) अज्जो त्ति समणे भगवं महावीरे ते समणोवासए एवं वयासी-जण्णं अज्जो ! इसिभद्दपुत्ते समणोवासए तुझं एवं आइक्खइ जाव...परूवेइ-देवलोएसु णं.

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Bhagavati Satra Bk. 11 Ch. 12 अज्जो ! देवाणं जहण्णेणं दस वाससहस्साइं ठिई पण्णत्ता तेण परं समयाहिया जाव...तेण परं वोच्छिण्णा देवा य देवलोगा य सच्चे णं एसम8 अहं पुण अज्जो! एवमाइक्खामि जाव...परूवेमि-देवलोएसु णं अज्जो ! देवाणं जहण्णेणं दस वाससहस्साइं तं चेव जाव...तेण परं वोच्छिण्णा देवा य देवलोगा य सच्चे णं एयम?। तएणं ते समणोवासगा समणस्स भगवओ महावीरस्स अंतियं एयम? सोच्चा णिसम्म · समणं भगवं महावीरं वंदंति णमंसंति वंदित्ता णमंसित्ता जेणेव इसिभद्दपुत्ते समणोवासए तेणेव उवागच्छंति उवागच्छित्ता इसिभद्दपुत्तं समणोवासगं वंदंति णमंसंति वंदित्ता णमंसित्ता एयमट्ठ सम्मं विणएणं भुज्जो भुज्जो खामें ति। तएणं ते समणोवासया पसिणाई पुच्छंति प० अढाइं परियाइयंति, अ० समणं भगवं महावीरं वंदंति णमंसंति वं० जामेव दिसं पाउब्भूया तामेव दिसं पडिगया।
Hearing the sermon of Mahāvīra and understanding it the worshippers of the Sramaņas were highly pleased and delighted. After paying their homage and obeisance to Mahavira and standing before him they said, “Bhante ! Rşibhadraputra, the worshipper of śramaņas had told us that the existence of gods in heaven is minimum of ten thousand years. Thereafter increasing from one time till maximum of thirtythree sägaropamas. There is no god or heaven with an existence beyond this limit. Is this true?" .
Mahavira replied, "Oh Aryas! I also say and establish that the existence of gods in heaven is minimum of ten thousand years till maximum of thirtythree thousand sågaropamas. There is no god or heaven with an existence beyond this limit.” Hearing the verdict of Bhagavān Mahāvīra and understanding it, they worshipped and paid their homage to Bhagavān and came where Rşibhadraputra was. After paying their homage to him they politely asked for his forgiveness, again and again, for not believing in what he had said. Then the worshippers of the śramaņas asked Bhagavān Mahāvīra several questions and understood them with their meaning when he explained them. After that paying their homage to Mahāvīra they all returned to their respective places.

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भगवती सूत्रम् शः ११ उ: १२
भंते त्ति भगवं गोयमे समणं भगवं महावीरं वंदइ णमंसइ वं० एवं वयासी
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When they had gone Gautama after paying his homage and obeisance to Mahavira submitted thus:
प्रश्न ७८ - पभू णं भंते ! इसिभद्दपुत्ते समणोवासए देवाणुप्पियाणं अंतियं मुंडे भत्ता अगाओ अणगारियं पव्वइत्तए ?
Q. 78. Bhante Is Rşibhadraputra, the worshipper of the Śramanas, capable of taking initiation from you as a Śramana after giving up his household life ?
उत्तर ७८- गोयमा ! णो इणट्ठे समट्ठे । गोयमा ! इसिभद्दपुत्ते समणोवासए बहूहिं सीलव्वयगुणव्बयवे रमणपच्चक्खाणपोसहोववासेहि अहापरिग्गहिहिं तवोकम्मेहि अप्पाणं भावेमाणे बहूई वासाई समणोवासगपरियागं पाउणहिइ ब० मासियाए संलेहणाए अत्ताणं भूसेहिइ मा० सट्टि भत्ताई अणसणाए छेदेहिइ छेदेहित्ता आलोइयपडिक्कंते समाहिपत्ते कालमासे कालं किच्चा सोहम्मे कप्पे अरुणाभे विमाणे देवत्ताए उववज्जिहि । तत्थ णं अत्थेगइयाणं देवाणं चत्तारि पलिओवमाइं विई पण्णत्ता । तत्थ णं इसिभद्दपुत्तस्स वि देवस्स चत्तारि पलिओ माई ठिई भविस्सइ ।
A. 78. Oh Gautama! No, he is not capable. But observing many Silavrata, gunavrata, viramaṇavrata, pratyākhyāna and pausadha and other austerities he will live for many years as a householder purifying his soul. Then he will court death after a month's samlekhand missing sixty meals and enriching his soul by discussing, and retracing. He will leave this body in samadhi and will be born in Saudharma heaven in Aruṇābha vimana as a god. Life-span of some of the gods of the vimāna being of four palyopamas Rşibhadraputra will get also a life-span of four palyopamas.

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Bhagavati Sätra Bk. 11 Ch. 12
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प्रश्न ७९-से णं भंते ! इसिभद्दपुत्ते देवे ताओ देवलोगाओ आउक्खएणं भव० ठिइक्खएणं जाव...कहिं उववरिजहिइ ?
Q. 79. Bhante ! Where will he be born after ending his life-span, existenance and stay in that vimana ?
उत्तर ७९-गोयमा! महाविदेहे वासे सिज्झिहिइ जाव...अंतं काहेइ।
A. 79. Gautama ! He will be liberated in his next life in Mahāvideha till will end all miseries.
-सेवं भंते ! सेवं भंते ! त्ति
-Bhante ! It is so.
What you say is right.
भगवं गायमे जाव...अप्पाणं भावमाणे विहरइ। तएणं समणे भगवं महावीरे अण्णया कयाइ आलभियाओ णयरीओ संखवणाओ चेइयाओ पडिणिक्खमइ पडिणिक्खमित्ता बहिया जणवयविहारं विहरइ ।
After some time Bhagavān Mahāvira left the city of Alabhika and the garden named Sankhavana and began to roam in the countrysido.
[ Ascetic Pudgala ]
तेणं कालेणं तेणं समएणं आलभिया णामं णयरी होत्था । वण्णओ। तत्थ णं संखवणे णामं चेइए होत्था । वण्णओ। तस्स णं संखवणस्स चेश्यस्स अदूरसामंते पोग्गले णामं परिव्वायए परिवसइ रिउव्वेदजजुब्वेद० जाव...णएसु सुपरिणिट्ठिए छटुंछ?णं अणिक्खित्तेणं तवोकम्मेणं उड्ड बाहाओ० जाव...आयावेमाणे विहरइ। तएणं तस्स पोग्गलस्स छटुंछट्ठणं जाव...

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भगवती सूत्रम् शः ११ उ॑ः १२
आग्रामाणस्स पगइभहयाए जहा सिव्वस्स जाव... विब्भंगे णामं अण्णाणे समुप्पण्णे । से णं तेणं विब्भंगेणं णाणेणं समुप्पण्णेणं बंभलोए कप्पे देवाणं ठि जाणइ पासइ । तएणं तस्स पोग्गलस्स परिव्वायगस्स अयमेयारूवे अब्भत्थिए जाव... समुप्पज्जित्था - अस्थि णं ममं अइसेसे णाणदंसणे समुप्पण्णे देवलोएसु णं देवाणं जहणेणं दसवाससहस्साई ठिई पण्णत्ता तेण परं समयाहिया दुसमयाहिया जाव...असंखेज्जसमयाहियाक्कोसेणं दससागरीमाई ठिई पण्णत्ता तेणं परं वोच्छिण्णा देवा य देवलोगा य— एवं संपेहेइ एवं संपेहेत्ता आयावणभूमीओ पच्चोरुहइ आ० तिदंडकुंडिया जाव धाउरताओ य गेहइ गेहेत्ता जेणेव आलंभिया गयरी जेणेव परिव्वायगावसहे तेणेव उवागच्छइ उवागच्छित्ता भंडणिक्खेवं करेइ भं० आलंभियाए णयरीए सिंघाडग० जाव... पहेसु अण्णमण्णस्स एवमा इक्खइ जाव...' .. परूवेइ - अस्थि णं देवाणुप्पिया ! ममं अइसेसे णाणदंसणे समुप्पण्णे देवलोएसु णं देवाणं जहणेणं दसवाससहस्साइं तहेव जाव... वोच्छिण्णा देवा य देवलोगा. य । तएणं आलंभियाए गयरीए एएणं अभिलावेणं जहा सिवस्स तं चेव जाव.... से कहमेयं मण्णे एवं ? सामी समोसढे जाव... परिसा पडिगया । भगवं गोयमे तहेव भिक्खायरियाए तहेव बहुजणसद्दं णिसामेइ तहेव० तहेव सव्वं भाणियव्वं जाव... अहं पुण गोयमा ! एवं आइक्खामि एवं भासामि जाव परूवेमि-देवलोएसु णं देवाणं जहणणेणं दस वाससहस्साई ठिई पण्णत्ता ते परं समयाहिया दुसमयाहिया जाव उक्कोसेणं तेत्तीस सागरोवमाई ठिई पण्णत्ता तेण परं वोच्छिण्णा देवा य देवलोगा य ।
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In that period at that time there was a city named Alabhika. Description. There was a garden named Sankhavana. Description. Not far from that garden there lived an ascetic named Pudgala. He was the knower of Rgveda, Yajurveda etc. till proficient in many a Brahmanic nayas. He always fasted for two days in sequence and used to expose his body on the exposure ground by raising his hands. Because of these austerities and because of his gentle habits he like Rajarşi Siva acquired vibhanga knowledge. With this knowledge acquired, he could know see the life-span, existance and stay of gods of Brahmadevaloka. Thereon the ascetic Pudgala thought in
and

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Bhagavati Sūtra Bk. 11 Ch. 12
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his mind : “Well, I have come to acquire superhuman knowledge and faith by dint of which I have realised that the existence of gods in heaven is minimum of ten thousand years. Thereafter increasing from one time, two times till countable times becomes maximum of ten sägaropamas. There is no god or heaven with an existence beyond this limit. Having thought like that he descended from the exposure ground. Then picking up his tridanda, kundikā till saffron robes he came to the hermitage of tāpasa monks at Alabhikā and then having deposited his equipments in the hermitage he appeared in the city of Alabhikā and spoke to men on highways, in the parks and squares in part as follows: “Oh beloved of the gods! I have come to acquire superhuman knowledge and faith by dint of which I have known and seen that minimum existence of gods in heaven is of ten thousand years and maximum of ten sāgaropamas. There is no god or heaven beyond this limit.” On hearing these words of ascetic Pudgala, as stated in the case of Rājarşi Siva, men talked amongst themselves : "Oh beloved of the gods ! How can we accept his contention ? After some time Bhagavān Mahāvīra arrived there till Gautama went to the town on a begging mission. Having heard the discussion as above he came to Bhagavān Mahāvīra and stated what he had heard. Mahāvira replied, “Gautama ! What Pudgala says is not true. I say and establish that the existence of gods in heaven is minimum of ten thousand years. Thereafter increasing from one time, two times till maximum of thirtythree sägaropamas. There is no god or heaven with an existence beyond this limit.”
प्रश्न ८०-अत्थि णं भंते ! 3rqouis fa?
सोहम्मे कप्पे दव्वाइं सवण्णाई पि
Q. 80. Bhante ! Are the objects in Saudharma heaven with or without colour, etc. ?
उत्तर ८०-तहेव जाव...हंता अस्थि एवं ईसाणे वि एवं जाव...अच्चुए एवं गेवेज्जविमाणेसु अणुत्तरविमाणेसु वि ईसिपब्भाराए वि जाव...हता अस्थि ।

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भगवती सूत्रम् शः ११ उः १२
A. 80. Yes Gautama. They are. This is also true of Iśāna heaven till Acyūta, Graiveyaka, Anuttara and Işatprāgvārā.
250
तणं सा महति महालिया जाव... पडिगया ।
Thereafter the assembly went away.
तणं आलंभियाए णयरीए सिंघाडग तिय० अवसेसं जहा सिवस्स जाव... सव्वदुक्खप्पहीणे णवरं तिदंड-कुंडियं जाव... धाउरत्तवत्थपरिहिए परिवडिय - विब्भंगे आलंभियं णयरं मज्झमज्भेणं णिग्गच्छइ जाव... .. उत्तरपुरच्छिमं दिसिभागं अवक्कमइ अवक्कमित्ता तिदंडकुंडियं च जहा खंदओ जाव... पव्वइओ सेसं जहा सिवस्स जाव... अव्वाबाहं सोक्खं अणुभवंति सासयं सिद्धा ।
On hearing from the men of Alavika that what he was saying was wrong, like Rajarși Siva, Pudgala was afraid, alarmed, confused and his vibhanga knowledge disappeared. Then with his equipments he came where Mahavira was. When his doubt was removed by Mahavira like Skandaka he gave up his tridanda, kundika and saffron robes and took initiation as a monk and like Rajarṣi Siva became siddha, buddha and mukta i, e. he was liberated and is enjoying the eternal bliss.
- सेवं भंते ! सेवं भंते ! त्ति ।
-Bhante! So it is. What you say is right.
दुवालसमो उद्देस समत्तो ।
Chapter Twelve ends.
एगारसमं सयं समत्तं ।
Satak Eleven ends.

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Press Comments on Bhagavati Sūtra
An edition and English translation of the gigantic and encyclopaedic Jain work, the Bhagavati-sütra, was a longfelt desideratum, especially for those who could not follow Ardha-Magadhi easily. This book is of great importance in that the work, being the largest of all Jain canonical writings, contains, besides Jain tenets of philosophy, many things secular, providing information on the political, social, and economic conditions of the contemporary society, education, different systems of religion, cosmology, geography, etc. This provides a high incentive to a scholar doing research in Jainism.
The mode of representation is in the form of a dialogue between Sramaņa Bhagavān Mahāvīra and Indrabhūti Gautama and this reminds one of Plato's Republic.
As regards the translation, it must be said at the outset that the English of Professor Lalwani is so lucid and graceful that it makes for pleasant reading by itself, even without the text. Every word in the translation looks natural to it, and we have the pleasure of reading good English side by side with a graceful Ardha-Magadhi coming from the mouth of Sramaņa Bhagavān Mahāvīra.
The explanatory notes appended and the different tables clarifying the contents of the text and philosophy incidentally speak of the translator's proficiency in Ardha-Magadhi. Professor Lalwani deserves all praise in undertaking such a strenuous and gigantic task.
-V. L. Joshi, JRAS 1976, Part 2.
The rich content of the Bhagavati Sūtra, as conveyed by the profundity and precision of its concepts, is at once metaphysical and scientific. Its standpoint is not different

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from that of the other Agamas of Jainism, whose distinctive formulation of fundamental principles and theories, like those of space, time and matter, ahimsa and karma, atomicity and multiplicity of souls, and their evolution through states One and degrees of grossness, gets properly highlighted in it. may well hope that the present translation would attract and inspire fresh scholarship into the field of Jainology.
-K Seshadri, The Hindu, Nov 11, 1973.
समीक्ष्य सूत्र जैनों का एक सुप्रसिद्ध लोकप्रिय आगम ग्रन्थ है । इसमें श्रमण महावीर ने इन्द्रभूति गौतम को पृच्छाओं के जो उत्तर दिए थे, उनका व्यवस्थित संकलन है । इतिहास संवाद के रूप मे भी कुछ सामग्री इसमें विवृत है । 'भगवती' में संसार, कर्म, नियतिवाद पर तो युक्तियुक्त विवेचन है ही, भगवान महावीर के जीवनवृत्त और कृतित्व से सम्बन्धित सामग्री भी अकूत है । १५ वे अध्याय में अर्द्ध ऐतिहासिक सामग्री है, जिससे भगवान महावीर के जीवन, उनकी पूर्ववर्ती परम्परा और उनके भारतीय समकालीनों पर भी प्रकाश पड़ता है । 'भगवती सूत्र' ५३३ ई० में वर्तमान रूप में आया, और इधर की शताब्दी में सर्वजनसुलभ बनाने के उद्देश्य से इसके छोटे-बड़े कई संस्करण प्रकाशित हुए; यद्यपि अंग्रेजी में भी इसे लाने के प्रयास हुए किन्तु संपूर्ण भगवती सूत्र अभी अंग्रेजी में नहीं लाया जा सका है । समीक्ष्य प्रयत्न इस दिशा में एक स्पष्ट और ठोस कदम है।
भगवती सूत्र को लेकर एक विदेशी भाषा में समर्थ संप्रेषण वस्तुतः एक जटिल समस्या थी किन्तु श्री के. सी. ललवानी ने इसे सर्वोत्कृष्ट रूप में समाहित किया है । अनुवादक के अनुसार भगवान महावीर और इन्द्रभूति गौतम के प्रश्नोत्तर कई दृष्टियों से महत्वपूर्ण हैं: इनकी पद्धति वैज्ञानिक है, इनमें समृद्ध पारिभाषिक शब्दावली है, और जो दृष्टान्त दिए गए हैं वे रोजमरी के जीवन से आगृहीत हैं । इस तरह भगवती सूत्र में दर्शन की उच्चकोटि की सामग्री है और भारतीय भाषाओं की पारिभाषिक समृद्धि की असीम संभावनाएं हैं ।
भगवती सूत्र प्राकृत में है, इस दृष्टि से समीक्ष्य अनुवाद सहज, स्वाभाविक और मानक अंग्रेजी में है अतः अनुवादक और प्रकाशक दोनों ही साधुवाद के पात्र हैं ।
-- डा. नेमीचंद जैन, तीर्थ कर, दिसम्बर, १९७६.

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BY THE SAME AUTHOR
BOOKS ON JAINOLOGY Bhagavati Sutra Vol. 1
(Satakas 1-3) Bhagavati Sutra Vol. 2
(Satakas 4-6) Bhagavati Sutra Vol. 3
(Satakas 7-8) Bhagavati Sutra Vol. 4.
(Satakas 9-11) Dasavaikalika Sutra
Kalpa Sutra Uttaradhyayana Sutra Aupapatika Sutra
(in the press) Sramana Bhagavan Mahavira
- life and doctrinesJaina Stories Vol. 1 Jaina Stories Vol. 2
Jaina Stories Vol. 3 BOOKS ON HISTC OGRAPHY The Philosophy of Indian History Vol. 1 The Burden of the Past Vol. 2 The Medieval Muddle Vol. 3 Sunset in India
(in the press)
Jacket engraved & printed by Bharat Phototype Studio, Calcutta-700 073

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About The Translator Kastur Chand Lalwani is a scholar who uses English, and he has already a mass of English writings of the highest excellence on Jaina texts and Jainistics. It will be difficult to find such a wonderful combination of common sense, of a sane approach to religion, with a rationalised love and respect for the Jaina tradition, all on the background a deep knowledge and understanding of the fundamentals of the Jaina weltanschauung and Jaina approach to the Reality. His beautifully printed edition of one canonical text, Dasavaikalika Sutra, with Ardha-Magadhi text, and English translation and commentary is a scholars' as well as book-lovers' delight. And now we have before us what promises to be his magnum opus when he completes it, the first of the six volumes of Bhagavati Sutra, that huge encyclopaedic treatise, in an equally sumptuous editiontext, a fine translation in beautiful English with a commentary. This is a feast for all-intellectual, artistic and historical, and also, shall I say, spiritual? We can only congratulate ourselves for this fine achievement and offer our grateful thanks to Kastur Chand Lalwani, wishing more power to his elbow, as well as to the Jain Bhawan of Calcutta which has given it out to the world. -SUNITI KUMAR CHATTERJEE National Professor of India in Humanities, Emeritus Professor of Comparative Philology in the University of Calcutta.