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 bhagavatI sUtra bhagavatI sU BHAGAVATI SUTR bha Bhagavate bhagavata Sutra BHAC sU BHAGAVATI SUTR aga, Lalwani BHAGAVATI SUTR bhagavatI sUtra bhagavatI sa 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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BHAGAVATI SUTRA

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Sudharma Svami'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 (c) 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 Sutra, 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 Mahavira 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 Uttaradhyayana 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 Gangeya Chapter Thirtythree Rsabhadatta and Devananda 66, Jamali 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 Palasa 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 Nalika Chapter Six Life in Padma Chapter Seven Life in Karnik. Chapter Eight Life in Nalina Chapter Nine Rajarsi 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 Sudarsana on Time 211, Life of Mahavala 217 Chapter Twelve Rsibhadraputra, the worshipper of Bramanas 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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namotthuNaM samaNassa bhagavao mahAvIrassa gaNadhara - zrIsudharmasvAmo-praNItam zrIbhagavatI sUtram masatako Book Nine gAhA jaMbuddIve - joisa aMtaradIvA asocca-gaMgeya / kuMDaggA me purise Navamammi sataMmi cottIsA || Couplet Jambudvipa, Jyotiskas, Isles in the Salt Ocean, Knowledge of Law without hearing, Gangeya, Kundagrama, Killer of men, Thirty-four Chapters in Book Nine.

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paDhamo uddeso Chapter One teNaM kAleNaM teNaM samaeNaM mihilA NAmaM NayarI hotthA / vaSNo / mANibhadde ceie| vnnnno| sAmI samosaDhe parisA NiggayA jAva...bhagavaM goyame pajjuvAsamANe evaM vayAsI In that period, at that time, there was a city named Mithila. Description. A caitya named Manlbhadra. Description. Bhagavan Mahavira arrived there. People went out, till Bhagavan Gautama made the following submission : ( Isles in the Salt Ocean ] prazna 1-kahi NaM bhaMte ! jaMbuddIve dIve kiM saMThie NaM bhaMte! jaMbudadIve dIve ? Q. 1. Bhante ! What is the location of Jambudvipa ? What is its shape ? uttara 1-evaM jaMbuddI vapaNNattI bhANiyavvA jAva...evAmeva saputvAvareNa jaMbuddIve dIve coddasa salilA sayasahassA chappaNNaM ca sahassA bhavaMtIti mkkhaayaa| A. 1. Gauta ma ! On this, refer to the Jambudvipa Prajnapti, till in Jambudvipa, in the eastern side and in the western side, there are 14,56.000 sivers. -sevaM bhaMte ! sevaM bhaMte ! tti| -Bhante ! So they are. Bhante ! So they are. ...So. paDhamo uddeso smtto| Chapter One ends.

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bIo uddeso Chapter Two rAyagihe jAva...evaM vayAsI In the city of Rajagsha, till ( Indrabhuti Gautama) made the following submission : [ Moons in Jambudvipa ] * prazna 2-jaMbuddIve NaM bhaMte ! dIve kevazyA caMdA pabhAsiMsu vA pabhAseMti vA pabhAsissaMti vA ? Q. 2. Bhante ! How many moons did shine, do shine and will shine on Jambudvipa? uttara 2- evaM jahA jIvAbhigame jAva...egaM ca sayasahassaM tettIsaM khalu bhave sahassAI Nava ya sayA paNNAsA tArAgaNaphoDAkoDINaM sobhaM sobhiMsu sobhiMti sobhissaMti / 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 Jambudvipa). prazna 3-lavaNe NaM bhaMte ! samudde kevaiyA caMdA pabhAsiMsu vA pabhAsiMti vA pabhAsissaMti vA? Q.3. Bhante ! How many moons did shine, do shine and will shine on the Salt Ocean ? uttara 3-evaM jahA jIvAbhigame jaav...taaraao| dhAyaisaMDe kAlode pukkharavare abhiMtarapukkharaddhe maNussakhette-eesu savvesu jahA jIvAbhigame jAva...egasasIparivAro tArAgaNakoDAphoDINaM /

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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 Dhatakikhanda, Kalodadhi, Puskaravara, inner half of Puskara, and the region inhabited by men, reference is to be made to the same source, till the family of one moon, till kofakoti number of stars. prazna 4-pukkharaddha NaM bhaMte ! samudde kevaDyA caMdA pabhAsiMsu vA...? Q. 4. Bhante ! How many moons did shine, do shine and will shine on the Puskarardha Ocean ? uttara 4-evaM savvesu dIvasamuddesu joisiyANa bhANiyavvaM jAva...sayaMbhUramaNe jAva...sobhaM sobhiMsu vA sobhati vA sobhissaMti vaa| A. 4. Gautama! As aforesald for the planetory bodies on all the Islands and Oceans, till Sayambhuramana, till did shine, do shine and will shine. -sevaM bhaMte ! sevaM bhaMte ! tti| -Bhante ! So they are. Bhante ! So they are. ...so. bIo uddeso smtto| Chapter Two ends

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taio - tIsaimo uddeso Chapters Three, till Thirty rAyagihe jAva... evaM vayAsI In the city of Rajagrha, till made the following submission : [ on men in the isles in the Salt Ocean ] prazna 5 - kahi NaM bhaMte ! dAhiNillANaM egoyamaNussANaM egoruyadI ve NAmaM dIve paNNatte ? Q. 5. Bhante! Where in the south is the location of the Ekoruka island Inhabited by men of the Ekoruka species ? uttara 5 - goyamA ! jaMbuddIve dIve maMdarassa pavvayassa dAhiNeNaM cullahimavaMtassa vAsaharapavvayassa puratthimillAo carimaMtAo lavaNasamudaM uttarapuratthimeNaM tiNi joyaNasayAI bhogAhittA ettha NaM dAhiNillANaM egoruyamassArNa egodIve NAmaM dIve paNNatte / goyamA ! tiggI joyaNasayAI AyAma vikkhaMbheNaM NavaegUNavaNNe joyaNasara kiMcivipesUNe parikkhe vegaM paNNatte / se NaM egAe paumavaravezyAe egeNa ya vaNasaMDeNaM savvao samatA saMparikkhitte doNha vi pamANaM vaNNao ya evaM eeNaM kaneNaM evaM jahA jIvAbhigame jAva... * suddhadaMtadIve jAva... devalogapariggahA NaM te maNuyA paNNattA samaNAuso ! evaM aTThAvIsaMpi aMtaradIvA saraNaM saraNaM AyAma vikkhaMbheNaM bhANivvA NavaraM dIve dIve uddesao evaM sabve vi aTThAvIsaM uddesagA / Hal A. 5. Gautama ! To the south of Mount Meru, in Jambudvipa, there is a varsadhara 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 Satra 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 Jivabhigama 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 a l Ta! fai Bhante ! So they are. Bhante ! So they aro. ...So. taio-tIsaimo uddeso smtto| Chapters Three, till Thirty endo

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egatIsaimo uddeso Chapter Thirty One rAyagihe jAva...evaM vayAsI In the city of Rajagsha, till made the following submission : [cn the knowledge of the Law without hearing ] prazna 6-asoccA NaM bhaMte ! kevalissa vA kevalisAvagassa vA kevalisAviyAe vA kevaliuvAsagassa vA kevaliuvAsiyAe vA tappakkhiyassa vA tappakkhiyasAvagassa vA tappaliyasAviyAe vA tappakkhiya uvAsagassa vA tappakkhiyauvAsiyAe vA kevalipaNNattaM dhamma labhejjA savaNayAe ? 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 (sraraka, sravika), from his male or female devotee (upasaka, urasika), from one self-enlightened, from his male or female follcwer, from his male or female devotee ? uttara 6-goyamA ! asoccA NaM kevalissa vA jAva...tappakkhiyauvAsiyAe vA atthegaie kevalipaNNattaM dhamma labhejjA savaNayAe atthegaie kevalipaNNattaM dhammaM No labhejjA savaNayAe / A. 6. Gautama ! Some derive this benefit while some others do not. prazna 7-se keNaTheNaM bhaMte ! evaM buccai-asoccA NaM jAva...No labhejjA savaNayAe ? Q.7. Bharte ! What is the reascn, till some others do not ?

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Bhagavati Sutra Bk. 9 Ch. 31 uttara 7-goyamA! jassa NaM NANAvaraNijjANaM kammANaM khaovasame kaDe bhavai se NaM asoccA kevalissa vA jAva...tappakkhiyauvAsiyAe vA kevalipaNNattaM dhamma labhejjA svnnyaae| jassa NaM NANAvaraNijjANaM karamANaM khaovasame No kaDe bhavai se NaM asoccA NaM kevalissa vA jAva'...tappaka khiya uvAsiyAe vA kevali paNNattaM dhamma No labhejjA svnnyaae| se teNaTheNaM goyamA ! evaM vuccai-taM ceva jAva...No labhejjA savaNayAe / 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. prazna 8-asoccA NaM bhaMte ! kevalissa vA jAva...tappakkhiyauvAsiyAe vA kevalaM bohiM vujjhajjA ? Q. 1. 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 ? uttara 8-goyamA ! asoccA NaM kevalissa vA jAva...atthegaie kevalaM bohiM bujjhajjA atthegaie kevalaM bohiM No bujjhjjaa| A. 8. Gau'ama! Some do while some others do not. prazna 9-se keNaDheNaM bhaMte ! jAva...No bujjhejjA ? Q9. Bhante ! What is the reason, till some others do. not ? uttara 9-goyamA ! jassa NaM darisaNAvaraNijjANaM kammANaM khaoksame kaDe bhavai se NaM asoccA kevalissa vA jAva... kevalaM bohiM bujjhejjaa| jassa NaM darisaNAvaraNijjANaM kammANaM khaovasame No kaDe bhavai se NaM asoccA kevalissa vA jAva...kevalaM bohiM No bujjhjjaa| se teNaTheNaM jAva...No bujjhejaa|

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bhagavatI sUtram, zaH 7 uH 31 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. __ prazna 10-asoccA NaM bhaMte ! kevalissa vA jAva...tappakkhiyauvAsiyAe vA kevalaM muMDe bhavittA agArAo aNagAriyaM pavvaejjA ? 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 ? __ uttara 10-goyamA ! asoccA NaM kevalissa vA jAva...uvAsiyAe vA atyagaie kevalaM muMDe bhavittA agArAo aNagAriyaM pavvaejjA atthegaie kevalaM muMDe bhavittA agArAo aNagAriyaM No pavvaejjA / A. 10. Gautama! Some may be so initiated while some *others may not. prazna 11-se keNaTheNaM jAva...No pavvaejjA ? Q. 11. not ? Bhante ! What is the reason, till some others may utara 11 --goyamA ! jassa NaM dhammaMtarAiyANaM kammANaM khaovasame kaDe bhavai se NaM asoccA kevalissa vA jAva...kevalaM muMDe bhavittA agArAo aNagAriyaM pvvejjaa| jassa NaM dhammaMtarAiyANaM kammANaM khaovasame No kaDe bhavai se NaM asoccA kevalissa vA jAva...muMDe bhavittA jAva...No pvvejjaa| se teNaTheNaM goyamA ! jAva...No pvvejjaa| 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 prazna 12-asoccA Ne bhate ! kevalissa vA jAva...uvAsiyAe vA kevalaM vaMbhaceravAsaM AvasejjA? 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 ? uttara 12-goyamA! asoccA NaM kevalissa vA jAva...uvAsiyAe bA atthegaie kevalaM baMbhaceravAsaM AvasejjA atthegaie kevalaM baMbhaceravAsaM No aavsejjaa| It may be possible for some but not ____A. 12. Gautama ! for some others. prazna 13-se keNaTheNaM bhaMte ! evaM vuccai-jAva...No AvasejjA? Q. 13. Bhante! What is the reason, till not for some others ? uttara 13-goyamA ! jassa Na carittAvaraNijjANaM kammANaM khaovasame kaDe bhavai se NaM asoccA kevalissa vA jAva ..kevalaM baMbhaceravAsaM aavsejjaa| jassa NaM carittAvaraNijjANaM kammANaM khaovasame No kaDe bhavai se NaM asoccA , kevalissa vA jAva...No aavsejjaa| se teNaTheNaM jAva...No aavsejjaa| ___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. prazna 14-asoccA NaM bhaMte ! kevalissa vA jAva...kevaleNaM saMjameNaM saMjamejjA? Q. 14. Is it possible for one to be restrained, without

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bhagavatI sUtrama, zaH 9 uH 31 hearing from an omniscient personality, till the female devotee of one who is self-enlightened, by practising pure restraint ? uttara 14-goyamA ! asoccA NaM kevalissa vA jAva...uvAsiyAe vA atthegaie kevaleNaM saMjameNaM saMjamejjA atthegaie kevaleNaM saMjameNaM No sNjmejjaa| A. 14. Gautama ! It may be possible for some but not for some others. prazna 15-se keNadveNaM jAva...No saMjamejjA ? Q. 15. Bhante ! What is the reason, till not for some others ? uttara 15-goyamA ! jassa NaM jayaNAvaraNijjANaM kammANaM khaovasame kaDe bhavai se NaM asoccA NaM kevalissa vA jAva...kevaleNaM saMjameNaM saMjamejjA / jassa NaM jayaNAvaraNijjANaM kammANaM khaovasame No kaDe bhavai se NaM asoccA kevalissa vA jAva...No sNjmejjaa| se teNaTheNaM goyamA ! jAva...atthegahae No saMjamejjA / 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. prazna 16-asoccA NaM bhaMte ! kevalissa vA jAva...uvAsiyAe vA kevaleNaM saMvareNaM saMvarejjA ? 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 Sutra Bk. 9 Ch. 31 - 13 uttara 16-goyamA ! asoccA NaM kevalissa vA jAva...atthegaie kevaleNaM saMvareNaM saMvarejjA atthegaie kevaleNaM jAva...No sNvrejjaa| A. 16. Gautama ! It may be possible for some but not for some others. . prazna 17-se keNaTheNaM jAva...No saMvarejjA ? Q. 17. Bhante ! others ? What is the re son, till not for some uttara 17-goyamA ! jassa NaM ajjhavasANAvaraNijjANaM kammANaM khaovasame kaDe bhavai se NaM asoccA kevalissa vA jAva...kevaleNaM saMvareNaM saMvarejjA / jassa NaM ajjhavasANAvaraNijjANaM kammANaM khaovasame No kaDe bhavai se NaM asoccA kevalissa vA jAva... No sNvrejjaa| se teNaTheNaM jAva...No sNvrejjaa| A. 17. Gautama ! One who has exhausted or tranquilised karma enshrouding cognitive conduct (adhyava: ana = bhava 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. prazna 18 asoccA bhaMte ! kevalissa vA jAva...kevalaM AbhiNibohiyaNANaM uppADejjA ? Q. 18. Is it possible for one to acquire knowledge based on pure perception without hearing as aforesaid ? uttara 18 goyamA ! asoccA NaM kevalissa vA jAva...uvAsiyAe vA atthegaie kevalaM AbhiNibohiyaNANaM uppADejjA atthegaie kevalaM AbhiNibohiyaNANaM No upADejjA / ___A. 18. Gautama ! It may be possible for some but not for some others. prazna 19-se keNaTheNaM jAva...No uppADejjA ?

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14 . bhagavatI sUtram zaH 9 uH 31 Q. 19. Bhante ! What is the reason, till not for some others ? uttara 19-goyamA! jassa NaM AbhiNivohiyaNANAvaraNijjANaM kammANaM khaovasame kaDe bhavai se NaM asoccA kevalissa vA jAva...kevalaM AbhiNibohiyaNANaM uppaaddejjaa| jassa NaM AbhiNibohiyaNANAvaraNijjANaM kammANaM khaovasame No kaDe bhavai se NaM asoccA kevalissa vA jAva...kevalaM AbhiNibohiyaNANaM No uppaaddejjaa| se teNaTheNaM jAva...No uppaaddejjaa| 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. prazna 20 asoccA NaM bhaMte ! kevali jAva...kevalaM suyaNANaM uppADejjA ? Q. 20. Bhante! Is it possible for one to acquire pure sruta knowledge without beariog as aforesaid ? uttara 20-evaM jahA AbhiNibohiyaNANassa vattavvayA bhaNiyA tahA suyaNANassa vi bhANiyavvA NavaraM suyaNANAvaraNijjANaM kammANaM khaovasame bhaanniynve| evaM ceva kevalaM ohiNANaM bhANiyavvaM NavaraM ohiNANAvaraNijjANaM kammANaM khaovasame bhANiyabve / evaM kevalaM maNapajjavaNANaM uppADejjA NavaraM maNapajjavaNANAvaraNijjANaM kammANaM khaovasame bhANiyavve / A. 20. Gautama ! What has been stated about pure perception also holds about pure sruta knowledge, pure extra-sensory knowledge and pure psychological knowledge, exhaustion or tranquilisation being relevant of karma affecting that particular perceptual, sruta, extra-sensory or psychological knowledge, as the case may be. __ prata 21-asoccA NaM bhaMte ! kevalissa vA jAva...tappakkhiyauvAsiyAe vA kevalaNANaM uppADejjA ?

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Bhagavati Sutra Bk. 9 Ch. 31 15 Q. 21. Bhante! Is it possible for one to acquire supremeknowledge without bearing as aforesaid ? uttara 21-evaM ceva NavaraM kevalaNANAvaraNijjANaM kammANaM khae bhANiyabve sesaM taM ceva / se teNaTTeNaM goyamA! evaM vuccai jAva...kevalaNANaM uppADejjA / A. 21. Gautama ! Repeat all that is already stated, except that exhaustion or tranquilisation here is relevant of karma obstructing supreme knowledge. prazna 22-asoccA NaM bhaMte ! kevalissa vA jAva...tappakkhiyauvAsiyAe vA kevalipaNNattaM dhamma labhejjA savaNayAe kevalaM bohiM bujjhajjA kevalaM muMDe bhavittA agArAo aNagAriyaM pavvaejjA kevalaM vaMbhaceravAsaM AvasejjA kevaleNaM saMjameNaM saMjamejjA kevaleNaM saMvareNaM saMvarejjA kevalaM AbhiNibohiyaNANa utpADejA jAva...kevalaM maNapajjavaNANaM uppADejjA kevalaNANaM uppADejjA ? 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 ? uttara 22... goyamA ! asoccA kevalissa vA java...uvAsiyAe vA atthegaie ke valiNNattaM dhammaM labhejjA savaNayAe atthe gaie kevalipaNNattaM dhamma No labhejjA savaNayAe atthegaie kevalaM bohiM bujjhajjA atthe gaie kevalaM bohiM No bujjhajjA atthegaie kevalaM muMDe bhavittA agArAo aNagAriyaM pavvaejjA atyegaie jAva...No pavvaejjA atthegaie kevalaM baMbhaceravAsaM AvasejjA atthegaie kevalaM baMbhace ravAsaM No AvarejjA atthegaie kevaleNaM

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bhagavatI sUtram saH 9 uH 31 saMjameNaM saMjajjA atthegaie kevaleNaM sujameNaM No saMjamejjA / evaM saMvareNaM vi / attherie kevalaM AbhiNibohiyaNANaM uppADejjA atthegaie jAva... jo upADejjA | evaM jAva...maNapajjavaNANaM atthegaie kevalaNANaM uppADejjA attherie kevalaNANaM No uppADejjA / 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. prazna 23 - se keNaTTheNaM bhaMte ! evaM buccai asoccA NaM taM caiva jAva... attherie kevalaNANaM No uppADejjA ? Q. 23. Bhante ! What is the reason, till some others may not ? uttara 23- goyamA ! jassa NaM NANAvara NijjANaM kammANaM khaovasame No kaDe bhavai jassa NaM darisaNAvaraNijjANaM kammANaM khaovasame No kaDe bhavai jassa NaM dhammaMtarAiyANaM kammANaM khaovasame No kaDe bhavai evaM carittAvaraNijajANaM jayaNAvaraNijjANaM ajjhavasANAvara NijjANaM AbhiNibohiyaNANAvaraNijajANaM jAva...maNapajjavaNANAvara NijjANaM kammANaM khaovasame No kaDe bhavai jassa NaM kevalaNANAvara NijjANaM jAva...khae No kaDe bhavai se NaM asoccA kevalassa vA jAva.. kevalipaNNattaM dhammaM No labhejjA savaNayAe kevalaM bohiM No bujbhejjA jAva... kevalaNANaM No uppADejjA / jassa NaM NANAvaraNi

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Bhagayati Satra Bk. 9 Ch. 31 17 jjANaM kammANaM khaovasame kaDe bhavai jassa NaM darisaNAvaraNijjANaM kammANaM khaovasame kaDe bhavai jassa NaM dhammatarAiyANaM evaM jAva 'jassa NaM kevala NANAvaraNijjANaM kammANaM khae kaDe bhavai se NaM asoccA kevalissa vA jAva ke valipaNNattaM dhamma labhejjA savaNayAe kevalaM bohiM bujjhajjA jAva... kevalaNANaM uppaaddejjaa| tassa NaM bhaMte ! chaTThachaTTeNaM aNikkhitteNaM tavokammeNaM uDDhe bAhAo pagijjhiya pagijjhiya sUrAbhimuhassa AyAvaNabhUmIe AyAvemANassa pagaibhaddayAe pagaiuvasaMtayAe pagaipayaNukohamANamAyAlobhayAe miumaddavasaMpaNNayAe allINayAe bhaddayAe viNIyayAe aNNayA kayAvi subheNaM ajjhavasANeNaM subheNaM pariNAmeNaM lessAhiM visujjhamANIhiM visujjhamANIhiM tayAvaraNijjANaM kammANaM khaovasameNaM IhApohamaggaNagavesaNaM karemANassa vibhaMge NAma aNNANe samuppajjai se NaM teNaM vibhaMgaNANeNaM samuppaNNaNaM jahaNNaNaM aMgulassa asaMkhejjaibhAgaM ukkosegaM asaMkhejjAiM joyaNasahassAI jANai pAsai se NaM teNaM vibhaMgaNANaNaM samuppaNNaNaM jIve vi jANai ajIve vi jANai pAsaMDatthe sAraMbhe sapariggahe saMkilissamANe vi jANai visujjhamANe vi jANai se NaM putvAmeva sammattaM paDivajjhai sammattaM paDivajjittA samaNadhamma roei samaNadhamma roettA carittaM paDivajjai carittaM paDivajjittA liMga paDivajjai tassa NaM tehi micchattapajjavehi parihAyamANehiM parihAyamANehi sammadasaNapajjavehiM parivaDDhamANehiM parivaDDhamANehiM se vibhaMge aNNANe samattapariggahie khippAmeva ohI parAvattai / 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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bhagavatI sUnnam saH 9 u: 31 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, iha, apoha, margana, galesana, 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 Sramanas, 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. prazna 24-se NaM bhaMte ! kaisu lessAsa hojjA ? 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 Satra Bk. 9 Ch. 31 uttara 24 -- goyamA ! tisu visuddhalessAsu hojjA taM jahA-teulessAe pamhalessAe sukklessaae| A. 24. Gautama ! In three pure tinges may he exist, viz., red, pink and white. prazna 25-se NaM bhaMte ! kaisu NANesu hojjA? Q. 25. Bhante ! In how many types of knowledge may he exist ? uttara 25-goyamA ! tisu AbhiNibohiyaNANasuyaNANaohiNANesu hojjaa| A. 25. Gautama ! He may exist in three types, viz., perceptual, sruta and extra-sensory. prazna 26-se NaM bhaMte ! ki sajogI hojjA ajogI hojjA ? Q. 26. Bhante ! Is he with or without activity ? uttara 26-goyamA ! sajogI hojjA No ajogI hojjaa| A. 26. Gautama ! He is with, not without, activity. prazna 27-jai sajogI hojjA ki maNajogI hojjA vaijogI hojjA kAyajogI hojjA ? Q. 27. Bhante! If he be with activity, then is it the activity of the mind, speech or body ? uttara 27-goyamA! maNajogI vA hojjA vaijogI vA hojjA kAyajogI vA hojjaa| A. 27. Gautama ! He is with the activity of the mind as well as speech as well as body.

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bhagavatI sUtrag zaH 9 uH 31 .. prazna 28-se NaM bhaMte! kiM sAgArovautte hojjA aNAgArovautte vA hojjA ? - Q. 28. Bhante ! of faith. Has he the equipment of knowledge or uttara 28-goyamA ! sAgArovautte vA hojjA aNAgArovautte vA hojjaa| A. 28. Gautama ! as well as of faith. He has the equipment of knowledge prazna 29-se NaM bhaMte ! kayarammi saMghayaNe hojjA ? Q. 29. Bhante ! have ? What sort of body structure does he uttara 29-goyamA ! vairIsahaNArAyasaMghayaNe hojjaa| A. 29. Gautama ! He is said to have what is called vajra-rsabha-naraca (which is considered to be the best among body structures). prazna 30-se NaM bhaMte ! kayarammi saMThANe hojjA ? Q. 30. Bhante ! How about his shape ? uttara 30 ---goyamA! chagha saMThANANaM aNNayare saMThANe hojjA / A. 30. Gautama ! Anyone of the six shapes. prazna 31-se NaM bhaMte ! kayarammi uccatte hojjA ? Q. 31. Bhante ! How tall is he?

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Bhagavati Sutra Bk. 9 Ch. 31 ___21 uttara 31-goyamA ! jahaNNeNaM sattarayaNIe ukkoseNaM paMcadhaNusaie hojjaa| A. 31. Gautama ! Minimum seven cubits and maximum 500 dhanus. prazna 32-se NaM bhaMte ! kayarammi Aue hojjA ? Q. 32. Bhante ! How long is his life-span ? uttara 32-goyamA ! jahaNNeNaM sAiregaTThabAsAue ukkoseNaM puvvakoDIAue hojjaa| A. 32. Gautama! Slightly more than eight years and maximum a purva-koti. prazna 33-se NaM bhaMte ! kiM savedae hojjA avedae hojjA ? Q. 33. Bhante ! Is he with or without sex ? uttara 33-goyamA ! savedae hojjA No avedae hojjaa| A. 33. Gautama ! He is with, not without, sex. prazna 34-jai savedae hojjA kiM itthivedae hojjA purisavedae haujjA purisaNapusagavedae hojjA Napusagavedae hojjA ? Q. 34. Bhante ! If he be with sex, is he a woman, a man, a man-eunuch (not a full eunuch), or an eunuch ? uttara 34-goyamA ! No itthivedae hojjA purisavedae vA hojjA No Napusagavedae hojjA purisaNapu sagavedae vA hojjA / A. 34. Gautama ! Not a woman, but a man ; not an eunuch, but a man-eunuch,

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22 bhagavatI sUtram zaH 9 u: 31 prazna 35 se NaM bhaMte ! ki sakasAI hojjA akasAI hojjA ? Q. 35. Bhante ! Is he with, or without, passions ? uttara 35 - goyamA ! sakasAI hojjA No akasAI hojjA / A. 35. Gautama ! He is with, not without, passions. prazna 36 -- jai sakasAi hojjA se NaM bhaMte ! Q. 36. Bhante ! If with passions, passions, pray ? uttara 36--goyamA ! causu saMjalaNako hamANamAyAlobhesu hojjA / A. 36. Gautama! He has all the four, burning (shortlived) anger, pride, attachment and greed. prazna 37 - tassa NaM bhaMte ! kevaiyA ajbhavasANA paNNattA ? kasu kasA su hojjA prazna 38 - te NaM bhaMte ! Q. 37. Bhante ! How many types of subjective conduct has he ? uttara 37 - goyamA ! asaMkhejjA ajbhavasANA paNNattA / A. 37. Gautama ! He has innumerable types. Q. 38. Bhante ! with how many kiM pasatthA apasatthA ? Are they wholesome, or unwholesome? pasatthA No appasatthA / uttara 38 -- goyamA ! se NaM bhaMte ! tehi pasatthe hi ajjhavasANehiM vaDDumANehi aNatehi bhavaggaNehito appANaM visaMjoei anaMtehi tirikkhajoNiya jAva...

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Bhagavati Sutra Bk. 9 Ch. 31 visaMjoei aNaMtehiM maNussabhavaggahahito appANaM visaMjoei aNatehi devabhavaggahaNohito appANaM visNjoei| jAo vi ya se imAo raiyatirikkhajoNiyamaNa ssadevagaiNAmAo cattAri uttarapayaDIo tAsiM ca NaM ubaggahie agatANabaMdhI kohamANamAyAlobhe khavei aNaM-khaveittA apaccakkhANakasAe kohamANamAyAlobhe khavei apaccakhaveittA paccakkhANAvaraNa kohamANamAyAlobhe khavei paccakhaveittA saMjalaNakohamANamAyAlobhe khavei saMjakhaveittA paMcavihaM NANAvaraNijja NavavihaM darisaNAvaraNijja paMcavihaM aMtarAiyaM tAlamatthAkaDaM ca NaM mohaNijja kaTu kammarayavikiraNakaraM apuvvakaraNaM aNupaviTThassa aNaMte aNuttare NivvAdhAe NirAvaraNe kasiNe paDipuNNe kevalavaraNANadaMsaNe smuppnnnne| 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, prazna 39-se NaM bhaMte ! kevalipaNNattaM dhamma Aghavejja vA paNNavejja vA parUvejja vA ? Q. 39. Bhante! Does he enunciate, assert and establish the Law, which is usually due from the omniscient ?

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bhagavatI sUtram zaH 9 u: 31 uttara 39 - No iNaTThe samaTThe NaNNattha egaNNAeNa vA egabAgaraNeNa vA / A. 29. Gautama! He cannot. Beyond citing one illustration and giving reply to one question, he does not enunciate the Law. 24 prazna 40 - se NaM bhaMte ! pavvAvejja vA muMDAvejja vA ? Q. 40. Bhante ! Does he initiate another, tonsure another into monkhood ? uttara 40--No iNaTThe samaTTha uvaesaM puNa karejjA / A. 40. Gautama ! He cannot. He simply directs him (to some more competent person who may initiate him into monkhod). prazna 41 - se NaM bhaMte ! sijjhai jAva... aMta karei ? -- Q. 41. Bhante ! Is he perfected, till does he end misery ? all uttara 41 - haMtA sijjhai jAva... aMtaM karei / A. 41. Gautama ! Yes, he is perfected, till he ends all misery. prazna 42 - se NaM bhaMte ! ki uDDa hojjA ahe hojjA tiriyaM hojjA ? Q. 42. Bhante ! Do people like this live in the upper regions, or in the lower regions or in the regions inhabited by animals ? uttara 42 -- goyamA ! uDDa vA hojjA ahe vA hojjA tiriyaM vA hojjA / uDDa hojjamANe saddAvaiviyaDAvaigaMdhAvaimAlavaMtapariyArasu vaTTaveyaDDapavvasu hojjA / sAharaNaM paDucca somaNasavaNe vA hojjA paMDagavaNe vA hojjA / ahe hojjamANe gaDDhAe vA darIe vA hojjA | sAharaNaM paDucca pAyAle vA bhavaNe vA hojjA / tiriyaM hojjamANe paNNarasasu kammabhUmIsu hojjA | sAharaNaM paDucca aDDAijjadIvasamuddatadekkadesabhAe hojjA / A. 42. Gautama ! They live in the upper regions, also in

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Bhagavati Sutra Bk. 9 Ch. 31 the lower regions, also in the regions inhabited by auimals. When in the upper regions, they live on the Vaitadhya type of mountains, viz., Sabdapati, Vikatapati, Gandhapati and Malyavanta, or even in Saumanasa or Panduka forest. When in the lower regions, they live in cravices and caves, or even in the shelfs (pajala) 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. prazna 43-te NaM egasamae NaM kevaiyA hojjA ? Q. 43. Bhante! How many of them may live in a unit of time (samaya) ? __ uttara 43-goyamA ! jahaNNaNaM ekko vA do vA tiNNi vA ukkoseNaM ds| se teNa?NaM goyamA ! evaM vuccai-asoccA NaM kevalissa vA jAva...atthegaie kevalipaNNattaM dhamma labhejjA savaNayAe atthegaie asoccA NaM kevalipaNNattaM jAva...No labhejjA savaNayAe jAva...atthagaie kevalaNANaM uppADejjA atthegaie kevalaNANaM No uppaaddejjaa| 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 ] prazna 44-soccA NaM bhaMte ! kevalissa vA jAva...tappakkhiyauvAsiyAe vA kevalipaNNattaM dhamma labhejjA savaNayAe ? 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 bhagavatI sUtram zaH 9 uH 31 uttara 44 ---goyamA ! soccA NaM kevalissa vA jAva...atthegaie kevalipaNNattaM dhamma evaM jA ceva asoccAe vattavvayA sA ceva soccAe vi bhANiyavvA NavaraM abhilAvo socce ti| sesaM taM ceva NiravasesaM jAva...jassa NaM maNapajjavaNANAvaraNijjANaM kammANaM khaovasame kaDe bhavai jassa NaM kevalaNANAvaraNijjANaM kammANaM khae kaDe bhavai se NaM soccA kevalissa vA jAva... uvAsiyAe vA kevalipaNNattaM dhammaM labhejjA savaNayAe kevalaM bohiM vujjhejjA jAva...kevalaNANaM uppaaddejjaa| tassa NaM aTThamaMaTTameNaM aNi khitteNaM tavokammeNaM appANaM bhAvamANassa pagaibhaddayAe taheva jAva...gavesaNaM karemANassa ohiNANe samappajjai se NaM teNaM ohiNANeNaM samuppaNNaNaM jahaNNeNaM aMgulassa asaMkhejjaibhAgaM ukkoseNaM asaMkhejjAiM aloe loyappamANamettAI khaMDAiM jANai pAsai / 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, iha-apoha-margana-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. prazna 45-se NaM bhaMte ! kaisu lessAsu hojjA ? Q. 45. Bhante! In how many tinges may he exist ? uttara 45-goyamA! chasu lesAsu hojjA taM jahA kaNhalessAe jAva... sukklessaae| A.45. Gautama ! In six, from black, till whitc.

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Bhagavati Sutra Bk. 9 Ch. 31 prazna 46 -- se NaM bhaMte ! kaisu NANesu hojjA ? Q. 46. Bhante ! exist ? 27 In how many types of knowledge docs he uttara 46 - goyamA ! tisu vA causu vA hojjA / tisu hojjamANe tisu AbhiNibohiyaNANasuyaNANaohiNANesu hojjA / causu hojjamANe AbhiNibohiyaNANasuyaNANaohiNANamaNapajjavaNANesu hojjA / When A. 46. Gautama! He exists in three types or four. three, he exits in perceptual, sruta and extra-sensory knowledge ; when four, he exists in perceptual, sruta, extrasensory and psychological. prazna 47 se NaM bhaMte! kiM sajogI hojjA ajogI hojjA ? Q. 47. Bhante ! Is he with, or without, activity uttara 47 - evaM jogo uvaogo saMghayaNaM saMThANaM uccattaM AuyaM ca eyANi savvANi jahA asoccAe taheva bhANiyavvANi / A. 47. Gautama ! Regarding activity, experience, structure, shape, height and life-span, he is similar to one without hearing. prazna 48 - se NaM bhaMte! kiM saveda pucchA ? Q.48. Bhante ! What about his sex ? uttara 48 - goyamA ! savedae vA hojjA avedae vA hojjA / A. 48. Gautama ! He may be with, or without, sex. prazna 49 - jai avedae hojjA kiM uvasaMtavedae hojjA khINavedae hojjA ? Q.49. Bhante! If without sex, is it because of tranquilisation or because of enfeeblement ?

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bhagavatI sUtram zaH 9 u: 31 uttara 49--goyamA ! No uvasaMtavedae hojjA khINavedae hojjA / A. 49. ment. Gautama ! Not tranquilisation, but enfeeble prazna 50-jai savedae hojjA kiM itthIvedae hojjA purisavedae hojjA NapuMsagavedae hojjA purisaNapusagavedae hojjA pucchA ? Q. 50. Bhante! If he be with sex, is he a woman, a man, an eunuch, or a man-eunuch ? uttara 50-goyamA ! itthIvedae vA hojjA purisavedae vA hojjA purisaNapusagavedae vA hojjaa| A. 50. Gautama! He may be a woman, or a man or a man-eunuch. prazna 51--se NaM bhaMte ! ki sakasAI hojjA akasAI hojjA ? Q. 51. Bhante ! Is he with, or without passions ? uttara 51-goyamA ! sakasAI vA hojjA akasAI vA hojjA ? Gautama ! He may with as well as without ___A. 51. passions. prazna 52-jai akasAI hojjA ki uvasaMta kasAI hojjA khINakasAI hojjA ? Q. 52. Bhante ! If he be without passions, is it because his passions are tranquilised or enfeebled ? uttara 52-goyamA ! No uksaMta kasAI hojjA khINakasAI hojjaa| A. 52. Gautama ! They are not tranquilised, but enfeebled.

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Bhagavati Satra Bk. 9 Ch. 31 29 prazna 53-jai sakasAI hojjA se NaM bhaMte ! kaisu kasAesu hojjA? many Q. 53. Bhante! If he be with passions, how passions does he have ? uttara 53--goyamA ! causu vA tisu vA dosu vA ekkammi vA hojjA / causu hojjamANe causu saMjalaNakohamANamAyAlobhesu hojjaa| tisu hojjamANe tisu saMjalaNamANamAyAlobhesu hojjaa| dosu hojjamANe dosu saMjalaNamAyAlobhesu hojjaa| egammi hojjamANe egammi saMjalaNalobhe hojjA / 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. prazna 54-tassa NaM bhaMte ! kevaiyA ajjhavasANA paNNattA ? Q. 54. have ? Bhante ! How many subjective conduct does he uttara 54-gauyamA ! asNkhejjaa| evaM jahA asauccAe taheva jAva... kevalavaraNANadaMsaNe samuppajjai / A. 54. Gautama ! Innumerable, as in the case of one without hearing. prazna 55-se NaM bhaMte ! kevalipaNNattaM dhamma Aghavejja vA paNNavejja vA parUvejja vA? Q. 55. Bhante ! Does he enunciate. propound establish the Law given by the omniscient ? and uttara 55 -haMtA ! Aghavejja vA paNNavejja vA parUvejja vaa| A. 55. Yes, he does enunciate, propound and establish it.

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bhagavatI sUtram zaH 9 uH 31 prazna 56-se NaM bhaMte ! pavAvejja vA muDAveja vA ? Q. 56. Bhante! Does he initiate and tonsure another ? uttara 56-hatA goyamA ! pavAvejja vA muDAvejja vA / A. 56. Yes, Gautama, he does initiate and tonsure another. prazna 57.--tassa NaM bhaMte ! sissA vi pavvAvejja vA muDAvejja vA ? Q. 57. Bhante ! Does his disciple initiate and tonsure another ? uttara 57-hatA pavvAvejja vA muDAvejja vaa| A. 57. Yes, he does initiate and tonsure another.. prazna 58-tassa NaM bhaMte ! pasissA vi pavvAvejja vA muDAvejja vA ? Q. 58. Bhante ! Does his disciple in the second generation initiate and tonsure another ? uttara 58-haMtA pavvAvejja vA muDAvejja vaa| A. 58. Yes, he does initiate and tonsure another. prazna 59-se NaM bhaMte ! sijjhai bujjhai jAva...aMtaM karei ? Q. 59. Bhante ! Is he perfected, enlightened, till end all misery ? uttara 59-haMtA sijjhai jAva...aMtaM karei / A. 59. Yes, he does. prazna 60 --tassa NaM bhaMte ! sissA vi sijhaMti jAva...aMtaM kareMti ? Q. 60. Bhante! Is his disciple perfected, till ends all misery ? uttara 60-haMtA sijhaMti jAva...aMtaM kareMti / A. 60. Yes, he is, till ends all misery.

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Bhagavati Sutra Bk. 9 Ch. 31 31 prazna 61-tassa NaM bhaMte ! pasissA vi sijhaMti jAva... aMtaM kareMti ? Q. 61. Bhante ! Is his disciple in the second generation perfected, till ends all misery? uttara 61 ---evaM ceba jAva...aMtaM kreNti| A. 61. As aforesaid, till ends all misery. prazna 62-se NaM bhaMte ! ki uDDa hojjA ? Q. 62. Bhante ! Do people like this live in the upper regions ? uttara 62 -jaheva asoccAe jAva...tadevaka desabhAe hojjA / A. 62. As aforesaid in the case of those without hearing, till a portion of the oceans. prazna 63-se NaM bhaMte ! egasamae NaM kevaiyA hojjA? Q. 63. Bhante ! How many of them may live in a unit of time (samaya)? uttara 63-- goyamA ! jahaNNaNaM ekko vA do vA tiNi vA ukkoseNaM atttthsyN| se teNa?NaM goyamA! evaM vuccai-soccA NaM kevalissa vA jAva... kevaliuvAsiyAe vA jAva...atthegaie kevalaNANaM uppADejjA atthegaie kevalaNANaM No uppADejjA / 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. -sevaM bhaMte ! sevaM bhaMte ! tti| --Bhante! So it is. You are right. egatIsaimo uddeso smtto| Chapter Thirty one ends.

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vattIsaimo udda so Chapter Thirtytwo [ an interview with Gangeya ] teNaM kAleNaM teNaM samaeNaM vANiyaggAme NAmaM Nayare hotthA / vaNNao / duipalAsie ceie / sAmI samosaDhe / parisA NiggayA / dhammo kahio / parisA paDigayA / In that period, at that time, there was a city named Vanijyagrama. Description. There was a caitya named Dyutipalaga. Bhagavan Mahavira arrived there. People went out. Spoke on the Law (dharma). People went back home. teNaM kAleNaM teNaM samaeNaM pAsAvaccijje gaMgee NAmaM aNagAre jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchai / teNeva uvAgacchittA samaNassa bhagavao mahAvIrassa adUrasAmaMte ThiccA samaNaM bhagavaM mahAvIraM evaM vayAsI / In that, period, at that time, there was a monk named Gangeya, a follower of Parsva, who arrived where Bhagavan Mahavira was camped. Having arrived, he took a seat, neither very near, nor very far and made the following submission : gAMgeya - saMtaraM bhaMte ! NeraiyA uvavajjaMti NiraMtaraM NeraiyA uvavajjaMti ? Gangeya-Bhante ! Are the infernal beings born with, or without, a time-gap ? saMtaraM piNeraiyA uvavajjaMti NiraMtaraM pi zeraiyA mahAvIra - gaMgeyA ! uvavajjati / Mahavira-Gangeya! They are born with a time-gap, as well as without.

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Bhagavati Satra Bk. 9 Ch. 32 gAMgeya-saMtaraM bhaMte ! asurakumArA uvavajjati NiraMtaraM asurakumArA uvavajjaMti ? Gangeya ---Bhante ! Are the Asurakumaras born with, or without, a time-gap? mahAvIra-gaMgeyA ! saMtaraM pi asurakumArA uvavajjati NiraMtaraM pi asurakumArA uvavajjaMti / evaM jaav...thnniykumaaraa| Mahavira-Gangeya ! They are born with a time-gap, as well as without, and like this, till the Stanitkumaras. gAMgeya-saMtaraM bhaMte ! puDhavikkAiyA uvavajjati NiraMtaraM puDhavikkAiyA uvavajjati ? Gangeya-Bhante ! Are the earth bodies born with, or without, a time-gap ? mahAvIra-gaMgeyA ! No saMtaraM puDhavikkAiyA uvavajjati NiraMtaraM puDhavikkAiyA uvvjjti| evaM jaav...vnnssikaaiyaa| beiMdiyA jAva... vemANiyA ee jahA nneriyaa| Mahavira-Gangeya | They are born, not with a time-gap, but without, and like this, till plants. Two-organ beings, till the Vaimanikas, are like the infernal beings. gAMgeya-saMtaraM bhaMte ! raiyA ubvaTTati NiraMtaraM NeraiyA uvvaTTati ? Gangeya--Bhante ! Do the infernal beings die with, or with out, a time-gap? mahAvIra-gaMgeyA ! saMtaraM pi raiyA uvvaTTa ti NiraMtaraM pi NeraiyA uvvdti| evaM jaav...thnniykumaaraa| ___Mahavira-Gangeya ! They die with a time-gap, as well as without, and like this, till the Stanitkumaras.

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bhagavatI sUtram zaH 9 uH 32 . gAMgeya-saMtaraM bhaMte ! puDhavikkAiyA uvvaTTati pucchA ? Gangeya-Bhante ! Do the earth bodies die with a time-gap, pray ? mahAvIra-gaMgeyA! No saMtaraM puDhavikkAiyA ubvati NiraMtaraM puDhavikkAiyA ubvttttti| evaM jAva...vaNassaikAiyA No saMtaraM NiraMtaraM uvvaTTa ti| _Mahavita-Gangeya ! They die not with a time-gap, but incessantly, all the while, and like this, till plants. gAMgeya-saMtaraM bhaMte ! beiMdiyA uvvadRti NiraMtaraM beiMdiyA uvvaTTati ? Gangeya-Bhante ! Do the two-organ beings die with, or without, a time-gap ? mahAvIra-gaMgeyA ! saMtaraM pi beiMdiyA uvvati NiraMtaraM pi beiMdiyA unvati / evaM jaav...vaannmNtraa| Mahavira-Gangeya ! They die with a time-gap, as well as without, and like this, till the Vanavyantaras. gAMgeya-saMtaraM bhaMte ! joisiyA cayaMti pucchA? Gangeya-Bhante ! Do the Jyotiskas go out with a timegap, pray ? mahAvIra-gaMgeyA ! saMtaraM pi joisiyA cayaMti NiraMtara pi joisiyA cayati / evaM jAva...vemANiyA vi / Mahavira-Gangeya ! Sometimes they go out with a timegap and sometimes they do not, and like this, till the Vaimanikas. gAMgeya-kaivihe NaM bhaMte ! pavesaNae paNNatte ? Gangeya-Bhante ! How many types of entrance are there ?

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Bhagavati Satra Bk. 9 Ch. 32 mahAvIra-gaMgeyA ! cauvihe pavesaNae paNNatte taM jahA-NeraiyapavesaNae tirikkhajoNiyapavesaNae maNussapavesaNae devpvesnne| Mahavira--Gangeya I Four types, viz., entrance into the hells, the world of animals, into that of men and into the heavens. gAMgeya-NeraiyapavesaNae NaM bhaMte ! kaivihe paNNatte ? Gangeya-Bhante ! How many types of entrances are there into the hells ? ___ mahAvIra-gaMgeyA ! sattavihe paNNatte taM jahA-rayaNappabhApuDhaviNeraiyapavesaNae jaav...ahesttmaapuddhvinneriypvesnne| ___Mahasira-Gangeya ! Seven types, into Ratnaprabha hell, till into the lowest seventh. gAMgeya--ege NaM bhaMte ! Neraie NeraiyapavesaNaeNaM pavisamANe kiM rayaNappabhAe hojjA sakkarappabhAe hojjA jAva...ahesattamAe hojjA ? Gangeya-Bhante ! In entering into the hells, does one first go to Ratnaprabha hell, Sarkaraprabha hell, till the lowest seventh ? mahAvIra-gaMgeyA! rayaNappabhAe vA hojjA jAva...ahesattamAe vA hojjaa| Mahavira-Gangeya ! May be Ratnaprabha, or any other, till the lowest seventh. (7 alternative forms) gAMgeya-do bhaMte ! NeraiyA NeraiyapavesaNaeNaM pavisamANA ki rayaNappabhAe hojjA jAva...ahesattamAe hojjA ? Gangeya --When two souls enter into the hells, do they enter into Ratnaprabha bell, or any other, till the lowest seventh ?

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bhagavatI sUtram zaH 9 uH 32 mahAvIra-gaMgeyA ! rayaNappabhAe vA hojjA jAva...ahesattamAe vA hojjaa| ahavA ege rayaNappabhAe ege sakkarappabhAe hojjaa| ahavA ege rayaNappabhAe ege vAluyappabhAe hojjA jAva...ege rayaNappabhAe ege ahesattamAe hojjaa| ahavA ege sakkarappabhAe ege vAluyappabhAe hojjA jAva...ahavA ege sakkarappabhAe ege ahesattamAe hojjaa| ahavA ege vAlayappabhAe ege paMkappabhAe hojjA evaM jAva...ahavA ege vAluyappabhAe ege ahesattamAe hojjaa| evaM ekkekkA puDhavI cha DDeyavvA jAva...ahabA ege tamAe ege ahasattamAe hojjaa| Mahavira-Gangeya ! Together, they may be born in Ratnaprabha hell, or any other, till the lowest seventh, (7 forms) or, one in Ratnaprabha and another in one of the six hells, (6 forms ) or, one in Sarkaraprabha and another in one of the five, (5 forms) or, one in Valukaprabha and another in one of the four, (4 forms) or, one in Parkaprabha and another in one of the three, (3 forms) or, one in Dhumaprabha 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.) gAMgeya-tiNNi bhaMte ! NeraiyA NeraiyapavesaNaeNaM pavisamANA kiM rayaNappabhAe hojjA jAva...ahesattamAe hojjA ? Gangeya-When three souls enter into the hells, pray ? mahAvIra-gaMgeyA ! rayaNappabhAe vA hojjA jAva...ahesattamAe vA hojjaa| ahavA ege rayaNappabhAe do sakkarappabhAe hojjA jAva...ahavA ege rayaNappabhAe do ahesattamAe hojjaa| ahavA do rayaNappabhAe ege sakkarappabhAe hojjA jAva...ahavA do rayaNappabhAe ege ahesattamAe hojjaa| ahavA ege sakkarappabhAe do vAluyappabhAe hojjA jAva.. ahavA ege sakkarappabhAe do ahesattamAe hojjA / ahavA do sakkarappabhAe ege vAlayappabhAe hojjA jAva...ahavA do sakkarappabhAe ege ahesattamAe hojjaa| evaM jahA sakkarappabhAe vattavvayA bhaNiyA tahA savvapuDhavINaM bhANiyavvaM jAva...ahavA do tamAe ege ahesattamAe hojjaa|

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Bhagavati Sutra Bk. 9 Ch. 32 37 ahavA ege rayaNappabhAe ege sakkarappabhAe ege vAluyappabhAe hojjaa| ahavA ege rayaNappabhAe ege sakkarappabhAe ege paMkappabhAe hojjA jAva... ahavA ege rayaNappabhAe ege sakkarappabhAe ege ahesattamAe hojjaa| ahavA ege rayaNappabhAe ege vAluyappabhAe ege paMkappabhAe hojjaa| ahavA ege rayaNappabhAe ege vAluyappabhAe ege dhUmappabhAe hojjaa| evaM jAva... ahavA ege rayaNappabhAe ege vAluyappabhAe ege ahesattamAe hojjaa| ahavA ege rayaNAppabhAe ege paMkappabhAe ege dhUmappabhAe hojjA jAva...ahavA ege rayaNappabhAe ege paMkappabhAe ege ahesattamAe hojjaa| ahavA ege rayaNappabhAe ege dhUmappabhAe ege tamAe hojjaa| ahavA ege rayaNappabhAe ege dhUmappabhAe ege ahesattamAe hojjaa| ahavA ege rayaNappabhAe ege tamAe ege ahesattamAe hojjaa| ahavA ege sakkarappabhAe ege vAluyappabhAe ege paMkappabhAe hojjaa| ahavA ege sakkarappabhAe ege vAluyappabhAe ege dhUmappabhAe hojjA jAva...ahavA ege sakkarappabhAe ege vAluyappabhAe ege ahesattamAe hojjaa| ahavA ege sakkarappabhAe ege paMkappabhAe ege dhUmappabhAe hojjA jAva...ahavA ege sakkarappabhAe ege paMkappabhAe ege ahesattamAe hojjaa| ahabA ege sakkarappabhAe ege dhUmappabhAe ege tamAe hojjA / ahavA ege sakkarappabhAe ege dhUmappabhAe ege ahesattamAe hojjaa| ahavA ege sakkarappabhAe ege tamAe ege ahesattamAe hojjaa| ahavA ege vAluyappabhAe ege paMkappabhAe ege dhUmappabhAe hojjaa| ahavA ege vAluyappabhAe ege paMkappabhAe ege tamAe hojjaa| ahavA ege vAluyappabhAe ege paMkappabhAe ege ahesattamAe hojjaa| ahavA ege vAlayappabhAe ege dhUmappabhAe ege tamAe hojjA / ahavA ege vAlayappabhAe ege dhUmappabhAe ege ahesattamAe hojjaa| ahavA ege vAlayappabhAe ege tamAe ege ahesattamAe hojjaa| ahavA ege paMkappabhAe ege dhUsappabhAe ege tamAe hojjaa| ahavA ege paMkappabhAe ege dhUmappabhAe ege ahesattamAe hojjaa| ahavA ege paMkappabhAe ege tamAe ege ahesattamAe hojjaa| ahavA ege dhUmappabhAe ege tamAe ege ahesattamAe hojjaa| .. Mahavira-Gangeya! 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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bhagavatI sUtram saH 9 u: 32 gAMgeya-cattAri bhaMte ! poraiyA raiyapavesaNaeNaM pavisamANA ki rayaNappabhAe hojjA pucchA ? Gangeya--When four souls enter into the hells, pray ? mahAvIra - gaMgeyA ! rayaNappabhAe vA hojjA jAva...ahesattamAe vA hojjaa| ahavA ege rayaNappabhAe tiNNi sakkarappabhAe hojjA ahavA ege rayaNappabhAe tiNNi vAlyappabhAe hojjA evaM jAva...ahavA ege rayaNappabhAe tiNNi ahesattamAe hojjaa| ahavA do rayaNappabhAe do sakkarappabhAe hojjA evaM jAva...ahavA do rayaNappabhAe do ahesattamAe hojjaa| ahavA tipNi rayaNappabhAe ege sakkarappabhAe hojjA evaM jAva...ahavA tiNNi rayaNappabhAe ege ahesattamAe hojjA...ahavA ege sakkarappabhAe tiNNi vAluyappabhAe hojjaa| evaM jaheva rayaNappabhAe uvarimAhiM samaM cAriyaM tahA sakkarappabhAe vi uvarimAhiM samaM cAreyavvaM / evaM ekkekkAe samaM cAreyavvaM jAva...ahavA tiNNi tamAe ege ahesattamAe hojjaa| ahavA ege rayaNappabhAe ege sakkarappabhAe do vAluyappabhAe hojjA ahavA ege rayaNappabhAe ege sakkarappabhAe do paMkappabhAe hojjA evaM jAva...ege rayaNappabhAe ege sakkarappabhAe do ahesattamAe hojjaa| ahavA ege rayaNappabhAe do sakkarappabhAe ege vAluyappabhAe hojjA evaM jAva...ahavA ege rayaNappabhAe do sakkarappabhAe ege ahesattamAe hojjaa| ahavA do rayaNappabhAe ege sakkarappabhAe ege vAlayappabhAe hojjA evaM jAva...ahavA do rayaNappabhAe ege sakkarappabhAe ege ahesattamAe hojjA / ahavA ege rayaNappabhAe ege vAluyappabhAe do paMkappabhAe hojjA evaM jAva...ahavA ege rayaNappabhAe ege vAluyappabhAe do ahesattamAe hojjaa| evaM eeNaM gamaeNaM jahA tiNhaM tiyasaMjogo tahA bhANiyanvo jAva...ahavA do dhamappabhAe ege tamAe ege ahesattamAe hojjA / ahavA ege rayaNappabhAe ege sakkarappabhAe ege vAluyappabhAe ege paMkappabhAe hojjA / ahavA ege rayaNappabhAe ege sakkarappabhAe ege vAluyappabhAe ege dhUmappabhAe hojjA / ahavA ege rayaNappabhAe ege sakkarappabhAe ege vAluyappabhAe ege tamAe hojjaa| ahavA ege rayaNappabhAe ege sakkarappabhAe ege vAluyappAbhAe ege ahesattasAe hojjA / ahavA ege rayaNappabhAe aige sakkarappabhAai ege paMkappabhAe ege dhUmappabhAe hojjA / ahavA

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hagavati Sutra Bk. 9 Ch. 32 39 rayaNappabhAe ahavA ege dhUmappabhAe ege rayaNappabhAe ege sakkarappabhAe ege paMkappabhAe ege tamAe hojjA | ahavA eMge rayaNappabhAe ege sakkarappabhAe ege paMkappabhAe ege asattamAe hojjA / ahavA ege rayaNappabhAe ege sakkarappabhAe ege dhUmappa - bhAe ege tamAe hojjA / ahavA ege rayaNappabhAe ege sakkarappabhAe ege ahavA ge dhUmappabhAe ege ahesattamAe hojjA / ege sakkarappabhAe ege tamAe ege ahesattamAe hojjA / rayaNappabhAe ege vAluyappabhAe ege paMkappabhAe ege hojjA | ahavA ege rayaNappabhAe ege vAluyappabhAe ege paMkappabhAe ege tamAe hojjA / ahavA ege rayaNappabhAe ege vAluyappabhAe ege paMkappAbhAe ege asattamAe hojjA | ahavA ege rayaNappabhAe ege vAluyappabhAe ege dhUmappabhAe ege tamAe hojjA / ahavA ege rayaNappabhAe ege vAluyappabhAe ege ghUmappabhAe ege asattamAe hojjA | ahavA ege rayaNappabhAe ege vAluyappabhAe ege tamAe ege asattamAe hojjA | ahavA ege rayaNappabhAe ege paMkappabhAe ege dhUmappabhAe ege tamAe hojjA / ahavA ege rayaNappabhAe ege paMkappabhAe ege dhUmappabhAe ege ahesattamAe hojjA / ahavA ege rayaNappabhAe ege paMkappabhAe ege tamAe ege ahesattamAe hojjA | ahavA ege rayaNappa - bhAe ege dhUmappabhAe ege tamAe ege ahesattamAe hojjA / ahavA ege sakkarappabhAe ege vAluyappabhAe ege paMkappabhAe ege dhUmappabhAe hojjA / evaM jahA rayaNappabhAe uvarimAo pUDhavIo cAriyAo tahA sakkarappabhAe vi uvarimAo cAriyavvAo jAva ahavA ege sakkarappabhAe ege dhUmappabhAe ege tamAe ege ahesattamAe hojjA | ahavA ege vAluyappabhAe ege serer dhUmabhAe ege tamAe hojjA / ahavA ege vAluyappabhAe ege paMkappabhAe ege dhUmappabhAe ege ahesattamAe hojjA | ahavA ge vAlubhAe ege paMkappabhAe ege tamAe ege ahesattamAe hojjA / ahavA ege vAluyappabhAe ege dhUmappabhAe ege tamAe ege ahesattamAe hojjA / ahavA ege paMkappabhAe ege dhUmappabhAe ege tamAe ege ahesattamAe hojjA / Mahavira-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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bhagavatI sUtram zaH 9 uH 32 . When in three - 105 forms ( 1-1-2, 1-2-1, 2-1-1x35 alternatives ) When in four - 35 forms, total 210 forms. gAMgeya--paMca bhaMte ! NeraiyA NeraippavesaNaeNaM pavisamANA kiM rayaNappabhAe hojjA pucchaa| Gangeya-When five souls enter into the hells, pray ? ___ mahAvIra-gaMgeyA ! rayaNappabhAe vA hojjA jAva...ahesattamAe vA hojjaa| ahavA ege rayaNappabhAe cattAri sakkarappabhAe hojjA jAva... ahavA ege rayaNappabhAe cattAri ahesattamAe hojjaa| ahavA do rayaNappabhAe tiNNi sakkarappabhAe hojjaa| evaM jAva...ahavA do rayaNappabhAe tiNNi ahesattamAe hojjaa| ahavA tiNNi rayaNappabhAe do sakkarappabhAe hojjaa| evaM jAva...ahesattamAe hojjaa| ahavA cattAri rayaNappabhAe ege sakkarappabhAe hojjaa| evaM jAva...ahavA cattAri rayaNappabhAe ege ahesattamAe hojjaa| ahavA ege sakkarappabhAe cattAri vAluyappabhAe hojjaa| evaM jahA rayaNappabhAe samaM uvarimapUDhavIo cAriyAo tahA sakkarappabhAe vi samaM cAreyavvAo jAva...ahavA cattAri sakkarappabhAe ege ahesattamAe hojjaa| evaM enakekkAe samaM cAreyabvAo jAva...ahavA cattAri tamAe ege ahesattamAe hojjaa| ahavA ege rayaNappabhAe ege sakkarappabhAe tiNNi vAluyappabhAe hojjA / evaM jAva...ahavA ege rayaNappabhAe ege sakkarappabhAe tiNNi ahesattamAe hojjaa| ahavA ege rayaNappabhAe do sakkarappabhAe do vAluyappabhAe hojjaa| evaM jAva...ahavA ege rayaNappabhAe do sakkarappabhAe do ahesattamAe hojjaa| ahavA do rayaNaNpabhAe ege sakkarappabhAe do vAluyappabhAe hojjA / evaM jAva...ahavA do rayaNappabhAe ege sakkarappabhAe do ahesattamAe hojjaa| ahavA ege rayaNappabhAe tiNi sakkarappabhAe ege bAluyappabhAe hojjA / evaM jAva...ahavA ege rayaNappabhAe tiNNi sakkarappabhAe ege ahesattamAe hojjaa| ahavA do rayaNappabhAe do sakkarappabhAe ege vAluyappabhAe hojjaa| evaM jaav...ahesttmaae| ahavA tiNNi rayaNappabhAe ege sakkarappabhAe ege vAlayappabhAe hojjaa| evaM jAva...

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Bhagavati Sutra Bk. 9 Ch. 32 41 - ahavA tiNNi rayaNappabhAe ege sakkarappabhAe ege ahesattamAe hojjA / ahavA ege rayaNappabhAe ege vAluyappabhAe tiNNi paMkappabhAe hojjA / evaM eeNaM kameNaM jahA cauNhaM tiyAsaMjogo bhaNio tahA paMcaNhaM vi tiyAsaMjogo bhANiyanvo NavaraM tattha ego saMcArijjai iha donnnni| sesaM taM ceva jAva... ahavA tiNNi dhUmappabhAe ege tamAe ege ahesattamAe hojjA / __ ahavA ege rayaNappabhAe ege sakkarappabhAe ege vAluyappabhAe do paMkappabhAe hojjA / evaM jAva...ahavA ege rayaNappabhAe ege sakkarappabhAe ege vAluyappabhAe do ahesattamAe hojjaa| ahavA ege rayaNappabhAe ege sakkarappabhAe do vAluyappabhAe ege paMkappabhAe hojjaa| evaM jaav...ahesttmaae| ahavA ege rayaNappabhAe do sakkarappabhAe ege vAluyappabhAe ege paMkappabhAe hojjaa| evaM jAka...ahavA ege rayaNappabhAe do sakkarappabhAe ege vAluyappabhAe ege ahesattamAe hojjaa| ahavA do rayaNappabhAe ege sakkarappabhAe ege vAluyappabhAe ege paMkappabhAe hojjaa| evaM jAva...ahavA do rayaNappabhAe ege sakka rappabhAe ege vAluyappabhAe ege ahesattamAe hojjaa| ahavA ege rayaNappabhAe ege sakkarappabhAe ege paMkappabhAe do dhUmappabhAe hojjaa| evaM jahA cauNhaM caukkasaMjogo bhaNio tahA paMcaNNa vi caukkasaMjogo bhANiyabvo NavaraM abhahiyaM ego sNcaareyvvo| evaM jAva... ahavA do paMkappabhAe ege dhUmappabhAe ege tamAe ege ahesattamAe hojjaa| ____ ahavA ege rayaNappabhAe ege sakkarappamAe ege paMkappabhAe ege dhUmappabhAe hojjaa| ahavA ege rayaNappabhAe ege sakkarappabhAe ege vAluyappabhAe ege paMkappabhAe ege tamAe hojjA / ahavA ege rayaNappabhAe jAva...ege paMkappabhAe ege ahesattamAe hojjaa| ahavA ege rayaNappabhAe ege sakkarappabhAe ege vAluyappabhAe ege dhUmappabhAe ege tamAe hojjA / ahavA ege rayaNappabhAe ege sakkarappabhAe ege vAluyappabhAe ege dhUmappabhAe ege ahesattamAe hojjaa| ahavA ege rayaNappabhAe ege sakkarappabhAe ege vAluppabhAe ege tamAe ege ahesattamAe hojjaa| ahavA ege rayaNappabhAe ege sakkarappabhAe ege paMkappabhAe ege dhUmappabhAe ege tamAe hojjaa| ahavA ege rayaNappabhAe ege sakkarappabhAe ege paMkappabhAe ege dhUmappabhAe ege ahesattamAe hojjaa| ahavA ege rayaNappabhAe ege sakkarappabhAe ege paMkappabhAe ege tamAe ege ahesattamAe hojjaa| ahavA ege rayaNappabhAe ege sakkarappabhAe ege dhUmappabhAe ege tamappabhAe ege ahesattasAe hojjaa| ahavA ege rayaNappabhAe ...ege rirn

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A bhagavatI sUtram zaH 9 uH 32 vAlayappabhAe ege paMkappabhAe ege dhUmappabhAe ege tamAe hojjaa| ahavA ega rayaNappabhAe ege vAluyappabhAe ege paMkappabhAe ege dhUmappabhAe ege ahesattamAe hojjA / ahavA ege rayaNappabhAe ege vAluyappabhAe ege paMkappabhAe ege tamappabhAe ege ahesattamAe hojjaa| ahavA ege rayaNappabhAe ege vAluyappabhAe ege dhUsappabhAe ege tamAe ege ahesattamAe hojjaa| ahavA ege rayaNappabhAe ege paMkappabhAe jAva...ege ahesattamAe hojjaa| ahavA ege sakkarappabhAe ege vAluyappabhAe jAva...ege tamAe hojjaa| ahavA ege sakkarappabhAe jAva...ege paMkappabhAe ege dhUmappabhAe ege ahesattamAe hojjaa| ahavA ege sakkarappabhAe jAva...ege paMkappabhAe ege tamAe ege ahesattamAe hojjaa| ahavA ege sakkarappabhAe ege vAlayappabhAe ege ghUmappabhAe ege tamAe ege ahesattamAe hojjaa| ahavA ege sakkarappabhAe ege paMkappabhAe jAva...ege ahesattamAe hojjaa| ahavA ege vAluyappabhAe jAva...ege ahesattamAe hojjaa| Mahavira-Gangeya ! 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. gAMgeya chanbhaMte ! NeraiyA NeraiyapavesaNaeNaM pavisamANA kiM rayaNappabhAe hojjA pucchA ? Gangeya--When six of them enter into the hells, pray ? mahAvIra-gaMgeyA! rayaNappabhAe vA hojjA jAva...ahesattamAe vA hojjaa| ahavA ege rayaNappabhAe paMca sakkarappabhAe hojjA ahavA ege 'raya gappabhAe paMca vAluyappabhAe hojjA jAva...ahavA ege rayaNappabhAe paMca

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Bhagavati Satra Bk. 9 Ch. 32 43 ahesattamAe hojjaa| ahavA do rayaNappabhAe cattAri sakkarappabhAe hojjA jAva...ahavA do rayaNappabhAe cattAri ahesattamAe hojjaa| ahavA tiNNi rayaNappabhAe tiNi sakkarappabhAe evaM eeNaM kameNaM jahA paMcaNhaM duyAsaMjogo tahA chaha vi bhANiyanvo NavaraM ekko abbhahio saMcAreyavyo jAva...ahavA paMca tamAe ege ahesattamAe hojjaa| ahavA ege rayaNappabhAe ege sakkarappabhAe cattAri vAluyappabhAe hojjA ahavA ege rayaNNappabhAe ege sakkarappabhAe cattAri paMkappabhAe hojjA evaM jAva...ahavA ege rayaNappabhAe ege sakkarappabhAe cattAri ahesattamAe hojjaa| ahavA ege rayaNappabhAe do sakkarappabhAe tiNNi vAluyappabhAe hojjaa| evaM eeNaM kameNaM jahA paMcaNhaM tiyAsaMjogo bhaNio tahA chaha vi bhANiyavvo NavaraM ekko ahio uccAreyavvo sesaM taM cev| caukkasaMjogo vi taheva paMcagasaMjogo vi taheva NavaraM ekko abbhahio saMcAreyavvo jAva pacchimo bhaMgo ahavA do vAluyappabhAe ege paMkappabhAe ege dhUmappabhAe eMge tamAe ege ahesattamAe hojjaa| __ ahavA ege rayaNappabhAe ege sakkarappabhAe jAva...ege tamAe hojjaa| ahavA ege rayaNappabhAe jAva...ege dhUmappabhAe ege ahesattamAe hojjaa| ahavA ege rayaNappabhAe jAva...ege paMkappabhAe ege tamAe ege ahesattamAe hojjaa| ahavA ege rayaNappabhAe jAva...ege vAluyappabhAe ege dhUmappabhAe jAva...ege ahesattamAe hojjaa| ahavA ege rayaNappabhAe ege sakkarappabhAe ege paMkappabhAe jAva...ege ahesattamAe hojjaa| ahavA ege rayaNappabhAe ege vAluyappabhAe jAva...ege ahesattamAe hojjaa| ahavA ege sakkarappabhAe ege bAluyappabhAe jAva...ege ahesattamAe hojjaa| 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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bhagavatI sUtram zaH 9 uH 32 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. . gAMgeya-satta bhaMte ! NeraiyA NeraiyapavesaNaeNaM pavisamANA pucchA ? Gangeya--When seven pray ? of them enter into the hells, ___ mahAvIra-gaMgeyA ! rayaNappabhAe vA hojjA jAva...ahesattamAe vA hojjaa| ahavA ege rayaNappabhAe cha sakkarappabhAe hojjA / evaM eeNaM kameNaM jahA chaNhaM duyAsaMjogo tahA sattaNha vi bhANiyavvaM NavaraM ego abbhahio saMcArijjai sesaM taM ceva / tiyAsaMjogo caukkasaMjogo paMcasaMjogo chakkasaMjogo ya chaNhaM jahA tahA sattaNha vi bhANiyavvaM NavaraM ekkekko abbha hio saMcAreyavvo jaav...chkkgsNjogo| ahavA do sakkarappabhAe ege vAlayappabhAe jAva...ege ahesattamAe hojjaa| ahavA ege rayaNappabhAe ege sakkarappabhAe jAva...ege ahesattamAe hojjA / Mahavira-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. gAMgeya-aTTha bhaMte ! NeraiyA NeraiyapavesaNaeNaM pavisamANA pucchA ? Gangeya-When eight of them enter into the hells, pray ? / mahAvIra-gaMgeyA ! rayaNappabhAe vA hojjA jAva...ahesattamAe vA hojjaa| ahavA ege rayaNappabhAe satta sakkarappabhAe hojjaa| evaM duyAsaMjogo jAva...chakkasaMjogo ya jahA sattaNhaM bhaNio tahA aTTaNhaM vi bhANiyanvo NavaraM ekkekko abbhahio saMcAreyavvo sesaM taM ceva jAva... chvksNjogss| ahavA tiNNi sakkarappabhAe ege vAluyappabhAe jAva...ege ahesattamAe hojjA / ahavA ege rayaNappabhAe jAva...ege tamAe do ahesattamAe hojjaa| ahavA ege rayaNappabhAe jAva...do tamAe ege ahesattamAe hojjaa| evaM saMcAreyavvaM jAva...ahavA do rayaNappabhAe ege sakkarappabhAe jAva...ege ahesattamAe hojjA / 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)

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bhagavatI sUtram zaH 9 u.. gAMgeya-Nava bhaMte ! NeraiyA geraiyapavesaNaeNaM pavisamANA kiM pucchA ? Gangeya--When nine of them enter into the hells, pray ? mahAvIra-gaMgeyA ! rayaNappabhAe vA hojjA jAva...ahesattamAe vA hojjaa| ahavA ege rayaNappabhAe aTTha sakkarappabhAe hojjaa| evaM duyAsaMjogo jAva...sattagasaMjogo ya jahA aTTaNhaM bhaNiyaM tahA NavaNhaM pi bhANiyavvaM NavaraM ekkekko abbhahio saMcAreyanvo sesaM taM cev| pacchimo AlAvagoahavA tiNNi rayaNappabhAe ege sakkarappabhAe ege vAluyappabhAe jAva...ege ahesattamAe hojjaa| Mahdvira-Gangeya. 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) gAMgeya-dasa bhaMte ! NeraiyA raiyapavesaNaeNaM pavisamANA pucchA ? Gangeya-When ten of them enter into the hells, pray ? mahAvIrAMgeyA! rayaNappabhAe vA hojjA jAva...ahesattamAe vA hojjaa| ahavA ege rayaNappabhAe Nava sakkarappabhAe hojjaa| evaM . duyAsaMjogo jAva...sattasaMjogo ya jahA NavaNhaM NavaraM ekkekko abbhahio saMcAreyanvo sesaM taM cev| apacchimaAlAvago-ahavA cattAri rayaNappabhAe ege sakkarappabhAe jAva...ege ahesattamAe hojjaa|

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Bhagavati Sitra Bk. 9 Ch. 32 Mahavira-Gangeya ! 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) gAMgeya--saMkhejjA bhaMte ! NeraiyA NeraiyapavesaNaeNaM pavisamANA pucchA ? Gangeya-When a countable number of them (from 11 cnwards till the limit of countable number called Sirsaprahelika) enter the hells, pray ? mahAvIra-gaMgeyA ! rayaNappabhAe vA hojjA jAva...ahesattamAe vA hojjA / ahavA ege rayaNappabhAe saMkhejjA' sakkarappabhAe hojjA evaM jAva... ahavA ege rayaNappabhAe saMkhejjA ahesattamAe hojjaa| ahavA do rayaNappabhAe saMkhejjA sakkarappabhAe hojjA evaM jAva...ahavA do rayaNappabhAe saMkhejjA ahesattamAe hojjaa| ahavA tiNNi rayaNappabhAe saMkhejjA sakkarappabhAe hojjaa| evaM eeNaM kameNaM ekkeko saMcAreyavvo jAva...ahavA dasa

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bhagavatI sUtram zaH 9 uH 32 rayaNappabhAe saMkhejjA sakkarappabhAe hojjaa| evaM jAva...ahavA dasa rayaNappabhAe saMkhajjA ahesattamAe hojjaa| ahavA saMkhejjA rayaNappabhAe saMkhejjA sakkarappabhAe hojjA jAva...ahavA saMkhejjA rayaNappabhAe saMkhejjA ahesattamAe hojjaa| ahavA ege sakkarappabhAe saMkhejjA vAluyappabhAe hojjA evaM jahA rayaNappabhA uvarimapuDhavIhiM samaM cAriyA evaM sakkarappabhA vi uvarimapuDhavIhiM samaM cAreyavvA / evaM ekkekkA puDhavI uvarima puDhavIhiM samaM cAreyanvA jAva...ahavA saMkhejjA tamAe saMkhejjA ahesattamAe hojjA / ahavA ege rayaNappabhAe ege sakkarappabhAe saMkhajjA vAluyappabhAe hojjaa| ahavA ege rayaNappabhAe ege sakkarappabhAe saMkhejjA paMkappabhAe hojjA jAva... ahavA ege rayaNappabhAe ege sakkarappabhAe saMkhajjA ahesattamAe hojjaa| ahavA ege rayaNappabhAe do sakkarappabhAe saMkhejjA vAluyappabhAe hojjA jAva...ahavA ege rayaNappabhAe do sakkarappabhAe saMkhejjA ahesattamAe hojjaa| ahavA ege rayaNappabhAe tiNNi sakkarappabhAe saMkhejjA vAluyappabhAe hojjaa| evaM eeNaM kameNaM ekkekko sNcaareyvvo| ahavA ege rayaNappabhAe saMkhejjA sakkarappabhAe saMkhajjA vAluyappabhAe hojjA jAva...ahavA ege rayaNappabhAe saMkhejjA vAluyappabhAe saMkhejjA ahesattamAe hojjaa| ahavA do raNappabhAe saMkhejjA sakkarappabhAe saMkhejjA vAluyappabhAe hojjA jAva...ahavA do rayaNappabhAe saMkhejjA sakkarappabhAe saMkhejjA ahesattamAe hojjaa| ahavA tiNNi rayaNaNappabhAe saMkhejjA sakkarappabhAe saMkhejjA vAluyappabhAe hojjA / evaM eeNaM kameNaM ekkekko rayaNappabhAe saMcAreyavo jAtra...ahavA saMkhejjA rayaNappabhAe saMkhejjA sakkarappabhAe saMkhajjA vAlayappabhAe hojjA jAva" ahavA saMkhajjA rayaNappabhAe saMkhajjA sakkarappabhAe saMkhejjA ahesattamAe hojjaa| ahavA ege rayaNappabhAe ege vAluyappabhAe saMkhajjA paMkappamAe hojjA jAva'' ahavA ege rayaNappabhAe ege vAluyappabhAe saMkhejjA ahesattamAe hojjaa| ahavA ege rayaNappabhAe do vAluyappabhAe saMkhajjA paMkappabhAe hojjA / evaM eeNaM kameNaM tiyAsaMjogo caukkasaMjogo jAva: sattagasaMjogo ya jahA dasahaM taheva bhaanniyvvo| pacchimo AlAvago sattasaMjogassa ahavA saMkhejjA rayaNappabhAe saMkhejjA sakkarappabhAe jAva... saMkhejjA ahesattamAe hojjA / is as Mahavira-Gangeya ! In that case, the distribution follows :

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Bhagavati Satra 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 gAMgeya-asaMkhejjA bhaMte ! NeraiyA NeraiyappavesaNaeNaM pucchA ? Gangeya-When an unlimited number of them enter into the hell, pray ? mahAvIra-gaMgeyA! rayaNappabhAe vA hojjA jAva...ahesattamAe vA hojjaa| ahavA ege rayaNappabhAe asaMkhejjA sakkarappabhAe hojjA / evaM duyAsaMjogo jAva...sattagasaMjogo ya jahA saMkhejjANaM bhaNio tahA asaMkhejjANaM vi bhANiyanvo NavaraM asaMkhejjAo abbhahio bhaanniyvvo| sesaM taM ceva jAva...sattagasaMjogassa pacchibho AlAvago-ahavA asaMkhejjA rayaNappabhAe asaMkhejjA sakkarappabhAe jAva...asaMkhejjA ahesattamAe hojjaa| 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. gAMgeya-ukkoseNaM bhaMte ! NeraiyA NeraiyappavesaNaeNaM pucchA ? Gangeya-Bhante ! What is their optimum distribution when they enter into the hells ?

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$0 bhagabatI sUtram zeH 9 u. 32 mahAvIra gaMgeyA ! sabbe vi tAva rayaNappabhAe hojjA ahavA rayaNappabhAe ya sakkarappabhAe ya hojjA ahavA rayaNappabhAe ya vAluyappabhAe ya hojjA jAva... ahavA rayaNappabhAe ya AhesattamAe ya hojjA / ahavA rayaNappabhAe ya sakkarappabhAe ya vAluyappabhAe ya hojjA evaM jAva... ahavA rayaNappabhAe ya sakkara pabhAe ya ahesattamAe ya hojjA / ahavA rayaNappabhAe bAluyappabhAe paMkappabhAe ya hojjA jAva... ahavA rayaNappabhAe vAluyappabhAe asattamAe hojjA | ahavA rayaNappabhAe paMkappabhAe dhUmAe hojjA / evaM rayaNappabhaM amuyaMtesu jahA tirahaM tiyAsaMjogo bhaNio tahA bhANiyavvaM jAva...3 .. ahavA raNabhAe tamAe ya AhesattamAe ya hojjA / ahavA rayaNappabhAe ya sakkarapabhAe vAluyappabhAe paMkappabhAe ya hojjA | ahavA rayaNappabhAe sakkarappabhAe vAluyappabhAe dhUmappabhAe ya hojjA jAva... ahavA rayaNappabhAe sakkarappabhAe vAluyappabhAe ahesattamAe ya hojjA | ahavA rayaNappabhAeM sakkarappabhAe paMkappabhAe dhUmappabhAe ya hojjA / evaM rayaNappabhaM amuyaMtesu jahA caunhaM caukkagasaMjogo bhaNio tahA bhANiyavvaM jAva... ahavA rayaNappabhAe dhUmappabhAe tamAe ahesattamAe ya hojjA / ahavA rayaNappabhAe sakkarappabhAe vAluyappabhAe paMkappabhAe dhUmappabhAe ya hojjA / ahavA rayaNappabhAe jAva. paMkappabhAe tamAe ya hojjA / ahavA rayaNappabhAe jAva... paMkappabhAe ahesattamAe ya hojjA / ahavA rayaNappabhAe sakkarappabhAe vAluyappabhAe dhUmappabhAe tamAe ya hojjA / evaM rayaNappabhaM amuyaMtesu jahA paMcanhaM paMcagasaMjogo tahA bhANiyavaM jAva... ahavA rayaNappabhAe paMkappabhAe . ahe sattamA eya hojjA | ahavA rayaNappabhAe sakkarappabhAe jAva... dhUmappabhAe tamAe ya hojjA / ahavA rayaNappabhAe jAva... . dhUmappabhAe asattamA ya hojjA / ahavA rayaNappabhAe sakkarappabhAe" jAva... paMkappabhAe tamAe ya asattamAe ya hojjA / aMhaMvA rayaNappabhIe sakkarappabhAe vAluyappabhAe dhUmappabhAe tamAe ahesattamAe ya hojjA / ahavA rayaNappabhAe sakkarappabhAe paMkappabhAe jAva... AhesattamAe ya hojjA / ahavA rayaNappabhAe vAluyappabhAe jAva... ahesattamAe hojjA | ahavA rayaNappabhAe ya sakkarappabhAe .. ahesattamAeM ya hojjA | jAva... + ya jAva... * Mahavira - Gangeya ! 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

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Bhagavati Sutra Bk. 9 Ch. 32 Sarkaraprabha, till Ratnaprabha and the lowest seventh. The distribution is shown below : When in Ratnaprabha alone - 1 form When in two, one being Ratnaprabha - 6 forms When in three, one being Ratnaprabha - 15 forms When in four, one being Ratnaprabha - 20 forms When in five, one being Ratnaprabha - 15 forms When in six, one being Ratnaprabha - 6 forms When in all the seven - 1 form,. total 64 forms. ___ gAMgeya-eyassa NaM bhaMte ! rayaNappabhApuDhaviNeraiyappavesaNagassa sakkarappabhApuDhavi jAva...ahesattamApuDhaviNeraiyappavesaNagassa kayare kayare jAva... visesAhiyA vA ? ..: Gangeya-Bhante ! Between the seven hells, where the entry is more, where less, where similar and where especially more ? . ' mahAvIra-gaMgeyA ! savvatthove ahesattamApuDhaviNeraiyapavesaNae tamApuDhaviNeraiyapavesaNae asNkhejjgunne| evaM paDilomagaM jAva...rayaNappabhApuDhaviNeraiyapavesaNae asaMkhejjaguNe / . 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 Ratnaprabha. gAMgeya-tirikkhajoNiyapavesaNae NaM bhaMte ! kaivihe paNNatte ? Gangeya-Bhante ! How many are the types of entrance into the animal world ? mahAvIra -gaMgeyA ! paMcavihe paNNatte taM jahA.-egidiyatirikkhajoNiyapavesaNae jAva...paMciMdiyatirikkhajoNiyapavesaNae / - Mahavira-Gangeya ! Five, as an one-organ being, till a five-organ being.

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bhagavatI sUtram zaH 9 u. 32 gAMgeya-ege bhaMte ! tirikkhajoNie tirikkhajoNiyappavesaNaeNaM pavisamANe kiM egidiesu hojjA jAva.. paMcidiesu hojjA ? Gangeya-Bhante ! When a soul enters into the animal world, is he lodged among the one-organ beings, till fiveorgan beings ? mahAvIra-gaMgeyA ! egidiesu vA hojjA jAva...paMcidiesu vA hojjA / Mahavira-Gangeya ! He may be lodged in any one of these, as a one-organ being, till a five-organ being. gAMgeya-do bhaMte ! tirikkhajoNiyA pucchA ? Gangeya-Bhante ! When two souls enter into the animal world, are they lodged among one-organ beings, etc. ? mahAvIra-gaMgeyA ! egidiesu vA hojjA jAva...paMcidiesu vA hojjaa| ahavA ege egidiesu hojjA ege beiMdiesu hojjA evaM jahA jera iyappavesaNae tahA tirikkhajoNiyappavesaNae vi bhANiyanve jAva.. asNkhejjaa| Mahavira-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. gAMgeya-ukkosA bhaMte ! tirikkhajoNiyA pucchA ? Gangeya-Bhante ! What is their optimum distribution ? mahAvIra-gaMgeyA ! sabve vi tAva egidiesu hojjA ahavA egidiesu vA beiMdiesu vA hojjaa| evaM jahA NeraiyA cAriyA tahA tirikkhajoNiyA vi caareyvvaa| egidiyA amuyaMtesu duyAsaMjogo tiyAsaMjogo caukkasaMjogo paMcasaMjogo uvauMjiUNa bhANiyatro jAva.. ahavA egidiesu vA beiMdiya jaHva...paMcidiesu vA hojjaa|

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Bhagavati Sutra Bk. 9 Ch. 32 53 Mahavira--Gangeya ! 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. gAMgeya-eyassa NaM bhata! egidiyatirikkhajoNiyapavesaNagassa jAva... paMciMdiya tirikkhajoNiyapavesagagassa ya kayare kayare jAva.. visesAhiyA vA ? Gangeya-Bhante ! Between the five types, in which is the entry more, in which less, in which similar and in which especially more ? mahAvIra-gaMgeyA ! savvatthove paMciMdiyatirikkhajoNiyappavesaNae cauridiyatirikkhajoNiyapavesaNae visesAhie teiMdiya visesAhie beiMdiya visesAhie egidiyatirikkha visesaahie| Mahavira-Gangeya ! 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. gAMgeya-maNussapavesaNae NaM bhaMte ! kaivihe paNNatte ? Gangeya-Bhante ! How many are the types of entrance into the world of men ? mahAvIra-gaMgeyA ! duvihe paNNatte taM jahA-samucchimamaNussappavesaNae gabbhavakkaMtiyamaNussappavesaNae ya / Mahavira-Gangeya ! One without mating by parents and another from the mother's womb.

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54. bhagavatI sUtram zaH 9 uH 32 . gAMgeya-ege bhaMte ! maNusse maNussappavesaNaeNaM pavisamANe kiM samucchimamaNussesu hojjA gabbhavakkaMtiyamaNussesu hojjA ? Gangeya-Bhante ! While entering into the world of men, does a soul use the first channel, or the second one ? . . mahAvIra-gaMgeyA ! saMmucchimamaNussesu vA hojjA gabbhavakkaMtiyamaNussesu vA hojjaa| Mahavira-Gangeya ! or the mother's womb. He may use either, without mating gAMgeya-do bhaMte ! maNussa pucchA ? Gangeya-Bhante ! What is the postiton when two souls enter into this world ? mahAvIra-gaMgeyA ! saMmucchimamaNussesu vA hojjA gabbhavakkaMtiyamaNussesu vA hojjaa| ahavA ege saMmucchimamaNussesu vA hojjA ege gabbhavakkaMtiyamaNussesu vA hojjaa| evaM eeNaM kameNaM jahA raiyappavesaNae tahA maNussappavesaNae vi bhANiyavve jAva...dasa / Mahavira-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. gAMgeya-saMkhejjA bhaMte ! maNussA pucchA ? Gangeya-Bhante ! What is the position when a countable number enter into this world ? mahAvIra-gaMgeyA ! samucchimamaNussesu vA hojjA gavbhavakkaMtiyamaNussesu vA hojjaa| ahavA ege saMmucchimamaNussesu hojjA saMkhejjA gabbhavakkaMtiyamaNussesu vA hojjaa| ahavA do samucchimamaNussesu hojjA saMkhejjA gabbhavatiya maNussesu hojjaa| evaM ekkekkaM ussAritesu jAva...ahavA saMkhejjA saMmucchimamaNussesu hojjA saMkhejjA gabbhavakkaMtiyamaNussesu hojjaa|

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Bhagavati Sutra Bk. 9 Ch. 32 55 : Mahavira-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. gAMgeya-asaMkhejjA bhaMte ! maNussA pucchA ? Gangeya-Bhante ! What is the position when the number is beyond count ? mahAvIra-gaMgeyA ! savve vi tAva saMmucchimamaNussesu hojjA / ahavA asaMkhejjA saMmucchimamaNussesu ege gabbhavakkaMtiyamaNussesu hojjaa| ahavA asaMkhejjA saMmucchimamaNussesu do gabbhavakkaMtiya maNussesu hojjaa| evaM jAva...asaMkhejjA saMmucchimamaNussesu hojjA saMkhejjA gabbhavakkaMtiyamaNussesu hojjaa| * Mahavira-Gangeya ! 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. gAMgeya-ukkosA bhaMte ! maNussA pucchA ? Gangeya-Bhante ! What is their optimum distribution ? mahAvIra-gaMgeyA ! savve vi tAva saMmacchimamaNussesu hojjaa| ahavA saMmucchimamaNussesu ya gabbhavakkaMtiyamaNussesu vA hojjaa| Mahavira-Gangeya ! All of them may enter without mating, or some may enter without mating and some through the mother's womb. gAMgeya-eyassa NaM bhaMte ! saMmucchimamaNussapavesaNagassa gabhavakkaMtiyamaNussapavesaNagassa ya kayare kayare jAva...visesAhiyA ?

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bhagavatI sUtram zaH 9 1 32 Gangeya - Bhante ! Between the two, which one is more, which one less, similar or especially more? 56 mahAvIra - gaMgeyA ! savvatthove gabbhavakkaMtiyamaNussapavesaNae saMmucchimamaNussappavesaNae asaMkhejjaguNe / Mahavira-Gangeya ! Smaller in nnmber are those who enter through the mother's womb; innumerable times more are those who enter without mating. gAMgeya -- devapavesaNa NaM bhaMte ! kaivihe paNNatte ? Gangeya Bhante ! How many are the types of entrance into the heavens ? mahAvIra - gaMgeyA ! cauvvihe paNNatte taM jahA - bhavaNavAsI devapavesaNae . vemANiyadevapavesaNae / jAva... Mahavira-Gangeya ! Four, from the bhavanas, till the vimanas. gAMgeya - ege bhaMte! deve devapavesaNaeNaM pavisamANe kiM bhavaNavAsIsu hojjA vANamaMtarajoisiyavemAgiesu hojjA ? Gungeya - Bhante ! When a soul enters into a heaven, is he lodged in a bhavana, or among the Vyantaras, Jyotiskas or Valmanikas ? mahAvIra - gaMgeyA ! bhavaNavAsIsu vA hojjA vANamaMtarajoisiyavemAgiesu vA hojjA / Mahavira-Gangeya! He may be into any one of these four. gAMgeya-do bhaMte devA devapavesaNaeNaM pucchA ? Gangeya - Bhante ! What is the position when two souls enter into the heavens ?

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Bhagavati Sutra Bk. 9 Ch. 32 57 mahAvIra-gaMgeyA! bhavaNavAsIsu vA hojjA vANamaMtarajoisiyavemANiesu vA hojjaa| ahavA ege bhavaNavAsIsu ege vANamaMtaresu hojjA evaM jahA tirikkhajoNiyapavesaNae tahA devapavesaNae vi bhANiyabve jAva... asaMkhejja vi| Mahavira--Gangeya ! They may enter into the bhavanas, or among the Vyantaras, Jyotiskas or Vaimanikas ; 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. gAMgeya-ukkosA bhaMte ! pucchA ? Gangeya-Bhante ! What is their optimum distribution ? mahAvIra-gaMgeyA ! savve vi tAva joisiesu hojjA ahavA joisiyabhavaNavAsIsu ya hojjA ahavA joisiyavANamaMtaresu ya hojjA ahavA joisiyavemANiesu ya hojjA ahavA joisiesu ya bhavaNavAsIsu ya vANamaMtaresu ya hojjA ahavA joisiesu ya bhavaNavAsIsu ya vemANiesu ya hojjA ahavA joisiesu ya vANamaMtaresu ya vemANiesu hojjA ahavA joisiesu ya bhavaNavAsIsu ya vANamaMtaresu ya vemANiesu ya hojjaa| Mahavira-Gangeya ! All of them may be lodged among the Jyotiskas, or among the Jyotiskas and Vyantaras, or among the Jyotiskas and Vyantaras, or among the Jyotiskas and Vaimanikas, or among the Jyotiskas, Vyantaras and Bhavanavasis or among the Jyotiskas, Bhavanavasis and Vaimanikas, or among the Jyotiskas, Vyantaras and Vaimainkas, or among the Jyotiskas Bhavanavasis, Vyantaras and Vaimanikas, gAMgeya-eyassa NaM bhaMte ! bhavaNavAsIdevapavesaNagassa vANamaMtaradevapavesaNagassa joisiyadevapavesaNagassa vemANiyadevapavesaNagassa ya kayare kayare jAva...visesAhiyA vA? Gangeya-Bhante ! Between the four, which one is more which one less, similar or especially more ?

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58 bhagavatI sUtram zaH 9 uH 32 . mahAvIra-gaMgeyA ! savvatthove vemANiyadevapavesaNae bhavaNavAsI devapavesaNae asaMkhejjaguNe vANamaMtaradevapavesaNae asaMkhejjaguNe * joisiyadevapavesaNae sNkhejjgunne| Mahavira-Gangeya ! Smallest in number are those who are lodged in the vimanas ; 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. gAMgeya-eyassa NaM bhaMte ! raiyapavesaNagassa tirikkhajoNiya maNussa devapavesaNagassa ya kayare kayare jAva...visesAhie vA ? Gangeya-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 ? __ mahAvIra-gaMgeyA! savvatthove maNussapavesaNae NeraiyapavesaNae asaMkhejjaguNe devapavesaNae asaMkhejjaguNe tirikkhajoNiyappavesaNae asaMkhejjaguNe / Mahavira--Gangeya ! 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. gAMgeya--saMtaraM bhaMte ! NeraiyA uvavajjati NiraMtaraM raiyA uvavajjati saMtaraM asurakumArA uvavajjati NiraMtaraM asurakumArA uvavajjati jAva...saMtaraM vemANiyA uvavajjati NirataraM vemANiyA uvavajjati saMtaraM NeraiyA uvvati NiraMtaraM NeraiyA uvvati jAva...saMtaraM vANamaMtarA uvvaTTati NiraMsaraM vANamaMtarA uvvaTTati saMtaraM joisiyA cayaMti NiraMtaraM joisiyA cayaMti saMtaraM vemANiyA cayaMti NiraMtaraM vemANiyA cayaMti ?

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Bhagavati Sutra Bk.9 Ch. 32 59. Gangeya-Bhante! Are the infernal beings born with a gap or without a gap? Are Asurakumaras born with a gap or without a gap, till are the Vaimanikas 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 Vaimanikas descend with a gap or without a gap ? .. mahavIra-gaMgeyA ! saMtaraM pi NeraiyA uvavajjati NiraMtaraM pi NaraiyA uvavajjati jAva...saMtaraM pi thapiyakumArA uvavajjati NiraMtaraM pi thaNiyakumArA uvavajjati / No saMtaraM puDhavikkAiyA uvavajjati NiraMtaraM puDhavikkAiyA uvavajjati evaM jaav...vnnssikaaiyaa| sesA jahA NeraiyA jAva...saMtaraM pi vemANiyA uvavajjati NiraMtaraM pi vemANiyA uvavajjati / saMtaraM pi raiyA uvvaTTa ti NiraMtaraM pi NeraiyA uvvaTTati evaM jAva... thnniykumaaraa| No saMtaraM puDhavikkAiyA uvvaTTati NiraMtaraM puDhavikkAiyA uvvaTTa ti evaM jaav...vnnssikaaiyaa| sesA jahA NeraiyA NavaraM joisiyavemANiyA cayaMti abhilAvo jAva...saMtaraM pi vemANiyA cayaMti NiraMtaraM pi vemANiyA cayaMti / Mahavira-Gangeya ! The infernal beings may be born with a gap or without a gap till Stanitkumaras 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 Vaimanikas, 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 Stanitkumaras. Earth bodies die, not with a gap, but without, and repeat this till plants. The rest are like the infernal beings, except the Jyotiskas and Vaimanikas who descend (not die), with a gap as well as without. raiyA gAMgeya-sao bhaMte ! NeraiyA uvavajjati asao bhaMte ! uvavajjati ? Gangeya-Bhante ! Are the existing infernal beings born ? Are the non-existing infernal beings born ?

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bhagavatI sUtram zaH 9 u: 32 mahAvIra - gaMgeyA ! sao NeraiyA ukvajjaMti No asao NeraiyA uvavajjati / evaM jAva... . vemANiyA / 60 Mahavira-Gangeya ! The existing ones, not the nonexisting, and like this, till the Vaimanikas. gAMgeya -sao bhaMte ! NeraiyA uvvaTTa ti asao NeraiyA ubvaTTa ti ? Gangeya -- Bhante! Do the existing infernal beings die ? Do non-existing infernal beings die ? mahAvIra - gaMgeyA ! sao raiyA uvvaTTati No asao NeraiyA uti / evaM jAva... vemANiyA NavaraM joisiyavemANiesu cayaMti bhANiyavvaM / Mahavira-Gangeya! The existing infernal beings, not the non-existing ones, die, and like this till the Vaimanikas, except that Joytiskas and the Vaimanikas descend. gAMgeya - sao bhaMte ! NeraiyA uvavajjaMti asao bhaMte ! NeraiyA uvavajjaMti sao asurakumArA uvavajjaMti jAva... sao vemANiyA uvavajjaMti asao vaimANiyA uvavajjaMti / sao NeraiyA uvvaTTaM ti asao raiyA uvvati sao asurakumArA ubvaTTati jAva... sao vemANiyA cayati asao vemANiyA cayaMti ? Gangeya-Bhante ! Are the infernal beings born among the existing, or among the non-existing, ones ? Are Asurakumaras born among existing Asurakumaras, or among the non-existing ones ? Till, are the Vaimanikas born among the existing Vaimanikas, or among the non-existing ones? Do the infernal beings die from among the existing, or from among the non-existing, ones? Do Asurakumaras die from among the existing, or from among the non-exiting, ones ? Till, do the Vaimanikas die from among the existing, ones ?

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Bhagavati Sutra Bk. 9 Ch. 32 61 mahAvIra - gaMgeyA ! sao NeraiyA uvavajjaMti No asao NeraiyA uvavajjati sao asurakumArA uvavajjaMti No asao asurakumArA uvvajjaMti jAva... sao vemANiyA uvavajjaMti No asao vemANiyA uvavajjaMti sao raiyA uvaTTati No asao NeraiyA uvvaTTati jAva... sao vemANiyA cayaMti No asao vemANiyA cayaMti / Mahavira-Gangeya! The infernal beings are born among the existing, not among the non-existing, infernal beings. Asurakumaras are born among existing Asurakumaras, not among the non-existing ones, till the Vaimanikas 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 Vaimanikas descend, not the non-existing ones. gAMgeya - se keNaTThe NaM bhaMte ! evaM vuccai - sao NeraiyA uvavajjaMti No asao raiyA uvavajjaMti jAva... sao vemANiyA cayaMti No asayo vemANiyA cayaMti ? Gangeya-Bhante! What is the reason, till the existing Vaimanikas descend not the non-existing ones? mahAvIra - se guNaM gaMgeyA ! pAseNaM arahayA purisadANIeNaM sAsae loe buie aNAIe aNavayagge jahA paMcamasae jAva... je lokkai se loe / se teNaTuNaM gaMgeyA ! evaM buccai jAva... sao vemANiyA cayaMti No asao vaimANiyA cayati / Mahavira--Gangeya ! Arhat Parsva, 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 Gangeya, it has been said, till the existing Vaimanikas descend, not the non-existing ones. gAMgeya - sayaM bhaMte ! evaM jANaha udAhu asayaM asoccA ee evaM jANaha udAhu soccA sao NeraiyA uvavajjaMti No asao raiyA uvavajjati jAva... sao vemANiyA cayaMti No asao vemANiyA cayaMti ?

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bhagavatI sUtram zaH 9 uH 32 (Gangeya-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 ? mahAvIragaMgeyA ! sayaM ee evaM jANAmi No asayaM asoccA ee evaM jANAmi No soccA sao NeraiyA uvavajjati No asao raiyA uvavajjati jAva...sao vemANiyA cayaMti No asao vemANiyA cayaMti / Mahavira-Gangeya ! I know myself, not otherwise, not by hearing, without hearing, that the existing, not the nonexisting, infernal beings are born, etc. ..: gAMgeya -se keNa?NaM bhaMte ! evaM vuccai-taM ceva jAva...No asao vemANiyA cayaMti ? Gangeya-Bhante ! How do you justify ? mahAvIra-gaMgeyA! kevalI NaM puratthimeNaM miyaM pi jANai amiyaM pi jaanni| dAhiNaNaM evaM jahA sadda desae jAva...NivvuDe NANe kevalissa / se teNa?NaM gaMgeyA ! evaM vuccai-taM ceva jAva...No asao vemANiyA cayati / . .. . / . .... . Mahavira Gangeya ! 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. Gangeya ! Thus do I justify. gAMgeya--sayaM bhaMte ! NeraiyA Neraiesu uvavajjati asayaM NeraiyA geraiesu urvavajjati ? Gangeya-Bhante ! : Are the infernal beings. themselves, or not themselves, born among the infernal beings? mahAvIra-gaMgeyA ! sayaM NeraiyA Neraiesu uvavajjati No asayaM NeraiyA Neraiesu uvavajjati / themselves, not Mahavira----Gangeya ! They are born other wise.

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Bhagavati Sutra Bk. 9 Ch. 32 .. gAMgeya-se keNa?NaM bhaMte ! evaM vuccai-jAva...uvavajjati ?.. Gangeya-Bhante ! How does it happen ? mahAvIra- gaMgeyA! kammodaeNaM kammaguruyattAe kammabhAriyattAe kammagurusaMbhAriyattAe asubhANaM kammANaM udaeNaM asubhANaM kammANaM vivAgeNaM asubhANaM kammA NaM phalavivAgaNaM sayaM NeraiyA raiesu uvavajjati No asayaM NaraiyA raiesu uvavajjaMti / se teNa?NaM gaMgeyA ! jAva...uvavajjaMti / Mahavira-Gangeya ! 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 karma coming up, because of the outcome of impious karma, because of the result and outcome of impious karma. Hence so. gAMgeya-sayaM bhaMte ! asurakumArA pucchA ? Gangeya-Bhante ! Are Asurakumaras themselves, or not themselves, born among Asurakumaras ? / mahAvIra-gaMgeyA! sayaM asurakumArA jAva...uvavajjati No - asayaM asura kumArA jAva...uvavajjati / Mahavira-Gangeya ! They are otherwise. born . themselves, not ': gAMgeya-se keNa?NaM taM ceva jAva...uvavajjati ? - Gangeya-Bhante! Why so ? " mahAvIra-gaMgeyA ! kammodaeNaM kammovasameNaM kamma vigaIe kammavisohIe kammavizuddhIe subhANaM. kammANaM udaeNaM subhANaM kammANaM vivAgeNaM subhANaM kammANaM phalavivAgeNaM sayaM asurakumArA asurakumArattAe uvavajjati No asayaM asurakumAra jaav...uvvjjti| se teNa?NaM jAva...uvavajjati evaM jAva... thnniykumaaraa|

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64 bhagavatI sUtram zaH 9 u: 32 Mahavira-Gangeya! They are born themselves because of karma coming up, till the result and outcome of impious karma. gAMgeya - sayaM bhaMte ! puDhavikkAiyA pucchA ? Gangeya-Bhante ! Are the earth bodies themselves, or not themselves born among the earth bodies? mahAvIra - gaMgeyA ! sayaM puDhavikkAiyA jAva... uvavajjaMti No asayaM puDhavikkAiyA jAva... uvavajjaMti / Mahavira - Gangeya ! They are themselves otherwise. gAMgeya -- se keNa eNaM jAva... uvavajjaMti ? born, not Gangeya -- Bhante ! Why so ? mahAvIra - gaMgeyA ! kammodaeNaM kammaguruyattAe kammabhAriyattAe kammagurusaMbhAriyattAe subhAsubhANaM kammANaM udaeNaM subhAsubhANaM kammANaM vivAgaNaM subhAsubhANaM kammANaM phalavivAgeNaM sayaM puDhavikkAiyA jAva... uvavajjaMti No asayaM puDhavikkAiyA jAva... uvavajjaMti se teNaTTeNaM jAva... uvavajjaMti / se evaM jAva... maNussA / vANamaMtarajoisiyavemANiyA jahA asurakumArA / Na NaM gaMgeyA ! evaM vaccai - sayaM vaimANiyA jAva... uvavajjaMti No asayaM jAva... uvavajjaMti / Mahavira-Gangeya ! Again because of karma coming up, till impious karma. Repeat this till men. The Vyantaras, Jyotiskas and the Vaimanikas are like Asurakumaras. Hence so, till the Vaimanikas are themselves, not otherwise, born among the Vaimanikas. tappabhiraM ca NaM se gaMgeye aNagAre samaNaM magavaM mahAvIraM paJcabhijANai savvaNNu savvadarisiM / bhagavaM taeNaM se gaMgeye aNagAre samaNaM mahAvIraM tikkhuto AyAhiNapayAhINaM karei karettA vaMdai NamaMsai vaMdittA maMsittA evaM vayAsI - icchAmi NaM bhaMte! tubbhaM aMtiyaM cAujjAmAo

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.Bhagavati Satra Bk. 9 Ch. 32 .65 dhammAo paMcamahavvaiyaM evaM jahA kAlAsavesiyaputto taheva bhANiyavvaM jAva... Heagerque tot i Whereon Monk Gangeya realised that Bhagavan Mahavira 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 Kalasyavesikaputra in S. 1 U. 9), till Monk Gangeya was perfected, enlightened, liberated, till ended all misery. battIsaimo uddeso smtto| Chapter Thirtytwo ends.

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tettIsaimo uddeso Chapter Thirtythree [Rsabhadatia and Devananda] teNaM kAleNaM teNaM samaeNaM mAhaNakuMDaggAme Nayare hotthaa| vnnnno| bahusAlae ceie| vgnno| tattha NaM mAhaNakuMDaggAme Nayare usabhadatte NAmaM mAhaNe privsi| aDDe ditte vitta jaav...apribhuue| riuvvedajajuvvedasAmavedaathavvaNaveda jahA khaMdao jAva...aNNesu ya bahusu baMbhaNNaesu supariNiTThie samaNovAsae abhigayajIvA'jIve uvaladdhapuNNapAve jAva...appANaM bhAvemANe vihri| tassa NaM usamadattassa mAhaNassa devANaMdA NAmaM mAhaNI hotthaa| sukumAlapANipAyA jAva...piyadaMsaNA surUvA samaNovAsiyA abhigayajIvAjIvA uvaladdhapuNNapAvA jAva...viharai / 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 Parsva), he became a devotee of the Sramana 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 Devananda. She had very tender limbs, till she possessed a . very pleasant appearance. She was also a devotee of the Sramana path, knew well the fundamentals, was acquainted with the distinction between virtue and vice, etc., till hers was the life of an enlightened personality. teNaM kAleNaM teNaM samaeNaM sAmI smosddhe| parisA jAva...pajjuvAsai /

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Bhagavati Sutra Bk. 9 Ch. 33 . In that period, at that time, Sramna Bhagavan Mahavira arrived there. People went out, till worshipped him. taeNaM se usabhadatte mAhaNe imIse kahAe uvalaTTha samANe haTTa jAva... hiyae jeNeva devANaMdA mAhaNI teNeva uvaagcchi| uvAgacchittA devANaMda mAhaNi evaM vayAsI-evaM khalu devANuppie ! samaNe bhagavaM mahAvIre Aigare jAva...savvaNNU savvadarisI AgAsagaeNaM cakkeNaM jAva...suhaMsuheNaM viharamANe bahusAlae ceie ahApaDirUvaM jaav...vihri| taM mahAphalaM khalu devANuppie ! tahArUvANaM arahaMtANaM bhagavaMtANaM NAmagoyassa vi savaNayAe kimaMga puNa -abhigamaNavaMdaNaNamaMsaNapaDipucchaNapajjuvAsaNayAe egassa vi Ayariyassa dhammiyassa suvayaNassa savaNayAe kimaMga puNa viulassa aTThassa ghnnyaae| taM gacchAmo NaM devANuppie ! samaNaM bhagavaM mahAvIraM vaMdAmo NamaMsAmo jaav...pjjuvaasaamo| eyaM NaM ihabhave ya parabhave ya hiyAe suhAe khamAe NissesAe ANugAmiyattAe bhavissai / On hearing about the arrival of Bhagavan Mahavira, Rsabhadatta was immensely delighted, till his heart was filled with joy. He came to his wife Devananda and said unto her, "Oh beloved of the gods ! The organiser of the Order, till all-knowing and all-seeing Bhagavan Mahavira who is linked with the divine disc in heaven, while wandering happily, has arrived here and is duly camped at the caitya named Vahusalaka. 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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bhagavatI sUtram zaH 9 uH 33 taNaM sA devAnaMdA mAhaNI usabhadatteNaM mAhaNeNaM evaM vRttA samANI haTTa jAva... hiyA karayala jAva...kaTTa, usabhadattassa mAhaNassa eyamaTTha viNaNaM paDaNe | 68 Being thus addressed by her husband, Devananda was highly delighted at heart, till she welcomed the suggestion by touching her forehead with fingers on her folded palms. taNaM se usabhadatte mAhaNe koDu biyapurise saddAvei | koDu biyapurise saddAvettA evaM vayAsI - khippAmeva bho devANuppiyA ! lahukaraNajuttajoiyasamakhuravAlihANasamalihiyasiMgehi jaMbuNayAmayakalAvajuttaparivisiddha hi rayayAmayaghaMTAsuttarajjuyapavarakaMcaNa NatthapaggahoggAhiyaehiM NIluppalakayAmelaehi pavaragojuvANaehi NANAmaNirayaNaghaMTiyAjAlaparigayaM sujAyajugajottarajjuyajugasatthasuviraciya NimiyaM pavaralakkhaNovaveyaM dhammiyaM jANappavaraM juttAmeva uvaTTaveha / uvaTThavettA mama eyamANattiyaM paccappiNaha / taeNaM te koDu - biyapurisA usabhadatteNaM mAhaNeNaM evaM vRttA samANA haTTa jAva.... . hiyyA karayala evaM sAmI tahattANAe viNaNaM vayaNaM jAva...' .. paDisuNettA khippAmeva lahukaraNajutta jANappavaraM juttAmeva uvaTThavettA jAva... tamANattiyaM jAva... ... dhammiyaM paccapiNaMti / Thereon Rsabhadatta 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 Sutra Bk. 9 Ch. 33 69 taeNaM se usabhadatte mAhaNe NhAe jAva...appamahagghAbharaNAlaMkiyasarIre sAo gihAo pddinnikkhmi| paDiNikkhamittA jeNeva bAhiriyA uvaTThANasAlA jeNeva dhammie jANappavare teNeva uvaagcchi| ubAgacchittA dhammiyaM jANappavaraM duruuddhe| taeNaM sA devANaMdA mAhaNI aMto aMteuraMsi haayaa| kayavalikammA kayakouyamaMgalapAyacchittA kiMca varapAyapattaNeuramaNimehalAhAraraciyauciyakaDagakhuDDAgaegAvalIkaMThasuttauratthagevejjasoNisuttagaNANAmaNirayaNabhUsaNavirAiyaMgI cINaMsuyavatthapavaraparihiyA dugullasukumAlauttarijjA savvouyasurabhikusumavariyasirayA varacaMdaNavaMdiyA varAbharaNabhUsiyaMgI kAlAgarudhUvadhUviyA sirisamANavesA jAva...appamahagghAbharaNAlaMkiyasarIrA bahuhiM khujjAhiM cilAiyAhiM NANAdesavidesaparipiMDayAhiM sadesaNevatthagahiyavesAhiM iMgiyacitiyapatthiyaviyANiyAhiM kusalAhiM viNIyAhiM ceDiyAcakkavAlavarisadharatherakaMcuijjamahattaragavaMdaparikkhittA aMteurAo Niggacchai NiggacchittA jeNeva bAhiriyA uvaTThANasAlA jeNeva dhammie jANappavare teNeva uvAgacchai uvAgacchittA jAva... dhammiyaM jANappavaraM duruuddhaa| Thereon Brahmin Rsabhadatta 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 Devananda 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 Cilatadesa, 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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70 bhagavatI sUtram zaH 9 u: 33 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. * taeNaM se usabhadatte mAhaNe devANaMdAe mAhaNIe saddhi dhammiyaM jANappavaraM durUDhe samANe NiyagapariyAlasaMparivuDe mAhaNakuMDaggAmaM NayaraM majhamajheNaM nniggcchi| NiggacchittA jeNeva bahusAlae ceie teNeva uvaagcchi| teNeva uvAgacchittA chattAIe titthagarAisae pAsai pAsittA dhammiyaM jANappavaraM Thavei ThavittA dhammiyAo jANappavarAo paccoruhai paccoruhittA samaNaM bhagavaM mahAvIraM paMcaviheNaM abhigameNaM abhigacchai taM jahA-saccittANaM davvANaM viusaraNayAe evaM jahA viiyasae jAva...tivihAe pajjuvAsaNayAe pjjuvaasi| taeNaM sA devaNaMdA mAhaNI dhammiyAo jANappavarAo paccoruhai paccoruhittA bahuhiM khujjAhiM jAva...mahattaragavaMdaparikkhittA samaNaM bhagavaM mahAvIraM paMcaviheNaM abhigameNaM abhigacchai taM jahA-sacittANaM davvANaM visaraNayAe accittANaM davvANaM avimoyaNayAe viNoyaNayAe gAyalaTThIe cakkhupphAse aMjalipaggaheNaM maNassa egattIbhAvakaraNeNaM jeNeva samaNe bhagavaM mahAvIre teNeva uvaagcchi| uvAgacchittA samaNaM bhagavaM mahAvIraM tikkhutto AyAhiNapayA haNaM karei karitA vaMdai nnmNsi| vaMdittA NamaMsittA usabhadattaM mAhaNaM purao kaTTa, TThiyA ceva saparivArA sussUsamANI NamaMsamANI abhimuhA viNaeNaM paMjaliuDA jaav...pjjuvaasi| Then Brahmin Rsabhadatta and his wife, Devananda, seated on the chariot and attended by members of their retinue, passed through the city and arrived at the Vahusalaka park. When the supernaturals like canopy, etc,, round Bhagavan Mahabira became visible, they stopped the chariot and alighted from it. Then Rsabhadatta proceeded towards Bhagavan Mahavira after taking five necessary precautions (for details, S. 2 U.5), till worshipped him in three modes. Devananda also did the same, bowing low in humility, and folded her hands when Bhagavan Mahavira'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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71 Bhagavati Sutra Bk. 9 Ch. 33 carefully listening, humbly bending low and standing in the presence of Bhagavan Mahavira with her hands folded in humility and worshipping. taNaM sA devaNaMdA mAhaNI AgayapaNhAyA papphuyaloyaNA saMvariyavalayabAhA kaMcuyaparikkhittiyA dhArAhayakalaMbagaM piva samUsaviyaromakUvA samaNaM bhagavaM mahAvIraM aNimisAe diTThIe pehamANI pehamANI ciTThai | 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 Mahavira and looked at him without even a wink. - bhaMte ! bhagavaM goyame samaNaM bhagavaM mahAvIraM vaMdai NamaMsai vaMdittA NamaMsittA evaM vayAsI prazna 64 - kiM NaM bhaMte ! esA devANaMdA mAhaNI AgayapaNyA taM ceva jAva... romakUvA devANuppiyaM aNimisAe diTThIe pehamANI pehamANI ciTThai ? 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 Devananda, till her pore-hairs are thrilled with joy, and why does she fix her steady gaze on you ? - goyamAi ! samaNe bhagavaM mahAvIre bhagavaM goyamaM evaM vayAsI uttara 64- evaM khalu goyamA devAnaMdA mAhaNI mamaM ammA ahaM NaM * devAnaMdAe mAhaNIe attae / taraNaM sA devaNaMdA mAhaNI teNaM puvvaputtasiNeha

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bhagabatI sUtram zaH 9 u. 33 rAgeNaM AgayapaNhayA jAva...samUsaviyaromakUvA mamaM aNimisAe diTThIe pehamANI pehamANI citttthi| Gautama ! Samana Bhagavan Mahavira replied to Gautama thus : A. 64 Gautama! You do not know this Brahmani. Devananda 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. taeNaM samaNe bhagavaM mahAvIre usabhadattassa mAhaNassa devANaMdAe mAhaNIe tIse ya mahati mahAliyAe isiparisAe jAva...parisA pddigyaa| After this, Bhagavan Mahavira spoke at length to his guests as well as to the vast assembly of people, after which people went back home. taeNaM se usabhadatte mAhaNe samaNassa bhagavao mahAvIrassa aMtiyaM dhamma soccA Nisamma haTThatu? uTTAe uTThai uTTAe uTThattA samaNaM bhagavaM mahAvIra tikkhutto jAva...NamaMsittA evaM vayAsI-evameyaM bhaMte ! tahameyaM bhaMte ! jahA khaMdao jAva...se jaheyaM tunbhe vadaha tti kaTTa, uttarapuratthimaM disibhAgaM... avakkamai avakkamittA sayameva AbharaNamallA'laMkAraM omuyai sayameva omuittA sayameva paMcamuTThiyaM loyaM karei karittA jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchai uvAgacchittA samaNaM bhagavaM mahAvIraM tikkhutto AyAhiNaM payAhiNaM jAba...NamaMsittA evaM vayAsI-Alitte NaM bhaMte ! loe palitte NaM bhaMte ! loe Alittapalite NaM bhaMte ! loe jarAe maraNeNa ya evaM eeNaM kameNaM jahA khaMdao taheva pavvaio jAva...sAmAiyamAiyAI ekkA rasa aMgAI ahijjhai jAva...bahuhiM cautthachaTThaTThamadasama jAva...vicittehiM tavokamme hiM appANaM bhAvemANe bahUI vAsAiM sAmaNNapariyAgaM pAuNai pAuNittA mAsiyAe saMlehaNAe attANaM jhUsei jhUsittA sarTi bhattAi aNasaNAe chedei chedittA jassaTThAe kIrai NaggabhAvo jAva...tamaTTha ArAhei ArAhettA jaav...svvdukkhpphiinne|

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73 Bhagavati Sutra Bk. 9 Ch. 33 On hearing and accepting the words of Bhagavan Mahavira, Rsabhadatta was highly delighted and pleased. He stood. up, moved thrice round Bhagavan Mahavira, 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 Mahavira, 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 sramana, 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. taNaM sA devAnaMdA mAhaNI samaNassa bhagavao mahAvIrassa aMtiyaM dhammaM soccA Nisamma haTThA tuTThA samaNaM bhagavaM mahAvIraM tikkhutto AyAhiNaM payAhiNaM jAva... NamaMsittA evaM vayAsI - evameyaM bhaMte ! tahameyaM bhaMte ! evaM jahA usabhadatto taheva jAva... dhammaM AikkhiyaM / taeNaM samaNe bhagavaM mahAvIre devAnaMda mahaNi sayameva pavvAvei sayameva pavvAvittA sayameva ajjacaMdaNAe ajjAe sIsiNittAe dalayai / taeNaM sA ajjAcaMdaNA ajjAdevANaMdA mAhaNi sayameva pavvAvei sayameva muMDAvei sayameva sehAvei evaM jaheva usabhadatto va ajjacaMdaNAe ajjAe imaM eyArUvaM dhammiyaM ca uvaesaM samaM saMpaDivajjai tamANAe tahA gacchai jAva... ... saMjameNaM saMjamai / taNaM sA devAnaMdA ajjA ajjacaMdaNAe ajjA aMtiyaM sAmAiyamAiyAI ekkArasa aMgAI ahijjhai sesaM taM ceva jAva... savvadukkhappahINA | On hearing and accepting in her heart the words of Bhagavan Mahavira, the worthy lady Devananda too was.. highly delighted and pleased. She moved round him thrice, till paid her homage and obeisance, and said, "Bhante !

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bhagavatI sUtram zaH 9 u: 33 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 Candana. 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 [Jamali the rebel] tassa NaM mAhaNakuMDagAmassa NayarassapaccatthimeNaM ettha NaM khattiyakuMDaggA me NAmaM yare hotyA / vaNao / tattha NaM khattiyakuMGaggAme Nayare jamAlI NAmaM khattiyakumAre parivasai / aDDa e ditte jAva ... aparibhUe uppi pAsAyavaragae phuTTa - mANehiM muiMgamatthaehiM battIsaibaddhehiM NADaehiM NANAvihavarataruNIsaM uttehi uvaNaccijjamANe uvaNacijjamANe uvagijjamANe uvagijjamANe uvalAlijjamANe uvalAlijjamANe pAusavAsA ratta sarayahemaMta vasaMtagimha pajjaMte chappi uU jahAvibhaveNaM mANamANe kAlaM gAlemANe iTThe saddapharisarasarUvagaMdhe paMcavihe mANussae kAmabhoge paccaNubbhavamANe viharai / To the west of Brahmanakunda, there was a city named Ksatriyakunda. Description. In that city, there lived a ksatriya youth named Jamali. He was rich, powerful, till fearless. He lived in a fine mansion where mrdangas 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. taNaM khattiyakuMDaggAme Nayare siMghADagatikacaukkacaccara jAva... .. bahujaNa saddei vA jahA uvavAie jAva... evaM paNNavei evaM parUvei evaM khalu devANuppiyA ! samaNe bhagavaM mahAvIre Aigare jAva... savvaNNu savvadarisI mAhaNakuMDaggAmassa yasa bahiyA bahusAlae ceie ahApaDirUvaM jAva... viharai / taM mahaphphalaM khalu devAppiyA ! tahArUvANaM arahaMtANaM bhagavaMtANaM jahA uvavAie jAba ...

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Bhagavati Sutra Bk. 9 Ch. 33 75 egAbhimahe khattiyakuMDaggAmaM NayaraM majjhamajjheNaM Niggacchai NiggacchittA jaNava mAhaNakuMDaggAme Nayare jeNeva bahusAlae ceie evaM jahA uvavAie jAva...tivihAe pajjuvAsaNayAe pajjuvAsai / One day, in all the parks, triangles, squares, highways, everywhere, there was the same uproar from crowds in the city of Ksatriyakunna, description as in the Aupopatika Sutra, till many a citizen spoke among themselves, "Oh beloved of the gods ! Bhagavan Mahavira, the organiser of the Order, all knowing and all seeing, has arrived and is camped in the Vahusalaka park outside Brahmanakunda. When the mention of such a worthy name and his line is capable of giving great merit," etc., as in the Aupapatika, till the flow of the entire populace was in the same direction which was, moving through the city of Ksatriyakunda, to the Vahusalaka park, etc., as in the Aupapatika, till worshipped him in three modes. taeNaM tassa jamAlissa khattiyakumArassa taM mahayAjaNasaI vA jAva... jaNasaNNivAyaM vA suNamANassa vA pAsamANassa vA ayaM eyArUve ajjhathie jAva...samappajjitthA- kiM NaM ajja khattiyakuMDaggAme Nayare iMdamahe i vA khaMdamahe i vA mugudamahe i vA NAgamahe i vA javakhamahe i vA bhayamahe i vA kUvamahe i vA taDAgamahe i vA NaImahe i vA dahamahe i vA pavvayamahe i vA rukkhamahe i vA ceiyamahe i vA thUbhamahe i vA jaMNaM ee bahave uggA bhogA rAiNNA ikkhAgA NAyA koravvA khattiyA khattiyaputtA bhaDA bhaDaputtA jahA uvavAie jAva...satthavAhappabhiio pahAyA kayabalikammA jahA uvavAie jAva...Niggacchai evaM saMpehei evaM saMpehittA kaMcuijja purisaM saddAvei saddAvittA evaM vayAsI-kiM NaM devANuppiyA ! ajja khattiyakuMDaggAme Nayare iMdamahe i vA jaav...nniggcchi| taeNaM se kaMcuijjapurise jamAliNA khattiyakumAreNaM evaM vutte samANe hadvatuDhe samaNassa bhagavao mahAvIrassa AgamaNagahiyaviNicchae karayala jamAli khattiyakumAraM jaeNaM vijaeNaM vaddhAvei vaddhAvittA evaM vayAsI-No khalu devANuppiyA ! ajja khattiyakuMDaggAme Nayare iMdamahe i vA jAva...Niggacchati / evaM khalu devANuppiyA! ajja samaNe bhagavaM mahAvIre jAva...savaNNu savvadarisI mAhaNakuMDaggAmassa Nayarassa bahiyA bahusAlae ceie ahApaDirUvaM uggahaM jaav...vihri| taeNaM ee

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76 bhagavatI sUtram zaH 9 uH 33 bahave uggA bhogA jAva...appegaiyA vaMdaNavattiyaM jaav...nniggcchNti| taeNaM se jamAlI khattiyakumAre kaMcuipurisassa aMtiyaM evaM aTTa soccA Nisamma haTTatuTTha jAva...koDuviyapurise sddaavei| saddAvettA evaM vayAsI-khippAmeva bho devANuppiyA ! cAugghaMTaM AsarahaM juttAmeva uvaTThaveha uvaTThavettA mama eyamANattiyaM paccappiNaha / taeNaM te koDuviyapurisA jamAliNA khattiyakumAreNa evaM vuttA samANA jAva...paccappiNaMti / When he heard from his mansion the noise and movement of a multitude of men, Jamali said unto himself, "What's the matter today? Are they celebrating the Indra festival, or Skanda festival, Vasudeva festival, naga 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, Rajanya, Iksvaku, Jnats, 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 Bhagavan Mahavira, 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 Bhagavan Mahavira has arrived at the Vahusalaka park and is duly encamped there. So the ksatriyas 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, Jamali 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. taeNaM se jamAlikhattiyakUmAre jeNeva majjaNaghare teNeva uvAgacchai teNeva uvAgacchittA pahAe kayabalikamme jAva...uvavAie parisAvaNNao tahA bhANiyavvaM jAva...caMdaNokiNNagAyasarIre savvAlaMkAra vibhUsie majjaNagharAo paDiNikkhamai majjaNagharAo paDiNikkhamittA jeNeva bAhiriyA uvaTThANasAlA jeNeva cAugaghaMTe Asarahe teNeva uvAgacchai teNeva uvAgacchittA cAugghaMTa AsarahaM durUhai cAugghaMTaM AsarahaM durUhittA sakoraMTamalladAmeNaM chatteNaM dharijjamANeNaM mahayAbhaDacaDakarapahakaravaMdaparikhitte khattiyakuMDaggAme Nayare

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Bhagavati Sutra Bk. 9 Ch. 33 majjhamajjheNaM Niggacchai NiggacchittA jeNeva mAhaNakuMDaggAme Nayare jeNeva bahusAlae ceie teNeva uvAgacchai uvAgacchittA turae NigiNhei turae NigiNhittA rahaM Thavei rahaM ThavettA rahAo paccorUhai paccorUhittA pupphataMbolA''uhamAiyaM vAhaNAo ya visajjei vAhaNAo visajjettA egasADiyaM uttarAsaMgaM karei karettA AyaMte cokkhe paramasuibbhUe aMjalimauliyahatthe jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchai uvAgacchittA samaNaM bhagavaM mahAvIraM tikkhutto AyAhiNapayAhiNaM karei karettA jAva...tivihAe pajjuvAsaNAe pjjuvaasi| taeNaM samaNe bhagavaM mahAvIre jamAlissa khattiyakumArassa tIse ya mahatimahAliyAe isi jAva...dhammakahA jAva...parisA pddigyaa| Jamali went to his bath room and performed the necessary rites connected with bath, as described in the Aupayatika, 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, Jamali passed through Ksatriyakunda and arrived at Vahusalaka 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 Bhagavan Mahavira with folded hands. He moved round him thrice and duly worshipped him. After Bhagavan Mahavira had addressed his noble and inspiring words to Jamali and the vast assembly of men, people went back. taeNaM se jamAlikhattiyakumAre samaNassa bhagavao mahAvIrassa aMtie dhamma soccA Nisamma haTTatuTTha jAva...hiyae uThAe uTThai uTThAe uTThattA samaNaM bhagavaM mahAvIraM tikkhutto jAva...NamaMsittA evaM vayAsI-saddahAmi NaM bhaMte ! NiggaMthaM pAvayaNaM pattiyAmi NaM bhaMte ! NiggaMthaM pAvayaNaM roemi NaM bhaMte ! NiggaMthaM pAvayaNaM abbhuTThami NaM bhaMte ! NiggaMthaM pAvayaNaM evameyaM bhaMte ! tahameyaM bhaMte ! avitahameyaM bhaMte ! asaMdiddhameyaM bhaMte ! jAva...se jaheyaM tumbhe vayaha jaM NavaraM devANuppiyA ! ammApiyaro ApucchAmi taeNaM ahaM devANuppiyANaM aMtiyaM muDe bhavittA agArAo aNagAriyaM pabvayAmi ahAsuhaM devANuppiyA ! mA paDibaMdha /

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78 bhagavatI sUtram zaH 9 u: 33 Having heard the sermon, Jamali 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, Bhagavan MahavIra said, "Oh beloved of the gods ! Do as it may please you, but dealy not." taeNaM se jamAlI khattiyakumAre samaNeNaM bhagavayA mahAvIreNaM evaM vutte samANe haTTatuTTe samaNaM bhagavaM mahAvIraM tikkhutto jAva...NamaMsittA tAmeva cAugghaMTa AsarahaM durUhei durUhittA samaNassa bhagavao mahAvIrassa aMtiyAo bahusAlAo ceiyAo paDiNikkhamai paDiNikkhamittA sakoraMTa jAva...dharijjamANe NaM mahayAbhaDacaDagara jAva...parikkhitte jeNeva khattiyakuMDaggAme Nayare teNeva uvAgacchai uvAgacchittA khattiyakuMDaggAmaM Nayara majhamajjheNaM jeNeva sae gehe jeNeva bAhiriyA uvaTThANasAlA teNeva uvAgacchai uvAgacchittA turae NigiNhai NigiNhittA rahaM Thavei ThavittA rahAo paccoruhai rahAo paccoruhittA jeNeva abhiMtariyA uvaTThANasAlA jeNeva ammApiyaro teNeva uvAgacchai uvAgacchittA ammApiyaro jaeNaM vijaeNaM vaddhAvei jaeNaM vijaeNaM vaddhAvittA evaM vayAsIevaM khalu ammayAo ! mae samaNassa bhagavao mahAvIrassa aMtiyaM dhamme NisaMte se vi ya me dhamme icchie paDicchie abhiruie| taeNaM taM jamAli khattiyakumAraM ammApiyaro evaM vayAsI-dhaNNe si NaM tuma jAyA ! kayatthe si NaM tumaM jAyA ! kayapuNNe si NaM tuma jAyA ! kayalakkhaNe si NaM tuma jAyA ! jaM NaM tume samaNassa bhagavao mahAvIrassa aMtiyaM dhamme NisaMte se vi ya dhamma icchie paDicchie abhiruie| Having obtained the permission, Jamali was immensely delighted and pleased at heart. He moved thrice round Bhagavan Mahavira, 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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Bhagavati Sutra Bk. 9 Ch. 33 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 Bhagavan Mahavira. 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 Bhagavan Mahavira, and that his words have impressed you and appeared to you to be wholesome." "" 79% taeNa se jamAlikhattiyakumAre ammApiyaro doccaM pi evaM vayAsI -- evaM khalu mae ammayAo ! samaNassa bhagavao mahAvIrassa aMtie dhamma NisaMte jAva... abhiruie / taeNaM ahaM ammayAo ! saMsArabhauvvigge bhIe jammajarAmaraNeNaM taM icchAmi NaM ammayAo tubbhehiM avbhaNuSNAe samANe samaNassa bhagavao mahAvIrassa aMtiyaM muMDe bhavittA agArAo aNagAriya pavvaittae / Jamali 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 Mahavira to join his holy order of monks." taNaM sA jamAlissa khattiyakumArassa mAyA taM aNiTTha akaMtaM appiyaM amaNuNNaM amaNAmaM asuyapuvvaM giraM soccA Nisamma seyAgayaromakUpagalaMtavilINagattA sogabharapaveviyaMgamaMgI NitteyA dINavimaNavayaNA karayalamaliyavvatakkhaNaoluggadubvalasarIralAvaNNasuNNaNicchAyA gayasirIyA mucchAvasaNaTTha kamalamAlA pasiDhilabhUsaNa paDatakhuNNiya saMcuNNiyadhavalavalayapavbhaTThauttarijjA ceyagaruI sukumAlavikiNNakesahatthA parasuNikatta vva caMpagalayA Nivvattamahe va

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80 bhagavatI sUtram zaH 9 u 33 iMdaTThI vimukkasaMdhibaMdhaNA koTTimatalaMsa ghasatti sambaMgehi saMNivar3iyA / taNaM sA jamAlisa khattiyakumArassa mAyA sasaMbhamovattiyAe turiyaM kaMcaNabhiMgAramuhaviNiggayasIya lavimalajaladhAraparisiccamANaNivvAviyagAyalaTThI ukkhevayatA liyaMTavIyaNagajaNiyavAeNaM saMphusieNaM aMteuraparijaNeNaM AsAsiyA - samANI royamANI kaMdamANI soyamANI vilavamANI jamAli khattiyakumAraM evaM vayAsI tumaM si NaM jAyA ! ammaM ege putte iTThe kaMte pie maNuSNe maNAme thejje vesAsie sammae bahumae aNumae bhaMDakaraMDagasamANe rayaNe rayaNambhUe jIviUsaviye hiyayaNaMdijaNaNe uMbarapupphamiva dullahe savaNayAe kimaMga ! puNa pAsaNayAe / taM No khalu jAyA ! amhe icchAmo tubbhaM khaNamavi vippaogaM taM acchA hi tAva jAyA ! jAva... tAva amhe jIvAmo tao pacchA amhehiM kAlagaehiM samANehiM pariNayavaye vaDDhiyakulavaMsataMtukajjammi Niravayakkha samaNassa bhagavao mahAvIrassa aMtiyaM muMDe bhavittA agArAo aNagAriyaM hisi / 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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Bhagavati Sutra Bk. 9 Ch. 33 81 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." taeNaM jamAlI khattiyakumAre ammApiyaro evaM vayAsI-tahA vi NaM taM ammayAo! jaM NaM tubbhe mama evaM vayaha tumaM si NaM jayA ! amhaM ege putte iTTha kaMte ceva jAva...pavvaihisi / evaM khalu ammayAo! mANussae bhave aNegajAijarAmaraNarogasArIramANasapakAmadukkhaveyaNavasaNasaovaddavAvibhUe adhuve aNiie asAsae saMjjhabbharAgasarise jalabubbuyasamANe kusaggajalabiMdusaNNibhe suviNagadaMsaNovame vijjulayAcaMcale aNicce saDaNapaDaNaviddhaMsaNadhamme puvi vA pucchA vA avassa vippajahiyavve bhvissi| se kesa NaM jANai ammayAo! ke pubbi gamaNayAe ke pacchA gmnnyaae| taM icchAmi NaM ammayAo! tunbhehiM abbhaNuNNAe samANe samaNassa jAva...pavvaittae / Jamali 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." ..., taeNaM taM jamAli khattiyakumAraM ammApiyaro evaM vayAsI-imaM ca te jAyA ! sarIragaM pavisiTTharUvalakkhaNavaMjaNaguNovaveyaM uttamabalavIrIyasattajuttaM viNNANa

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bhagavatI sUtram za: 9 uH 33 viyakkhaNaM sasohaggaguNasamussiya abhijAyamahakkhamaM vivihavAhirogarahiyaM NirUvahayaudattalaTTha paMcidiyapaDupaDhamajovvaNatthaM aNegauttamaguNehiM saMjuttaM taM aNuhohi tAva jAyA / NiyagasarIrarUvasohaggajovvaNaguNe tao pacchA aNubhUya NiyagasarIrarUvasohaggajovvaNaguNe amhehi kAlagaehiM samANehi pariNayavaye vaDDiyakulavaMsataMtukajjammi Niravayakkhe samaNassa bhagavao mahAvIrassa aMtiyaM muDe bhavittA agArAo aNagAriyaM pavvaihisi / 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." taeNaM se jamAlI khattiyakumAre ammApiyaro evaM vayAsI-tahA vi NaM taM ammayAo! jaM NaM tubbhe mamaM evaM vayaha-imaM ca NaM te jAyA ! sarIragaM taM ceva jAva...pavvaihisi / evaM khalu ammayAo! mANussagaM sarIraM dukkhAyayaNaM vivihavAhisayasaMNikeyaM aTThiyakaTTha TThiyaM chirANhArujAloNaddhasaMpiNaddhaM maTTiyabhaMDaM va dubbalaM asuisaMkiliTTha aNiTThaviyasavvakAlasaMThappayaM jarAkuNimajajjaragharaM va saDaNapaDaNaviddhaMsaNadhamma pugvi vA pacchA vA avassaM vippajahiyavvaM bhvissi| se ke saNaM jANai ammayAo! ke puvi taM ceva jaav...pvvitte| Jamali 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 83 taeNaM taM jamAli khatti yakumAraM ammApiyaro evaM vayAsI-imAo ya te jAyA! vipulakulabAliyAo sarisiyAo sarittayAo sarivvayAo sarisalAvaNNarUvajovvaNaguNovaveyAo sarisaehito kulehito ANielliyAo kalAkusalasavvakAlalAliyasuhociyAo maddavaguNajuttaNi uNaviNaovayArapaMDiyaviyakkhaNAo maMjulamiyamahurabhaNiyavihasiyavippekkhiyagaivilAsaciTTiyavisArayAo avikalakulasIlasAliNIo visuddhakulavaMsasaMtANataMtuvaddhaNappagabbhavayabhAviNIo maNANukUlahiyaicchiyAo aTTha tujjha guNavallahAo uttamAo NiccaM bhAvANurattasavvaMgasudarIo bhaariyaao| taM bhujAhi tAva jAyA ! eyAhiM saddhi viule mANussae kaambhoNge| tao pacchA bhuttabhogI visayavigayavocchiNNakouhalle amhehiM kAlagaehiM jAva...pavvaihisi / 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." taeNaM se jamAlI khattiyakumAre ammApiyaro evaM vayAsI-tahA vi NaM taM ammayAo! jaM NaM tumbhe mama eyaM vayaha-imAo te jAyA ! vipulakula jAva...pavvaihisi / evaM khalu ammayAo ! mANussagA kAmabhogA asuI asAsayA vaMtAsavA pittAsavA khelAsavA sukkAsavA soNiyAsavA uccArapAsavaNakhelasiMghANagavaMtapittapUyasukkasoNiyasamubhavA. amaNu NNadurUvamuttapUiyapurisapuNNA mayagaMdhussAsaasubhaNissAsaubveyaNagA bIbhatthA appakAliyA lahusagA kalamalAhiyAsadukkhabahujaNasAhAraNA parikilesakicchadukkhasajjhA abuha

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- bhagavatI sUtram zaH 9 u: 33 jaNaNiseviyA sayA sAhugarahaNijjA aNaMtasaMsAravaddhaNA 'kaDugaphalavivAgA cuDallivva amuccamANadukkhANubaMdhiNo siddhigmnnvigghaa| se ke sa NaM jANai abhmayAo! ke puTviM gamaNayAe ke pcchaa| taM icchAmi NaM ammayAo jaav...pvvitte| Jamali 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." . . * taeNaM taM jamAli' khattiyakumAraM ammApiyaro evaM vayAsI-ime ya te jAyA ! ajjayapajjayapiupajjayAgae subahuhiraNNe ya suvaNNe ya kase ya dUse ya viuladhaNakaNaga jAva...saMtasArasAvaejje alAhi jAva...AsattamAo kulavaMsAo pakAmaM dAuM pakAmaM bhottu paribhAeu taM aNuhohi tAva jAyA ! viule mANussae iDisakkArasamudae tao pacchA aNuhUyakallANe vaDDiyakulavaMsa: jAva... pabvaihisi / 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 Sutra Bk. 9 Ch. 33 85 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." taeNaM se jamAlI khattiyakumAre ammApiyaro evaM vayAsI-tahA vi NaM taM ammayAo! jaM NaM tubbhe mamaM evaM vayaha imaM ca te jAyA ! ajjayapajjaya jaav...pvvihisi| evaM khalu ammayAo ! hiraNNe ya suvaNNe ya jAva... sAvaejje aggisAhie corasAhie rAyasAhie maccusAhie dAiyasAhie aggisAmaNNe jAva...dAiyasAmaNNe adhuve aNiie asAsae puvi vA pacchA vA avassa vippajAhiyabve bhavissai se kesa NaM jANai taM caiva * jAva... pvvitte| Jamali 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." taeNaM taM jamAli khattiyakumAraM ammayAo jAhe No saMcAeMti visayANulomAhiM bahUhiM AghavaNAhi ya. paNNavaNAhi ya saNNavaNAhi ya viNNavaNAhi ya Aghavettae vA paNNavettae vA saNNavettae vA viNNavettae vA tAhe visayapaDikulAhiM saMjamabhayuvveyaNakarAhiM paNNavaNAhiM paNNavemANA evaM vayAsI-evaM khalu jAyA ! Niggathe pAvayaNe sacce aNuttare kevale jahA Avassae jAva... savvadukkhANaM aMtaM krei| ahIva egaMtadiTThIe khuro iva egaMtadhArAe lohamayA javA cAveyavvA vAluyAkavale iva NissAe gaMgA vA mahANaI paDisoyagamaNayAe mahAsamuddo vA bhuyAhiM duttro| tikkhaM kamiyavvaM garuyaM laMbeyavvaM asidhAragaM vayaM cariyabvaM / No khalu kappai jAyA! samaNANaM NiggaMthANaM AhA kammie i vA uddesie i vA... missaja'e i vA ajjhoyarae i vA pUie i vA kIe i vA pAmicce i vA achejje i vA aNisa? i vA abhihaDe i vA kaMtArabhatte i vA dunbhikkhabhatte i vA gilANabhatte i vA vaddaliyAbhatte i vA pAhuNagabhatte i vA sejjAyarapiMDe i vA rAyapiDe i vA mUlabhoyaNe i vA kaMdabhoyaNe i vA

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bhagavatI sUtram zaH 9 u: 33 phalabhoyaNe i vA bIyabhoyaNe i vA hariyabhoyaNe i vA bhuttae vA pAyae vA / tumaM si ca NaM jAyA ! suhasamucie No ceva NaM duhasamucie / NAlaM siyaM NAlaM unhaM NAlaM khuhA NAlaM pivAsA NAlaM corA NAlaM vAlA NAlaM daMsA NAlaM masagA NAlaM vAiya pattiyaseMbhiyasaNNivAie viviharogAyake parissahovasagge udiNe ahiyA vittae / taM No khalu jAyA ! amhe u icchAmo tubbhaM khaNamavi vippaogaM taM acchAhi tAva jAyA ! jAva... tAva amhe jIvAmo / tao pacchA amhehi jAva... . pavvaihisi / 86 Having failed to change the mind of their son through persuasion, despite all their attractive speeches, arguments, inducements and allurements, Jamali'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 Ganga 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 Sutra Bk. 9 Ch. 33 87 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." taeNaM se jamAlI khattiyakumAre ammApiyaro evaM vayAsI-tahA vi NaM taM ammayAo! jaM NaM tubbhe mamaM evaM vayaha evaM khalu jAyA ! NiggaMthe pAvayaNe sacce aNuttare kevale taM ceva jaav...pvvihisi| evaM khalu ammayAo! NiggaMthe pAvayaNe kIvANaM kAyarANaM kApurisANaM ihalogapaDivaddhANaM paralogaparaMmuhANaM visayatisiyANaM duraNucare paagyjnnss| dhIrassa Nicchiyassa vavasiyassa No khalu etthaM kiMci vi dukkaraM krnnyaae| taM icchAmi NaM ammayAo! tubhehiM abbhaNugNAe samANe samaNassa bhagavao mahAvIrassa jaav...pvvitte| ___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." taeNaM taM jamAli khattiyakumAraM ammApiyaro jAhe No saMcAeMti visayANulomAhiM ya visayapaDikUlAhi ya bahUhiM AghavaNAhi ya paNNavaNAhi ya Adhavittae vA jAva...viNNavittae vA tAhe akAmAI ceva jamAlissa khattiyakumArassa NikkhamaNaM aNumaNNitthA /

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bhagavatI sUtram zaH 9 u 33 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. 88 koDu biyapurise sahAvei taNaM tassa jamAlissa khattiyakumArassa piyA sovittA evaM vayAsI - khippAmeva bho devANuppiyA ! khattiyakuMDaggAmaM NayaraM sabbhiMtara bAhiriyaM AsiyasaMmajjivalittaM jahA uvavAie jAva... paccapiNaMti / taeNaM se jamAlissa khattiyakumArassa piyA doccaM pi vipurise sAi saddAvittA evaM vayAsI - khippAmeva bho devANuppiyA ! jamAlisa khattiyakumArassa mahatthaM mahagghaM maharihaM vipulaM NikkhamaNAbhiseyaM agar | taNaM te koDu biyapurisA taheva jAva... . paccapiNaMti / taeNaM taM jamAli khattiyakumAraM ammApiyaro sIhAsaNavaraMsi puratthAbhimuhaM NisIyAveMti siyAvettA asaNaM sovaNiyANaM kalasANaM evaM jahA rAyappaseNaijje jAva... aTThasaeNaM bhomejjANaM kalasANaM savviDDhie jAva... mahayA raveNaM mahayA mahA NikkhamaNAbhise eNaM abhisicaMti / 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 Aupapatika, 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, Jamali'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 Rajaprasniya Sutra. ?" mahayA mahayA NikkhamaNAbhiseeNaM abhisiMcittA karayala jAva... .jaeNaM vijaeNaM vaddhAveti jaeNaM vijaeNaM vaddhAvittA evaM vayAsI--bhaNa jAyA ! kiM demo kiM payacchAmo kiNA vA te aTTho ? taeNa se jamAlI khattiyakumAre ammApaya evaM vayAsI - icchAmi NaM ammayAo kuttiyAvaNAo rayaharaNaM

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Bhagavati Sutra Bk. 9 Ch. 33 ca paDiggan ca ANiuM kAsavagaM ca saddAviuM / taeNa se jamAlissa khattiyakumArassa piyA koDu' biyapurise sahAvei koDu biyapurise saddAvittA evaM vayAsI - khippAmeva bho devANuppiyA ! sirigharAo tiSNi sayasahassAiM sahAya dohiM sayasa hasseNaM kuttiyAvaNAo rayaharaNaM ca paMDiggahaM ca ANeha saya sahasseNaM kAsavagaM saddAveha | 89 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 Jamali said, "Dear parents! Please get me my duster and the begging bowl from the kutrika shop; also call in a barber from the same place." taNaM te koDu biyapurisA jamAlissa khattiyakumArassa piuNA evaM vRttA samANA haTTha tuTTha karayala jAva... paDisuNettA khippAmeva sirigharAo tiSNisahassAiM taheva jAva... kAsavagaM saddAveMti / 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." taNaM se kAsava jamAlissa khattiyakumArassa piuNA koDu biyapurisehi saddAvie samANe haTTa tuTThe pahAe kayabaliMkamme jAva... sarIre jeNeva jamAlissa khattiyakumArassa piyA teNeva uvAgacchai / 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 Jamali's father. f uvAgacchittA karayala jamAlissa khattiyakumArassa piyaraM jaeNaM vijaeNaM vaddhAvei jaeNaM vijaeNaM vRddhAvittA evaM vayAsI - saMdisaMtu NaM devAppiyA ! jaM mae karaNijjaM / taNaM se jamAlissa khattiyakumArassa piyA taM kAsavarga evaM vayAsI - tumaM devANuppiyA ! jamAlissa khattiyakumArassa pareNaM jatteNaM cauraMgulavajje NikkhamaNapAoge

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bhagavatI mUtram zaH 9 u: 33 aggakeMse kppehi| taeNaM se kAsave jamAlissa khattiyakumArassa piuNA evaM vutte samANe haTTatuTThakarayala jAva...evaM sAmI ! tahattANAe viNaeNaM vayaNaM pddisunnei| Having arrived, the barber shouted victory and success for Jamali's father and enquired what for he had been called, whereon said Jamali's father as follows: "Oh beloved of the gods ! Please cut the hairs of Jamalikumar 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." paDisuNittA surabhiNA gaMdhodaeNaM hatthapAe pakkhAlei pakkhAlittA suddhAe aTThapaDalAe pottIe muhaM baMdhai muhaM baMdhittA jamAlissa khattiyakumArassa pareNaM jatteNaM cauraMgulavajje NikkhamaNapAogge aggakese kppei| taeNaM sA jamAlissa khattiyakumArassa mAyA haMsalakkhaNeNaM paDasADaeNaM aggakese paDicchai aggakese paDicchittA surabhiNA gaMdhodaeNaM pakkhAlei surabhiNA gaMdhodaeNaM pakkhAlittA aggehi varehiM gaMdhehi mallehi accei aggehiM varehiM gaMdhehiM mallehi accittA suddhe vatthe baMdhai suddhe vatthe baMdhittA rayaNakaraMDagaMsi pakkhivai pakkhivittA hAravAridhArasiMduvArachiNNamuttAvalippagAsAiM suyaviyogadUsahAI aMsUI viNimmuyamANI viNimmuyamANI evaM vayAsI-esa NaM amhaM jamAlissa khattiyakumArassa bahUsu tihIsu ya pavvaNIsu ya ussavesu ya jaNNesu ya chaNNesu ya apacchime darisaNe bhavissaIti kaTTa, UsIsagamUle Thavei / 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 Jamali'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 sinduvar flowers scattered or

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Bhagavati Satra Bk. 9 Ch. 33 91 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 nagas, and so on and so forth." Having said like that, she deposited the casket beneath her pillow. taeNaM tassa jamAlissa khattiyakumArassa ammApiyaro doccaM pi uttarAvakkamaNaM sIhAsaNaM rayAti doccaM pi uttarAvakkamaNaM sIhAsaNaM rayA vittA jamAlissa khattiyakumArassa seyApIyaehiM kalasehiM pahAveMti seyApiyaehiM kalasehiM pahAvittA pamhalasukumAlAe surabhIe gaMdhakAsAIe gAyAi lUhati lUhittA saraseNaM gosIsacaMdaNeNaM gAyAiM aNulipaMti aNulipittA NAsANissAsavAyavojhaM cakkhuharaM vaNNapharisajuttaM hayalAlApelavA'iregaM dhavalaM kaNagakhacitaMtakammaM maharihaM haMsalakkhaNapaDasADagaM parihiMti parihittA hAraM piNaddheti piNaddhittA addhahAraM piNaddhati piddhittA evaM jahA sUriyAbhassa alaMkAro taheva jAva...cittaM rayaNasaMkaDukkaDaM mauDa piNiddhati / ki bhunnaa| gaMthimaveDhimapUrimasaMdhAimeNaM cauvviheNaM malleNaM kapparukkhagaM piva alaMkiyavibhUsiyaM kareMti / taeNaM se jamAlissa khattiyakumArassa piyA koDubiyapurise saddAvei saddAvittA evaM vayAsI-khippAmeva bho devANuppiyA ! aNegakhaMbhasayasaNNiviTTha lIlaTThiyasAlabhaMjiyAgaM jahA rAyappaseNaijje vimANavaNNao jAva...maNirayaNaghaMTiyAjAlaparikkhittaM purisasahassavAhiNi sIyaM uvaTTaveha uvaTThavettA mama eyamANattiyaM pccppinnh| When this was done, Jamali'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 gosirsa 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 Rajaprasnija Satra, till placed a turban

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bhagavatI sUtram zaH 9 u: 33 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, Jamali'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 Rajaprasniya Sutra, till to be carried by a thousand bearers, and report to me the execution of my order." 92 koDu' biyapurisA jAva... paccappiNaMti / taeNaM sejamAlI khattiyakumAre kesAlaMkAregaM vatthAlaMkAreNaM mallAlaMkAreNaM AbharaNAlaMkAreNaM cauvviNaM alaMkAreNaM alaMkArie. samANe paDipuNNAlaMkAre sIhAsaNAo abbhuTThe i sIhAsaNAo abbhuTThittA sIyaM aNuppadAhiNIkaremANe sIyaM durUhai durUhittA sIhAsaNavaraM si puratthA'bhimuhe saNasaNNA / 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. taNaM tassa jamAlissa khattiyakumArassa mAyA vhAyA kayabalikammA jAva... sarIrA haMsa lakkhaNaM paDasADagaM gahAya sIyaM aNuppadAhiNIkaremANI sIyaM durUhai sIyaM durUhittA jamAlissa khattiyakumArassa dAhiNe pAse bhaddAsaNavaraMsi saNasaNNA / taNaM tassa jamAlissa khattiyakumArassa ammadhAI vhAyA jAva... sarIrA rayaharaNaM paDiggahaM ca gahAya sIhaM aNuppadAhiNIkaremANI sI durUhai sIyaM durUhittA jamAlissa khattiyakumArassa vAme pAse maddAsaNavaraMsi saNasaNNA / taNaM tassa jamAlisa khattiyakumArassa piTThao egA varataruNI siMgArAgAracAruvesA saMgayagaya jAva... rUvovvaNavilAsakaliyA suMdarathaNahimarayaya kumuda kuMde duppagAsaM sakoraMTamalladAmaM dhavalaM AyavattaM gahAya salIlaM uvariM dhAremANI dhAremANI ciTThai / taeNaM tassa jamAlissa ubhao pAsiM duve varataruNIo siMgArAgAracAru jAva... kaliyAo NANAmaNikaNaga

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Bhagavati Sutra Bk. 9.Ch. 33 rayaNavimalamaharihatavaNijjujjalavicittadaMDAo cilliyAo saMkhaMkakuMdadudagarayaamayamahiyapheNapujasaNNikAsAo dhavalAo" cAmarAo gahAya salIlaM bIyamANIo citttthti| taeNaM tassa jamAlissa khattiyakumArassa uttarapurasthimeNaM egA varataruNI siMgArAgAra jAva...kaliyA seyaM rayayAmayaM vimalasalilapuNNaM mattagayamahAmu hAki isamANaM bhiMgAraM gahAya citttthi| taeNaM tassa jamAlissa khattiyakumArassa dAhiNapuratthimeNaM egA varataruNI siMgArAgAra jAva...kaliyA cittakaNagadaMDaM tAlaveMTa gahAya citttthi| Then the mother of Jamali, 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 Jamali. Then Jamali'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 Jamali. 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 Jamali two beautiful dames with exquisite grace and beautiful robes fanning him with camaras 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 Jamali 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. taeNaM tassa jamAlissa khattiyakumArassa "piyA koDubiyapurise sadAveM saddAvittA evaM vayAsI-khippAmeva bho devANuppiyA ! sarisayaM saritayaM

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bhagavatI sUtram zaH 9 u. 33 sarivvayaM sarisalAvaNNarUvajobvaNaguNovaveyaM egAbharaNa vasaNagahiyaNijjoyaM koDubiyavarataruNasahassaM sddaaveh| taeNaM te koDubiyapurisA jAva... paDisuNittA khippAmeva sarisayaM sarittayaM jAva...saddAveMti / Then Jamali'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. - taeNaM te koDubiyapurisA jamAlissa khattiyakumArassa piuNA koDubiyapurisehiM sadAviyA samANA haTTatuTTa hAyA kayabalikammA kayakouyamaMgalapAyacchittA egAbharaNavasaNagahiyaNijjoyA jeNeva jamAlissa khattiyakumArassa piyA teNeva uvAgacchaMti teNeva uvAgacchittA karayala jAva...vaddhAvettA evaM vayAsI-saMdisaMtu NaM devANuppiyA! jaM ammehi karaNijja / Being thus commissioned, one thousand young men were delighted and happy. They took their bath, dressed and decorated themselves alike and reported to Jamali'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.' taeNaM se jamAlissa khattiyakumA rassa piyA taM koDubiyavararuNasahassaM pi evaM vayAsI-tubbhe NaM devANuppiyA ! hAyA kayabalikammA jAva...gahiyaNijjoA jamAlissa khattiyakumArassa sIyaM parivahaha / Thereon spake thus Jamali's father," Oh beloved of the gods ! You have to carry Jamalikumar in his palanquin." taeNaM te koDubiyapurisA jamAlissa khattiyakumArassa jAva... paDisuNittA pahAyA jAva...gahiyaNijjoA jamAlissa khattiyakumArarasa sIyaM privhNti| taeNaM tassa jamAlissa khattiyakumArassa purisasahassavAhiNi sIyaM durUDhassa samANassa tappaDhamayAe ime aTTha maMgalagA purao ahANupuTavIe saMpaTTiyA taM jahA-sotthiyasirivaccha jaav...dppnnaa| tayANaMtaraM ca NaM puNNakalasabhiMgAraM jahA uvavAie jAva...gagaNatalamaNulihaMtI purao

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Bhagavali Satra Bk. 9 Ch. 33 ahANupuvIe saMpaTTiyA evaM jahA uvavAie taheva bhANiyavvaM jAva... AloyaM ca karemANA jayajayasadaM ca pauMjamANA purao ahANupuvIe sNpttttiyaa| tayANaMtaraM ca NaM bahave uggA bhogA jahA uvavAie jAva... mahApurisavaggurAparikkhittA jamA lissa khattiyakumArassa purao ya maggao ya pAsao ya ahANupuvIe sNptttthiyaa| The youngmen did accordingly. Ahead of the palanquin started the following eight auspicious objects: svastika, srivatsa, nandyavarta, vardhamanaka, bhadrasana, 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. taeNaM se jamAlissa khattiyakumArassa piyA vhAyA kayabalikammA jAva... vibhUsie hatthikkhaMdhavaragae sakoraMTamalladAmeNaM chatteNaM dharijjamANeNaM seyavara cAmarAhiM uddhavvamANIhiM hayagayarahapavarajohakaliyAe cAuraMgiNIe seNAe saddhiM saMparivuDe mahayAbhaDacaDagara jAva...parikkhitte jamAlissa khattiyakumArassa piTTao annugcchi| taeNaM tassa jamAlissa khattiyakumArassa purao mahaM AsA AsavarA ubhao pAsiM NAgA NAgavarA piTThao rahA rhsNgellii| taeNaM se jamAlI khattiyakumAre abbhugAyabhiMgAre parigahiyatAliyaMTe Usaviyaseyachatte pavIiyaseyacAmarabAlavIyaNAe savviDDIe jAva...NAiyaraveNaM tayANaMtaraM ca bahave laTThiggAhA kuMtaggAhA jAva...putthayagAhA jaav...viinnggaahaa| tayANaMtaraM ca NaM aTThasayaM gayANaM aTThasayaM turayANaM aTThasaya rahANaM / tayANaMtaraM ca NaM lauDaasikotahatthANaM bahUNaM pAyattANINaM purao saMpaTThiyaM / tayANaMtaraM ca NaM nahave rAIsaratalavara jAva...satthavAhappabhiio purao saMpaTThiyA khattiyakuMDaggAmaM NayaraM majjhamajjheNaM jeNeva mAhaNakuMDaggAme Nayare jeNeva bahusAlae ceie jeNeva samaNe bhagavaM mahAvIre teNeva pahArettha gmnnaae| Jamali'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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bhagavatI sUtram zaH 9 u: 33 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 Jamalikumar, 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 vina. 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 Ksatriyakunda, the procession proceed towards Vahusalaka park outside the city where was camped Bhagavan Mahavira with his monks. taeNaM tassa jamAlissa khattiyakumArassa khattiyakuMDaggAmaM NayaraM majjhamajheNaM NiggacchamANassa siMghADagatiyacaukka jAva...pahesu bahave atthatthiyA jahA uvavAie jAva...abhiNaMdiyA ya abhitthuNaMtA ya evaM vayAsI-jaya jaya NaMdA ! dhammeNaM jaya jaya gaMdA ! taveNaM jaya jaya gaMdA ! bhadaM te abhaggehiM NANadasaNacarittamuttamehiM ajiyAiM jiNAhiH iMdiyAI jIyaM ca pAlehi samaNadhamma / jiyaviggho viya vasAhi taM deva ! siddhimajhe NihaNAhi ya rAgadosamalle taveNaM dhiidhaNiyavaddhakacche maddAhi ya aTTha kammasattU jhANeNaM uttameNaM sukkeNaM appamatto harAhi ArAhaNapaDAgaM ca dhIra! telokkaraMgama meM pAvaya vitimiramaNuttaraM kevalaM ca NANaM gaccha ya mokkhaM paraM padaM jiNavarovadiTThaNaM siddhimaggeNaM akuDileNaM haMtA parIsahacama abhibhaviya gAmakaMTakovasaggANaM dhamme te adigdhamattha-tti kaTTa abhiNaMdaMti ya abhiONaMti ya / 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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Bhagavati Sutra Bk. 9 Ch. 33 97 path of the sramanas. 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 !" taeNaM se jamAlI khattiyakumAre NayaNamAlAsahassehi picchijjamANe picchijjamANe evaM jahA uvavAie kuNio jAva...Niggacchai NiggacchittA jeNeva mAhaNakuMDaggAme Nayare jeNeva bahusAlae ceie teNeva uvAgacchai uvAgacchittA chattAIe titthagarAisae pAsai pAsittA purisasahassavAhiNi sIyaM Thavei purisasahassavAhiNio siyAo pccoruhi| taeNaM taM jamAli khattiyakumAraM ammApiyaro purao kAuM jeNeva samaNe bhagavaM sahAvIre teNeva uvAgacchaMti uvAgacchittA samaNaM bhagavaM mahAvIraM tikkhutto jAva...NamaMsittA evaM vayAsI--evaM khalu bhaMte ! jamAlI khattiyakumAre amhaM ege putte i8 kaMte jAva...kimaMga! puNapAsaNayAe se jahA NAmae uppale i vA paume i vA jAva...sahassapatte i vA paMke jAe jale saMvuDDha No'valippai paMkaraeNaM No'valippai jalaraeNaM evAmeva jamAlI vi khatti yakumAre kAmehiM jAe bhogehiM saMvRDDe No vilippai kAmaraeNaM No vilippai bhogaraeNaM No vilippai mittaNAiNiyagasayaNasaMbaMdhiparijaNeNaM / esa NaM devANuppiyA ! saMsArabhayumvigge bhIe jammaNa mrnnennN| devANuppiyANaM aMtie muDe bhavittA agArAo aNagAriyaM pvvtei| taM evaM NaM devANuppiyANaM amhe sIsabhikkhaM dalayAmo paDicchaMtu NaM devANuppiyA ! sIsa bhikkhaM / __Like Konika (vide Aupapatika 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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bhagavatI sUtram zaH 9 u 33 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, Jamalikumar. 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, Jamalikumar 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, Jamali, 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." 98 taNaM samaNe bhagavaM mahAvIre jamAli khattiyakumAraM evaM vayAsI --ahAsuhaM devAppiyA ! mA par3ibaMdhaM / taeNaM se jamAlI khattiyakumAre samaNeNaM bhagavayA mahAvIreNa evaM vRtte samANe haTTa samaNaM bhagavaM mahAvIraM tikkhutto jAva... NamaMsittA uttarapuratthimaM disibhAgaM avakkamai avakkamittA sayameva AbharaNamallAlaMkAraM omuyai / taeNaM sA jamAlissa khattiyakumArassa mAyA haMsa lakkhaNaM paDasADaeNaM AbharaNamallAlaMkAraM paDicchai pasicchittA hAravAri jAva... viNimmuyamANI viNimmuyamANI amAli khattiyakumAraM evaM vayAsIghaDiyavvaM jAyA ! jaiyavvaM jAyA ! parikkamiyavvaM jAyA ! assiM ca NaM aTThe No pamAeyavvaM ti kaTTa, jamAlissa khattiyakumArassa ammApiyaro samaNaM bhagavaM mahAvIraM vaMdati NamaMsaMti vaMdittA NamaMsittA jAmeva disi pAubbhUmA tAmeva disi paDigayA / Thereon Sramana Bhagavan Mahavira spake unto the ksatriya youth Jamalikumar : "Oh beloved of the gods ! Do as it may suit thee, but delay not." Being thus spoken to by Bhagavan Mahavira, Jamali 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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99 Bhagavati Sutra Bk. 9 Ch. 33 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 Bhagavan Mahavira and went back to the direction from which they came. taNaM se jamAlI khattiyakumAre sayameva paMcamuTThiyaM loyaM karei karitA jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchai evaM jahA usabhadatto taheva pavvaio varaM paMcahi purisasahi saddhi taheva jAva... sAmAiyamAiyAI ekkArasa aMgAI ahijjhai ahijjhittA bahUhiM cautthachaTThaTThama jAva... mAsaddhamA sakhamaNehi vicitehi tavokammehiM appANaM bhAvemANe viharai / Thus Jamali entered into the holy order of Bhagavan Mahavira, like brahmin Rsabhadatta, by uprooting himself of hairs. He was accompanied by five hundred men who too courted monkhood. Monk Jamali 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. taeNa se jamAlI aNagAre aNNayA kayAi jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchai uvAgacchittA samaNaM bhagavaM mahAvIraM vaMdai NamaMsai vaMdittA NamaMsittA evaM vayAsI - icchAmi NaM bhaMte tumbhehiM abbhaNuNNAe samANe paMcahi aNagArasahiM saddhi bahiyA jaNavayavihAraM viharittae / taraNaM samaNe bhagavaM mahAvIre jamAlissa aNagArassa eyamaTTha No ADhAi No parijANai tusiNIMe saMciTThai / taeNa se jamAlI aNagAre samaNaM bhagavaM mahAvIraM doccaM pi taccaM pi evaM vayAsI-- icchAmi NaM bhaMte ! tubbhehiM abbhaNuSNAe samANe paMcaha aNagArasahiM saddhi jAva... viharittae / taeNaM samaNe bhagavaM mahAvIre jamAlisa aNagArassa doccaM pi taccaM pi eyamaTTha go ADhAi jAva.... ..tusiNIe saMciTThara / taeNa se jamAlI aNagAre samaNaM bhagavaM mahAvIraM vaMdai NamaMsai vaMdittA NamaMsittA samaNassa bhagavao [ mahAvIrassa aMtiyAo bahusAlAo ceyAo paDiNikkhamai paDiNikkhamittA paMcahi aNagArasaehiM saddhi bahiyA jaNavayavihAraM viharai /

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bhagavatI sUtram zaH 9 u 33 One day, Monk Jamali paid his homage and obeisance to Bnagavan Mahavira 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 Mahavira I was still silent as before. Thereon Monk Jamali 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. 100 teNaM kAleNaM teNaM samaeNaM sAvatthI NAmaM NayarI hotyA / vaNNao / koTTae ceie / vaNNao jAva... vaNasaMDassa / teNaM kAleNaM teNaM samaeNaM caMpA NAmaM yarI hotyA / vaNNao / puNNabhadde ceie| vaNNao jAva... .puDhavisilApaTTao taeNa se jamAlI aNagAre aNNayA kayAI paMcahi aNagArasaehiM saddhi saMparivuDe pubvANupuvviM caramANe gAmANuggAmaM dRijjamANe jeNeva sAvatthI NayarI jeNeva koTThae ceie teNeva uvAgacchai teNeva uvAgacchittA ahApaDirUvaM uggahaM ofives ogihittA saMjameNa tavasA appANaM bhAvemANe viharai / taeNaM samaNe bhagavaM mahAvIre aNNayA kayAiM puvvANupuvviM caramANe jAva... . suhaMsuheNaM viharamANe jeNeva caMpA NayarI jeNeva puNNabhadde ceie teNeva uvAgacchai uvAgacchittA ahApaDirUvaM uggahaM ogiNhai ogivhittA saMjameNaM tavasA appANaM bhAvemANe viharai / 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 Purnabhadra. Description, till there lay a slab of stone. Now it so chanced that Monk Jamali, 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 Sravasti, 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, Sramana Bhagavan Mahavira too arrived at Campa and camped at the park named Purnabhadra.

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101 Bhagavati Suutra Bk. 9 Ch. 33 taNaM tassa jamAlissa aNagArassa tehi arasehi ya virasehi ya aMtehi ya paMtehiya lUyi ya tucchehi tha kAlAi kkaMtehi ya pamANAikkatehi ya sIehi ya pANabhoyaNehi aNNayA kayAiM sarIraMgaMsi viule rogAyake pAubbhUe ujjale viule pagADhe kakka se kaDue caMDe duHkhe dugge tivve durahiyA se / pittajjaraparigayasarI re dAhavukkaMtie yA vi viharai / taeNa se jamAlI aNagAre veyaNAe abhibhU samANe samaNe NiggaMthe sahAvei saddAvittA evaM vayAsI - tubbhe gaM devAppiyA ! mama sejjAsaMthAragaM saMtharaha | 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, Jamali 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." taNaM te samaNA NiggaMthA jamAlissa aNagArassa eyamaTTha viNaeNa paDisurNeti paDiNittA jamAlissa aNagArassa sejjAsaMthAragaM saMtharaMti / taeNaM se jamAlI aNagAre baliyataraM veyaNAe abhibhUe samANe doccaM pi samaNe NiggaMthe sahAvei saddAvittA docca pi evaM vayAsI-mamaM NaM devANuppiyA ! sejjAsaMthArae NaM kiM kaDe kajjai / taeNaM te samaNA NiggaMthA jamAli aNagAraM evaM vayAsI - No khalu devAppiyA NaM sejjAsaMthArae kaDe kajjai / 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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102 bhagavatI sUtram zaH 9 u 33 taeNaM tassa jamAlissa aNagArassa ayameyArUve ajjhathie jAva... samappajjitthA-jaM NaM samaNe bhagavaM mahAvIre evaM Aikkhai jAva...evaM parUvei-evaM khalu calamANe calie udIrijjamANe udIrie jAva... NijjarijjamANe NijjiNNe / taM NaM micchaa| imaM ca NaM paccakkhameva dIsai sejjAsaMthArae kajjamANe akaDe saMtharijjamANe asNthrie| jamhA NaM sejjAsaMthArae kajjamANe akaDe saMtharijjamANe asaMtharie tamhA calamANe vi acalie jAva...NijjarijjamANe vi aNijjiNNe-evaM saMpehei saMpehittA samaNe NiggaMthe saddAvei saddAvittA evaM vayAsI-jaM NaM devANu ppiyA ! samaNe bhagavaM mahAvIre evaM Aikkhai jAva...parUvei evaM khalu calamANe calie taM ceva savvaM jAva...NijjarijjamANe aNijjiNNe / taeNaM tassa jamAlissa aNagArassa evaM AikkhamANassa jAva...parUvemANassa atthegaiyA samaNA NiggaMthA eyamaTTha saddahaMti pattiyaMti royaMti atthegaiyA samaNA NiggaMthA eyamaTTha No saddahati No pattiyaMti No royaMtiM / tattha NaM je te samaNA NiggaMthA jamAlissa aNagArassa eyamaTTha saddahati pattiyaMti royaMti te NaM jamAliM ceva aNagAraM uvasaMpajjittA NaM viharati / tattha NaM je te samaNA NiggaMthA jamAlissa aNagArassa evaM aTTha No saddahati No pattiyaMti No royati te NaM jamAlissa aNagArassa aMtiyAo koTTayAo ceiyAo paDiNikkhamaMti paDiNikkhamittA puvvANupuvi caramANA gAmANugAma duijjamANA jeNeva caMpA gayarI jeNeva puNNabhadde ceie jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchati uvAgacchittA samaNaM bhagavaM mahAvIraM tikkhutto AyAhiNapayAhiNaM kareMti karittA vaMdaMti NamaMsaMti vaMdittA NamaMsittA samaNaM bhagavaM mahAvIraM uvasaMpajjittA NaM viharati / On hearing these words of his fellow monks, a thought flashed in Jamali's mind, "Bhagavan Mahavira 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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103 Bhagavati Sutra Bk. 9 Ch. 33 to the park named Purnabhadra outside the city of Campa and re-entered Bhagavana Mahavira's group with his permission. taeNa se jamAlI aNagAre aNNayA kayAvi tAo rogAyaMkAo vippamukke haTTha jAe aroe baliyasarIre sAvatthIe NayarIe koTTayAo ceiyAo paDiNikkhamai paDiNikvamittA puvvANupuvvi caramANe gAmANuggAmaM dRijjamANe jeNeva caMpA NayarI jeNeva puNNabhadde ceie jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchai teNeva uvAgacchittA samaNassa bhagavao mahAvIrassa adarasAmaMte ThiccA samaNaM bhagavaM mahAvIraM evaM vayAsI - jahA NaM devANuppiyANaM bahave aMtevAsI samaNA NiggaMthA chaumatthA bhavittA chaumatthAvakkamaNeNaM avakkaMtA / No khalu ahaM tahA chaumatthe bhavittA chaumatyAvakkamaNeNaM avakkate / ahaM NaM uppaNNaNANadaMsaNadhare arahA jiNe kevalI bhavittA kevaliavakkamaNeNaM avakkate / After some time, Monk Jamali was cured of his ailment and moved out from the park named Kosthaka, and wandering from village to village, he reached the park Purnabhadra outside the city of Campa. About the same time, Bhagavan Mahavira too arrived at the same park and camped in another part of it. (Having known about the arrival of Bhagavan Mahavira 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." taNaM bhagavaM goyame jamAli aNagAraM evaM vayAsI - No khalu jamAlI ! kevalassa gANe vA daMsaNe vA selaMsi vA thaMbhaMsi vA zubhaMsi vA Avarijjai vA NivArijjai vA / jai NaM tumaM jamAlI ! uppaNNaNANadaMsaNaghare arahA jiNe kevalI bhavittA kevaliavakkamaNeNaM avakkate to NaM imAI do vAgaraNAI

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104 bhagavatI sUtram zaH 9 u: 33 vAgarehi-sAsae loe jamAlI! asAsae loe jamAlI! sAsae jIve jamAlI ! asAsae jIve jamAlI ! taeNaM se jamAlI aNagAre bhagavayA goyameNaM evaM vutte samANe saMkie kaMkhie jAva...kalusasamAvaNNe jAe yA vi hotthA No saMcAyai bhagavao goyamassa kiMci vi pamokkhaM Aikkhittae tusiNIe sNcitttthi| On hearing these words of Jamali, Indrabhuti Gautama spoke unto him as follows : "Monk Jamali ! 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 Indrabhuti Gautama, Jamali was afraid, terror-stricken, till confused. He was unable to meet the questions and stood dumb. jamAlI !tti samaNe bhagavaM mahAvIre jamAliM' aNagAraM evaM vayAsI-atthi NaM jamAlI ! mamaM bahave aMtevAsI samaNA NiggathA chaumatthA je NaM pabhU eyaM vAgaraNaM vAgarittae jahA NaM ahaM No ceva NaM eyappagAraM bhAsaM bhAsittae jahA NaM tumaM / sAsae loe jamAlI! jaM NaM kayAi NAsI Na kayAi Na bhavai Na kayAi Na bhavissai / bhuvi ca bhavai ya bhavissai ya / dhuve Niie sAsae akkhae avvae avaTThie nnicce| asAsae loe jamAlI! jaM osappiNI bhavittA ussappiNI bhavai ussappiNI bhavittA osappiNI bhvi| sAsae jIve jamAlI ! jaM Na kayAi NAsI jaav...nnicce| asAsae jIve jamAlI ! jaM NaM Neraie bhavittA tirikkhajoNie bhavai tirikkhajoNie bhavittA maNusse bhavai maNusse bhavittA deve bhavai / Thereon Bhagavan Mahavira addressed him as follows ; "Jamali ! 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 Bhagavan Mahavira, "Jamali ! 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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4 Bhagavati Sutra Bk. 9 Ch. 33 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." 105 taeNa se jamAlI aNagAre samaNassa bhagavao mahAvIrassa evaM AikkhamANassa jAva... evaM parUvemANassa evaM aTTha No saddahai No pattiyai No roei / maTTha asaddahamANe apattiyamANe aroemANe doccaM pi samaNassa bhagavao mahAvIrassa aMtiyAo AyAe avakkamai doccaM pi AyAe avakkamittA bahUhiM asambhAvubhAvaNAhi micchattAbhiNivesehi ya appANaM ca paraM ca tadubhayaM ca buggAmANe vuppAmANe bahUI vAsAI sAmaNNapariyAgaM pAuNai pAuNittA addhamAsiyAe saMlehaNAe attANaM jhUsei sittA tIsaM bhattAI aNasaNAe chedei chedittA tassa ThANassa aNAloiyaapaDikkate kAlamAse kAlaM kiccA laMtae kappe terasasAgarovamaThiiesa devakivvisiesu devesu devakivvisiyattAe uvavaNe / (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 Mahavira 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 (kilvisika) in the heaven named Lantaka with a life-span of thirteen sagaras. -- taNaM bhagavaM goyame jamAli aNagAraM kAlagayaM jANittA jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchai uvAgacchittA samaNaM bhagavaM mahAvIraM vaMdai NamaMsai vaMdittA NamaMsittA evaM vayAsI 2

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106 bhagavatI sUtram zaH 9 uH 33 Having learnt that Jamali had passed away Indrabhuti Gautama paid homage and obeisance to Bhagavan Mahavira and submitted as follows : prazna 65-evaM khalu devANuppiyANaM aMtevAsI kusisse jamAlI NAmaM aNagAre se NaM bhaMte ! jamAlI aNagAre kAlamAse kAlaM kiccA kahiM gae kahiM uvavaNNe ? Q. 65. Bhante ! I am inquisitive to learn where after death, your rebel disciple, has gone and where has he been born again ? samaNe bhagavaM mahAvIre bhagavaM goyama evaM vayAsI Sramana Bhagavan Mabavira replied to Bhagavan Gautama thus: uttara 65-evaM khalu goyamA ! mamaM aMtevAsI kusisse jamAlI NAmaM aNagAre se NaM tayA mama evaM AikkhamANassa eyaM aTuMNo saddahaha eyaM aTTha asaddahamANe docvaM pi mamaM aMtiyAo AyAe avakkamai doccaM... avakkamittA bahUhiM asabbhAvubbhANAhiM taM ceva jAva...devakivvisiyattAe uvvnnnne| A. 65. Gautama ! My rebel disciple, Jamali, who had neither respect nor confidence in what I taught has, after death, been born among the kilvisika gods. prazna 66-kaivihA NaM bhaMte ! devakigvisiyA paNNattA ? Q. 66. Bhante ! How many types of kilvisika gods are there ? uttara 66-goyamA ! tivihA devakigvisiyA paNNattA taM jahAtipaliovamaTTiiyA tisAgarovamaTTiiyA terssaagrovmttttiiyaa| ____A. 66. Gautama ! There are three types, viz., with a span of three palyas, with a span of three sagaras and with a span of thirteen sagaras. prazna 67-kahiM NaM bhaMte ! tipaliovamaTTiiyA devakidivasiyA parivasaMti ?

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Bhagavati Sutra Bk. 9 Ch. 33 107 a span of three Q. 67. Bhante ! Where do those with .palyas reside ? uttara 67-goyamA! uppi joisiyANaM hiTTi sohammIsANesu / kappesu ettha NaM tipaliovamaTTiiyA devakigvisiyA parivasaMti / A. 67. Gautama ! They reside above the Jyotiskas, but underneath Saudharma and Isana. devakidivasiyA prazna 68-kahiM NaM bhaMte ! tisAgarovamaTTiiyA 'parivasaMti? __Q. 68. Bhante ! sagaras reside ? Where do those with a span of three uttara 68-goyamA ! uppi sohammIsANANaM kappANaM hiTTi saNaMkumAramAhiMdesu kappesu ettha NaM tisAgarovamaTTiiyA devakinvisiyA parivasaMti / A. 68. Gautama ! They reside above Saudharma and Isana, but underneath Sanatkumara and Mahendra. prazna 69-kahiM NaM bhaMte ! terasasAgarovamaTTiiyA devakigvisiyA devA parivasaMti? Q. 69. Bhante ! .sagaras reside ? Where do those with a span of thirteen uttara 69-goyamA ! uppi baMbhalogassa kappassa hiTriM laMtae kappe ettha NaM terasasAgarovamaTTiiyA devakivvisiyA devA parivasaMti / ___A. 69. Gautama ! They reside above the heaven Brahma, but underneath Lantaka. prazna 70-devakibvisiyA NaM bhaMte ! kesu kammAdANesu devakidivasiyattAe uvavattAro bhavaMti ? Q. 70. Bhante ! What type of karma bondage takes one into this particular species ?

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108 bhagavatI sUtram zaH 9 u 33 uttara 70- goyamA ! je ime jIvA AyariyapaDiNIyA uvajjhAyapaDiNIyA kulapaDiNIyA gaNapaDiNIyA saMghapaDiNIyA AyariyauvajjhAyANaM ayasakarA avaNNakarA akittikarA bAhiM asabbhAvubbhAvaNAhiM micchattAbhiNivesehi ya appANaM paraM ca tadubhayaM ca vuggAhemANA vuppAemANA bahUI vAsAI sAmaNNapariyAgaM pAuNaMti pAuNittA tassa ThANassa aNAloiyapaDikkatA kAlamAse kAlaM kiccA aNNayaresu devakigvisiesu devakigvisiyattAe uvavattAro bhavaMti taM jahA-tipaliovamaTThiiesu vA tisAgarovamaTThiiesu vA terasasAgarovamaTThiiesu vaa| ____ A. 70. Gautama ! Those who are hostile to the acarya, the teacher, kula, gana and the order, who speak ill of the acarya 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 kilvisika gods, of which three types according to their lifespan has been stated before. prazna 71-devakibvisiyA NaM bhaMte ! tAo devalogAo AukkhaeNaM bhavakkhaeNaM ThiikkhaeNaM aNaMtaraM cayaM caittA kahiM gacchaMti kahiM uvavajjati ? __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 ? uttara 71-- goyamA ! jAva...cattAri paMca NeraiyatirivakhajoNiyamaNussadevabhavaggahaNAiM saMsAraM aNupariyaTTittA tao pacchA sijhaMti bujhaMti jAva... aMtaM kreNti| atthegaiyA aNAIyaM aNavadaggaM dIhamaddhaM cAuraMtasaMsArakatAraM aNupariyaTTati / 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 prazna 72-jamAlI NaM bhaMte ! aNagAre arasAhAre virasAhAre aMtAhAre paMtAhAre lahAhAre tucchAhAre arasajIvI virasajIvI jAva...tucchajIvI uvasaMtajIvI pasaMtajIvI vivittajIvI ? Q. 72. Bhante ! Did Jamali 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? __ uttara 72-hatA! goyamA ! jamAlI NaM aNagAre arasAhAre virasAhAre jaav...vivittjiivii| A. 72. Yes, Gautama, he lived on food without taste, till he lived a pure and solitary life. prazna 73-jai NaM bhaMte ! jamAlI aNagAre arasAhAre virasAhAre jAva... vivittajIvI kamhA NaM bhaMte ! jamAlI aNagAre kAlamAse kAlaM kiccA laMtae kappe terasasAgarovamaTTiiesu devakivvisiesu devesu devakidivasiyattAe uvavaNNe ? 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 kilvisika god ? uttara 73-goyamA ! jamAlI NaM aNagAre AyariyapaDiNIe uvajjhAyapaDiNIe AyariyauvajjhAyANaM ayasakArae avaNNakArae jAva...vuppAemANe jAva...bahUI vAsAiM sAmaNNapariyAgaM pAuNai pAuNittA addhamAsiyAe saMlehaNAe tIsaM bhattAiM aNasaNAe chedei chedittA tassa ThANassa aNAloiyapaDikkate kAlamAse kAlaM kiccA laMtae kappe jaav...uvvnnnne| A.73. Gautama! It is because he was hostile to his acarya 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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bhagavatI sUtram zaH 9 uH 33 while dying, he did neither confess nor make amends for misdeeds and wrong beliefs. So he has been born in Lantaka as an inferior god with a span of thirteen sagaras. 110 prazna 74 - jamAlI NaM bhaMte! devattAo devalagAo AukkhaeNaM jAva... kahi uvavajjihii ? Q. 74. Bhante ! When he exhausts his life there and moves out, till where will he be reborn ? uttara 74 - goyamA ! cattAri paMca tirikkhajoNiyamaNussadevabhavaggahaNAI saMsAraM aNupariyaTTittA tao pacchA sijjhihii jAva... aMtaM kAhii / 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. - sevaM bhaMte ! sevaM bhaMte ! tti / Bhante ! It is so. What you say is right. tettIsaimo uddesa samatto / Chapter Thirtythree ends.

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cottIsaimo udda sA Chapter Thirtyfour [ Killer of a man or no-man ] te kANaM teNaM samaeNaM rAyagihe jAva... evaM vayAsI In that period, at that time, till made the following submission : prazna 75 - purise NaM bhaMte! purisaM haNamANe kiM purisaM haNai gopurisaM haNai ? Q.75. Bhante! In killing a man, does one kill a man or no-man (i.e., forms of life other than man) ? uttara 75--- goyamA ! purisaM pi haNai gopurise vi haNai / A. 75. Gautama! He kills the man as well as no-man. prazna 76 - se keNaTTe NaM bhaMte ! evaM vuncai - purisaM pi haNai jAva... Nopurise vi haNai ? Q. 76. Bhante ! Why do you say so ? uttara 76 - goyamA ! tassa NaM evaM bhavai -- evaM khalu ahaM evaM purisaM haNAmi se NaM evaM purisaM haNamANe aNege jIve haNai se teNaTThenaM goyamA ! evaM vuccai - purisaM pi haNai jAva... Nopurise vi haNai / 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. prazna 77 - purise NaM bhaMte ! AsaM haNamANe kiM AsaM haNai goAse vi haNai ?

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112 bhagavatI sUtram zaH 9 uH 34 Q.77. Bhante ! In killing a horse, does one kill the horse or no-horse ? uttara 77-goyamA ! AsaM pi haNai NoAse vi hnni| A. 77. Gautama ! He kills the horse as well as no-horse. prazna 78-se keNa?NaM ? Q.78. Bhante ! Why so ? uttara 78-aTTho taheva / evaM hatthiM sIhaM vagdhaM jaav...cittlgN| ee savve ikkgmaa| 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. prazna 79-purise NaM bhaMte ! aNNayaraM tasaM pANaM haNamANe kiM aNNayaraM tasaM pANaM haNai NoaNNayare tase pANe haNai ? . Q. 79. Bhante ! In killing a mobile animal, does one kill that animal, or others too ? uttara 79-goyamA ! aNNayaraM pi tasaM pANaM haNai NoaNNayare vi tase pANe hnni| A. 79. Gautama ! He kills that as well as others. prazna 80-se keNa?NaM bhaMte ! evaM vuccai-aNNayaraM pi tasaM pANaM NoaNNayare vi tase pANe haNai ? Q. 80. Bhante ! Why so ? uttara 80-goyamA ! tassa NaM evaM bhavai evaM khalu ahaM egaM aNNayaraM tasaM pANaM haNAmi se NaM egaM aNNayaraM tasaM pANaM haNamANe aNege jIve haNai se teNa?NaM goyamA ! taM ceva ee savve vi ekkagamA /

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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] prazna 81 --purise NaM bhaMte ! isi haNamANe kiM isiM haNai Noisi haNai? Q. 81.. Bhante ! In killing a monk (rsi), does one kill a monk or no-monk ? uttara 81-goyamA ! isi pi haNai Noisi pi haNai / A. 81. Gautama ! He kills both. prazna 82-se keNa?NaM bhaMte ! evaM vuccai jAva...Noisi pi haNai ? Q. 82. Bhante ! Why so ? uttara 82-goyamA! tassa NaM evaM bhavai--evaM khalu ahaM ega isiM haNAmi se NaM egaM isi haNamANe aNaMte jIve haNai se teNa?NaM nnikkhevo| 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. prazna 83--purise NaM bhaMte ! purisaM haNamANe kiM purisavereNaM puDhe NopurisavereNaM puDhe ? Q. 83. Bhante ! In killing a man, is one touched by malice against the man or against no-man ? uttara 83-goyamA ! NiyamaM tAva purisavereNaM puDhe ahavA purisavereNa ya NopurisavereNa yaH puDhe ahavA purisavereNa ya Nopurisaverehi ya putttth| evaM AsaM evaM jAva...cittalagaM jAva...ahavA cittalAvereNa ya NocittalAverehi ya puDhe /

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bhagavatI sUtram zaH 9 u 34 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. isa haNamANe kiM isivereNaM puTTha e NoisivereNaM 114 prazna 84 - purise NaM bhaMte ! puTThe ? Q. 84. Bhante ! In killing a monk, is one touched by malice against the monk or against no-monk ? uttara 84 - goyamA ! niyamaM tAva isivereNa ya Noisiverehi ya puTThe 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] prazna 85 - puDhavikkAie NaM bhaMte! puDhavikkAiyaM ceva ANamai vA pANamajha vA Usasai vA NIsasai vA ? 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 uttara 85 - haMtA goyamA ! puDhavikkAie puDhavikkAiyaM ceva ANamaha vA jAva NIsasai vA / A. 85. Yes, Gautama, they do. prazna 86 - puDhavikkAie NaM bhaMte ! AukkA iyaM ANamai jAva... NIsasai vA Q. 86. Bhante ! Do earth bodies inhale and exhale water bodies, etc. ?

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Bhagavati Sotra Bk. 9 Ch. 34 115 uttara 86-haMtA goyamA ! . puDhavikkAie ceva AukkAiyaM ANamai jAva...NIsasai vaa| evaM teukkAiyaM vAukkAiyaM evaM vnnssikaaiyN| ___A.86. Yes, they do, and this holds good also of fire bodies, ajr bodies and plants. prazna 87-AukkAie NaM bhaMte ! puDhavikkAiyaM ANamai vA pANamai vA? Do water bodiesinhale and exhale __Q.87. Bhante ! earth bodies, etc. ? uttara 87-evaM cev| A. 87. As aforesaid. prazna 88-AukkAie NaM bhaMte ! AukkAiyaM ceva ANamai vA ? Q. 88. Bhante ! water bodies, etc. ? Do water bodies inhale and exhale other uttara 88-evaM cev| evaM teuvAuvaNassaikAyaM / A. 88. As aforesaid. The same holds of fire bodies, air bodies and plants. prazna 89-teukkAie NaM bhaMte ! puDhavikkAiyaM ANamai vA ? Q.89. Bhante! Do fire bodies inhale and exhale earth bodies, etc. ? uttara 89-evN| A. 89. As aforesaid. prazna 90-jAva...vaNassaikAie ANama vA? NaM bhaMte ! vaNassaikAiyaM ceva

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116 bhagavatI sUtram zaH 9 u: 34 and exhale plants, Q.90. Bhante ! Do plants inhale etc.? uttara 90 - taheva / A. 90. As aforesaid. prazna 91 - puDhavikkAie NaM bhaMte! puDhavikkAiyaM ceva ANamamANe vA pANamamANe vA UsasamANe vA NIsasamANe vA kaikirie ? Q. 91. Bhante! While inhaling and exhaling other earth bodies, how many activities do earth bodies perform ? uttara 91 - goyamA ! siya tikirie siya caukirie siya paMcakirie / A. 91. Sometimes three, sometimes four, sometimes five. prazna 92 - puDhavikkAie NaM bhaMte ! AukkAiyaM ANamamANe vA ? Q. 92. Bhante ! While inhaling and exhaling water bodies, how many activities do earth bodies perform ? uttara 92 - evaM ceva / evaM jAva... vaNassaikAiyaM evaM AukkAieNa vi savve vibhANiyavvA evaM teukkAieNa vi evaM vAukkAieNa vi / 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. prazna 93 - jAva... vaNassa ikAie NaM bhaMte ! ANamamANe vA - pucchA ? Q. 93. And what about plant life ? uttara 93 -- goyamA ! siya tikirie siya caukirie siya paMcakirie / vaNassa ikAiyaM ceva

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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. prazna 94-vAukkAie NaM bhaMte ! rukkhassa mulaM pacAlemANe vA pavADemANe vA kaikirie ? Q.94. Bhante ! In moving and uprooting a tree, how many activities do air bodies perform ? uttara 94-goyamA ! siya tikirie siya caukirie siya pNckirie| evaM kaMdaM evN| A. 94. Gautama ! Sometimes three, and sometimes four or five activities, till moving and felling the trunk of a tree. prazna 95-jAva...bIyaM pacAlemANe vA pucchA ? Q. 95. And in moving a seed, pray ? uttara 95-goyamA ! siya tikirie siya caukirie siya pNckirie| ___A. 95. Gautama ! Sometimes three, sometimes four and sometimes five. --sevaM bhaMte ! sevaM bhaMte ! tti / --Bhante ! It is so. What you say is right. cottIsaimo uddeso samatto / Chapter Thirtyfour ends. NavamaM sayaM samattaM / ..... . ...... Book Nine ends.... ..

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namotthuNaM samaNassa bhagavao mahAvIrassa gaNadhara-zrIsudharmasvAmI praNItam zrIbhagavatI sUtram dazamoM satako Book Ten gAhA disi saMvuDaaNagAre AyaTThI sAmahatthi devi / sabhA uttaraaMtaradIvA dasamammi sayammi cuttiisaa|| Couplei Direction, A Restrained Monk, Self-power of the Gods, Syamahasti, Consorts of Gods, Sudharma Council, Twenty-eight Islands in the Salt Ocean-Contents of Thirty-four Chapters of this Book.

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paDhamo uddeso Chapter One rAyagihe jAva...evaM vayAsI in the city of Rajagsha, till made the following submission : [ Directions ] prazna 1-kimiyaM bhaMte ! pAINA ti pavuccai ? Q. 1. Bhante! What direction ? is the nature of the eastern uttara 1-goyamA ! jIvA ceva ajIvA cev| A. 1. Gautama ! It has the form of a jiva as well as of a non-jiva. prazna 2-kimiyaM bhaMte ! paDINA ti pavuccai ? Q.2. Bhante ! What is the nature of the direction ? western uttara 2-goyamA ! evaM ceva / evaM dAhiNA evaM udINA evaM uDDA . evaM aho vi| 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. prazna 3-kai NaM bhaMte ! disa o paNNattAo? Q. 3. Bhante ! How many are the directions ?

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120 bhagavatI sUtram zaH 10 u: 1 uttara 3-goyamA ! dasa disAo paNNatAo taM jahA-purathimA purathimadAhiNA dAhiNA dAhiNapaccatthimA paccatthimA paccatthimuttarA uttarA uttarapurathimA uDDA aho / A. 3. Gautama ! They are ten, viz., east, east-south (agni), south, south-west (nairta), west, west-north (vayu), north, north-east (isana), above and beneath. prazna 4-eyAsi NaM bhaMte ! dasaNhaM disANaM kai NAmadhejjA paNNattA ? Q. 4. Bhante ! What are the names for these ten ? uttara 4-goyamA ! dasa NAmadhejjA paNNattA taM jahA-iMdA aggeyI jamA ya raI vAruNI ya vAyavvA somA IsANI ya vimalA ya tamA ya boddhavvA / .. A. 4. Gautama ! They have ten names, viz., Aindri (east), agneyi (east-south), Yamya (south), Nairti (south-west), Varuni (west), Vayabya (west-north), Saumya (north), Aisani (north-east). Vimala (above) and Tama (below). prazna 5-iMdA NaM bhaMte ! disA ki jIvA jIvadesA jIvapaesA ajIvA ajIvadesA ajIvapaesA ? 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 ? uttara 5-goyamA ! jIvA vi taM ceva jAva...ajIvapaesA vi| je jIvA te NiyamA egidiyA beiMdiyA jAva...paMcidiyA annidiyaa| je jIvadesA te NiyamA egidiyadesA jaav...annidiydesaa| je jIvapaesA. te egidiyapaesA beiMdiyapaesA jaav...annidiypesaa| je ajIvA te duvihA paNNatA taM jahA-rUviajIvA ya arUviajIvA y| je rUviajIvA te cauvvihA paNNattA taM jahA-khaMdhA khaMdhadesA khaMdhapaesA prmaannupogglaa| je arUviajIvA te sattavihA paNNattA taM jahA-NodhammatthikAe dhammatthikAyassa dese dhammatthikAyassa pesaa| NoadhammatthikAe .adhammatthikAyassa dese| adhammatthikAyassa paesA / NoAgAsatthikAe AgAsatthikAyassa dese| AgAsatthikAyassa pesaa| addhAsamae /

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121 Bhagavati Sutra Bk. 10 Ch. 1 A. 5. Gautama ! It is all these, till a space-point of a nonjiva. 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-jivas 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 paramanu pudgala (molecules). Non-jivas without a form are of seven types, viz., not motion-that-be (dharmastikaya) but a portion of it, space-points of the same, not rest-that-be (adharmastikaya) but a portion of it, space-points of the same, not spacethat-be (akasastikaya but a portion of it, space-points of the same, and limitless time (addha-samaya). prazna 6 - ayI NaM bhaMte! disA kiM jIvA jIvadesA jIvaparasApucchA ? Q.6. Bhante ! Is east-south in the form of a jiva, a portion of a jiva or space-points of a jiva, etc. ? uttara 6 - goyamA ! NojIvA jIvadesA vi jIvapaesA vi / ajIvA vi ajIvadesA vi ajIva esA vi / je jIvadesA te NiyamA egiMdiyadesA / ahavA egidiyadesAya beiMdiyassa dese | ahavA egiMdiyadesA ya be iMdiya desAya | ahavA egidiyadesA ya beiMdiyANa ya desA / ahavA egiMdiyadesA ya teiMdiyassa dese ya / evaM ceva tiyabhaMgo bhANiyavvo / evaM jAva... aNidiyANaM tiybhNgo| je jIvapaesA te NiyamA egidiyapaesA | ahavA gidiesA beiMdiyassa paesA ahavA egidiyapaesA ya beiMdiyANa ya paesA / evaM Aillavirahio jAva... aNidiyANaM / je ajIvA te duvihA paNNattA taM jahA - ruviajIvA ya arUviajIvA ya / je rUviajIvA te cavivahA paNNattA taM jahA -khaMdhA jAva... ... paramANupoggalA / je arUviajIvA te sattavihA paNNattA taM jahA - NodhammatthikAe dhammatthi kAyassa dese /

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bhagavatI sUtram zaH 10 u: 1 dhammatthi kAyassa esA / evaM ahammatthikAyassa vi jAva... AgAsatthikAyassa esA addhAsamae / vidisAsu gatthi jIvA / dese bhaMgo ya hoi savvattha / 122 A. 6. Gautama ! Not a jiva, but a portion of a fiva, space-points of a ji a, a non-jiva, 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 jiva, 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 paramanu 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. prazna 7 -- jamA NaM bhaMte ! disA ki jIvA ? Q. 7. Bhante Is south in the form of a jiva, etc. ? uttara 7- -jahA iMdA taheva NiravasesA / NeraI ya jahA aggeyI / vAruNI jahA iMdA / vAyavvA jahA aggeyI / somA jahA iMdA / IsANI jahA aggeyI / vimalAe jIvA jahA aggeyIe / ajIvA jahA iMdA / evaM tamA e vi NavaraM aruvi chavvihA addhAsamayo Na bhaNNai /

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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-jivas. 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] prazna 8-kai NaM bhaMte ! sarIrA paNNattA ? Q. 8. Bhante ! How many types of body are there ? uttara 8-goyamA! paMca sarIrA paNNattA taM jahA-orAlie jAva... kmme| A. 8. Gautama ! Five, gross, till karman. prazna 9-orAliyasarIre NaM bhaMte ! kaivihe paNNatte ? Q. 9. Bhante ! How many types are the gross bodies ? uttara 9-evaM ogAhaNAsaMThANaM NiravasesaM bhANiyabvaM jAva...appAbahugaM ti| A. 9. Gautama ! On this refer to the Chapter on body forms in the Prajnapand Sutra, till more or less. -sevaM bhaMte ! sevaM bhaMte ! ti / -Bhante ! So it is. You are right. paDhamo uddeso smtto| Chapter One ends.

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rAyagihe jAva... bIo uddeso Chapter Two . evaM vayAsI In the city of Rajagrha, till made the following submission: [ Activities ] prazna 10 - saMvuDassa NaM bhaMte ! aNagArassa vIyapaMthe ThiccA purao rUvAiM NijjhAyamANassa maggao ruvAI avayakkhamANassa pAsao ruvAI avaloemANassa uDDa rUvAI AloemANassa ahe rUvANi AloeNmANasa tassa NaM bhaMte! kiM iriyAvahiyA kiriyA kajjai saMparAiyA kiriyA kajjai ? 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 samparaiki, activity? uttara 10 - goyamA ! saMvuDassa NaM aNagArassa vIyapaMthe ThiccA jAva... tassa NaM No iriyAvahiyA kiriyA kajjai saMparAiyA kiriyA kajjai / A. 10. Gautama! Such a monk rooted in passions indulges in, not in iriyapathiki, but in samparaiki, activity. prazna 11 - se keNaTuNaM bhaMte ! evaM vuccai jAva... .. saMparAiyA kiriyA kajjai ? Q. 11. Bhante ! What is the reason for this? jahA uttara 11 -- goyamA ! jassa NaM kohamANamAyA lobhA... evaM sattamasae paDhamoddesa jAva... se NaM ussuttameva riyai se teNa NaM jAva... saMparAiyA kiriyA kajjai / . se

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Bhagavati Sutra Bk. 10 Ch. 2 125 - A. 11. Gautama ! Iriyapathiki 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. prazna 12-saMvuDassa NaM bhaMte ! aNagArassa avIyIpaMthe ThiccA purao rUvAiM NijjhAyamANassa jAva...tassa NaM bhaMte ! ki iriyAvahiyA kiriyA kajjai-pucchA ? Q. 12. Bhante ! Does a restrained monk not rooted in passions, while observing as aforesaid, indulge in iriyapathiki, or in samparaiki, activity. uttara 12-goyamA! saMvuDa...jAva tassa NaM iriyA vahiyA kiriyA kajjai No saMparAiyA kiriyA kajjai / A. 12. Gautama ! samparaiki, activity. He indulges in iriyapathiki, not prazna 13-se keNa?NaM bhaMte ! evaM vuccai ? Q. 13. Bhante ! What is the reason for this ? uttara 13-jahA sattame sae paDhamoddesae jAva...se NaM ahAsuttameva rIya se teNa?NaM jAva...No saMparAiyA kiriyA kjji| ___A. 13. Gautama ! It is because his passions have ceased and so he indulges in irtyapathiki, not samparaiki, activity, as stated in Book Seven, Chapter One. [ Uterus and Pain ] prazna 14-kaivihA NaM bhaMte ! joNI paNNattA ? Q. 14. Bhante ! How many types of uterus are there ? uttara 14-goyamA ! tivihA joNI paNNattA taM jahA-sIyA usiNA siiosinnaa| evaM joNIpayaM giravasesaM bhANiyabbaM / NayaTana. .. . ... ..

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126 bhagavatI sUtram zaH. 10 u: 2 A. 14. Gautama ! Three types, viz., warm, cool and temparate. On this refer to the chap er entitled Yonipada in the Prajnapana Sutra. prazna 15-kaivihA NaM bhaMte ! veyaNA paNNattA ? Q. 15. Bhante ! How many types are the pains ? , uttara 15 -- goyamA ! tivihA veyaNA paNNattA taM jahA-sIyA usiNA siiosinnaa| evaM veyaNApayaM NiravasesaM bhANiyavvaM / A. 15. Gautama ! Three, viz., warm, cool and moderate. For details Chapter 35 on Pains in the Prajnapana Sutra. prazna 16-jAva...NeraiyA NaM bhaMte ! kiM dukkhaM veyaNaM vedeti suhaM veyaNaM vedeti adukkhamasuhaM veyaNaM vedeti ? 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. uttara 16-goyamA ! dukkhaM pi veyaNaM vedeti suhaM pi veyaNaM veti adukkhamasuhaM pi veyaNaM vedeti / A. 16. Gautama ! They suffer pain which may take either of the three forms.. [ Resolve and Devotion ] mAsiyaM NaM bhaMte ! bhikkhupaDima paDivaNNassa aNagArassa NiccaM vosa? kAe ciyatte dehe--evaM mAsiyA bhikkhupaDimA giravasesA bhANiyavvA jahA dasAhiM jAva...ArAhiyA bhvi| mikkhU ya aNNayaraM akiccaTThANaM paDisevittA se NaM tassa ThANassa aNAloiyA apaDikkate kAla karei patthi tassa aaraahnnaa| se NaM tassa ThANassa AloiyapaDikkate kAlaM karei asthi tassa aaraahnnaa| bhikkhU ya aNNayaraM

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127 Bhagavati Sutra Bk. 10 Ch. 2 akiccadvANaM paDisevittA tassa NaM evaM bhavai - pacchA viNaM ahaM carimakAlasamayaMsi eyassa ThANassa AloessAmi jAva... paDikkamissAmi se NaM tassa ThANa aNAloiya apaDikkaMte jAva... Natthi tassa ArAhaNA / se NaM tassa ThANassa Aloiya paDikkate kAlaM karei atthi tassa bharAhaNA / bhikkhU ya aNNayaraM akiccaThANaM paDisevittA tassa NaM evaM bhavai - jai tAva samaNovAsagA vi kAlamAse kAlaM kiccA aNNayaresu devaloesu devattAe uvavattAro bhavaMti kimaMga puNa ahaM aNapaNiyadevattagaMpi No labhissAmi tti kaTTa, se NaM tassa ThANassa aNAloiya apaDikkate kAlaM karei Natthi tassa ArAhaNA / se NaM tasa ThANassa Aloiya paDikkaMte kAlaM karei atthi tassa ArAhaNA / 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 Dasasruta 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 anapanniya 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. - sevaM bhaMte! sevaM bhaMte ! tti / - Bhante ! So it is. You are right. bIo uddesa samatto / Chapter Two ends.

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taIo uddeso Chapter Ihree rAyagihe jAva...evaM vayAsIIn the city of Rajaglha, till made the following submission : [ Power of Gods] deve jAva...cattAri paMca devAvAsaMtarAI prazna 17-AIDDIe NaM bhaMte ! vIikkate teNa paraM pariDDIe ? 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) ? . uttara 17 --haMtA goyamA! AyaDDIe NaM taM ceva / evaM asurakumAre vi NavaraM asurakumArAvAsaMtarAI sesaM taM cev| evaM eeNaM kameNaM jAva... thaNiyakumAre evaM vANamaMtare joisavemANie jAva...teNa paraM pariDDIe / 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 Asurakumaras, exception being that they cross through the abodes of Asurakumaras by dint of their own power. The rest as aforesaid, i.e. till Stanitkumaras, Vanavyantaras, Jyotiskas and Vaimanikas cross through four or five heavenly abodes by dint of their own power, and beyond that by dint of assumed power. prazna 18-appaDDIe NaM bhaMte ! deve se mahaDDiyassa devassa majjhamajjheNaM vIivaejjA? Q. 18. Bhante ! Can-an- inferior god pass through a superior God ?

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Bhagavati Sutra Bk. 10 Ch. 3 uttara 18 - No iNa sama | 129 A. 18. Gautama! No, he cannot. prazna 19 - samiDDIe NaM bhaMte ! deve samaDDIyassa devassa majjhamajjheNaM vIivaejjA ? Q. 19. Bhante ! has a similar power? uttara 19-- -No iTThe samaTThe / pamattaM puNa vIivaejjA / Can a god pass through another who A. 19. Gautama ! No, he cannot, unless he is infatuated. prazna 20 --- se NaM bhaMte! kiM vimohittA pabhU avimohittApabhU ? Q. 20. Bhante ! Does he go by hypnotising the god, or without hypnotising him? uttara 20 - goyamA ! vimohittA pabhU No avimohittA pabhU / A. 20. Gautama ! He can go by hypnotising him, not without. prazna 21 - se bhaMte ! kiM puvi vimohittA pacchA vIivaejjA puvvi -vIivaittA pacchA vimohejjA ? Q. 21. Bhante ! Does he hypnotise him before he goes or hypnotise him after he has gone? uttara 21 - goyamA ! puvvi vimohittA pacchA vIivaejjA No puvvi vIivaittA pacchA vimohejjA | A. 21. Gautama ! He hypnotises him before he goes, and not the other way. prazna 22 - mahiDDIe NaM bhaMte! deve appaDDiyassa devassa majjhaMmajjheNaM -vIivaejjA ? 9

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bhagavatI sUtram zaH 10 u: 3 Q. 22. Bhante! Can a superior god pass exactly through the middle of an inferior god? uttara 22 - haMtA vIivaejjA / 130 A. 22. Gautama! Yes, he can. prazna 23 - se bhaMte ! kiM vimohittA pabhU avimohittApabhU ? Q. 23. Bhante ! Does he do so by hypnotising the inferior god or without hypnotising him. uttara 23- goyamA ! vimohittA vipabhU avimohittA ki pabhU / A. 23. Gautama ! He does so by hypnotising him as well as by not hypnotising him. prazna 24 - se bhaMte ! kiM puvi vimohittA pacchA vIivaejjA puvvi bIivaittA pacchA vimohejjA ? Q. 24. Bhante ! Does the superior god hypnotise him. before going or afterwards? uttara 24 - goyamA ! puvvi vA vimohettA pacchA vIivaejjA puvi vA bIivaittA pacchA vimohejjA | A. 24. Gautama ! He may do so before as well as afterwards. prazna 25 - appaDDiya NaM bhaMte! asurakumAre mahaDDiyassa asurakumArassa majbhaMmajbheNaM vIivaejjA ? Q. 25. Bhante ! Does an inferior Asurakumara through a superior Asurakumara ? pass uttara 25 - No iTThe samaTThe / evaM asurakumAreNa vi tiNi AlAvagA bhANiyavvA jahA ohieNaM deveNaM bhaNiyA / evaM vANamaMtara joisiyave mANieNaM evaM ceva / jAva... thaNiyakumAreNaM

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Bhagavati Satra Bk. 10 Ch. 3 131 A. 25. Gautama ! No, he cannot. The three considerations which, apply to ordinary gods also hold good of Asurakumaras, till Stanitkumaras, Vanavyantaras, Jyotiskas and Vaimanikas. prazna 26--appaDDie NaM bhaMte! deve mahiDDiyAe devIe majjhamajheNaM vIivaejjA? ___Q. 26. Bhante ! Can an inferior god pass exactly through the middle of a superior goddess ? uttara 26--No iNa? samaThTha / A. 26. Gautama ! No, he cannot. prazna 27-samaDDie NaM bhaMte deve samaDDiyAe devIe majjhamajjheNaM ? Q. 27. Bhante ! Can a god pass exactly through the middle of a goddess with similar power ? uttara 27-evaM taheva deveNa ya devIe ya daMDao bhANiyavvo jAva.... vemaanniyaae| A. 27. Gautama ! As in the case of two gods with similar powers and like this, till the Vaimanikas. devi mahaDDiyassa devassa majjhaM prazna 28-appaDDiyA NaM bhaMte ! majjheNaM? Q. 28. Bhante ! Can an inferior goddess pass exactly through the middle of a superior god ? uttara 28-evaM eso vi taIo daMDao bhaanniybvo| A. 28. Gautama ! No, she cannot, and repeat the same ja all cases, till a superior Vaimanika goddess can pass axactly through the middle of an inferior Vaimanika god.

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132. bhagavatI sUtram zaH 10 u: 3 prazna 29-jAva...mahiDDiyA vemANiNI appaDDiyassa vemANiyassa majjhamajheNaM vIivaejjA ? Q. 29. Bhante ! Can a superior Vaimaanika goddess pass exactly through the middle of an inferior Vaimanika god ? uttara 29-haMtA vIivaejjA / A. 29. Yes, Gautama ! She can. prazna 30-appaDDiyA NaM bhaMte ! devI mahaDDiyAe devIe majjhamajjheNaM vIivaejjA ? Q. 30. Bhante! Can an inferior goddess pass exactly through the middle of a superior goddess ? uttara 30-No iNa? sama? / evaM samaDDiyA devI samaDDiyAe devIe taheva mahiDDiyA vi devI appaDDiyAe devIe taheva / evaM ekkekke tiNi tiNNi AlAvagA bhANiyavvA / 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. prazna 31-jAva...mahaDDiyA NaM bhaMte ! vemANiNI appaDDiyAe vemANiNIe majjhamajjheNaM vIivaejjA ? Q. 31. Can a superior Vaimanika goddess pass exactly through the middle of an inferior Vaimanika goddess ? uttara 31-haMtA viiivejjaa| A. 31. Yes, Gautama ! She Can. prazna 32-sA bhaMte ! ki vimohittA pabhU ? Q. 32. Bhante ! Does she go by hypnotising her before or does she hypnotise her afterwards ?

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Bhagavati Sutra Bk. 10 Ch. 3 133 uttara 32-taheva jAva...puci vA vIivaittA pacchA vimohejjaa| ee cattAri dNddgaa| A. 32. Gautama! As aforesaid, till, she my hypnotise her even afterwards. State four forms as above. [ Sound of a horse ] prazna 33-Asassa NaM bhaMte ! dhAvamANassa kiM khu-khu tti karei ? Q. 33. Bhante! While runuing, why does a horse make sound like khu-khu ? uttara 33-goyamA ! Asassa NaM dhAvamANassa hiyayassa ya jagayassa ya aMtarA ettha NaM kakkaDae NAmaM vAe saMmucchai jeNaM Asassa dhAvamANassa khu-khu tti krei| A. 33. Gautama ! While he is runniug, a type of wind called Karkata is generated between his heart and the lever because of which he makes sound like khu.-khu. [On Language ) prazna 34-aha bhaMte ! AsaissAmo saissAmo ciTThissAmo NisiissAmo tuyaTThissAmo AmaMtaNI ANavaNI jAyaNI taha pucchaNI ya pnnnnvnnii| paccakkhANI bhAsA bhAsA icchANulomA ya / / aNabhiggahiyA bhAsA bhAsA ya abhiggahammi boddhavvA / saMsayakaraNI bhAsA voyaDamavvoyaDA ceva // paNNavaNI NaM esA bhAsA Na esA bhAsA mosA ? 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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bhagavatI sUtram zaH 10 u: 3 uttara 34 -- haMtA goyamA ! AsaissAmo taM caiva jAva...Na esA bhAsA mosA | 134 A. 34. Yes, Gautama ! They conform to the fifth type and they are never false. -sevaM bhaMte ! sevaM bhaMte tti / - Bhante! So they are. You are right. Io uddesa samatto / Chapter Three ends.

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cauttho uddeso Chapter Four | Interview with Syamahasti on Thirty-Three Gods of Camarendra ] teNaM kAleNaM teNaM samaeNaM vANijjaggAme Nayare hotthaa| vnnnno| dUipalAsae ceie| sAmI smosddhe| jAva...parisA pddigyaa| teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa je? aMtevAsI iMdabhUI NAmaM aNagAre jAva...uDvajANa jaav...vihri| teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa aMtevAsI sAmahatthI NAmaM aNagAre pagaibhaddae jahA rohe jAva...uDDejANU jaav...vihri| taeNaM se sAmahatthI aNagAre jAyasaDDe jAva...uThAe urdui udvittA jeNeva bhagavaM goyame teNeva uvAgacchai uvAgacchittA bhagavaM goyamaM tikkhutto jAva...pajjavAsamANe evaM vayAsI In that period, at that time, there was a city named Vanijyagrama. Description. There was a Caitya named Dyutipalasa outside the city. Bhagavan Mahavira arrived there, till people went back after hearing the sermon. In that period, at that time, Indrabhuti Gautama, the seniormost disciple of Bhagavan Mahavira was seated with his knee erect. In that period, at that time, Bhagavan Mahavira had another disciple, Syamahasti by name, who, like Roba, was gentle by nature and who was also seated with his knee erect. The sajd monk Syamahasti had a question in his mind so that he got up and came to Indrabhuti Gautama, Thrice he moved round him, till paid his homage and obeisance and submitted as follows: __ sAmahatthI-atthi NaM bhaMte! tAyattIsagA devA ? camarassa asuriMdassa asurakumAraraNNo Syamahasti-Bhante ! Is it a fact that Camarendra, the Indra of Asurakumaras, their king, has thirty-three gods with him ?

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136 bhagavatI sUtram zaH 10 u: 4 iMdabhUi goyamA-haMtA asthi / Indrabhati-Yes, it is. sAmahatthI se keNa?NaM bhaMte ! evaM vuccai-camarassa asuriMdassa asurakumAraraNNo tAyattIsagA devA? Syamahasti--Bhante ! What is the reason for this ? : iMdabhUi goyamA-evaM khalu sAmahatthI ! teNaM kAleNaM teNaM samaeNaM iheva jaMbuddIve dIve bhArahe vAse kAyaMdI NAma NayarI hotthaa| vnnnno| tattha NaM kAyaMdIe gayarIe tAyattIsaM sahAyA gAhAvaI samaNovAsayA parivasaMti aDDA jAva...aparibhUyA abhigayajIvAjIvA uvaladdhapuNNapAvA vaNNao jAva... viharaMti / taeNaM te tAyattIsaM sahAyA gAhAvaI samaNovAsayA pudiva uggA uggavihArI saMviggA saMviggavihArI bhavittA tao pacchA pAsatthA pAsatthavihArI osaNNA osaNNavihArI kusIlA kusIlavihArI ahAcchaMdA ahAcchaMdavihArI bahUI vAsAiM samaNovAsagapariyAgaM pAuNaMti pAuNittA addhamAsiyAe saMlehaNAe attANaM jhUseMti attANaM jhUsittA tIsaM bhattAI aNasaNAe chedeti chedittA tassa ThANassa aNAloiyaapaDikkatA kAlamAse kAlaM kiccA camarassa asuriMdassa asurakumAraraNNo tAyattIsagadevattAe uvavaNNA / -- Indrbhati-Syamahasti ! The description of these thirtythree gods is as follows. In that period, at that time, in Bharataksetra, there was a city named Kakandi. In that city, there lived thirty-three followers of the sramana 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 sramana 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. sAmahatthI-jappabhiI ca NaM bhaMte ! te kAkaMdagA tAyattIsaM sahAyA gAhAvaI samaNovAsagA camarassa asuriMdassa asurakumAraraNNo tAyattIsagadevattAe uvavaNNA tappabhiI ca NaM bhaMte ! evaM vuccai--camarassa asuriMdassa asurakumAraraNNo tAyattIsagA devA ? Syamahasti-Bhante ! Does it mean then that Camarendra acquired these thirty-three gods only after the thirty-three followers at Kakandi had passed away ? taeNaM bhagavaM goyame sAmahatthiNA aNagAreNaM evaM vutte samANe saMkie kaMkhie vitigicchie uThAe u? i uThAe udvittA sAmahatthiNA aNagAreNaM saddhi jeNeva samaNe bhagavaM mahAvIre teNeva uvaagcchi| teNeva uvAgacchittA samaNaM bhagavaM mahAvIraM vaMdai NamaMsai vaMdittA NamaMsittA evaM vayAsI On hearing this question Bhagavan Gautama became somewhat confused and he had no ready answer to meet it. So he got up, and with monk Syamahasti following, he came to Bhagavan Mahavira, till made the following submission, prazna 35----atthi NaM bhaMte ! camarassa asuriMdassa asurakumAraraNNo tAyattIsagA devA tAyattIsagA devA ? Q. 35. Bhante ! Is it a fact that Camarendra, the Indra of the Asuras, their king, has thirty-three gods under him ? uttara 35-haMtA atthi| A. 35. Yes, Gautama ! It is. . prazna 36-se keNa?NaM bhaMte ! evaM vuccai-evaM taM ceva savvaM bhANiyanvaM jAva...tappabhiI ca NaM evaM vuccai-camarassa asuriMdassa asurakumAraraNNo tAyattIsagA devA tAyattIsagA devA ?

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bhagavatI sUtram zaH 10 u: 4 Q. 36. Bhante ! What is the reason for this, repeat what is said above, till since then Camaredra has thirty-three gods? 138 goyamA ! camarassa NaM asuriMdassa sAsae NAmadhejje paNNatte jaM NaM kayAi bhavissai jAva... . Nicce avvocchitti uttara 36 - No iTTe samaTThe asurakumAraraNNo tAyattIsagANaM devANaM NAsI Na kayAi Na bhavai Na kayAi Na yayA aNNe cayaMti aNNe uvavajjaMti / 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 Dharanendra ] prazna 37 - atthi NaM bhaMte ! balisa vairoyaNidassa vairoyaNaraNo tAyattIsagA devA tAyattIsagA devA ? Q. 37. Bhante ! Does Valindra, the Indra of the Vairo-canas, their king, have thirty-three gods under him ? uttara 37 - haMtA asthi / A. 37. Yes, Gautama ! He has. prazna 38 - se keNaTuNaM bhaMte evaM vaccai - balissa vairoyaNidassa 'jAva... tAyattIsagA devA tAyattIsagA devA ? Q. 38. Bnante! How do you say so ? uttara 38 -- evaM khalu goyamA ! teNaM kAleNaM teNaM samaeNaM iheva jaMbuddIve dIve bhAra vAse bibhele NAmaM saNNivese hotthA / vaNao / tattha NaM bibhele saNNivese jahA camarassa jAva... uvavaNA / jappabhidaM ca NaM bhaMte ! bibhelagA yattI sahAyA gAhAvaI samaNovAsagA balissa bairoyaNidassa sesaM taM caiva jAva... Nicce avvocchittiNayaTTayAe aNNe cayaMti aNNe uvavajjaMti /

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Bhagavati Sutra Bk. 10 Ch. 4 A. 38. Gautama ! In that period, at that time, there was a small town named Vibhela in Bharatksetra 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 prazna 39 - atthi NaM bhaMte ! dharaNassa nAgakumAridassa nAgakumAraraNNo tAyattIsagA devA ? Q. 39. Bhante ! Does Dharana, the Nagakumarenda, the Indra of the Nagas, their king, has thirty three gods under him ? uttara 39 - haMtA atthi / A. 39. Yes, Gautama! He has. prazna 40 - se keNaTTeNaM jAva... tAyattIsagA devA tAyattIsagA devA ? Q. 40. Bhante ! How do you say so ? jAva... uttara 40 - goyamA ! dharaNassa nAgakumAridassa nAgakumAraraNNo tAyattIsagANaM devANaM sAsae NAmadhejje paNNatte jaM Na kayAI NAsI jAva.. aNe cayaMti aNNe uvavajjaMti / evaM bhUyAnaMdassa vi evaM mahAghosassa / A. 40. Gautama! The thirty-three gods of Dharana, the Indra of the Nagakumaras, 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 Bhutananda, Indra. till of Mahaghosa

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140 bhagavatI sUtram zaH 10 u: 4 [Thirty-three Gods of Sakrendra ] prazna 41-atthi NaM bhaMte ! sakkassa deviMdassa devaraNNo pucchA ? Q. 41. Bhante ! What is the position about Sakrendra, the Indra of the Devas, their king ? uttara 41-haMtA atthi| A. 41. Gautama ! He has also thirty-three gods. prazna 42-se keNa?NaM jAva...tAyattIsagA devA tAyattIsagA devA ? Q. 42. Bhante ! What is the reason for this ? uttara 42-evaM khalu goyamA ! teNaM kAleNaM teNaM samaeNaM iheva jaMbuddIve dIve bhArahe vAse palAsae NAmaM saNNivese hotthaa| vnnnno| tattha gaM palAsae saNNivese tAyattIsaM sahAyA gAhAvaI samaNovAsayA jahA camarassa jAva...viharaMti / taeNaM te tAyattIsaM sahAyA gAhAvaI samaNovAsayA pubbi pi pacchA vi uggA uggavihArI saMviggA saMviggavihArI bahUI vAsAI samaNovAsagapariyAgaM pAuNaMti pAuNittA mAsiyAe saMlehaNAe attANaM jhUseMti jhUsittA sarTi bhattAiM aNasaNAe chedeti chedittA AloiyapaDikkatA samAhipattA kAlamAse kAlaM kiccA jaav...uvvnnnnaa| jappabhiI ca NaM bhaMte ! pAlAsigA tAyattIsaM sahAyA gAhAvaI samaNovAsagA sesaM jahA camarassa jAva...aNNe uvavajjati / A. 42. Gautama ! In that period, at that time, in Bharataksetra in Jambudvipa, there was a town named Palasaka. 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 prazna 43-atthi NaM bhaMte ! IsANassa ? Q. 43. Bhante! What about lsanendra ? uttara 43-evaM jahA sakkassa NavaraM caMpAe NayarIe jAva...uvavaNNA / jappabhiyaM ca NaM bhaMte ! caMpijjA tAyattIsaM sahAyA sesaM taM ceva jAva...aNNe uvavajjati / 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 Campa. prazna 44-atthi NaM bhaMte ! saNaMkumArassa deviMdassa devaraNNo pucchA ? Q. 44. And what about Devendra Sanatkumara ? uttara 44-haMtA atthi / A. 44. Gautama ! He too has thirty-three gods under him. prazna 45-se keNa?NaM ? Q. 45. Bhante ! How is it so ? uttara 45-jahA dharaNassa taheva evaM jAva...pANayassa evaM accuyassa jAva...aNNe uvavajjati / A. 45. Gautama ! What has been said of Dharanendra also holds good here, till the Indra in Pranata, till the Indra in Acyuta, till there is no vacancy at any time. -sevaM bhaMte ! sevaM bhaMte ! ti| - Bhante ! So they are. You are right. cauttho uddeso smtto| Chapter Four ends.

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paMcamo uddeso Chapter Five teNaM kAleNaM teNaM samaeNaM rAyagihe NAmaM Nayare / guNasilae ceie jAva... parisA paDigayA / teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa bahave aMtevAsI therA bhagavaMto jAisaMpaNNA kulasaMpaNNA jahA aTTame sae sattamuddesa jAva.. .. viharati / taeNaM te therA bhagavaMto jAyasaDDhA jAyasaMsayA jahA goyamasAmI jAva... pajjuvAsamANA evaM vayAsI In that period, at that time, there was a city named Rajagrha. Outside the city, there was a Caitya named Gunasilaka, till people went back. In that period, at that time, Bhagavan Mahavira 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 Indrabhuti Gautama did, till submitted as follows : therA bhagavaMto - camarassa NaM bhaMte ! asuriMdassa asurakumAraraNNo kai agamahisIo paNNattAo ? Monks-Bhante! How many are th principal consorts of Camarendra, the Indra of the Asuras, their king ? bhagavAna mahAvIra -- ajjo ! kAlI rAya rayaNI vijju mehA 1 parivAro paNNatto / paMca aggamahisIo paNNattAo taM jahAtattha NaM egamegAe devIe aTThaTTha devI sahassa Mahavira-Aryas! He has five named as Kali, Raji, Rajani, Vidyut and Megha, each one in turn has a family as large as eight thousand. the. bha.--pabhU NaM bhaMte ! parivAraM vivvittae ? tAo egamegA devI aNNA iM aTThaTTha devIsahassA iM

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Bhagavati Sutra Bk. 10 Ch. 5 143. Monks Bhante! Is it possible for a single goddess to raise family of eight thousand ? bha. ma. - evAmeva sapuvvAvareNaM cattAlIsaM devIsahassA | settaM tuDie / Mahavira-Yes, it is. Thus all told the total strength is. forty thousand goddesses. This is called a Group (Trutika or Varga). the. bha. - pabhU NaM bhaMte! camare asuriMde asurakumArarAyA camaracaMcAe yahANIe sabhAe suhammAe camaraMsi sIhAsaNaMsi tuDieNaM saddhi divvAiM bhogabhogAI bhujamANe viharitae ? 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 Camaracanca and enjoy divine pleasures in the company on his vast family of forty thousand goddesses ? bha. ma. - No iNa sama | Mahavira - No, this does not hold. -- the. bha. - se keNaTTe NaM bhaMte ! evaM vaccai - No pabhU camare asuriMde camaracaMcAe rAyahANIe jAva... .. viharittae ? Monks - Bhante ! What is the reason for this? bha. ma. - ajjA ! camarassa NaM asuridassa asurakumAraraNNo camaracaMcAe rAhANI sabhAe suhammAe mANavae ceiyakhaMbhe vairAmaesa golavaTTasamuggaesu bahuo jisakahAo saSNikkhittAo ciTThati jAo NaM camarassa asuridassa asurakumAraraNNo aNNesi ca bahUNaM asurakumArANaM devANaM ya devINaM ya acvaNijjAo vaMdaNijjAo NamaMsaNijjAo paryANijjAo sakkAraNijjAo sammANaNijjAo kallANaM maMgalaM devayaM ceiyaM pajjuvAsaNijjAo bhavaMti tesiM paNihAe No pabhU se teNaTTaNaM ajjo ! evaM vuccai - No pabhU camare asuriMde jAva... camaracaMcAe jAva... viharittae / pabhU NaM ajjo ! camare asuriMde

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144 bhagavatI sUtram zaH 10 u: 5 asurakumArarAyA camaracaMcAe rAyahANIe sabhAe suhammAe camaraMsi sIhAsaNaMsi causaTThIe sAmANIya sAhassIhiM tAyattIsAe jAva..aNNesi ca bahUNaM asurakumArehiM devehi ya devihiM sa saddhi saMparivuDe mahayAhaya jAva... bhujamANe viharittae ? kevalaM pariyAriDDIe No ceva NaM mehuNavattiyaM / Mahavira-Aryas ! The reason is that in the said Council Hall named Sudharma, there is a pillar named Manavaka 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. the. bha.-camarassa NaM bhaMte ! asuriMdassa asurakumAraraNo somassa mahAraNo kai aggamahisIo paNNattAo? Monks-Bhante ! How many are the principal consorts of Soma, the Lokapala or the lord of a direction under Camarendra ? bha. ma.-ajjo! cattAri aggamahisIo paNNattAo taM jahA-kaNagA kaNagalayA cittaguttA vsudhraa| tattha NaM egamegAe devIe egamegaM devIsahassa parivAre pnnnnte| pabhU NaM tAo egamegAe devIe aNNaM egamegaM devIsahassaM parivAraM viuvittae ? evAmeva saputvAvareNaM cattAri deviishssaa| settaM tuddie| Mahavira--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 Sutra Bk. 10 Ch. 5 145 the. bha. - pabhU NaM bhaMte ! camarassa asuriMdassa asurakumAraraNNo some rAyA somAe rAyahANIe sabhAe suhammAe somaMsi sIhAsaNaMsi tuDieNaM ? Monks-Bhante! Is it possible for Lokapala 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 ? bha. ma. -- avasesaM jahA camarassa NavaraM parivAro jahA sUriyAbhassa / sesaM taM caiva jAva...No ceva NaM mehuNavattiyaM / 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 Rajaprasniya Sutra. The rest as before, till he cannot indulge in sex behaviour there. the. bha. - camarassa NaM bhaMte ! agama hisIo paNNattAo ? jAva... . raNo jamassaM mahAraNNo kai Monks - Bhante ! How many consorts have Lokapala Yama, the lord of a direction under Camarendra ? bha. ma. - evaM caiva varaM jamAe rAyahANIe / sesaM jahA somassa / evaM varuNassa vi varaM varuNAe rAyahANIe / evaM vesamaNassa vi NavaraM vesamaNAe yahANI | sesaM taM ceva jAva... .. mehuNavattiyaM / Mahavira--Aryas ! He has as many as Lokapala Soma has, exception being that his capital city is named Yama, similar again are Lokapala Varuna and Lokapala Vaisramana, exception being that the formers capital city is called Varuna and that of the latter is called Vaisramana. The rest as before, till they cannot indulge in sex bheaviour there. [ Family of Valindra ] the. bha. bassa NaM bhaMte ! vairoyaNidassa pucchA ? 10

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bhagavatI sUtram zaH 10 u: 5 Monks-Bhante! How many are the principal consorts of Vali, the Indra of the Vairocanas ? 146 bha. ma. ajjo ! paMca aggamahisIo paNNattAo taM jahA -- subhA NisubhAraMbhA NiraMbhA mayaNA / tattha NaM egamegAe devIe aTThaTTha sesaM jahA camarassa NavaraM balicaMcAe rAyahANIe parivAro jahA mouddesae sesaM taM ceva jAva... mehuNavattiyaM / Mahavira - Aryas! He has five named as Subha, Nisumbha, Rambha, Nirambha and Madana 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 Valicanca. His family is similar to the description contained in Chapter One, Book Three, till he cannot indulge in sex behaviour. there. the. bha. balissa NaM bhaMte ! vairoyaNidassa vairoyaNaraNNo somassa mahAraNNI kai aggamahisIo paNNattAo ? Monks-Bhante! How many principal consorts have Lokapala soma, the Lord of a direction under Valindra ? bha. ma. - - ajjo ! cattAri aggamahisIo paNNattAo taM jahA - mINagA subhaddA vijayA asaNI / tattha NaM egamegAe devIe sesaM jahA camarasomassa evaM jAva... vesamaNassa / Mahavira-Four, named as Menaka, Subhadra, Vijaya and Asani. The rest is similar to that of Lokapala soma under Camarendra. Like this, till Lokapala Vaisrmana of Valindra. the. bha. - dharaNassa NaM bhaMte ! nAgakumAridassa NAgakumAraraNo kai arrafosIo paNNattAo ? Monks-Bhante! How many are the principal consorts of Dharana, the Indra of the Nagas, their king ?

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Bhagavati Sutra Bk. 10 Ch. 5 147 bha. ma.-ajjo ! cha aggamahisIo paNNatAo taM jahA-ilA sukkA satArA sodAmiNI iMdA ghnnvijjuyaa| tattha NaM egamegAe devIe cha cha devIsahassA parivAro pnnnntto| Mahavira-Aryas ! He has six principal consorts named Ila, Sukra, Satara, Saudamini, Indra and Ghana-vidyut, cach having raised a family of six thousands. the. bha.-pabhU NaM bhate ! tAo egamegA devI aNNAI cha cha devisahassAI parivAraM viuvittae ? Monks--Which means that they can bring into six thousand goddesses each ? bha. ma.-evAmeva sapuvAvareNaM chattIsAiM devisahassAI se taM tuddie| Mahavira--Yes, Aryas ! They can do so. In all, they can bring into being 36000 goddesses which constitute one group. the. bha.-pabhU NaM bhaMte ! dharaNe ? Dharanendra, ill Monks-Bhante ! Is it possible for enjoy the company of his goddesses ? bha. ma-sesaM taM ceva NavaraM dharaNAe rAyahANIe dharaNaMsi sIhAsaNaMsi sao parivAro sesaM taM cev| 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. the bha.-dharaNassa NaM bhaMte ! NAgakumAriMdassa logapAlassa kAlavAlassa mahAraNNo kai aggamahisIo paNNattAo? Monks- Bhante ! How many are the principal consorts of Lokapala Kalabala of the Indra of the Nagas ? . bha. ma.-ajjo! cattAri aggamahisIo paNNattAo taM jahA-asogA

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148 bhagavatI sUtram za: 10 u: 5 vimalA suppabhA sudNsgaa| tattha NaM egamegAe...avasesaM jahA cmrlogpaalaannN| evaM sesANaM tiNha vi / Mahavia-Aryas ! He has four named as Asoka, Vimala, Suprabha and Sudarsana. Their family and those of the remaining three Lokapalas are similar to those of the Lokapalas of Camarendra.. the. bha.- bhUyANidassa bhaMte ! pucchA ! ___Monks-Bhante ! How many are the principal consorts of the Bhutananda ? bha. ma.-ajjo ! cha aggama hisIo paNNattAo taM jahA-rUyA rUyaMsA sukhyA rUyagAvaI rUyakatA ruuyppbhaa| tattha NaM egamegAe devIe avasesaM jahA dhrnnss| Mahavira - Aryas ! He has six named as Rupa, Rupamsa, Surupa, Rupakavati, Rupakanta, Rupaprabha, with the family strength similar to that of Dharanendra. the. bha.-bhUyANaMdassa NaM bhaMte ! NAgavittassa pucchA? Monks-Bhante ! How many are the principal consorts of Lokapala Nagavitta of Bhutananda ? bha. ma.-ajjo! cattAri aggamahisIo paNNattAo taM jahA- suNaMdA subhaddA sujAyA sumaNA / tattha NaM egamegAe avasesaM jahA camaralogapAlANaM / evaM sesANaM tiNha vi logpaalaannN| je dAhiNillA iMdA tesiM jahA dharaNiMdassa logapAlANa vi tesiM jahA dharaNassa logpaalaannN| uttarillANaM iMdANaM jahA bhUyANaMdassa logapAlANa vi tesi jahA bhUyANaMdassa logapAlANaM NavaraM iMdANaM savvesiM rAyahANIo sIhAsaNANi ya sarisaNAmagANi parivAro jahA taie sae paDhame uddese| logapAlANaM savvesi rAyahANIo sIhAsaNANi ya sarisaNAmagANi parivAro jahA camarassa logapAlANaM / Mahavira- Aryas ! He has four named as Sunanda, Subhadra, Sujata and Sumana, their family strength being similar to

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Bhagavati Sutra Bk. 10 Ch. 5 those of the Lokapala Camarendra. The remaining three Lokapalas are similar to the Lokapalas of Camarendra. The Indras in the south and their Lokapalas are akin to Bhu:ananda and his Lokapalas. 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 Lokapala is similar to the names of the particular Lokapala, and the description is similar to that of their families of the Lokapalas of Camarendra. [Family of the Indra of the Vyantaras and others] the. bha. - - kAlassa NaM bhaMte! pisAyidassa pisAyaraNNo kai aggamahisIo paNNattAo ? 149 Monks-Bhante ! How many are the principal consorts of Kala, the Indra of the Pisacas, their king? bha. ma. - ajjo ! cattAri aggamahisIo paNNattAo taM jahA -- kamalA kamalappabhA uppalA sudaMsaNA / tattha NaM egamegAe devIe egamegaM devisaha ssaM sesaM jahA camaralogapAlANaM / parivAro taheva NavaraM kAlAe rAyahANIe kAlaMsi sIhAsasi sesaM taM ceva evaM mahAkAlassa vi / Mahavira-Aryas-They are four named as Kamala, Kamalaprabha, Utpala, and Sudarsana, 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 Kala and throne named as Kala, so also about Mahakala. the. bha. -- surUvassa NaM bhaMte ! bhUrtidassa bhUtaraNNo pucchA ? Monks-Bhante ! How many are the principal consorts of Surupa, the Indra of the Bhutas (Spirits), their king? bha. ma. - ajjo ! cattAri aggamahisIo paNNattAo taM jahA - rUvavaI

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150 bhagavatI sUtram zaH 10 u: 5 bahurUvA surUvA subhgaa| tattha NaM egamegAe sesaM jahA kaalss| evaM paDirUvassa vi| Mahavira-Aryas ! He has four named as Rupavati, Bahurupa, Surupa and Subhaga. Their families being similar to those of the consorts of Kala. Likewise with Pratirupendra. the. bha.-puNNabhaddassa NaM bhaMte! jakkhiMdassa pucchA ? Monks - Bhante ! What about Purnabhadra, the Indra of . the Yaksas, their king ? bha. ma.--ajjo ! cattAri aggamahisIo paNNattAo ta jahA--puNNA bahuputtiyA uttamA tArayA / tattha NaM egamegAe sesaM jahA kAlassa / evaM mANibhaddassa vi| Mahavira-Aryas! He has four named as Purna, Bahuputrika, Uttama and Taraka, their families being similar to those of the consorts of Kalendra. Likewise with Manibhadra. the. bha.-- bhImassa NaM bhaMte ! rasidassa pucchA ? Monks-Bhante ! How many are the principal consorts of Bhima, the Indra of the Raksasas, their king ? bha. ma.-ajjo ! cattAri aggamahisIo paNNattAo taM jahA-paumA paumAvatI kaNagA rynnppbhaa| tattha NaM egamegAe sesaM jahA kaalss| evaM mahAbhImassa vi| Mahavira-Aryas ! He has four named as Padma, Padmavati, Kanaka and Ratnaprabha, their families being similar to those of the consorts of Kalendra. Likewise with Mahabhima. tha. bha.-kiNNarassa NaM bhaMte ! pucchA ? Monks-Bhante ! What about the Indra of the Kinnaras ?

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Bhagavati Sutra Bk. 10 Ch. 5 151 bha. ma. - ajjo ! cattAri aggamahisIo paNNattAo taM jahA - vaDeMsA ketamatI ratiseNA raippiyA / tattha NaM sesaM taM ceva / evaM kiMpurisassa vi / as Avatamsa, Mahavira--aryas ! He has four named Ketumati, Ratisena and Ratipriya. The rest as before. also with Kimpurusendra. the. bha. -- sappurisassa NaM pucchA ? Monk-Bhante ! What about Satpurusendra ? So bha. ma. - ajjo ! cattAri aggamahisIo paNNattAo taM jahA - rohiNI NavamiyA hirI pupphavatI / tattha NaM egamegAe sesaM taM ceva / evaM mahApurisassa vi / Mahavira - Aryas ! He has four consorts named as Rohini, Navamika, Hri and Puspavati. The rest as before. So also with Mahapurusendra. the. bha. -- atikAyassa NaM pucchA ? Monks - Bhante ! What about Atikayendra ? bha. ma. - ajjo ! cattAri aggamahisIo paNNattAo taM jahA - bhuyaMgA bhuyagavaI mahAkacchA phuDA / tattha NaM sesaM taM caiva / evaM mahAkAyassa vi / Mahavira-Aryas! He has four consorts named Bhujanga, Bhujangavati, Mahakaccha and Sphuta. The rest as before. So also with Mahakayendra. the. bha. - gIyaraissa NaM pucchA ? Monks Vhat about Gitaratindra ? bha. ma. - ajjo ! cattAri aggamahisIo paNNattAo taM jahA -- sughosA vimalA sussarA marassaI / tattha NaM sesaM taM ceva / evaM gIyajasassa vi / sasi si jahA kAlassa NavaraM sarisaNAmiyAo rAyahANio sIhAsaNANi ya sesaM taM ceva /

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152 bhagavatI sUtram zaH 10 u. 5 ___Mahavira-He has four named as Sughosa, Vimala, Susvara and Sarasvati. The rest as before. So also with Gitayasa Indra. Their Lokapalas are similar to the Lokapalas of Kalendra. The names of their throne and capital cities resemble the names of the respective Indras. [Family of Jyotisendra and others] the. bha.-caMdassa NaM bhaMte ! joisiMdassa joisaraNNo pucchA ? Monks-Bhante ! How many are the principal consorts of Candra (the moon) the Indra of the Jyotiskas, their king ? bha. ma.-ajjo! cattAri aggamahisIo paNNattAo taM jahA - caMdappabhA dosiNAbhA accimAlI pbhNkraa| evaM jahA jIvAbhigame joisiyauddesae taheva sUrassa vi-sUrappabhA AyavAmA accimAlI pbhNkraa| sesaM taM veva jAva...No ceva NaM mehuNavattiyaM / Mabavira - Aryas ! He has four named as Candraprabha, Jyotsnabha, Arcimali and Prabhankara. The rest as given in Pratipatti 3 on the planets in the Jivabhigama Sutra. So also about the Sun whose four principal consorts are named as Suryaprabha, Atapabha, Arcimali and Prabhankara. The rest' as before, till cannot indulge in sex behaviour there. the. bha.- iMgAlassa NaM bhaMte ! mahaggahassa kai aggamahisIo pucchA ? Monk-Bhante ! How many are the principal consorts of the Majagraha (great planet) named Angara ? bha. ma.-ajjo ! cattAri aggamahisoo paNNattAo taM jahA-vijayA vejayaMti jayaMtI apraajiyaa| tattha NaM egamegAe devIe sesaM taM ceva caMdassa NavaraM iMgAlavaDeMsae vimANe iMgAlagaMsi sIhAsaNaM si sesaM taM cev| evaM viyAlagassa vi| evaM aTThAsItIe vi mahAgahANaM bhANiyavvaM jAva... bhAvake ussa gavaraM vaDeMsagA sIhAsaNANi ya sarisaNAmagANi sesaM taM ceva /

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Bhagavati Sutra Bk. 10 Ch. 5 153 Mahavira-Aryas ! He has four named as Vijaya, Vaijayanti, Jayanti and Aparajita. Their families are similar to those of the consorts of the moon, but his abode is named as Angaravatansaka and his throne is named as Angaraka. Likewise with the great planet named Vyala and likewise with 88 great planets, till Bhavaketu, but their abodes and thrones are named after the occupants. [Family Sakrendra and others] the. bha.-sakkassa NaM bhaMte ! deviMdassa devaraNNo pucchA ? Monke-Bhante ! What about the principal consorts of Sakrendra ? bha. ma.-ajjo ! aTTa aggamahisIo paNNattAotaM jahA-paumA sivA seyA aMju amalA accharA NavamiyA rohinnii| tattha NaM egamegAe devIe solasa solasa devIsahassA parivAro pnnnntto| pabhU NaM tAo egamegA devI aNNAI solasa solasa devIsahassAiM parivAraM viuvittae ? evAmeva sapuvvAvareNaM aTThAvIsuttaraM devisayasahassaM parivAraM viuvittae settaM tuddie| Mahavira--Aryas ! He has eight principle consorts named as Padma, Siva, Sreya, Anju, Amala, Apsara, Navamika and Rohini, 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. the. bha.-pabhU NaM bhaMte ! sakke deviMde devarAyA sohamme kappe sohammevaDeMsae vimANe sabhAe suhammAe sakkaMsi sIhAsaNaMsiM tuDieNaM saddhi ? Monks-Bhante ! Is Sakrendra, seated on his throne named Sakra, in his Council Hall named Sudharma in his heavenly abode named Saudharmavatamsa, capable of enjoying the company of his group ?

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154 bhagavatI sUtram zaH 10 u: 5 bha. ma. sesaM jahA camarassa NavaraM parivAro jahA mouddese| Mahavira -- Aryas ! In this matter, his position is similar to that of Camarendra,. His family has already been described in Book Three, Chapter Qne. the. bha--sakkassa NaM deviMdassa devaraNNo somassa mahAraNNo kai aggamahisIo pucchA ? Monks--Bhanie! How many are the principal consorts of his Lokapala Soma, the lord of the direction ? bha. ma --ajjo! cattAri aggamahisIo paNNattAo taM jahA-rohiNI madaNA cittA somaa| tattha NaM egamegA sesaM jahA camaralogapAlANaM NavaraM sayaMpabhe vimANe sabhAe suhammAe somaMsi sIhAsaNaMsi sesaM taM cev| evaM jAva...vesamaNassa NavaraM vimANAI jahA tiyse| ... Mahavira-Aryas ! He has four named as Rohini, Madana, Citra and Soma. The rest like that of Camarendra, in Svayamprabhavimana, 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 Vimana etc., is similar to that given in Book Three Chapter Seven. the. bha.-IsANassa NaM bhaMte! pucchA ? Monks-Bhante ! Isanendra ? How many are the principal consorts of - bha. ma.--ajjo ! aTTha aggamahisIo paNNattAo taM jahA-kaNhA kaNharAI rAmA rAmarakkhiyA vasU vasuguttA vasumittA vasudharA / tattha NaM egamegAe sesaM jahA sakkassa / .. - Mahavira-Aryas! He has eight named as Krsna, Kssnaraji, Rama, Ramaraksita, Vasu, Vasugupta, Vasumitra, and Vasundhara. The rest is similar to that of Sakrendra.

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Bhagavati Satra Bk. 10 Ch. 5 155 the. bha.-IsANassa NaM bhaMte ! devidassa somassa mahAraNNo kai aggamahisIo pucchA ? Monks-Bhante ! How many are the principal consorts of his Lokapala Soma, the lord of the direction ? bha. ma.-ajjo ! cattAri aggamahisIo paNNattAo taM jahA-puDhavI rAI rayaNI vijjU / tattha NaM sesaM jahA sakassa logapAlANaM evaM jAva...varuNassa NavaraM vimANA jahA cautthasae sesaM taM ceva jAva...No ceva NaM mehunnvttiyN| Mahavira-- Aryas ! He has four, similar to those of Sakrendra's Lokapala, 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. -sevaM bhaMte ! sevaM bhaMte ! tti| -- Bhante ! So they are. You are right. paMcamo uddeso smtto| Chapter Five ends.

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chaTTao uddeso Chapter Six [ Council of Sakrendra ] prazna 46 - kahi NaM bhaMte ! sakkassa deviMdassa devaraNNo sabhA suhammA paNNattA ? Q. 46. Bhante ! Where is the Sudharma council of Sakrendra ? uttara 46 - goyamA ! jaMbuddI ve dIve maMdarassa pavvayassa dAhiNeNaM imIse rayaNappabhAe evaM jahA rAyappaseNaijje jAva... . paMca vaDeMsagA paNNattA taM jahAasogavaDeMsae jAva... majjhe sohammavaDeMsae / se NaM sohammavaDeMsae mahAvimANe addhaterasajoyaNasaya sahassAiM AyAmavikkhaMbheNaM evaM jaha sUriyA tava mANaM taheva uvavAo / sakkas ya abhiseo taheva jaha suriyAbhassa // 1 // alaMkAra accaNiyA taheva jAva... Ayarakkhati / do sAgarovamAiM ThII / - in: A. 46. Gautama ! To the south of Mt. Meru Jambudvipa, at a distance of crores of yojanas of beautiful landscape similar to Ratnaprabha, at a high altitude, it is located in a heaven named Saudharma, as given in Rajaprasniya Sutra, till Saudharma which has two avatamsakavimanas on one side and another two on the other side, total five vimanas. 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. Sakrendra has a life-span of two sagaras.

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Bhagavati Sutra Bk. 10 Ch. 6 157 prazna 47-sakkeNaM bhaMte ! devide devarAyA kemahiDDie jaav...kemhaasokkhe| Q. 47. Bhante ! What is the size of Sakrendra's fortune and what is the extent of his happiness ? uttara 47-goyamA ! mahiDDie jaav...mhaasokkhe| se gaM tattha battIsAe vimANAvAsasayasahassANaM jAva...viharai evaM mahiDDie jAva... mahAsokkhe sakke devide devarAyA / 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. -sevaM bhaMte ! sevaM bhaMte ! tti / -Bhante ! So they are. You are right. chaTTho uddeso smtto| Chapter Six ends.

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sattamAdi cottIsaimapajjaMtA Chapters Seven to Thirty four [Ekoruka and other isles in Salt Ocean] prazna 48 -- kahi NaM bhaMte ! uttarillANaM egoruyamaNussANaM egoruyadIve NAmaM dIve paNNatte ? Q. 48. Bhante ! Where is the Isle named Ekoruka in the north wherein reside men of Ekoruka species ? uttara 48 - evaM jahA jIvAbhigame taheva NiravasesaM jAva... suddhadaMtadIvo tti / ee aTThAvIsa uddegA bhANiyavvA / 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. - sevaM bhaMte! sevaM bhaMte ! tti / - Bhante ! So they are ! You are right. sattamAdi cottIsaimapajjatA uddesA samattA / Chapters Seven to Thirty-four ends. samattaM damaM sayaM / Book Ten ends.

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namotthuNaM samaNassa bhagavao mahAvIrassa gaNadhara-zrIsudharmasvAmI praNotam zrIbhagavatI sUtram egArasabho satako Book Eleven gAhA uppala sAlu palAse kuMbhI nAlI ya pauma' kaNNiya / NaliNa siva loga kAlA-labhiya dasa do ya ekkaare|| Couplet Utpala, Saluka, Palasa, Kumbhi, Nadika, Padma, Karn ka, Nalina, Rajarsi Siva, Cosmos, Time, City of Alavika.. Contents of Book Eleven.

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paDhamo uddeso Chapter One [Life in Utpala] teNaM kAleNaM teNaM samaeNaM rAyagihe jAva...pajjuvAsamANe evaM vayAsI In that period, at that time, in the city of Rajagsha, till made the following submission : prazna 1-uppale NaM bhaMte ! egapattae ki egajIve aNegajIve ? Q. 1. Bhante ! Has an Utpala, a lotus with a single petal, one soul or many souls ? uttara 1-goyamA ! egajIve No aNegajIve / teNa paraM je aNNe jIvA uvavajjati teNaM No egajIve aNegajIve / 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. prazna 2-te NaM bhaMte ! jIvA kohito uvavajjati ? kiM Neraiehito uvavajaMti, tiri0 maNu0 devehito uvavajjati ? 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 ? uttara 2-goyamA ! No Neraiehito uvavajjati, tirikkhajoNiehito vi uvavajjati maNussehito0 devehito vi uvavajjati / evaM uvavAo bhANiyavvo jahA vakkaMtIe vaNassaikAiyANaM jAva...IsANeti /

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Bhagavati Sutra Bka 11 Ch. 1 161 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 Prajnapana Sutra, till divine beings from upto the heaven named Isana may come down in Utpala. prazna 3-te NaM bhaMte ! jIvA egasamae NaM kevaiA uvavajjati ? Q. 3. Bhante ! How many souls may be born in an Utpala during a single time unit ? uttara 3-goyamA ! jahaNNeNaM ekko vA do vA tiNNi vA ukkoseNaM saMkhejjA vA asaMkhejjA vA uvvjjti| A. 3. Gautama ! Their number may be one, two or three in the minimum and many or innumerable in the maximum. prazna 4 te NaM bhaMte ! jIvA samae samae avaheIramANA avahIramANA kevaikAleNaM avahIraMti ? 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 ? uttara 4-goyamA ! te NaM asaMkhejjA samae samae avahIramAgA avahIramANA asaMkhe jAhiM ussappiNiossappiNihiM avahIraMti No ceva NaM avahiyA siyA / 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. jIvANaM kemahAliA sarIrogahiNA prazna 5-tesi NaM bhaMte ! "paNNattA? 11

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162 bhagavatI sUtram zaH 11 uH 1 What is the length of the souls in an _ Q. 5. Bhante ! Utpala ? uttara 5-goyamA! jahaNNeNaM aMgulassa asaMkhejjaibhAgaM ukkoseNaM sAiregaM joynnshss| ____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. prazna 6 te NaM bhaMte ! jIvA NANAvaraNijjassa kammassa kiM baMdhagA abaMdhagA ? Q. 6. Bhante ! Do these souls acquire karma enshrouding knowledge, or do they not acquire it ? No abaMdhagA baMdhae vA baMdhagA vaa| evaM jAva... uttara 6-goyamA ! aNtraaiyss| 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. prazna 7-NavaraM Auyassa pucchA ? Q. 7. Bhante ! Do these souls in an Utpala acquire karma giving a life-span, or do they not acquire it ? uttara 7-goyamA ! baMdhae vA abaMdhae vA baMdhagA vA abaMdhagA vA; ahavA baMdhae ya abaMdhae ya ahavA baMdhae ya abaMdhagA ya ahavA baMdhagA ya abaMdhae ya ahavA baMdhagA ya abaMdhagA ya ete aTTha bhNgaa| A. 7. Gautama ! One soul may acquire this bondage, another soul may not acquire this ; many souls may acquire

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Bhagavati Sutra Bk. 11 Ch. 1 163 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. prazna 8- NaM bhaMte! jIvA NANAvaraNijjassa kammassa kiM veyagA aveyagA? Q. 8. Bhante! Do these souls in an Utpala experience karma obstructing knowledge, or do they not experience it ? uttara 8-goyamA! No aveyagA veyae vA veyagA vaa| evaM jAva... aNtraaiyss| 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. prazna 9 te NaM bhaMte ! jIvA kiM sAyAveyagA asAyAveyagA ? . Q. 9. Bhante ! Is this experience wholesome in nature or unwholesome ? uttara 9-goyamA ! sAyAveyae vA asAyAveyae vA aTTha bhNgaa| A. 9. Gautama ! For one soul, it may be wholesome ; for another soul, it may be unwholesome, the same eight forms as stated before. prazna 10-te NaM bhaMte ! NANAvaraNijjassa kammassa kiM udaI aNudaI ? 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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164 bhagavatI sUtram zaH 11 uH 1 uttara 10-goyamA ! No aNudaI udaI vA udaiNo vaa| evaM jAva... aMtarI iyss| 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. prazna 11 te NaM bhaMte ? jIvA NANAvaraNijjassa kammassa kiM udIragA aNudIragA ? a Q. 11. Bhante ! Does karma enshrouding knowledge in the case of the souls in an Utpala fructify, or does it go without fructification ? uttara 11-goyamA ! No aNudIragA udIrae vA udIragA vaa| evaM jaav...aNtraaiyss| NavaraM veyaNijjA-uesu aTTa bhNgaa| 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. prazna 12 te NaM bhaMte ! jIvA kiM kaNhalesA NIlalesA kAulesA teulesA ? _Q. 12. Bhante ! Are these souls in an Utpala black tinge, blue tinge, grey tinge or red tinge ? with a uttara 12-goyamA ! kaNhalese vA jAva...teulese vA kaNhalessA vA . NIlalessA vA kAulessA vA teulessA vaa| ahavA kaNhalese ya gIlalesse ya evaM ee duyAsaMjoga-tiyAsaMjoga-caukkasaMjogeNaM asItI bhaMgA bhavaMti / 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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Bhagavati Satra Bk. 11 Ch. 1 165 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. prazna 13-te NaM bhaMte ! jIvA kiM sammaddiTThI micchAdiTThI sammAmicchAdiTThI ? ___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 ? uttara 13-goyamA ! No sammaddiTThI No sammAmicchAdiTThI, micchAdiTThI vA micchAdiTThINo vaa| 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. prazna 14 te NaM bhaMte ! jIvA kiM NANI aNNANI? Q. 14. Bhante ! Are these souls in an Utpala endowed with knowledge or with non-knowledge ? uttara 14 / goyamA ! No NANI aNNANI vA aNNANiNo vaa| A. 14. Gautama ! They are not endowed with knowledge and no matter whether one soul or many, all are endowed with non-knowledge. prazna 15 te NaM bhaMte ! jIvA kiM maNajogI vayajogI kAyayogI ? 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 ? uttara 15-goyamA! No maNajogI No vayajogI kAyayogI vA. kAyajogiNo vA /

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bhagavatI sUtram zaH 11 u: 1 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 prazna 16 - te NaM bhaMte! jIvA kiM sAgArovauttA aNAgArovauttA ? Q. 16. Bhante ! Are the souls in an Utpala endowed with faculty of knowledge or of faith? uttara 16 - goyamA ! sAgArovautte vA aNAgArovautte vA aTTha bhaMgA / 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. prazsa 17 - tesi NaM bhaMte ! jIvANaM sarIragA kaivaNNA kaigaMdhA kairasA kaiphAsA paNNattA ? 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 ? uttara 17 - goyamA ! puNa appaNA avaNNA agaMdhA arasA aphAsA paNNattA / paMcavaNNA paMcarasA dugaMdhA aTThaphAsA paNNattA / te 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. prazna 18 - te NaM bhaMte ! jIvA ki ussAsamA nissAsagA NoussAsaNissAsagA ? 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 nisvasa (normal respiration) or are they endowed with the faculty of no-usvasa-nisvasa (when the souls are not endowed with full attainments) ?

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Bhagavati Sutra Bk. 11 Ch. 1 167 uttara 18-goyamA ! ussAsae vA NissAsae vA NoussAsaNissAsae vaa| ussAsagA vA NissAsagA vA NoussAsaNissAsagA vaa| ahavA ussAsae ya NissAsae ya ahavA ussAsae ya NoussAsaNissAsae ya ahavA NissAsae ya NoussAsaNissAsae y| ahavA ussAsae ya NissAsae ya NoussAsaNissAsae y| aTTha bhNgaa| ee chavvIsaM bhaMgA bhavati / A. 18. Gautama | One may be endowed with the faculty of usvasa, or one may be endowed with the faculty nisvasa, or one may be endowed with the faculty of no-usyasa-nisvasa ; or many may be endowed with the faculty of usvasa, or many may be endowed with the faculty of nisvasa, or many may be endowed with the faculty of no-usvasa-nisvasa ; or one with usvasa and one with nisvasa, and so on (four forms), or one with ussasa and one with no-usvasa-nisvasa, so on (four forms), or one with usvasa and one with no-usvasa-nisyasa, and so on (four forms) or one with us asa, one with nisyasa and one with no-usvasa-nisvasa, and so on (eight forms) in all 26 forms. prazna 19 te NaM bhaMte / jIvA kiM AhAragA aNAhAragA? Q. 19. Bhante ! Do those souls in an Utpala have an intake of food, or do they have no intake of food ? uttara 19-goyamA ! No aNAhAragA AhArae vA aNAhArae vA evaM aTTha bhNgaa| 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. prazna 20 te NaM bhaMte ! jIvA kiM virayA avirayA virayAvirayA ? Q. 20. Bhante ! Are those souls in an Utpala all desisted, non-desisted or part desisted ? uttara 20-goyamA ! No virayA No virayAvirayA avirie vA avirayA vaa|

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168 bhagavatI sUtram zaH 11 u: 1 A. 20. Gautama ! They are not all desisted, nor part desisted, but one or many are non-desisted. prazna 21-te NaM bhaMte ! jIvA kiM sakiriyA akiriyA ? Q. 21. Bhante ! Are these souls in an Utpala active or passive ? uttara 21-goyamA ! No akiriyA sakirie vA sakiriyA vaa| A. 21. Gautama ! No matter whether one or many, they are not passive, but active. prazna 22 -te NaM bhaMte ! jIvA kiM sattavihabaMdhagA aTTavihabaMdhagA ? Q. 22. Bhante ! Do these souls in an Utpala take seven . types of bondage or eight types ? uttara 22-goyamA ! * sattavihabaMdhae vA aTThavihabaMdhae vaa| aTTha bhNgaa| A. 22. Gautama ! They may be either one or the other, eight forms, as aforesaid. prazna 23 te NaM bhaMte ! jIvA kiM AhArasaNNovauttA bhayasaNNovauttA mehuNasaNNovauttA pariggahasaNNovauttA ? Q. 23. Bhante ! Do they take food, have fear, sex and acquisition ? uttara 23-goyamA ! AhArasaNNovauttA vA asItI bhNgaa| A. 23. Gautama ! They take food, etc., eighty forms as in the case of gateway of tinges (lesya dvara). prazna 24-te NaM bhaMte ! jIvA ki kohakasAyI mANakasAyI mAyAkasAyI lobhakasAyI ? Q. 24. Bhante ! Do they have passions, anger, pride, attachment and greed ?

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169 Bhagavati Satra Bk. 11 Ch. 1 uttara 24-goyamA ! asItI bhNgaa| A. 24. Gautama ! The same eighty forms as before. prazna 25-te NaM bhaMte ! jIvA kiM itthiveyagA purisaveyagA NapusagaveyagA? Q. 25. Bhante ! Are they women, are they men, are they ennuchs ? uttara 25 --goyamA ! No itthiveyagA No purisaveyagA NapuMsagaveyae vA NapuMsagaveyagA vaa| A. 25. Gautama ! They are neither women, nor men, but one or many, all are eunuchs. prazna 26-te NaM bhaMte ! jIvA kiM ithiveyabaMdhagA purisaveyabaMdhagA NapusagaveyabaMdhagA ? Q. 26. Bhante ! Do they acquire the experiences of a woman, of a man or of an eunuch ? uttara 26-goyamA ! ithiveyabaMdhae vA purisaveyabaMdhae vA NapuMsagaveyabaMdhae vA chavvisaM bhNgaa| 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 usvasa dvara. prazna 27 te NaM bhaMte ! jIvA ki saNNI asaNNI ? Q.27. Bhante ! mind ? Are they endowed with a mind or with no. uttara 27-goyamA ! No saNNI asaNNI vA asaNNINo vA / / 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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170 prazna 28 - te NaM bhaMte ! jIvA kiM saiMdiyA aNidiyA ? Q. 28. Bhante ! Are these souls in an Utpala endowed with sense organs or not so endowed with ? uttara 28 - goyamA ! aNidiyA saidie vA saiMdiyA vA / 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. prazna 29 --se NaM bhaMte ! uppalajIveti kAlato kevaciraM hoi ? Q. 29. Bhante ! How long does a soul in an Utpala remain in that state ? 29 - goyamA ! uttara -kAlaM / bhagavatI sUtram zaH 11 u: 1 jahaNeNaM aMtomuhuttaM ukkoseNaM aaMkhejja A. 29. Gautama ! maximum, for a very long time. Minimum for less than a muhurta and prazna 30 - se NaM bhaMte ! uppalajIve puDhavijIve puNaravi uppalajIveti kevaiyaM kAlaM sevejjA ? kevaiyaM kAlaM gairAgaI karejjA ? 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? uttara 30 - goyamA ! bhavAdeseNaM jahaNaNeNaM do bhavaggahaNAI ukkoseNaM asaMkhejjAI bhavaggaNAI / kAlAdeseNaM jahaNaNeNaM do aMtomuhuttA ukkoseNaM asaMkhejjaM kAlaM evaiyaM kAlaM sevejjA evaiyaM kAlaM gairAgaI karejjA / A. 30. Gautama ! As per transmigration, minimum, two times, and maximum innumerable times. As per time, minimum, less than two muhurtas, and maximum, a very long time. prazna 31 - se NaM bhaMte ! uppalajIve AujIve ?

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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? uttara 31-evaM ceva evaM jahA puDhavijIve bhaNie tahA jAva...vAujIve bhANiyabve / ___ A. 31. Gautama ! This is similar to earth body, till air body. migration to the prazna 32-se NaM bhaMte ! uppalajIve se vaNassaijIve se puNaravi uppalajIvetti kevaiyaM kAlaM sevejjA-kevaiyaM kAlaM gairAgaiM karejjA ? 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 ? uttara 32- goyamA ! bhavAdeseNaM jahaNNaNaM do bhavaggahaNAI ukkoseNaM aNaMtAI bhavaggahaNAI kAlAdeseNaM jahaNNeNaM do aMtomuhuttA ukkoseNaM aNaMtaM kAlaM tarUkAlaM evaiyaM kAlaM sevejjA evaiyaM kAlaM gairAgaI krejjaa| 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. prazna 33-se NaM bhaMte ! uppalajIve beiMdiyajIve puNaravi uppalajIve tti kevaiyaM kAla sevejjA-kevaiyaM kAlaM gairAgaI karejjA ? 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? uttara 33-goyamA! bhavAdeseNaM jahaNNeNaM do bhavaggahaNAI ukkoseNaM saMkhejjAiM bhavaggahaNAI kA lAdeseNaM jahaNNeNaM do aMtomuhuttA ukkoseNaM .

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172 bhagavatI sUtram zaH 11 uH 1 saMkhejja, kAlaM evaiyaM kAlaM sevejjA-evaiyaM kAlaM gairAgaI krejjaa| evaM teiMdiyajIve evaM cariMdiyajIve vi| 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. prazna 34-se NaM bhaMte ! uppalajIve paMceMdiyatirikkhajoNiyajIve puNaravi uppalajIvetti pucchA ? 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? uttara 34-goyamA ! bhavAdeseNaM jahaNNeNaM do bhavaggahaNAI ukkoseNaM aTTha bhavaggahaNAI kAlAdeseNaM jahaNNeNaM do aMtomuhuttAI ukkoseNaM puvakoDipuhuttaM evaiyaM kAlaM sevejjA-evaiyaM kAlaM gairAgaI krejjaa| evaM maNusseNa vi samaM jAva evaiyaM kAlaM gairAgaI krejjaa| ___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. prazna 35-te NaM bhaMte ! jIvA kimAhAramAhAreMti ? Q. 35. Bhante ! What food is taken by the soul in an Utpala ? uttara 35-goyamA ! davvao agaMtapaesiyAI davAI evaM jahA AhAruddesae vaNassaikAiyANaM AhAro taheva jAva...savvappaNayAe AhAramAhAreti / NavaraM NiyamA chaddisi sesaM taM ceva / A. 35. Gautama ! It collects food from an infinite number of regions, as stated in the Prajnapana Sutra chapter

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Bhagavati Sutra 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. prazna 36-tesi NaM bhaMte ! jIvANaM kevaiyaM kAlaM ThiI paNNattA? Q. 26. Bhante ! How long is the span of existance of the soul in an Utpala ? . uttara 36- goymaa| jahaNeNaM aMtomuhuttaM ukkoseNaM dasa vaasshssaaii| A. 26. Gautama ! Minimum, less than a muhutra, and maximum, ten thousand years. prazna 37-tesi NaM bhaMte ! jIvANaM kai samugghAyA paNNattA ? Q. 37. Bhante ! experience ? How many samudghatas do it uttara 37-goyamA! tao samugghAyA pnnnntaa| taM jahA-veyaNAsamugdhAe kasAyasamugghAe maarnnNtiysmugdhaae| A. 37. Gautamal Three, viz., pains, passions and death. prazna 38 te NaM bhaMte ! jIvA mAraNaMtiyasamugghAeNaM kiM samohayA maraMti .. asamohayA maraMti ? 0. 38. Bhante ! Does it die a samohaya death or an asamohaya death ? uttara 38-goyamA! samohayA vi maraMti asamohayA vi mrNti| A. 38. Gautama ! It may be either one or the other. prazna 39 te NaM bhaMte! jIvA aNaMtaraM uvvaTTittA kahiM gacchaMti kahiM uvavajjati ? kiM Neraiesu uvavajjati tirikkhajoNiesu uvavajjati ?

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bhagavatI sUtram zaH 11 uH 1 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 uttara 39 - evaM jahA vakkaMtIe bhANiyavvaM / A. 39. Gautama ! On this, refer to Prajnapond Sutra Chapter Six. uvvaTTaNAe vaNassaikAiyANaM tahA prazna 40- aha bhaMte ! savve pANA savve bhUyA savve jIvA savve sattA uppalamUlattAe uppalakaMdattAe uppalaNAlattAe uppalapattattAe uppalakesarattAe uppalakaNNiyattAe uppalathibhugattAe uvavaNNapuvvA ? Q. 40. Bhante ! For the root, trunk, stalk, leaf, pollen, karnika and thibhuga (the point where the leaf sprouts) of an Utpala, are all the pranas, bhutas, jivas, sattvas ( for their meaning, refer to vol. 1) born for the first time ? uttara 40 - haMtA goyamA ! asaI aduvA anaMtakhutto ! 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.) - sevaM bhaMte ! sevaM bhaMte ! tti -Bhante! So they are. You are right. paDhamo uddesa samatto / Chapter One ends. [Here conclude the thirty-three gateways for an Utpala]

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viIo uddeso Chapter Two [ Life in a Saluka ] prazna 41 -sAlue NaM bhaMte ! egapattae ki egajIve aNegajIve ? Q. 41. Bhante ! Does a Saluka with a single petal have one soul or many souls ? uttara 41-goyamA ! egajIve / evaM uppaludde sagavattavvayA aparisesA bhANiyavvA jaav...annNtkhutto| NavaraM sarIrogAhaNA jahaNNeNaM aMgulassa asaMkhejjaibhAgaM ukkoseNaM dhaNupuhattaM / sesaM taM ceva / ___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. -sevaM bhaMte ! sevaM bhaMte ! tti / -Bhante! So it is. You are right. bIIo uddeso smtto| Chapter Two ends.

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taIo uddeso Chapter Three [Life in a Palasa ] prazna 42-palAse NaM bhaMte ! egapattae ki egajIve aNegajIve ? Q. 42. Bhante ! Does a Palasa with a single petal have one soul or many souls ? uttara 42-evaM uppaluddesagavattavvayA aparisesA bhaanniyvvaa| NavaraM sarIrogAhaNA jahaNNaNaM aMgulassa asaMkhejjaibhAgaM ukkoseNaM gAuyapuhuttA devA eesu ceva Na uvavajjati / 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. prazna 43-lessAsu te NaM bhaMte ! jIvA kiM. kaNhalesse NIlalesse kAulesse? Q. 43. Bhante ! Does the soul in a Palasa have a black, blue or grey tinge ? uttara 43-goyamA ! kaNhalesse vA NIlalesse vA kAulesse vA chavvIsaM bhNgaa| sesaM taM cev| A. 43. Gautama! It may have a black, blue or an ash tinge. State twenty-six forms as given above. -sevaM bhaMte ! sevaM bhaMte ! tti -Bhante! So it is. You are right. taio uddeso smtto| Chapter Three ends.

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uttho uddaso Chapter Four [ Life in a Kumbhika ] prazna 44 - kuMbhie NaM bhaMte! egapattae ki egajIve aNegajIve ? Q. 44. Bhante ! Does a Kumbhika with a single petal have one soul or many souls ? uttara 44 - evaM jahA palAsuddesae tahA bhANiyavve / jahaNaNaM aMtamuttaM ukkoseNaM vAsapuhuttaM / sesaM taM ceva ceva / A. 44. Gautama! It is similar to a Palasa, except that its minimum span of life is less than a muhurta and the maximum span two to nine years. - sevaM bhaMte ! sevaM bhaMte ! tti -Bhante! So it is. You are right. 12 NavaraM Thijha cauttho uddeso samatto / Chapter Four ends.

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paMcamo uddeso Chapter Five (Life in a Nalika] prazna 45-NAlie NaM bhaMte! egapattae ki egajIve aNegajIve ? ___Q.45. Bhante ! Does a Nalika with a single petal have one soul or many souls ? uttara 45-evaM kuMbhiuddesagavattavvayA NiravasesaM bhANiyavvA / A.45. Gautama ! It is exactly similar to a Kumbhika in all respects. -sevaM bhaMte ! sevaM bhaMte ! tti / -Bhante ! So it is. You are right. paMcamo uddeso smtto| Chapter Five ends.

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chaTTho uddeso Chapter Six [ Life in a Padma ] prazna 46-paume NaM bhaMte egapattae ki egajIve aNegajIve ? Q. 46. Bhante ! Does a Padma with a single petal have one soul or many souls ? . uttara 46-evaM uppaluddesagavattavvayA NiravasesA bhANiyanvA / A. 46. Gautama ! It is similar to an Utpala in all respects. -sevaM bhaMte ! sevaM bhaMte ! ti / -Bhante ! So it is. You are right. chaTTo uddeso smtto| Chapter Six ends.

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sattamo uddeso Chapter Seven [ Life in a Karnika ] prazna 47 - kaNie NaM bhaMte egapattae ki egajIve aNegajIve ? Q. 47. Bhante! Does a Karnika with a single petal have one soul or many souls ? uttara 47 - evaM ceva NiravasesaM bhANiyavvaM / A. 47. respects. Gautama! It is similar to an Utpala in all - sevaM bhaMte ! sevaM bhaMte ! tti - Bhante ! So it is. You are right. sattamo uddeso samatto / Chapter Seven ends.

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aTThamo uddeso Chapter Eight [Life in a Nalina] prazna 48-NaliNe NaM bhaMte ! egapattae ki egajIve aNegajIve ? Q. 48. Bhante ! Does a Nalina with a single petal have one soul or many souls ? uttara 48-evaM ceva giravasesaM jaav...annNtkhutto| A. 48. Gautama ! It is similar to an Utpala in respects. -sevaM bhaMte ! sevaM bhaMte! ti| all --Bhante ! So it is. You are right. aTThamo uddeso smtto| Chapter Eight ends.

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Navamo uddeso Chapter Nine [Rajarsi Siva] teNaM kAleNaM teNaM samaeNaM hathiNApure NAmaM Nayare hotthaa| vnnnno| tassa NaM hatthiNApurassa Nayarassa bahiyA uttarapurathime disibhAge ettha NaM sahasaMbavaNe NAmaM ujjANe hotthA / savvouyapupphaphalasamiddhe ramme NaMdaNavaNasaNNippagAse suhasItalacchAe maNorame sAupphale akaMTae pAsAie jAva... pddiruuve| tattha NaM hathiNApure Nayare sive NAmaM rAyA hotthaa| mahayAhimavaMta0 / vnnnno| tassa NaM sivassa raNNo dhAriNI NAmaM devI hotthA / sukumAla0 / vnnnno| tassa NaM sivassa raNNo putte dhAriNIe attae sivabhadde NAmaM kumAre hotthA / sukumAla0 jahA sUriyakaMte jAva...paccuvekkhamANe paccuvekkhamANe vihri| 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 Sahasramrayana 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 Hastinapur, the ruling monarch was Siva. He was as great as the Himavan (Himalayas), etc., state all descriptions of the king. Dharini 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 Suryakanta in the Rajaprasniya Sutra, till the said prince looked after the kingdom, provinces and the army. taeNaM tassa sivassa raNNo aNNayA kayA vi puvvarattAvarattakAlasamayaMsi rajjadhuraM ciMtemANassa ayameyArUve ajjhatthie jAva...samuppajjitthA-atthi tA me purA porANANaM0 jahA tAmalissa jAva...puttehiM vaDDhAmi pasUhiM vaDDAmi

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Bhagavati Sutra Bk. 11 Ch. 9 183 rajeNaM vaDDAmi evaM ra?NaM baleNaM vAhaNeNaM koseNaM koTThAgAreNaM pureNaM aMteureNaM vaDDAmi ; vipuladhaNakaNagarayaNa0 jAva...saMtasArasAvaejjeNaM aIva aIva abhivaDDAmi taM kiM NaM ahaM purA porANANaM0 jAva...egaMtasokkhayaM unvehamANe viharAmi? taM jAva...tAva ahaM hiraNNaNaM vaDDAmi taM ceva jAva...abhivaDDAmi jAva...me sAmaMtarAyANo vi vase vaTTati tAvatA me seyaM kallaM pA uppabhAe jAva... jalaMte subahu lohIlohakaDAhakaDucchuyaM taMbiyaM tAvasabhaMDagaM ghaDAvettA sivabhaI kumAraM rajje ThavittA taM subahuM lohIlohakaDAhaka DucchuyaM taMbiyaM tAvasabhaMDagaM gahAya je ime gaMgAkUle vANapatthA tAvasA bhavaMti taM jahA-hottiyA pottiyA kottiyA jaNNaI saDDhaI thAlaI huMbauTThA daMtukkhaliyA ummajjagA saMmajjagA NimajjagA saMpakkhAlA uddhakaMDUyagA ahokaMDUyagA dAhiNakUlagA uttarakUlagA saMkhadhamayA kUladhamagA miyaluddhayA hatthitAvasA jalAbhiseyakiDhiNagAyA aMbuvAsiNo vAuvAsiNo vakkalavAsiNo jalavAsiNo celavAsiNo aMbubhakkhiNo vAyabhakkhiNo sevAlabhakkhiNo mUlAhArA kaMdAhArA pattAhArA tayAhArA pupphAhArA phalAhArA bIyAhArA parisaDiyakaMdamUlapaMDupattapupphaphalAhArA udaMDA rukkhamUliyA maMDaliyA vaNavAsiNo bilavAsiNo disApokkhiyA AyAvaNAhiM paMcaggitAvehiM iMgAlasolliyaMpiva kaMDusolliyaMpiva kaTTasolliyaMpiva appANaM jAva...karemANA viharaMti (jahA uvavAie jAva...kaTThasolliyaM piva appANaM karemANA viharaMti ) tattha NaM je te disApokkhI tAvasA tesiM aMtiyaM muDe bhavittA disApokkhIyatAvasattAe pvvitte| pavvaie vi ya NaM samANe ayameyArUvaM abhiggahaM abhigiNhissAmi-kappai me jAvajjIvAe chaTTachaNaM aNikkhitteNaM disAcakkavAleNaM tavokammeNaM uDDha bAhAo pagijjhiya pagijjhiya jAva...viharittae tti kaTTa, evaM saMpehei / 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 tapasa Tamali 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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184 bhagavatI sUtram zaH 11 uH 9 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 tapasa monks, and abdicate in favour of prince Sivabhadra. Then with the aforesaid equipments I go to those tapa sa monks who are living in vanaprastha on the other bank of the Ganga, viz., those who worship fire (agnihotri), 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 kundika 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, urdhakanduka, adhokanduka, daksinakulaka, uttarakulaka, sank hadhamaka, kuladhamaka, mrgalubdhaka, hastitapasa, 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 Aupapatika Sutra, 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 dikcakravala 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 koDa biyapurise saddAvei saddAvettA evaM vayAsI-khippAmeva bho devANuppiyA ! hatthiNApuraM NayaraM sabhiMtarabahiriyaM Asiya0 jAva...tamANattiyaM paccappiNaMti tae NaM se sive rAyA doccaM pi koDubiyapurise saddAvei saddAvettA evaM

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185 Bhagavati Sutra Bk 11 Ch. 9 vayAsI-- khippAmeva bho devANuppiyA ! sivabhaddassa kumArassa mahatthaM mahatthaM viulaM rAyAbhiseyaM ubaTTaveha / taeNaM te koDu biyarisA taheva uvaTThaveMti / taNaM se sive rAyA aNegagaNaNAyagadaMDaNAyaga0 jAva... saMdhipAlasaddhi saMparivuDe sikbhadaM kumAraM sIhA saNavaraMsi puratyAbhimuhaM NisiyAvei NisiyAvettA asaNaM. sovaNNiyANaM kalasANaM jAva... aTThasaeNaM bhomejjANaM kalasANaM savviDDIe jAva.... raveNaM mahayA mahayA rAyAbhisegeNaM abhisiMcati ma0 ma0 pamhalasukumAlAe surabhIe gaMdhakAsAIe gAyAiM lUhei pamhala0 pamhala0 saraseNaM gosIseNaM evaM java jamAlisa alaMkAro taheva jAva... kapparukkhagaM viva alaMkiyavibhUsiyaM karei karitA karayala0 jAva... kaTTa, sivabhaddaM kumAraM jaeNaM vijaeNaM vaddhAveMti jaeNaM vijaeNaM vaddhAvittA tAhi iTThAhiM kaMtAhiM piyAhi jahA uvavAie kUNiyassa jAva... paramAuM pAlapAhi iTThajaNasaMparivuDe hatthiNAurassa gayarassa aNNesi ca bahUNaM gAmAgaraNayaraM0 jAva... viharAhi ti kaTTa, jayajayasaddaM pauMjaMti / taeNaM se bhadde kumArerAyA jAe / mahayA himavaMta 0 / vaNNAo jAva...' ... viharai / Having had this sort of thought in his mind, king Siva 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 Hastinapur 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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186 bhagavatI sUtram zaH 11 u: 9 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 Himavan mountain among the hills. Description. taeNaM se sive rAyA aNNayA kayAiM sobhaNaMsi tihikaraNadivasamahattaNakkhattaMsi viulaM asaNapANakhAimasAimaM uvakkhaDAvei uvakkhaDAvettA mitta- . NAiNiyaga0 jAva...parijaNaM rAyANo ya khattiyA AmaMtei AmaMtettA tao pacchA hAe jAva...sarIre bhoyaNavelAe bhoyaNamaMDavaMsi suhAsaNavaragae teNaM mittaNAiNiyagasayaNa0 jAva...parijaNeNaM rAehi ya khattiehi ya saddhi viulaM asaNapANakhAimasAimaM evaM jahA tAmalI jAva...sakkArei saMmANei sakkArittA saMmANitA taM mittaNAi0 jAva...parijaNaM rAyANo ya khattie ya sivabhaI ca rAyANaM Apucchai ApucchittA subahuM lohIlohakaDAhakaDucchuyaM jAva...bhaMDagaM gahAya je ime gaMgAkUlagA vANapatthA tAvasA bhavaMti taM ceva jAva...tesiM aMtiyaM muDe bhavittA disApokkhiyatAvasattAe pavvaie pavvaie vi ya NaM samANe ayameyArUvaM abhiggahaM abhigiNhai-kappai me jAvajjIvAe chaTTa0 taM ceva jAva...abhiggahaM abhigiNhai abhigiNhittA paDhama chaTThakkhamaNaM uvasaMpajjittA NaM viharai / 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 disaproksak on the bank of the Ganga. 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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Bhagavati Satra Bk. 11 Ch. 9 187 taeNaM se sive rAyarisI paDhamachaTThakkhamaNapAraNagaMsi AyAvaNabhUmIe paccoruhai paccoruhittA vAgalavatthaNiyatthe jeNeva sae uDae teNeva uvAgacchai teNeva uvAgacchittA kiDhiNasaMkAiyagaM giNhai giNhittA puratthimaM disaM pokkhei purathimAe disAe some mahArAyA patthANe patthiyaM abhirakkhau sivaM rAyarisIM abhirakkhittA jANi ya tattha kaMdANi ya mUlANi ya tayANi ya pattANi ya pupphANi ya phalANi ya bIyANi ya hariyANi ya tANi aNujANau ti kaTTa, puratthimaM disaM pasarai puratthimaM disaM pasaraittA jANiya tattha kaMdANi ya jAva... hariyANi ya tAi geNhai giNhittA kiDhiNasaMkAiyaM bharei kiDhi0 dabbhe ya kuse ya samihAo ya pattAmoDaM ca giNhai giNhittA jeNeva sae uDae teNeva uvAgacchai uvAgacchitA kiDhiNasaMkAiyagaM Thavei kiDhi0 vedi vaDDhe i ve0 uvalevaNasaMmajjaNaM karei u0 dabbhakalasAhatthagae jeNeva gaMgA mahANadI teNeva uvAgacchai teNeva0 gaMgAmahANaI ogAhei gaMgA jalamajjaNaM karei jala. jalakIDaM karei jala0 jalAbhiseyaM karei jalA0 AyaMte cokkhe paramasuibhUe devayapiikayakajje dabbhakalasAhatthagae gaMgAo mahANaIo paccuttarai gaMgAo0 jeNeva sae uDae teNeva uvAgacchai teNeva0 danbhehi ya kusehi ya vAluyAehi ya veiM raei beiM raettA saraeNaM araNi mahei sara0 aggi pADei aggiM pADetA aggiM saMdhukkei aggiM0 samihAkaTThAI pakkhivai samihA0 aggiM ujjAlei aggiM0 aggissa dAhiNe pAse sattaMgAI smaadhe| taM jahA-sakahaM vakkalaM ThANaM sijjA bhaMDaM kmNddlu| daMDadAruM tahaappANaM ahe tAI smaadhe| mahuNA ya ghaeNa ya taMdulehi ya aMggi huNai aggiM huNittA caraM sAhei caruM sAhettA baliM vaissadevaM karei bali0 atihipUyaM karei atihi0 tao pacchA appaNA AhAramAhArei / On completion of his first two days of fast, the monarchsage Siva 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 Maharaja 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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188 bhagavatI sUtram zaH 11 uH 9 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 Ganga, 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 kuga 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: sakatha (an object of worship), bark, lamp, bed, water pot, staff and his own body. Then he offered oblation to Vaisyadeva into the fire with honey, ghee and rice. Then he fed a guest and broke his fast. taeNaM se sive rAyarisI doccaM chaTukkhamaNaM uvasaMpajjittA NaM viharai / taeNaM se sive rAyarisI docce chaTTakkhamaNapAraNagaMsi AyAvaNabhUmio paccoruhai, AyAvaNa0 evaM jahA paDhamapAraNagaM NavaraM dAhiNagaM disaM pokkhei dAhiNa0 dAhiNAe disAe jame mahArAyA patthANe patthiyaM sesaM taM ceva aahaarmaahaarei| taeNaM se sive rAyarisI taccaM chaTTakkhamaNaM uvasaMpajjittA NaM vihri| taeNaM se sive rAyarisI sesaM taM ceva NavaraM paccacchimAe disAe varuNe mahArAyApatthANe patthiyaM sesaM taM ceva jAva aahaarmaahaarei| taeNaM se sive rAyarisI cautthaM chaTTakkhamaNaM uvasaMpajjittANaM viharai / taeNaM se sive rAyarisI cautthachaTThakkhamaNa evaM taM ceva NavaraM uttara disaM pokkhei uttarAe disAe vesamaNe mahArAyA patthANe patthiyaM abhirakkhau sivaM sesaM taM ceva jAva...tao pacchA appaNo aahaarmaahaarei| 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 Varuna, the ruler of the West, and prayed as aforesaid. After his fourth fast, he worshipped Vaisramana, the ruler of the North, and prayed as aforesaid, till broke his fast.

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Bhagavati Sutra Bk. 11 Ch. 9 taNaM tassa siksa rAyarisissa chaTTha chaTTaNaM aNikkhitteNaM disAcakkavAleNaM jAva... AyAvemANassa pagaibhaddayAe jAva... viNIyayAe aNNayA kayA vi tayAvara NijjANaM kammANaM khaovasameNaM IhApohamaggaNagavesaNaM karemANassa vibhaMge NAmaM aNNANe samuppaNNe / se NaM teNaM vibbhaMgaNANeNaM samuppaNNeNaM pAsai assiM loe satta dIve satta samudde teNa paraM Na jANai Na pAsai / 189 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 iha, apoha, margana and gavesana, 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. taNaM tassa sivassa rAyarisissa ayameyArUve abbhatyie jAva... * samuppajjitthaatha NaM mamaM aisese NANadaMsaNe samuppaNNe evaM khalu assiM loe satta dIvA satta samuddA teNa paraM vocchiNNA dIvA ya samuddA ya evaM saMpehei evaM 0 naraNabhUmIo paccorUhai A0 vAgalavatthaNiyatthe jeNeva sae uDae teva uvAgacchai teNeva 0 subahu lohIlohakaDAhakaDucchuyaM jAva... bhaMDagaM kiDhi - saMkAyaM ca geues gaNhittA jeNeva hatthiNApure Nayare jeNeva tAvasAvasahe teNeva uvAgacchai teNeva0 bhaMDaNikkhevaM karei bhaMDa0 hatthiNApure Nayare siMghADagatiga0 jAva... pahesu bahu jaNassa evamAikkhai jAva... evaM parUvei - atthi NaM devAppiyA ! mamaM aisese NANadaMsaNe samuppaNNe evaM khalu assiM loe jAva ...dIvA ya samuddA ya / taNaM tassa sivassa rAyarisissa aMtiyaM eyamaTTha soccA Nisamma hatthiNApure Nayare siMghADagatiga 0 jAva... pahesu bahu jaNo aNNamaNNassa evama ikkha jAva... parUvei - evaM khalu devANuppiyA ! sive rAyarisI evaM Aikkhai jAva... parUtrei - atthi NaM devANuppiyA ! mamaM aisese NANadaMsaNe ...teNa paraM vocchiNNA dIvA ya samuddA ya / se kahameyaM maNNe evaM ? jAva. Thereon the monarch-sage Siva 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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190 bhagavatI sUtram zaH 11 u: 9 thought 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 tapasa monks at Hastinapur, and then having deposited his equipments in the hermitage, he appeared in the city of Hastinapur 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 ?" teNaM kAleNaM teNaM samaeNaM sAmI samosaDhe / parisA jAva pddigyaa| teNaM kAleNaM teNaM samaeNaM samaNassa bhagavao mahAvIrassa je? aMtevAsI jahA biiyasae NiyaThudde sae jAva...aDamANe bahujaNasadaM NisAmei bahujaNo aNNamaNNassa evaM Aikkhai evaM jAva...parUvei---evaM khalu devANuppiyA ! sive rAyarisI evaM Aikkhai jAva...parUvei atthi NaM devANuppiyA! taM ceva jAva vocchiNNA dIvA ya samuddA ya / se kahameyaM maNNe evaM ? . 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, Indrabhuti Gautama, the seniormost disciple of Bhagavan Mahavira, 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 " taeNaM bhagavaM goyame bahujaNassa aMtiyaM eyamaTThasoccA Nisamma jAva...saGgha jahA NiyaMThuddesae jAva... Having heard these discussions, Gautama had some doubt, ..

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Bhagavati Satra Bk. 11 Ch. 9 19k curiosity and inquisititiveness enkindled in him. Having come back to his lodge, he submitted to Bhagavan Mahavira in part as follows: prazna 49 teNa paraM vocchiNNA dIvA ya samuddA y| se kahameyaM bhaMte ! evaM ? 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 ? samaNe bhagavaM mahAvIre bhagavaM goyama evaM vayAsI Bhagavan Mahavira interrupted : uttara 49-jaNNaM goyamA ! se bahujaNe aNNamaNNassa evamAikkhai taM ceva savvaM bhANiyavvaM jAva...bhaMDaNikkhevaM karei hatthiNApure Naya re siMghADaga0 taM ceva jAva...vocchiNNA dIvA ya samuddA ya / taeNaM tassa sivassa rAyarisissa aMtie eyamaTThasoccA Nisamma taM ceva savvaM bhANiyavvaM jAva..teNa paraM vocchiNNA dIvA ya samuddA ya taNNaM micchaa| ahaM puNa goyamA! evamAikkhAmi...jAva parUvemi-evaM khalu jaMbuddIvAiyA dIvA lavaNAIyA samuddA saMThANamao egavihivihANA vitthArao aNegavihivihANA evaM jahA jIvAbhigame jAva..,sayaMbhUramaNapajjavasANA assiM tiriyaloe asaMkhejje dIvasa mudde paNNatte samaNAuso ! ____ A. 49. This is wholly incorrect. Oh Gautama ! " assert like this, till establish that Jambudvipa 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 Svayambhuramana, there are many isles. and oceans. prazna 50-atthi NaM bhaMte ! jaMbuddIve dIve danvAiM savaNNAI pi avaNNAI pi sagaMdhAI pi agaMdhAI pi sarasAiM pi arasAI pi saphAsAI pi aphAsAiM pi aNNamaNNabaddhAiM aNNamaNNapuTThAI jAva...ghaDattAe ciTThati /

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bhagavatI sUtram zaH 11 uH 9 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 ? 192 uttara 50 - haMtA asthi / A. 50. Yes, Gautama, they are. prazna 51 - atthi NaM bhaMte ! lavaNasamudde davvAI savaNNAI pi avaNNAI pisagaMdhAI pi agaMdhAI pi sarasAI pi arasAI pi saphAsAI pi aphAsAI pi aNNamaNNabaddhAI aNNamaNNapuTThAI jAva... ghaDattAe ciTThati / Q. 51. Bhante ! Are the objects in Lavana Samudra with or without colour till related to one another ? uttara 51 - haMtA atthi / A. 51. Yes Gautama ! They are. prazna 52 - atthi NaM bhaMte ! evaM jAva... . saMyabhUramaNa samudde ? dhAya saMDe dIve davvAiM savaNNAI pi evaM ceva Q. 52. Bhante! Are the objects in Dhatakikhanda, till Svayambhuramana, with or without colour, till related to one another ? uttara 52 -- jAva haMtA atthi / A. 52. Yes, Gautama, they area taNaM sA mahatimahAliyA mahaccaparisA samaNassa bhagavao mahAvIrassa aMtiyaM eyamaTTha soccA Nisamma haTTatuTThA samaNaM bhagavaM mahAvIraM vaMdai NamaMsai vaMdittA namaMsittA jAmeva disaM pAubbhuyA tAmeva disaM paDigayA / On hearing these words of Bhagavan Mahavira and having accepted them at heart, the whole assembly was highly

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Bhagavati Sutra Bk. 11 Ch. 9 delighted and pleased, the people paid their homage and obeisance to Bhagavan Mahavira and went away. 193 tae NaM hatthiNApure Nayare siMghADaga0 jAva... pahesu bahujaNo aNNamaNNassa evamAikkhai jAva... parUvei - jaNNaM devANuppiyA ! sive rAyarasI evama ikkhar3a jAva... parUvei - atthi NaM devANuppiyA ! mamaM aisese NANe jAva... samuddA ya saMNo iTTe maTThe / samaNe bhagavaM mahAvIre evamAikkhai jAva... parUvei -- evaM khalu eyassa sivassa rAyarisissa chaTTha chaTTha e NaM taM ceva jAva... bhaMDaNikkhevaM karei bhaMDaNikkhevaM karettA hatthiNApure Nayare siMghADaga0 jAva... samuddA ya / taeNaM tassa sivassa rAyarisissa aMtiyaM eyamaTTha soccA Nisamma jAva... samuddA ya taNNaM micchA / samaNe bhagavaM mahAvIre evamAikkhai - evaM khalu jaMbuddIvAIyA dIvA lavaNAIyA samuddA taM caiva jAva... asaMkhejjA dIpasamuddA paNNattA samaNAuso ! 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. Sramana 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. tae NaM se sive rAyarisI bahujaNassa aMtiyaM eyamaTTha soccA Nisamma saMkie kakhie vitigicchie bhedasamAvaNNe kalusasamAvaNNe jAe yAvi hotyA / tae NaM tassa sivassa rAyarisissa saMkiyassa kaMkhiyassa jAva... kalusasamAvaNNassa se vibhaMge aNNANe khippAmeva parivaDie / 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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bhagavatI sUtram zaH 11 uH 9 taeNaM tassa sivassa rAyarisissa ayameyArUve abbhatthie jAva... samuppajjitthA -- evaM khalu samage bhagavaM mahAvIre Aigare titthagare jAva... savvaNNu savvadarisI AgAsagaeNaM cakkeNaM jAva... * sahasaMbavaNe ujjANe ahApaDirUvaM jAva... viharai taM mahAphalaM khalu tahArUvANaM arahaMtANaM bhagavaMtANaM NAmagoyassa jahA uvavAie jAva... gahaNayAe taM gacchAmi NaM samaNaM bhagavaM mahAvIraM vaMdAmi jAva... pajjuvAsAmi eyaM Ne ihabhave ya parabhave ya jAva... . bhavissaiti kaTTa evaM saMpees | 194 That he had a thought like this in his mind, "Sramana Bhagavan Mahavira 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 Sahasramra. 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 Aupapatika Sutra, 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 Sramana Bhagavan Mahavira, 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." evaM saMpehittA jeNeva tAvasAvasahe teNeva uvAgacchai teNeva uvAgacchittA tAvasAvasaha aNuppavisai tAvasAvasahaM aNuppavisittA subahu lohI lohakaDAha0 jAva... kiDhiNasaMkAigaM ca geNhai gaNhittAM tAvasAvasahAo paDiNikkhamai tAva0 parivaDiyavibhaMge hatthiNAuraM NayaraM majjhamajjheNaM Niggacchai NiggacchittA jeNeva sahasaMbavaNe ujjANe jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchai teNeva uvAgacchittA samaNaM bhagavaM mahAvIraM tikkhutto AyAhiNapayAhiNaM karei vaMdai NamaMsai vaMdittA NamaMsittA NaccAsaNNe NAivare jAva... . paMjaliuDe pajjuvAsai / taraNaM samaNe bhagavaM mahAvIre sivassa rAyarisissa tIse ya mahatimahAliyA e0 jAva... ANAe ArAhae bhavai /

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Bhagavati Sutra Bk. 11 Ch. 9 195 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 Hastinapur, and arrived at the Sahasramra park, in the august presence of Bhagavan Mahavira. 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. Bhagavan Mahavira spoke before the great assembly and the monarchsage Siva, concluding, "In moulding one's conduct like this, one becomes truly a devotee." taeNaM se sive rAyarisI samaNassa bhagavao mahAvIrassa aMtiyaM dhamma soccA Nisamma jahA khaMdao jAva...uttarapuracchimaM disIbhAgaM avakkamai avakkamaittA subahuM lohIlohakaDAha0 jAva...kiDhiNasaMkAigaM egate eDei e0 sayameva paMcamuTTiyaM loyaM karei sayame0 samaNaM bhagavaM mahAvIraM evaM jaheva usabhadatte taheva pavvaio taheva ikkArasa aMgAI ahijjai taheva savvaM jAva... smbdukkhpphiinne| Having heard the words of Bhagavan Mahavira, 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 Tapasa monk at one place. Then he himself plucked his hairs five times, and came back near Bhagavan Mahavira and like Rsabhadatta (Bk. 9 Ch. 33) took shelter in his spiritual order. He studied all the eleven Angas, till was liberated of all the miseries. bhagavaM goyame samaNaM bhagavaM mahAvIraM vaMdai NamaMsai vaMdittA NamaMsittA evaM vayAsI Having paid his homage and obeisancc to Bhagavan Mahavira, Indrabhuti Gautama submitted as follows: prazna 53 -jIvA NaM bhaMte ! sijjhamANA kayaraMmi saMghayaNe sijhaMti ? Q. 53. Bhante ! In what sort of structure is a soul fit enough to attain perfection, and be perfeced ? -

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bhagavatI sUtram zaH 11 u: 9 uttara 53 - goyamA ! vayarosabhaNArAyasaMghayaNe sijjhati / evaM jaheva uvavAie taheva saMghayaNaM saMThANaM uccattaM bhAuyaM ca parivasaNA / evaM siddhigaMDiyA rivasesA bhANiyavvA jAva... avvAbAhaM sokkhaM aNuhoMti sAsayaM siddhA / 196 A. 53. Gautama ! It is perfected in the structure called vajrarsabhanaraca, etc., all as stated in the Aupapatika Sutra, state structure, shape height, life-span and stay, till the boundary of perfection ( siddhigandika )...a soul fit enough to attain perfection enjoys eternal bliss, state up to this. - sevaM bhaMte ! sevaM bhaMte ! tti - -- Bhante 1 So it is, you are correct. Namo uddesa samatto / Chapter Nine ends.

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dazamo uddeso Chapter Ten rAyagihe jAva...evaM vayAsI In the city of Rajagyha, till made the following submission : [ Types of the Universe ] prazna 54-ka ivihe gaM bhaMte ! loe paNNatte ? Q. 54. Bhante ! How many types of loka (world) are there? uttara 54-goyamA! cauvihe loe paNNatte taMjahA-davvaloe khettaloe kAlaloe bhaavloe| A.54. Gautamal They have been stated to be four, viz., world as object, world as space, world as time and world as cognition. prazna 55-khettaloe NaM bhaMte ! kaivihe paNNatte ? Q. 55. Bhante ! How many types is the world as space ? uttara 55-goyamA ! tivihe paNNatte taMjahA-aholoyakhettaloe tiriyaloyakhettaloe uddddloykhettloe| A. 55. Gautama ! It has three types, viz., world beneath, world in the middle and world high up: prazna 56-aholoyakhettaloe NaM bhaMte ! kaivihe paNNatte ? / Q.56. Bhante | How many types is the world as space beneath ?

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bhagavatI satram zaH 11 uH 10 uttara 56 - goyamA ! sattavihe paNNatte taMjahA - rayaNappabhApuDhaviaheloyakhettaloe jAva...ahesattamApuDhaviaholoyakhettaloe / 198 A. 56. Gautama ! Seven types, Ratnaprabha hell till the lowest seventh. prazna 57 - tiriyaloyakhettaloe NaM bhaMte ! kaivihe paNNatte ? Q.57. How many types is the world as space in the middle ? uttara 57 - goyamA ! asaMkhejjavihe paNNatte taMjahA - jaMbuddIve dIve tiriyaloyakhettaloe jAva...sayaMbhUramaNasamudde tiriyaloyakhettaloe / A. 57. Gautama ! Many types, Jambudvipa, till Svayambhuramana ocean. prazna 58 - uDDaloyakhettaloe NaM bhaMte ! kaivihe paNNatte ? Q.58. Bhante ! How many types is the world as space high up? uttara 58 -- goyamA ! paNNarasavihe paNNatte taMjahA- sohammakappauDDaloyakhettaloe jAva...accuyauDDuloe gevejjavimANauDaloe aNuttaravimANa 0 Isi pabbhArapuDhaviuDDaloyakhettalaue / A. 58. Fifteen types, viz., Saudharmakalpa, 'till Acyutakalpa (twelve ), Graiveyaka Vimanas, Anuttara Vimanas and Isatpragbhara (Siddhasila ). prazna 59 - aholoyakhettaloe NaM bhaMte! kiMsaMThie paNNatte ? Q. 59. Bhante! What is the shape of the world as space beneath ? uttara 59 - goyamA ! tappAgArasaMThie paNNatte /

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199 Bhagavati Satra Bk. 11 Ch. 10 199 A. 59. Gautama ! It is tripod in shape. prazna 60-tiriyaloyakhettaloe NaM bhaMte ! kiMsaMThie paNNatte ? . . Q. 60. Bhante ! What is the shape of the world as space in the middle ? uttara 60-goyamA ! jhallarisaMThie pnnnntte| A. 60. Gautama ! It is round like the (jhilar). metallic drum prazna 61-uDDaloyakhettaloe pucchA ? Q. 61. Bhante ! What is the shape of the world as space high up ? uttara 61-uDDamuiMgAkArasaMThie paNNatte / A. 61. Gautama | It is like a drum called mrdanga. prazna 62-loe NaM bhaMte ! kiMsaMThie paNNatte ? Q. 62. Bhante ! What is the shape of the universe as a whole ? uttara 62-goyamA ! supaiTThagasaMThie loe paNNatte taMjahA-heTThA vicchiNNe majbhe saMkhitte jahA sattamasae paDhamuddesae jAva...aMtaM karei / ___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. prazna 63-aloe NaM bhaMte ! siMThie paNNatte ? .

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200 bhagavatI sUtram za: 11 u: 10 Q. 63. Bhante ! What is the shape of non-space ? uttara 63-goyamA ! jhusiragolasaMThie pnnnntte| A. 63. Gautama! It has the shape of a soft ball (jhusiragola). prazna 64-aholoyakhettaloe NaM bhaMte! kiM jIvA jIvadesA jIvapaesA? Q. 64. Bhante! In the world as space underneath, is there the soul (jiva), parts of the soul, space-points of the soul ? uttara 64-evaM jahA iMdA disA taheva NiravasesaM bhANiyavvaM jAka ...addhaasme| A, 64. Gautama ! Similar to what has been stated in Book Ten Chapter One about the eastern direction, till addha-samaya. prazna 65-tiriyaloyakhetaloe NaM bhaMte ! ki jIvA0 ? Q. 65. Bhante ! In the world as space in the middle, is there the soul, (repeat as before) ? uttara 65-evaM ceva evaM uDDaloyakhettaloe vi NavaraM arUvI chavvihA addhAsamao Natthi / 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.) prazna 66-loe NaM bhaMte ! kiM jIvA ? Q.66. Bhante ! Is there the soul in the universe, etc ?

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Bhagavati Satra Bk. 11 Ch. 10 201 uttara 66-jahA biIyasae utthiuddesae loyAgAse NavaraM arUvI sattavihA jAva...ahammatthikAyassa paesA NoAgAsatthikAe AgAsatthikAyassa dese AgAsatthikAyapaesA addhAsamae sesaM taM ceva / A. 66. Gautama ! Similar to Book Two Chapter Ten on things-that be, like the description of the sky on the world (lokakasa), 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. prazna 67-aloe NaM bhaMte ! ki jIvA ? Q. 67. Bhante ! Is there the soul in the non-space ? uttara 67-evaM jahA atthikAyauddesae aloyAgAse taheva giravasesaM jAva... annNtaabhaaguunne| 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. prazna 68-aheloyakhettaloyassa NaM bhaMte ! egaMmi AgAsapaese kiM jIvA jIvadesA jIvappaesA ajIvA ajIvadesA ajIvapaesA ? 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 ? uttara 68-goyamA ! No jIvA jIvadesA vi jIvapaesA vi ajIvA vi ajIvadesA vi ajIvapaesA vi| je jIvadesA te NiyamA egidiya desA ahavA egiMdiyadesA ya beiMdiyassa dese ahavA egiMdiyadesA ya beiMdiyANa ya desaa| evaM majjhillavirahio jAva...aNiMdiesu jAva...ahavA egiMdiyadesA ya aNiMdiyadesA y| je jIvapaesA te NiyamA egidiyapaesA ahavA egiMdiyapaesA ya baiMdiyassa paesA ahavA egidiyapaesA ya beiMdiyANa ya

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202 bhagavatI sUtram zaH 11 uH 10 paesA :evaM Aillavirahio jAva...paMciMdiesu aNiMdiesu tiybhNgo| je ajIvA te duvihA paNNattA taMjahA-rUvI ajIvA ya arUvI ajIvA ya / rUvI taheva je arUvI ajIvA te paMcavihA paNNattA taMjahA-NodhammatthikAe dhammatthikAyassa dese dhammatthikAyassa paese evaM ahammatthikAyassa vi addhaasme| ___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. prazna 69-tiriyaloyakhattaloyassa NaM bhaMte ! egaMmi AgAsapaese kiM jIvA ? Q. 69. Bhante ! Is there the soul on a space-point of the world as space in the middle ? uttara 69-evaM jahA aholoyakhettaloyassa taheva evaM uDDaloyakhettaloyassa

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Bhagavati Satra Bk. 11 Ch. 10 203 vi NavaraM addhAsamao Natthi arUvI cuvihaa| loyassa jahA aheloyakhettaloyassa egami AgAsapaese / - 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. prazna 70-aloyassa NaM bhaMte ! egami AgAsapaese pucchA ? Q.70. Bhante ! What about the space-point of the sky of the vacant space ? uttara 70-goyamA ! No jIvA No jIvadesA taM gheva jAva...aNaMtehiM agurUyalahuyaguNehiM saMjutte savvAgAsassa aNaMtabhAgUNe ! davuo NaM aheloyakhettaloe aNaMtAI jIvadavvAiM aNaMtAI ajIvadavvAiM aNaMtA jIvAjIvadavvA / evaM tiriyaloyakhettaloe vi evaM uDDaloyakhettaloe vi / davvao NaM aloe Nevatthi jIvadavvA vatthi ajIvadavvA vatthi jIvAjIvadavvA ege ajIvadavvadese jaav...svvaagaasannNtbhaagunne| kAlo NaM aheloyakhettaloe Na kayAi NAsi jAva...Nicce evaM jaav...aloe| bhAvao NaM aheloyakhettaloe agaMtA vaNNapajjavA jahA khaMdae jAva...aNaMtAagukhyalahuyapajjavA evaM jaav...loe| bhAvao NaM aloe Nevatthi vaNNapajjavA jAva...Nevatthi aguruyalahuyapajjavA ege ajjIvadavvadese jAva...aNaMtAbhAgUNe / 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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204 bhagavatI sUtram zaH 11 uH 10 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 ] prazna 71-loe NaM bhaMte ! ke mahAlae paNNatte ? Q. 71. Bhante! What is stated to be thc size of the universe ? uttara 71-goyamA ! ayaNNaM jaMbuddIve dIve sa0.dIva0 jAva... parikkheveNaM / teNaM kAleNaM teNaM samaeNaM cha devA mahiDDIyA jAva...mahesakkhA jaMbuddIve dIve maMdare pavvae maMdaracaliyaM savvao samaMtA saMparikkhittA NaM ciTThajjA aheNaM cattAri disAkumArIo mahattariyAo cattAri balipiDe gahAya jaMbuddIvassa dIvassa causu vi disAsu bahiyA abhimuhio ThiccA te cattAri balipiMDe jamagasamagaM bahiyAbhimuhe pakkhivejjA pabhU NaM goyamA ! tAo egamege deve te cattAri balipiMDe dharaNitalamasaMpatte khippAmeva paDisAharittae te NaM goyamA ! devA tAe ukkiTThAe jAva...devagaIe ege deve puracchAbhimuhe payAe evaM dAhiNAbhimuhe evaM paccatthAbhimuhe evaM uttarAbhimuhe evaM uDDAbhi0 ege deve ahobhimuhe payAe teNaM kAleNaM teNaM samaeNaM vAsasahassAue dArae payAe taeNaM tassa dAragassa ammApiyaro pahINA bhavaMti No ceva NaM te devA logaMtaM sNpaaunnNti| taeNaM tassa dAragassa Aue pahINe bhavai No ceva jAva...saMpAuNaMti taeNaM tassa dAragassa aTThimijA pahINA bhavaMti No ceva NaM te devA logaMtaM sNpaaunnNti| taeNaM tassa dAragassa Asattame vi kulavaMse pahINe bhavai No ceva NaM te devA logaMtaM sNpaaunnNti|

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Bhagavati Sutra Bk. 11 Ch. 10 taNaM tassa dAragassa NAmagoe vi pahINe bhavai No ceva NaM te devA logaMtaM saMpAuNati / 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 krosas, 128 dhanus and 13 angulas. If six gods with great fortune, till great happiness stand at different points all over the culika of Mount Mandara and underneath four Dikkumaris (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 gathapati 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. prazna 72 - tesi NaM bhaMte! devANaM kiM gae bahue agaevI bahue ? Q. 72. Bhante ! Is the part of the universe already traversed bigger, or, is the untraversed part bigger ? uttara 72 - goyamA ! gae bahue No agae bahue gayAu se ' agae asaMkhejjaibhAge agayAu se gae asaMkhejjaguNe loe NaM goyamA ! e mahAlae paNa /

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bhagavatI sUtram zaH 11 uH 10 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] prazna 73 - aloe NaM bhaMte ! ke mahAlae paNNatte ? Q. 73. Bhante ! What is the size of the non-world? uttara 73 - goyamA ! ayaMNaM samayakhette paNayAlIsaM joyaNasaya sahassA iM AyAmavikkhaMbheNaM jahA khaMdae jAva... parikkhe veNaM / teNaM kAleNaM teNaM samaeNaM dasa devA mahiDDiyA taheva jAva... saMparikkhittA NaM saMciTThejjA ahe NaM aTTha disAkumArIo mahattariyAoM aTTha balipiMDe gahAya mANusuttarassa pavvayassa causu vi disAsu causu vi vidisAsu bahiyAbhimuhIo ThiccA te aTTha balipiMDe jamagasamagaM bahiyAbhimuhIo pakkhivejjA pabhU NaM goyamA ! o egame deve te aTTha balipiDe dharaNitalamasaMpatte khippAmeva paDisAharittae te gaM goyamA ! devA tAe ukkiTThAe jAva devagaIe logaMte ThiccA asambhAvapaTTavaNAe ege deve puracchAbhimuhe payAe ege deve dAhiNapuracchAbhimuhe payAe evaM jAva... uttarapuracchAbhimuhe ege deve uDDAbhimuhe ege deve ahobhimuhe payAe / teNaM kAleNaM teNaM samaeNaM vAsasayasahassAue dArae payAe / taeNaM tassa dAragassa ammApiyaro pahINA bhavaMti No ceva NaM te devA aloyaMtaM saMpAuNati / 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 Dikkumaris (goddesses of the directions) with sacrificial offerings in their hands in four directions and four subdirections of the Manusottara 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 gathapati 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. prazna 74-taM ceva jAva...tesi NaM devANaM kiM gae bahue agae bahue ? Q.74. Bhantel Is the part of the space already traversed bigger, or is the untraversed part bigger ? uttara 74-goyamA ! No gae bahue Agae bahue gayAu se agae aNaMtaguNe agayAu se gae aNaMtabhAge aloe NaM goyamA ! emahAlae pnnnntte| 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 ] prazna 75-logassa NaM bhaMte ! egaMmi AgAsapaese je egidiyapaesA jAva... paMciMdiyapaesA aNidiyapaesA aNNamaNNavaddhA aNNamaNNapuTThA jAva...aNNamaNNasamabharaghaDattAe ciTThati ? atthi NaM bhaMte ! aNNamaNNassa kiMci AbAhaM vA vAbAhaM vA uppAyaMti chavicchedaM vA kareMti ?

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208 bhagavatI sUtram zaH 11 uH 10 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 ? uttara 75 -No iNa8 sm?| A. 75. Gautama ! This is not correct, They do not. prazna 76-se keNa?NaM bhaMte ! evaM vuccai-loyassa NaM egaMmi AgAsapaese je egidiyapaesA jAva...ciTThati patthi NaM bhaMte ! aNNamaNNassa kiMci AbAhaM vA jAva...kareMti ? Q. 76. Bhante! What is the reason for this, till pierce one another ? uttara 76-goyamA ! se jahANAmae paTTiyA siyA siMgArAgAracArUvesA jAva...kaliyA raMgaTTANaMsi jaNasayAulaMsi jaNasayasahassA ulaMsi battIsaivihassa NaTTassa aNNayaraM NaTTavihiM uvadaMsejjA se gUNaM goyamA ! te pecchagA taM NaTTiyaM aNimisAe diTThIe savvao samaMtA samabhiloeMti ? 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 ? -haMtA samabhiloeMti / -Yes, Bhante ! They see her with motionless eyes. -jAo NaM goyamA ! diTThio taMsi paTTiyaMsi savvao samaMtA saMNipaDiyAo? -And their eyes move all around her ?

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209 Bhagavati Satra Bk. 11 Ch. 10 -haMtA snnnnipddiyaao| -Yes, their eyes move all around her. -asthi NaM goyamA ! tAo diTThIo tIse NaTTiyAe kiMci vi AbAhaM vA , vAbAhaM vA uppAeMti chavicchedaM vA kareMti ? -Now, Gautama ! Do these motionless glances of the -spectators cause her pain or pierce her body ? -No iNa? sm?| -No, Bhante ! They do not. -ahavA sA NaTTiyA tAsiM diTThINaM kiMci AbAhaM vA vAbAhaM vA uppAei chavicchedaM vA karei ? -Or the glances of the dancing girl cause pain or pierce the bodios of the spectators ? -No iNa8 sm8| -No, Bhante! That is not possible. -tAo vA diTThIo aNNamaNNAe diTThIe kiMci AbAhaM vA vAbAhaM vA uppAeMti chavicchedaM vA kareMti ? : Do these glances cause pain to one another, or pierce one another ? . -No iNaDhe sm8| -No, they do not. -se teNa?NaM goyamA ! evaM vuccai-taM ceva jAva...chavicchedaM vA kreNti| -Likewise, Gautama | It may be said, till nor pierce the body of one another. 14

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210 bhagavatI sUtram zaH 11 uH 10. prazna' 77-loyassa NaM bhaMte ! egaMmi AgAsapaese jahaNNapae jIvapaesANaM ukkosapae jIvapaesANaM savvajIvANaM ya kayare kayare0 jAva... visesAhiyA vA ? 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 ? uttara 77-goyamA ! savatthovA loyassa egaMmi AgAsapaese jahaNNapae jIvapaesA savvajIvA asaMkhejjaguNA ukkosapae jIvapaesA visesaahiyaa| A. 77. Gautama ! Smallest are the space-points of the soul placed on a space-point of the sky. -sevaM bhaMte ! sevaM bhaMte ! tti -Bhante ! So they are. Bhante ! So they are. dasamo uddeso smtto| Chapter Ten ends.

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gArasamo udda so Chapter Eleven [Questions of Merchant Sudarsana on Time ] teNaM kAleNaM teNaM samaeNaM vANiyaggAme NAmaM Nayare hotyA / vaNNao / duipalAsae ceie / vaNNao | jAva... puDhavisilApaTTao / tattha NaM vANiyagAme Nayare sudaMsaNe NAmaM seTThI parivasai | aDDe jAva... ** aparibhUe samaNovAsae abhigayajIvAjIve jAva... viharai / sAmI samosaDhe jAva... parisA pajjuvAsai / taNa se sudaMsaNe seTThI imIse kahAe laTThe samANe haTTatuTThe pahAe kaya0 jAva... pAyacchite savvAlaMkAravibhUsie sAo gihAo paDiNikkhamai sAo0 sakoreMTamalladAmeNaM chatteNaM dharijjamANeNaM pAyavihAracAreNaM mahayApurisavagguparikkhite vANiyagAmaM Nayare majjhamajjheNaM Niggacchai NiggacchittA jeNeva palAse ceie jeNeva samaNe bhagavaM mahAvIre teNeva uvAgacchai teNeva samaNaM bhagavaM mahAvIraM paMcaviheNaM abhigameNaM abhigacchai taMjahA - saccittANaM davvANaM 0 jahA usabhadatto jAva... tivihAe pajjuvAsaNAe pajjuvAsai / taNaM samaNe bhagavaM mahAvIre sudaMsaNassa seTThissa tIse ya mahatimahAlayAe jAva... ArAhae bhavai / taeNa se sudaMsaNe seTThI samaNassa bhagavao mahAvIrassa aMtiyaM dhammaM socA Nisamma haTTatuTTa0 uTThAe uTThei uTThAe0 samaNaM bhagavaM mahAvIraM tikkhutto jAva... NamaMsittA evaM vayAsI O In that period at that time there was a city named Vanijyagrama. Description. There was a garden named Dyutipalasa. 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 jiva and ajiva and a worshipper of Sramanas. Sramana Bhagavan Mahavira 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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bhagavatI sUtram zaH 11 uH 11 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 Rsabhadatta, after taking five necessary precautions till he worshipped him in three modes. Thereafter Bhagavan Mahavira spoke at length to the Merchant Sudarsana 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 : sudarzana - ivihe NaM bhaMte ! kAle paNNatte ? Sudarsana-Bhante! How many are the types of time? taMjahA - pamANakAle mahAvIra - sudaMsaNA ! caubvihe kAle paNNatte ahA uNivvattikAle maraNakAle addhAkAle / 212 Mahavira--Sudarsana ! Four, eg, pramana kala (standard time), yathayunivrtti kala (time equal to life-span), marana kala (death time) and addha kala. sudarzana - se kiM taM pamANakAle ? Sudarsana-Bhante! How many are the types of pramanna kala ? duvihe mahAvIra - pamANakAle paNNatte taM jahA - divasappamANakAle rAippamANakAle ya / cauporisie divase cauporisiyA rAI bhavai / ukkosiA addhapaMcamamuhuttA divasassa vA rAIe vA porisI bhavai jahaNiyA timuhuttA divasassa vA rAIe vA porisI bhavai / Mahavira -Two, e.g., day time and night time. Day time consists of four paurusi and so also night time. Paurusi of day and night time consists of four and half muhurtas in the maximum and 3 muhurtas in the minimum.

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213 Bhagavati Sutra Bk. 11 Ch. 11 sudarzana- - jayA NaM bhaMte ! ukkosiyA addhapaMcamamuhuttA divasassa vA rAIe vA porisI bhavai tayA NaM kaibhAgamuhuttabhAgeNaM parihAyamANI parihAyamANI jahaNNiyA timuhuttA divasassa vA rAIe vA porisI bhavai ? jayA NaM jahaNNiyA timuhuttA divasassa vA rAIe vA porisI bhavai tayA NaM kaibhAgamuhuttabhAgeNaM parivamANI parivamANI ukkosiyA addhapaMcamamuhuttA divasasa vA rAIe vA porisI bhavai ? Sudarsana-Bhante! When the paurusi of day and night time becomes maximum of four and half muhurtas how much portion of that paurusi diminishes to become the paurusi of three muhurtas of day or night time? Similarly when the paurusi of day and night time becomes minimum of three muhurtas how much portion of that paurusi increases to become the paurusi of maximum of four and half muhurtas of day or night time? mahAvIra - sudaMsaNA ! jayA NaM ukkosiyA addhapaMcamamuhuttA divasassa vA rAIe vA porisI bhavai tayA NaM bAvIsasayabhAgamuhuttabhAgeNaM parihAyamANI parihAyamANI jahaNNiyA timuhuttA divasassa vA rAIe vA porisI bhavai / jayA NaM jahaNiyA timuhuttA divasassa vA rAIe vA porisI bhavai tayA NaM bAvIsasayabhAgamuhuttabhAgeNaM parivamANI parivaDhamANI ukkosiyA addhapaMcamamuhuttA divasassa vA rAIe vA porisI bhavai / Mahavira-Sudarsana! When the paurusi 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. sudarzana -kayA NaM bhaMte ! ukkosiyA addhapaMcamamuhuttA divasassa rAIe vA porisI bhavai kayA vA jahaNNiyA timuhuttA divasassa vA rAIe vA porisI bhavai ? Sudarsana - Bhante ! When the paurusi of day and night time becomes maximum of four and half muhurtas and minimum of three muhurtas ?

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bhagavatI sUtram zaH 11 uH 11 mahAvIra - sudaMsaNA ! jayA NaM ukkosae aTThArasamuhutte divase bhavai jahaNiyA duvAlasamuhuttA rAI bhavai tathA NaM ukkosiyA addhapaMcamamuttA divasassa porisI bhavai jahaNNiyA timuhuttA rAIe porisI bhavai / jayA NaM ukkosiyA aTThArasamuhuttiyA rAI bhavadda jahaNNie duvAlasamuhutte divase bhavai tayA NaM ukkosiyA addhapaMcamamuhuttA rAIe porisI bhavai jahaNNiyA timuhuttA divasassa porisI bhavai / 214 Mahavira-When the day becomes of eighteen muhurtas and night of twelve muhurtas, the paurusi 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 paurusi of the night time becomes maximum of four and half muhurtas and of the day time minimum of three muhurtas. sudarzana - kayA NaM bhaMte ! usa aTThArasamUhutte divase bhavai jahaNNiyA duvAlasamuhuttA rAI bhavai kayA vA ukkosiyA aTThArasamuhuttA rAI bhavada jahaNa duvAlasamuhutte divase bhavai ? Sudarsana -- 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? mahAvIra - sudaMsaNA ! AsADha puNNimAe ukkosae aTThArasamuhutte divase bhavai jahaNiyA duvAlasamuhuttA rAI bhavaI / posassa puNNimAe gaM ukkosiyA aTThArasamuhuttA rAI bhavai jahaNNAe duvAlasamuhutte divase bhavai / Mahavira-On the full moon day of Asadha, the day of maximum eighteen muhurtas and night of minimum twelve muhurtas and on the full moon night of Pausa the night of maximum eighteen muhurtas and day of minimum twelve muhurtas occur. sudarzana - atthi NaM bhaMte ! divasA ya rAio ya samA ceva bhavaMti ?

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Bhagavati Satra Bk. 11 Ch. 11 215 Sudarsana-Bhante ! Does day and night of equal paurusi also occur ? mahAvIra-haMtA, atthi| Mahavira-Yes, Sudarsana ! Does occur; sudarzana-kayA NaM bhaMte ! divasA ya rAIo ya samA ceva bhavaMti ? Sudarsana-Bhante ! When does day and night of equal paurusi occur ? mahAvIra-sudaMsaNA! cittAsoyapuNNimAsu NaM ettha NaM divasA ya rAIo ya samA ceva bhavaMti paNNarasamuhutte divase paNNarasamuhuttA rAI.. bhavai / caubhAgamuhuttabhAgUNA. caumuhuttA divasassa vA rAIe vA porisI bhvi| settaM pmaannkaale| Mahavira-On the full moon night of Caitra and Asvina the day and night of equal paurusi occur. On that day, day and night becomes of fifteen paurusi, paurusi being of a quarter less to four muhurtas. This much is said about pramana kala. sudarzana-se kiM taM ahAuNivvattikAle ? Sudarsana--How many are the types of yathayunivriti kala ? mahAvIra-ahAuNivvattikAle jaNaM NeraieNa vA tirikkhajoNieNa vA maNusseNa vA deveNa vA ahAuyaM NivvattiyaM settaM pAlemANe ahAuNivvattikAle / Mahavira-Sudarsana! To live according to the life-span as determined by the infernals, animals, human beings and gods themselves, is called yathayunivsiti kala. .., sudarzana-se kiM taM maraNakAle ? Sudarsana-Bhante ! What do you mean kala ? by marana

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216 bhagavatI sUtram zaH 11 uH 11 mahAvIra - maraNakAle jIvo vA sarIrAo sarIraM vA jIvAo setaM maraNakAle / Mahavira-Sudarsana! When the jiva is separated from the body or the body is separated from the jiva it is marana kala. sudarzana - se kiM taM addhAkAle ? Sudarsana-How many are the types of addha kala ? mahAvIra - addhAkAle aNegavihe paNNatte / se NaM samayaTTayAe AvaliyaTThA yAe jAva... ussappiNIyAe / esa NaM sudaMsaNA ! addhAdohA raccheeNaM chijjamANI jAhe vibhAgaM No havvamAgacchai settaM samae / samayaTThAyAe asaMkhejjANaM samayANaM samudayasamiisamAgameNaM sA egA 'Avaliya' tti pavuccai / saMkhejjAo AvaliyAo jahA sAliuddesae jAva... sAgarovamassa u egassa bhave parimANaM / Mahavira-Sudarsana ! Addha kala is of many types. From samaya, avalika till utsarpini. The smallest portion of time is called samaya, which is undivisible. Innumerable Samayas make one avalika, countable avalikas make ucchvasa as stated in Book Six Chapter Seven on Sall till sagaropama. one sudarzana - eehi NaM bhaMte ! paliodevamasAgarovamehiM kiM paoyaNaM ? Sudarsana-Bhante ! What is the need of palyopama and sagaropama? mahAvIra - sudaMsaNA ! eehi paliodevamasAgarovamehi NeraiyatirikkhajoyimassadevAgaM AuyAiM mavijjaMti / Mahavira-By palyopama and sagaropama the life span of infernals, animals, human beings and gods are counted. sudarzana - NeraiyANaM bhaMte ! kevaiyaM kAlaM ThiI paNNattA ?

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Bhagavati Sotra Bk. 11 Ch. 11 Sudarsana - Bhante ! What is the duration of the life-span of an infernal ? mahAvIra evaM ThiipayaM NiravasesaM bhANiyavvaM jAva... tettIsa sAgarovamAiM ThiI paNNattA / sudarzana - atthi NaM bhaMte / eesi Mahavira -- Sudarsana ! Know it as stated in the Prajnapana Sutra, Chapter Four on Life-span till the not minimum life-span of thirty three sagaropamas. avacaei vA ? * aja haNamaNuk 217 paliodevamasAgarazevamANaM khaei vA Sudarsana -- Bhante ! Does palyopama or sagaropama decrease and erode ? mahAvIra - haMtA atthi / Mahavira - Yes, Sudarsana ! Decreases and erodes. sudarzana - sekeNa NaM bhaMte ! evaM vuccai 'atthi NaM eesi NaM paliovamasAgarovamANaM jAva... avacaei vA' ? Sudarsana -- Bhante ! Why are you saying so ? mahAvIra -- evaM khalu sudaMsaNA ! story. Mahavira-Sudarsana! This is being illustrated by a [ Life of Mahdbala ] kANaM teNaM samaraNaM hatthiNAgapure NAmaM Nayare hotthA / vaNNao / sahasaMbavaNe ujjANe / vaNNao / tattha NaM hatthiNAgapure Nayare bale NAmaM rAyA hotyA / Sara | tassa NaM balassa raNNo pabhAvaI NAmaM devI hotthA jAva... viharai / taNaM sA pabhAvaI devI aNNayA kayAi taMsi / O sukumAla * vaNNao tArisagaMsi vAsa

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218 bhagavatI sUtram zaH 11 uH 11 gharaMsa abbhaMtara sacittakamme bAhirao dUmiyaghaTTamaTThe vicitta ulloyacilli - yatale maNirayaNapaNAsiyaMdhayAre bahusamasuvibhattadesabhAe paMcavaNNasarasasurabhimukka pupphapura jovayArakalie kAlAgurupavarakuMdurukkaturukka dhUvamaghamaghaMtagaMSuddhayAbhirAme sugaMdhiva gaMdha gaMdhavaTTibhUe taMsi tArisagaMsi saryANijjaMsi sAligaNavaTTie bhavibbo duha uSNae majjhe NayagaMbhIre gaMgApulinavAluya uddAlasAlisae uvaciyakhomiyadugulla paTTapaDicchAyaNe suviraiyarayattANe rattaMsuyasaMvue suramme AiNagaruyabUraNavaNIyatulaphAse sugaMdha varakusumacuNNasayaNovayArakalie addharattakAlasamayaMsi suttajAgarA ohIramANI ohIramANI ayameyArUvaM orAlaM kallANaM sivaM dhaNNaM maMgallaM sassiriyaM mahAsuviNaM pAsittANaM paDibuddhA | In that period at that time there was a city named Hastinapura. Description. There was a garden named Sahasramravana. Description. In that city there was a king named Bala. Description. He had a queen named Prabhavati. 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 turuska, 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 Ganga, 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 Sutra Bk. 11 Ch. 11 hArarayayakhIrasAgarasasaMka kiraNadagaraya rayaya mahA se lapaMDurata zerUramaNijjapecchaNijjaM thiralaTThapauTThavaTTapIvarasusiliTThavisiddhatikkhadADhA viDaMtriyamuhaM parikammiyajaccakamala komalamAiasobhaMtalaTTauTTha rattuppalapattamauasukumAlatAlujIhaM mUsAgayapavarakaNagatAviyaAvattAyaM tavadRta DivimalasarisaNayaNaM visAlapIvaroruM paDipuNNavipulakhaMdhaM miuvisayasuhuma lakkhaNapasatya vicchiNNake sarasaDovasobhiyaM UsiyalIlAyaMtaM jaMbhAyaMta suNimmiyasujAyaapphoDiyalaMgUlaM somaM somAkAraM halAoM ovayamANaM NiyayavayaNamaivayaMtaM sIhaM suviNe pAsittA NaM paDibuddhA | 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. taNaM sA pabhAvaIdevI ayameyArUvaM orAlaM jAva... sassiriyaM mahAsuviNaM pAsittA NaM paDibuddhA samANI haTTatuTTha jAva... hiyayA dhArAhayaka laMbapuphphagaM piva samUsiyaromakUvA taM suviNaM ogiNhai ogivhittA sayaNijjAo abbhuTThe i saya 0 aturiyamacavalama saMbhaMtAe avilaMbiyAe rAyahaMsasarisIe gaIe jeNeva balassa raNo sayaNijNe teNeva uvAgacchai teNeva0 balaM rAyaM tAhi iTThAhi tAhi piyAhi maNuSNAhi maNAmAhiM orAlA hi kallANAhiM sivAhi ghaNNAhi maMgallAhi sassirIyAhi miyamahuramaju lAhiM girAhiM saMlavamANI saMlavamANI bihe paDi0 baleNaM raNNA abbhaNuNNAyA samANI NANAmaNirayaNabhatticittaMsi bhaddAsasi NisIyai NisiyattA AsatthA visatyA suhAsaNavaragayA balaM rAyaM tAhi iTThAhi kaMtAhi jAva.. saMlavamANI saMlavamANI evaM vayAsI

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bhagavatI sUtram zaH 11 uH 11 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 evaM khalu ahaM devANuppiyA ! ajja taMsi tArisagaMsi sayaNijjaMsi sAliMgaNa 0 taM caiva jAva... NiyagavayaNamaivayaMtaM sIhaM suviNe pAsittA NaM paDibuddhA taNNaM devANuppiyA ! eyassa orAlassa jAva... mahAsuviNassa ke maNNe kallANe phalavittivisese bhavissai ? "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 ?" taeNa se bale rAyA pabhAvaIe devIe aMtiyaM eyamaTTha soncA Nisamma 0 jAva... yahie dhArAhyaNIvasurabhikusumacaMcumA laiyata NuyaUsaviyaromakUve taM suviNaM oginhai ogiNhittA IhaM pavissai IhaM pavisittA appaNI sAbhAvieNaM maipuvvaeNaM buddhiviNNANeNaM tassa suviNassa atthoggahaNaM karei tassa0 pabhAvaI deviM tAhiM iTThAhiM kaMtAhiM jAva... . maMgallAha miyamahurasassiri0 saMlavamANe saMlavamANe evaM vayAsI On hearing these words from the queen Prabhavati, 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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Bhagavati Satra Bk. 11 Ch. 11 221 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 : orAle NaM tume devI! suviNe diTTha kallANe NaM tume jAva... sassirIe NaM tume devI! suviNe diTTe AroggadidIhAukallANamaMgallakArae NaM tume devI! suviNe diTTha atthalAbho devANuppie ! bhogalAbho devANuppie ! puttalAbho devANuppie ! rajjalAbho devANuppie ! evaM khalu tumaM devANuppie ! NavaNhaM mAsANaM bahupaDipuNNANaM aTThamANarAiMdiyANaM viikkaMtANaM amhaM kulakeuM kuladIvaM kulapavvayaM kulavaDeMsayaM kulatilagaM kulakittikaraM kulaNaMdikaraM kulajasakaraM kulAdhAraM kulapAyavaM kulavivaddhaNakaraM sukumAlapANipAyaM ahINapaDipuNNapaMcidiyasarIraM jAva...sasisomAkAraM kaMtaM piyadasaNaM surUvaM devakumArasamappabhaM dAragaM payAhisi / "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. se vi ya NaM dArae ummukkabAlabhAve viNNayapariNayamitte jovvaNagamaNuppatte sUre vIre vikkate vitthiNNaviulabalavAhaNe rajjavaI rAyA

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222 bhagavatI sUtram zaH 11 uH 11 bhavissai / taM urAle NaM tume jAva... .. sumiNe diTThe AroggatuTTi0 jAva... maMgallakArae NaM tume devI ! suviNe diTThatti kaTTa pabhAvaI deviM tAhiM iTThAhiM jAva... vaggUhiM doccaM pi taccaM pi aNubUhai / "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. devANuppiyA ! taNaM sA pabhAvaI devI balassa raNNo aMtiyaM eyamaTTha soccA Nisamma haTThatuTTha0 karayala0 jAva... evaM vayAsI - evameyaM devANuppiyA ! tahameyaM avitahameyaM devANuppiyA ! asaMdiddhameyaM devANuppiyA ! icchiyameyaM devANuppiyA ! paDicchiyameyaM devANuppiyA ! icchiyapaDicchiyameyaM devAppiyA ! se jaheyaM tujjhe vayaha tti kaTTa, taM suviNaM samaM paDicchai paDicchittA baleNaM raNNA abbhaNuNNAyA samANI NANAmaNirayaNabhatticittAo bhaddAsaNAo abhui abhuTTettA aturiyamacavala0 jAva... . gaIe jeNeva sae sayaNijje teNeva uvAgacchai teNeva uvAgacchittA sayaNijjaMsi NisIyai NisIittA evaM vayAsImAse uttame pahANe maMgalle suviNe aNNehiM pAvasumiNehi pasihammissa tti kaTTu devagurUjaNasaMbaddhAhi pasatthAhi maMgallAhiM dhammiyAhiM kahA ha suviNa jAgariyaM paDijAgaramANI paDijAgaramANI viharai / - Queen Prabhavati 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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223 Bhagavati Sutra Bk. 11 Ch. 11 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. taNaM se bale rAyA koDu biyapurise sahAvei sahAvettA evaM vayAsIkhippAmeva bho devANuppiyA ! ajja savisesaM bAhiriyaM uvadvANasAla gaMdhodaya sattasuiasaM majjivalitaM sugaMdhaMvarapaMcavaSNapupphovayA rakaliyaM kAlAgurUpavarakuMdurukka * jAva... gaMdhavaTTibhUyaM kareha ya karAveha ya karitA karAvittA sIhAsaNaM raeha sIhAsaNaM rayAvittA mameyaM jAva... paJcappiNaha / taeNaM te koDuM biya0 jAva... paDiNittA khippAmeva savisesaM bAhiriyaM uTThANasAla jAva... paccapiNaMti / *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. taeNaM se bale rAyA paccUsakAlasamayaMsi sayaNijjAo abbhuTTe i saya0 pAyapIDhAo paccorUhai pAya0 jeNeva aTTaNasAlA teNeva uvAgacchai aTTaNasAlaM aNupavisada jahA uvavAie taheva aTTaNasAlA taheva majjaNaghare jAva * sasivva piyadasaNe NaravaI majjaNagharAo paDiNikkhamai paDiNikkhamittA jeNeva bAhiriyA uvadvANasAlA teNeva uvAgacchai teNeva DavAgacchittA sohAsaNavaraMsi puratyAbhimuhe NisIyai NisIittA appaNo uttarapuratthi me disibhAe aTU

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224 bhagavatI sUtram zaH 11 uH 11 bhaddAsaNAI seyavatthapaccutthuyAiM siddhatthagakayamaMgalovayArAI rayAvei rayAvettA appaMNo adUrasAmaMte NANAmaNirayaNamaMDiyaM ahiyapecchaNijaM mahagghavarapaTTaNuggayaM sahapaTTabahubhattisayacittatANaM IhAmiyausabha0 jAva...bhatticittaM abhiMtariyaM javaNiyaM aMchAvei aMchAvettA NANAmaNirayaNabhatticittaM attharayamauyamasUragotthayaM seyavatthapaccutthuyaM aMgasuhaphAsuyaM sumauyaM pabhAvaIe devIe bhaddAsaNaM rayAvei rayAvittA koDubiyapurise saddAvei saddAvettA evaM vayAsI 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 Sutra 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 Prabhayats 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: khippAmeva bho devANuppiyA! aTuMgamahANimittasuttatthadhArae vivihasatthakusale suviNalakkaNapADhae saddAveha / "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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Bhagavati Satra Bk, 11 Ch. 11 225 / taeNaM te koDubiyapurisA jAva... paDisuNittA balassa raNo aMtiyAo paDiNikkhamai paDiNikkhamittA sigghaM turiyaM cavalaM caMDaM veiyaM hatthiNAraM NayaraM majhamajheNaM jeNeva tesiM suviNalakkhaNapADhagANaM gihAiM teNeva uvAgacchaMti teNeva uvAgacchittA te suviNalakkhaNapADhae saddAveti / Having received the order and assuring compliance thereof they moved out quickly, without delay through the city of Hastinapura 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. taeNaM te suviNalakkhaNapADhagA balassa raNNo koviyapurisehiM saddAviyA samANA haTTatuTTha0 pahAyA kaya0 jAva...sarIrA siddhatthagahariyAliyAkayamaMgalamuddhANA saehiM saehiM gehehito NiggacchaMti saehiM saehiM0 hatthiNAuraM NayaraM majjhamajjheNaM jeNeva balassa raNo bhavaNavaravaDeMsae teNeva uvAgakhchaMti teNeva uvAgacchittA bhavaNavaravaDeMsagapaDiduvAraMsi egao milaMti egao milittA jeNeva bAhiriyA uvaTThANasAlA teNeva uvAgacchaMti teNeva uvAgacchittA karayala0 balarAyaM jaeNaM vijaeNaM vddaaveNti| 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 durva 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. taeNaM te suviNalakkhaNapADhamA baleNaM raNNA vaMdiyapUiasakkAriasamANimA samANA patteyaM patteyaM puvaNNatthesu bhaddAsaNesu NisIyaMti / taeNaM se bale rAyA pabhAvaI devIM javaNiyaMtariyaM ThAveha ThAvettA pupphaphala paDipuNNahatthe pareNaM viNaeNaM te suviNalakkhaNapADhae evaM ghayAsI-evaM khalu devANuppiyA ! prabhAvaI devI ajja taMsi lArisagaMsi vAsagharaMsi jAva...sIhaM suviNe pAsittA 15

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226 bhagavatI sUtram zaH 11 uH 11 NaM paDibuddhA taNaM devANuppiyA ! eyassa orAlassa jAva...ke maNNe kallANe phalavittivisese bhavissai ? 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 Prabhavati 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 Prabhavati 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." taeNaM suviNalakkhaNapADhagA balassa raNNo aMtiyaM eyama8 soccA Nisamma haTThatuTu0 taM suviNaM ogiNhai ogiMNhittA IhaM aNuppavisAi aNuppavisittA tassa suviNassa atthoggahaNaM karei tassa0 aNNamaNNeNaM saddhiM saMcAleMti saMcAlittA tassa suviNassa laTThA gahiyaTThA pucchiyaTThA viNicchiyaTThA abhigayaTThA balassa raNNo purao suviNasatthAI uccAremANA uccAremANA evaM vayAsI 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 : 'evaM khalu devANuppiyA! amhaM suviNasatthaMsi bAyAlIsaM suviNA tIsaM mahAsuviNA bAvattari savvasuviNA diTThA / tatthaNaM devANuppiyA ! titthayaramAyaro vA cakkavaTTimAyaro vA titthayaraMsi vA cakkaTTisi vA gambhaM

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Bhagavati Sutra Bk. 11 Ch. 11 227 vakkamamANaMsi eesiM tIsAe mahAsuviNANaM ime coddasa mahAsuviNe pAsittA NaM paDibujjhaMti / taM jahA gayavasahasIhaabhiseyadAmasasidiNayaraM jhayaM kuNbhN| paumasarasAgaravimANabhavaNarayaNuccayasihi ca // ___ vAsudevamAyaro vA vAsudevaMsi gabhaM vakkamamANaMsi eesiM codasaNhaM mahAsuviNANaM aNNayare satta mahAsuviNe pAsittA NaM paDibujjhati / baladevamAyaro vA baladevaMsi gambhaM vakkamamANaMsi eesiM coddasaNhaM mahAsuviNANaM aNNayare cattAri mahAsuviNe pAsittA NaM paDibujjhati / maMDaliyamAyaro vA maMDaliyaMsi gabbhaM vakkamamANaMsi eesiM NaM caudasaNhaM mahAsuviNANaM aNNayaraM egaM mahAsuviNaM pAsittA NaM paDibujjhati / ime ya NaM devANuppiyA ! pabhAvaIe devIe ege mahAsuviNe di8 taM orAle NaM devANuppiyA! pabhAvaIe devIe suviNe diTTha jAva...AroggatuTTi0 jAva...maMgallakArae NaM devANuppiyA! pabhAvaIe devIe suviNe diDhe atthalAbho devANuppie ! bhogalAbho devANuppie ! puttalAbho devANuppie! rajjalAbho devANuppie! evaM khalu devANuppie ! pabhAvaI devI NavaNhaM mAsANaM bahupaDipuNNANaM jAva... vIikkaMtANaM tumheM kulakeuM jAva...payAhii / se vi ya NaM dArae ummukkabAlabhAve jAva...rajjavaI rAyA bhavissai aNagAre vA bhaaviyppaa| taM orAle NaM devANuppiyA ! pabhAvaIe devIe suviNe diDhe jAva...AroggatuTThidIhAuakallANa0 jAva...di? / "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 Vasudeva enters into the womb they wake up on seeing any seven out of these

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228 bhagavatI sUtram zaH 11 uH 11 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 Mandalika enters into the womb, the mothers of the Mandalikas wake up on seeing any one of these fourteen great dreams. Oh beloved of the gods ! Out of these, queen Prabhavati 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 Prabhavati 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 Prabhavati is indeed noble till non-ending bliss and excellence." taeNaM se bale rAyA suviNalakkhaNapADhagANaM aMtie eyama? soccA Nisamma haTTatuTTha0 karayala0 jAba...kaTTa, te suviNalakkhaNapADhage evaM vayAsI-evameyaM devANuppiyA ! jAva...se jaheyaM tumbhe vayahatti kaTTa, taM suviNaM samma paDicchA taM. suviNalakkhaNapADhae viuleNaM asaNapANakhAimasAimapupphavatthagaMdhamallAlaMkAreNaM sakkArei sammANei sakkAritA sammANittA viulaM jIviyArihaM pIidANaM dalayai viulaM0 jIviyArihaM pIidANaM dalayittA paDivisajjei paDivisajjettA sIhAsaNAo abbhuTThai sI0 jeNeva pabhAvaI devI teNeva uvAgacchai teNeva uvAgacchittA pabhAvaiM devIM tAhiM iTAhiM kaMtAhiM jAva...saMlavamANe saMlavamANe evaM vayAsI-evaM khalu devANuppiyA ! suviNasatthaMsi bAyAlIsaM suviNA tIsaM mahAsuviNA bAvattari savvasuviNA didraa| tattha NaM devANuppiyA ! titthayaramAyaro vA cakkavaTTimAyaro vA taM ceva jAva...aNNayaraM egaM mahAsuviNaM pAsittA NaM pddibujhNti| ime ya NaM tume devANuppie ! ege mahAsuviNe di8 taM orAle NaM tume devI! saviNe di? jAva...rajjavaI rAyA mavissai aNagAre vA bhAviyappA taM orAle NaM tume devI! suviNe di8 jAva...di? ti kaTTa, pabhAvahaM deviM tAhiM iTThAhiM kaMtAhiM jAya...doccaM pi taccaM pi aNubUhai /

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Bhagavati Satra Bk. 11 Ch. 11 229 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 Prabhavati 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. taeNaM sA pabhAvaI devI balassa raNNo aMtiyaM eyama8 soccA Nisamma haTTatuTTha0 karayala0 jAva...evaM vayAsI-eyameyaM devANuppiyA ! jAva...taM suviNaM samma paDicchai taM0 baleNaM raNNA abbhaNuNNAyA samANI NANAmaNirayaNaHafao IT...377HTE I TartuH9900 IT...TET FOTO HT Haut teNeva uvAgacchai te0 sayaM bhavaNamaNa paviTThA / Qucen Prabhayati 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. . taeNaM sA pabhAvaI devI hAyA kayabalikammA jAva...savvAlaMkAravibhUsiyA taM gabhaM NAisIehiM NAiuNhehiM NAitittehiM NAikaDuehiM NAikasAehiM

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bhagavatI sUtram zaH 11 uH 11 NAiaMbilehiM NAimahurehi uubhayamANasuhehiM bhoyaNacchAyaNagaMdha mallehiM jaM tassa gabhasta hiyaM miyaM patthaM gabbhaposaNaM taM dese ya kAle ya AhAramAhA remANI vivittamauehiM sayaNA sahi pairikkasuhAe maNANukUlAe vihArabhUmIe pasatthadohalA saMpuNNadohalA sammANiyadohalA avimANiyadohalA vocchiSNadohalA vavaNIyadohalA vavagayarogamohabhayaparittAsA taM gabbhaM suhaMsuheNaM parivahai / taeNaM sA pabhAvaI devI NavaNhaM mAsANaM bahupaDipuNNANaM addhaTTamANaiMdiyANaM vIkaMtANaM sukumAlapANipAyaM ahINapaDipuNNapaMcidiyasarI raM lakkhaNavaMjaNaguNovaveyaM jAva... sasisomAkAraM kaMtaM piyadaMsaNaM surUvaM dArayaM payAyA / 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. taNaM tIse pabhAvaIe devIe aMgapaDiyAriyAo pabhAvaI devIM pasUyaM jANettA - jeNeva bale rAyA teNeva uvAgacchaMti teNeva uvAgacchittA karayala 0 jAva... balaM rAyaM jaeNaM vijaeNaM vaddhAveMti jaeNaM vijaeNaM vaddhAvettA evaM vayAsI - evaM khalu devANuppiyA ! pabhAvaI piyaTTayAe piyaM Nivedemo piyaM bhe bhavau / taeNa se bale rAyA aMgapaDiyAriyANaM aMtiyaM eyamaTTha soccA Nisamma haTThatuTTha0 jAva... dhArAyaNIva jAva.... *. romakUve tAsi aMgapaDiyAriyANaM mauDavajjaM jahA mA liyaM omoyaM dalayai dalayittA seyaM rayayAmayaM vimalasalilapuNNaM

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231 Bhagavati Sutra Bk. 11 Ch. 11 bhiMgAraM ca gioes gihittA matthae dhovai matthae dhovittA viulaM jIviyArihaM pIidANaM dalayai pIidANaM dalayittA sakkArei sammANei / 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. taeNa se bale rAyA koDuM biyapurise saddAvei saddAvittA evaM vayAsIkhippAmeva bho devANuppiyA ! hatthiNAure Nayare cAragasohaNaM kareha cAraga0 mAmANavaDaNaM kareha mA 0 hatthiNAuraM yaraM sabbhiMta rabAhiriyaM AsiyasaMmajjiovalittaM jAva... kareha kA raveha karettA ya kAravettA ya jUyasahassaM vA cakkasahassaM vA vA pUyAmahAmahimasakkAraM vA ussaveha0 mameyamANattiyaM pancappiha | 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." jAva.... taeNaM te koDuM biyapurisA baleNaM raNNA evaM vRttA0 paJcappiNaMti / taeNaM se vale rAyA jeNeva aTTaNasAlA teNeva uvAgacchai

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232 - bhagavatI sUtram zaH 11 uH 11 teNava uvAgacchittA taM ceva jAva...majaNagharAo paDiNikkhamai paDiNikkhamittA ussukkaM ukkaraM ukkiTTha adijja abhijja abhaDappavesaM adaMDakoDaMDimaM adharimaM gaNiyAvaraNADaijjakaliyaM agatAlAcarANucariyaM aNuddha yamuiMgaM abhilAyamallaMdAmaM pamuiyapakkIliyaM sapurajaNajANavayaM dasadivase ThiivaDiyaM krei| taeNaM se bale rAyA dasAhiyAe ThiivaDiyAe vaTTamANIe saie ya sAhassie ya sayasAhassie ya jAe ya dAe ya bhAe ya dalamANe ya davAvemANe ya sae ya sAhassie ya sayasAhassie ya laMbhe paDicchemANe paDicchAvemANe evaM vihri| 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. taeNaM tassa dAragassa ammApiyaro paDhame divase ThiivaDiyaM karei taIe divase , caMdasUradaMsaNiyaM karei cha8 divase jAgariyaM karei ekkArasame divase viikkate Nivvatte asuiyajAyakammakaraNe saMpatte bArasAhadivase viulaM asaNaM pANaM khAima sAimaM uvakkhaDAviti uvakkhaDAvettA jahA sivo jAva...khattie ya AmaMti A0 tao pacchA NhAyA kaya0 taM ceva jAva...sakkAreti sammANeti sakkA tasseva mittaNAi jAva...rAINa ya khattiyANa ya purao ajjayapajjayapiupajjayAgayaM bahupurisaparaMparapparUDhaM kulANurUva kulasarisaM kulasaMtANataMtuvaddhaNakaraM

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Bhagavati Satra Bk. 11 Ch. 11 233 ayameyArUvaM goNaM guNaNipphaNNaM NAmadhejjaM kareMti-jamhA NaM amhaM ime dArae balassa 'raNNo putte pabhAvaIe devIe attae taM hou NaM amhaM eyassa dAragassa NAmadhejja mhbble| taeNaM tassa dAragassa ammApiyaro NAmadhejjaM kareMti mahabbale tti| 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 ksatriya kinsmen as described in Book Eleven Chapter Nine on Rajarsi Siva. 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 Prabhavati he was named Mahabala. taeNaM se mahabbale dArae paMcadhAIpariggahie taMjahA-khIradhAIe evaM jahA daDhapaiNNe jAva'...NivAyaNivvAghAyaMsi suhaMsuheNaM privddddi| taeNaM tassa mahabbalassa dAragassa ammApiyaro aNuputveNaM ThiivaDiyaM vA caMdasUradaMsAvaNiyaM vA jAgariyaM vA NAmakaraNaM vA paraMgAmaNaM vA payacaMkamaNaM vA jemAmaNaM vA piMDavaddhaNaM vA pajjapAvaNaM vA kaNNavehaNaM vA saMvaccharapaDilehaNaM vA coloyaNagaM ca uvaNayaNaM ca aNNANi ya bahU Ni gabbhAdhANajammaNamAiyAI kouyAiM kreNti| Mahavalakumar was taken care by five nurses one who gave milk (ksiradhatri), one who gave bath (rajjanadhatri), one who adorned (mandanadhatri), one who played (kridanadhatri) and one who hold (ankadhatri) as described of prince Dsdhapratijna in Rajaprasniya 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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bhagavatI sUtram zaH 11 uH 11 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 taeNaM taM mahabbalaM kumAraM ammApiyaro sAIregaTThavAsagaM jANittA sobhaNaMsi tihikaraNaNakkhatta muhuttaMsi0 evaM jahA daDhappaiNNo jAva... alaM bhogasamatthe jAe yAvi hotyA / taeNaM taM mahabbalaM kumAraM ummukka bAlabhAva jAva...alaM bhogasamatthaM viyANittA ammApiyaro aTTha pAsAyavaDeMsae kareMti abbhuggaya mUsiya pahasie iva vaNNao jahA rAyappaseNaijje jAva... .. paDirUve tesi NaM pAsA baDeMsagANaM bahumajjhadesabhAge ettha NaM mahegaM bhavaNaM kareMti agakhaMbhasaya saMNiviTTha vaNNao jahA rAyappaseNaijje pecchAgharamaMDavaMsi jAva... sed | When Mahabalakumar 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 Drdhapratijna 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 Rajaprasniya Sutra. In the centre he got constructed another big palace with hundreds of pillers etc. as described of the auditorum hall in the Rajaprasniya Sutra till it was very beautiful. taNaM taM mahabbalaM kumAraM ammApiyaro aNNayA kayA vi sobhaNaMsi tihikaraNadivasaNakkhatta muhuttaMsi hAyaM kayabalikammaM kayakouyamaMgalapAyacchittaM savAlaMkAravibhUsiyaM pamakkhaNagaNhANagIyavAiyapasA haNaTTha gatilagakaMkaNaavihavavahuuvaNIyaM maMgalasujaMpiehi ya varakouyamaMgalaIvayA rakaya saMtikammaM sarisayANaM saritayANaM sarivvayANaM sarisa lAvaNNarUvajovvaNaguNovaveyANaM viNIyANaM kayakouyamaMgalapAyacchittANaM sarisaehi rAyakulehito ANilliyANaM aTThaNhaM rAyavarakaNNANaM ega divaseNaM pANi giNhAvisu /

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Bhagayati Satra Bk. 11 Ch. 11 235 Then on an auspicious day at auspicious star and auspicious moment Mahabalakumar 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. taeNaM tassa mahAbalassa kumArassa ammApiyaro ayameyArUvaM pIidANaM dalayaMti taMjahA aTTha hiraNNakoDio aTTha suvaNNakoDio aTTha mauDe mauDappavare aTTha kuMDalajue kuMDalajuyappavare aTTa hAre hArappavare aTTha addhahAre addhahArappavare aTTha egAvalIo egAvalippavarAo evaM muttAvalIo evaM kaNagAvalIo evaM rayaNAvalIo aTTha kaDagajoe kaDagajoyappavare evaM tuDiyajoe aTTha khomajuyalAI khomajuyalappavarAI evaM vaDagajuyalAI evaM paTTajuyalAiM, evaM dugullajuyalAI aTTha sirIo aTTha hirIo evaM dhiIo kittIo vuddhio lacchIo aTTa NaMdAiM aTTa bhaddAiM aTTha tale talappavare savvarayaNAmae NiyagavarabhavaNakeU aTTa jhae jhayappavare aTTha vaye vayappavare dasagosAhassieNaM vaeNaM aTTa NADagAiM NADagappavarAI battIsabaddhaNaM NADaeNaM aTTha Ase Asappavare savvarayaNAmae sirigharapaDirUvae aTTha hatthI hatthippavare savvarayaNAmae sirigharapaDirUvae aTTha jANAiM jANappavarAiM aTTha jugAI jugappavarAI evaM sibiyAo evaM saMdamANIo evaM gillIo thillIo aTTa viyaDajANAiM viyaDajANappavarAiM aTTha rahe pArijANie aTTha rahe saMgAmie aTTha Ase Asappavare aThTha hatthI hatthippavare aTTha gAme gAmappavare dasakulasAhassieNaM gAmeNaM aTTha dAse dAsappavare evaM ceva dAsIo evaM kiMkare evaM kaMcuijje evaM varisadhare evaM mahattarae aTTha sovaNNie olaMbaNadIve aTTha rUppAmae olaMbaNadIve aTTha suvaNNarUppAmae olaMbaNadIve aTTha sovaNNie ukkaMcaNadIve aTTha pNcrdiive| After the marriage ceremony the parents of Mababalakumar 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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236 bhagavatI sUtram zaH 11 uH 11 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 Laksmi, 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 sandyamanikas (a kind of palanquin), eight ambadis, 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. evaM ceva tiNNi vi aTTa sovaNNie thAle aTTha rUppamae thAle aTTha suSaNNarUppamae thAle aTTha sovaNiyAo pattIo3* aTTha sovaNNiyAI thAsayA iM3 aTTha sovaNiyAI mallagAiM3 aTu sovaNNiyAo taliyAo3 aTTha sovaNNiyAo kAvaiAo3 aTTha sovaNNie avaeDae3 aTTha sovaNiyAo avayakkAo3 aTTa sovaNNie pAyapIDhae3 aTTha sovaNiyAo bhisiyAo3 aTTa sovaNNiyAo karoDiyAo3 aTTha sovaNNie pallaMke 3 aTTha sovaNiyAo paDisejjAo3 aTTha iMsAsaNAiM aTTha koMcAsaNAI evaM garulAsaNAI uNNayAsaNAI paNayAsaNAI dIhAsaNAI bhaddAsaNAI pakkhAsaNAI magarAsaNAI aTTha paumAsaNAI aTTha disAsovatthiyAsaNAI aTTha tellasamugge jahA _* By 3 is meant uttar it in 3 forms as aTTa sIvaNNoyAo pattIo aTTha rUppamai ya pattIo aTTha sovaNNa rUppamayAo pttiio|

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237 Bhagavati Sutra Bk. 11 Ch. 11 rAyappaseNaijje jAva... aTTha sarisavasamugge aTTha khujjAo jahA uvavAie jAva.. aTTha pArisIo aTTha chatte aTTha chattadhArio ceDIo aTTha cAmarAo aTTha cAmaradhArIo ceDIo aTTha tAliyaMTe aTTha tAliyaMTadhArIo ceDIo aTTha karoDiyAdhArIo ceDIo aTTha khIradhAIo jAva... aTTha aMkadhAIo aTTha aMgamaddiyAo aTTha ummaddiyAo aTTha mahAviyAo aTTha pasAhiyAo aTTha vaNNagapesIo aTTha cuNNagapesIo aTTha koTThAgArIo aTTha davakArIo aTTa uvatthANiyAo aTTha NADaijjAo aTTha koDuM viNIo aTTha mahANasiNIo rg bhaMDAgAriNIo aTTha ajjhAdhAriNIo aTTha puSkadhAraNIo aTTha pANidhAraNIo rg fort aTTha sejjAkArIo aTTha abhiMtariyAo paDihArIo bhaTTa bAhiriyAo paDihArIo aTTha mAlAkArIo aTTha pesaNakArIo aNNaM vA subahuM hiraNNaM vA suvaNNaM vA kaMsaM vA dUsaM vA viulaghaNakaNaga0 jAva... saMtasArasAvajjaM, alAhi jAva... AsattamAo kulavaMsAo pakAmaM dAuM pakAmaM bhottu pakAmaM paribhAeuM / taeNaM se mahabbale kumAre egamegAe bhajjAe egamegaM hiraNNakoDi dalayai egamegaM suvaNNakoDi dalayai egamegaM mauDa upavaraM dalayai evaM taM caiva savvaM jAva... egamegaM pesaNakAri dalayai | aNaM vA subahuM hiraNNaM vA jAva...' ... paribhAeuM / taeNa se mahabbale kumAre uppi pAsAyavaragae jahA jamAlI jAva... . viharai / (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 hansasans, eight krauncasans, eight garudasans, eight high stools, eight low stools, eight long stools, eight bhadrasans, eight paksasans, eight makarasans, eight padm.asans, eight diksvastikasans, eight pots for oil, etc as described in Rajaprasniya Sutra till eight pots for mustard, eight maids with haunch, etc. as described in Aupapatika Sutra 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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238 bhagavatI sUtram zaH 11 uH 11 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 Mahabalakumar 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. Mahabalakumar lived in that best of the palace enjoying all possible human pleasure like Jamalikumara as described in Book Nine Chapter Thirtythree. teNaM kAleNaM teNaM samaeNaM vimalassa arahao paoppae dhammaghose NAma aNagAre jAisaMpaNNe vaNNao jahA kesisAmissa jAva...paMcahi aNagArasaehi saddhi saMparivuDe puvANupudi caramANe gAmANuggAmaM dUijjamANe jeNeva hatthiNAure Nayare jeNeva saMhasaMbavaNe ujjANe teNeva uvAgacchai uvAgacchittA ahApaDirUvaM uggahaM ogiNhai ogiNhittA saMjameNaM tavasA appANaM bhAvemANe vihri| taeNaM hathiNAure Nayare siMghADaga tiya0 jAva...parisA pjjuvaasi| At that time in that period was living the homeless monk Dharmaghosa, grand disciple of thirteenth Tirthankara Vimalapatha. He was like Kesikumara endowed with the knowledge of the previous lives till with his family of five hundred monks roaming from village to village arrived at Hastinapura and stayed in the garden called Sahasramravana enlighting his soul with restraint and austerities. People of Hastinapura knew of his arrival till they worshipped him.

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Bhagavati Sutra Bk. 11 Ch. 11 .. abhisiMcai / taNaM tassa mahabbalassa kumArassa taM mahayAjaNasaddaM vA jaNavUhaM vA evaM jahA jamAlI taheva ciMtA taheva kaMcuijjapurisaM saddAvei kaMcuijjapuriso vi taheva akkhAi NavaraM ghammaghosassa aNagArassa AgamaNagahiyaviNicchae karayala0 jAva... Niggacchai / evaM khalu devANuppiyA ! vimalassa arahao pauppara dhammaghose NAmaM aNagAre sesaM taM caiva jAva... so vi taheva rahavareNaM Niggacchai / dhamma kahA jahA kesisAmissa / so vi taheva ammApiyaro Apucchai NavaraM dhammaghosassa aNagArassa aMtiyaM muMDe bhavittA agArAo aNagArayaM pavvaittae taheva vRttapaDivattayA NavaraM imAo ya te jAyA ! viularAyakulabAliyAo kalA0 sesaM taM caiva jAva... ... tAhe akAmAI ceva mahabbalakumAraM evaM vayAsI- taM icchAmo jAyA ! ega divasama vi rajjasiri pAttie / taeNaM se mahabbale kumAre ammApiyarANa vayaNamaNuyattamANe tusiNIe saMciTThai / taeNaM se bale rAyA koDu' biyapurise sahAve evaM jahA sivabhaddassa taheva rAyAbhiseo bhANiyavvo jAva... karayalapariggahiyaM mahabbalaM kumAraM jaeNaM vijaeNaM vaddhAveMti jaeNaM vijaeNaM vaddhAvittA jAva .. evaM vayAsI- -bhaNa jAyA ! kiM dema kiM payacchAmo sesaM jahA jamAlisa taheva jAva... taeNaM se mahabbale aNagAre dhammo sa aNagArassa aMtiyaM sAmAiyamAiyAI coddasa puvvAiM ahijjai ahijjittA vahUhi cauttha * jAva... vicitte hiM tavokammehiM appANaM bhAvemANe bahupaDipuNNAI duvAlasavAsAI sAmaNNapariyAgaM pAuNai bahu 0 mAsiyAe saMlehaNAe saTThi bhattAiM aNasaNAe0 AloiyapaDikkaMte samAhipatte kAlamAse kAlaM kiccA uDDu caMdimasUriya0 jahA ammaDo jAva... baMbhaloe kappe devattAe uaaNe | tattha NaM atthegaiyANaM devANaM dasa sAgarovamAI ThiI paNNattA tattha mahambalassa vi dasa sAgarovamAI ThiI paNNattA / se gaM tumaM sudaMsaNA ! vaMbhaloe kappe dasa sAgarovamAI divvAI bhogabhogAI bhujamANe viharittA tAo ceva devalogAo AuvakhaeNaM 3 anaMtaraM cayaMti caittA iheva vANiyaggAme jayare seTThikulaMsi puttattAe paccAyAe / 239 Hearing the noise and movement of a multitude of men Mahabalakumar like Jamali 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. Mahabalakumar went out to worship

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240 bhagavatI sUtram zaH 11 uH 11 him and Dharmaghosa Suri like Kesi addressed the assembly. Hearing his sermon Mahabalakumar 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 Dharmaghosa Suri." Like Jamalikumar 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 Mahabalakumar could not give any reply. Thereafter the parents arranged the coronation ceremony of Mahabalakumar 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 Jamali. Taking initiation from Dharmaghosa Suri Mahabalakumar studied (fourteen Purvas starting with samayika 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 sagaropamas. Accordingly he lived there the life-span of ten sagaropamas. Oh Sudarsana ! In previous life you were Mahabalakumar, After living the life-span of ten sagaropamas in Brahmadeyaloka when your life-span, existence and stay was exhausted you descended and was born in the family of the merchant of Vanijyagrama as a son. taeNaM tume sudaMsaNA! ummukkabAlabhAveNaM viNNAyapariNayametteNaM jovaNagamaNuppatteNaM tahArUvANaM therANaM aMtiyaM kevalipaNNatte dhamme NisaMte sevi ya dhamme icchie paDicchie abhirUie taM suTaNaM tumaM sudaMsaNA ! surfur weiter i et aureo gaan! ga 4791_affrey of tyfar

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* Bhagavati Satra Bk. 11 Ch. 11 241 paliovama sAgarovamANaM khayei vA avacayei vaa| 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 sagaropama exhausts and erode. taeNaM tassa sudaMsaNassa seTThissa samaNassa bhagavao mahAvIrassa aMtiyaM eyamaTTha soccA Nisamma subheNaM ajjhavasANeNaM subheNaM pariNAmeNaM lessAhiM visujjhamANIhiM tayAvaraNijjANaM kammANaM khaovasameNaM IhApohamaggaNagavasaNaM karemANassa saNNIpuvvajAIsaraNe samuppaNNe eyamaTTha sammaM abhisamei / taeNaM se sudaMsaNe seTThi samaNeNaM bhagavayA mahAvIreNaM saMbhAriyapuvvabhave duguNANIyasaDDhasaMvege bhANaMdasupuNNaNayaNe samaNaM bhagavaM mahAvIraM tikkhutto AyAhiNaM payAhiNaM karei A0 vaMdai NamaMsai vaMdittA NamaMsittA evaM vayAsI On hearing religion from Bhagavan Mabavira and understanding it Merchant Sudarsana due to auspicious effort, auspicious result and pure lesya destroying the karma obstructing these qualities and practising iha, apoha, margana and gavesana 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 Bhagavan Mahavira in reverence, paid his homage and obeisance and said : evameyaM bhate ! jAva...se jaheyaM tujjhe vayaha tti kaTTa, / "Bhante ! What you are saying is true. So it is. It is right." ___uttarapucchimaM disibhAgaM avakkamaI sesaM jahA usabhadattassa jAva... savvadukkhappahINe NavaraM coddasa puvvAI ahijjhai bahupaDipuNNAI duvAlasavAsAI sAmaNNapariyAgaM pAuNai sesaM taM ceva / 16

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bhaMgavatI sUtram zaMH 11 H 11 Saying thus Merchant Sudarsana like Rsabhadatta as stated in Book Nine Chapter Thirtythree courted monkhood, studied fourteen Purvas. Having lived as a monk for twelve years till ended all misery. - sevaM bhaMte ! sevaM bhaMte 242 tti ! -Bhante it is so. What you say is right. egArasamo uddesa samatto / Chapter Eleven ends.

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duvAlasamo uddeso Chapter Twelve (Rsibhadraputra, the worshipper of Sramanas] teNaM kAleNaM teNaM samaeNaM AlabhiyA NAmaM NayarI hotthaa| vnnnno| saMkhavaNe ceie| vnnnno| tattha NaM AlabhiyAe NayarIe bahave isibhaddaputtapAmokkhA samaNovAsayA parivasaMti aDDA jAva...aparibhUyA abhigayajIvAjIvA jaav...vihrNti| taeNaM tesiM samaNovAsayANaM aNNayA kayAvi egayamo sahiyANaM samuvAgayANaM saNNiviTThANaM saNNisaNNANaM ayameyArUve miho kahAsamullAve samuppajjitthAdevaloesu NaM ajjo ! devANaM kevaiyaM kAlaM ThiI paNNattA ? taeNaM se isibhaddaputte samaNovAsae devaThiigahiya? te samaNovAsae evaM vayAsI-devaloesu NaM ajjo ! devANaM jahaNNeNaM dasavAsasahassAI ThiI paNNattA teNa paraM samayAhiyA dusamayAhiyA jAva... dasasamayAhiyA saMkhejjasamayAhiyA asaMkhejjasamayAhiyA ukkoseNaM tettIsaM sAgarovamAiM ThiI pnnnnttaa| teNa paraM vocchiNNA devA ya devalogA y| taeNaM te samaNovAsayA isibhaddaputtassa samaNovAsagassa evamAikkhamANassa jAva...evaM parUvemANassa eyama8 No saddahaMti No pattiyaMti No royaMti eyamaTTha asaddahamANA apattiyamANA aroemANA jAmeva disaM pAunbhUyA tAmeva disaM pddigyaa| In that period at that time there was a city named Alabhika. Description. There was a garden named Sankhavana. Description. In that city of Alabhika there lived many worshippers of the Sramanas headed by Rsibhadraputra. They were rich, powerful till fearless. They were also the knower of the tenets of jiva and ajiva. Sometime they assembled at a place and discussed amongst themselves thus : "Aryas! What had been said about the existence

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244 bhagavatI sUtram zaH 11 u: 12 ofgods in heavens ?!' Hearing this question Rsibhadraputra, 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 sagaropamas. 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 Rsibhadraputra had said and returned to their respective places. teNaM kAleNaM teNaM samaeNaM samaNe bhagavaM mahAvIre jAva...samosaDhe jAva...parisA pjjuvaasi| taeNaM te samaNovAsayA imIse kahAe laTThA samANA haTTatuTThA evaM jahA tugiuddesae jAva...pajjuvAsaMti / taeNaM samaNe bhagavaM mahAvIre. tesiM samaNovAsagANaM tIse ya mahati0 dhammakahA jAva...ANAe ArAhae bhv| In that period at that time Bhagavan Mahavira arrived there till the assembly worshipped him. Like the worshippers of Sramanas of Tungika they were highly delighted and pleased on hearing the arrival of Bhagavan Mahavira till they worshipped him. Bhagavan Mahavira spoke at length to those worshippers of the Sramanas and the vast assembly till 'Be the worshippers of the Jinas'. taeNaM te samaNovAsayA samaNassa bhagavao mahAvIrassa aMtiyaM dhamma soccA Nisamma haTThatuTThA uThAe uTThai u0 samaNaM bhagavaM mahAvIraM vaMdaMti , NamaMsaMti vaMdittA NamaMsittA evaM vayAsI-(pra0) evaM khalu bhaMte ! isibhaddaputte samaNovAsae amhaM evaM Aikkhai jAva...parUvei-devaloesu NaM ajjo ! devANaM jahaNNeNaM dasa vAsasahassAI ThiI paNNattA teNa paraM samayAhiyA jAva...teNa paraM vocchiNNA devA ya devalogA ya se kahameyaM bhaMte ! evaM? (u0) ajjo tti samaNe bhagavaM mahAvIre te samaNovAsae evaM vayAsI-jaNNaM ajjo ! isibhaddaputte samaNovAsae tujhaM evaM Aikkhai jAva...parUvei-devaloesu NaM.

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245 Bhagavati Satra Bk. 11 Ch. 12 ajjo ! devANaM jahaNNeNaM dasa vAsasahassAiM ThiI paNNattA teNa paraM samayAhiyA jAva...teNa paraM vocchiNNA devA ya devalogA ya sacce NaM esama8 ahaM puNa ajjo! evamAikkhAmi jAva...parUvemi-devaloesu NaM ajjo ! devANaM jahaNNeNaM dasa vAsasahassAiM taM ceva jAva...teNa paraM vocchiNNA devA ya devalogA ya sacce NaM eym?| taeNaM te samaNovAsagA samaNassa bhagavao mahAvIrassa aMtiyaM eyama? soccA Nisamma * samaNaM bhagavaM mahAvIraM vaMdaMti NamaMsaMti vaMdittA NamaMsittA jeNeva isibhaddaputte samaNovAsae teNeva uvAgacchaMti uvAgacchittA isibhaddaputtaM samaNovAsagaM vaMdaMti NamaMsaMti vaMdittA NamaMsittA eyamaTTha sammaM viNaeNaM bhujjo bhujjo khAmeM ti| taeNaM te samaNovAsayA pasiNAI pucchaMti pa0 aDhAiM pariyAiyaMti, a0 samaNaM bhagavaM mahAvIraM vaMdaMti NamaMsaMti vaM0 jAmeva disaM pAubbhUyA tAmeva disaM pddigyaa| Hearing the sermon of Mahavira and understanding it the worshippers of the Sramanas were highly pleased and delighted. After paying their homage and obeisance to Mahavira and standing before him they said, "Bhante ! Rsibhadraputra, the worshipper of sramanas 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 sagaropamas. 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 sagaropamas. There is no god or heaven with an existence beyond this limit." Hearing the verdict of Bhagavan Mahavira and understanding it, they worshipped and paid their homage to Bhagavan and came where Rsibhadraputra 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 sramanas asked Bhagavan Mahavira several questions and understood them with their meaning when he explained them. After that paying their homage to Mahavira they all returned to their respective places.

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bhagavatI sUtram zaH 11 u: 12 bhaMte tti bhagavaM goyame samaNaM bhagavaM mahAvIraM vaMdai NamaMsai vaM0 evaM vayAsI 246 - When they had gone Gautama after paying his homage and obeisance to Mahavira submitted thus: prazna 78 - pabhU NaM bhaMte ! isibhaddaputte samaNovAsae devANuppiyANaM aMtiyaM muMDe bhattA agAo aNagAriyaM pavvaittae ? Q. 78. Bhante Is Rsibhadraputra, the worshipper of the Sramanas, capable of taking initiation from you as a Sramana after giving up his household life ? uttara 78- goyamA ! No iNaTThe samaTThe / goyamA ! isibhaddaputte samaNovAsae bahUhiM sIlavvayaguNavbayave ramaNapaccakkhANaposahovavAsehi ahApariggahihiM tavokammehi appANaM bhAvemANe bahUI vAsAI samaNovAsagapariyAgaM pAuNahii ba0 mAsiyAe saMlehaNAe attANaM bhUsehii mA0 saTTi bhattAI aNasaNAe chedehii chedehittA AloiyapaDikkaMte samAhipatte kAlamAse kAlaM kiccA sohamme kappe aruNAbhe vimANe devattAe uvavajjihi / tattha NaM atthegaiyANaM devANaM cattAri paliovamAiM viI paNNattA / tattha NaM isibhaddaputtassa vi devassa cattAri palio mAI ThiI bhavissai / A. 78. Oh Gautama! No, he is not capable. But observing many Silavrata, gunavrata, viramanavrata, pratyakhyana 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 Arunabha vimana as a god. Life-span of some of the gods of the vimana being of four palyopamas Rsibhadraputra will get also a life-span of four palyopamas.

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Bhagavati Satra Bk. 11 Ch. 12 247 prazna 79-se NaM bhaMte ! isibhaddaputte deve tAo devalogAo AukkhaeNaM bhava0 ThiikkhaeNaM jAva...kahiM uvavarijahii ? Q. 79. Bhante ! Where will he be born after ending his life-span, existenance and stay in that vimana ? uttara 79-goyamA! mahAvidehe vAse sijjhihii jAva...aMtaM kaahei| A. 79. Gautama ! He will be liberated in his next life in Mahavideha till will end all miseries. -sevaM bhaMte ! sevaM bhaMte ! tti -Bhante ! It is so. What you say is right. bhagavaM gAyame jAva...appANaM bhAvamANe vihri| taeNaM samaNe bhagavaM mahAvIre aNNayA kayAi AlabhiyAo NayarIo saMkhavaNAo ceiyAo paDiNikkhamai paDiNikkhamittA bahiyA jaNavayavihAraM viharai / After some time Bhagavan Mahavira left the city of Alabhika and the garden named Sankhavana and began to roam in the countrysido. [ Ascetic Pudgala ] teNaM kAleNaM teNaM samaeNaM AlabhiyA NAmaM NayarI hotthA / vnnnno| tattha NaM saMkhavaNe NAmaM ceie hotthA / vnnnno| tassa NaM saMkhavaNassa cezyassa adUrasAmaMte poggale NAmaM parivvAyae parivasai riuvvedajajubveda0 jAva...Naesu supariNiTThie chaTuMcha?NaM aNikkhitteNaM tavokammeNaM uDDa bAhAo0 jAva...AyAvemANe vihri| taeNaM tassa poggalassa chaTuMchaTThaNaM jAva...

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bhagavatI sUtram zaH 11 u'H 12 AgrAmANassa pagaibhahayAe jahA sivvassa jAva... vibbhaMge NAmaM aNNANe samuppaNNe / se NaM teNaM vibbhaMgeNaM NANeNaM samuppaNNeNaM baMbhaloe kappe devANaM Thi jANai pAsai / taeNaM tassa poggalassa parivvAyagassa ayameyArUve abbhatthie jAva... samuppajjitthA - asthi NaM mamaM aisese NANadaMsaNe samuppaNNe devaloesu NaM devANaM jahaNeNaM dasavAsasahassAI ThiI paNNattA teNa paraM samayAhiyA dusamayAhiyA jAva...asaMkhejjasamayAhiyAkkoseNaM dasasAgarImAI ThiI paNNattA teNaM paraM vocchiNNA devA ya devalogA ya-- evaM saMpehei evaM saMpehettA AyAvaNabhUmIo paccoruhai A0 tidaMDakuMDiyA jAva dhAuratAo ya gehai gehettA jeNeva AlaMbhiyA gayarI jeNeva parivvAyagAvasahe teNeva uvAgacchai uvAgacchittA bhaMDaNikkhevaM karei bhaM0 AlaMbhiyAe NayarIe siMghADaga0 jAva... pahesu aNNamaNNassa evamA ikkhai jAva...' .. parUvei - asthi NaM devANuppiyA ! mamaM aisese NANadaMsaNe samuppaNNe devaloesu NaM devANaM jahaNeNaM dasavAsasahassAiM taheva jAva... vocchiNNA devA ya devalogA. ya / taeNaM AlaMbhiyAe gayarIe eeNaM abhilAveNaM jahA sivassa taM ceva jAva.... se kahameyaM maNNe evaM ? sAmI samosaDhe jAva... parisA paDigayA / bhagavaM goyame taheva bhikkhAyariyAe taheva bahujaNasaddaM NisAmei taheva0 taheva savvaM bhANiyavvaM jAva... ahaM puNa goyamA ! evaM AikkhAmi evaM bhAsAmi jAva parUvemi-devaloesu NaM devANaM jahaNaNeNaM dasa vAsasahassAI ThiI paNNattA te paraM samayAhiyA dusamayAhiyA jAva ukkoseNaM tettIsa sAgarovamAI ThiI paNNattA teNa paraM vocchiNNA devA ya devalogA ya / 248 .. 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 Rajarsi 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 Sutra Bk. 11 Ch. 12 249 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 sagaropamas. 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, kundika till saffron robes he came to the hermitage of tapasa monks at Alabhika and then having deposited his equipments in the hermitage he appeared in the city of Alabhika 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 sagaropamas. There is no god or heaven beyond this limit." On hearing these words of ascetic Pudgala, as stated in the case of Rajarsi Siva, men talked amongst themselves : "Oh beloved of the gods ! How can we accept his contention ? After some time Bhagavan Mahavira arrived there till Gautama went to the town on a begging mission. Having heard the discussion as above he came to Bhagavan Mahavira and stated what he had heard. Mahavira 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 sagaropamas. There is no god or heaven with an existence beyond this limit." prazna 80-atthi NaM bhaMte ! 3rqouis fa? sohamme kappe davvAiM savaNNAI pi Q. 80. Bhante ! Are the objects in Saudharma heaven with or without colour, etc. ? uttara 80-taheva jAva...haMtA asthi evaM IsANe vi evaM jAva...accue evaM gevejjavimANesu aNuttaravimANesu vi IsipabbhArAe vi jAva...hatA asthi /

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bhagavatI sUtram zaH 11 uH 12 A. 80. Yes Gautama. They are. This is also true of Isana heaven till Acyuta, Graiveyaka, Anuttara and Isatpragvara. 250 taNaM sA mahati mahAliyA jAva... paDigayA / Thereafter the assembly went away. taNaM AlaMbhiyAe NayarIe siMghADaga tiya0 avasesaM jahA sivassa jAva... savvadukkhappahINe NavaraM tidaMDa-kuMDiyaM jAva... dhAurattavatthaparihie parivaDiya - vibbhaMge AlaMbhiyaM NayaraM majjhamajbheNaM Niggacchai jAva... .. uttarapuracchimaM disibhAgaM avakkamai avakkamittA tidaMDakuMDiyaM ca jahA khaMdao jAva... pavvaio sesaM jahA sivassa jAva... avvAbAhaM sokkhaM aNubhavaMti sAsayaM siddhA / On hearing from the men of Alavika that what he was saying was wrong, like Rajarsi 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 Rajarsi Siva became siddha, buddha and mukta i, e. he was liberated and is enjoying the eternal bliss. - sevaM bhaMte ! sevaM bhaMte ! tti / -Bhante! So it is. What you say is right. duvAlasamo uddesa samatto / Chapter Twelve ends. egArasamaM sayaM samattaM / Satak Eleven ends.

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Press Comments on Bhagavati Sutra An edition and English translation of the gigantic and encyclopaedic Jain work, the Bhagavati-sutra, 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 Sramana Bhagavan Mahavira and Indrabhuti 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 Sramana Bhagavan Mahavira. 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 Sutra, 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. samIkSya sUtra jainoM kA eka suprasiddha lokapriya Agama grantha hai / isameM zramaNa mahAvIra ne indrabhUti gautama ko pRcchAoM ke jo uttara die the, unakA vyavasthita saMkalana hai / itihAsa saMvAda ke rUpa me bhI kucha sAmagrI isameM vivRta hai / 'bhagavatI' meM saMsAra, karma, niyativAda para to yuktiyukta vivecana hai hI, bhagavAna mahAvIra ke jIvanavRtta aura kRtitva se sambandhita sAmagrI bhI akUta hai / 15 ve adhyAya meM arddha aitihAsika sAmagrI hai, jisase bhagavAna mahAvIra ke jIvana, unakI pUrvavartI paramparA aura unake bhAratIya samakAlInoM para bhI prakAza par3atA hai / 'bhagavatI sUtra' 533 I0 meM vartamAna rUpa meM AyA, aura idhara kI zatAbdI meM sarvajanasulabha banAne ke uddezya se isake choTe-bar3e kaI saMskaraNa prakAzita hue; yadyapi aMgrejI meM bhI ise lAne ke prayAsa hue kintu saMpUrNa bhagavatI sUtra abhI aMgrejI meM nahIM lAyA jA sakA hai / samIkSya prayatna isa dizA meM eka spaSTa aura Thosa kadama hai| bhagavatI sUtra ko lekara eka videzI bhASA meM samartha saMpreSaNa vastutaH eka jaTila samasyA thI kintu zrI ke. sI. lalavAnI ne ise sarvotkRSTa rUpa meM samAhita kiyA hai / anuvAdaka ke anusAra bhagavAna mahAvIra aura indrabhUti gautama ke praznottara kaI dRSTiyoM se mahatvapUrNa haiM: inakI paddhati vaijJAnika hai, inameM samRddha pAribhASika zabdAvalI hai, aura jo dRSTAnta die gae haiM ve rojamarI ke jIvana se AgRhIta haiM / isa taraha bhagavatI sUtra meM darzana kI uccakoTi kI sAmagrI hai aura bhAratIya bhASAoM kI pAribhASika samRddhi kI asIma saMbhAvanAeM haiM / bhagavatI sUtra prAkRta meM hai, isa dRSTi se samIkSya anuvAda sahaja, svAbhAvika aura mAnaka aMgrejI meM hai ataH anuvAdaka aura prakAzaka donoM hI sAdhuvAda ke pAtra haiM / -- DA. nemIcaMda jaina, tIrtha kara, disambara, 1976.

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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.